FAMILY
DEVOTIONS
FOR
SUNDAY
EVENINGS
,
Throughout
the
YEAR
.
BEING
Practical
Discourses
,
WITH
Suitable
Prayers
.
Volume
I.
By
Theophilus
Dorrington
;
Authour
of
the
Reformed
Devotions
.
LONDON
,
Printed
for
John
Wyat
,
at
the
Rose
in
St.
Paul's
Church-Yard
,
1693.
IMPRIMATUR
,
Lambeth
,
Nov.
30.
1692.
Ra.
Barker
.
THE
PREFACE
.
IF
I
should
here
make
a
long
Discourse
on
the
Necessity
,
the
Importance
,
the
Usefulness
of
Family
worship
,
and
set
my self
by
many
Arguments
to
urge
the
performance
of
it
;
I
should
do
but
what
is
already
excellently
well
done
,
in
a
late
Book
Entituled
,
Domestick
Devotions
for
the
Use
of
private
Families
,
and
particular
Persons
.
And
I
think
that
to
add
some
farther
assistance
and
direction
for
the
more
easie
and
useful
performance
of
it
than
what
is
there
done
,
is
all
that
is
necessary
to
be
added
to
that
Book
,
for
the
better
promoting
of
the
good
and
useful
Design
of
it
;
I
shall
therefore
say
but
little
to
this
purpose
.
We
have
(
thanks
be
to
God
)
a
great
many
good
and
practical
Discourses
in
the
common
Language
;
but
they
are
not
all
so
fit
for
the
profitable
performance
of
this
Exercise
,
as
some
are
.
Those
long
Discourses
,
which
cannot
be
finisht
at
one
reading
,
and
which
have
the
parts
of
them
well
connected
,
and
depending
upon
each
other
,
both
for
the
better
understanding
and
the
usefulness
of
them
,
are
fitter
and
more
useful
for
the
retired
Meditation
of
such
as
are
already
well
taught
in
Divine
matters
,
and
as
have
leisure
to
sit
a
good
while
over
them
.
And
I
believe
such
short
Discourses
as
these
,
which
have
little
or
no
dependance
upon
each
other
,
and
may
be
finisht
at
one
reading
,
are
more
fit
for
the
Family
.
Besides
(
though
I
am
very
sorry
for
it
)
I
judge
such
short
Discourses
most
agreeable
to
the
genius
of
the
time
,
which
is
not
very
patient
of
much
reading
or
long
thinking
upon
any
thing
,
through
the
Custome
of
neglecting
these
:
While
it
has
been
the
ill
Fashion
to
do
so
,
and
we
have
affected
to
be
idle
,
vitious
and
witty
,
rather
than
to
be
useful
,
vertuous
and
wise
.
But
yet
this
also
may
be
said
for
short
Discourses
,
that
all
that
which
is
very
pertinent
to
any
Subject
,
and
which
is
important
and
necessary
to
it
,
may
be
contained
in
a
little
Room
,
especially
when
the
Subject
is
so
particular
as
these
are
.
And
though
several
long
Treatises
have
been
written
upon
some
of
these
;
yet
I
believe
whoever
does
well
consider
them
,
he
will
find
that
whatever
is
most
pertinent
and
important
to
be
said
to
them
,
or
the
greatest
part
of
it
,
is
contained
in
one
of
these
.
And
if
this
be
indeed
done
(
as
I
have
endeavoured
and
designed
it
should
be
)
then
I
may
believe
these
will
find
those
to
whom
they
will
be
acceptable
,
as
long
as
there
are
any
that
value
their
money
as
the
most
do
,
or
their
time
as
all
should
do
.
And
especially
may
this
be
,
because
(
as
I
doubt
not
to
say
)
this
way
of
writing
is
more
profitable
and
useful
than
the
other
.
For
when
a
Subject
is
copiously
handled
,
't
is
very
seldom
distinctly
and
accurately
explained
;
and
besides
,
the
Thoughts
are
distracted
with
the
multitude
of
things
which
are
brought
into
the
Discourse
;
so
that
the
true
and
proper
Subject
of
it
must
needs
have
the
less
efficacy
and
impression
upon
the
Mind
.
And
since
the
lasting
and
steady
Efficacy
of
what
is
said
to
any
Subject
in
Divinity
depends
upon
the
serious
,
repeated
,
and
deliberate
Meditation
on
it
;
but
when
such
long
Discourses
come
to
be
very
deliberately
considered
,
they
appear
to
contain
many
weak
and
false
Arguments
,
and
many
things
impertinent
to
the
matter
;
then
,
though
they
were
fit
and
able
perhaps
to
raise
a
sudden
flash
of
warm
Affections
;
yet
,
they
prove
unfit
and
uncapable
to
make
a
well
setled
and
solid
Change
and
Impression
on
the
Mind
and
Life
.
And
this
I
doubt
not
is
observed
by
others
as
well
as
my self
,
concerning
some
of
the
late
practical
Books
that
are
popular
among
us
.
To
conclude
this
matter
;
I
could
perhaps
say
so
much
to
recommend
and
justifie
this
way
of
writing
practical
Divinity
as
would
make
the
Preface
half
as
long
as
the
Book
;
but
besides
,
that
all
the
Reasons
of
this
Design
are
not
fit
to
be
exprest
,
I
must
also
take
care
not
to
make
the
Preface
long
,
while
I
contrive
every
thing
else
to
be
as
short
as
is
possible
.
I
therefore
heartily
recommend
the
reading
of
some
such
practical
Discourse
,
as
one
of
these
,
together
with
the
offering
up
to
Almighty
God
the
Evening
Sacrifice
of
a
suitable
Prayer
,
on
the
Evening
of
the
Lord's
Day
;
in
a
little
Assembly
of
the
particular
Family
.
Such
an
Exercise
as
this
,
I
am
sure
may
very
well
be
performed
in
Cities
and
great
Towns
;
where
they
have
much
time
to
spare
on
this
Day
,
besides
that
which
the
publick
Worship
employs
,
and
they
commonly
spend
it
very
ill
.
And
in
the
Country
Villages
I
know
it
to
be
very
frequently
necessary
;
and
that
they
,
too
,
have
for
the
greatest
part
of
the
Year
,
at
least
,
time
enough
for
this
in
the
Afternoon
,
notwithstanding
the
necessary
Cares
and
Business
of
Husbandry
;
because
many
things
commonly
hinder
them
from
attending
more
than
once
on
a
day
at
the
publick
Worship
,
which
would
not
hinder
but
that
they
might
spend
an
hour
in
reading
and
praying
together
with
their
Families
at
home
.
And
this
certainly
they
ought
to
do
rather
than
spend
the
whole
Afternoon
in
sloth
or
worldly
business
,
as
too
many
do
to
their
Eternal
prejudice
.
Besides
,
very
often
the
Necessity
of
ancient
People
that
cannot
go
far
,
or
of
sick
Persons
that
dare
not
go
out
,
will
require
the
help
which
they
might
have
from
such
an
Exercise
at
home
.
I
think
I
have
so
contrived
the
following
Discourses
,
as
that
the
whole
Exercise
may
be
performed
in
an
hours
space
:
And
that
I
am
sure
no
Person
who
has
already
any
sense
and
relish
of
Devotion
,
can
think
too
much
to
be
thus
spent
on
this
Day
,
besides
the
publick
Worship
,
tho'
they
have
had
opportunity
of
twice
attending
upon
that
;
and
for
those
that
have
not
such
a
sense
,
I
hope
so
short
a
performance
will
be
useful
to
possess
them
with
it
by
degrees
,
and
will
not
be
in
danger
to
tire
them
.
Besides
,
there
is
in
the
keeping
a
Family
together
for
this
purpose
,
the
advantage
of
keeping
them
out
of
the
way
of
mischief
and
temptation
,
which
when
they
are
disperst
they
are
exposed
to
.
I
must
confess
it
is
my
opinion
that
the
general
reviving
of
such
a
practice
as
this
,
is
absolutely
necessary
to
the
reviving
and
recovery
of
us
,
from
the
deplorable
decay
of
Christian
Piety
that
has
been
of
late
years
among
us
;
and
that
I
believe
it
the
most
conducing
and
useful
thing
in
order
thereto
that
can
possibly
be
advanced
among
us
;
besides
the
wholsome
and
most
edifying
Rules
and
Orders
of
the
establisht
Church
.
As
for
those
that
labour
hard
all
the
Week
,
if
they
let
themselves
loose
to
worldly
pleasure
on
the
Lord's
day
,
they
commonly
intoxicate
themselves
with
it
,
they
grow
too
much
into
the
love
of
it
,
and
are
apt
to
fall
from
thence
into
the
frequent
neglects
of
their
worldly
business
on
other
days
,
that
they
may
run
to
it
.
And
this
brings
them
into
poverty
,
and
that
into
the
Sins
which
it
usually
tempts
men
to
,
and
so
they
fall
into
ruine
and
misery
.
Pleasure
is
too
luscious
a
thing
commonly
for
them
who
are
so
little
taught
to
govern
themselves
in
it
,
as
they
are
who
spend
their
time
in
labour
,
and
the
less
they
have
of
it
beyond
necessary
refreshment
,
usually
the
wiser
and
the
happier
they
are
.
And
if
such
Persons
make
the
Lord's
day
a
religious
Rest
only
,
this
would
sufficiently
relieve
them
after
their
labours
,
would
keep
them
out
of
the
Snares
of
the
Devil
,
it
would
maintain
and
keep
up
a
spirit
of
Industry
and
Diligence
in
them
,
and
would
render
them
much
more
ready
and
willing
to
return
to
the
Duties
of
their
wordly
Callings
,
than
they
are
commonly
apt
to
be
after
a
long
and
licentious
enjoyment
of
worldly
pleasure
.
If
this
practice
were
set
up
in
the
Families
of
our
Nobility
and
Gentry
,
it
would
in
all
likelihood
mightily
encrease
in
them
all
Vertue
and
Piety
,
and
by
consequence
true
Greatness
,
Happiness
and
Honour
.
I
earnestly
recommend
this
Book
to
the
Gentry
also
,
to
be
distributed
by
them
among
their
poor
Tenants
in
the
Country
Villages
,
where
I
know
such
Books
to
be
exceedingly
wanted
.
Let
them
that
labour
to
improve
your
Estates
and
to
maintain
you
in
ease
and
plenty
receive
some
kindness
from
you
.
And
if
they
are
worthy
to
do
so
,
I
suppose
you
cannot
think
upon
the
matter
,
but
you
must
soon
determine
that
what
may
be
a
kindness
to
their
Souls
,
is
of
greatest
importance
.
With
the
general
recovery
and
encrease
of
sensible
powerful
Religion
upon
the
Hearts
of
Men
,
How
much
good
,
how
much
happiness
would
follow
to
the
whole
Nation
!
This
would
do
more
than
all
disputes
to
bring
us
to
one
mind
in
Religion
,
to
cure
Schisms
and
Heresies
,
and
Differences
of
Opinion
,
and
to
allay
those
Animosities
,
Contentions
and
Emulations
among
us
,
which
are
the
consequences
of
them
.
If
we
were
all
better
Christians
,
there
would
be
more
obedience
to
the
Laws
and
Orders
of
the
Church
and
the
State
,
and
less
disputing
of
them
;
and
we
should
be
better
Subjects
and
better
Neighbours
,
and
the
common
Causes
of
our
dividing
into
so
many
separate
and
distinct
Interests
would
be
removed
.
The
World
ever
has
found
and
ever
will
find
it
true
,
that
Righteousness
exalts
,
and
Sin
is
a
reproach
to
any
People
:
And
we
cannot
expect
to
excel
our
Neighbours
in
any
thing
else
if
we
do
not
excel
them
in
Piety
and
Vertue
.
I
doubt
not
to
say
,
that
all
our
present
Dangers
,
Disadvantages
and
Disparagements
proceed
from
the
decay
of
true
and
pure
Religion
among
us
,
and
would
be
removed
with
the
recovery
of
that
.
I
purpose
(
God
willing
)
to
add
three
Volumes
more
to
this
,
with
as
many
Discourses
in
each
to
make
up
a
Course
for
the
whole
Year
;
for
which
I
shall
chuse
such
Subjects
as
the
Necessity
of
these
Times
does
chiefly
require
.
Only
these
things
I
think
fit
to
say
of
them
;
That
as
this
Volume
is
designed
and
directed
,
merely
to
serve
and
promote
true
and
pure
Religion
,
without
any
concern
for
a
particular
party
,
so
I
intend
the
rest
shall
be
of
the
same
Character
.
And
also
,
that
though
I
must
and
do
expect
some
will
despise
them
for
their
want
of
Philosophick
terms
and
phrases
,
which
are
things
I
have
indeed
with
labour
a
voided
;
yet
it
comforts
me
against
this
,
to
believe
also
,
that
among
the
most
Learned
and
pious
Censurers
there
will
some
be
found
,
that
will
even
for
this
very
reason
like
them
the
better
,
and
,
I
hope
,
recommend
them
:
Especially
if
it
does
but
appear
to
them
,
that
the
sense
is
not
so
common
or
vulgar
as
the
words
.
I
have
added
a
Prayer
to
each
Discourse
suitable
to
the
Subject
insisted
on
:
And
I
have
done
this
not
to
help
those
that
cannot
pray
best
without
a
Form
(
which
is
an
Apology
built
upon
mistake
)
but
because
no
man
can
possibly
pray
best
in
his
common
ordinary
course
,
without
a
composed
premeditated
Form
,
which
should
be
made
either
by
himself
,
or
by
some
other
for
him
;
we
have
so
much
infirmity
in
us
all
,
that
he
does
certainly
offer
the
blind
,
and
the
lame
,
and
the
sick
to
God
in
his
Sacrifice
of
Prayer
and
Praise
,
who
trusts
to
sudden
Thoughts
and
Expressions
.
And
of
such
Prayers
it
may
very
well
be
said
,
what
the
Prophet
speaks
of
such
Sacrifices
under
the
Law
,
Mal.
1.
8.
Offer
it
now
to
thy
Governour
,
will
he
be
pleased
with
thee
,
or
accept
your
Persons
,
saith
the
Lord
of
Hosts
?
Would
you
offer
any
Petition
to
a
Prince
in
this
way
,
or
would
he
accept
it
if
you
should
?
Can
you
think
he
should
rather
regard
you
for
redeness
and
vehemency
,
than
if
you
take
care
to
ask
with
a
due
reverence
and
respect
to
him
?
And
should
we
not
much
rather
compose
our
Petitions
carefully
which
we
offer
to
the
Lord
of
Hosts
,
the
King
of
Kings
,
than
we
do
those
we
offer
to
an
earthly
Prince
?
Why
does
he
compose
his
Address
to
a
King
,
and
write
it
down
and
consider
it
before
hand
,
who
will
not
do
thus
much
with
his
Prayer
to
Almighty
God
?
