Richard
Baxter's
Dying
Thoughts
.
Philippians
1.
23.
For
I
am
in
a
strait
betwixt
two
,
having
a
desire
to
depart
,
and
to
be
with
Christ
,
which
is
far
better
(
or
,
for
this
is
much
rather
to
be
preferred
,
or
better
.
)
§
1.
MAN
that
is
born
of
a
Woman
,
is
of
few
daies
,
and
full
of
trouble
;
He
cometh
forth
like
a
Flower
,
and
is
cut
down
:
He
fleeth
also
as
a
shadow
,
and
continueth
not
:
And
dost
thou
open
thine
Eyes
upon
such
a
one
,
and
bringest
me
into
Judgment
with
thee
?
saith
Job
,
ch.
14.
v.
1
,
2
,
3.
As
a
Watch
when
it
is
wound
up
,
or
as
a
Candle
newly
lighted
;
so
Man
newly
conceived
or
born
,
beginneth
a
motion
,
which
incessantly
hasteth
to
its
appointed
period
.
And
an
Action
,
and
its
Time
,
that
is
past
,
is
Nothing
:
So
vain
a
thing
would
Man
be
,
and
so
vain
his
Life
,
were
it
not
for
the
hopes
of
a
more
durable
Life
,
which
this
referreth
to
.
But
those
Hopes
,
and
the
Means
,
do
not
only
difference
a
Believer
from
an
Infidel
,
but
a
Man
from
a
Beast
.
When
Solomon
describeth
the
difference
in
respect
to
the
Time
and
Things
of
this
Life
only
,
he
truly
tells
us
,
that
one
end
here
befalling
both
,
doth
shew
that
both
are
here
but
Vanity
,
but
Man's
Vexation
is
greater
than
the
Beasts
.
And
Paul
truly
saith
of
Christians
that
if
our
hope
were
only
in
this
life
(
that
is
,
in
the
Time
and
Things
of
this
life
and
world
)
we
were
of
all
men
most
miserable
.
Though
even
in
this
life
,
as
related
to
a
better
,
and
as
we
are
exercised
about
things
of
a
higher
nature
,
than
the
concerns
of
temporal
life
,
we
are
far
happier
than
any
worldlings
.
§
2.
Being
to
speak
to
my self
,
I
shall
pass
by
all
the
rest
of
the
matter
of
this
Text
,
and
suppose
its
due
Explication
,
and
spread
before
my
Soul
only
the
Doctrine
and
Uses
of
these
two
Propositions
contained
in
it
.
I.
That
the
Souls
of
Believers
when
departed
hence
,
shall
be
with
Christ
.
II.
That
so
to
be
with
Christ
is
far
better
for
them
,
than
to
be
here
in
the
body
.
§
3.
I.
Concerning
the
first
,
my
Thoughts
shall
keep
this
order
.
I.
I
shall
consider
the
Necessity
of
Believing
it
.
II.
Whether
it
be
best
believing
it
,
without
consideration
of
the
Proofs
or
Difficulties
.
III.
The
certainty
of
it
manifested
for
the
exercise
of
Faith
.
§
4.
I.
Whether
the
words
signifie
that
we
shall
be
in
the
same
place
with
Christ
(
which
Grotius
groundlesly
denieth
)
or
only
in
his
Hand
,
and
Care
,
and
Love
,
I
will
not
stay
to
dispute
:
Many
other
Texts
concurring
do
assure
us
,
that
we
shall
be
with
him
where
he
is
,
Joh.
12.
26.
Joh.
17.
24
,
&c.
At
least
[
with
him
]
can
mean
no
less
than
a
state
of
communion
,
and
a
participation
of
felicity
.
And
to
believe
such
a
state
of
happiness
for
departed
Souls
,
is
of
manifold
necessity
or
use
.
§
5.
I.
If
this
be
not
soundly
believed
,
a
man
must
live
besides
,
or
below
the
End
of
Life
:
He
must
have
a
false
End
,
or
be
uncertain
what
should
be
his
End
.
I
know
,
it
may
be
objected
,
that
if
I
make
it
my
End
to
please
God
,
by
obeying
him
,
and
doing
all
the
good
I
can
,
and
trust
him
with
my
Soul
and
future
Estate
,
as
one
that
is
utterly
uncertain
what
he
will
do
with
me
,
I
have
an
End
intended
,
which
will
make
me
godly
,
charitable
,
and
just
,
and
happy
,
so
far
as
I
am
made
for
happiness
:
For
the
pleasing
of
God
is
the
right
End
of
all
.
But
,
1.
Must
I
desire
to
please
him
no
better
than
I
do
in
this
imperfect
state
,
in
which
I
have
,
and
do
so
much
which
is
displeasing
to
him
?
He
that
must
desire
to
please
him
,
must
desire
to
please
him
perfectly
:
And
our
desires
of
our
ultimate
End
must
have
no
bounds
,
or
check
.
Am
I
capable
of
pleasing
God
no
better
,
than
by
such
a
sinful
life
as
this
?
2.
God
hath
made
the
desire
of
our
own
felicity
so
necessary
to
the
Soul
of
Man
,
that
it
cannot
be
expected
that
our
desire
to
please
him
,
should
be
separated
from
this
.
3.
Therefore
both
in
respect
of
God
as
the
End
,
and
of
our
felicity
as
our
second
End
,
we
must
believe
that
he
is
the
beatifying
rewarder
of
them
that
diligently
seek
him
.
For
,
1.
If
we
make
such
an
ill
description
of
God
,
as
that
he
will
turn
our
pleasing
him
to
our
loss
,
or
will
not
turn
it
to
our
gain
,
and
welfare
,
or
that
we
know
not
whether
he
will
do
so
or
not
,
it
will
hinder
our
Love
,
and
Trust
,
and
Joy
in
him
,
by
which
we
must
please
him
,
and
consequently
hinder
the
alacrity
,
and
soundness
,
and
constancy
of
our
obedience
.
2.
And
it
will
much
dismiss
that
self-love
which
must
excite
us
,
and
it
will
take
off
part
of
our
necessary
End
:
And
I
think
the
Objecters
will
confess
,
that
if
they
have
no
certainty
what
God
will
do
with
them
,
they
must
have
some
Probability
and
Hope
,
before
they
can
be
sincerely
devoted
here
to
please
him
.
§
6.
And
1.
If
a
man
be
but
uncertain
what
he
should
make
the
End
of
his
Life
,
or
what
he
should
live
for
,
how
can
he
pitch
upon
an
uncertain
End
?
And
if
he
waver
so
as
to
have
no
End
,
he
can
use
no
Means
:
And
if
End
and
Means
be
all
laid
by
,
the
Man
liveth
not
as
a
Man
,
but
as
a
Brute
.
And
what
a
torment
must
it
be
to
a
considering
mind
,
to
be
uncertain
what
to
Intend
and
Do
in
all
the
tenour
and
actions
of
his
life
?
Like
a
man
going
out
at
his
door
,
not
knowing
whither
,
or
what
to
do
,
or
which
way
to
go
:
Either
he
will
stand
still
,
or
move
as
Brutes
do
by
present
sense
,
or
a
Windmill
or
Weathercok
,
as
he
is
moved
.
§
7.
2.
But
if
he
pitch
upon
a
wrong
End
,
it
may
yet
be
worse
than
none
;
for
he
will
but
do
hurt
,
or
make
work
for
Repentance
:
And
all
the
actions
of
his
life
must
be
formally
wrong
,
(
how
good
soever
materially
)
if
the
End
of
them
be
wrong
.
§
8.
2.
And
if
I
fetch
them
not
from
this
End
,
and
believe
not
in
God
as
a
Rewarder
of
his
Servants
,
in
a
better
Life
,
what
Motives
shall
I
have
which
in
our
present
difficulties
,
will
be
sufficient
to
cause
me
to
live
a
holy
,
yea
or
a
truly
honest
life
?
All
piety
and
honesty
indeed
is
good
,
and
Goodness
is
desirable
for
it self
:
But
the
goodness
of
a
Means
is
its
aptitude
for
the
End
;
and
we
have
here
abundance
of
impediments
,
competitors
,
diversions
and
temptations
,
and
difficulties
of
many
sorts
;
and
all
these
must
be
overcome
by
him
that
will
live
in
piety
or
honesty
.
And
our
Natures
(
we
find
)
are
diseased
,
and
greatly
indisposed
to
unquestionable
duties
;
and
will
they
ever
discharge
them
,
and
conquer
all
these
difficulties
and
temptations
,
if
the
necessary
Motive
be
not
believed
?
Duty
to
God
and
Man
is
accidentally
hard
and
costly
to
the
flesh
,
though
amiable
in
it self
:
It
may
cost
us
our
Estates
,
our
Liberties
,
our
Lives
.
The
world
is
not
so
happy
as
commonly
to
know
good
men
from
bad
,
nor
to
encourage
Piety
and
Virtue
,
or
to
forbear
opposing
them
.
And
who
will
let
go
his
present
welfare
,
without
some
hope
of
better
as
a
reward
?
Men
use
not
to
serve
God
for
nought
;
nor
that
think
it
will
be
their
loss
to
serve
him
.
§
9.
A
life
of
sin
will
not
be
avoided
upon
lower
Ends
and
Motives
:
Nay
,
those
lower
Ends
when
alone
,
will
be
a
constant
sin
themselves
:
A
preferring
Vanity
to
Glory
,
the
Creature
to
God
,
and
a
setting
our
heart
on
that
which
will
never
make
us
happy
:
And
when
lust
and
appetite
incline
men
strongly
and
constantly
to
their
several
objects
,
what
shall
sufficiently
restrain
them
,
except
the
greater
and
more
durable
delights
or
motives
fetcht
from
preponderating
things
?
Lust
and
Appetite
distinguish
not
between
lawful
and
unlawful
.
We
may
see
in
the
brutish
Politicks
of
Benedictus
Spinosa
,
in
his
Tractat.
Theolog.
Polit.
whither
the
Principles
of
Infidelity
tend
.
If
sin
so
overspread
the
Earth
,
that
the
whole
world
is
as
drowned
in
wickedness
,
notwithstanding
all
the
hopes
and
fears
of
a
life
to
come
,
what
would
it
do
were
there
no
such
hopes
and
fears
?
§
10.
3.
And
no
Mercy
can
be
truly
known
and
estimated
,
nor
rightly
used
and
improved
by
him
that
seeth
not
its
tendency
to
the
End
,
and
perceiveth
not
that
it
leadeth
to
a
better
Life
,
and
useth
it
not
thereunto
.
God
dealeth
more
bountifully
with
us
than
worldlings
understand
:
He
giveth
us
all
the
mercies
of
this
life
,
as
helps
to
an
immortal
state
of
Glory
,
and
as
earnests
of
it
.
Sensualists
know
not
what
a
Soul
is
,
nor
what
Soul-mercies
are
,
and
therefore
not
what
the
Soul
of
all
bodily
mercies
are
;
but
take
up
only
with
the
carkass
,
shell
,
or
shadow
.
If
the
King
would
give
me
a
Lordship
,
and
send
me
a
Horse
or
Coach
to
carry
me
to
it
,
and
I
should
only
ride
about
the
fields
for
my
pleasure
,
and
make
no
other
use
of
it
,
should
I
not
undervalue
and
lose
the
principal
benefit
of
my
Horse
or
Coach
?
No
wonder
if
unbelievers
be
unthankful
,
when
they
know
not
at
all
that
part
of
God's
mercies
,
which
is
the
life
,
and
real
excellency
of
them
.
§
11.
4.
And
alas
!
how
should
I
bear
with
comfort
the
sufferings
of
this
wretched
life
,
without
the
hopes
of
a
life
with
Christ
?
What
should
support
and
comfort
me
under
my
bodily
languishings
and
pains
?
my
weary
hours
,
and
my
daily
experience
of
the
Vanity
and
Vexation
of
all
things
under
the
Sun
,
had
I
not
a
prospect
of
a
comfortable
end
of
all
?
I
that
have
lived
in
the
midst
of
great
and
precious
mercies
,
have
all
my
life
had
something
to
do
,
to
overcome
the
temptation
of
wishing
that
I
had
never
been
born
,
and
had
never
overcome
it
,
but
by
the
belief
of
a
blessed
Life
hereafter
.
Solomon's
sense
of
Vanity
and
Vexation
,
hath
long
made
all
the
business
,
and
wealth
,
and
honour
,
and
pleasure
of
this
world
(
as
such
)
appear
such
a
dream
and
shadow
to
me
,
that
were
it
not
for
the
End
,
I
could
not
have
much
differenced
men's
sleeping
and
their
waking
thoughts
,
nor
have
much
more
valued
the
waking
than
the
sleeping
part
of
life
,
but
should
have
thought
it
a
kind
of
happiness
to
have
slept
from
the
birth
unto
the
death
.
Children
cry
when
they
come
into
the
world
;
and
I
am
often
sorry
when
I
am
wakened
out
of
a
quiet
sleep
,
especially
to
the
business
of
an
unquiet
day
.
We
should
be
strongly
tempted
in
our
considering
state
,
to
murmure
at
our
Creator
,
as
dealing
much
hardlier
by
us
than
by
the
Brutes
;
if
we
must
have
had
all
those
cares
,
and
griefs
,
and
fears
,
by
the
knowledge
of
what
we
want
,
and
the
prospect
of
death
,
and
future
evils
,
which
they
are
exempted
from
,
and
had
not
withal
had
the
hopes
of
a
future
felicity
to
support
us
.
Seneca
and
his
Stoicks
had
no
better
Argument
to
silence
such
murmurers
who
believed
not
a
better
life
,
than
to
tell
them
,
that
if
this
life
had
more
evil
than
good
,
and
they
thought
God
did
them
wrong
,
they
might
remedy
themselves
by
ending
it
when
they
would
:
But
that
would
not
cure
the
repinings
of
a
Nature
,
who
found
it self
necessarily
aweary
of
the
miseries
of
life
,
and
yet
afraid
of
dying
.
And
it
is
no
great
wonder
that
many
thought
that
pre-existent
Souls
were
put
into
these
bodies
as
a
punishment
of
something
done
in
a
former
life
,
while
they
foresaw
not
the
hoped
End
of
all
our
fears
and
sorrows
.
O
how
contemptible
a
thing
is
man
!
saith
the
same
Seneca
,
unless
he
lift
up
himself
above
humane
things
?
Therefore
,
saith
Solomon
,
Eccles.
2.
17.
(
when
he
had
glutted
himself
with
all
temporal
pleasures
)
I
hated
life
,
because
the
work
that
is
wrought
under
the
Sun
,
is
grievous
to
me
:
For
all
is
vanity
and
vexation
of
spirit
.
§
12.
II.
I
have
often
thought
whether
an
Implicit
belief
of
a
future
happiness
,
without
any
search
into
its
nature
,
and
thinking
of
any
thing
that
can
be
said
against
it
,
or
the
searching
,
trying
way
be
better
.
On
the
one
side
,
I
have
known
many
godly
women
that
never
disputed
the
matter
,
but
served
God
comfortably
to
a
very
old
Age
,
(
between
80
and
100
)
to
have
lived
many
years
in
a
chearful
readiness
and
desire
of
death
,
and
such
as
few
Learned
,
studious
men
do
never
attain
to
in
that
degree
;
who
,
no
doubt
,
had
this
as
a
Divine
Reward
of
their
long
and
faithful
service
of
God
,
and
trusting
in
him
.
On
the
other
side
,
a
studious
man
can
hardly
keep
off
all
Objections
,
or
secure
his
mind
against
the
suggestions
of
difficulties
and
doubts
;
and
if
they
come
in
,
they
must
be
answered
;
seeing
we
give
them
half
a
victory
,
if
we
cast
them
off
before
we
can
answer
them
.
And
a
Faith
that
is
not
upheld
by
such
evidence
of
Truth
,
as
Reason
can
discern
and
justifie
,
is
oft
joyned
with
much
secret
doubting
,
which
men
dare
not
open
,
but
do
not
therefore
overcome
:
And
its
weakness
may
have
a
weakening
deficiency
,
as
to
all
the
graces
and
duties
which
should
be
strengthened
by
it
.
And
who
knoweth
how
soon
a
temptation
from
Satan
,
or
Infidels
,
or
our
own
dark
hearts
,
may
assault
us
,
which
will
not
,
without
such
evidence
and
resolving
Light
be
overcome
?
And
yet
many
that
try
,
and
reason
,
and
dispute
most
,
have
not
the
strongest
,
or
most
powerful
Faith
.
§
13.
And
my
thoughts
of
this
have
had
this
issue
.
1.
There
is
a
great
difference
between
that
Light
which
sheweth
us
the
Thing
it self
,
and
that
artificial
skill
by
which
we
have
right
Notions
,
Names
,
Definitions
,
and
formed
Arguments
,
and
Answers
to
Objections
.
This
Artificial
,
Logical
,
Organical
kind
of
Knowledge
is
good
and
useful
in
its
kind
,
if
right
;
like
Speech
it self
:
But
he
that
hath
much
of
this
,
may
have
little
of
the
former
:
George
Keith
the
Quakers
Doctrine
of
Continued
Inspiration
&
Intuition
,
and
that
on
the
other
extream
.
And
unlearned
persons
that
have
little
of
this
,
may
have
more
of
the
former
,
and
may
have
those
inward
perceptions
of
the
verity
of
the
Promises
&
Rewards
of
God
,
which
they
cannot
bring
forth
into
artificial
reasonings
to
themselves
or
others
;
who
are
taught
of
God
by
the
effective
sort
of
Teaching
,
which
reacheth
the
Heart
o●
Will
,
as
well
as
the
Understanding
,
and
is
a
Giving
of
what
is
taught
,
and
a
Making
us
such
as
we
are
told
we
must
be
.
And
who
findeth
not
need
to
pray
hard
for
this
effective
Teaching
of
God
,
when
he
hath
got
all
Organical
Knowledge
,
and
Words
and
Arguments
in
themselves
most
apt
,
at
his
fingers
ends
(
as
we
say
?
)
When
I
can
prove
the
Truth
of
the
Word
of
God
,
and
the
Life
to
come
,
with
the
most
convincing
undeniable
Reasons
,
I
feel
need
to
cry
and
pray
daily
to
God
,
to
increase
my
Faith
,
and
to
give
me
that
Light
which
may
satisfie
the
Soul
,
and
reach
the
end
.
§
14.
2.
Yet
man
being
a
Rational
wight
,
is
not
taught
by
meer
Instinct
and
Inspiration
:
And
therefore
this
Effective
Teaching
of
God
doth
ordinarily
suppose
a
Rational
,
Objective
,
Organical
Teaching
and
Knowledge
.
And
the
foresaid
unlearned
Christians
are
convinced
by
good
evidence
,
that
God's
Word
is
true
,
and
his
Rewards
are
sure
,
though
they
have
but
a
confused
conception
of
this
evidence
,
and
cannot
word
it
,
nor
reduce
it
to
fit
notions
.
And
to
drive
these
that
have
fundamental
evidence
,
unseasonably
and
hastily
to
dispute
their
Faith
,
and
so
to
puzzle
them
by
words
and
artificial
Objections
,
is
but
to
hurt
them
,
by
setting
the
Artificial
Organical
lower
part
(
which
is
the
body
of
Knowledge
)
against
the
real
Light
and
Perception
of
the
Thing
(
which
is
as
the
Soul
)
even
as
carnal
men
set
the
Creatures
against
God
,
that
should
lead
us
to
God
;
so
do
they
by
Logical
Artificial
Knowledge
.
§
15.
But
they
that
are
prepared
for
such
Disputes
,
and
furnished
with
all
artificial
helps
,
may
make
good
use
of
them
for
defending
and
clearing
up
the
Truth
to
themselves
and
others
;
so
be
it
they
use
them
as
a
means
to
the
due
end
,
and
in
a
right
manner
,
and
set
them
not
up
against
,
or
instead
of
the
real
and
effective
Light
.
§
16.
But
the
Revealed
and
Necessary
part
must
here
be
distinguished
from
the
unrevealed
and
unnecessary
.
To
study
till
we
as
clearly
as
may
be
understand
the
certainty
of
a
future
happiness
,
and
wherein
it
consisteth
;
(
in
the
sight
of
God's
Glory
,
and
in
perfect
,
holy
,
mutual
Love
,
in
Union
with
Christ
,
and
all
the
blessed
)
this
is
of
great
use
to
our
Holiness
and
Peace
.
But
when
we
will
know
more
than
God
would
have
us
,
it
doth
but
tend
(
as
gazing
on
the
Sun
)
to
make
us
blind
,
and
to
doubt
of
certainties
,
because
we
cannot
be
resolved
of
uncertainties
.
To
trouble
our
heads
too
much
in
thinking
,
how
Souls
out
of
the
body
do
subs●s●
and
act
,
sensitively
or
not
,
by
Organs
,
or
without
;
how
far
they
are
one
,
and
how
far
still
individuate
,
in
what
place
they
shall
remain
,
and
where
is
their
Paradise
or
Heaven
;
how
they
shall
be
again
united
to
the
body
;
whether
by
their
own
emission
,
as
the
Sun
beams
touch
their
Objects
here
,
and
whether
the
body
shall
be
restored
,
as
the
consumed
flesh
of
restored
sick
men
,
aliunde
,
or
only
from
the
old
materials
:
A
hundred
of
these
Questions
are
better
left
to
the
knowledge
of
Christ
,
lest
we
do
but
foolishly
make
snares
for
our selves
.
Had
all
these
been
needful
to
us
,
they
had
been
revealed
.
In
respect
to
all
such
curiosities
and
needless
knowledge
,
it
is
a
Believer's
wisdom
implicitly
to
Trust
his
Soul
to
Christ
,
and
to
be
satisfied
that
he
knoweth
what
we
know
not
,
and
to
fear
that
vain
,
vexatious
knowledge
,
or
inquisitiveness
into
good
and
evil
,
which
is
selfish
,
and
savoureth
of
a
distrust
of
God
,
and
is
that
sin
,
and
fruit
of
sin
,
which
the
Learned
world
too
little
feareth
.
§
17.
III.
That
God
is
the
Rewarder
of
them
that
diligently
seek
him
,
and
that
holy
Souls
shall
be
in
blessedness
with
Christ
,
these
following
Evidences
conjoyned
do
evince
;
on
which
my
Soul
doth
raise
its
Hopes
.
§
18.
I.
The
Soul
which
is
an
Immortal
Spirit
,
must
be
immortally
in
a
Good
or
Bad
condition
:
But
Man's
Soul
is
an
Immortal
Spirit
,
and
the
good
are
not
in
a
bad
condition
:
Its
Immortality
is
proved
thus
:
A
spiritual
,
or
most
pure
invisible
substance
naturally
endowed
with
the
Power
,
Virtue
,
or
Faculty
of
Vital-Action
,
Intellection
and
Volition
,
which
is
not
annihilated
,
nor
destroyed
by
separation
of
Parts
,
nor
ceaseth
or
loseth
either
its
Power
,
Species
,
Individuation
or
Action
,
is
an
Immortal
Spirit
.
But
such
is
the
Soul
of
Man
,
as
shall
be
manifest
by
parts
.
§
19.
I.
The
Soul
is
a
substance
:
For
that
which
is
Nothing
,
can
do
Nothing
;
but
it
doth
move
,
understand
and
will
.
No
man
will
deny
that
this
is
done
by
something
in
us
,
and
by
some
substance
;
and
that
substance
is
it
which
we
call
the
Soul
:
It
is
not
Nothing
,
and
it
is
within
us
.
§
20.
As
to
them
that
say
,
It
is
the
Temperament
of
several
parts
conjunct
,
I
have
elsewhere
fully
confuted
them
,
and
proved
,
1.
That
it
is
some
one
part
that
is
the
Agent
on
the
rest
,
which
all
they
confess
that
think
it
to
be
the
material
spirits
,
or
fiery
part
:
It
is
not
bones
and
flesh
that
understand
,
but
a
purer
substance
,
as
all
acknowledge
.
2.
What
part
soever
it
be
,
it
can
do
no
more
than
it
is
Able
to
do
:
And
a
conjunction
of
many
parts
,
of
which
no
one
hath
the
power
of
Vitality
,
Intellection
,
or
Volition
,
formally
or
eminently
(
somewhat
as
excellent
)
can
never
by
contemperation
do
those
acts
:
For
there
can
be
no
more
in
the
effect
than
is
in
the
cause
;
otherwise
it
were
no
effect
.
The
vanity
of
their
Objections
,
that
tell
us
,
a
Lute
,
a
Watch
,
a
Book
,
perform
that
by
cooperation
,
which
no
one
part
can
do
,
I
have
elsewhere
manifested
.
1.
Many
strings
indeed
have
many
motions
,
and
so
have
many
effects
on
the
Ear
and
Phantasie
,
which
in
us
are
sound
,
and
harmony
:
But
all
is
but
a
percussion
of
the
Air
by
the
strings
,
and
were
not
that
motion
received
by
a
sensitive
Soul
,
it
would
be
no
Musick
or
Melody
;
so
that
there
is
nothing
done
but
what
each
part
had
power
to
do
.
But
Intellection
and
Volition
are
not
the
conjunct
motions
of
all
parts
of
the
body
,
receiving
their
form
in
a
nobler
Intellective
nature
,
as
the
sound
of
the
strings
maketh
melody
in
man
:
If
it
were
so
,
that
Receptive
Nature
still
would
be
as
excellent
as
the
Effect
importeth
.
2.
And
the
Watch
or
Clock
doth
but
move
according
to
the
action
of
the
spring
or
poise
;
but
that
it
moveth
in
such
an
order
as
becometh
to
man
a
sign
and
measure
of
Time
,
this
is
from
Man
who
ordereth
it
to
that
use
.
But
there
is
nothing
in
the
motion
,
but
what
the
parts
have
their
power
to
cause
:
And
that
it
signifieth
the
hour
of
the
daies
to
us
,
is
no
Action
,
but
an
object
used
by
a
rational
Soul
as
it
can
use
the
shadow
of
a
Tree
or
House
,
that
yet
doth
nothing
.
3.
And
so
a
Book
doth
nothing
at
all
,
but
is
a
meer
objective
ordination
of
passive
signs
,
by
which
Man
's
active
Intellect
can
understand
what
the
Writer
or
Orderer
did
intend
;
so
that
here
is
nothing
done
beyond
the
power
of
the
Agent
,
nor
any
thing
in
the
effect
which
was
not
in
the
cause
,
either
formally
or
eminently
.
But
for
a
company
of
Atoms
,
of
which
no
one
hath
sense
or
reason
,
to
become
sensitive
and
rational
by
meer
conjunct
motion
,
is
an
●ffect
beyond
the
power
of
the
supposed
cause
.
§
21.
But
as
some
think
so
basely
of
our
noblest
Acts
,
as
to
think
that
contempered
agitated
Atoms
can
perform
them
,
that
have
no
natural
intellective
or
sensitive
virtue
or
power
in
themselves
,
so
others
think
so
highly
of
them
,
as
to
take
them
to
be
the
Acts
only
of
God
(
or
some
universal
Soul
)
in
the
body
of
Man
;
and
so
that
there
is
no
Life
,
Sense
or
Reason
in
the
World
,
but
God
himself
(
or
such
an
universal
Soul
;
)
And
so
that
either
every
man
is
God
,
(
as
to
his
Soul
)
or
that
it
is
the
Body
only
that
is
to
be
called
Man
as
distinct
from
God
.
But
this
is
the
Self-ensnaring
and
self-perplexing
temerity
of
busie
,
bold
and
arrogant
heads
,
that
know
not
their
own
capacity
and
measure
.
And
on
the
like
reasons
they
must
at
last
come
(
with
others
)
to
say
,
that
all
passive
matter
also
is
God
,
and
that
God
is
the
Universe
,
consisting
of
an
Active
Soul
,
and
Passive
Body
.
As
if
God
were
no
cause
,
and
could
make
nothing
,
or
nothing
with
Life
,
or
Sense
,
or
Reason
.
§
22.
But
why
depart
we
from
things
certain
,
by
such
presumptions
as
these
?
Is
it
not
certain
,
that
there
are
baser
creatures
in
the
World
,
than
Men
or
Angels
?
Is
it
not
certain
that
one
Man
is
not
another
?
Is
it
not
certain
,
that
some
men
are
in
torment
of
body
and
mind
?
And
will
it
be
a
comfort
to
a
man
in
such
torment
to
tell
him
,
that
he
is
God
?
or
that
he
is
part
of
an
universal
Soul
?
Would
not
a
man
on
the
Rack
,
or
in
the
Stone
,
or
other
misery
say
,
[
Call
me
by
what
name
you
please
,
that
caseth
not
my
pain
:
If
I
be
part
of
God
,
or
an
universal
Soul
,
I
am
sure
I
am
a
tormented
miserable
part
!
And
if
you
could
not
make
me
believe
that
God
hath
some
parts
which
are
Serpents
,
Toads
,
Devils
,
or
wicked
or
tormented
men
,
you
must
give
me
other
senses
,
and
perceptive
powers
,
before
it
will
comfort
me
,
to
hear
that
I
am
such
a
part
.
And
if
God
had
wicked
and
tormented
parts
on
Earth
,
why
may
he
not
have
such
,
and
I
be
one
of
them
hereafter
?
And
if
I
be
a
holy
and
happy
part
of
God
,
or
of
an
universal
Soul
on
Earth
,
why
may
not
I
hope
to
be
such
hereafter
?
§
23.
We
deny
not
but
that
God
is
the
continued
first
cause
of
all
Being
whatsoever
;
and
that
the
branches
and
fruit
depend
not
as
effects
so
much
on
the
causality
of
the
Stock
and
Roots
,
as
the
creature
doth
on
God
;
and
that
it
is
an
impious
conceit
to
think
that
the
World
,
or
any
part
of
it
,
is
a
Being
independent
,
and
separated
totally
from
God
,
or
subsisting
without
his
continued
causation
.
But
cannot
God
cause
as
a
Creator
,
by
making
that
which
is
not
himself
?
This
yieldeth
the
self-deceiver
no
other
honour
,
nor
happiness
,
but
what
equally
belongeth
to
a
Devil
,
to
a
Fly
or
Worm
,
to
a
Dunghill
,
or
to
the
worst
&
miserablest
man
!
§
24.
II.
As
Man's
Soul
is
a
SUBSTANCE
,
so
is
it
a
Substance
differenced
formally
from
all
inferiour
Substances
,
by
an
Innate
(
indeed
Essential
)
Power
,
Virtue
,
or
Faculty
of
Vital-Action
,
Intellection
,
and
Free-will
:
For
we
find
all
these
Acts
performed
by
it
,
as
Motion
,
Light
and
Heat
are
by
the
Fire
or
Sun
.
And
if
any
should
think
that
these
Actions
are
like
those
of
a
Musician
,
compounded
of
the
Agents
(
principal
and
organical
several
)
parts
,
could
he
prove
it
,
no
more
would
follow
,
but
that
the
lower
powers
(
the
Sensitive
or
Spirits
)
are
to
the
higher
as
a
Passive
Organ
,
receiving
its
operations
;
and
that
the
Intellectual
Soul
hath
the
power
of
causing
Intellection
and
Volition
by
its
Action
on
the
inferiour
parts
,
as
a
man
can
cause
such
motions
of
his
Lute
,
as
shall
be
melody
(
not
to
it
,
but
)
to
himself
:
And
consequently
,
that
as
Musick
is
but
a
lower
operation
of
man
(
whose
proper
acts
of
Intellection
and
Volition
are
above
it
)
so
Intellection
and
Volition
in
the
Body
are
not
the
noblest
Acts
of
the
Soul
,
but
it
performeth
them
by
an
Eminent
Power
,
which
can
do
greater
things
.
And
if
this
could
be
proved
,
what
would
it
tend
to
the
unbelievers
ends
,
or
to
the
disadvantage
of
our
hopes
and
comforts
?
§
25.
III.
That
man's
Soul
at
death
is
not
annibilated
;
even
the
Atomists
and
Epicurians
will
grant
,
who
think
that
no
Atom
in
the
Universe
is
annihilated
:
And
we
that
see
not
only
the
Sun
and
Heavens
continued
,
but
every
grain
of
matter
,
and
that
compounds
are
changed
by
dissolution
of
parts
,
and
rarefaction
,
or
migration
,
&c.
and
not
by
Annihilation
,
have
no
reason
to
dream
that
God
will
annihilate
one
Soul
(
though
he
can
do
it
if
he
please
,
yea
and
annihilate
all
the
World
:
)
It
is
a
thing
beyond
a
rational
expectation
.
§
26.
IV.
And
a
destruction
by
the
dissolution
of
the
parts
of
the
Soul
,
we
need
not
fear
.
For
,
1.
Either
an
Intellectual
Spirit
is
divisible
and
partible
,
or
not
;
if
not
,
we
need
not
fear
it
;
if
it
be
,
either
it
is
a
thing
that
Nature
tendeth
to
,
or
not
:
But
that
Nature
doth
not
tend
to
it
,
is
evident
.
For
,
1.
There
is
naturally
so
strange
and
strong
an
inclination
to
unity
,
and
averseness
to
separation
in
all
things
,
that
even
Earth
and
Stones
,
that
have
no
other
(
known
)
natural
motion
,
have
yet
an
aggregative
motion
in
their
gravitation
:
But
if
you
will
separate
the
parts
from
the
rest
,
it
must
be
by
force
.
And
Water
is
yet
more
averse
from
partition
without
force
,
and
more
inclined
to
union
than
Earth
,
and
Air
than
Water
,
and
Fire
than
Air
;
so
that
he
that
will
cut
a
Sun-beam
into
pieces
,
and
make
many
of
one
,
must
be
an
extraordinary
Agent
.
And
surely
Spirits
,
even
Intellectual
Spirits
,
will
be
no
less
averse
from
partition
,
and
inclined
to
keep
their
Unity
,
than
Fire
,
or
a
Sun-beam
is
;
so
that
naturally
it
is
not
a
thing
to
be
feared
,
that
it
should
fall
into
pieces
.
2.
And
he
that
will
say
,
that
the
God
of
Nature
will
change
,
and
overcome
the
Nature
that
he
hath
made
,
must
give
us
good
proofs
of
it
,
or
it
is
not
to
be
feared
.
And
if
he
should
do
it
as
a
punishment
,
we
must
find
such
a
punishment
somewhere
threatened
,
either
in
his
Natural
,
or
Supernatural
Law
,
which
we
do
not
;
and
therefore
need
not
fear
it
.
§
27.
3.
But
if
it
were
to
be
feared
,
that
Souls
were
partible
,
and
would
be
broken
into
parts
,
this
would
be
no
destruction
of
them
,
either
as
to
their
substance
,
powers
,
form
or
action
,
but
only
a
breaking
of
one
Soul
into
many
:
For
being
not
compounded
of
Heterogeneal
parts
,
but
as
simple
Elements
of
Homogeneal
only
,
as
every
Atom
of
Earth
is
Earth
,
and
every
drop
of
Water
in
the
Sea
is
Water
,
and
every
particle
of
Air
and
Fire
,
is
Air
and
Fire
,
and
have
all
the
properties
of
Earth
,
Water
,
Air
and
Fire
;
so
would
it
be
with
every
particle
of
an
Intellectual
Spirit
.
But
who
can
see
cause
to
dream
of
such
a
partition
,
never
threatened
by
God
?
§
28.
V.
And
that
Souls
lose
not
their
formal
Powers
or
Virtues
,
we
have
great
reason
to
conceive
;
because
they
are
their
Natural
Essence
,
not
as
mixt
,
but
simple
substances
:
And
though
some
imagine
that
the
Passive
Elements
may
be
attenuation
,
or
incrassation
,
be
transmuted
one
into
another
,
yet
we
see
that
Earth
is
still
Earth
,
and
Water
is
Water
,
and
Air
is
Air
;
and
their
conceit
hath
no
proof
:
And
,
were
it
proved
,
it
would
but
prove
that
none
of
these
are
a
first
or
proper
Element
:
But
what
should
an
Intellectual
Spirit
be
changed
into
?
How
should
it
lose
its
formal
Power
?
not
by
Nature
;
for
its
Nature
hath
nothing
that
tendeth
to
deterioration
,
or
decay
,
or
self-destruction
?
The
Sun
doth
not
decay
by
its
wonderful
Motion
,
Light
and
Heat
:
And
why
should
Spirits
?
Not
by
God's
destroying
them
,
or
changing
their
Nature
:
For
,
though
all
things
are
in
constant
motion
or
revolution
,
he
continueth
the
Natures
of
the
simple
Beings
,
and
sheweth
us
,
that
he
delighteth
in
a
constancy
of
operations
,
insomuch
that
hence
Aristotle
thought
the
world
Eternal
.
And
God
hath
made
no
Law
that
threateneth
to
do
it
as
a
penalty
.
Therefore
to
dream
that
Intellectual
Spirits
shall
be
turned
into
other
things
and
lose
their
Essential
formal
Powers
,
which
specify
them
,
is
without
and
against
all
sober
reason
.
Let
them
first
but
prove
that
the
Sun
loseth
Motion
,
Light
and
Heat
,
and
is
turned
into
Air
,
or
Water
or
Earth
.
Such
changes
are
beyond
a
rational
fear
.
§
29.
VI.
But
some
men
dream
that
Souls
shall
sleep
,
and
cease
their
Acts
,
though
they
doe
not
their
powers
.
But
this
is
more
unreasonable
than
the
former
.
For
it
must
be
remembred
that
it
is
not
a
meer
obediential
Passive
power
that
we
speak
of
;
but
an
Active
Power
consisting
in
a
great
an
Inclination
to
Act
,
as
Passive
natures
have
to
forbear
action
.
So
that
if
such
a
nature
Act
not
,
it
must
be
because
its
natural
Inclination
is
hindred
by
a
stronger
;
And
who
shall
hinder
it
?
1.
God
would
not
continue
an
Active
Power
,
Force
and
Inclination
in
nature
,
and
forcibly
hinder
the
operation
of
that
nature
which
he
himself
continueth
;
unless
penally
for
some
special
cause
;
Which
he
never
gave
us
any
notice
of
by
any
threatning
,
but
the
contrary
.
2.
Objects
will
not
be
wanting
,
for
all
the
world
will
be
still
at
hand
,
and
God
above
all
.
It
is
therefore
an
unreasonable
conceit
to
think
that
God
will
continue
an
Active
Vital
Intellective
Volitive
Nature
,
Form
,
Power
,
Force
,
Inclination
,
in
a
noble
substance
,
which
shall
use
none
of
these
for
many
hundred
or
thousand
years
,
and
so
continue
them
in
vain
.
Nay
,
3.
It
is
rather
to
be
thought
that
some
Action
is
their
constant
state
without
which
the
cessation
of
their
very
form
,
would
be
inferred
.
§
30.
But
all
that
can
be
said
with
reason
is
that
separated
Souls
,
and
Souls
hereafter
in
Spiritual
Bodies
,
will
have
Actions
of
another
mode
,
and
very
different
from
these
that
we
now
perceive
in
flesh
.
And
be
it
so
.
They
will
yet
be
radically
,
of
the
same
Kind
,
and
they
will
be
formally
or
eminently
such
as
we
now
call
,
Vitality
,
Intellection
and
Volition
;
And
they
will
be
no
lower
nor
less
excellent
if
not
far
more
;
And
then
what
the
difference
will
be
,
Christ
knoweth
whom
I
trust
,
and
in
season
I
shall
know
.
But
to
talk
of
a
Dead
Life
,
an
unactive
activity
,
or
a
Sleeping
Soul
,
is
fitter
for
a
sleeping
than
a
waking
man
.
§
31.
It
's
true
that
Diseases
or
Hurts
do
now
hinder
the
Souls
Intellectual
perceptions
in
the
body
,
and
in
Infancy
and
Sleep
they
are
imperfect
.
Which
proveth
indeed
that
the
Acts
commonly
called
Intellection
and
Volition
,
have
now
somthing
in
them
also
of
sensation
,
and
that
sensitive
operations
are
diversifyed
by
the
Organs
of
the
several
senses
.
And
that
bare
Intellection
and
Volition
without
any
sensation
is
now
scarce
to
be
observed
in
us
,
though
the
Soul
may
have
such
acts
intrinsecally
and
in
its
profundity
.
For
it
is
now
so
united
to
this
body
,
that
it
acteth
on
it
as
our
form
;
And
indeed
the
Act
,
observed
by
us
cannot
be
denied
to
be
such
as
are
specified
or
modified
at
least
,
by
the
Agents
,
and
the
Recipients
,
and
Sub-Agents
parts
conjunct
.
But
,
1.
As
the
Sun
would
do
the
same
thing
ex
parte
sui
if
in
vacuo
only
it
sent
forth
its
beams
,
though
this
were
no
Illumination
or
Calefaction
,
because
there
were
no
Recipient
,
to
be
Illuminated
and
Heated
by
it
.
And
it
would
lose
nothing
by
the
want
of
objects
;
so
the
Soul
,
had
it
no
Body
to
act
on
,
would
have
its
profound
Immanent
Acts
of
self-living
,
self-perceiving
,
and
self
loving
,
(
and
all
its
external
acts
on
other
objects
,
which
need
not
Organs
of
sense
for
their
approximation
.
)
And
2.
It
s
sensitive
faculty
is
it self
,
or
such
as
it
is
not
separated
from
,
though
the
Particular
sorts
of
sensation
may
be
altered
with
their
uses
:
And
therefore
it
may
still
act
on
or
with
the
sense
:
And
if
one
way
of
sensation
be
hindered
,
it
hath
another
.
3.
And
how
far
this
Lanthorn
of
flesh
doth
help
or
hinder
its
operations
,
we
know
not
yet
,
but
shall
know
hereafter
.
Sondi●s
de
Orig.
Animae
(
though
an
heretical
Writer
)
hath
said
much
to
prove
that
the
Body
is
a
hinderance
,
and
not
a
help
to
the
Soul's
Intuition
.
And
if
Ratiocination
be
a
compound
act
yet
Intuition
may
be
done
for
ever
by
the
Soul
alone
.
4.
But
as
we
are
not
to
judge
what
Powers
the
Soul
hath
when
the
Acts
are
hindered
,
but
when
they
are
done
;
nor
what
Souls
were
made
by
God
for
,
by
their
state
in
the
Womb
or
Infancy
,
or
Diseases
,
but
by
our
ordinary
mature
state
of
life
;
so
we
have
little
reason
to
think
that
the
same
God
who
made
them
for
Life
,
Intellection
and
Volitions
here
,
will
not
continue
the
same
Powers
o●
the
same
,
or
as
noble
uses
hereafter
,
whether
with
Organs
,
or
without
,
as
pleaseth
him
.
If
in
this
flesh
our
Spirits
were
not
unactive
and
useless
,
we
have
no
reason
to
think
that
they
will
be
so
hereafter
,
(
and
that
for
ever
.
)
§
32.
This
greatest
and
hardest
of
all
Objections
,
doth
make
us
confess
(
with
Contarenus
,
contra
Pomponatium
de
Anim.
Immortalit
.
)
that
though
by
the
Light
of
Nature
we
may
know
the
Immortality
of
Souls
,
(
and
that
they
lose
not
their
Powers
,
or
Activity
)
yet
without
supernatural
Light
,
we
know
not
what
manner
of
Action
they
will
have
in
their
separated
state
,
or
in
another
world
,
because
here
they
act
according
to
objective
Termination
,
and
the
Receptivity
of
the
Sense
and
Phantasie
,
&
Recipitur
ad
modum
recipientis
;
and
in
the
Womb
we
perceive
not
that
it
acteth
intellectually
at
all
.
But
we
know
,
That
,
1.
If
even
then
it
differed
not
in
its
formal
●ower
from
the
Souls
of
Brutes
,
it
would
not
so
much
afterward
differ
in
Act
:
And
it
would
never
be
raised
to
that
which
was
not
virtually
in
its
Nature
at
the
first
.
2.
And
we
find
,
that
even
very
little
Children
have
quick
and
strong
knowledge
of
such
Objects
as
●●e
brought
within
their
reach
:
And
that
their
Ignorance
is
not
for
want
of
an
Intellectual
Power
,
but
for
want
of
Objects
,
or
Images
of
things
which
time
,
and
use
,
and
conversation
among
Objects
,
must
furnish
their
Phantasies
and
Memories
with
.
And
so
a
Soul
in
the
Womb
,
or
in
an
Apoplexy
,
hath
not
Objects
of
Intellection
within
its
reach
to
act
upon
;
but
is
as
the
Sun
to
a
Room
that
hath
no
windows
to
let
in
its
light
.
3.
And
what
if
its
profound
Vitality
,
Self
perception
,
and
Self-love
be
by
a
kind
of
Sensation
and
Intuition
,
rather
than
by
Discursive
Reason
?
I
doubt
not
but
some
late
Philosophers
make
snares
to
themselves
and
others
,
by
too
much
vilifying
sense
and
sensitive
Souls
,
as
if
sense
were
but
some
loseable
Accident
of
contempered
Atoms
:
But
Sensation
(
though
diversified
by
Organs
and
Uses
,
and
so
far
mutable
)
is
the
Act
of
a
noble
Spiritual
Form
and
Virtue
.
And
as
Chambre
and
some
others
make
Brutes
a
lower
rank
of
Rationals
,
and
Man
another
higher
species
,
as
having
his
nobler
Reason
for
higher
Ends
;
so
for
Man
to
be
the
noblest
Order
(
here
)
of
Sensitives
,
and
to
have
an
Intellect
to
Order
and
Govern
Sensations
,
and
connex
them
and
improve
them
,
were
a
noble
work
,
if
we
had
no
higher
.
And
if
Intellection
and
Volition
were
but
a
higher
species
of
Internal
Sensation
,
than
Imagination
,
and
the
Phantasie
and
Memory
are
,
it
might
yet
be
a
height
that
should
set
Man
specifically
above
the
Brutes
.
And
I
am
daily
more
and
more
persuaded
,
that
Intellectual
Souls
are
essentially
sensitive
and
more
,
and
that
their
Sensation
never
ceaseth
.
4.
And
still
I
say
,
that
it
is
to
Nature
it self
a
thing
unlikely
that
the
God
of
Nature
will
long
continue
a
Soul
that
hath
formally
or
naturally
an
Intellective
Power
,
in
a
state
in
which
it
shall
have
no
use
of
it
.
Let
others
that
will
enquire
whether
it
shall
have
a
Vehicle
or
none
to
act
in
,
and
whether
aereal
,
or
igneous
,
and
ethereal
,
and
whether
it
be
really
an
Intellectual
sort
of
Fire
,
as
material
as
the
solar
Fire
,
whose
(
not
compounding
,
but
)
inadequate-conceptus
objectivi
are
,
an
Igneous
substance
,
and
a
Formal
Virtue
of
Life
,
Sense
,
and
Intellection
,
with
other
such
puzzling
doubts
;
it
satisfieth
me
,
that
God
will
not
continue
its
noblest
Powers
in
vain
;
and
how
they
shall
be
exercised
,
is
known
to
him
:
And
that
God's
Word
tells
us
more
than
Nature
.
And
withal
,
LIFE
,
INTUITION
and
LOVE
(
or
Volition
)
are
Acts
so
natural
to
the
Soul
(
as
Motion
,
Light
and
Heat
,
quoad
actum
to
Fire
)
that
I
cannot
conceive
how
its
Separation
should
hinder
them
,
but
rather
that
its
Incorporation
hindereth
the
two
latter
by
hiding
Objects
,
whatever
be
said
of
abstractive
knowledge
and
memory
.
§
33.
VII
.
But
the
greatest
difficulty
to
Natural
Knowledge
is
,
Whether
Souls
shall
continue
their
individuation
,
or
rather
fall
into
one
common
Soul
,
or
return
so
to
God
that
gave
them
,
as
to
be
no
more
divers
(
or
many
)
individuals
as
now
;
as
extinguished
Candles
are
united
to
the
illuminated
Air
,
or
to
the
Sun
beams
.
But
of
this
I
have
elsewhere
said
much
for
others
;
and
for
my self
I
find
I
need
but
this
:
1.
That
as
I
said
before
,
either
Souls
are
partible
substances
,
or
not
:
If
not
partible
.
how
are
they
unible
?
If
Many
may
be
made
One
by
conjunction
of
substances
,
then
that
One
may
(
by
God
)
be
made
Many
again
by
partition
.
Either
All
(
or
Many
)
Souls
are
now
but
One
(
individuate
only
by
Matter
,
as
many
gulfs
in
the
Sea
,
or
many
Candles
lighted
by
the
Sun
)
or
not
:
If
they
are
not
One
now
in
several
bodies
,
what
reason
have
we
to
think
that
they
will
be
One
hereafter
,
any
more
than
now
?
Augustine
(
de
Anim.
)
was
put
on
the
question
,
1.
Whether
Souls
are
One
,
and
not
Many
:
(
and
that
he
utterly
denieth
.
)
2.
Whether
they
are
Many
,
and
not
One
;
(
and
that
it
seemeth
he
could
not
digest
.
)
3.
Whether
they
were
at
once
both
One
and
Many
(
which
he
thought
would
seem
to
some
ridiculous
,
but
he
seemeth
most
to
incline
to
:
)
And
as
God
is
the
God
of
Nature
,
so
Nature
(
even
of
the
Devils
themselves
)
dependeth
on
him
,
as
I
said
,
more
than
the
Leaves
or
Fruit
do
on
the
Tree
:
And
we
are
all
his
Off-spring
,
and
Live
,
and
Move
,
and
Are
in
Him
,
Acts
17.
But
we
are
certain
for
all
this
,
1.
That
we
are
not
God
;
2.
That
we
are
yet
many
Individuals
,
and
not
all
One
Soul
or
Man
.
I●
our
Union
should
be
as
near
as
the
Leaves
and
Fruit
on
the
same
Tree
,
yet
those
Leaves
and
Fruit
are
numerous
and
individual
Leaves
and
Fruits
,
though
parts
of
the
Tree
.
And
were
this
proved
of
our
present
,
or
our
future
state
,
it
would
not
alter
our
Hopes
or
Fears
:
For
as
Now
,
though
we
all
Live
,
Move
,
and
Be
in
God
,
(
and
,
as
some
dream
,
are
parts
of
a
common
Soul
)
yet
it
is
certain
that
some
are
Better
and
Happier
than
others
;
some
wise
and
good
,
and
some
foolish
and
evil
;
some
in
pain
and
misery
,
and
some
at
ease
and
in
pleasure
;
and
(
as
I
said
)
it
is
now
no
ease
to
the
miserable
to
be
told
that
radically
all
Souls
are
One
;
no
more
will
it
be
hereafter
,
nor
can
men
reasonably
hope
for
,
or
fear
such
an
Union
,
as
shall
make
their
state
the
same
.
We
see
in
Nature
(
as
I
have
elsewhere
said
)
that
if
you
graff
many
sorts
of
Sciens
(
some
sweet
,
some
bitter
,
some
Crabs
)
on
the
same
Stock
,
they
will
be
One
Tree
,
and
yet
have
diversity
of
fruit
.
If
Souls
be
not
Unible
,
nor
Partible
substances
,
there
is
no
place
for
this
doubt
:
If
they
be
,
they
will
be
still
what
they
are
,
notwithstanding
any
such
Union
with
a
common
Soul
.
As
a
drop
of
Water
in
the
Sea
is
a
separable
part
,
and
still
it self
;
and
as
a
Crab
upon
the
foresaid
Stock
or
Tree
.
And
the
good
or
bad
quality
ceaseth
not
by
any
Union
with
others
.
Sure
we
are
,
that
all
Creatures
are
in
God
,
by
close
dependance
,
and
yet
that
the
good
are
good
,
and
the
bad
are
bad
,
and
that
God
is
Good
,
and
hath
no
Evil
;
and
that
when
Man
is
tormented
or
miserable
,
God
suffereth
nothing
by
it
(
as
the
whole
Man
doth
when
but
a
Tooth
doth
ake
.
)
(
For
he
would
not
hurt
himself
were
he
passive
.
)
Therefore
to
dream
of
any
such
cessation
of
our
Individuation
by
any
Union
with
a
Creature
,
as
shall
make
the
Good
less
Good
,
or
happy
,
or
the
Bad
less
Bad
or
miserable
,
is
a
groundless
folly
.
§
34.
Yet
it
is
very
probable
that
there
will
be
a
Nearer
Union
of
holy
Souls
with
God
and
Christ
,
and
one
another
,
than
we
can
here
conceive
of
:
But
this
〈◊〉
so
far
from
being
to
be
feared
,
that
it
is
the
highest
of
our
hopes
.
1.
God
himself
(
though
equally
every
where
in
his
Essence
)
doth
operate
very
variously
on
his
Creatures
.
On
the
wicked
he
operateth
as
the
first
Cause
of
Nature
(
as
his
Sun
shineth
on
them
:
)
On
some
he
operateth
by
common
Grace
:
To
some
he
giveth
Faith
to
prepare
them
for
the
Indwelling
of
his
Spirit
:
In
Believers
he
dwelleth
by
Love
,
and
they
in
him
:
And
if
we
may
use
such
a
comparison
as
Satan
acteth
on
some
only
by
suggestions
,
but
on
others
so
despotically
as
that
it
's
called
His
Possessing
them
;
so
God's
Spirit
worketh
on
holy
Souls
so
powerfully
and
constantly
,
as
is
called
his
Possessing
them
.
And
yet
on
the
Humane
Nature
of
Christ
,
the
Divine
Nature
of
the
Second
Person
hath
such
a
further
extraordinary
Operation
,
as
is
justly
called
a
Personal
Union
;
which
is
not
by
a
more
Essential
Presence
(
for
that
is
every
where
)
but
by
a
peculiar
operation
and
relation
:
And
so
holy
Souls
being
under
a
more
felicitating
operation
of
God
,
may
well
be
said
to
have
a
Nearer
Union
with
him
than
now
they
have
.
§
35.
〈◊〉
.
And
I
observe
,
that
(
as
is
aforesaid
)
all
things
have
naturally
a
strong
inclination
to
Union
and
Communion
with
their
like
:
Every
clod
and
stone
inclineth
to
the
Earth
:
Water
would
go
to
Water
;
Air
to
Air
,
Fire
to
Fire
;
Birds
and
Beasts
associate
with
their
like
.
And
the
noblest
natures
are
most
strongly
thus
inclined
;
And
therefore
I
have
natural
reason
to
think
that
it
will
be
so
with
holy
Souls
.
§
36.
3.
And
I
find
that
the
inordinate
Contraction
of
Man
to
himself
,
and
to
the
interest
of
this
Individual-Person
,
with
the
defect
of
Love
to
all
about
us
,
according
to
every
creatures
goodness
,
and
specially
to
God
the
Infinite
good
,
whom
we
should
love
above
our selves
,
is
the
very
sum
of
all
the
pravity
of
man
.
And
all
the
injustice
and
injury
to
others
,
and
all
the
neglect
of
good
works
in
the
world
,
and
all
our
daily
terrours
,
and
self-distracting
self-tormenting
cares
,
and
griefs
,
and
fears
,
proceed
from
this
inordinate
Love
and
Adhesion
to
our selves
:
Therefore
I
have
reason
to
think
that
in
our
better
state
,
we
shall
perfectly
Love
others
as
our selves
,
and
the
selfish
Love
will
turn
into
a
common
and
a
Divine
Love
,
which
must
be
by
our
preferring
the
common
and
the
Divine
Good
,
and
Interest
.
§
37.
And
I
am
so
sensible
of
the
power
and
Plague
of
selfishness
,
and
how
it
now
corrupteth
,
tempteth
and
disquieteth
me
,
that
when
I
feel
any
fears
lest
individuation
cease
,
and
my
Soul
fall
into
one
common
Soul
(
as
the
Stoicks
thought
all
Souls
did
at
death
)
I
find
great
cause
to
suspect
that
this
ariseth
from
the
power
of
this
corrupting
selfishness
:
For
Reason
seeth
no
cause
at
all
to
fear
it
were
it
so
.
§
38.
4.
For
I
find
also
that
the
nature
of
Love
is
to
desire
as
near
a
Union
as
is
possible
;
And
the
strongest
Love
doth
strongliest
desire
it
.
Fervent
Lovers
think
they
can
scarce
be
too
much
One.
And
Love
is
our
Perfection
,
and
therefore
so
is
Union
.
§
39.
5.
And
I
find
that
when
Christians
had
the
first
and
full
pourings
out
of
the
Spirit
they
had
the
ferventest
Love
,
and
the
nearest
Union
,
and
the
least
desire
of
propriety
and
distance
.
§
40.
6.
And
I
find
that
Christs
prayer
for
the
felicity
of
his
disciples
is
a
prayer
for
their
Unity
,
Joh.
17.
22
,
23.
And
in
this
he
placeth
much
of
their
Persection
.
§
41.
7.
And
I
find
also
that
man
is
a
sociable
nature
and
that
all
men
find
by
experience
that
conjunction
in
societies
,
is
needful
to
their
Safety
,
strength
and
Pleasure
.
§
42.
8.
And
I
find
that
my
Soul
would
fain
be
nearer
God
,
and
that
darkness
and
distance
is
my
misery
and
near
communion
is
it
that
would
answer
all
the
tendencies
of
my
Soul
:
Why
then
should
I
fear
too
near
a
Union
.
§
43.
I
think
it
utterly
improbable
,
that
my
Soul
should
become
more
nearly
united
to
any
creature
,
than
to
God
:
(
though
it
be
of
the
same
kind
with
other
Souls
,
and
infinitely
below
God
)
:
For
God
is
as
near
me
as
I
am
to
my self
:
I
still
depend
on
him
as
the
effect
upon
its
total
constant
cause
;
And
that
not
as
the
fruit
upon
the
Tree
,
which
borroweth
all
from
the
Earth
,
Water
,
Air
,
and
Fire
which
it
communicateth
to
its
fruit
;
but
as
a
creature
on
its
Creator
,
who
hath
no
Being
but
what
it
receiveth
totally
from
God
,
by
constant
communication
.
Hence
Autonine
,
Seneca
,
and
the
rest
of
the
Stoicks
thought
that
all
the
World
was
God
,
or
one
Great
Animal
consisting
of
Divine
Spirit
and
Matter
,
as
Man
of
Soul
and
body
;
Sometime
calling
the
supposed
Soul
of
the
World
,
GOD
,
and
sometime
calling
the
whole
World
,
God
;
But
still
meaning
that
the
Universe
was
but
one
Spirit
and
Body
united
and
that
we
all
are
parts
of
God
,
or
of
the
Body
of
God
,
or
Accidents
at
least
.
§
44.
And
even
the
Popish
Mystical
Divines
in
their
pretensions
to
the
highest
Perfection
say
the
same
in
sense
;
such
as
Benedict
.
Anglus
in
his
Regula
Perfectionis
,
(
approved
by
many
Doctors
,
)
who
placeth
much
of
his
Supereminent
Life
,
in
our
Believing
verily
that
there
is
nothing
but
God
,
and
Living
accordingly
;
Maintaining
that
all
creatures
are
nothing
distinct
from
God
,
but
are
to
God
,
as
the
Beams
are
to
the
Sun
,
and
as
the
Heat
is
to
the
Fire
,
(
which
really
is
it self
;
)
And
so
teaching
us
to
rest
in
all
things
as
Good
,
as
being
nothing
but
Gods
essential
will
,
which
is
himself
(
resolving
even
our
sins
and
Imperfections
,
accordingly
into
God
,
so
that
they
are
Gods
or
None
.
)
§
45.
And
all
these
men
have
as
fair
a
pretence
for
their
conceits
of
such
a
Union
with
God
now
,
as
for
such
an
Union
after
death
:
For
their
Reason
is
,
1.
That
God
being
Infinite
,
there
can
be
no
more
Beings
than
his
own
But
God
and
the
smallest
Being
distinct
,
would
be
more
Entity
than
God
alone
:
But
Infinity
can
have
no
addition
.
2.
Because
Ens
&
Bonum
Convertuntur
;
But
God
only
is
good
.
And
if
we
are
notwithstanding
all
this
,
distinct
Beings
from
God
now
,
we
shall
be
so
then
.
For
we
shall
not
be
Annihilated
,
and
we
shall
not
be
so
advanced
as
to
be
deified
,
and
of
creatures
or
distinct
Beings
,
turned
into
a
Being
infinitely
above
us
.
If
we
be
not
Parts
of
God
now
,
we
shall
not
be
so
then
.
But
if
they
could
prove
that
we
are
so
now
,
we
should
quickly
prove
to
them
,
1.
That
then
God
hath
material
divisible
parts
(
as
the
Stoicks
thought
.
)
2.
And
that
we
are
no
such
parts
,
as
are
not
distinct
from
one
another
;
but
some
are
tormented
,
and
some
happy
.
And
3.
That
(
as
is
said
)
it
will
be
no
abatement
of
the
misery
of
the
tormented
,
nor
of
the
felicity
of
the
blessed
,
to
tell
them
that
they
are
all
parts
of
God
:
For
,
though
the
manner
of
our
Union
with
him
,
and
dependance
on
him
,
be
past
our
comprehension
,
yet
that
we
are
distinct
and
distant
from
each
other
,
and
have
each
one
a
joy
or
misery
of
his
own
,
is
past
all
doubt
.
Therefore
there
is
no
Union
with
God
to
be
feared
by
holy
Souls
,
but
the
utmost
possible
to
be
highliest
desired
.
§
46.
And
if
our
Union
with
God
shall
not
cease
our
Individuation
,
or
resolve
us
into
a
Principle
to
be
feared
,
we
may
say
so
also
of
our
Union
with
any
common
Soul
,
or
many
:
If
we
be
Unible
,
we
are
Partible
,
and
so
have
a
distinct
,
though
not
a
divided
substance
,
which
will
have
its
proper
Accidents
.
All
Plants
are
parts
of
the
Earth
,
really
united
to
it
,
and
radicated
in
it
,
and
live
,
and
are
nourished
by
it
:
And
yet
a
Vine
is
a
Vine
,
and
an
Apple
is
an
Apple
,
and
a
Rose
is
a
Rose
,
and
a
Nettle
is
a
Nettle
.
And
few
men
would
be
toiled
Horses
or
Toads
,
if
it
were
proved
that
they
are
animated
by
a
common
Soul
.
§
47.
But
God
letteth
us
see
,
that
though
the
World
be
One
,
yet
he
delighteth
in
a
wonderful
diversity
and
multiplicity
of
Individuals
.
How
various
and
numerous
are
they
in
the
Sea
,
and
on
the
Land
,
and
in
the
Air
?
And
are
there
none
in
the
other
World
?
How
come
the
Stars
therein
to
be
so
numerous
,
which
are
of
the
same
Element
?
And
though
perhaps
Saturn
,
or
some
other
Planets
,
or
many
Stars
,
may
send
forth
their
radiant
Effluvia
,
or
parts
,
into
the
same
Air
,
which
the
Sun
Beams
seem
totally
to
fill
and
illuminate
,
yet
the
Rays
of
the
Sun
,
and
of
other
Stars
,
are
not
the
same
,
how
near
soever
in
the
same
Air.
§
48.
Were
there
now
no
more
Contraction
by
Egoity
or
Propriety
among
men
,
nor
Mine
and
Thine
did
signify
no
more
,
nor
the
distance
were
greater
than
that
of
the
several
drops
of
Water
in
the
Sea
,
or
particles
of
of
Light
in
the
illuminated
Air
,
but
I
had
all
my
part
in
such
a
perfect
unity
and
Communion
with
all
others
,
and
knew
that
all
were
as
happy
as
I
,
so
that
there
were
no
divisions
by
cross
interests
or
minds
,
but
all
were
One
,
certainly
it
would
make
my
own
comforts
greater
by
far
than
they
are
now
?
Are
not
an
hundred
Candles
set
together
and
united
as
splendid
a
flame
as
if
they
w●re
all
set
asunder
.
To
one
Soul
,
one
Love
,
one
Joy
would
be
.
§
49.
Object
.
But
it
is
only
the
fomes
that
individuateth
Lights
;
As
when
the
same
Sun
by
a
burning
Glass
lighteth
a
thousand
Candles
,
they
are
individuate
only
by
the
matter
contracting
,
being
still
all
united
parts
of
the
same
Sun
Beams
.
And
when
they
are
extinct
,
they
are
nothing
,
or
all
one
again
.
Ans.
They
were
before
they
were
extinct
,
both
One
and
many
,
none
but
fools
think
that
extinction
annihilateth
them
,
or
any
part
of
them
:
They
are
after
,
as
much
Substance
and
as
much
solar
Fire
though
diffused
,
and
as
much
and
no
more
one
than
before
,
but
not
indeed
Many
as
before
,
but
Parts
of
one
.
Nature
hath
made
the
equal
diffused
Sun
Beams
to
be
to
the
Air
and
surface
of
the
Earth
,
as
the
blood
equally
moving
in
the
Body
:
And
our
Candles
and
Fires
seem
to
be
like
the
same
blood
contracted
in
a
bile
or
Inflammation
,
which
indeed
is
more
felt
than
the
equally
diffused
blood
,
but
it
is
as
the
pain
of
a
disease
.
And
so
when
our
Fires
go
out
they
are
but
like
a
healed
Scattered
Inflammation
,
&
the
same
substance
is
more
naturally
and
equally
diffused
.
And
if
the
Individuation
of
Souls
were
only
by
Corporeal
matter
and
the
Union
thus
as
great
at
their
departure
,
it
would
not
diminish
,
if
it
did
not
too
much
increase
their
perfection
and
felicity
:
For
there
would
be
no
diminution
of
any
Substance
,
or
Power
,
or
Activity
,
or
Perfection
whatsoever
.
§
50.
And
this
would
confute
their
fond
Opinion
,
who
think
that
separated
Souls
sleep
in
nudâ
potentiâ
,
for
want
of
an
organized
body
to
operate
in
:
For
,
no
doubt
but
if
all
holy
Souls
were
One
,
this
World
,
either
in
Heaven
or
Earth
,
hath
a
common
Body
,
enough
for
such
a
Soul
to
operate
in
.
Even
those
Stoicks
that
think
departed
Souls
are
One
,
do
think
that
that
One
Soul
hath
a
nobler
operation
than
ours
,
in
our
narrow
Bodies
,
and
that
when
our
Souls
cease
animating
this
Body
,
they
have
the
nobler
and
sweeter
work
in
part
,
of
animating
the
whole
World
:
And
those
that
thought
several
Orbs
had
their
several
Souls
,
of
which
the
particular
wights
participated
,
said
the
like
of
separated
Souls
,
as
animating
the
bodies
of
their
Globes
or
Orbs.
And
though
all
these
men
trouble
their
heads
with
their
own
vain
imaginations
,
yet
this
much
the
Nature
of
the
Matter
tells
us
,
which
is
considerable
,
that
whereas
the
utmost
fear
of
the
Infidel
,
is
,
that
Souls
departed
lose
their
Individuation
or
Activity
,
and
are
resolved
into
one
common
Soul
,
or
continue
in
a
sleepy
Potentiality
,
for
want
of
a
Body
to
operate
in
,
they
do
but
contradict
themselves
,
seeing
it
is
a
notorious
Truth
,
1.
That
if
all
holy
Souls
were
One
,
no
one
would
be
a
Loser
by
the
Union
,
but
it
would
be
a
greater
Gain
than
we
must
hope
for
:
For
a
part
of
One
is
as
much
and
as
noble
,
and
as
active
a
Substance
,
as
if
it
were
a
separated
Person
:
(
And
Annihilation
,
or
loss
of
specifique
Powers
,
is
not
to
be
rationally
feared
.
)
2.
And
that
one
Soul
is
now
either
self-subsisting
without
a
Body
,
or
animateth
a
suitable
Body
(
as
some
Ancients
thought
the
Angels
Stars
.
)
If
that
One
Soul
can
act
without
a
Body
,
so
may
Ours
,
whether
as
parts
of
it
,
or
not
:
If
that
One
Soul
animate
a
suitable
Body
,
ours
were
they
united
parts
of
it
,
would
have
part
of
that
Employment
;
so
that
hereby
they
confute
themselves
.
§
51.
Obj.
But
this
would
equalize
the
Good
and
Bad
,
or
at
least
those
that
were
good
in
several
degrees
;
And
where
then
were
the
Reward
and
Punishment
?
Ans.
It
would
not
equal
them
at
all
,
any
more
than
distinct
Personality
would
do
:
For
,
1.
The
Souls
of
all
holy
Persons
may
be
so
united
,
as
that
the
Souls
of
the
wicked
shall
have
no
part
in
that
Union
.
Whether
the
Souls
of
the
wicked
shall
be
united
in
one
sinful
miserable
Soul
,
or
rather
but
in
one
sinful
Society
,
or
be
greatlier
separate
disunited
,
contrary
to
each
other
,
and
militant
,
as
part
of
their
sin
and
misery
,
is
nothing
to
this
case
.
2.
Yet
Natural
and
Moral
Union
must
be
differenced
.
God
is
the
Root
of
Nature
to
the
worst
,
and
however
in
one
sense
it
is
said
,
that
There
is
nothing
in
God
but
God
,
yet
it
is
true
,
that
,
In
Him
all
Live
,
and
Move
,
and
have
their
Being
.
But
yet
the
wickeds
Inbeing
in
God
,
doth
afford
them
no
Sanctifying
and
Beatifying
communion
with
him
,
as
experience
sheweth
us
in
this
life
;
which
yet
holy
Souls
have
,
as
being
made
capable
Recipients
of
it
.
As
I
said
,
different
Plants
,
Bryars
and
Cedars
,
the
stinking
and
the
sweet
are
implanted
parts
(
or
Accidents
)
of
the
same
World
or
Earth
.
3.
And
the
godly
themselves
may
have
as
different
a
share
of
happiness
in
one
common
Soul
,
as
they
have
now
of
Holiness
,
and
so
as
different
Rewards
(
even
as
Roses
,
and
Rosemary
,
and
other
Herbs
differ
in
the
same
Garden
,
and
several
Fruits
in
the
same
Orchard
,
or
on
the
same
Tree
.
)
For
,
if
Souls
are
Unible
,
and
so
Partible
Substances
,
they
have
neither
more
nor
less
of
Substance
or
Holiness
for
their
Union
;
and
so
will
each
have
his
proper
measure
.
As
a
Tun
of
Water
cast
into
the
Sea
,
will
there
still
be
the
same
,
and
more
than
a
spoonful
cast
into
it
.
§
52.
Obj.
But
Spirits
are
not
as
Bodies
extensive
and
quantitative
,
and
so
not
partible
or
divisible
,
and
therefore
your
supposition
is
vain
.
Ans.
1.
My
supposition
is
but
the
objectors
:
For
if
they
confess
that
Spirits
are
Substances
(
as
cannot
with
reason
be
denyed
;
For
they
that
Specify
their
operations
by
Motion
only
yet
suppose
a
pure
proper
substance
to
be
the
subject
or
thing
Moved
)
then
when
they
talk
of
Many
Souls
becoming
One
,
it
must
be
by
conjunction
and
increase
of
the
Substance
of
that
one
.
Or
when
they
say
that
they
were
alwaies
One
,
they
will
confess
withal
that
they
now
differ
in
number
,
as
individuate
in
the
body
:
And
who
will
say
that
Millions
of
Millios
are
no
more
than
one
of
all
those
Millions
▪
Number
is
a
sort
of
Quantity
:
And
all
Souls
in
the
world
are
more
than
Cain's
or
Abel's
only
.
One
feeleth
not
what
another
feeleth
.
One
knoweth
not
what
another
knoweth
.
And
indeed
,
though
Souls
have
not
such
corporeal
extension
,
as
passive
gross
bodily
Matter
hath
,
yet
as
they
are
more
noble
,
they
have
a
more
noble
sort
of
Extension
,
Quantity
or
Degrees
;
according
to
which
all
Mankind
conceive
of
all
the
Spiritual
Substance
of
the
Universe
,
yea
all
the
Angels
,
or
all
the
Souls
on
Earth
,
as
being
more
,
and
having
more
Substance
than
one
man's
Soul
alone
.
2.
And
the
Fathers
for
the
most
part
,
especially
the
Greeks
(
yea
and
the
Second
Council
of
Nice
)
thought
that
Spirits
created
,
had
a
purer
sort
of
Material
Being
,
which
Tertullian
called
a
Body
;
and
doubtless
all
created
Spirits
have
somewhat
of
Passiveness
;
for
they
do
Recipere
vel
pati
from
the
Divine
Influx
:
Only
God
is
wholly
impassive
.
We
are
moved
when
we
move
;
and
acted
when
we
act
:
And
it
is
hard
to
conceive
that
(
when
Matter
is
commonly
called
Passive
)
that
which
is
Passive
should
have
no
sort
of
Matter
in
a
large
sense
taken
:
And
if
it
have
any
parts
distinguishable
,
they
are
by
God
divisible
.
3.
But
if
the
contrary
be
supposed
,
that
all
Souls
are
no
more
than
One
,
and
so
that
there
is
no
place
for
uniting
or
partition
,
there
is
no
place
then
for
the
Objection
of
all
Souls
becoming
One
;
and
of
losing
Individuation
,
unless
they
mean
by
Annihilation
.
§
53.
But
that
God
who
(
as
is
said
)
delighteth
both
in
the
Union
,
and
yet
in
the
wonderful
multiplicity
of
Creatures
,
and
will
not
make
all
Stars
to
be
only
One
;
though
Fire
have
a
most
uniting
or
aggregative
inclination
,
hath
further
given
experimental
notice
that
there
is
Individuation
in
the
other
world
as
well
as
here
,
even
innumerable
Angels
and
Devils
,
and
not
one
only
,
as
Apparitions
and
Witches
,
and
many
other
evidences
prove
,
of
which
more
anon
.
So
that
all
things
considered
,
there
is
no
reason
to
fear
that
Souls
shall
lose
their
Individuation
or
Activity
(
though
they
change
their
manner
of
action
)
any
more
than
their
Being
or
formal
Power
:
And
so
it
is
naturally
certain
that
they
are
Immortal
.
§
54.
And
if
Holy
Souls
are
so
far
Immortal
,
I
need
not
prove
that
they
will
be
Immortally
Happy
:
For
their
Holiness
will
infer
it
;
And
few
will
ever
dream
that
it
shall
there
go
ill
with
them
that
are
good
,
and
that
the
most
just
and
holy
God
will
not
use
those
well
whom
he
maketh
holy
.
§
1.
II.
That
holy
Souls
shall
be
hereafter
happy
seemeth
to
be
one
of
the
common
notices
of
Nature
planted
in
the
consciences
of
mankind
;
And
it
is
therefore
acknowledged
by
the
generality
of
the
world
that
freely
use
their
understandings
.
Most
,
yea
almost
all
the
Heathen
Nations
at
this
day
believe
it
,
besides
the
Mahometans
;
And
it
is
the
most
barbarous
Cannibals
and
Brasilians
that
do
not
,
whose
understandings
have
had
the
least
improvement
,
and
who
have
rather
an
inconsiderate
Nescience
of
it
,
than
a
denying
opposition
.
And
though
some
Philosophers
denyed
it
,
they
were
a
small
and
contemned
party
:
And
though
many
of
the
rest
were
somewhat
dubious
,
it
was
only
a
certainty
which
they
professed
to
want
,
and
not
a
probability
or
opinion
that
it
was
true
.
And
both
the
Vulgar
and
the
deep
studyed
men
believed
it
,
and
those
that
questioned
it
were
the
half
studyed
Philosophers
,
who
not
resting
in
the
Natural
notice
,
nor
yet
reaching
full
intellectual
Evidence
of
it
by
discourse
,
had
found
out
matter
of
difficulty
to
puzzle
them
,
and
came
not
to
that
degree
of
wisdom
as
would
have
resolved
them
.
§
2.
And
even
among
Apostates
from
Christianity
most
or
many
still
acknowledge
the
Souls
Immortality
,
and
the
Felicity
and
Reward
of
holy
Souls
,
to
be
of
the
common
Notices
,
known
by
nature
to
mankind
:
Julian
was
so
much
perswaded
of
it
,
that
on
that
account
he
exhorteth
his
Priests
and
Subjects
to
great
strictness
and
holiness
of
life
,
and
to
see
that
the
Christians
did
not
exceed
them
.
And
among
us
the
Lord
Herbert
de
Veritate
,
and
many
others
that
seem
not
to
believe
our
supernatural
Revelations
of
Christianity
,
do
fully
acknowledge
it
.
Besides
those
Philosophers
who
most
opposed
Christianity
,
as
Porphyrius
,
Maximus
Tyrius
,
and
such
others
.
§
3.
And
we
find
that
this
notice
hath
so
deep
a
root
in
Nature
,
that
few
of
those
that
study
and
labour
themselves
into
Bestiality
(
or
Sadduceism
)
are
able
to
excuss
the
fears
of
future
misery
but
Conscience
overcometh
or
troubleth
them
much
at
least
,
when
they
have
done
the
worst
they
can
against
it
.
And
whence
should
all
this
be
in
man
and
not
in
Beasts
,
if
man
had
no
further
reason
of
hopes
and
fears
then
they
?
Are
a
few
Sadduces
wiser
by
their
forced
or
crude
conceits
,
than
all
the
World
that
are
taught
by
Nature
itself
.
§
1.
III.
If
the
God
of
Nature
have
made
it
every
mans
certain
duty
to
make
it
his
Chief
care
and
work
in
this
life
,
to
seek
for
happiness
hereafter
,
then
such
a
happiness
there
is
for
them
that
truly
seek
it
.
But
the
antecedent
is
certain
,
as
I
have
elsewhere
proved
.
Ergo
,
&c.
§
2.
As
to
the
antecedent
,
The
world
is
made
up
of
three
sorts
of
men
,
as
to
the
belief
of
future
retribution
.
1.
Such
as
take
it
for
a
certain
Truth
(
such
are
Christians
;
Mahometans
,
and
most
Heathens
.
)
2.
Such
as
take
it
for
Uncertain
,
but
most
probable
or
likeliest
to
be
true
.
3.
Such
as
take
it
for
Uncertain
,
but
rather
think
it
Untrue
.
(
For
as
none
can
be
certain
that
it
is
false
(
which
indeed
is
true
)
so
I
never
yet
met
with
one
that
would
say
he
was
certain
it
was
false
.
)
So
that
I
need
not
trouble
you
with
the
mention
of
any
other
party
or
opinion
.
But
if
any
should
say
so
;
it
is
easy
to
prove
that
he
speaketh
falsly
of
himself
.
§
3.
And
that
it
is
the
Duty
of
all
these
,
but
especially
of
the
two
former
sorts
,
to
make
it
their
Chief
care
and
work
to
seek
for
happiness
in
the
life
to
come
,
is
easily
proved
thus
:
Natural
reason
requireth
every
man
to
seek
that
which
is
Best
for
himself
with
the
greatest
diligence
:
But
Natural
reason
saith
that
a
Probability
or
Possibility
of
the
future
everlasting
happiness
is
better
and
more
worthy
to
be
sought
,
than
any
thing
attainable
in
this
present
life
(
which
doth
not
suppose
it
.
)
Ergo
,
&c.
§
4.
The
Major
is
past
doubt
.
Good
and
Felicity
being
necessarily
desired
by
the
will
of
man
,
that
which
is
Best
and
known
so
to
be
,
must
be
Most
desired
.
And
the
Minor
should
be
as
far
past
doubt
,
to
men
that
use
not
their
sense
against
their
reason
.
For
1.
In
this
life
there
is
nothing
certain
to
be
continued
one
hour
.
2.
It
is
certain
that
all
will
quickly
end
;
and
that
the
longest
life
is
short
.
3.
It
is
certain
that
time
and
pleasure
past
are
nothing
,
properly
nothing
;
And
so
no
better
to
us
than
if
they
had
never
been
.
4.
And
it
is
certain
that
while
we
possess
them
,
they
are
poor
,
unsatisfactory
things
,
the
pleasure
of
the
flesh
being
no
sweeter
to
a
man
than
to
a
beast
;
And
the
trouble
that
accompanieth
it
much
more
.
Beasts
have
not
the
cares
,
fears
and
sorrows
upon
foresight
which
man
hath
:
They
fear
not
death
upon
foreknowledge
of
it
,
nor
fear
any
misery
after
death
,
nor
are
put
upon
any
labour
,
sufferings
or
Tryals
,
to
obtain
a
future
happiness
,
or
avoid
a
future
misery
:
All
which
considered
,
he
speaketh
not
by
reason
,
who
saith
this
vain
vexatious
life
is
better
than
the
Possibility
or
Probability
of
the
everlasting
Glory
.
§
5.
Now
as
to
the
consequence
(
or
Major
)
of
the
first
Argument
,
it
is
evident
of
itself
,
from
Gods
perfection
,
and
the
Nature
of
his
works
.
God
maketh
it
not
mans
natural
Duty
to
lay
out
his
chief
care
and
labour
of
all
his
life
,
on
that
which
is
not
,
or
to
seek
that
which
man
was
never
made
to
attain
;
For
then
,
1.
All
his
Duty
should
result
from
meer
Deceit
and
falshood
,
and
God
should
Govern
all
the
World
by
a
Lie
which
cannot
be
his
part
who
wanteth
neither
Power
,
wisdom
,
or
Love
to
Rule
them
by
Truth
and
righteousness
;
And
who
hath
Printed
his
Image
both
on
his
Laws
and
on
his
Servants
;
In
which
Laws
Lying
is
condemned
;
And
the
better
any
man
is
,
the
more
he
hateth
it
;
And
Lyars
are
loathed
by
all
mankind
.
2.
And
then
the
better
any
man
is
,
and
the
more
he
doth
his
duty
,
the
more
deluded
,
erroneous
and
miserable
should
he
be
.
For
he
should
spend
that
care
and
labour
of
his
life
,
upon
deceit
,
for
that
which
he
shall
never
have
,
and
so
should
lose
his
time
and
labour
.
And
he
should
deny
his
flesh
those
temporal
Pleasures
which
bad
men
take
,
and
suffer
Persecutions
and
injuries
from
the
wicked
,
and
all
for
nothing
,
and
on
mistake
:
And
the
wickeder
or
more
unbelieving
any
Man
is
,
the
wiser
and
happier
should
he
be
,
as
being
in
the
right
,
when
he
denieth
the
life
to
come
,
and
all
duty
and
labour
in
seeking
it
,
or
in
avoiding
future
punishment
;
and
while
he
taketh
his
utmost
pleasure
here
,
he
hath
all
that
Man
was
made
for
.
But
all
this
is
utterly
unsuitable
to
God's
Perfection
,
and
to
his
other
works
:
For
he
maketh
nothing
in
vain
;
nor
can
he
Lie
:
much
less
will
he
make
Holiness
itself
,
and
all
that
duty
and
work
of
Life
which
Reason
itself
obligeth
all
men
to
,
to
be
not
only
vain
,
but
hurtful
to
them
.
But
of
this
argument
I
have
been
elsewhere
larger
.
§
1.
IV.
Man
differeth
so
much
from
Bruits
in
the
Knowledg
of
God
,
and
of
his
future
possibilities
,
that
it
proveth
that
he
differeth
as
much
in
his
capacity
and
certain
hopes
.
1.
As
to
the
Antecedent
,
Man
knoweth
that
there
is
a
God
by
his
works
:
He
knoweth
that
this
God
is
our
absolute
Lord
,
our
Ruler
,
and
our
End
:
He
knoweth
that
naturally
we
owe
him
all
our
Love
and
Obedience
:
He
knoweth
that
Good
men
use
not
to
let
their
faithfullest
Servants
be
losers
by
their
Fidelity
;
nor
do
they
use
to
set
them
to
labour
in
vain
:
He
knoweth
that
Man's
Soul
is
Immortal
,
(
or
at
least
that
it
is
far
most
probable
that
it
is
so
)
;
and
therefore
that
it
must
accordingly
be
well
or
ill
for
ever
;
and
that
this
should
be
most
cared
for
.
2.
And
why
should
God
give
him
all
this
Knowledge
more
than
to
the
Bruits
,
if
he
were
made
for
no
more
enjoyment
than
the
Bruits
,
of
what
he
knoweth
:
Every
wise
Man
maketh
his
work
fit
for
the
use
that
he
intendeth
it
to
:
And
will
not
God
?
So
that
the
consequence
also
is
proved
from
the
Divine
Perfection
:
And
if
God
were
not
Perfect
,
he
were
not
God
:
The
denial
of
a
God
therefore
is
the
result
of
the
denial
of
Man's
future
hopes
.
§
2.
And
indeed
,
though
it
be
but
an
Analogical
Reason
that
Bruits
have
,
those
men
seem
to
be
in
the
right
,
who
place
the
difference
between
Man
and
Bruits
,
more
in
the
Objects
,
tend
ency
and
work
of
our
Reason
,
than
in
our
Reason
itself
as
such
,
and
so
make
Animal
Religiosum
to
be
more
of
his
description
than
Animal
Rationale
.
About
their
own
low
concerns
,
a
Fox
,
a
Dog
,
yea
,
an
Ass
,
and
a
Goose
have
such
actions
,
as
we
know
not
well
how
to
ascribe
to
any
thing
below
some
kind
of
Reasoning
,
or
a
perception
of
the
same
importance
.
But
they
think
not
of
God
,
and
his
Government
and
Laws
,
nor
of
obeying
,
trusting
or
loving
him
,
nor
of
the
hopes
or
fears
of
another
life
,
nor
of
the
joyful
prospect
of
it
:
These
are
that
work
that
Man
was
made
for
,
which
is
the
chief
difference
from
the
Bruits
.
And
shall
we
unman
our selves
?
§
1.
V.
The
Justice
of
God
as
Governour
of
the
World
,
inferreth
different
Rewards
hereafter
,
as
I
have
largely
elsewhere
proved
.
1.
God
is
not
only
a
Mover
of
all
that
Moveth
,
but
a
Moral
Ruler
of
Man
by
Laws
,
and
Judgment
,
and
Executions
.
Else
there
were
no
proper
Law
of
Nature
,
which
few
are
so
unnatural
as
to
deny
:
And
Man
should
have
no
proper
Duty
,
but
only
Motion
,
as
he
is
moved
:
And
then
how
cometh
a
Government
by
Laws
to
be
set
up
under
God
by
Men
?
And
then
there
were
no
sin
or
fault
in
any
;
for
if
there
were
no
Law
and
Duty
,
but
only
necessitated
Motion
,
all
would
be
moved
as
the
Mover
pleased
,
and
there
could
be
no
sin
:
And
then
there
would
be
no
Moral
Good
,
but
forced
or
necessary
motion
:
But
all
this
is
most
absurd
:
And
experience
telleth
us
that
God
doth
de
facto
,
Morally
Govern
the
World
;
and
his
Right
is
unquestionable
.
§
2.
And
if
God
were
not
the
Ruler
of
the
World
,
by
Laws
and
Judgment
,
the
World
would
have
no
universal
Laws
;
for
there
is
no
Man
that
is
the
universal
Ruler
:
And
then
Kings
,
and
other
Supream
Powers
,
would
be
utterly
Lawless
and
ungoverned
,
as
having
none
above
them
to
give
them
Laws
,
and
so
they
would
be
capable
of
no
sin
or
fault
,
and
of
no
punishment
;
which
yet
neither
their
Subjects
interest
,
nor
their
own
Consciences
will
grant
,
or
allow
them
throughly
to
believe
,
§
3.
And
if
God
be
a
Ruler
,
he
is
Just
:
or
else
he
were
not
Perfect
,
nor
so
Good
as
he
requireth
Princes
and
Judges
on
Earth
to
be
.
An
unjust
Ruler
or
Judge
is
abominable
to
all
Mankind
.
Righteousness
is
the
great
Attribute
of
the
Universal
King
.
§
4.
But
how
were
he
a
Righteous
Ruler
.
1.
If
he
drew
all
men
to
obey
him
by
deceit
:
2.
If
he
obliged
them
to
seek
and
expect
a
felicity
or
reward
which
he
will
never
give
them
.
3.
If
he
make
Man's
duty
his
misery
.
4.
If
he
require
him
to
labour
in
vain
.
5.
If
he
suffer
the
wicked
to
prosecute
his
Servants
to
the
Death
,
and
make
duty
costly
,
and
give
no
after
recompence
.
6.
If
he
let
the
most
wicked
on
the
Earth
pass
unpunished
,
or
to
scape
as
well
hereafter
as
the
best
,
and
to
live
in
greater
pleasure
here
.
The
Objections
fetcht
from
the
intrinsecal
good
of
Duty
,
I
have
elsewhere
answered
.
§
1.
VI.
But
God
hath
not
left
us
to
the
Light
of
meer
Nature
,
as
being
too
dark
for
men
so
blind
as
we
:
The
Gospel
Revelation
is
the
clear
Foundation
of
our
Faith
and
Hopes
.
Christ
hath
brought
Life
and
Immortality
to
Light
:
One
from
Heaven
that
is
greater
than
an
Angel
was
sent
to
tell
us
what
is
there
,
and
which
is
the
way
,
and
to
secure
our
hopes
.
He
hath
risen
and
conquered
death
,
and
entered
before
us
as
our
Captain
and
Forerunner
into
the
Everlasting
habitations
.
And
he
hath
all
power
in
Heaven
and
Earth
,
and
all
Judgment
is
committed
to
him
;
that
he
might
give
Eternal
life
to
his
Elect
:
he
hath
frequently
and
expresly
promised
it
them
,
that
they
shall
live
because
he
liveth
,
§
2.
And
as
all
his
Word
is
full
of
promises
of
our
future
Glory
at
the
Resurrection
,
so
we
are
not
without
assurance
that
at
Death
the
departing
Soul
[
*
](A26921-e16000-b)
*
1
Pet.
4.
6.
They
that
died
to
(
or
in
)
the
Flesh
according
to
Men
,
do
live
in
the
Spirit
according
to
God
.
doth
enter
upon
a
State
of
Joy
and
Blessedness
:
For
,
1.
He
expresly
promised
the
penitent
crucified
Thief
,
This
day
shalt
thou
be
with
me
in
Paradise
,
Luk.
23.
2.
He
gave
us
the
Narrative
or
Parable
of
the
damned
sensualist
,
and
of
Lazarus
,
Luk.
16.
to
instruct
us
,
and
not
to
deceive
us
.
3.
He
tells
the
Sadduces
that
God
is
not
the
God
of
the
Dead
(
as
his
Subjects
and
Beneficiaries
)
but
of
the
Living
,
Mat.
22.
32.
4.
Henoch
and
Elias
were
taken
up
to
Heaven
,
and
Moses
that
died
appeared
with
Elias
on
the
Mount
Mat.
17.
5.
He
telleth
us
,
Luk.
12.
4.
that
they
that
kill
the
Body
,
are
not
able
to
kill
the
[
*
](A26921-e16150-b)
*
Indeed
if
the
Soul
were
not
Immortal
,
the
Resurrection
were
impossible
:
It
might
be
a
new
Creation
of
another
Soul
,
but
not
a
Resurrection
of
the
same
,
if
the
same
be
annihilated
.
It
's
certain
that
the
Jews
believed
the
Immortality
of
the
Soul
in
that
they
believed
the
Resurrection
,
and
future
life
of
the
same
Man
.
Soul
.
6.
And
Christ's
own
Soul
was
commended
into
his
Father's
hands
,
Luk.
23.
46.
and
was
in
Paradise
,
when
his
Body
was
in
the
Grave
,
to
shew
us
what
shall
become
of
ours
.
7.
And
he
hath
promised
that
,
Where
he
is
,
there
shall
his
Servant
be
also
,
Joh.
12.
26.
And
that
the
life
here
begun
in
us
is
Eternal
life
,
and
that
he
that
believeth
in
him
shall
not
die
,
but
shall
live
by
him
,
as
he
liveth
by
the
Father
;
for
he
dwelleth
in
God
,
and
God
in
him
,
and
in
Christ
,
and
Christ
in
him
,
Joh.
17.
3.
&
6.
54.
&
3.
16
,
36.
&
6.
47
,
56
,
57
,
50.
1
Joh.
4.
&
5.
13.
Luk.
17.
21.
Rom.
14.
17.
8.
And
accordingly
Stephen
that
saw
Heaven
opened
,
prayed
the
Lord
Jesus
to
receive
his
Spirit
,
Act.
7.
5.
59.
9.
And
we
are
come
to
Mount
Sion
,
&c.
to
an
innumerable
Company
of
Angels
,
and
to
the
Spirits
of
the
Just
made
perfect
,
Heb.
12.
22
,
23.
10.
And
Paul
here
desireth
to
depart
and
be
with
Christ
as
far
better
.
And
to
be
absent
from
the
Body
,
and
be
present
with
the
Lord
,
2
Cor.
5.
8.
11.
And
the
dead
that
die
in
the
Lord
are
blessed
,
from
henceforth
,
that
they
may
rest
from
their
labours
,
and
their
works
follow
them
.
12.
And
if
the
disobedient
Spirits
be
in
Prison
,
and
the
Cities
of
Sodom
and
Gomorrah
,
suffer
the
vengeance
of
eternal
Fire
,
1
Pet.
3.
19.
Jude
7.
then
the
Just
have
eternal
Life
.
(
And
if
the
Jews
had
not
thought
the
Soul
immortal
Saul
had
not
desired
the
Witch
to
call
up
Samuel
to
speak
with
him
:
)
The
rest
I
now
pass
by
.
We
have
many
great
,
and
precious
promises
on
which
a
departed
Soul
may
trust
.
13.
And
Luk.
16.
9.
Christ
expresly
saith
,
that
when
we
fail
,
(
that
is
,
must
leave
this
World
)
we
shall
be
received
into
the
Everlasting
habitations
.
§
1.
VII
.
And
it
is
not
nothing
to
encourage
us
to
hope
in
him
that
hath
made
all
these
Promises
,
when
we
find
how
he
heareth
Prayers
in
this
life
,
and
thereby
assureth
his
Servants
that
he
is
their
true
and
faithful
Saviour
.
We
are
apt
in
our
distress
to
cry
loud
for
Mercy
and
deliverances
;
and
when
humane
help
faileth
to
promise
God
,
that
if
he
now
will
save
us
,
we
will
thankfully
acknowledg
it
his
work
;
and
yet
when
we
are
delivered
,
to
return
not
only
to
security
,
but
to
ingratitude
;
and
think
that
our
deliverance
came
but
in
the
course
of
common
Providence
,
and
not
indeed
as
an
answer
to
our
Prayers
.
And
therefore
God
in
Mercy
reneweth
both
our
distresses
and
our
deliverances
,
that
what
once
or
twice
will
not
convince
us
of
,
many
and
great
deliverances
may
.
This
is
my
own
case
.
O
how
oft
have
I
cryed
to
him
when
men
and
means
were
nothing
,
and
when
no
help
in
second
Causes
did
appear
,
and
how
oft
and
suddenly
and
mercifully
hath
he
delivered
me
?
What
sudden
ease
,
what
removal
of
long
afflictions
have
I
had
!
such
extraordinary
changes
,
and
beyond
my
own
and
others
expectations
,
when
many
plain-hearted
upright
Christians
have
by
Fasting
and
Prayer
sought
God
on
my
behalf
,
as
have
over
and
over
convinced
me
of
Special
Providence
,
and
that
God
is
indeed
a
hearer
of
Prayers
.
And
wonders
I
have
seen
done
for
others
also
,
upon
such
Prayer
,
more
than
for
my self
:
Yea
,
and
wonders
for
the
Church
and
publick
Societies
.
Though
I
and
others
are
too
like
those
Israelites
,
Psal.
78.
who
cried
to
God
in
their
troubles
,
and
he
oft
delivered
them
out
of
their
distress
,
but
they
quickly
for
got
this
Mercies
,
and
their
Convictions
,
Purposes
and
Promises
,
when
they
should
have
praised
the
Lord
for
his
Goodness
,
and
declared
his
works
with
thanksgiving
to
the
Sons
of
Men.
And
what
were
all
these
Answers
and
Mercies
but
the
fruits
of
Christ's
Power
,
Fidelity
,
and
Love
,
the
fulfilling
of
his
Promises
,
and
the
earnest
of
the
greater
blessings
of
Immortality
,
which
the
same
Promises
give
me
Title
to
.
I
know
that
no
Promise
of
hearing
Prayer
,
setteth
up
our
wills
in
absoluteness
,
or
above
God's
,
as
if
every
will
of
our
;
must
be
fulfilled
if
we
do
but
put
it
into
a
fervent
or
confident
Prayer
:
But
if
we
ask
any
thing
through
Christ
,
according
to
his
will
,
expressed
in
his
Promise
,
he
will
hear
us
.
If
a
sinful
love
of
this
present
life
,
or
of
Ease
,
or
Wealth
,
or
Honour
should
cause
me
to
pray
to
God
against
Death
,
or
against
all
sickness
,
want
,
reproach
or
other
Trials
,
as
if
I
must
live
here
in
Prosperity
for
ever
if
I
ask
it
,
this
sinful
desire
and
expectation
is
not
the
work
of
Faith
,
but
of
Presumption
:
What
if
God
will
not
abate
me
my
last
(
or
daily
)
pains
?
What
if
he
will
continue
my
life
no
longer
,
who
ever
pray
for
it
,
and
how
earnestly
soever
?
Shall
I
●●●refore
forget
how
oft
he
hath
heard
Prayers
for
me
!
〈◊〉
how
wonderfully
he
hath
helped
both
me
and
others
?
My
Faith
hath
oft
been
helpt
by
such
experiences
,
and
shall
I
forget
them
?
or
question
them
without
cause
at
last
?
§
1.
VIII
.
And
it
is
a
subordinate
help
to
my
belief
of
Immortality
with
Christ
,
to
find
so
much
evidence
that
[
*
](A26921-e16580-b)
*
Psal.
34.
7.
&
91.
11
,
12.
Luk.
15.
10.
1
Cor.
11.
10.
Heb.
1.
14.
&
12.
22.
&
13.
2.
Mat.
18.
10.
&
25.
31.
&
13.
39
,
49.
Act.
5.
19.
&
8.
26.
&
12.
7.
23.
Angels
have
friendly
communion
with
us
here
,
and
therefore
we
shall
have
communion
with
them
hereafter
.
They
have
charge
of
us
,
and
pitch
their
Tents
about
us
;
they
bear
us
up
;
they
rejoyce
at
our
Repentance
:
they
are
the
regardful
Witnesses
of
our
behaviour
;
they
are
Ministring
Spirits
for
our
Good
;
they
are
Our
Angels
beholding
the
Face
of
our
heavenly
Father
:
They
will
come
with
Christ
in
glorious
attendance
at
the
great
and
joyful
Day
:
And
as
his
Executioners
,
they
will
separate
the
Just
from
the
Unjust
.
And
it
is
not
only
the
Testimony
of
Scripture
,
by
which
we
know
their
communion
with
us
,
but
also
some
degree
of
experience
:
Not
only
of
Old
did
they
appear
to
the
Faithful
as
Messengers
from
God
,
but
of
late
times
,
there
have
been
Testimonies
of
their
Ministration
for
us
:
Of
which
see
Zanchy
de
Angelis
,
and
Mr.
I.
Ambrose
of
our
communion
with
Angels
.
Many
a
Mercy
doth
God
give
us
by
their
Ministry
:
And
they
that
are
now
so
friendly
to
us
,
and
suitable
to
our
communion
and
help
,
and
make
up
one
Society
with
us
,
do
he●●●
greatly
encourage
us
to
hope
,
that
we
are
made
for
the
same
Region
,
work
and
company
,
with
these
our
blessed
loving
Friends
.
They
were
once
in
a
life
of
tryal
(
it
seems
)
as
we
are
now
(
though
not
on
Earth
)
Jude
6.
2
Pet.
2.
4.
And
they
that
overcame
and
are
confirmed
rejoice
in
our
victory
and
confirmation
.
It
is
not
an
uninhabited
World
which
is
above
us
:
nor
such
as
is
beyond
our
capacity
and
hope
:
we
are
come
to
an
innumerable
Company
of
Angels
,
and
to
the
Spirits
of
the
perfected
Just:
who
together
have
discrete
quantity
,
or
numerical
difference
,
notwithstanding
their
happy
Union
and
communion
.
§
1.
IX
.
And
Satan
himself
,
though
unwillingly
,
hath
many
ways
helped
my
belief
of
our
Immortality
and
Future
hopes
:
1.
I
have
had
many
convincing
proofs
of
Witches
,
the
Contracts
they
have
made
with
Devils
,
and
the
Power
which
they
have
received
from
them
[
*
](A26921-e16700-b)
*
Of
this
see
the
Second
Edition
by
Dr.
More
,
of
Mr.
Glanvile's
Book
of
Apparitions
called
Atheismus
Triumphatus
.
:
Beside
the
Volums
of
Remegius
,
and
Bodin
,
and
the
Mallei
Maleficorum
,
Danaeus
,
and
others
,
we
had
many
score
of
them
detected
,
and
many
executed
in
one
Year
in
Suffolk
and
Essex
[
†
](A26921-e16790-b)
†
For
the
truth
of
this
,
read
Mr.
Fairclough's
Life
.
(
about
1644.
)
And
I
have
at
this
present
a
Flint
Stone
which
was
one
of
about
160.
which
were
voided
by
the
Urinary
passage
by
a
bewitched
Child
in
Evesham
(
yet
living
)
;
some
of
near
an
Ounce
weight
;
which
was
fully
proved
,
the
Witch
Executed
,
and
the
Child
upon
her
imprisonment
,
freed
:
To
pass
by
many
others
.
§
2.
And
I
have
had
convincing
Testimony
of
Apparitions
,
besides
that
famous
one
,
The
Devil
of
Mascon
,
and
that
in
the
shape
of
Lieutenant
Collonel
Bowen
in
Wales
,
mentioned
elsewhere
:
And
besides
,
many
[
*
](A26921-e16870-b)
*
See
what
I
have
said
of
particular
Testimonies
in
my
Saints
Rest
,
and
unreasonableness
of
Infidelity
.
Testimonies
of
haunted
Houses
(
however
many
,
or
most
such
reports
are
but
deceits
.
)
§
3.
From
both
these
I
gather
,
1.
that
there
are
Individual
Inhabitants
of
the
Invisible
World
,
and
that
Spirits
have
their
numerical
differences
,
whatever
Unity
is
among
them
:
and
therefore
we
have
reason
to
judge
the
same
of
separated
Souls
.
2.
That
our
Souls
are
designed
to
future
happiness
or
misery
;
which
is
implied
in
the
foresaid
contracts
and
endeavours
of
Devils
for
our
ruine
:
3.
That
Faith
and
Holiness
are
the
way
of
Life
,
and
Unbelief
and
Sin
the
way
to
misery
;
which
also
is
in
these
implied
.