Every
Master
of
a
Family
then
should
have
a
Set
of
Prayers
for
his
Family
for
ordinary
use
;
and
those
,
if
he
must
exercise
his
own
Gifts
,
should
be
of
his
own
composing
.
But
if
he
judges
those
that
are
composed
by
some
Minister
more
useful
and
profitable
to
himself
and
his
Family
,
than
any
that
he
can
compose
(
as
we
have
several
Books
with
such
Prayers
in
them
printed
among
us
)
or
if
he
thinks
those
composed
by
a
Combination
and
Consult
of
Ministers
,
as
our
publick
Prayers
were
,
to
be
so
,
he
ought
without
doubt
to
use
the
one
or
the
other
of
these
.
And
if
he
does
not
so
,
that
rebuke
is
applicable
to
him
,
of
having
a
Male
in
his
Flock
,
and
of
vowing
and
offering
to
the
Lord
a
corrupt
thing
,
Mal.
1.
14.
of
not
doing
that
which
he
can
best
do
in
the
performance
of
his
duty
.
He
certainly
is
wanting
in
that
reverence
which
is
due
to
the
great
God
,
who
reproves
such
offerings
with
this
Argument
in
that
place
;
For
I
am
a
great
King
,
saith
the
Lord
of
Hosts
,
and
my
Name
is
dreadful
among
the
Heathen
.
Reverence
requires
that
we
render
him
the
best
service
we
can
.
And
he
may
justly
suspect
himself
for
pride
and
vain
Glory
in
affecting
to
shew
his
own
parts
and
abilities
,
rather
than
to
do
that
which
is
most
convenient
,
who
does
not
chuse
to
pray
by
a
composed
Form
.
If
extraordinary
Occasions
happen
to
his
Family
,
he
should
either
do
as
David
did
(
who
certainly
was
an
excellent
pattern
)
who
composed
particular
Devotions
for
such
particular
occasions
,
as
we
may
see
by
the
Titles
of
several
of
the
Psalms
:
Or
else
he
should
find
out
in
some
Book
of
Devotion
,
or
desire
of
some
Minister
a
Prayer
for
such
a
particular
occasion
.
Our
Saviour
himself
in
the
History
of
his
Family
by
the
Evangelists
,
has
left
a
pattern
of
this
last
sort
which
may
justly
be
regarded
,
as
a
direction
in
this
case
both
by
Ministers
and
People
:
His
Disciples
desired
him
to
teach
them
to
pray
;
he
complyed
with
their
Desire
,
and
did
so
by
composing
a
Form
for
them
.
It
is
without
doubt
part
of
the
Duty
of
his
Ministers
in
the
Church
after
this
example
of
the
great
Pastour
,
to
teach
the
faithful
People
to
pray
,
and
this
they
may
do
in
the
same
way
as
he
did
,
and
the
People
shall
certainly
do
well
if
they
use
the
Prayers
which
such
have
composed
for
them
:
Thus
they
shall
be
edified
and
profited
by
the
Gifts
which
God
has
communicated
to
his
Ministers
.
Whatever
Gift
or
Spirit
of
Prayer
can
reasonably
be
pretended
to
be
afforded
the
Church
in
these
days
;
it
may
be
exercised
in
the
composing
and
writing
down
our
Prayers
before
we
offer
them
to
God
;
and
there
is
no
man
but
must
needs
exercise
his
Gift
more
suitably
to
the
great
God
he
worships
,
and
more
to
his
own
or
other
Peoples
edification
,
and
to
a
better
degree
of
performance
,
truly
,
in
this
way
,
than
in
depending
upon
sudden
and
unpremeditated
Thoughts
and
Expressions
.
So
that
without
doubt
,
both
Ministers
and
People
ought
to
use
composed
Forms
of
Prayer
ordinarily
,
to
perform
this
duty
in
the
fittest
manner
.
I
shall
only
add
to
this
matter
thus
much
;
that
if
any
Master
of
a
Family
uses
these
Prayers
in
his
Family
,
it
is
but
as
if
he
should
desire
a
Minister
to
pray
with
them
,
as
People
are
commonly
wont
to
do
,
when
such
a
Person
happens
to
stay
a
Night
at
their
House
.
And
I
have
said
so
much
to
this
matter
,
because
I
have
observed
the
unjust
and
erroneous
disparaging
of
Prayer
by
a
Form
,
which
has
been
amongst
us
,
has
had
a
great
influence
towards
the
too
frequent
omission
of
Family
Worship
.
Now
to
conclude
this
Preface
,
I
shall
only
suggest
these
advices
concerning
the
use
of
this
Book
:
That
it
is
,
as
I
think
,
ordinarily
most
fitting
that
this
Exercise
be
performed
by
the
Master
of
the
Family
himself
:
But
if
any
Circumstances
hinder
that
,
it
may
be
done
by
a
Child
or
Servant
,
but
should
always
be
done
in
his
presence
,
if
possible
,
that
his
Authority
may
give
it
the
more
respect
with
the
inferiour
parts
of
the
Family
.
When
the
introductory
Prayer
is
said
,
all
should
be
standing
,
to
make
themselves
sensible
of
the
Presence
of
God
,
and
to
dispose
them
to
a
reverent
and
serious
frame
of
Mind
,
and
so
to
make
the
more
solemn
and
fit
enterance
upon
what
they
are
going
about
.
The
latter
Prayer
should
be
used
by
all
the
Company
kneeling
,
and
joining
in
it
with
heart
and
devout
Affection
.
If
any
young
Persons
,
who
are
devoutly
inclined
,
have
it
their
lot
to
live
under
such
Governours
of
their
Families
,
as
are
negligent
of
their
duty
in
this
matter
;
I
advise
them
,
if
they
may
be
permitted
it
,
to
spend
an
hour
in
their
Chamber
alone
on
the
Lord's
Day
,
in
these
Meditations
and
Prayers
:
This
they
may
very
profitably
do
,
and
perhaps
their
good
Example
in
such
a
practice
may
shame
the
Master
of
the
Family
out
of
his
neglect
.
Now
I
commit
this
Endeavour
to
the
Providence
of
God
,
humbly
dedicating
it
to
his
service
:
And
I
do
most
willingly
say
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
Name
give
the
Glory
,
for
thy
loving
Mercy
,
and
thy
Truths
sake
.
And
that
it
may
be
accepted
with
him
through
the
Mediation
of
Jesus
Christ
,
and
accompanied
with
his
powerful
Blessing
;
so
as
it
may
also
be
well
accepted
in
the
Church
,
and
succesful
to
the
promoting
of
true
and
pure
Religion
in
many
Souls
,
to
their
Comfort
and
Salvation
,
and
his
Glory
thereby
,
I
heartily
pray
.
THE
EXCELLENCY
OF
THE
SOUL
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Zach.
12.
Last
Part
of
the
First
Verse
.
And
formeth
the
Spirit
of
Man
within
him
.
THE
Words
that
I
have
now
read
from
the
Holy
Scripture
,
are
part
of
a
very
Majestick
Preface
or
Introduction
to
a
favourable
Prophecy
concerning
Judah
and
Jerusalem
,
which
is
understood
to
foretell
the
Times
of
the
Maccabees
;
the
distresses
of
those
times
,
and
the
mighty
Deliverances
which
God
would
give
the
Jews
by
the
Conduct
and
Courage
,
and
Resolution
of
those
Men.
In
so
great
and
lofty
Expressions
,
the
Prophet
was
directed
to
introduce
it
,
that
he
might
encourage
the
Faith
,
and
raise
the
Expectations
of
that
People
,
who
were
now
in
a
very
weak
and
low
Condition
:
For
they
were
but
newly
returned
from
their
Captivity
,
and
were
envied
,
and
hated
,
and
opposed
in
their
present
Interests
by
wicked
and
powerful
Neighbours
.
He
reminds
them
herein
of
the
great
Works
of
that
God
in
whom
he
would
have
them
now
put
their
trust
.
The
whole
Verse
and
Preface
contains
thus
much
;
The
Burden
of
the
Word
of
the
Lord
for
Israel
,
saith
the
Lord
,
Who
stretcheth
forth
the
Heavens
,
and
layeth
the
Foundations
of
the
Earth
,
and
formeth
the
Spirit
of
Man
within
him
.
That
which
we
may
observe
in
this
Text
is
;
That
the
Prophet
places
this
work
of
God
,
His
forming
the
Spirit
of
Man
within
him
,
together
with
his
stretching
out
the
wide
and
spacious
Heaven
,
and
his
laying
the
Foundations
of
the
ponderous
Earth
;
and
that
,
when
he
design'd
to
represent
the
Greatness
of
God
,
his
ability
and
fitness
to
do
what
he
had
promised
,
by
shewing
them
the
works
he
had
already
done
.
This
then
we
may
reckon
is
here
intimated
to
be
a
workparallel
with
those
that
are
mentioned
with
it
,
and
fit
to
be
mention'd
with
them
to
the
same
purpose
:
This
is
a
great
and
mighty
Work
as
well
as
the
other
two
.
All
God's
Works
of
Creation
do
declare
their
Authors
Greatness
,
and
(
as
the
Psalmist
speaks
)
Praise
him
.
But
some
do
this
more
than
others
as
they
are
more
excellent
,
and
greater
than
others
.
Elsewhere
also
the
Scripture
mentions
the
making
of
Man
as
one
of
the
more
excellent
and
wonderful
Works
of
God
,
and
sets
it
together
with
his
making
the
Earth
,
and
stretching
out
the
Heavens
:
As
,
in
Isa.
45.
12.
where
God
,
to
magnify
himself
in
the
Esteem
of
that
People
,
and
to
assure
them
that
he
could
raise
up
one
that
should
deliver
them
from
Captivity
,
says
by
his
Prophet
;
I
have
made
the
Earth
,
and
created
man
upon
it
:
I
,
even
my
Hands
have
stretched
forth
the
Heavens
.
Now
when
the
making
of
Man
is
here
spoken
of
as
one
of
the
greatest
Works
of
God
;
this
must
needs
be
understood
with
relation
to
the
Soul
of
Man
.
For
certainly
a
thing
so
small
and
weak
,
so
gross
and
heavy
,
and
so
dark
and
so
decaying
,
as
is
the
Humane
Body
,
cannot
justly
be
reckoned
worthy
of
this
great
comparison
.
Were
there
nothing
in
the
Constitution
of
Man
but
that
,
he
could
not
be
worthy
to
be
compared
with
the
vast
bigness
of
the
Earth
and
Heavens
,
with
the
constant
Motion
,
the
brightness
and
durableness
of
the
Heavenly
Bodies
.
But
the
Soul
of
Man
is
in
a
Sense
vaster
and
larger
than
these
,
as
it
is
capable
to
comprehend
them
:
It
is
of
more
unwearied
motion
than
they
,
it
moves
its
self
,
it
is
brighter
far
,
and
far
more
durable
than
any
of
them
.
It
is
then
upon
the
account
of
the
Spirit
in
Man
that
the
making
of
him
is
thus
set
together
with
those
great
operations
of
the
Creating
Power
.
Upon
these
grounds
we
may
conclude
that
the
Prophet
Zachary
does
in
our
Text
intimate
the
great
excellency
and
dignity
of
the
Soul
of
Man
.
It
shall
be
the
business
of
this
Discourse
to
insist
upon
some
Proof
and
Application
of
this
Truth
:
And
let
us
now
perswade
our selves
for
a
little
while
to
turn
our
Thoughts
inward
,
to
view
and
consider
our selves
,
to
know
what
a
sort
of
Being
God
has
given
us
:
Of
all
knowledge
this
may
be
reckon'd
some
of
the
most
useful
and
important
:
Hereby
we
shall
come
to
understand
what
it
becomes
us
to
do
,
what
our
true
Interest
is
,
what
great
things
we
are
capable
of
,
and
should
therefore
pursue
them
.
To
demonstrate
the
Excellency
of
the
Soul
of
Man
,
I
shall
insist
only
upon
these
two
Heads
of
Discourse
,
as
containing
what
is
sufficient
for
the
present
purpose
;
They
are
,
the
Nature
of
the
Soul
,
and
the
Capacities
of
it
,
which
do
arise
from
,
and
are
the
Consequents
of
such
a
Nature
.
In
the
first
place
,
Let
us
consider
the
Nature
of
the
Soul
of
Man
:
And
this
I
shall
represent
to
you
briefly
under
two
Particulars
.
1.
It
is
a
Spirit
.
2.
It
is
Immortal
.
1.
The
Soul
of
Man
is
a
Spirit
;
and
therein
it
is
an
Excellent
Being
.
It
is
Invisible
;
A
thing
that
cannot
be
seen
by
the
Eyes
of
the
Body
through
the
Excellency
of
it
.
It
is
said
of
God
in
Praise
of
him
,
that
he
cannot
be
seen
.
The
Apostle
Paul
calls
him
by
way
of
Eminency
,
the
Invisible
God
.
1
Tim.
1.
17.
This
then
is
an
Excellency
,
and
does
greatly
recommend
the
Soul
:
It
is
too
pure
and
sublime
a
thing
to
fall
under
the
gross
apprehension
of
Bodily
Senses
:
It
is
a
Pure
,
Uncompounded
and
Unmix'd
thing
:
It
is
all
the
same
,
is
not
made
up
of
worse
and
better
Parts
:
It
is
in
a
sort
all
Light
,
and
has
no
Darkness
,
is
a
bright
celestial
Ray
,
sprung
from
the
Great
Father
of
Lights
and
Spirits
;
Or
at
least
it
was
very
full
of
light
and
brightness
in
its
Original
State
,
and
before
it
was
sullied
with
sinful
Pollution
in
the
Fall
of
our
first
Parents
.
It
has
not
diversity
of
Parts
designed
for
divers
Actions
,
so
as
that
what
one
Part
can
do
,
another
cannot
,
which
is
the
usual
disparagement
of
Bodies
;
But
all
the
Soul
can
do
,
whatever
the
Soul
can
do
:
It
can
,
all
of
it
,
understand
and
will
;
apprehend
or
remember
;
it
can
all
chuse
or
refuse
.
It
has
not
some
parts
heavy
and
some
active
,
some
to
move
,
and
others
to
be
moved
,
but
is
all
full
of
Action
,
and
is
always
working
and
busie
:
It
knows
no
weariness
,
it
needs
no
rest
or
refreshment
:
It
knows
its
own
Actions
,
and
chuses
what
it
does
,
and
acts
freely
and
from
its
own
Motion
.
These
are
the
Properties
and
Advantages
that
belong
to
it
as
it
is
a
Spirit
.
That
the
Soul
of
Man
is
a
Spirit
,
the
Holy
Scripture
does
abundantly
declare
.
When
a
man
dies
,
it
says
of
his
Body
,
The
Dust
shall
return
to
the
Earth
as
it
was
;
and
of
his
Soul
,
The
Spirit
shall
return
to
God
that
gave
it
.