§
3.
3.
And
I
have
both
read
and
partly
seen
convincing
evidence
,
that
there
is
such
an
exercise
of
diabolical
power
,
as
we
commonly
call
Possession
:
Whether
all
or
most
mad
men
are
under
such
a
Power
as
some
think
,
I
determine
not
:
But
that
some
are
under
it
is
evident
:
The
motions
of
the
Body
,
which
I
have
seen
,
seem
beyond
Man's
Natural
power
:
The
telling
of
secrets
and
things
absent
,
the
speaking
Languages
never
learnt
,
the
vomiting
of
Nails
,
Glass
,
Hairs
,
&c.
and
other
such
effects
,
which
the
most
learned
,
sober
,
impartial
Physicians
profess
to
have
seen
,
are
credible
Testimonies
.
§4
.
4.
And
I
have
felt
,
and
heard
,
and
known
from
others
,
of
such
a
sort
of
Temptations
,
as
shew
themselves
to
be
the
acts
of
malicious
Spirits
,
Enemies
to
Mankind
.
The
advantages
that
Satan
taketh
of
a
corrupted
Phantasie
,
which
hath
once
taken
in
such
an
Image
as
may
be
his
matter
to
Work
upon
,
is
very
remarkable
.
I
have
known
a
worthy
,
learned
,
Pious
Person
,
who
from
his
youth
to
old
Age
,
upon
such
an
advantage
,
hath
been
so
tempted
with
Pleasure
to
torment
himself
,
even
his
own
Flesh
,
as
that
for
many
years
together
in
a
partial
melancholy
at
divers
fits
he
was
not
able
(
though
Conscience
also
tormented
him
for
it
)
to
forbear
.
Many
by
animmodest
look
or
touch
,
have
given
Satan
such
a
power
upon
their
Phantasies
,
as
no
Reason
,
Conscience
,
or
resolution
could
of
a
long
time
overcome
.
Few
men
,
I
think
that
observe
themselves
,
have
not
at
sometime
had
experience
of
such
inward
temptations
,
as
shew
that
the
Author
of
them
is
an
invincible
Enemy
.
All
which
tell
us
,
1.
That
there
are
Individual
Spirits
.
2.
Yea
,
Devils
that
seek
Man's
misery
.
3.
And
that
by
the
way
of
sin
,
and
consequently
that
a
future
happiness
or
misery
must
be
expected
by
us
all
.
§
1.
X.
But
the
great
and
sure
Pregnosticks
of
our
Immortal
Happiness
is
from
the
Renewing
Operations
of
the
Spirit
of
Holiness
on
the
Soul
.
1.
That
such
a
Renewing
work
there
is
,
all
true
Believers
in
some
measure
feel
.
2.
And
that
it
is
the
earnest
of
Heaven
is
proved
thus
.
§
2.
1.
If
it
be
a
Change
of
greatest
Benefit
to
Man
.
2.
And
if
Heaven
be
the
very
Summ
and
End
of
it
.
3.
And
if
it
overcome
all
fleshly
worldly
Opposition
.
4.
And
can
be
wrought
by
none
but
God
.
5.
And
was
before
promised
by
Jesus
Christ
to
all
sound
believers
.
6.
And
is
universally
wrought
in
them
all
,
either
only
,
or
eminently
above
all
others
.
7.
And
was
promised
them
,
as
a
Pledge
and
Earnest
of
Glory
;
then
it
can
be
no
less
than
such
a
Pledge
and
Earnest
.
But
the
former
are
all
true
,
&c.
§
3.
1.
That
the
Change
is
of
grand
importance
unto
Man
appeareth
in
that
it
is
the
Renovation
of
his
Mind
,
and
Will
,
and
Life
:
It
repaireth
his
depraved
faculties
:
It
causeth
Man
to
live
as
Man
,
who
is
degenerated
to
a
life
too
like
to
Bruits
:
By
God's
permitting
many
to
live
in
Blindness
,
Wickedness
,
and
Confusion
,
and
to
be
tormentors
of
themselves
and
one
another
,
by
Temptations
,
Injuries
,
Wars
,
and
Cruelty
,
we
the
fullier
see
what
it
is
that
Grace
doth
save
men
from
,
and
what
a
difference
it
maketh
in
the
World
.
Those
that
have
lived
unholily
in
their
youth
,
do
easily
find
the
difference
in
themselves
when
they
are
renewed
:
But
to
them
that
have
been
piously
inclined
from
their
Childhood
,
it
is
harder
to
discern
the
difference
,
unless
they
mark
the
Case
of
others
.
If
Man
be
worth
any
thing
,
it
is
for
the
use
that
his
Faculties
were
made
:
And
if
he
be
not
good
for
the
Knowledg
,
Love
and
Service
of
his
Creator
,
what
is
he
good
for
?
And
certainly
the
generality
of
ungodly
Worldlings
:
are
undisposed
to
all
such
works
as
this
,
till
the
Spirit
of
Christ
effectually
change
them
.
Men
are
Slaves
to
sin
till
Christ
thus
make
them
free
,
Joh.
8.
32
,
33
,
36.
Rom.
6.
18.
Act.
26.
18.
Rom.
8.
2.
But
where
the
Spirit
of
the
Lord
is
,
there
is
Liberty
,
2
Cor.
3.
17.
If
the
Divine
Nature
and
Image
,
and
the
Love
of
God
shed
abroad
on
the
Heart
,
be
not
our
Excellency
,
Health
,
and
Beauty
,
what
is
?
And
that
which
is
Born
of
the
Flesh
,
is
Flesh
,
but
that
which
is
born
of
the
Spirit
is
,
Spirit
,
Joh.
3.
6.
Without
Christ
and
his
Spirit
,
we
can
do
nothing
:
Our
dead
Notions
and
Reason
when
we
see
the
Truth
,
have
not
power
to
overcome
Temptations
,
nor
to
raise
up
Man's
Soul
to
its
Original
and
End
,
nor
to
possess
us
with
the
love
and
joyful
hopes
of
future
Blessedness
.
It
were
better
for
us
to
have
no
Souls
,
than
that
those
Souls
should
be
void
of
the
Spirit
of
God
.
§
4.
2.
And
that
HEAVEN
is
the
Sum
and
End
of
all
the
Spirits
Operations
,
appeareth
in
all
that
●●e
truly
Conscious
of
them
in
themselves
;
and
to
them
and
others
by
all
God's
Precepts
,
which
the
Spirit
causeth
us
to
obey
,
and
the
Doctrine
which
it
causeth
us
to
believe
,
and
by
the
description
of
all
God's
graces
which
he
worketh
in
us
;
What
is
our
Knowledge
and
Faith
,
but
our
knowledge
and
belief
of
Heaven
,
as
consisting
in
the
Glory
and
Love
of
God
there
manifested
,
and
as
purchased
by
Christ
,
and
given
by
his
Covenant
?
What
is
our
Hope
but
the
Hope
of
Glory
?
See
Heb.
11.
1.
and
throughout
.
1
Pet.
1.
3.
21.
Heb.
6
,
11
,
18
,
19.
&
3.
6
,
Tit.
2
13.
&
3.
7.
Col.
1.
5
,
23
,
27.
And
through
the
Spirit
we
wait
for
all
this
Hope
,
Gal.
5.
5.
What
is
our
Love
but
a
desire
of
Communion
with
the
blessed
God
initially
here
and
perfectly
hereafter
.
As
the
Sum
of
Christ's
Gospel
was
,
[
Take
up
the
Cross
,
forsake
all
here
,
and
follow
me
,
and
thou
shalt
have
a
Reward
in
Heaven
,
]
Luke
14.
26
,
33.
&
18.
22
,
23.
and
the
Consolation
of
his
Gospel
is
[
Rejoice
,
and
be
exceeding
glad
,
for
great
is
your
reward
in
Heaven
,
Matt.
5.
11
,
12.
So
the
same
is
the
Sum
of
his
Spirits
Operations
:
For
what
he
teacheth
and
commandeth
that
he
worketh
:
For
he
worketh
by
that
Word
:
and
the
impress
must
be
like
the
Signet
what
arm
soever
set
it
on
.
He
sendeth
not
his
Spirit
to
make
men
craftier
than
others
for
this
World
;
but
to
make
them
wiser
for
Salvation
;
and
to
make
them
more
Heavenly
and
Holy
:
For
the
Children
of
this
World
are
wiser
in
their
Generation
,
than
the
Children
of
Light
:
Heavenliness
is
the
Spirits
special
work
.
§
5.
3.
And
in
working
this
it
conquereth
the
inward
undisposedness
and
aversness
of
a
fleshly
,
worldly
mind
,
and
will
,
and
the
customs
of
a
Carnal
life
;
and
the
outward
Temptations
of
Satan
,
and
all
the
allurements
of
the
World
.
Christ
first
overcame
the
World
,
and
teacheth
and
causeth
us
to
overcome
it
;
even
its
flatteries
and
its
frowns
:
Our
Faith
is
our
V●ctory
:
Whether
this
Victory
be
easie
,
and
any
honour
to
the
Spirit
of
Christ
,
let
our
experience
of
the
wickedness
of
the
ungodly
World
,
and
of
our
own
weakness
,
and
of
our
falls
when
the
Spirit
of
God
forsaketh
us
,
be
our
informer
.
§
6.
4.
And
that
None
but
God
can
do
this
work
on
the
Soul
of
Man
,
both
the
knowledge
of
Causes
and
Experience
prove
.
The
most
learned
,
wise
,
and
holy
Teachers
cannot
(
as
they
confess
,
and
shew
:
)
The
wisest
,
and
most
loving
Parents
cannot
:
and
therefore
must
pray
to
him
that
can
:
The
greatest
Princes
cannot
;
Evil
Angels
neither
can
nor
will
.
What
Good
Angels
can
do
on
the
Heart
we
know
not
;
but
we
know
that
they
do
nothing
,
but
as
the
obedient
Ministers
of
God
.
And
(
though
we
have
some
power
on
our selves
;
yet
)
that
we
our selves
cannot
do
it
:
that
we
cannot
Quicken
,
Illuminate
,
or
Sanctifie
our selves
,
and
that
we
have
nothing
but
what
we
have
received
,
Conscience
and
Experience
fully
tell
us
?
§
7.
5.
And
that
Christ
promised
this
Spirit
in
a
special
measure
,
to
all
true
Believers
,
that
it
should
be
in
them
his
Advocate
,
Agent
,
Seal
,
and
Mark
,
is
yet
visible
in
the
Gospel
;
yea
,
and
in
the
former
Prophets
,
Isa.
44.
34.
Ezek.
36.
26.
&
37.
14.
Joel
2.
28
,
29.
Ezek.
11.
19.
&
18.
31.
Eph.
1.
13.
Joh.
3.
5.
&
4.
23
,
24.
&
6.
63.
&
7.
39.
Joh.
1.
33.
&
14.
16
,
26.
Act.
1.
5
,
8.
Joh.
15.
26.
&
16.
7
,
8
,
9
,
&c.
Indeed
the
Spirit
here
,
and
Heaven
hereafter
,
are
the
chief
of
all
the
Promises
of
Christ
.
§
8.
6.
And
that
this
Spirit
is
given
(
not
to
Hypocrites
that
abuse
Christ
,
and
do
not
seriously
believe
him
,
nor
to
meer
pretending
nominal
Christians
,
but
)
to
all
that
sincerely
believe
the
Gospel
,
is
evident
not
only
to
themselves
in
certainty
(
if
they
are
in
a
condition
to
know
themselves
,
)
but
to
others
in
part
by
the
effects
:
They
have
other
Ends
,
other
affections
,
other
lives
,
than
the
rest
of
Mankind
have
;
Though
their
heavenly
Nature
and
Design
be
the
less
discerned
and
honoured
in
the
World
,
because
their
chiefest
difference
is
out
of
the
sight
of
Man
,
in
the
Heart
,
and
in
their
secret
actions
,
and
because
their
imperfections
blemish
them
,
and
because
the
Malignant
World
is
by
Strangeness
and
Enmity
an
incompetent
judge
,
yet
it
is
discernable
to
others
,
that
they
live
upon
the
hopes
of
a
better
life
,
and
their
heavenly
Interest
is
it
that
over-ruleth
all
the
adverse
Interests
of
this
World
,
and
that
in
order
thereunto
they
live
under
the
conduct
of
Divine
Authority
,
and
that
God's
will
is
highest
and
most
prevalent
with
them
,
and
that
to
obey
and
please
him
so
far
as
they
know
it
,
is
the
greatest
business
of
their
lives
,
though
ignorance
and
adverse
Flesh
,
do
make
their
Holiness
and
Obedience
imperfect
.
The
universal
noise
and
opposition
of
the
World
against
them
,
doth
shew
that
men
discern
a
very
great
difference
,
which
Error
and
cross
Interests
,
and
Carnal
inclinations
,
render
displeasing
to
those
who
find
themselves
condemned
by
their
heavenly
Designs
and
Conversations
.
§
9.
But
whether
others
discern
it
,
or
deny
it
,
or
detest
it
,
the
true
Believer
is
conscious
of
it
in
himself
:
Even
when
he
groaneth
to
be
better
,
to
believe
,
and
trust
,
and
love
God
more
,
and
to
have
more
of
the
heavenly
life
and
comforts
,
those
very
desires
signifie
another
Appetite
,
and
Mind
,
than
Worldlings
have
;
and
even
when
his
frailties
and
weaknesses
make
him
doubt
of
his
own
sincerity
,
he
would
not
change
his
Governour
,
Rule
or
Hopes
,
for
all
that
the
World
can
offer
him
.
He
hath
the
Witness
in
himself
,
that
there
is
in
Believers
a
sanctifying
Spirit
,
calling
up
their
Minds
to
God
and
Glory
,
and
warring
victoriously
against
the
Flesh
;
so
that
to
[
*
](A26921-e18280-b)
*
1
Joh.
5.
9
,
10
,
11.
Gal.
5.
17.
Rom.
7.
Phil.
3.
7.
to
the
15.
will
is
present
with
them
;
and
they
love
and
delight
in
a
Holy
conformity
to
their
Rule
,
and
it
is
never
so
well
and
pleasant
with
them
,
as
when
they
can
trust
,
and
love
God
most
;
and
in
their
worst
and
weakest
condition
,
they
would
fain
be
Perfect
.
This
Spirit
,
and
its
renewing
work
,
so
greatly
different
from
the
temper
and
desires
of
worldly
men
,
is
given
by
Christ
to
all
sound
believers
.
§
10.
It
is
true
,
that
some
that
know
not
of
an
Incarnate
Saviour
,
have
much
in
them
that
is
very
laudable
;
whether
it
be
real
sa●ing
Holiness
,
and
whether
Abraham
were
erroneous
in
thinking
that
even
the
Sodom's
of
the
World
were
likely
to
have
had
fifty
righteous
Persens
in
them
,
I
am
not
now
to
enquire
:
But
it
is
sure
,
1.
That
the
World
had
really
a
Saviour
,
about
Four
thousand
Years
before
Christ's
Incarnation
;
even
the
God
of
pardoning
Mercy
,
who
promised
and
undertook
what
after
was
performed
,
and
shall
be
to
the
end
.
2.
And
that
the
Spirit
of
this
Saviour
did
Sanctifie
God's
Elect
from
the
beginning
:
and
gave
them
the
same
holy
and
heavenly
dispositions
(
in
some
degree
)
before
Christ's
Incarnation
,
as
is
given
since
:
yea
it
is
called
,
The
Spirit
of
Christ
,
which
was
before
given
,
1
Pet.
1.
11.
3.
That
this
Spirit
was
then
given
to
more
than
the
Jews
.
4.
That
Christ
hath
put
that
part
of
the
World
that
hear
not
of
his
Incarnation
,
into
no
worse
a
Condition
than
he
found
them
in
:
That
as
the
Jews
Covenant
of
Peculiarity
was
no
repeal
of
the
Universal
Law
of
Grace
,
made
by
God
with
fallen
Mankind
in
Adam
and
Noah
;
so
the
Covenant
of
Grace
of
the
Second
Edition
made
with
Christ's
peculiar
People
,
is
no
repeal
of
the
foresaid
Law
in
the
first
Edition
,
to
them
,
that
hear
not
of
the
second
.
5.
That
all
that
wisdom
and
Goodness
,
that
is
in
any
without
the
Christian
Church
,
is
the
work
of
the
Spirit
of
the
Redeemer
;
as
the
light
which
goeth
before
Sun
rising
,
and
after
Sun
setting
,
and
in
a
cloudy
day
,
is
of
the
same
Sun
which
others
see
,
even
to
them
that
see
not
the
Sun
itself
.
6.
That
the
liker
any
without
the
Church
are
to
the
Sanctified
Believers
▪
the
better
they
are
;
and
the
more
unlike
the
worse
;
so
that
all
these
six
things
being
undeniable
,
it
appeareth
,
that
it
is
the
same
Spirit
of
Christ
,
which
now
giveth
all
men
what
real
goodness
is
any
where
to
be
found
.
But
it
is
notorious
that
no
part
of
the
World
,
is
in
Heavenliness
and
Virtue
comparable
to
true
and
serious
Christians
.
§
11.
7.
And
let
it
be
added
,
that
[
*
](A26921-e18520-b)
*
Eph.
1.
14.
2
Cor.
1.
22.
&
5.
5.
Rom.
8.
23.
2
Tim.
2.
19.
Eph.
1.
13.
&
4.
30.
1
Joh.
5.
9
,
10.
Heb.
10.
15.
Christ
who
promised
the
greatest
measures
of
the
Spirit
(
which
he
accordingly
hath
given
)
did
expresly
promise
this
,
as
a
Means
and
Pledge
,
First-Fruits
and
Earnest
of
the
Heavenly
Glory
:
And
therefore
it
is
a
certain
proof
,
that
such
a
Glory
we
shall
have
.
He
that
can
and
doth
give
us
a
Spiritual
change
or
renovation
,
which
in
its
Nature
and
tendency
is
Heavenly
,
and
sets
our
Hopes
and
Hearts
on
Heaven
,
and
turneth
the
endeavours
of
our
lives
to
the
seeking
of
a
future
Blessedness
,
and
told
us
before
hand
that
he
would
give
us
this
preparatory
Grace
,
as
the
Earnest
of
that
felicity
,
may
well
be
trusted
to
perform
his
Word
in
our
actual
glorification
.
§
12.
And
now
O
weak
and
fearful
Soul
!
Why
shouldst
thou
draw
back
,
as
if
the
case
were
yet
left
doubtful
?
Is
not
thy
Foundation
firm
?
Is
not
the
way
of
Life
,
through
the
Valley
of
Death
,
made
safe
by
him
that
conquered
Death
?
Art
thou
not
yet
delivered
from
the
Bondage
of
thy
fears
,
when
the
Jaylor
and
Executioner
who
had
the
power
of
Death
,
hath
by
Christ
been
put
out
of
his
power
as
to
thee
?
Is
not
all
this
Evidence
true
and
sure
?
Hast
thou
not
the
Witness
in
thy self
?
Hast
thou
not
found
the
motions
,
the
effectual
Operations
,
the
renewing
changes
of
this
Spirit
in
thee
long
ago
;
and
is
he
not
still
the
Agent
and
Witness
of
Christ
,
residing
and
Operating
in
thee
?
Whence
else
are
thy
groanings
after
God
?
Thy
desires
to
be
nearer
to
his
glory
?
To
know
him
better
?
To
Love
him
more
?
Whence
came
all
the
pleasure
thou
hast
had
in
his
Sacred
Truth
,
and
Ways
,
and
Service
?
Who
else
overcame
thy
Folly
,
and
Pride
,
and
vain
desires
,
so
far
as
they
are
overcome
?
Who
made
it
thy
choice
to
sit
at
the
Feet
of
Christ
,
and
hear
his
Word
,
as
the
better
part
,
and
to
despise
the
Honours
,
and
Preferments
of
the
World
,
and
to
account
them
all
as
Dung
and
Dross
?
Who
breathed
in
thee
all
those
Requests
that
thou
hast
sent
up
to
God
?
Overvalue
not
corrupted
Nature
;
it
bringeth
not
forth
such
Fruits
as
these
:
If
thou
doubt
of
that
,
remember
what
thou
wast
in
the
Hour
of
Temptation
;
even
of
poor
and
weak
Temptations
:
And
how
small
a
matter
hath
drawn
thee
to
sin
,
when
God
did
but
leave
thee
to
thy self
:
Forget
not
the
Days
of
youthful
Vanity
:
Over-look
not
the
case
of
the
miserable
World
?
Even
of
thy
sinful
Neighbours
,
who
in
the
midst
of
Light
still
live
in
darkness
?
And
hear
not
the
loudest
Calls
of
God
?
Look
about
on
Thousands
that
in
the
same
Land
,
and
under
the
same
teaching
,
and
after
the
greatest
judgments
and
deliverance
,
run
on
to
all
excess
of
riot
,
and
as
past
feeling
are
greedily
vicious
and
unclean
:
Is
it
no
work
of
Christ's
Spirit
that
hath
made
thee
to
differ
?
Thou
hast
nothing
to
boast
of
,
and
much
to
be
humbled
for
;
but
thou
hast
also
much
to
be
thankful
for
.
Thy
Holy
desires
are
alas
,
too
weak
:
but
they
are
Holy
:
Thy
Love
hath
been
too
cold
:
but
it
is
Holiness
,
and
the
Most
Holy
God
that
thou
hast
loved
:
Thy
Hopes
in
God
have
been
too
low
:
but
it
is
God
thou
hast
hoped
in
,
and
his
Love
and
Glory
that
thou
hast
hoped
for
:
Thy
prayers
have
been
too
dull
and
interrupted
:
but
it
is
Holiness
and
Heaven
that
thou
hast
most
prayed
for
:
Thy
labours
and
endeavours
have
been
too
sloathful
:
but
it
is
God
and
Glory
,
and
the
Good
of
Mankind
that
thou
hast
laboured
for
.
Though
thy
motion
were
too
weak
and
slow
,
it
hath
been
Godward
;
and
therefore
it
was
from
God
.
O
bless
the
Lord
that
hath
not
only
given
thee
a
Word
,
that
beareth
the
Image
of
God
,
and
is
sealed
by
uncontrolled
Miracles
to
be
the
matter
of
thy
Belief
,
but
hath
also
fulfilled
his
Promises
so
oft
and
notably
to
thee
,
in
the
answer
of
Prayers
,
and
in
great
and
convincing
deliverances
of
thy self
and
many
others
!
And
hath
by
wonders
oft
assisted
thy
Faith
;
bless
that
God
of
Light
and
Love
,
who
besides
the
universal
attestations
of
his
Word
,
long
ago
given
to
all
the
Church
,
hath
given
thee
the
internal
Seal
,
the
nearer
indwelling
attestation
,
the
effects
of
Power
,
Light
,
and
Love
,
imprinted
on
thy
Nature
,
Mind
,
and
Will
,
the
Witness
in
thy self
that
the
Word
of
God
is
not
a
humane
Dream
,
or
lifeless
thing
;
that
by
Regeneration
hath
been
here
preparing
thee
for
the
Light
of
Glory
,
as
by
Generation
he
prepared
thee
to
see
this
Light
,
and
converse
with
men
:
And
wilt
thou
yet
doubt
and
fear
against
all
this
Evidence
,
Experience
,
and
Foretast
?
§
13.
I
think
it
not
needless
labour
to
confirm
my
Soul
in
the
full
persuasion
of
the
truth
of
its
own
Immortal
Nature
,
and
of
a
future
Life
of
Joy
or
Misery
to
Mankind
,
and
of
the
certain
Truth
of
the
Christian
Faith
:
The
Being
of
God
,
and
his
Perfection
hath
so
great
Evidence
that
I
find
no
great
Temptation
to
doubt
of
it
,
any
more
than
whether
there
be
an
Earth
or
a
Sun
;
and
the
Atheist
seemeth
to
me
to
be
in
that
no
better
than
Mad
;
the
Christian
Verity
is
known
only
by
Supernatural
Revelation
;
but
by
such
Revelation
it
is
so
attested
externally
to
the
World
,
and
internally
to
Holy
Souls
,
as
maketh
Faith
the
Ruling
,
victorious
,
consolatory
Principle
,
by
which
we
must
live
,
and
not
by
sight
:
But
the
Souls
Immortality
and
Reward
hereafter
is
of
a
middle
Nature
;
viz.
Of
Natural
Revelation
,
but
incomparably
less
clear
than
the
Being
of
a
God
;
and
therefore
by
the
addition
of
Evangelical
(
Supernatural
)
Revelation
,
is
made
to
us
much
more
clear
and
sure
.
And
I
find
among
the
Infidels
of
this
Age
,
that
most
who
deny
the
Christian
Verity
,
do
almost
as
much
deny
or
question
the
Retribution
of
a
future
Life
:
And
they
that
are
fully
satisfied
of
this
,
do
find
Christianity
so
excellently
Congruous
to
it
,
as
greatly
facilitateth
the
work
of
Faith
.
Therefore
I
think
that
there
is
scarce
any
verity
more
needful
to
be
throughly
digested
into
a
full
assurance
,
than
this
of
the
Souls
Immortality
and
hope
of
future
happiness
.
§
14.
And
when
I
consider
the
great
unlikeness
of
mens
Hearts
and
Lives
to
such
a
Belief
as
we
all
profess
,
I
cannot
but
fear
that
not
only
the
ungodly
,
but
most
that
truly
hope
for
Glory
have
a
far
weaker
belief
(
in
habit
and
act
)
of
the
Souls
Immortality
and
the
Truth
of
the
Gospel
,
than
they
seem
to
take
notice
of
in
themselves
.
Can
I
be
certain
or
fully
persuaded
(
in
habit
and
act
)
of
the
future
Rewards
,
and
Punishments
of
Souls
,
and
that
we
shall
be
all
shortly
judged
as
we
have
lived
here
,
and
yet
not
despise
all
the
Vanities
of
this
World
,
and
set
my
heart
with
resolution
and
diligence
to
the
preparation
which
must
be
made
by
a
holy
,
heavenly
,
fruitful
Life
,
as
one
whose
Soul
is
taken
up
with
the
hopes
and
fears
of
things
of
such
unspeakable
importance
.
Who
could
stand
dallying
as
most
men
do
,
at
the
Door
of
Eternity
,
that
did
verily
believe
his
Immortal
Soul
must
be
shortly
there
?
Though
such
a
one
had
no
certainty
of
his
own
particular
Title
to
Salvation
,
the
certainty
of
such
a
grand
concernment
(
that
Joy
or
misery
is
at
hand
)
would
surely
awaken
him
to
try
,
to
cry
,
to
search
;
to
beg
,
to
strive
,
to
watch
,
to
spare
no
care
,
or
cost
,
or
labour
to
make
all
sure
,
in
a
matter
of
such
weight
:
It
could
not
be
but
he
would
do
it
with
speed
,
and
do
it
with
a
full
resolved
Soul
,
and
do
it
with
earnest
zeal
and
diligence
.
What
Man
that
once
saw
the
things
which
we
hear
of
,
even
Heaven
and
Hell
,
would
not
afterwards
(
at
least
in
deep
regard
and
seriousness
)
exceed
the
most
resolved
Believer
that
you
know
:
One
would
think
in
Reason
it
should
be
so
thought
:
I
confess
a
wicked
Heart
is
very
sensless
.
§
15.
I
do
confess
that
there
is
much
weakness
of
the
Belief
of
things
unseen
where
yet
there
is
sincerity
:
But
surely
there
will
be
some
proportion
between
our
Belief
and
its
Effects
.
And
where
there
is
little
Regard
,
or
Fear
,
or
Hopes
,
or
Sorrow
,
or
Joy
,
or
resolved
Diligence
for
the
World
to
come
,
I
must
think
that
there
is
,
(
in
act
at
least
)
but
little
belief
of
it
,
and
that
such
Persons
little
know
themselves
how
much
they
secretly
doubt
whether
it
be
true
.
I
know
that
most
complain
almost
altogether
of
the
uncertainty
of
their
Title
to
Salvation
,
and
little
of
their
uncertainty
of
a
Heaven
and
Hell
:
But
were
they
more
certain
of
this
,
and
truly
persuaded
of
it
at
the
Heart
,
it
would
do
more
to
bring
them
to
that
serious
resolved
faithfulness
in
Religion
,
which
would
help
them
more
easily
to
be
sure
of
their
Sincerity
,
than
long
examinations
,
&
many
marks
talked
of
,
without
this
will
do
.
§
16.
And
I
confess
that
the
great
Wisdom
of
God
hath
not
thought
meet
that
in
the
Body
we
should
have
as
clear
,
and
sensible
,
and
lively
apprehensions
of
Heaven
,
and
Hell
,
as
sight
would
cause
.
For
that
would
be
to
have
too
much
of
Heaven
or
Hell
on
Earth
;
for
the
gust
would
follow
the
perception
,
and
so
full
a
sense
would
be
some
sort
of
a
possession
,
which
we
are
not
fit
for
in
this
World
.
And
therefore
it
must
be
a
darker
Revelation
than
sight
would
be
,
that
it
may
be
a
lower
Perception
,
lest
this
World
,
and
the
next
should
be
confounded
;
and
Faith
,
and
Reason
should
be
put
out
of
Office
,
and
not
duly
tryed
,
exercised
,
and
fitted
for
reward
.
But
yet
Faith
is
Faith
,
and
Knowledg
is
Knowledg
;
and
he
that
verily
believeth
such
great
transcendent
things
,
though
he
see
them
not
,
will
have
some
proportionable
affections
and
endeavours
.
§
17.
I
confess
also
that
Man's
Soul
in
Flesh
is
not
fit
to
bear
so
deep
a
sense
of
Heaven
,
and
Hell
,
as
sight
would
cause
;
because
it
here
operateth
on
and
with
the
Body
,
and
according
to
its
capacity
,
which
cannot
bear
so
deep
a
sense
,
without
distraction
,
by
screwing
up
the
Organs
too
high
,
till
they
break
,
and
so
over
doing
would
undo
all
:
But
yet
there
is
an
over-ruling
Seriousness
,
which
a
certain
belief
of
future
things
must
needs
bring
the
Soul
to
,
that
truly
hath
it
.
And
he
that
is
careful
and
serious
for
this
World
,
and
looketh
after
a
better
,
but
with
a
slight
,
unwilling
,
half-regard
,
and
in
the
second
place
,
must
give
me
leave
to
think
that
he
believeth
,
but
as
he
liveth
,
and
that
his
doubting
or
unbelief
of
the
reality
of
a
Heaven
&
Hell
,
is
greater
than
his
Belief
.
§
18.
O
then
,
for
what
should
my
Soul
more
pray
,
than
for
a
clearer
and
a
stronger
Faith
?
I
believe
,
Lord
help
my
unbelief
!
I
have
many
a
Thousand
times
groaned
to
thee
under
the
burden
of
this
remnant
of
darkness
and
unbelief
:
I
have
many
Thousand
times
thought
of
the
Evidences
of
the
Christian
verity
,
and
of
the
great
necessity
of
a
lively
,
powerful
,
active
Faith
.
I
have
begged
it
:
I
have
cryed
to
thee
Night
and
Day
,
Lord
increase
my
Faith
:
I
have
written
and
spoken
that
to
others
,
which
might
be
most
useful
to
my self
,
to
raise
the
apprehensions
of
Faith
,
yet
higher
,
and
make
them
liker
those
of
sense
:
But
yet
,
yet
Lord
,
how
dark
is
this
World
?
What
a
Dungeon
is
this
Flesh
?
How
little
clearer
is
my
sight
,
and
little
quicker
are
my
perceptions
,
of
unseen
things
,
than
long
ago
?
Am
I
at
the
highest
〈◊〉
Man
on
Earth
can
reach
?
and
that
when
I
am
so
dark
and
low
?
Is
there
no
growth
of
these
apprehensions
more
to
be
expected
?
Doth
the
Soul
cease
its
increase
in
vigorous
Perception
,
when
the
Body
ceaseth
its
increase
or
vigor
of
sensation
?
Must
I
sit
down
in
so
low
a
measure
,
while
I
am
drawing
nearer
to
the
things
believed
?
and
am
almost
there
where
belief
must
pass
into
sight
and
love
?
or
must
I
take
up
with
the
passive
silence
and
inactivity
,
which
some
Fryars
persuade
us
is
nearer
to
Perfection
?
and
under
pretence
of
Annihilation
and
Receptivity
,
let
my
fluggish
Heart
alone
,
and
say
that
in
this
neglect
I
wait
for
thy
Operations
:
O
let
not
a
Soul
that
is
driven
from
this
World
,
and
weary
of
Vanity
,
and
can
think
of
little
else
but
immortality
,
that
seeks
and
crys
both
Night
and
Day
,
for
the
heavenly
Light
,
and
fain
would
have
some
foretast
of
Glory
,
and
some
more
of
the
first
Fruits
of
the
promised
joys
,
let
not
such
a
Soul
either
long
,
or
cry
,
or
strive
in
vain
?
Punish
not
my
former
grieving
of
thy
Spirit
,
by
deserting
a
Soul
that
cryeth
for
thy
Grace
,
so
near
its
great
and
unconceivable
change
:
Let
me
not
languish
in
vain
desires
,
at
the
Door
of
Hope
;
nor
pass
with
doubtful
Thoughts
,
and
Fears
from
this
Vale
of
Misery
?
Which
should
be
the
Season
of
Triumphant
Faith
,
and
Hope
,
and
Joy
,
if
not
when
I
am
entering
on
the
World
of
Joy
?
O
thou
that
hast
left
us
so
many
consolatory
words
of
Promise
,
that
our
joy
may
be
full
,
send
,
O
send
the
promised
Comforter
,
without
whose
approaches
and
heavenly
Beams
,
when
all
is
said
,
and
a
thousand
Thoughts
,
and
strivings
have
been
assayed
,
it
will
still
be
Night
and
Winter
with
the
Soul
.
§
19.
But
have
I
not
expected
more
particular
and
more
sensitive
Conceptions
of
Heaven
,
and
the
State
of
blessed
Souls
,
than
I
should
have
done
,
and
●emained
less
satisfied
,
because
I
expected
such
distinct
Perceptions
to
my
satisfaction
which
God
doth
not
ordinarily
give
,
to
Souls
in
Flesh
?
I
fear
it
hath
been
too
much
so
:
A
distrust
of
God
,
and
a
distrustful
desire
to
know
much
(
Good
and
Evil
)
for
our selves
,
as
necessary
to
our
quiet
and
satisfaction
,
was
that
sin
which
hath
deeply
corrupted
Man's
Nature
,
and
is
more
of
our
common
pravity
than
is
commonly
observed
:
I
find
that
this
Distrust
of
God
,
and
my
Redeemer
,
hath
had
too
great
a
hand
in
my
desires
of
a
distincter
and
more
sensible
Knowledg
:
I
know
that
I
should
implicitely
,
and
absolutely
,
and
quietly
,
trust
my
Soul
into
my
Redeemers
Hands
;
(
of
which
I
must
speak
more
anon
:
)
And
it
is
not
only
for
the
Body
,
but
also
for
the
Soul
,
that
a
distrustful
care
is
our
great
sin
and
Misery
.
But
yet
we
must
desire
that
our
Knowledge
and
Belief
may
be
as
distinct
and
particular
as
God's
Revelations
are
;
and
we
can
Love
no
further
than
we
know
;
and
the
more
we
know
of
God
and
Glory
,
the
more
we
shall
love
,
desire
and
trust
him
:
It
is
a
known
and
not
meerly
an
unknown
God
,
and
happiness
that
the
Soul
doth
joyfully
desire
.
And
if
I
may
not
be
ambitious
of
too
sensible
and
distinct
Perceptions
here
,
of
the
things
unseen
;
yet
must
I
desire
and
beg
the
most
fervent
and
sensible
Love
to
them
that
I
am
capable
of
.
I
am
willing
(
in
part
)
to
take
up
with
that
unavoidable
ignorance
,
and
that
low
degree
of
such
Knowledge
,
which
God
confineth
us
to
in
the
Flesh
,
so
be
it
he
will
give
me
but
such
Consolatory
foretasts
in
Love
and
Joy
,
which
such
a
General
imperfect
Knowledge
may
consist
with
,
that
my
Soul
may
not
pass
with
distrust
and
terrour
,
but
with
suitable
triumphant
Hopes
,
to
the
Everlasting
pleasures
.
O
Father
of
Lights
,
who
givest
Wisdom
to
them
that
ask
it
of
thee
,
shut
not
up
this
sinful
Soul
in
darkness
!
Leave
me
not
to
grope
in
unsatisfied
doubts
,
at
the
Door
of
the
Celestial
Light
!
Or
if
my
Knowledg
must
be
General
,
let
it
be
clear
and
powerful
;
and
deny
me
not
now
the
lively
exercise
of
FAITH
,
HOPE
,
and
LOVE
which
are
the
stirrings
of
the
New
Creature
,
and
the
dawnings
of
the
everlasting
Light
,
and
the
Earnest
of
the
promised
Inheritance
.
§
20.
But
we
are
oft
ready
to
say
with
Cicero
,
when
he
had
been
reading
such
as
Plato
,
that
while
the
Book
is
in
our
Hands
,
we
seem
confident
of
our
Immortality
,
and
when
we
lay
it
by
our
doubts
return
;
so
our
Arguments
seem
clear
and
cogent
,
and
yet
when
we
think
not
of
them
with
the
best
advantage
,
we
are
oft
surprized
with
Fear
,
lest
we
should
be
mistaken
,
and
our
Hopes
be
vain
;
and
hereupon
)
and
from
the
common
fear
of
Death
,
that
even
good
men
too
often
manifest
)
the
Infidels
gather
that
we
do
but
force
our Selves
into
such
a
Hope
as
we
desire
to
be
true
,
against
the
tendency
of
mans
Nature
and
that
we
were
not
made
for
a
better
World
.
§
21.
But
this
fallacy
ariseth
from
mens
not
distinguishing
,
1.
sensitive
fears
from
Rational
uncertainty
,
or
doubts
.
2.
And
the
mind
that
is
in
the
darkness
of
unbelief
,
from
that
which
hath
the
Light
of
Faith
.
I
find
in
my self
too
much
of
fear
,
when
I
look
into
Eternity
,
interrupting
and
weakening
my
Desires
and
Joy
.
But
I
find
that
it
is
very
much
an
irrational
sensitive
Fear
,
which
the
Darkness
of
Man's
mind
,
the
Greatness
of
the
Change
,
the
dreadful
Majesty
of
God
,
and
Man's
Natural
aversness
to
die
,
do
in
some
degree
necessitate
,
even
when
Reason
is
fully
satisfied
that
such
fears
are
consistent
with
certain
safety
.
If
I
were
bound
with
the
strongest
Chains
,
or
stood
on
the
surest
Battlements
,
on
the
top
of
a
Castle
or
Steeple
,
I
could
not
possibly
look
down
without
fear
,
and
such
as
would
go
near
to
overcome
me
;
and
yet
I
should
be
rationally
sure
,
that
I
am
there
fast
and
safe
and
cannot
fall
.
So
is
it
with
our
Prospect
into
the
Life
to
come
:
Fear
is
oft
a
necessitated
Passion
:
When
a
Man
is
certain
of
his
safe
Foundation
,
it
will
violently
rob
him
of
the
comfort
of
that
Certainty
:
Yea
it
is
a
passion
that
irrationally
doth
much
to
corrupt
our
Reason
it self
,
and
would
make
us
doubt
because
we
fear
,
though
we
know
not
why
:
And
a
fearful
Man
doth
hardly
trust
his
own
apprehensions
of
his
safety
,
but
among
other
Fears
,
is
still
ready
to
fear
lest
he
be
deceived
:
Like
timorous
Melancholy
Persons
about
their
Bodies
,
who
are
ready
still
to
think
that
every
little
Distemper
is
a
mortal
Symptom
,
and
that
worse
is
still
near
them
than
they
feel
,
and
they
hardly
believe
any
words
of
hope
.
§
22.
And
Satan
knowing
the
power
of
these
passions
,
and
having
easier
access
to
the
Sensitive
,
than
to
the
Intellective
Faculties
,
doth
labour
to
get
in
at
this
back
Door
,
and
to
frighten
poor
Souls
into
doubts
and
unbelief
:
and
in
timorous
Natures
he
doth
it
with
too
great
success
,
as
to
the
Consolatory
acts
of
Faith
.
Though
yet
God's
Mercy
is
wonderfully
seen
in
preserving
many
honest
tender
Souls
,
from
the
damning
part
of
unbelief
,
and
by
their
fears
preserveth
them
from
being
bold
with
sin
:
When
many
bold
and
impudent
Sinners
turn
Infidels
or
Atheists
,
by
forfeiting
the
helps
of
Grace
.
§
23.
And
indeed
Irrational
fears
have
so
much
power
to
raise
Doubts
,
that
they
are
seldom
separated
;
insomuch
that
many
scarce
know
or
observe
the
difference
between
Doubts
and
Fears
:
And
many
say
they
not
only
fear
but
doubt
when
they
can
scarce
tell
why
,
as
if
it
were
no
intellectual
act
which
they
meant
,
but
an
irrational
Passion
.
§
24.
If
therefore
my
Soul
see
undeniable
Evidence
of
Immortality
;
and
if
it
be
able
by
irrefragable
Argument
,
to
prove
the
future
blessedness
expected
,
and
if
it
be
convinced
that
God's
promises
are
true
,
and
sufficiently
sealed
and
attested
by
him
,
to
warrant
the
most
confident
belief
,
and
if
I
trust
my
Soul
and
all
my
hopes
upon
this
word
,
and
evidences
of
Truth
,
it
is
not
then
our
aversness
to
die
,
nor
the
sensible
fears
of
a
Soul
that
looketh
into
Eternity
,
that
invalidate
any
of
the
Reasons
of
my
Hope
,
nor
prove
the
unsoundness
of
my
Faith
.
§
25.
But
yet
these
Fears
do
prove
its
weakness
,
and
were
they
prevalent
against
the
Choice
,
Obedience
,
Resolutions
,
and
Endeavours
of
Faith
,
they
would
be
prevalent
against
the
Truth
of
Faith
,
or
prove
its
nullity
;
for
Faith
is
Trust
;
and
Trust
is
a
securing
,
quieting
thing
:
Why
are
ye
fearful
,
O
ye
of
little
Faith
?
was
a
just
reproof
of
Christ
to
his
Disciples
,
when
sensible
dangers
raised
up
their
fears
.
For
the
established
will
hath
a
political
or
imperfect
,
though
not
a
despotical
and
absolute
Power
over
our
Passions
.
And
therefore
our
fears
do
shew
us
our
unbelief
,
and
stronger
Faith
is
the
best
means
of
conquering
even
irrational
fears
;
Why
art
thou
cast
down
O
my
Soul
;
and
why
art
thou
so
disquieted
in
me
?
Trust
in
God
,
&c.
Psal.
42.
is
a
needful
way
of
chiding
a
timorous
Heart
.
§
26.
And
though
many
say
that
Faith
hath
not
evidence
,
and
think
that
it
is
an
Assent
of
the
Mind
,
meerly
commanded
by
the
Empire
of
the
Will
,
without
a
knowledg
of
the
Verity
of
the
Testimony
;
yet
certainly
the
same
Assent
is
ordinarily
in
the
Scriptures
called
indifferently
,
Knowing
and
Believing
:
And
as
a
bare
Command
,
will
not
cause
Love
,
unless
we
perceive
an
Amiableness
in
the
Object
,
so
a
bare
Command
of
the
Law
or
of
the
Will
,
cannot
alone
cause
Belief
,
unless
we
perceive
a
truth
in
the
Testimony
believed
:
For
it
is
a
Contradiction
;
or
an
act
without
its
Object
.
And
Truth
is
perceived
only
so
far
as
it
is
some
way
Evident
:
For
Evidence
is
nothing
but
the
objective
perceptibility
of
Truth
;
or
that
which
is
Metaphorically
called
Light
.
So
that
we
must
say
that
Faith
hath
not
sensible
Evidence
of
the
invisible
things
believed
;
but
Faith
is
nothing
else
but
the
willing
Perception
of
the
Evidence
of
Truth
in
the
word
of
the
Assertor
,
and
a
Trust
therein
.
We
have
and
must
have
Evidence
that
Scripture
is
God's
Word
,
and
that
his
Word
is
true
,
before
by
any
Command
of
the
Word
or
Will
,
we
can
believe
it
.
§
27.
I
do
therefore
neither
despise
Evidence
as
unnecessary
,
nor
trust
to
it
alone
as
the
sufficient
total
cause
of
my
belief
:
For
if
God's
Grace
do
not
open
mine
Eyes
,
and
come
down
in
power
upon
my
Will
,
and
insinuate
into
it
a
sweet
acquaintance
with
the
things
unseen
,
and
a
tast
of
their
Goodness
to
delight
my
Soul
,
no
Reasons
will
serve
to
stablish
and
comfort
me
,
how
undeniable
soever
:
Reason
is
fain
first
to
make
use
of
notions
,
words
or
signs
:
and
to
know
Terms
,
Propositions
,
and
Arguments
,
which
are
but
Means
to
the
knowledg
of
Things
,
is
its
first
employment
,
and
that
alas
which
Multitudes
of
Learned
men
do
take
up
with
:
But
it
's
the
Illumination
of
God
that
must
give
us
an
effectual
acquaintance
with
the
Things
Spiritual
and
Invisible
,
which
these
Notions
signifie
,
and
to
which
our
Organical
Knowledg
is
but
a
Means
.
§
28.
To
sum
up
all
,
That
our
Hopes
of
Heaven
have
a
certain
ground
appeareth
,
I.
From
Nature
,
II.
From
Grace
,
III.
From
other
works
of
Gracious
Providence
.
1.
From
the
Nature
of
Man
:
1.
Made
capable
of
it
.
2.
Obliged
even
by
the
Law
of
Nature
to
seek
it
before
all
.
3.
Naturally
desiring
Perfection
,
1.
Habitual
.
2.
Active
.
3.
And
Objective
.
2.
And
from
the
Nature
of
God
.
1.
As
Good
and
Communicative
.
2.
As
Holy
and
Righteous
.
3.
As
Wise
:
making
none
of
his
works
in
vain
.
§
29.
II.
From
Grace
,
1.
Purchasing
it
.
2.
Declaring
it
by
a
Messenger
from
Heaven
,
both
by
Word
and
by
Christ's
own
(
and
others
)
Resurrection
.
3.
Promising
it
.
4.
Sealing
that
Promise
by
Miracles
there
.
5.
And
by
the
work
of
Sanctification
to
the
end
of
the
World
.
§
30.
III.
By
subordinate
Providence
,
1.
God's
actual
Governing
the
World
by
the
hopes
and
fears
of
another
Life
.
2.
The
many
helps
which
he
giveth
us
for
a
heavenly
Life
,
and
for
attaining
it
(
which
are
not
vain
.
)
3.
Specially
the
Ministration
of
Angels
,
and
their
Love
to
us
,
and
Communion
with
us
,
4.
And
by
accident
,
Devils
themselves
convince
us
,
1.
By
the
Nature
of
their
Temptations
.
2.
By
Apparitions
and
haunting
Houses
.
3.
By
Witches
.
4.
By
Possessions
:
Which
though
it
be
but
a
Satanical
Operation
on
the
Body
,
yet
is
so
Extraordinary
an
Operation
,
that
it
differeth
from
the
more
usual
,
as
(
if
I
may
so
compare
them
)
God's
Spirit
so
operateth
on
the
Saints
that
it
is
called
his
dwelling
in
them
,
or
possessing
them
,
as
different
from
his
lower
Operations
on
others
.
§
1.
II.
Having
proved
that
Faith
and
Hope
have
a
certain
future
Happiness
to
expect
,
the
Text
directeth
me
next
to
consider
,
why
it
is
described
by
[
being
with
Christ
;
]
viz.
I.
What
is
included
in
our
[
being
with
Christ
.
]
II.
That
we
shall
be
with
him
:
III.
Why
we
shall
be
with
him
.
§
2.
To
be
with
Christ
includeth
,
1.
Presence
:
2.
Union
.
3.
Communion
,
or
participation
of
Felicity
with
him
.
§
3.
1.
Quest.
Is
it
Christ's
Godhead
,
or
his
Humane
Soul
,
or
his
Humane
Body
,
that
we
shall
be
Present
with
,
and
united
to
,
or
All
?
Answ
.
It
is
all
,
but
variously
.
§
4.
1.
We
shall
be
Present
with
the
Divine
Nature
of
Christ
:
Quest.
But
are
we
not
always
so
?
And
are
not
all
Creatures
so
?
Answ.
Yes
,
as
his
Essence
comprehendeth
all
Place
and
Beings
:
But
not
,
as
it
is
Operative
and
Manifested
in
and
by
his
Glory
.
Christ
directeth
our
Hearts
and
Tongues
to
pray
[
Our
Father
which
art
in
Heaven
:
]
And
yet
he
knew
that
all
Place
is
in
and
with
God
:
Because
it
is
in
Heaven
that
he
Gloriously
operateth
and
shineth
forth
to
holy
Souls
:
Even
as
Man's
Soul
is
eminently
said
to
be
in
the
Head
,
because
it
understandeth
,
and
reasoneth
in
the
Head
,
and
not
in
the
Foot
or
Hand
,
though
it
be
also
there
.
And
as
we
look
a
Man
in
the
Face
when
we
talk
to
him
,
so
we
look
up
to
Heaven
when
we
pray
to
God
.
God
who
is
and
operateth
as
the
Root
of
.
Nature
in
all
the
works
of
Creation
(
for
in
Him
,
we
Live
,
and
Move
,
and
Are
,
)
and
by
the
way
of
Grace
in
all
the
Gracious
,
doth
Operate
and
Is
by
the
works
and
splendour
of
his
Glory
eminently
in
Heaven
:
By
which
Glory
therefore
we
must
mean
some
Created
Glory
:
For
his
Essence
hath
no
inequality
.
§
5.
2.
We
shall
be
present
with
the
Humane
Nature
of
Christ
both
Soul
and
Body
:
But
here
our
present
narrow
Thoughts
must
not
too
boldly
presume
to
resolve
the
difficulties
,
which
to
a
distinct
understanding
of
this
should
be
overcome
:
For
we
must
not
here
expect
any
more
than
a
dark
and
general
Knowledge
of
them
:
As
,
1.
What
is
the
formal
difference
between
Christs
glorified
Body
,
and
his
Flesh
on
Earth
.
2.
Where
Christ's
glorified
Body
is
,
and
how
far
it
extendeth
:
3.
Wherein
the
Soul
and
the
Glorified
Body
differ
,
seeing
it
is
called
A
Spiritual
Body
:
These
things
are
beyond
our
present
reach
.
§
6.
1.
For
what
conceptions
can
we
have
of
a
Spiritual
Body
?
save
that
it
is
Pure
,
incorruptible
,
invisible
to
mortal
Eyes
,
and
fitted
to
the
most
perfect
state
of
the
Soul
:
How
near
the
Nature
of
it
is
to
a
Spirit
(
and
so
to
the
Soul
)
and
how
far
they
agree
or
differ
in
substance
,
extensiveness
,
divisibility
,
or
activity
,
little
do
we
know
.
§
7.
2.
Nor
do
we
know
where
and
how
far
Christ's
Body
is
present
by
extent
.
The
Sun
is
commonly
taken
for
a
Body
,
and
its
Motive
,
Illuminative
,
and
Calefactive
Beams
are
by
the
most
probable
Philosophy
taken
to
be
a
real
emanant
part
of
its
substance
,
and
so
that
it
is
Essentially
as
extensive
as
those
Beams
;
that
is
,
It
at
once
filleth
all
our
Air
,
and
toucheth
the
surface
of
the
Earth
,
and
how
much
further
it
extendeth
we
cannot
tell
:
And
what
difference
there
is
between
Christ's
glorified
Body
,
and
the
Sun
,
in
Purity
,
Splendour
,
Extent
,
or
Excellency
of
Nature
,
little
do
poor
Mortals
know
.
And
so
of
the
rest
.
§
8.
Let
no
Man
therefore
cavil
,
and
say
,
How
can
a
whole
World
of
glorified
Bodies
be
all
present
with
the
One
Body
of
Christ
,
when
each
must
possess
its
proper
room
?
For
as
the
Body
of
the
solar
Beams
,
and
the
extensive
Air
,
are
so
compresent
,
as
that
none
can
discern
the
difference
of
the
places
which
they
possess
,
and
a
World
of
Bodies
are
present
with
them
both
,
so
may
all
our
Bodies
be
with
Christ's
Body
,
and
that
without
any
true
confusion
.
§
9.
2.
Besides
Presence
with
Christ
,
there
will
be
such
an
Union
as
we
cannot
now
distinctly
know
.
A
political
Relative
Union
is
past
doubt
,
such
as
Subjects
have
in
one
Kingdom
with
their
King
:
But
little
know
we
how
much
more
.
We
see
that
there
is
a
wonderful
Corporeal
continuity
or
contact
among
the
material
works
of
God
:
And
the
more
Spiritual
,
pure
and
noble
,
the
more
inclination
each
Nature
hath
to
Union
.
Every
Plant
on
Earth
hath
a
Union
with
the
whole
Earth
in
which
it
liveth
;
they
are
real
parts
of
it
.
And
what
Natural
Conjunction
our
Bodies
shall
have
to
Christ's
and
what
influence
from
it
,
is
past
our
Knowledge
:
Though
his
similitudes
in
Joh.
●5
.
&
Joh.
6.
&
Eph.
5.
&
1
Cor.
12.
seem
to
extend
far
,
yet
being
but
similitudes
,
we
cannot
fully
know
how
far
.
§
10.
The
same
(
variatis
variandis
)
we
may
say
of
our
Union
with
Christ's
humane
Soul
.
Seeing
Souls
are
more
inclinable
to
union
than
Bodies
,
when
we
see
all
Vegetables
to
be
united
parts
of
one
Earth
,
and
yet
to
have
each
one
its
proper
individuating
form
and
matter
,
we
cannot
(
though
Animals
seem
to
walk
more
disjunct
)
imagine
that
there
is
no
kind
of
Union
or
Conjunction
of
invisible
Souls
;
though
they
retain
their
several
substances
and
forms
.
Nor
yet
that
our
Bodies
shall
have
a
nearer
Union
with
Christ's
Body
,
than
our
Souls
with
his
Soul
:
But
the
nature
,
manner
,
and
measure
of
it
,
we
know
not
.
§
11.
Far
be
it
from
us
to
think
that
Christ's
glorified
Spiritual
Body
is
such
in
form
,
parts
,
and
dimensions
,
as
his
earthly
Body
was
:
That
it
hath
Hands
,
Feet
,
Brains
,
Heart
,
Stomach
,
Liver
,
Intestines
,
as
on
Earth
:
Or
that
it
is
such
a
Compound
of
Earth
,
Water
,
and
Air
,
as
here
it
was
,
and
of
such
confined
extent
;
for
then
as
his
Disciples
and
a
few
Jews
only
were
present
with
him
,
and
all
the
World
besides
were
absent
,
and
had
none
of
his
Company
,
so
it
would
be
in
Heaven
.
But
it
is
not
such
only
as
Paul
,
but
all
true
Believers
in
the
World
,
from
the
Creation
to
the
end
,
shall
be
with
Christ
,
and
see
his
Glory
.
And
though
inequality
of
Fitness
(
or
Degrees
of
Holiness
)
will
make
an
inequality
of
Glory
,
no
Man
can
prove
an
inequality
by
local
distance
from
Christ
;
Or
if
such
there
be
(
for
it
's
beyond
our
reach
)
yet
none
in
Heaven
are
at
such
a
distance
from
him
,
as
not
to
enjoy
the
Felicity
of
his
Presence
.
§
12.
Therefore
when
we
dispute
against
them
that
hold
Transubstantiation
,
and
the
ubiquity
of
Christ's
Body
,
we
do
assuredly
conclude
that
Sense
is
Judge
,
whether
there
be
real
Bread
and
Wine
present
,
or
not
:
But
it
is
no
Judge
,
whether
Christ's
Spiritual
Body
be
present
or
not
,
no
more
than
whether
an
Angel
be
present
:
And
we
conclude
that
Christ's
Body
is
not
Infinite
or
Immense
as
is
his
Godhead
;
but
what
are
its
dimensions
,
Limits
or
extent
,
and
where
it
is
absent
,
far
be
it
from
us
to
determine
,
when
we
cannot
tell
how
far
the
Sun
extendeth
its
secondary
substance
,
or
emanant
Beams
;
nor
well
what
Locality
is
as
to
Christ's
Soul
or
any
Spirit
,
if
to
a
Spiritual
Body
.
§
13.
Their
fear
is
vain
and
carnal
,
who
are
afraid
lest
their
Union
with
Christ
or
one
another
will
be
too
near
;
even
lest
thereby
they
lose
their
individuation
,
as
Rivers
that
fall
into
the
Sea
,
or
extinguished
Candles
whose
Fire
is
after
but
a
Sun-beam
,
or
part
of
the
common
Element
of
Fire
in
the
Air
;
or
as
the
Vegetative
Spirits
which
in
Autumn
,
retire
from
the
Leaves
into
the
Branches
and
Trunk
of
the
Tree
:
I
have
proved
before
,
that
our
Individuation
or
numerical
Existence
ceaseth
not
:
And
that
no
Union
is
to
be
feared
,
were
it
never
so
sure
,
which
destroyeth
not
the
Being
,
or
formal
Powers
or
Action
of
the
Soul
;
and
that
it
is
the
great
radical
disease
of
SELFISHNESS
and
want
of
Holy
LOVE
to
God
and
our
Saviour
,
and
one
another
,
which
causeth
these
unreasonable
Fears
;
Even
that
Selfishness
which
now
maketh
men
so
partially
desirous
of
their
own
wills
and
pleasure
in
comparison
of
God's
,
and
their
own
Felicity
in
comparison
of
other
,
and
which
maketh
them
so
easily
bear
God's
injuries
,
and
the
Sufferings
of
a
Thousand
others
,
in
comparison
of
their
own
.
But
he
that
put
a
great
desire
of
the
Bodies
preservation
into
the
Soul
while
it
is
its
form
,
will
abate
that
desire
when
the
time
of
separation
is
come
,
because
there
is
then
no
use
for
it
till
the
Resurrection
:
Else
it
would
be
a
torment
to
the
Soul
.
§
14.
3.
And
as
we
shall
have
UNION
,
so
also
COMMUNION
with
the
Divine
and
Humane
Nature
of
Christ
,
respectively
.
Both
as
they
will
be
the
Objects
of
our
Souls
most
noble
and
Constant
acts
,
and
as
they
will
be
the
Fountain
or
Communicative
cause
of
our
receptions
.
§
15.
1.
We
find
now
that
our
various
Faculties
have
various
Objects
suitable
to
their
Natures
:
The
Objects
of
Sense
are
things
sensible
;
and
the
Objects
of
Imagination
things
Imaginable
,
and
the
Objects
of
Intellection
things
Intelligible
,
and
the
Objects
of
the
Will
things
amiable
:
The
Eye
that
is
a
nobler
Sense
than
some
others
,
hath
Light
for
its
Object
,
which
to
other
Senses
is
none
:
and
so
of
the
rest
.
Therefore
we
have
cause
to
suppose
,
that
as
far
as
our
Glorified
Souls
,
and
our
Spiritual
Glorified
Bodies
,
will
differ
,
so
far
Christ's
Glorified
Soul
and
Body
will
respectively
be
their
several
Objects
:
And
beholding
the
Glory
of
both
will
be
part
of
our
Glory
.
§
16.
Yet
is
it
not
hence
to
be
gathered
that
the
separated
Soul
before
the
Resurrection
shall
not
have
Christ's
Glorified
Body
for
its
Object
:
For
the
Objects
of
the
Body
are
also
the
Objects
of
the
Soul
,
or
to
speak
more
properly
,
the
Objects
of
Sense
are
also
the
Objects
of
Intellection
and
Will
,
though
all
the
Objects
of
the
Intellect
and
Will
are
not
Objects
of
Sense
.
The
Separated
Soul
can
know
Christ's
Glorified
Body
,
though
our
present
Bodies
cannot
see
a
Soul
.
But
how
much
our
Spiritual
Bodies
will
excel
in
Capacity
and
Activity
these
passive
Bodies
,
that
have
so
much
Earth
and
Water
we
cannot
tell
.
§
17.
And
though
now
our
Souls
are
as
a
Candle
in
a
Lanthorn
,
and
must
have
extrinsick
Objects
admitted
by
the
Senses
before
they
can
be
understood
,
yet
it
followeth
not
that
therefore
a
separated
Soul
cannot
know
such
Objects
:
1.
Because
it
now
knoweth
them
Abstractively
per
species
,
because
its
act
of
Ratiocination
is
Compound
as
to
the
Cause
(
Soul
and
Body
.
)
But
it
will
then
know
such
things
Intuitively
(
as
now
it
can
do
it self
)
when
the
Lanthorn
is
cast
by
.
2.
And
(
what
ever
many
of
late
,
that
have
given
themselves
the
title
of
Ingenious
have
said
to
the
contrary
)
we
have
little
reason
to
think
that
the
sensitive
faculty
is
not
an
Essential
,
inseparable
power
of
the
same
Soul
that
is
Intellectual
,
and
that
sensation
ceaseth
to
separated
Souls
,
(
however
the
modes
of
it
may
cease
with
their
several
Uses
and
Organs
:
)
To
Feel
Intellectually
,
or
to
understand
,
and
will
feelingly
,
we
have
cause
to
think
will
be
the
Action
of
separated
Souls
:
And
if
so
,
why
may
they
not
have
communion
with
Christ's
Body
and
Soul
as
their
Objects
in
their
separated
State
?
3.
Besides
that
we
are
uncertain
whether
the
separated
Soul
have
no
Vehicle
or
Body
at
all
:
Things
unknown
to
us
must
not
be
supposed
True
or
False
:
Some
think
that
the
sensitive
Soul
is
Material
,
and
as
a
Body
to
the
Intellectual
,
never
separated
:
I
am
not
of
their
Opinion
that
make
them
two
substances
;
but
I
cannot
say
,
I
am
certain
that
they
err
:
Some
think
that
the
Soul
is
Material
,
of
a
purer
substance
than
things
visible
,
and
that
the
common
Notion
of
its
substantiality
meaneth
nothing
else
but
a
pure
(
as
they
call
it
Spiritual
)
Materiality
:
Thus
thought
not
only
Tertullian
,
but
almost
all
the
old
Greek
Doctors
of
the
Church
that
write
of
it
,
and
most
of
the
Latine
,
or
very
many
,
as
I
have
elsewhere
shewed
;
and
as
Faustus
reciteth
them
in
the
Treatise
answered
by
Mammertus
:
Some
think
that
the
Soul
(
as
Vegetative
)
is
an
Igneous
Body
,
such
as
we
call
Aether
or
Solar
Fire
,
or
rather
of
a
higher
purer
kind
,
and
that
Sensation
and
Intellection
are
those
formal
Faculties
which
Specifically
difference
it
from
inferior
meer
Fire
or
Aether
.
There
were
few
of
the
Old
Doctors
that
thought
it
not
some
of
these
ways
Material
:
And
consequently
extensive
and
divisible
per
potentiam
Divin
〈◊〉
,
though
not
Naturally
or
of
its
own
inclination
,
because
most
strongly
inclined
to
Unity
.
And
if
any
of
all
these
uncertain
Opinions
should
prove
true
,
the
Objections
in
hand
will
find
no
place
.
(
To
say
nothing
of
their
conceit
who
say
,
that
as
the
Spirit
that
retireth
from
the
falling
Leaves
in
Autumn
▪
continueth
to
animate
the
Tree
,
so
Man's
Soul
may
do
when
departed
,
with
that
to
which
it
is
United
,
to
animate
some
more
Noble
universal
Body
:
)
But
as
all
these
are
the
too
bold
Cogitations
of
men
that
had
better
let
unknown
things
alone
,
so
yet
they
may
be
mentioned
to
refel
that
more
perillous
boldness
,
which
denyeth
the
Souls
Action
which
is
certain
,
upon
(
at
best
)
uncertain
Reasons
.
§
18.
I
may
boldly
conclude
notwithstanding
such
Objections
,
that
Christ's
Divine
and
Humane
Nature
,
Soul
and
Body
,
shall
be
the
felicitating
Objects
of
Intuition
and
holy
Love
to
the
separated
Soul
before
the
Resurrection
;
and
that
to
be
with
Christ
,
is
to
have
such
communion
with
him
,
and
not
only
to
be
present
where
he
is
.
§
19.
2.
And
the
chief
part
of
this
communion
will
be
that
in
which
we
are
Receptive
;
even
Christ's
Communications
to
the
Soul
.
And
as
the
Infinite
Incomprehensible
Deity
is
the
Root
or
first
Cause
of
all
Communication
,
Natural
,
Gracious
and
Glorious
,
to
Being
,
Motion
,
Life
,
Rule
,
Reason
,
Holiness
and
Happiness
;
and
the
whole
Creation
is
more
dependant
on
God
,
than
the
Fruit
on
the
Tree
,
or
the
Plants
on
the
Earth
,
or
the
Members
on
the
Body
,
(
though
yet
they
are
not
parts
of
the
Deity
,
nor
Deified
,
because
the
Communication
is
Creative
;
)
so
God
useth
Second
Causes
in
his
Communications
to
inferiour
Natures
:
and
it
is
more
than
probable
,
that
the
Humane
Soul
of
Christ
primarily
and
his
Body
secondarily
are
the
chief
second
cause
of
Influence
and
Communication
both
of
Grace
and
Glory
,
both
to
Man
in
the
Body
,
and
to
the
separated
Soul
.
And
as
the
Sun
is
first
an
Efficient
communicative
second
Cause
of
seeing
to
the
Eye
,
and
then
is
also
the
Object
of
our
sight
;
so
Christ
is
to
the
Soul
[
*
](A26921-e26270-b)
*
This
one
Truth
will
give
great
Light
into
the
Controversies
,
about
God's
gracious
Operations
on
the
Soul
:
For
when
he
useth
second
Causes
,
we
see
he
Operateth
according
to
their
limited
aptitude
:
And
Christ's
humane
Nature
,
and
all
other
second
Causes
are
limited
,
and
operate
variously
and
resistibly
,
according
to
the
Recipients
capacity
.
For
as
God
,
so
the
Lamb
is
the
Light
and
Glory
of
the
heavenly
Hierusalem
:
and
in
his
light
we
shall
have
light
.
Though
he
give
up
the
Kingdom
to
the
Father
,
so
far
as
that
God
shall
be
all
in
all
,
and
his
Creature
be
fully
restored
to
his
favour
,
and
there
shall
be
need
of
a
healing
Government
no
more
,
for
the
recovering
of
lapsed
Souls
to
God
;
yet
sure
he
will
not
cease
to
be
our
Mediator
,
and
to
be
the
Churches
Head
,
and
to
be
the
conveying
cause
of
Everlasting
Life
,
and
Light
,
and
Love
to
all
his
Members
:
As
now
we
live
because
he
liveth
,
even
as
the
Branches
in
the
Vine
,
and
the
Spirit
that
quickneth
,
enlightneth
,
and
sanctifieth
us
,
is
first
the
Spirit
of
Christ
before
it
is
ours
,
and
is
communicated
from
God
by
him
to
us
;
so
will
it
be
in
the
state
of
Glory
:
For
we
shall
have
our
Union
and
Communion
with
him
perfected
,
and
not
destroyed
or
diminished
.
And
unless
I
could
be
so
proud
as
to
think
that
I
am
or
shall
be
the
most
excellent
of
all
the
Creatures
of
God
,
and
therefore
nearest
him
,
and
above
all
others
,
how
could
I
think
that
I
am
under
the
Influence
of
no
second
Cause
,
but
have
either
Grace
or
Glory
from
God
alone
?
20.
So
far
am
I
from
such
arrogancy
as
to
think
that
I
shall
be
so
near
to
God
,
as
to
be
above
the
need
and
use
of
Christ
and
his
Communications
,
as
that
I
dare
not
say
that
I
shall
be
above
the
need
and
help
of
other
subordinate
Causes
:
As
I
am
now
lower
than
Angels
,
and
need
their
help
,
and
as
I
am
under
the
Government
of
my
Superiors
,
and
as
a
poor
weak
Member
am
little
worth
in
comparison
of
the
whole
Body
,
the
Church
of
Christ
,
and
receive
continual
help
from
the
whole
:
So
how
far
it
will
be
thus
in
Glory
I
know
not
;
but
that
God
will
still
use
second
Causes
for
our
Joy
,
I
doubt
not
;
and
also
that
there
will
not
be
an
equality
:
and
that
it
will
be
consistent
with
God's
Allsufficiency
to
us
and
our
felicity
in
Him
,
that
we
shall
for
ever
have
use
for
one
another
,
and
that
to
sit
down
with
Abraham
,
Isaac
and
Jacob
in
the
Kingdom
of
God
,
and
to
be
in
Abraham's
Bosom
,
and
sit
at
Christ's
Right
,
and
Left
hand
in
his
Kingdom
,
and
to
be
Ruler
over
ten
Cities
,
and
to
join
with
the
heavenly
Host
or
Chore
in
the
joyful
Love
and
Praise
of
God
,
and
of
the
Lamb
,
and
many
such
like
,
are
not
false
,
nor
useless
notes
,
and
notions
of
our
Celestial
Glory
.
§
21.
And
certainly
if
I
be
with
Christ
,
I
shall
be
with
all
that
are
with
Christ
:
Even
with
all
the
heavenly
Society
:
Though
these
Bodies
of
gross
passive
Matter
must
have
so
much
room
,
that
the
Earth
is
little
enough
for
all
its
Inhabitants
;
and
those
at
the
Antipodes
are
almost
as
strange
to
us
,
as
if
they
were
in
another
World
,
and
those
of
another
Kingdom
,
another
Province
or
County
,
and
oft
another
Parish
,
yea
another
House
,
are
Strangers
to
us
;
so
narrow
is
our
Capacity
of
Communion
here
.
Yet
w●●ave
great
cause
to
think
by
many
Scripture
expressions
,
that
our
heavenly
Union
and
Communion
will
be
nearer
and
more
extensive
;
and
that
all
the
Glorified
shall
know
each
other
,
or
at
least
be
far
less
distant
,
and
less
strange
,
than
now
we
are
.
As
I
said
before
,
when
I
see
,
how
far
the
Sun
beams
do
extend
,
how
they
penetrate
our
closest
Glass
,
and
puzzle
them
that
say
that
all
Bodies
are
impenetrable
;
when
I
see
how
little
they
hinder
the
placing
or
presence
of
other
Creatures
,
and
how
intimately
they
mix
themselves
with
all
;
and
seem
to
possess
the
whole
Region
of
the
Air
,
when
yet
the
Air
seemeth
it self
to
fill
it
,
&c.
I
dare
not
think
that
glorified
Spirits
,
(
no
nor
Spiritual
Bodies
)
will
be
such
Strangers
to
one
another
as
we
are
here
on
Earth
.
§
22.
And
I
must
needs
say
that
it
is
a
pleasant
Thought
to
me
,
and
greatly
helpeth
my
willingness
to
die
,
to
think
that
I
shall
go
to
all
the
Holy
ones
,
both
Christ
and
Angels
,
and
departed
blessed
Souls
.
For
1.
God
hath
convinced
me
,
that
they
are
better
than
I
,
(
each
singly
)
and
therefore
more
amiable
than
my self
:
2.
And
that
many
are
better
than
one
,
and
the
whole
than
a
poor
sinful
part
,
and
the
New
Hierusalem
is
the
Glory
of
the
Creation
.
3.
God
hath
given
me
a
Love
to
all
his
Holy
Ones
as
such
.
4.
And
a
Love
to
the
work
of
Love
and
Praise
which
they
continually
and
perfectly
perform
to
God
.
5.
And
a
Love
to
the
Celestial
Jerusalem
as
it
is
compleat
,
and
to
his
Glory
shining
in
them
.
6.
And
my
old
acquaintance
with
many
a
holy
Person
▪
gone
to
Christ
,
doth
make
my
Thoughts
of
Heaven
the
more
familiar
to
me
.
O
how
many
of
them
could
I
name
.
7.
And
it
is
no
small
encouragement
to
one
that
is
to
enter
upon
an
unseen
World
,
to
think
that
he
goeth
not
an●
●●trodden
Path
,
nor
enters
into
a
solitary
or
singular
state
;
but
followeth
all
from
the
Creation
to
this
day
,
that
have
passed
by
death
to
endless
life
.
And
is
it
not
an
emboldening
consideration
to
think
that
I
am
to
go
no
other
way
▪
nor
to
no
other
place
or
state
,
than
all
the
Believers
and
Saints
have
gone
to
before
me
,
from
the
beginning
to
this
time
.
(
Of
this
more
anon
.
)
[
TO
DEPART
.
]
§
1.
But
I
must
be
Loosed
or
Depart
before
I
can
thus
be
with
Christ
.
And
I
must
here
consider
,
I.
From
what
I
must
depart
.
II.
And
How
,
or
in
what
Manner
:
And
I
must
not
refuse
to
know
the
worst
.
§
2.
I.
And
,
1.
I
know
that
I
must
Depart
from
this
Body
itself
,
and
the
Life
which
consisteth
in
the
animating
of
it
.
These
Eyes
must
here
see
no
more
;
this
Hand
must
move
no
more
;
these
Feet
must
go
no
more
;
this
Tongue
must
speak
no
more
,
As
much
as
I
have
loved
and
overloved
this
Body
,
I
must
leave
it
to
the
Grave
.
There
must
it
lie
and
rot
in
darkness
,
as
a
neglected
and
a
loathed
thing
.
§
3.
This
is
the
Fruit
of
Sin
,
and
Nature
would
not
have
it
so
:
I
mean
the
Nature
of
this
compound
MAN
:
But
what
though
it
be
so
?
1.
It
is
but
my
Shell
or
Tabernacle
,
&
the
cloathing
of
my
Soul
,
and
not
it self
.
2.
It
is
but
an
elementary
Composition
dissolved
;
and
Earth
going
to
Earth
,
and
Water
to
Water
,
and
Air
to
Air
,
and
Fire
to
Fire
,
into
that
Union
which
the
elementary
Nature
doth
incline
to
.
3.
It
is
but
an
Instrument
laid
by
when
all
its
work
is
done
,
and
a
Servant
dismissed
when
his
Service
is
at
an
end
.
And
what
should
I
do
with
a
Horse
when
I
shall
need
to
ride
or
travel
no
more
,
or
with
a
Pen
when
I
must
write
no
more
?
It
is
but
the
laying
by
the
Passive
receiver
of
my
Souls
Operations
,
when
the
Soul
hath
no
more
to
do
upon
it
:
As
I
cast
by
my
Lute
or
other
instrument
when
I
have
better
employment
than
Musick
to
take
up
my
time
!
4.
Or
at
most
it
is
but
as
Flowers
die
in
the
fall
,
and
Plants
in
Winter
,
when
the
retiring
Spirits
have
done
their
work
,
and
are
undisposed
to
dwell
in
so
cold
and
unmeet
a
Habitation
,
as
the
Season
maketh
their
former
matter
then
to
be
.
And
its
retirement
is
not
its
annihilation
,
but
its
taking
up
a
fitter
place
.
5.
It
is
but
a
separation
from
a
troublesome
Companion
,
and
putting
off
a
Shoe
that
pinched
me
;
many
a
sad
and
painful
Hour
I
have
had
in
this
frail
and
faltring
flesh
.
Many
a
weary
Night
and
Day
:
What
cares
,
what
fears
,
what
griefs
,
what
groans
hath
this
Body
cost
me
?
Alas
,
how
many
Hours
of
my
precious
time
,
have
been
spent
to
maintain
it
,
please
it
,
or
repair
it
?
How
considerable
a
part
of
all
my
life
hath
been
spent
in
necessary
sleep
and
rest
!
And
how
much
in
eating
,
drinking
,
dressing
,
physick
?
And
how
much
in
labouring
or
using
means
to
procure
these
and
other
necessaries
?
Many
a
hundred
times
I
have
thought
,
that
it
costeth
me
so
dear
to
live
,
yea
to
live
a
painful
weary
life
,
that
were
it
not
for
the
work
and
higher
ends
of
life
,
I
had
little
Reason
to
be
much
in
love
with
it
,
or
to
be
loath
to
leave
it
.
And
had
not
God
put
into
our
Nature
itself
a
necessary
,
unavoidable
,
sensitive
Love
of
the
Body
,
and
of
Life
,
(
as
he
puts
into
the
Mother
,
and
into
every
Bruit
,
a
love
of
their
young
Ones
,
how
unclean
,
and
impotent
,
and
troublesome
soever
)
for
the
propagation
and
continuance
of
Man
on
Earth
?
Had
God
but
left
it
to
meer
Reason
,
without
this
necessary
pre-engagement
of
our
Natures
,
it
would
have
been
a
matter
of
more
doubt
and
difficulty
than
it
is
,
whether
this
life
should
be
loved
and
desired
,
and
no
small
number
would
daily
wish
that
they
had
never
been
Born
!
A
wish
which
I
have
had
much
a
do
to
forbear
,
even
when
I
have
known
that
it
is
sinful
,
and
when
the
work
and
pleasure
of
my
life
have
been
such
to
overcome
the
evils
of
it
,
as
few
have
had
.
6.
Yea
,
to
depart
from
such
a
Body
is
but
to
be
removed
from
a
very
foul
,
uncleanly
and
sordid
Habitation
.
I
know
that
the
Body
of
Man
and
Bruits
is
the
curious
wonderful
work
of
God
,
and
not
to
be
despised
,
nor
injuriously
dishonoured
,
but
admired
and
well
used
:
But
yet
it
is
a
wonder
to
our
Reason
that
so
noble
a
Spirit
should
be
so
meanly
housed
:
And
we
may
call
it
,
Our
vile
Body
,
as
the
Apostle
doth
,
Phil.
3.
21.
It
is
made
up
of
the
Airy
,
Watery
,
and
Earthly
parts
of
our
daily
food
,
subacted
and
actuated
by
the
fiery
part
,
as
the
instrument
of
the
Soul
.
The
greater
part
of
the
same
food
(
which
with
great
cost
,
and
pomp
,
and
pleasure
,
is
first
upon
our
Tables
,
and
then
in
our
Mouths
to
day
)
is
to
morrow
a
fetid
loathsom
excrement
,
and
cast
out
into
the
draught
,
that
the
sight
and
smell
of
that
annoy
us
not
,
which
yesterday
was
the
sumptuous
fruit
of
our
abundance
,
&
the
glory
of
that
which
is
called
great
housekeeping
,
and
the
pleasure
of
our
Eyes
and
Taste
.
And
is
not
the
rest
that
turneth
into
Blood
and
Flesh
,
of
the
same
general
kind
with
that
which
is
turned
into
loathsom
filth
?
The
difference
is
,
that
it
is
fitter
for
the
Soul
by
the
fiery
Spirits
,
yet
longer
to
operate
on
and
keep
from
corruption
:
Our
blood
,
and
flesh
,
are
as
stinking
and
loathsom
a
substance
as
our
filthiest
excrements
,
save
that
they
are
longer
kept
from
putrefaction
.
Why
then
should
it
more
grieve
me
that
one
part
of
my
food
which
turned
into
flesh
,
should
rot
and
stink
in
the
Grave
,
than
that
all
the
rest
should
daily
stink
in
the
draught
?
Yea
while
it
is
within
me
,
were
it
not
covered
from
my
sight
,
what
a
loathsom
mass
would
my
Intestines
appear
?
If
I
saw
what
is
in
the
Guts
,
the
Mesentery
,
the
Ventricles
of
the
Brain
,
what
filth
,
what
bilious
or
mucous
matter
,
and
perhaps
crawling
Worms
there
are
in
the
most
proud
or
comely
Person
,
I
should
think
that
the
cover
of
a
cleaner
Skin
,
and
the
borrowed
Ornaments
of
Apparel
,
make
no
great
difference
between
such
a
Body
and
a
Carkass
(
which
may
be
also
covered
with
an
adorned
Coffin
and
Monument
,
to
deceive
such
Spectators
that
see
but
out-sides
:
)
the
change
is
not
so
great
of
corruptible
Flesh
,
repleat
with
such
fetid
Excrements
into
corrupted
Flesh
,
as
some
Fools
imagine
.
7.
Yet
more
,
to
Depart
from
such
a
Body
,
is
but
to
be
loosed
from
the
Bondage
of
Corruption
,
and
from
a
Clog
and
Prison
of
the
Soul
.
I
say
not
that
God
put
a
pre-existent
Soul
into
this
Prison
Penally
,
for
former
faults
:
I
must
say
no
more
than
I
can
prove
,
or
than
I
know
:
But
that
Body
which
was
an
apt
Servant
to
innocent
Man's
Soul
,
is
become
as
a
Prison
to
him
now
:
What
alteration
sin
made
upon
the
Nature
of
the
Body
,
as
whether
it
be
more
terrene
and
gross
than
else
it
would
have
been
,
I
have
no
reason
to
assert
:
Of
Earth
,
or
Dust
,
it
was
at
first
,
and
to
Dust
it
is
sentenced
to
return
.
But
no
doubt
but
it
hath
its
part
in
that
dispositive
depravation
which
is
the
fruit
of
sin
.
we
find
that
the
Soul
as
sensitive
,
is
so
imprisoned
or
shut
up
in
Flesh
,
that
sometimes
it
is
more
than
one
Door
that
must
be
opened
before
the
Object
and
the
Faculty
can
meet
:
In
the
Eye
indeed
,
the
Soul
seemeth
to
have
a
Window
to
look
out
at
,
and
to
be
almost
itself
vi●ible
to
others
:
And
yet
there
are
many
interposing
tunicles
,
and
a
suffusion
,
or
winking
,
can
make
the
clearest
sight
▪
to
be
as
useless
for
the
time
as
if
it
were
none
:
And
if
sense
be
thus
shut
up
from
its
Object
,
no
wonder
if
Reason
also
be
under
difficulties
from
coporeal
impediments
;
and
if
the
Soul
that
is
yoaked
with
such
a
Body
,
can
go
no
faster
than
its
heavy
pace
.
8.
Yet
further
,
To
Depart
from
such
a
Body
is
but
to
be
separated
from
an
accidental
Enemy
,
and
one
of
our
greatest
and
most
hurtful
Enemies
:
Though
still
we
say
,
That
it
is
not
by
any
default
in
the
work
of
our
Creator
,
but
by
the
effects
of
sin
,
that
it
is
such
:
What
could
Satan
or
any
other
Enemy
of
our
Souls
,
have
done
against
us
without
our
flesh
?
What
is
it
but
the
Interest
of
this
Body
,
that
standeth
in
competition
against
the
Interest
of
our
Souls
and
God
?
What
else
do
the
prophane
sell
their
heavenly
Inheritance
for
,
as
Esau
his
Birthright
?
No
Man
loveth
evil
,
as
evil
,
but
as
some
way
a
real
or
seeming
good
?
And
what
good
is
it
but
that
which
seemeth
good
for
the
Body
?
What
else
is
the
Bait
of
Ambition
,
Covetousness
and
Sensuality
,
but
the
Interest
and
Pleasure
of
this
Flesh
.
What
taketh
up
the
Thoughts
,
and
Care
which
we
should
lay
out
upon
things
Spiritual
and
Heavenly
,
but
this
Body
and
its
Life
?
What
Pleasures
be
they
that
steal
away
mens
Hearts
from
the
heavenly
Pleasures
of
Faith
,
Hope
,
and
Love
,
but
the
Pleasures
of
this
Flesh
?
This
draweth
us
to
sin
:
This
hindereth
us
from
and
in
our
duty
.
This
Body
hath
its
interest
which
must
be
minded
,
and
its
inordinate
Appetite
which
must
be
pleased
;
or
else
what
murmurings
and
disquiet
must
we
expect
?
Were
it
not
for
Bodily
Interest
,
and
its
Temptations
,
how
much
more
innocently
and
holily
might
I
live
?
I
should
have
nothing
to
care
for
,
but
to
please
God
and
to
be
pleased
in
him
,
were
it
not
for
the
care
of
this
Bodily
life
?
What
Employment
should
my
Will
and
Love
have
,
but
to
Delight
in
God
and
Love
Him
,
and
his
Interest
,
were
it
not
for
the
Love
of
the
Body
,
and
its
concerns
?
By
this
the
mind
is
darkened
,
and
the
Thoughts
diverted
;
By
this
our
wills
are
perverted
and
corrupted
,
and
by
Loving
things
Corporeal
,
contract
a
strang●ness
and
aversation
from
things
Spiritual
:
By
this
Hea●●
and
Time
are
alienated
from
God
;
our
Guilt
is
increased
,
and
our
heavenly
desire
and
hopes
destroyed
;
Life
made
unholy
and
uncomfortable
,
and
Death
made
terrible
,
God
and
our
Souls
separated
,
and
Life
eternal
set
by
,
and
in
danger
of
being
utterly
lost
.
I
know
that
it
is
the
sinful
Soul
,
that
is
in
all
this
the
chief
cause
and
agent
:
But
what
is
it
but
Bodily
Interest
that
is
its
temptation
,
bait
and
end
?
What
but
the
Body
and
its
Life
,
and
Pleasure
is
the
chief
Objective
alluring
cause
of
all
this
sin
and
misery
?
And
shall
I
take
such
a
Body
to
be
better
than
Heaven
,
or
be
loth
to
be
loosed
from
so
troublesom
a
Yoak-fellow
,
on
to
be
separated
from
so
burdensom
,
and
dangerous
a
Companion
?
§
3.
Obj.
But
I
know
this
Habitation
,
but
the
next
I
know
not
;
I
have
long
been
acquainted
with
this
Body
,
and
this
World
,
but
the
next
I
am
unacquainted
with
.
Ans.
1.
If
you
know
it
,
you
know
all
that
of
it
which
I
have
mentioned
before
:
you
know
it
to
be
a
burden
and
snare
:
I
am
sure
I
know
by
long
experience
,
that
this
Flesh
hath
been
a
painful
lodging
to
my
Soul
,
and
this
World
as
a
tumultuous
Ocean
,
or
like
the
uncertain
and
stormy
Region
of
the
Air.
And
well
he
deserveth
bondage
,
pain
,
and
enmity
,
who
will
love
them
because
he
is
acquainted
with
them
,
and
is
loth
to
leave
them
because
he
hath
had
them
long
,
and
is
afraid
of
being
well
,
because
he
hath
been
long
sick
.
2.
And
do
you
not
know
the
next
and
better
Habitation
?
Is
Faith
no
knowledge
?
If
you
believe
God's
Promise
you
know
that
such
a
state
there
is
:
And
you
know
in
general
that
it
is
Better
than
this
World
:
And
you
know
that
we
shall
be
in
Holiness
and
Glorious
happiness
with
Christ
:
And
is
this
no
knowledge
?
3.
And
what
we
know
not
,
Christ
,
that
prepareth
and
promiseth
it
,
doth
know
:
And
is
that
nothing
to
us
,
if
really
we
Trust
our
Souls
to
him
?
He
that
knoweth
not
more
Good
by
Heaven
than
by
Earth
,
is
yet
so
earthly
and
unbelieving
,
that
it
is
no
wonder
if
he
be
afraid
and
unwilling
to
depart
.
§
4.
II.
In
Departing
from
this
Body
and
Life
,
I
must
depart
from
all
its
ancient
Pleasures
:
I
must
taste
no
more
sweetness
in
meat
or
drink
,
or
rest
,
or
sport
,
or
any
such
thing
that
now
delighteth
me
;
House
and
Lands
,
and
Goods
and
Wealth
must
all
be
left
;
and
the
place
where
I
live
must
know
me
no
more
.
All
my
possessions
must
be
no
more
to
me
,
nor
all
that
I
laboured
for
or
took
delight
in
than
if
they
had
never
been
at
all
.
And
what
though
it
must
be
so
?
Consider
O
my
Soul
,
1.
Thy
ancient
Pleasures
are
all
past
already
:
Thou
losest
none
of
them
by
Death
,
for
they
are
all
lost
before
,
(
if
immortal
Grace
have
not
by
sanctifying
them
,
made
the
benefits
of
them
to
become
immortal
.
)
All
the
sweet
draughts
,
and
morsels
,
and
sports
,
and
laughters
,
all
the
sweet
Thoughts
of
thy
worldly
Possessions
,
or
thy
Hopes
,
that
ever
thou
hadst
till
this
present
Hour
,
are
past
by
,
dead
,
and
gone
already
.
All
that
Death
doth
to
such
as
these
is
to
prevent
such
,
that
on
Earth
thou
shalt
have
no
more
.
2.
And
is
not
that
the
Case
of
every
Bruit
,
that
hath
no
comfort
from
the
prospect
of
another
Life
,
to
repair
his
loss
:
And
yet
as
our
dominion
diminisheth
their
pleasure
while
they
live
,
by
our
keeping
them
under
fear
and
labour
,
so
at
our
will
their
lives
must
end
:
To
please
a
Gentleman's
Appetite
for
half
an
hour
or
less
,
Birds
,
Beasts
,
and
Fishes
must
lose
life
itself
,
and
all
the
pleasure
which
life
might
have
afforded
them
for
many
Years
;
yea
perhaps
many
of
these
(
Birds
and
Fishes
at
least
)
must
die
to
become
but
one
Feast
to
a
rich
Man
,
if
not
one
ordinary
Meal
.
And
is
not
their
sensual
pleasure
of
the
same
Nature
as
ours
?
Meat
is
as
sweet
to
them
,
and
ease
as
welcome
,
and
lust
as
strong
(
in
season
;
)
And
the
pleasure
that
Death
depriveth
our
Flesh
of
,
is
such
as
is
common
to
Man
with
Bruits
:
Why
then
should
it
seem
hard
to
us
to
lose
that
in
the
Course
of
Nature
,
which
our
Wills
deprive
them
of
at
our
Pleasure
?
When
if
we
are
Believers
we
can
say
that
we
do
but
exchange
these
delights
of
Life
,
for
the
greater
delights
of
a
Life
with
Christ
,
which
is
a
comfort
which
our
fellow
Creatures
(
the
Bruits
)
have
not
!
3.
And
indeed
the
Pleasures
of
Life
are
usually
embittered
with
so
much
pain
,
that
to
a
great
part
of
the
World
doth
seem
to
exceed
them
:
The
Vanity
and
Vexation
is
so
great
and
grievous
,
as
the
pleasure
seldom
countervaileth
.
It
's
true
that
Nature
desireth
Life
even
under
Sufferings
that
are
but
tolerable
,
rather
than
to
die
:
But
that
is
not
so
much
from
the
sensible
Pleasure
of
life
,
as
from
meer
Natural
Inclination
;
which
God
hath
laid
so
deep
that
free
will
hath
not
full
power
against
it
.
As
before
I
said
,
that
the
Body
of
Man
is
such
a
thing
,
that
could
we
see
through
the
Skin
(
as
men
may
look
through
a
Glass
Hive
upon
the
Bees
)
and
see
all
the
parts
and
motion
,
the
filth
and
excrements
that
are
in
it
,
the
Soul
would
hardly
be
willing
to
actuate
,
love
and
cherish
such
a
mass
of
unclean
matter
,
and
to
dwell
in
such
a
loathsom
place
,
unless
God
had
necessitated
it
by
Nature
(
deeper
than
Reason
or
sense
)
to
such
a
Love
,
and
such
a
labour
by
the
Pondus
or
Spring
of
Inclination
:
Even
as
the
Cow
would
not
else
lick
the
unclean
Calf
,
nor
Women
themselves
be
at
so
much
labour
and
trouble
with
their
Children
,
while
there
is
little
of
them
to
be
pleasant
,
but
uncleanness
,
and
crying
,
and
helpless
impatiency
to
make
them
wearisom
,
had
not
necessitating
Inclination
done
more
hereto
than
any
other
sense
or
reason
:
Even
so
I
now
say
of
the
pleasure
of
Living
,
that
the
sorrows
are
so
much
greater
to
Multitudes
than
the
sensible
delight
,
that
life
would
not
be
so
commonly
chosen
and
endured
under
so
much
trouble
,
were
not
men
determined
thereto
by
Natural
necessitating
Inclination
;
(
or
deterred
from
Death
by
the
fears
of
misery
to
the
separated
Soul
;
)
And
yet
all
this
kept
not
some
counted
the
best
and
wisest
of
the
Heathens
,
from
taking
it
for
the
Valour
and
Wisdom
of
a
Man
to
make
away
his
life
in
time
of
extremity
,
and
from
making
this
the
great
answer
to
them
that
grudge
at
God
,
for
making
their
lives
so
miserable
[
If
the
misery
be
greater
than
the
good
of
life
,
Why
dost
thou
not
end
it
?
Thou
maist
do
that
when
thou
wilt
.
]
Our
Meat
and
Drink
is
pleasant
to
the
healthful
;
but
it
costeth
poor
men
so
much
toil
,
and
labour
,
and
care
,
&
trouble
to
procure
a
poor
Diet
for
themselves
and
their
families
,
that
I
think
,
could
they
live
without
eating
,
and
drinking
,
they
would
thankfully
exchange
the
pleasure
of
it
all
,
to
be
eased
of
their
care
and
toil
in
getting
it
:
And
when
sickness
cometh
,
even
the
pleasantest
Food
is
loathsom
.
4.
And
do
we
not
willingly
interrupt
and
lay
by
these
Pleasures
,
every
Night
when
we
betake
our selves
to
sleep
?
It
's
possible
indeed
a
Man
may
then
have
pleasant
Dreams
:
But
I
think
few
go
to
sleep
for
the
pleasure
of
Dreaming
:
Either
no
Dreams
,
or
vain
,
or
troublesom
Dreams
are
much
more
common
.
And
to
say
that
Rest
and
Ease
is
my
pleasure
,
is
but
to
say
that
my
daily
labour
and
cares
are
so
much
greater
than
my
waking
pleasure
,
that
I
am
glad
to
lay
by
both
together
:
For
what
is
Ease
but
deliverance
from
weariness
and
pain
?
For
in
deep
and
dreamless
sleep
there
is
little
positive
sense
of
the
Pleasure
of
Rest
itself
.
But
indeed
it
is
more
from
Natures
necessitated
inclination
to
this
self-easing
and
repairing
means
,
than
from
the
positive
pleasure
of
it
,
that
we
desire
sleep
.
And
if
we
can
thus
be
contented
every
Night
to
die
as
it
were
to
all
our
waking
pleasures
,
why
should
we
be
unwilling
to
die
to
them
at
once
.
5.
If
it
be
the
inordinate
pleasures
forbidden
of
God
,
which
you
are
loath
to
leave
,
those
must
be
left
before
you
die
,
or
else
it
had
been
better
for
you
never
to
have
been
born
?
Yea
every
wise
and
godly
Man
doth
cast
them
off
with
detestation
:
You
must
be
against
Holiness
on
that
account
as
well
as
against
Death
?
And
indeed
the
same
Cause
which
maketh
men
unwilling
to
live
a
Holy
life
,
hath
a
great
hand
in
making
them
unwilling
to
die
;
even
because
they
are
loth
to
leave
the
pleasure
of
sin
:
If
the
wicked
be
converted
,
he
must
be
gluttonous
and
drunken
no
more
,
he
must
live
in
Pride
,
Vain-glory
,
Worldliness
and
sensual
pleasures
no
more
;
and
therefore
he
draweth
back
from
a
Holy
life
,
as
if
it
were
from
Death
itself
.
And
so
he
is
the
lother
to
die
,
because
he
must
have
no
more
of
the
pleasures
of
his
Riches
,
Pomp
,
and
Honours
,
his
Sports
,
and
Lust
,
and
pleased
Appetite
;
no
more
for
ever
;
but
what
's
this
to
them
that
have
mortified
the
Flesh
with
the
affections
and
lusts
thereof
?
6.
Yea
it
is
these
forbidden
pleasures
which
are
the
great
impediments
both
of
our
Holiness
and
our
truest
pleasures
:
And
one
of
the
Reasons
why
God
forbiddeth
them
,
is
because
they
hinder
us
from
better
.
And
if
for
our
own
good
we
must
forsake
them
when
we
turn
to
God
,
it
must
be
supposed
that
they
should
be
no
reason
against
our
willingness
to
die
,
but
rather
that
to
be
free
from
the
danger
of
them
,
we
should
be
the
more
willing
.
7.
But
the
great
satisfying
Answer
of
this
Objection
is
,
that
Death
will
pass
us
to
far
greater
pleasures
with
which
all
these
are
not
worthy
to
be
compared
.
But
of
this
more
in
due
place
.
§
5.
III.
When
I
die
,
I
must
depart
not
only
from
sensual
delights
,
but
from
the
more
manly
Pleasures
of
my
Studies
,
knowledge
and
converse
with
many
wise
and
godly
men
,
and
from
all
my
pleasure
in
Reading
,
Hearing
,
publick
and
private
Exercises
of
Religion
,
&c.
I
must
leave
my
Library
,
and
turn
over
those
pleasant
Books
no
more
:
I
must
no
more
come
among
the
Living
,
nor
see
the
faces
of
my
faithful
Friends
,
nor
be
seen
of
Man
,
Houses
and
Cities
and
Fields
:
and
Countreys
,
Gardens
and
Walks
,
will
be
nothing
as
to
me
.
I
shall
no
more
hear
of
the
Affairs
of
the
World
,
of
Man
or
Wars
,
or
other
News
,
nor
see
what
becomes
of
that
beloved
Interest
of
Wisdom
,
Piety
,
and
Peace
,
which
I
desire
may
prosper
,
&c.
Answ.
1.
Though
these
delights
are
far
above
those
of
sensual
S●●ners
,
yet
alas
,
how
low
and
little
are
they
?
How
small
is
our
knowledg
in
comparison
of
our
Ignorance
?
And
how
little
doth
the
knowledge
of
Learned
Doctors
differ
from
the
thoughts
of
a
silly
Child
?
For
from
our
Childhood
we
take
it
in
but
by
drops
;
and
as
trifles
are
the
Matter
of
childish
knowledge
,
so
Words
,
and
Notions
,
and
artificial
Forms
do
make
up
more
of
the
Learning
of
the
World
,
than
is
commonly
understood
;
and
many
such
Learned
men
know
little
more
of
any
Great
and
excellent
Things
themselves
,
than
Rusticks
that
are
contemned
by
them
for
their
ignorance
.
God
and
the
Life
to
come
are
little
better
known
by
them
,
if
not
much
less
,
than
by
many
of
the
unlearned
.
What
is
it
but
a
Child-game
that
many
Logicians
,
Rhetoricians
,
Grammarians
,
yea
Metaphysicians
,
and
other
Philosophers
in
their
eagerest
Studies
and
Disputes
are
exercised
in
?
Of
how
little
use
is
it
to
know
what
is
contained
in
many
Hundred
of
the
Volumes
that
fill
our
Libraries
?
Yea
,
or
to
know
many
of
the
most
glorious
Speculations
in
Physicks
,
Mathematicks
,
&c.
Which
have
given
some
the
Title
of
Virtuosi
&
Ingeniosi
in
these
times
,
who
have
little
the
more
Wit
or
Virtue
to
Live
to
God
,
or
overcome
Temptations
from
the
Flesh
and
World
,
and
to
secure
their
everlasting
Hopes
:
What
pleasure
or
quiet
doth
it
give
to
a
dying
Man
,
to
know
almost
any
of
their
Trifles
.
2.
Yea
,
it
were
well
if
much
of
our
Reading
and
Learning
did
us
no
harm
,
and
more
than
good
:
I
fear
lest
Books
are
to
some
but
a
more
honourable
kind
of
temptation
than
Cards
and
Dice
:
Lest
many
a
precious
Hour
be
lost
in
them
,
that
should
be
employed
on
much
higher
matters
:
And
lest
many
make
such
knowledge
but
an
unholy
,
natural
,
yea
carnal
Pleasure
,
as
Worldings
do
the
Thoughts
of
their
Lands
and
Honours
;
and
lest
they
be
the
more
dangerous
by
how
much
the
less
suspected
:
But
the
best
is
,
it
is
a
pleasure
so
fe●●ed
from
the
sloathful
with
Thorny
labour
of
hard
and
long
Studies
,
that
laziness
saveth
more
from
it
than
Grace
,
and
holy
Wisdom
doth
.
But
doubtless
Fancy
and
the
Natural
Intellect
may
with
as
little
Sanctity
live
in
the
pleasure
of
Reading
▪
Knowing
,
Disputing
,
and
Writing
,
as
others
spend
their
time
at
a
Game
at
Chess
,
or
other
ingenious
sport
.
For
my
own
part
,
I
know
that
the
Knowledg
of
Natural
things
is
valuable
,
and
may
be
Sanctified
;
much
more
Theological
Theory
:
And
when
it
is
so
,
it
is
of
good
use
;
and
I
have
little
knowledge
which
I
find
not
some
way
useful
to
my
highest
ends
.
And
if
Wishing
or
Money
would
procure
more
,
I
would
wish
and
empty
my
Purse
for
it
;
but
yet
if
many
score
or
hundred
Books
which
I
have
read
,
had
been
all
unread
,
and
I
had
that
time
now
to
lay
out
upon
higher
thing
,
I
should
think
my self
much
richer
than
now
I
am
.
And
I
must
earnestly
pray
,
The
Lord
forgive
me
the
Hours
that
I
have
spent
in
reading
Things
less
profitable
,
for
the
pleasing
of
a
Mind
that
would
fain
know
all
,
which
I
should
have
spent
for
the
increase
of
Holiness
in
my self
and
others
:
And
yet
I
must
thankfully
acknowledge
to
God
,
that
from
my
youth
he
taught
me
,
to
begin
with
things
of
greatest
weight
,
and
to
refer
most
of
my
other
Studies
thereto
,
and
to
spend
my
days
under
the
Motives
of
Necessity
and
Profit
to
my self
,
and
those
with
whom
I
had
to
do
.
And
I
now
think
better
of
the
Course
of
Paul
that
determined
to
know
nothing
but
a
Crucified
Christ
among
the
Corinthians
,
that
is
,
so
to
converse
with
them
as
to
Use
,
and
Glorying
as
if
he
knew
nothing
else
:
And
so
of
the
the
rest
of
the
Apostles
and
Primitive
Ages
:
And
though
I
still
love
and
honour
the
fullest
Knowledge
(
and
am
not
of
Dr.
Collets
mind
,
who
as
Erasmus
saith
most
slighted
Augustine
)
yet
I
less
censure
even
that
Carthage
Council
which
forbad
the
reading
of
the
Heathens
Books
of
Learning
and
Arts
,
than
formerly
I
have
done
.
And
I
would
have
men
savour
most
that
Learning
in
their
Health
which
they
will
or
should
savour
most
in
Sickness
,
and
near
to
Death
.
3.
And
alas
how
dear
a
Vanity
is
this
Knowledge
!
That
which
is
but
Theorical
and
Notional
is
but
a
tickling
delectation
of
the
Phantasie
or
Mind
,
little
differing
from
a
pleasant
dream
:
But
how
many
Hours
,
what
gazing
of
the
wearied
Eye
,
what
stretching
Thoughts
of
the
impatient
Brain
▪
must
it
cost
us
,
if
we
will
attain
to
any
Excellency
.
Well
saith
Solomon
,
Much
reading
is
a
weariness
to
the
Flesh
,
and
He
that
increaseth
Knowledge
increaseth
sorrow
.
How
many
hundred
studious
Days
and
Weeks
,
and
how
many
hard
and
tearing
Thoughts
,
hath
my
little
,
very
little
knowledg
cost
me
?
And
how
much
infirmity
and
painfulness
to
my
Flesh
,
increase
of
painful
Diseases
,
and
loss
of
Bodily
ease
and
health
?
How
much
pleasure
to
my self
of
other
kinds
,
and
how
much
acceptance
with
men
,
have
I
lost
by
it
,
which
I
might
easily
have
had
in
a
more
Conversant
and
plausible
way
of
life
?
And
when
all
is
done
,
if
I
reach
to
know
any
more
than
others
,
of
my
place
and
order
,
I
must
differ
so
much
(
usually
)
from
them
:
And
if
I
manifest
not
that
difference
,
but
keep
all
that
knowledge
to
my
self
,
I
sin
against
Conscience
and
Nature
it self
:
The
Love
of
Man
,
and
the
Love
of
Truth
oblige
me
to
be
soberly
Communicative
:
Were
I
so
indifferent
to
Truth
and
Knowledg
,
as
easily
to
forbear
their
propagation
,
I
must
also
be
so
indifferent
to
them
,
as
not
to
think
them
worth
so
dear
a
Price
as
they
have
cost
me
(
Though
they
are
the
free
Gifts
of
God
:
)
As
Nature
is
universally
inclined
to
the
propagation
of
the
kind
by
Generation
;
so
is
the
Intellectual
Nature
to
the
Communication
of
Knowledge
(
which
yet
hath
its
Lust
,
and
inordinacy
in
proud
ignorant
hasty
Teachers
,
and
Disputers
,
as
the
Generating
faculty
hath
in
Fornicators
and
Adulterers
.
)
But
if
I
obey
Nature
and
Conscience
in
Communicating
that
Knowledge
which
containeth
my
difference
aforesaid
,
the
Dissenters
too
often
take
themselves
disparaged
by
it
,
how
peaceably
soever
I
manage
it
:
And
as
bad
men
take
the
Piety
of
the
godly
to
be
an
accusation
of
their
impiety
,
so
many
Teachers
take
themselves
to
be
accused
of
Ignorance
,
by
such
as
condemn
their
Errours
by
the
light
of
Truth
?
And
if
you
meddle
not
with
any
Person
,
yet
take
they
their
Opinions
to
be
so
much
their
Interest
,
as
that
all
that
is
said
against
them
,
they
take
as
said
against
themselves
.
And
then
alas
what
envyings
,
what
whispering
disparagements
,
and
what
backbitings
.
if
not
malicious
slanders
and
underminings
do
we
meet
with
from
the
Carnal
Clergy
:
And
O
that
it
were
all
from
them
alone
,
and
that
among
the
Zealous
and
Suffering
Party
of
faithful
Preachers
,
there
were
not
much
of
such
iniquity
,
and
that
none
of
them
preached
Christ
in
strife
and
envy
:
It
is
sad
that
Errour
should
find
so
much
shelter
under
the
selfishness
,
and
pride
of
pious
men
;
and
that
the
Friends
of
Truth
should
be
tempted
to
reject
and
abuse
so
much
of
it
in
their
ignorance
as
they
do
:
But
the
matter
of
fact
is
too
evident
to
be
hid
.
But
especially
,
if
we
meet
with
a
Clergy
that
are
high
,
and
have
a
great
deal
of
Worldly
interest
at
the
stake
:
Or
if
they
be
in
Councils
and
Synods
,
and
have
got
the
Major
Vote
,
they
too
easily
believe
that
either
their
Grandure
,
Reverence
,
Names
,
or
Numbers
must
give
them
the
reputation
of
being
Orthodox
and
in
the
right
,
and
will
Warrant
them
to
account
and
defame
him
as
Erroneous
,
Heretical
,
Schismatical
,
Singular
,
Factious
,
or
Proud
,
that
presumeth
to
contradict
them
,
and
to
know
more
than
they
:
Of
which
not
onely
the
case
of
Nazianzene
,
Martin
,
Chrysostome
are
sad
proofs
,
but
also
the
proceedings
of
too
many
General
and
Provincial
Councils
.
And
so
our
hard
studies
and
darling
Truth
must
make
us
as
Owls
or
reproached
Persons
among
those
Reverend
Brethren
,
who
are
ignorant
at
easier
rates
,
and
who
find
it
a
far
softer
kind
of
life
to
think
and
say
as
the
most
or
best
esteemed
do
,
than
to
purchase
reproach
and
obloquy
so
dearly
.
And
the
religious
People
of
the
several
parts
,
will
say
as
they
hear
their
Teachers
do
,
and
be
the
Militant
followers
of
their
too
Militant
Leaders
:
And
it
will
be
their
House
talk
,
their
Shop
talk
,
their
Street
talk
,
if
not
their
Church
talk
,
that
such
a
one
is
an
Erroneous
,
dangerous
Man
,
because
he
is
not
as
Ignorant
and
Erroneous
as
they
,
especially
if
they
be
the
followers
of
a
Teacher
much
exasperated
by
confutation
,
and
engaged
in
the
Controversie
;
and
also
if
it
should
be
suffering
▪
Confessors
that
are
contradicted
,
or
men
most
highly
esteemed
for
extraordinary
degrees
of
Piety
:
Then
what
cruel
censures
must
he
expect
who
never
so
tenderly
would
suppress
their
Errours
.
O
what
sad
Instances
of
this
are
,
1.
The
Case
of
the
Confessors
in
Cyprians
Days
,
who
as
many
of
his
Epistles
shew
,
became
the
great
disturbers
of
that
Church
.
2.
And
the
Egyptian
Monks
at
Alexandria
,
in
the
Days
of
Theophilus
,
who
turned
Anthropomorphites
,
and
raised
abominable
Tumults
,
with
woful
scandal
and
odious
bloodshed
.
3.
And
O
that
this
Age
had
not
yet
greater
Instances
to
prove
the
matter
,
than
any
of
these
.
And
now
should
a
Man
be
loth
to
die
,
for
fears
of
leaving
such
troublesome
costly
Learning
and
Knowledge
,
as
the
wisest
men
can
here
attain
?
4.
But
the
chief
Answer
is
yet
behind
.
No
Knowledge
is
lost
,
but
perfected
,
and
changed
for
much
nobler
,
sweeter
,
greater
Knowledg
:
Let
men
be
never
so
uncertain
in
particular
de
modo
,
Whether
acquired
Habits
of
Intellect
and
Memory
die
with
us
,
as
being
dependant
on
the
Body
:
Yet
(
by
what
Manner
soever
)
that
a
far
clearer
Knowledge
we
shall
have
,
than
is
here
attainable
,
is
not
to
be
doubted
of
.
And
the
cessation
of
our
present
Mode
of
knowing
,
is
but
the
cessation
of
our
ignorance
and
imperfection
:
As
our
wakening
endeth
a
dreaming
Knowledge
,
and
our
Maturity
endeth
the
trifling
Knowledge
of
a
Child
:
For
so
saith
the
Holy
Ghost
,
1
Cor.
13.
8
,
9
,
10
,
11
,
12.
Love
never
faileth
,
(
and
we
can
Love
no
more
than
we
know
:
)
But
whether
there
be
Prophesies
they
shall
fail
:
(
that
is
,
Cease
:
)
Whether
there
be
Tongues
they
shall
cease
:
Whether
there
be
Knowledge
(
Notional
and
Abstractive
such
as
we
have
now
)
it
shall
vanish
away
:
When
I
was
a
Child
I
spake
as
a
Child
,
understood
as
a
Child
,
I
thought
as
a
Child
;
but
when
I
became
a
Man
,
I
put
away
childish
things
:
For
now
we
see
through
a
Glass
(
per
species
)
darkly
(
as
men
understand
a
thing
by
a
Metaphor
,
Parable
or
Riddle
)
but
then
Face
to
Face
(
even
Creatures
intuitively
as
in
themselves
naked
and
open
to
our
sight
:
)
Now
I
know
in
part
(
not
Rem
sed
aliquid
Rei
;
in
which
sense
Sanchez
truly
saith
,
Nihil
scitur
:
)
But
then
shall
I
know
,
even
as
I
am
known
:
(
Not
a
God
knoweth
us
;
for
our
knowledge
and
his
must
not
be
so
comparatively
likened
:
but
as
Holy
Spirits
know
us
both
now
and
for
ever
:
we
shall
both
know
and
be
known
by
immediate
intuition
)
If
a
Physician
be
to
describe
the
parts
of
Man
,
and
the
latent
Diseases
of
his
Patient
,
he
is
fain
to
search
hard
,
and
bestow
many
Thoughts
of
it
,
besides
his
long
reading
and
converse
to
make
him
capable
of
knowing
:
and
when
all
is
done
,
he
goeth
much
upon
Conjectures
,
and
his
knowledge
is
mixt
with
many
uncertainties
,
yea
and
mistakes
;
but
when
he
openeth
the
Corps
,
he
seeth
all
,
and
his
knowledg
is
more
full
,
more
true
,
and
more
certain
,
besides
that
it
is
easily
,
and
quickly
attained
,
even
by
a
present
look
:
A
Countrey
Man
knoweth
the
Town
,
the
Fields
,
and
Rivers
where
he
dwelleth
(
yea
,
and
the
Plants
and
Animals
)
with
ease
and
certain
clearness
;
when
he
that
must
know
the
same
things
by
the
study
of
Geographical
Writings
and
Tables
,
must
know
them
but
with
a
General
,
an
unsatisfactory
,
and
oft
a
much
mistaking
kind
of
knowledge
:
Alas
,
when
our
present
knowledge
hath
cost
a
Man
the
study
of
Forty
,
or
Fifty
,
or
Sixty
Years
,
how
lean
and
poor
,
how
doubtful
and
unsatisfactory
is
it
after
all
?
But
when
God
will
shew
us
himself
and
all
things
,
and
when
Heaven
is
known
as
the
Sun
by
its
own
Light
,
this
will
be
the
clear
,
su●●
and
satisfactory
knowledge
:
Blessed
are
the
Pure
in
Heart
,
for
they
shall
see
God
,
Mat.
5.
And
without
Holiness
,
none
can
see
him
,
Heb.
12.
14.
)
This
sight
will
be
worthy
the
Name
of
Wisdom
,
when
our
present
glympse
is
but
Philosophy
,
a
love
and
desire
of
Wisdom
:
So
far
should
we
be
from
fearing
Death
through
the
fear
of
losing
our
knowledge
,
or
any
of
the
means
of
knowledge
,
that
it
should
make
us
rather
long
for
the
World
of
Glorious
Light
,
that
we
might
get
out
of
this
darkness
,
and
know
all
that
with
an
easie
look
,
to
our
joy
and
satisfaction
,
which
here
we
know
with
troublesome
doubtings
,
or
not
at
all
.
Shall
we
be
afraid
of
darkness
in
the
Heavenly
Light
,
or
of
Ignorance
when
we
see
the
Lord
of
Glory
.
§
6.
And
as
for
the
loss
of
Sermons
,
Books
,
and
other
means
,
surely
it
is
no
loss
to
cease
the
means
when
we
have
attained
the
end
:
Cannot
we
spare
our
Winter
Clothes
as
troublesom
in
the
heat
of
Summer
,
and
sit
by
the
hot
Fire
without
our
Glores
.
Cannot
we
sit
at
home
without
a
Horse
or
Coach
?
Or
set
them
by
at
our
Journeys
end
?
Cannot
we
lie
in
Bed
without
Boots
and
Spurs
?
Is
it
grievous
to
us
to
cease
our
Physick
when
we
are
well
:
Even
here
,
he
is
happier
that
hath
least
of
the
Creature
,
and
needeth
least
,
than
he
that
hath
much
and
needeth
much
:
Because
all
Creature
commodities
and
helps
have
also
their
discommodities
and
troublesomness
:
And
the
very
applying
and
using
so
many
remedies
of
our
want
;
is
tedious
of
itself
.
And
as
God
only
needeth
nothing
,
but
is
self-sufficient
,
and
therefore
only
perfectly
and
essentially
happy
,
so
those
are
likest
God
that
need
least
from
without
,
and
have
the
greatest
plenitude
of
internal
goodness
.
What
need
we
to
preach
,
hear
,
read
,
pray
,
to
bring
us
to
Heaven
when
we
are
there
?
§
7.
And
as
for
our
Friends
and
our
converse
with
them
,
as
Relations
,
or
as
wise
,
religious
,
and
faithful
to
us
,
he
that
believeth
not
that
there
are
far
More
and
far
Better
in
Heaven
than
are
on
Earth
,
doth
not
believe
as
he
ought
that
there
is
a
Heaven
:
Our
Friends
here
are
wise
,
but
they
are
unwise
also
:
They
are
Faithful
,
but
partly
unfaithful
;
they
are
holy
,
but
also
alas
too
sinful
:
They
have
the
Image
of
God
,
but
blotted
and
dishonoured
by
their
faults
:
They
do
God
and
his
Church
much
service
;
but
they
also
do
too
much
against
him
,
and
too
much
for
Satan
,
even
when
they
intend
the
Honour
of
God
:
They
promote
the
the
Gospel
;
but
they
also
hinder
it
:
Their
weakness
,
ignorance
,
errour
,
selfishness
,
pride
,
passion
,
division
,
contention
,
scandals
and
remisness
,
do
oft
so
much
hurt
,
that
it
is
hard
to
discern
whether
it
be
not
greater
than
their
good
to
the
Church
or
to
their
Neigbours
.
Our
Friends
are
our
helpers
and
comforters
;
but
how
oft
also
are
they
our
hinderers
,
troubles
and
grief
?
But
in
Heaven
they
are
altogether
wise
,
and
holy
,
and
faithful
and
concordant
,
and
have
nothing
in
them
,
nor
there
done
by
them
,
but
what
is
amiable
to
God
and
Man
.
And
with
our
faithful
Friends
,
we
have
here
a
mixture
,
partly
of
useless
and
burdensom
Persons
,
and
partly
of
unfaithful
Hypocrites
,
and
partly
of
self-conceited
factious
Wranglers
,
and
partly
of
malicious
envious
underminers
▪
and
partly
of
implacable
Enemies
:
And
how
many
of
all
these
set
together
is
there
for
one
worthy
faithful
Friend
?
And
how
great
a
number
i●
there
to
trouble
you
?
For
one
that
will
indeed
comfort
you
?
But
in
Heaven
there
are
none
but
the
Wise
,
and
Holy
:
No
Hypocrites
,
no
burdensom
Neighbours
,
no
treacherous
,
or
oppressing
or
persecuting
Enemies
are
there
?
And
is
not
all
good
and
amiable
better
than
a
little
good
with
so
troublesome
a
mixture
of
noisome
Evils
?
Christ
loved
his
Disciples
,
his
Kindred
;
yea
,
and
all
Mankind
,
and
took
pleasure
in
doing
good
to
all
;
and
so
did
his
Apostles
:
But
how
poor
a
requital
had
he
or
they
from
any
but
from
God
?
Christ's
own
Brethren
believed
not
in
him
,
but
wrangled
with
him
;
almost
like
those
that
said
to
him
on
the
Cross
,
If
thou
be
the
Son
of
God
,
come
down
and
we
will
believe
.
Peter
himself
was
once
a
Satan
to
him
,
Matth.
16.
and
after
with
Cursing
and
Swearing
denied
him
:
And
all
his
Disciples
forsook
him
and
fled
:
And
what
then
from
others
could
be
expected
?
No
Friends
have
a
perfect
suitableness
to
each
other
:
and
roughness
and
inequalities
that
are
nearest
us
are
most
troublesom
.
The
wonderful
variety
and
contrariety
of
apprehensions
,
interest
,
educations
,
temperaments
,
and
occasions
,
and
temptations
,
&c.
are
such
that
whilest
we
are
scandalized
at
the
discord
&
confusions
of
the
World
,
we
must
recal
our selves
and
admire
that
all
ruling
Providence
,
which
keepeth
up
so
much
order
and
concord
as
there
is
:
We
are
indeed
like
People
in
crowded
Streets
,
who
going
several
ways
molest
each
other
with
their
jostling
oppositions
:
Or
like
Boys
at
Foot-ball
striving
to
overthrow
each
other
for
the
Ball
:
But
it
is
a
wonder
of
Divine
Power
and
Wisdom
that
all
the
World
is
not
continually
in
mortal
War
.
If
I
do
men
no
harm
,
yet
if
I
do
but
cross
their
Wills
,
it
goeth
for
a
provoking
injury
:
And
when
there
are
as
many
Wills
as
Persons
,
who
is
it
that
can
please
them
all
:
Who
hath
Money
enough
to
please
all
the
Poor
that
need
it
,
or
the
Covetous
that
desire
it
.
Or
who
can
live
with
displeased
men
,
and
not
feel
some
of
the
fruits
of
their
displeasure
?
What
day
goeth
over
my
Head
in
which
abundance
desire
not
or
expect
not
impossibilities
from
me
?
And
how
great
is
the
number
of
them
that
expect
unrighteous
things
?
By
nothing
do
I
displease
so
many
as
by
not
displeasing
God
and
my
Conscience
.
And
for
nothing
am
so
deeply
accused
of
sin
as
for
not
sinning
:
And
the
World
will
not
think
well
of
any
thing
that
crosseth
their
Opinion
and
Carnal
interest
,
be
it
never
so
conform
to
God's
Commands
:
I
must
confess
that
while
I
suffer
from
all
sides
,
few
men
have
more
common
and
open
Praises
from
their
Persecutors
than
I
:
But
while
they
praise
me
in
the
general
,
and
for
other
particulars
,
they
aggravate
my
Non-conformity
to
their
Opinions
and
Wills
,
and
take
me
to
be
so
much
the
more
hurtful
to
them
.
The
greatest
Crimes
that
have
been
charged
on
me
,
have
been
for
the
things
which
I
thought
to
be
my
greatest
duties
;
and
for
those
parts
of
my
obedience
to
my
Conscience
and
God
,
which
cost
me
dearest
:
And
where
I
pleased
my
Flesh
least
,
I
pleased
the
World
least
.
At
how
cheap
a
rate
to
my
Flesh
could
I
have
got
the
Applause
of
factious
men
,
if
that
had
been
my
end
and
business
?
Would
I
have
conformed
to
their
Wills
,
and
taken
a
Bishoprick
,
and
the
Honour
and
Riches
of
the
World
,
how
good
a
Man
had
I
been
called
by
the
Diocesan
party
?
And
O
what
praise
I
should
have
with
the
Papists
,
could
I
turn
Papist
!
And
all
the
backbitings
and
bitter
Censures
of
the
Antinomians
,
Anabaptists
and
Separatists
,
had
been
turned
into
praise
,
could
I
have
said
as
they
,
or
not
contradicted
them
.
But
otherwise
there
is
no
escaping
their
accusations
.
And
is
this
tumultuous
,
militant
,
yea
,
malignant
World
,
a
place
that
I
should
be
loth
to
leave
?
Alas
,
our
darkness
,
and
weakness
,
and
passions
are
such
,
that
it
's
hard
for
a
Family
or
a
few
faithful
Friends
,
to
live
so
evenly
in
the
exercise
of
Love
,
as
not
to
have
oft
unpleasant
Jars
!
What
then
is
to
be
expected
from
Strangers
and
from
Enemies
?
Ten
thousand
Persons
will
judge
of
abundance
of
my
Words
and
Actions
,
who
never
knew
the
Reasons
of
them
:
Every
ones
conceptions
are
as
the
report
and
conveyance
of
the
matter
to
them
is
:
And
while
they
have
a
various
Light
,
and
false
Reports
(
and
defectiveness
will
make
them
false
)
what
can
be
expected
but
false
injurious
Censures
?
§
8.
And
though
no
outward
thing
on
Earth
is
more
precious
than
the
Holy
Word
,
and
Worship
,
and
Ordinances
of
God
,
yet
even
here
I
see
that
which
pointeth
me
up
higher
,
and
telleth
me
it
is
much
better
to
be
with
Christ
.
1.
Shall
I
love
the
Name
of
Heaven
,
better
than
Heaven
itself
?
The
Holy
Scriptures
are
precious
,
because
I
have
there
the
Promise
of
Glory
;
but
is
not
the
Possession
better
than
the
Promise
?
If
a
Light
and
Guide
thither
through
this
Wilderness
be
good
,
surely
the
End
must
needs
be
better
!
And
it
hath
pleased
God
that
all
things
on
Earth
,
and
therefore
even
the
Sacred
Scriptures
,
should
bear
the
Marks
of
our
state
of
imperfection
:
Imperfect
Persons
were
the
Pen-men
;
and
imperfect
humane
Language
is
the
conveying
,
signal
,
organical
part
of
the
matter
.
And
the
Method
and
Phrase
(
though
true
and
blameless
)
are
far
short
of
the
heavenly
Perfection
.
Else
so
many
Commentators
had
not
found
so
hard
a
task
of
it
to
expound
innumerable
difficulties
,
and
reconcile
so
many
seeming
contradictions
,
nor
would
Infidels
find
matter
of
so
strong
temptation
,
and
so
much
cavil
as
they
do
;
nor
would
Peter
have
told
us
of
the
difficulties
of
Pauls
Epistles
,
and
such
occasions
of
mens
wresting
them
to
their
own
destruction
.
Heaven
will
not
be
made
to
perfect
Spirits
,
the
occasion
of
so
many
Errors
,
and
Controversies
,
and
quarrels
as
the
Scriptures
are
to
us
imperfect
men
on
Earth
.
Yea
Heaven
is
the
more
desirable
,
because
there
I
shall
better
understand
the
Scriptures
,
than
here
I
can
ever
hope
to
do
.
All
the
hard
passages
now
misunderstood
,
will
there
be
made
plain
,
and
all
the
seeming
contradictions
reconciled
;
and
which
is
much
more
,
that
God
,
that
Christ
,
that
New
Jerusalem
,
that
Glory
,
and
that
Felicity
of
Souls
,
which
are
now
known
but
▪
darkly
and
enigmatically
in
the
Glass
,
will
then
be
known
intuitively
as
we
see
the
Face
itself
,
whose
Image
only
the
Glass
first
shewed
us
.
To
leave
my
Bible
,
and
go
to
the
God
,
and
the
Heaven
that
is
revealed
,
will
be
no
otherwise
a
loss
to
me
,
than
to
lay
by
my
Crutches
or
Spectacles
when
I
need
them
not
,
or
to
leave
his
Image
for
the
presence
of
my
Friend
.
2.
Much
less
do
I
need
to
fear
the
loss
of
all
other
Books
,
or
Sermons
,
or
other
Verbal
informations
.
Much
reading
hath
oft
been
a
weariness
to
my
Flesh
;
and
the
pleasure
of
my
Mind
is
much
abated
by
the
great
imperfection
of
the
means
.
Many
Books
must
be
partly
read
,
that
I
may
know
that
they
are
scarce
worth
the
reading
:
And
many
must
be
read
to
enable
us
to
satisfie
other
mens
expectations
,
and
to
confute
those
who
abuse
the
authority
of
the
Authors
against
the
Truth
:
And
many
good
Books
must
be
read
,
that
have
little
to
add
,
to
what
we
have
read
in
many
others
before
;
and
many
that
are
blotted
with
ensnaring
Errours
:
Which
if
we
detect
not
,
we
leave
snares
for
such
as
see
them
not
:
And
if
we
detect
them
(
never
so
tenderly
,
if
truly
)
we
are
taken
to
be
injurious
to
the
Honour
of
the
Learned
godly
Authors
,
and
proudly
to
overvalue
our
own
conceipts
.
And
so
lamentable
is
the
Case
of
all
Mankind
,
by
the
imperfections
of
humane
Language
,
that
those
Words
which
are
invented
for
communication
of
conceptions
,
are
so
little
fitted
to
their
use
,
as
rather
to
occasion
misunderstandings
and
contentions
:
There
being
scarce
a
Word
that
hath
not
many
significations
,
and
that
needeth
not
many
more
words
to
bring
us
to
the
true
notice
of
the
speakers
Mind
:
And
when
every
word
is
a
Signum
that
hath
three
relations
,
1.
To
the
Matter
spoken
of
.
2.
To
the
Mind
of
the
Speaker
as
signifying
his
conceptions
of
that
matter
.
3.
And
to
the
Mind
of
the
Hearer
or
Reader
which
is
to
be
informed
by
it
,
it
is
so
hard
to
find
and
use
words
that
are
fitted
indeed
to
all
these
uses
,
and
to
have
store
of
such
,
and
mix
no
other
,
that
few
if
any
in
the
World
were
ever
so
happy
as
to
attain
it
.
1.
And
if
words
be
not
fitted
to
the
Matter
or
Things
,
they
are
false
as
to
their
first
and
proper
use
:
And
yet
the
penury
of
apt
words
,
and
the
redundancy
of
others
,
and
the
Authority
of
the
Masters
of
Sciences
imposing
Arbitrary
Terms
and
Notions
on
their
Disciples
,
and
the
Custom
of
the
Vulgar
who
have
the
Empire
as
to
the
fense
of
Words
,
have
all
conspired
to
make
words
inept
,
and
of
very
uncertain
signification
.
So
that
when
Students
have
learnt
words
by
long
and
hard
Studies
,
they
are
oft
little
the
nearer
the
true
knowledg
of
the
Things
;
and
too
oft
by
their
ineptitude
misled
to
false
conceptions
.
And
so
their
saying
is
too
often
true
,
that
a
great
Book
is
a
great
Evil
,
while
it
containeth
so
great
a
number
of
uncertain
words
,
which
become
the
matter
of
great
contentions
.
2.
And
when
the
Mind
of
the
Speaker
or
Writer
is
no
better
informed
by
such
Notions
,
but
his
conceptions
of
Things
are
some
false
,
some
confused
and
undigested
,
what
wonder
if
his
words
do
no
otherwise
express
his
mind
to
others
:
When
even
men
of
clearest
understanding
find
it
difficult
to
have
words
still
ready
to
communicate
their
conceptions
with
truth
and
clearness
.
To
form
true
sentiments
of
Things
into
apt
significant
words
,
is
a
matter
of
meer
Art
,
and
requireth
an
apt
Teacher
,
&
a
serious
Learner
,
and
long
use
:
(
And
too
many
take
their
Art
of
Speaking
in
Prayer
,
Conference
,
or
Preaching
,
to
have
more
in
it
of
Wisdom
,
and
Piety
,
than
it
hath
;
and
some
too
much
Condemn
the
unaccustomed
that
want
it
.
)
3.
And
if
we
could
fit
our
words
well
to
the
Matter
and
to
our
Minds
(
with
that
double
verity
)
yet
still
it
is
hard
to
fit
them
to
the
Reader
or
Hearer
:
For
want
of
which
they
are
lost
as
to
him
:
And
his
information
being
our
End
,
they
are
therefore
so
far
lost
to
us
.
And
that
which
is
spoken
most
congruously
to
the
Matter
,
is
seldom
fitted
to
the
capacity
of
the
receiver
.
And
recipitur
ad
modum
recipient
is
,
&
pro
captu
Lectoris
,
&c.
Some
Readers
or
Hearers
(
yea
,
almost
all
)
are
so
used
to
unapt
Words
and
Notions
,
obtruded
on
Mankind
by
the
Masters
of
Words
,
that
they
cannot
understand
us
if
we
change
their
terms
and
offer
them
fitter
,
and
yet
least
understand
those
which
they
think
that
they
best
understand
:
And
all
men
must
have
long
time
to
learn
the
Art
of
Words
,
before
they
can
understand
them
,
as
well
as
before
they
can
readily
use
them
.
And
the
duller
any
Man
is
,
and
of
less
understanding
,
the
more
Words
are
necessary
to
make
him
understand
:
And
yet
his
Memory
is
the
less
capable
of
retaining
many
.
This
is
our
difficulty
not
only
in
Catechizing
,
but
in
all
our
Writings
and
Teaching
,
a
short
Catechism
,
or
a
short
Style
,
the
ignorant
understand
not
;
and
a
long
one
they
remember
not
.
And
he
that
will
accommodate
one
judicious
Reader
or
Hearer
,
with
profound
matter
or
an
accurate
Style
,
must
incommodate
Multitudes
that
are
uncapable
of
it
.
And
therefore
such
must
be
content
with
few
approvers
,
and
leave
the
Applause
of
the
Multitude
to
the
more
popular
,
unless
he
be
one
that
can
seasonably
suit
himself
to
both
.
A
Man
that
resolveth
not
to
be
deceived
by
ambiguous
words
,
and
maketh
it
his
first
work
in
all
his
Reading
and
disputings
to
difference
between
Words
,
and
Sense
,
and
Things
,
and
strictly
to
examine
each
disputed
term
,
till
the
Speakers
meaning
be
distinctly
known
,
will
see
the
lamentable
case
of
the
Church
,
and
all
Mankind
,
and
what
shaddows
of
knowledg
deceive
the
World
,
and
in
what
useless
dreams
the
greatest
part
of
men
,
yea
of
Learned
men
do
spend
their
days
:
Much
of
that
which
some
men
unweariedly
study
,
and
take
to
be
the
honour
of
their
understandings
,
and
their
lives
,
and
much
of
that
which
Multitudes
place
their
Piety
and
Hopes
of
Salvation
in
,
being
a
meer
game
at
words
,
and
useless
Notions
;
and
as
truly
to
be
called
Vanity
and
Vexation
as
is
the
rest
of
the
Vain
shew
that
most
men
walk
in
.
My
sad
and
bitter
Thoughts
of
the
Heathen
,
Infidel
,
Mahomet
World
,
and
of
the
common
corruptions
of
Rulers
and
Teachers
,
Cities
and
Countries
,
Senates
and
Councils
,
I
will
not
here
open
to
others
,
lest
they
offend
;
nor
cry
out
as
Seneca
,
Omnes
mali
sumus
,
or
stultorum
plena
sunt
omnia
,
nor
describe
the
furious
Spirits
of
the
Clergy
,
and
their
ignorance
,
and
unrighteous
Calumnies
and
Schisms
,
as
Gregory
Nazianzene
and
others
do
,
nor
voluminously
lament
the
seeming
hopeless
case
of
Earth
,
by
the
boldness
,
blindness
,
and
fury
of
men
that
make
use
of
such
sad
considerations
,
to
loosen
my
love
from
such
a
World
,
and
make
me
willing
to
be
with
Christ
.
9.
And
if
other
mens
Words
and
Writings
are
blemished
with
so
much
imperfection
,
why
should
think
that
my
own
are
blameless
?
I
must
for
ever
be
thankful
for
the
holy
Instructions
and
Writings
of
others
,
notwithstanding
humane
frailty
,
and
contentious
mens
abuse
of
words
:
And
so
I
must
be
thankful
that
God
hath
made
any
use
of
my
own
,
for
the
good
of
Souls
,
and
his
Churches
Edification
.
But
with
how
many
allays
are
such
comforts
here
mixed
?
We
are
not
the
Teachers
of
a
well
ruled
School
,
where
Learners
are
ranked
into
several
Forms
,
that
every
one
may
have
the
teaching
which
is
agreeable
to
his
capacity
:
But
we
must
set
open
the
Door
to
all
that
will
crowd
in
,
and
publish
our
Writings
to
all
sorts
of
Readers
:
And
there
being
as
various
degrees
of
Capacity
as
there
are
Men
,
and
Women
,
and
consequently
great
variety
and
contrariety
of
apprehensions
,
it
's
easie
ab
antecedente
to
know
what
various
reception
we
must
expect
:
We
cast
out
our
Doctrine
almost
as
a
Foot-ball
is
turned
out
among
Boys
in
the
Street
,
in
some
Congregations
:
Few
understand
it
,
but
every
one
censureth
it
.
Few
come
as
Learners
or
teachable
Disciples
,
but
most
come
to
sit
as
Judges
on
their
Teachers
words
:
and
yet
have
neither
the
Skill
,
or
the
Patience
,
or
the
diligence
which
is
necessary
in
a
just
Tryal
,
to
a
righteous
judgment
.
But
as
our
words
agree
or
disagree
with
the
former
conceptions
of
every
Hearer
,
so
are
they
judged
to
be
wise
or
foolish
,
sound
or
unsound
,
true
or
false
,
fit
or
unfit
.
Few
Sermons
that
I
preach
but
one
extolleth
them
,
and
wisheth
they
were
printed
,
and
another
accuseth
them
of
some
hainous
fault
:
Some
men
are
pleased
with
clearness
and
accuratness
of
Doctrine
▪
and
others
account
it
too
high
,
and
say
we
shoot
over
the
hearers
Heads
,
and
like
nothing
but
the
fervent
Application
of
what
they
knew
before
most
Hearers
are
displeased
with
that
which
they
most
need
:
If
they
err
,
they
reproach
that
Doctrin
as
erroneous
that
would
cure
them
:
If
they
are
guilty
of
any
prevailing
Distemper
and
sin
,
they
take
that
Application
to
be
injurious
to
them
,
which
would
convince
them
,
and
save
them
from
that
guilt
.
Most
are
much
pleased
with
plain
and
zealous
reproof
of
sin
;
but
it
must
be
other
mens
sins
,
and
not
their
own
.
The
poor
love
to
hear
of
the
evil
of
oppression
and
unmercifulness
,
of
Pride
,
Fulness
and
Idleness
,
and
all
the
sins
of
the
Rich:
Subjects
love
to
hear
of
their
Rulers
faults
,
and
say
,
O
this
Man
is
no
flatterer
;
he
dares
tell
the
greatest
of
their
sins
:
But
if
they
hear
of
their
own
,
they
take
for
it
an
injury
.
Rulers
like
a
Sermon
for
submission
and
obedience
but
how
few
love
to
hear
of
the
evil
of
injustice
and
oppression
,
or
pride
,
and
sensuality
,
or
to
read
,
Luke
16.
or
12.
or
James
5.
or
to
hear
of
the
necessity
of
Holiness
,
Justice
and
temperance
,
and
of
Death
,
and
Judgment
and
the
Life
to
come
.
Every
Sectary
and
Dogmatist
delighteth
to
have
his
own
Opinion
cryed
up
,
and
his
Party
praised
as
the
chiefest
Saints
:
But
all
that
tendeth
to
the
praise
of
those
that
he
dissenteth
from
,
and
accounteth
adversaries
to
the
Truth
,
is
distastful
to
him
,
as
a
complying
with
iniquity
,
and
a
strengthning
of
the
Enemies
of
Christ
:
And
all
that
uncharitableness
which
he
expecteth
from
us
against
others
,
is
as
much
expected
by
others
,
as
against
him
and
such
as
he
.
This
Day
while
I
am
writing
these
words
,
my
Pockets
are
too
full
of
Letters
sent
me
,
on
one
side
importunately
charging
it
on
me
as
my
duty
to
conform
(
to
the
Oaths
,
Declarations
,
Covenants
and
Practises
,
now
imposed
)
or
else
to
give
over
preaching
(
which
would
please
them
;
)
and
on
the
other
side
vehemently
censuring
me
as
guilty
of
grievous
sin
,
for
declaring
my
judgment
for
so
much
of
Conformity
as
I
have
done
;
and
charging
me
by
Predictions
as
guilty
of
the
Sufferings
of
all
that
are
otherwise
minded
,
for
communicating
in
the
Sacrament
,
and
the
common
Prayers
of
the
Church
;
and
others
in
the
mid
way
,
persuading
me
equally
to
bear
my
Testimony
against
unjust
Separation
and
Persecution
,
and
to
endeavour
still
if
possible
to
save
a
self
destroying
People
,
from
the
tearing
fury
of
these
two
extreams
:
And
how
should
I
answer
these
contrary
expectations
,
or
escape
the
Censures
of
such
expectants
?
And
it
hath
pleased
God
,
who
Thirty
Years
and
more
hath
tryed
me
by
humane
Applause
,
of
late
in
this
City
(
where
multitudes
of
Persons
of
contrary
Minds
are
like
Passengers
in
crowded
Streets
,
still
jostling
and
offending
one
another
)
to
exercise
me
with
mens
daily
backbitings
and
cavils
:
And
so
many
have
chosen
me
for
the
subject
of
their
Discourse
,
that
I
may
say
as
Paul
,
1
Cor.
4.
9
,
10
,
&c.
[
We
are
made
a
Spectacle
(
or
Theatre
)
to
the
World
,
and
to
Angels
,
and
to
men
:
We
are
Fools
for
Christs
sake
,
but
ye
are
wise
in
Christ
,
&c.
]
Did
I
not
live
out
of
the
noise
in
retirement
,
and
taken
up
with
pain
and
expectations
of
my
change
,
what
an
annoyance
to
me
would
it
be
to
hear
Religious
Persons
that
have
a
God
,
a
Christ
,
a
Heaven
to
talk
of
,
to
abuse
their
Time
and
Tongues
in
so
much
talking
of
one
so
inconsiderable
,
and
that
hath
so
little
to
do
with
them
,
or
they
with
him
;
while
with
some
overvaluing
me
and
others
still
quarrelling
,
I
am
the
matter
of
their
idle
sinful
talk
.
The
Persecutors
for
divers
Years
after
first
silencing
(
if
not
still
)
and
the
Separatists
for
two
or
three
Years
last
past
,
have
been
possessed
with
so
strange
a
jealousie
and
quarrelsom
a
disposition
against
me
,
that
they
seem
to
take
it
for
their
Interest
to
promote
my
defamation
?
and
for
much
of
their
work
to
search
what
may
afford
them
any
matter
of
accusation
in
every
Sermon
that
I
preach
,
and
every
Book
that
I
write
.
And
though
the
fury
of
the
Persecutors
be
such
as
maketh
them
much
uncapable
of
such
converse
and
sober
consideration
as
is
needful
to
their
true
information
and
satisfaction
;
yet
most
of
the
more
Religious
Cavillers
are
satisfied
as
soon
as
I
have
spoken
with
them
,
and
all
endeth
in
a
putarem
or
non
putarem
:
For
want
of
accurateness
and
patience
,
they
judge
rashly
before
they
understand
,
and
when
they
understand
confess
their
errour
;
and
yet
many
go
on
and
take
no
warning
after
many
times
conviction
of
their
mistake
.
Even
in
Books
that
are
still
before
their
Eyes
(
as
well
as
in
transient
words
in
Sermons
)
they
heedlesly
leave
out
,
or
put
in
,
or
alter
,
and
misreport
plain
words
,
and
with
confidence
affirm
those
things
to
have
been
said
that
never
were
said
,
but
perhaps
the
contrary
.
And
when
all
People
will
judg
of
the
good
or
evil
of
our
words
as
they
think
we
have
Reason
to
use
them
or
forbear
them
,
how
can
we
satisfie
men
that
are
out
of
our
hearing
,
and
to
whom
we
cannot
tell
our
Reasons
:
Most
men
are
of
private
narrow
observation
,
&
judge
of
the
good
or
hurt
that
our
words
do
,
by
those
that
they
themselves
converse
with
:
And
when
I
convince
them
that
my
decisions
of
many
questions
(
which
they
are
offended
at
)
are
true
,
they
say
,
It
is
an
unseasonable
and
a
hurtful
truth
:
and
when
I
have
called
them
to
look
further
abroad
in
the
World
,
and
told
them
my
Reasons
;
they
say
,
Had
these
been
all
set
down
,
men
would
have
been
satisfied
.
]
And
on
how
hard
terms
do
we
instruct
such
Persons
whose
narrow
understandings
cannot
know
obvious
Reasons
of
what
we
say
till
they
are
particularly
told
them
?
And
so
to
tell
men
the
Reasons
of
all
that
such
can
quarrel
with
,
will
make
every
Book
to
swell
with
Commentaries
to
such
a
bigness
as
they
can
neither
buy
nor
read
:
And
they
come
not
to
us
to
know
our
Reasons
;
nor
have
we
leisure
to
open
them
to
every
single
Person
:
And
thus
suspicious
men
,
when
their
understandings
want
the
humbling
acquaintance
with
their
ignorance
and
their
Consciences
that
tenderness
which
should
restrain
them
from
rash
judging
,
go
on
to
accuse
such
needful
Truths
of
which
they
know
not
the
use
and
reason
.
And
what
Man
living
hath
the
leisure
and
opportunity
to
acquaint
all
the
ignorant
Persons
in
City
and
Countrey
with
all
the
Reasons
of
all
that
he
shall
say
,
write
or
do
?
Or
who
that
writeth
not
a
Page
instead
of
a
Sentence
,
can
so
write
that
every
unprepared
Reader
shall
understand
him
:
And
what
hopes
hath
that
Tutor
or
School-master
of
preserving
his
reputation
,
who
shall
be
accounted
erroneous
and
accused
of
unsound
or
injurious
Doctrine
,
by
every
Schollar
that
understandeth
not
his
words
,
and
all
the
reasons
of
them
?
But
God
in
great
Mercy
to
me
hath
made
this
my
Lot
(
not
causing
but
permitting
the
sins
of
the
contentious
)
that
I
might
before
death
be
better
weaned
from
all
below
:
Had
my
temptations
from
inordinate
Applause
had
no
allay
,
they
might
have
been
more
dangerously
strong
.
Even
yet
while
Church-Dividers
on
both
extreams
do
make
me
the
Object
of
their
daily
obloquy
,
the
continued
respects
of
the
sober
and
peaceable
,
are
so
great
as
to
be
a
temptation
strong
enough
,
to
so
weak
a
Person
,
to
give
a
check
to
my
desires
to
leave
the
World
.
It
is
long
since
Riches
and
worldly
Honour
appeared
to
me
as
they
are
,
as
not
rendring
the
World
much
lovely
or
desireable
.
But
the
Love
and
Concord
of
Religious
Persons
hath
a
more
amiable
Aspect
:
There
is
so
much
Holiness
in
these
,
that
I
was
loth
to
call
them
Vanity
and
Vexation
:
But
yet
as
Flesh
and
Blood
would
refer
them
to
selfish
Ends
,
and
any
way
value
them
as
a
Carnal
interest
,
I
must
so
call
them
,
and
number
them
with
the
things
that
are
Loss
and
Dung
,
Phil.
3.
7
,
8.
Selfishness
can
serve
itself
upon
things
good
and
holy
:
And
if
good
men
,
and
good
Books
,
and
good
Sermons
would
make
the
World
seem
overlovely
to
us
,
it
will
be
a
Mercy
of
God
to
abate
the
temptation
:
And
if
my
Soul
looking
toward
the
heavenly
Jerusalem
,
be
hindred
as
Paul
was
in
his
Journey
to
Jerusalem
,
Act.
20.
&
21.
by
the
Love
of
ancient
Friends
and
Hearers
,
I
must
say
,
What
mean
you
to
weep
and
break
my
Heart
!
I
am
ready
to
leave
the
dearest
Friends
on
Earth
,
and
life
,
and
all
the
pleasures
of
life
,
for
the
presence
of
far
better
Friends
with
Christ
,
and
the
sweeter
pleasures
of
a
better
life
.
That
little
amiableness
which
is
in
things
below
,
is
in
godly
men
as
life
in
the
Heart
,
which
dieth
last
:
When
that
's
all
gone
,
when
we
are
dead
to
the
Love
of
the
godly
themselves
,
and
to
Learning
,
Books
,
and
mediate
Ordinances
,
so
far
as
they
serve
a
selfish
interest
,
and
tempt
down
our
Hearts
from
heavenly
aspirings
,
the
World
then
is
Crucified
to
us
indeed
,
and
we
to
it
:
I
rejoice
to
tread
in
the
Footsteps
of
my
Lord
,
who
had
some
indeed
weeping
about
his
cross
,
but
was
forsaken
by
all
his
Disciples
,
while
in
the
Hour
of
Temptation
they
all
fled
▪
But
my
desertion
is
far
less
,
for
it
is
less
that
I
am
fit
to
bear
.
If
God
will
justifie
,
who
shall
condemn
?
If
he
be
for
me
,
who
shall
be
against
me
?
O
may
I
not
be
put
to
that
dreadfull
case
,
to
cry
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
may
nothing
separate
me
from
his
Love
!
And
then
were
I
forsaken
of
the
sober
and
peaceable
,
as
I
am
in
part
of
some
quarrelsom
Dividers
,
how
tolerable
a
tryal
would
it
be
?
Man
is
as
dust
in
the
Ballance
,
that
addeth
little
to
it
,
and
signifieth
nothing
when
God
is
in
the
other
end
.
But
I
suspect
still
that
I
make
too
much
account
of
Man
,
when
this
case
hath
taken
up
too
much
of
my
observation
.
1.
And
of
all
things
surely
a
departing
Soul
hath
least
cause
to
fear
,
the
losing
of
its
notice
of
the
Affairs
of
the
World
?
Of
Peace
or
Wars
,
or
Church
,
or
Kingdoms
.
For
,
1.
If
the
Sun
can
send
forth
its
material
Beams
,
and
operate
by
motion
,
light
,
and
heat
,
at
such
a
distance
as
this
Earth
,
why
should
I
think
that
blessed
Spirits
are
such
local
,
confined
and
impotent
substances
,
as
not
to
have
notice
of
the
things
of
Earth
?
Had
I
but
bodily
Eyes
I
could
see
more
from
the
top
of
a
Tower
or
Hill
,
than
any
one
that
is
below
can
do
.
And
shall
I
know
less
of
Earth
from
Heaven
than
I
do
now
?
It
's
unlike
that
my
Capacity
will
be
so
little
:
And
if
it
were
,
it
is
unlike
that
Christs
and
all
the
Angels
will
be
so
strange
to
me
,
as
to
give
me
no
notice
of
things
that
so
much
concern
my
God
and
my
Redeemer
(
to
whom
I
am
united
)
and
the
Holy
Society
of
which
I
am
a
part
,
and
my self
as
a
Member
of
Christ
and
that
Society
!
I
do
not
think
that
the
Communion
of
the
Celestial
Inhabitants
is
so
narrow
and
slow
,
as
it
is
of
walking
Clods
of
Earth
,
and
of
Souls
that
are
confined
to
such
dark
Lanthorns
as
this
Body
is
?
Stars
can
shine
one
to
another
.
And
we
on
Earth
can
see
them
so
far
off
in
their
Heaven
:
And
sure
then
if
they
have
a
seeing
faculty
each
of
them
can
see
many
of
us
;
even
the
Kingdoms
of
the
World
.
Spirits
are
most
active
,
and
of
powerful
and
quick
communication
.
They
need
not
send
Letters
,
or
write
Books
to
one
another
,
nor
lift
up
a
voice
to
make
each
other
hear
:
Nor
is
there
any
unkindness
,
division
,
or
unsociable
selfishness
among
them
,
which
may
cause
them
to
conceal
their
notices
or
their
joys
:
But
as
Activity
,
so
Unity
is
Greatest
,
where
there
is
most
Perfection
:
They
will
so
be
Many
,
as
yet
to
be
One
;
and
their
Knowledge
will
be
One
Knowledge
,
and
their
Love
One
Love
,
and
their
Joy
One
Joy
:
Not
by
so
perfect
a
Unity
as
in
God
himself
,
who
is
One
and
but
One
;
but
such
as
is
suitable
to
created
imperfection
,
which
participate
of
the
Perfection
of
the
Creator
,
as
the
Effect
doth
of
the
virtue
of
the
Cause
,
and
therefore
hath
some
participation
of
his
Unity
.
(
O
foolish
Soul
!
if
I
shall
fear
this
Unity
with
God
,
Christ
,
and
all
the
Holy
Spirits
,
lest
I
should
lose
my
present
separate
Individuation
,
when
Perfection
and
Union
are
so
near
akin
.
)
In
a
word
I
have
no
cause
to
think
that
my
Celestial
advancement
will
be
a
diminution
of
any
desirable
Knowledge
even
of
things
on
Earth
;
but
contrarily
that
it
will
be
unconceivably
increased
.
2.
But
if
indeed
I
shall
know
less
of
things
below
,
it
will
be
because
that
the
knowledge
of
them
is
a
part
of
Vanity
and
Vexation
,
which
hath
no
place
in
Heaven
.
So
much
knowledge
of
good
and
evil
in
lower
matters
,
as
came
to
us
by
sin
,
is
unworthy
of
our
fond
tenaciousness
,
and
fear
of
losing
it
?
Surely
the
sad
tidings
which
we
have
Weekly
in
our
News
Books
,
our
lamentable
notices
of
Heathen
and
Infidel
Kingdoms
of
the
overspreading
prevalency
of
Barbarousness
,
Idolatry
,
Ignorance
and
Infidelity
;
of
the
rage
and
success
of
cruel
Tyrants
;
of
the
bloody
Wars
of
proud
,
unquiet
worldly
men
,
of
the
misery
of
the
oppressed
desolate
Countreys
,
the
dissipated
Churches
,
the
persecuted
innocent
Christians
,
are
no
such
pleasing
things
as
that
we
should
be
afraid
to
hear
of
such
no
more
.
To
know
or
hear
of
the
poor
in
Famine
,
the
rich
in
Folly
,
the
Church
distracted
,
the
Kingdom
discontented
;
the
godly
scandalous
by
the
effects
of
their
Errours
,
imperfections
and
divisions
,
the
wicked
outrageous
and
waxing
worse
,
the
falseness
or
miscarriages
or
sufferings
of
Friends
,
the
fury
or
success
of
Enemies
,
is
this
an
intelligence
which
I
cannot
spare
?
What
is
the
daily
tidings
that
I
hear
but
of
bloody
Wars
,
the
undone
Countreys
,
the
persecuted
Churches
,
the
silenced
,
banished
,
or
imprisoned
Preachers
,
of
the
best
removed
in
judgment
from
an
unworthy
World
by
Death
,
and
worse
succeeding
in
their
rooms
,
of
the
renewed
designs
and
endeavours
of
the
Churches
Enemies
;
the
implacable
rage
of
the
worldly
and
unquiet
Clergy
,
and
the
new
divisions
of
self-conceited
Sectaries
,
and
the
obloquy
and
backbitings
of
each
Party
against
the
other
?
How
oft
hear
I
the
sad
tidings
of
this
Friends
sickness
or
Death
,
and
that
Friends
discontent
,
and
of
anothers
fall
,
and
of
many
,
very
many's
Sufferings
?
My
Ears
are
daily
filled
with
the
cryes
of
the
poor
whom
I
cannot
relieve
,
with
the
endless
complaints
of
fearful
Melancholy
despairing
Persons
;
with
the
wranglings
of
the
ignorant
and
proud
Professors
,
and
contentious
Divines
,
who
censure
most
boldly
where
they
are
most
Erroneous
or
dark
:
Or
with
the
troublesom
discontents
of
those
that
I
converse
with
:
And
should
I
be
afraid
of
the
ending
of
so
sad
a
Tragedy
,
or
of
awaking
out
of
such
an
unpleasant
dream
.
Have
I
not
many
times
thought
of
the
Priviledge
of
the
deaf
,
that
hear
not
these
troublesom
and
provoking
things
;
and
of
the
Blind
that
see
not
the
Vanities
and
Temptations
of
this
World
:
It
is
one
part
of
the
benefit
of
solitude
,
or
a
private
life
and
habitation
,
to
free
me
from
many
of
these
unpleasing
Objects
;
and
a
great
part
of
the
benefit
of
sleep
,
that
with
my
Cloaths
I
may
lay
by
these
troubleous
Thoughts
.
§
11.
But
other
men
tell
me
,
The
Church
cannot
yet
spare
you
:
There
is
yet
this
and
that
necessary
work
to
be
done
:
There
is
this
and
that
need
,
&c.
But
,
1.
Is
it
we
or
God
that
must
choose
his
Servants
,
and
cut
out
their
work
?
Whose
work
am
I
doing
?
Is
it
my
own
,
or
his
?
If
his
,
is
it
not
he
that
must
tell
me
what
,
and
when
,
and
how
long
?
And
will
not
his
will
and
choice
be
best
?
If
I
be●●eve
not
this
,
how
do
I
take
him
for
my
God
?
Doth
God
or
I
know
better
what
he
hath
yet
to
do
?
And
who
is
fittest
to
do
it
?
The
Churches
Service
and
benefits
must
be
measured
out
by
our
Master
and
Benefactor
,
and
not
by
our selves
.
2.
What
am
I
to
those
more
excellent
Persons
whom
in
all
Ages
he
hath
taken
out
of
the
World
?
And
would
mens
Thoughts
of
the
Churches
needs
detain
them
?
The
poor
Heathen
,
Infidel
,
Mahometane
Nations
have
no
Preachers
of
the
Gospel
?
And
if
their
need
prove
not
that
God
will
send
them
such
,
no
Countreys
need
will
prove
that
God
will
continue
them
such
.
Many
more
useful
Servants
of
Christ
have
died
in
their
youth
:
John
Janeway
preached
but
one
Sermon
:
Joseph
Allen
(
and
many
another
excellent
Men
)
died
young
in
the
midst
of
his
vigorous
successful
labours
:
Both
of
them
far
more
fit
for
God's
work
and
likely
to
win
Souls
,
and
glorifie
God
,
than
I
am
or
ever
was
(
However
their
greater
Light
was
partly
kindled
from
my
lesser
.
)
Yet
did
both
these
under
painful
consuming
languishings
of
the
Flesh
,
die
as
they
had
long
lived
in
the
lively
triumphant
Praises
of
their
Redeemer
,
and
joyful
desires
and
hopes
of
Glory
?
And
shall
I
at
Sixty
seven
Years
of
Age
,
after
such
a
life
of
unspeakable
Mercies
,
and
after
almost
Forty
four
Years
of
comfortable
help
in
the
Service
of
my
Lord
,
be
now
afraid
of
my
reward
,
and
shrink
at
the
Sentence
of
Death
,
and
still
be
desiring
to
stay
here
,
upon
pretence
of
further
service
:
We
know
not
what
is
best
for
the
Church
as
God
doth
:
The
Church
and
the
World
are
not
Ours
,
but
his
:
not
our
desires
,
but
his
will
,
must
measure
out
its
Mercies
:
We
are
not
so
Merciful
as
he
is
:
It
is
not
unmeet
for
us
to
desire
many
things
which
God
will
not
give
,
nor
seeth
it
meet
to
grant
the
particulars
of
such
desires
.
Nothing
ever
lay
so
heavy
on
my
Heart
as
the
sin
and
misery
of
Mankind
,
and
to
think
how
much
of
the
World
lyeth
in
folly
and
wickedness
?
And
for
what
can
I
pray
so
heartily
as
for
the
Worlds
recovery
:
And
it
is
his
will
that
I
should
shew
a
Holy
and
Universal
Love
by
praying
,
Let
thy
Name
be
hallowed
,
Thy
Kingdom
come
,
and
Thy
will
be
done
on
Earth
as
it
is
done
in
Heaven
:
And
yet
alas
,
how
unlike
is
Earth
to
Heaven
,
and
what
Ignorance
,
Sin
,
Confusions
and
Cruelties
here
reign
and
prosper
?
And
unless
there
be
a
wonderful
change
to
be
expected
,
even
as
by
a
general
Miracle
,
how
little
hope
appeareth
that
ever
these
Prayers
should
be
granted
in
the
things
?
It
maketh
us
better
to
desire
that
others
may
be
better
:
But
God
is
the
free
disposer
of
his
own
gifts
:
And
it
seemeth
to
be
his
will
,
that
the
permitted
Ignorance
and
Confusions
of
this
World
,
should
help
us
the
more
to
value
,
and
desire
that
World
of
Light
,
Love
and
Order
,
which
he
calleth
us
to
prefer
and
hope
for
.
And
if
I
am
any
way
useful
to
the
World
,
it
is
undeserved
Mercy
that
hath
made
me
so
;
for
which
I
must
be
thankful
:
But
How
long
I
shall
be
so
is
not
my
business
to
determine
,
but
my
Lords
.
My
many
sweet
and
beautiful
Flowers
arise
and
appear
in
their
beauty
and
sweetness
,
but
for
one
Summers
time
,
and
they
murmur
not
that
they
flourish
for
so
short
a
space
.
The
Beasts
,
and
Birds
,
and
Fishes
,
which
I
feed
on
,
do
live
till
I
will
have
them
die
:
And
as
God
will
be
served
and
pleased
by
wonderful
variety
at
once
(
of
Animals
,
and
Vegetables
,
&c.
)
So
will
he
by
many
successive
▪
Generations
:
If
one
Flower
fall
or
die
,
it
sufficeth
that
others
shall
Summer
after
Summer
arise
from
the
same
root
:
And
if
my
Pears
,
Apples
,
Plums
,
&c.
fall
or
serve
me
when
they
are
ripe
,
it
sufficeth
that
(
not
they
,
but
)
others
the
next
Year
shall
do
the
same
;
God
will
have
other
Generations
to
succeed
us
:
Let
us
think
him
that
we
have
had
our
time
:
And
could
we
overcome
the
Grand
(
too
little
observed
)
Crime
of
SELFISHNESS
,
and
could
Love
others
as
our selves
,
and
God
as
God
above
all
the
World
,
it
would
comfort
us
at
Death
,
that
others
shall
survive
us
,
and
the
World
shall
continue
,
and
God
will
be
still
God
,
and
be
glorified
in
his
works
:
And
Love
will
say
,
I
shall
live
in
my
successors
,
and
I
shall
more
than
Live
in
the
Life
of
the
World
;
and
yet
most
of
all
in
the
eternal
Life
and
Glory
of
God
.
And
God
,
(
who
made
us
not
gods
but
poor
Creatures
as
it
pleased
him
)
doth
know
best
our
measures
:
And
he
will
not
try
us
with
too
long
a
Life
of
Temptations
,
lest
we
should
grow
too
familiar
where
we
should
be
Strangers
,
and
utterly
Strangers
to
our
home
:
No
wonder
if
that
World
was
ready
for
a
deluge
,
by
a
deluge
of
sin
,
in
which
men
lived
to
Six
,
Seven
,
Eight
and
Nine
hundred
Years
of
Age
:
Had
our
Great
Sensualists
any
hope
of
so
long
a
life
,
they
were
like
to
be
like
incarnate
Devils
,
and
there
would
be
no
dwelling
near
them
for
the
Holy
Seed
?
If
Angels
were
among
them
,
they
would
like
the
Sod●mites
seek
furiously
to
abuse
them
.
Nor
will
God
tire
us
out
with
too
long
a
life
of
earthly
sufferings
:
We
think
short
cares
,
and
fears
,
and
sorrows
,
persecutions
,
sickness
,
and
crosses
to
be
long
:
And
shall
we
grudge
at
the
Wisdom
and
Love
which
shortneth
them
.
Yea
,
though
holy
duty
it self
be
excellent
and
sweet
,
yet
the
weakness
of
the
Flesh
maketh
us
liable
to
weariness
,
and
abateth
the
willingness
of
the
Spirit
:
And
our
wise
and
merciful
God
will
not
make
our
warfare
or
our
race
too
long
,
lest
we
be
wearied
and
faint
,
and
fall
short
of
the
prize
.
By
our
weariness
,
and
complaints
,
and
fears
and
groans
,
one
would
think
that
we
thought
this
life
too
long
,
and
yet
when
we
should
yield
to
the
call
of
God
,
we
draw
back
as
if
we
would
have
it
everlasting
.
§
12.
Willingly
submit
then
O
my
Soul
:
It
is
not
thou
,
but
this
Flesh
that
must
be
dissolved
;
this
troublesom
,
vile
and
corruptible
Flesh
:
It
is
but
the
other
half
thy
meat
and
drink
,
which
thy
presence
kept
longer
uncorrupted
,
going
after
the
excremental
part
.
Thou
diest
not
when
Man
(
the
compositum
)
dieth
,
by
thy
departure
.
And
as
thou
livest
not
to
thy self
,
I
die
not
to
my self
;
whether
I
live
or
die
,
I
am
the
Lords
:
He
that
set
up
the
Candle
,
knoweth
how
long
he
hath
use
for
the
light
of
it
.
Study
thy
duty
,
and
work
while
it
is
Day
,
and
let
God
choose
thy
time
,
and
willingly
stand
to
his
disposal
.
The
Gospel
dieth
not
when
I
die
:
The
Church
dieth
not
:
The
Praises
of
God
die
not
;
the
World
dieth
not
:
And
perhaps
it
shall
grow
better
,
and
those
Prayers
shall
be
answered
which
seemed
lost
:
Yea
,
&
it
may
be
some
of
the
Seed
that
I
have
sowen
,
shall
spring
up
to
some
benefit
of
the
dark
unpeaceable
World
when
I
am
dead
.
And
is
not
this
much
of
the
end
of
life
?
&
is
not
that
Life
good
,
which
attaineth
its
End
?
If
my
End
was
to
do
Good
and
Glorifie
God
,
if
Good
be
done
,
and
God
be
Glorified
,
when
I
am
dead
,
yea
though
I
were
annihilated
,
is
not
my
End
attained
:
Feign
not
thy self
to
be
God
,
whose
Interest
(
that
is
,
the
pleasing
of
his
Will
)
is
the
End
of
all
things
:
And
whose
will
is
the
measure
of
all
Created
good
:
Feign
not
thy self
to
be
All
the
World
:
God
hath
not
lost
his
work
;
the
World
is
not
dissolved
,
when
I
am
dissolved
!
O
how
strong
and
unreasonable
a
Disease
is
this
inordinate
SELFISHNESS
!
Is
not
God's
Will
Infinitely
better
than
mine
?
And
fitter
to
be
fulfilled
:
Choose
the
fulfilling
of
his
Will
,
and
thou
shalt
always
have
thy
choice
:
If
a
Man
be
well
that
can
always
have
his
will
,
let
this
always
be
thy
Will
,
that
God's
Will
may
be
done
,
and
thou
shalt
always
have
it
.
Lord
,
let
thy
Servant
Depart
in
Peace
:
even
in
Thy
Peace
,
which
passeth
understanding
,
and
which
Christ
the
Prince
of
Peace
doth
give
,
and
nothing
in
the
World
can
take
away
!
O
give
me
that
Peace
which
beseemeth
a
Soul
,
which
is
so
near
the
Harbour
,
even
the
World
of
endless
PEACE
and
LOVE
!
where
perfect
UNION
(
such
as
I
am
capable
of
)
will
free
me
from
all
the
sins
and
troubles
,
which
are
caused
by
the
convulsions
,
divulsions
,
and
confusions
of
this
divided
SELFISH
World
.
Call
home
this
Soul
by
the
encouraging
Voice
of
Love
,
that
it
may
joyfully
hear
,
and
say
,
It
is
my
Fathers
Voice
:
Invite
it
to
thee
by
the
heavenly
Messenger
:
Attract
it
by
the
tokens
and
the
foretasts
of
Love
:
The
Messengers
that
invited
me
to
the
Feast
of
Grace
,
compelled
me
to
come
in
without
constraint
:
Thy
effectual
call
did
make
me
willing
:
And
is
not
Glory
better
than
preparing
Grace
?
Shall
I
not
come
more
willingly
to
the
Celestial
Feast
?
What
was
thy
Grace
for
,
but
to
make
me
willing
of
Glory
,
and
the
way
to
it
?
Why
didst
thou
dart
down
thy
Beams
of
Love
,
but
to
make
me
Love
thee
,
and
to
call
me
up
to
the
everlasting
Center
!
Was
not
the
Feast
of
of
Grace
,
as
a
Sacrament
of
the
Feast
of
Glory
:
Did
I
not
take
it
in
remembrance
of
my
Lord
until
he
come
?
Did
not
he
that
told
me
,
All
things
are
ready
,
tell
me
also
that
He
is
gone
to
prepare
a
place
for
us
,
and
it
is
his
will
that
we
shall
be
with
him
and
see
his
Glory
.
They
that
are
Given
him
,
and
Drawn
to
him
by
the
Father
on
Earth
,
do
come
to
Christ
:
Give
now
and
Draw
my
Departing
Soul
to
my
Glorified
Head
:
And
as
I
have
Glorified
thee
on
Earth
in
the
measure
that
thy
Grace
hath
prevailed
in
me
,
pardon
the
sins
by
which
I
have
offended
thee
,
and
Glorifie
me
in
the
beholding
and
participation
of
the
Glory
of
my
Redeemer
;
come
Lord
Jesus
,
come
quickly
with
fuller
Life
,
and
Light
,
and
Love
,
into
this
too
Dead
,
and
Dark
,
and
Disaffected
Soul
,
that
it
may
come
with
joyful
willingness
unto
thee
.
§
13.
Willingly
Depart
O
lingring
Soul
!
It
is
from
a
Sodom
,
though
in
it
there
be
righteous
Lots
,
who
yet
are
not
without
their
woful
blemishes
!
Hast
thou
so
oft
groaned
for
the
general
blindness
and
wickedness
of
the
World
,
and
art
thou
loth
to
leave
it
for
a
better
?
How
oft
wouldst
thou
have
rejoyced
to
have
seen
but
the
dawning
of
a
Day
of
Universal
Peace
and
Reformation
?
And
wouldst
thou
not
see
it
,
where
it
shineth
forth
in
fullest
Glory
?
Would
a
light
at
Midnight
have
pleased
thee
so
well
:
Hast
thou
prayed
and
laboured
for
it
so
hard
?
And
would
thou
not
see
the
Sun
?
Will
the
things
of
Heaven
please
thee
no
where
but
on
Earth
,
where
they
come
in
the
least
and
weakest
influences
,
and
are
terminated
in
gross
,
terrene
,
obscure
,
and
unkind
recipients
?
Away
,
away
,
the
vindictive
Flames
are
ready
to
consume
this
sinful
World
?
Sinners
that
blindly
rage
in
sin
,
must
quickly
rage
in
the
effects
of
sin
,
and
of
God's
Justice
:
The
pangs
of
Lust
,
prepared
for
these
pangs
!
They
are
treasuring
up
wrath
against
this
Day
:
Look
not
then
behind
thee
:
Away
from
this
unhappy
World
!
Press
on
unto
the
Mark
,
Phil.
3.
Looking
towards
,
and
hastning
to
the
coming
of
the
Day
of
God
,
2
Pet.
3.
10
,
11
,
12.
As
this
World
hath
used
thee
,
it
would
use
thee
still
,
and
it
will
use
others
?
If
thou
hast
sped
well
in
it
,
no
thanks
to
it
,
but
unto
God!
If
thou
hast
had
manifold
deliverances
,
and
marvellous
preservations
,
and
hast
been
sed
with
Angels
food
,
love
not
this
Wilderness
for
it
,
but
God
and
his
Angel
which
was
thy
Guide
,
Protector
and
Deliverer
.
And
hath
this
troublesome
Flesh
been
so
comfortable
a
companion
to
thee
,
that
thou
shouldst
be
so
loth
to
leave
it
?
Have
thy
pains
,
thy
weariness
,
thy
languishings
,
thy
labours
,
thy
cares
and
fears
about
this
Body
,
been
pleasing
to
thee
?
And
art
thou
loth
that
they
should
have
an
end
?
Didst
thou
not
find
a
need
of
patience
to
undergo
them
?
And
of
greater
Patience
than
m●●r
Nature
gave
thee
?
And
canst
thou
hope
now
for
better
,
when
Nature
faileth
,
and
that
an
aged
,
consumed
,
more
diseased
Body
,
should
be
a
pleasanter
habitation
to
thee
,
than
it
was
heretofore
?
If
from
thy
youth
up
it
hath
been
both
a
tempting
and
a
troubling
thing
to
thee
,
surely
though
it
be
less
tempting
,
it
will
not
be
less
troubling
,
when
it
is
falling
to
the
Dust
,
and
above
ground
savoureth
of
the
Grave
!
Had
things
sensible
been
never
so
pleasant
in
thy
youth
,
and
hadst
thou
glutted
thy self
in
health
with
that
sort
of
delight
,
in
Age
thou
art
to
say
by
Nature
,
I
have
no
pleasure
in
them
.
Doth
God
in
great
Mercy
make
pain
and
feebleness
the
Harbingers
of
Death
,
and
wilt
thou
not
understand
their
business
?
Doth
he
mercifully
before
hand
take
away
the
pleasure
of
all
fleshly
things
,
and
worldly
vanities
,
that
there
may
be
nothing
to
relieve
a
departing
Soul
,
(
as
the
shell
breaketh
when
the
Bird
is
hatched
,
and
the
Womb
relaxed
when
the
Infant
must
be
Born
;
)
and
yet
shall
we
stay
when
nothing
holdeth
us
,
and
still
be
loth
to
come
away
?
Wouldst
thou
dwell
with
thy
beloved
Body
in
the
Grave
,
where
it
will
rot
and
stink
in
loathsome
darkness
?
If
not
,
why
should
it
now
in
its
painful
languor
,
seem
to
thee
a
more
pleasant
habitation
than
the
glorious
presence
of
thy
Lord
?
In
the
Grave
it
will
be
at
rest
,
and
not
tormented
as
now
it
is
,
nor
wish
at
Night
,
O
that
it
were
Morning
;
nor
say
at
Morning
,
when
will
it
be
Night
?
And
is
this
a
dwelling
fit
for
thy
delight
?
Patience
in
it
while
God
will
so
try
thee
,
is
thy
duty
?
But
is
such
Patience
a
better
and
sweeter
life
,
than
rest
and
joy
?
§
14.
But
alas
,
how
deaf
is
Flesh
to
Reason
?
Faith
hath
the
Reason
which
easily
may
shame
all
contrary
Reasoning
;
but
sense
is
unreasonable
,
and
especially
this
inordinate
tenacious
Love
of
present
Life
.
I
have
Reason
enough
to
be
willing
to
depart
,
even
much
more
willing
than
I
am
:
O
that
I
could
be
as
willing
as
I
am
convinced
,
that
I
have
Reason
to
be
?
Could
I
Love
God
as
much
as
I
know
that
I
should
Love
him
,
then
I
should
desire
to
depart
and
to
be
with
Christ
,
as
much
as
I
know
that
I
should
desire
it
:
But
God
in
Nature
hath
here
laid
upon
me
some
necessity
of
aversation
,
(
though
the
inordinateness
came
from
sin
:
)
Else
Christ
had
not
so
feared
,
and
deprecated
the
Cup
:
Death
must
be
a
penalty
,
even
where
it
is
a
gain
!
and
therefore
it
must
meet
with
some
unwillingness
:
Because
we
willingly
sinned
,
we
must
unwillingly
suffer
!
The
Gain
is
not
the
pain
or
dissolution
in
itself
,
but
the
happy
consequents
of
it
.
All
the
Faith
and
Reason
in
the
World
,
will
not
make
Death
to
be
no
penalty
,
and
therefore
will
not
take
away
all
unwillingness
.
No
Man
ever
yet
Reasoned
or
Believed
himself
into
a
Love
of
Pain
and
Death
as
such
:
But
seeing
that
the
gain
is
unspeakably
Greater
than
the
Pain
and
Loss
,
Faith
and
Holy
Reason
may
make
our
willingness
to
be
Greater
than
our
unwillingness
,
and
our
Hope
and
Joy
,
than
our
Fear
and
Sorrow
:
And
it
is
the
deep
and
effectual
notice
of
Goodness
which
is
God's
way
in
Nature
and
Grace
,
to
change
and
draw
the
Will
of
Man
:
Come
then
my
Soul
,
and
Think
believingly
what
is
BEST
for
thee
:
And
wilt
thou
not
Love
and
Desire
most
,
that
which
is
certainly
the
BEST
?
To
Depart
and
to
be
with
Christ
is
far
better
(
or
rather
to
be
chosen
.
)
§
1.
TO
say
and
hear
that
it
is
far
better
to
be
with
Christ
,
is
not
enough
to
make
us
willing
;
Words
and
Notions
are
such
instruments
as
God
useth
to
work
on
Souls
,
but
the
convincing
,
satisfying
,
powerful
Light
,
and
the
inclining
Love
are
other
things
.
The
Soul
now
operateth
ut
forma
hominis
,
on
and
with
the
Corporeal
Spirit
and
Organs
;
and
it
perceiveth
now
its
own
perceptions
;
but
it
is
a
stranger
to
the
Mode
of
its
future
Action
,
when
it
is
separated
from
the
Body
,
and
can
have
no
formal
conception
of
such
conceptions
as
yet
it
never
had
.
And
therefore
its
Thoughts
of
its
future
●●ate
,
must
be
Analogical
and
General
,
and
partly
●range
.
But
General
notices
when
certain
may
be
very
powerful
,
and
satisfie
us
in
so
much
as
is
needful
to
our
●onsent
,
and
to
such
a
measure
of
Joy
as
is
suitable
to
this
earthly
state
.
And
such
notices
we
have
from
the
Nature
of
the
Soul
,
with
the
Nature
of
God
,
the
course
of
Providence
,
and
Government
of
Mankind
,
the
internal
and
external
conflicts
which
we
perceive
about
Mens
Souls
,
the
Testimony
and
Promises
of
the
Word
of
God
,
the
Testimony
of
Conscience
,
with
the
Witness
of
the
sanctifying
Spirit
of
Christ
,
and
in
it
the
Earnest
and
the
foretast
of
Glory
,
and
the
beginnings
of
Life
eternal
here
;
of
all
which
I
have
before
considered
.
§
2.
The
Socinians
who
would
interpret
this
of
the
state
of
Resurrection
only
,
against
plain
evidence
violate
the
Text
:
Seeing
Paul
expresly
speaketh
of
his
Gain
by
Death
,
which
will
be
his
abode
with
Christ
,
and
this
upon
his
departure
hence
:
which
in
2
Cor.
5.
7
,
8.
he
calleth
,
his
being
absent
from
the
Body
,
and
present
with
Lord
:
And
Christ
to
the
penitent
Thief
calleth
his
being
with
him
in
Paradise
:
And
Luke
16.
in
the
Parable
of
the
Steward
,
Christ
intimateth
to
us
,
that
wise
preparers
when
they
go
hence
are
received
into
the
Everlasting
habitations
;
as
he
there
further
tells
us
Lazarus
was
in
Abrahams
bosom
.
§
3.
Goodness
is
primaria
&
mensurans
vel
secundaria
&
mensurata
:
The
first
is
God's
perfect
Essence
and
Will.
The
second
is
either
properly
and
simply
Good
,
or
Analogical
.
The
former
is
the
Creatures
conformity
to
the
Will
of
God
,
or
its
Pleasingness
to
his
will
:
The
later
is
,
1.
The
Greater
,
which
is
the
wellfare
or
perfection
of
the
Universe
.
2.
The
Lesser
,
which
is
the
Perfection
of
the
several
parts
of
the
Universe
,
either
1.
In
the
nobler
respect
,
as
they
are
Parts
contributing
to
the
Perfection
of
the
whole
;
or
2.
In
the
lower
respect
,
as
they
are
Perfect
or
Happy
in
themselves
;
or
3.
In
the
lowest
respect
of
all
,
as
they
are
good
to
their
fellow
Creatures
which
are
below
themselves
.
§
4.
Accordingly
,
It
is
far
better
to
be
with
Christ
,
I.
Properly
and
simply
,
as
it
is
the
fulfilling
of
God's
will
.
II.
Analogically
,
as
it
tendeth
to
the
Perfection
of
the
Universe
and
the
Church
?
III.
And
as
it
will
be
our
own
good
or
felicity
.
IV.
And
as
it
will
be
Good
to
our
inferiour
fellow
Creatures
;
though
this
last
be
most
questionable
,
and
seemeth
not
included
in
the
meaning
of
this
Text
:
Somewhat
of
these
in
order
.
§
5.
I.
It
is
an
odious
effect
of
Idolatrous
SELFISHNESS
,
to
acknowledge
no
Goodness
above
our
own
FELICITY
,
and
accordingly
to
make
the
Goodness
of
God
to
be
but
formally
his
Usefulness
,
Benovolence
and
Beneficence
to
his
Creatures
,
which
is
by
making
the
Creature
the
ultimate
End
,
and
God
but
the
Means
,
to
make
the
Creature
to
be
God
,
and
deny
God
indeed
,
while
we
honour
his
Name
:
As
also
it
is
,
to
acknowledge
no
higher
goodness
formally
in
the
Creature
,
than
its
own
felicity
as
such
:
As
if
neither
the
pleasing
of
God's
will
,
nor
the
Perfection
of
the
Church
and
World
,
were
better
than
we
are
:
We
are
not
of
our selves
,
and
therefore
we
are
not
chiefly
for
our selves
,
and
therefore
we
have
a
higher
Good
to
Love
.
That
is
simply
Best
which
God
willeth
.
Therefore
to
Live
here
is
Best
whilest
I
do
live
here
:
and
to
depart
is
best
when
the
time
of
my
departure
cometh
:
That
is
Best
which
is
,
(
which
is
the
work
of
God
:
)
The
World
cannot
be
Better
at
this
Instant
than
it
is
,
nor
any
thing
Better
(
which
is
of
God
:
)
because
it
is
as
he
willeth
it
to
be
:
But
when
God
hath
changed
them
,
it
will
then
be
Best
that
they
are
changed
.
Were
there
no
other
Good
in
my
departure
hence
,
but
this
simple
Good
,
the
fulfilling
of
God's
will
,
my
Reason
telleth
me
that
I
should
be
fully
satisfied
in
it
:
But
there
is
also
a
subordinate
sort
of
Good
.
§
6.
II.
For
my
change
will
tend
to
the
perfection
of
the
Universe
:
even
that
Material
Good
or
Perfection
,
which
is
its
Aptitude
for
the
use
to
which
God
hath
created
and
doth
preserve
it
.
As
all
the
parts
,
the
modes
,
the
situation
,
the
motions
of
a
Clock
,
a
Watch
,
or
other
such
Engine
do
to
the
ends
of
the
Artificer
.
Though
God
hath
not
told
me
particularly
,
Why
every
Thing
,
and
Mode
and
Motion
is
as
it
is
,
I
know
it
is
all
done
in
perfect
Wisdom
,
and
suited
to
its
proper
use
and
end
:
If
the
Hen
or
Bird
knoweth
how
to
make
her
nest
,
to
lay
her
Eggs
secretly
together
,
when
and
how
to
sit
on
them
till
they
are
hatched
,
and
how
to
feed
them
and
preserve
them
,
and
when
to
forsake
them
,
as
sufficient
for
themselves
without
her
help
,
&c.
If
the
B●c
know
when
,
and
whence
,
and
how
to
gather
her
Honey
and
Wax
,
and
how
to
form
the
repository
Combs
,
and
how
to
lay
it
up
,
and
all
the
rest
of
her
marvellous
Oeconomy
,
shall
I
think
that
God
doth
he
knoweth
not
what
,
or
what
is
not
absolutely
the
best
?
Doth
he
want
either
Shill
,
or
Will
,
or
Power
?
And
should
the
Stone
grudge
to
be
hewed
,
the
Brick
to
be
burnt
,
the
Trees
to
be
cut
down
,
and
sawed
and
framed
,
the
Lead
and
Iron
to
be
melted
,
&c.
when
it
is
but
to
form
an
useful
Edifice
,
and
to
adapt
and
compose
every
part
to
the
perfecting
of
the
whole
.
Shall
the
Waters
grudge
that
they
must
glide
away
,
and
the
Plants
that
they
must
die
,
and
half
die
every
Winter
,
and
the
Fruit
and
Flowers
that
they
must
fall
,
or
the
Moon
that
it
must
have
its
changing
motions
,
or
the
Sun
that
it
must
set
and
rise
so
oft
,
&c.
when
all
is
but
the
action
and
order
which
maketh
up
that
harmony
and
perfection
which
was
designed
by
the
Creator
,
and
is
pleasing
to
his
will
.
§
7.
III.
But
lawful
self-love
is
yet
further
herein
gratified
:
The
Goodness
expressed
in
the
Text
,
is
that
Analogical
subordinate
Good
,
which
is
mihi
Bonum
,
my
own
Felicity
,
and
that
which
tendeth
thereunto
:
It
is
most
Reasonable
to
Love
God
best
,
and
that
next
which
is
likest
him
(
if
known
:
)
And
why
should
it
not
be
the
easiest
and
the
sweetest
:
But
experience
findeth
it
so
easie
to
Love
our selves
,
that
certainly
if
I
firmly
Believe
that
it
is
best
for
me
,
I
shall
Desire
to
depart
and
be
with
Christ
.
And
have
I
not
reason
to
believe
it
?
§
8.
The
Reasons
of
it
I
will
consider
in
this
order
:
I.
The
general
Reason
from
the
Efficients
and
the
Means
.
II.
The
Final
Reasons
.
III.
The
constitutive
Reasons
from
the
state
of
my
Intellect
;
and
its
Action
and
Fruition
there
.
IV.
The
constitutive
Reasons
from
the
state
of
my
Will.
V.
The
constitutive
Reasons
from
my
practice
there
,
leaving
out
those
which
the
Resurrection
will
give
me
,
because
I
am
speaking
but
of
my
present
departure
unto
Christ
.
§
9.
And
1.
That
is
best
for
me
,
which
Love
itself
,
my
heavenly
Father
designeth
and
chooseth
for
my
good
:
I
hope
I
shall
never
dare
to
think
or
say
,
that
he
is
mistaken
,
or
that
he
wanted
Skill
or
Love
:
Or
that
I
could
have
chosen
better
for
my self
than
he
doth
,
if
he
had
left
all
to
my
choice
.
Many
a
time
the
wise
and
good-will
of
God
,
hath
crossed
my
foolish
rebellious
will
on
Earth
:
And
afterward
I
have
still
perceived
that
it
was
best
;
usually
for
my self
,
but
always
for
a
higher
good
than
mine
.
It
is
not
an
Enemy
,
nor
a
Tyrant
that
made
me
,
that
hath
preserved
me
,
and
that
calls
me
hence
.
He
hath
not
used
me
as
an
Enemy
:
The
more
I
have
tried
him
,
the
better
I
have
found
him
:
Had
I
better
obeyed
his
Ruling
will
,
how
happy
had
I
been
:
And
is
not
his
disposing
and
rewarding
will
as
good
?
Man's
work
is
like
Man
,
and
evil
corrupteth
it
;
but
God's
work
is
like
God
,
and
uncorrupted
:
If
I
should
not
die
till
my
dearest
Friend
would
have
it
,
much
more
till
I
my self
would
choose
it
(
not
constrained
by
misery
)
I
should
rejoyce
,
and
think
my
life
were
safe
!
O
foolish
sinful
Soul
,
if
I
take
it
not
to
be
far
better
to
be
at
God's
choice
than
at
my
own
or
any
Mans
!
And
if
I
had
not
rather
that
he
choose
the
time
than
I.
Be
of
good
cheer
then
O
my
Soul
;
it
is
thy
Fathers
voice
that
calls
thee
hence
:
His
voice
that
called
thee
into
the
World
,
and
bid
thee
live
,
that
called
thee
out
of
a
state
of
sin
and
death
,
and
bid
thee
live
hereafter
unto
him
:
That
called
thee
so
oft
from
the
Grave
,
and
forgiving
thy
sins
,
renewed
thy
strength
,
restored
thee
to
the
comforts
of
his
House
and
Service
;
and
hath
so
graciously
led
thee
through
this
howling
Wilderness
,
and
brought
thee
almost
to
the
sight
of
the
promised
Land
.
And
wilt
thou
not
willingly
go
,
when
infinite
fatherly
Love
doth
call
thee
?
Art
thou
not
desirous
of
his
presence
?
Art
thou
afraid
to
go
to
him
who
is
the
only
cure
of
thy
fears
?
What
was
it
but
this
Glory
to
which
he
did
(
finally
)
Elect
thee
?
Where
dost
thou
read
that
he
Elected
thee
to
the
Riches
and
Honours
of
this
World
:
or
to
the
pleasures
of
the
Flesh
?
But
he
Elected
us
in
Christ
to
the
heavenly
Inheritance
,
Eph.
1.
3
,
4
,
&c.
Indeed
he
Elected
thee
also
to
bear
the
Cross
,
and
to
manifold
sufferings
here
:
But
is
it
that
which
thou
preferrest
before
the
Crown
?
That
was
but
as
a
Means
unto
the
Kingdom
,
that
thou
mightest
be
conformed
to
Christ
,
and
reign
with
him
when
thou
hast
suffered
with
him
.
If
God
choose
thee
to
blessedness
,
refuse
it
not
thy self
,
nor
behave
thy self
like
a
refuser
.
§
10.
2.
And
surely
that
state
is
my
Best
which
my
Saviour
purchased
and
promised
me
as
best
:
As
he
bought
me
not
with
Silver
and
Gold
,
so
neither
to
Silver
and
Gold
?
Did
he
live
and
die
to
make
me
Rich
or
advanced
in
the
World
?
Surely
his
Incarnation
,
Merits
,
Sacrifice
and
Intercession
had
a
low
design
if
that
were
all
!
And
who
hath
more
of
these
than
they
that
have
least
of
Christ
:
But
he
purchased
us
to
an
incorruptible
Crown
;
to
an
Inheritance
undefiled
,
that
fadeth
notaway
,
reserved
in
Heaven
for
us
,
that
are
kept
by
God's
Power
through
Faith
unto
Salvation
,
1
Pet.
1.
And
is
it
Heaven
that
cost
so
dear
a
price
for
me
,
and
is
the
End
of
so
wonderful
a
design
of
Grace
,
and
shall
I
be
unwilling
now
to
receive
the
gift
?
§
11.
3.
That
sure
is
Best
for
me
,
for
which
God's
Holy
Spirit
is
preparing
me
:
That
for
which
he
is
given
to
believers
:
And
that
which
is
the
End
of
all
his
holy
Operations
on
my
Soul
.
But
it
is
not
to
Love
this
World
that
he
is
persuading
me
from
Day
to
Day
;
but
to
come
off
from
such
Love
,
and
to
set
my
Heart
on
the
things
above
.
Is
it
to
love
this
life
and
fleshly
interest
,
this
Vanity
and
Vexation
,
or
rather
to
love
the
invisible
Perfection
,
that
this
blessed
Spirit
hath
done
so
much
to
work
my
Heart
?
And
would
I
now
undo
all
,
or
Cross
and
frustrate
all
his
Operations
?
Hath
Grace
been
so
long
preparing
me
for
Glory
,
and
shall
I
be
loath
to
take
possession
of
it
?
If
I
am
not
willing
I
am
not
yet
sufficiently
prepared
?
§
12.
4.
If
Heaven
be
not
better
for
me
than
Earth
,
God's
Word
and
Ordinances
have
been
all
in
vain
?
Surely
that
is
my
Best
,
which
is
the
Gift
of
the
Better
Covenant
,
and
which
is
secured
to
me
by
so
many
sealed
Promises
,
and
which
I
am
directed
to
by
so
many
sacred
Precepts
,
Doctrines
,
and
Examples
;
and
for
which
I
have
been
called
to
hear
,
and
read
,
and
meditate
,
and
pray
,
and
Watch
so
long
:
Was
it
the
interest
of
the
Flesh
on
Earth
,
or
a
longer
life
of
worldly
Prosperity
,
which
the
Gospel
Covenant
secured
to
me
;
which
the
Sacraments
and
Spirit
Sealed
to
me
:
Which
the
Bible
was
written
to
direct
me
to
,
which
Ministers
preached
to
me
:
Which
my
Books
were
written
for
:
Which
I
prayed
for
,
and
for
which
I
served
God
:
Or
was
it
not
for
his
Grace
on
Earth
,
and
Glory
in
Heaven
:
And
is
it
not
better
for
me
to
have
the
End
of
all
these
means
,
than
lose
them
all
,
and
lose
my
hopes
:
Why
have
I
used
them
,
if
I
would
not
attain
their
End
?
§
13.
5.
That
is
my
Best
state
,
which
all
the
Course
of
God's
Fatherly
Providences
tend
to
:
All
his
sweeter
Mercies
,
and
all
his
sharper
corrections
are
to
make
me
partaker
of
his
Holiness
,
and
to
Lead
me
to
glory
in
the
way
that
my
Saviour
and
all
his
Saints
have
gone
before
me
:
All
things
work
together
for
the
best
to
me
,
by
preparing
me
for
that
which
is
best
indeed
.
Both
calms
and
storms
are
to
bring
me
to
this
Harbour
:
If
I
take
them
but
for
themselves
,
and
this
present
life
,
I
mistake
them
,
and
understand
them
not
,
but
unthankfully
vilifie
them
,
and
lose
their
End
,
and
life
and
sweetness
:
Every
word
and
work
of
God
,
every
Days
mercies
,
and
changes
,
and
Usages
,
do
look
at
Heaven
,
and
intend
Eternity
:
God
leadeth
me
no
other
way
:
If
I
follow
him
not
,
I
forsake
my
hope
in
forsaking
him
:
If
I
follow
him
,
shall
I
be
unwilling
to
be
at
home
,
and
come
to
the
End
of
all
this
way
?
§
14.
6.
Surely
that
is
Best
for
me
,
which
God
hath
required
me
principally
to
value
,
love
,
and
seek
,
and
that
as
the
business
of
all
my
life
,
referring
all
things
else
thereto
:
That
this
is
my
Duty
,
I
am
fully
certain
,
as
is
proved
elsewhere
and
before
,
Is
my
business
in
the
World
only
for
the
things
of
this
World
?
How
vain
a
Creature
then
were
Man
;
and
how
little
were
the
difference
between
waking
and
sleeping
?
Life
and
Death
:
No
wonder
if
he
that
believeth
that
there
is
no
Life
but
this
,
to
seek
or
hope
for
,
do
live
in
uncomfortable
despair
,
and
only
seek
to
palliate
his
misery
with
the
brutish
pleasures
of
a
wicked
life
,
and
if
he
stick
at
no
villany
which
hisfleshly
Lusts
incline
him
to
!
Especially
Tyrants
and
Multitudes
who
have
none
but
God
to
fear
.
And
it
is
my
certain
duty
to
seek
Heaven
with
all
the
fervour
of
my
Soul
,
and
diligence
of
my
life
:
And
is
it
not
Best
to
find
it
?
§
15.
7.
That
must
needs
be
Best
for
me
,
which
all
other
things
must
be
forsaken
for
:
It
is
folly
to
forsake
the
Better
for
the
worse
:
But
Scripture
,
Reason
,
and
Conscience
tell
me
,
that
all
this
World
,
when
it
stands
in
competition
or
opposition
,
should
be
forsaken
for
Heaven
;
yea
,
for
the
least
hopes
of
it
:
A
possible
everlasting
Glory
should
be
preferred
before
a
certainly
perishing
Vanity
:
I
am
sure
this
life
will
shortly
be
nothing
to
me
;
and
therefore
it
is
next
to
nothing
now
.
And
must
I
forsake
all
for
my
everlasting
Hopes
,
and
yet
be
unwilling
to
pass
unto
the
possession
of
them
.
§
16.
8.
That
is
like
to
be
our
Best
,
which
is
our
Maturest
state
:
Nature
carrieth
all
things
towards
their
perfection
:
Our
Apples
,
Pears
,
Grapes
and
every
Fruit
is
best
when
it
is
ripe
:
And
though
they
then
hasten
to
corruption
,
that
is
,
through
the
incapacity
of
the
corporeal
materials
,
any
longer
to
retain
the
Vegetative
Spirit
,
which
is
not
annihilated
at
its
separation
;
and
being
not
made
for
its
own
felicity
,
but
for
Mans
,
its
ripeness
is
the
state
in
which
Man
useth
it
,
before
it
doth
corrupt
of
itself
,
that
its
corruption
may
be
for
his
nutriment
;
and
the
Spirits
and
best
matter
of
his
said
food
doth
become
his
very
substance
.
And
doth
God
cause
Saints
to
grow
up
unto
ripeness
,
only
to
perish
and
drop
down
unto
useless
rottenness
?
It
is
not
credible
.
Though
our
Bodies
become
but
like
our
filthiest
excrements
,
our
Souls
return
to
God
that
gave
them
:
And
though
he
need
them
not
,
he
useth
them
in
their
separated
state
;
and
that
to
such
heavenly
uses
,
as
their
heavenly
Maturity
and
Mellowness
hath
disposed
them
to
.
Seeing
then
Love
hath
ripened
me
for
itself
,
shall
I
not
willingly
drop
into
its
hand
?
§
17.
9.
That
is
like
to
be
the
Best
which
the
Wisest
and
Holiest
in
all
Ages
of
the
World
have
preferred
before
all
,
and
have
most
desired
:
And
which
also
almost
all
Mankind
do
acknowledge
to
be
best
at
last
.
It
is
not
like
that
all
the
Best
men
in
the
World
should
be
most
deceived
,
and
be
put
upon
fruitless
labour
and
sufferings
by
this
deceit
,
and
be
undone
by
their
duty
;
and
that
God
should
by
such
deceits
rule
all
or
almost
all
Mankin
?
And
also
that
the
common
notices
of
humane
Nature
,
and
Consciences
last
and
closest
documents
,
should
be
all
in
vain
.
But
it
is
past
all
doubt
,
that
no
men
usually
are
worse
,
than
those
that
have
no
Belief
or
Hopes
of
any
Life
but
this
:
And
that
none
are
so
Holy
,
Just
,
and
Sober
,
so
charitable
to
others
,
and
so
useful
to
Mankind
,
as
those
that
firmliest
believe
and
hope
for
the
state
of
immortality
:
And
shall
I
fear
that
state
which
all
that
were
wise
and
holy
,
in
All
Ages
,
have
preferred
and
desired
?
§
18.
10.
And
it
is
not
unlike
that
my
Best
state
is
that
which
my
greatest
Enemies
are
m●st
against
.
And
how
much
Satan
doth
to
keep
me
and
other
men
from
Heaven
,
and
how
much
worldly
Honour
,
and
Pleasure
,
and
Wealth
he
could
afford
us
to
accomplish
it
,
I
need
not
here
again
be
copious
in
reciting
,
having
said
so
much
of
it
elsewhere
[
*
](A26921-e38560-b)
*
Treat
.
of
Infidelity
.
.
And
shall
I
be
towards
my self
,
so
much
of
Satans
mind
:
He
would
not
have
me
come
to
Heaven
:
And
shall
I
also
be
unwilling
?
All
these
things
tell
me
,
that
.
It
is
Best
to
be
with
Christ
.
II.
The
Final
Reasons
.
§
1.
II
1.
Is
it
not
far
better
to
dwell
with
GOD
in
Glory
,
than
with
sinful
men
in
such
a
World
as
this
?
Though
he
be
every
where
his
Glory
,
which
we
must
behold
to
our
Felicity
,
and
the
perfecting
Operations
and
Communications
of
his
Love
,
are
in
the
glorious
World
,
and
not
on
Earth
.
As
the
Eye
is
made
to
see
the
Light
,
and
then
to
see
other
things
by
the
Light
,
so
is
mans
mind
made
to
see
God
,
and
to
Love
him
;
and
other
things
as
in
,
by
,
and
for
him
.
He
that
is
our
beginning
is
our
end
:
And
our
End
is
the
first
Motive
of
all
Moralaction
,
and
for
It
,
it
is
that
all
means
are
used
.
And
the
End
attained
is
the
Rest
of
Souls
!
How
oft
hath
my
Soul
groaned
under
the
sense
of
Distance
,
and
Darkness
,
and
Estrangeness
from
God!
How
oft
hath
it
looked
up
,
and
gasped
after
him
,
and
said
,
O
when
shall
I
be
nearer
and
better
acquianted
with
my
God
?
As
the
Heart
panteth
after
the
water
Brooks
,
so
panteth
my
Soul
after
thee
O
God
:
My
Soul
thirsteth
for
God
,
for
the
living
God
:
When
shall
I
come
and
appear
before
God
?
Psa.
40.
12.
And
would
I
not
have
my
Prayers
heard
,
and
my
desires
granted
?
What
else
is
the
summ
of
lawful
Prayers
,
but
God
himself
?
If
I
desire
any
thing
more
than
God
,
what
sinfulness
is
in
those
desires
,
and
how
sad
is
their
signification
?
How
oft
have
I
said
,
Whom
have
I
in
Heaven
but
Thee
,
and
there
is
none
on
Earth
I
desire
besides
Thee
?
It
is
good
for
me
to
draw
near
to
God
,
Psal.
73.
25
:
28.
Woe
to
me
,
if
I
did
dissemble
:
If
not
,
Why
should
my
Soul
draw
back
?
Is
it
because
that
Death
stands
in
the
way
?
Do
not
my
fellow
Creatures
die
for
my
daily
Food
?
And
is
not
my
passage
secured
by
the
Love
of
my
Father
,
and
the
Resurrection
and
Intercession
of
my
Lord
?
Can
I
see
the
Light
of
heavenly
Glory
,
in
this
darksome
shell
and
womb
of
Flesh
?
§
2.
All
Creatures
are
more
or
less
excellent
and
glorious
,
as
God
is
more
or
less
Operative
and
refulgent
in
them
,
and
by
that
Operation
communicateth
most
of
himself
unto
them
:
Though
he
be
immense
and
indivisible
,
his
Operations
and
Communications
are
not
equal
:
And
that
is
said
to
be
Nearest
to
Him
,
which
hath
most
of
those
Operations
on
it
,
and
that
without
the
intervenient
causality
of
any
second
created
Cause
;
and
so
all
those
are
in
their
Order
Near
unto
him
,
as
they
have
Noblest
Natures
,
and
fewest
intervenient
Causes
;
far
am
I
from
presuming
to
think
that
I
am
or
shall
be
the
Best
and
Noblest
of
God's
Creatures
,
and
so
that
I
shall
be
so
near
him
,
as
to
be
under
the
influx
of
no
second
or
created
Causes
;
(
of
which
more
anon
.
)
But
to
be
as
Near
as
my
Nature
was
ordained
to
approach
,
is
but
to
attain
the
End
and
Perfection
of
my
Nature
.
§
3.
And
as
I
must
not
look
to
be
the
Nearest
to
Him
,
as
he
is
the
first
Efficient
,
no
more
must
I
as
he
is
the
first
Dirigent
or
governing
Cause
:
As
now
I
am
under
the
government
of
his
Officers
on
Earth
,
I
look
for
ever
to
be
under
subgovernours
in
Heaven
:
My
glorified
Saviour
must
be
my
Lord
and
Ruler
;
and
Who
else
under
him
I
know
not
:
If
Angels
are
not
equal
in
Perfection
,
nor
as
is
commonly
supposed
equal
in
Power
,
nor
without
some
regimental
order
among
themselves
,
I
must
not
conclude
that
no
created
Angel
or
Spirit
,
shall
have
any
government
over
me
:
But
it
will
be
so
Pure
and
Divine
,
as
that
the
blessed
Effects
of
God's
own
Government
will
besweetly
powerful
therein
.
If
the
Law
was
given
by
Angles
,
and
the
Angel
of
God
was
in
the
burning
Bush
,
and
the
Angel
conducted
the
People
through
the
Wilderness
,
and
yet
all
these
things
are
ascribed
to
God
,
much
more
near
and
glorious
will
the
Divine
Regiment
there
be
,
whoever
are
the
Administrators
.
§
4.
And
as
I
must
expect
to
be
under
some
created
Efficient
and
Dirigent
Causes
there
,
so
must
I
expect
to
have
some
subordinate
Ends
:
Else
there
would
not
be
a
proportion
and
harmony
in
causalities
;
whatever
nobler
Creatures
are
above
me
,
and
have
their
Causalities
upon
me
,
I
must
look
to
be
finally
for
those
nobler
Creatures
.
When
I
look
up
and
think
what
a
world
of
glorious
Beings
are
now
over
me
,
I
dare
not
presume
to
think
that
I
shall
finally
any
more
than
Receptively
;
be
the
Nearest
unto
God
,
and
that
I
am
made
for
None
but
Him
.
I
find
here
that
I
am
made
,
and
ruled
,
and
sanctified
,
for
the
Publick
or
Common
Good
of
many
as
above
my
own
(
of
which
I
am
past
doubt
:
)
And
I
am
sure
that
I
must
be
finally
for
my
glorified
Redeemer
;
and
for
what
other
Spiritual
Beings
or
Intelligences
that
are
above
me
,
little
do
I
know
:
And
God
hath
so
ordered
all
his
creatures
,
as
that
they
are
mutually
Ends
and
Means
for
and
to
one
another
,
though
not
in
an
Equality
,
nor
in
the
same
respects
.
But
whatever
nearer
Ends
there
will
be
,
I
am
sure
that
he
who
is
the
first
Efficient
and
Dirigent
,
will
be
the
ultimate
final
Cause
And
I
shall
be
in
this
respect
as
near
him
,
as
is
due
to
he
rank
and
order
of
my
Nature
.
I
shall
be
useful
to
he
Ends
which
are
answerable
to
my
Perfection
.
§
5.
And
if
it
be
the
honour
of
a
Servant
to
have
an
honourable
Master
,
and
to
be
appointed
to
the
most
honourable
work
:
If
it
be
some
honour
to
a
Horse
above
a
Swine
,
or
a
Worm
,
or
Fly
,
that
he
serveth
more
nearly
for
the
use
of
Man
,
yea
for
a
Prince
,
will
it
not
be
also
my
advancement
to
be
ultimately
for
God
,
and
subordinately
for
the
highest
created
Natures
,
and
this
in
such
Services
as
are
suitable
to
my
Spiritual
and
Heavenly
State
?
§
6.
For
I
am
far
from
thinking
that
I
shall
be
above
Service
,
and
have
none
to
do
!
For
Activity
will
be
my
Perfection
and
my
Rest
:
And
all
such
Activity
must
be
Regular
in
harmony
and
order
of
Causes
,
and
for
its
proper
use
.
And
what
though
I
know
not
now
fully
what
service
it
is
that
I
must
do
?
I
know
it
will
be
good
,
and
suitable
to
the
blessed
state
which
I
shall
be
in
:
And
it
is
enough
that
God
and
my
Redeemer
know
it
;
and
that
I
shall
know
it
in
due
time
,
when
I
come
to
practice
it
:
(
of
which
more
afterward
.
)
§
7.