Eccles.
12.
7.
This
is
a
thing
distinct
from
the
Body
;
it
was
not
raised
from
the
Dust
as
that
was
,
but
came
from
God
immediately
;
nor
does
it
return
to
the
Dust
,
but
returns
to
God
at
our
Death
.
The
Apostle
says
;
What
man
knoweth
the
things
of
a
man
,
that
is
,
the
purposes
,
wishes
,
designs
,
save
the
spirit
of
man
which
is
in
him
?
speaking
of
the
Soul
of
Man
,
1
Cor.
2.
11.
And
in
the
Fifth
Chapter
of
that
Epistle
,
at
the
5th
Verse
,
he
directs
the
Corinthians
to
excommunicate
an
Eminent
Person
among
them
who
had
been
Incestuous
,
for
the
destruction
of
the
Flesh
,
that
the
Spirit
might
be
saved
in
the
Day
of
the
Lord
,
meaning
his
Soul
.
I
shall
add
no
more
to
this
particular
,
but
proceed
,
2.
To
what
was
next
mentioned
,
as
declaring
the
Excellent
Nature
of
our
Souls
,
which
was
,
that
they
are
Immortal
.
These
Beings
have
a
beginning
indeed
as
every
thing
else
has
,
but
One
who
is
the
first
Cause
and
Author
of
all
others
,
But
the
Souls
of
men
shall
never
come
to
an
End
.
When
a
man
dies
there
is
only
a
separation
made
for
a
while
of
his
Soul
from
his
Body
,
with
a
dissolution
indeed
of
the
Body
,
but
the
Soul
remains
the
same
that
it
was
.
That
lives
still
,
though
not
here
,
and
continues
to
be
,
though
it
has
changed
its
Habitation
.
Do
not
imagine
(
said
the
dying
Cyrus
to
his
Children
)
That
when
I
depart
from
you
I
shall
be
no
where
,
nor
any
longer
;
For
whilst
I
was
with
you
,
ye
could
not
see
my
Soul
,
only
ye
knew
,
by
the
Actions
ye
observed
,
that
it
was
in
my
Body
.
Be
assured
then
that
it
is
still
the
same
,
tho
ye
do
never
see
it
.
Thus
the
Learned
Heathen
could
speak
of
the
Soul
:
And
it
is
in
the
Nature
of
this
to
be
Immortal
as
it
is
a
Spirit
.
It
has
nothing
in
its
self
to
put
an
end
to
its
being
as
it
is
an
uncompounded
thing
:
It
cannot
be
destroyed
by
any
thing
else
but
only
by
God
that
made
it
.
The
Soul
of
man
knows
no
decay
,
it
admits
of
no
encrease
of
its
Substance
;
It
remains
always
the
same
,
and
is
herein
a
Noble
Image
of
the
Unchangeable
God
.
It
shall
out-last
the
strongest
works
of
Humane
Art
:
It
shall
endure
longer
than
the
Heavens
and
the
Earth
:
It
shall
weary
time
,
and
then
run
on
with
Eternity
.
This
is
a
very
great
and
important
Excellency
of
it
,
That
it
shall
never
cease
to
be
:
and
certainly
if
we
are
in
any
respect
Immortal
,
this
deserves
our
very
serious
consideration
.
And
this
also
the
Holy
Scripture
(
that
source
of
all
Saving-Knowledge
and
Wisdom
)
does
sufficiently
teach
us
:
When
it
speaks
of
our
Being
after
this
Life
,
and
even
before
the
Resurrection
of
our
Bodies
;
As
when
Christ
said
to
the
penitent
Thief
when
he
was
dying
,
This
day
shalt
thou
be
with
me
in
Paradise
:
He
was
to
Be
,
therefore
his
Soul
was
not
to
be
dissolved
with
his
Body
,
and
he
was
to
be
in
Paradise
,
in
a
happy
State
.
When
the
Scripture
calls
Death
a
Departure
out
of
this
World
,
it
seems
to
intimate
this
.
The
Apostle
Paul
who
was
to
leave
his
Body
in
this
World
,
as
all
other
dying
Persons
do
,
yet
speaks
of
his
Death
as
a
Departure
,
1
Tim.
1.
6.
And
in
Phil.
1.
23.
He
speaks
of
his
Death
as
what
he
desired
,
in
these
words
,
I
desire
to
depart
and
to
be
with
Christ
:
Which
does
most
plainly
shew
,
he
expected
to
Be
still
,
and
to
be
more
happy
after
Death
than
he
was
here
.
Again
,
this
is
also
plainly
suggested
by
our
Saviour
in
the
Parable
of
the
Rich
man
and
Lazarus
,
Luke
16.
19
Verse
to
the
End
.
The
Soul
of
Man
,
then
,
is
at
his
Death
disposed
to
such
Abodes
as
it
deserves
and
is
suited
to
,
till
the
time
of
the
General
Resurrection
of
the
Bodies
of
Men
,
and
then
it
shall
be
united
to
its
own
Body
again
,
and
live
with
it
for
ever
in
a
State
of
endless
Happiness
,
or
endless
Misery
.
Thus
much
may
suffice
to
shew
the
Excellency
of
the
Soul
of
Man
from
its
Nature
.
The
Second
Head
of
Proof
of
this
which
I
shall
now
speak
to
is
,
the
Capacities
of
the
Soul
arising
from
its
Nature
.
It
will
give
us
a
further
apprehension
of
its
Excellency
to
consider
what
great
and
honourable
things
it
is
capable
of
.
And
these
I
shall
speak
of
under
three
Heads
.
It
is
capable
of
Knowledge
;
of
Moral
Qualifications
;
and
of
a
most
sublime
and
elevated
kind
of
Happiness
.
1.
It
is
capable
of
Knowledge
.
It
can
know
the
Creatures
about
us
which
are
the
Objects
of
our
Senses
,
can
understand
their
Nature
and
Use
;
by
vertue
of
which
it
has
,
and
exercises
a
Dominion
over
these
things
:
It
knows
how
to
apply
them
to
the
serving
our
Necessity
and
Delight
.
By
vertue
of
this
it
can
make
those
things
which
have
no
use
of
reason
themselves
,
to
serve
for
rational
and
wise
Purposes
.
It
can
tame
the
wild
,
and
correct
the
hurtful
Creatures
:
It
can
govern
the
Strong
,
and
by
artful
application
give
strength
to
the
weak
Ones
:
It
often
fetches
wholesome
Food
,
or
very
effectual
Physick
out
of
mortal
Poysons
.
The
Soul
of
Man
is
capable
of
knowing
himself
:
To
understand
his
own
Nature
in
the
principles
and
end
of
it
:
To
know
his
Ornaments
and
Disparagements
,
the
causes
and
means
of
his
Happiness
or
Misery
,
and
wherein
these
do
truly
consist
and
lie
.
Man
is
capable
to
understand
and
know
very
much
of
the
Ever-blessed
God
,
the
Highest
Being
;
to
apprehend
and
meditate
upon
the
most
glorious
and
delightful
Perfections
of
his
Infinite
Nature
.
He
can
see
the
Marks
and
Characters
of
these
perfections
upon
the
sensible
things
(
which
is
the
most
excellent
Knowledge
,
and
the
best
use
of
them
)
as
the
Apostle
suggests
,
Rom.
1.
20.
The
Invisible
things
of
God
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
his
eternal
Power
and
Godhead
.
The
Soul
of
Man
renders
him
capable
of
knowing
the
Rules
of
true
Wisdom
;
of
that
Wisdom
which
is
from
above
.
Those
Rules
which
direct
us
to
render
our selves
acceptable
and
amiable
to
God
and
one
another
,
to
Become
and
Honour
our selves
:
Those
Rules
by
which
the
Wise
and
Holy
Angels
govern
their
behaviour
;
and
those
by
which
the
most
Holy
God
,
tho
in
an
Infinite
Eminency
above
all
his
Creatures
,
governs
his
.
And
surely
this
Capacity
of
Knowledge
may
be
lookt
upon
as
a
great
and
honourable
Advantage
;
especially
that
of
such
a
Knowledge
as
hath
been
mentioned
.
Knowledge
finds
the
mind
of
man
pleasant
and
useful
Employment
,
which
as
it
is
an
active
and
busie
thing
must
have
such
employment
,
or
't
is
uneasy
and
unhappy
.
Knowledge
presents
us
with
the
Objects
of
our
Happiness
,
and
inables
us
to
enjoy
them
.
This
is
the
light
and
brightness
,
and
beauty
of
the
Mind
;
Ignorance
is
dark
and
deform'd
,
and
leaves
the
Soul
unpolisht
and
ugly
;
Ignorance
like
darkness
,
is
uncomfortable
and
sad
;
Knowledge
,
like
the
light
,
is
chearing
and
delightful
:
This
improves
and
raises
the
activity
and
freedom
of
the
Mind
,
but
ignorance
is
clogg'd
and
wretchedly
confin'd
.
Of
Knowledge
then
it
may
be
said
,
It
is
more
to
be
desired
than
Gold
,
yea
,
than
much
fine
Gold
:
But
especially
is
that
true
of
that
Knowledge
which
the
Psalmist
speaks
it
of
,
even
that
which
presents
to
us
the
Rules
of
good
living
:
Of
which
also
Solomon
speaks
thus
,
Happy
is
the
man
that
findeth
wisdom
,
and
the
man
that
getteth
understanding
;
For
the
merchandise
of
it
is
better
than
the
merchandise
of
Silver
,
and
the
gain
thereof
than
fine
Gold
;
She
is
more
precious
than
Rubies
,
and
all
the
things
thou
canst
desire
are
not
to
be
compared
to
her
,
Prov.
3.
13
,
14
,
15.
2.
Another
Capacity
which
greatly
recommends
the
Soul
of
Man
is
,
That
it
is
capable
of
Moral
Qualifications
.
By
which
word
I
mean
the
glorious
Vertues
of
Holiness
and
Justice
,
Goodness
and
Mercy
,
Faithfulness
and
Prudence
.
It
is
not
only
capable
of
knowing
the
Rules
of
these
Vertues
,
but
also
of
possessing
the
Vertues
themselves
,
and
of
expressing
them
in
our
Actions
.
Our
behaviour
towards
God
may
be
adorn'd
with
the
bright
Rays
of
Faith
,
and
Love
of
Piety
and
Devotion
,
of
Reverence
and
Humility
.
Our
behaviour
towards
men
may
all
be
regulated
and
adorned
with
Justice
and
Charity
;
Meekness
and
Sincerity
;
Goodness
and
Mercy
.
None
of
the
other
Creatures
about
us
can
be
possest
of
such
Qualifications
:
A
Stone
or
a
Beast
cannot
be
just
,
or
good
,
or
faithful
.
A
Beast
does
not
know
what
its
self
does
;
it
has
not
freedom
of
will
,
does
not
chuse
any
of
its
actions
,
therefore
cannot
be
vertuous
or
vicious
.
The
Soul
of
Man
has
in
this
the
Advantage
of
all
the
visible
World
,
and
when
't
is
endowed
with
these
Vertues
,
at
least
,
it
is
brighter
and
more
glorious
than
the
Sun
or
Stars
.
These
render
us
like
to
God
himself
in
the
highest
manner
that
a
Creature
is
capable
of
.
In
these
things
consisted
the
best
part
of
the
Divine
Image
in
man
before
the
unhappy
Fall
of
our
Nature
in
our
first
Parents
;
and
tho
we
then
lost
the
things
themselves
,
yet
we
did
not
lose
the
capacity
of
receiving
them
again
:
And
when
the
Scripture
speaks
of
the
renewing
or
restoring
that
Image
in
us
again
,
this
is
said
to
be
done
by
enduing
us
with
Righteousness
and
true
Holiness
.
These
are
Excellencies
which
God
ascribes
to
himself
,
which
he
glories
in
,
and
therefore
it
must
be
our
greatest
Advancement
and
Honour
to
be
partakers
of
them
;
and
it
must
be
accounted
an
argument
of
great
worth
in
the
Soul
of
Man
to
be
capable
of
such
Honourable
Ornaments
.
3.
It
is
another
Argument
of
this
,
that
the
Soul
of
Man
is
capable
of
enjoying
a
very
high
and
honourable
kind
of
Happiness
,
even
the
best
that
any
creatures
can
attain
to
.
When
the
Manna
which
the
Children
of
Israel
were
fed
with
in
the
Wilderness
is
called
Angel's
Food
,
it
is
intimated
,
that
this
wonderful
Provision
,
did
as
a
figure
represent
,
that
Mankind
are
capable
of
the
same
Happiness
with
the
glorious
Angels
,
and
all
holy
and
devoted
Souls
do
in
some
measure
partake
of
it
in
this
Life
.
By
vertue
of
his
Soul
is
every
man
,
even
from
the
Prince
to
the
Beggar
,
capable
of
a
Spiritual
and
Eternal
Felicity
.
As
this
is
a
Spirit
,
it
has
a
very
high
sense
of
things
,
and
a
very
lively
perception
of
Pleasure
or
Pain
.
No
meer
Body
or
Matter
however
't
is
refin'd
,
or
made
up
into
an
Animal
,
can
have
so
great
a
sense
of
Pleasure
or
Happiness
as
a
Spirit
may
,
if
it
be
proper
to
say
that
it
has
any
at
all
.
Matter
,
the
best
of
it
,
is
dull
in
comparison
to
a
Spirit
,
and
must
be
moved
;
but
a
Spirit
is
active
and
moves
its
self
,
and
what
is
most
capable
of
Action
,
is
most
capable
of
Happiness
;
for
all
fruition
consists
in
Action
.
Further
,
The
Objects
of
our
Happiness
are
all
spiritual
things
.
By
vertue
of
this
Spirit
in
us
we
can
delight
in
and
enjoy
such
,
which
are
the
noblest
and
most
excellent
things
in
themselves
,
and
are
able
to
afford
the
greatest
Pleasure
.
Sensible
Objects
have
not
that
force
with
them
,
nor
that
Power
to
please
,
which
spiritual
things
have
,
that
are
the
delights
and
blissful
enjoyments
of
wise
and
refined
Spirits
.
Hence
it
must
be
said
,
that
Mankind
cannot
fall
into
a
greater
or
more
unhappy
mistake
than
to
think
that
there
is
no
pleasure
but
in
gratifying
the
Senses
and
Appetites
of
their
Bodies
with
sensual
Enjoyments
;
or
that
this
is
the
greatest
pleasure
of
any
.
This
in
truth
is
not
worthy
the
Name
of
Pleasure
,
if
it
be
compared
with
the
delight
which
a
rectified
mind
can
take
in
spiritual
Objects
and
Enjoyments
.
Further
,
it
is
doubtless
the
greatest
thing
in
Happiness
,
and
that
which
adds
much
to
it
still
,
how
great
soever
it
was
before
,
That
the
Being
which
enjoys
it
,
can
reflect
upon
it
,
and
so
can
consider
and
know
its
self
happy
.