The
inordinate
Love
of
this
Body
and
present
composition
seduceth
Souls
to
think
that
all
their
use
and
work
is
for
its
maintenance
and
prosperity
,
and
when
the
Soul
hath
done
that
,
and
is
separated
from
Flesh
,
it
hath
nothing
to
do
▪
but
must
lie
idle
,
or
be
as
nothing
,
or
have
no
considerable
work
or
pleasure
:
As
if
there
were
nothing
in
the
whole
World
,
but
this
little
fluid
mass
of
matter
,
for
a
Soul
to
work
upon
?
As
if
itself
,
and
all
the
Creatures
,
and
God
were
nothing
,
or
no
fit
Objects
for
a
Soul
?
And
why
not
hereafter
as
well
as
now
?
Or
as
if
that
which
in
our
compounded
state
,
doth
Operate
on
and
by
its
Organs
,
had
no
other
way
of
Operation
without
them
?
As
if
the
Musician
lost
all
his
power
,
or
were
dead
,
when
his
Instrument
is
out
of
tune
or
broken
,
and
could
do
nothing
else
but
play
on
that
!
As
if
the
fiery
part
of
the
Candle
were
annihilated
or
transmutate
(
as
some
following-Philosphers
imagine
)
when
the
Candle
goeth
out
;
and
were
not
fire
,
and
in
action
still
:
Or
as
if
that
Sun
beam
which
I
shut
out
,
or
which
passeth
from
our
Horizon
,
were
annihilated
,
or
did
nothing
,
when
it
shineth
not
with
us
?
Had
it
no
other
individual
to
illuminate
or
to
terminate
its
beams
or
action
,
were
it
nothing
to
illuminate
the
common
Air
?
Though
I
shall
not
always
have
a
Body
to
Operate
in
and
upon
,
I
shall
always
have
God
,
and
a
Saviour
,
and
a
world
of
fellow-Creatures
;
and
when
I
shine
not
in
this
Lanthorn
,
and
see
not
by
these
Spectacles
,
nor
imaginarily
in
a
Glass
,
I
shall
yet
see
things
suitable
intuitively
and
as
Face
to
Face
.
That
which
is
essentially
Life
(
as
a
Living
Principle
)
will
Live
:
And
that
which
is
essentially
an
Active
,
Intellective
,
Volitive
principle
,
force
and
Virtue
,
will
still
be
such
while
it
is
itself
,
and
is
not
annihilated
or
changed
into
another
thing
?
(
which
is
not
to
be
feared
:
)
And
that
which
is
such
can
never
want
an
Object
,
till
all
things
be
annihilated
.
§
8.
Reason
assureth
me
,
that
were
my
will
now
what
it
should
be
,
and
fully
obsequious
herein
to
my
understanding
,
to
fulfil
Gods
will
would
be
the
fulfilling
my
own
will
(
for
my
will
should
perfectly
comply
with
His
)
and
to
please
him
perfectly
would
be
my
perfect
pleasure
:
And
it
is
the
unreasonable
adhesion
to
this
Body
,
and
sinful
selfishness
,
which
maketh
any
one
think
otherwise
now
.
I
am
sure
that
my
Soul
shall
Live
(
for
it
is
Life
itself
)
and
I
am
sure
that
I
shall
live
to
God
,
and
that
I
shall
fulfil
and
please
his
blessed
will
;
and
this
is
(
as
such
)
incomparably
better
than
my
Felicity
(
as
such
:
)
And
yet
so
far
as
I
am
pleased
in
so
doing
,
it
will
be
my
Felicity
.
§
9.
I
begin
now
to
think
,
that
the
strange
Love
which
the
Soul
hath
to
this
Body
(
so
far
as
it
is
not
inordinate
)
is
put
into
us
of
God
,
partly
to
signifie
to
us
the
great
Love
which
Christ
hath
to
his
Mystical
Political
Body
,
and
to
every
member
of
it
,
even
the
least
:
He
will
gather
all
his
Elect
out
of
the
World
,
and
none
that
come
to
him
shall
be
shut
out
,
and
none
that
are
given
him
shall
be
lost
:
As
his
Flesh
is
to
them
Meat
indeed
,
and
his
Blood
is
to
them
Drink
indeed
,
and
he
nourisheth
them
for
Life
eternal
:
(
His
Spirit
in
them
,
turning
the
Sacrament
,
the
Word
,
and
Christ
himself
in
esse
objectivo
as
Believed
in
,
into
Spirit
and
Life
to
us
,
as
the
Soul
and
our
Natural
.
Spirits
turn
our
food
into
Flesh
,
and
Blood
,
and
Spirits
,
which
in
a
dead
Body
,
or
any
lifeless
repository
,
it
would
never
be
;
)
so
as
we
delight
in
the
ease
and
prosperity
of
our
Body
and
each
Member
,
and
have
pleasure
in
the
pleasant
food
that
nourisheth
it
,
and
other
pleasant
Objects
which
accommodate
it
;
Christ
also
delighteth
in
the
welfare
of
his
Church
and
of
all
the
Faithful
,
and
is
pleased
when
they
are
fed
with
good
and
pleasant
Food
,
and
when
hereby
they
prosper
:
Christ
Loveth
the
Church
,
not
only
as
a
Man
must
love
his
Wife
,
but
as
we
Love
our
Bodies
;
And
no
Man
ever
hated
his
own
Flesh
,
Eph.
5.
27
,
&c.
And
herein
I
must
allow
my
Saviour
the
preeminence
,
to
overgo
me
in
powerful
faithful
Love
!
He
will
save
me
better
from
pain
and
death
,
than
I
can
save
my
Body
;
and
will
more
inseparably
hold
me
to
himself
:
If
it
please
my
Soul
to
dwell
in
such
a
House
of
Clay
,
and
to
operate
on
so
mean
a
thing
as
Flesh
,
how
greatly
will
it
please
my
glorified
Lord
,
to
dwell
with
his
glorified
Body
,
the
triumphant
Church
,
and
to
cherish
and
bless
each
Member
of
it
?
It
would
be
a
kind
of
death
to
Christ
to
be
separated
from
his
Body
,
and
to
have
it
die
:
Whether
Augustine
and
the
rest
of
the
Fathers
were
in
the
right
or
no
,
who
thought
that
as
our
Bodies
do
not
only
shed
their
Hairs
,
but
by
sicknesses
and
wast
lose
much
of
their
very
Flesh
,
so
Christ's
Militant
Body
doth
not
only
lose
Hypocrites
,
but
also
,
some
living
justified
Members
,
yet
certain
it
is
that
confirmed
Members
,
and
more
certain
that
glorified
Members
shall
not
be
lost
!
Heaven
is
not
a
place
for
Christ
or
us
to
suffer
such
loss
in
.
And
will
Christ
love
me
better
than
I
love
my
Body
?
Will
he
be
lother
to
lose
me
than
I
am
to
lose
a
Member
or
to
die
?
Will
he
not
take
incomparably
greater
pleasure
in
animating
and
actuating
me
for
ever
,
than
my
Soul
doth
in
animating
and
actuating
this
Body
?
O
then
let
me
long
to
be
with
him
?
And
though
I
am
naturally
loth
to
be
absent
from
the
Body
,
let
me
be
by
his
Spirit
more
unwilling
to
be
absent
from
the
Lord
?
And
though
I
would
not
be
unclothed
had
not
sin
made
it
necessary
,
let
me
groan
to
be
clothed
upon
with
my
heavenly
Habitation
,
and
to
become
the
delight
of
my
Redeemer
,
and
to
be
perfectly
loved
,
by
Love
itself
.
§
10.
And
even
this
blessed
Receptivity
of
my
Soul
,
in
terminating
the
Love
and
Delight
of
my
glorified
Head
,
must
needs
be
a
felicity
to
me
!
The
insensible
Creatures
are
but
Beautified
by
the
Suns
communication
of
its
Light
and
Heat
;
but
the
sensitives
,
have
also
the
Pleasure
of
it
?
Shall
my
Soul
be
sensless
?
will
it
be
a
Clod
or
Stone
?
Shall
that
which
is
now
the
form
of
be
then
more
Lifeless
,
Sensless
,
or
uncapable
than
the
form
of
Bruits
is
now
?
Doubtless
it
will
be
a
living
,
perceiving
,
sensible
Recipient
,
of
the
felicitating
Love
of
God
and
my
Redeemer
?
I
shall
be
loved
as
a
living
Spirit
,
and
not
as
a
dead
and
senseless
thing
,
that
doth
not
comfortably
perceive
it
.
§
11.
And
if
I
must
rejoice
with
my
fellow
Servants
that
rejoice
,
shall
I
not
be
glad
to
think
that
my
blessed
Lord
will
rejoice
in
me
,
and
in
all
his
glorified
Ones
?
Union
will
make
his
pleasure
to
be
much
mine
?
And
it
will
be
aptly
said
by
him
to
the
faithful
Soul
,
Enter
thou
into
the
Joy
of
thy
Lord
,
Mat.
25.
21.
His
own
active
Joy
,
will
objectively
be
Ours
,
as
Ours
will
be
Efficiently
His
(
or
from
Him
.
)
Can
that
be
an
ill
condition
to
me
,
in
which
my
Lord
will
most
rejoice
:
It
is
Best
to
Him
,
and
therefore
Best
to
me
.
§
12.
And
the
heavenly
Society
will
joyfully
welcome
a
Holy
Soul
.
Joy
in
Heaven
among
the
Angels
for
one
Sinner
that
Repenteth
(
who
hath
yet
so
little
Holiness
and
so
much
Sin
:
)
What
joy
will
there
be
over
a
perfected
glorified
Soul
!
Surely
if
Our
Angels
there
behold
our
Fathers
Face
,
they
will
be
glad
in
Season
of
our
Company
:
The
Angels
that
carried
Lazarus
to
Abraham's
Bosom
,
no
doubt
rejoiced
in
their
work
and
their
success
.
And
is
the
Joy
of
Angels
and
the
heavenly
Host
as
nothing
to
me
?
Will
not
Love
and
Union
make
their
Joy
to
be
my
own
:
if
Love
here
must
make
all
my
Friends
and
Neighbours
comforts
to
become
my
own
?
And
as
their
Joy
according
to
their
Perfection
,
is
greater
than
any
that
I
am
now
capable
of
,
so
the
participation
of
so
great
a
Joy
of
theirs
,
will
be
far
better
than
to
have
my
little
separated
apartment
.
Surely
that
will
be
my
best
condition
which
Angels
and
blessed
Spirits
will
be
best
pleased
in
,
and
I
shall
rejoice
most
in
that
which
they
most
rejoice
in
.
III.
The
Constitutive
Reasons
from
the
Intellective
state
.
III.
§
1.
Though
the
Tempter
would
persuade
men
,
because
of
the
case
of
Infants
in
the
Womb
,
Apoplectick's
,
&c.
that
the
understanding
will
be
but
an
unactive
Power
when
separated
from
these
corporeal
Organs
,
I
have
seen
before
sufficient
Reasons
to
repel
this
temptation
.
I
will
suppose
that
it
will
not
have
such
a
mode
of
Conception
as
it
hath
now
by
these
Organs
:
But
,
1.
The
Soul
will
be
still
essentially
a
Vital
Intellective
substance
,
disposed
to
act
naturally
,
and
that
is
,
to
those
acts
which
it
is
formally
inclined
to
(
as
fire
to
illuminate
and
heat
.
)
And
as
it
cannot
die
(
while
it
is
what
it
is
in
Essence
)
because
it
is
Life
itself
,
that
is
,
The
Vital
substance
;
so
it
cannot
but
be
Intellective
(
as
to
an
Inclined
Power
,
)
because
it
is
such
Essentially
(
though
God
can
change
or
annihilate
any
thing
if
he
would
.
)
2.
And
it
will
be
among
a
world
of
Objects
.
3.
And
it
will
still
have
its
dependence
on
the
first
cause
,
and
receive
his
continual
actuating
influx
.
4.
And
no
Man
can
give
the
least
shew
of
true
Reason
,
to
prove
that
it
shall
cease
sensation
,
(
whether
the
sensitive
Faculties
be
in
the
same
substance
which
is
Intellective
,
which
is
most
probable
,
or
in
one
conjunct
as
some
imagine
)
though
the
Species
and
Modes
of
Sensation
cease
which
are
denominated
from
the
various
Organs
.
5.
Yea
,
no
Man
can
prove
that
the
departing
Soul
doth
not
carry
with
it
its
igneous
Spirits
,
which
in
the
Body
it
did
immediately
actuate
:
(
If
it
were
never
so
certain
that
those
Greek
Fathers
were
mistaken
(
as
well
as
Hippocrates
)
who
took
the
Soul
itself
to
be
a
sublime
Intellectual
Fire
.
And
as
to
the
Objection
,
some
hold
that
the
Soul
preexisted
before
it
was
in
the
Body
;
others
and
most
that
it
then
received
its
first
being
.
If
the
first
were
true
,
it
would
be
true
that
the
Soul
had
its
Intellectual
Activity
before
,
though
the
Soul
itself
incorporate
remember
it
not
,
because
it
Operateth
but
ut
forma
hominis
,
(
and
its
Oblivion
they
take
to
be
part
of
its
penalty
:
)
And
they
that
think
it
a
radius
of
the
Anima
mundi
vel
systematis
must
think
that
then
it
did
Intellectually
animate
hunc
mundum
,
vel
mundi
partem
:
And
to
do
so
again
,
is
the
worst
they
can
conjecture
of
it
:
As
the
rays
of
the
Sun
which
heat
a
burning
Glass
,
and
by
it
set
a
Candle
on
fire
,
are
the
same
rays
still
diffused
in
the
Air
,
and
illuminating
,
heating
and
moving
it
,
and
terminated
on
some
other
Body
,
and
not
annihilated
or
debilitated
when
their
contracted
Operation
ceaseth
by
breaking
the
Glass
or
putting
out
the
Candle
:
And
as
the
Spirit
of
a
Tree
still
animateth
the
Tree
,
when
it
retireth
from
the
Leaves
and
lets
them
fall
.
But
this
being
an
unproved
imagination
of
mens
own
Brains
,
we
have
no
further
use
of
it
,
than
to
confute
themselves
.
But
if
the
Soul
existed
not
till
its
incorporation
,
what
wonder
if
it
Operate
but
ut
forma
,
when
it
is
united
to
the
Body
for
that
use
?
What
wonder
if
its
initial
Operations
like
a
spark
of
Fire
in
Tinder
,
or
the
first
lighting
of
a
Candle
,
be
weak
and
scarce
by
us
perceptible
?
What
wonder
if
it
operate
but
to
the
uses
that
the
Creation
did
appoint
it
;
and
first
as
vegetative
fabricate
its
own
Body
as
the
Makers
instrument
,
and
then
feel
,
and
then
understand
?
And
what
wonder
if
it
Operate
no
further
than
Objects
are
admitted
?
And
therefore
what
wonder
if
in
Apoplexies
,
&c.
such
Operations
are
intercepted
?
But
the
departing
Soul
is
,
1.
in
its
Maturity
.
2.
No
more
united
to
this
Body
,
and
so
not
confined
to
sense
and
imagination
in
its
Operations
,
and
the
admission
of
its
Objects
.
3.
And
it
is
sub
ratione
meriti
,
and
as
a
governed
subject
is
ordinate
to
its
reward
;
which
it
was
not
capable
of
receiving
in
the
Womb
or
in
an
Apoplexy
.
And
as
we
have
the
Reasons
before
alledged
to
hold
,
1.
That
it
shall
not
be
annihilated
.
2.
Nor
dissolved
.
3.
Nor
lose
its
essential
Faculties
or
Powers
.
4.
Nor
those
essential
Powers
be
continued
useless
by
the
wise
and
merciful
Creator
,
though
by
Natural
revelation
we
know
not
in
what
manner
they
shall
act
;
whether
on
any
other
Body
,
and
by
what
conjunction
,
and
how
far
;
so
by
Supernatural
Revelation
we
are
assured
,
that
there
is
a
reward
for
the
Righteous
,
and
that
holy
Souls
are
still
members
of
Christ
,
and
live
because
he
liveth
,
and
that
in
the
Day
of
their
departure
they
shall
be
with
him
in
Paradise
,
and
being
absent
from
the
Body
,
shall
be
present
with
the
Lord
;
and
that
Christ
therefore
died
,
rose
and
revived
that
he
might
be
Lord
both
of
the
Dead
and
of
the
Living
,
that
is
,
of
those
that
being
Dead
,
hence
do
Live
with
him
,
and
of
those
that
yet
live
in
the
Body
:
For
he
that
said
,
God
is
not
the
God
of
the
dead
but
of
the
Living
,
that
is
,
stands
not
related
to
them
as
his
People
as
a
King
to
Subjects
,
is
not
himself
the
Lord
of
the
absolute
Dead
,
but
of
the
Living
.
Therefore
(
as
Contarenus
against
Pomponatius
de
Immortal
.
Anim
:
saith
)
the
Immortality
of
the
Soul
is
provable
by
the
Light
of
Nature
,
but
the
manner
of
its
future
Operation
must
be
known
by
Faith
.
And
blessed
be
the
Father
of
Spirits
,
and
our
Redeemer
,
who
hath
sent
and
set
up
this
excellent
Light
,
by
which
we
see
further
than
purblind
Infidels
can
do
.
§
2.
But
I
deny
not
but
even
the
Scripture
itself
,
doth
tell
us
but
little
of
the
Manner
of
our
Intellection
when
we
are
out
of
the
Body
;
and
it
is
not
improbable
that
there
is
more
Imperfection
in
this
Mode
of
Notional
,
Organical
,
Abstractive
knowledge
which
the
Soul
exerciseth
in
the
Body
,
than
most
consider
of
:
And
that
as
the
Eye
hath
the
visive
Faculty
in
sleep
,
and
when
we
wink
,
and
an
internal
action
of
the
visive
Spirits
(
no
doubt
,
)
and
yet
seeth
not
any
thing
without
,
till
the
Eyelids
are
opened
,
(
and
was
not
made
to
see
its
own
sight
;
)
so
the
Soul
in
the
Body
is
as
a
winking
Eye
,
to
all
things
that
are
not
by
the
Sense
and
Imagination
intromitted
or
brought
within
its
reach
:
And
whether
(
sicut
non
video
visum
,
neque
facultatem
,
neque
substantiam
videntem
,
videndo
tamen
certo
percipio
me
videre
,
so
it
may
be
said
,
Non
intelligo
immediatè
ipsam
intellectionem
,
neque
facultatem
,
aut
substantiam
intelligentem
;
Intelligendo
tamen
certo
percipio
me
intelligere
,
quia
actus
Intellectûs
in
Spiritus
sensitivos
operans
sentitur
;
or
whether
we
must
further
say
with
Ockam
,
that
Intellectus
tum
intuitivè
tum
abstractivè
se
intelligit
;
I
leave
to
wiser
men
to
judge
:
But
I
am
very
suspicious
that
the
Body
is
more
a
Lanthorn
to
the
Soul
,
than
some
will
admit
;
and
that
this
Lusus
notionum
secundarum
,
or
abstractive
knowledge
of
Things
by
Organical
Images
,
Names
,
and
Notions
,
is
occasioned
by
the
Union
of
the
Soul
with
the
Body
ut
formae
;
and
is
that
Childish
knowledge
which
the
Apostle
saith
shall
be
done
away
:
And
how
much
of
Mans
fall
might
consist
in
such
a
knowing
of
good
and
evil
I
cannot
tell
(
or
in
the
overvaluing
such
a
knowledge
:
)
And
I
I
think
that
when
vain
Philosophy
at
Athens
had
called
the
thoughts
and
desires
of
Mankind
from
great
Realities
to
the
Logical
and
Philological
game
at
Words
and
Notions
,
it
was
Socrates
his
wisdom
to
call
them
to
more
concerning
Studies
,
and
Pauls
greater
Wisdom
to
warn
men
to
take
heed
of
such
vain
Philosophy
,
and
to
labour
to
know
God
and
Jesus
Christ
,
and
the
things
of
the
Spirit
,
and
not
to
overvalue
this
ludicrous
dreaming
worldly
Wisdom
.
And
if
I
have
none
of
this
kind
of
Notional
childish
knowledge
when
I
am
absent
from
the
Body
,
the
Glass
and
Spectacles
may
then
be
spared
,
when
I
come
to
see
with
open
Face
,
(
or
as
face
to
Face
.
)
Our
future
knowledge
is
usually
in
Scripture
called
SEEING
,
Mat.
5.
8.
Blessed
are
the
pure
in
heart
,
for
they
shall
see
God
,
1
Cor.
13.
12.
We
shall
see
Face
to
Face
,
1
Joh.
3.
2.
We
shall
see
him
as
he
is
,
Joh.
17.
24.
Father
,
I
will
that
those
which
thou
hast
given
me
,
be
with
me
where
I
am
,
that
they
may
behold
my
Glory
which
thou
hast
given
me
,
&c.
An
Intuitive
knowledge
of
all
things
as
in
themselves
immediately
is
a
more
excellent
sort
of
knowledge
than
this
by
similitudes
,
Names
and
Notions
,
which
our
Learning
now
consisteth
in
,
and
is
but
an
Art
acquired
by
many
acts
and
use
.
§
3.
If
the
Sun
were
,
as
the
Heathens
thought
it
,
an
Intellective
Animal
,
and
it
s
emitted
rayes
were
vitally
visive
,
and
when
one
of
those
rayes
were
received
by
prepared
seminal
matter
(
as
in
Insects
)
it
became
the
Soul
of
an
inferiour
Animal
,
in
this
case
the
said
ray
would
operate
in
that
Insect
or
Animal
but
according
to
the
Capacity
of
the
recipient
matter
;
whereas
the
Sun
itself
by
all
it
s
emitted
rays
would
see
all
things
Intellectually
and
with
delight
,
and
when
that
Insect
were
dead
,
that
Ray
would
be
what
it
was
,
an
Intellective
Intuitive
emanation
:
And
though
the
Soul
in
Flesh
do
not
know
itself
,
how
it
shall
be
united
to
Christ
and
to
all
other
holy
Souls
and
to
God
himself
,
nor
how
near
,
or
just
of
what
sort
that
union
will
be
,
yet
united
it
will
be
;
and
therefore
will
participate
accordingly
of
the
the
universal
Light
or
understanding
to
which
it
is
united
.
The
Soul
now
as
it
is
or
operateth
in
the
Foot
or
Hand
doth
not
understand
,
but
only
as
it
is
and
operateth
in
the
Head
:
And
yet
the
same
Soul
which
is
in
the
Hand
understandeth
in
the
Head
;
and
the
Soul
operateth
not
so
selfishly
or
dividedly
in
the
Hand
,
as
to
repine
there
because
it
understandeth
not
there
;
but
it
is
quiet
in
that
it
understandeth
in
the
Head
,
and
performeth
its
due
Operation
in
the
Hand
.
But
this
diversity
of
Operations
seemeth
to
be
from
the
Organs
and
the
Bodies
use
or
need
:
But
Souls
dismissed
from
the
Body
seem
to
be
as
all
Eye
,
or
Intuitive
Light
.
Therefore
though
it
might
content
us
to
say
that
our
Head
seeth
all
things
,
and
we
are
united
to
him
,
yet
we
may
say
further
that
we
our selves
shall
see
God
,
and
all
things
that
are
meet
for
us
to
see
.
§
4.
And
seeing
it
is
most
certain
that
the
Superior
glorious
Regions
are
full
of
blessed
Spirits
who
do
see
God
and
one
another
,
having
much
more
perfect
Operations
than
we
have
(
whose
effects
we
Mortals
find
here
below
)
why
should
I
that
find
an
Intellective
Nature
in
my self
,
make
any
doubt
of
my
more
perfect
Operations
when
I
am
dismissed
hence
(
being
satisfied
that
a
Soul
will
not
lose
its
simple
Essence
.
)
Either
those
superiour
Spirits
have
ethereal
Bodies
to
act
in
(
or
are
such
themselves
)
or
not
:
If
they
are
or
have
such
,
why
should
I
doubt
of
the
like
;
and
think
that
my
Substance
or
Vehicle
will
not
be
according
to
the
Region
of
my
abode
.
If
not
,
why
should
I
think
that
my
departed
Soul
may
not
know
or
see
without
an
igneous
or
ethereal
Body
or
Vehicle
,
as
well
as
all
those
worlds
of
Spirits
.
And
the
certainty
of
Apparitions
,
Possessions
,
and
Witches
do
tell
us
,
not
only
that
there
are
such
Inhabitants
of
other
Regions
,
Ordinarily
invisible
to
us
,
but
also
that
we
are
in
the
way
to
that
Happiness
or
Misery
which
is
in
our
invisible
state
.
§
5.
These
things
reviewed
(
being
partly
mentioned
before
)
assuring
me
that
I
shall
have
actual
Intellection
in
my
separated
state
,
the
Region
,
with
the
Objects
,
but
above
all
the
Holy
Scriptures
,
will
tell
me
as
much
as
it
is
meet
that
I
should
here
know
,
what
it
is
that
I
shall
intuitively
understand
.
The
Apostle
,
1
Cor.
13.
10
,
11
,
12.
doth
distinguish
our
knowing
in
part
and
knowing
Perfectly
,
knowing
as
a
Child
,
and
as
a
Man
,
knowing
darkly
and
enigmatically
as
in
a
Glass
,
and
knowing
Face
to
Face
as
we
are
known
:
The
great
Question
is
,
When
this
Time
of
Perfection
is
?
Whether
he
mean
at
Death
,
or
at
the
Resurrection
.
If
Dr.
Hammonds
observation
hold
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Scripture
,
The
Flesh
or
Body
]
is
not
joined
with
it
,
signifies
that
Life
which
the
Soul
doth
enter
upon
immediately
after
our
Death
,
and
so
that
the
Soul
hath
that
[
after
living
]
which
is
sinified
by
the
very
word
which
we
Translate
Resurrection
]
then
it
will
lead
men
to
think
that
there
is
less
difference
between
Mansstate
at
his
first
departure
and
at
his
last
Resurrection
than
most
think
(
even
than
Calvin
himself
thought
:
)
But
the
difference
between
our
first
and
last
state
of
after
life
(
or
Resurrection
)
cannot
be
now
distinctly
known
.
What
difference
there
is
now
between
Henoch
,
Elias
,
and
those
who
rose
at
Christs
Resurrection
,
and
the
rest
of
the
Saints
,
even
the
Spirits
of
the
perfected
Just
,
and
whether
the
first
have
as
much
greater
Glory
than
the
rest
,
as
it
is
conceived
that
we
shall
have
at
the
Resurrection
above
that
which
immediately
followeth
Death
,
what
mortal
Man
can
tell
?
I
am
past
doubt
that
Flesh
and
Blood
(
formally
so
called
,
and
not
only
ab
accidente
,
as
sinful
)
shall
not
inherit
the
Kingdom
of
God
(
vid.
Hammond
in
loc.
)
but
that
our
Natural
Bodies
shall
be
made
Spiritual
Bodies
:
And
how
a
Spiritual
Body
differeth
from
a
Spirit
or
Soul
,
I
pretend
not
well
to
understand
,
but
must
stay
till
God
by
experience
or
fuller
Light
inform
me
.
But
surely
the
difference
is
not
like
to
be
so
great
,
as
that
a
Soul
in
Flesh
shall
know
in
part
,
and
a
Soul
in
a
Spiritual
Body
shall
know
perfectly
,
and
a
Soul
between
both
shall
not
know
at
all
.
If
it
be
Perfection
which
we
shall
have
in
our
Spiritual
Body
,
it
is
like
that
we
are
nearer
to
that
Perfection
(
in
Knowledge
and
Felicity
)
while
we
are
between
both
,
than
we
are
in
the
Flesh
.
§
6.
And
sure
a
Soul
,
that
even
Solomon
saith
goeth
upward
,
and
to
God
that
gave
it
,
is
liker
to
know
God
,
than
that
which
is
terminated
in
Flesh
,
and
operateth
ut
forma
according
to
its
capacity
and
state
:
And
a
Soul
that
is
with
Christ
,
is
liker
to
know
Christ
,
and
the
Father
in
him
,
than
that
which
is
present
with
the
Body
,
and
absent
from
the
Lord
.
What
less
can
the
Promise
of
being
with
him
signifie
?
§
7.
And
,
1.
as
to
the
Kind
of
Knowledge
,
how
excellent
and
more
satisfactory
a
way
will
that
of
Intuition
or
Intellective-Sense
be
than
is
our
present
way
of
abstraction
,
Similitudes
and
Signs
:
What
abundance
of
Time
,
Thoughts
and
Labour
doth
it
cost
us
now
,
to
learn
our
Grammar
,
our
Rhetorick
,
and
our
Logick
?
Our
Artes
loquendi
,
dicendi
,
&
disserendi
?
To
learn
our
Wordy
Rules
and
Axioms
,
in
Metaphysicks
,
Physicks
,
&c.
And
when
we
have
learnt
them
all
(
if
all
can
be
learned
)
how
little
the
nearer
are
many
to
the
knowing
of
the
signified
Realities
?
We
oft
get
but
a
Set
of
Words
to
play
with
,
to
take
up
our
time
,
and
divert
us
from
the
Matter
:
Even
as
Carnal
men
use
the
Creatures
which
signifie
God
,
and
are
made
to
lead
them
up
to
him
,
to
intangle
them
and
be
the
greatest
and
most
pernicious
diversion
of
their
Souls
from
God
;
so
do
too
many
Learned
men
do
by
their
Organical
signal
Knowledge
They
use
it
as
men
do
Cards
,
and
Romances
,
and
Plays
,
to
delight
their
Phantasies
;
but
they
know
less
of
the
Things
that
are
worth
their
knowing
,
than
many
unlearned
Persons
do
,
as
I
said
before
.
Had
not
much
of
the
Athenian
Learning
been
then
a
meer
Game
,
for
men
to
play
away
their
precious
time
at
,
and
to
grow
proud
of
,
while
they
were
ignorant
of
saving
Realities
,
Christ
and
his
Apostles
had
not
so
much
neglected
it
as
they
did
,
nor
Paul
so
much
warned
men
to
take
heed
of
being
deceived
by
that
vain
kind
of
Philosophy
;
in
which
he
seemeth
to
me
to
have
greater
respect
to
the
universally
esteemed
Athenian
Arts
,
than
,
as
Dr.
Hammond
Thought
,
to
the
meer
Gnostick
pretensions
.
This
poor
dreaming
signal
Artificial
Knowledge
is
,
1.
Costly
,
2.
Uncertain
.
3.
Contentious
.
4.
Unsatisfactory
,
in
comparison
of
Intuitive
Knowledge
.
1.
It
is
costly
,
as
to
the
hard
labour
and
precious
time
,
which
must
be
laid
out
for
it
,
as
aforesaid
;
we
grow
old
in
getting
us
Horses
,
and
Boots
,
and
Spurs
for
our
Journey
,
and
it
's
well
if
we
begin
it
at
the
last
:
Like
a
Man
that
would
study
the
new
found
Planets
,
and
the
shape
of
Saturn
,
and
Jupiter's
Satellites
,
and
the
Viam
Lacteam
,
&c
,
and
he
spends
his
whole
life
in
getting
him
the
best
Tubes
or
Telescopes
,
&
never
useth
them
to
his
ends
:
Or
like
one
that
instead
of
learning
to
write
doth
spend
his
life
in
getting
the
best
Ink
,
Paper
&
Pens
:
Or
rather
like
one
that
learneth
to
Write
and
Print
exactly
,
and
not
to
understand
what
any
of
his
words
do
signifie
.
Men
take
their
Spectacles
in
stead
of
Eyes
.
2.
And
when
this
Learning
is
got
,
how
uncertain
are
we
whether
the
words
have
no
ambiguity
?
Whether
they
give
us
the
true
notice
of
the
Speakers
〈◊〉
,
and
of
the
Matter
spoken
of
?
As
I
said
before
,
what
a
penury
,
and
yet
redundancy
of
words
have
we
?
Of
how
various
and
uncertain
signification
?
Changed
by
Custom
,
or
Arbitrary
design
?
Sometime
by
the
Vulgar
use
,
and
sometime
by
Learned
men
,
that
being
conscious
of
the
defectiveness
of
the
speaking-Art
,
are
still
tampering
and
attempting
to
amend
it
.
And
some
men
speak
obscurely
on
purpose
,
to
raise
in
their
Readers
a
conceit
of
their
subtile
and
sublime
conceptions
.
And
he
that
understandeth
Things
most
clearly
,
and
speaketh
them
most
plainly
(
which
are
the
parts
of
true
Learning
)
shall
have
much
a
do
to
get
the
Matter
out
of
dark
and
bewildring
uncertainties
,
and
to
make
others
understand
both
it
and
him
.
3.
And
hence
come
the
greatest
part
of
the
Contentions
of
the
World
,
which
are
hottest
among
men
that
most
pretend
to
wordy
knowledge
:
As
in
Traffick
and
converse
,
the
more
men
and
business
we
have
to
do
with
,
usually
the
more
quarrels
and
differences
we
have
;
so
the
more
of
this
wordy
Learning
,
instead
of
Realities
,
me●●pretend
to
,
the
more
Disputes
and
Controversies
they
make
;
and
the
Instruments
of
Knowledge
,
prove
the
Instruments
of
Errour
and
Contention
:
And
alas
how
many
applauded
Volumes
are
the
snares
and
troublers
of
the
World
!
And
how
great
a
part
of
our
Libraries
are
vain
janglings
,
and
strife
of
words
,
and
traps
for
the
more
ingenuous
sort
,
that
will
not
be
taken
with
Cards
and
Dice
robbing
us
of
our
time
,
destroying
our
Love
,
depressing
our
minds
that
should
ascend
to
God
,
and
diverting
them
from
the
great
and
holy
Things
,
which
should
be
the
matter
of
our
Thoughts
and
Joys
;
and
filling
the
Church
with
Sects
and
Strife
,
while
every
one
striveth
for
the
preeminence
of
his
Wit
and
Notio●s
,
and
few
strive
for
holy
Love
,
and
Unity
,
and
good
works
.
4.
And
all
this
while
,
alas
,
too
many
Learned
men
do
but
lick
the
outside
of
the
Glass
,
and
leave
the
Wine
within
untasted
:
To
know
God
,
and
Christ
,
and
Heaven
and
Holiness
,
do
give
the
Soul
a
nourishing
and
strengthning
kind
of
pleasure
,
like
that
of
the
Appetite
in
its
food
:
But
this
game
at
Words
is
but
a
knowing
of
Images
,
Signs
,
and
Shadows
,
and
so
is
but
an
image
and
shadow
of
true
Knowledge
:
It
is
not
that
Grace
which
Austine's
definition
saith
,
Nemo
male
utitur
;
but
it
is
that
which
the
Sanctified
use
well
,
and
the
Unsanctified
are
puffed
up
by
,
and
use
to
the
opposition
of
Truth
,
the
Ostentation
of
a
Foolish
Wit
,
and
the
deceit
of
their
own
Souls
:
And
if
it
be
sanctified
knowledge
,
it
is
but
Mediate
in
order
to
our
knowledge
of
the
Things
thus
signified
:
And
it
is
the
real
Good
which
contenteth
and
beatifieth
,
though
the
Notions
may
be
a
subordinate
recreation
.
And
Intuition
feasteth
on
these
Realities
.
§
9.
II.
And
as
to
the
Objects
of
this
Intuition
,
their
excellency
will
be
the
excellency
of
our
Knowledge
.
I.
I
shall
know
God
better
.
II.
I
shall
know
the
Universe
better
.
III.
I
shall
know
Christ
better
.
IV.
I
shall
know
the
Church
his
Body
better
,
with
the
holy
Angels
.
V.
I
shall
better
know
the
Methods
and
Perfection
of
the
Scripture
and
all
God's
Dirigent
Word
,
and
Will.
VI.
I
shall
know
the
Methods
and
Sense
of
Disposing
Providence
better
.
VII
.
I
shall
know
the
Divine
Benefits
which
are
the
Fruits
of
Love
better
.
VIII
.
I
shall
know
my Self
better
.
IX
.
I
shall
better
know
every
fellow
Creature
which
I
am
concerned
to
know
.
X.
And
I
shall
better
know
all
that
Evil
,
Sin
,
Satan
,
and
Misery
,
from
which
I
am
delivered
.
§
10.
I.
Aquinas
,
and
many
others
took
it
for
the
chief
Natural
proof
of
the
Souls
Immortality
,
that
Man
by
Nature
desireth
not
only
to
know
Effects
,
and
second
Causes
,
but
to
rise
up
to
the
Knowledge
of
the
first
Cause
;
and
therefore
was
made
for
such
Knowledge
in
the
state
of
his
Perfection
:
But
Grace
hath
much
more
of
this
desire
than
Nature
:
Not
that
we
must
not
be
content
to
be
without
a
great
deal
of
Knowledge
,
which
would
be
unmeet
for
us
,
useless
,
troublesome
or
dangerous
to
us
;
nor
must
we
aspire
to
that
which
is
above
our
capacity
;
and
to
know
the
unsearchable
things
of
God
:
But
not
to
know
God
is
to
know
nothing
;
and
to
have
an
understanding
worse
than
none
.
I
presume
not
to
pry
into
the
secrets
of
the
Almighty
,
nor
to
pretend
to
know
more
of
God
than
indeed
I
know
;
but
O
that
I
might
know
more
of
his
glorious
Perfections
,
of
his
Will
,
and
Love
,
and
Ways
,
with
that
knowledge
which
is
Eternal
Life
!
Blessed
be
that
Love
that
sent
the
Son
of
God
from
Heaven
to
reveal
him
to
us
in
the
Gospel
as
he
hath
done
:
But
all
that
hear
the
same
Words
and
Believe
them
,
have
not
the
same
degree
of
Light
or
Faith
?
If
an
Angel
from
Heaven
came
down
on
Earth
to
tell
us
all
of
God
that
we
would
know
,
and
might
lawfully
desire
and
ask
him
,
who
would
not
turn
his
Back
on
Libraries
and
Universities
,
and
the
Learned
men
,
to
go
and
discourse
with
such
a
Messenger
?
What
travel
should
I
think
too
far
?
What
cost
too
great
for
one
Hours
talk
with
such
a
Messenger
?
But
we
must
have
here
but
such
intimations
as
will
exercise
Faith
and
excite
desire
,
and
try
us
under
the
Temptations
of
the
World
and
Flesh
:
The
glorious
Light
is
the
reward
of
the
Victory
obtained
by
the
conduct
of
the
Light
of
Grace
.
God
in
great
Mercy
even
here
beginneth
the
reward
:
They
that
are
true
to
the
initial
Light
,
and
faithfully
follow
on
to
know
the
Lord
,
do
find
usually
such
increase
of
Light
,
(
not
of
vain
Notions
,
but
of
quickning
and
comforting
knowledge
of
God
)
as
greatly
encourageth
them
,
and
draweth
them
still
on
to
seek
for
more
:
It
is
very
pleasant
here
to
increase
in
holy
Knowledge
,
though
it
usually
bring
an
increase
of
malignant
opposition
,
and
so
of
sorrows
to
the
Flesh
.
The
pleasure
that
the
mind
hath
in
common
knowledge
brings
men
through
a
great
deal
of
labour
to
attain
it
:
How
many
Years
travel
over
Land
and
Sea
do
some
men
take
,
to
see
and
know
more
of
this
lower
World
?
Though
it
's
little
that
they
bring
home
,
but
more
acquaintance
with
Sin
,
and
Vanity
,
and
Vexation
.
How
many
more
Years
do
Thousands
spend
in
the
reading
of
multitudes
of
tedious
Volumes
,
that
they
may
know
what
others
knew
before
them
.
Printers
and
Booksellors
live
by
our
desire
of
Knowledge
.
What
Soul
then
on
Earth
can
possibly
conceive
how
great
a
pleasure
it
will
be
for
a
glorified
Soul
to
see
the
Lord
?
Though
I
cannot
now
conceive
what
that
intuition
of
God
himself
will
be
,
and
whether
it
will
not
be
a
glorious
kind
of
concluding
or
abstractive
knolwedge
;
whether
the
Glory
which
we
shall
see
be
only
a
created
appearance
of
God
,
or
be
his
very
Essence
,
it
satisfieth
me
that
it
will
be
as
perfect
a
knowledge
as
is
fit
for
me
to
desire
;
and
I
shall
then
desire
no
more
than
is
fit
:
And
what
it
is
I
shall
then
know
by
itself
,
for
it
is
not
otherwise
to
be
clearly
known
.
And
all
the
pleasure
that
I
shall
have
in
Heaven
in
knowing
any
of
the
works
of
God
,
will
be
in
my
beholding
God
himself
,
his
Being
,
his
Vital
power
and
action
,
his
Wisdom
,
and
his
Love
,
and
Goodness
,
in
those
works
:
For
he
is
the
Life
,
and
Glory
of
them
all
.
Blessed
are
the
pure
in
Heart
,
for
they
shall
see
God
.
II.
And
doubtless
it
will
be
no
small
part
of
my
delight
,
to
see
and
know
God's
perfect
works
,
I
mean
,
the
Universe
itself
;
I
cannot
say
that
I
shall
have
so
large
a
Capacity
as
to
comprehend
all
the
World
,
or
know
it
perfectly
and
with
an
adequate
knowledge
:
But
I
shall
know
it
in
such
Perfection
as
is
suitable
to
my
capacity
:
It
is
exceeding
pleasant
to
know
the
least
Particles
of
the
works
of
God
:
With
what
diligence
and
delight
have
men
endeavoured
to
Anatomize
a
Body
,
yea
a
small
part
of
a
Carkass
,
and
to
know
and
describe
poor
Worms
and
Insects
,
Plants
and
Minerals
?
And
no
Man
ever
yet
perfectly
knew
the
least
of
them
all
;
no
Herbalist
or
Physician
ever
yet
knew
the
Nature
,
and
uses
of
any
one
Herb
with
an
adequate
knowledge
!
With
what
delight
and
diligence
are
Physical
searches
carryed
on
in
the
World
,
though
still
we
are
all
but
groaping
in
the
dark
,
and
ignorant
of
many
things
for
one
that
we
know
(
and
therefore
know
no
one
perfectly
because
we
are
ignorant
of
rest
.
)
But
if
indeed
we
were
above
our
dreaming
erroneous
Hypotheses
,
and
saw
the
Nature
of
every
Creature
,
even
in
Sea
and
Land
(
this
little
Spot
of
God's
Creation
,
)
and
the
compages
of
all
,
Oh
,
what
a
delightful
Spectacle
would
it
be
?
How
much
more
to
see
the
whole
Creation
,
yea
or
one
Vortex
or
Systeme
of
the
Globes
,
and
to
know
their
union
and
communion
,
and
to
behold
their
beauteous
Symmetry
,
and
hear
them
in
concord
and
melodious
Harmony
praising
the
the
Glory
of
their
Great
,
Wise
,
Amiable
Creator
,
this
were
a
delectable
sight
indeed
:
I
shall
have
as
much
of
this
as
I
shall
be
capable
of
:
And
the
wonders
and
glory
of
the
Works
of
God
,
shall
wrap
up
my
Soul
in
admiring
joyful
praise
for
ever
:
And
though
here
it
be
but
little
of
God's
Works
that
we
know
,
I
have
great
reason
to
think
that
it
will
be
far
otherwise
there
.
1.
Because
the
state
of
Perfection
must
far
excel
our
dark
and
infant
state
of
imperfection
:
We
have
now
desires
after
such
a
knowledge
:
His
Works
are
great
,
sought
out
of
them
that
have
pleasure
therein
.
And
these
desires
being
of
God
,
shall
not
be
frustrate
.
2.
Because
there
will
be
a
proportionableness
of
the
parts
of
our
Perfection
;
and
therefore
as
our
Love
to
God
and
his
works
will
be
there
perfected
,
so
will
be
our
knowledge
.
3.
Because
we
shall
know
God
himself
as
much
as
we
are
capable
,
and
therefore
we
shall
know
his
works
,
in
him
,
or
by
a
subordinate
knowledge
,
the
less
being
in
the
greater
,
4.
Because
God
hath
made
his
works
to
be
known
to
his
glory
:
But
it
is
little
that
is
here
known
of
them
by
Mortals
;
therefore
they
are
known
by
them
in
Heaven
,
who
are
fitted
to
improve
that
knowledge
to
his
praise
.
If
Christ
who
is
the
wisdom
of
God
,
will
teach
me
the
true
Philosophy
,
how
to
love
God
,
and
live
here
in
all
well
pleasing
unto
him
,
I
shall
quickly
in
Heaven
be
a
perfect
Philosopher
;
and
experience
will
tell
me
,
that
the
surest
way
to
be
truly
Learned
,
and
know
the
wonderful
works
of
God
,
was
to
know
,
love
,
and
serve
the
Great
Creator
,
and
in
Him
we
shall
have
all
,
and
without
him
we
know
nothing
,
and
have
nothing
at
all
.
Satan
tempted
Christ
by
shewing
him
the
Kingdoms
and
glory
of
the
World
,
and
promising
them
all
to
him
if
he
would
have
worshipped
him
:
But
God
will
shew
me
more
than
Satan
could
shew
,
and
give
me
more
of
that
which
is
best
,
than
Satan
could
give
.
III.
And
that
in
Heaven
I
shall
better
know
Jesus
Christ
,
and
all
the
Mystery
of
our
Redemption
by
him
,
will
not
be
the
least
of
my
felicity
!
For
in
him
are
hid
all
the
Treasures
of
Wisdom
:
And
to
know
the
Mystery
of
his
Eternal
Godhead
,
in
the
second
Person
,
and
his
created
Nature
,
and
the
Union
of
these
,
and
to
see
God's
wonderful
design
and
work
of
grace
in
him
laid
open
to
our
clearest
view
;
O
what
beatifying
knowledge
will
this
be
?
All
dark
Texts
concerning
his
Person
,
his
Office
,
and
his
Works
will
be
then
expounded
and
fully
understood
:
All
those
strange
and
difficult
things
which
were
the
great
exercise
and
honour
of
Faith
,
will
then
be
plain
:
Difficulties
will
no
more
be
Satans
advantage
to
tempt
us
to
unbelief
or
doubting
.
The
sight
of
the
Glory
of
my
Lord
will
be
my
Glory
,
Joh.
17.
24.
If
Paul
had
not
then
attained
to
Perfection
in
the
knowledge
of
Christ
,
and
the
power
of
his
Resurrection
,
but
was
pressing
forward
to
reach
that
Crown
in
the
life
to
come
(
which
he
calleth
The
Resurrection
of
the
dead
,
)
Phil.
3.
9
,
10
,
11
,
12.
Such
as
I
must
not
expect
here
to
attain
it
;
but
when
that
which
is
Perfect
is
come
,
this
imperfect
knowledge
of
Faith
will
be
done
away
,
as
childish
knowledge
is
in
manly
:
And
the
Glass
and
Riddle
shall
be
laid
aside
,
when
we
shall
see
Face
to
Face
,
and
shall
know
as
we
are
known
,
1
Cor.
13.
10
,
11
,
12.
(
as
to
our
sight
and
knowledge
of
Christ
and
his
Triumphant
Body
:
For
I
dare
not
apply
that
Phrase
to
the
sight
and
knowledg
of
the
Divine
essence
;
nor
yet
deny
it
.
)
If
now
though
we
see
not
Christ
,
yet
believing
we
love
him
,
and
rejoice
in
him
with
unspeakable
glorying
joy
:
What
love
,
and
joy
will
the
Everlasting
sight
of
our
blessed
head
,
excite
there
in
the
Souls
of
all
the
glorified
?
IV.
I
shall
better
(
O
much
better
)
know
the
heavenly
Jerusalem
,
the
Triumphant
Church
,
the
Blessed
Angels
and
glorified
Saints
:
And
as
my
love
to
them
,
so
my
knowledge
of
them
will
not
be
the
least
part
of
my
heavenly
delight
.
As
strangely
as
I
now
look
upward
to
that
World
,
because
I
cannot
see
it
with
these
Eyes
,
it
shall
be
my
well
known
Everlasting
habitation
!
O
what
a
sight
,
what
a
joyful
sight
will
Death
shew
me
by
drawing
aside
the
vail
?
Or
rather
the
Lord
of
Life
by
turning
Death
to
my
advantage
!
When
I
am
there
at
home
,
I
shall
no
more
think
with
confusion
,
fear
or
doubting
of
that
blessed
place
or
state
.
My
fears
which
now
come
from
the
smalness
of
my
Faith
,
will
end
when
Faith
is
turned
into
Vision
.
As
I
now
know
the
several
Rooms
in
my
House
,
and
Houses
in
the
Street
,
and
Streets
in
the
City
,
so
shall
I
then
know
the
many
Mansions
,
which
Christ
hath
said
are
in
his
Fathers
House
.
Words
now
give
me
so
poor
imperfect
a
conception
of
the
World
and
things
which
I
never
saw
,
as
that
somtimes
I
can
scarcely
tell
,
whether
the
Joy
of
my
Faith
,
or
the
trouble
of
my
dark
apprehensions
,
be
the
greater
:
But
when
I
shall
see
the
Place
,
the
Persons
,
the
Glory
which
I
heard
of
,
that
will
be
the
delightful
satisfying
,
and
possessing
kind
of
knowledge
.
If
Nehemiah
and
the
godly
Jews
,
made
so
great
a
matter
of
seeing
the
Walls
of
Jerusalem
repaired
,
and
others
of
the
imperfect
reedifying
of
the
Temple
,
O
what
a
joyful
sight
to
me
,
will
the
heavenly
Jerusalem
then
be
:
The
most
glorious
sight
will
be
at
the
great
Marriage
day
of
the
Lamb
,
when
Christ
shall
come
to
be
glorified
in
his
Saints
,
and
admired
in
all
them
that
now
believe
:
But
the
next
to
that
will
be
the
Day
of
my
particular
deliverance
,
when
I
shall
come
to
Christ
,
and
see
the
Saints
admiring
him
in
Glory
.
If
I
were
of
the
Opinion
of
those
Greek
Fathers
,
who
thought
that
Stars
were
Angels
or
had
intellectual
Souls
(
matters
unknown
to
us
)
I
should
love
them
as
my
Guardians
,
and
take
it
to
be
yet
more
of
my
concernment
to
be
advanced
to
the
fuller
knowledge
of
them
.
But
seeing
I
know
that
Angels
love
us
,
and
by
Office
do
attend
and
keep
us
,
and
rejoice
at
our
good
,
and
at
our
repentance
,
and
(
which
is
far
more
)
are
more
holy
and
excellent
Creatures
than
we
are
,
it
is
therefore
my
comfort
to
think
that
I
shall
better
know
them
,
and
live
in
near
and
perpetual
acquaintance
and
communion
with
them
,
a
more
sensible
and
sweet
communion
than
we
can
have
with
them
here
.
Devils
are
aereal
and
near
to
this
dark
and
sinful
World
,
and
ofter
appear
to
men
than
Angels
:
But
the
Angels
affect
not
such
descending
appearances
,
till
Love
and
Obedience
to
their
Lord
,
make
it
pleasing
to
them
.
And
therefore
we
have
but
little
knowledge
,
even
of
those
that
know
,
and
love
,
and
keep
us
:
But
when
we
come
home
to
their
nearest
society
and
converse
,
to
know
them
will
be
sweet
and
joyful
knowledge
:
For
they
are
more
excellent
Creatures
than
the
most
glorious
that
are
below
the
Intellective
Nature
:
They
are
full
of
Light
,
and
full
of
Love
to
God
and
Man
!
Had
God
bid
me
pray
to
them
I
would
not
have
refused
it
,
but
taken
it
for
my
honour
:
But
seeing
he
hath
not
,
I
will
do
that
which
he
hath
bid
me
,
even
Love
them
,
and
rejoice
in
my
relation
to
the
innumerable
Company
of
them
,
in
the
City
of
the
Living
God
,
the
heavenly
Jerusalem
,
Heb.
12.
22.
and
long
to
know
and
love
them
more
;
expecting
long
to
bear
my
part
in
the
Praises
of
God
and
of
the
Lamb
,
in
the
same
Chore
where
they
are
the
Precentors
.
And
that
I
shall
know
the
Spirits
of
the
perfected
Just
,
and
be
of
their
communion
,
will
be
no
small
addition
to
my
joy
.
How
sweet
hath
one
wise
and
holy
(
though
weak
and
blemished
)
companion
been
to
me
here
on
Earth
?
And
how
lovely
have
God's
Graces
in
such
(
though
smutted
)
appeared
to
me
.
O
then
what
a
sight
will
it
be
when
we
shall
see
the
Millions
of
Souls
that
shine
in
perfect
Wisdom
and
Holiness
with
Christ
:
To
see
a
Garden
that
hath
some
beautiful
Flowers
in
it
,
is
somthing
:
But
if
you
saw
whole
Fields
and
Countries
shining
with
them
,
it
would
be
a
glory
(
though
fading
)
to
the
Earth
.
A
well
built
City
is
a
pleasanter
sight
,
than
a
single
House
;
and
a
Navy
than
a
Ship
;
and
an
Army
than
one
Man
:
And
if
this
poor
low
World
did
all
consist
of
Wise
,
and
Just
,
and
Holy
Persons
,
O
what
an
orderly
,
lovely
World
would
it
be
!
If
one
Kingdom
consisted
(
Prince
,
Magistrates
,
Pastors
,
and
People
)
all
of
such
,
what
a
blessed
Kingdom
would
that
be
:
The
plague
of
wicked
mens
deceits
,
and
falshoods
,
oppressions
and
iniquities
,
may
help
to
make
us
sensible
of
this
:
It
would
be
a
great
temptation
to
us
to
be
loth
to
die
,
and
leave
such
a
Countrey
,
were
it
not
that
the
more
the
beauty
of
goodness
appeareth
,
the
more
the
state
of
Perfection
is
desired
:
It
is
pleasant
to
me
to
pray
in
hope
as
Christ
hath
commanded
me
,
that
Earth
may
be
made
liker
unto
Heaven
,
which
now
is
become
so
like
to
Hell
:
But
when
I
shall
see
the
Society
perfected
,
in
Number
,
in
Holiness
,
in
Glory
,
in
heavenly
Employment
,
the
joyful
Praises
of
Jehovah
,
the
Glory
of
God
and
the
Lamb
shining
on
them
,
and
God
rejoicing
over
them
as
his
delight
,
and
my self
partaking
of
the
same
,
that
will
be
the
truly
blessed
day
!
And
why
doth
my
Soul
imprisoned
in
Flesh
no
more
desire
it
?
V.
I
shall
better
understand
all
the
World
of
God!
The
Matter
,
and
the
Method
of
it
!
Though
I
shall
shall
not
have
that
use
for
it
as
I
have
now
in
this
Life
of
Faith
,
yet
I
shall
see
more
of
God's
Wisdom
and
his
Goodness
,
his
Love
,
Mercy
,
and
Justice
appearing
in
it
,
than
ever
Man
on
Earth
could
do
!
As
the
Creatures
,
so
the
Scriptures
are
perfectly
known
only
by
perfect
Spirits
.
I
shall
then
know
how
to
solve
all
doubts
,
and
reconcile
all
seeming
contradictions
,
and
to
expound
the
hardest
Prophesies
:
That
light
will
shew
me
the
admirable
Methods
of
those
Sacred
words
,
where
dark
minds
now
suspect
confusion
!
How
evident
and
clear
then
will
every
thing
appear
to
me
?
Like
a
small
print
when
the
light
comes
in
,
which
I
could
not
read
in
the
glimmering
twilight
.
How
easily
shall
I
then
confute
the
cavils
of
all
our
present
Unbelievers
?
And
how
joyfully
shall
I
praise
that
God
and
Saviour
,
that
gave
his
Church
so
clear
a
light
to
guide
them
through
this
darksom
World
,
and
so
sure
a
promise
to
support
them
till
they
came
to
life
Eternal
?
How
joyfully
shall
I
bless
him
that
by
that
immortal
Seed
did
regenerate
me
to
the
hopes
of
Glory
?
And
that
ruled
me
by
so
Holy
and
Just
a
Law
?
VI.
In
that
World
of
Light
I
shall
better
understand
God's
present
and
past
works
of
Providence
,
by
which
he
ordereth
the
matters
of
this
World
:
The
Wisdom
and
Goodness
of
them
is
little
understood
in
little
parcels
;
It
is
the
union
and
harmony
of
all
the
parts
which
sheweth
the
beauty
of
them
;
when
the
single
Parcels
seem
deformed
,
or
are
not
understood
.
And
no
one
can
see
the
whole
together
but
God
,
and
they
that
see
it
in
the
light
of
his
Celestial
Glory
:
It
is
a
prospect
of
that
End
,
by
which
we
have
here
any
true
understanding
of
such
Parcels
as
we
see
.
Then
I
shall
know
clearly
why
(
or
to
what
use
)
God
prospered
the
wicked
,
and
tryed
the
Righteous
by
so
many
afflictions
?
I
shall
know
why
he
set
up
the
ungodly
,
and
put
the
humble
under
their
Feet
:
Why
he
permitted
so
much
ignorance
,
ungodliness
,
pride
,
lust
,
oppression
,
persecution
,
falshood
,
deceit
,
and
other
sins
in
the
World
:
I
shall
know
why
the
faithful
are
so
few
:
And
why
so
many
Kingdoms
of
the
World
,
are
left
in
Heathenism
,
Mahometanism
and
Infidelity
.
The
strange
permissions
which
now
so
puzzle
me
,
and
are
the
matter
of
my
astonishment
,
shall
all
be
then
as
clear
as
day
:
I
shall
know
why
God
disposed
of
me
as
he
did
through
all
my
life
;
and
why
I
suffered
what
I
did
;
and
how
many
great
deliverances
I
had
,
which
I
understood
not
here
;
and
how
they
were
accomplished
.
All
our
mis-interpretations
of
God's
works
and
permissions
,
will
be
then
rectified
:
And
all
our
Controversies
about
them
,
which
Satan
hath
made
so
great
advantage
of
(
by
a
pretended
zeal
for
some
Truths
of
God
)
will
then
be
reconciled
,
and
at
an
end
:
And
all
the
works
of
Divine
Providence
from
the
beginning
of
the
World
,
will
then
appear
,
a
most
delectable
beauteous
frame
.
VII
.
And
among
all
these
works
,
I
shall
specially
know
more
,
the
nature
and
excellency
of
Gods
mercies
and
gifts
of
Love
,
which
here
we
too
unthankfully
undervalued
&
and
made
light
of
!
The
special
works
of
Love
,
should
be
the
matter
of
our
most
constant
,
sweet
and
serious
Thoughts
,
and
the
fuel
of
our
constant
Love
and
Gratitude
!
The
lively
sense
of
Love
and
Mercy
,
maketh
lively
Christians
,
abounding
in
Love
to
God
,
and
Mercy
to
others
:
But
the
Enemy
of
God
and
Man
most
laboureth
to
obscure
,
diminish
,
and
disgrace
God's
Love
and
Mercys
to
us
,
or
to
put
us
out
of
relish
to
them
,
that
they
be
unfruitful
as
to
their
excellent
ends
and
uses
.
Little
do
most
Christians
know
how
much
they
wrong
God
and
themselves
,
and
how
much
they
lose
,
by
the
diminutive
poor
Thoughts
which
they
have
of
God's
Mercies
:
Ingratitude
is
a
grievous
misery
to
the
Sinner
,
as
gratitude
is
a
very
pleasant
work
.
Many
a
Thousand
Mercies
we
now
receive
,
which
we
greatly
undervalue
.
But
when
I
come
to
the
state
and
work
of
perfect
gratitude
,
I
shall
have
a
more
perfect
knowledge
of
all
the
Mercies
which
ever
I
received
in
my
Life
,
and
which
my
Neighbours
and
Friends
,
and
God's
Church
and
the
World
did
ever
receive
:
For
though
the
thing
be
past
,
the
use
of
it
is
not
past
:
Mercies
remembred
must
be
the
matter
of
our
everlasting
thanks
:
And
we
cannot
be
perfectly
thankful
for
them
,
without
a
perfect
knowledge
of
them
:
The
worth
of
a
Christ
,
and
all
his
grace
,
the
work
of
the
Gospel
,
the
worth
of
our
Church-priviledges
,
and
all
God's
Ordinances
,
the
worth
of
our
Books
,
and
Friends
,
and
Helps
of
our
Life
and
Health
,
and
all
conveniences
will
be
better
understood
in
Heaven
,
than
the
most
holy
and
thankful
Christian
here
understandeth
them
.
VIII
.
And
it
will
be
some
addition
to
my
future
happiness
that
I
shall
then
be
much
better
acquainted
with
my self
:
Both
with
my
Nature
,
and
with
my
Sin
and
Grace
.
I
shall
then
better
know
the
Nature
of
a
Soul
,
and
its
formal
Faculties
(
Three
in
One
:
)
I
shall
know
the
nature
and
way
of
its
Operations
,
and
how
far
its
acts
are
simple
or
compound
,
or
organical
!
I
shall
know
how
far
Memory
,
Phantasie
,
and
Sense
internal
and
external
belong
to
the
rational
Soul
,
and
whether
the
sensitive
and
rational
are
two
or
one
;
and
what
Senses
will
perish
and
what
not
?
I
shall
know
how
the
Soul
doth
act
upon
it self
,
and
what
acts
it
hath
that
are
not
felt
,
in
sleep
in
Apoplexies
,
and
in
the
Womb
?
I
shall
know
whether
the
vegetative
nature
be
any
thing
else
than
Fire
;
and
whether
it
be
of
the
same
Essence
with
the
Soul
(
sensitive
,
or
rational
:
)
(
and
whether
Fire
eminenter
be
a
common
fundamental
substance
of
all
Spirits
,
diversly
specified
by
the
Forms
,
(
mental
,
sensitive
and
vegetative
:
)
or
whether
it
be
as
a
Body
or
Vehicle
to
Spirits
,
or
rather
a
nature
made
for
the
Copulation
of
Spirits
and
Bodies
,
and
the
Operation
of
the
former
on
the
latter
,
as
between
both
:
And
whether
Fire
(
and
of
what
sort
)
be
the
active
forma
telluris
,
and
of
other
Globes
:
I
shall
know
how
far
Souls
are
One
and
yet
Many
,
and
how
they
are
Individuate
?
And
whether
their
Quantitas
discreta
in
being
numerically
many
,
do
prove
that
they
have
any
Quantitatem
continuam
,
and
whether
they
are
a
purer
sort
of
Bodies
as
the
Greek
Fathers
,
Tertullian
and
others
Thought
,
and
what
Immateriality
signifieth
;
and
what
substantiality
of
Spirits
;
and
how
substantia
&
materia
differ
;
and
how
far
they
are
penetrable
and
indivisible
;
and
whether
a
Soul
be
properly
pars
;
and
whether
individual
Souls
are
parts
of
any
common
Soul
:
and
how
far
the
individuation
doth
continue
?
And
whether
separated
from
the
Body
,
they
operate
in
and
by
any
other
Vehicle
,
or
without
,
and
how
?
and
whether
they
take
with
them
any
of
the
fiery
Nature
as
a
Vehicle
or
as
a
constitutive
part
?
I
shall
know
how
God
produceth
Souls
?
And
how
his
production
by
Emanation
or
Creation
,
doth
consist
with
Generation
?
And
how
forms
are
multiplied
?
And
what
Causality
the
Parents
Soul
hath
to
the
production
of
the
Childs
?
Whether
by
communication
of
substance
,
or
only
by
disposing
the
recipient
matter
?
I
shall
know
whether
all
Souls
came
from
Adam's
one
substantiality
,
and
whether
there
be
more
substance
in
the
All
than
in
that
One
,
and
whether
one
substance
cause
more
by
generation
?
Or
whether
it
be
so
as
to
the
Souls
of
Bruits
;
or
whether
any
Anima
communis
inform
many
Organical
Bodies
of
the
Bruits
,
as
the
Sun
lighteth
many
Candles
which
are
individuate
by
matter
to
which
(
as
parts
of
one
)
they
variously
are
contracted
,
and
on
which
they
operate
,
and
whether
they
were
individuate
in
pre-existence
,
or
shall
be
individuate
after
separation
?
I
shall
know
how
far
the
semen
in
generation
is
animated
:
And
how
the
animated
semina
of
two
make
one
?
And
if
animated
,
what
becomes
of
the
anima
seminis
perditi
?
and
of
an
Abortive
?
And
whether
the
Body
be
animated
as
Vegetative
or
Sensitive
before
the
entrance
of
the
rational
Soul
?
Or
rather
the
same
Soul
which
in
its
Faculty
is
Rational
being
one
with
the
Sensitive
and
Vegetative
,
be
the
constitutive
form
of
the
first
animated
Body
,
and
the
Fabricator
of
its
own
domicilium
?
I
shall
know
how
far
the
Soul
is
receptive
?
And
what
the
Causa
finalis
doth
to
it
?
And
what
each
Object
is
to
the
Constitution
or
production
of
the
act
?
Yea
and
what
an
Act
is
,
and
what
a
Habit
?
And
how
a
Soul
acting
or
habited
differeth
from
itself
not
acting
or
habited
?
And
how
its
acts
are
many
and
yet
but
One
:
Or
its
Faculties
at
least
:
Many
other
such
difficulties
will
all
be
solved
;
which
now
Philosophers
contend
about
in
the
dark
,
and
pass
but
under
doubtful
conjectures
?
Or
at
least
are
known
to
very
few
.
And
I
shall
know
how
God's
Spirit
operateth
on
Souls
:
And
how
it
is
sent
from
Christ's
humane
Nature
to
work
on
Man
?
And
whether
Grace
be
properly
or
only
Metaphorically
called
a
Nature
(
a
New
Nature
,
a
Divine
Nature
)
in
us
:
I
shall
know
what
Free-will
is
,
and
how
Man's
will
can
be
the
first
determiner
of
any
act
of
its
own
in
specie
morali
(
good
or
evil
)
without
being
such
a
Causa
prima
,
as
none
but
God
can
be
:
And
so
how
far
free
acts
are
necessitated
or
not
:
I
shall
know
what
power
the
Intellect
hath
on
the
will
,
and
the
will
on
the
Intellect
,
and
what
power
the
Sense
and
Phantasie
hath
on
either
:
And
what
any
Intellectus
agens
doth
?
Whether
it
be
to
our
Intellection
,
as
the
Sun
is
to
our
sight
?
I
shall
know
what
is
meant
by
the
Degrees
of
Acts
and
Habits
in
the
Soul
:
And
whether
there
be
divers
Degrees
of
Substantiality
,
or
of
the
virtus
vel
facultas
formalis
of
several
Souls
:
I
shall
know
better
the
difference
of
the
Habits
called
Acquired
and
Infused
:
And
what
common
Grace
is
,
and
what
it
doth
:
And
what
Nature
can
do
of
itself
or
by
common
Grace
,
without
that
which
is
proper
to
the
justified
:
And
how
far
any
Degrees
of
Grace
are
lost
.
I
shall
know
what
measure
of
Grace
I
had
my self
:
and
how
far
I
was
mistaken
in
my self
:
And
what
acts
were
sincere
,
and
how
much
that
was
not
sound
was
mixt
:
and
what
was
of
my self
and
sin
.
I
shall
know
much
more
of
my
sin
than
here
I
ever
knew
;
the
number
,
and
the
greatness
of
them
:
That
so
I
may
know
with
greatest
thankfulness
and
love
,
how
much
I
am
beholden
to
pardoning
and
healing
Grace
.
Yea
I
shall
know
more
of
my
Body
,
as
it
was
the
Habitation
of
my
Soul
,
or
the
organical
matter
on
which
unitedly
it
workt
.
I
shall
know
how
far
it
helpt
or
hindred
me
:
And
what
were
all
th●
obscure
Diseases
that
puzzled
all
the
Physicians
and
my self
:
And
how
marvellously
God
sustained
,
preserved
,
and
oft
delivered
me
:
And
what
of
my
actions
,
was
to
be
imputed
to
the
Body
,
and
what
of
them
to
the
Soul
?
IX
.
And
every
fellow
Creature
,
which
I
am
concerned
to
know
,
I
shall
know
far
better
than
now
I
do
,
both
Things
and
Persons
:
The
Good
and
Bad
,
the
Sincere
and
the
Hypocrites
will
be
there
discerned
:
And
many
an
action
that
here
〈◊〉
for
honourable
,
covered
or
coloured
with
wit
or
worldly
advantages
,
or
false
pretences
,
will
then
be
found
to
be
odious
and
unjust
:
and
wickedness
will
be
flattered
or
extenuated
no
more
:
And
many
a
good
and
holy
Work
which
false
men
through
wickedness
and
worldly
Interest
,
reproached
as
some
odious
Crime
,
will
there
be
justified
,
honoured
and
rewarded
:
All
Sciences
are
there
perfect
,
without
our
ambiguous
Terms
,
or
imperfect
Axioms
and
Rules
of
Art
.
X.
And
lastly
,
I
shall
better
know
,
from
what
Enemies
,
what
Sins
,
what
Dangers
I
was
here
delivered
.
What
contrivances
and
malicious
endeavours
of
Satan
and
his
Instruments
God
defeated
:
How
many
Snares
I
escaped
:
And
I
shall
better
know
how
great
my
deliverance
is
by
Christ
from
the
Wrath
to
come
.
Though
we
shall
not
know
Hell
,
by
painful
Sense
,
we
shall
know
it
so
far
as
is
necessary
to
fill
us
with
gratitude
to
our
Redeemer
:
Yea
we
shall
know
much
of
it
far
better
than
the
damned
Spirits
that
feel
it
.
For
we
shall
know
by
sweet
and
full
fruition
what
the
Joy
and
Blessedness
is
which
they
have
lost
;
when
they
have
no
such
kind
of
knowledge
of
it
.
All
this
knowledge
will
be
thus
advanced
to
my
glorified
Soul
beyond
what
I
can
here
conceive
in
Flesh
:
And
is
it
not
then
far
better
to
be
with
Christ
?
IV.
The
Constitutive
Reasons
from
the
state
of
my
will
.
§
1.
But
it
is
the
WILL
that
is
to
the
Soul
,
what
the
Heart
is
to
the
Body
:
As
it
is
the
prime
●eat
of
Morality
,
so
is
it
the
chief
seat
of
Felicity
.
My
greatest
Evil
〈◊〉
there
;
and
my
greatest
subjective
Good
will
be
there
.
Satan
did
most
against
it
,
and
God
will
do
most
for
it
.
And
will
it
not
be
better
with
Christ
than
here
?
1.
It
will
not
there
by
tyed
to
a
body
of
cross
interests
and
inclinations
,
which
is
now
the
greatest
snare
and
enemy
to
my
Soul
?
Which
is
still
drawing
my
love
,
and
care
,
and
fears
,
and
sorrows
,
to
and
for
it self
,
and
turning
them
from
my
highest
interest
.
How
great
a
deliverance
will
it
be
,
to
be
freed
from
the
temptations
,
and
the
inordinate
love
,
and
cares
,
and
fears
for
this
corruptible
Flesh
?
2.
My
will
shall
not
there
be
tempted
by
a
world
of
inferiour
good
,
which
is
the
bait
and
provision
for
the
Flesh
,
where
Meat
,
and
Sleep
,
and
Possessions
,
House
,
Lands
,
and
Friends
,
are
all
become
my
snares
and
danger
:
Gods
mercies
will
not
be
made
there
the
Tempters
instruments
:
I
shall
not
there
have
the
Flatteries
or
frowns
,
promises
or
threatnings
of
the
Tyrants
of
the
World
to
tempt
me
:
Bad
company
will
not
infect
me
,
nor
divert
me
:
The
errours
of
good
men
wi●l
not
seduce
me
;
nor
reputation
or
reverence
of
the
Wise
,
Learned
,
or
Religious
draw
me
to
imitate
them
in
any
sin
.
3.
I
shall
there
have
none
of
Satans
solicitations
,
to
pervert
my
will
:
He
will
not
have
that
advantage
by
my
Sense
and
Phantasie
,
nor
that
access
unto
me
as
now
he
hath
.
But
of
this
I
spake
before
.
§
2.
My
WILL
shall
there
be
better
than
here
,
I.
Negatively
,
because
,
1.
There
will
be
nothing
in
it
that
is
displeasing
to
God
:
No
sinful
inclination
,
habit
or
act
:
Nothing
to
strive
against
God's
Spirit
:
Nor
grudge
at
any
word
or
work
of
God
:
No
Principles
of
Enmity
or
Rebellion
left
.
2.
There
will
be
nothing
that
is
against
the
good
of
others
:
No
inclinations
to
injury
,
or
any
thing
that
is
against
my
Neighbours
or
the
common
good
.
3.
There
will
be
nothing
in
it
that
is
cross
to
itself
;
no
more
war
or
striving
in
me
;
not
a
Law
in
my
Mind
,
and
a
Law
in
my
Members
that
are
contrary
to
each
other
:
No
crossness
between
Sense
and
Reason
,
nor
between
the
sensitive
Appetite
and
the
rational
:
All
will
be
at
unity
and
peace
within
.
§
3.
II.
Positively
;
Christ
will
have
finished
his
cure
on
my
will
:
The
work
of
Sanctification
will
be
perfect
:
And
I.
My
will
shall
there
by
union
and
communion
be
made
conformable
to
the
will
of
Christ
,
and
so
unto
the
Fathers
will
.
This
must
needs
be
meant
(
whatever
more
)
in
the
Prayer
of
Christ
,
Joh.
17.
21
,
22.
Where
he
prayeth
[
that
they
may
be
One
as
thou
Father
art
in
me
,
and
I
in
thee
,
that
they
may
be
one
in
us
,
that
they
may
be
one
,
even
as
we
are
one
.
]
The
will
of
Christ
and
of
the
Father
will
be
my
will
,
that
is
,
I
shall
love
and
will
(
dispositively
and
actually
)
the
same
that
God
loveth
and
willeth
(
in
the
measure
of
a
Creature
,
infinitely
below
him
:
)
And
if
so
,
1.
How
can
the
will
of
Man
have
greater
honour
,
than
to
be
the
same
with
the
will
of
God
?
Assimilation
to
a
King
among
us
poor
Mortals
goeth
for
Honour
:
Assimilation
to
Angels
is
much
more
:
That
we
shall
be
like
or
equal
to
the
Angels
,
is
a
high
part
of
the
Blesseds
praise
:
But
how
much
more
is
it
,
to
be
thus
far
like
to
God!
Indeed
God's
Image
and
the
Divine
in
us
here
,
can
be
no
less
,
than
this
similitude
to
God's
will
in
the
degree
that
we
have
it
:
But
,
alas
,
that
degree
is
so
very
low
,
as
that
we
can
hardly
tell
whether
our
similitude
or
our
dissimilitude
be
the
more
;
I
mean
,
whether
our
wills
are
for
more
that
God
willeth
,
or
against
more
.
O
how
many
Thousand
wishes
and
desires
have
we
had
,
which
are
against
the
will
of
God!
But
there
we
shall
have
the
full
impression
of
God's
will
upon
our
wills
,
as
Face
answereth
Face
in
a
Glass
▪
or
as
the
Wax
answereth
the
Seal
:
As
the
Finger
on
the
outside
,
answereth
the
motion
of
the
Clock
within
,
so
in
all
things
which
belong
to
our
duty
and
perfection
,
we
shall
answer
the
will
of
God
.
As
the
Eccho
answereth
the
Voice
,
defectively
,
but
truly
,
without
contradiction
or
discord
,
so
will
our
wills
be
as
the
Eccho
of
God's
will
.
2.
And
then
I
am
sure
that
there
will
be
nothing
in
my
will
but
good
!
For
God
willeth
no
evil
.
3
And
this
will
be
virtually
all
obedience
!
For
all
sin
is
voluntary
,
and
all
Moral
good
is
primarily
in
the
will
.
4.
And
then
there
can
be
no
matter
of
disquiet
in
me
,
but
all
will
be
in
perfect
Peace
;
for
all
that
is
like
God
will
be
pleasing
both
to
God
and
me
:
No
troubling
crossness
will
remain
.
5.
And
how
easy
and
sweet
then
will
all
my
obedience
be
,
when
I
shall
perfectly
will
it
,
without
any
reluctancy
or
aversness
?
All
will
be
my
very
pleasure
,
that
I
do
.
§
4.
II.
And
seeing
my
will
shall
be
the
same
with
the
will
of
God
,
it
followeth
that
it
shall
never
be
frustrate
,
but
I
shall
have
all
whatsoever
I
would
have
,
and
shall
be
and
do
whatsoever
I
would
be
and
do
?
For
I
shall
desire
nothing
but
what
God
willeth
;
and
God's
will
shall
certainly
be
done
:
I
shall
have
as
much
Love
and
Joy
as
I
would
have
:
I
shall
be
as
happy
as
I
would
be
:
I
shall
desire
nothing
for
others
but
it
shall
be
done
:
Indeed
if
God's
will
were
there
unknown
to
me
,
I
might
ignorantly
go
against
it
,
as
I
do
here
:
But
there
before
I
will
or
desire
any
thing
,
I
shall
know
whether
it
be
God's
will
or
not
:
So
that
I
shall
never
wish
any
thing
,
which
shall
not
be
accomplished
:
An
I
as
it
is
God's
Perfection
to
have
his
will
alway
done
(
though
all
his
Laws
be
not
obeyed
,
)
so
my
Perfection
shall
consist
in
this
likeness
unto
God
,
that
my
will
shall
be
still
fulfilled
.
And
then
Christ's
promises
will
be
perfectly
performed
,
Whatsoever
ye
ask
the
Father
in
my
Name
he
will
give
it
you
,
Joh.
15.
16.
&
.
16.
2●●
.
&
.
14.
13
,
14.
&
15.
7.
Ye
shall
ask
what
you
will
,
and
it
shall
be
done
unto
you
:
While
their
will
was
the
same
with
the
will
of
Christ
:
But
he
saith
not
that
it
shall
all
be
given
us
here
:
we
ask
for
Perfection
,
and
we
shall
have
it
,
but
not
here
.
§
5.
III.
Yea
my
will
it self
shall
be
my
Fruition
:
For
it
shall
not
be
the
will
of
one
in
need
;
a
desire
of
what
I
want
;
for
I
shall
want
nothing
:
Therefore
it
is
said
that
we
shall
Thirst
no
more
:
But
it
will
be
a
Complacency
in
what
I
do
possess
:
And
in
this
also
my
perfection
will
be
the
Image
of
God's
perfection
:
Not
but
that
all
Creatures
still
Receive
from
God
,
and
in
that
sense
may
be
said
to
need
,
in
that
they
have
nothing
of
themselves
,
but
all
by
gift
and
communication
from
him
:
But
being
still
and
full
possessours
they
cannot
properly
be
said
to
want
▪
Complacency
in
that
which
we
possess
is
Love
and
Pleasure
in
one
act
:
And
indeed
Pleasure
and
Love
are
the
same
thing
:
To
Love
any
thing
is
to
have
that
thing
to
be
Pleasing
to
my
mind
.
Even
when
it
is
wanted
,
it
is
thought
on
a
pleasing
thing
,
and
therefore
desired
;
so
that
the
desiring
act
of
the
Will
is
but
a
second
act
occasioned
by
want
,
and
following
the
first
act
,
which
is
Complacency
or
simple
Love
.
I
desire
it
because
I
love
it
.
Rightly
therefore
is
the
Will
itself
called
LOVE
;
for
in
the
first
act
,
Love
,
Will
,
and
Rational
Appetite
are
all
words
of
the
same
signification
.
My
will
therefore
must
needs
be
perpetually
full
of
perfect
JOY
,
when
enjoying
Love
and
Pleasure
will
be
my
will
itself
:
Thus
shall
I
have
in
me
the
Spring
of
Living
Waters
;
and
the
Comforter
will
then
perfectly
do
his
work
;
when
my
constant
will
itself
shall
be
Comfort
:
well
therefore
is
Glory
said
to
be
the
●erfection
of
sanctifying
Grace
:
when
this
Grace
is
the
beginning
of
that
Love
and
Joy
which
Glory
is
the
Perfection
of
:
And
Perfection
is
the
Spirits
work
.
§
6.
IV.
And
it
will
be
much
of
my
felicity
that
my
Will
shall
be
confirmed
and
fixed
in
this
conformity
to
the
will
of
God
,
and
holy
LOVE
will
be
its
Nature
.
Now
both
understanding
and
will
are
so
lamentably
mutable
,
that
further
than
God
promiseth
to
uphold
us
,
we
know
not
one
day
,
what
we
shall
think
,
judge
or
Will
the
next
.
But
when
Love
is
as
a
fixed
Nature
in
us
,
we
shall
be
still
the
same
,
adhering
to
amiable
goodness
,
without
intermission
or
Cessation
:
It
will
be
as
easy
to
us
(
and
more
)
to
love
God
and
Holiness
,
as
it
is
to
the
Hungry
and
Thirsty
to
love
meat
and
drink
,
or
to
the
proud
to
love
praise
or
domination
;
yea
or
to
any
Man
to
love
his
life
.
And
we
shall
be
no
more
weary
of
Loving
,
than
the
Sun
is
of
shining
,
or
than
the
Hungry
is
of
Feasting
,
or
a
Friend
of
friendly
love
and
converse
:
Nay
the
Comparison
is
quite
too
low
;
for
all
Creatures
here
have
a
fading
vanity
which
wearieth
the
satiated
or
failing
Appetite
;
but
there
is
no
such
thing
in
Heaven
.
§
7.
II.
And
as
from
the
nature
of
that
act
,
so
much
more
from
the
nature
of
the
Object
,
my
love
will
appear
to
be
my
happiness
:
The
Objects
(
which
are
as
the
Matter
of
the
act
)
will
be
these
.
1.
GOD
himself
will
be
the
full
and
everlasting
Object
of
my
Love
.
And
he
that
could
but
understand
as
well
as
those
in
Heaven
do
,
what
this
word
signifieth
[
to
LOVE
GOD
and
be
BELOVED
of
him
]
would
say
that
there
needs
no
other
description
of
perfect
happiness
!
Perfect
joyful
Complacency
in
God
is
the
Heaven
which
I
desire
and
hope
for
.
This
is
my
Felicity
,
and
much
more
.
As
I
am
the
Agent
of
Love
to
God
,
and
the
Object
of
God's
Love
to
me
,
it
is
my
Felicity
:
As
God
is
the
ultimate
Object
of
my
Love
,
and
the
Agent
of
his
Love
to
me
(
that
is
,
of
the
effects
of
it
,
)
so
it
is
unspeakably
more
high
and
excellent
than
to
be
my
felicity
:
Love
is
the
closure
of
the
Wills
of
God
and
Man
:
And
as
it
is
God's
part
or
interest
(
efficiently
or
objectively
)
it
is
infinitely
more
excellent
,
than
as
it
is
my
part
and
interest
.
§
8.
In
GOD
there
is
all
that
Love
can
desire
for
its
full
everlasting
Feast
.
1.
He
is
Infinitely
good
in
himself
,
that
is
most
amiable
:
And
the
nature
of
Man's
will
is
to
love
Good
as
Good
:
Could
we
love
God
with
a
Love
that
is
adequate
to
the
Object
,
we
should
be
God
our selves
which
is
impossible
;
none
but
God
can
adequately
know
God
or
Love
him
:
In
God's
Love
to
Himself
,
both
the
Act
and
Object
are
Infinite
,
and
indeed
are
both
one
,
there
being
not
that
formally
which
we
know
by
the
name
of
Act
and
Object
;
but
[
Act
and
Object
]
are
our
analogical
inadequate
conceptions
of
that
Act
of
God
which
is
his
Essence
.
But
in
our
Love
to
God
,
the
Act
is
finite
and
infinitely
below
the
Object
:
Yea
,
the
Object
which
in
reality
〈◊〉
itself
infinite
,
yet
proximately
as
the
esse
Cognitum
is
the
Object
of
our
Love
,
is
finite
there
:
It
is
the
Conception
or
Idea
of
God
in
the
Intellect
,
which
is
the
proper
and
nearest
Object
of
the
Will
:
And
this
is
as
a
Face
in
a
Glass
,
a
shadow
;
even
the
finite
little
shaddow
of
an
infinite
Being
.
The
same
Infinite
good
is
a
felicity
to
diver●
Persons
in
divers
degrees
according
as
they
diversly
love
him
,
and
are
receptive
of
his
Love
.
§
9.
2.
God
who
is
infinitely
Good
in
himself
,
will
be
that
most
suitable
Good
to
me
,
and
meetest
for
the
dearest
embracements
of
my
will
.
For
,
1.
He
hath
All
in
himself
that
I
need
or
can
desire
:
There
is
no
Room
,
nothing
above
him
,
or
beyond
him
,
or
without
him
,
for
love
to
cleave
to
:
(
Though
Below
him
the
Creature
,
though
not
being
without
him
,
is
loved
without
him
,
by
the
deception
of
the
mind
.
)
§
10.
2.
He
is
willing
to
be
loved
by
me
:
He
disdaineth
not
my
Love
:
He
might
have
refused
to
be
embraced
by
such
affections
,
as
have
so
oft
and
sinfully
polluted
themselves
by
embracing
vanity
and
filth
:
As
Persons
of
state
and
stately
cleanliness
will
not
be
touched
by
filthy
hands
;
much
less
let
Dogs
or
dirty
Swine
leap
on
them
which
come
from
wallowing
in
the
mire
:
God
might
have
driven
me
away
from
the
happiness
of
loving
him
;
and
have
denyed
me
the
leave
for
so
high
a
work
:
But
he
commandeth
my
Love
,
and
maketh
it
my
greatest
duty
:
He
inviteth
and
intreateth
me
,
as
if
he
were
a
gainer
by
my
happiness
:
He
seeketh
to
me
to
seek
to
him
,
and
as
he
is
the
first
,
so
is
he
the
most
earnest
suiter
:
He
is
far
readier
to
receive
my
Love
,
than
I
am
to
give
it
him
.
All
the
compassionate
invitations
which
I
have
had
from
him
here
,
by
his
Word
and
Mercies
,
assure
me
that
he
will
there
receive
me
readily
;
he
that
so
valued
my
poor
cold
imperfect
love
to
him
on
Earth
,
will
not
reject
my
perfect
love
in
Heaven
:
He
that
made
it
the
great
work
of
his
Spirit
to
Effect
it
,
will
not
refuse
it
when
it
is
made
perfect
by
himself
.
§
11.
3.
And
he
is
near
to
me
,
and
not
a
distant
God
out
of
my
reach
,
and
so
unsuitable
to
my
Love
:
Blind
Unbelievers
may
dream
that
he
is
far
off
;
but
he
is
as
near
us
even
now
,
as
we
are
to
our selves
:
He
is
not
far
from
any
of
us
,
for
in
him
we
live
,
and
move
,
and
have
our
being
:
The
Light
of
the
Sun
is
not
so
nea●
my
Eyes
,
as
God
will
be
for
ever
to
my
Mind
.
When
he
would
sanctifie
us
to
love
him
,
he
bringeth
us
nigh
to
him
in
Christ
.
As
we
love
our selves
easily
as
being
,
as
they
say
,
the
nearest
to
our selves
:
So
we
shall
as
easily
love
God
as
our selves
,
when
we
see
●●at
he
is
as
near
us
as
we
are
to
our selves
,
as
well
as
that
he
is
infinitely
more
Amiable
in
himself
.
§
12.
4.
And
because
of
the
imparity
of
the
Creature
and
the
Creator
,
he
hath
provided
such
Means
to
demonstrate
to
us
his
nearness
,
as
are
necessary
to
the
exercise
of
our
Love
:
We
shall
see
his
G●o●y
and
taste
his
Love
in
our
glorified
Mediator
,
and
in
the
G●o●y
of
the
Church
and
World
:
God
will
condescend
to
shew
himself
to
us
according
to
our
Capacities
of
beholding
him
:
Here
we
see
him
in
his
Works
and
Word
,
and
there
we
shall
see
him
in
the
glory
of
all
his
perfect
Works
.
But
this
leadeth
me
to
the
second
Object
of
my
Love
.
§
13.
II.
Under
God
as
I
shall
see
,
so
I
shall
delightfully
Love
the
glorious
Perfection
of
the
Universe
;
even
the
Image
of
God
in
all
the
World
;
as
my
Love
will
be
my
delight
,
so
I
shall
love
best
that
which
is
best
,
and
most
delight
in
it
:
And
the
whole
is
better
than
any
part
:
And
there
is
a
peculiar
Beauty
and
Excellency
in
the
whole
World
,
as
perfect
,
compaginate
,
harmonious
,
which
is
not
to
be
found
in
any
part
,
no
not
in
Christ
himself
as
Man
,
nor
in
his
Church
.
The
marvellous
inclination
that
all
things
have
to
Union
,
even
the
Inanimates
,
might
persuade
me
,
if
I
felt
it
not
certainly
in
my self
,
that
it
is
most
credible
that
Man
also
shall
have
the
like
inclination
,
and
such
as
is
agreeable
to
the
nature
of
his
Faculties
:
And
therefore
our
love
and
delight
in
all
things
,
is
that
uniting
inclination
in
Man
.
§
14.
III.
And
I
shall
have
a
special
Love
to
the
Holy
Society
,
the
triumphant
Universal
Church
,
consisting
of
Christ
,
Angels
,
and
Saints
,
as
they
are
specially
amiable
,
in
the
Image
and
Glory
of
God
:
God
himself
loveth
them
more
than
his
inferiour
works
:
(
that
is
,
his
Essence
,
which
is
Love
,
and
hath
no
degrees
or
change
,
doth
send
forth
fuller
streams
of
good
upon
them
,
or
maketh
them
better
and
happier
than
the
rest
:
)
And
my
love
will
imitate
the
love
of
God
,
in
my
Capacity
.
And
if
Societies
on
Earth
,
more
holy
and
wise
than
others
,
though
imperfectly
,
are
very
amiable
,
what
then
will
the
heavenly
Society
be
?
Of
this
I
spake
before
(
of
knowing
them
.
)
§
15.
1.
Think
here
,
O
my
Soul
,
how
sweet
a
state
▪
unto
thee
it
will
be
to
Love
the
Lord
Jesus
thy
glor●fied
Head
with
perfect
love
!
When
the
glory
of
God
which
shineth
in
him
,
will
feast
thy
love
with
full
and
everlasting
pleasure
:
The
highest
created
Perfection
of
Power
,
Wisdom
,
and
Goodness
,
refulgent
in
him
,
will
not
give
leave
to
thy
Love
,
to
cease
,
or
intermit
,
or
abate
its
fervour
.
When
thou
shalt
see
in
the
glorified
Church
the
precious
fruits
of
Christ's
Redemption
,
Grace
,
and
Love
,
this
also
will
feed
thy
love
to
him
,
from
whom
this
heavenly
Glory
cometh
:
And
when
thou
shalt
feel
thy self
possest
of
perfect
happiness
,
by
his
Love
to
thee
,
will
not
this
also
do
its
part
?
Yea
the
remembrance
of
all
his
former
Love
;
what
he
did
for
thee
,
and
what
he
did
in
thee
here
on
Earth
,
how
he
called
thee
with
a
Holy
calling
,
how
he
washed
thee
in
his
Blood
from
all
thy
sins
,
how
he
kindled
in
thee
those
desires
which
tended
to
that
perfect
Glory
,
how
he
renewed
thy
Nature
,
how
he
instructed
,
and
guided
,
and
preserved
thee
from
thy
Childhood
,
and
how
many
and
how
great
sins
,
enemies
,
dangers
,
and
sufferings
he
saved
thee
from
,
all
this
will
constrain
thee
Everlastingly
to
love
him
:
Thus
,
(
though
he
give
the
Kingdom
to
the
Father
as
ceasing
his
Mediatory
,
healing
,
saving
work
of
acquisition
)
he
will
be
to
thee
the
Mediator
of
fruition
:
God
in
him
will
be
accessible
,
and
condescend
to
a
suitable
communion
with
us
,
Joh.
17.
24.
And
as
Christ
is
thy
Life
,
radically
and
efficiently
,
as
he
is
the
giver
of
Grace
and
the
Spirit
of
Love
,
so
he
will
be
Objectively
thy
Life
as
he
is
Lovely
,
and
it
will
be
formally
thy
Life
to
Love
him
,
and
God
in
him
for
ever
.
§
16.
2.
Think
also
,
O
my
Soul
,
how
delectable
it
will
be
to
Love
,
(
as
well
as
to
know
)
those
Angels
that
most
servently
love
the
Lord
!
They
will
be
lovely
to
thee
as
they
have
loved
thee
,
and
more
as
they
have
been
Lovers
and
Benefactors
to
the
Church
and
to
Mankind
;
but
far
more
as
they
are
so
many
refulgent
Stars
which
continually
move
,
and
shine
,
and
burn
in
purest
love
to
their
Creator
.
O
blessed
difference
between
that
amiable
Society
of
holy
Spirits
,
and
this
dark
,
mad
,
distracted
,
wicked
World
!
Here
Devils
tempt
me
within
,
and
Devils
incarnate
persecute
me
without
:
Blaspheming
of
God
,
reviling
godliness
,
deriding
the
Sacred
Scriptures
,
and
Sacred
exercises
,
malignant
slandering
of
the
Servants
of
God
,
hating
,
persecuting
,
silencing
and
saying
all
manner
of
evil
falsly
of
them
,
for
their
Righteousness
sake
,
while
such
Crimes
are
pretended
as
they
once
falsly
charged
on
Christ
himself
;
this
is
the
Conversation
of
those
that
I
have
long
dwelt
with
in
this
World
:
Atheism
,
Infidelity
,
Papal
Church
tyranny
,
bloody
Wars
,
destroying
the
Righteous
,
oppressing
the
Poor
,
Adultery
and
Fornication
,
Stigmatizing-Perjury
,
Ambition
,
Violence
,
Covetousness
,
deceit
,
sottish
Ignorance
,
wilfulness
in
Sin
,
hatred
of
Reproof
,
revengeful
Malice
;
these
and
such
like
are
the
fruits
of
the
Soil
where
I
have
long
sojourned
(
Though
through
the
Grace
of
Christ
among
the
faithful
there
have
been
better
fruits
:
)
And
is
not
the
Company
of
Holy
Angels
better
than
this
?
With
whom
God
is
all
;
who
are
even
made
up
of
shining
Wisdom
,
and
holy
Lov●
,
and
beneficent
activity
:
who
are
the
blessed
Cho●e
that
melodiously
sing
forth
the
high
Praises
of
their
Maker
:
Among
whom
God
dwelleth
as
in
his
presence
Chamber
or
his
Temple
,
and
in
whom
he
taketh
his
great
delight
:
With
these
I
shall
see
or
hear
no
evil
:
No
mixture
of
fools
or
wicked
Ones
do
pollute
or
trouble
their
Society
:
There
will
be
no
false
Doctrine
,
no
evil
Example
,
no
favouring
Wickedness
,
no
accusing
Goodness
,
no
hurtful
Violence
,
but
holy
,
powerful
,
operative
Love
,
will
be
all
and
do
all
,
as
their
very
Nature
,
Life
,
and
Work
.
And
is
it
not
better
be
a
Door-keeper
there
than
to
dwell
in
the
Pallaces
of
Wickedness
!
And
is
not
a
Day
with
them
better
than
a
Thousand
here
?
§
17.
3.
And
with
the
holy
Angels
I
shall
love
holy
Souls
that
are
made
like
unto
them
and
joined
with
them
in
the
same
Society
(
and
it
is
likely
with
them
Judge
,
that
is
,
Rule
the
World
.
)
All
their
infirmities
are
there
put
off
with
the
Flesh
;
they
also
are
Spirits
made
up
of
holy
Life
,
and
Light
,
and
Love
:
There
is
none
of
their
former
ignorance
,
errour
,
imprudence
,
selfishness
,
contentiousness
,
impatience
,
or
any
other
troubling
hurtful
thing
.
When
I
think
with
what
fervent
love
to
God
,
to
Jesus
Christ
,
and
to
one
another
,
they
will
be
perfectly
united
there
,
alas
,
how
sad
and
how
shameful
is
it
,
that
they
should
here
be
prone
to
disaffections
and
divisions
,
and
hardly
agree
to
call
each
other
the
Servants
of
God
,
or
to
worship
God
in
the
same
Assembli●●
▪
But
the
remnants
of
dividing
Principles
(
viz.
Pride
,
Errour
and
Uncharitableness
)
will
be
all
left
behind
.
Society
with
imperfect
Saints
is
sweet
:
The
imperfect
Image
of
God
upon
them
is
amiable
:
But
their
frailties
here
are
so
vexatious
,
that
it
is
hard
to
live
with
some
of
them
in
Peace
.
But
perfect
Love
will
make
them
one
,
and
O
how
delightful
will
that
communion
of
Saints
be
.
I
can
never
forget
how
sweet
God
hath
made
the
course
of
my
Pilgrimage
,
by
the
fragrancy
and
usefulness
of
his
Servants
graces
:
How
sweet
have
my
bosom
Friends
been
,
(
though
mutable
?
)
How
sweet
hath
the
Neighbourhood
of
the
godly
been
?
How
sweet
have
the
holy
Assemblies
?
And
how
many
hours
of
comfort
have
I
there
had
?
How
profitable
have
their
Writings
,
their
Conference
,
and
their
Prayers
been
?
What
then
will
it
be
to
live
in
the
union
of
perfect
Love
with
perfect
Saints
in
Heaven
for
ever
,
and
with
them
concordantly
to
love
the
God
of
Love
?
§
18.
III.
And
as
the
Act
and
the
Object
of
LOVE
will
constitute
my
felicity
,
so
will
my
Reception
from
the
Love
of
God
,
and
his
Creatures
be
sweeter
to
me
than
my
own
activity
can
be
:
For
it
is
Mutual
Love
that
makes
it
up
.
I
shall
not
be
the
Fountain
of
my
own
delights
;
nor
can
I
act
till
I
am
acted
,
nor
offer
any
thing
to
God
,
but
what
I
have
first
received
from
him
.
And
Receive
I
shall
abundantly
and
continually
,
and
from
thence
shall
overflow
to
God
,
and
Receiving
and
Returning
(
are
now
and
)
will
be
,
the
circular
endless
motion
,
and
our
true
perpetual
Life
and
Happiness
.
§
19.
I.
All
my
Receivings
shall
be
from
God
.
His
LOVE
is
not
a
meer
Immanent
Will
,
nor
a
Wish
which
toucheth
not
the
Object
:
But
it
is
what
Heat
is
in
or
from
the
Sun
or
Fire
:
It
is
an
efflux
of
Goodness
:
It
is
the
most
powerful
,
sweet
,
communicating
Principle
or
Work
.
All
Love
is
communicative
;
but
none
in
comparison
of
Gods
:
As
there
is
none
primitive
and
simply
good
but
God
.
How
much
doth
Love
in
the
affairs
of
men
?
All
that
is
pleasant
in
the
World
is
it
,
or
its
effects
.
Were
it
not
for
sensual
Love
there
would
be
no
Generation
of
Man
or
Bruits
:
God
hath
made
it
a
generating
Principle
:
Hatred
causeth
not
congress
,
but
fighting
with
or
flying
from
one
another
:
Were
it
not
for
Natural
Love
,
Mothers
would
never
endure
the
pain
,
and
trouble
,
and
care
,
which
is
necessary
to
humane
Birth
and
Education
:
Were
it
not
for
Love
,
Parents
would
never
labour
all
their
lives
to
leave
their
Children
well
instructed
and
well
provided
for
when
they
are
gone
.
My
Food
would
not
please
me
,
did
I
not
love
it
,
and
I
should
neglect
it
to
the
neglect
of
my
life
:
Did
I
not
love
my
Books
and
Learning
itself
,
I
should
never
have
bestowed
so
much
of
Threescore
Years
in
poring
on
them
,
and
searching
for
Knowledge
as
I
have
done
:
Did
I
not
love
my
House
,
my
Conveniences
and
necessaries
I
should
neglect
them
;
and
they
would
be
to
me
of
small
use
:
Did
I
not
love
my
Friends
,
I
should
be
less
profitable
to
them
and
they
to
me
:
Did
not
I
love
my
Life
,
I
should
neglect
it
,
and
never
have
endured
the
labour
and
cost
about
it
as
I
have
done
!
If
a
Man
love
not
his
Courtrey
,
Posterity
and
the
common
good
,
he
will
be
as
a
burdensom
Drone
in
the
Hive
,
or
as
pernicious
Vermine
.
What
is
done
in
the
World
that
is
good
,
but
by
LOVE
?
And
if
created
Love
be
so
necessary
,
so
active
,
so
communicative
,
how
much
more
will
the
infinite
Love
of
the
Creator
be
?
His
Love
is
now
the
Life
of
the
World
:
His
Love
is
the
Life
of
Nature
in
the
Living
,
the
life
of
Holiness
in
Saints
;
and
the
life
of
glory
in
the
Blessed
.
In
this
infinite
Love
it
is
that
I
and
all
the
Saints
shall
dwell
for
ever
more
.
And
if
I
dwell
in
LOVE
,
and
LOVE
in
me
,
surely
I
shall
have
its
sweet
and
plenteous
communication
;
and
shall
ever
drink
of
the
Rivers
of
Pleasure
.
It
is
pleasant
to
Nature
to
be
Beloved
of
others
:
Especially
of
the
great
,
and
wise
,
and
good
:
much
more
to
have
all
the
communications
of
Love
,
in
converse
and
gifts
,
in
plenty
and
continuance
,
which
may
be
still
expressing
it
to
our
greatest
benefit
!
Had
I
a
Friend
now
that
did
for
me
but
the
hundredth
part
of
what
God
doth
,
how
dearly
should
I
love
him
?
Think
then
,
think
believingly
,
seriously
,
constantly
,
O
my
Soul
,
what
a
life
thou
shalt
live
for
ever
in
the
Presence
,
the
Face
,
the
Bosom
of
infinite
Eternal
Love
?
He
now
shineth
on
me
by
the
Sun
,
and
on
my
Soul
,
by
the
Sun
of
Righteousness
but
it
is
as
through
a
Lanthorn
,
or
the
crevises
of
my
darksom
Habitation
:
But
then
he
will
shine
on
me
,
and
in
me
,
openly
and
with
the
fullest
streams
and
beams
of
Love
.
§
20.
God
is
the
same
God
in
Heaven
and
Earth
,
but
I
shall
not
be
the
same
Man
;
Here
I
receive
comparatively
little
,
but
live
in
darkness
,
doubtful
and
frequent
sorrows
;
because
my
Receptivity
is
less
:
The
windows
of
my
Soul
are
not
open
to
his
light
:
Sin
hath
raised
clouds
,
and
consequently
storms
against
my
comforts
:
The
enterances
to
my
Soul
by
the
streights
of
Flesh
and
Sense
are
narrow
;
and
they
are
made
narrower
by
sin
than
they
were
by
Nature
,
Alas
how
oft
would
Love
have
spoken
comfortably
to
me
,
and
I
was
not
at
home
,
to
be
spoken
with
,
but
was
abroad
among
a
world
of
Vanities
;
or
was
not
at
leisure
;
or
was
asleep
and
not
willing
to
be
awaked
!
How
oft
would
LOVE
have
come
in
and
dwelt
with
me
,
and
I
have
unkindly
shut
my
doors
against
him
!
How
oft
would
he
have
been
with
me
in
secret
where
he
freely
would
embrace
me
,
but
I
had
some
pleasing
company
or
business
which
I
was
loth
to
leave
!
How
oft
would
he
have
feasted
me
,
and
had
made
all
ready
,
but
I
was
taken
up
and
could
not
come
;
●ay
,
when
his
Table
hath
been
spred
before
me
,
Christ
,
Grace
and
Glory
have
been
offered
to
me
,
my
Appetite
hath
been
gone
or
dull
,
and
all
hath
been
almost
neglected
by
me
,
and
hath
scarce
seemed
pleasant
enough
to
be
accepted
,
or
to
call
off
my
mind
from
luscious
Poyson
!
How
oft
would
he
have
shined
upon
me
,
and
I
have
shut
my
windows
or
mine
eyes
:
He
was
jealous
indeed
,
and
liked
not
a
Partner
:
He
would
have
been
All
to
me
,
if
I
would
have
been
All
for
him
:
But
I
divided
my
Heart
,
my
Thoughts
,
my
Love
,
my
Desires
,
and
my
Kindnesses
;
and
alas
,
how
much
did
go
besides
him
?
yea
,
against
him
to
his
Enemies
,
even
when
I
knew
that
all
was
lost
,
and
worse
than
lost
,
which
was
not
his
?
What
wonder
then
if
so
foolish
and
unkind
a
sinner
,
had
little
pleasure
in
his
Love
;
and
if
so
great
ingratitude
and
neglect
of
Soveraign
goodness
,
were
punished
with
such
strangeness
,
and
fears
,
and
faintings
,
as
I
have
long
with
groans
lamented
?
Recipitur
ad
modum
recipientis
.
But
in
Heaven
I
shall
have
none
of
these
obstructions
:
All
old
unkindness
and
ingratitude
will
be
forgiven
:
The
great
reconciler
in
whom
I
am
beloved
,
will
then
have
perfected
his
work
:
I
shall
then
be
wholly
separated
from
the
vanity
which
here
deceived
me
!
My
open
Soul
will
be
prepared
to
receive
the
heavenly
influx
:
With
open
Face
I
shall
behold
the
open
Face
of
glorifying
Love
;
I
shall
joyfully
attend
his
Voice
;
and
delightfully
relish
the
Celestial
Provisions
!
No
disease
will
corrupt
my
Appetite
:
No
sluggishness
will
make
me
guilty
again
of
my
old
neglects
:
The
Love
of
the
Father
,
by
the
Grace
of
the
Son
,
and
the
Communion
of
the
Holy
Spirit
,
will
have
got
the
victory
over
all
my
deadness
folly
,
and
disaffection
,
and
my
God-displeasing
and
self-undo●ng
averseness
and
enmity
will
be
gone
for
ever
!
The
perfect
LOVE
which
God
do●h
first
effect
in
me
,
will
be
my
everlasting
Receptivity
of
the
fullest
Love
of
God
:
Benevolent
love
will
make
me
good
,
that
is
,
a
Holy
lover
of
God
;
and
then
pleased
love
will
make
me
his
delight
,
and
benevolence
will
still
maintain
me
in
my
capacity
.
Study
this
heavenly
work
of
Love
,
O
my
Soul
;
these
are
not
dead
or
barren
studies
:
These
are
not
sad
,
unpleasant
studies
:
It
is
only
love
that
can
relish
love
,
and
understand
it
:
The
will
here
hath
its
gust
,
so
like
to
an
understanding
,
as
maketh
some
Philosophers
say
that
voluntas
percipit
,
is
a
proper
Phrase
:
What
can
poor
carnal
Worldlings
know
of
glorious
Love
,
who
study
it
without
Love
?
What
sounding
Brass
and
tinkling
Cymbals
,
a
lifeless
Voice
,
are
they
that
preach
of
God
,
and
Christ
and
heavenly
Glory
without
Love
?
But
gazing
upon
the
face
of
Love
in
Christ
,
and
tasting
of
its
gifts
,
and
looking
up
to
its
glorious
reign
,
is
the
way
to
kindle
the
Sacred
Fire
in
thee
.
Look
upwards
if
thou
wouldst
see
the
Light
that
must
lead
thee
upwards
!
It
is
not
for
nothing
that
Christ
hath
taught
us
to
begin
our
Prayers
with
[
Our
Father
which
art
in
Heaven
:
]
It
is
Fatherly
Love
that
must
win
our
Hearts
,
and
that
must
comfort
them
:
And
it
is
[
in
Heaven
]
where
this
is
gloriously
manifested
:
As
I
said
before
,
as
the
Soul
is
in
all
the
Body
,
but
yet
understandeth
not
in
the
Hand
as
it
doth
in
the
Head
,
nor
rejoiceth
not
in
the
Foot
as
it
doth
in
the
Heart
;
so
God
that
is
every
where
,
doth
not
every
where
glorifie
his
Love
,
as
he
doth
it
in
Heaven
:
Thither
therefore
the
Mind
and
Eye
are
even
by
Nature
taught
to
look
up
as
to
God
,
as
we
look
a
Man
in
the
Face
when
we
speak
to
him
,
rather
than
to
his
Feet
,
though
his
Soul
be
also
there
.
My
sinful
Heart
hath
needed
sorrow
!
My
careless
,
rash
,
presumptuous
Soul
hath
needed
fears
;
and
I
have
had
some
part
of
these
:
Mercy
saw
it
good
for
me
,
as
necessary
to
prevent
my
more
dangerous
deceits
and
lapses
!
And
O
that
in
the
hour
of
sensual
temptations
,
I
had
feared
more
,
and
departed
from
evil
.
But
it
is
HOLY
LOVE
that
must
be
my
life
!
Or
else
I
am
dead
notwithstanding
fear
.
O
come
then
and
study
the
life
of
Love
:
It
is
more
of
a
Holy
Nature
than
of
Art
;
but
yet
study
must
do
much
to
prepare
thee
to
receive
it
.
This
is
the
great
use
of
a
heavenly
Conversation
!
It
is
the
contemplation
,
belief
and
hope
of
the
glorious
state
of
Love
hereafter
,
that
must
make
us
like
it
,
and
kindle
it
in
us
here
:
The
burning
Glass
must
be
turned
directly
to
the
Sun
,
if
you
will
have
it
set
any
thing
on
fire
.
There
is
a
carnal
or
common
love
to
God
,
which
is
kindled
in
men
by
carnal
pleasures
:
But
a
Holy
love
like
that
in
Heaven
must
be
studiously
fetcht
from
Heaven
,
and
kindled
by
the
fore
sight
of
what
is
there
,
&
what
we
shall
be
there
for
ever
:
Faith
must
ascend
,
and
look
within
the
vail
;
thou
must
not
live
as
a
stranger
to
thy
home
,
to
thy
God
,
and
Saviour
,
and
thy
hopes
:
The
fire
that
must
warm
thee
is
in
Heaven
,
and
thou
must
come
near
it
,
or
open
thy self
to
its
influence
,
if
thou
wilt
feel
its
powerful
efficacy
.
It
is
night
and
winter
with
carnal
minds
,
when
it
is
day
and
summer
with
those
that
set
their
Faces
Heavenward
.
§
21.
II.
But
though
all
my
Receivings
will
be
from
God
,
they
will
not
be
from
him
alone
:
We
must
live
in
perfect
Union
also
with
one
another
,
and
with
all
the
heavenly
Society
;
and
therefore
as
we
must
love
them
all
,
so
shall
we
be
beloved
by
them
all
:
And
this
will
be
a
subordinate
part
of
our
blessedness
:
God
there
will
make
use
of
second
causes
,
even
in
communicating
his
Love
and
Glory
.
§
22.
1.
The
Lord
Jesus
Christ
will
not
only
be
the
Object
of
our
delightful
love
,
but
will
also
love
us
with
an
effectual
operative
love
for
ever
:
His
love
will
be
as
the
Vital
Heat
and
Motion
of
the
Heart
to
all
the
Members
;
the
Root
of
our
Life
and
Joy
.
The
Love
of
our
Redeemer
will
flow
out
into
us
all
as
the
Vital
Spirits
,
and
his
Face
of
Glory
will
be
the
Sun
of
the
heavenly
Jerusalem
,
and
will
shine
upon
us
,
and
shew
us
God
:
And
in
his
light
we
shall
have
light
.
Did
his
tears
for
a
dead
Lazarus
make
men
say
,
Behold
how
he
loved
him
!
O
then
what
will
the
reviving
Beams
of
heavenly
life
,
make
us
say
of
that
love
,
which
filleth
us
with
the
pleasures
of
his
presence
,
and
turneth
our
Souls
into
JOY
it self
!
He
comforteth
us
now
by
the
teaching
of
his
Word
;
but
surely
the
fruition
of
Salvation
will
be
more
gladding
then
the
tidings
of
it
!
When
he
that
told
us
of
Glory
in
his
Gospel
shall
give
it
us
,
we
shall
not
only
believe
but
feel
that
he
loveth
us
.
§
23.
Believe
,
O
my
Soul
,
thy
Saviours
Love
that
thou
maist
foretast
it
and
be
fit
to
feel
it
.
We
were
uncapable
in
sinful
Flesh
of
seeing
him
otherwise
than
as
cloathed
with
Flesh
;
and
his
consolations
were
administred
by
a
word
of
Promise
suitable
to
his
appearance
:
But
when
he
withdrew
his
bodily
presence
,
the
Comforter
was
sent
with
a
fuller
Consolation
:
But
all
that
was
but
the
earnest
and
the
first
fruits
of
what
he
will
be
to
us
for
ever
:
Be
not
seldom
,
not
unbelieving
,
nor
slight
in
the
thoughts
of
thy
Saviours
love
;
for
it
is
he
that
is
the
way
to
the
Infinite
love
:
Let
thy
believing
be
so
much
of
thy
daily
work
,
that
thou
maist
say
,
that
he
dwelleth
in
thy
Heart
by
Faith
,
Eph.
3.
17.
and
that
while
thou
livest
here
it
is
Christ
that
liveth
in
thee
;
and
that
thy
life
in
the
Flesh
is
not
a
fleshly
life
,
but
by
the
Faith
of
the
Son
of
God
that
hath
loved
thee
and
given
himself
for
thee
,
Gal.
2.
20.
And
that
though
thou
see
him
not
,
yet
believing
thou
lovest
him
also
with
unspeakable
Joy
,
as
believing
the
unspeakable
,
perfect
Joy
which
his
Love-will
communicate
to
thee
for
ever
.
Look
upon
the
Sun
and
think
thus
with
thy self
,
[
How
wonderful
is
the
Emanation
of
this
Sun
:
Its
motion
,
light
,
and
heat
communicated
to
so
many
Millions
of
C●eatures
all
over
the
Earth
,
and
in
the
Seas
:
What
if
all
these
beams
of
light
and
heat
,
were
proportionable
beams
of
perfect
Knowledge
,
Love
,
and
Joy
?
and
that
all
Creatures
that
are
under
the
Sun
had
from
its
influx
as
much
Wisdom
,
Love
,
and
Joy
,
as
they
have
Light
,
Heat
,
and
Motion
:
Motion
,
Light
,
and
Heat
,
upon
this
World
.
Now
therefore
begin
and
live
upon
him
:
live
upon
the
influence
of
his
Grace
,
his
Teaching
,
Love-kindling
,
and
Quickning
Grace
,
that
thou
maist
have
his
Name
and
Mark
,
and
he
may
find
in
thee
something
of
himself
or
of
his
own
,
when
thou
comest
to
his
Righteous
ryal
.
His
Grace
is
not
in
my
power
,
not
at
my
command
:
It
is
not
meet
it
should
be
so
:
But
he
hath
not
bid
me
seek
and
beg
in
vain
:
If
he
had
never
told
me
that
he
will
give
it
me
,
it
is
equal
to
a
promise
if
he
do
but
bid
me
seek
and
ask
:
But
I
have
more
!
He
teacheth
me
to
pray
:
He
maketh
my
Prayers
:
He
writeth
me
out
a
Prayer
Book
on
my
Heart
:
He
giveth
me
desires
,
and
he
loveth
to
be
importuned
by
them
!
His
Spirit
is
first
a
Spirit
of
supplication
,
and
after
of
Consolation
,
and
in
both
a
Spirit
of
Adoption
:
so
far
is
he
from
being
loth
to
be
troubled
with
my
importunity
,
that
he
seeketh
to
me
to
seek
his
grace
,
and
is
displeased
with
me
that
I
will
ask
and
have
no
more
!
All
this
is
true
!
But
how
then
cometh
my
Soul
to
be
yet
so
low
,
so
dark
,
so
fond
of
this
wretched
Flesh
and
World
,
and
so
backward
to
go
home
,
and
dwell
with
Christ
?
Alas
a
taste
of
Heaven
on
Earth
is
a
Mercy
too
pretious
to
be
cast
away
,
upon
such
as
have
long
grieved
and
quencht
the
Spirit
,
and
are
not
by
diligent
and
patient
seeking
prepared
to
receive
it
:
He
that
proclaimeth
a
general
Peace
,
will
give
Peace
only
to
the
Sons
of
Peace
:
If
after
such
unkind
neglects
,
such
wilful
sins
as
I
have
been
guilty
of
,
I
should
expect
to
be
suddenly
in
my
Saviours
Arm●
▪
and
to
be
feasted
presently
with
the
first
Fruits
of
Heaven
,
I
should
look
that
the
Most
Holy
should
too
little
manifest
his
hatred
of
my
sin
.
My
Conscience
remembreth
the
follies
of
my
Youth
,
and
many
a
later
odious
sin
;
and
telleth
me
that
if
Heaven
were
quite
hid
from
my
sight
,
and
I
should
never
have
a
glimpse
of
the
Face
of
glorious
eternal
Love
,
it
were
but
just
:
I
look
upward
from
Day
to
Day
;
I
groan
to
see
his
pleased
Face
,
and
better
to
know
my
God
and
my
home
!
I
cry
to
him
daily
[
My
God
,
this
little
is
better
than
all
the
pleasures
of
sin
:
My
Hopes
are
better
than
all
the
Possessions
of
this
World
:
Thy
gracious
looks
have
oft
revived
me
,
and
thy
mercies
have
been
unmeasurable
to
my
Soul
and
Body
:
But
O
how
far
short
am
I
of
what
even
Fourty
Years
ago
I
hoped
sooner
to
have
attained
?
Where
is
the
Peace
that
passeth
Understanding
that
should
keep
my
Heart
and
Mind
in
Christ
!
O
where
is
the
seeing
,
the
longing
,
the
rejoicing
and
triumphing
Faith
?
Where
is
that
pleasant
familiarity
above
,
that
should
make
a
Thought
of
Christ
and
Heaven
to
be
sweeter
to
me
than
the
Thoughts
of
Friends
,
or
Health
,
or
all
the
Prosperity
and
Pleasure
of
this
World
?
Do
those
that
dwell
in
God
,
and
God
in
them
,
and
have
their
Hearts
and
Conversations
in
Heaven
,
attain
to
no
more
clear
and
satisfying
perceptions
of
that
blessed
state
,
than
I
have
yet
attained
!
Is
there
no
more
acquaintance
above
to
be
here
expected
?
No
livelier
sense
of
future
joyes
!
No
sweeter
foretast
?
Nor
fuller
silencing
of
doubts
and
fears
?
I
am
not
so
loth
to
go
to
a
Friend
,
nor
to
the
Bed
where
I
oft
spend
the
Night
in
restless
pains
and
rolling
,
as
I
have
too
often
been
to
come
to
thee
!
Alas
,
how
many
of
thy
Servants
are
less
afraid
to
go
to
a
Prison
than
to
their
God!
and
had
rather
be
banished
to
a
Land
of
Strangers
,
than
sent
to
Heaven
!
Lord
,
must
I
that
am
called
Thy
Child
,
and
an
Heir
of
Heaven
,
and
a
Co-heir
with
Christ
,
have
no
more
acquaintance
with
my
glorified
Lord
,
and
no
more
love
to
Thee
that
art
my
portion
,
before
I
go
hence
,
and
come
before
thee
!
Shall
I
have
no
more
of
the
heavenly
Life
,
and
Light
,
and
Love
?
Alas
,
I
have
scarce
enough
in
my
Meditations
,
to
denominate
them
truly
heavenly
Meditations
:
I
have
scarce
enough
in
a
Prayer
to
make
it
indeed
a
heavenly
Prayer
:
or
in
a
Sermon
to
make
it
a
heavenly
Sermon
:
And
shall
I
have
no
more
when
I
come
to
die
!
Must
I
go
hence
so
like
a
stranger
to
my
home
!
Wilt
thou
take
Strang●●●
into
Heaven
,
&
know
them
as
thine
that
do
no
better
know
thee
here
?
O
my
God
,
vouchsafe
a
Sinner
yet
more
of
his
Spirit
,
that
came
down
on
Earth
to
call
up
earthly
minds
to
God
:
and
to
open
Heaven
to
all
Believers
!
O
what
do
I
beg
for
so
frequently
,
so
earnestly
,
for
the
sake
of
my
Redeemer
,
as
the
Spirit
of
Life
and
Consolation
,
which
may
shew
me
the
pleased
Face
of
God
,
and
unite
all
my
affections
to
my
glorified
Head
,
and
draw
up
this
dark
and
drowsie
Soul
to
love
and
long
to
be
with
thee
.
]
But
alas
,
though
these
are
my
daily
groans
,
how
little
yet
do
I
ascend
!
I
dare
not
blame
the
God
of
Love
!
He
is
full
and
willing
!
I
dare
not
blame
my
blessed
Saviour
!
He
hath
shewed
that
he
is
not
backward
to
do
good
!
I
dare
not
accuse
the
holy
Spirit
!
It
is
his
work
to
sanctifie
and
comfort
Souls
!
If
I
knew
no
reason
of
this
my
low
and
dark
Estate
,
I
must
needs
conclude
that
it
is
somewhat
in
my self
!
But
,
alas
,
my
Conscience
wants
not
matter
,
to
satisfie
me
of
the
cause
!
Sinful
resistance
of
the
Spirit
,
and
unthankful
neglects
of
Grace
and
Glory
,
are
undoubtedly
the
cause
.
But
are
they
not
a
cause
that
Mercy
can
forgive
?
That
grace
can
overcome
:
and
may
I
not
yet
hope
for
such
a
Victory
before
I
die
.
Lord
,
I
will
lie
at
thy
doors
and
groan
!
I
will
pour
out
my
moans
before
thee
!
I
will
beg
,
and
whatever
thou
wilt
do
with
me
!
Thou
describest
the
kindness
of
the
Dogs
to
a
Lazarus
that
lay
at
a
rich
Man's
Doors
in
Sores
?
Thou
commendest
the
neighbourly
pitty
of
a
Samaritan
,
that
took
care
of
a
wounded
Man
!
Thou
condemnest
those
that
will
not
shew
mercy
to
the
poor
and
needy
!
Thou
biddest
us
,
Be
merciful
as
our
heavenly
Father
is
merciful
:
If
we
see
our
Brother
have
need
and
shut
up
the
Bowels
of
our
compassion
from
him
,
it
is
because
thy
love
dwelleth
not
in
us
:
And
shall
I
wait
then
at
thy
Doors
in
vain
and
go
empty
away
from
such
a
God
;
when
I
beg
but
for
that
which
thou
hast
commanded
me
to
ask
,
and
without
which
I
cannot
serve
thee
or
come
to
thee
,
live
or
die
in
a
habit
beseeming
a
Member
of
Christ
,
a
Child
of
God
,
and
an
H●ir
of
Heaven
?
O
give
me
the
wedding
Garment
without
which
I
shall
but
dishonour
thy
bounteous
Feast
:
Let
me
wear
a
Livery
which
becometh
thy
Family
,
even
a
Child
of
God!
How
oft
hast
thou
commanded
〈◊〉
to
Rejoice
?
Yea
,
to
rejoice
with
exceeding
and
unspeakable
joy
:
And
how
fain
would
I
in
this
obey
thee
?
O
that
I
had
more
faithfully
obeyed
thee
in
other
preparatory
duties
,
in
ruling
my
Senses
,
my
Phantasie
,
my
Tongue
,
and
in
diligent
using
all
thy
Talents
?
Then
I
might
more
easily
have
obeyed
thee
in
this
!
Thou
knowest
,
Lord
,
that
Love
and
Joy
are
duties
that
must
have
more
than
a
Command
:
O
bid
me
do
them
with
an
effecting
word
.
How
can
I
Rejoice
in
Death
and
Darkness
:
When
the
Bridegroom
is
absent
I
must
fast
and
mourn
▪
While
I
look
towards
Heaven
but
through
the
crevises
of
this
dungeon
Flesh
,
my
Love
and
Joy
will
be
but
answerable
to
my
Light
:
How
long
is
it
since
I
hoped
that
I
had
been
translated
from
the
Kingdom
of
Darkness
,
and
delivered
from
the
power
of
the
Prince
of
Darkness
,
and
brought
into
that
Light
which
is
the
entrance
of
the
Inheritance
of
Saints
:
And
yet
alas
,
Darkness
,
Darkness
is
still
my
misery
!
There
is
Light
round
about
me
,
in
thy
word
and
works
,
but
darkness
is
within
me
.
And
if
my
Eye
be
dark
,
the
Sun
will
be
no
Sun
to
me
.
Alas
my
Lord
,
it
is
no●
all
the
Learning
in
the
World
,
no
not
of
Theology
that
consisteth
in
the
knowledge
of
Words
and
Methods
,
which
I
can
take
for
the
satisfactory
heavenly
Light
!
To
know
what
thou
hast
written
in
the
Sacred
Book
,
is
nor
enough
to
make
me
know
my
glorified
Saviour
,
my
Father
,
and
my
home
.
It
must
be
a
Light
from
Heaven
,
that
must
shew
me
Heaven
;
and
a
Light
accompanied
with
Vital
heat
,
that
must
turn
to
Love
and
Joy
within
me
:
O
Let
me
not
have
only
dreaming
knowledge
,
of
Words
and
Signs
,
but
quickning
Light
,
to
shew
the
Things
which
these
words
do
signifie
,
to
my
M●nd
,
and
Heart
!
Surely
the
Faith
By
which
we
must
live
,
must
be
a
l●ving
Faith
!
And
must
reach
further
than
to
Words
,
how
true
soever
.
Can
Faith
live
in
the
Dark
?
What
is
it
but
an
effect
of
thine
Illumination
!
What
is
my
Unbelief
but
the
Darkness
of
my
Soul
!
Lord
Iesus
scatter
all
these
mists
:
Make
thy
way
O
thou
Son
of
Righteousness
into
this
benighred
mind
!
O
send
thine
Advocate
to
silence
every
temptation
that
is
against
thy
truth
and
thee
,
and
thine
Agent
to
prosecute
thy
cause
against
thine
Enemies
and
mine
,
and
to
be
the
resident
Witness
of
thy
Verity
,
and
my
Sonship
,
and
Salvation
.
Hearing
of
thee
is
not
satisfactory
to
me
!
It
must
be
the
Presence
and
Operation
of
thy
Light
and
Love
,
shed
abroad
by
thy
Spirit
on
my
Heart
,
that
must
quiet
and
content
my
Soul
!
I
confess
with
shame
that
I
have
sinned
against
Heaven
and
before
thee
,
and
am
unworthy
to
have
any
glimpse
or
taste
of
Heaven
!
But
so
did
many
that
are
now
entertained
and
feasted
by
thy
Love
in
Glory
!
My
Lord
,
I
know
that
Heaven
is
not
far
from
me
!
It
is
not
(
I
believe
)
one
Days
or
Hours
journey
to
a
separated
Soul
!
How
quick
is
the
communion
of
my
Eyes
with
the
Sun
,
that
seems
far
off
!
And
couldst
thou
not
shew
it
me
in
a
moment
?
Is
not
Faith
a
seeing
Grace
?
It
can
see
the
invisible
God
,
and
the
unseen
World
,
the
new
Jerusalem
,
the
innumerable
Angels
,
and
the
Spirits
of
the
perfected
Just
,
if
it
be
animated
by
thine
influx
!
Without
which
it
can
do
nothing
,
and
is
nothing
!
Thou
that
oft
healedst
the
Blind
here
in
the
Flesh
,
didst
tell
us
that
it
is
much
more
thy
work
to
illuminate
Souls
!
It
is
but
forgiving
all
my
sins
,
and
removing
this
film
that
sin
hath
gathered
,
and
my
illuminated
Soul
will
see
thy
Glory
:
I
know
that
the
vail
of
Flesh
must
be
also
rent
before
I
shall
see
thee
with
open
Face
,
and
know
my
fellow
Citizens
above
as
I
am
known
!
It
is
not
Heaven
on
Earth
that
I
am
begging
for
,
But
that
I
may
see
it
from
Mount
Nebo
,
and
have
the
bunch
of
Grapes
;
the
Pledge
,
and
the
first
Fruits
;
that
Faith
and
Hope
which
may
kindle
Love
and
Desire
,
and
make
me
run
my
Race
in
Patience
,
and
live
and
die
in
the
Joy
which
beseemeth
an
Heir
of
Heaven
!
But
if
my
part
on
Earth
must
be
no
greater
than
yet
it
is
,
let
it
make
me
the
wearier
of
this
Dungeon
,
and
groan
more
fervently
to
be
with
thee
,
and
long
for
the
day
when
all
my
longing
shall
be
satisfied
,
and
my
Soul
be
filled
with
thy
light
and
love
.
§
24.
And
doubtless
as
I
shall
love
the
Angels
and
Saints
in
Heaven
,
so
I
shall
some
way
in
subordination
to
Christ
be
a
Receiver
from
them
:
Our
love
will
be
mutual
:
And
which
way
soever
I
owe
duty
,
I
shall
expect
some
answerable
return
of
benefit
.
The
Sun
shineth
upon
the
Stars
as
well
as
on
the
Earth
,
and
the
Stars
on
one
another
.
If
Angels
are
greatly
useful
to
me
here
,
it
's
like
they
will
be
much
more
there
,
where
I
shall
be
a
more
capable
receiver
.
It
will
be
no
diminution
to
Christ's
honour
that
he
there
maketh
use
of
my
fellow
Creatures
to
my
joy
,
no
more
than
it
is
here
:
The
whole
Creation
will
be
still
one
compaginated
frame
;
and
the
heavenly
Society
will
for
ever
retain
their
Relation
to
each
other
,
and
their
aptitude
and
disposition
to
the
duties
and
benefits
of
those
Relations
.
And
as
we
shall
be
far
sitter
for
them
than
here
we
are
,
so
shall
we
have
far
more
comfort
in
them
:
How
gloriously
will
God
shine
in
the
glory
of
the
Blessed
?
How
delightful
will
it
be
to
see
their
Perfection
in
Wisdom
,
Holiness
,
Love
and
Concord
?
What
Voices
they
use
,
or
what
Communication
instead
of
Voices
we
shall
shortly
know
:
But
surely
there
is
a
blessed
harmony
of
Minds
,
and
Wills
,
and
Practice
.
All
are
not
equal
,
but
all
accord
to
love
and
praise
their
glorious
God
,
and
readily
to
obey
him
,
and
perfectly
to
love
each
other
:
There
is
no
jarring
or
discordant
Spirit
that
is
out
of
tune
:
no
separation
or
opposition
to
each
other
!
As
God's
love
in
Christ
is
our
full
and
final
happiness
;
so
Nature
which
hath
made
us
sociable
teacheth
us
to
desire
to
be
loved
of
each
other
:
but
especially
by
wise
and
worthy
Persons
:
Saints
and
Angels
in
Heaven
will
love
incomparably
better
than
our
dearest
Friends
on
Earth
can
do
;
and
better
than
they
did
themselves
when
we
were
on
Earth
:
For
they
will
love
that
best
which
is
best
;
and
where
there
is
most
of
God
appearing
:
Else
it
were
not
intellectual
love
!
And
therefore
they
will
love
us
as
much
better
when
we
come
to
Heaven
,
as
we
shall
be
better
.
If
we
go
from
loving
friends
on
Earth
,
we
shall
go
to
them
that
love
us
far
more
:
The
love
of
these
here
doth
but
pitty
us
in
our
pains
,
and
go
weeping
with
our
Carkasses
to
the
Grave
:
But
the
love
of
those
above
will
joyfully
convoy
or
welcome
out
Souls
,
to
their
triumphing
Society
:
All
the
holy
Friends
that
we
thought
we
had
lost
,
that
went
before
us
,
we
shall
find
rejoicing
there
with
Christ
.
And
O
what
a
glorious
state
will
be
that
common
uniting
and
united
love
!
If
two
or
three
Candles
joined
together
make
a
greater
flame
and
light
,
what
would
Ten
thousand
Stars
united
do
▪
When
all
the
LOVE
of
Angels
and
Saints
in
full
Perfection
,
shall
be
so
united
as
to
make
ONE
LOVE
,
to
God
that
is
One
,
and
to
one
another
who
are
there
all
one
in
Christ
,
O
what
a
glorious
LOVE
will
that
be
?
That
LOVE
and
JOY
will
be
the
same
thing
:
And
that
One
universal
LOVE
will
be
One
universal
JOY
.
Little
know
we
how
great
a
Mercy
it
is
to
be
here
commanded
to
love
our
Neighbours
as
our selves
;
and
much
more
to
be
effectually
taught
of
God
so
to
love
one
another
.
And
did
we
all
here
live
in
such
unfeigned
Love
,
we
should
be
like
to
Heaven
,
as
bearing
the
Image
of
the
God
of
Love
:
But
alas
,
our
Societies
here
are
small
;
our
Goodness
which
is
our
Amiableness
wofully
imperfect
,
and
mixt
with
loathsom
sin
and
discord
:
But
there
a
whole
Heaven
ful●
of
blessed
Spirits
will
flame
for
ever
in
perfect
Love
to
God
,
to
Christ
,
and
one
another
.
Go
then
,
go
willingly
,
O
my
Soul
!
Love
joineth
with
LIGHT
to
draw
up
thy
desires
!
Nature
inclineth
all
things
unto
Union
!
Even
the
lifeless
Elements
have
an
Aggregative
motion
,
by
which
the
parts
when
violently
separated
,
do
hastily
return
to
their
Natural
adhesion
.
Art
thou
a
Lover
of
Wisdom
,
and
wouldst
thou
not
be
united
to
the
Wise
?
Art
thou
a
Lover
of
Holiness
,
and
of
Love
itself
,
and
wouldst
thou
not
be
united
to
the
Holy
who
are
made
of
Love
?
Art
thou
a
hater
of
enmity
,
discord
and
divisions
,
and
a
Lover
of
Unity
here
on
Earth
,
and
wouldst
thou
not
be
where
all
the
just
are
One
?
It
is
not
an
unnatural
Union
to
thy
loss
:
Nothing
shall
be
taken
from
thee
by
it
:
Thou
shalt
receive
by
it
more
than
thou
canst
contribute
:
It
shall
not
be
forced
against
thy
will
:
It
is
but
a
Union
of
Minds
and
Wills
;
a
perfect
Union
of
Loves
.
Let
not
natural
or
sinful
selfishness
cause
thee
to
think
suspiciously
or
hardly
of
it
:
For
it
is
thy
happiness
and
end
:
What
got
the
Angels
that
fell
to
selfishness
from
Unity
?
And
what
got
Adam
that
followed
them
herein
!
The
further
any
man
goeth
from
UNITY
by
SELFISHNESS
,
the
deeper
he
falleth
into
sin
and
misery
from
God!
And
what
doth
Grace
but
call
us
back
,
from
sin
and
selfishness
to
Gods
Unity
again
!
Do●e
not
then
on
this
dark
divided
World
!
Is
not
thy
Body
,
while
the
parts
by
a
uniting
Soul
are
kept
together
and
make
One
,
in
a
better
state
than
when
it
is
crumbled
into
lifeless
dust
?
And
doth
not
death
creep
on
thee
by
a
gradual
dissolution
?
Away
then
from
this
sandy
incoherent
state
!
The
further
from
the
Center
the
further
from
Unity
:
A
Unity
indeed
there
is
of
all
things
;
but
it
is
One
heavenly
LIFE
,
and
LIGHT
,
and
LOVE
which
is
the
true
felicitating
Union
.
We
dispute
here
whether
the
Aggregative
Motion
of
separated
parts
(
as
in
descensu
gravium
)
be
from
a
Motive
Principle
in
the
part
,
or
by
the
Attraction
of
the
whole
,
or
by
any
external
impulse
.
It
is
like
that
there
is
somewhat
of
all
these
:
But
sure
the
greatest
cause
is
like
to
do
most
to
the
effect
:
The
body
of
the
Earth
hath
more
power
to
attract
a
Cload
or
Stone
,
than
the
intrinsick
Principle
to
move
it
downwards
:
But
intrinsick
Gravity
is
also
necessary
.
The
superior
attractive
Love
and
Loveliness
must
do
more
to
draw
up
this
mind
to
God
,
than
my
intrinsick
Holiness
to
move
it
upward
:
But
without
this
Holiness
the
Soul
would
not
be
capable
of
feeling
that
attractive
influx
.
Every
Grace
cometh
from
God
to
fit
and
lead
up
my
Soul
to
God
:
Faith
therefore
believeth
the
heavenly
state
,
and
Love
doth
with
some
Delight
desire
it
,
and
Hope
gapeth
after
it
,
that
I
may
at
last
attain
it
.
They
that
have
plea●ed
against
Propriety
,
and
would
have
all
things
common
in
this
World
,
have
forgotten
that
there
is
a
Propriety
in
our
present
Egoity
,
and
Natural
Constitution
,
which
rendereth
some
accidental
Propriety
necessary
to
us
:
Every
Man
hath
his
own
bodily
parts
,
and
inherent
accidents
,
and
every
Man
must
have
his
own
Food
,
his
own
Place
,
Cloathing
and
Acquisitions
;
his
own
Children
,
and
therefore
his
own
Wife
,
&c.
But
that
the
greatest
Perfection
is
most
for
Community
as
far
as
Nature
is
capable
of
it
,
God
would
shew
us
in
making
the
first
Receivers
of
the
extraordinary
pourings
out
of
his
Spirit
,
to
sell
all
and
voluntarily
make
all
common
,
none
saying
,
This
or
that
is
my
own
!
which
was
not
done
by
any
constraining
Law
,
but
by
the
Law
or
Power
of
uniting
Love
:
They
were
first
all
as
of
one
Heart
and
Soul
,
Act.
4.
32.
Take
not
then
thy
inordinate
desire
of
Propriety
for
thy
Health
,
but
for
thy
Sickness
:
Cherish
it
not
,
and
be
not
afraid
to
lose
it
,
and
measure
not
the
heavenly
felicity
by
it
:
Spirits
are
penetrable
:
They
claim
not
so
much
as
a
Propriety
of
place
,
as
Bodies
do
:
It
is
thy
weakness
and
state
of
Imperfection
now
,
which
maketh
it
so
desirable
to
thee
that
thy
House
should
be
Thine
and
nones
but
thine
;
thy
Land
be
Thine
,
and
nones
but
Thine
;
thy
Cloaths
,
thy
Books
,
yea
,
thy
knowledge
and
grace
,
be
Thine
and
Nones
but
Thine
.
How
much
more
excellent
a
state
were
it
,
(
if
we
were
here
capable
of
it
)
if
we
could
say
that
all
these
are
as
the
common
Light
of
the
Sun
,
which
is
mine
and
every
ones
as
well
as
mine
!
Why
are
we
so
desirous
to
speak
all
Languages
,
but
that
we
might
understand
all
men
and
〈◊〉
understood
of
all
,
and
so
might
make
our
sentiments
as
common
as
is
possible
?
Whence
is
it
that
men
are
so
addicted
to
talkativeness
,
but
that
Nature
would
make
all
our
Thoughts
and
passions
as
common
a●
it
can
?
And
why
else
are
Learned
men
so
desirous
to
propagate
their
Learning
,
and
Godly
men
so
desirous
to
make
all
others
wise
and
godly
:
It
seemeth
one
of
the
greatest
calamities
of
this
life
;
that
when
a
Man
hath
with
the
longest
,
and
hardest
study
attained
to
much
knowledge
,
he
cannot
bequeath
it
,
or
any
part
of
it
,
to
his
Heir
,
or
any
Person
when
he
dieth
,
but
every
Man
must
acquire
it
for
himself
:
And
when
God
hath
sanctified
the
Parents
,
they
cannot
communicate
their
Holiness
to
their
Children
(
though
God
promise
to
bless
them
on
their
account
.
)
Much
less
can
any
Man
make
his
Grace
or
Knowledge
common
:
Nature
and
Grace
incline
us
to
desire
it
:
but
we
cannot
do
it
.
For
this
end
we
Talk
,
and
Preach
,
and
Write
;
for
this
end
we
study
to
be
as
plain
and
convincing
and
moving
as
we
can
,
that
we
may
make
our
Knowledge
and
Affections
as
common
to
our
Hearers
and
Readers
as
we
can
:
And
O
what
a
blessed
work
should
we
take
Preaching
and
Writing
for
,
if
we
could
make
them
all
know
but
what
we
know
,
and
love
what
we
are
persuading
them
to
love
?
There
would
then
be
no
need
of
Schools
and
Universities
:
A
few
Hours
would
do
more
than
they
do
in
an
Age.
But
alas
,
how
rare
is
it
for
a
Father
of
excellent
Learning
and
Piety
,
to
have
one
Son
like
himself
,
after
all
his
industry
!
Is
not
the
heavenly
communion
then
desirable
,
where
every
Man
shall
have
his
Own
,
and
yet
his
Own
be
common
to
all
others
?
My
knowledge
shall
be
mine
own
,
and
other
mens
as
well
as
mine
:
My
goodness
shall
be
my
own
and
theirs
:
My
glory
and
felicity
shall
be
mine
and
theirs
:
And
theirs
also
shall
be
mine
as
well
as
theirs
:
The
Knowledge
,
the
Goodness
,
the
Glory
of
all
the
heavenly
Society
,
shall
be
Mine
according
to
my
Capacity
:
Grace
is
the
Seed
of
such
a
state
,
which
maketh
us
all
one
in
Christ
,
(
neither
Barbarian
,
nor
Scythian
,
Circumcision
,
nor
Uncircumcision
,
Bond
,
nor
Free
;
)
by
giving
us
to
love
our
Neighbours
as
our selves
and
to
love
both
our
Neighbours
and
our selves
for
Christ
,
and
Christ
in
all
:
Well
might
Paul
say
,
All
things
yours
,
But
it
is
here
but
as
in
the
Seed
;
the
perfect
union
and
communion
is
hereafter
.
Earth
and
Heaven
must
be
distinguished
:
We
must
not
extend
our
hopes
or
pretensions
here
beyond
the
Capacity
of
our
Natures
:
As
perfect
Holiness
and
Knowledge
,
so
perfect
Unity
and
Concord
is
proper
to
Heaven
,
and
is
not
here
to
be
expected
:
The
Papal
pretensions
of
an
impossible
Union
in
one
Governour
of
all
the
Earth
,
is
the
means
to
hinder
that
Union
which
is
possible
.
But
the
state
of
Perfection
is
the
state
of
perfect
union
&
communion
.
Hasten
then
upwards
,
O
my
Soul
,
with
the
ferventest
desires
,
and
breath
after
that
state
with
the
strongest
Hopes
;
where
thou
shalt
not
be
rich
,
and
see
thy
Neighbours
poor
about
thee
,
nor
be
poor
while
they
are
rich
;
nor
be
well
while
they
are
sick
,
or
sick
while
they
are
well
:
But
their
Riches
,
their
Health
,
their
Joy
will
be
all
thine
,
and
thine
will
be
all
theirs
,
as
the
common
Light
;
and
none
will
have
the
less
for
the
participation
of
the
rest
:
Yea
,
Communion
will
be
part
of
every
ones
felicity
:
It
constitueth
the
very
being
of
the
City
of
God
.
This
Celestial
Communion
of
Saints
in
one
holy
Church
,
above
what
is
here
to
be
attained
,
is
now
an
Article
of
our
Belief
:
But
believing
will
soon
end
in
seeing
and
enjoying
.
V.
The
Constitutive
Reasons
from
the
heavenly
Life
or
Practice
.
§
1.
Seeing
and
Loving
will
be
the
heavenly
Life
:
But
yet
it
seemeth
that
besides
these
,
there
will
be
EXECUTIVE
Powers
,
and
therefore
some
answerable
PRACTICE
.
There
are
GOOD
WORKS
in
Heaven
,
and
far
more
and
better
than
on
Earth
.
For
,
1.
There
will
be
more
Vital
Activity
,
and
therefore
more
exercise
of
it
:
For
the
Power
is
for
Action
.
2.
There
will
be
more
Love
to
God
and
one
another
:
And
Love
is
active
.
3.
There
will
be
more
likeness
to
God
and
our
Redeemer
,
who
is
communicative
,
and
doth
good
as
he
is
good
.
4.
Our
Union
with
Christ
who
will
be
everlastingly
beneficent
,
as
well
as
benevolent
,
will
make
us
in
our
places
also
beneficent
.
5.
Our
Communion
in
the
City
of
God
,
will
prove
that
we
shall
all
bear
our
part
as
the
Members
of
the
Body
,
in
contributing
to
the
welfare
of
the
whole
,
and
in
the
common
returns
to
God
.
§
2.
But
,
What
are
the
heavenly
Works
,
we
must
perfectly
know
when
we
come
thither
:
In
general
we
know
,
1.
That
they
will
be
the
works
of
love
to
God
and
to
his
Creatures
;
that
is
,
such
as
Love
inclineth
us
to
exercise
.
2.
And
they
will
be
works
of
Obedience
to
God
;
that
is
,
such
as
we
shall
do
to
please
his
will
,
and
because
he
willeth
them
to
be
our
duty
.
3.
They
will
be
useful
works
to
others
.
4.
They
will
be
pleasant
to
our selves
and
part
of
our
felicity
.
5.
And
they
will
carry
all
to
God
our
End
.
§
3.
And
somwhat
of
them
is
particularly
described
in
the
holy
Scriptures
:
As
,
1.
We
shall
in
Concord
with
the
whole
Society
or
Chore
▪
give
Thanks
and
Praise
to
God
and
our
Redeemer
,
Rev.
19.
5.
1
Pet.
4.
11.
Rev.
7.
4.
&
4.
7
,
11.
&
5.
13.
&
7.
12.
&
19.
1.
Phil.
4
,
20.
Whether
there
be
any
Voice
,
or
only
such
Spiritual
activity
and
exultation
as
to
Man
in
Flesh
is
not
to
be
clearly
understood
,
is
not
fit
for
us
here
to
presume
to
determine
:
It
will
be
somwhat
more
high
and
excellent
than
our
vocal
Praise
,
and
Singing
is
;
and
of
which
this
beareth
some
analogical
resemblance
or
signification
.
As
all
Passions
earnestly
desire
vent
and
exercise
,
so
specially
do
our
holy
affections
,
of
Love
,
Joy
and
Admiration
of
God
Almighty
!
And
there
is
in
us
a
desire
of
communion
with
many
in
such
affections
and
expressions
:
Methinks
when
we
are
singing
or
speaking
God's
praise
in
the
great
Assemblies
,
with
joyful
and
fervent
Souls
,
I
have
the
liveliest
foretast
of
Heaven
on
Earth
:
And
I
could
almost
wish
that
our
Voices
were
loud
enough
to
reach
through
all
the
World
,
and
unto
Heaven
itself
:
Nor
could
I
ever
be
offended
(
as
many
are
)
at
the
Organs
and
other
convenient
Musick
,
soberly
and
seasonably
used
,
which
excite
and
help
to
tune
my
Soul
,
in
so
holy
a
work
,
in
which
no
true
assistance
is
to
be
despised
.
No
work
more
comforteth
me
in
my
greatest
sufferings
,
none
seemeth
more
congruous
and
pleasant
to
me
while
I
wait
for
Death
,
than
Psalms
and
words
of
Praise
to
God
;
nor
is
there
any
exercise
in
which
I
had
rather
end
my
life
:
And
should
I
not
then
willingly
go
to
the
heavenly
Chore
,
where
God
is
praised
with
perfect
Love
,
and
Joy
,
and
harmony
?
Had
I
more
of
a
Praising
frame
of
Soul
,
it
would
make
me
long
more
for
that
Life
of
Praise
.
For
I
never
find
my self
more
willing
to
be
there
,
than
when
I
most
joyfully
speak
or
sing
God's
praise
.
Though
the
Dead
praise
not
God
in
the
grave
,
and
dust
doth
not
give
him
thanks
;
yet
living
Souls
in
Heaven
do
it
joyfully
,
while
their
fleshly
cloathing
turns
to
dust
!
Lord
●une
my
Soul
to
thy
Praises
now
,
that
sweet
experience
may
make
me
long
to
be
where
I
shall
do
it
better
!
I
see
where
any
excellent
Musick
is
,
Nature
maketh
men
flock
to
it
;
and
they
that
are
but
Hearers
,
yet
join
by
a
concurrent
phantasie
and
delight
:
Surely
if
I
had
once
heard
the
heavenly
Chore
,
I
should
Eccho
to
their
holy
Songs
,
though
I
could
not
imita●
them
;
and
I
should
think
it
the
truest
Blessedness
to
be
there
and
bear
my
part
.
My
God
,
the
voice
of
thy
comforting
Spirit
,
speaking
thy
Love
effectually
to
my
Soul
,
would
make
such
holy
Musick
in
me
,
that
would
incline
me
to
the
Celestial
consort
;
and
without
it
all
these
thoughts
and
words
will
be
in
vain
.
It
is
the
inward
M●lody
of
thy
Spirit
and
my
Conscience
that
must
tune
me
to
desire
the
h●avenly
Melody
.
O
speak
thy
love
first
to
my
Heart
,
and
then
I
shall
joyfully
speak
it
to
my
Brethren
,
and
shall
ambitiously
seek
that
communion
of
them
,
that
praise
thee
better
,
than
sinful
groaning
Mortals
can
:
And
though
my
sins
here
make
a
loathed
jar
and
discord
in
my
Songs
,
I
hope
my
groans
for
these
sins
and
their
effects
,
will
make
no
discord
:
Sighs
and
Tears
have
had
the
honour
to
be
accepted
by
thee
,
who
despisest
not
a
contrite
Soul
:
But
if
thy
Spirit
will
sing
and
speak
within
me
,
and
help
me
against
the
discordant
murmurs
of
my
unbelieving
Heart
,
and
pained
Flesh
,
I
shall
offer
thee
that
which
is
more
suitable
to
thy
Love
and
Grace
.
I
confess
Lord
that
daily
Tears
and
Sighs
are
not
unsuitable
to
the
Eyes
and
Voice
of
so
great
a
Sinner
,
who
is
under
thy
correcting
Ro●
!
What
better
could
I
expect
when
I
grieved
thy
Spirit
,
than
that
it
should
prove
my
grief
!
Yea
,
this
is
far
better
than
the
genuine
effects
of
sin
.
But
this
is
not
it
that
is
mee●est
to
be
offered
to
the
God
of
Love
:
He
that
offereth
Praise
doth
glorifie
thee
!
And
is
not
this
the
Spiritual
Sacrifice
acceptable
through
Christ
,
for
which
we
were
made
Priests
to
God
,
1
Pet.
2.
5.
I
refuse
not
Lord
to
lie
in
Tears
and
Groans
when
thou
requirest
it
;
and
do
not
thou
refuse
those
Tears
and
Groans
;
but
O
give
me
better
,
that
I
may
have
better
of
thine
own
to
offer
thee
:
And
by
this
prepare
me
for
the
far
better
,
which
I
shall
find
with
Christ
:
And
that
which
is
Best
to
us
thy
Creatures
,
will
be
accepted
as
Best
by
Thee
,
who
art
glorified
and
pleased
in
the
Perfection
of
thy
works
.
§
4.
II
It
is
at
least
very
probable
that
God
maketh
glorified
Spirits
his
Agents
and
Ministers
of
much
of
his
beneficence
to
the
Creatures
that
are
below
them
.
For
,
1.
We
see
that
where
he
endueth
any
Creature
with
the
noblest
endowments
,
he
maketh
most
use
of
that
Creature
to
the
benefit
of
others
▪
We
shall
in
Heaven
be
most
furnished
to
do
good
;
and
that
furniture
will
not
be
unused
.
2.
And
Christ
tells
us
that
we
shall
be
like
or
equal
to
the
Angels
;
which
though
it
mean
not
[
simply
and
in
all
things
]
yet
it
meaneth
more
than
to
be
above
carnal
Generation
;
for
it
speaketh
of
a
similitude
of
Nature
and
State
as
the
Reason
of
the
othe●
.
And
that
the
Angels
are
God's
Ministers
for
the
good
of
his
chosen
in
this
World
,
and
Administrators
of
much
of
the
Affairs
on
Faith
,
〈◊〉
past
all
doubt
.
3.
The
Apostle
telleth
us
〈◊〉
the
Saint●
shall
Judg
the
World
and
Angels
:
And
Judging
in
Scripture
is
oft
put
for
Ruling
!
It
is
therefore
probable
at
least
,
that
the
Devils
,
and
the
Damned
,
shall
be
put
under
the
Saints
,
and
that
with
the
Angels
they
shall
be
employed
in
some
Ministerial
Oversight
of
the
Inhabitants
and
Affairs
of
the
promised
New-Earth
.
4.
And
when
even
the
more
noble
Superiour
Bodies
,
even
the
Stars
,
are
of
so
great
use
and
influx
to
inferiour
Bodies
,
it
is
like
that
accordingly
Superiour
Spirits
will
be
of
use
to
the
Inhabitants
of
the
World
below
them
.
§
5.
But
I
think
it
not
meet
to
venture
here
upon
uncertain
conjectures
beyond
the
revelation
of
God's
Word
,
and
therefore
shall
add
no
more
,
but
conclude
that
God
knoweth
what
use
to
make
of
us
hereafter
as
well
as
here
,
and
that
if
there
were
no
more
for
us
to
do
in
Heaven
,
but
with
perfect
Knowledg
,
Love
and
Joy
,
to
hold
communion
with
God
and
all
the
heavenly
Society
,
it
were
enough
to
attract
a
sensible
and
considerate
Soul
to
fervent
desires
to
be
at
home
with
God
.
§
6.
And
here
I
must
not
overpass
my
rejection
of
the
injurious
opinion
of
too
many
Philosophers
and
Divines
,
who
exclude
all
Sense
and
Affection
from
Heaven
,
and
acknowledge
nothing
there
but
Intellect
and
Will
:
And
this
is
because
they
find
Sense
and
Affection
in
the
Bruits
,
and
they
think
that
the
souls
of
Bruits
are
but
some
quality
or
perishing
temperament
of
Matter
;
and
therefore
that
Sense
and
Affection
is
in
us
no
better
.
§
7.
But
,
1.
What
felicity
can
we
conceive
of
without
any
affection
of
delight
or
joy
:
Certainly
bare
Volition
now
without
these
doth
seem
to
be
no
felicity
to
us
:
Nor
knowledg
neither
,
if
there
were
no
delight
in
knowing
.
§
8.
2.
Yea
,
I
leave
it
to
mens
experience
to
judge
,
whether
there
be
now
any
such
thing
in
us
as
proper
willing
which
is
not
also
some
internal
sense
of
and
affection
to
the
good
which
we
will
?
If
it
be
Complacency
or
the
Pleasedness
of
the
Will
,
this
signifies
some
Pleasure
,
and
Love
in
the
first
act
is
nothing
else
but
such
an
Appetite
:
If
it
be
Desire
,
it
hath
in
it
a
Pleasedness
in
the
thing
desired
as
in
esse
cognito
,
as
it
is
thought
on
by
us
;
and
what
Love
is
without
all
sense
and
affection
?
§
9.
3.
Why
doth
the
Scripture
ascribe
Love
and
Joy
to
God
and
Angels
if
there
were
not
some
reason
for
it
?
Doubtless
there
is
great
difference
between
the
heavenly
Love
and
Joy
,
and
ours
here
in
the
Body
:
And
so
there
is
also
between
their
knowledge
and
ours
,
and
their
Will
and
ours
:
But
it
is
not
that
theirs
is
less
or
lower
than
ours
,
but
somwhat
more
excellent
,
which
ours
giveth
us
some
analogical
(
or
imperfect
formal
)
notice
of
.
§
10.
4.
And
what
though
Bruits
have
Sense
and
Affection
,
doth
it
follow
therefore
that
we
have
none
now
?
Or
that
we
shall
have
none
hereafter
?
Bruits
have
Life
:
And
must
we
therefore
have
no
Life
hereafter
,
because
it
is
a
thing
that
's
common
●oBruits
?
Rather
as
now
,
we
have
all
that
the
Bruits
have
and
more
,
so
shall
we
then
have
Life
,
and
Sense
,
and
Affection
of
a
nobler
sort
than
Bruits
,
and
more
.
Is
not
God
the
Living
God
?
Shall
we
say
that
he
liveth
not
because
Bruits
live
?
Or
rather
that
they
live
a
sensitive
life
,
and
Man
a
Sensitive
and
Intellectual
,
because
God
is
Essential
,
Transcendent
Infinite
Life
,
that
makes
them
live
.
§
11.
5.
But
if
they
say
that
there
is
no
Sensation
or
Affection
but
by
bodily
Organs
,
I
answered
before
to
that
;
the
Body
feeleth
nothing
at
all
,
but
the
Soul
in
the
Body
:
The
Soul
uniteth
itself
most
nearly
to
the
Igneous-aereal
parts
called
the
Spirits
;
and
in
them
it
feeleth
,
seeth
,
tasteth
,
smelleth
,
&c.
And
that
Soul
that
feeleth
,
and
seeth
,
doth
also
inwardly
love
,
desire
,
and
rejoice
:
And
that
Soul
which
doth
this
in
the
Body
,
hath
the
same
power
and
faculty
out
of
the
Body
:
And
if
they
judge
by
the
cessation
of
sensation
when
the
Organs
are
undisposed
or
dead
,
so
they
might
as
well
conclude
against
our
future
Intellection
and
Will
,
whose
operation
in
an
Apoplexy
,
we
no
more
perceive
than
that
of
Sense
.
But
I
have
before
shewed
that
the
Soul
will
not
want
exercise
for
its
Essential
faculties
,
for
want
of
Objects
or
bodily
Organs
;
and
that
men
conclude
basely
of
the
souls
of
Bruits
,
as
if
they
were
not
an
enduring
substance
,
without
any
proof
or
probability
:
And
tell
us
idle
dreams
,
that
they
are
but
vanishing
temperaments
,
&c.
which
are
founded
on
another
Dream
,
that
FIRE
(
or
the
Motive-Illuminative-Calefactive
Cause
)
is
no
substance
neither
;
and
so
our
unnatural
Somatists
know
none
of
the
most
excellent
substances
,
which
actuate
all
the
rest
,
but
only
the
more
base
and
gross
which
are
actuated
by
them
:
and
they
think
they
have
well
acquit
themselves
,
by
telling
us
of
subt●le
act●d
Matter
and
Motion
,
without
understanding
what
any
Living
Active-Motive
Faculty
,
or
Virtue
is
.
And
because
no
Man
knoweth
what
God
doth
with
the
souls
of
Bruits
,
(
whether
they
are
only
one
common
sensitive
soul
of
a
more
common
Body
,
or
whether
Individuate
still
and
Transmigrant
from
Body
to
Body
,
or
what
else
:
)
Therefore
they
make
Ignorance
a
plea
for
Errour
,
and
feign
them
to
be
no
substances
,
or
to
be
Annihilate
.
§
12.
I
doubt
not
but
Sensation
(
as
is
aforesaid
)
is
an
excellent
Operation
of
the
Essential
faculties
of
real
substances
called
Spirits
;
and
that
the
highest
and
noblest
Creatures
have
it
in
the
highest
excellency
:
and
though
God
that
fitteth
every
thing
to
its
use
,
hath
given
,
e.
g.
a
Dog
a
more
perfect
Sense
of
Smelling
than
a
Man
,
yet
Man's
internal
Sense
is
far
more
excellent
than
the
Bruits
,
and
thereby
is
an
advantage
to
our
Intellection
,
Volition
and
Joy
here
in
the
Flesh
:
And
that
in
Heaven
we
shall
have
not
less
,
but
more
,
even
more
excellent
Sense
and
Affections
of
Love
and
Joy
,
as
well
as
more
excellent
Intellection
and
Volition
:
but
such
as
we
cannot
now
clearly
conceive
of
.
§
13.
Therefore
there
is
great
reason
for
all
those
Analogical
collections
which
I
have
mentioned
in
my
Book
called
,
The
Saints
Rest
;
from
the
present
operarations
and
pleasures
of
the
Soul
in
Flesh
,
to
help
our
Conceptions
of
its
future
pleasures
:
And
though
we
cannot
conclude
that
they
will
not
unconceivably
differ
in
their
manner
from
what
we
now
feel
,
I
doubt
not
but
feel
and
rejoice
we
shall
,
as
certainly
as
Live
(
and
the
Soul
is
Essential
Life
)
and
that
our
Life
,
and
Feeling
,
and
Joy
,
will
be
unconceivably
better
.
The
Concluding
Application
.
§
1.
I
am
convinced
that
it
is
far
better
to
depart
and
be
with
Christ
,
than
to
be
here
:
But
there
is
much
more
than
such
conviction
necessary
to
bring
up
my
Soul
to
such
desires
.
Still
there
resisteth
,
1.
The
natutural
averseness
to
Death
which
God
hath
put
into
every
Animal
,
and
which
is
become
inordinate
and
too
strong
by
sin
.
II.
The
remnants
of
Unbelief
,
taking
advantage
of
our
darkness
here
in
the
Flesh
,
and
our
too
much
familiarity
with
this
visible
World
.
III.
The
want
of
more
lively
fortasts
in
a
heavenly
mind
and
love
,
through
weakness
of
Grace
,
and
the
fear
of
Guilt
.
These
stand
up
against
all
that
is
said
;
and
words
will
not
overcome
them
:
what
then
must
be
done
?
Is
there
no
remedy
?
§
2.
There
is
a
Special
sort
of
the
Teaching
of
God
by
which
we
must
learn
so
to
number
our
Days
as
to
apply
our
Hearts
to
Wisdom
:
Without
which
we
shall
never
effectually
,
practically
and
savingly
learn
either
this
or
any
the
most
common
and
obvious
easie
Lesson
.
When
we
have
read
,
and
heard
,
and
spoken
,
and
written
the
soundest
Truth
,
and
certainest
Arguments
,
we
know
yet
as
if
we
knew
not
and
believe
as
if
we
believed
not
,
with
a
slight
and
dreaming
kind
of
apprehension
,
till
God
by
a
special
Illumination
bring
the
same
things
clearly
to
our
Minds
,
and
awaken
the
Soul
by
a
special
suscitation
,
to
feel
what
we
know
,
and
suit
the
Soul
to
the
Truth
revealed
,
by
an
influx
of
his
Love
,
which
giveth
us
a
pleasing
sense
of
the
Amiableness
and
Congruity
of
the
things
proposed
.
Since
we
separated
our selves
from
God
,
there
is
a
hedge
of
separation
between
our
Senses
and
our
Understandings
,
and
between
our
Understandings
and
our
Wills
and
Affections
,
so
that
the
communion
between
them
is
violated
,
and
we
are
divided
in
our selves
,
by
this
Schism
in
our
Faculties
.
All
men
still
see
the
demonstrations
of
Divine
Perfections
,
in
the
World
and
every
part
thereof
;
and
yet
how
little
is
God
known
.
All
men
may
easily
know
that
there
is
a
God
,
who
is
Almighty
,
Omniscient
,
Goodness
itself
,
Eternal
,
Omnipresent
,
the
Maker
,
Preserver
,
and
Governour
of
all
,
who
should
have
our
whole
Trust
,
and
Love
,
and
Obedience
;
and
yet
how
little
of
this
knowledge
is
to
be
perceived
in
mens
Hearts
to
themselves
,
or
in
their
Lives
to
others
?
All
men
know
that
the
World
is
Vanity
,
that
Man
must
die
,
that
Riches
then
profit
not
,
that
time
is
precious
,
and
that
we
have
only
this
little
time
to
prepare
for
that
which
we
must
receive
hereafter
:
And
yet
how
little
do
men
seem
to
know
indeed
,
of
all
such
things
as
no
Man
doubts
of
?
And
when
God
doth
come
in
with
his
powerful
awakening
Light
and
Love
,
then
all
these
things
have
another
appearance
of
affecting
reality
,
than
they
had
before
;
as
if
but
now
we
began
to
know
them
:
Words
,
Doctrines
,
Persons
,
Things
do
seem
as
newly
known
to
us
.
All
my
best
Reasons
for
our
Immortality
and
future
Life
,
are
but
as
the
New-formed
Body
of
Adam
,
before
God
breathed
into
him
the
Breath
of
Life
:
It
is
he
that
must
make
them
Living
Reasons
.
To
the
Father
of
Lights
therefore
I
must
still
look
up
,
and
for
his
Light
and
Love
I
must
still
wait
;
as
for
his
blessing
on
the
Food
which
I
have
eaten
,
which
must
concoct
it
into
my
living
substance
:
Arguments
will
be
but
undigested
Food
,
till
God's
effectual
influx
do
digest
them
.
I
must
learn
both
as
a
Student
and
a
Beggar
:
when
I
have
thought
and
thought
a
Thousand
times
,
I
must
beg
thy
Blessing
,
Lord
,
upon
my
Thoughts
,
or
they
will
all
be
but
dulness
or
self-distraction
.
If
there
be
no
Motion
,
Light
,
and
Life
,
here
without
the
Influx
of
the
Sun
,
what
can
Souls
do
,
or
receive
or
feel
without
thy
influx
.
This
World
will
be
to
us
without
thy
Grace
,
as
a
Grave
or
Dungeon
,
where
we
shall
lie
in
Death
and
Darkness
.
The
eye
of
my
Understanding
,
and
all
its
Thoughts
will
be
useless
or
vexatious
to
me
,
without
thine
illuminating
Beams
?
O
shine
the
Soul
of
thy
Servant
into
a
clearer
knowledge
of
thy Self
and
Kingdom
,
and
Love
him
into
more
Divine
and
heavenly
love
;
and
then
he
will
willingly
come
to
thee
!
§
3.
1.
And
why
should
I
strive
by
the
fears
of
Death
,
against
the
common
course
of
Nature
,
and
against
my
only
hopes
of
Happiness
?
Is
it
not
appointed
for
all
men
once
to
die
?
Would
I
have
God
to
alter
this
determinate
Course
,
and
make
sinful
Man
immortal
upon
Earth
?
When
we
are
sinless
we
shall
be
immortal
.
The
love
of
life
was
given
to
teach
me
to
preserve
it
carefully
and
use
it
well
,
and
not
to
torment
me
with
the
continual
troubling
foresight
of
Death
:
Shall
I
make
my self
more
miserable
than
the
Vegetatives
and
Bruits
?
Neither
they
nor
I
do
grieve
that
my
Flowers
must
fade
and
die
,
and
that
my
sweet
and
pleasant
Fruits
must
fall
,
and
the
Trees
be
uncloathed
of
their
beauteous
leaves
,
until
the
Spring
.
Birds
,
and
Beasts
,
and
Fishes
,
and
Worms
,
have
all
a
self-preserving
fear
of
Death
,
which
urgeth
them
to
fly
from
danger
:
But
few
if
any
of
them
have
a
tormenting
fear
arising
from
the
fore-thoughts
that
they
must
die
.
To
the
Body
death
is
less
troublesom
than
sleep
:
For
in
sleep
I
may
have
disquieting
pains
or
dreams
:
And
yet
I
fear
not
going
to
my
bed
.
But
of
this
before
.
If
it
be
the
misery
after
Death
that
's
feared
,
O
what
have
I
now
to
do
,
but
to
receive
the
free
reconciling
Grace
which
is
offered
me
from
Heaven
,
to
save
me
from
such
misery
,
and
to
devote
my self
totally
to
him
,
who
hath
promised
,
that
those
that
come
to
him
he
will
in
no
wise
cast
out
.
§
4
But
this
cometh
by
my
selfishness
:
Had
I
studied
my
duty
,
and
then
remembred
that
I
am
not
mine
own
,
and
that
it
is
God's
part
and
not
mine
to
determine
of
the
duration
of
my
life
,
I
had
been
quiet
from
these
fruitless
fears
:
But
when
I
fell
to
my self
from
God
,
I
am
faln
to
care
for
my self
,
as
if
it
were
my
work
to
measure
out
my
Days
,
and
now
I
trust
not
God
as
I
should
do
with
his
own
.
And
had
my
resignation
and
devotedness
to
him
been
more
absolute
,
my
trust
in
him
would
have
been
more
easy
!
But
Lord
,
thou
knowest
that
I
would
fain
be
thine
,
and
wholly
thine
;
and
it
is
to
thee
that
I
desire
to
live
:
Therefore
let
me
quietly
Die
to
Thee
,
and
wholly
Trust
Thee
with
my
Soul
.
§
5.
II.
And
why
should
my
want
of
formal
Conceptions
of
the
future
state
of
separated
Souls
,
and
my
strangeness
to
the
manner
of
their
subsistence
and
operations
,
induce
me
to
doubt
of
those
generals
,
which
are
evident
,
and
beyond
all
rational
doubting
?
That
Souls
are
substances
,
and
not
annihilated
,
and
essentially
the
same
when
they
forsake
the
Body
,
as
before
,
I
doubt
not
.
Otherwise
neither
the
Christians
Resurrection
,
nor
the
Pythagoreans
transmigration
were
a
possible
thing
.
For
if
the
Soul
cease
to
be
,
it
cannot
pass
into
another
Body
,
nor
can
it
re-enter
into
this
?
If
God
raise
this
Body
then
it
must
be
by
another
Soul
!
For
the
same
Soul
to
be
Annihilated
,
and
yet
to
begin
again
to
be
,
is
a
contradiction
:
For
the
second
beginning
would
be
by
Creation
,
which
maketh
a
new
Soul
,
and
not
the
same
that
was
before
.
It
is
the
Invisible
things
that
are
excellent
,
active
,
operative
and
permanent
:
The
Visible
(
excepting
Light
which
maketh
all
things
else
visible
)
are
of
themselves
but
lifeless
dross
:
It
is
the
unseen
part
of
Plants
and
Flowers
which
causeth
all
their
growth
and
beauty
,
their
fruit
and
sweetness
:
Passive
Matter
is
but
moved
up
and
down
by
the
invisible
active
Powers
,
as
Chess-men
are
moved
from
place
to
place
by
the
Gamesters
hands
:
What
a
loathsom
Corps
were
the
World
without
the
invisible
Spirits
and
Natures
that
animate
,
actuate
or
move
it
▪
To
doubt
of
the
being
or
continuation
of
the
most
excellent
Spiritual
parts
of
the
Creation
,
when
we
live
in
a
World
that
is
actuated
by
them
,
and
where
every
thing
demonstrates
them
as
their
effects
,
is
more
foolish
than
to
doubt
of
the
being
of
these
gross
materials
which
we
see
.
§
6.
How
oft
have
I
been
convinced
that
there
are
good
Spirits
with
whom
our
Souls
have
as
certain
communion
(
though
not
so
sensible
)
as
our
Life
hath
with
the
Sun
,
and
as
we
have
with
one
another
?
And
that
there
are
evil
and
envious
Spirits
that
fight
against
our
Holiness
and
Peace
,
as
certain
Narratives
of
Apparitions
and
Witches
,
and
too
sad
experience
of
Temptations
do
evince
.
And
the
marvellous
diversity
of
Creatures
on
Earth
,
for
kind
and
number
,
yea
,
the
diversity
of
Stars
in
Heaven
,
as
well
as
the
diversities
of
Angels
,
and
Devils
,
do
partly
tell
me
,
that
though
All
be
of
One
,
and
through
One
,
and
to
One
,
yet
absolute
Unity
is
the
divine
Prerogative
,
and
we
must
not
presume
to
expect
such
Perfection
,
as
to
lose
our
specifique
or
numerical
diversity
by
any
Union
which
shall
befall
our
Souls
.
Nor
can
I
reasonably
doubt
that
so
noble
and
active
a
Nature
as
Souls
,
dwelling
above
in
the
lucid
Regions
,
in
communion
with
their
like
,
and
with
their
betters
,
shall
be
without
the
activity
,
the
pleasure
,
and
felicity
,
which
is
suitable
to
their
Nature
,
their
Region
,
and
their
Company
.
And
my
Saviour
hath
entered
into
the
Holiest
,
and
hath
assured
me
that
there
are
many
Mansions
in
his
Fathers
House
,
and
that
when
we
are
absent
from
the
Body
we
shall
be
present
with
the
Lord
.
§
7.
Organical
sight
is
given
me
for
my
use
here
in
the
Body
:
And
a
Serpent
or
a
Hawk
hath
as
much
or
more
of
this
than
I
have
:
Mental
knowledge
reacheth
further
than
sight
,
and
is
the
act
of
a
nobler
Faculty
,
and
for
a
higher
use
:
Though
it
be
the
Soul
itself
embodied
in
the
igneous
Spirits
that
seeth
,
yet
it
is
by
a
higher
and
more
useful
Faculty
,
that
it
understandeth
:
And
Faith
is
an
understanding
act
:
It
knoweth
things
unseen
because
they
are
revealed
.
Who
can
think
that
all
believing
holy
Souls
,
that
have
passed
hence
from
the
beginning
of
the
World
,
have
been
deceived
in
their
Faith
and
Hope
?
And
that
all
the
w●cked
worldly
Infidels
,
whose
hope
was
only
in
this
life
,
have
been
the
wisest
men
and
have
been
in
the
right
:
If
Virtue
,
and
Piety
,
are
faults
or
fo●lies
,
and
bruitish
Sensual●ty
be
best
,
then
why
are
not
Laws
made
to
command
Sensual●ty
,
and
forb●d
Piety
and
Virtue
?
To
say
this
,
is
to
deny
humanity
,
and
the
Wisdom
of
our
Creator
,
and
to
feign
the
World
to
be
governed
by
a
Lie
,
and
to
take
the
Perfection
of
our
Nature
for
its
disease
,
and
our
greatest
disease
for
our
Perfection
.
But
if
Piety
,
and
Virtue
,
be
better
than
Impiety
and
Vice
,
the
Principles
and
necessary
Motives
of
them
are
certainly
true
,
and
the
exercise
of
them
is
not
in
vain
.
What
abominable
folly
and
wickedness
were
it
to
say
the
wicked
only
attain
their
ends
,
and
that
they
all
lose
their
labour
,
and
live
,
and
die
in
miserable
deceit
,
who
seek
to
please
God
in
hope
of
a
better
life
to
come
,
believing
that
God
is
the
Rewarder
of
them
that
diligently
seek
him
?
Wou●d
not
this
justifie
the
foolish
Manichees
that
thought
a
bad
God
made
this
World
;
yea
,
and
would
infer
that
he
not
only
made
us
for
a
mischief
,
but
Ruleth
u●
to
our
deceit
and
hurt
,
and
giveth
us
both
Natural
and
Supernatural
Laws
,
in
ill
will
to
us
,
to
m●slead
us
to
our
misery
,
and
to
fill
our
lives
with
needless
troubles
:
Shall
I
not
abhor
every
suggestion
that
containeth
such
inhumane
absurdities
as
these
?
Wonderful
!
that
Satan
can
keep
up
so
much
Unbelief
in
the
World
,
while
he
must
make
men
such
fools
,
that
he
may
make
them
unbelievers
and
ungodly
.
§
8.
III.
That
my
Soul
is
no
more
heavenly
,
and
my
foretast
of
future
Blessedness
is
so
small
,
is
partly
the
fruit
of
those
many
wilful
sins
,
by
which
I
have
quenched
the
Spirit
that
should
be
my
Comforter
:
And
it
is
partly
from
our
common
state
of
darkness
and
strangeness
,
while
the
Soul
is
in
Flesh
,
and
operateth
as
the
Bodies
form
,
according
to
its
Interest
and
Capacity
:
Affections
are
more
easily
stirred
up
to
things
seen
,
than
to
things
that
are
both
unseen
,
and
known
only
very
defectively
,
by
general
,
and
not
by
clear
distinct
apprehensions
.
And
yet
this
,
O
this
is
the
misery
and
burden
of
my
Soul
!
Though
I
can
say
that
I
love
God's
Truth
and
Graces
,
his
Work
,
and
his
Servants
,
and
whatever
of
God
I
see
in
the
World
,
and
that
this
is
a
love
of
God
in
his
Creatures
,
Word
and
Works
;
yet
that
I
have
no
more
desiring
and
delightful
Love
of
Heaven
,
where
his
Loveliness
will
be
more
fully
opened
to
my
Soul
,
and
that
the
thoughts
of
my
speedy
appearing
there
,
are
no
more
joyful
to
me
,
than
they
are
,
is
my
sin
,
and
my
calamity
,
and
my
shame
:
And
if
I
did
not
see
that
it
is
so
with
other
of
the
Servants
of
Christ
,
as
well
as
with
me
,
I
should
doubt
whether
affections
so
unproportionable
to
my
Profession
,
did
not
signifie
unsoundness
in
my
belief
.
It
is
strange
and
shameful
that
one
that
expecteth
quickly
to
see
the
glorious
World
,
and
to
enter
the
Holy
Celestial
Society
,
should
be
no
more
joyfully
affected
with
these
hopes
:
And
that
I
should
make
any
great
matter
of
the
pain
and
langishing
and
perishing
of
the
Flesh
,
when
it
is
the
common
way
to
such
an
end
?
O
hateful
sin
that
hath
so
darkned
and
corrupted
Souls
,
as
to
estrange
and
undispose
them
to
the
only
state
of
their
hoped
happiness
:
Alas
,
what
did
Man
when
he
forsook
the
Love
and
Obedience
of
his
God
?
How
just
it
is
that
this
Flesh
and
World
should
become
our
Prison
,
which
we
would
make
our
home
,
and
would
not
use
as
our
Lord
appointed
us
,
as
our
Servant
and
way
to
our
better
state
?
Though
our
way
must
not
be
our
home
,
our
Father
would
not
have
been
so
strange
to
us
in
the
way
,
if
we
had
not
unthankfully
turned
away
from
his
Grace
and
Love
.
§
9.
It
is
to
us
that
know
not
the
Mysteries
of
Infinite
Wisdom
,
the
saddest
thought
that
ever
doth
possess
our
Minds
,
to
consider
that
there
is
no
more
Grace
and
Holiness
,
knowledge
of
God
,
and
communion
with
him
in
this
World
!
That
so
few
are
Saints
,
and
those
few
so
lamentably
defective
and
imperfect
!
That
when
the
Sun
shineth
on
all
the
Earth
,
the
Sun
of
Righteousness
shineth
on
so
small
a
part
of
it
,
and
so
few
live
in
the
Love
of
God
,
and
the
joyful
hopes
of
future
Blessedness
;
and
those
few
have
so
low
a
measure
of
it
,
and
are
corrupted
and
troubled
with
so
many
contrary
affections
.
Infinite
goodness
is
not
undisposed
to
do
good
▪
He
that
made
us
capable
of
Holy
and
Heavenly
affections
,
gave
us
not
that
Capacity
in
vain
.
And
yet
,
alas
,
how
little
of
God
and
Glory
taketh
up
the
Hearts
of
men
!
But
Man
hath
no
cause
to
grudge
at
God!
The
Devils
before
their
fall
were
not
made
indefectible
!
Divine
Wisdom
is
delighted
in
the
diversity
of
his
Works
,
and
maketh
them
not
all
of
equal
excellency
.
Free
will
was
to
act
its
part
!
Hell
is
not
to
be
as
good
as
Heaven
!
And
sin
hath
made
Earth
to
be
next
to
Hell
!
So
much
Sin
,
so
much
Hell
!
What
is
sin
but
a
willful
forsaking
of
God
?
And
can
we
forsake
him
and
yet
love
him
and
enjoy
his
love
!
God's
Kingdom
is
not
to
be
judged
of
by
his
Jail
,
or
Gibbets
.
We
willfully
forsook
the
Light
,
and
made
the
World
a
Dungeon
to
our selves
!
And
when
recovering
Light
doth
shine
unto
us
,
how
unthankfully
do
we
usually
entertain
it
!
We
cannot
have
the
conduct
and
comfort
of
it
while
we
shut
our
Eyes
and
turn
away
.
And
what
though
God
give
not
to
all
men
an
overcoming
measure
,
nor
to
the
best
so
much
as
they
desire
?
The
Earth
is
but
a
spot
or
point
of
God's
Creation
;
not
so
much
as
an
Ant
hillock
to
a
Kingdom
,
or
perhaps
to
all
the
Earth
:
And
who
is
scandalized
because
the
World
hath
an
heap
of
Ants
in
it
,
yea
,
or
a
Nest
of
Snakes
,
that
are
not
men
!
The
vast
unmeasurable
Worlds
of
Light
which
be
above
us
are
possessed
by
Inhabitants
suitable
to
their
Glory
!
A
Casement
or
Crevise
of
Light
,
or
a
Candle
in
this
darksom
World
,
is
an
unspeakable
Mercy
!
yea
,
that
we
may
but
hear
of
a
better
World
,
and
may
seek
it
in
Hope
!
we
must
not
grudge
that
in
our
Prison
we
have
not
that
presence
of
our
King
,
and
pleasures
of
the
Kingdom
,
as
innocent
and
free
Subjects
have
hope
of
Pardon
,
&
of
a
speedy
deliverance
are
great
Mercies
to
Malefactors
.
§
10.
And
if
my
want
of
the
Knowledge
and
Love
of
God
,
and
joyful
communion
with
the
heavenly
Society
,
by
my
Prison
and
as
the
Suburbs
of
Hell
,
should
it
not
make
me
long
for
the
Day
of
my
Redemption
,
and
the
glorious
liberty
of
the
Sons
of
God
?
My
true
desires
of
deliverance
,
and
of
Holiness
and
Perfection
,
are
my
Evidences
that
I
shall
obtain
them
.
As
the
Will
is
the
Sinner
,
so
it
is
the
obstinate
continuance
of
a
Will
to
sin
,
which
is
the
bondage
,
and
the
cause
of
continued
sin
:
And
a
continued
Hell
,
is
continued
sin
,
as
to
the
first
part
at
least
:
Therefore
they
that
continue
in
Hell
,
do
continue
in
a
sinning
Will
,
and
so
continue
in
a
Love
and
willingness
of
so
much
of
Hell
.
So
far
as
God
maketh
us
willing
to
be
delivered
from
sin
,
so
far
we
are
delivered
:
And
our
initial
imperfect
deliverance
is
the
way
to
more
.
If
pains
then
make
me
groan
for
ease
,
and
sickness
make
me
wish
for
Health
,
why
should
not
my
remnants
of
Ignorance
,
Unbelief
,
and
Strangeness
to
God
,
occasion
me
to
long
for
the
Day
of
my
Salvation
?
This
is
the
greatest
of
all
my
troubles
:
And
should
it
not
then
be
the
greatest
wearying
burden
from
which
I
should
earnestly
desire
to
be
eased
:
As
Grace
never
doth
hurt
efficiently
,
and
yet
may
be
ill
used
and
do
hurt
objectively
(
as
to
them
that
are
proud
of
it
)
so
sin
never
doth
good
efficiently
and
of
itself
,
and
yet
objectively
may
do
good
:
For
sin
may
be
the
Object
of
Grace
,
and
so
to
use
it
is
not
sin
.
My
unbelief
,
and
darkness
,
and
disaffection
,
and
inordinate
love
of
this
life
,
do
of
themselves
most
hinder
my
desires
of
deliverance
and
of
a
better
life
;
but
objectively
what
more
fit
to
make
me
a
weary
of
such
a
grievous
state
?
Were
my
unbelief
and
earthly
mind
predominant
,
they
would
chain
my
affections
to
this
World
;
or
if
I
were
constrainedly
weary
of
a
miserable
life
,
I
should
have
no
comfortable
hopes
of
a
better
.
But
as
it
is
the
Nature
of
my
sin
to
draw
down
my
Heart
from
God
and
Glory
,
it
is
the
nature
of
my
Faith
,
and
Hope
,
and
Love
to
carry
it
upward
,
and
to
desire
the
heavenly
Perfection
:
Not
to
love
Death
,
but
to
love
that
which
is
beyond
it
.
And
have
I
been
so
many
years
in
the
School
of
Christ
,
learning
both
how
to
live
and
die
,
begging
and
studying
for
this
Grace
,
and
exercising
it
against
this
sinful
Flesh
,
and
shall
I
now
after
all
find
Flesh
more
powerful
to
draw
me
downward
,
than
Faith
,
Hope
and
Love
to
carry
my
desires
up
to
God!
§
11.
O
God
forbid
!
O
thou
that
freely
gavest
me
thy
Grace
,
maintain
it
to
the
last
against
its
Enemies
,
and
make
it
finally
victorious
!
It
came
from
thee
;
it
hath
been
preserved
by
thee
;
it
is
on
thy
side
,
and
wholly
for
thee
;
O
let
it
not
now
fail
,
and
be
conquered
by
blind
and
base
Carnality
,
or
by
the
temptations
of
a
hellish
conquered
Enemy
!
without
it
I
had
lived
as
a
Beast
,
and
without
it
I
should
die
more
miserably
than
a
Beast
!
It
is
thine
Image
which
thou
lovest
;
it
is
a
Divine
Nature
,
and
heavenly
Beam
;
what
will
a
Soul
be
without
it
,
but
a
Dungeon
of
Darkness
,
a
Devil
for
malignity
,
and
dead
to
Holiness
and
Heaven
?
without
it
,
who
shall
plead
thy
Cause
against
the
Devil
,
World
and
Flesh
?
without
thy
Glory
Earth
is
but
Earth
;
without
thy
Natural
Efficacy
,
it
would
be
nothing
;
without
thy
wise
and
potent
Ordination
,
it
would
be
but
a
Chaos
;
and
without
thy
Grace
,
it
would
be
a
Hell
.
O
rather
deny
me
the
Light
of
the
Sun
,
than
the
Light
of
thy
Countenance
!
Less
miserable
had
I
been
without
Life
or
Being
,
than
without
thy
Grace
.
Without
thee
and
my
Saviour's
help
I
can
do
nothing
;
I
did
not
live
without
thee
,
I
could
not
pray
or
learn
without
thee
;
I
never
could
conquer
a
temptation
without
thee
;
and
can
I
die
,
or
be
prepared
to
die
without
thee
?
Alas
!
I
shall
but
say
as
Philip
of
Christ
,
I
know
not
whither
my
Soul
is
going
,
and
how
then
shall
I
know
the
way
.
My
Lord
having
loved
his
own
in
the
World
,
did
love
them
to
the
end
.
Thou
lovest
fidelity
and
perseverance
in
thy
Servants
,
even
those
that
in
his
sufferings
forsook
him
and
fled
,
yet
are
commended
and
rewarded
by
Christ
,
for
continuing
with
him
in
his
temptations
,
Luk.
22.
28.
And
wilt
thou
forsake
a
sinner
in
his
extremity
,
who
consenteth
to
thy
Covenant
,
and
would
not
forsake
thee
?
My
God
,
I
have
often
sinned
against
thee
,
but
yet
thou
knowest
I
would
fain
be
thine
:
I
have
not
served
thee
with
the
resolution
,
fidelity
and
delight
,
as
such
a
Master
should
have
been
served
,
but
yet
I
would
not
forsake
thy
service
,
nor
change
my
Master
or
my
Work
;
I
can
say
with
thy
Servant
Paul
,
Act.
27.
23.
that
thou
art
the
GOD
WHOSE
I
AM
,
and
WHOM
I
SERVE
;
and
O
that
I
could
serve
thee
better
!
For
to
serve
thee
,
is
but
to
Receive
thy
Grace
,
and
to
use
it
for
my
own
,
and
others
good
,
and
so
to
glorifie
thee
,
and
please
thy
will
,
which
being
LOVE
it self
,
is
pleased
best
when
we
receive
and
do
most
good
.
I
have
not
loved
thee
as
Infinite
Goodness
,
and
Love
it self
,
and
fatherly
Bounty
should
have
been
loved
;
but
yet
I
would
not
forsake
thy
Family
;
and
nothing
in
this
World
is
more
my
grief
than
that
I
love
thee
no
more
;
forsake
not
then
a
sinner
that
would
not
forsake
thee
,
that
looketh
every
hour
towards
thee
,
that
feeleth
it
as
a
piece
of
Hell
to
be
so
dark
and
strange
unto
thee
,
that
gropeth
,
and
groaneth
,
and
gaspeth
after
thee
;
feeling
to
his
greatest
sorrow
,
(
though
thou
art
every
where
)
that
while
he
is
present
in
the
body
,
he
is
absent
from
the
Lord
.
My
Lord
,
I
have
nothing
to
do
in
this
World
,
but
to
seek
and
serve
thee
;
I
have
nothing
to
do
with
a
Heart
and
its
affections
,
but
to
breath
after
thee
?
I
have
nothing
to
do
with
my
Tongue
and
Pe●
,
but
to
speak
to
thee
,
and
for
thee
,
and
to
publish
thy
Glory
and
thy
Will
?
What
have
I
to
do
with
all
my
Reputation
,
and
Interest
in
my
Friends
,
but
to
increase
thy
Church
,
and
propagate
thy
holy
Truth
and
Service
?
What
have
I
to
do
with
my
remaining
Time
,
even
these
last
and
languishing
hours
,
but
to
look
up
unto
thee
,
and
wait
for
thy
Grace
,
and
thy
Salvation
?
O
pardon
all
my
carnal
thoughts
,
and
all
my
unthankful
neglects
of
thy
precious
Grace
,
and
Love
,
and
all
my
wilful
sin
against
thy
Truth
and
thee
!
and
let
the
fuller
Communications
of
thy
forfeited
Grace
,
now
tell
me
by
experience
that
thou
dost
forgive
me
!
Even
under
the
terrible
Law
thou
didst
tell
Man
thy
very
Nature
,
by
proclaiming
thy
Name
,
Exod.
34
6
,
7.
The
Lord
,
the
Lord
God
,
merciful
and
gracious
,
long-suffering
,
and
abundant
in
goodness
and
Truth
,
keeping
mercy
for
thousands
,
forgiving
iniquity
,
and
transgression
and
sin
;
and
is
not
the
Grace
of
our
Lord
Jesus
Christ
revealed
in
the
Gospel
for
our
more
abundant
Faith
and
Consolation
?
My
God
,
I
know
,
as
I
cannot
Love
thee
according
to
thy
Loveliness
,
so
I
cannot
Trust
thee
according
to
thy
Faithfulness
:
I
can
never
be
sufficiently
confident
of
thy
alsufficient
Power
,
thy
Wisdom
,
and
thy
Goodness
.
When
I
have
said
,
as
Psal.
77.
7.
Will
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
Is
his
mercy
clean
gone
for
ever
?
doth
his
Promise
fail
to
Generations
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
Conscience
hath
replied
,
that
This
is
my
infirmity
?
I
never
wanted
comfort
,
because
thou
wantedst
mercy
,
but
because
I
wanted
Faith
and
fitness
to
receive
it
,
and
perceive
it
.
But
hast
thou
not
mercy
also
to
give
me
,
even
that
Fitness
,
and
that
Faith
?
My
God
,
all
is
of
thee
,
and
through
thee
,
and
all
is
to
thee
,
and
when
I
have
the
felicity
,
the
Glory
of
all
for
ever
will
be
thine
.
None
that
trusteth
in
thee
(
according
to
thy
Nature
and
Promise
)
shall
be
ashamed
:
If
I
can
live
and
die
in
Trusting
in
thee
,
surely
I
shall
not
be
confounded
.
§
12.
Why
then
should
it
seem
a
difficult
Question
,
how
I
may
willingly
leave
this
World
,
and
my
Soul
depart
to
Christ
in
Peace
.
The
same
Grace
which
regenerated
me
,
must
bring
me
to
my
desired
end
,
as
the
same
Principle
of
Vegetation
which
causeth
the
Bud
must
bring
the
Fruit
to
sweet
maturity
.
1.
BELIEVE
and
TRUST
thy
Father
,
thy
Saviour
,
and
thy
Comforter
.
II.
And
HOPE
for
the
joyful
entertainments
of
his
Love
,
and
for
the
blessed
state
which
he
hath
promised
.
III.
And
long
by
LOVE
for
nearer
Union
and
Communion
with
him
;
and
thus
,
O
my
Soul
,
thou
mayest
depart
in
Peace
.
I.
How
sure
is
the
Promise
of
God
?
How
suitable
to
his
Love
,
and
to
the
Nature
of
our
Souls
,
and
to
the
operations
of
every
Grace
?
It
is
initially
performed
here
,
whilst
our
desires
are
turned
towards
him
,
and
the
heavenly
seed
and
spark
is
here
ingenerated
in
a
Soul
that
was
dead
and
dark
,
and
disaffected
.
Is
it
any
strange
thing
for
Fire
to
ascend
?
yea
or
the
fiery
Principle
of
Vegetation
in
a
Tree
,
to
carry
up
the
earthy
matter
to
a
great
procerity
?
Is
it
strange
that
Rivers
should
hasten
to
the
Sea
?
Whither
should
Spirits
go
but
to
the
Region
,
or
World
of
Spirits
?
and
whither
should
Christ's
Members
,
and
holy
Spirits
go
,
but
to
himself
,
and
the
heavenly
Society
?
And
is
not
that
a
more
holy
and
glorious
place
and
state
,
than
this
below
?
Earth
is
between
Heaven
and
Hell
;
a
place
of
gross
and
passive
matter
,
where
Spirits
may
indeed
operate
upon
that
which
needeth
them
,
and
where
they
may
be
detained
a
while
in
such
operation
,
or
as
incorporated
Forms
,
if
not
incarcerate
Delinquents
;
but
it
is
not
their
center
,
end
,
or
home
.
Even
sight
and
reason
might
persuade
me
,
that
all
the
noble
Invisible
powers
that
operate
on
this
lower
World
,
do
principally
belong
unto
a
higher
;
and
what
can
Earth
add
to
their
Essence
,
Dignity
or
Perfection
?
§
13.
But
why
,
O
my
Soul
,
art
thou
so
vainly
solicitous
,
to
have
formal
,
clear
,
distinct
,
conceptions
of
the
Celestial
World
,
and
the
individuation
,
and
operations
of
separated
Souls
,
any
more
than
of
the
Angels
?
While
thou
art
the
formal
Principle
of
an
animated
Body
▪
thy
conceptions
must
be
but
suitable
to
their
present
state
and
use
:
When
thou
art
possessed
of
a
better
state
,
thou
shalt
know
it
as
a
possessor
ought
to
do
:
For
such
a
knowledge
as
thou
lookest
after
,
is
part
of
the
possession
:
And
to
long
to
Know
and
Love
,
in
Clearness
and
Perfection
,
is
to
long
to
possess
.
It
is
thy
Saviour
and
his
glorified
Ones
,
that
are
comprehensors
and
possessors
!
And
it
is
his
knowledge
which
must
now
be
most
of
thy
satisfaction
.
To
seek
his
Prerogative
to
thy self
is
vain
usurping
arrogance
?
Wouldst
thou
be
a
God
and
Saviour
to
thy self
?
O
consider
how
much
of
the
fall
is
in
this
selfish
care
and
desire
to
be
as
God
,
in
knowing
that
of
Good
and
Evil
which
belongeth
not
to
thee
but
to
God
to
know
.
Thou
knowest
past
doubt
that
there
is
a
God
of
Infinite
Perfection
,
who
is
the
rewarder
of
them
that
diligently
seek
him
:
Labour
more
to
know
thy
duty
to
this
God
,
and
absolutely
Trust
him
as
to
the
particularities
of
thy
felicity
and
reward
.
Thou
didst
trust
thy
Parents
to
provide
thee
food
and
raiment
,
when
thou
didst
but
dutifully
obey
them
:
Though
they
could
have
forsaken
thee
or
killed
thee
every
hour
,
thou
didst
never
fear
it
.
Thou
hast
trusted
Physicians
to
give
thee
even
ungrateful
Medicines
,
without
enquiring
after
every
ingredient
,
or
fearing
lest
they
should
wilfully
give
thee
Poyson
!
I
trust
a
Barber
with
my
Throat
:
I
trust
a
Boatman
or
Shipmaster
with
my
life
:
Yea
,
my
Horse
that
might
cast
me
;
because
I
have
no
reason
to
distrust
them
,
(
saving
their
insufficiency
and
uncertainty
as
Creatures
.
)
If
a
Pilote
undertake
to
bring
thee
to
the
Indies
,
thou
canst
trust
his
conduct
,
though
thou
know
thy self
,
neither
the
Ship
,
nor
how
to
govern
it
,
neither
the
way
,
nor
the
place
to
which
thou
art
conveyed
.
And
must
not
thy
God
and
Saviour
be
trusted
to
bring
thee
safe
to
Heaven
,
unless
he
will
satisfie
all
thy
enquiries
,
of
the
individuation
and
operation
of
Spirits
?
Leave
unsearchable
and
useless
Questions
to
him
that
can
easily
resolve
them
,
and
to
those
to
whom
the
knowledge
of
them
doth
belong
.
Thou
dost
but
entangle
thy self
in
sin
and
self-vexation
,
while
thou
wouldst
take
God's
work
upon
thee
,
and
wouldst
know
that
for
thy self
,
which
he
must
know
for
thee
:
Thy
knowledge
and
care
for
it
,
did
not
precede
nor
prepare
for
thy
Generation
;
nor
for
the
motion
of
one
Pulse
or
Breath
,
or
for
the
Concoction
of
one
bit
of
all
thy
Food
,
or
the
continuance
of
thy
life
one
hour
;
supposing
but
thy
care
to
use
the
means
which
God
appointed
thee
,
and
to
avoid
things
hurtful
,
and
to
beg
his
Blessing
.
The
command
of
being
careful
for
nothing
,
and
casting
all
thy
care
on
God
,
who
careth
for
us
,
obligeth
us
in
all
things
that
are
God's
part
;
and
for
our
Souls
as
well
as
for
our
Bodies
:
Yea
,
to
Trust
him
with
the
greatest
of
our
concerns
,
is
our
greatest
duty
;
supposing
we
be
careful
about
our
own
part
,
viz.
to
use
the
means
and
obey
his
Precepts
.
To
dispose
of
a
departing
Soul
is
God's
part
and
not
ours
!
O
how
much
evil
is
in
this
distrustful
self-providing
Care
!
If
I
did
but
know
what
I
would
know
about
my
Soul
and
my Self
;
and
if
I
might
but
choose
what
condition
it
should
be
in
,
and
be
the
final
disposer
of
it
my Self
,
O
what
satisfaction
and
joy
would
it
afford
me
?
And
is
not
this
to
be
partly
a
God
to
my self
?
Is
he
not
fitter
to
know
and
choose
,
and
dispose
of
me
,
than
I
am
?
I
could
Trust
my self
easily
,
even
my
Wit
and
Will
in
such
a
Choice
,
if
I
had
but
power
.
And
cannot
I
trust
God
and
my
Redeemer
,
without
all
this
care
,
and
fear
,
and
trouble
,
and
all
these
particular
enquiries
?
If
you
are
convoying
your
Child
in
a
Boat
,
or
Coach
,
by
Water
,
or
by
Land
,
and
at
every
turn
he
be
crying
out
[
O
Father
,
whither
do
we
go
?
Or
what
shall
I
do
?
or
I
shall
be
drowned
or
fall
;
]
Is
it
not
rather
his
Trust
in
you
,
than
the
particular
satisfaction
of
his
ignorant
doubts
,
that
must
quiet
and
silence
him
?
Be
not
then
foolishly
distrustful
and
inquisitive
?
Make
not
thy self
thy
own
disquieter
or
tormentor
▪
by
an
inordinate
care
of
thy
own
security
.
Be
not
cast
down
,
O
departing
Soul
,
nor
by
unbelief
disquieted
within
me
:
Trust
in
God
,
for
thou
shalt
quickly
by
experience
be
taught
to
give
him
thanks
and
praise
,
who
is
the
health
of
my
countenance
and
my
God
.
§
14.
O
what
clear
reason
!
What
great
experience
do
command
me
to
Trust
him
?
absolutely
and
implicitly
to
Trust
him
,
and
to
distrust
my self
.
1.
He
is
Essential
Infinite
Perfection
,
Power
,
Wisdom
and
Love
?
There
is
in
him
all
that
should
invite
and
encourage
rational
trust
,
and
nothing
that
should
discourage
it
.
2.
There
is
nothing
in
any
Creature
to
be
trusted
,
but
God
in
that
Creature
,
or
God
working
in
and
by
it
.
Distrust
him
and
there
is
nothing
to
be
trusted
:
Not
the
Earth
to
bear
me
,
nor
the
Air
to
breath
in
,
much
less
any
mutable
Friend
.
3.
I
am
altogether
his
Own
:
His
Own
by
right
,
and
his
own
by
devotion
and
consent
:
And
shall
I
not
trust
him
with
his
own
.
4.
He
is
the
great
Benefactor
of
all
the
World
,
that
giveth
all
good
to
every
Creature
,
not
by
constraint
,
nor
by
commutation
,
but
as
freely
as
the
Sun
giveth
forth
its
light
:
And
shall
we
not
trust
the
Sun
to
shine
?
5.
He
is
my
Father
and
special
Benefactor
;
and
hath
taken
me
into
his
Family
as
his
Child
:
And
shall
I
not
trust
my
heavenly
Father
?
6.
He
hath
given
me
his
Son
as
the
great
Pledge
of
his
Love
:
And
what
then
will
he
think
too
dear
for
me
?
Will
he
not
with
him
give
me
all
things
,
Rom.
8.
7.
His
Son
came
purposely
to
reveal
the
Fathers
unspeakable
Love
,
and
purpose
to
save
us
:
And
shall
I
not
trust
him
that
hath
proclaimed
his
Love
and
Reconciliation
by
such
a
Messenger
from
Heaven
.
8.
He
hath
given
me
the
Spirit
of
his
Son
,
even
the
Spirit
of
Adoption
,
which
is
the
surest
Character
of
his
Child
,
the
Witness
,
Pledge
,
and
Earnest
of
Heaven
,
the
Name
,
and
Mark
of
God
upon
me
,
HOLINESS
TO
THE
LORD
;
and
yet
shall
I
not
believe
his
Love
and
Trust
him
?
9.
He
hath
made
me
a
Member
of
his
Son
,
and
so
far
already
united
me
to
him
:
And
will
he
not
take
care
of
the
Members
of
his
Son
?
Will
he
lose
those
that
are
given
him
?
Is
not
Christ
to
be
trusted
with
his
Members
.
10.
I
am
his
interest
and
the
interest
of
his
Son
:
Freely
beloved
;
dearly
bought
!
For
whom
so
much
is
suffered
and
done
,
that
he
is
pleased
to
call
us
his
peculiar
Treasure
.
And
may
I
not
trust
him
with
his
dear
bought
Treasure
.
11.
He
hath
stated
me
in
a
relation
to
Angels
,
who
rejoiced
at
my
Repentance
,
and
to
the
heavenly
Society
which
shall
not
miss
the
smallest
part
:
Angels
shall
not
lose
their
joy
,
nor
ministration
.
12.
He
is
in
Covenant
with
me
;
even
the
Father
,
Son
,
and
Holy
Ghost
:
He
hath
given
me
many
great
and
precious
Promises
:
And
shall
I
fear
lest
he
will
break
his
Word
or
Covenant
?
13.
My
Saviour
is
the
forerunner
,
entred
into
the
Holiest
,
and
there
appearing
and
interceeding
for
me
:
And
this
after
he
had
conquered
Death
,
and
risen
again
to
assure
me
of
a
future
life
,
and
ascended
into
Heaven
to
shew
us
whither
we
must
ascend
;
and
that
after
these
comfortable
words
,
SAY
TO
MY
BRETHREN
,
I
ASCEND
TO
MY
FATHER
AND
YOUR
FATHER
,
TO
MY
GOD
AND
YOUR
GOD
,
Joh.
20.
17.
And
shall
I
not
follow
him
through
Death
,
and
trust
such
a
Guide
and
Captain
of
my
Salvation
?
14.
He
is
there
to
prepare
a
place
for
me
,
and
will
take
me
to
himself
?
And
may
I
not
confidently
expect
it
.
15.
He
told
a
Malefactor
on
the
Cross
,
that
he
should
that
day
be
with
him
in
Paradise
,
to
tell
believing
Sinners
what
they
may
expect
.
16.
The
Church
by
the
Article
of
his
Descent
into
Hell
,
hath
signified
their
common
belief
,
that
his
separated
Soul
,
had
its
subsistence
and
operation
,
and
did
not
sleep
or
perish
,
to
tell
us
the
Immortality
of
separated
Souls
.
17.
His
Apostles
and
other
Servants
have
on
earth
served
him
all
with
these
expectations
.
18.
The
Spirits
of
the
perfected
Just
are
now
in
possession
of
what
I
hope
for
!
And
I
am
a
follower
of
them
who
by
Faith
and
Patience
have
attained
the
promised
Felicity
!
And
may
I
not
trust
him
to
save
me
who
hath
already
saved
Millions
in
this
way
?
When
I
could
trust
a
Ferriman
to
pass
me
over
a
River
,
that
had
safely
passed
over
Thousands
before
me
:
Or
I
could
trust
a
Physician
who
cureth
all
that
he
undertaketh
of
the
same
Disease
.
19.
I
must
be
at
his
disposal
whether
I
will
or
not
:
I
shall
live
while
he
will
,
and
die
when
he
will
,
and
go
whither
he
will
:
I
may
sin
and
vex
my
Soul
with
fears
,
and
cares
,
and
sorrows
,
but
I
shall
never
prevail
against
his
will
.
20.
Therefore
there
is
no
Rest
for
Souls
but
in
the
Will
of
God
:
That
will
created
us
,
and
that
will
did
govern
us
,
and
that
will
shall
be
fulfilled
on
us
.