This
the
Soul
of
Man
can
do
,
and
none
but
a
rational
and
spiritual
Nature
can
do
this
.
But
since
I
have
spoken
of
spiritual
Things
,
as
the
chief
Object
of
our
Happiness
,
I
shall
particularly
mention
some
of
them
.
The
Soul
of
Man
can
please
its
self
highly
in
good
and
vertuous
Actions
;
In
those
which
we
do
our selves
,
and
in
those
▪
we
see
done
by
others
.
It
is
incomparably
pleasant
to
view
and
consider
the
reasonableness
and
the
fitness
of
these
,
to
see
how
necessary
and
just
they
are
,
to
consider
how
much
Gratitude
towards
God
,
and
the
Obligations
we
have
received
from
him
,
do
require
them
of
Mankind
;
to
consider
the
wisdom
and
vast
advantages
of
them
.
Hence
did
a
good
man
acknowledge
to
God
,
Thy
Law
is
sweet
to
my
taste
,
yea
sweeter
than
hony
to
my
mouth
.
There
is
not
any
thing
among
men
so
pleasant
and
charming
to
a
rectified
Soul
,
as
are
the
vertuous
and
pious
Actions
and
Behaviour
of
good
Men
;
while
the
sensual
Minds
of
others
dote
on
a
fair
outside
and
sine
cloaths
,
he
sees
,
and
takes
a
more
just
and
true
delight
in
the
glory
that
dwells
within
,
and
darts
out
its
rays
in
Religious
and
good
Actions
.
The
Soul
of
Man
can
take
delight
in
the
converse
of
holy
,
and
wise
and
kind
Angels
;
those
glorious
Creatures
that
are
the
Beauty
and
Flower
,
as
we
may
say
,
of
the
Creation
.
It
can
delight
in
what
they
are
,
in
what
they
say
,
and
in
what
they
do
,
when
it
shall
be
admitted
into
their
Society
.
And
it
is
mentioned
in
Scripture
as
a
part
of
that
Felicity
to
which
our
conformity
to
the
Laws
of
the
Gospel
does
intitle
,
and
will
bring
us
,
That
we
shall
enjoy
hereafter
the
Society
of
an
innumerable
company
of
Angels
,
as
well
as
that
of
the
spirits
of
just
men
made
perfect
,
and
of
God
the
judge
of
all
,
Heb.
12.
22.
And
very
delightful
it
must
needs
be
to
good
men
in
this
Life
,
to
consider
these
noble
Creatures
,
and
to
know
that
they
are
Ministring
spirits
upon
all
occasions
sent
forth
to
minister
for
the
good
of
the
Elect
;
To
consider
,
that
whilst
he
is
holy
and
vertuous
,
he
is
a
delight
to
them
,
they
love
to
be
about
him
,
and
they
have
the
charge
of
him
to
keep
him
in
all
his
ways
;
and
he
is
accordingly
the
object
of
their
continual
Care
,
and
they
are
most
willing
to
do
for
him
all
the
Offices
of
kindness
that
he
has
occasion
for
.
Further
,
the
Soul
can
enjoy
after
a
very
pleasing
and
satisfying
manner
the
ever-blessed
God
,
who
is
an
infinite
,
unmeasurable
Good
,
a
boundless
Ocean
of
Excellencies
and
Perfections
:
It
can
delight
in
all
the
discover'd
Glories
of
this
Incomprehensible
Being
;
and
in
considering
him
it
is
transported
with
pleasure
,
while
it
finds
it self
in
the
utmost
stretch
of
its
Faculties
lost
in
the
Infinite
Incomprehensible
Object
.
And
this
Happiness
the
Enjoyment
of
God
may
in
some
measure
begin
in
this
Life
.
A
most
ravishing
Pleasure
the
Soul
can
take
to
consider
what
this
Excellent
Being
has
said
of
himself
in
Holy
Scripture
,
and
what
discoveries
he
daily
makes
of
himself
in
his
Works
.
When
it
can
view
in
some
of
these
his
wonderful
Wisdom
and
Power
,
in
others
large
and
bounteous
Goodness
,
in
others
awful
and
bright
Justice
and
Righteousness
.
And
when
to
these
Meditations
it
can
add
the
sweet
thought
,
that
this
God
is
reconciled
,
that
it
is
a
Favourite
of
Heaven
,
then
it
must
needs
be
as
the
Psalmist
said
,
My
Meditation
of
him
shall
be
sweet
;
I
will
be
glad
in
the
Lord
.
And
then
if
to
all
this
we
add
,
that
this
great
Object
of
the
Soul's
Happiness
will
endure
for
ever
,
and
so
will
also
the
lesser
ones
that
have
been
mentioned
;
that
being
spiritual
in
their
Nature
,
they
are
all
of
them
Eternal
and
Unchangeable
,
they
will
never
cease
to
Be
,
nor
cease
to
be
delightful
and
pleasing
:
If
we
consider
that
the
Soul
its
self
by
its
Immortal
Nature
is
capable
to
be
for
ever
blest
with
the
Enjoyment
of
these
Objects
;
we
shall
from
hence
see
that
we
are
capable
of
an
Everlasting
Happiness
;
of
that
which
shall
never
be
interrupted
,
never
decay
nor
diminish
,
never
come
to
an
end
:
We
are
capable
of
living
beyond
all
reach
of
Thought
,
beyond
all
measure
of
duration
amidst
unfading
Pleasures
,
unspeakable
Joys
,
and
a
pure
unmix'd
and
perfect
Felicity
.
Oh
that
Men
were
so
wise
as
to
consider
these
things
!
Thus
much
,
and
more
than
we
can
now
conceive
,
our
Souls
are
made
capable
to
enjoy
.
And
these
things
,
all
of
them
together
at
least
,
I
think
do
sufficiently
prove
the
great
Worth
and
Excellency
of
the
Soul
of
Man
.
Application
.
And
certainly
,
if
the
things
which
have
been
now
said
were
duly
considered
;
if
they
had
their
just
and
due
Influence
upon
Mankind
,
they
would
exceedingly
alter
and
amend
the
lives
and
actions
of
a
great
many
Men.
They
would
make
us
act
more
suitable
to
the
dignity
and
worth
of
our
Souls
,
and
with
more
regard
to
their
Interests
and
Happiness
than
we
commonly
do
.
And
in
particular
these
things
following
the
Influence
of
them
upon
us
would
effect
and
cause
.
They
would
make
us
very
Pious
towards
God
,
and
thankful
for
what
he
has
made
us
;
they
would
make
us
prefer
our
Souls
before
our
Bodies
;
and
ambitious
of
attaining
those
Divine
and
honourable
Accomplishments
which
we
are
in
our
Nature
capable
of
,
they
would
make
us
very
Industrious
to
gain
that
Happiness
which
we
were
Originally
,
and
in
our
Nature
designed
for
.
In
these
things
I
shall
set
before
you
the
due
Use
and
Improvement
of
what
has
been
said
on
this
Subject
.
1.
Let
us
with
great
Thankfulness
acknowledge
to
the
Creatour
,
what
he
has
made
us
,
and
praise
him
for
his
Bounty
towards
us
.
Let
us
consider
and
own
it
is
God
that
hath
made
us
,
and
not
we
our selves
.
It
is
one
part
of
thankfulness
to
acknowledge
the
Benefits
we
have
received
.
Let
us
own
this
,
and
endeavour
to
render
to
God
all
that
which
is
due
from
us
for
it
;
To
shew
forth
his
praise
,
not
only
with
our
lips
,
but
in
our
lives
,
by
giving
up
our selves
to
his
service
.
Let
each
of
us
heartily
say
within
himself
,
Bless
the
Lord
,
O
my
Soul
,
and
all
that
is
within
me
,
bless
his
Holy
Name
:
Bless
the
Lord
,
O
my
Soul
,
and
forget
not
all
his
Benefits
.
We
may
hereupon
very
justly
thus
expostulate
with
,
and
admonish
our selves
:
Have
I
a
power
to
think
,
and
shall
my
Thoughts
neglect
the
excellent
Being
that
gave
it
me
?
Should
he
be
seldom
in
my
Thoughts
by
whom
I
constantly
think
?
How
base
and
ungrateful
a
Character
of
a
man
is
this
,
That
God
is
not
in
all
his
thoughts
!
Am
I
capable
of
Knowledge
,
and
shall
it
not
be
my
greatest
Ambition
to
know
him
that
made
me
so
,
to
know
the
most
excellent
of
all
Beings
,
that
I
might
thereby
be
inabled
to
render
him
the
Homage
that
belongs
to
him
?
Have
I
a
Will
to
chuse
good
,
and
shall
I
fix
my
choice
on
any
thing
before
him
?
Shall
I
not
cleave
to
him
by
it
who
is
the
chiefest
Good
,
and
who
gave
me
this
power
for
that
Purpose
!
Should
I
not
always
say
it
to
him
as
the
full
Sense
of
my
Soul
;
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
on
Earth
that
I
can
desire
besides
thee
!
Shall
I
not
pay
him
the
Homage
of
my
Affections
from
whom
I
have
them
,
and
the
reason
that
I
have
wherewith
to
guide
them
!
I
ought
to
love
him
above
all
things
,
to
fear
him
alone
,
to
entettain
my
Hope
with
the
pleasing
expectations
of
enjoying
him
:
I
should
be
angry
only
with
that
which
provokes
his
Anger
,
and
hate
what
he
hates
and
forbids
.
Thus
ought
we
to
admonish
our selves
upon
this
Foundation
,
and
to
resolve
accordingly
.
Thus
should
we
endeavour
to
honour
him
who
hath
crowned
us
with
such
Dignity
and
Honour
.
2.
What
has
been
said
concerning
the
Excellency
of
our
Souls
,
should
make
all
men
prefer
them
before
their
Bodies
,
and
chiefly
regard
them
.
The
Soul
of
Man
is
plainly
the
chief
and
most
important
part
of
him
,
as
it
is
a
Spirit
and
Immortal
.
This
ought
then
to
have
the
chief
Dominion
in
us
.
All
the
Appetites
and
Passions
of
the
Inferior
Body
ought
to
be
subject
to
the
Faculties
of
the
Mind
.
We
should
not
suffer
our
Senses
,
or
the
desires
of
the
Flesh
to
force
Objects
and
Thoughts
upon
the
Mind
,
but
make
it
rather
to
chuse
its
own
employment
upon
consideration
and
advice
of
our
Judgment
and
Reason
.
How
much
Folly
and
Sin
would
such
a
Course
prevent
?
And
it
highly
becomes
and
concerns
us
to
give
this
as
absolute
a
Dominion
in
us
as
we
can
,
that
it
may
not
be
clogg'd
or
biassed
by
particular
Temper
or
Constitution
.
The
Obedience
to
Temper
is
a
most
effectual
Hinderance
both
of
Wisdom
and
Religion
.
No
man
can
govern
himself
well
,
that
does
not
set
his
Reason
above
his
Constitution
,
and
make
his
Temper
subject
to
the
Rules
of
that
and
of
Religion
.
I
confess
that
in
some
cases
some
severity
towards
the
Body
may
be
necessary
to
this
purpose
;
and
a
great
deal
of
Self-denial
and
Mortification
may
be
requisite
to
the
bringing
our selves
to
this
.
But
let
us
observe
what
our
Saviour
says
to
this
Case
.
If
thy
right
hand
(
says
he
)
offend
thee
,
cut
it
off
,
and
cast
it
from
thee
;
for
it
is
better
for
thee
to
enter
into
life
maimed
,
than
having
two
hands
to
be
cast
into
Hell
Fire
.
We
were
better
wrong
the
Flesh
,
if
that
must
be
,
than
to
endanger
the
Spirit
,
and
a
little
hurt
the
Body
than
damn
the
Soul
.
To
bring
our selves
to
this
State
of
the
Bodies
absolute
and
compleat
subjection
to
the
Mind
,
is
of
so
great
use
and
advantage
,
as
that
't
is
worth
all
that
it
can
cost
us
:
For
so
we
shall
become
free
and
easy
in
all
our
Actions
:
We
shall
possess
and
enjoy
our
own
Souls
;
we
shall
will
to
do
what
we
should
,
and
shall
do
it
the
more
readily
,
and
do
it
the
better
and
the
more
perfectly
:
Thus
shall
a
man
have
the
greatest
Comfort
in
his
Actions
,
He
shall
exercise
the
brighter
vertues
,
and
obtain
by
them
the
more
praise
and
favour
with
God
and
Man
.
Let
us
prefer
our
Souls
above
our
Bodies
,
and
chiefly
mind
the
Interests
of
them
.
We
should
make
the
Interests
of
the
Body
stand
by
,
when
they
come
into
competition
with
those
of
the
Soul
.
We
should
govern
our selves
in
all
things
as
far
as
this
can
be
done
with
a
chief
regard
of
these
.
It
were
but
just
and
fitting
,
and
due
to
our selves
,
that
we
govern
our selves
so
,
in
what
we
chuse
to
love
or
hate
;
in
what
we
pursue
or
avoid
;
and
that
it
be
the
grand
business
of
our
Lives
to
promote
the
advantage
of
our
Immortal
Souls
.
3.
Let
us
be
greatly
ambitious
of
those
Divine
and
high
Qualifications
that
we
have
been
made
capable
to
possess
:
since
we
may
be
wise
and
holy
,
just
and
good
,
faithful
and
prudent
;
let
us
earnestly
endeavour
to
be
so
.
To
be
endowed
with
these
Vertues
,
is
to
put
on
the
greatest
excellency
and
worth
.
The
Scripture
very
justly
says
,
The
righteous
is
more
excellent
than
his
Neighbour
.
These
Vertues
in
truth
are
the
greatest
,
and
the
most
becoming
Ornaments
:
These
make
the
brightest
and
most
lasting
Beauty
;
such
as
Angels
love
,
and
God
himself
takes
delight
in
.
These
will
encrease
,
and
not
fade
or
decay
with
Time
,
and
will
last
to
Eternity
.
These
are
the
truest
,
and
the
most
useful
Riches
:
they
do
in
a
sense
deliver
the
Soul
from
Hell
,
and
entitle
it
to
everlasting
Blessedness
.
These
are
not
uncertain
Riches
,
but
are
such
a
sure
and
durable
Possession
,
as
Moth
and
Rust
cannot
corrupt
,
nor
can
Thieves
break
through
to
,
and
steal
them
:
These
in
the
Exercises
of
them
in
good
Works
,
do
lay
up
a
treasure
in
Heaven
.
Let
it
be
consider'd
,
that
as
we
are
capable
of
these
Vertues
,
we
are
also
capable
of
being
the
Subjects
of
the
contrary
Vices
:
And
that
if
we
are
not
vertuous
and
holy
,
we
must
needs
be
vicious
and
impious
:
He
that
is
not
just
and
true
in
his
dealings
,
must
be
unjust
and
persidious
:
He
that
is
not
merciful
and
good
must
be
hard-hearted
and
cruel
:
And
as
we
are
acceptable
and
lovely
to
God
by
those
Vertues
in
us
,
so
we
are
odious
and
detestable
with
these
Vices
.
The
way
of
the
wicked
is
an
abomination
to
the
Lord
,
but
he
loveth
him
that
followeth
after
Righteousness
.
The
pure
Angels
abhor
Sinners
,
and
do
not
care
to
be
near
them
,
to
see
what
is
so
odious
and
offensive
as
the
sins
of
men
are
to
them
.
As
Holiness
and
Vertue
do
exalt
,
and
honour
,
and
become
us
,
so
does
wickedness
and
impiety
debase
and
disparage
us
;
These
latter
deform
us
into
the
likeness
of
the
Devil
,
and
so
make
us
truely
more
vile
than
the
Beasts
that
perish
.
So
much
reason
is
there
that
we
earnestly
endeavour
,
then
,
to
adorn
our
Souls
with
Piety
and
Vertue
.
4.
And
Lastly
,
The
Excellency
and
Immortality
of
our
Souls
should
make
us
greatly
concerned
to
secure
and
attain
for
them
an
Everlasting
Happiness
.
Since
we
are
capable
of
such
an
one
,
we
should
not
rest
till
we
have
some
good
assurance
of
it
.
It
would
become
us
,
and
it
were
our
Wisdom
to
give
all
diligence
to
make
our
calling
and
election
sure
,
as
the
Apostle
advises
:
We
should
work
out
our
salvation
with
fear
and
trembling
.
Let
every
man
,
then
,
take
it
into
his
most
deliberate
Thoughts
,
What
shall
become
of
him
to
all
Eternity
.
Let
this
be
a
great
concern
with
us
all
:
When
this
frail
Tabernacle
of
my
Body
shall
be
taken
down
(
in
which
my
Soul
now
dwells
)
Where
then
shall
my
poor
banisht
Soul
abide
?
Where
,
Oh
where
shall
that
be
then
disposed
of
?
To
what
company
shall
I
go
,
for
I
cannot
be
happy
alone
?
And
what
good
things
shall
I
then
enjoy
,
for
I
have
not
a
self-sufficiency
within
me
?
I
am
told
,
and
assured
of
two
very
different
States
,
after
this
Life
;
the
one
of
perfect
Happiness
,
and
the
other
of
perfect
Misery
:
To
which
of
these
two
States
am
I
likely
to
be
doom'd
?
since
I
am
immortal
,
and
must
abide
forever
,
in
that
I
am
sent
to
,
it
greatly
concerns
me
to
know
which
of
them
it
shall
be
.
The
one
is
designed
for
good
Men
,
and
the
other
for
the
Bad
:
Which
is
it
then
of
these
two
Characters
that
I
bear
?
Since
the
course
of
my
Life
has
a
certain
tendency
towards
the
one
or
the
other
of
these
,
and
I
shall
fare
hereafter
according
as
I
have
lived
here
;
let
me
consider
well
what
a
Course
I
take
.
Am
I
sit
to
dwell
in
the
kind
and
loving
World
above
,
if
I
harbour
any
Malice
,
or
Envy
,
or
Hatred
in
my
Heart
?
Am
I
fit
for
the
pure
Mansions
of
Heaven
,
if
I
live
in
sensual
and
brutish
Sins
?
Am
I
fit
to
live
with
those
who
are
all
faithful
and
true
,
with
the
God
of
Truth
and
Righteousness
,
if
I
am
deceitful
and
unjust
,
and
had
rather
be
cunning
than
sincere
?
Am
I
fit
to
be
in
the
presence
of
God
,
and
in
the
Company
of
those
that
Reverence
and
Adore
him
,
if
I
am
habitually
Prophane
,
and
accustomed
to
despise
all
things
that
are
Sacred
,
and
to
abuse
the
awful
Name
of
God
,
in
vain
Oaths
and
Perjuries
?
Am
I
sit
to
leave
this
World
,
and
to
be
happy
out
of
it
,
if
my
Heart
be
so
set
upon
it
,
that
I
can
love
,
I
can
relish
and
delight
in
nothing
,
but
what
is
of
this
World
?
If
this
be
my
Condition
,
and
this
has
been
my
Course
of
Life
,
certainly
,
this
will
not
bring
me
to
Heaven
.
If
a
man
finds
then
,
that
it
has
been
thus
with
him
,
he
should
resolve
to
stop
and
divert
his
Course
.
Since
without
Holiness
no
man
shall
see
God
;
we
must
follow
after
Holiness
;
we
must
follow
after
these
Divine
Qualifications
,
that
have
been
mentioned
as
things
necessary
to
our
everlasting
Happiness
.
We
must
cease
to
do
evil
,
and
learn
to
do
well
,
and
devote
our selves
to
the
Service
of
God
in
a
course
of
universal
Obedience
to
his
Commands
;
we
must
repent
of
our
past
Sins
,
that
they
may
be
blotted
out
;
we
must
purify
our selves
as
God
is
pure
:
Blessed
(
says
our
Saviour
)
are
the
pure
in
heart
,
for
they
shall
see
God
:
We
must
cleanse
our selves
from
all
filthiness
of
Flesh
and
Spirit
,
perfecting
Holiness
in
the
fear
of
God
;
and
present
our selves
,
and
our
repentance
,
and
obedience
,
all
in
the
Name
of
Jesus
Christ
,
hoping
for
acceptance
through
him
,
and
for
the
favour
of
God
to
be
bestowed
upon
us
,
only
for
his
sake
.
Let
it
be
consider'd
,
that
we
must
either
dwell
with
God
,
and
his
holy
Angels
in
everlasting
Joy
and
Bliss
,
or
be
doom'd
to
the
Prisons
of
the
Devils
,
and
confin'd
to
dwell
with
enraged
,
and
wicked
,
and
spiteful
Companions
.
If
we
must
not
dwell
in
the
Regions
of
Light
,
we
shall
be
dismissed
to
the
gloomy
Caves
of
everlasting
Darkness
.
If
we
are
not
admitted
to
the
Joys
,
and
Hymns
,
and
Praises
of
Heaven
;
we
shall
be
condemned
to
the
Howlings
and
Discords
,
and
Torments
of
Hell
,
and
there
bear
a
sad
part
our selves
in
those
Everlasting
Sorrows
.
There
is
no
Middle
State
;
but
the
one
or
the
other
of
these
will
be
our
everlasting
and
unalterable
Portion
.
Life
and
Death
are
set
before
us
,
and
we
have
leave
to
chuse
between
them
;
But
it
is
so
,
That
if
we
will
not
chuse
Life
,
we
shall
not
be
at
Liberty
to
refuse
Death
.
If
we
do
not
chuse
Life
and
Happiness
,
and
earnestly
,
and
steadily
engage
in
the
Course
that
leads
to
it
,
we
must
fall
into
the
other
;
destruction
and
misery
will
come
of
themselves
.
How
shall
we
escape
,
says
the
Apostle
,
If
we
neglect
so
great
Salvation
?
Let
it
be
consider'd
,
that
we
must
determine
our
choice
between
these
two
things
,
while
our
present
Life
lasts
;
not
a
moment
more
will
be
allowed
us
to
do
it
in
;
and
this
Life
is
of
uncertain
duration
,
and
most
certainly
is
hastning
away
.
It
is
best
for
us
therefore
to
hasten
our
choice
in
this
Matter
,
and
to
be
very
constant
and
steady
in
the
way
to
Happiness
,
when
we
have
chosen
that
.
THE
PRAYER
.
OEternal
and
Almighty
God!
Before
the
Mountains
were
brought
forth
,
or
ever
thou
hadst
formed
the
Earth
,
or
the
World
,
even
from
everlasting
to
everlasting
,
thou
art
God
.
Thy
duration
is
without
beginning
or
end
,
and
thou
art
the
Author
and
End
of
all
things
besides
thy self
.
It
is
thou
,
O
Lord
,
that
hast
made
us
,
and
not
we
our selves
:
Thou
hast
sent
us
into
this
world
to
enjoy
it
a
while
;
to
study
,
and
see
Thee
in
the
things
about
us
;
to
praise
Thee
for
their
Excellency
and
Goodness
;
to
love
Thee
for
them
,
and
more
than
them
,
as
being
the
Fountain
and
Center
of
all
that
Goodness
,
which
is
scattered
and
dispersed
among
them
:
And
thou
hast
made
us
for
the
high
and
noble
Happiness
of
enjoying
thy self
.
O
Lord
,
how
great
and
good
things
hast
thou
designed
us
for
,
and
how
low
and
mean
things
do
we
consine
our selves
to
!
We
are
ashamed
to
think
how
seldom
we
think
of
thee
;
we
use
thy
Creatures
,
and
thy
Gifts
,
and
forget
thy Self
;
we
are
charmed
and
detained
with
that
little
Goodness
that
is
in
them
,
and
neglect
that
infinite
Abundance
which
is
in
thee
;
we
commonly
make
but
a
low
animal
use
of
the
things
of
this
world
,
considering
in
them
only
their
suitableness
to
the
Appetites
and
Necessities
of
our
Bodies
,
and
valuing
and
delighting
in
them
only
for
that
;
and
so
they
do
not
raise
up
our
minds
to
thee
:
And
thus
it
comes
to
pass
,
that
we
seek
none
but
these
things
;
we
live
as
if
we
were
not
made
capable
of
better
;
we
seek
our
Happiness
where
it
is
not
,
and
neglect
it
where
it
is
;
we
hew
out
to
our selves
broken
cisterns
,
that
can
hold
no
water
,
and
forsake
Thee
the
Fountain
of
living
waters
:
In
thee
alone
is
true
content
,
and
full
satisfaction
to
be
found
.
O
Lord
,
as
sensible
of
this
our
very
guilty
,
and
very
dangerous
Errour
;
we
desire
for
the
future
to
return
unto
thee
;
to
esteem
thee
our
chiefest
Good
,
and
to
desire
thee
above
all
things
:
Our
Hearts
are
now
ready
to
say
each
of
us
for
our selves
.
Bless
the
Lord
,
O
my
Soul
,
and
all
that
is
within
me
,
praise
his
holy
Name
:
We
desire
,
O
Lord
,
to
praise
and
to
honour
thee
with
all
the
excellent
Faculties
and
Powers
that
thou
hast
given
us
:
We
devote
our
Reason
and
Understanding
to
thee
,
to
learn
and
meditate
on
thy
glorious
Excellencies
,
thy
wonderful
works
,
and
the
instances
of
thy
obliging
Goodness
:
We
devote
all
the
power
of
our
Wills
to
thee
;
to
chuse
thee
,
to
fix
upon
thee
,
as
our
chief
Good
;
to
submit
to
thy
will
,
as
the
rule
and
law
of
ours
.
We
devote
our
Affections
,
to
love
thee
above
all
things
,
to
fear
and
reverence
thee
,
to
hope
and
trust
in
thee
,
to
hate
what
thou
hatest
,
and
love
what
thou
dost
love
.
We
devote
all
our
Members
unto
thee
,
to
be
governed
by
thy
wise
and
righteous
Laws
.
We
desire
,
O
Lord
,
we
purpose
to
love
and
serve
thee
the
Eternal
,
Infinite
,
and
most
Bounteous
Good
,
with
all
our
Heart
,
and
Soul
,
and
Strength
:
O
Lord
,
strengthen
we
pray
thee
,
and
confirm
our
too
feeble
and
wavering
Resolutions
.
Create
thou
us
again
in
Christ
Jesus
unto
good
works
.
Let
us
not
live
estranged
from
thee
,
whom
we
are
made
capable
to
enjoy
,
both
here
and
hereafter
.
Make
us
in
love
with
Holiness
and
Vertue
,
as
the
health
and
rectitude
of
our
Minds
,
as
our
brightest
and
most
advantageous
Ornaments
,
and
the
most
useful
,
and
most
durable
Riches
.
Renew
in
us
,
most
loving
Father
thy
decayed
Image
,
and
create
us
to
righteousness
and
true
holiness
.
Learn
us
to
see
thy
glorious
Perfections
in
the
visible
things
about
us
,
to
make
a
religious
Use
of
all
that
we
enjoy
in
this
World
,
in
loving
thee
for
what
is
Good
,
praising
thee
for
what
is
Excellent
in
them
,
and
giving
thee
Thanks
for
whatever
we
enjoy
of
them
.
We
humbly
recommend
to
thy
infinite
Mercies
all
Estates
and
Conditions
of
Men
:
O
Lord
,
lover
of
Souls
,
pity
those
that
sit
in
darkness
,
and
bless
them
with
the
Knowledge
of
thee
,
and
of
thy
Christ
,
whom
to
know
is
Life
everlasting
;
rescue
them
from
their
miserable
Bondage
under
the
Enemy
of
Mankind
,
and
bring
them
into
the
Kingdom
of
thy
Son
.
We
pray
thee
,
bless
and
defend
the
Christian
Church
;
let
the
Gifts
and
Graces
of
thy
good
Spirit
be
abundantly
poured
out
upon
it
;
purge
it
from
all
things
displeasing
to
thee
,
and
give
it
peace
,
and
great
enlargement
.
Be
merciful
to
that
Part
of
it
which
thou
hast
planted
amongst
us
in
these
Nations
:
Water
it
plenteously
with
the
Dew
of
thy
Heavenly
Blessing
;
make
it
fruitful
in
all
good
Works
,
and
a
Praise
in
the
Earth
:
We
pray
thee
bless
our
King
and
Queen
,
and
all
subordinate
Magistrates
,
and
those
that
are
the
Ministers
of
thy
holy
Word
and
Sacraments
;
make
them
all
in
their
several
Places
and
Stations
,
useful
to
the
promoting
Piety
and
Vertue
amongst
us
.
And
make
all
those
that
are
under
them
,
peaceable
and
obedient
,
teachable
and
submissive
to
their
Laws
and
godly
Counsels
.
Grant
that
we
may
all
lead
peaceable
and
quiet
lives
,
in
all
Godliness
and
Honesty
.
Visit
and
relieve
all
those
that
are
in
any
Trouble
or
Affliction
.
Bless
our
Relations
,
requite
our
Friends
and
Benefactors
;
and
forgive
our
Enemies
,
Persecutors
,
and
Slanderers
,
and
turn
their
Hearts
.
Finally
,
O
Father
of
Mercies
,
we
give
thee
Thanks
for
all
thy
Care
of
our
Immortal
Souls
,
for
all
that
thou
hast
done
for
their
Happiness
and
Well-fare
:
We
pray
thee
,
bless
to
our
spiritual
Advantage
those
Ordinances
of
thine
,
which
we
have
this
Day
been
partakers
of
.