It
was
our
Efficient
and
our
Regent
Cause
,
and
it
shall
be
our
End
.
Where
else
is
it
that
we
should
rest
?
In
the
will
of
men
,
or
Angels
,
or
in
our
own
wills
?
All
Creatures
are
but
Creatures
:
And
our
own
Wills
have
undone
us
:
They
have
misgoverned
us
,
and
they
are
our
greatest
Enemies
;
our
Disease
,
our
Prison
,
and
our
Death
,
till
they
are
brought
over
to
the
will
of
God
:
Till
then
they
are
like
a
Foot
out
of
joint
;
like
a
Child
or
Subject
in
Rebellion
!
There
is
no
rectitude
or
health
,
no
order
,
no
peace
or
true
felicity
,
but
in
the
Conformity
of
our
wills
to
the
will
of
God
.
And
shall
I
die
in
distrustful
striving
against
his
will
,
and
desiring
to
keep
up
my
own
before
it
.
21.
What
abundant
experience
have
I
had
of
God's
fidelity
and
love
?
and
after
all
this
shall
I
not
trust
him
?
His
undeserved
Mercy
gave
me
being
,
it
chose
my
Parents
;
it
gave
them
a
tender
love
to
me
,
and
desire
of
my
good
;
it
taught
them
to
instruct
me
early
in
his
Word
,
and
to
Educate
me
in
his
fear
:
It
chose
me
suitable
Company
and
Habitation
:
It
gave
me
betimes
a
teachable
ingeny
:
It
chose
my
School-masters
:
It
brought
to
my
Hands
many
excellent
and
suitable
Books
:
It
gave
me
some
profitable
publick
Teachers
:
It
placed
me
in
the
best
of
Lands
on
Earth
;
and
I
think
in
the
best
of
Ages
which
that
Land
had
seen
:
It
did
early
destroy
all
great
expectations
and
desires
of
the
World
,
teaching
me
to
bear
the
Yoak
from
my
youth
,
and
causing
me
rather
to
groan
under
my
infirmities
,
than
to
fight
with
strong
and
potent
Lusts
:
It
chastened
me
betimes
,
but
did
not
destroy
me
.
Great
Mercy
hath
trained
me
up
all
my
daies
,
since
I
was
Nineteen
years
of
Age
,
in
the
School
of
Affliction
,
to
keep
my
sluggish
Soul
awake
in
the
constant
expectations
of
my
change
,
and
to
kill
my
Pride
,
and
overvaluing
of
this
World
,
and
to
lead
all
my
studies
to
the
most
necessary
things
,
and
as
a
Spur
to
excite
my
Soul
to
seriousness
,
and
especially
to
save
me
from
the
supine
neglect
and
loss
of
time
:
O
what
unspeakable
Mercy
hath
a
life
of
constant
but
gentle
Chastisement
proved
to
me
?
It
urged
me
against
all
dull
delays
,
to
make
my
Calling
and
Election
sure
,
and
to
make
ready
my
accounts
as
one
that
must
quickly
give
them
up
to
God
.
The
Face
of
Death
,
and
nearness
of
Eternity
,
did
much
convince
me
,
what
Books
to
read
,
what
studies
to
perfer
and
prosecute
,
what
Company
and
Conversation
to
choose
!
It
drove
me
early
into
the
Vineyard
of
the
Lord
;
and
taught
me
to
preach
as
a
dying
Man
to
dying
men
:
It
was
Divine
Love
and
Mercy
which
made
Sacred
Truth
,
so
pleasant
to
me
,
that
my
life
hath
been
(
under
all
my
infirmities
)
almost
a
constant
recreation
and
delight
,
in
its
discoveries
,
contemplation
,
and
practical
use
:
How
happy
a
Teacher
have
I
had
?
What
excellent
help
,
and
sweet
illumination
?
How
far
beyond
my
expectation
hath
Divine
Mercy
encouraged
me
in
his
Sacred
work
?
How
congruously
did
he
choose
every
place
of
my
Ministration
,
and
Habitation
to
this
day
,
without
my
own
forecast
or
seeking
?
When
and
where
since
he
first
sent
me
forth
,
did
I
labour
in
vain
?
How
many
are
gone
to
Heaven
,
and
how
many
are
in
the
way
,
to
whom
he
hath
blessed
the
Word
which
in
weakness
I
did
by
his
Grace
and
Providence
deliver
?
Many
good
Christians
are
glad
of
now
and
then
an
Hours
time
,
to
meditate
on
God's
Word
,
and
recreate
themselves
in
his
holy
worship
;
but
God
hath
allowed
and
called
me
,
to
make
it
the
constant
business
of
my
life
.
My
Library
hath
afforded
me
both
profitable
and
pleasant
company
and
help
,
at
all
times
,
when
ever
I
would
use
them
.
I
have
dwelt
among
the
shining
Lights
,
which
the
Learned
,
Wise
,
and
Holy
men
of
all
Ages
have
set
up
,
and
left
to
illuminate
the
World
.
How
many
comfortable
Hours
have
I
had
in
the
Society
of
living
Saints
,
and
in
the
love
of
faithful
Friends
?
How
many
joyful
Daies
have
I
had
in
the
solemn
Assemblies
,
where
God
hath
been
worshipped
with
seriousness
and
alacrity
,
by
concordant
though
imperfect
Saints
.
Where
the
Spirit
of
Christ
hath
manifested
his
presence
,
by
helping
my self
and
my
Brethren
in
speaking
,
and
the
People
in
ready
delightful
hearing
,
and
all
of
us
in
loving
and
gladly
receiving
his
Doctrine
,
Covenant
and
Laws
?
How
unworthy
was
such
a
sinful
Worm
as
I
(
who
never
had
any
Academical
helps
,
nor
much
from
the
Mouth
of
any
Teacher
)
that
Books
should
become
so
great
a
Blessing
to
me
,
and
that
quite
beyond
my
own
intentions
,
God
should
induce
or
constrain
me
to
provide
any
such
like
helps
for
others
?
How
unworthy
was
I
to
be
kept
from
the
multiplied
snares
of
Sects
and
Errours
which
reigned
in
this
Age
,
and
to
be
used
as
a
means
for
other
mens
preservation
and
reduction
:
And
to
be
kept
in
a
love
of
Unity
and
Peace
:
How
unworthy
was
I
that
God
should
make
known
to
me
so
much
of
his
reconciling
truth
,
while
extreams
did
round
about
prevail
,
and
were
commended
to
the
Churches
by
the
advantages
of
Piety
on
one
side
,
and
of
worldly
Prosperity
and
Power
on
the
other
?
And
the
God
should
use
me
above
thirty
Years
in
so
comfortable
a
work
as
to
plead
and
write
for
Love
,
Peace
and
Concord
,
and
to
vouchsafe
me
so
much
success
therein
as
he
hath
done
,
notwithstanding
the
general
prevalency
of
the
contentious
military
Tribe
.
Mercy
I
have
had
in
Peace
,
and
Liberty
in
times
of
Violence
:
And
Mercy
I
have
had
in
Wars
,
living
two
years
in
safety
in
a
City
of
defence
in
the
very
midst
of
the
Land
,
(
Coventry
,
)
and
seeing
no
enemy
while
the
Kingdom
was
in
Wars
and
Flames
;
and
only
hearing
of
the
common
Calamities
round
about
:
And
when
I
went
abroad
and
saw
the
effects
of
humane
folly
and
fury
,
and
of
God's
displeasure
,
he
mercifully
kept
me
from
hurting
any
one
,
and
being
hurt
by
any
:
How
many
a
time
hath
he
preserved
me
by
Day
and
Night
,
in
difficulties
and
dangers
,
from
the
Malice
of
Satan
,
and
from
the
Wrath
of
Man
,
and
from
accidents
which
threatned
sudden
Death
:
While
I
beheld
the
ruines
of
Towns
and
Countreys
,
and
the
Fields
covered
with
the
Carkasses
of
the
slain
,
I
was
preserved
and
returned
home
in
Peace
.
And
O
how
great
was
the
mercy
which
he
shewed
me
,
in
a
teachable
tractable
,
peaceable
,
humble
,
unanimous
People
?
So
many
in
number
,
and
so
exemplary
in
quality
;
who
to
this
Day
keep
their
Integrity
and
Concord
,
when
violence
hath
separated
me
from
them
Twenty
two
years
:
Yea
,
the
like
Mercy
of
acceptance
and
success
beyond
my
expectation
,
he
hath
shewed
me
every
where
I
have
had
opportunity
of
free
ministration
;
even
where
there
were
many
Adversaries
I
have
had
an
open
Door
,
in
the
midst
of
humane
Wrath
and
Rage
,
he
hath
preserved
my
Liberty
beyond
expectation
,
and
continued
my
acceptance
and
success
.
When
I
might
not
speak
by
Voice
to
any
single
Congregation
,
he
enabled
me
to
speak
by
Writings
to
many
;
and
for
the
success
of
my
plainest
&
popular
writings
,
which
cost
me
least
,
I
can
never
be
sufficiently
thankful
:
Some
of
which
he
sent
to
preach
abroad
in
other
Languages
in
forreign
Lands
.
When
my
Mouth
with
Eighteen
hundred
or
Two
thousands
more
had
been
many
years
stopped
,
he
hath
since
opened
them
in
some
degree
;
and
the
sufferings
intended
us
by
men
have
been
partly
put
by
,
and
partly
much
alleviated
by
his
Providence
,
and
the
hardness
of
our
Terms
hath
not
so
much
hind●ed
the
success
of
faithful
Labours
as
we
feared
,
and
as
others
hoped
it
would
have
done
.
I
have
had
the
comfort
of
seeing
some
Peace
and
Concord
and
Prosperity
of
Truth
and
Piety
kept
up
,
under
the
utmost
opposition
of
diabolical
and
humane
Power
,
Policy
,
and
Wrath
:
When
I
have
been
sent
to
the
common
Jail
for
my
service
and
obedience
to
him
,
he
hath
there
kept
me
in
peace
,
and
soon
delivered
me
.
He
hath
made
the
Mouths
of
my
greatest
Enemies
who
have
studied
my
defamation
and
my
ruine
,
to
become
my
Witnesses
and
Compurgators
,
and
to
cross
their
own
designs
:
How
wonderful
is
it
that
I
should
so
long
dwell
in
so
much
peace
,
in
the
midst
of
those
that
seemed
to
want
neither
Power
nor
Skill
,
and
much
less
Will
,
to
tread
me
down
into
contempt
and
misery
?
And
O
how
many
a
danger
,
fear
and
pain
hath
he
delivered
this
frail
and
languishing
Body
from
?
How
oft
hath
he
succoured
me
,
when
Flesh
,
and
Heart
,
and
Art
have
failed
?
He
hath
cured
my
consuming
Coughs
,
and
many
a
time
stayed
my
flowing
Blood
;
he
hath
eased
my
pained
Limbs
,
and
support'd
a
weary
macerat'd
Skeleton
:
He
hath
fetcht
me
up
from
the
Jaws
of
Death
,
and
reversed
the
Sentence
which
men
have
passed
on
me
:
How
many
Thousand
weary
days
have
been
sweetned
with
his
pleasant
work
?
And
how
many
Thousand
painful
weary
Nights
have
had
a
comfortable
Morning
?
How
many
Thousand
strong
and
healthful
Persons
have
been
taken
away
by
Death
,
whilst
I
have
been
upheld
under
all
this
weakness
?
Many
a
time
have
I
cryed
to
the
Lord
in
my
trouble
and
he
hath
delivered
me
out
of
my
distress
?
I
have
had
Forty
years
added
to
my
Daies
,
since
I
would
have
been
full
glad
of
Hezekiah's
promise
of
Fifteen
?
Since
the
day
that
I
first
preached
his
Gospel
,
I
expected
not
of
long
time
to
live
above
a
Year
;
and
I
have
lived
since
then
Forty
years
;
when
my
own
Prayers
were
cold
and
unbelieving
how
many
Hundreds
have
prayed
for
me
:
And
what
strange
deliverances
,
encouraging
Fasting
and
Prayer
have
I
oft
had
,
upon
their
importunate
requests
?
My
Friends
have
been
faithful
,
and
the
few
that
proved
unfaithful
have
profitably
taught
me
,
to
place
no
confidence
in
Man
,
and
and
not
to
be
inordinately
affected
to
any
thing
on
Earth
;
for
I
was
forsaken
by
none
of
them
,
but
those
few
that
I
excessively
valued
and
overloved
:
My
Relations
have
been
comfortable
to
me
,
contrary
to
my
deserts
,
and
much
beyond
my
expectations
:
My
Servants
have
been
faithful
:
My
Neighbours
have
been
kind
:
My
Enemies
have
been
impotent
,
harmless
or
profitable
:
My
Superiours
have
honoured
me
by
their
respectful
words
,
and
while
they
have
afflicted
me
,
as
supposing
me
a
remora
to
their
designs
,
they
have
not
destroyed
,
but
protected
me
!
To
my
inferiours
God
hath
made
me
in
my
low
capacity
somwhat
helpful
?
I
have
been
protected
in
ordinary
health
and
safety
,
when
the
raging
Pestilence
came
near
my
Habitation
,
and
consumed
an
Hundred
thousand
Citizens
!
My
dwelling
hath
been
safe
when
I
have
seen
the
glory
of
the
Land
in
flames
,
and
after
beheld
the
dismal
ruines
!
When
violence
separated
me
from
my
too
much
beloved
Library
,
and
drove
me
into
a
poor
and
smoaky
House
,
I
never
had
more
help
of
God
,
nor
did
more
difficult
work
than
there
!
What
pleasant
retirements
and
quietness
in
the
Countrey
have
been
the
fruits
of
persecuting
Wrath
?
And
I
must
not
forget
,
when
I
had
more
publick
liberty
,
how
he
saved
me
and
all
my
Hearers
,
even
by
a
wonder
from
being
buried
in
the
ruines
of
the
Fabrick
where
we
were
;
and
others
from
the
Calamitous
,
Scandal
,
and
Lamentations
,
which
would
else
have
followed
:
And
it
is
not
a
Mercy
to
be
extenuated
,
that
when
the
Tongues
and
Pens
of
all
Sects
among
us
,
and
of
pro●d
self-exalters
,
and
of
some
worthy
Pious
differing
Brethren
,
have
been
long
and
vehemently
bent
against
me
,
when
my
infamy
hath
been
endeavoured
by
abundance
of
Volumes
by
the
backbiting
of
angry
dividers
of
all
sorts
,
and
by
the
calumniating
accusations
of
some
that
were
too
high
to
be
gain-said
,
and
would
not
endure
me
to
answer
them
and
vindicate
my
innocency
;
yet
,
all
these
together
were
never
able
to
fasten
their
accusations
,
and
procure
any
common
belief
,
nor
to
bring
me
under
the
designed
contempt
,
much
less
to
break
my
comforts
,
encouragements
or
labours
.
These
,
all
these
,
and
very
many
more
than
these
,
are
my
Experiences
of
that
wondrous
MERCY
which
hath
measured
my
Pilgrimage
,
and
filled
up
my
daies
.
Never
did
God
break
his
Promise
with
me
!
Never
did
he
fail
me
nor
forsake
me
:
Had
I
not
provoked
him
by
rash
and
wilful
sinning
,
how
little
Interruption
of
my
peace
and
comforts
,
had
I
ever
been
likely
to
have
had
.
And
shall
I
now
distrust
him
at
the
last
?
Shall
I
not
Trust
,
and
quietly
Trust
,
that
Infinite
Wisdom
,
Love
,
and
Power
,
whom
I
have
so
long
trusted
,
and
found
so
good
?
Nature
teacheth
Man
to
love
best
those
Animals
that
are
tame
and
tractable
,
that
trust
us
and
love
us
,
that
will
come
to
our
hands
and
love
our
Company
,
that
will
be
familiar
with
us
and
follow
us
;
be
it
Horse
or
Dog
,
Beasts
or
Birds
:
But
those
that
are
wild
and
live
in
Woods
,
and
fly
from
the
Face
of
Man
,
are
taken
to
be
the
Game
and
Preys
of
any
one
that
can
catch
and
kill
them
.
And
shall
my
foolish
Soul
thus
wildly
fly
from
the
Face
of
God
?
Shall
his
Children
be
like
the
fearful
Hare
?
Or
like
a
guilty
Cain
?
Or
like
an
unbelieving
Sadduce
,
that
either
believeth
not
,
or
hopeth
not
for
,
the
forgiveness
of
sin
,
and
the
life
Everlasting
?
Doth
not
the
Spirit
of
Adoption
incline
us
to
love
our
Fathers
presence
,
and
to
be
loth
to
be
long
from
home
?
To
distrust
all
Creatures
,
even
thy self
,
is
not
unreasonable
;
but
to
distrust
God
hath
no
just
excuse
.
Fly
from
Sin
,
from
Satan
,
from
Temptations
,
from
the
World
,
from
sinful
Flesh
and
Idol-self
:
But
fly
not
from
him
that
is
Goodness
,
Love
and
Joy
itself
:
Fear
thine
Enemy
,
but
Trust
thy
Father
:
If
thy
Heart
be
reconciled
to
Him
and
his
Service
,
by
the
Spirit
,
he
is
certainly
reconciled
to
thee
through
Christ
▪
And
if
he
be
for
thee
,
and
justifie
and
love
thee
,
who
shall
be
against
thee
,
or
condemn
thee
,
or
separate
thee
from
his
Love
?
If
thy
unreconciled
will
,
do
make
thee
doubt
of
his
reconciliation
,
it
's
time
to
abhor
and
lay
by
thy
Enmity
:
Consent
,
and
be
sure
that
he
consenteth
:
Be
willing
to
be
his
,
and
in
Holiness
to
serve
him
,
and
to
be
united
in
joyful
Glory
to
him
,
and
then
be
sure
that
he
is
willing
to
accept
thee
,
and
receive
thee
to
that
Glory
.
O
dark
and
sinful
Soul
!
how
little
dost
thou
know
thy
Friend
,
thy
Self
,
or
God
,
if
thou
canst
more
easily
and
quietly
trust
thy
Life
,
thy
Soul
and
Hopes
to
the
will
of
thy
Friend
or
of
thy self
(
if
thou
hadst
power
)
than
to
the
will
of
God
?
Every
Dog
would
be
at
home
and
with
his
Master
;
much
more
every
ingenuous
Child
with
his
Father
:
And
tho
Enemies
distrust
us
,
Wife
and
Children
will
not
do
so
,
while
they
b●lieve
us
just
.
And
hath
God
ever
shewed
himself
either
unfaithful
or
unmerciful
to
me
?
To
thee
,
O
Lord
,
as
to
a
faithful
Creator
I
commit
my
Soul
,
1
Pet.
4.
19.
I
know
that
thou
art
the
faithful
God
who
keepest
Covenant
and
Mercy
with
them
that
love
thee
,
and
keep
thy
Commandments
,
Deut.
7.
9.
Thou
art
faithful
who
hast
called
me
to
the
communion
of
thy
Son
Jesus
Christ
our
Lord
,
1
Cor.
1.
9.
Thy
faithfulness
hath
saved
me
in
and
from
temptation
,
1
Cor.
10.
13.
It
hath
stablished
me
and
kept
me
from
prevailing
evil
,
2
Thess.
3.
3.
And
if
will
keep
my
Spirit
,
Soul
and
Body
to
the
coming
of
Christ
,
1
Thess.
5.
23
,
24.
It
is
in
faithfulness
that
thou
hast
afflicted
me
,
Ps.
119.
75.
and
shall
not
I
trust
thee
then
to
save
me
?
It
is
thy
faithful
Word
,
that
all
thine
Elect
shall
obtain
the
Salvation
which
is
in
Christ
Jesus
with
eternal
Glory
,
and
if
we
be
dead
with
him
,
shall
live
with
him
and
if
we
suffer
we
shall
also
reign
with
him
,
2
Tim.
2.
10
,
11
,
12.
To
thee
,
O
my
Saviour
I
commit
my
Soul
;
it
is
thine
own
by
Redemption
;
it
is
thine
own
by
Covenant
?
It
is
marked
and
Sealed
by
thy
Spirit
as
thine
own
:
and
thou
hast
promised
not
to
lose
it
,
Joh.
6.
39.
Thou
wast
made
like
us
thy
Brethren
,
that
thou
mightest
be
a
merciful
and
faithful
High
Priest
in
things
pertaining
to
God
,
to
make
reconciliation
for
our
Sins
:
By
thy
Blood
we
have
boldness
to
enter
into
the
Holiest
,
even
by
the
new
and
living
consecrated
way
!
Cause
me
to
draw
near
with
a
sincere
Heart
,
in
full
assurance
of
Faith
,
by
thee
that
art
the
High
Priest
over
the
House
of
God
:
For
he
is
faithful
that
has
promised
life
through
thee
,
Heb.
10.
19
,
20
,
21
,
22
,
23.
Thy
Name
is
Faithful
and
True
,
Rev.
19.
11.
and
Faithful
and
True
are
all
thy
Promises
,
Rev.
22.
6.
&
21.
5.
Thou
hast
promised
Rest
to
weary
Souls
that
come
to
thee
,
Matth.
11.
28.
2
Thess.
1.
7.
I
am
weary
of
suffering
and
weary
of
sin
;
weary
of
my
flesh
,
and
weary
of
my
darkness
,
and
dulness
,
and
distance
,
and
of
this
wicked
blind
,
unrighteous
,
and
confounded
World
!
And
whither
should
I
look
for
Rest
but
home
to
my
heavenly
Father
and
to
Thee
?
I
am
but
a
bruised
Reed
,
but
thou
wilt
not
break
me
:
I
am
but
a
smoaking
Flax
,
but
thou
wilt
not
quench
what
thy
Grace
hath
kindled
;
but
thou
in
whose
Name
the
Nations
trust
,
wilt
bring
forth
judgment
unto
Victory
,
Matth.
12.
20
,
21.
The
Lord
redeemeth
the
Souls
of
his
Servants
,
and
none
of
them
that
trust
in
thee
shall
be
desolate
,
Psa.
34.
22.
Therefore
will
I
wait
on
thy
Name
,
for
it
is
good
,
and
will
trust
in
the
Mercy
of
God
for
ever
,
Psal.
52.
8
,
9.
The
Lord
is
Good
;
a
strong-hold
in
the
day
of
trouble
,
and
he
knoweth
them
that
trust
in
him
,
Nah.
1.
7.
sinful
fear
is
a
snare
;
but
he
that
putteth
his
trust
in
the
Lord
shall
be
set
on
high
,
Prov.
29.
25.
Blessed
is
the
Man
that
maketh
the
Lord
his
trust
,
and
respecteth
not
the
Proud
and
such
as
turn
aside
to
lies
,
Psal.
40.
4.
Thou
art
my
hope
,
O
Lord
God
,
thou
art
my
trust
from
my
youth●
:
By
thee
have
I
been
holden
up
from
the
Womb
,
my
praise
shall
be
continually
of
thee
:
Cast
me
not
off
now
in
the
time
of
Age
;
forsake
me
not
when
my
strength
faileth
,
O
God
,
thou
hast
taught
me
from
my
youth
,
and
hitherto
have
I
declared
thy
wondrous
works
:
Now
also
when
I
am
old
and
gray
,
O
God
,
forsake
me
not
,
Psal.
17.
5
,
6
,
9
,
17
,
18.
Leave
not
my
Soul
destitute
;
for
mine
Eyes
are
toward
thee
,
&
my
trust
is
in
thee
,
Psa.
14.
8.
I
had
fainted
unless
I
had
believed
to
see
the
goodness
of
the
Lord
in
the
Land
of
the
Living
:
Even
where
they
that
live
shall
die
no
more
.
The
Sun
may
cease
to
shine
on
Man
,
and
the
Earth
to
bear
us
;
but
God
will
never
cease
to
be
Love
,
nor
to
be
faithful
in
his
Promises
.
Blessed
be
the
Lord
,
who
hath
commanded
me
so
safe
and
quietting
a
duty
,
as
to
trust
him
,
and
cast
all
my
cares
on
him
,
as
on
one
that
hath
promised
to
care
for
me
!
11.
And
blessed
be
God
who
hath
made
it
my
Duty
to
HOPE
for
his
Salvation
:
HOPE
is
the
Ease
,
yea
,
the
life
of
our
Hearts
that
else
would
break
,
yea
,
die
within
us
.
Despair
is
no
small
part
of
Hell
.
God
cherisheth
Hope
as
he
is
the
lover
of
Souls
:
Satan
our
Enemy
cherisheth
Despair
,
when
his
way
of
blind
Presumption
faileth
.
As
Fear
is
a
foretast
of
Evil
,
before
it
is
felt
;
so
Hope
doth
anticipate
and
foretast
Salvation
before
it
is
possessed
.
It
is
then
worldly
Hypocrites
Hope
that
perisheth
,
for
all
that
Hope
for
true
or
durable
Happiness
on
Earth
,
in
the
pleasures
of
this
perishing
Flesh
,
must
needs
be
deceived
.
But
happy
is
he
that
hath
the
God
of
Jacob
for
his
help
,
whose
Hope
is
in
the
Lord
his
God
,
which
made
Heaven
and
Earth
,
which
keepeth
Truth
for
ever
,
Ps.
146.
5
,
6.
Wo
to
me
,
were
my
Hope
only
in
the
time
and
matters
of
this
fleshly
life
,
1
Cor.
15.
19.
But
the
Righteous
hath
hope
in
his
Death
,
Prov.
14
32.
And
Hope
maketh
not
ashamed
,
Rom.
5.
5.
Blessed
is
the
Man
that
trusteth
in
the
Lord
,
whose
Hope
the
Lord
is
,
Jer.
17.
7.
Lay
hold
then
,
O
my
Soul
,
upon
the
Hope
which
is
set
before
thee
,
Heb.
6.
18.
It
is
thy
firm
and
stedfast
Anchor
,
v.
19.
without
it
thou
wilt
be
as
a
shipwrackt
Vessel
.
Thy
foundation
is
sure
;
it
is
God
himself
:
Our
Faith
and
Hope
are
both
in
God
,
1
Pet.
1.
21.
It
is
Jesus
our
Lord
who
is
risen
from
the
Dead
,
and
Reigneth
in
Glory
Lord
of
all
,
1
Tim.
1.
1.
Yea
it
is
the
Christ
who
by
Faith
doth
dwell
within
us
,
who
is
our
Hope
of
Glory
,
Eph.
3.
17.
Col.
1.
27.
In
this
Hope
which
is
better
than
the
Law
that
Moses
gave
,
it
is
that
we
draw
nigh
to
God
,
Heb.
7.
19.
It
is
the
Holy
Ghost
that
is
both
our
Evidence
and
the
Efficient
of
our
Hope
,
Gal.
5.
5.
Rom.
8.
16
,
23.
By
him
we
hope
for
that
which
we
see
not
,
and
therefore
wait
in
Patience
for
it
.
v.
24
,
25.
By
Hope
we
are
saved
:
It
is
an
encouraging
Grace
,
which
will
make
us
stir
,
when
as
despair
doth
kill
endeavours
:
It
cureth
sloth
,
and
makes
us
diligent
and
constant
to
the
end
,
and
by
this
doth
help
us
to
full
assurance
,
Heb.
6.
11
,
12.
It
is
a
desiring
Grace
,
and
would
fain
obtain
the
Glory
hoped
for
.
It
is
a
quieting
and
comforting
Grace
,
Rom.
15.
4.
The
God
of
Hope
doth
fill
us
with
Joy
and
Peace
in
believing
that
we
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
,
v.
13.
Shake
off
despondency
,
O
my
Soul
,
and
rejoice
in
hope
of
the
Glory
of
God
.
Rom.
5.
2.
Believe
in
Hope
,
though
dying
Flesh
would
tell
thee
that
it
is
against
Hope
,
Rom.
4.
18.
God
that
cannot
lie
,
hath
confirmed
his
Covenant
by
his
immutable
Oath
,
that
we
might
have
strong
consolation
who
are
fled
for
refuge
to
the
Hope
which
is
set
before
us
,
Heb.
6.
18.
What
blessed
preparations
are
made
for
our
Hope
?
And
shall
we
now
let
the
Tempter
shake
it
or
discourage
it
?
The
abundant
Mercy
of
God
the
Father
hath
begotten
us
again
to
a
lively
hope
,
by
the
Resurrection
of
Christ
,
to
an
Inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
reserved
in
Heaven
for
us
,
1
Pet.
1.
3.
Grace
teacheth
us
to
deny
ungodliness
and
worldly
Lusts
,
and
to
live
soberly
,
righteously
,
and
godly
in
this
World
,
as
looking
for
that
blessed
hope
,
and
the
glorious
appearing
of
the
Great
God
and
our
Saviour
,
Tit.
2.
12
,
13.
We
are
renewed
by
the
Holy
Ghost
and
justified
by
Grace
,
that
we
should
be
made
Heirs
according
to
the
hope
of
Eternal
life
,
Tit.
3.
6
,
7.
We
are
illuminated
that
we
may
know
the
hope
of
Christ's
calling
,
and
what
is
the
riches
of
the
Glory
of
his
Inheritance
in
the
Saints
,
Eph.
1.
18
,
19.
The
Hope
that
is
laid
up
for
us
in
Heaven
,
is
the
chief
Doctrine
of
the
Gospel
,
which
bringeth
Life
and
Immortality
into
clearer
Light
,
Col.
1.
5.
2
Tim.
1.
10.
It
is
for
this
hope
that
we
keep
a
Conscience
void
of
offence
,
and
that
God
is
served
in
the
World
,
Act.
24.
15
,
16.
&
26.
7.
wherefore
gird
up
the
loins
of
thy
Mind
:
put
on
this
Helmet
,
the
hope
of
Salvation
,
1
Thes.
5.
8.
and
let
not
Death
seem
to
thee
as
it
doth
to
them
that
have
no
hope
,
1
Thess.
4.
13.
The
love
of
our
Father
and
our
Saviour
have
given
us
everlasting
Consolation
,
and
good
hope
through
Grace●
to
comfort
our
Hearts
and
stablish
them
in
every
good
word
and
work
,
2
Thess.
2.
16
,
17.
Keep
therefore
the
rejoicing
of
Hope
firm
to
the
end
,
Heb.
3.
6.
continue
grounded
and
settled
in
the
Faith
,
and
be
not
moved
away
from
the
hope
of
the
Gospel
,
Col.
1.
23.
1
Pet.
1.
13.
And
now
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
,
Psal.
39.
7.
Uphold
me
according
to
thy
Word
,
that
I
may
live
,
and
let
me
not
be
ashamed
of
my
Hope
,
Psal.
119.
116.
Though
mine
Iniquities
testifie
against
me
,
yet
O
thou
that
art
the
hope
of
of
Israel
,
the
Saviour
thereof
in
time
of
trouble
,
be
not
as
a
stranger
to
my
Soul
(
Jer.
14.
7
,
8.
)
Thy
Name
is
called
upon
by
me
,
O
forsake
me
not
,
v.
9.
Why
have
our
Eyes
beheld
thy
Wonders
,
and
why
have
we
had
thy
Covenant
and
thy
Mercies
,
but
that
we
might
set
our
hope
in
God
,
Psal.
78.
5
,
7.
Remember
the
Word
to
thy
Servant
,
upon
which
thou
hast
caused
me
to
hope
.
Psal.
119.
49.
If
thou
Lord
shouldst
mark
Iniquity
,
O
Lord
,
who
should
stand
?
But
there
is
forgiveness
with
thee
,
that
thou
maist
be
feared
:
I
wait
for
the
Lord
;
my
Soul
doth
wait
,
and
in
his
Word
do
I
hope
:
I
will
hope
in
the
Lord
,
for
with
him
there
is
Mercy
and
plenteous
Redemption
,
Psal.
130.
3
,
4
,
5
,
7.
For
he
taketh
pleasure
in
them
that
fear
him
,
in
those
that
hope
in
his
Mercy
,
Psal.
147.
11.
Though
Flesh
and
Heart
fail
,
the
Lord
is
the
Rock
of
my
Heart
;
he
is
my
Portion
,
saith
my
Soul
,
therefore
will
I
hope
in
him
:
The
Lord
is
good
to
them
that
wait
for
him
;
to
the
Soul
that
seeketh
him
:
It
is
good
that
I
should
both
hope
,
and
quietly
wait
for
the
Salvation
of
the
Lord
:
It
is
good
for
me
that
I
have
born
the
Yoak
in
my
Youth
,
and
that
I
keep
silence
and
put
my
Mouth
in
the
Dust
,
if
so
be
there
may
be
hope
,
Psal.
73.
26.
Lam.
3.
24
,
25
,
26
,
27
,
29.
God
need
not
flatter
such
Worms
as
we
,
nor
promise
us
that
which
he
never
meaneth
to
perform
:
He
hath
laid
the
rudiments
of
our
hope
,
in
a
nature
capable
of
desiring
,
seeking
,
and
thinking
of
another
life
:
He
hath
called
me
by
Grace
,
to
actual
desires
and
endeavours
:
And
some
foretasts
he
hath
vouchsafed
:
I
look
for
no
Heaven
,
but
the
Perfection
of
Divine
Life
,
Light
,
and
Love
in
endless
Glory
with
Christ
and
his
holy
Ones
:
And
this
he
hath
begun
in
me
already
:
And
shall
I
not
boldly
hope
when
I
have
the
capacity
,
the
promise
,
and
the
earnest
and
foretast
?
Is
it
not
God
himself
that
hath
caused
me
to
hope
;
was
not
Nature
,
Promise
,
and
Grace
from
him
?
And
can
a
Soul
miscarry
and
be
deceived
,
that
departeth
hence
in
a
hope
of
God's
own
causing
and
encouraging
?
Lord
,
I
have
lived
in
hope
?
I
have
prayed
in
hope
:
I
have
laboured
,
suffered
and
waited
in
hope
:
And
by
thy
Grace
I
will
die
in
hope
?
And
is
not
this
according
to
thy
Word
and
Will
?
And
wilt
thou
cast
away
a
Soul
that
hopeth
in
thee
,
by
thine
own
Command
and
Operation
▪
Had
Wealth
and
Honour
,
or
continuance
on
Earth
,
or
the
favour
of
Man
,
been
my
reward
&
hope
,
my
hope
&
I
had
died
together
:
Were
this
our
best
,
how
vain
were
Man
?
But
the
Lord
liveth
,
and
my
Redeemer
is
glorified
and
interceedeth
for
me
!
And
the
same
Spirit
is
in
Heaven
,
who
is
in
my
Heart
;
(
As
the
same
Sun
is
in
the
Firmament
which
is
in
my
House
:
)
And
the
Promise
is
sure
to
all
Christ's
Seed
:
And
Millions
are
now
in
Heaven
,
that
once
did
live
and
die
in
hope
;
they
were
Sinners
once
as
now
I
am
:
They
had
no
other
Saviour
,
no
other
Sanctifier
,
no
other
Promise
than
I
now
have
,
confessing
that
they
were
Strangers
here
,
they
looked
for
a
better
Countrey
,
and
for
a
City
that
had
Foundations
,
even
a
heavenly
where
now
they
are
:
And
shall
I
not
follow
them
in
hope
that
have
sped
so
well
?
Hope
then
O
my
Soul
unto
the
end
,
1
Pet.
1.
13.
From
henceforth
and
for
ever
hope
in
the
Lord
,
Psal.
131.
13.
I
will
hope
continually
,
and
will
yet
praise
thee
more
and
more
;
my
Mouth
shall
shew
forth
thy
Righteousness
and
Salvation
,
Psal.
71.
14
,
15.
The
Lord
is
at
my
right
Hand
;
I
shall
not
be
moved
:
My
Heart
therefore
is
glad
,
and
my
glory
rejoiceth
;
my
Flesh
also
shall
dwell
confidently
and
rest
in
hope
;
for
God
hath
shewed
me
the
path
of
Life
;
in
his
presence
is
fulness
of
joy
,
and
at
his
right
Hand
are
pleasures
for
evermore
,
Psal.
16.
8
,
9
,
10
,
11.
III.
What
then
remaineth
,
O
my
Soul
,
but
that
in
TRUST
and
HOPE
thou
LOVE
thy
God
,
thy
Saviour
,
thy
Comforter
,
the
Glorious
Society
,
thy
own
Perfection
in
Glorious
,
Endless
,
Heavenly
Life
,
and
Light
,
and
Love
,
and
the
Joyful
Praises
of
Jehovah
,
better
then
this
burden
of
painful
and
corruptible
Flesh
,
and
this
howling
Wilderness
,
the
Habitation
of
Serpents
and
untamed
Bruits
,
where
unbelief
and
murmuring
,
Lust
and
Folly
,
Injustice
and
Uncharitableness
,
Tyranny
and
Divisions
,
Pride
and
Contention
,
have
long
provoked
God
,
and
wearied
thee
?
Where
the
Vintage
and
Harvest
is
Thorns
and
Thistles
,
Sin
and
Sorrows
,
Cares
and
Crosses
,
manured
by
manifold
Temptations
!
How
odious
is
that
darkness
and
unbelief
,
that
unholiness
and
disaffection
,
that
deadness
and
stupidity
,
which
maketh
such
a
work
as
this
,
so
reasonable
,
necessary
,
and
pleasant
a
work
,
to
seem
unsuitable
or
hard
!
Is
it
unsuitable
or
hard
to
the
Eye
to
see
the
Sun
and
Light
?
Or
by
it
to
see
the
beautified
World
?
Or
for
a
Man
to
love
his
Life
or
Health
;
his
Father
or
his
Friend
?
What
should
be
easier
to
a
Nature
that
hath
rational
LOVE
,
than
to
Love
him
,
that
is
Essential
LOVE
itself
:
He
that
loveth
all
,
and
giveth
to
all
the
Loving
faculty
,
should
be
loved
by
all
:
And
he
that
hath
specially
loved
me
should
be
specially
loved
by
me
?
Love
is
the
Perfection
of
all
thy
Preparations
:
It
desireth
to
Please
God
;
and
therefore
to
be
in
the
most
pleasing
state
,
and
freed
from
all
that
is
displeasing
to
him
;
which
is
not
to
be
hoped
for
on
Earth
:
It
desireth
all
suitable
nearness
,
acquaintance
,
union
and
communion
:
It
is
weary
of
distance
,
estrangedness
,
and
alien
society
,
and
affairs
:
It
taketh
advantage
of
every
notice
,
intimation
,
or
mention
of
God
,
to
renew
and
exercise
these
desires
:
Every
Message
,
and
Mercy
from
him
is
fewel
for
Love
,
and
while
we
are
short
of
Perfection
stir
up
our
desires
after
more
!
When
Love
tasteth
of
the
Grapes
it
would
have
the
Vine
:
When
it
tasteth
of
the
Fruits
it
would
dwell
where
they
grow
,
and
possess
the
Land
!
Its
thoughts
of
Proximity
and
fruition
are
sweet
.
No
other
Person
or
Thing
can
satisfie
it
.
The
Soul
is
where
it
loveth
:
If
our
Friend
dwell
in
our
Hearts
by
Love
;
and
if
fleshly
Pleasure
,
Riches
,
and
Honour
,
do
dwell
in
the
Heart
of
the
Voluptuous
,
the
Covetous
,
and
the
Proud
,
surely
God
and
our
Redeemer
,
the
heavenly
Society
,
Holiness
,
and
Glory
,
do
dwell
in
the
Heart
which
loveth
them
with
a
fervent
Love
!
And
if
Heaven
dwell
in
my
Heart
,
shall
I
not
desire
to
dwell
in
Heaven
?
Light
and
Light
,
Fire
and
Fire
are
not
more
inclined
to
union
then
Love
and
Love
;
Gracious
Love
,
and
Glorious
Love
:
Would
Divine
Original
,
Universal
LOVE
,
communicate
and
pour
out
itself
more
plentifully
upon
my
Heart
,
how
easy
would
it
be
to
leave
this
Flesh
and
World
?
And
to
hear
the
Sentence
of
my
departure
to
my
God
?
Death
and
the
Grave
would
be
but
a
Triumph
for
victorious
Love
:
It
would
be
easier
to
die
in
Peace
and
Joy
,
than
to
rest
at
Night
,
or
to
come
home
from
my
Travel
to
my
beloved
Friends
,
or
to
go
when
I
am
hungry
to
a
Feast
:
A
Little
Love
hath
made
me
study
willingly
,
and
preach
willingly
,
and
write
willingly
,
yea
,
and
suffer
somwhat
willingly
;
and
would
not
more
make
me
go
more
willingly
to
God
?
Shall
the
imagination
of
House
,
Gardens
,
Walks
,
Libraries
,
Prospects
,
Meadows
,
Orchards
,
Hills
,
and
Rivers
,
allure
the
desires
of
deceived
Minds
?
And
shall
not
the
Thoughts
of
the
heavenly
Mansions
,
Society
and
Delights
,
much
more
allure
and
draw
up
my
desires
?
The
reading
of
a
known
Fiction
of
a
Civitas
Solis
,
an
Utopia
,
an
Atlantis
,
&c.
hath
pleased
many
:
But
if
I
did
believingly
hear
of
such
a
Countrey
in
the
World
,
where
men
did
never
die
,
nor
were
sick
,
or
weak
or
sad
,
where
the
Prince
were
perfectly
just
and
pious
,
wise
and
peaceable
,
devoted
to
God
and
the
publick
good
;
and
the
Teachers
were
all
wise
judicious
men
,
of
Universal
certain
knowledge
,
perfectly
acquainted
with
the
Matter
and
Method
of
Natural
and
Theological
Truths
,
and
all
their
duty
,
and
all
of
one
Mind
,
and
of
one
Heart
,
and
Tongue
and
Practice
;
loving
each
other
,
and
the
People
as
themselves
,
and
leading
the
Flocks
heavenward
through
all
temptations
,
with
triumphant
hopes
and
joy
;
where
all
the
People
perfectly
obeyed
God
,
their
Commanders
and
their
Teachers
,
and
lived
in
perfect
Love
,
Unity
,
and
Peace
,
and
were
daily
employed
in
the
joyful
praises
of
God
and
hopes
of
Glory
,
and
in
doing
all
possible
good
to
one
another
,
contending
with
none
through
ignorance
,
uncharitableness
or
pride
,
nor
ever
reproaching
injuring
or
hurting
one
another
,
&c.
I
say
,
if
I
knew
or
heard
of
such
a
Countrey
,
should
I
not
love
it
before
I
ever
see
it
,
and
earnestly
desire
to
be
there
?
Nay
,
do
I
not
over-love
this
distracted
World
,
where
Tyranny
sheddeth
streams
of
Blood
,
and
layeth
desolate
Cities
and
Countries
,
and
exposeth
the
miserable
Inhabitants
to
lamentable
Distress
and
Famine
;
where
the
same
Tyranny
sets
up
the
Wicked
,
reproacheth
and
oppresseth
the
Just
and
Innocent
,
keepeth
out
the
Gospel
,
and
keepeth
up
Idolatry
,
Infidelity
,
and
Wickedness
in
the
far
greatest
part
of
all
the
Earth
;
where
Satan
chooseth
Pastors
too
often
for
the
Churches
of
Christ
,
even
such
as
by
Ignorance
,
Pride
,
Sensuality
,
Worldliness
,
and
Malignity
,
become
Thorns
and
Thistles
,
yea
,
devouring
Wolves
,
to
those
whom
they
should
feed
and
comfort
;
where
no
two
Persons
are
in
all
things
of
a
Mind
;
where
Evil
is
commended
,
and
Truth
,
and
Goodness
accused
and
oppressed
,
because
mens
Minds
are
unacquainted
with
them
or
unsuitable
to
them
:
And
those
that
are
the
greatest
pretenders
to
Truth
,
do
most
eagerly
contend
against
it
and
oppose
it
;
and
almost
all
the
World
are
scolding
or
scuffling
in
the
Dark
:
And
where
there
appeareth
but
little
hopes
of
a
remedy
:
I
say
,
can
I
love
such
a
World
as
this
?
And
shall
I
not
think
more
delightfully
of
the
Inheritance
of
the
Saints
in
Light
,
and
the
uniting
Love
and
joyful
praises
of
the
Church
triumphant
and
the
heavenly
Chore
?
Should
I
not
love
a
Lovely
and
a
Loving
World
much
better
than
a
World
where
there
is
comparatively
〈◊〉
little
Loveliness
or
Love
?
All
that
is
of
God
is
Good
and
Lovely
:
But
it
is
not
here
that
his
Glory
shineth
in
felicitating
Splendor
:
I
am
taught
to
look
upward
when
I
pray
,
and
to
say
,
Our
Father
which
art
in
Heaven
:
God's
works
are
amiable
even
in
Hell
;
and
yet
though
I
would
know
them
,
I
would
not
be
there
:
And
,
alas
,
how
much
of
the
works
of
Man
,
are
mixed
here
with
the
works
of
God
?
Here
is
God's
Wisdom
manifest
;
but
here
is
Man's
obstinate
folly
:
Here
is
God's
Government
;
but
here
is
Mans
Tyranny
and
Unruliness
:
Here
is
God's
Love
and
Mercies
;
but
here
are
m●ns
Malice
,
Wrath
and
Cruelty
,
by
which
they
are
worse
to
one
another
than
Wolves
or
Tigers
,
depopulating
Countries
,
and
filling
the
World
with
Bloodshed
,
Famine
,
Misery
,
and
Lamentations
;
proud
Tyrants
being
worse
than
raging
Plagues
;
(
which
made
David
choose
the
Pestilence
before
his
Enemies
pursuit
:
)
Here
is
much
of
God's
beauteous
order
,
and
harmony
:
But
here
is
also
much
of
Man's
madness
,
deformity
and
confusion
.
Here
is
much
historical
Truth
,
and
some
Civil
and
Ecclesiastick
Justice
;
but
,
alas
,
with
how
much
odious
falsehood
,
and
injustice
is
it
mixed
?
Here
is
much
precious
Theological
Verity
:
But
how
dark
is
much
of
it
to
such
blind
and
negligent
and
corrupted
minds
,
as
every
where
abound
:
Here
are
wise
judicious
Teachers
and
Companions
to
be
found
;
but
,
alas
,
how
few
in
comparison
of
the
most
?
And
how
hardly
known
by
those
that
need
them
?
Here
are
Sound
and
Orthodox
Ministers
of
Christ
:
But
how
few
that
most
need
them
know
which
are
they
,
and
how
to
value
them
or
use
them
?
And
how
many
Thousands
of
seduced
or
sensual
Sinners
are
made
believe
that
they
are
but
Deceivers
,
or
as
they
called
Paul
,
pestilent
fellows
,
and
movers
of
Sedition
among
the
People
:
And
in
how
many
parts
of
the
World
are
they
as
the
Prophets
that
Obadiah
hid
in
Caves
,
or
as
Micatah
,
or
Elias
among
the
Lying
Prophets
,
or
the
Baalites
?
Though
such
as
of
whom
the
World
is
not
worthy
.
(
And
is
that
World
then
more
worthy
of
any
love
than
Heaven
?
)
There
are
Worthy
and
Religious
Families
which
honour
God
,
and
are
honoured
by
him
:
But
,
alas
,
how
few
?
And
usually
by
the
temptations
of
Wealth
and
Worldly
Interest
,
how
full
even
of
the
sins
of
Sodom
,
Pride
,
Fulness
of
Bread
,
and
abundance
of
Idleness
,
if
not
also
Unmercifulness
to
the
Poor
:
And
how
are
they
tempted
to
plead
for
their
sins
and
snares
,
and
account
it
rustick
Ignorance
which
contradicteth
them
:
And
how
few
Pious
Families
are
there
of
the
greater
sort
that
do
not
quickly
degenerate
,
and
Posterity
by
false
Religion
,
Errour
or
Sensuality
,
grow
most
contrary
to
the
minds
of
their
Pious
Progenitors
?
There
are
many
that
educate
their
Children
wisely
in
the
fear
of
God
,
and
have
accordingly
comfort
in
them
:
But
how
many
are
there
that
having
devoted
them
in
Baptism
to
God
,
do
train
them
up
in
the
service
of
the
Flesh
,
the
World
,
and
the
Devil
,
which
they
renounced
,
and
never
understood
,
or
at
least
intended
,
for
themselves
,
or
Children
,
what
they
did
profess
:
How
many
Parents
think
,
that
when
they
offer
their
Children
to
God
in
Baptism
without
a
sober
and
due
consideration
of
the
nature
and
meaning
of
that
great
Covenant
with
God
,
that
God
must
accept
and
certainly
regenerate
and
save
them
?
Yea
,
too
many
Religious
Parents
forget
,
that
they
themselves
are
Sponsors
in
that
Covenant
,
and
undertake
to
use
the
means
on
their
part
,
to
make
their
Children
sit
for
the
Grace
of
the
son
,
and
the
Communion
of
the
Spirit
,
as
they
grow
up
,
and
think
God
should
absolutely
sanctifie
,
keep
and
save
them
at
Age
,
because
they
are
theirs
and
were
Baptized
,
though
they
keep
them
not
from
great
and
unnecessary
temptations
,
nor
teach
them
plainly
and
seriously
the
meaning
of
the
Covenant
which
was
made
for
them
with
God
as
to
the
nature
,
benefits
or
conditions
of
it
:
How
many
send
them
to
others
to
be
taught
in
Grammar
,
Logick
,
Philosophy
,
or
Arts
;
yea
,
and
Divinity
,
before
their
own
Parents
ever
taught
them
,
what
they
did
with
God
in
Baptism
,
what
they
received
?
And
what
they
promised
and
vowed
to
do
?
They
send
them
to
Trades
,
or
secular
Callings
,
or
to
travel
in
forreign
Lands
,
among
a
Multitude
of
Snares
,
among
tempting
Company
,
and
tempting
Baits
,
before
ever
at
home
they
were
instructed
,
armed
,
and
settled
against
those
Temptations
which
they
must
needs
encounter
,
and
which
if
they
overcome
them
,
they
are
undone
:
How
ordinarily
when
they
have
first
neglected
this
great
duty
of
their
own
for
their
fortification
,
do
they
plead
a
necessity
of
thrusting
them
out
on
these
temptations
,
though
utterly
unarmed
from
some
Punctilio
of
Honour
or
Conformity
to
the
World
,
to
avoid
the
Contempt
of
worldly
men
,
or
to
adorn
their
(
yet
naked
)
Souls
,
with
some
of
the
Plumes
or
painted
Trifles
,
Ceremonies
or
Complements
,
which
will
never
serve
instead
of
heavenly
Wisdom
,
Mortification
,
and
the
Love
of
God
and
Man
:
As
if
they
were
like
to
learn
that
fear
of
God
in
a
croud
of
diverting
and
tempting
Company
,
Baits
and
Business
,
which
they
never
learnt
under
the
teaching
,
nurture
and
daily
oversight
of
their
religious
Parents
in
a
safer
station
:
Or
as
if
for
some
little
reason
they
might
send
them
as
to
Sea
without
Pilot
or
Anchor
,
and
think
that
God
must
save
them
from
the
Waves
:
Or
as
if
it
were
better
to
enter
them
into
Satans
School
or
Army
,
and
venture
them
upon
the
notorious
danger
of
Damnation
,
than
miss
of
Preferment
and
Wealth
,
or
of
the
Fashions
and
Favour
of
the
Times
?
And
then
when
they
hear
that
they
have
forsaken
God
,
and
true
Religion
,
and
given
up
themselves
to
Lust
and
Sensuality
,
and
perhaps
as
Enemies
to
God
and
good
men
,
destroy
what
their
Parents
laboured
to
build
up
,
these
Parents
wonder
at
God's
Judgments
,
and
with
broken
Hearts
lament
their
infelicity
,
when
it
were
better
to
lament
their
own
misdoing
,
and
it
had
been
best
of
all
to
have
prevented
it
.
Thus
Families
,
Churches
and
Kingdoms
run
on
to
blindness
,
ungodliness
and
confusion
:
Self-undoing
and
serving
the
malice
of
Satan
,
for
fleshly
Lust
,
is
the
too
common
employment
of
Mankind
:
All
is
wise
,
and
good
,
and
sweet
which
is
prescribed
us
by
God
,
in
true
Nature
or
Supernatural
revelation
:
But
folly
,
sin
,
and
misery
,
mistaking
themselves
to
be
Wit
,
and
Honesty
,
and
Prosperity
,
and
raging
against
that
which
nominally
they
pretend
to
and
profess
,
are
the
ordinary
case
and
course
of
the
most
of
men
:
And
when
we
would
plead
them
out
of
their
deceit
and
misery
,
it
's
well
if
we
are
not
tempted
to
imitate
them
,
or
be
not
partly
infected
with
their
Disease
,
or
at
least
reproached
and
oppressed
as
their
Enemies
:
Such
a
Bedlam
is
most
of
the
World
become
,
where
madness
goeth
for
the
only
Wisdom
,
and
he
is
the
bravest
Man
that
can
sin
and
be
damned
with
reputation
and
renown
,
and
successfully
drive
or
draw
the
greatest
number
with
him
unto
Hell
:
To
which
the
World
hath
no
small
likeness
,
forsaking
God
,
and
being
very
much
forsaken
by
him
.
This
is
the
World
which
standeth
in
competition
for
my
Love
,
with
the
Spiritual
blessed
World
:
Much
of
God's
Mercies
and
Comforts
I
have
here
had
:
But
their
sweetness
was
their
taste
of
Divine
Love
,
and
their
tendency
to
heavenly
Perfection
.
What
was
the
end
and
use
of
all
the
Good
that
ever
I
saw
,
or
that
ever
God
did
for
my
Soul
or
Body
,
but
to
teach
me
to
Love
him
,
and
to
long
for
more
?
How
many
weaning
experiences
?
How
many
Thousand
bitter
or
contemning
Thoughts
have
I
had
of
all
the
glory
and
pleasures
of
this
World
?
How
many
Thousand
love
tokens
from
God
have
called
me
to
believe
and
taste
his
Goodness
?
Where
ever
I
go
,
and
which
way
soever
I
look
,
I
see
VANITY
and
VEXATION
written
upon
all
things
in
this
World
,
so
far
as
they
stand
in
competition
with
God
,
and
would
be
the
end
and
portion
of
a
fleshly
Mind
:
And
I
see
HOLINESS
TO
THE
LORD
written
upon
every
thing
,
so
far
as
it
declareth
God
and
leadeth
me
to
him
as
my
ultimate
end
.
God
hath
not
for
nothing
engaged
me
in
a
War
against
this
World
,
and
commanded
me
to
take
and
use
it
as
mine
Enemy
:
The
emptiness
,
dangerousness
,
and
bitterness
of
the
World
,
and
the
All-sufficiency
,
Trustiness
,
and
Goodness
of
God
have
been
the
Summ
of
all
the
experiences
of
my
life
?
And
shall
a
worldly
backward
Heart
overcome
the
teachings
of
Nature
,
Scripture
,
the
Spirit
of
Grace
,
and
all
Experience
?
Far
be
it
from
me
!
But
,
O
my
God
,
LOVE
is
thy
great
and
special
gift
:
All
Good
is
from
thee
:
But
LOVE
is
the
God-like
Nature
,
Life
,
and
Image
:
It
is
given
us
from
the
Love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
quickning
,
illuminating
and
sanctifying
Operation
of
the
Holy
Spirit
:
What
can
the
Earth
return
unto
the
Sun
but
its
own
reflected
Beams
?
(
If
those
.
)
As
how
far
soever
Man
is
a
Medium
in
Generation
,
Nature
and
that
Appetite
which
is
the
moving
pondus
in
the
Child
is
thy
work
;
so
whatever
is
Man's
part
in
the
Mediate
work
of
Believing
and
Repenting
,
(
which
yet
is
not
done
without
thy
Spirit
and
grace
,
)
certainly
it
is
the
blessed
Regenerator
which
must
make
us
New
Creatures
by
giving
us
this
Divine
Nature
,
holy
LOVE
,
which
is
the
holy
Appetite
and
Pondus
of
the
Soul
.
Come
down
,
Lord
,
into
this
Heart
,
for
it
cannot
come
up
to
thee
.
Can
the
Plants
for
Life
,
or
the
Eye
for
Light
,
go
up
unto
the
Sun
?
Dwell
in
me
by
the
Spirit
of
Love
,
and
I
shall
dwell
by
Love
in
Thee
.
Reason
is
weak
,
and
Thoughts
are
various
,
and
Man
will
be
a
slippery
uncertain
Wight
,
if
LOVE
be
not
his
fixing
Principle
,
and
do
not
incline
his
Soul
to
Thee
!
Surely
through
thy
Grace
I
easily
feel
,
that
I
love
thy
Word
,
I
love
thy
Image
,
I
love
thy
Work
,
and
O
how
heartily
do
I
Love
to
Love
thee
!
And
long
to
Know
and
Love
thee
more
!
And
if
all
things
be
of
Thee
,
and
through
Thee
,
and
to
Thee
,
surely
this
Love
to
the
Beams
of
thy
Glory
here
on
Earth
,
is
eminently
so
!
It
's
Thee
,
Lord
,
that
it
meaneth
!
To
Thee
it
looketh
:
It
's
Thee
it
serveth
!
For
Thee
it
mourns
,
and
seeks
,
and
groans
!
In
Thee
it
Trusteth
!
And
the
Hope
,
and
Peace
,
and
Comfort
which
support
me
,
are
in
Thee
!
When
I
was
a
returning
Prodigal
in
rags
,
thou
sawest
me
afar
off
,
and
mettest
me
with
thy
embracing
,
feasting
Love
:
And
shall
I
doubt
whether
he
that
hath
better
cloathed
me
,
and
dwelt
within
me
,
will
entertain
me
with
a
Feast
of
greater
love
in
the
heavenly
Mansions
,
the
World
of
Love
?
The
suitableness
of
things
below
to
my
fleshly
Nature
,
hath
detained
my
affections
too
much
on
Earth
!
And
shall
not
the
suitableness
of
things
above
to
my
Spiritual
Nature
,
much
more
draw
up
my
Love
to
Heaven
.
There
is
the
GOD
whom
I
have
sought
and
served
:
He
is
also
here
;
but
vailed
,
and
but
lit●le
known
:
But
there
he
shineth
to
heavenly
Spirits
in
heavenly
Glory
.
There
is
the
Saviour
in
whom
I
have
believed
:
He
hath
also
dwelt
in
Flesh
on
Earth
:
B●t
cloathed
in
such
meanness
,
and
humbled
to
such
a
Life
and
Death
,
as
was
to
the
Jews
a
stumbling
Block
,
and
to
the
Gentiles
matter
of
reproach
:
But
he
Shineth
and
Reigneth
now
in
Glory
,
above
the
malice
and
contempt
of
Sinners
.
And
I
shall
there
Live
because
he
liveth
;
and
in
his
Light
I
shall
have
Light
.
He
loved
me
here
with
a
Redeeming
,
Regenerating
and
preserving
Love
:
But
there
he
will
love
me
with
a
perfecting
,
glorifying
joyful
Love
.
I
had
here
some
Raies
of
heavenly
Light
:
But
interpositions
caused
Eclipses
and
Nights
,
yea
,
some
long
and
winter
Nights
:
But
there
I
shall
dwell
in
the
City
of
the
Sun
,
the
City
of
God
,
the
heavenly
Jerusalem
,
where
there
is
no
Night
,
Eclipse
or
Darkness
!
There
are
the
heavenly
Hosts
whose
holy
Love
and
Joyful
Praises
I
would
fain
be
a
partaker
of
?
I
have
here
had
some
of
their
Loving
assistance
,
but
to
me
unseen
,
being
above
our
fleshly
way
of
Converse
.
But
there
I
shall
be
with
them
,
of
the
like
Nature
,
in
the
same
Orb
,
and
of
the
same
Triumphant
Church
and
Chore
!
There
are
perfected
Souls
gathered
home
to
Christ
:
Not
,
as
here
,
striving
like
Esau
and
Jacob
in
the
Womb
,
not
yet
as
John
when
he
leaped
in
the
Womb
,
because
of
his
Mothers
joy
;
nor
as
wrangling
Children
that
are
hardly
kept
in
the
same
House
in
Peace
:
Not
like
the
Servants
of
Abraham
and
Lot
,
like
Paul
and
Barnabas
,
like
Epiphanius
and
Chrysostom
,
like
Luther
and
Carolostadius
,
like
Ridley
and
Hooper
,
or
the
many
striving
Parties
now
among
us
;
nor
like
the
Disciples
striving
who
should
be
the
greatest
:
Not
like
Noah's
Family
in
a
wicked
World
,
or
Lot
in
a
wicked
City
,
or
Abraham
in
an
Idolatrous
Land
,
nor
like
Elijah
left
alone
,
nor
like
those
that
wandred
in
Sheep
Skins
and
Goat
Skins
,
destitute
,
afflicted
,
and
tormented
,
hid
in
Dens
and
Caves
of
the
Earth
;
not
like
Job
on
the
Dunghil
,
or
like
Lazarus
at
the
rich
Man's
Doors
:
Not
like
the
African
Bishops
whose
Tongues
were
cut
out
;
nor
like
the
Preachers
silenced
by
Papist
imposers
,
(
in
German
)
by
the
Int●rim
or
elsewhere
;
)
Nor
like
such
as
Tzegedine
,
Peucer
and
many
other
worthy
men
,
whose
maturest
Age
was
spent
in
Prisons
:
Not
as
we
poor
bewildred
Sinners
,
feeling
evil
,
and
fearing
more
,
confounded
in
folly
,
and
mad
contention
,
some
hating
the
only
way
of
Peace
,
and
others
groping
for
it
in
the
dark
,
wandring
and
lost
in
the
clearest
Light
,
where
the
illuminated
can
but
pitty
the
Blind
,
but
cannot
make
them
willing
to
be
delivered
:
What
is
Heaven
to
me
,
but
GOD
?
GOD
who
is
LIFE
,
and
LIGHT
,
and
LOVE
,
communicating
himself
to
blessed
Spirits
,
perfecting
them
in
the
Reception
,
Possession
and
Exercise
of
LIFE
and
LIGHT
,
and
LOVE
,
FOR
EVER
.
These
are
not
the
Accidents
,
but
the
Essence
of
that
God
who
is
Heaven
and
All
to
me
;
should
I
fear
that
Death
which
passeth
me
to
Infinite
Essential
Life
?
Should
I
fear
a
darksom
passage
into
a
World
of
perfect
LIGHT
?
Should
I
fear
to
go
to
LOVE
itself
?
Think
,
O
my
Soul
,
what
the
Suns
quickening
Light
and
Heat
is
to
this
lower
corporeal
World
?
Much
more
is
GOD
,
even
Infinite
,
LIFE
and
LIGHT
and
LOVE
to
the
blessed
World
above
:
Doth
it
not
draw
out
thy
desires
to
think
of
going
into
a
World
of
LOVE
?
When
LOVE
will
be
our
Region
,
our
Company
,
our
Life
:
More
to
us
than
the
Air
is
for
our
Breath
!
than
the
Light
is
for
our
sight
;
than
our
Food
is
for
our
Life
,
than
our
Friends
are
for
our
Solace
:
And
more
to
us
than
we
are
to
our selves
,
and
we
more
for
it
as
our
ultimate
end
,
than
for
our selves
.
O
excellent
Grace
of
Faith
which
doth
foresee
,
and
blessed
Word
of
Faith
that
doth
foreshew
,
this
World
of
LOVE
!
Shall
I
fear
to
enter
where
there
is
no
WRATH
,
no
fear
,
no
strangeness
,
nor
suspicion
,
nor
selfish
separation
,
but
LOVE
will
make
every
holy
Spirit
as
dear
and
lovely
to
me
as
my self
,
and
me
to
them
as
lovely
as
themselves
,
and
God
to
us
all
more
amiable
than
our selves
and
all
:
Where
LOVE
will
have
no
defects
or
distances
,
no
damps
or
discouragements
,
no
discontinuance
or
mixed
disaffection
;
but
as
LIFE
will
be
without
Death
,
and
LIGHT
,
without
Darkness
,
(
a
perfect
everlasting
Day
of
Glory
,
)
so
will
LOVE
be
without
any
hatred
,
unkindness
,
or
allay
.
As
many
Coals
make
one
Fire
,
and
many
Candles
conjoined
make
one
Light
,
so
will
many
living
Spirits
make
one
Life
,
and
many
illuminated
Glorious
Spirits
,
one
Light
and
Glory
,
and
many
Spirits
innaturalized
into
LOVE
,
will
make
one
Perfect
LOVE
of
GOD
,
and
be
LOVED
as
One
by
God
for
ever
:
For
all
the
Body
of
Christ
is
One
;
even
here
it
is
One
in
initial
Union
of
the
Spirit
,
and
Relation
to
One
God
,
and
Head
,
and
Life
,
1
Cor.
12.
throughout
.
Eph.
4.
1.
to
17.
and
shall
be
presented
as
beloved
and
spotless
to
God
,
when
the
great
Marriage
Day
of
the
Lamb
shall
come
,
Eph.
5.
24
,
25
,
&c.
Rev.
21.
&
22.
Had
thou
not
given
me
,
O
Lord
the
LIFE
of
Nature
,
I
should
have
had
no
conceptions
of
a
Glorious
everlasting
Life
:
But
if
thou
give
me
not
the
Life
of
Grace
,
I
shall
have
no
sufficient
delightful
inclination
and
desire
after
it
.
Hadst
thou
not
given
me
Sight
and
Reason
,
the
Light
of
Nature
,
I
should
not
have
thought
how
desirable
it
is
to
live
in
the
Glorious
Light
and
Vision
;
but
if
thou
give
me
not
the
Spiritual
Illumination
of
a
seeing
Faith
,
I
shall
not
yet
long
for
the
Glorious
Light
,
and
beatifical
Vision
.
Hadst
thou
not
given
me
a
Will
and
Love
which
is
part
of
my
very
Nature
itself
,
I
could
not
have
tasted
how
desirable
it
is
,
to
live
in
a
World
of
Universal
,
perfect
,
endless
LOVE
:
But
unless
thou
also
shed
abroad
thy
LOVE
upon
my
Heart
,
by
the
Spirit
of
Jesus
the
Great
Medium
of
LOVE
,
and
turn
my
very
Nature
or
Inclination
into
Divine
and
Holy
LOVE
,
I
shall
not
long
for
the
World
of
LOVE
.
Appetite
followeth
Nature
:
O
give
me
not
only
the
Image
and
the
Art
of
Godliness
;
the
approaches
towards
it
,
nor
only
some
forced
or
unconstant
acts
;
but
give
me
the
Divine
Nature
,
which
is
Holy
Love
,
and
then
my
Soul
will
hasten
towards
thee
,
and
cry
,
How
long
,
O
Lord
,
How
long
!
O
come
,
come
quickly
,
make
no
delay
.
Surely
the
fear
of
dying
intimateth
some
contrary
Love
that
inclineth
the
Soul
another
way
;
and
some
shameful
unbelief
and
great
unapprehensiveness
of
the
Attractive
Glory
of
the
World
of
LOVE
:
Otherwise
no
frozen
Person
so
longeth
for
the
Fire
,
none
in
a
Dungeon
so
desireth
Light
,
as
we
should
long
for
the
heavenly
Light
and
Love
.
God's
Infinite
Essential
SELF-LOVE
,
in
which
he
is
Eternally
delighted
in
himself
,
is
the
most
Amiable
Object
,
and
Heaven
itself
to
Saints
and
Angels
:
And
next
to
that
His
Love
to
all
his
Works
,
to
the
World
,
and
to
the
Church
in
Heaven
speaketh
much
more
of
his
Loveliness
than
his
Love
to
me
.
But
yet
due
Self-love
in
me
,
is
his
work
,
and
part
of
his
natural
Image
;
and
when
this
by
sin
is
grown
up
to
excess
,
(
through
the
withdrawing
of
a
contracted
narrow
Soul
,
from
the
Union
and
due
Love
to
my
fellow
Creatures
,
and
to
God
)
I
must
also
,
I
cannot
but
,
enquire
after
God's
Love
to
me
,
and
by
this
my
desires
must
much
be
moved
:
For
I
am
not
so
capable
of
ascending
above
Self-interest
,
and
Self-love
,
as
in
the
state
of
Glorious
Union
I
shall
be
.
I
am
glad
to
perceive
that
others
do
love
God
;
and
I
love
those
most
that
I
find
most
love
him
:
But
it
is
not
other
mens
love
to
God
that
will
be
accepted
by
him
instead
of
mine
:
Nor
is
it
God's
Love
to
others
(
which
yet
rejoiceth
me
)
that
will
satisfie
me
without
his
love
to
me
.
But
when
all
these
are
still
before
me
,
God's
Essential
Self-love
and
Delight
,
his
Love
to
his
Creatures
,
especially
the
Glorified
,
and
his
Love
to
me
also
,
even
to
me
a
vile
unworthy
Sinner
;
what
then
should
stay
my
ascending
Love
,
or
discourage
my
desires
to
be
with
God
?
And
dost
thou
doubt
,
canst
thou
doubt
,
O
my
Soul
,
whether
thou
art
going
to
a
God
that
loveth
thee
?
If
the
Jews
discerned
the
great
love
of
Christ
to
Lazarus
by
his
Tears
,
canst
not
thou
discern
his
Love
to
thee
in
his
Blood
?
It
is
never
the
less
but
the
more
obliging
and
amiable
,
that
it
was
not
shed
for
thee
alone
,
but
for
many
.
May
I
not
say
as
Paul
,
Gal.
2
,
20.
I
live
by
the
Faith
of
the
Son
of
God
,
that
hath
loved
Me
,
and
given
himself
for
me
!
Yea
,
it
is
not
so
much
I
that
live
,
as
Christ
Liveth
in
me
?
And
will
he
forsake
the
Habitation
which
his
love
hath
chosen
?
And
which
he
hath
so
dearly
bought
!
O
read
often
that
triumphing
Chapter
,
Rom.
8.
and
conclude
,
What
shall
separate
us
from
the
Love
of
God
?
If
Life
have
not
done
it
,
Death
shall
not
do
it
.
If
leaning
on
his
Breast
at
Meat
,
was
a
token
of
Christ's
special
love
to
John
,
is
not
his
dwelling
in
me
by
my
Faith
,
and
his
living
in
me
by
his
Spirit
,
a
sure
token
of
his
love
to
me
:
And
if
a
dark
saying
,
[
If
he
tarry
till
I
come
,
what
is
that
to
thee
?
]
raised
a
report
that
the
beloved
Disciple
should
not
die
,
why
should
not
plain
Promises
assure
me
that
I
shall
live
with
him
that
loveth
me
for
ever
?
Be
not
so
unthankful
,
O
my
Soul
,
as
to
question
doubtingly
whether
thy
heavenly
Father
,
and
thy
Lord
doth
love
thee
?
Canst
thou
forget
the
sealed
Testimonies
of
it
?
Did
I
not
even
now
repeat
so
many
as
should
shame
thy
doubts
?
A
multitude
of
thy
Friends
have
loved
thee
so
entirely
,
that
thou
canst
not
doubt
of
it
?
And
did
any
of
them
signifie
their
love
with
the
convincing
evidence
that
God
hath
done
?
Have
they
done
for
thee
what
he
hath
done
:
Are
they
Love
itself
;
Is
their
love
so
full
,
so
firm
and
so
unchangeable
as
his
?
I
think
the
sweetlier
of
Heaven
because
abundance
of
my
ancient
Lovely
and
Loving
Holy
Friends
are
there
,
and
am
the
willinger
by
Death
to
follow
them
.
And
should
I
not
think
of
it
more
pleasedly
because
my
God
and
Father
,
my
Saviour
,
and
my
Comforter
is
there
?
And
not
alone
,
but
with
all
the
Society
of
Love
.
Was
not
Lazarus
in
the
Bosom
of
God
himself
?
yet
it
is
said
,
that
he
was
in
Abraham's
Bosom
;
as
the
Promise
runs
,
that
we
shall
sit
down
with
Abraham
,
Isaac
,
and
Jacob
in
the
Kingdom
of
God
.
And
what
maketh
the
Society
of
Saints
so
sweet
as
holy
Love
?
It
is
comfortable
to
read
that
,
To
love
the
Lord
our
God
with
all
our
Heart
,
and
Soul
,
and
might
,
is
the
First
and
great
Commandment
;
and
the
Second
is
like
to
it
,
To
Love
our
Neighbours
as
our selves
.
For
God's
Commands
proceed
from
that
Will
which
is
his
Nature
or
Essence
,
and
they
tend
to
the
same
as
their
Objective
end
.
Therefore
he
that
hath
made
Love
the
Great
Command
,
doth
tell
us
that
LOVE
is
the
Great
conception
of
his
own
Essence
,
the
spring
of
that
Command
;
and
that
this
commanded
imperfect
Love
,
doth
tend
to
perfect
heavenly
Love
,
even
to
our
communion
with
Essential
Infinite
Love
.
It
were
strange
that
the
Love
and
Goodness
which
is
equal
to
the
Power
that
made
the
World
,
and
the
Wisdom
that
ordereth
it
,
should
be
scant
and
backward
to
do
good
,
and
to
be
suspected
more
than
the
Love
of
Friends
!
The
remembrance
of
the
holiness
,
humility
,
love
and
faithfulness
of
my
dearest
Friends
of
every
Rank
with
whom
I
have
conversed
on
Earth
,
in
every
place
where
I
have
lived
,
is
so
sweet
to
me
,
that
I
am
oft
ready
to
recreate
my self
with
the
naming
of
such
as
are
now
with
Christ
:
But
in
Heaven
they
will
love
me
better
than
they
did
on
Earth
;
and
my
love
to
them
will
be
more
pleasant
:
But
all
these
Sparks
are
little
to
the
Sun
.
Every
place
that
I
have
lived
in
was
a
place
of
Divine
Love
,
which
there
set
up
its
obliging
Monuments
.
Every
Year
and
Hour
of
my
life
hath
been
a
time
of
Love
:
Every
Friend
,
and
every
Neigbour
,
yea
,
every
Enemy
have
been
the
Messengers
and
Instruments
of
Love
.
Every
state
and
change
of
my
life
,
notwithstanding
my
sin
,
hath
opened
to
me
Treasures
and
Mysteries
of
Love
.
And
after
such
a
life
of
Love
,
shall
I
doubt
whether
the
same
God
do
love
me
?
Is
he
the
God
of
the
Mountains
and
not
of
the
Valleys
?
Did
he
love
me
in
my
youth
and
health
?
And
doth
he
not
love
me
in
my
Age
,
and
Pain
,
and
Sickness
;
Did
he
love
all
the
Faithful
better
in
their
life
than
at
their
Death
?
If
our
hope
be
not
chiefly
in
this
life
,
neither
is
our
state
of
Love
,
which
is
principally
the
heavenly
endless
Grace
.
My
groans
grieve
my
Friends
,
but
abate
not
their
love
.
Did
he
love
me
for
my
strength
,
my
weakness
might
be
my
fear
:
as
they
that
love
for
Beauty
,
loath
them
that
are
deformed
,
and
they
that
love
for
Riches
,
despise
the
Poor
:
But
God
loved
me
when
I
was
his
Enemy
to
make
me
a
Friend
,
and
when
I
was
bad
to
make
me
better
:
What
ever
he
taketh
pleasure
in
,
is
his
own
gift
.
Who
made
me
to
differ
?
And
what
have
I
that
I
have
not
received
?
And
God
will
finish
the
Work
,
the
Building
,
the
Warfare
that
is
his
own
.
O
the
multitude
of
Mercies
to
my
Soul
and
Body
,
in
Peace
and
War
,
in
Youth
and
Age
,
to
my self
and
friends
,
the
many
great
and
gracious
deliverances
which
have
testified
to
me
the
Love
of
God!
Have
I
lived
in
the
experience
of
it
,
and
shall
I
die
in
the
doubts
of
it
?
Had
it
been
Love
only
to
my
Body
,
it
would
have
died
with
me
,
and
not
have
accompanied
my
departing
Soul
:
I
am
not
much
in
doubt
of
the
truth
of
my
Love
to
him
:
Though
I
have
not
seen
him
save
as
in
a
Glass
,
as
in
a
Glass
seen
I
love
him
:
I
love
my
Brethren
whom
I
have
seen
,
and
those
most
that
are
most
in
Love
with
him
:
I
love
his
Word
,
and
Works
,
and
Ways
,
and
fain
I
would
be
nearer
him
,
and
love
him
more
;
and
I
loath
my self
for
loving
him
no
better
.
And
shall
Peter
say
more
confidently
,
[
Thou
knowest
that
I
love
thee
]
than
[
I
know
that
thou
lovest
me
?
]
Yes
,
he
may
;
because
though
God's
Love
is
greater
and
stedfaster
than
ours
,
yet
our
knowledge
of
his
great
love
,
is
less
than
his
knowledge
of
our
little
love
;
and
as
we
are
defective
in
our
own
Love
,
so
are
we
in
our
certainty
of
its
sincerity
.
And
without
the
knowledge
of
our
Love
to
God
,
we
can
never
be
sure
of
his
special
love
to
us
.
But
yet
I
am
not
utterly
a
stranger
to
my self
:
I
know
for
what
I
have
lived
and
laboured
in
the
World
!
And
who
it
is
that
I
have
desired
to
please
.
The
God
whose
I
am
,
and
whom
I
serve
hath
loved
me
in
my
youth
,
and
he
will
love
me
in
my
aged
weakness
.
My
Flesh
and
my
Heart
fail
:
my
pains
seem
grievous
to
the
Flesh
:
But
it
is
LOVE
that
chooseth
them
,
that
useth
them
for
my
good
,
that
moderateth
them
,
and
will
shortly
end
them
.
Why
then
should
I
doubt
of
my
Fathers
Love
?
Shall
pain
or
dying
make
me
doubt
?
Did
God
love
none
from
the
beginning
of
the
World
,
but
Henoch
and
Elias
?
And
what
am
I
better
than
my
fore-Fathers
?
What
is
in
me
that
I
should
expect
exemption
from
the
common
lot
of
all
Mankind
?
Is
not
a
competent
time
of
great
Mercy
on
Earth
,
in
order
to
the
unseen
felicity
all
that
the
best
of
men
can
hope
for
?
O
for
a
clearer
,
stronger
Faith
,
to
shew
me
the
World
that
more
excelleth
this
,
than
this
excelleth
the
Womb
where
I
was
conceived
!
Then
should
I
not
fear
my
third
Birth
day
,
what
pangs
soever
go
before
it
;
nor
be
unwilling
of
my
change
!
The
Grave
indeed
is
a
Bed
that
Nature
doth
abhor
:
Yet
there
the
weary
be
at
rest
:
But
Souls
new
born
have
a
double
Nature
that
is
Immortal
,
and
go
to
the
place
that
is
agreeable
to
their
Nature
;
even
to
the
Region
of
Spirits
,
and
the
Region
of
Holy
Love
.
Even
passive
Matter
that
hath
no
other
Natural
motion
,
hath
a
Natural
Inclination
to
uniting
,
aggregative
motion
.
And
God
maketh
all
Natures
suitable
to
their
proper
ends
and
use
:
How
can
it
be
that
a
Spirit
should
not
incline
to
be
with
Spirits
?
And
Souls
that
have
the
Divine
Nature
in
holy
Love
,
desire
to
be
with
the
God
of
Love
?
Arts
,
and
Sciences
,
and
Tongues
become
not
a
Nature
to
us
;
Else
they
would
not
cease
at
Death
:
But
holy
LOVE
is
our
New
Nature
,
and
therefore
ceaseth
not
with
this
bodily
life
.
And
shall
accidental
love
make
me
desire
the
company
of
a
frail
and
mutable
Friend
?
And
shall
not
this
ingrafted
inseparable
love
,
make
me
long
to
be
with
Christ
?
Though
the
love
of
God
to
all
his
Creatures
will
not
prove
that
they
are
all
Immortal
,
nor
oblige
them
to
expect
another
life
,
that
never
had
Capacity
or
Faculties
to
expect
it
;
yet
his
love
to
such
as
in
Nature
and
Grace
are
made
capable
of
it
,
doth
warrant
and
oblige
them
to
believe
and
hope
for
the
full
Perfection
of
the
work
of
love
.
Some
comfort
themselves
in
the
love
of
St.
Peter
,
as
having
the
Keys
of
Heaven
:
And
how
many
could
I
name
that
are
now
with
Christ
,
who
loved
me
so
faithfully
on
Earth
,
that
were
I
sure
they
had
the
Keys
and
Power
of
Heaven
(
and
were
not
changed
in
their
Love
)
I
could
put
my
departing
Soul
into
their
Hands
,
and
die
with
joy
.
And
is
it
not
better
in
the
Hand
of
my
Redeemer
,
and
of
the
God
of
Love
,
and
Father
of
Spirits
?
Is
any
love
comparable
to
his
?
Or
any
Friend
so
boldly
to
be
trusted
?
I
should
take
it
for
ungrateful
unkindness
in
my
Friend
,
to
doubt
of
my
love
and
trustiness
,
if
I
had
given
him
all
that
he
hath
,
and
maintained
him
constantly
by
my
kindness
!
But
O
how
odious
a
thing
is
sin
!
Which
by
destroying
our
love
to
God
,
doth
make
us
unmeer
to
believe
and
sweetly
perceive
his
Love
?
And
by
making
us
doubt
of
the
Love
of
God
,
and
lose
the
pleasant
relish
of
it
,
doth
more
increase
our
difficulty
of
loving
him
!
The
Title
that
the
Angel
gave
to
Daniel
[
A
Man
greatly
beloved
of
God
,
]
methinks
should
be
enough
to
make
one
joyfully
love
and
trust
God
,
both
in
life
and
death
.
Will
Almighty
LOVE
ever
hurt
me
or
forsake
me
?
And
have
not
all
Saints
that
Title
in
their
degrees
?
What
else
signifieth
their
Mark
and
Name
,
HOLINESS
TO
THE
LORD
?
What
is
it
but
our
separation
to
God
as
his
peculiar
beloved
People
?
And
how
are
they
separated
but
by
mutual
love
,
and
our
forsaking
all
that
alienateth
or
is
contrary
?
Let
Scorners
deride
us
as
self
flatterers
that
believe
they
are
God's
Darlings
(
and
wo
to
the
Hypocrites
that
believe
it
on
their
false
Presumption
;
)
without
such
belief
or
grounded
hopes
I
see
not
how
any
Man
can
die
in
true
Peace
.
He
that
is
no
otherwise
beloved
than
Hypocrites
,
and
Unbelievers
,
must
have
his
portion
with
them
:
And
he
that
is
no
otherwise
beloved
than
as
the
ungodly
,
unholy
and
unregenerate
,
shall
not
stand
in
judgment
,
nor
see
God
,
nor
enter
into
his
Kingdom
.
Most
upright
Souls
are
to
blame
for
groundless
doubting
of
God's
Love
;
but
not
for
acknowledging
it
,
rejoicing
in
it
,
and
in
their
doubts
being
most
solicitous
to
make
it
sure
:
Love
brought
me
into
the
World
,
and
furnished
me
with
a
Thousand
Mercies
!
Love
hath
provided
for
me
,
delivered
me
,
and
preserved
me
till
now
!
And
will
it
not
entertain
my
separated
Soul
?
Is
God
like
false
or
insufficient
Friends
,
that
forsake
us
in
adversity
!
I
confess
that
I
have
wronged
LOVE
by
sin
;
by
many
and
great
unexcusable
sins
!
But
all
save
Christ
himself
were
sinners
,
which
love
did
purifie
and
receive
to
Glory
!
God
who
is
rich
in
Mercy
for
the
great
love
wherewith
he
loved
us
,
even
when
we
were
dead
in
sins
hath
quickned
us
together
with
Christ
(
by
Grace
we
are
saved
)
and
hath
raised
us
up
together
in
heavenly
places
in
Christ
Jesus
,
Eph.
2.
4
,
5
,
6.
O
that
I
could
love
much
that
have
so
much
forgiven
!
The
glorified
praised
him
who
loved
us
,
and
washed
us
from
our
sins
,
in
his
own
Blood
,
and
made
us
Kings
and
Priests
to
God
,
Rev.
1.
5
,
6.
Our
Father
that
hath
loved
us
,
giveth
us
consolation
and
good
hope
through
Grace
,
2
Thess.
2.
16.
I
know
no
sin
which
I
repent
not
of
with
self-loathing
!
And
I
earnestly
beg
and
labour
that
none
of
my
sins
may
be
to
me
unknown
.
I
dare
not
justifie
even
what
is
any
way
uncertain
;
though
I
dare
not
call
all
that
my
sin
which
siding
men
of
differing
judgments
on
each
side
passionately
call
so
:
While
both
sides
do
it
on
contrary
accounts
,
and
not
to
go
contrary
ways
is
a
Crime
.
O
that
God
would
bless
my
accusations
to
my
illumination
,
that
I
may
not
be
unknown
to
my self
!
Though
some
think
me
much
better
than
I
am
,
and
others
much
worse
,
it
most
concerneth
me
to
know
the
Truth
my self
,
flattery
would
be
more
dangerous
to
me
,
than
false
accusations
,
I
may
safelier
be
ignorant
of
other
mens
sins
than
of
my
own
.
Who
can
understand
his
errours
:
Cleanse
me
Lord
from
secret
sins
(
and
let
not
ignorance
or
errour
keep
me
in
impenitence
;
)
and
keep
thou
me
back
from
presumptuous
sins
,
Psal.
19.
12
,
13.
I
have
an
Advocate
with
the
Father
,
and
thy
Promise
,
that
he
that
confesseth
and
forsaketh
his
sins
shall
have
Mercy
.
Those
are
by
some
men
taken
for
my
greatest
sins
,
which
my
most
serious
Thoughts
did
judge
to
be
the
greatest
of
my
outward
duties
,
and
which
I
performed
through
the
greatest
difficulties
,
and
which
cost
me
dearest
to
the
Flesh
,
and
the
greatest
self-denial
and
patience
in
my
reluctant
Mind
:
Where-ever
I
have
erred
,
Lord
,
make
it
known
to
me
,
that
my
confession
may
prevent
the
sin
of
others
;
and
where
I
have
not
erred
,
confirm
and
accept
me
in
the
right
.
And
seeing
an
unworthy
Worm
hath
had
so
many
Testimonies
of
thy
tender
love
,
let
me
not
be
like
them
,
Mal.
1.
1
,
2.
that
when
thou
saidst
,
I
have
loved
you
,
unthankfully
asked
,
Wherein
hast
thou
loved
us
,
Heaven
is
not
more
spangled
with
Stars
,
than
thy
Word
and
Works
with
the
refulgent
Signatures
of
Love
.
Thy
well
beloved
Son
,
the
Son
of
thy
Love
,
undertaking
the
Office
,
Message
and
Work
of
the
greatest
Love
,
was
full
of
that
Spirit
which
is
Love
,
which
he
sheds
abroad
in
the
Hearts
of
thine
Elect
,
that
the
Love
of
the
Father
,
the
Grace
of
the
Son
,
and
the
communion
of
the
Spirit
may
be
their
hope
and
life
.
His
Works
,
his
Sufferings
,
his
Gifts
,
as
well
as
his
comfortable
Word
,
did
say
to
his
Disciples
,
Joh.
15.
9.
As
the
Father
loved
me
,
so
have
I
loved
you
:
continue
ye
in
my
love
.
And
how
,
Lord
,
shall
we
continue
in
it
,
but
by
the
thankful
belief
of
thy
love
and
loveliness
,
desiring
still
to
love
thee
more
,
and
in
all
things
to
know
and
please
thy
Will
!
Which
thou
knowest
is
my
Souls
desire
!
Behold
then
,
O
my
Soul
,
with
what
Love
the
Father
,
Son
,
and
Holy
Spirit
have
loved
thee
,
that
thou
should
be
made
and
called
a
Son
of
God
,
redeemed
;
regenerate
,
adopted
into
that
Covenant-state
of
Grace
in
which
thou
standest
:
Rejoice
therefore
in
hope
of
the
G●ory
of
God
,
Rom.
5.
1
,
2.
being
justified
by
Faith
,
having
Peace
with
God
,
and
access
by
Faith
and
Hope
that
maketh
not
ashamed
;
that
being
reconciled
,
when
an
Enemy
,
by
the
Death
of
Christ
,
I
shall
be
saved
by
his
life
.
Having
loved
his
own
,
to
the
end
he
loveth
them
,
and
without
end
:
His
Gifts
and
Calling
are
without
Repentance
:
When
Satan
,
and
thy
Flesh
would
hide
God's
love
,
look
to
Christ
,
and
read
the
golden
words
of
Love
in
the
Sacred
Gospel
;
and
peruse
thy
many
recorded
experiences
,
and
remember
the
convictions
which
secret
and
open
Mercies
have
many
a
time
afforded
thee
!
But
especially
draw
nearer
to
the
Lord
of
Love
,
and
be
not
seldom
and
slight
in
thy
contemplations
of
his
Love
and
Loveliness
;
Dwell
in
the
Sun-shine
,
and
thou
w●lt
know
that
it
is
light
,
and
warm
,
and
comfortable
.
Distance
and
strangeness
cherish
thy
doubts
:
Acquaint
thy self
with
him
,
and
be
at
peace
.
Yet
look
up
,
and
oft
and
earnestly
look
up
,
after
thy
ascended
glorified
Head
,
who
said
,
Tell
my
Brethren
,
I
ascend
to
my
Father
and
your
Father
,
to
my
God
and
your
God!
Think
where
and
what
he
is
,
and
what
he
is
now
doing
for
all
his
own
;
and
how
humbled
,
abased
,
suffering
Love
is
now
Triumphant
,
regnant
,
glorified
Love
;
and
therefore
no
less
than
in
all
its
tender
expressions
upon
Earth
.
As
Love
is
no
where
perfectly
revealed
but
in
Heaven
,
so
I
can
no
where
so
fully
discern
it
,
as
by
looking
up
by
Faith
to
my
Father
and
Saviour
which
is
in
Heaven
,
and
conversing
more
believingly
with
the
heavenly
Society
.
Had
I
done
this
more
and
better
,
and
as
I
have
persuaded
others
to
do
it
,
I
had
lived
in
more
convincing
delights
of
God's
Love
,
which
would
have
turned
the
fears
of
Death
into
joyfuller
hopes
,
and
more
earnest
desires
to
be
with
Christ
,
in
the
Arms
,
in
the
World
,
in
the
life
of
Love
,
as
far
better
than
to
be
here
,
in
a
dark
,
a
doubting
,
fearing
World
.
But
,
O
my
Father
,
Infinite
LOVE
,
though
my
Arguments
be
many
and
strong
,
my
Heart
is
bad
,
and
my
strength
is
weakness
,
and
I
am
insufficient
to
plead
the
cause
of
thy
Love
and
Loveliness
to
my self
or
others
:
O
plead
thy
own
cause
,
and
what
Heart
can
resist
?
Let
it
not
be
my
word
only
,
but
Thine
that
thou
lovest
me
,
even
me
a
Sinner
;
speak
it
as
Christ
said
to
Lazarus
Arise
:
If
not
,
as
thou
tellest
me
that
the
Sun
is
warm
,
yet
as
thou
hast
told
me
,
that
my
Parents
and
my
dearest
Friends
did
love
me
,
and
much
more
powerfully
than
so
.
Tell
it
me
,
as
thou
tellest
me
that
thou
hast
given
me
life
,
by
the
consciousness
and
works
of
life
:
That
while
I
can
say
,
Thou
that
knowest
all
things
,
Knowest
that
I
love
Thee
;
it
may
include
,
[
therefore
,
I
know
that
I
am
beloved
of
thee
;
]
and
therefore
come
to
thee
in
the
confidence
of
thy
Love
,
and
long
to
be
nearer
in
the
clearer
sight
,
the
fuller
sense
,
and
joyfuller
exercise
of
Love
for
ever
.
Father
,
into
thy
Hand
I
commend
my
Spirit
:
Lord
Jesus
receive
my
Spirit
!
Amen
.
AN
APPENDIX
.
A
Breviate
of
the
Helps
of
Faith
,
Hope
,
and
Love
.
A
Breviate
of
the
proof
of
Supernatural
Revelation
,
and
the
Truth
of
Christianity
.
1
TIM.
3.
16.
Without
Controversie
,
great
is
the
Mystery
of
Godliness
,
God
was
manifested
in
the
Flesh
,
justified
in
the
Spirit
,
seen
of
Angels
,
preached
to
the
Gentiles
,
believed
on
in
the
World
,
received
up
into
Glory
.
THese
are
the
Creed
,
or
Six
Articles
of
the
Gospel
,
which
the
Apostles
preached
.
§
1.
I.
God
manifested
in
the
Flesh
of
Jesus
,
is
the
first
and
great
Article
.
Believe
this
and
believe
all
:
No
wonder
that
believing
that
Jesus
Christ
is
the
Son
of
God
is
so
often
made
in
Scripture
,
the
description
of
saving
Faith
,
the
Title
to
Baptism
,
and
Pardon
,
and
Salvation
,
the
Evidence
of
the
Spirit
,
&c.
He
that
truly
and
practically
believeth
that
God
came
in
Flesh
to
Man
,
and
that
Christ
is
the
Fathers
Messenger
from
Heaven
,
must
needs
believe
that
God
hath
a
great
value
for
the
Souls
of
men
and
for
his
Church
,
that
he
despiseth
not
even
our
Flesh
,
that
his
Word
is
true
and
fully
to
be
trusted
,
that
he
who
so
wonderfully
came
to
Man
,
will
certainly
take
up
Man
to
him
:
Who
can
doubt
of
the
Immortality
of
Souls
,
or
that
Christ
will
receive
the
departing
Souls
of
the
Faithful
to
himself
,
who
believeth
that
he
took
Man's
Nature
,
and
hath
glorified
it
now
in
Heaven
,
in
union
with
the
Divine
?
Who
can
ever
have
low
Thoughts
of
God's
love
and
Mercy
who
believeth
this
?
And
who
can
prostitute
his
Soul
and
Flesh
to
wickedness
,
who
firmly
believeth
that
he
took
the
Soul
and
Flesh
of
Man
,
to
sanctifie
and
glorifie
it
.
§
2.
II.
The
holy
Spirit
is
the
Justification
of
the
Truth
of
Jesus
Christ
.
He
is
Christ's
Advocate
and
Witness
to
the
World
.
He
proveth
the
Gospel
by
these
five
ways
of
Evidence
.
I.
By
all
the
Prophesies
,
Types
and
Promises
of
Christ
in
the
Old
Testament
before
Christs
coming
.
II.
By
the
Inherent
impress
of
God's
Image
on
the
Person
and
Doctrine
of
Christ
:
Which
Propria
luce
sheweth
itself
to
be
Divine
.
III.
By
the
concomitant
Miracles
of
Christ
:
Read
the
History
of
the
Gospel
for
this
use
,
and
observe
each
History
.
IV.
By
the
subsequent
gift
of
the
Spirit
to
the
Apostles
and
other
Christians
,
by
Languages
,
wonders
and
multitudes
of
Miracles
to
convince
the
World
.
V.
By
the
undeniable
and
excellent
work
of
Sanctification
on
all
true
Believers
through
all
the
World
,
in
all
generations
to
this
day
.
These
five
are
the
Spirits
Witness
which
fully
justifieth
the
certain
Truth
,
that
Jesus
Christ
is
the
Son
of
God
.
§
3.
Quest.
But
how
are
we
sure
who
our selves
never
saw
the
Person
,
Miracles
,
Resurrection
,
Ascension
of
Christ
,
that
the
History
of
them
is
true
?
Answ.
1.
We
may
be
sure
that
the
Spectators
were
not
deceived
.
II.
And
that
they
did
not
deceive
them
to
whom
they
reported
it
.
III.
And
that
we
are
not
deceived
by
any
miscarriage
in
the
historical
Tradition
to
us
.
§
4.
I.
It
was
not
possible
that
men
that
were
not
mad
,
that
had
Eyes
and
Ears
,
could
for
three
Years
and
a
half
believe
that
they
saw
the
Lame
,
the
Blind
,
the
Deaf
,
and
all
Diseases
healed
,
the
Dead
raised
,
Thousands
miraculously
fed
,
&c.
and
this
among
crouds
of
People
that
still
followed
Christ
,
if
the
things
had
not
been
true
:
One
Man's
Senses
may
be
deceived
at
some
one
instance
,
by
some
deceitful
accident
:
But
that
the
Eyes
and
Ears
of
Multitudes
should
be
so
oft
deceived
many
years
in
the
open
Light
,
is
as
much
as
to
say
,
No
Man
knoweth
any
thing
that
he
seeth
and
heareth
.
§
5.
II.
That
the
Disciples
who
received
the
Apostles
and
Evangelists
report
of
Christ
were
not
deceived
by
the
Reporters
,
is
most
evident
.
For
,
1.
They
received
it
not
by
hearsay
,
at
the
second
hand
,
but
from
the
Eye
and
Ear
Witnesses
themselves
,
who
must
needs
know
what
they
said
.
2.
They
heard
this
report
from
Men
of
the
same
Time
,
and
Age
,
and
Countrey
,
where
it
was
easy
to
examine
the
case
,
and
confute
it
,
had
it
been
false
.
3.
The
Apostles
appealed
to
crouds
and
Thousands
of
Witnesses
,
as
to
many
of
Christ's
Miracles
,
who
would
have
made
it
odious
,
had
it
not
been
true
.
4.
They
sharply
reproved
the
Rulers
for
persecuting
Christ
,
which
would
provoke
them
to
do
their
best
to
confute
the
Apostles
for
their
own
justification
.
5.
Christ
chose
men
of
no
great
human
Learning
and
Subtility
,
but
common
,
plain
,
unlearned
men
,
that
it
might
not
be
thought
a
deceit
of
Art
.
6.
Yea
,
he
did
not
make
much
more
known
to
them
before
his
Death
,
than
the
bare
Matters
of
Fact
which
they
da●ly
saw
,
and
that
he
was
the
Christ
,
and
Moral
Doctrine
;
his
Death
,
Resurrection
,
Ascension
,
and
Kingdom
of
Heaven
they
knew
little
of
before
:
But
experience
and
the
sudden
coming
down
of
the
Spirit
suddenly
taught
them
all
the
rest
.
7.
They
taught
not
one
another
,
but
were
every
one
personally
taught
of
God
.
8.
And
yet
they
all
agreed
in
the
same
Doctrine
,
when
they
were
dispersed
over
the
World
;
and
never
differed
in
any
one
Article
of
Faith
.
9
They
were
men
that
had
no
worldly
Interest
,
Wealth
or
Dominion
to
seek
.
10.
Yea
,
they
renounced
and
denied
all
worldly
Interest
,
and
sealed
their
Testimony
by
their
Sufferings
and
Blood
;
and
all
in
hope
of
a
heavenly
reward
which
they
knew
that
Lying
was
no
means
to
obtain
.
11.
Had
they
plotted
to
cheat
the
World
(
for
nothing
)
the
sin
is
so
heinous
that
some
one
of
them
would
have
repented
and
confest
it
,
at
least
,
at
death
;
which
none
of
them
did
,
but
died
joyfully
as
for
the
Truth
.
12.
Paul
was
converted
by
a
Voice
and
Light
from
Heaven
,
in
the
presence
of
those
that
travelled
with
him
in
his
persecuting
design
.
13.
But
yet
it
is
a
fuller
evidence
that
the
Doctrine
which
they
delivered
as
from
God
,
beareth
a
Divine
Impress
,
that
as
the
Light
,
it
is
its
own
Evidence
.
14.
And
for
the
more
infallible
conviction
,
they
that
testified
of
Christs
Miracles
did
the
like
themselves
to
confirm
their
Testimony
,
they
spake
with
Tongues
which
they
never
learnt
:
They
healed
all
Diseases
;
even
the
shadow
of
Peter
,
and
the
Clothes
that
came
from
Paul
,
did
heal
men
.
They
raised
the
Dead
:
And
they
that
in
all
Countries
converted
the
Nations
by
their
own
Miracles
,
attesting
the
Miracles
and
Resurrection
of
Christ
,
must
needs
compel
the
Spectators
to
believe
them
.
15.
Yet
,
more
than
all
this
,
those
that
believed
them
were
presently
enabled
to
do
the
like
in
one
kind
and
degree
or
other
.
The
same
extraordinary
gift
of
the
Spirit
fell
upon
the
common
multitude
of
Believers
by
the
laying
on
of
the
Apostles
hands
.
So
that
Simon
Magus
would
fain
have
bought
that
Power
with
Money
.
And
when
men
witnessed
Christ's
Miracles
,
and
wrought
the
like
themselves
,
and
those
that
believed
them
had
and
did
the
like
,
(
either
Healing
,
Tongues
,
Prophesie
or
some
wonders
,
)
it
was
sure
an
infallible
way
of
testifying
.
16.
When
wrangling
Hereticks
quarrelled
with
the
Apostles
,
and
would
draw
away
Disciples
to
themselves
by
disparaging
them
they
still
appealed
to
the
Miracles
wrought
by
these
Disciples
themselves
,
or
in
their
sight
;
as
Gal.
3.
1
,
2
,
3
,
5.
And
as
Christ
,
when
the
Jews
said
he
did
all
by
Beelzebub
,
when
he
cast
out
devils
,
askt
them
[
By
whom
do
your
Children
cast
them
out
?
]
Which
had
it
been
false
,
would
have
turned
all
the
People
from
them
.
17.
Their
adversaries
were
so
far
from
writing
any
Confutation
of
their
Testimony
,
that
they
confest
the
Miracles
,
and
had
no
shift
but
either
to
blaspheme
the
Holy
Ghost
,
and
say
that
they
were
done
by
the
Devil
;
or
else
by
persecution
and
violence
to
oppress
them
.
As
if
the
Devil
were
Master
of
the
World
,
and
could
remedilesly
deceive
it
against
God's
will
,
or
God
himself
would
send
or
suffer
a
full
course
of
Miracles
remedilesly
to
deceive
the
World
,
which
is
to
make
God
like
the
Devil
:
Or
as
if
the
Devil
were
so
good
as
by
Miracles
to
promote
so
holy
and
amiable
and
just
a
Doctrine
as
that
of
Christianity
,
to
make
men
wise
,
and
good
,
and
just
,
and
kill
their
sin
.
So
that
this
blasphemy
of
the
Holy
Ghost
,
makes
Satan
to
be
God
,
or
God
to
be
Satan
.
18.
All
the
cruelty
,
powers
,
Learning
and
Policy
of
their
Adversaries
was
not
able
to
stop
the
progress
of
this
Testimony
,
much
less
to
prevail
against
it
.
III.