Give
us
leave
to
commit
our selves
to
thy
Protection
for
this
Night
,
and
reward
our
trust
in
thee
,
with
safe
and
comfortable
Rest
;
that
being
well
refresh'd
,
we
may
return
the
next
Morning
chearfully
to
our
several
Businesses
and
Duties
;
and
do
thou
accept
us
in
all
,
we
pray
,
through
Jesus
Christ
,
in
whose
Name
we
present
our selves
,
and
all
our
poor
Services
unto
thee
;
and
in
whose
most
comprehensive
Words
we
conclude
these
our
imperfect
Prayers
,
saying
;
Our
Father
,
&c.
OF
Vain
Thoughts
,
OR
;
INCONSIDERATION
,
With
the
Mischiefs
and
Remedies
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Psalm
119.
113.
I
hate
Vain
Thoughts
,
but
thy
Law
do
I
love
.
OUR
Care
and
Endeavour
to
live
well
must
begin
within
us
,
or
it
will
prove
vain
and
ineffectual
.
We
must
keep
the
Heart
with
all
diligence
,
for
out
of
it
are
the
Issues
of
Life
,
Solomon
says
,
Prov.
4.
23.
According
to
which
,
our
Saviour
teaches
us
,
That
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
and
out
of
the
good
or
evil
treasure
there
proceed
good
or
evilactions
.
We
must
then
take
notice
what
our
Thoughts
are
,
if
we
would
have
our
Life
good
,
and
not
neglect
them
,
as
Men
too
commonly
do
;
and
this
is
what
the
Psalmist
plainly
intimates
in
these
Words
;
I
hate
vain
thoughts
,
but
thy
Law
do
I
love
.
I
shall
not
trouble
you
with
long
Criticizing
upon
the
words
,
lest
I
should
be
guilty
my self
of
what
I
intend
to
discourse
against
.
It
shall
suffice
to
observe
for
the
justifying
of
our
translation
,
that
the
Original
word
here
translated
Thoughts
,
is
used
with
that
significancy
in
other
places
of
Scripture
;
Particularly
1
Kings
18.
21
:
Where
it
seems
to
signify
unsetled
,
and
irresolute
Thoughts
;
such
as
could
not
determine
them
to
a
fixed
and
steady
Obedience
to
the
Truth
;
and
in
Job
4.
13.
where
it
signifies
such
Thoughts
as
the
roving
Imaginations
of
the
Night
are
wont
to
be
employed
in
:
In
both
these
places
it
signifies
such
as
are
not
well
guided
,
nor
directed
.
And
by
reason
of
this
use
of
the
word
in
those
places
,
I
doubt
not
but
it
is
very
fitly
done
,
that
our
Translators
have
added
the
word
Vain
in
the
Text
,
to
determine
,
and
signify
what
sort
of
Thoughts
the
Psalmist
meant
by
the
use
of
the
word
here
.
I
shall
therefore
understand
this
Text
,
according
to
the
import
of
the
word
Vain
in
our
Language
;
and
shall
represent
it
as
signifying
thus
much
;
I
hate
all
idle
,
roving
,
and
useless
Thoughts
,
such
as
are
not
considerate
,
and
designed
,
and
directed
to
some
good
and
worthy
purpose
;
all
inconsiderate
Thinking
.
As
there
are
a
great
many
idle
,
impertinent
words
spoken
among
Mankind
;
many
very
useless
and
unprofitable
conversations
;
and
as
there
are
,
especially
in
the
briskness
and
activity
of
Childhood
and
Youth
,
a
great
many
very
idle
,
and
trifling
actions
done
by
us
;
so
there
are
in
most
of
us
,
much
rather
a
vast
multitude
of
idle
and
useless
Thoughts
;
there
is
a
great
deal
of
inconsiderate
Thinking
among
men
.
Every
man
that
will
but
carefully
observe
himself
,
may
find
that
his
Mind
is
always
busie
,
that
it
frames
a
multitude
of
Thoughts
,
and
entertains
its
self
with
them
;
but
that
a
great
many
of
these
are
apt
to
be
undirected
and
unchosen
ones
.
The
vain
and
inconsiderate
Mind
acts
within
it self
,
and
thinks
without
government
of
its
self
;
and
frames
Thoughts
just
as
a
Tree
shoots
forth
many
superfluous
,
and
unbearing
Branches
:
And
the
Word
here
translated
Thoughts
,
does
sometimes
in
the
Sacred
Language
signify
such
Branches
of
a
Tree
.
One
therefore
very
fitly
calls
Vain
Thoughts
,
Surculi
mentis
infructuosi
(
Stearn
de
Obstin
.
Pag.
224.
)
The
fruitless
Suckers
of
the
Mind
.
Such
employment
of
the
Mind
as
this
,
and
the
Temper
which
is
apt
to
produce
it
,
the
Psalmist
said
,
he
hated
;
but
the
Law
of
God
he
loved
.
To
study
and
meditate
on
that
,
to
learn
it
,
that
might
conform
his
Life
and
Actions
to
it
;
to
conform
his
Mind
and
Life
to
that
Rule
he
desired
;
but
these
roving
,
unguided
Thoughts
,
he
hated
:
And
by
this
setting
thus
these
two
together
,
he
plainly
intimates
their
opposition
to
each
other
;
that
he
hated
Vain
Thoughts
,
as
contrary
to
the
due
observance
of
the
Law
of
God
,
and
a
hindrance
of
that
.
To
make
the
Discourse
on
this
Subject
,
as
serviceable
as
I
can
,
I
shall
,
1.
Endeavour
to
make
it
more
plain
and
evident
,
what
sort
of
Thoughts
,
or
what
a
Disposition
of
Mind
the
Psalmist
here
speaks
of
,
and
I
shall
discourse
against
.
2.
To
shew
the
Mischief
of
these
.
3.
To
propose
the
proper
Remedies
of
them
.
In
the
first
place
,
that
I
may
render
it
plain
and
evident
,
what
I
do
at
present
discourse
against
;
and
so
may
convince
every
man
,
that
there
is
such
a
Distemper
of
Mind
,
as
I
speak
of
,
which
all
of
us
are
liable
to
,
and
which
we
may
call
,
The
Vanity
of
the
Mind
,
or
inconsideration
:
I
shall
give
you
some
Instances
of
Vain
Thoughts
,
which
are
common
among
men
,
and
in
which
this
Temper
of
Mind
is
wont
to
exercise
its
self
.
And
First
;
Such
are
those
Thoughts
,
which
have
no
designed
end
nor
purpose
.
A
multitude
of
these
is
apt
to
entertain
our
Minds
.
There
are
very
few
men
,
if
any
,
but
if
they
look
back
upon
themselves
,
after
they
have
been
a
good
while
thinking
,
they
would
often
find
that
their
Minds
had
been
engaged
in
such
employment
,
as
they
can
give
no
reasonable
or
good
account
of
.
If
the
Mind
be
not
set
to
business
it
employs
its
self
,
but
without
design
,
and
without
fruit
;
it
is
busie
still
,
and
always
so
;
but
often
very
idly
busie
,
and
employed
,
as
we
may
justly
speak
:
It
is
true
,
there
may
be
some
relaxations
of
the
Mind
,
and
these
are
necessary
to
the
Health
of
the
Body
,
and
to
relieve
the
Animal
Spirits
,
that
would
be
too
much
spent
and
disturbed
with
continual
commanded
thinking
;
this
is
necessary
to
the
better
peformance
of
our
Tasks
of
Duty
when
we
set
about
them
:
At
some
times
the
Thoughts
must
be
unbent
(
as
we
may
speak
)
that
is
,
not
directed
nor
confined
to
any
particular
Employment
or
Duty
.
But
that
which
is
condemned
is
this
;
when
a
Man's
Mind
is
habitually
so
;
when
it
is
never
,
nor
can
well
be
fixed
to
any
good
purpose
;
when
a
Man
ordinarily
spends
a
great
deal
of
time
thus
relaxed
,
and
so
neglects
his
Duty
,
or
through
the
wandering
levity
of
his
Mind
performs
it
ill
:
Especially
does
it
condemn
an
idle
,
unprofitable
course
of
Life
;
when
a
man
never
sets
himself
to
any
honourable
,
or
useful
Business
or
Employment
.
As
how
great
is
the
multitude
of
those
,
who
thus
live
at
ease
(
as
a
very
pious
Man
laments
in
a
sad
Catalogue
of
the
Sins
of
our
times
)
who
rather
pass
away
their
time
,
than
they
do
live
;
who
are
every
way
unprofitable
;
who
have
no
tasks
of
Duty
to
God
,
or
of
goodness
and
serviceableness
to
Mankind
ever
in
their
thoughts
,
or
in
their
hands
.
Yea
,
in
our
degenerate
Age
it
has
been
counted
gentile
and
noble
,
according
to
the
Mode
of
the
Times
,
to
have
nothing
to
do
,
to
be
idle
and
useless
;
(
tho
thanks
be
to
God
we
have
better
Examples
over
us
now
,
from
whence
we
hope
a
wiser
and
nobler
Fashion
will
take
place
)
And
indeed
the
soft
Education
of
many
under
the
management
of
an
indulgent
Mother
,
who
is
her self
perhaps
as
useless
as
one
that
is
dead
,
while
she
liveth
;
1
Tim.
5.
6.
does
betray
them
to
a
contemptible
worthlesness
;
while
the
little
Master
must
learn
no
more
than
it
pleases
,
't
is
a
chance
whether
he
learns
any
thing
or
not
:
If
the
Child
happen
to
have
a
good
natural
Judgment
,
and
to
discern
the
necessity
,
and
usefulness
,
and
credit
of
good
Accomplishments
betimes
,
then
he
has
some
;
but
otherwise
he
shall
forsake
his
Tutor
,
that
teaches
,
for
his
Livery
Boy
that
flatters
him
,
and
then
the
Gentleman
is
no
better
accomplisht
than
the
Beggar
:
And
with
such
Persons
the
Thoughts
,
Words
,
and
Actions
of
their
whole
life
are
in
a
sort
undirected
and
unguided
;
they
live
by
no
rule
,
and
they
think
and
act
by
chance
;
and
as
the
Objects
that
present
themselves
,
or
as
the
motions
of
Lusts
,
and
sensual
Appetites
lead
them
;
just
as
other
Animals
live
.
Again
,
we
may
often
catch
our selves
at
the
vain
Suppositions
of
what
is
perhaps
never
likely
to
come
to
pass
;
thinking
needlesly
,
what
if
such
or
such
a
thing
should
be
,
when
there
does
not
appear
even
the
least
probability
of
it
:
We
are
often
supposing
our selves
in
the
Circumstances
which
there
is
no
likelihood
,
or
perhaps
no
possibility
of
our
coming
into
;
and
then
tormenting
or
pleasing
our selves
with
the
thoughts
of
them
,
according
to
what
they
are
.
One
fancies
himself
a
King
,
and
pleases
his
Thoughts
with
the
great
and
splendid
circumstances
of
such
a
Condition
;
and
if
he
be
an
angry
,
revengeful
Man
,
he
is
killing
his
Enemies
;
if
he
be
good
natured
and
beneficent
,
he
is
advancing
and
preferring
his
Friends
.
Another
it
may
be
,
in
his
Melancholly
Mood
,
is
fancying
himself
a
Beggar
,
and
is
gratifying
himself
with
the
ease
and
carelesness
of
such
a
Condition
,
or
afflicting
himself
with
the
Thoughts
of
the
contempt
and
wretchedness
which
belong
to
it
.
Often
do
we
lose
a
great
deal
of
Time
,
and
many
Thoughts
,
in
musing
upon
the
Condition
we
desire
,
and
design
,
and
may
probably
come
into
,
before
it
comes
.
Again
,
of
this
sort
too
are
those
Thoughts
for
the
most
part
,
which
correct
,
and
censure
the
Carriage
of
other
Men
in
the
Stations
different
from
our
own
:
As
when
private
Men
will
be
directing
a
King
how
to
Govern
,
and
they
that
sit
at
home
will
be
teaching
a
General
abroad
,
how
to
order
his
Marches
and
Battels
.
When
we
study
the
Duties
of
other
Men
rather
than
our
own
,
and
censure
what
we
cannot
understand
,
we
are
then
very
vainly
and
fruitlesly
employed
.
All
consideration
and
study
of
the
Duty
of
others
in
their
places
,
is
vain
and
impertinent
;
but
when
it
is
intended
,
and
directed
to
the
instructing
of
our selves
,
for
our
own
good
Behaviour
in
those
Circumstances
,
when
they
are
such
as
we
are
in
,
or
are
likely
to
come
into
:
Or
when
our
Neighbour
,
whom
we
censure
,
is
such
an
one
,
as
we
may
be
supposed
able
to
advise
,
and
direct
him
;
and
whom
it
is
not
a
thing
above
us
to
pretend
to
direct
him
;
as
it
is
certainly
above
the
Subject
to
direct
,
and
dictate
to
his
Governours
in
Church
or
State
.
Further
,
the
Thoughts
that
are
unseasonable
,
and
do
interrupt
us
in
our
present
Duty
,
whatever
it
is
,
are
in
that
respect
vain
Thoughts
;
and
these
proceed
from
the
Vanity
of
the
Mind
,
these
are
commonly
at
that
time
unconsidered
and
unchosen
;
and
such
as
the
roving
of
the
Mind
accidentally
falls
upon
.
But
if
they
are
chosen
and
designed
at
such
an
unseasonable
time
,
yet
are
they
vain
and
fruitless
,
because
they
divert
a
Man
from
that
which
is
his
present
Duty
;
they
either
hinder
him
from
doing
it
at
all
,
or
from
doing
it
well
.
Such
are
the
Thoughts
of
wordly
Affairs
and
Businesses
,
which
may
be
lawful
enough
,
and
fitting
at
another
time
,
when
we
are
or
should
be
engaged
in
the
worship
of
God
,
and
in
Exercises
of
Devotion
;
and
doubtless
such
may
also
be
those
that
are
upon
Divine
and
Religious
Matters
,
when
Men
are
in
the
Affairs
of
an
honest
Calling
;
as
when
they
intrude
and
mingle
themselves
so
with
a
mans
Business
,
as
to
disturb
his
mind
,
to
beat
him
off
from
,
or
hinder
the
due
performance
of
it
.
We
are
not
bound
to
be
actually
thinking
of
God
and
Heaven
,
or
the
Day
of
Judgment
,
at
all
times
,
or
to
have
our
Discourse
when
we
are
in
Company
,
always
taken
up
with
Speculations
in
Religion
,
which
some
unjustly
appropriate
the
name
of
good
Discourse
to
.
It
is
good
discourse
to
direct
,
and
advise
,
and
assist
one
another
in
our
Duty
of
any
kind
;
and
then
it
is
good
Discourse
which
does
direct
or
encourage
a
Neighbour
in
his
worldly
Business
,
and
Calling
,
in
its
proper
Season
.
They
have
a
wrong
Notion
of
Religion
(
and
it
is
just
such
an
one
as
that
of
the
Papists
,
when
they
call
a
Monkish
Life
by
way
of
Eminence
,
a
Religious
one
)
who
think
no
Thoughts
or
Discourse
good
or
religious
,
but
when
the
Mysteries
of
our
Religion
,
or
our
future
hopes
,
and
passages
of
Scripture
are
the
Subject
of
them
.
A
man
may
be
religious
in
the
Actions
,
and
so
in
the
Thoughts
about
the
meanest
Trade
;
because
he
may
do
all
that
he
does
to
the
Glory
of
God
;
and
he
does
in
his
worldly
Business
,
that
which
God
has
commanded
,
and
set
him
to
do
;
accordingly
the
Thoughts
about
those
things
,
so
far
as
they
are
necessary
,
and
in
their
season
are
dutiful
,
obedient
and
religious
Ones
:
they
are
such
as
Religion
does
allow
,
and
indeed
oblige
a
man
to
have
.
He
that
should
neglect
his
Trade
,
tho
it
was
the
meanest
Handicraft
,
to
meditate
on
Divine
things
;
or
that
should
do
his
work
ill
,
by
reason
of
having
his
mind
unseasonably
employed
,
and
taken
up
with
these
things
would
transgress
as
truly
as
he
that
should
neglect
the
due
acknowledgment
of
God
,
to
apply
himself
to
his
worldly
Business
,
or
should
perform
the
worship
of
God
slightly
,
by
reason
of
having
his
mind
wandering
from
that
to
his
worldly
Business
.
In
a
word
,
those
Thoughts
which
are
loose
,
and
undirected
,
which
do
no
way
concern
our
Duty
,
or
which
do
impertinently
divert
us
from
present
Duty
;
they
come
under
the
name
of
Vain
Thoughts
:
And
these
were
they
which
David
hated
;
together
with
,
by
consequence
,
that
vain
,
roving
,
inconsiderate
Disposition
of
Mind
,
which
produces
them
.
Thus
much
may
suffice
to
shew
distinctly
what
it
is
the
Psalmist
speaks
of
.
The
next
part
of
our
Business
is
,
to
justifie
this
good
Man's
Hatred
of
this
unhappy
Disposition
of
Mind
,
and
these
Exercises
of
it
:
The
reason
of
which
his
hatred
of
them
,
he
intimates
to
be
their
contrariety
to
the
due
observance
of
the
Law
of
God
.
And
that
this
is
the
mischievous
Nature
of
them
will
fully
appear
in
short
,
by
these
two
things
.
1.
They
are
a
mighty
hinderance
of
doing
good
.
2.
They
greatly
expose
,
and
commonly
betray
a
Man
into
the
doing
of
Evil.
1.
This
Disposition
of
Mind
must
needs
be
a
great
hinderance
of
all
good
and
worthy
Actions
.
Some
are
so
foolish
,
as
even
to
affect
this
Disposition
,
to
endeavour
,
cherish
,
and
indulge
a
roving
,
unfixed
Thought
:
they
allow
,
and
follow
all
the
wild
Freaks
of
the
Imagination
;
and
this
is
the
admir'd
Wit
of
our
Times
.
But
the
Imagination
is
the
wildest
,
and
most
ungovernable
,
and
dangerous
Faculty
in
the
Mind
of
Man
,
and
it
cannot
chuse
but
be
very
unhappy
for
any
man
to
indulge
it
,
and
give
himself
up
to
follow
it
.
Such
as
do
so
,
are
commonly
Lawless
in
their
Opinions
and
Manners
;
they
are
not
capable
of
any
fixed
Principles
,
or
of
a
steady
Course
of
Actions
,
and
by
consequence
,
they
cannot
set
themselves
to
any
useful
,
or
creditable
way
of
living
.
Hence
we
often
see
the
great
Wits
of
the
Times
good
for
nothing
;
they
can
squander
away
their
Time
,
their
Health
,
or
an
Estate
;
but
cannot
get
any
good
,
or
do
any
;
and
doubtless
,
to
be
thus
a
Wit
,
is
to
be
a
Fool.
The
inconsiderate
,
and
wandering
Disposition
of
Mind
,
is
a
great
hinderance
of
all
the
Improvement
of
the
Mind
,
and
of
furnishing
it
for
honourable
and
good
Actions
.
A
man
under
the
power
of
this
,
can
never
study
his
Duty
carefully
,
cannot
learn
or
understand
the
Laws
and
Rules
of
the
several
Vertues
;
therefore
he
knows
not
how
,
or
what
it
is
to
do
well
.
He
can
never
seriously
ponder
,
and
deliberately
consider
the
motives
,
and
inducements
to
do
well
;
and
therefore
these
have
no
force
upon
him
,
and
then
he
must
needs
live
a
wild
,
and
ungovern'd
Life
,
he
cannot
be
vertuous
and
good
,
unless
he
could
be
so
by
chance
;
and
indeed
an
House
may
be
regularly
built
by
chance
;
or
an
excellent
Discourse
be
composed
accidentally
,
by
the
throwing
of
the
Letters
carelesly
together
,
as
well
as
Man
can
live
a
wise
,
and
well-composed
,
and
good
Life
without
consideration
:
And
herein
lies
,
I
doubt
not
,
one
ground
of
the
common
differences
between
man
and
man
;
especially
between
those
who
have
equal
advantages
for
Improvement
.
One
man
steadily
fixes
,
and
applies
his
mind
to
some
good
Purpose
,
to
serve
God
and
Man
in
some
particular
way
of
living
,
and
he
is
of
some
use
in
the
World
.
Another
applies
his
mind
to
no
one
thing
,
and
he
is
good
for
nothing
.
So
when
several
men
enjoy
the
same
means
of
Grace
and
Goodness
;
one
becomes
good
and
religious
,
and
another
receives
no
Benefit
at
all
by
them
;
The
reason
is
,
because
the
one
uses
them
with
design
to
improve
by
them
,
and
with
careful
application
of
his
mind
to
the
obtaining
this
end
;
the
other
has
no
care
or
endeavours
about
this
matter
:
His
roving
and
vain
Imaginations
leave
no
room
for
better
Thoughts
;
they
do
not
give
him
leave
to
attend
to
and
consider
the
Precepts
and
Rules
of
Religion
and
Vertue
,
till
his
mind
is
formed
by
them
.
These
things
have
their
Influence
upon
us
,
by
our
serious
,
and
deliberate
Meditation
upon
them
.
'T
is
true
,
the
Spirit
of
God
is
the
efficient
Cause
of
all
that
is
good
in
us
;
but
in
grown
Persons
,
he
does
this
in
,
and
by
the
exercise
of
their
own
Thoughts
,
upon
the
Rules
and
the
Motives
of
Vertue
,
and
Religion
;
and
we
must
be
our selves
the
Instruments
,
as
well
as
the
Subjects
of
his
Operations
in
us
.
It
is
therefore
,
that
God
has
appointed
the
preaching
of
his
Word
to
be
the
ordinary
means
of
making
men
religious
and
vertuous
;
that
thereby
those
things
which
may
direct
,
and
perswade
them
to
be
so
,
may
be
proposed
,
and
set
before
them
,
with
strong
Reason
,
and
earnest
Exhortation
.
Thus
then
is
the
Vanity
,
or
Inconsiderateness
of
the
Mind
,
a
mischievous
Quality
,
and
worthy
the
Hatred
of
him
who
desires
to
be
good
;
as
it
hinders
men
from
being
good
,
and
by
consequence
from
doing
well
,
2.
It
is
very
mischievous
too
,
as
it
does
exceedingly
expose
men
to
do
Evil
,
and
often
betrays
them
into
Sin
:
And
this
Effect
it
has
,
by
these
two
ways
.
-
1.
As
this
Vanity
of
Mind
abandons
a
man
to
his
Inclinations
.
-
2.
As
it
exposes
us
to
the
Influence
of
Temptations
.
1.
This
inconsiderate
Vanity
of
the
Mind
abandons
a
man
to
his
Inclinations
:
it
makes
him
follow
these
instead
of
leading
them
,
and
to
obey
what
he
should
govern
;
whatever
the
Inclinations
of
a
man
are
,
the
Vanity
of
the
Mind
carries
him
after
them
,
and
they
are
mostly
to
Evil.
The
ungoverned
thoughts
are
usually
employed
by
the
reigning
Sin
,
and
the
Man
shall
be
musing
on
that
,
and
be
guilty
of
it
in
his
Heart
,
when
he
has
not
opportunity
of
committing
in
overt
Acts.
The
covetous
Man's
idle
Thoughts
are
all
upon
Gain
,
and
good
Bargains
,
or
great
Losses
.
The
proud
Man's
ungovern'd
Thoughts
are
extolling
himself
,
magnifying
every
good
Quality
in
him
,
if
he
has
any
,
into
a
Mountains
Bulk
,
and
diminishing
his
most
enormous
Faults
;
they
are
despising
others
,
and
preferring
him
above
them
.
Thus
do
these
Thoughts
usually
actuate
and
exercise
in
the
Mind
the
prevailing
Vice
;
and
so
our
Thoughts
become
sinful
;
when
they
are
inconsiderate
,
they
will
not
be
only
so
,
but
will
be
angry
,
proud
,
prophane
,
unclean
,
or
any
thing
else
,
according
to
the
inward
Character
or
Tincture
of
the
Mind
;
and
then
such
Thoughts
as
these
do
cherish
and
strengthen
these
Inclinations
,
which
ought
to
be
mortified
,
and
subdued
;
they
make
them
the
less
governable
,
and
ready
,
and
apt
to
break
out
into
suitable
Actions
,
when
temptation
and
opportunity
are
offer'd
.
2.
This
State
of
Mind
mightily
exposes
a
man
to
the
Influence
of
Temptations
;
for
it
renders
him
always
ready
to
receive
them
.
He
that
hath
no
Rule
over
his
Spirit
,
says
Solomon
,
Is
like
a
City
that
is
broken
down
,
and
without
Walls
,
Prov.
25.
28.
The
Enemy
of
our
Souls
will
easily
send
in
his
black
Troops
of
wicked
Suggestions
,
if
we
are
not
continually
well
guarded
against
him
.
And
what
shall
hinder
an
inconsiderate
Man
from
receiving
any
manner
of
Temptations
?
The
Adversary
has
not
so
little
craft
as
to
awaken
him
to
consider
what
he
does
by
tempting
to
the
most
enormous
kinds
,
or
degrees
of
wickedness
at
first
:
No
,
he
draws
the
careless
Sinner
on
to
these
by
the
Steps
of
lesser
Sins
.
He
watches
to
do
mischief
,
and
goes
about
like
a
roaring
Lion
,
seeking
whom
he
may
devour
;
and
the
vain
,
ungovern'd
Mind
is
a
ready
Prey
to
him
.
If
we
will
not
govern
our selves
well
,
we
leave
our selves
to
him
,
and
he
will
govern
us
ill
;
and
unless
God's
restraining
Grace
prevent
,
he
will
lead
us
captive
at
his
will
.
This
Enemy
of
our
Souls
,
will
sow
his
Tares
there
while
we
sleep
,
and
are
careless
.
He
perfectly
knows
our
Inclinations
too
,
and
what
to
suggest
,
that
shall
most
effectually
prevail
with
us
,
and
so
does
the
more
certainly
draw
us
into
Sin
and
Wickedness
.
Thus
we
are
in
continual
Danger
from
intestine
,
and
external
Foes
,
and
therefore
we
cannot
be
careless
of
our selves
,
but
they
will
prevail
over
us
,
and
draw
us
into
Sin
.
And
these
Thoughts
which
men
are
apt
to
think
very
innocent
ones
,
and
to
neglect
as
not
worth
their
minding
,
we
may
see
do
expose
and
betray
us
into
such
Thoughts
,
and
by
consequence
dispose
us
for
such
Actions
as
are
sinful
:
And
that
Temper
of
Mind
,
which
some
affect
,
and
are
proud
of
,
as
being
called
Wit
,
does
prove
but
Madness
and
Folly
;
it
is
not
only
unprofitable
,
but
also
very
hurtful
.
And
thus
much
may
suffice
to
the
Second
Part
of
this
Discourse
,
which
was
to
shew
the
mischief
of
allowing
,
and
entertaining
Vain
Thoughts
.
I
shall
now
in
the
last
place
propose
the
proper
Remedies
of
this
Vanity
and
Inconsiderateness
of
Mind
:
And
let
none
think
that
to
do
so
,
is
an
impertinent
,
or
vain
Task
;
for
as
the
mischief
,
and
danger
of
it
is
great
,
so
the
disease
is
common
.
As
the
Imagination
is
a
faculty
natural
to
the
Mind
of
Man
,
so
all
men
are
more
or
less
subject
to
the
giddiness
of
it
,
and
liable
to
be
diverted
from
any
good
design
,
or
to
be
disturbed
,
and
hindered
in
the
prosecution
of
it
thereby
.
This
Vanity
of
the
Mind
is
a
distemper
common
to
the
corrupted
Nature
.
Now
to
remedy
this
then
,
we
must
observe
these
things
following
,
as
absolutely
necessary
.
1.
A
Man
must
needs
set
himself
some
task
,
and
employment
.
With
an
idle
Life
it
is
cherisht
,
and
will
reign
,
and
throw
a
man
into
a
thousand
Enormities
.
Something
to
do
,
and
a
diligent
application
of
the
Mind
to
it
,
tames
the
unruly
Thought
,
uses
it
to
government
,
and
makes
it
obedient
and
useful
.
Business
mightily
helps
consideration
;
by
exercise
of
thinking
steadily
to
some
one
Purpose
designed
,
and
chosen
,
a
Man
becomes
habituated
to
the
doing
so
,
and
is
the
more
capable
of
fixing
his
Mind
to
any
thing
besides
that
.
This
evidently
appears
in
the
great
,
and
extensive
Knowledge
in
all
Matters
,
which
we
find
in
some
Persons
,
that
were
bred
to
a
Trade
,
and
in
the
capacity
which
we
see
in
many
such
to
apply
their
thoughts
to
any
thing
,
and
to
learn
,
and
make
a
good
Judgment
of
all
Matters
.
Those
that
have
been
so
unhappy
as
to
be
taught
nothing
in
their
younger
Years
,
who
rather
diverted
themselves
with
the
Teachers
of
some
Trifles
,
than
learnt
any
thing
,
have
the
more
to
learn
now
,
and
the
more
to
do
,
when
they
can
be
convinced
of
the
danger
,
the
guilt
,
the
contemptibleness
of
an
idle
Life
.
And
how
many
wise
,
and
great
Ladies
have
employed
their
Time
,
and
their
Hands
in
working
for
the
Poor
,
to
their
own
immortal
Honour
,
with
God
and
Man
?
Together
with
these
employments
,
such
may
very
well
mingle
a
set
Task
of
publick
,
and
private
Devotion
;
and
so
keep
the
Mind
well
exercised
,
as
much
as
it
needs
to
be
.