It
is
then
most
certain
that
the
first
Witnesses
were
not
deceived
by
Christ
,
nor
Believers
after
deceived
by
them
:
The
next
Question
is
,
whether
we
be
not
deceived
by
a
false
historical
Tradition
of
these
things
.
Had
we
seen
them
all
our selves
,
we
must
needs
have
believed
;
but
at
this
distance
we
know
not
what
misreports
may
interven
:
what
Eye-sight
and
hearing
was
to
them
,
that
Tradition
is
to
us
.
Now
the
Question
is
,
Is
it
certainly
the
very
same
Fact
and
Doctrine
which
they
received
,
and
which
we
receive
?
And
here
let
it
be
premised
that
there
is
no
other
way
of
assurance
than
that
which
God
hath
afforded
us
,
that
the
reason
of
Man
could
have
desired
.
1.
If
we
would
see
God
,
and
Heaven
,
and
Hell
,
this
is
not
a
way
suitable
to
the
state
of
Probationers
that
live
in
Flesh
on
Earth
.
Angels
live
by
vision
and
fruition
of
Glory
:
And
Bruits
by
sense
on
sensible
things
:
But
reasonable
Travellers
must
live
by
reason
,
and
by
believing
certain
Revelation
.
2.
If
God
will
send
his
Son
from
Heaven
to
ascertain
us
,
and
we
will
believe
no
more
than
we
see
our selves
,
then
Christ
must
dwell
on
Earth
to
the
end
of
the
World
,
&
he
must
be
in
all
places
of
the
Earth
at
once
that
all
may
see
,
and
he
must
die
and
rise
again
before
all
men
in
all
Ages
:
And
how
mad
an
expectation
is
this
?
3.
Or
if
all
that
deliver
us
the
History
must
work
Miracles
before
our
Eyes
,
or
else
we
will
not
believe
them
,
it
is
still
most
absurd
.
Will
you
not
believe
that
the
Laws
of
the
Land
are
genuine
,
or
that
ever
there
were
such
Kings
as
made
them
unless
he
that
tells
it
you
work
Miracles
?
Shall
not
Children
believe
their
Parents
,
or
Schollars
their
Tutors
,
unless
they
work
Miracles
.
3.
I
must
premise
that
there
is
three
sorts
of
Tradition
,
I.
Such
as
depends
on
the
common
Wit
and
Honesty
of
Mankind
:
And
this
is
very
much
to
be
suspected
,
wickedness
,
folly
and
lying
being
grown
so
common
in
the
World
.
II.
Such
as
depends
on
the
extraordinary
skill
and
honesty
of
some
proved
men
:
And
this
deserveth
much
belief
;
but
it
is
but
an
uncertain
humane
Faith
.
III.
Such
as
depends
on
Natural
Necessity
,
and
cannot
possibly
be
false
;
we
have
both
these
last
to
ascertain
us
of
the
Gospel
History
.
This
resteth
on
a
distinction
of
the
Acts
of
Mans
Will
:
Some
of
them
are
mutably
free
;
and
these
give
no
certainty
:
Some
of
them
are
naturally
and
immutably
necessary
,
and
Man
can
do
no
otherwise
,
and
these
give
even
natural
Infallible
certainty
:
Such
are
,
To
love
ones
self
,
to
love
fel●city
;
to
hate
torment
and
misery
▪
&c.
And
to
know
that
which
is
fully
manifest
to
our
sound
Senses
,
&c.
When
men
of
contrary
Interests
and
temper
,
all
confess
the
Truth
of
known
things
,
about
which
their
Interests
stand
cross
,
it
is
a
Physical
evidence
of
Truth
:
On
this
account
mens
agreement
about
Natural
Notices
is
infallible
.
It
seems
strange
that
all
the
World
from
Adam's
time
are
agreed
which
is
the
first
,
second
,
and
third
,
&c.
day
of
the
Week
,
and
not
a
day
lost
till
now
.
It
could
not
be
otherwise
,
Because
being
a
thing
of
Natural
interest
and
notice
,
if
any
Kingdom
had
lost
a
day
by
over
sleeping
,
or
had
agreed
to
falsifie
it
,
all
the
rest
of
the
World
would
have
shamed
them
.
Thus
all
Grecians
,
Latines
,
Englishmen
,
&c.
agree
about
the
sense
of
Words
;
for
if
some
would
pervert
them
,
the
rest
would
detect
it
.
Thus
we
are
certain
that
the
Statutes
of
the
Land
,
are
not
counterfeit
:
For
men
of
cross
interests
hold
their
Lands
,
and
lives
by
them
;
and
if
some
did
counterfeit
them
,
the
rest
would
by
interest
be
bound
to
detect
it
.
Arg.
1.
There
can
be
no
effect
without
an
adequate
cause
.
But
in
Nature
there
is
no
cause
that
can
make
all
men
agree
to
assert
a
known
falshood
,
or
deny
a
known
Truth
,
against
all
their
known
interest
:
therefore
there
can
be
no
such
effect
.
Arg.
2.
A
necessary
cause
will
necessarily
effect
:
But
where
mens
known
Interest
obligeth
them
to
agree
of
a
known
Truth
,
this
is
a
necessary
cause
of
certain
credibility
:
therefore
it
hath
a
necessary
effect
.
You
know
who
were
your
Parents
,
and
when
and
where
you
were
Born
,
&c.
by
such
Tradition
in
a
lower
Degree
.
This
dependeth
not
on
pretended
Authority
,
nor
on
meer
honesty
;
but
on
natural
necessity
.
Having
premised
this
,
I
come
to
prove
that
we
have
such
Tradition
of
Physical
infallible
evidence
,
that
the
Faith
of
the
present
Church
in
the
Essentials
is
the
same
which
the
first
Churches
received
infallibly
from
the
Apostles
.
1.
The
World
knoweth
that
ever
since
Christ's
Ascension
all
that
believed
in
him
,
were
Baptized
(
as
all
Abraham's
Covenanting
seed
were
Circumcised
:
)
And
what
is
Baptism
,
but
a
Profession
of
Belief
in
Jesus
Christ
as
dead
,
risen
and
glorified
;
and
a
devoting
our selves
in
Covenant
to
God
the
Father
,
Son
,
and
Holy
Ghost
?
All
that
ever
were
Christians
by
solemn
Vow
profest
this
same
Faith
:
And
this
is
such
a
Tradition
of
Christianity
as
humane
Generation
down
from
Adam
is
of
the
same
humanity
in
the
World
.
2.
They
that
were
Baptized
were
Catechized
first
;
in
which
the
three
Articles
of
Baptism
were
opened
to
them
,
of
which
Christ's
Death
,
Resurrection
and
Ascension
were
part
:
And
this
hath
been
an
undeniable
Tradition
of
the
same
Faith
.
3.
The
Summ
of
the
Christian
Faith
was
from
the
beginning
drawn
up
in
certain
Articles
called
the
Creed
,
which
expounded
the
three
Baptismal
Articles
;
and
all
Churches
on
Earth
had
the
same
in
sense
,
and
most
in
Words
;
and
all
at
Age
that
were
Baptized
,
professed
this
Creed
:
Which
is
as
full
a
Tradition
of
the
same
Belief
in
Christ's
Birth
,
Death
,
and
Resurrection
,
Ascension
and
Glory
,
as
Speaking
is
a
Tradition
of
the
same
humane
Nature
.
4.
Before
Christ's
Ascension
,
he
instituted
the
Office
of
the
Sacred
Ministry
,
which
Friends
and
Foes
confess
hath
continued
ever
since
:
And
what
is
this
Ministry
,
but
an
Office
of
publishing
the
Gospel
of
Christ
,
his
Life
,
Death
,
Miracles
,
Resurrection
,
Grace
,
&c.
What
else
have
they
done
in
all
Ages
in
the
World
?
So
that
the
Office
is
an
undeniable
Tradition
.
5.
Christ
and
his
Apostles
instituted
the
Weekly
Celebration
of
the
Remembrance
of
his
Resurrection
on
the
Lord's
days
:
Friends
and
Foes
confess
the
History
,
that
the
first
Day
of
the
Week
hath
been
kept
for
such
Memorial
ever
since
,
through
all
the
Christian
part
of
the
World
:
Which
proveth
the
uninterrupted
belief
of
Christ's
Resurrection
,
as
a
Notorious
Practical
Tradition
.
6.
Christ
and
his
Apostles
ever
since
his
Resurrection
instituted
Solemn
Assemblies
of
Christians
to
be
held
on
those
Days
,
and
at
other
Times
:
Once
a
Week
was
the
least
through
the
Christian
World
:
And
what
did
they
meet
for
but
to
Preach
,
hear
and
profess
the
same
Christian
Faith
?
7.
It
was
the
constant
custom
of
Christians
in
their
Assemblies
,
and
their
Houses
,
to
sing
Hymns
of
Praise
to
Jesus
Christ
,
in
remembrance
of
his
Resurrection
,
&c.
Pliny
tells
Trajan
that
this
was
the
practice
by
which
Christians
were
known
by
their
Persecutors
:
Which
is
a
Practical
Tradition
.
8.
Jesus
Christ
instituted
,
and
all
Christians
to
this
Day
have
constantly
used
,
the
Sacrament
of
Christ's
Sacrifice
,
called
the
Eucharist
;
to
keep
in
remembrance
his
Death
till
he
come
,
and
profess
their
Belief
that
he
is
our
Life
.
And
as
the
constant
Celebration
of
the
Passover
with
all
its
Ceremonies
,
was
a
most
certain
Tradition
of
the
Egyptians
Plagues
,
and
Israelites
deliverance
,
more
than
a
bare
written
History
would
be
;
so
hath
the
Lord's
Supper
been
of
the
uninterrupted
belief
of
the
History
of
our
Redemption
by
Christ
.
9.
The
Church
hath
from
the
beginning
had
a
constant
Discipline
,
by
which
it
hath
kept
it self
separate
from
Hereticks
,
who
have
denied
any
Essential
Article
of
this
Faith
:
Which
is
a
sure
Tradition
of
the
same
belief
.
10.
None
question
but
Christians
have
from
the
beginning
been
persecuted
for
this
same
Faith
;
and
in
Persecution
made
Confession
of
it
:
Persecutors
,
and
Confessors
then
are
both
the
Witnesses
of
the
Continuance
.
11.
When
ever
Hereticks
or
Enemies
have
written
against
Christians
,
their
Apologies
and
Defences
shew
that
it
was
this
same
Faith
that
they
owned
.
12.
Most
of
the
adverse
Hereticks
owned
the
same
Matters
of
Fact
.
13.
The
Jews
were
long
before
in
Possession
of
the
Books
of
the
Old
Testament
,
which
bear
their
Testimony
to
Christ
.
14.
The
Books
of
the
New
Testament
have
by
certain
Tradition
been
delivered
down
to
this
present
Day
,
which
contain
the
Matters
of
Fact
,
and
Doctrin
,
the
Essentials
,
Integrals
and
Accidents
of
the
Faith
.
15.
No
Enemies
have
written
any
thing
against
the
Matter
of
Fact
,
of
any
Moment
.
16.
Yea
,
the
Jews
and
other
bitterest
Enemies
confess
much
of
the
Miracles
of
Christ
.
17.
Martyrs
have
cheerfully
forsaken
Life
,
and
all
in
confessing
it
.
18.
God
by
his
wonderful
Providence
hath
maintained
it
.
19.
The
Devil
and
all
the
Wicked
of
the
World
are
the
greatest
Enemies
to
it
.
20.
The
Holy
Ghost
hath
still
blest
it
,
to
work
the
same
holy
and
heavenly
Nature
,
and
Life
in
all
sincere
and
serious
Believers
.
Quest.
This
proveth
infallibly
the
Tradition
of
the
same
Faith
in
the
Essentials
:
But
how
prove
you
that
the
same
Holy
Scripture
is
delivered
as
uncorrupted
?
Answ.
All
the
Bible
is
not
brought
down
so
unchanged
as
are
the
Essentials
of
our
Religion
:
When
there
were
no
Bibles
but
what
Scriveners
wrote
,
no
wonder
if
oversight
left
few
Copies
without
some
of
their
slips
.
There
are
hundred
of
various
Readings
in
the
New
Testament
;
and
of
many
no
Man
can
be
certain
which
is
true
:
But
none
of
them
are
such
as
make
any
difference
in
the
Articles
of
our
Faith
,
or
Practice
,
nor
on
which
any
point
of
Doctrine
or
Fact
dependeth
.
And
the
words
are
necessary
but
for
the
Matter
,
which
they
do
record
.
And
,
1.
All
Ministers
,
and
all
Churches
constantly
used
this
same
Scripture
publickly
,
and
privately
,
as
the
Word
of
God
;
so
that
it
could
not
be
easily
altered
.
2.
They
all
knew
that
a
Curse
is
pronounced
against
every
one
that
addeth
or
diminisheth
:
Which
must
needs
possess
them
with
fear
of
corrupting
it
.
3.
They
took
it
to
be
the
Charter
of
their
own
Salvation
.
4.
The
work
of
the
Ministers
was
to
expound
it
,
and
preserve
it
against
Corrupters
.
5.
These
Ministers
and
Churches
were
over
much
of
the
World
,
and
could
not
agree
together
to
corrupt
it
:
And
if
some
did
it
,
all
the
rest
would
soon
detect
it
.
6.
Heresies
and
Quarrels
were
quickly
too
rife
among
them
:
So
that
cross
Interests
and
Animosities
would
soon
have
fallen
upon
the
Corrupters
.
7.
Some
Hereticks
made
some
adding
and
corrupting
attempts
,
which
the
Church
presently
condemned
and
turned
it
to
their
shame
.
8.
In
all
the
Disputations
then
managed
,
the
same
Scriptures
were
appealed
to
.
9.
The
Translations
into
various
Languages
shew
that
the
Books
were
the
same
,
without
any
Momentous
difference
.
10.
To
this
Day
when
Sin
and
Tyranny
have
torn
the
Church
into
many
Factions
,
they
all
receive
the
same
Canonical
Scriptures
,
except
that
some
receive
more
Apocryphal
Writings
,
which
yet
make
no
alteration
at
all
of
our
Gospel
Faith
.
Quest.
But
doth
not
this
laying
so
much
on
Tradition
favour
Popery
?
Answ.
No
:
The
difference
is
here
;
1.
Papists
are
for
Tradition
as
a
supplement
to
the
Scripture
,
as
if
this
were
but
part
of
the
Word
of
God
;
and
2.
They
plead
for
a
peculiar
power
of
being
the
Keepers
and
Judges
of
that
supplemental
Tradition
;
which
other
Churches
know
nothing
of
.
But
we
,
1.
Plead
for
the
Infallible
,
Practical
Tradition
of
the
Essentials
of
Christianity
by
itself
,
and
in
the
Creed
,
&c.
which
is
less
than
the
Scripture
.
2.
And
next
for
the
certain
Tradition
of
the
Scripture
itself
,
uncorrupted
in
all
that
Faith
depends
on
:
which
Scripture
is
the
compleat
Record
of
God's
Will
and
Law
,
containing
more
than
Essentials
and
Integrals
.
So
much
of
God
,
1.
Manifested
in
the
Flesh
,
2.
Justified
in
the
Spirit
.
III.
He
was
seen
of
Angels
;
that
is
,
Angels
were
the
Beholding
,
Witnessing
,
and
admiring
Servants
of
this
great
Mystery
,
God
manifested
in
the
Flesh
.
1.
Angels
preached
Christ
at
his
Incarnation
.
2.
Angels
ministred
to
Christ
in
his
Temptations
,
Agonies
,
&c.
3.
Angels
were
Preachers
and
Witnesses
of
his
Resurrection
.
4.
Angels
rowled
away
the
Stone
,
and
terrified
the
Souldiers
.
5.
Angels
preached
his
return
to
them
that
gazed
up
at
his
Ascension
.
6.
Angels
opened
the
Prison
Doors
and
set
the
imprisoned
Apostles
free
once
,
and
Peter
alone
afterwards
.
7.
Angels
rejoice
in
Heaven
at
the
Conversion
of
all
that
Christ
brings
home
.
8.
Angels
disdain
not
to
be
the
Guardians
of
the
least
of
Christs
Disciples
.
9.
Angels
are
protecting
Officers
over
Churches
and
Kingdoms
.
10.
Angels
have
preached
to
Apostles
,
and
been
the
Messengers
of
their
Revelations
.
11.
Angels
have
been
the
Instruments
of
Miracles
,
and
of
destroying
the
Churches
Enemies
.
12.
Angels
will
ministerially
convoy
departed
Souls
to
Christ
.
13.
Angels
will
gloriously
attend
Christ
at
his
return
,
and
sever
the
Wicked
from
the
Just
.
14.
Angels
will
be
our
Companions
in
the
heavenly
Chore
for
ever
.
Therefore
,
1.
We
should
love
Angels
.
2.
And
be
thankful
to
God
for
them
.
3.
And
think
the
more
comfortably
of
Heaven
for
their
Society
:
4.
And
Pray
for
the
benefit
of
their
Ministry
on
Earth
,
especially
in
all
our
dangers
.
IV.
The
Fourth
Article
is
[
Preached
to
the
Gentiles
.
]
The
Jews
having
the
Covenant
of
Peculiarity
,
were
proud
of
their
Priviledge
,
even
while
they
unworthily
abused
it
:
And
despised
the
rest
of
the
World
,
and
would
not
so
much
as
eat
with
them
,
as
if
they
had
been
God's
only
People
.
And
indeed
the
rest
of
the
World
was
so
corrupted
,
that
we
find
no
one
Nation
that
as
such
renounced
Idolatry
,
and
was
devoted
in
Covenant
to
the
true
God
alone
,
as
the
Jews
were
.
Now
that
God
should
be
manifested
in
Flesh
,
to
reconcile
the
Heathen
World
to
himself
,
and
extend
greater
Priviledges
indefinitely
to
all
Nations
than
ever
the
Jews
had
in
their
state
of
Peculiarity
,
this
was
a
Mystery
of
Godliness
,
which
the
Jews
did
hardly
yield
belief
to
.
And
that
which
aggravateth
this
wonder
is
,
1.
That
the
Gentile
World
was
drowned
in
all
Idolatry
and
Unnatural
Wickedness
,
such
as
Paul
describeth
,
Rom.
1.
&
.
2.
Eph.
2.
&
3.
18
,
&c.
2.
And
that
God
should
suddenly
and
freely
send
them
the
Message
of
reconciliation
,
and
be
found
of
them
that
sought
him
not
,
is
that
wonder
,
which
obligeth
us
Gentiles
who
once
lived
as
without
God
in
the
World
to
be
thankful
to
him
.
V.
The
Fifth
Article
is
[
Believed
on
in
the
World
.
]
The
effect
of
the
Gospel
on
the
Souls
of
men
in
their
Effectual
Faith
,
is
one
of
the
Evidences
of
the
Christian
Truth
.
I
told
you
before
that
the
Fifth
Witness
of
the
Spirit
on
the
Souls
of
all
Believers
,
I
reserved
to
be
here
mentioned
.
Here
,
1.
It
is
a
part
of
the
wonder
that
Christ
should
be
believed
on
in
the
World
,
even
with
a
common
Faith
.
For
,
1.
To
believe
a
mean
Man
to
be
the
Mediator
between
God
and
Man
,
and
the
Saviour
of
the
World
,
yea
,
one
that
was
Crucified
as
a
Malefactor
:
this
must
needs
be
a
difficult
thing
.
2.
The
very
Jewish
Nation
was
as
contemptible
to
the
Romans
,
being
one
of
their
poorest
subdued
Provinces
,
as
the
Gentiles
were
to
the
Jews
:
And
Christ
was
by
Birth
a
Jew
.
3.
The
Greatness
of
the
Roman
Empire
then
,
ruling
over
much
of
the
World
,
was
such
,
that
by
Preaching
,
and
not
by
War
,
to
bring
them
to
be
Subjects
to
a
Crucified
Jew
,
was
a
marvellous
work
;
and
so
to
bring
the
Conquered
Nations
to
become
Christ's
Voluntary
Subjects
.
4.
The
Roman
and
Greek
Learning
was
then
at
the
height
of
its
Perfection
:
And
the
Christians
were
despised
by
them
as
unlearned
Barbarians
:
And
that
Learning
,
Arts
and
Empire
,
should
all
submit
to
such
a
King
and
Saviour
,
was
certainly
a
work
of
Supernatural
Power
.
Christ
did
not
levy
Armies
to
overcome
the
Nations
,
nor
did
Victory
move
them
;
but
the
Victors
and
Lords
of
the
World
,
and
these
no
Fools
,
but
the
Masters
of
the
greatest
humane
Wisdom
,
were
Conquered
by
the
Gospel
,
preached
by
a
sort
of
inferior
men
.
5.
And
this
Gospel
which
Conquered
them
was
still
opposed
by
them
,
and
the
Christians
persecuted
as
a
sort
of
hated
men
,
till
it
overcame
the
Persecutors
.
It
's
true
that
Heathenism
hath
the
greatest
part
of
the
World
,
and
Mahometans
have
as
much
as
Christians
:
But
one
sort
got
it
by
the
Sword
,
and
the
other
by
the
Doctrine
,
and
Holy
lives
of
a
few
unarmed
inferiour
men
.
II.
But
I
use
this
of
the
Extent
of
Faith
,
but
as
a
probable
,
and
not
a
cogent
Argument
:
But
the
main
Argument
is
from
the
Sanctifying
effect
of
Faith
.
I
know
it
will
be
said
,
that
many
or
most
Christians
are
as
bad
as
other
men
.
But
it
's
one
thing
to
be
of
a
profest
Religion
,
because
it
is
the
Religion
of
the
King
and
Countrey
,
and
therefore
maketh
for
men's
worldly
advantage
,
and
they
hear
little
said
againft
it
:
This
is
the
case
of
most
in
the
World
,
Christians
,
Mahometans
and
Heathens
:
And
it
's
another
to
be
a
serious
Believer
,
who
upon
trial
and
consideration
chooseth
Christianity
.
And
it
is
notorious
that
such
serious
Christians
are
all
Holy
,
Sober
,
and
Just
,
and
so
greatly
differing
from
the
corrupted
World
,
as
fully
proveth
that
God
owneth
that
Gospel
which
he
maketh
so
effectual
to
so
great
a
change
.
Here
consider
,
1.
What
that
change
is
;
2.
How
hard
and
great
a
work
it
is
:
3.
That
it
is
certainly
a
work
of
God
.
4.
That
the
Gospel
is
the
means
by
which
God
doth
it
.
1.
The
nature
of
this
Holy
work
on
all
serious
sincere
Christians
,
is
,
It
sets
all
their
Hopes
and
Hearts
on
the
promised
Glory
of
the
Life
to
come
,
and
turns
the
very
nature
of
their
Wills
,
into
the
predominant
Love
of
God
and
Man
,
and
of
Heaven
and
Holiness
:
It
mortifieth
all
fleshly
Lusts
,
and
Subjects
Sense
to
Reason
,
and
Faith
,
the
Body
to
the
Soul
,
and
all
to
God
:
It
sets
a
Mans
Heart
on
the
sincere
study
of
doing
all
the
good
he
can
in
the
World
,
to
Friends
,
Neighbours
and
Enemies
;
especially
and
most
publick
good
;
to
live
soberly
,
righteously
and
godly
is
his
delight
:
Sin
is
his
chief
hatred
;
and
nothing
more
grievous
to
him
than
that
he
cannot
reach
to
greater
Perfection
,
in
Faith
,
Hope
,
Obedience
,
Patience
,
and
in
heavenly
Love
and
Joy
:
It
causeth
a
Man
to
contemn
Wealth
,
Honour
,
and
fleshly
Pleasure
,
and
Life
,
in
comparison
of
God's
Love
and
Life
everlasting
;
this
change
God's
Spirit
worketh
on
all
true
Believers
.
Those
that
are
ungodly
,
have
but
the
Name
of
Christians
;
they
never
well
understood
what
Christianity
is
;
nor
ever
received
it
by
a
true
belief
.
But
all
that
understandingly
and
seriously
believe
in
Jesus
Christ
are
sanctified
by
his
Spirit
.
II.
And
this
is
a
greater
work
than
Miracles
;
in
excellency
and
difficulty
.
1.
It
is
the
very
Health
of
the
Souls
:
It
is
Salvation
itself
:
it
maketh
Man
in
his
measure
like
to
God
,
and
is
his
Image
:
It
is
a
heavenly
nature
,
and
is
the
earnest
and
preparation
for
Heaven
:
It
delivereth
Man
from
the
greatest
evil
on
Earth
,
and
giveth
him
the
firmest
peace
and
joy
,
in
his
peace
with
God
,
the
pardon
of
his
Sins
,
and
the
hope
of
everlasting
Glory
.
2.
It
's
easy
to
discern
how
great
a
work
this
is
,
by
the
deep
roots
of
all
the
contrary
Vices
,
in
the
corrupted
Nature
of
Man
:
Experience
assureth
us
that
Man
by
vitiated
Nature
is
proud
,
and
ignorant
,
and
savoureth
little
but
the
things
of
the
Flesh
,
and
worldly
Interest
,
and
is
a
Slave
to
his
Appetite
and
Lust
:
His
bodily
Prosperity
is
all
that
really
hath
his
Heart
:
Yea
if
God
restrain
them
not
,
all
wicked
men
are
bitter
Enemies
to
all
that
are
truly
wise
and
holy
,
even
among
Heathens
and
Insidels
,
if
any
be
but
better
than
the
rest
,
the
wicked
are
their
deadly
Enemies
.
There
is
so
visible
an
Enmity
between
Godliness
and
Wickedness
,
the
Seed
of
Christ
,
and
of
the
Serpent
in
the
World
as
is
a
great
confirmation
of
the
Scripture
which
describeth
it
.
And
it
is
not
the
Name
of
Christians
that
altereth
mens
Nature
.
We
here
that
have
Peace
from
all
the
World
,
are
under
such
implacable
hatred
of
wicked
men
,
that
call
themselves
Christians
,
that
so
many
Bears
or
Wolves
would
be
less
hurtful
to
us
.
3.
And
the
universal
spreading
of
this
wickedness
over
all
the
Earth
,
in
all
Ages
and
Nations
,
doth
tell
us
how
great
a
work
it
is
to
cure
it
.
4.
And
so
doth
the
frustration
of
all
other
means
,
till
the
Spirit
of
God
do
it
by
setting
home
the
Gospel
upon
the
Heart
.
Children
will
grow
up
in
Wickedness
,
against
all
the
Counsel
,
Love
,
Correction
of
their
Parents
:
no
Words
,
no
Reason
will
prevail
with
them
,
more
than
with
drunken
men
or
beasts
.
5.
We
find
it
a
very
hard
thing
to
cure
a
Man
of
some
one
rooted
sin
:
much
more
of
all
.
6.
The
common
misery
of
the
World
proclaimeth
Man's
Vice
,
and
the
difficulty
of
the
cure
:
How
else
comes
the
World
to
live
in
self-seeking
,
falshood
,
fraud
,
malice
,
and
in
bloody
Wars
,
wors●
than
Wolves
and
Serpents
against
each
other
.
7.
Lastly
,
Where
God
cureth
this
by
true
believing
,
it
's
done
with
the
pangs
of
sharp
repentance
,
and
a
great
conflict
before
God's
Spirit
overcometh
.
III.
It
is
evident
then
that
this
Sanctification
of
Souls
is
an
eminent
work
of
God
himself
:
1.
In
that
it
is
yet
done
on
so
many
of
his
chosen
ones
in
all
Ages
and
Places
.
2.
In
that
as
hard
as
it
is
,
he
usually
turneth
the
Hearts
of
Sinners
to
himself
,
in
a
very
little
time
:
Somtimes
by
one
Sermon
.
3.
It
is
a
work
that
none
can
do
but
God
,
who
hath
the
power
of
Souls
.
4.
It
is
a
work
so
good
that
it
beareth
God's
own
Image
:
It
is
but
the
writing
of
his
Law
and
Gospel
on
mens
Hearts
:
None
is
so
much
for
it
as
God
.
Satan
apparently
fighteth
against
it
with
all
the
power
he
can
raise
in
the
World
.
Mark
it
and
you
will
find
that
most
of
the
stir
that
there
is
in
the
World
,
by
false
Teachers
,
and
Tyrants
,
and
private
Malice
,
is
but
Satans
Wars
against
Faith
and
Holiness
,
and
Love
:
Certainly
it
is
not
he
that
promoteth
them
.
IV.
And
it
is
evident
in
Experience
,
that
it
is
the
Gospel
of
Christ
which
God
useth
and
blesseth
,
to
do
this
great
sanctifying
work
on
Souls
.
Among
Christians
none
are
converted
by
any
other
means
And
God
would
not
bless
a
word
of
falshood
and
deceit
to
such
great
and
excellent
effects
:
All
that
are
made
holy
and
heavenly
and
truly
conscionable
among
us
,
are
made
so
by
Christ's
Gospel
:
And
all
the
wicked
are
Enemies
to
the
serious
practice
of
it
,
or
Rebels
that
despise
it
.
The
effects
daily
prove
that
God
himself
owneth
it
as
his
Word
.
If
you
say
,
There
are
as
good
men
among
the
Heathens
and
Mahometans
,
as
holy
heavenly
,
and
just
:
I
answer
,
It
is
none
of
my
business
to
depretiate
other
men
:
But
I
can
say
,
1.
That
I
have
lived
above
Sixty
seven
years
,
and
I
never
knew
one
serious
holy
Person
in
England
that
was
made
such
by
the
Writings
of
Heathens
or
Mahometans
.
2.
Many
excellent
things
are
in
the
Writings
of
some
Heathens
,
Plato
,
Cicero
,
Hierocles
,
Plutarch
,
Antonine
,
Epictetus
,
and
many
others
.
But
I
miss
in
them
the
expressions
of
that
holy
and
heavenly
frame
of
mind
and
life
,
and
that
Victory
over
the
Flesh
and
World
,
which
Christianity
containeth
.
3.
Christ
is
like
the
Sun
,
whose
Beams
give
some
light
,
before
it
is
seen
its
self
at
its
rising
,
and
after
it
is
set
.
The
Light
of
Jews
and
Heathens
,
was
as
the
dawning
of
the
Day
before
Sun
rising
:
And
the
light
among
the
Mahometans
is
like
the
Light
of
the
Sun
which
it
leaveth
when
it
is
set
.
Doubtless
the
same
God
who
hath
used
Mahometans
to
be
his
dreadful
Scourge
to
wicked
Christians
,
who
abused
the
Gospel
by
a
false
Profession
,
hath
also
used
them
to
do
abundance
of
good
against
Idolatry
in
the
Heathen
World
:
Where-ever
they
come
,
Idolatry
is
destroyed
.
Yea
the
corrupt
Christians
,
Greeks
,
and
specially
Papists
,
that
worship
Images
,
Angels
,
and
Bread
,
are
rebuked
and
condemned
justly
by
Mahometans
.
But
,
O
that
they
who
have
Conquered
so
far
by
the
Sword
,
were
Conquered
by
the
Sacred
Word
of
Truth
,
and
truly
understood
the
Mystery
of
Redemption
,
and
the
Doctrin
of
the
Gospel
of
Jesus
Christ
.
Obj.
But
they
think
us
Idolaters
for
saying
that
Christ
is
God
,
and
believing
the
Trinity
.
I.
As
to
the
Trinity
;
it
is
no
contradiction
that
one
Fire
or
Sun
should
have
Essentially
a
Virtue
or
Power
to
Move
,
Light
,
and
Heat
:
Nor
that
one
Soul
should
have
a
power
of
Vegetation
,
Sense
and
Reason
;
Nor
as
Rational
,
to
have
a
peculiar
power
of
Vitality
,
Intellection
and
Free-will
.
Why
then
should
the
Trinity
seem
incredidible
?
II.
We
do
not
believe
that
the
Godhead
hath
any
change
,
or
is
made
Flesh
,
or
the
Manhood
made
God
;
but
that
the
Godhead
is
incomprehensibly
united
to
the
humane
Nature
by
assumption
,
so
as
he
is
united
to
no
other
Creature
,
by
and
for
those
peculiar
Operations
on
the
humanity
of
Christ
,
which
make
him
our
Redeemer
.
They
that
well
think
that
God
is
All
in
All
things
,
more
than
a
Soul
to
all
the
World
,
and
as
near
to
us
as
our
Souls
to
our
Bodies
,
in
whom
we
live
,
and
move
,
and
have
our
being
,
will
find
that
it
is
more
difficult
to
apprehend
,
how
God
is
further
from
any
Soul
,
than
that
he
is
so
much
One
with
Christ
:
Save
that
different
Operations
of
God
on
his
Creatures
are
apparent
to
us
.
By
all
this
we
see
that
every
sanctified
Christian
hath
the
certain
Witness
in
himself
that
Christ
is
true
:
He
is
truly
a
Physician
that
healeth
,
and
a
Saviour
that
saveth
all
that
seriously
believe
and
obey
him
,
The
Spirit
of
God
in
a
New
,
and
Holy
,
and
Heavenly
Nature
of
Spiritual
Life
,
and
Light
,
and
Love
,
is
the
Witness
.
VI.
The
Sixth
Article
in
my
Text
is
[
Received
up
into
Glory
.
]
That
Christ
after
Forty
Days
continuance
on
Earth
,
was
taken
up
into
Heaven
in
the
sight
of
his
Disciples
,
is
a
Matter
of
Fact
of
which
we
have
all
the
forementioned
infallible
proof
,
which
I
must
not
here
again
repeat
.
And
,
1.
If
Christ
were
not
glorified
now
in
Heaven
he
could
not
send
down
his
Spirit
with
his
Word
on
Earth
,
nor
have
enabled
the
first
Witnesses
to
speak
with
all
Tongues
,
and
heal
the
Sick
,
and
raise
the
Dead
,
and
do
all
the
Miracles
which
they
did
.
A
dead
Man
cannot
send
down
the
Holy
Spirit
in
likeness
of
Firy
cloven
Tongues
,
nor
enable
Thousands
to
do
such
Works
;
nor
could
he
do
what
is
done
on
the
Souls
of
serious
Believers
in
all
Ages
and
Nations
to
this
Day
.
He
is
sure
alive
that
makes
men
live
,
and
in
Heaven
that
draws
up
Hearts
to
Heaven
.
2.
And
this
is
our
Hope
and
Joy
:
Heaven
and
Earth
are
in
his
Power
.
The
Suffering
and
Work
which
he
performed
for
us
on
Earth
was
short
,
but
his
heavenly
Intercession
and
Reign
is
Everlasting
.
Guilty
Souls
can
have
no
immediate
access
to
God
:
All
is
by
a
Mediator
:
All
our
receivings
from
God
are
by
him
:
And
all
our
services
are
returned
by
him
,
and
accepted
for
his
sake
.
And
as
he
is
the
Mediator
between
his
Father
and
us
,
his
Spirit
interceedeth
between
him
and
us
:
By
his
Spirit
he
giveth
us
Holy
desires
and
every
Grace
:
and
by
his
Spirit
we
exercise
them
in
returns
to
him
.
And
our
glorified
Saviour
hath
Satan
,
and
all
our
Enemies
in
his
Power
:
Life
and
Death
are
at
his
command
:
All
Judgment
is
committed
to
him
:
He
that
hath
redeemed
us
is
preparing
us
for
Heaven
,
and
it
for
us
;
and
receiveth
our
departing
Souls
to
his
own
Joy
and
Glory
.
He
hath
promised
us
that
we
shall
be
with
him
where
he
is
,
and
shall
see
his
Glory
.
He
that
is
our
Saviour
will
be
our
Judge
.
He
will
come
with
Thousands
of
his
Angels
to
the
confusion
of
wicked
Unbelievers
,
and
to
be
glorified
in
his
Saints
.
He
will
make
a
New
Heaven
,
and
a
New
Earth
in
which
Righteousness
shall
dwell
.
Angels
and
Glorified
Saints
shall
with
Christ
our
Head
,
make
one
City
of
God
,
or
holy
Society
and
Chore
,
in
perfect
Love
and
Joy
to
praise
the
blessed
God
for
ever
.
I.
The
differences
between
this
World
,
and
that
which
I
am
going
to
.
I.
THis
World
is
God's
Footstool
.
That
is
his
Throne
.
II.
Here
are
his
Works
of
Inferiour
Nature
and
of
Grace
.
There
he
shineth
forth
in
Perfect
Glory
.
III.
Here
is
gross
Receptive
Matter
moved
by
Invisible
Powers
.
There
are
the
noblest
efficient
communicative
Powers
moving
all
.
IV.
This
is
the
Inferiour
,
subject
,
Governed
World
.
That
is
the
Superiour
Regent
World
.
V.
This
is
a
World
of
Trial
,
where
the
Soul
is
his
that
can
win
its
consent
.
That
is
a
World
where
the
Will
is
perfectly
determined
and
fixed
.
VI.
Satan
winning
mens
Consent
,
hath
here
a
large
Dominion
of
Fools
:
There
he
is
cast
out
,
and
hath
no
Possession
.
VII
.
Here
he
is
a
〈◊〉
and
Troubler
of
the
Best
:
There
he
hath
neither
Power
to
Tempt
or
Trouble
.
VIII
.
This
World
is
as
the
dark
Womb
where
we
are
regenerated
.
That
is
the
World
of
Glorious
Light
into
which
we
are
born
.
IX
.
Here
we
dwell
on
a
World
of
sordid
Earth
:
There
we
shall
dwell
in
a
World
of
Celestial
Light
and
Glory
.
X.
Here
we
dwell
in
a
troublesom
,
tempting
,
perishing
Body
.
There
we
are
delivered
from
this
burden
and
prison
,
into
glorious
liberty
.
XI
.
Here
we
are
under
a
troublesom
Cure
of
our
Maladies
.
There
we
are
perfectly
healed
,
rejoicing
in
our
Physicians
praise
.
XII
.
Here
we
are
using
the
Means
in
weariness
and
hope
:
There
we
obtain
the
end
in
full
fruition
.
XIII
.
Here
sin
maketh
us
loathsom
to
our selves
,
and
our
own
annoiance
.
There
we
shall
love
God
in
our selves
,
and
our
Perfected
selves
in
God
.
XIV
.
Here
all
our
Duties
are
defiled
with
sinful
imperfection
.
There
perfect
Souls
will
perfectly
love
and
praise
their
God
.
XV.
Here
Satans
temptations
are
a
continual
danger
and
molestation
.
There
perfect
Victory
hath
ended
our
temptations
.
XVI
.
Here
still
there
is
a
remnant
of
the
Curse
,
and
Punishment
of
sin
:
Pardon
and
Deliverance
are
perfected
there
.
XVII
.
Repenting
,
Shame
,
Sorrow
,
and
Fear
are
here
part
of
my
necessary
work
.
There
all
the
troublesom
part
is
past
,
and
utterly
excluded
.
XVIII
.
Here
we
see
darkly
as
in
a
Glass
,
the
Invisible
World
of
Spirits
:
There
we
shall
see
them
as
Face
to
Face
.
XIX
.
Here
Faith
,
alas
,
too
weak
,
must
serve
instead
of
sight
.
There
presence
and
sight
suspend
the
use
of
such
believing
.
XX.
Desire
and
Hope
are
here
our
very
Life
&
Work
.
But
there
it
will
be
full
felicity
in
fruition
.
XXI
.
Our
Hopes
are
here
oft
mixt
with
grievous
doubts
and
fears
.
But
there
full
possession
ends
them
all
.
XXII
.
Our
holy
Affections
are
here
corrupted
with
Carnal
mixtures
.
But
there
all
are
purely
Holy
and
Divine
.
XXIII
.
The
coldness
of
our
Divine
Love
is
here
our
sin
and
misery
.
The
Perfection
of
it
will
be
there
our
perfect
Holiness
and
Joy
.
XXIV
.
Here
though
the
Will
itself
be
imperfect
,
we
cannot
be
and
do
what
we
would
.
There
Will
,
and
Deed
,
and
Attainment
will
all
be
fully
perfect
.
XXV
.
Here
by
Ignorance
and
Self-Love
I
have
Desires
which
God
denieth
.
There
perfect
Desires
shall
be
perfectly
fulfilled
.
XXVI
.
Here
pinching
Wants
of
somthing
or
other
,
and
troublesom
Cares
are
daily
burdens
.
Nothing
is
there
wanting
,
and
God
hath
ended
all
their
Cares
.
XXVII
.
Sense
here
rebelleth
against
Faith
,
and
Reason
,
and
oft
overcometh
.
Sense
there
shall
be
only
Holy
,
and
no
Discord
be
in
our
Faculties
or
acts
.
XXVIII
.
Pleasures
and
Contents
here
are
short
,
narrow
,
and
twisted
with
their
contraries
.
There
they
are
objectively
pure
and
boundless
,
and
subjectively
total
and
absolute
.
XXIX
.
Vanity
and
Vexation
are
here
the
Titles
of
transitory
things
.
Reality
,
Perfection
,
and
Glory
are
the
Title
of
the
things
above
.
XXX
.
This
World
is
a
point
of
God's
Creation
,
a
narrow
place
for
a
few
Passengers
.
Above
are
the
vast
capacious
Regions
,
sufficient
for
all
Saints
and
Angels
.
XXXI
.
This
World
is
as
Newgate
,
and
Hell
,
as
Tyburn
:
some
are
hence
saved
,
and
some
condemned
.
The
other
World
is
the
Glorious
Kingdom
of
Jehovah
with
the
Blessed
.
XXXII
.
It
was
here
that
Christ
was
tempted
,
scorned
and
crucified
.
It
is
there
where
he
Reigneth
in
Glory
over
all
.
XXXIII
.
The
Spiritual
life
is
here
as
a
Spark
or
Seed
.
It
is
there
a
glorious
flame
of
Love
,
and
Joy
,
and
the
perfect
Fruit
and
Flower
.
XXXIV
.
We
have
here
but
the
first
Fruits
,
Earnest
,
and
Pledge
.
There
is
the
full
and
glorious
Harvest
and
Perfection
.
XXXV
.
We
are
here
Children
in
Minority
,
little
differing
from
Servants
.
There
we
shall
have
full
possession
of
the
Inheritance
.
XXXVI
.
The
prospect
of
Pain
,
Death
,
Grave
,
and
Rottenness
,
blasteth
all
the
Pleasures
here
.
There
is
no
Death
,
nor
any
fear
of
the
ending
of
felicity
.
XXXVII
.
Here
even
God's
Word
is
imperfectly
understood
,
and
Errours
swarm
even
in
the
Best
.
All
Mysteries
of
Nature
and
Grace
,
are
there
unveiled
in
the
World
of
Light
.
XXXVIII
.
Many
of
God's
Promises
are
here
unfulfilled
,
and
our
Prayers
unanswered
.
There
Truth
shineth
in
the
full
performance
of
them
all
.
XXXIX
.
Our
Grace
is
here
so
weak
,
and
Hearts
so
dark
,
that
our
sincerity
is
oft
doubted
of
.
There
the
flames
of
Love
and
Joy
leave
no
place
for
such
a
doubt
.
XL.
By
our
unconstancy
here
one
Day
is
joyful
and
another
sad
.
But
there
our
Joys
have
no
interruption
.
XLI
.
We
dwell
here
with
sinful
Companions
like
our selves
in
Flesh
.
There
holy
Angels
and
Souls
with
Christ
are
all
our
Company
.
XLII
.
Our
best
friends
and
helpers
are
here
in
parst
our
hinderers
by
sin
.
There
all
concur
in
the
harmony
of
active
Love
.
XLIII
.
Our
Errours
and
Corruptions
make
us
also
hurtful
and
troublesome
to
our
Friends
.
But
there
both
Christ
and
they
forgive
us
,
and
we
shall
trouble
them
no
more
.
XLIV
.
Selfishness
and
cross
interests
here
jar
,
and
mar
our
conversation
.
There
perfect
Love
will
make
the
Joy
of
every
Saint
and
Angel
mine
.
XLV
.
A
militant
Church
imperfectly
sanctified
here
liveth
in
scandal
and
sad
divisions
.
The
glorious
Church
united
in
God
in
perfect
Love
,
hath
no
contention
.
XLVI
.
Sin
and
Errour
here
turn
our
very
publick
Worship
into
jars
.
The
Celestial
harmony
of
joyful
Love
and
Praise
is
to
Mortals
unconceivable
.
XLVII
.
Weak
,
blind
and
wicked
Teachers
here
keep
most
in
delusion
and
division
.
There
glorious
Light
hath
banished
all
Lies
,
deceit
and
darkness
.
XLVIII
.
The
wills
of
blind
Tyrants
is
the
Law
of
most
on
Earth
.
The
Wisdom
and
Will
of
the
most
holy
God
,
is
the
Law
of
the
heavenly
Society
.
XLIX
.
Lies
here
cloud
the
Innocency
of
the
Just
,
and
render
Truth
and
Goodness
odious
.
All
false
Judgments
are
there
reversed
,
and
Slander
is
silenced
,
and
the
Righteous
justified
.
L.
Government
is
here
exercised
by
terrour
and
violence
.
But
there
God
ruleth
by
Light
,
Love
,
and
absolute
Delight
.
LI.
Enemies
,
Reproach
,
and
Persecution
here
annoy
and
tempt
us
.
All
storms
are
there
past
,
and
the
Conquerors
crowned
in
joyful
Rest
.
LII
.
The
Glory
of
Divine
Love
and
Holiness
is
clouded
here
by
the
abounding
of
Sin
,
and
the
greatness
of
Satan's
Kingdom
upon
Earth
.
But
the
vast
glorious
heavenly
Kingdom
,
to
which
this
Earth
is
but
a
Point
and
Prison
will
banish
all
such
erring
Thoughts
and
Glorifie
God's
Love
and
Goodness
for
ever
.
LIII
.
This
is
the
World
which
as
corrupted
is
called
an
Enemy
to
God
and
us
,
and
which
as
such
we
renounced
in
Baptism
,
and
must
be
saved
from
.
That
is
the
World
which
we
seek
,
pray
and
wait
for
all
our
lives
,
and
for
which
all
the
tempting
Vanities
of
this
must
be
forsaken
.
LIV.
This
Body
an
World
is
like
our
riding
Clothes
,
our
Horse
,
our
Way
,
and
Inn
,
and
travelling
Company
:
All
but
for
our
Journey
homeward
.
The
other
is
our
City
of
Blessedness
and
Everlasting
Rest
,
to
which
all
Grace
inclineth
Souls
,
and
all
preser●
Means
and
Mercies
tend
.
LV.
The
very
ignorance
of
Nature
and
Sensible
things
,
makes
this
life
a
very
Labyrinth
,
and
our
Studies
,
Sciences
and
Learned
Conversation
to
be
much
like
a
Dream
,
or
Popet
Play
,
and
a
Childish
stir
about
meer
Words
.
But
in
Heaven
an
Universal
knowledge
of
God's
wonderful
Works
will
not
be
the
least
of
the
Glory
in
which
he
will
shine
to
Saints
.
LVI
.
Distance
and
Darkness
of
Souls
here
in
Flesh
,
who
would
Fain
know
more
of
God
and
the
heavenly
World
,
and
cannot
,
doth
make
our
lives
a
burden
by
these
unsatisfied
desires
.
There
Glorious
Presence
and
Intuition
giveth
full
satisfaction
.
LVII
.
Our
sin
and
imperfection
here
render
us
uncapable
of
being
the
Objects
of
God's
full
complacential
Love
,
though
we
have
his
benevolence
which
will
bring
us
to
it
.
But
there
we
shall
in
our
several
measures
perfectly
please
God
,
and
be
perfectly
pleased
in
God
for
ever
.
LVIII
.
All
things
here
are
short
and
transitory
,
from
their
beginning
,
posting
towards
their
end
,
which
is
near
and
sure
,
and
still
in
our
Eye
:
so
short
is
time
,
that
Beings
here
are
next
to
nothing
;
the
Bubble
of
worldly
Prosperity
,
Pomp
and
fleshly
Pleasure
,
doth
swell
up
,
and
break
in
so
short
a
Moment
,
as
that
it
Is
,
and
and
Is
not
almost
at
once
.
But
the
heavenly
substances
and
their
work
,
and
Joys
,
are
crowned
by
Duration
,
being
assuredly
EVERLASTING
.
Such
,
O
my
Soul
,
is
the
blessed
Change
which
God
will
make
.
The
Reasons
and
Helps
of
my
Belief
and
Hope
of
this
Perfection
.
1.
NAtural
Reason
assureth
me
that
God
made
all
Creatures
fitted
to
their
intended
use
:
Even
Bruits
are
more
fit
for
their
several
Offices
,
than
Man
is
.
He
giveth
no
Creature
its
faculties
in
vain
:
Whatever
a
wise
Man
maketh
,
he
fits
it
to
the
use
which
he
made
it
for
.
But
Man's
Faculties
are
Enabled
to
think
of
a
God
,
of
our
relation
and
our
duty
to
him
,
of
our
hopes
from
him
,
and
our
fears
of
him
:
Of
the
state
of
our
Souls
related
to
his
judgment
;
of
what
will
befall
us
after
Death
,
reward
or
punishment
,
and
how
to
prepare
for
it
:
This
Nature
,
and
its
faculties
,
and
powers
,
are
not
made
in
vain
.
II.
Reason
assureth
me
that
all
men
are
bound
by
Nature
to
prefer
the
least
probability
of
a
Life
of
Everlasting
Joy
,
before
all
the
Prosperity
of
this
World
;
and
to
suffer
the
loss
of
all
this
short
Vanity
,
to
escape
the
least
possibility
of
endless
misery
:
And
Nature
hath
such
notices
of
Rewards
and
Punishments
after
Death
,
that
no
Man
can
say
that
he
is
sure
there
is
no
such
thing
.
From
whence
it
followeth
that
all
men
are
bound
by
the
very
Law
of
Nature
to
be
Religious
,
and
to
seek
first
and
most
their
Salvation
in
the
Life
to
come
.
And
if
so
,
It
's
certain
that
there
is
such
a
thing
to
be
obtained
:
Else
God
had
made
the
very
Nature
of
Man
to
be
deceived
by
itself
,
and
to
spend
the
chief
part
,
yea
all
his
life
,
through
labour
and
suffering
for
that
which
is
not
;
and
so
made
his
greatest
duty
to
be
his
greatest
deceit
and
misery
:
And
the
worst
men
should
be
least
deceived
.
But
all
this
is
not
to
be
imputed
to
our
wise
and
good
Creator
.
III.
The
universal
sense
of
Moral
Good
and
Evil
in
all
Mankind
,
is
a
great
evidence
of
another
life
.
The
vilest
Atheist
cannot
abide
to
be
accounted
a
Knave
,
a
Lyer
,
a
bad
Man
;
nor
will
equal
a
vicious
Servant
with
another
.
All
would
be
thought
good
who
will
not
be
good
.
And
doth
not
God
make
a
greater
difference
than
Man
?
And
will
he
not
shew
it
?
IV.
The
World
is
actually
ruled
much
by
the
hopes
and
fears
of
another
life
,
and
cannot
well
be
ruled
without
it
,
according
to
the
Nature
of
Man
:
But
the
Almighty
,
most
Wise
and
most
Holy
God
,
needs
not
,
and
will
not
rule
the
World
by
meer
deceit
.
V.
The
Gospel
of
Christ
hath
brought
Life
and
Immortality
into
a
clearer
Light
than
that
of
Nature
.
And
it
must
be
by
believing
in
Christ
that
we
must
have
our
full
satisfaction
.
O
what
hath
God
done
in
the
Wonders
of
Redemption
to
make
us
sure
?
And
against
the
doubts
that
are
apt
to
rise
from
some
hard
particular
Text
of
Scripture
,
it
must
be
considered
,
I.
That
Christ
and
his
Apostles
did
put
the
ascertaining
Seal
of
the
many
uncontrolled
Miracles
to
the
Gospel
Doctrin
,
primarily
;
which
Doctrin
,
1.
Was
delivered
and
sealed
Eight
years
before
any
of
the
New
Testament
was
written
,
and
almost
Seventy
before
the
last
.
2.
And
Christ
did
not
speak
in
the
Language
that
the
Gospel
is
written
to
us
;
so
that
being
but
a
Translation
as
to
his
own
Words
,
the
Matter
is
the
thing
first
sealed
.
II.
And
that
it
was
the
two
Legislator-Mediators
,
Moses
and
Christ
,
who
came
with
the
great
stream
of
uncontrolled
Miracles
;
It
being
necessary
that
men
should
have
full
proof
that
a
Law
or
Doctrin
is
of
God
,
before
they
believe
it
:
But
the
Priests
and
Prophets
after
Moses
,
and
the
Preachers
and
Pastors
of
the
Christian
Church
,
who
were
not
Commissioned
to
bring
men
any
New
Laws
or
Gospel
,
but
to
proclaim
and
teach
that
which
they
received
,
needed
no
such
New
Testimony
of
Miracles
.
III.
The
Belief
of
every
particular
Priest
or
Prophet
after
Moses
,
or
every
Pastor
after
Christ
and
his
Apostles
,
was
not
of
the
same
degree
of
necessity
to
Salvation
,
as
the
belief
of
the
Law
and
Gospel
itself
.
Therefore
though
all
the
Holy
Scripture
be
true
,
the
Law
and
the
Gospel
must
be
much
differenced
from
the
rest
.
IV.
The
History
of
the
Law
and
Gospel
have
full
ascertaining
historical
Evidence
;
or
else
there
is
none
such
in
the
World
.
Therefore
the
Doctrin
must
be
true
.
V.
The
Prophesies
fulfilled
prove
the
Gospel
true
.
VI.
And
the
Divine
Impress
on
the
whole
.
VII
.
And
the
sanctifying
work
of
the
Spirit
wrought
by
it
,
in
all
Nations
and
Ages
,
on
serious
Believers
,
is
a
constant
Divine
attestation
.
VIII
.
And
as
my
Faith
hath
so
sure
a
Foundation
,
it
confirmeth
my
Faith
and
Hope
that
it
hath
been
so
long
and
great
a
work
of
God
by
his
Word
and
Spirit
on
my
Soul
,
to
raise
it
to
believe
,
and
love
,
and
desire
that
Holy
state
of
Perfection
and
Fruition
which
I
hope
for
:
That
which
hath
made
me
so
much
better
than
I
else
had
been
,
and
turned
my
Heart
and
Life
,
(
though
imperfectly
)
to
things
above
the
Pleasures
of
the
Flesh
,
must
needs
be
of
God
:
And
God
would
never
send
his
Grace
to
work
my
Heart
to
Deceit
and
Lies
,
and
give
me
such
Graces
as
shall
all
be
frustrate
:
His
Spirit
is
the
Earnest
and
first
Fruits
of
Glory
.
IX
.
And
all
the
course
of
Religious
and
Moral
duty
which
he
hath
commanded
me
,
and
in
which
he
hath
employed
my
life
,
were
never
imposed
to
deceive
me
;
I
am
sure
by
Nature
and
Scripture
that
it
is
my
Duty
to
love
God
and
my
Neighbour
,
to
desire
Perfection
,
and
to
serve
God
,
and
do
good
with
all
my
time
and
power
,
and
to
trust
God
for
my
reward
,
believing
that
all
this
shall
not
be
in
vain
;
nor
that
which
is
best
be
made
my
loss
.
O
blessed
be
God
for
Commands
and
Holy
Duty
:
For
they
are
equal
to
Promises
:
Who
can
fear
that
he
shall
lose
by
seeking
God
?
X.
As
God
hath
sealed
the
Truth
of
his
Word
as
aforesaid
,
so
he
hath
by
an
instituted
Office
and
Ordinance
,
sealed
and
delivered
to
my self
,
his
Covenant
with
the
gift
of
Christ
and
Life
,
in
Baptism
,
and
the
Lord's
Supper
.
XI
.
He
hath
given
me
such
a
love
to
Holy
Things
and
Persons
,
that
I
greatly
long
to
see
his
Church
in
perfect
Light
,
and
Love
,
and
Concord
:
Oh
how
sweet
would
it
be
to
see
all
men
Wise
,
and
Holy
,
and
Joyfully
praising
God
:
Every
Christian
longs
for
this
:
And
therefore
such
a
state
will
be
.
XII
.
I
have
found
here
the
great
benefit
of
the
Love
and
Ministry
of
Angels
,
such
as
is
described
in
Psal.
91.
They
have
kept
me
Night
and
Day
;
which
confirmeth
my
hope
,
that
I
shall
dwell
with
them
;
for
I
love
them
better
than
men
,
because
they
love
and
serve
God
better
.
XIII
.
That
low
communion
which
I
have
here
with
God
by
Christ
and
the
Spirit
,
in
his
answer
to
my
Prayers
,
Supports
,
Comforts
,
Experiences
,
tends
to
more
.
XIV
.
The
pleasure
which
I
have
by
Love
in
thinking
of
the
happiness
of
my
many
,
many
,
many
holy
departed
Friends
,
and
of
the
Glory
of
Christ
,
and
the
heavenly
Jerusalem
,
is
sure
some
hopeful
approach
towards
their
state
.
XV.
When
I
see
the
Fire
mount
upward
,
and
think
that
Spirits
are
of
a
more
sublime
and
excellent
Nature
than
Fire
.
And
when
I
see
that
all
that
is
done
in
this
World
,
is
done
by
Spiritual
unseen
powers
,
which
move
this
gross
and
drossie
Matter
,
it
puts
me
past
doubt
that
my
Soul
being
a
Spirit
,
hath
a
vast
and
glorious
World
of
Spirits
to
ascend
to
.
God
hath
by
Nature
put
into
all
things
an
aggregative
uniting
inclination
.
Earth
hath
no
other
natural
motion
.
The
ascent
of
Fire
tells
us
its
Element
is
above
:
And
Spirit●
naturally
incline
to
Spirits
,
and
holy
Spirits
peculiarly
are
inclined
to
the
Holy
.
XVI
.
I
am
sure
,
1.
By
understanding
that
I
understand
,
and
by
willing
that
I
will
,
&c.
2.
I
am
sure
by
these
Acts
that
I
have
the
power
or
faculties
to
do
them
.
For
none
doth
that
which
it
cannot
do
.
3.
And
I
know
that
it
is
a
substance
that
hath
these
powers
:
For
nothing
can
do
nothing
.
My
Soul
then
being
certainly
an
intellective
,
Volitive
,
Vital
substance
;
1.
I
have
no
reason
to
think
that
God
who
annihilateth
not
the
least
Sand
,
will
annihilate
so
noble
a
substance
.
2.
Nor
that
he
will
destroy
those
Powers
which
are
its
Essential
form
,
and
turn
it
into
some
other
thing
.
3.
Nor
that
such
Essential
powers
shall
lie
as
dead
unactive
,
and
so
be
continued
in
vain
.
4.
There
remaining
therefore
nothing
uncertain
to
natural
Reason
,
but
the
continuance
of
Individuation
to
separate
Souls
.
1.
Apparitions
,
and
Wirches
cases
have
put
that
out
of
doubt
,
notwithstanding
many
Fables
and
Delusions
.
2.
Christ
hath
put
it
more
out
of
doubt
.
3.
While
substance
,
faculties
and
acts
continue
,
it
is
the
errour
of
our
selfish
state
in
Flesh
,
which
maketh
any
fear
too
near
a
Union
which
shall
end
our
individuation
.
The
greatest
Union
will
be
the
greatest
Perfection
,
and
no
loss
to
Souls
.
XVII
.
God's
wonderful
Providences
for
the
Church
and
single
Saints
on
Earth
,
are
such
as
tell
us
of
that
love
and
care
,
which
will
bring
them
afterwards
to
him
.
XVIII
.
The
Nature
of
God
taketh
off
the
terrour
of
my
departure
much
:
I
am
sure
I
shall
die
at
the
will
,
and
into
the
Hand
of
Infinite
Essential
Love
and
Goodness
:
whose
love
should
draw
up
my
longing
Soul
.
XIX
.
I
am
going
to
a
God
whose
Mercies
have
●ong
told
me
,
that
he
loveth
me
better
than
my
dearest
Friend
doth
,
and
better
than
I
love
my self
,
and
is
a
far
better
chooser
of
my
lot
.
XX.
As
he
hath
absolute
right
to
dispose
of
his
own
,
so
indeed
the
fulfilling
of
his
Will
,
is
the
ultimate
end
of
all
things
,
and
therefore
most
desirable
in
itself
And
his
will
shall
be
fulfilled
on
me
.
XXI
.
I
go
to
a
glorified
Saviour
who
came
down
to
fetch
me
up
,
and
hath
conquered
and
sanctified
Death
,
and
made
it
my
Birth-day
for
Glory
,
and
taketh
me
for
his
dear
bought
own
and
interest
,
and
is
in
Glory
ready
to
receive
his
own
.
XXII
.
I
go
to
that
Saviour
who
on
the
Cross
commended
his
Spirit
into
his
Fathers
Hand
,
and
taught
me
with
dying
Stephen
to
say
,
Lord
Jesus
receive
my
Spirit
.
XXIII
.
I
go
no
solitary
untrodden
way
,
but
follow
all
the
Faithful
since
the
death
of
Abel
to
this
day
,
(
save
Henoch
and
Elias
)
who
all
went
by
Death
into
that
glorious
World
where
I
shall
find
them
.
XXIV
.
I
have
so
long
groaned
under
a
languid
Body
,
and
in
a
blind
,
distracted
,
and
by
Man
uncurable
World
,
where
Satan
by
Lies
,
Malice
,
and
Murder
reigneth
in
—
alas
how
many
,
and
specially
am
so
weary
of
my
own
darkness
and
sinful
imperfection
,
that
I
have
great
reason
to
be
willing
of
deliverance
.
XXV
.
I
have
had
so
large
a
share
of
Mercies
in
this
World
already
,
in
time
,
and
manifold
comforts
from
God
,
that
reason
commandeth
me
to
rest
in
God's
time
for
my
removal
.
XXVI
.
I
shall
leave
some
fruits
not
useless
to
serve
the
Church
when
I
am
gone
:
and
if
good
be
done
,
I
have
my
end
.
XXVII
.
When
I
am
gone
,
God
will
raise
up
and
use
others
to
do
his
appointed
work
on
Earth
:
And
a
Church
shall
be
continued
to
his
praise
:
And
the
Spirits
in
Heaven
will
rejoice
therein
.
XXVIII
.
When
I
am
gone
,
I
shall
not
wish
to
be
again
on
Earth
.
XXIX
.
Satan
by
his
temptations
and
all
his
instruments
would
never
have
done
so
much
as
he
doth
in
the
World
to
keep
us
from
Heaven
,
if
there
were
not
a
Heaven
which
Conquerors
obtain
.
XXX
.
When
darkness
and
uncertainty
of
the
manner
of
the
action
and
fruition
of
separated
Souls
would
daunt
me
,
it
is
enough
to
know
explicitely
so
much
as
is
explicitely
revealed
,
and
implicitely
to
trust
Christ
with
all
the
rest
:
Our
Eyes
are
in
our
Head
;
who
knoweth
for
us
?
Knowledg
of
Glory
is
part
of
fruition
:
And
therefore
we
must
expect
here
no
more
than
is
suited
to
a
life
of
Faith
.
XXXI
.
All
my
part
is
to
do
my
own
duty
and
then
trust
God
;
obeying
his
commanding
will
,
and
fully
and
joyfully
resting
in
his
disposing
and
rewarding
will
.
There
is
no
rest
for
Souls
but
in
the
Will
of
God
,
and
there
with
full
Trust
to
repose
our
Souls
in
Life
and
at
Death
,
is
the
only
way
of
a
safe
and
comfortable
departure
.
XXXII
.
The
glorious
Marriage
day
of
the
Lamb
cannot
now
be
far
off
,
when
the
number
of
the
Elect
shall
be
compleat
,
and
Christ
will
come
with
his
glorious
Angels
,
and
will
be
glorified
in
his
Saints
,
and
admired
in
all
Believers
,
and
there
shall
be
a
New
Heaven
,
and
a
New
Earth
wherein
dwelleth
Righteousness
,
and
that
Kingdom
shall
come
,
where
that
which
God
hath
prepared
for
them
that
love
him
,
Eye
hath
not
seen
,
Ear
hath
not
heard
,
nor
hath
it
entred
into
the
Heart
of
Man
to
have
a
formal
,
full
conception
of
it
.
Come
Lord
Jesus
;
come
quickly
,
Amen
.
Fear
not
then
,
O
my
Soul
,
to
lay
down
this
Flesh
:
Mercy
hath
kept
it
up
for
my
preparing
work
;
but
,
O
what
a
burdensom
and
chargeable
a
Companion
hath
it
been
!
Is
it
better
than
the
dwelling
place
of
perfect
Spirits
?
O
what
are
my
groans
and
all
my
cold
and
faint
Petitions
,
and
my
dull
Thanksgiving
,
to
their
harmonious
joyful
Praise
?
If
a
Day
in
God's
Courts
be
better
than
a
Thousand
,
what
is
a
Day
,
yea
,
what
is
Everlastingness
in
the
heavenly
Society
and
Work
;
O
how
hateful
a
thing
is
darkness
and
unbelief
,
when
the
remnants
of
them
thus
stop
poor
Souls
in
their
ascent
:
And
make
us
half
unwilling
to
go
home
?
What!
unwilling
to
be
with
my
glorified
Lord
?
Unwilling
to
be
with
Saints
and
Angels
,
who
are
all
Life
,
&
Light
,
and
Love
?
Unwilling
to
see
the
Glory
of
Jehovah
?
O
foolish
sinful
Soul
!
Hath
Christ
done
so
much
to
purchase
the
heavenly
Glory
for
thee
,
and
now
art
thou
unwilling
to
go
into
the
possession
of
it
?
Hast
thou
been
seeking
,
and
praying
,
and
labouring
,
and
suffering
so
many
Years
,
for
that
which
now
thou
seemest
scarce
willing
to
obtain
?
Dost
thou
not
judge
thy self
unworthy
of
Eternal
Life
,
when
thou
no
more
desirest
to
enjoy
it
?
All
this
is
long
of
thy
too
much
adherence
unto
SELF
and
SENSE
:
Thou
art
still
desiring
sensitive
satisfaction
,
and
not
content
to
know
thy
part
,
wouldst
know
that
for
thy self
,
which
Christ
knoweth
for
thee
:
As
if
thou
couldst
better
trust
thy self
than
him
?
Fear
not
,
weak
Soul
,
it
is
our
Fathers
good
pleasure
to
give
thee
the
Kingdom
:
Trust
infinite
Power
,
Wisdom
,
and
Love
:
Trust
that
faithful
gracious
Saviour
who
hath
so
wonderfully
merited
to
be
trusted
:
Trust
that
promise
which
never
deceived
any
one
?
and
which
is
confirmed
by
so
many
Miracles
,
and
by
the
Oath
,
and
by
the
Spirit
of
God
.
Whenever
thou
departest
from
this
house
of
Flesh
,
the
Arms
of
Mercy
are
open
to
embrace
thee
,
yea
,
Essential
transcendent
Love
is
ready
to
receive
thee
:
The
Spirit
of
Love
hath
sealed
thee
to
that
blessed
state
?
Christ
will
present
thee
justified
and
accepted
.
Most
of
my
old
holy
familiar
Friends
are
gone
before
me
,
and
all
the
rest
that
died
since
the
World
began
.
And
the
few
imperfect
ones
left
behind
,
are
hasting
after
them
apace
,
and
if
I
go
before
will
quickly
overtake
me
:
Though
they
weep
as
if
it
were
for
a
long
separation
,
it
is
their
great
mistake
:
The
gate
of
Death
stands
all
Day
open
,
and
my
sorrowful
Friends
are
quickly
following
me
,
as
I
am
now
following
those
for
whom
I
sorrowed
.
O
pitty
them
who
are
left
a
while
under
the
temptations
,
dangers
and
fears
which
have
so
long
been
thy
own
affliction
?
But
be
not
afraid
of
the
Day
of
thy
deliverance
,
and
the
bosom
of
everlasting
Love
,
and
the
Society
of
the
wise
,
and
just
,
and
holy
,
and
of
the
end
of
all
thy
troubles
,
and
the
entrance
into
the
Joy
of
thy
Lord
,
and
the
place
and
state
of
all
thy
hope
.
O
say
,
not
notionally
only
as
from
argumentative
conviction
,
but
confidently
and
with
glad
desire
and
hope
TO
DEPART
AND
BE
WITH
CHRIST
,
IS
FAR
BETTER
than
to
be
here
.
But
,
O
my
God
,
I
have
much
more
hope
in
speaking
to
thee
,
than
to
my self
.
Long
may
I
plead
with
this
dark
and
dull
,
yet
fearful
Soul
,
before
I
can
plead
it
into
joyful
hope
and
heavenly
desires
,
unless
thou
shine
on
it
with
the
light
of
thy
Countenance
,
and
Thou
whom
my
Soul
must
Trust
and
Love
,
wilt
give
me
Faith
and
Love
themselves
.
I
thank
Thee
for
convincing
Arguments
:
But
had
this
been
all
the
strength
of
my
Faith
and
Hope
,
the
tempter
might
have
proved
too
subtile
for
me
in
dispute
.
I
thank
thee
that
some
experience
tells
me
,
that
a
holy
Appetite
to
heavenly
Work
,
and
a
love
to
the
heavenly
Company
and
State
,
doth
more
to
make
me
willing
to
die
,
and
think
with
Pleasure
of
my
change
,
than
ever
bare
Arguments
would
have
done
.
O
send
down
the
streams
of
thy
love
into
my
Soul
,
and
that
will
powerfully
draw
it
up
by
longings
for
the
near
and
full
fruition
.
O
give
me
more
of
the
divine
and
heavenly
Nature
,
and
it
will
be
natural
and
easie
to
me
to
desire
to
be
with
Thee
!
Send
more
of
the
heavenly
Joys
into
this
Soul
,
and
it
will
long
for
Heaven
,
the
place
of
Joy
.
I
must
not
hope
on
Earth
for
any
such
acquaintance
with
the
World
above
,
as
is
proper
to
the
enjoying
state
.
But
if
the
Sun
can
send
its
illuminating
,
warming
Rays
,
to
such
a
World
as
this
,
according
to
the
various
disposition
of
Recipients
;
doubtless
Thou
hast
thy
effectual
,
though
unsearchable
,
waies
,
of
illuminating
,
sanctifying
,
and
attractive
influence
on
Souls
.
And
one
such
Beam
of
thy
pleased
Face
,
one
Taste
of
thy
complacencial
Love
,
will
kindle
my
love
and
draw
up
my
desires
,
and
make
my
pains
and
sickness
tolerable
;
I
shall
then
put
off
this
cloathing
with
the
less
reluctancy
,
and
willingly
leave
my
Flesh
to
the
Dust
,
and
sing
my
Nunc
dimittis
,
when
I
have
thus
seen
and
tasted
thy
Salvation
.
O
my
God
,
Let
not
thy
strengthning
comforting
grace
now
forsake
me
,
lest
it
should
overwhelm
me
with
the
fears
of
being
finally
forsaken
.
Dwell
in
me
as
the
God
of
Love
and
Joy
,
that
I
may
long
to
dwell
in
Love
and
Joy
with
Thee
for
ever
.
As
Grace
abounded
where
sin
abounded
,
let
thy
strengthning
and
comforting
Mercy
abound
,
when
weakness
increaseth
,
and
my
necessities
abound
.
My
Flesh
and
my
Heart●
faileth
,
but
Thou
art
the
strength
of
my
Heart
and
my
Portion
for
ever
.
This
short
life
is
almost
at
an
end
:
But
thy
loving
kindness
is
better
than
life
:
I
know
not
with
what
pains
thou
wilt
further
trie
me
:
But
if
I
love
Thee
,
thou
hast
promised
that
all
things
shall
work
together
for
my
good
.
The
World
that
I
am
going
to
by
Death
is
not
apparent
to
my
sight
.
But
my
life
is
hid
with
Christ
in
God
;
and
because
he
liveth
we
shall
live
;
and
we
shall
be
with
him
where
he
is
;
and
when
he
appeareth
we
shall
appear
with
him
in
Glory
;
and
shall
enter
into
our
Masters
joy
,
and
be
for
ever
with
the
Lord
,
Amen
.
What
sensible
manifestation
of
his
Kingdom
,
Christ
gave
in
his
Transfiguration
.
§
1.
Our
Lord
who
brought
Life
and
Immortalility
to
Light
,
well
knew
the
difficulty
of
believing
so
great
things
unseen
:
And
therefore
it
pleased
him
to
give
men
some
sensible
helps
by
demonstration
.
In
Mat.
16.
&
17.
1
,
2.
&c.
Mark
9.
1.
Luk.
9.
28.
he
promised
some
of
his
Disciples
a
sight
of
his
Kingdom
as
coming
in
power
;
or
such
a
glimpse
as
Moses
had
of
the
Backparts
of
God's
Glory
:
This
he
performed
first
in
his
Transfiguration
,
as
afterward
in
his
Resurrection
,
Ascension
,
and
sending
the
holy
Ghost
to
enable
them
with
power
,
to
preach
and
work
Miracles
,
and
convert
the
Nations
.
§
2.
By
the
Kingdom
of
God
,
is
meant
God's
Government
of
his
Holy
ones
by
a
heavenly
communication
of
Life
,
Light
and
Love
initially
on
Earth
,
by
Grace
,
and
perfectly
in
Heaven
by
Glory
.
A
special
Theocracy
.
§
3.
For
the
understanding
of
this
we
must
know
,
that
when
God
had
made
Man
good
,
in
his
Image
,
he
conversed
with
him
in
a
heavenly
manner
,
either
immediately
,
or
by
an
Angel
speaking
to
him
,
and
telling
him
his
will
.
But
Man
being
made
a
free
self-determining
Agent
,
he
was
left
to
choose
whom
he
would
follow
:
And
hearkening
unto
Satan
,
and
turning
from
God
,
he
became
a
Slave
of
Satan
,
and
gave
him
advantage
to
be
his
deceiving
Ruler
:
Not
that
Man's
rebellion
nullified
God's
Power
,
or
disposing
Government
,
or
took
Man
from
under
Obligation
to
Obedience
:
but
that
forsaking
God
he
was
much
,
though
not
wholly
forsaken
by
his
special
fatherly
approving
Government
,
and
left
to
Satan
and
his
own
will
:
But
the
eternal
Word
interposing
for
Man's
Reprival
and
Redemption
,
undertook
to
break
the
Serpents
Head
,
and
to
conquer
and
cast
out
him
that
had
deceived
and
captivated
Man
:
And
choosing
out
a
special
Seed
he
made
them
a
peculiar
People
,
and
set
up
a
heavenly
Prophetical
Government
over
them
,
himself
by
heavenly
Revelation
making
their
Laws
,
and
choosing
their
chief
Governours
under
him
,
from
time
to
time
,
and
would
not
leave
it
to
blind
and
sinful
Man
to
make
Laws
or
choose
Princes
for
themselves
,
but
would
keep
them
in
a
special
dependance
upon
Heaven
.
But
the
carnal
Israelites
having
provoked
God
by
odious
Idolatry
to
deny
them
much
of
the
benefit
of
Government
(
save
when
they
repented
and
cryed
to
him
for
help
)
they
thought
to
amend
this
by
choosing
a
King
like
other
Nations
,
and
ending
their
dependance
on
heavenly
Revelation
and
choice
for
Government
:
And
so
Theocracy
was
turned
into
a
more
humane
Regiment
,
and
God
more
cast
off
:
Though
yet
he
would
not
quite
forsake
them
.
And
the
rest
of
the
World
was
yet
more
left
under
the
power
of
Satan
and
their
own
corrupted
mind
and
will
.
So
that
Satan
hath
both
an
Internal
Kingdom
in
wicked
Souls
,
and
a
visible
Polititical
Government
of
the
wicked
Kingdoms
of
the
World
,
ruling
them
by
men
that
are
ruled
by
him
.
And
as
Christ
came
to
cast
him
out
of
mens
Hearts
by
his
sanctifying
conquering
Spirit
,
so
also
to
cast
him
out
of
the
Political
Government
of
the
Kingdoms
of
the
World
,
and
to
bring
them
under
the
Laws
,
and
Officers
,
and
Spirit
of
Christ
,
and
rule
them
by
heavenly
Power
and
Love
as
his
own
Kingdoms
,
that
he
may
bring
them
to
Perfection
in
one
Celestial
Kingdom
at
last
.
And
in
this
sense
we
pray
,
Thy
Kingdom
come
.
§
4.
To
make
men
believe
that
he
is
the
heavenly
King
sent
from
God
to
cast
down
Satans
Kingdom
,
was
the
great
business
of
the
preaching
of
the
Gospel
:
This
he
would
demonstrate
,
as
by
all
his
Miracles
which
shewed
him
to
have
the
Victory
of
Devils
,
and
to
be
the
Lord
of
Life
,
so
also
by
visible
Apparition
in
Glory
.
And
as
it
is
said
,
1
Joh.
5.
7
,
8.
that
there
are
three
Witnesses
in
Heaven
,
and
three
on
Earth
,
so
here
Christ
would
have
three
heavenly
,
and
three
earthly
Witnesses
of
his
Transfiguration
.
From
Heaven
he
had
the
Witness
,
1.
Of
a
Voice
proclaiming
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
,
hear
him
.
2.
Of
Moses
the
chief
Lawgiver
.
3.
And
of
Elias
the
chief
Prophet
;
to
tell
us
that
the
Law
and
the
Prophets
,
are
his
prognosticating
Witnesses
:
But
[
Hear
him
]
notifieth
to
us
,
that
Christ
and
his
Gospel
are
to
be
heard
above
the
Law
and
the
Prophets
,
and
to
teach
us
more
than
they
could
teach
us
:
The
Law
was
given
by
Moses
,
(
with
its
types
and
shadows
,
)
but
Grace
and
Truth
(
the
substance
so
typified
)
are
by
Jesus
Christ
.
§
5.
Light
and
Glory
are
often
of
the
same
signification
.
Christ
was
transfigured
into
a
lucid
glorious
appearance
of
Body
:
He
tells
us
by
this
,
that
he
would
have
us
have
some
sort
of
Idea
of
his
Kingdom
,
fetcht
from
sense
,
many
Apparitions
of
Angels
have
been
in
lights
.
Christ
appeared
to
Saul
in
a
visible
light
,
Act.
9.
So
did
he
to
John
,
Rev.
1
,
&c.
God
and
the
Lamb
are
the
Light
of
the
New
Jerusalem
.
It
is
an
inheritance
of
the
Saints
in
Light
.
Some
seem
to
me
to
think
too
basely
of
Sense
,
and
too
far
to
separate
it
from
Intellectual
Spirits
both
as
to
Power
,
Act
,
and
Object
:
And
all
because
they
find
it
in
lower
Creatures
.
They
might
accordingly
deny
substantiality
to
Spirits
,
because
Bruits
are
substances
:
The
higher
have
all
the
Perfections
of
the
lower
,
either
formally
or
eminently
.
It
is
not
a
Spirits
Perfection
to
be
insensible
,
or
to
have
nothing
to
do
with
sensible
things
,
but
to
be
eminently
sensible
,
and
to
be
Superiour
Agents
on
lower
sensibles
.
GOD
IS
LOVE
:
And
LOVE
is
Complacency
:
And
a
high
degree
of
Complacency
is
Delight
or
Joy
.
So
that
God
is
Essential
Infinite
Joy
:
But
without
that
drossie
quality
which
is
proper
to
Souls
in
Flesh
,
and
all
that
Imperfection
which
belongs
to
Creatures
.
Can
we
tell
what
it
is
to
enter
into
our
Masters
Joy
,
or
Joyfully
to
love
and
praise
him
,
without
any
sense
:
I
rather
think
that
as
vigorous
Youth
maketh
men
capable
of
more
delight
than
decrippt
,
languid
,
●ainful
Age
and
Sickness
,
so
Heaven
shall
by
perfecting
our
Natures
,
make
them
capable
of
unconceivably
more
joy
than
any
on
Earth
is
capable
of
.
And
as
we
shall
have
Sense
in
Exaltation
as
to
power
and
act
,
so
we
shall
have
sensible
Objects
.
God
himself
delighteth
in
all
his
works
;
and
so
shall
we
:
we
must
not
on
pretence
of
taking
the
heavenly
Jerusalem
to
be
meerly
Spiritual
,
deprive
our selves
of
all
the
sensible
Idea's
of
it
which
God's
description
offereth
to
u●
Light
is
sensible
:
Christ
glorified
there
is
sensible
:
Moses
and
Elias
were
sensible
to
Peter
,
James
,
and
John
.
Lazarus
and
Abraham
were
sensible
to
the
Man
in
Hell
,
Luke
16.
Stephen
saw
Heaven
open
and
Christ
sitting
at
the
right
Hand
of
God
:
And
all
Eyes
shall
see
him
at
his
glorious
return
.
Heavenly
Glory
is
not
enjoyed
only
by
meer
THINKING
and
knowing
,
nor
as
in
a
Dream
:
but
by
the
most
eminent
Intellectual
sensation
exalted
and
invigorated
.
§
6.
Say
not
then
,
O
my
Soul
that
this
Kingdom
of
Glory
is
so
far
above
thee
,
that
thou
canst
have
no
Idea
of
it
:
Think
not
that
it
is
therefore
unmeet
for
thy
desiring
and
joyful
hopes
,
because
thou
canst
not
know
what
it
is
:
Hast
thou
no
conception
of
the
difference
between
Light
and
Darkness
?
If
thou
hadst
been
but
one
Year
kept
in
absolute
darkness
,
wouldst
thou
have
no
desiring
thoughts
of
light
?
The
Blind
think
themselves
half
dead
,
while
they
are
alive
.
Indeed
the
Faculty
and
Object
must
be
suitable
:
Light
may
be
too
great
for
our
weak
Eyes
,
as
heat
may
be
torment
in
an
unsuitable
degree
:
but
when
our
Souls
are
perfected
,
they
will
be
suitable
Recipients
of
a
more
glorious
Light
than
we
can
here
endure
:
Moses
is
not
there
covered
in
a
cleft
of
the
Rock
,
because
he
could
see
but
as
the
back
parts
of
God's
Glory
.
We
must
see
here
but
as
in
a
Glass
:
but
there
as
Face
to
Face
.
Though
these
Organical
Eyes
as
Spectacles
shall
be
laid
by
,
we
shall
have
Media
more
perfect
suitable
to
our
perfect
state
.
And
as
I
can
think
of
Heaven
as
a
Region
of
glorious
Light
,
so
can
I
think
of
it
as
a
place
and
state
of
Life
and
Love
:
I
know
somwhat
of
the
difference
of
Life
and
Death
;
and
that
a
living
Dog
is
better
than
a
dead
Lyon
.
And
I
have
felt
what
it
is
to
love
my
Friends
,
and
thence
to
desire
their
near
communion
as
my
delight
.
And
can
I
then
have
no
Idea
of
that
World
,
where
Life
,
Light
and
Joyful
Love
are
the
very
Element
of
Souls
,
as
Water
is
to
the
Fishes
.
And
as
I
can
have
some
Idea
of
that
state
in
general
,
so
may
I
of
the
state
of
the
perfected
Spirits
of
the
Just
which
are
there
.
They
are
con-natural
to
their
proper
Element
.
They
are
Essential
created
Life
,
Light
,
and
Love
.
And
they
want
not
substance
to
be
the
Basis
of
those
formal
Powers
,
nor
Objects
on
which
to
exercise
them
.
Think
not
then
that
Heaven
is
so
far
unconceivable
as
not
by
any
Idea
to
be
thought
of
:
If
we
have
no
Conception
of
it
,
we
can
have
no
desires
of
it
,
and
no
delightful
hope
.
What
can
we
conceive
of
more
certainly
,
than
of
Life
,
and
Light
,
and
Love
;
of
a
Region
,
and
of
Persons
essentiated
of
these
?
Do
we
not
know
what
Knowledge
is
?
and
see
what
Light
is
?
and
feel
what
Life
and
Love
are
?
But
it
's
true
that
our
Conceptions
hereof
are
lamenmentably
imperfect
;
and
so
they
must
be
till
Possession
,
Fruition
,
and
Exercise
perfect
them
.
Who
knoweth
what
Light
or
Sight
is
,
but
by
Seeing
;
or
what
Knowledge
is
but
by
knowing
?
Or
what
Love
,
and
Joy
are
but
by
loving
and
rejoicing
?
And
who
knows
what
Perfect
Sight
,
Knowledg
,
Love
,
and
Joy
are
,
but
by
perfect
Seeing
,
Knowing
,
Loving
,
and
Rejoicing
?
No
Man
by
an
intuitive
or
immediate
perception
:
But
some
abstractive
Conceptions
of
it
we
may
have
by
reasoning
deduction
,
from
that
poor
Degree
which
we
here
in
the
Kingdom
of
Grace
possess
.
Can
I
perceive
substantiality
in
the
dark
terrene
appearances
,
which
are
but
mutable
lifeless
matter
agitated
and
used
by
invisible
Powers
and
shall
I
think
of
those
unseen
powerful
substances
as
if
they
were
less
substantial
for
being
Spiritual
,
or
were
not
Objects
for
a
knowing
Thought
.
Are
the
Stars
which
I
see
less
substantial
than
a
Carkass
in
a
darksom
Grave
?
The
Lord
that
appeared
in
shining
Glory
,
hath
Members
in
their
measure
like
himself
;
and
hath
promised
that
we
shall
shine
as
Stars
in
the
Kingdom
of
his
Father
:
If
some
degree
of
this
be
here
performed
in
them
who
are
called
the
Children
of
Light
,
and
the
Lights
of
the
World
,
how
much
more
will
they
shine
in
the
World
of
Light
.
They
that
call
Light
a
quality
or
an
Act
,
must
confess
it
hath
a
substance
whose
quality
or
act
it
is
.
Alas
,
what
a
deceived
thing
is
a
sensual
Unbeliever
;
who
spendeth
his
Life
in
the
pursuit
of
fugitive
shaddows
,
and
walketh
in
a
vain
shew
,
and
thinks
of
Spiritual
glorious
substances
,
as
if
they
were
the
nothings
or
delusions
of
a
Dream
?
§
6.
Christ
,
Moses
and
Elias
here
visibly
appeared
as
three
distinct
individual
Persons
:
This
tells
us
that
it
is
a
false
conceit
that
Death
ceaseth
Individuation
,
and
turneth
all
Souls
into
one
:
(
of
which
before
:
)
Perfect
indivisible
infinite
Unity
is
proper
to
God
:
From
this
One
is
multiplicity
.
Reason
forbids
us
when
we
see
the
numberless
individuals
in
this
World
,
and
see
also
the
numerous
Stars
above
,
to
imagine
that
all
the
Worlds
above
us
have
so
much
of
Divine
Perfection
,
as
to
be
but
one
undivided
substance
,
and
to
have
no
multiplicity
of
Inhabitants
.
Yea
,
some
of
those
Sadduces
hold
that
the
Stars
are
Worlds
inhabited
as
the
Earth
is
.
And
why
then
should
they
think
whither
soever
Souls
go
,
that
they
cease
their
individuation
)
When
they
go
among
individuals
?
But
Christ
hath
confuted
them
even
to
Sense
.
Moses
is
Moses
still
,
and
Elias
is
Elias
still
:
And
all
our
Friends
that
are
gone
to
Christ
,
are
the
same
still
that
they
were
,
and
may
be
called
by
the
same
Names
.
Abraham
,
Isaac
,
and
Jacob
are
the
same
in
Heaven
;
and
Lazarus
was
Lazarus
in
Abraham's
bosom
.
When
we
lay
by
Flesh
,
and
are
uncloathed
,
we
put
not
off
our
personality
:
Every
one
shall
receive
his
own
reward
,
according
to
what
he
hath
done
in
the
Body
,
when
every
one
must
give
account
of
his
own
works
and
talents
.
Why
then
may
I
not
with
distinct
conceptions
and
joyful
desires
look
after
the
Souls
of
my
departed
Friends
,
that
are
now
in
the
Celestial
Kingdom
?
Though
malignity
hath
scorned
me
for
naming
some
few
in
my
Saints
Rest
,
being
such
as
the
Despisers
hated
;
yet
I
forbear
not
on
such
accounts
to
Solace
my self
by
naming
more
,
but
because
they
are
more
than
it
's
fit
to
number
.
In
all
places
where
I
have
lived
,
how
many
excellent
Souls
(
though
here
they
were
not
perfect
)
are
gone
to
Christ
?
How
sweet
is
the
remembrance
of
the
communion
which
I
had
with
many
of
them
in
Shrewsbury
and
other
parts
of
Shropshire
?
Of
many
at
Dudley
and
the
adjoining
parts
:
Of
Multitudes
at
Kiderminster
,
Bewdley
,
and
other
parts
of
Worcestershire
:
Of
abundance
at
Coventry
,
and
other
parts
of
Warwickshire
:
And
of
many
where
I
have
sojourned
in
other
parts
of
the
Land
:
And
above
all
in
London
,
and
the
adjoining
parts
?
As
Mr.
How
hath
elegantly
exprest
it
in
his
excellent
Character
of
my
excellent
and
dear
Friend
Mr.
Richard
Fairclough
:
What
a
Multitude
of
Blessed
Saints
will
arise
at
the
last
Day
out
of
London
?
and
this
Earth
is
as
it
were
hallowed
with
the
Dust
and
Relicts
of
so
many
blessed
Souls
.
But
it
's
Heaven
that
is
spangled
with
these
Spiritual
Stars
:
The
place
honoured
with
them
,
and
they
with
it
,
and
all
by
Christ
.
We
are
like
Infants
,
or
Lambs
,
or
other
young
ones
,
that
cry
for
their
Dams
if
they
be
but
out
of
sight
;
though
they
are
never
so
near
,
if
they
see
them
not
,
they
cry
as
if
they
were
not
,
or
had
forsaken
them
.
As
Christ
told
his
Disciples
,
that
it
was
needful
for
them
that
he
departed
from
them
,
and
yet
their
Hearts
for
this
were
sorrowful
,
till
the
Holy
Ghost
came
upon
them
,
as
better
than
Christ's
fleshly
presence
,
to
prepare
them
joyfully
to
follow
him
;
so
we
think
of
our
Friends
as
almost
lost
to
us
by
separation
,
till
the
heavenly
Spirit
tell
us
where
they
are
,
and
prepare
us
to
desire
to
be
with
them
.
§
6.
Elias
hath
a
Body
now
in
Heaven
;
and
so
hath
Henoch
:
But
can
we
think
that
only
two
or
three
that
are
there
with
Christ
do
so
much
differ
from
all
the
rest
,
as
to
have
Bodies
when
the
rest
have
none
?
Is
there
such
a
dissimilitude
of
Saints
in
Heaven
?
What
are
two
or
three
in
such
a
Society
?
Doubtless
their
Bodies
are
not
corruptible
Flesh
and
Blood
,
but
such
Spiritual
Bodies
as
all
Saints
shall
have
at
the
Resurrection
.
But
are
they
in
Heaven
such
visible
and
shaped
Bodies
as
they
appeared
on
the
Mount
?
The
same
difficulty
poseth
us
about
the
risen
Body
of
Christ
:
He
would
not
have
Mary
touch
him
because
he
had
not
yet
ascended
to
his
Father
?
He
could
appear
and
vanish
from
their
sight
at
his
pleasure
:
And
yet
Thomas
handled
him
,
and
felt
that
he
had
Flesh
and
Bones
:
That
Body
of
Flesh
ascended
visibly
up
toward
Heaven
:
And
yet
it
is
not
Flesh
and
Blood
in
Heaven
,
but
a
Spiritual
Body
:
For
it
is
not
worse
than
he
will
make
his
Members
.
What
shall
we
say
to
these
things
?
We
must
say
,
That
we
are
not
capable
of
knowing
them
,
but
have
Reason
to
be
thankful
that
we
may
know
so
much
,
more
necessary
for
us
:
But
yet
it
seemeth
probable
that
the
Bodies
of
Christ
,
and
Henoch
,
and
Elias
were
changeable
according
to
the
Region
in
which
they
were
to
be
:
Christ
could
take
up
a
Body
of
Flesh
and
Blood
,
and
immediately
change
that
state
of
it
into
a
pure
incorruptible
Spiritual
Body
,
as
it
entered
into
the
incorruptible
Spiritual
Region
:
And
so
God
did
by
Henoch
and
Elias
:
As
Paul
saith
,
that
we
shall
not
all
die
(
those
that
live
till
Christ's
appearing
)
but
we
shall
all
be
changed
.
And
yet
if
Elias
have
business
on
the
Mount
,
he
can
put
on
the
cloathing
of
a
grosser
Body
to
be
so
seen
of
men
,
and
can
lay
it
by
or
return
to
his
more
invisible
Spiritual
state
when
he
returneth
to
the
place
from
whence
he
came
.
And
no
wonder
,
when
Angels
(
and
the
Ancients
say
,
Christ
before
his
Incarnation
)
assumed
Bodies
suitable
to
their
several
businesses
on
Earth
;
yea
,
such
as
could
eat
and
drink
with
men
;
when
yet
they
dwelt
not
in
Heaven
so
coursly
cloathed
.
§
7.
But
how
came
Moses
to
have
a
Body
on
the
Mount
,
who
is
said
to
have
been
buried
,
and
therefore
took
none
with
him
into
Heaven
?
We
must
still
remember
that
we
enquire
of
things
above
our
certain
knowledge
:
But
in
humble
conjecture
we
may
say
,
That
it
's
no
more
impossible
for
Moses
to
assume
such
a
Body
as
he
appeared
in
on
the
Mount
,
for
that
occasion
,
than
for
Angels
to
appear
in
humane
shapes
;
and
departed
Souls
too
,
as
many
Apparitions
have
told
men
.
And
if
bad
Souls
can
do
it
,
why
not
good
ones
when
God
will
have
it
?
The
Tradition
seemeth
but
a
Jewish
Dream
,
that
God
kept
the
Body
of
Moses
uncorrupted
in
the
Grave
;
and
that
this
was
it
that
the
Devil
is
said
to
strive
for
against
Michael
,
that
the
Body
might
be
corrupted
.
(
And
say
others
,
that
at
this
Transfiguration
it
rose
again
.
)
There
need
no
such
conceits
to
our
satisfaction
.
The
Soul
of
Moses
could
assume
a
Body
.
§
8.
But
still
the
dissimilitude
of
Henoch
and
Elias
from
all
the
Saints
in
Heaven
,
is
an
unresolved
difficulty
.
If
we
knew
that
God
would
have
it
so
,
it
might
satisfie
us
.
But
there
is
a
symmetry
in
the
Body
of
Christ
.
And
it
's
like
that
the
same
Region
hath
Inhabitants
of
the
same
Nature
.
What
shall
we
think
then
?
That
Henoch
and
Elias
at
their
entrance
into
those
Regions
laid
by
their
Bodies
,
and
became
such
as
Abraham
,
and
other
holy
Souls
?
Why
are
they
taken
up
to
be
so
laid
by
?
(
The
corruptibility
no
doubt
they
did
lay
by
.
)
God
knoweth
:
but
it
s
much
unknown
to
us
.
Or
shall
we
think
as
all
those
Fathers
cited
by
Faustus
Regiensis
,
and
as
Dr.
More
,
and
some
of
late
,
that
all
Spirits
are
Souls
.
and
animate
some
Bodies
;
and
so
that
all
in
Heaven
have
some
Bodies
:
If
so
,
what
Bodies
are
they
?
And
how
differ
they
from
the
Resurrection
state
?
As
the
Soul
here
operateth
in
and
by
the
Igneous
Spirits
in
our
Bodies
,
it
may
be
so
lodged
in
these
as
to
take
some
of
them
with
it
at
Death
,
as
the
life
of
a
dying
Plant
,
yet
dieth
not
in
the
Seed
.
And
a
Man
may
be
said
to
go
unclothed
to
Bed
,
though
he
put
not
off
his
shift
or
nearest
Garment
,
and
to
be
clothed
again
when
he
puts
on
the
rest
:
And
at
the
Resurrection
,
as
there
will
be
a
New
Heaven
and
Earth
,
so
Spirits
now
in
Heaven
may
have
much
more
delightful
business
on
the
New
and
Righteous
Earth
,
than
now
they
have
,
and
therefore
may
have
use
for
an
additional
Body
,
as
much
differing
from
what
they
have
now
in
Heaven
,
as
the
New
Earth
,
and
their
employment
there
require
;
and
as
the
Seed
doth
differ
from
the
Plant.
And
Spirits
being
communicative
will
be
more
happy
by
more
communication
.
As
God
delighteth
to
do
good
to
all
his
works
,
so
the
Souls
now
confined
to
Heaven
,
will
delight
to
be
employed
in
doing
good
to
the
New
Earth
,
and
to
animate
the
Bodies
suited
to
such
work
.
Though
now
they
have
use
for
no
other
than
such
Spiritual
lucid
Receptacles
as
are
fit
for
the
Regions
where
they
dwell
.
And
it
will
be
no
debasement
or
dejection
for
a
Spirit
now
in
Heaven
to
animate
a
Body
at
the
Resurrection
fit
for
the
New
Earth
;
no
more
than
it
was
to
Angels
to
speak
to
Adam
,
and
to
Moses
,
to
Abraham
,
Jacob
,
Manoah
,
and
others
;
or
then
it
is
to
the
Sun
to
enlighten
and
enliven
things
on
Earth
.
It
is
a
foolish
thing
to
think
as
some
do
,
that
departed
Souls
will
be
as
dormant
,
and
unactive
,
as
in
Apopletick
or
Sleeping
Persons
,
for
want
of
Organized
Bodies
to
act
in
.
Spirits
are
Essentially
Active
,
Intellective
,
and
Volitive
:
And
will
God
continue
such
Essential
Powers
in
vain
?
Moses
and
Elias
wanted
not
Bodies
:
And
those
in
Heaven
can
praise
Jehovah
and
the
Lamb
with
holy
concordant
Love
and
Joy
;
whether
in
any
sort
of
ethereal
Bodies
or
without
,
we
shall
shortly
know
.
§
8.
It
is
said
that
Moses
and
Elias
talked
with
Christ
:
This
sheweth
that
Christ
hath
familiar
communion
with
the
Blessed
.
He
that
would
come
into
Flesh
on
Earth
;
and
live
with
Man
in
an
humbled
state
,
and
refused
not
familiar
converse
with
poor
men
and
women
,
and
would
eat
and
drink
with
Publicans
and
Sinners
,
will
not
refuse
everlasting
near
familiarity
with
the
glorified
:
If
the
Church
be
his
dearly
beloved
Spouse
,
and
as
it
were
one
with
him
,
as
his
Body
,
surely
he
will
be
no
stranger
to
the
least
and
lowest
Member
of
it
.
§
9.
But
what
was
it
that
they
talkt
about
?
Luk.
9.
31.
saith
,
They
appeared
in
Glory
,
and
spake
of
his
decease
which
he
should
accomplish
at
Jerusalem
.
This
was
not
to
make
it
known
to
Christ
,
who
came
into
the
World
to
die
for
sin
:
What
then
was
it
for
?
Did
Christ
tell
them
of
it
,
as
not
knowing
it
before
?
That
is
not
likely
neither
.
Did
he
need
their
comfort
,
as
Angels
in
his
trials
ministred
to
him
and
strengthned
him
?
The
particular
uses
of
this
speech
we
know
not
?
But
in
general
we
know
it
was
somwhat
preparatory
to
his
great
Sufferings
and
Death
.
And
must
Christ's
Sufferings
and
Death
have
such
preparation
,
and
must
not
mine
have
much
premeditation
,
and
do
I
not
need
the
consolatory
messages
of
God
?
Carnal
men
would
rather
have
chosen
pleasanter
discourse
,
than
the
talk
of
Sufferings
and
Death
.
But
that
which
must
be
undergone
,
and
requireth
greatest
strength
,
must
be
forethought
of
,
and
requireth
the
most
preparing
Thoughts
.
It
's
worse
than
madness
to
be
surprized
with
Sufferings
and
Death
,
before
it
's
seriously
forethought
of
?
So
sharp
a
trial
and
so
great
a
change
,
require
the
greatest
preparation
.
He
that
can
refuse
to
suffer
and
die
,
may
refuse
to
talk
or
think
of
it
.
If
Christ
must
have
men
from
Heaven
to
talk
with
him
of
his
Cross
,
what
cause
have
we
to
study
the
Cross
?
Even
all
our
lives
to
foresee
it
,
and
by
obedient
consent
to
submit
unto
it
,
and
take
it
up
to
follow
Christ
,
and
even
to
determine
with
Paul
to
know
nothing
in
the
World
but
Christ
and
him
Crucified
,
that
is
,
to
take
this
for
the
only
needful
and
excellent
Learning
:
But
,
alas
,
how
senslesly
is
Death
and
Suffering
talkt
of
till
it
comes
!
We
are
to
learn
how
to
suffer
when
suffering
is
upon
us
;
and
to
learn
how
to
die
till
Nature
or
the
Physician
pass
the
sentence
of
Death
on
us
at
hand
.
And
it
is
God's
Mercy
to
some
of
us
to
make
our
sufferings
long
,
that
we
may
have
a
competent
time
of
learning
.
As
we
learn
to
write
by
writing
,
and
to
discourse
by
discoursing
,
and
every
Art
and
Trade
by
practice
;
even
so
by
suffering
we
learn
to
suffer
.
And
the
Lesson
is
very
hard
:
Malefactors
suffer
without
Learning
,
whether
they
will
or
not
,
but
to
suffer
Obediently
with
Child-like
affections
is
the
Lesson
to
be
learnt
.
O
little
,
too
little
do
many
honest
Christians
think
how
much
of
their
most
excellent
Obedience
consisteth
in
Child-like
holy
Suffering
.
Therefore
they
little
expect
it
,
and
provide
for
it
:
And
then
they
are
overwhelmed
with
the
unexpected
surprizal
when
it
comes
.
Even
in
the
sufferings
which
men
bring
on
the
Faithful
for
Righteousness
sake
,
how
many
shrink
and
shift
off
their
duty
,
or
venture
on
forbidden
things
for
safety
,
because
they
were
not
prepared
for
it
:
The
loss
of
goods
or
imprisonment
and
want
,
seem
to
many
almost
unsufferable
trials
:
But
I
can
tell
such
by
some
experience
,
that
bodily
pain
and
torment
is
a
far
greater
trial
,
which
none
of
them
is
secured
from
;
and
requireth
greater
strength
of
Faith
,
obediently
to
accept
it
at
the
Hand
of
God
.
And
others
can
tell
them
,
that
the
violence
of
temptations
,
and
the
terrours
of
God
on
a
wounded
Conscience
,
and
troubled
Soul
,
are
yet
far
harder
than
all
these
.
And
these
are
the
saddest
because
they
make
the
mind
unfit
at
present
to
improve
them
,
and
to
refer
them
to
Holy
Ends
and
Uses
.
Christ
in
all
his
Agony
,
and
even
when
he
cryed
out
on
the
Cross
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
had
his
Intellectuals
free
and
perfect
,
to
know
the
Nature
,
the
Reason
,
the
uses
and
end
of
all
his
Sufferings
:
But
so
have
not
many
poor
distressed
,
troubled
,
distracted
Souls
.
O
how
great
a
part
of
Christianity
is
it
,
to
understand
and
rightly
bear
the
Cross
?
Most
of
our
care
is
how
to
escape
it
,
or
to
be
delivered
from
it
,
rather
than
how
obediently
to
bear
it
.
§
10.
Experience
of
a
suffering
painful
state
,
is
a
great
help
to
our
understanding
of
the
Gospel
:
It
taketh
off
from
me
the
scandal
of
Christ's
Cross
,
and
helpeth
me
to
perceive
the
great
use
and
reasons
of
it
,
when
I
am
under
sufferings
.
O
what
need
have
I
of
such
an
example
as
Christs
.
All
the
parts
of
his
suffering
are
as
useful
to
teach
me
how
to
suffer
as
the
Ten
Commandments
to
teach
me
what
to
do
.
That
he
was
put
to
fly
from
proud
domineering
Pharisees
,
false
Teachers
and
worldly
Rulers
,
and
to
converse
most
with
the
Poor
in
Wildernesses
or
obscure
various
places
?
That
he
was
hated
and
persecuted
for
doing
good
,
and
accounted
a
Sinner
for
neglecting
mens
Ceremonies
,
and
Traditions
:
That
he
was
hardly
believed
even
by
them
that
saw
his
Miracles
:
And
his
own
Disciples
were
so
slow
in
learning
;
and
that
in
his
suffering
they
all
forsook
him
and
fled
,
and
one
denied
him
with
Oaths
and
Curses
.
All
these
are
instructing
Instances
;
That
Christ's
natural
(
though
sinless
)
aversation
to
Death
and
Suffering
,
and
his
fear
,
should
be
so
powerful
,
and
the
sense
of
God's
punishing
Justice
so
terrible
,
as
to
make
his
Soul
sorrowful
even
to
the
Death
,
and
cast
him
into
an
Agony
,
where
he
swate
Water
and
Blood
,
and
to
pray
thrice
that
the
bitter
Cup
if
possible
might
pass
from
him
,
which
he
came
into
the
World
to
drink
;
all
these
also
are
teaching
parts
of
the
Sufferings
of
Christ
;
That
Rulers
,
and
Priests
,
and
Souldiers
,
and
the
Rabble
should
agree
to
Scorn
him
;
Cloth
him
in
derision
,
Spit
on
him
,
Buffet
him
,
Scourge
him
,
make
him
their
Jeast
that
came
to
save
them
;
that
they
should
make
a
Sinner
of
him
that
never
sinned
,
but
came
to
destroy
it
and
save
men
from
it
;
yea
,
to
make
him
no
less
than
a
Deceiver
,
a
Blasphemer
,
and
an
usurping
Rebel
against
Caesar
,
and
write
this
last
as
his
Accusation
on
his
Cross
,
thinking
to
leave
his
Innocency
no
Vindication
or
Defence
;
for
the
Lord
and
Saviour
of
the
World
to
undergo
all
this
,
is
very
instructing
to
a
suffering
Believer
:
That
he
should
as
such
a
Malefactor
be
reviled
on
a
Cross
,
and
numbred
with
Transgressours
,
and
his
side
be
pierced
,
and
he
there
cry
out
to
his
Father
as
forsaken
by
him
:
That
thus
dying
he
was
buried
,
and
his
Soul
went
to
the
place
of
separated
Souls
,
and
yet
into
Paradise
;
they
are
excellent
Lessons
which
may
be
learnt
from
all
this
.
I
am
not
to
suffer
for
others
,
nor
to
make
God's
Justice
a
satisfying
Sacrifice
for
sin
,
as
Christ
did
:
But
I
must
suffer
God's
Fatherly
Corrections
,
and
the
castigation
of
paternal
healing
Justice
:
I
must
be
saved
as
by
Fire
,
and
pass
through
this
Purgatory
that
I
may
be
refined
:
I
must
suffer
from
Christ
and
for
Christ
;
for
my
sin
,
and
also
for
Righteousness
sake
:
And
I
must
with
a
filial
Justification
of
God's
Holiness
and
chastening
Justice
,
bear
his
indignation
because
I
have
sinned
against
him
:
I
am
predestinated
to
be
conformed
to
Christ's
Image
,
in
suffering
and
in
sanctity
,
Rom.
8.
30.
&c.
Yea
,
I
must
count
all
things
loss
for
the
excellency
of
the
knowledge
of
Christ
Jesus
my
Lord
,
for
whom
I
must
not
refuse
to
suffer
the
loss
of
all
things
,
and
count
them
Dung
that
I
may
win
him
,
and
be
found
in
him
—
and
not
only
know
the
power
of
his
Resurrection
,
but
also
the
fellowship
of
his
Sufferings
,
and
be
made
conformable
to
his
Death
,
Phil.
3.
8
,
9
,
10.
Paul
rejoiced
in
such
infirmities
,
and
in
his
Sufferings
for
the
Church
,
filling
up
that
which
was
behind
of
the
afflictions
of
Christ
in
his
Flesh
,
Col.
1.
24.
Peter
bids
us
Rejoice
in
as
much
as
we
are
partakers
of
Christ's
Sufferings
,
that
when
his
Glory
shall
be
revealed
,
we
may
be
glad
also
with
exceeding
Joy
,
1
Pet.
4.
13.
If
we
suffer
with
him
,
that
we
may
also
be
glorified
with
him
:
Rom.
8.
17.
It
is
a
great
gift
to
suffer
for
his
sake
,
Phil.
1.
29.
It
is
for
the
Kingdom
of
God
that
such
suffer
,
2
Thess.
1.
5.
It
is
happiness
and
joy
to
suffer
for
Righteousness
sake
,
for
well
doing
,
1
Pet.
2.
10.
&
3.
14
,
17.
&
4.
15
,
16
,
19.
Mat.
5.
10
,
11.
It
is
the
sufferings
of
Christ
that
abound
in
such
that
their
consolations
may
abound
,
2
Cor.
1.
5.
But
,
alas
,
I
suffer
much
more
for
my
own
sin
,
than
for
Christ
and
Righteousness
.
But
even
this
also
by
the
Cross
of
Christ
is
sanctified
,
and
made
a
great
remedy
against
my
Sin
.
As
Christ
suffered
for
our
sins
,
and
yet
merited
by
his
Suffering
;
so
if
we
accept
the
castigatory
punishment
,
and
Exercise
Repentance
,
and
Mortification
in
our
suffering
,
and
an
obedient
submission
to
the
Rod
,
God
will
take
this
as
acceptable
Service
,
and
bless
it
to
our
further
good
.
§
11.
But
how
is
it
that
Christ
is
said
,
to
learn
obedience
by
the
things
that
he
suffered
,
and
so
to
be
made
perfect
?
Heb.
5.
8
,
9.
was
he
unlearned
and
imperfect
before
?
He
had
no
culpable
imperfection
.
But
his
satisfactory
mediation
was
imperfect
till
it
was
all
performed
:
It
was
not
perfectly
done
;
and
when
it
was
done
he
thereby
was
constitutively
made
a
perfect
Mediator
:
as
he
said
upon
the
Cross
,
It
is
finished
:
And
as
his
humane
Nature
received
additional
acts
of
knowledge
,
as
he
grew
up
and
conversed
with
more
Objects
,
and
so
is
said
to
increase
in
Wisdom
(
as
Adam
knew
the
Creatures
when
he
saw
them
;
)
so
he
had
a
new
acquaintance
with
Obedient
suffering
,
when
he
was
under
the
experience
of
it
;
and
is
said
to
learn
it
,
in
that
he
now
exercised
it
.
And
should
not
my
suffering
be
God's
School
;
should
I
not
learn
obedience
by
it
?
Surely
,
as
it
smartly
tells
me
of
the
evil
of
former
disobedience
,
so
it
calls
me
to
remember
in
whose
hands
I
am
,
and
with
whom
I
have
to
do
,
and
what
is
my
duty
in
such
a
state
?
God
can
do
no
wrong
to
his
own
:
He
will
do
nothing
finally
hurtful
to
his
Children
.
In
all
our
afflictions
he
is
said
to
be
afflicted
,
to
signifie
that
he
afflicts
not
willingingly
,
or
without
our
provocation
.
Justice
is
good
,
and
holiness
is
good
;
and
it
's
good
for
us
to
repent
and
be
weaned
from
the
Flesh
and
World
:
And
all
good
must
be
loved
,
and
the
means
as
such
:
Sharp
Heart-breaking
Sermons
are
unpleasing
to
Nature
;
and
yet
to
be
loved
for
their
use
.
And
afflictions
are
God's
powerful
Sermons
:
The
proud
and
hardened
are
forced
to
hear
them
,
who
scorn
and
prosecute
Preachers
for
speaking
the
same
things
:
And
shall
Believers
under
sufferings
be
untaught
.
Words
are
but
Words
,
but
stripes
go
by
forcible
sense
unto
the
Heart
:
Obedient
submission
to
the
greatest
pains
,
is
a
serious
acknowledgement
of
God's
Dominion
,
and
of
his
Wisdom
and
Love
,
and
the
certain
hopes
of
a
better
life
.
Impatience
hath
in
it
somwhat
of
Atheism
,
or
Blasphemy
;
God
is
not
duely
acknowledged
and
honoured
.
Job's
Wife
would
have
had
him
thus
purposly
provoke
God
,
to
end
his
misery
by
Death
:
As
if
she
had
said
,
Speak
no
more
well
of
him
,
by
whom
thou
sufferest
so
much
,
nor
honour
a
God
that
will
not
help
thee
:
But
Patience
saith
,
Mic.
7.
7.
I
will
look
unto
the
Lord
;
I
will
wait
for
the
God
of
my
Salvation
:
my
God
will
hear
me
.
Impatience
sheweth
a
misunderstanding
of
God's
dealing
with
the
afflicted
;
but
patience
yieldeth
,
because
it
understandeth
whence
all
comes
,
and
what
will
be
the
fruit
and
end
.
A
Man
that
is
let
Blood
for
his
life
,
is
not
impatient
with
the
Chyrurgion
;
but
a
Beast
will
strive
,
and
a
Swine
or
Child
will
cry
.
Our
burdens
are
heavy
enough
of
themselves
:
Impatience
maketh
them
heavier
,
and
is
more
painful
than
the
thing
which
we
suffer
:
Some
have
gone
mad
with
crosses
which
oft
to
another
would
have
been
light
.
Patience
is
our
cordial
and
nepenthes
:
yea
,
the
Health
of
the
Soul
by
which
it
is
able
to
bear
its
infirmities
.
In
our
patience
we
possess
our
Souls
,
Luk.
21.
19.
whatever
else
we
lose
,
we
lose
not
our selves
.
He
that
keepeth
his
Faith
,
and
Hope
,
and
Love
by
patience
keepeth
his
Soul
.
But
the
impatient
lose
themselves
;
as
if
their
other
losses
were
not
enough
.
A
poor
Man
singeth
that
gets
his
living
only
by
his
Day-labour
:
When
a
Lord
or
Knight
would
be
tormented
with
sorrow
,
if
he
were
reduced
to
his
degree
.
Striving
under
our
yoak
and
burden
maketh
it
Gall
the
more
:
And
we
cannot
so
hopefully
or
comfortably
pray
for
deliverance
from
the
pain
which
we
make
our selves
,
as
from
that
which
God
layeth
on
us
:
Though
also
there
,
we
must
pray
for
the
Grace
that
must
save
us
from
our
own
impatience
.
Patience
preventeth
many
sins
;
which
impatience
causeth
:
Hard
thoughts
of
God
,
if
not
hard
and
unseemly
Words
;
Job
sinned
not
nor
charged
God
foolishly
:
Impatience
tempteth
men
to
think
that
Piety
and
Prayer
are
in
vain
,
and
to
condemn
the
Generatition
of
the
Just
,
and
to
leave
off
Duty
,
and
say
,
Why
should
I
wait
on
God
any
longer
;
yea
,
and
to
venture
on
false
and
sinful
means
,
in
hopes
of
deliverance
and
ease
.
Were
it
to
men
,
we
have
much
to
allay
our
impatience
:
But
against
God
impatience
hath
no
just
excuse
.
Infinite
Power
,
Wisdom
,
and
Goodness
can
do
nothing
that
deserveth
blame
:
We
have
God's
Promise
that
All
things
shall
work
together
for
our
good
:
And
is
he
not
to
be
trusted
?
Or
is
the
means
of
our
good
to
be
accused
?
Impatience
,
is
unseemly
for
them
that
believe
that
heavenly
Rest
and
Glory
are
at
hand
;
where
all
their
pains
and
sorrows
will
end
.
Were
a
Man
on
the
Rack
,
and
were
sure
to
have
all
that
he
desired
after
it
,
he
would
the
more
easily
endure
it
.
Why
else
did
the
Martyrs
so
patiently
suffer
?
It
's
incongruous
to
complain
of
any
thing
that
brings
a
Man
to
Heaven
.
Christ
was
himself
Innocent
,
and
yet
accused
not
God
for
his
sufferings
.
But
we
suffer
justly
for
our
faults
;
and
it
's
so
much
less
than
they
deserve
,
that
the
sins
which
we
suffer
most
for
are
said
to
be
forgiven
us
,
in
that
the
everlasting
punishment
is
forgiven
:
Should
we
so
often
sinfully
please
the
Flesh
,
and
yet
must
it
not
smart
?
Shall
we
so
often
grieve
the
Spirit
of
God
,
and
not
be
grieved
?
Shall
we
lose
our
time
,
neglect
our
duty
forget
our
home
,
fall
in
love
with
the
World
,
and
yield
to
temptations
,
and
defile
our
Souls
with
filth
and
vanity
,
and
must
not
correction
tell
us
of
our
sinful
folly
?
If
we
suffer
for
our
faults
and
bear
it
patiently
,
it
is
not
thanks
worthy
,
1
Pet.
2.
20.
Our
merciful
Father
doth
use
to
shame
us
for
our
impatience
,
by
the
blessed
end
of
our
Afflictions
.
The
End
that
God
made
with
Job
shewed
the
reasonableness
of
his
Patience
:
When
our
afflictions
are
over
,
do
not
all
Believers
see
cause
of
thankfulness
for
them
,
and
say
,
It
is
good
for
me
that
I
was
afflicted
?
The
pain
is
past
,
and
the
benefit
remaineth
.
And
if
all
that
's
past
was
Mercy
to
us
,
why
should
we
much
fear
that
which
is
to
come
.
Heaven
will
end
all
,
and
shame
impatience
for
ever
.
Our
patience
is
much
of
our
perseverance
:
What
a
deal
of
labour
do
those
impatient
men
lose
,
that
learn
and
pray
,
and
are
somwhat
Religious
,
and
have
not
patience
at
the
last
assault
to
bear
the
trial
,
but
fail
when
they
seemed
to
be
near
the
Crown
?
Hold
out
then
poor
desponding
Soul
:
Lift
up
the
Hands
which
hang
down
,
and
the
feeble
Knees
,
and
run
with
patience
the
Race
which
is
set
before
thee
,
looking
to
Jesus
who
for
the
joy
that
was
set
before
him
,
endured
the
Cross
.
God
will
not
deceive
thy
hopes
!
Sin
hath
brought
pain
and
death
on
Man
;
but
Christ
hath
sanctified
it
,
and
is
the
Lord
of
Life
.
Yet
a
little
while
,
and
the
heavenly
Possession
shall
turn
thy
sorrows
into
everlasting
Joy
,
and
thy
moans
and
groans
into
thanks
and
praise
,
and
there
shall
be
no
more
sickness
,
pains
or
death
.
O
foolish
unbelieving
Hearts
that
cry
out
of
suffering
,
and
fear
deliverance
;
that
would
fain
be
free
from
all
affliction
,
and
yet
fly
from
the
only
state
of
freedom
:
That
are
impatient
under
their
calamity
,
and
yet
afraid
of
passing
to
the
only
rest
.
§
12.
But
it
is
neither
Pain
alone
,
nor
Death
alone
that
will
sufficiently
try
our
strength
and
exercise
our
Faith
and
Patience
.
It
must
be
Great
Pain
(
and
often
Long
)
in
order
to
a
certain
or
expected
Death
.
These
two
conjunct
were
the
Case
of
Christ
.
The
torment
of
his
Agony
,
Scourging
,
Crucifying
,
Piercing
and
Desertion
,
and
the
certainty
of
Death
that
followed
.
Great
pain
with
hopes
of
recovery
and
ease
,
may
be
born
even
by
a
worldly
Man
:
Because
there
is
still
the
worldly
hope
of
better
;
and
so
there
is
no
denial
of
All
,
while
Life
it self
is
not
denied
:
We
must
receive
the
Sentence
of
Death
in
our selves
,
if
we
will
find
that
we
trust
in
God
alone
,
and
trust
him
as
one
that
raiseth
the
Dead
,
that
is
,
for
another
and
better
life
.
As
long
as
a
Man
hath
any
hope
of
life
and
ease
,
a
Man's
Faith
is
not
tried
to
the
uttermost
,
by
actual
forsaking
all
.
And
yet
an
easy
Death
alone
,
doth
not
fully
try
a
Man
:
For
they
that
know
that
all
must
die
,
may
submit
to
this
,
who
cannot
bear
long
pains
before
it
.
But
great
and
long
pains
,
and
the
Sentence
of
Death
together
are
the
trial
.
And
if
God
will
so
try
me
,
why
should
I
repine
?
Flesh
will
groan
,
but
the
Mind
may
obediently
submit
.
It
is
but
Flesh
:
that
Flesh
that
hath
tempted
and
imprisoned
my
Soul
.
I
have
too
much
loved
it
,
and
am
too
loth
to
leave
it
?
And
is
it
not
Mercy
from
God
to
make
me
weary
of
it
?
God
is
engaged
against
Idols
;
that
is
,
all
that
is
loved
and
pleased
before
him
:
and
if
any
thing
,
that
's
likest
to
be
this
Flesh
.
It
's
corruptibility
tells
us
that
both
its
pleasure
and
its
pain
will
be
but
short
.
Long
pain
is
usually
tolerable
:
And
intolerable
pain
will
conquer
Nature
and
not
be
long
.
The
Grace
of
Christ
is
sufficient
for
us
,
and
his
strength
is
manifested
in
our
weakness
,
when
he
will
not
take
the
Thorn
out
of
our
Flesh
,
though
as
Christ
and
Paul
did
,
we
pray
thrice
or
oftner
.
And
to
be
impatient
with
Death
is
to
repine
that
we
are
born
Mortal
men
;
and
to
fly
from
Heaven
and
all
true
Hopes
,
and
all
the
Felicity
purchased
by
Christ
?
And
is
this
renouncing
the
World
,
and
trusting
Christ
for
Life
everlasting
?
And
why
fear
we
that
which
endeth
all
our
pains
and
fears
?
A
true
Believer
never
suffereth
so
much
,
but
his
Mercies
are
far
more
and
greater
than
his
sufferings
.
His
Soul
is
united
to
Christ
:
His
hopes
of
Heaven
have
a
sure
Foundation
:
He
is
sealed
up
to
Glory
:
Rest
and
Joy
are
near
at
hand
.
And
former
Mercies
should
not
be
forgotten
:
And
should
not
such
men
patiently
endure
?
O
what
a
shameful
contradiction
is
it
,
to
choose
Heaven
as
our
only
Portion
,
to
believe
in
Christ
for
it
,
and
to
seek
it
as
the
business
of
all
our
lives
,
and
yet
to
be
loth
to
die
,
that
we
may
obtain
it
,
and
to
fly
with
fear
from
that
which
we
so
seek
and
hope
for
?
What
a
contradiction
is
it
to
call
God
our
God
and
Father
,
the
God
of
Love
,
and
to
call
Christ
our
Gracious
glorified
Redeemer
,
and
yet
to
Fly
from
his
presence
with
distrustful
fear
?
Almighty
love
may
correct
us
,
may
kill
us
,
but
it
cannot
finally
hurt
true
Believers
.
So
much
of
Moses
and
Elias
discourse
of
the
Sufferings
and
Death
of
Christ
.
§
13.
Sure
it
is
not
true
that
the
Souls
of
the
Fathers
before
Christ's
coming
did
not
enter
into
Heaven
,
but
lay
in
some
inferiour
Limbus
?
For
Moses
and
Elias
came
from
Heaven
;
their
shining
glory
shewed
that
,
and
their
discourse
with
Christ
,
and
the
Voice
and
glory
that
went
with
them
.
And
it
is
not
to
be
thought
that
they
were
separated
from
the
rest
of
the
Souls
of
the
Faithful
,
and
with
Henoch
were
in
Heaven
by
themselves
alone
,
and
the
rest
elsewhere
.
Though
it
's
said
that
God's
House
hath
many
Mansions
,
and
there
are
various
degrees
of
Glory
,
yet
the
blessed
are
all
Fellow-Citizens
,
of
one
Society
,
and
Children
in
one
Family
of
God
.
And
they
that
came
from
East
and
West
,
shall
sit
down
with
Abraham
,
Isaac
,
and
Jacob
,
in
the
Kingdom
of
God
;
and
Lazarus
is
in
Abraham's
bosom
,
and
the
believing
Thief
with
Christ
in
Paradise
.
§
14.
It
seems
that
Moses
and
Elias
appeared
thus
,
to
fore
shew
the
Resurrection
of
Christ
,
and
of
the
Faithful
,
and
to
make
it
easier
to
the
three
Disciples
to
believe
it
.
Why
should
they
doubt
whether
Christ
should
rise
,
when
they
saw
Moses
that
was
risen
before
him
:
And
why
should
they
doubt
of
the
Resurrection
of
the
Faithful
and
the
Glory
following
,
when
they
saw
these
glorified
Saints
?
Some
think
that
this
Apparition
was
for
the
strengthening
of
Christ
himself
,
whose
humane
Nature
had
use
for
such
Ministry
also
of
Angels
:
But
it
's
more
certain
that
it
was
for
the
strengthening
of
the
Disciples
Faith
,
and
of
ours
by
their
Testimony
.
As
it
's
said
,
Joh.
12.
30.
This
Voice
came
not
because
of
me
,
but
for
your
sakes
.
§
15.
It
is
much
worth
our
noting
,
in
what
a
Communion
this
Specimen
of
the
Kingdom
of
Heaven
was
represented
in
the
holy
Mount
.
Here
was
a
Voice
of
God
and
a
glimpse
of
his
Glory
:
Here
was
our
Redeemer
in
a
glimpse
of
his
Glory
:
Here
was
a
Moses
,
and
Elias
in
a
glimpse
of
their
Glory
:
And
here
were
three
beloved
Disciples
,
yet
in
the
Flesh
,
and
in
weakness
of
Faith
which
needed
such
confirmation
,
God
our
Father
,
and
our
Saviour
,
the
Saints
of
Heaven
,
and
those
on
Earth
,
are
all
of
one
Society
or
Kingdom
,
there
is
a
near
relation
,
and
a
near
communion
among
them
all
.
When
the
Eternal
Word
disdained
not
so
wonderful
condescension
,
as
to
come
to
us
in
the
form
of
a
Servant
,
even
of
a
poor
despised
Crucified
Man
,
it
's
less
wonder
that
Moses
and
Elias
should
come
down
as
his
Witnesses
and
Servants
Heb.
12.
23
,
&c.
The
heavenly
Jerusalem
,
and
City
of
the
Living
God
,
of
which
we
are
Enrolled
Burgesses
or
Heirs
,
hath
many
parts
:
There
is
the
Assembly
of
the
first
Born
,
and
innumerable
Angels
,
and
the
Spirits
of
the
Just
made
perfect
,
and
Jesus
the
Mediator
of
the
New
Cov●nant
,
and
God
the
Judge
of
all
.
O
what
holy
,
glorious
,
joyful
Company
shall
we
have
above
?
Christ
and
his
Angels
will
not
despise
the
least
of
Saints
.
§
16.
But
what
was
the
Introduction
to
this
Apparition
and
Transfiguration
?
It
was
Christ's
praying
;
Luk.
9.
28
,
29.
He
went
up
into
a
Mountain
to
pray
:
and
as
he
prayed
he
was
transfigured
:
Surely
,
this
is
written
to
invite
and
encourage
us
to
pray
.
We
are
in
greater
need
than
Christ
.
It
's
folly
in
Unbelievers
to
think
Prayer
vain
,
because
God
is
unchangeable
.
We
are
not
unchangeable
:
And
the
exercise
of
Faith
,
dependance
on
God
and
true
desires
,
being
the
Conditions
required
in
a
due
Receiver
,
maketh
those
Blessings
become
our●s
,
which
else
we
had
been
uncapable
of
God
who
commandeth
fervent
Prayer
,
hath
promised
to
answer
it
.
Though
we
must
not
think
to
be
the
Rulers
of
the
World
,
nor
have
whatever
our
Flesh
or
folly
doth
desire
,
because
we
ask
it
earnestly
;
yet
true
Prayer
is
the
appointed
way
for
obtaining
what
we
need
,
and
is
best
for
us
,
and
we
are
fitted
to
receive
.
And
as
Christ
had
this
wonderful
return
to
his
Prayers
,
his
Servants
have
experience
that
their
choicest
Mercies
for
Soul
and
Body
,
have
come
this
way
.
§
17.
Though
the
three
Disciples
were
admitted
to
this
glorious
Society
,
how
different
was
their
case
from
that
of
Christ
,
and
Moses
,
and
Elias
?
In
the
beginning
of
the
heavenly
concourse
,
they
were
asleep
with
heaviness
:
Even
while
this
glorious
Company
stood
near
them
:
Alas
,
such
is
our
infirmity
in
Flesh
,
and
such
a
Clog
are
these
earthly
Bodies
to
us
,
that
when
God
is
present
,
and
Heaven
is
before
us
,
and
we
have
the
greatest
cause
to
watch
and
pray
,
a
heavy
,
weary
,
sluggish
Body
,
even
fettereth
an
active
Spirit
,
and
we
sleep
or
turn
away
in
wandering
Thoughts
,
when
we
should
seriously
converse
with
Christ
and
Heaven
:
Alas
,
what
unworthy
Servants
hath
our
Lord
!
Are
such
as
these
meet
for
his
work
,
his
Love
,
his
Acceptance
,
or
his
Kingdom
?
But
,
O
how
merciful
a
Saviour
have
we
,
who
taketh
not
his
poor
Servants
at
the
worst
,
but
when
they
after
served
him
thus
in
his
Agony
,
he
gently
rebuketh
them
;
Could
you
not
watch
with
me
one
Hour
:
and
that
with
an
excuse
,
The
Spirit
is
willing
,
but
the
Flesh
is
weak
.
§
18.
It
is
a
matter
of
great
Moment
to
understand
in
what
cases
this
excuse
will
hold
,
and
our
weakness
will
not
make
the
willingness
of
the
Spirit
unacceptable
to
God
.
If
a
Drunkard
,
Fornicator
,
or
other
Sensualist
should
say
,
My
Spirit
is
willing
to
leave
my
sin
,
but
my
Flesh
is
weak
,
and
in
temptation
doth
prevail
,
Video
meliora
proboque
,
&c.
This
excuse
would
not
prove
God's
forgiveness
.
If
a
Man
live
in
known
sin
,
which
he
could
forbear
were
he
truly
willing
,
and
say
,
To
will
is
present
with
me
,
but
to
do
I
am
unable
;
it
is
not
I
but
sin
that
dwelleth
in
me
;
this
would
be
but
a
frivolous
excuse
:
And
yet
to
the
sleepy
Disciples
it
was
a
good
excuse
;
and
I
think
to
Paul
,
Rom
7.
where
then
is
the
d●fference
?
There
are
some
acts
of
Man
,
which
the
will
hath
not
power
to
rule
,
and
some
that
it
can
rule
:
The
will
hath
not
power
always
to
keep
a
sleepy
Man
awake
:
This
sleep
might
be
of
the
Flesh
without
any
will
at
all
:
And
this
excuseth
from
all
guilt
:
There
are
some
acts
of
Man
which
the
will
cannot
rule
,
but
by
a
great
degree
of
power
and
endeavour
:
As
perhaps
with
much
ado
by
preventing
and
resisting
diligence
the
Disciples
might
have
kept
awake
:
In
this
case
their
sleep
is
a
fault
,
but
a
pardoned
fault
of
weakness
.
Some
Persons
are
liable
to
inordinate
Fear
and
Grief
,
which
so
surprizeth
them
by
the
Constitution
of
their
Bodies
,
that
the
greatest
unwillingness
would
not
hinder
them
.
And
some
could
do
more
to
resist
these
passions
than
they
do
,
but
very
hardly
with
the
greatest
diligence
.
These
are
accordingly
excusable
in
degree
.
Paul
would
have
perfectly
obeyed
God's
Law
,
and
never
have
sinned
:
But
there
is
no
Perfection
in
this
Life
:
Meer
Imperfection
of
true
Grace
which
is
predominant
in
the
will
,
doth
not
damn
men
.
But
there
are
acts
which
are
so
subject
to
the
will
that
a
sincere
will
,
though
imperfect
,
can
command
them
:
He
that
doth
these
(
or
doth
the
contrary
)
it
is
not
because
he
sincerely
would
and
cannot
,
but
because
he
hath
but
uneffectual
wishes
,
and
is
not
sincerely
willing
,
if
he
know
them
to
be
what
they
are
.
Especially
if
they
be
materially
great
sins
which
he
yieldeth
to
,
which
true
Grace
more
strongly
resisteth
than
it
doth
an
idle
word
,
or
thought
,
or
action
.
In
short
,
all
omissions
or
commissions
in
which
the
will
is
positively
or
privatively
guilty
,
are
sinful
in
some
degree
:
but
only
these
do
damn
the
Sinner
,
which
are
inconsistent
with
the
predominant
Love
of
God
,
and
Heaven
,
and
Holiness
,
in
the
Soul
.
§
19.
When
the
Disciples
awaked
they
saw
these
glorious
ones
in
converse
!
Did
they
hear
what
they
said
,
or
did
Christ
after
tell
them
?
The
later
is
most
probable
:
Doubtless
as
Moses
tells
us
how
God
made
the
World
,
which
none
could
tell
him
but
by
God's
telling
them
first
;
so
the
Apostles
have
written
many
things
of
Christ
,
which
they
neither
saw
nor
heard
,
but
from
Christ
that
told
it
them
by
Word
or
Inspiration
.
How
else
knew
they
what
Satan
said
and
did
to
him
in
his
Temptations
in
the
Wilderness
,
and
on
the
Pinacle
of
the
Temple
?
How
knew
they
what
his
Prayer
was
in
his
Agony
?
And
so
in
this
instance
also
.
But
Christ's
own
testimony
was
enough
to
put
them
out
of
Doubt
,
to
them
that
daily
saw
his
confirming
Miracles
.
§
20.
How
great
a
difference
was
there
between
Mount
Sinai
and
this
Mount
?
When
,
God
delivered
the
Law
to
Moses
,
that
Mount
was
terrible
in
Flame
,
and
Smoak
,
and
Thunder
,
so
that
the
People
trembled
and
fled
:
But
now
here
is
nothing
but
Life
,
and
Light
,
and
Love
from
Heaven
.
A
merciful
Redeemer
whose
Face
shined
as
the
Sun
,
with
heavenly
Company
,
appearing
nearly
to
the
Disciples
,
pittying
and
bearing
with
their
heaviness
and
infirmity
,
strengthning
their
Faith
and
Hope
,
and
proving
to
them
a
Resurrection
and
a
heavenly
Kingdom
,
by
a
visible
Apparition
of
some
of
its
Possessors
.
This
was
not
a
frightful
,
but
a
confirming
delectable
sight
:
The
Law
in
terrour
was
by
Moses
,
but
Grace
and
Truth
,
Peace
and
Pleasure
are
by
Christ
.
This
was
an
inviting
and
delighting
▪
and
not
an
affrighting
Apparition
:
Was
it
not
a
shameful
infirmity
and
a
sin
,
that
Peter
should
deny
Christ
after
such
a
sight
as
this
;
and
the
rest
of
the
Disciples
forsake
him
and
fly
?
What!
after
they
had
seen
the
Kingdom
of
God
come
in
Power
,
and
Christ's
Face
shine
as
the
Sun
in
its
brightness
?
Could
they
forget
all
this
?
Or
could
they
doubt
whether
he
or
his
Persecutors
were
the
stronger
,
and
liker
to
prevail
at
last
?
O
how
frail
,
how
uncertain
,
how
bad
a
thing
is
depraved
Man
?
But
though
Christ
found
them
asleep
,
and
though
he
foreknew
that
they
would
forsake
him
,
he
forsook
not
them
,
nor
used
them
as
they
deserved
,
but
comforted
them
with
a
glimpse
of
Heaven
.
For
he
died
for
his
Enemies
.
§
21.
But
this
was
but
once
in
all
the
time
of
his
abode
among
them
.
It
was
an
extraordinary
Feast
,
and
not
their
daily
Bread
:
They
had
Christ
still
with
them
,
but
not
transfigured
in
Glory
,
nor
Moses
and
Elias
in
their
sight
:
We
are
too
apt
to
think
that
if
God
give
us
a
joyful
extraordinary
glimpse
of
Heaven
,
we
must
have
it
always
;
or
that
he
forsaketh
us
,
and
castus
off
when
he
denieth
it
us
!
O
that
we
were
as
desirous
of
Holiness
and
Duty
,
as
we
are
of
the
Joy
which
is
the
reward
!
But
our
Father
,
and
not
we
,
must
be
the
chooser
both
of
our
Food
and
Feast
.
Moses
did
not
dwell
on
Mount
Nebo
,
that
he
might
still
see
the
Land
of
Promise
:
It
was
enough
to
have
one
sight
of
it
before
his
death
.
As
Flesh
and
Blood
cannot
enter
into
Heaven
,
so
it
's
little
of
Heaven
that
entereth
into
it
.
§
22.
When
the
Disciples
awake
they
see
his
Glory
,
and
the
two
men
that
stood
with
him
:
It
must
not
be
a
sleeeping
but
an
awakened
Christian
,
that
will
have
a
sight
of
heavenly
Glory
!
As
we
must
love
God
with
all
the
Heart
,
and
Soul
,
and
Might
,
all
must
be
awakened
in
seeking
him
,
and
in
attending
him
,
before
we
can
have
a
joyful
foretast
of
his
Love
.
Carnal
security
,
supine
neglect
,
and
dull
contempt
,
are
dispositions
which
render
us
uncapable
of
such
delights
.
Heavenly
joys
suppose
a
heavenly
disposition
and
desires
.
Angels
sleep
not
,
nor
are
clogged
with
Bodies
of
Clay
:
Earth
hath
no
Wings
;
It
must
be
holy
vivacity
that
must
carry
up
a
Soul
to
God
,
notwithstanding
the
fetters
of
Flesh
.
It
is
with
each
others
Souls
in
the
Body
that
we
converse
together
on
Earth
.
And
it
is
not
sluggish
,
but
lively
Faith
,
and
fervent
desire
that
must
converse
in
Heaven
,
with
Moses
and
Elias
,
and
our
living
Head
.
§
23.
But
how
did
Peter
know
Moses
and
Elias
,
whom
he
had
never
seen
before
?
Perhaps
glorified
Saints
do
bear
each
one
his
notifying
Signature
,
and
need
not
names
and
sound
of
words
to
make
them
known
:
Perhaps
Christ
told
the
Disciples
who
they
were
that
talked
with
him
:
Perhaps
he
made
them
know
it
by
Inspiration
,
as
Prophets
have
their
knowledge
.
Any
of
these
ways
God
could
notifie
them
:
It
〈◊〉
not
needful
that
we
know
which
of
them
it
was
.
But
that
they
were
known
is
certain
.
We
shall
be
no
Strangers
to
any
Saints
in
Heaven
;
and
therefore
not
to
our
old
acquaintance
.
Whether
we
shall
have
any
greater
love
to
them
,
or
delight
in
them
,
for
old
acquaintance
sake
,
or
because
they
were
instruments
of
our
good
on
Earth
,
I
know
not
:
But
I
know
that
our
love
to
them
with
whom
we
had
Holy
comfort
on
Earth
,
may
well
render
Heaven
more
familiar
to
us
now
,
and
more
suitable
to
our
desires
:
O
how
great
a
number
of
my
godly
Friends
are
there
?
They
are
so
many
that
I
cannot
make
a
Catalogue
of
their
Names
;
but
the
Memory
of
abundance
of
them
doth
delight
me
.
And
when
we
meet
there
we
shall
be
far
better
known
to
each
other
,
then
we
were
to
the
most
intimate
on
Earth
.
O
let
Christians
now
so
converse
together
,
as
remembring
that
they
must
meet
in
Heaven
,
where
all
that
was
secret
will
be
brought
to
light
.
If
we
now
put
on
any
Vizor
,
and
seem
better
than
we
are
,
if
we
hide
any
sin
or
base
corruption
;
if
we
by
fraud
or
falshood
deceive
our
Friends
,
all
this
will
be
opened
when
we
meet
in
Heaven
.
It
is
a
daily
grief
and
shame
to
my
Soul
,
to
think
of
the
sins
that
I
have
committed
against
some
that
are
now
in
Heaven
,
which
I
either
excused
,
extenuated
or
hid
:
And
to
think
how
much
evil
they
will
know
of
me
there
,
which
on
Earth
they
knew
not
by
me
.
But
God
who
pardoneth
them
,
will
cause
his
Servants
there
to
forgive
each
other
;
but
the
detected
sin
for
all
that
will
be
an
odious
shameful
thing
.
Lying
and
Hypocrisie
are
there
no
cloak
,
but
an
aggravation
of
the
shame
.
If
we
cannot
confess
and
take
shame
to
our selves
by
repentance
upon
Earth
,
how
shall
we
appear
in
the
open
light
,
and
see
the
Faces
of
those
whom
we
wronged
:
What
diminution
it
will
make
of
our
joy
,
I
know
not
;
but
it
must
needs
be
a
dishonour
to
have
been
false
to
God
or
Man
.
And
especially
when
we
meet
where
sin
is
perfectly
hated
,
to
think
how
we
either
sinned
together
,
or
that
we
tempted
and
ensnared
one
another
in
any
sin
;
how
it
will
affect
us
then
I
do
not
fully
know
,
but
it
is
now
to
me
a
far
greater
grief
to
think
of
any
in
Heaven
whom
I
tempted
or
wronged
,
than
it
was
while
they
lived
with
me
on
Earth
.
And
I
think
there
is
somwhat
of
this
Nature
common
to
good
and
bad
:
Even
the
Consciences
of
wicked
men
do
haunt
them
for
notable
injuries
to
others
,
especially
concealed
ones
,
and
especially
for
persecuting
the
Servants
of
God
,
when
they
are
dead
,
more
than
while
they
lived
.
In
so
much
that
(
though
I
doubt
not
of
real
Apparitions
)
I
am
ready
to
think
,
that
some
that
say
they
are
haunted
by
the
sight
and
the
voice
of
such
as
seem
to
them
to
be
deceased
Persons
,
are
rather
haunted
by
their
own
Consciences
,
which
strongly
represent
those
Persons
to
their
imaginations
.
But
on
the
other
side
,
it
is
a
great
delight
to
me
,
to
think
of
the
good
which
I
received
from
many
that
are
now
in
Heaven
:
Of
the
profitable
Sermons
which
I
heard
from
some
,
and
the
profitable
conversation
which
I
had
with
others
:
How
oft
we
sweetly
consulted
together
of
the
things
which
concern
everlasting
life
?
How
many
days
in
publick
and
private
we
spent
in
preparation
and
in
some
prospect
of
the
Blessedness
which
now
they
enjoy
?
And
it
is
not
a
small
Mercy
to
me
,
that
I
can
think
of
Multitudes
now
in
Heaven
of
whose
Conversion
and
Salvation
God
hath
made
my
weak
endeavours
a
prosperous
means
.
O
what
a
Mercy
is
it
to
think
on
,
that
while
I
am
yet
compassed
with
temptations
,
and
languishing
in
weakness
,
and
groaning
in
pain
,
and
worst
of
all
burdened
with
a
dark
and
sinful
Soul
,
so
many
are
past
all
this
with
Christ
,
by
means
of
any
help
which
he
sent
them
by
my
labours
?
It
hath
oft
humbled
me
greatly
to
read
in
the
lives
of
such
men
as
John
Janeway
,
and
Joseph
Allen
,
how
much
of
their
proficiency
they
ascribed
to
my
Writings
,
and
how
far
they
over-went
me
,
and
left
me
quite
behind
them
in
Holy
delights
and
praises
of
God!
But
how
much
more
am
I
below
a
Multitude
now
in
Heaven
,
who
called
me
Father
here
on
Earth
.
And
if
here
I
must
rejoice
with
them
that
rejoice
,
as
well
as
mourn
with
them
that
mourn
,
why
should
I
not
much
more
rejoice
with
all
the
blessed
Society
above
?
And
more
familiarly
with
my
old
Acquaintance
,
Pupils
,
and
dear
Friends
?
My
Love
should
be
most
to
the
best
;
and
therefore
more
to
them
than
to
any
other
of
my
Friends
:
And
therefore
my
Union
with
them
being
closer
,
and
their
Felicity
far
greater
,
I
should
think
with
more
Joy
of
them
,
than
of
any
left
behind
.
They
are
safe
in
the
Harbour
,
past
all
our
dangerous
storms
and
waves
.
And
though
they
know
or
will
know
more
of
my
sins
than
they
did
on
Earth
,
and
hate
them
more
,
yet
they
that
feel
the
comfort
of
the
Pardon
of
their
own
,
will
imitate
God
in
pardoning
me
,
and
rejoice
in
God's
forgiveness
of
me
.
Though
their
vile
Bodies
lie
like
common
dust
,
how
much
better
do
they
now
know
the
love
of
God
,
the
Mysteries
of
Grace
,
the
heavenly
Glory
,
the
state
of
Spirits
in
the
City
of
God
,
than
I
do
who
was
wont
to
preach
it
to
them
.
God
that
sent
down
Moses
and
Elias
,
to
shew
that
Saints
in
Heaven
,
and
on
Earth
have
communnion
,
will
bring
me
and
my
Friends
now
in
Heaven
together
again
into
a
far
sweeter
Communion
than
ever
we
had
here
.
§
24.
It
is
no
great
wonder
that
Peter
should
be
transported
with
this
glorious
sight
;
and
greatly
delighted
with
this
heavenly
Communion
,
and
say
,
Master
,
it
is
good
for
us
to
be
here
.
Would
not
a
sight
,
a
glimpse
of
Heaven
,
have
transported
any
Holy
Soul
?
Yea
,
even
those
that
now
lie
in
tears
and
fears
,
and
are
overwhelmed
with
doubts
and
troubles
?
When
they
are
groping
after
God
,
and
groaning
on
their
Knees
because
they
feel
more
of
his
frowns
than
of
his
love
,
if
then
they
had
such
a
sight
as
this
,
what
a
change
would
it
make
upon
them
?
Perhaps
you
'll
say
,
that
the
doubt
of
their
own
sincerity
might
still
deprive
them
of
the
Joy
.
No
:
This
sight
would
banish
doubts
and
troubles
:
It
is
a
communication
of
Love
,
and
such
as
will
fully
convince
the
Communicants
.
Without
such
a
miraculous
glimpse
of
Glory
,
God
sometime
giveth
some
of
his
Servants
such
a
Mental
illustration
,
and
inward
glimpse
and
taste
of
Heaven
,
as
greatly
overcometh
all
the
fears
of
Pain
and
Death
;
such
many
old
and
later
Martyrs
have
had
:
It
was
a
strange
word
of
the
godly
Bishop
of
St.
Davids
,
Mr.
Farrar
,
to
his
Neighbours
,
[
If
I
stir
in
the
Fire
,
believe
not
my
Doctrin
:
]
and
accordingly
he
stirred
not
.
If
he
had
not
had
some
Prophetical
Inspiration
,
this
could
not
have
been
justified
,
from
being
a
presumptuous
tempting
God
:
And
Mr.
Baynam's
case
was
a
meer
wonder
,
who
in
the
Flames
called
to
the
Papists
to
see
a
Miracle
,
professing
to
them
that
in
the
Fire
he
felt
no
more
pain
,
than
if
he
had
been
laid
in
a
Bed
of
Down
or
Roses
.
I
am
just
now
reading
in
Melch.
Adam's
Lives
of
the
German
Philosophers
,
the
Life
of
Olympia
Fulvia
Morata
,
which
ended
with
some
such
experience
.
In
many
Ages
there
hath
been
some
one
rare
Woman
who
hath
excelled
men
in
the
Languages
,
Philosophy
and
other
humane
Learning
:
Such
a
one
was
this
Olympia
Fulvia
Morata
of
Ferrarrie
:
She
married
Andr.
Gundler
a
Physician
:
She
removed
with
him
into
Germany
;
being
by
the
way
convinced
of
the
Guard
of
Angels
by
her
young
Brothers
falling
out
of
a
high
Window
on
cragged
Stones
without
any
more
hurt
than
if
it
had
been
on
the
soft
ground
:
In
Germany
she
thus
wrote
to
Anna
Estensis
a
Guisian
Princess
[
As
soon
as
by
the
singular
goodness
of
God
,
I
was
departed
from
the
Italian
Idolatry
,
and
came
with
my
Husband
into
Germany
,
it
is
incredible
how
God
changed
my
Soul
(
or
mind
)
which
being
formerly
most
averse
(
or
abhorring
)
to
the
Divine
Scriptures
,
am
now
delighted
in
them
alone
,
and
place
in
them
all
my
Study
,
Labour
,
Care
,
and
Mind
:
And
as
much
as
possible
contemn
all
the
Riches
,
Honours
,
and
Pleasures
,
which
formerly
I
was
wont
to
admire
.
]
But
the
Cross
presently
following
(
in
God's
usual
Method
,
)
her
Husband
and
She
were
by
Souldiers
stript
naked
save
the
shift
next
the
Body
,
and
narrowly
scaping
with
life
,
were
put
so
to
wander
from
place
to
place
,
none
daring
to
entertain
them
,
even
when
she
was
sick
of
a
Feaver
:
till
at
last
they
found
liberal
entertainment
;
in
which
she
shortly
fell
into
a
mortal
Disease
,
of
which
she
died
:
And
in
her
last
Sickness
,
and
after
much
torment
of
Body
,
near
Death
she
pleasantly
smiled
:
Her
Husband
asked
her
the
Cause
;
who
said
,
I
saw
a
certain
place
which
was
full
of
a
most
clear
and
beauteous
Light
:
Intimating
that
she
should
be
quickly
there
,
and
saying
,
I
am
wholly
full
of
Joy
:
And
spake
no
more
till
her
Eye-sight
failing
;
she
said
,
I
scarce
know
any
of
you
any
more
:
But
all
things
else
about
seem
to
be
full
of
most
beauteous
Flowers
;
which
were
her
last
words
,
(
having
a
long
time
professed
that
nothing
seemed
more
desirable
to
her
than
to
be
dissolved
and
to
be
with
Christ
,
in
all
her
sickness
magnifying
his
Mercies
to
her
.
Many
have
thus
joyfully
laid
down
the
Flesh
to
go
to
Christ
:
What
wonder
then
if
Peter
was
loth
to
lose
the
pleasure
of
what
he
saw
.
Two
things
are
necessary
to
great
and
solid
joy
:
First
,
That
the
Object
be
truly
and
greatly
amiable
and
delectable
;
and
Secondly
,
That
the
apprehensions
of
it
be
clear
and
strong
:
As
to
the
first
,
we
have
so
great
and
glorious
things
to
delight
us
,
as
would
feast
our
Souls
with
constant
Joy
,
were
not
the
Second
,
alas
,
much
wanting
.
What
Man
could
choose
but
be
even
in
Peter's
rapture
continually
,
if
he
had
but
ascertained
heavenly
Glory
,
apprehended
by
him
in
as
satisfactory
a
manner
as
these
sensible
things
are
?
If
I
lay
in
Prison
,
yea
,
or
in
torment
of
Colick
,
Stone
,
or
any
such
Disease
,
and
had
but
withal
such
apprehensions
or
sight
of
assured
Glory
,
surely
the
pain
would
not
be
able
to
suppress
my
joy
.
What
a
mixture
,
what
a
discord
would
there
be
in
my
expressions
?
Torment
would
constrain
my
Flesh
to
groan
;
and
the
sight
of
Heaven
would
make
me
triumph
.
I
cannot
but
think
how
this
great
discord
would
shew
the
difference
between
the
Spirit
and
the
Flesh
:
What
a
strange
thing
it
would
be
to
hear
the
same
Man
at
the
same
time
crying
out
in
pain
with
groans
,
and
magnifying
the
love
of
God
with
transporting
joy
!
But
we
are
not
yet
fit
for
such
joyful
apprehensions
;
our
weak
Eyes
must
not
see
the
Sun
,
but
through
the
allaying
Medium
of
a
humid
Air
,
at
a
vast
distance
,
and
by
the
Chrystalline
humour
and
organical
parts
of
the
Eye
.
Fain
we
would
get
nearer
,
and
have
sight
or
clearer
apprehensions
of
the
Spiritual
Society
and
glorious
World
;
We
study
,
we
pray
,
we
look
up
,
we
groan
under
our
distance
,
darkness
,
and
unsatisfying
conceptions
:
But
yet
it
must
not
be
:
We
must
be
ripened
before
the
Shell
will
break
,
or
the
dark
Womb
will
deliver
us
up
to
the
Glorious
Light
.
But
Christ
vouchsafed
that
to
his
three
Apostles
,
which
we
are
unworthy
of
,
and
yet
unfit
for
.
O
happy
sight
!
O
happy
men
!
It
is
incongruous
to
say
,
What
would
I
not
give
for
such
a
sight
?
Lest
it
should
savour
of
Simon
Magus
folly
:
And
I
have
nothing
to
give
.
But
it
is
not
incongruous
to
say
,
What
would
I
not
do
?
And
what
would
I
not
suffer
for
such
a
fight
?
Yea
,
Christ
puts
such
kind
of
Questions
to
us
;
O
that
I
had
better
answered
them
!
in
the
Hour
of
Duty
,
and
in
the
Hour
of
Temptation
!
When
he
asked
,
Can
ye
drink
of
the
Cup
that
I
drink
of
,
and
be
Baptized
with
the
Baptism
,
that
I
am
Baptized
with
?
I
have
been
ready
with
James
and
John
to
say
,
I
can
;
but
when
the
trial
comes
(
as
they
after
in
his
suffering
forsook
him
and
fled
,
)
how
insufficient
is
my
own
strength
to
perform
my
promise
?
When
he
imposeth
on
me
,
the
denying
of
my self
,
forsaking
all
,
and
taking
up
the
Cross
and
following
him
,
I
yielded
and
covenanted
by
Vow
to
do
it
:
but
it
was
,
By
the
help
of
the
Holy
Spirit
which
he
promised
to
give
me
.
I
stand
,
Lord
,
to
my
Covenant
:
Help
me
to
perform
it
;
and
give
me
,
though
not
his
present
sight
,
yet
some
of
Peter's
Mental
apprehensions
,
and
a
glimpse
,
a
taste
of
that
which
transported
him
with
delight
.
Let
who
will
(
or
who
Thou
wilt
)
take
the
Riches
,
and
Grandeur
of
the
World
:
O
give
me
some
delightful
taste
of
that
which
I
am
made
for
,
redeemed
for
,
and
which
thy
Spirit
hath
long
taught
me
,
to
seek
and
hope
for
,
as
my
All.
§
25.
Peter
was
not
weary
with
the
sight
of
this
heavenly
Apparition
:
Why
should
I
be
weary
of
the
believing
contemplation
of
greater
things
?
Though
sight
affect
us
more
sensibly
than
meer
believing
and
thinking
,
yet
these
have
their
happy
Office
,
which
may
be
effectual
:
And
Christ
who
thus
appeared
in
Glory
to
Peter
,
hath
said
,
Blessed
are
they
that
have
not
seen
,
and
yet
have
believed
:
And
Peter
himself
saith
of
them
that
see
not
Christ
,
that
They
rejoice
with
joy
unspeakable
and
full
of
Glory
,
in
believing
.
Oh
how
unexcusable
am
I
for
every
weary
Prayer
or
Meditation
of
such
a
Glory
?
and
for
yielding
to
Satan
and
a
backward
Heart
,
which
have
oft
made
me
shorten
these
sweet
employments
,
when
I
had
time
,
and
leave
,
and
need
to
lengthen
them
:
What!
aweary
of
communion
with
Christ
!
Aweary
of
speaking
to
my
heavenly
Father
,
for
endless
Blessedness
,
upon
such
joyful
terms
of
Hope
as
he
hath
given
me
?
Aweary
of
the
Thoughts
of
the
City
of
God
,
the
heavenly
Society
and
Work
?
Aweary
of
exciting
Divine
Love
,
and
exercising
it
in
Divine
Praise
,
which
are
the
works
of
Angels
,
and
all
the
heavenly
Host
?
O
how
justly
might
God
be
as
it
were
aweary
of
me
,
and
of
my
weary
Services
;
yea
,
of
the
best
that
I
can
offer
him
,
which
hath
in
it
so
much
to
give
him
cause
?
§
26.
Peter
did
not
fly
from
this
glorious
Prospect
;
but
would
fain
have
had
more
of
it
,
and
have
dwelt
upon
the
Holy
Mount
.
And
when
God
will
call
me
to
a
more
glorious
Vision
,
and
Fruition
in
Heaven
,
shall
I
draw
back
and
be
unwilling
to
go
?
Was
that
Mount
a
better
place
than
Heaven
?
Is
not
Christ
now
to
be
there
seen
in
greater
Glory
?
Is
the
Jerusalem
above
,
the
Glorious
Company
of
Saints
and
Angels
,
no
better
and
more
desirable
a
sight
,
than
Moses
and
Elias
were
on
the
Mount
?
Alas
,
when
we
have
read
,
and
heard
,
and
thought
,
and
talkt
so
much
of
Heaven
,
and
done
,
and
suffered
so
much
for
it
,
that
yet
we
should
draw
back
with
fear
and
unwillingness
to
go
to
it
?
O
what
lamentable
weakness
of
Faith
,
and
power
of
Flesh
,
doth
this
discover
:
when
I
read
Peter's
words
[
It
's
good
to
be
here
:
]
I
am
grieved
that
I
who
dwell
in
a
World
so
near
like
Hell
,
among
the
implacable
haters
of
Holiness
and
Holy
Peace
,
and
in
a
painful
tired
Body
,
and
who
have
thought
,
said
,
and
written
so
much
of
Heaven
,
do
yet
say
with
no
stronger
desire
and
joy
:
It
is
good
to
be
there
:
When
I
see
all
natural
Appetites
desire
earnestly
their
proper
food
,
and
even
the
Bruits
desire
their
beloved
company
,
shall
my
holy
Appetite
be
so
dull
and
indifferent
:
Lord
quicken
it
by
the
fuller
communications
of
thy
Spirit
,
and
save
me
from
this
hated
dangerous
disease
.
§
27.
But
Peter
spake
he
knew
not
what
,
when
he
talkt
of
building
Tabernacles
on
Earth
,
for
the
fruition
of
that
which
is
proper
to
Heaven
.
Alas
,
this
is
our
common
malady
and
folly
:
We
would
have
Christ
in
the
Splendour
of
his
Glory
:
but
we
would
have
him
here
:
We
would
see
Moses
and
Elias
,
if
they
will
come
down
to
us
:
We
would
have
that
in
the
Flesh
,
which
Flesh
and
Blood
cannot
possess
.
O
if
we
knew
in
what
Land
,
what
City
,
what
Countrey
,
what
private
House
,
we
might
live
in
the
least
glimpse
of
the
heavenly
Glory
,
how
joyfully
should
we
run
to
such
an
Habitation
?
Merchants
make
towards
the
most
gainful
place
for
trade
:
Poor
men
enquire
after
the
most
fertile
and
delectable
Countries
for
Plantation
!
Gentlemen
delight
themselves
with
a
sweet
and
pleasantly
seated
Mansion
:
But
if
Saints
on
Earth
could
find
a
place
where
they
could
see
what
Stephen
,
or
Paul
,
or
these
Apostles
saw
,
and
have
a
little
of
Heaven
without
dying
and
putting
off
this
Body
,
what
a
desirable
dwelling
would
that
seem
to
them
.
And
yet
,
alas
,
how
cold
are
our
desires
to
the
time
and
place
where
we
shall
have
much
more
?
We
have
Christ
on
Earth
,
in
the
manner
and
measure
that
we
are
capable
.
We
have
here
some
communion
with
Heaven
,
as
verily
(
though
not
so
sensibly
)
as
our
Eye
hath
with
the
Sun
:
God
will
not
deny
Believers
their
Title
,
their
Earnest
,
and
some
first
Fruits
:
But
when
we
would
have
our
All
or
our
Best
on
Earth
,
or
that
on
Earth
which
is
proper
to
Heaven
,
we
know
not
what
we
desire
or
say
.
Are
we
vile
dirty
Sinners
in
Flesh
now
fit
for
heavenly
sights
or
joys
?
Or
is
this
World
a
place
for
building
Tabernacles
,
where
we
may
see
the
Lord
,
and
take
up
our
rest
?
What!
in
a
world
of
Temptations
of
wickedness
,
of
sufferings
,
where
we
are
daily
wrestling
for
our
lives
,
and
fighting
not
meerly
)
against
Flesh
and
Blood
,
but
against
Principalities
and
Powers
,
and
the
Rulers
of
the
Darkness
of
this
World
,
even
Spiritual
Wickedness
(
or
wicked
Spirits
)
in
high
Places
(
above
the
greatest
men
that
are
their
Servants
,
)
Eph.
6.
12.
But
that
which
is
of
the
Earth
is
earthly
:
Our
earthly
part
would
have
an
earthly
Felicity
:
But
when
we
know
that
it
is
corruptible
and
a
dying
thing
,
and
that
we
have
here
no
continuing
City
,
both
Faith
and
Reason
bid
us
seek
for
one
to
come
.
The
unfaithful
Steward
had
so
much
Wit
as
to
make
sure
of
another
Habitation
,
when
he
knew
that
he
must
be
no
longer
Steward
.
God
hath
so
constantly
confuted
and
befooled
me
,
by
his
marvellous
Providence
,
when
ever
I
have
said
,
Soul
take
thy
ease
,
and
have
thought
of
building
Tabernacles
on
Earth
,
as
hath
convinced
me
,
that
such
folly
is
not
the
least
part
of
the
danger
of
a
Soul
,
from
which
his
Mercy
did
so
watchfully
save
me
:
If
a
little
Health
and
Ease
,
or
a
pleasant
Habitation
,
or
beloved
Company
and
Friends
,
have
but
flattered
me
into
earthly
delight
and
hopes
,
and
made
me
say
,
It
's
good
to
be
here
;
I
never
was
long
without
some
pains
,
and
dangerous
sickness
,
or
some
loss
or
cross
in
Friends
,
or
some
removal
by
personal
or
publick
changes
,
to
tell
me
,
that
I
knew
not
what
I
said
;
and
that
rest
and
happiness
are
not
here
:
As
the
laborious
Ants
and
Bees
are
long
gathering
a
heap
of
Treasure
,
and
furnishing
a
Hive
with
Winter
Provision
,
and
a
contemptuous
foot
soon
spurneth
about
the
one
,
and
the
chief
owner
of
the
Hive
destroyeth
the
other
;
so
(
while
I
neglected
Wealth
and
Honour
)
when
I
have
but
treasured
up
the
choicest
Books
,
and
taken
pleasure
in
my
Work
and
Friends
,
God
saw
that
such
pleasure
needed
an
allay
,
and
hath
taken
away
Books
and
Friends
together
,
or
driven
me
oft
from
them
and
my
Habitation
,
to
tell
me
sensibly
that
I
have
higher
to
look
,
and
further
to
go
;
and
that
Moses
and
Elias
appeared
not
to
turn
Earth
into
Heaven
,
and
make
me
think
that
now
I
am
well
,
but
to
invite
my
Soul
to
their
Celestial
Habitation
.
When
Christ
hath
comforted
me
by
hearing
Prayers
,
by
great
deliverances
,
by
wonderful
success
of
my
defective
labours
,
by
comfortable
Friends
,
by
publick
Mercies
,
it
was
not
by
making
my
condition
pleasant
,
to
keep
down
my
desires
from
Heaven
,
but
to
draw
them
thither
by
such
foretasts
.
Contentment
with
our
Condition
,
as
without
more
of
the
World
,
is
a
great
duty
:
But
to
be
content
with
the
World
,
or
any
thing
on
Earth
,
without
more
holiness
and
communion
with
God
,
and
without
a
part
in
the
heavenly
Perfection
,
is
a
heynous
and
pernicious
sin
.
But
,
alas
,
it
is
a
far
worse
mistake
than
Peter's
which
deceiveth
the
greatest
part
of
men
.
They
say
indeed
as
he
,
It
's
good
to
be
here
,
(
till
melancholy
or
misery
make
them
intollerable
to
themselves
.
)
But
it
is
not
because
they
have
seen
a
glimpse
of
Heaven
on
Earth
,
or
tasted
the
sweetness
of
Holy
society
and
work
,
but
because
their
Bodies
are
in
Health
,
their
Purses
full
,
their
Appetites
pleased
,
and
their
inferiours
do
their
wills
and
honour
them
.
This
is
all
the
Heaven
that
they
love
,
and
to
leave
all
this
is
the
Death
which
they
abhor
and
fear
.
And
they
will
not
hear
God
,
and
the
experience
of
all
Mankind
befooling
them
,
till
near
the
Night
that
their
Souls
shall
be
required
,
and
then
,
Whose
will
all
their
Treasure
be
?
§
28.
But
yet
it
was
a
greater
part
of
Peter's
dotage
,
to
think
of
Tabernacles
for
Christ
,
Moses
,
and
Elias
,
and
of
detaining
of
heavenly
Inhabitants
upon
Earth
:
If
you
should
offer
the
lowest
Saint
in
Heaven
an
earthly
Kingdom
in
exchange
for
his
Condition
,
with
what
disdain
would
he
despise
the
offer
?
Christ's
Kingdom
was
not
of
this
World
,
nor
would
Moses
and
Elias
change
their
lot
with
Alexander
or
Caesar
.
Poor
trifles
allure
us
,
and
seem
somwhat
to
us
(
as
toys
to
Children
)
while
we
are
dreaming
in
the
Flesh
;
but
if
once
we
be
delivered
and
see
what
the
Celestial
Glory
is
,
what
a
change
will
it
make
upon
our
judgments
.
We
fear
now
in
the
dark
to
go
unto
that
World
of
Light
,
and
are
loth
to
put
off
the
rags
of
Flesh
,
and
to
depart
from
a
known
though
a
dirty
falling
habitation
:
But
if
we
get
to
Heaven
we
shall
be
loth
to
return
to
Earth
again
,
and
to
be
so
coursly
cloathed
:
When
once
we
are
there
,
a
World
would
not
hire
us
to
come
back
into
this
corruptible
Body
,
till
God
will
make
it
Spiritual
and
Incorruptible
.
Our
Friends
whose
Death
we
passionately
lamented
,
would
be
loth
now
to
change
their
company
for
such
as
we
are
,
or
their
abode
for
such
a
wicked
World
as
this
,
or
their
work
for
the
best
of
ours
on
Earth
:
No
wonder
that
departed
blessed
Souls
appear
not
to
their
friends
on
Earth
:
Most
Apparitions
are
of
Devils
,
or
miserable
Souls
,
to
whom
it
is
no
loss
,
or
condescension
Were
I
once
in
Heaven
,
could
I
possibly
be
willing
to
be
turned
again
into
a
Bedlam
World
,
and
laid
under
the
Feet
of
blinded
pride
and
raging
madness
,
and
live
among
Sodomites
(
called
Christians
)
whose
God
is
their
Belly
,
and
who
glory
in
their
filthiness
and
shame
,
and
mind
nothing
with
love
but
earthly
things
,
and
are
bitter
Enemies
not
only
to
the
Cross
,
but
to
the
Government
of
Christ
!
Would
I
be
again
among
Dogs
and
Swine
?
Yea
,
Devils
in
Flesh
,
who
hate
and
persecute
the
Regenerate
Seed
,
and
all
that
will
not
receive
their
mark
,
and
be
as
mad
&
bad
as
they
?
would
I
again
be
groaning
here
in
pain
,
or
tired
with
a
weary
Body
,
and
more
with
a
feeble
sinful
Soul
,
weak
in
Fai●h
,
Cold
in
Love
,
of
doubtful
Hope
,
and
imperfect
Duty
.
Would
I
be
here
again
in
the
prospect
of
a
Grave
,
with
fear
of
dying
;
as
strange
as
now
to
the
heavenly
Felicity
?
Lazarus
will
not
come
from
Abraham's
bosom
,
for
the
rich
Man's
Wealth
and
Belly-pleasure
,
no
not
to
warn
his
sensual
Brethren
.
Had
Peter
seen
Heaven
as
he
saw
the
Glory
on
the
Mount
,
he
would
never
have
made
so
blind
a
motion
,
for
Christ
,
Moses
,
and
Elias
to
continue
there
,
who
have
so
much
better
a
habitation
.
§
29.
But
this
glorious
Apparition
was
but
short
:
As
the
Glory
of
God's
back
parts
to
Moses
,
which
did
but
pass
by
.
Presently
a
cloud
cometh
,
and
separateth
the
company
,
and
ends
the
pleasant
sight
.
When
Christians
receive
some
extraordinary
sense
of
the
Love
of
God
,
some
sweet
foretasts
of
promised
happiness
,
they
must
not
look
that
this
should
be
ordinary
,
or
always
so
!
When
some
fervent
Prayer
is
extraordinarily
answered
,
and
a
Sacrament
sweetned
with
unusual
drops
of
heavenly
sweetness
,
or
a
holy
Discourse
or
Meditation
hath
raised
us
higher
than
ever
before
,
we
must
not
expect
that
this
should
be
our
constant
diet
,
and
God
should
thus
feast
us
all
the
Year
.
The
times
of
fasting
also
have
their
turn
.
Moses
did
not
dwell
on
Mount
Horeb
,
nor
Mount
Nebo
or
Pisgah
,
from
whence
he
saw
the
Land
of
Promise
:
God's
Children
do
not
always
laugh
and
sing
:
while
they
have
their
sinning
times
,
they
will
have
their
suffering
and
crying
times
.
How
suddenly
doth
the
Lark
come
down
to
the
Earth
,
who
before
was
soaring
out
of
sight
,
and
singing
pleasantly
in
the
higher
Air
,
as
if
it
had
been
aspiring
towards
the
Sun
.
A
luscious
diet
is
not
best
for
such
as
we
,
that
have
so
many
corruptions
to
be
cured
by
cleansing
means
:
Cordials
must
not
be
all
our
Physick
;
unwarrantable
expectations
of
greater
or
more
continued
Joys
then
we
are
meet
for
,
is
injurious
both
to
God
and
to
our selves
.
Desires
of
more
we
may
and
must
have
:
But
those
desires
must
look
up
to
Heaven
where
indeed
they
may
be
satisfied
.
30.
The
joy
of
these
Spectators
was
turned
into
Fear
(
saith
the
Text
)
when
they
entered
into
the
Cloud
.
No
wonder
:
The
change
was
sudden
and
great
;
from
a
sight
of
the
Kingdom
of
God
in
Power
,
unto
a
dark
Cloud
!
Just
now
they
seemed
almost
in
Heaven
,
and
presently
they
knew
not
where
they
were
:
From
glorious
Light
,
to
a
kind
of
Prison
of
obscurity
.
Such
changes
here
we
are
liable
to
.
The
same
Soul
that
lately
tasted
of
transporting
joy
,
may
lie
in
terrour
,
hardly
resisting
temptations
to
despair
:
The
same
Person
that
was
confident
of
the
Love
of
God
,
may
be
quickly
not
only
doubting
of
it
,
but
sinfully
denying
it
:
The
same
that
had
assuring
evidence
of
sincerity
,
may
shortly
conclude
that
all
was
but
Hypocrisie
.
The
same
that
was
triumphing
in
the
sense
of
Love
,
may
cry
out
,
O
miserable
Man
that
I
am
:
And
the
same
that
magnified
the
Grace
of
Christ
,
may
say
,
The
day
of
Grace
is
past●
Especially
if
either
the
Tempter
get
the
advantage
of
a
Melancholy
Body
,
or
of
casting
the
Soul
in
to
renewed
guilt
of
some
wounding
sin
,
or
into
impatient
discontents
with
the
things
that
befal
it
in
the
World
.
There
is
a
stability
in
the
Essentials
of
Holiness
:
It
's
Life
eternal
that
is
here
begun
:
But
,
alas
,
the
degrees
of
Grace
,
the
exercise
of
it
,
the
evenness
and
integrity
of
our
obedience
,
and
accordingly
our
Comforts
,
are
lamentably
liable
to
change
.
Even
as
all
worldly
things
are
mutable
to
the
ungodly
,
though
their
harden'd
Hearts
are
too
little
changeable
.
Expecting
nothing
but
joy
from
God
,
or
expecting
more
than
we
are
meet
for
,
maketh
our
dejections
the
greater
and
more
grievous
.
None
are
cast
lower
with
terrour
,
trouble
,
and
almost
despair
,
than
some
that
have
been
most
transported
with
joy
:
When
some
other
Christians
of
an
even
conversation
,
have
an
evenness
and
constancy
of
Holy
Peace
,
though
no
such
joys
.
§
31.
The
Cloud
separated
the
Company
,
Moses
,
and
Elias
are
seen
no
more
;
no
nor
the
Glory
of
Christ
:
But
yet
Christ
is
not
separated
from
them
:
His
ordinary
presence
still
abideth
with
them
.
Christ
doth
not
leave
the
Soul
,
when
extraordinary
joys
do
leave
it
:
It
loseth
not
his
saving
Grace
,
nor
the
presence
of
his
Spirit
,
as
oft
as
it
loseth
heavenly
delight
.
Desire
sheweth
Love
to
him
,
and
to
his
Holiness
:
And
he
never
forsaketh
those
that
love
him
:
As
long
as
the
Soul
breatheth
after
Christ
,
and
after
more
communion
with
God
,
and
conscious
of
its
imperfection
would
fain
be
perfect
,
and
resolveth
to
continue
waiting
for
increase
of
Faith
and
Holiness
in
the
use
of
the
means
which
Christ
hath
appointed
,
it
is
not
forsaken
.
Christ
by
his
Spirit
dwelleth
,
and
worketh
in
that
Soul
.
It
may
enter
into
a
Cloud
,
and
Christ
may
be
unseen
,
and
seem
quite
lost
,
but
the
Cloud
will
vanish
,
and
he
will
appear
;
and
he
will
first
find
us
,
that
we
may
seek
and
find
him
.
If
he
appear
to
us
,
but
as
in
his
humiliation
,
and
as
crucified
,
and
thereby
humble
us
,
and
crucifie
to
us
the
World
and
the
Flesh
,
with
the
Affections
and
Lusts
thereof
,
and
cause
us
but
to
seek
first
his
Kingdom
and
Righteousness
,
he
will
raise
us
higher
,
and
shew
us
his
Glory
,
when
Grace
,
and
Conquest
,
and
Perseverance
have
prepared
us
:
We
are
in
a
cloudy
World
and
Body
;
and
our
sins
are
yet
a
thicker
Cloud
,
between
God's
glorious
Face
and
us
:
But
as
God
is
God
,
and
Heaven
is
Heaven
,
so
Christ
is
Christ
,
and
Grace
is
Grace
,
when
we
see
it
not
,
but
fear
that
we
are
undone
,
and
entring
into
outer
darkness
:
And
at
Sun
rising
all
our
darkness
,
&
all
our
doubts
&
fears
will
vanish
.
§
32.
Luke
9.
15.
There
came
a
Voice
out
of
the
Cloud
,
This
is
my
beloved
Son
;
hear
him
:
Had
I
heard
such
a
Testimony
from
Heaven
,
would
it
not
have
set
my
Faith
above
all
doubts
and
unbelief
?
For
the
Voice
that
thus
owned
Christ
and
his
Word
,
might
embolden
me
fully
to
trust
all
his
Promises
,
as
it
bindeth
me
to
obey
his
Precepts
.
God's
Love
is
effective
and
communicative
;
and
as
his
Life
and
Light
cause
Life
and
Light
,
so
his
Love
causeth
Love
;
and
Christ
that
is
called
his
Beloved
Son
,
is
likest
him
in
Love
:
None
loveth
us
so
much
as
God
our
Father
,
and
his
Beloved
Son
,
who
is
also
as
God
Essential
Love
.
And
shall
I
think
with
cold
or
little
Love
,
of
such
a
God
,
and
such
a
Saviour
?
It
is
as
unreasonable
to
fly
from
God
or
Christ
,
as
fearing
that
he
wanteth
Love
,
to
a
capable
Soul
,
as
to
fly
from
the
Sun
,
as
wanting
heat
or
light
.
O
what
an
unruly
froward
thing
is
the
corrupted
Soul
of
Man
?
When
we
think
of
God's
judgment
,
and
how
we
are
in
his
hands
as
to
all
our
hopes
,
for
Soul
&
Body
,
we
fear
and
are
uncomfortable
,
lest
he
have
not
so
much
Love
and
Mercy
,
as
should
cause
us
confidently
to
trust
him
:
We
could
trust
some
Friends
with
Life
and
Soul
were
we
in
their
power
:
but
infinite
love
itself
,
and
a
loving
Saviour
we
can
hardly
trust
;
so
far
as
to
quiet
us
in
Pain
or
Death
:
And
yet
when
Christ
to
cure
this
distrust
,
hath
manifested
his
Love
by
the
greatest
Miracles
that
ever
God
shewed
to
mortal
men
,
even
by
Christ's
Incarnation
,
his
Life
,
his
Works
,
his
Death
,
Resurrection
,
Intercession
,
and
the
advancement
of
humane
Nature
in
him
above
Angels
,
the
greatness
of
this
Incomprehensible
Love
,
occasioneth
the
difficulty
of
our
believing
it
;
as
if
it
were
too
great
and
wonderful
to
be
credible
:
Thus
dark
and
guilty
Sinners
hardly
believe
our
Fathers
Love
,
whether
it
be
exprest
by
ordinary
,
or
by
the
most
wonderful
effects
.
§
33.
As
Christ
is
called
the
Son
of
God
,
so
also
are
all
his
Members
:
We
have
so
far
the
same
title
,
that
we
might
partake
of
the
same
comforts
:
He
is
God's
only
Son
by
Eternal
Generation
,
and
the
hypostatical
union
upon
his
miraculous
conception
:
But
through
him
we
are
Sons
by
Regeneration
and
Adoption
.
And
shall
not
the
love
of
such
a
Father
be
trusted
,
and
the
presence
and
pleasing
of
such
a
Father
be
desired
?
If
Manoah's
Wife
could
say
,
If
he
would
have
killed
us
Re
would
not
have
accepted
a
Sacrifice
of
us
;
I
may
say
,
If
he
would
have
damned
me
,
or
forsaken
my
departing
Soul
,
he
would
not
have
Adopted
me
,
nor
made
and
called
me
his
Son
Christ
was
made
his
Incarnate
Son
,
that
we
might
be
made
his
Adopted
Sons
:
And
we
are
made
his
Adopted
Sons
,
for
the
sake
and
by
the
Grace
of
Christ
his
Natural
Son
.
§
34.
The
Command
[
Hear
him
]
is
Relative
as
to
Moses
and
Elias
:
1.
Hear
him
whom
the
Law
and
the
Prophets
typified
and
foretold
,
and
were
his
Servants
and
Preparatory
Instructors
▪
to
lead
us
to
him
.
2.
Hear
him
before
Moses
and
the
Prophets
,
where
his
Coming
and
Covenant
abrogateth
the
Law
of
Moses
,
and
as
a
greater
Light
he
obscureth
the
less
:
He
hath
revealed
more
than
they
revealed
;
and
the
same
more
clearly
:
Life
and
Immortality
is
more
fully
brought
to
light
by
him
:
His
Gospel
is
as
the
Heart
of
the
Holy
Bible
:
We
use
the
Old
Testament
Books
especially
as
the
Witnesses
of
Christ
.
§
35.
And
whom
should
we
hear
so
willingly
,
so
obediently
as
Christ
?
Abraham
sent
not
Dives's
Brethren
to
the
King
or
to
the
High-priest
to
know
what
Religion
he
should
choose
,
or
what
he
should
do
to
escape
Hell
torments
:
But
it
was
Moses
,
and
the
Prophets
that
they
must
hear
.
But
God
from
Heaven
hath
sent
us
yet
a
better
Teacher
,
and
commanded
us
to
hear
Him
:
Moses
was
faithful
in
God's
House
as
a
Servant
,
but
Christ
as
a
Son
:
His
Authority
is
above
Kings
and
High-priests
;
and
they
have
no
Power
now
but
from
him
;
and
therefore
none
against
him
,
or
his
Laws
:
All
commands
are
null
to
Conscience
which
contradict
him
:
The
examples
in
Da.
3.
&
6.
and
of
the
Apostles
tell
us
whether
God
or
Man
should
be
first
obeyed
.
Therefore
it
is
that
the
Bible
is
more
nec●ssary
to
be
searcht
and
learned
than
the
Statute
Book
or
Canons
:
Were
Man
to
be
heard
before
Christ
,
or
against
him
,
or
as
necessarily
as
he
,
why
have
we
not
Law
Preachers
every
Lord's
day
to
expound
the
Statutes
,
and
Canons
to
all
the
People
?
And
why
are
they
not
Catechized
out
of
the
Book
of
Canons
,
or
Law
,
as
well
as
out
of
the
Bible
.
And
sure
if
we
must
hear
Christ
and
his
Gospel
before
Priests
or
Princes
,
or
before
our
dearest
friends
,
much
more
before
our
fleshly
Lusts
and
Appetites
,
and
before
a
profane
and
foolish
Scorner
,
and
before
the
temptations
of
the
Devil
.
O
had
we
heard
Christ
warning
us
,
when
we
hearkned
to
the
Tempter
,
and
to
the
Flesh
,
how
safely
had
we
lived
,
and
how
comfortably
might
we
have
died
!
§
36.
But
this
word
[
Hear
him
]
is
as
comfortable
as
obligatory
.
Hear
him
Sinner
,
when
he
calls
thee
to
repent
and
turn
to
God
,
Hear
him
when
he
calleth
thee
to
himself
,
to
take
him
for
thy
Lord
and
Saviour
,
to
believe
and
trust
him
for
Pardon
and
Salvation
.
Hear
him
he
when
calleth
,
Come
to
me
all
ye
that
are
weaty
and
heavy
laden
:
Ho
,
every
,
every
one
that
thirsteth
come
!
whoever
will
,
let
him
drink
of
the
Water
of
Life
freely
.
Hear
him
when
he
commandeth
,
and
hear
him
when
he
promiseth
;
and
hear
him
before
the
worldly
wise
when
he
teacheth
us
the
way
to
God
.
Hear
him
,
for
he
knows
what
he
saith
:
Hear
him
,
for
he
is
true
,
and
faithful
,
and
infallible
:
Hear
him
,
for
he
is
the
Son
of
God
,
the
greatest
Messenger
that
ever
God
sent
!
Hear
him
,
for
he
purposly
came
down
into
Flesh
,
that
he
might
familiarly
teach
us
:
Hear
him
,
for
none
else
in
the
Word
hath
made
known
the
things
of
God
like
him
,
and
none
can
do
it
.
Hear
him
,
for
he
meaneth
us
no
hurt
:
He
is
our
dearest
Friend
,
and
Love
itself
,
and
saith
nothing
but
for
our
Salvation
,
and
promiseth
nothing
but
what
he
will
perform
.
Yea
,
Hear
him
,
for
every
Soul
that
will
not
hear
him
shall
be
cut
off
.
Hear
him
therefore
,
if
he
contradict
thy
fleshly
Appetite
;
Hear
him
,
if
great
or
small
,
if
any
or
all
shall
be
against
it
.
Hear
him
if
he
set
thee
on
the
hardest
work
,
or
call
thee
to
the
greatest
suffering
:
Hear
him
,
if
he
bid
thee
take
up
the
Cross
and
forsake
all
and
follow
him
in
hope
of
a
reward
in
Heaven
:
Hear
him
if
he
call
thee
to
lay
down
thy
Life
;
for
none
can
be
a
loser
by
him
.
Hear
him
now
in
the
Day
of
Grace
,
and
he
will
hear
thee
in
the
day
of
thy
Extremity
,
in
the
day
of
Danger
,
Sickness
,
Death
,
and
Judgment
,
when
the
World
forsaketh
thee
,
and
no
ones
hearing
else
can
help
thee
.
§
37.
But
,
I
was
not
one
that
saw
this
Vision
:
Had
I
seen
it
my self
it
would
have
satisfied
me
and
confuted
all
my
doubts
.
Answ.
But
it
is
the
will
of
God
that
the
Ministry
and
Testimony
of
Man
,
shall
be
a
means
of
our
believing
:
It
's
Faith
and
not
Sight
that
must
be
the
ordinary
way
of
our
Salvation
.
Else
Christ
must
have
shewed
himself
and
his
Miracles
,
Resurrection
,
and
Ascension
to
every
one
in
the
World
that
must
believe
in
him
:
And
then
he
must
have
been
visible
at
once
in
every
Kingdom
,
Parish
,
and
Place
on
Earth
,
and
continued
so
to
the
end
of
the
World
;
and
must
have
died
,
risen
and
ascended
many
Millions
of
times
,
and
in
every
place
.
They
that
will
put
such
Laws
on
their
Lawgiver
before
they
will
believe
in
him
,
must
be
saved
without
him
,
and
against
him
if
they
can
.
This
is
more
unreasonable
than
to
tell
God
that
you
will
not
believe
that
there
is
a
Heaven
or
Hell
,
unless
you
see
them
.
But
God
will
have
us
live
and
be
saved
by
believing
,
and
not
by
sight
.
And
he
will
use
Man
for
the
Instruction
and
Salvation
of
Man
,
and
not
send
Angels
with
every
Message
.
§
38.
But
,
Why
did
Christ
shew
this
Vision
but
it
Three
of
his
Disciples
?
Answ.
He
is
not
bound
to
tell
us
why
:
But
we
may
know
that
a
sight
of
heavenly
Glory
is
not
to
be
ordinarily
expected
on
Earth
?
Why
did
God
shew
the
back
parts
of
his
Glory
to
none
but
Moses
,
no
not
to
his
Brother
Aaron
?
Why
did
he
speak
to
him
only
in
the
Bush
and
in
the
Mount
?
Why
did
he
translate
none
to
Heaven
without
dying
but
Henoch
and
Elias
?
Why
did
he
save
but
Noah
and
Seven
with
him
in
the
Ark
?
These
are
not
things
ordinary
,
nor
to
be
common
to
many
.
§
39.
But
by
this
it
appeareth
that
even
among
his
Twelve
Apostles
,
Christ
made
a
difference
,
and
preferred
some
before
the
rest
:
Though
he
set
no
one
over
the
rest
in
any
Governing
Authority
,
yet
some
of
them
were
qualified
above
the
rest
,
and
esteemed
,
and
used
by
him
accordingly
.
Peter
is
called
the
first
,
and
it
seems
was
qualified
above
the
rest
,
by
his
more
frequent
speaking
and
familiarity
with
Christ
,
and
his
Speeches
and
Miracles
after
the
Resurrection
.
Though
yet
the
Faction
that
said
,
I
am
of
Cephas
,
or
I
am
of
Paul
was
rebuked
as
Carnal
;
so
far
was
Christ
from
directing
the
Churches
to
end
all
difference
by
obeying
Peter
as
their
Supream
Ruler
.
James
and
John
are
called
the
Sons
of
Thunder
:
They
had
some
more
eminent
qualification
than
the
rest
:
So
that
James
was
the
first
Martyred
Apostle
,
and
John
the
Disciple
whom
Jesus
specially
loved
.
Ministers
of
the
same
Office
,
and
Order
may
much
differ
in
Gifts
and
Grace
,
in
labour
and
success
,
and
in
God's
acceptance
and
reward
,
and
in
the
Churches
just
esteem
and
love
.
All
Pastors
were
not
such
as
Cyprian
,
Basil
,
Gregory
Nazianzene
,
Chrysostome
,
or
Augustine
.
And
the
rest
must
not
envy
at
the
preference
of
Peter
,
James
,
and
John
.
Andrew
seems
to
be
Peters
Elder
Brother
,
and
knew
Christ
before
him
,
as
Aaron
was
Elder
Brother
to
Moses
;
and
yet
must
give
God
leave
to
choose
to
give
pre-eminence
to
whom
he
will
.
§
40.
But
,
Why
did
not
these
Three
Apostles
tell
any
of
this
Vision
till
after
Christ's
Resurrection
?
Ans.
Christ
did
forbid
it
them
.
And
it
was
according
to
the
Method
of
his
Revelation
.
He
would
make
himself
known
to
the
World
by
degrees
;
and
more
by
his
Works
than
by
bare
Words
:
And
these
works
were
to
be
finished
,
and
all
set
together
to
be
his
convincing
Witness
to
the
World
.
And
the
chief
of
these
were
his
Resurrection
,
Ascension
,
and
sending
down
the
Holy
Ghost
:
The
Apostles
could
not
say
till
then
,
[
Jesus
is
risen
,
ascended
and
hath
given
us
the
Seal
of
the
Spirit
:
therefore
he
is
the
Son
of
God
.
Christ
first
preached
Repentance
like
John
Baptist
:
And
next
he
told
them
that
the
Kingdom
of
God
(
by
the
Messiah
)
was
come
and
was
among
them
.
And
then
he
taught
them
to
believe
his
Word
to
be
sent
from
God
,
and
to
be
true
:
And
he
taught
them
the
Doctrines
of
Holiness
,
Love
and
Righteousness
towards
men
:
And
he
wrought
those
Miracles
which
might
convince
them
that
what
he
said
or
should
say
,
deserved
their
belief
:
But
yet
before
his
Resurrection
his
Apostles
themselves
understood
not
many
of
the
Articles
of
our
Creed
;
they
knew
not
that
Christ
was
to
die
for
sin
,
and
so
to
redeem
the
World
by
his
Sacrifice
;
nor
that
he
was
to
Rise
,
Ascend
,
and
Reign
,
and
Intercede
in
Glory
.
And
yet
they
were
then
in
a
state
of
Grace
and
Life
,
such
as
Believers
were
in
before
Christ's
Incarnation
.
(
And
sure
no
more
is
required
of
the
Nations
that
cannot
hear
the
Gospel
.
)
But
the
Resurrection
was
the
beginning
of
the
proper
Gospel
State
and
Kingdom
,
to
which
all
before
was
but
preparatory
:
&
then
by
the
Spirit
Christianity
was
formed
to
its
setled
Consistence
,
and
is
a
known
unalterable
thing
.
And
it
is
a
great
confirmation
to
our
Faith
,
that
Christ's
Kingdom
was
not
settled
by
any
advantage
of
his
personal
Presence
,
Preaching
and
Persuasion
,
so
much
as
by
the
Holy
Ghost
in
his
Apostles
and
Disciples
,
when
he
was
gone
from
them
into
Heaven
.
§
41.
But
how
are
we
sure
that
these
three
men
tell
us
nothing
but
the
Truth
?
Ans.
This
is
oft
answered
elsewhere
.
The
Spirit
which
they
spake
and
work'●
by
,
was
Christ's
Witness
and
theirs
.
They
healed
the
Sick
,
raised
the
Dead
,
spake
various
Languages
which
they
never
learnt
;
and
Preached
,
and
Recorded
that
Holy
Doctrin
committed
to
them
by
Christ
,
which
itself
contained
the
evidence
of
its
Divinity
and
of
their
Truth
:
And
Christ
then
and
to
this
Day
hath
owned
it
by
the
sanctifying
Efficacy
of
the
same
Spirit
,
upon
Millions
of
Souls
.
How
Holy
a
Doctrin
doth
Peter
himself
deliver
as
confirmed
by
this
Apparition
?
2
Pet.
1.
16
,
17
,
18.
We
have
not
followed
cunningly
devised
Fables
,
when
we
made
known
to
you
the
Power
and
Coming
of
our
Lord
Jesus
Christ
,
but
were
Eye
Witnesses
of
his
Majesty
:
For
he
received
from
God
the
Father
,
Honour
and
Glory
,
when
there
came
such
a
Voice
to
him
from
the
excellent
Glory
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
:
And
this
Voice
which
came
from
Heaven
we
heard
when
we
were
with
him
in
the
Holy
Mount
.
The
words
[
In
whom
I
am
well
pleased
]
are
only
here
and
in
Matthew
:
Mark
and
Luke
omitting
them
,
tell
us
that
the
Evangelists
undertook
not
to
recite
all
that
was
said
and
done
,
but
each
one
so
much
as
seemed
necessary
for
him
to
say
.
§
42.
And
now
what
remaineth
,
O
my
Soul
,
but
that
thou
take
in
the
due
Impression
of
this
Apparition
,
of
the
Glory
of
Jesus
and
his
Saints
;
and
that
thou
joyfully
obey
this
heavenly
Voice
,
and
Hear
the
Beloved
Son
of
God
in
whom
the
Father
is
well
pleased
.
I.
As
we
that
are
Born
in
another
Age
and
Land
,
must
know
what
Christ
said
by
the
transmission
and
certain
testimony
of
them
that
heard
him
,
infallible
Tradition
by
Act
,
Word
,
and
Record
,
being
our
way
of
notice
,
as
immediate
sensation
was
theirs
,
so
even
the
glorious
Apparition
itself
may
be
the
mediation
of
their
infallible
Record
,
be
partly
transmitted
to
our
Imagination
.
An
Incorporate
Soul
is
so
used
to
a
mixed
way
of
knowing
by
imagined
Idea's
received
by
sense
,
that
it
would
fain
have
such
a
sort
of
knowledge
of
separated
Souls
and
other
Spirits
,
and
of
their
glorious
state
and
place
and
work
,
and
is
hardly
fully
satisfied
without
it
:
Seeing
Christ
hath
partly
condescended
to
this
our
culpable
weakness
,
lose
not
the
help
of
his
condescension
.
Let
this
clear
description
of
the
heavenly
sight
,
make
it
to
thee
partly
as
if
thou
had
been
one
of
the
three
Spectators
:
till
thou
canst
say
,
Methinks
I
almost
see
the
Face
of
Christ
shine
as
the
Sun
,
and
his
raiment
whiter
than
the
Snow
;
and
Moses
and
Elias
(
no
doubt
in
some
degree
of
glory
)
standing
with
him
:
Methinks
I
almost
hear
them
discoursing
of
Christ's
Death
,
and
Man's
Redemption
:
And
by
this
sight
I
partly
conceive
of
the
unseen
heavenly
Company
and
State
:
Methinks
I
see
the
Cloud
receive
them
,
when
Peter
had
been
transported
with
the
sight
:
and
I
almost
feel
his
pleasant
raptures
,
and
am
ready
to
say
as
if
I
had
been
with
him
,
It
is
good
for
us
to
be
hear
:
Methinks
I
almost
hear
the
heavenly
Voice
,
This
is
my
beloved
Son
,
Hear
him
.
And
shall
I
yet
doubt
of
the
Celestial
Society
and
Glory
?
Had
I
once
seen
that
,
what
a
sense
would
it
have
left
upon
my
Heart
,
of
the
difference
between
Earth
,
and
Heaven
,
Man
and
God
,
Flesh
and
Spirit
,
Sin
and
Duty
?
how
thankfully
should
I
have
thought
of
the
work
of
Redemption
and
Sanctification
?
And
why
may
I
not
accordingly
put
my self
as
into
the
case
of
them
,
who
saw
all
Christ's
Miracles
and
saw
him
risen
and
ascend
towards
Heaven
?
Or
at
least
of
all
those
ordinary
Christians
who
saw
all
the
wonders
done
by
the
Reporters
of
these
things
?
I
can
easily
receive
a
pleasing
Idea
of
some
forreign
happy
Countrey
,
which
a
Traveller
describeth
to
me
,
though
I
never
saw
it
;
and
my
Reason
can
partly
gather
what
great
things
are
,
if
I
see
but
lesser
of
the
same
kind
,
or
somewhat
like
them
.
A
Candle
sheweth
somewhat
by
which
we
may
conceive
of
the
greatest
flame
.
Even
Grace
and
Gracious
actions
do
somewhat
notifie
to
us
the
state
of
Glory
:
But
the
sight
on
the
Mount
did
more
sensibly
notifie
it
.
Think
not
then
that
heavenly
contemplation
is
an
impossible
thing
,
or
a
meer
dream
,
as
if
it
had
no
conceivable
subject
matter
to
work
upon
;
the
visible
things
of
Earth
are
the
Shaddows
,
the
Cobwebs
,
the
Bubbles
,
the
Shews
,
Mummerries
,
and
Masques
:
and
it
is
loving
them
and
rejoicing
and
trusting
in
them
,
that
is
the
dream
and
dotage
.
Our
heavenly
Thoughts
,
and
Hopes
;
and
Business
are
more
in
comparison
of
these
,
than
the
Sun
is
to
a
glow-Worm
,
or
the
World
to
a
Mole-hill
,
or
Governing
an
Empire
to
the
motions
of
a
Fly
.
And
can
I
make
somwhat
,
yea
,
too
much
of
these
almost
nothings
;
and
yet
shall
I
make
almost
nothing
of
the
active
,
glorious
unseen
World
;
and
doubt
,
and
grope
in
my
Meditations
of
it
,
as
if
I
had
no
substance
to
apprehend
?
If
invisibility
to
Mortals
were
a
cause
of
doubting
,
or
of
unaffecting
,
unsatisfying
Thoughts
,
God
himself
who
is
All
to
Men
and
Angels
,
would
be
as
no
God
to
us
,
and
Heaven
as
no
Heaven
;
and
Christ
as
no
Christ
,
and
our
Souls
which
are
our selves
would
seem
as
nothing
to
themselves
;
and
all
men
would
be
as
no
men
to
us
,
and
we
should
converse
only
with
Carkasses
and
Cloaths
.
Lord
shine
into
this
Soul
with
such
an
heavenly
potent
quickening
Light
,
as
may
give
me
more
lively
and
powerful
conceptions
of
that
which
is
all
my
hope
and
life
.
Leave
me
not
to
the
exercise
of
Art
alone
,
in
barren
notions
;
but
make
it
as
Natural
to
me
to
love
Thee
and
breath
after
Thee
:
Thou
teachest
the
young
ones
both
of
men
and
bruits
,
to
seek
to
the
Dam
for
food
and
shelter
:
And
though
Grace
be
not
a
brutish
Principle
,
but
work
by
Reason
,
it
hath
its
Nature
and
Inclining
force
;
and
tendeth
towards
its
Original
as
its
End
.
Let
not
my
Soul
be
destitute
of
that
holy
Sense
and
Appetite
,
which
the
Divine
and
Heavenly
Nature
doth
contain
.
Let
me
not
lay
more
stress
and
trust
upon
my
own
Sight
and
Sense
,
than
on
the
Sight
and
Fidelity
of
my
God
and
my
Redeemer
.
I
am
not
so
foolish
as
to
live
as
if
this
Earth
were
no
bigger
than
the
little
of
it
which
I
see
:
Let
me
not
be
so
much
more
foolish
as
to
think
of
the
vast
and
glorious
Regions
,
and
the
Blessed
Inhabitants
thereof
,
and
the
Receptacles
of
justified
Souls
,
as
if
they
wanted
either
substantiality
or
certainty
,
to
exercise
a
heavenly
conversation
here
,
and
to
feast
believing
Souls
with
joy
,
and
draw
forth
well
grounded
and
earnest
desire
,
to
depart
and
be
with
Christ
.
§
43.
II.
Hear
then
,
and
Hear
with
Trust
and
Joy
,
the
tydings
and
promises
of
him
,
whom
the
Voice
from
Heaven
commanded
Man
to
hear
.
He
is
the
glorified
Lord
of
Heaven
and
Earth
!
All
is
in
his
power
.
He
hath
told
us
nothing
but
what
he
knew
,
and
promised
nothing
but
what
he
is
able
and
willing
to
give
.
Two
sorts
of
things
he
hath
required
us
to
Trust
him
for
:
Things
notified
by
express
particular
Promises
and
things
only
generally
promised
and
known
to
us
.
1.
We
may
know
particularly
that
he
will
receive
our
departing
Souls
,
and
justifie
them
in
judgment
,
and
raise
the
Dead
,
and
all
the
rest
particularly
promised
.
And
we
know
in
general
that
we
have
a
heavenly
City
and
Inheritance
,
and
shall
see
God
and
be
with
Christ
in
everlasting
Happiness
,
Loving
and
Praising
God
with
Joy
in
the
perfected
glorious
Church
of
Christ
.
All
this
therefore
we
must
explicitely
believe
.
But
it
's
little
that
we
know
distinctly
of
the
consistence
and
operations
of
Spirits
and
separated
Souls
as
to
a
formal
or
modal
conception
;
a
great
deal
about
the
place
,
state
and
mode
,
their
acting
and
fruition
is
dark
to
us
;
but
none
of
it
is
dark
to
Christ
:
Here
therefore
an
implicite
Trust
should
not
only
bound
and
stop
our
selfish
and
over
bold
enquiries
,
but
also
quiet
and
comfort
the
Soul
,
as
well
as
if
our selves
knew
all
.
O
my
Soul
,
abhor
and
mortifie
thy
selfish
Trust
,
and
unbelieving
thirst
to
have
that
knowledge
of
Good
and
Evil
thy self
,
which
is
the
Prerogative
of
thy
Lord
and
Saviour
.
This
was
the
sin
that
first
defiled
humane
Nature
,
and
brought
calamity
on
the
World
.
God
hath
set
thee
enough
to
learn
:
know
that
and
thou
knowest
enough
.
If
more
were
possible
,
it
would
be
a
perplexity
and
a
snare
,
and
he
that
encreaseth
such
knowledge
,
would
encrease
sorrow
:
But
when
it
is
both
unprofitable
and
impossible
,
what
a
sin
and
folly
is
it
,
to
wast
our
time
,
and
tire
and
deceive
our
Minds
,
in
long
and
troublesom
searches
after
it
;
and
then
disquietly
to
murmur
at
God
,
and
the
Holy
Scripture
,
and
die
with
sad
distrustful
fears
,
because
we
attain
it
not
:
When
all
this
while
we
should
have
understood
,
that
this
part
of
knowledg
belongs
to
Christ
and
the
heavenly
Society
,
and
not
to
sinful
Mortals
here
;
and
that
we
have
without
it
as
much
as
may
cause
us
to
live
and
die
in
Holiness
,
Safety
,
Peace
and
Joy
,
if
we
can
but
Trust
him
who
knoweth
for
us
.
Christ
perfectly
knoweth
what
Spirits
are
,
and
how
they
act
,
and
whether
they
have
any
corporeal
Organ
,
or
Vehicle
,
or
none
:
and
what
's
the
difference
between
Henoch
and
Elias
,
and
those
that
left
their
Bodies
here
;
and
what
a
Resurrection
will
add
to
Souls
,
and
how
it
will
be
wrought
,
and
when
;
and
what
is
meant
by
the
Thousand
year
previous
Reign
;
and
who
they
be
that
shall
dwell
in
the
New
Earth
,
and
how
it
will
be
renewed
!
All
the
dark
passages
of
Scripture
and
Providence
he
can
perfectly
resolve
:
He
knoweth
why
God
leaveth
the
far
greatest
part
of
the
World
in
Satan's
slavery
,
darkness
and
wickedness
,
and
chooseth
so
few
to
real
Holiness
:
And
why
he
maketh
not
men
such
as
he
commandeth
them
to
be
;
and
why
he
leaveth
serious
Christians
to
so
much
weakness
,
error
,
scandal
and
division
.
These
and
all
other
difficulties
are
fully
known
to
Christ
.
And
it
is
not
the
Child
,
but
the
Father
,
that
must
know
what
food
and
cloathing
he
should
have
,
and
the
Physician
that
must
know
what
are
the
ingredients
of
his
Medicines
,
and
why
.
Lord
open
my
Eyes
then
,
to
see
what
thou
hast
revealed
;
and
help
me
willingly
to
shut
them
to
the
rest
;
and
to
believe
and
trust
in
Thee
for
both
:
Not
to
stagger
at
thy
sealed
Promises
,
nor
selfishly
to
desire
particular
knowledge
,
which
belongs
not
to
me
,
as
if
I
could
trust
my self
,
and
my
own
knowledge
,
and
not
Thine
.
Lord
teach
me
to
follow
Thee
,
even
in
the
dark
as
quietly
,
and
confidently
,
as
in
the
Light
,
(
having
the
general
Light
of
thy
Promise
of
Felicity
.
)
I
knew
not
the
Mystery
of
thy
Conception
,
Incarnation
,
or
the
way
of
the
workings
of
thy
Spirit
on
Souls
.
No
wonder
if
much
of
the
Resurrection
and
unseen
World
be
above
my
reach
;
much
more
that
thy
Infinite
Majesty
is
Incomprehensible
to
me
:
How
little
do
the
Bruits
that
see
me
know
of
my
thoughts
or
me
.
I
have
no
adequate
knowledge
of
any
one
thing
in
the
World
,
but
somewhat
of
it
is
unknown
.
O
blessed
be
that
Love
and
Grace
that
hath
given
me
a
glorified
Head
in
Heaven
to
know
all
for
me
which
I
know
not
:
Hear
and
Trust
Him
living
and
departing
.
O
my
Soul
!
who
hath
told
thee
that
we
shall
be
with
him
where
he
is
,
and
shall
behold
his
Glory
,
and
that
a
Crown
of
Salvation
is
laid
up
for
us
,
and
we
shall
Reign
with
him
,
when
we
have
conquered
and
suffered
with
him
,
and
hath
bid
us
live
in
joyful
Hope
of
our
exceeding
eternal
heavenly
Reward
,
and
at
our
Death
to
commend
our
Spirits
into
his
hand
:
Receive
us
Lord
according
to
thy
Promises
,
Amen
.