But
this
leads
me
to
another
Remedy
of
this
Distemper
.
2.
We
must
endeavour
to
furnish
our
Minds
with
good
store
of
Sacred
Knowledge
.
Ignorance
and
Vanity
,
as
well
as
Idleness
,
and
that
do
and
must
needs
dwell
together
.
If
we
apply
our selves
to
this
accomplishment
in
the
proper
Seasons
for
it
,
that
is
,
on
the
Lords-Days
,
and
in
the
Intervals
of
Business
,
and
necessary
Refreshment
on
other
Days
;
we
shall
have
of
this
endeavour
after
such
Knowledge
,
a
good
Employment
;
and
we
shall
be
so
long
kept
from
Idle
and
Vain
Thoughts
.
And
then
when
a
man
does
know
much
,
especially
of
Sacred
things
,
his
Mind
will
not
want
good
and
useful
Objects
to
entertain
its
self
with
at
any
time
,
when
he
is
at
leisure
for
thinking
:
He
needs
not
at
any
time
be
idle
,
but
may
be
meditating
on
the
Rules
of
Vertue
,
and
good
living
;
he
may
be
applying
them
to
his
Actions
,
and
examining
,
and
regulating
his
Course
of
Life
,
encouraging
himself
in
the
good
he
finds
,
and
rebuking
himself
for
his
Errours
:
He
may
be
very
profitably
meditating
on
the
perfections
of
the
Divine
Nature
,
and
thereby
raising
in
himself
all
those
pious
,
and
devout
Dispositions
of
Mind
,
which
are
a
suitable
acknowledgment
of
those
Perfections
.
He
may
be
often
thinking
of
the
World
to
come
,
to
which
all
Mankind
are
hastning
;
and
sending
his
Thoughts
before
him
into
Eternity
,
and
musing
upon
those
two
different
States
,
which
will
hereafter
divide
all
Mankind
between
them
;
and
in
one
or
other
of
which
,
we
must
have
our
longest
abode
,
even
to
all
Eternity
:
These
are
Thoughts
very
fit
to
make
the
Mind
wise
and
serious
,
and
to
cure
the
levity
of
it
,
and
are
certainly
very
good
and
profitable
employment
for
it
,
when
no
duty
requires
it
attendance
.
But
he
that
is
not
acquainted
with
subjects
worthy
of
his
Thoughts
,
will
still
think
too
,
and
then
he
must
needs
think
for
the
most
part
very
idly
and
vain
.
His
Thoughts
will
seldom
be
employed
about
that
which
is
his
Duty
,
nor
will
they
be
such
as
will
dispose
,
or
lead
him
to
it
.
3.
We
should
accustom
our selves
frequently
to
review
,
and
reflect
upon
our
Thoughts
;
to
think
what
we
have
been
thinking
upon
,
and
in
what
strain
and
way
our
Thoughts
have
been
employed
.
Let
us
endeavour
always
to
know
what
passes
within
us
;
what
we
do
with
our
own
Minds
,
how
we
employ
their
noble
powers
;
and
commune
with
our
own
Hearts
,
as
the
Psalmist
advises
.
If
we
often
do
thus
reflect
upon
our selves
,
we
cannot
be
long
idle
,
but
we
shall
find
our selves
so
,
and
so
may
rectify
our selves
;
we
shall
apprehend
our
wanderings
,
and
may
prevent
our
wild
Imagination
from
polluting
us
with
evil
Thoughts
,
and
such
as
would
actuate
,
and
cherish
evil
Inclinations
;
and
without
this
frequent
reflection
,
't
is
impossible
but
we
shall
be
often
drawn
away
.
Besides
,
if
we
are
wont
to
call
our selves
thus
to
account
,
we
shall
come
to
reverence
our selves
,
as
the
Philosophers
speak
;
we
shall
become
desirous
to
be
always
able
to
give
a
good
account
to
our
own
Consciences
of
the
employment
of
our
Thoughts
;
we
shall
be
liable
to
an
wholesome
Shame
,
for
all
the
Follies
,
and
Vagaries
of
our
Minds
;
and
so
by
degrees
,
we
shall
easily
cure
,
and
prevent
the
vanity
of
them
.
4.
Lastly
,
We
should
endeavour
to
accustom
our selves
to
good
and
pious
Ejaculations
.
Our
constant
dependance
upon
God
,
and
Obligations
to
him
every
moment
,
and
our
constant
danger
,
and
proneness
to
fall
into
Sin
,
do
greatly
require
this
;
and
without
doubt
it
is
a
rule
of
special
Usefulness
to
cure
the
vanity
,
and
levity
of
the
Mind
,
and
to
make
it
always
serious
and
wise
,
and
directed
to
its
main
End
,
the
glorifying
of
God
.
That
which
I
mean
by
it
,
is
this
.
Let
us
accustom
our selves
to
make
little
short
Addresses
to
God
upon
all
occasions
that
occur
to
us
;
to
which
purpose
the
Holy
Scripture
affords
us
an
abundant
Supply
.
As
for
instance
,
When
we
awake
in
the
Morning
to
say
,
I
laid
me
down
,
and
slept
,
I
awaked
,
for
the
Lord
sustained
me
:
When
the
Light
of
the
Day
comes
;
The
Heavens
declare
the
glory
of
God
,
the
Firmament
sheweth
his
Handy-work
.
When
a
man
goes
forth
about
his
Business
;
Hold
up
my
goings
in
thy
paths
,
that
my
foot-steps
slip
not
.
When
we
hear
of
any
other
mens
Faults
and
Sins
;
Lead
me
not
into
temptation
,
but
deliver
me
from
evil
.
When
we
see
Children
;
One
Generation
shall
praise
thy
Name
unto
another
,
and
shall
declare
thy
mighty
Acts.
Thus
we
shall
well
employ
our
Minds
;
and
besides
,
thus
we
may
set
the
Lord
always
before
us
,
as
the
Psalmist
speaks
;
and
so
be
possest
with
such
a
constant
Reverence
of
the
Almighty
,
as
shall
make
us
careful
of
our
Duty
,
and
prevent
this
Idleness
of
Thoughts
,
and
all
the
Mischiefs
of
it
.
Which
Grace
,
that
may
obtain
,
let
us
earnestly
seek
it
of
Almighty
God
,
and
join
the
constant
use
of
this
Means
with
all
the
other
.
THE
PRAYER
.
O
Lord
,
the
Infinite
,
and
Eternal
Spirit
,
and
Father
of
Spirits
;
who
searchest
the
Hearts
,
and
triest
the
Reins
of
Men
,
and
from
whom
no
secrets
are
hid
.
Thou
,
O
Lord
,
we
believe
,
knowest
us
altogether
,
and
thou
seest
our
Thoughts
,
even
afar
off
.
We
are
ashamed
to
think
how
much
vanity
,
and
folly
,
and
sin
thou
hast
seen
within
us
:
How
little
our
Minds
have
attended
,
and
applied
themselves
to
our
Duty
,
and
to
the
main
end
of
our
Beings
,
the
living
to
thy
Honour
and
Glory
.
How
seldom
this
comes
into
our
Thoughts
;
What
we
were
made
for
,
what
the
Creator
justly
expects
from
us
.
Hence
are
our
Minds
so
often
engaged
in
that
which
does
not
concern
us
,
and
that
which
will
not
at
all
profit
us
;
and
so
often
employed
in
gratifying
and
exercising
inwardly
some
sinful
,
and
foolish
Inclination
.
While
we
neglect
to
set
our
Minds
to
that
good
Employment
,
which
our
Business
and
Duty
gives
us
;
our
Adversary
the
Devil
,
or
our
sinful
Inclinations
,
or
the
evil
Company
of
the
World
,
find
them
very
ill
Employment
.
And
from
hence
do
our
Lives
and
Actions
,
wretchedly
,
and
shamefully
wander
from
the
ways
of
thy
excellent
Commandments
.
Thus
we
do
,
instead
of
serving
thee
in
Body
,
Soul
,
and
Spirit
,
most
unjustly
,
and
unworthily
sin
against
thee
in
all
.
We
ought
to
meditate
on
thy
Law
Day
and
Night
,
that
we
might
bring
forth
fruit
in
due
season
;
to
study
thy
Law
,
and
learn
thy
Statutes
;
but
we
have
been
those
,
that
care
not
for
the
Knowledge
of
thy
ways
,
and
therefore
we
have
not
followed
thy
Paths
.
This
,
our
way
,
O
Lord
,
is
our
folly
,
we
condemn
,
we
abhor
our selves
for
it
;
and
own
our selves
,
obnoxious
to
thy
wrath
,
and
deserving
that
thou
shouldst
reject
us
from
thy
Care
;
but
since
thy
Goodness
has
yet
been
mindful
of
us
,
even
while
we
forgot
thee
;
we
hope
thy
Mercy
will
receive
us
,
when
we
return
unto
thee
.
Our
Hope
is
in
thy
Word
,
which
tells
us
,
that
to
the
Lord
our
God
belong
Mercies
,
and
Forgiveness
,
tho
we
have
rebelled
against
him
.
Forgive
us
then
,
O
Lord
,
we
pray
thee
,
all
our
transgressions
,
upon
the
account
of
that
great
Propitiation
,
and
Attonement
which
is
made
for
us
,
by
the
precious
Blood
of
thy
Son
,
our
only
Saviour
;
for
his
sake
,
look
mercifully
upon
our
Infirmities
,
and
heal
them
.
Vouchsafe
to
direct
,
sanctifie
,
and
govern
,
both
our
Hearts
and
Bodies
in
the
way
of
thy
Law
,
and
in
the
works
of
thy
Commandments
.
Cleanse
thou
the
Thoughts
of
our
Hearts
,
by
the
Inspiration
of
thy
Holy
Spirit
,
that
we
may
sincerely
love
thee
,
and
duly
magnify
thy
Holy
Name
,
truly
serving
thee
,
with
Soul
,
and
Body
,
which
are
thine
.
Lord
have
mercy
upon
us
,
and
write
all
thy
Laws
in
our
Hearts
,
we
beseech
thee
:
Enlighten
our
Darkness
,
cure
our
Ignorance
with
all
necessary
Knowledge
of
thee
,
and
of
thy
Christ
:
Change
our
Wills
,
and
turn
the
biass
of
them
from
this
World
towards
thy Self
;
from
empty
,
and
vain
Goods
,
to
full
and
Substantial
ones
;
from
the
pleasures
of
Sense
,
to
the
accomplishments
of
the
Mind
;
Make
us
more
indifferent
about
our
outward
Circumstances
,
and
more
concern'd
about
the
inward
State
,
and
Disposition
of
our
Souls
;
and
to
account
it
our
greatest
Felicity
to
do
well
,
to
please
thee
,
and
approve
our selves
unto
thee
.
Make
our
vain
and
light
Minds
serious
,
and
wise
;
furnish
us
with
the
Gifts
of
thy
good
Spirit
for
every
good
work
;
for
thou
alone
art
the
Giver
of
every
Good
,
and
every
perfect
Gift
;
it
is
by
thee
alone
,
O
Lord
,
that
we
can
be
inabled
to
please
thee
;
we
alas
!
are
not
able
of
our selves
to
think
a
good
Thought
.
Help
us
to
set
thee
always
before
us
in
the
frequent
Thoughts
of
thee
,
and
an
habitual
reverence
,
and
fear
of
thee
,
that
a
sense
of
thy
continual
presence
,
and
observance
may
restrain
us
from
all
evil
,
and
encourage
,
and
quicken
us
to
mind
,
and
do
our
Duty
.
We
humbly
implore
thy
Mercy
upon
all
Men
:
Convert
unto
thy Self
all
Jews
,
Turks
,
and
Heathens
;
bring
them
from
their
several
Ways
of
Vanity
,
to
know
and
worship
thee
the
only
true
God
by
Jesus
the
true
Christ
and
Mediator
.
Give
the
Heathen
for
an
Inheritance
,
and
the
utmost
parts
of
the
Earth
for
a
Possession
to
thy
well-beloved
Son
.
Give
unto
thy
Church
all
that
is
necessary
to
it
,
to
amend
,
and
purge
away
what
is
amiss
,
and
to
supply
what
is
defective
in
it
,
and
to
make
it
fruitful
in
all
good
Works
;
and
that
all
who
profess
,
and
call
themselves
Christians
,
may
have
their
Conversation
such
as
become
the
Gospel
.
Bless
we
pray
thee
,
and
defend
these
Nations
in
which
we
live
:
Bless
us
with
a
continuance
of
wise
,
and
kind
,
and
righteous
Governours
,
and
of
loyal
,
peaceable
,
and
obedient
Subjects
.
Give
peace
in
our
Days
,
we
humbly
beseech
thee
;
for
there
is
none
we
rely
upon
to
fight
for
us
,
but
only
thou
,
O
God
.
Establish
Truth
among
us
for
all
Generations
;
bring
into
the
way
of
Truth
,
all
such
as
have
erred
,
and
are
deceived
.
Remember
,
in
Mercy
,
all
that
are
dear
,
and
related
to
us
.
Give
them
things
necessary
for
Life
and
Godliness
.
Guide
them
,
O
Lord
,
by
thy
Counsel
through
this
world
,
and
bring
them
at
last
unto
thy
Glory
.
Sanctify
us
by
thy
word
,
which
has
been
this
day
spoken
to
us
,
and
promote
in
us
thereby
all
Vertue
and
Godliness
of
living
.
Forgive
the
wandring
of
our
Minds
in
our
attendance
upon
thee
,
and
all
other
defects
in
our
Duty
,
and
comfort
us
with
the
light
of
thy
Countenance
.
Be
thou
our
gracious
Protector
this
Night
;
for
in
thee
alone
do
we
put
our
Trust
.
And
if
it
please
thee
to
allow
another
Day
,
and
yet
a
longer
time
on
Earth
;
Grant
that
it
may
be
spent
in
thy
fear
,
and
in
a
diligent
,
and
unwearied
application
to
all
that
which
is
our
Duty
.
This
we
humbly
ask
,
and
whatever
thou
seest
to
be
most
expedient
for
us
,
committing
,
and
resigning
our selves
entirely
to
thy
Conduct
and
disposal
,
and
hoping
in
thy
Mercy
through
Jesus
Christ
,
to
whom
with
thee
and
the
Holy
Ghost
,
we
desire
to
ascribe
all
Praise
and
Glory
,
and
Domihion
,
for
ever
,
and
ever
.
Our
Father
.
&c.
OF
True
Happiness
,
Wherein
it
lies
DEMONSTRATED
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Psalm
4.
6
,
7.
There
be
many
that
say
,
who
will
shew
us
any
good
?
Lord
,
lift
thou
up
the
light
of
thy
countenance
upon
us
Thou
hast
put
gladness
in
my
Heart
,
more
than
in
the
time
that
their
Corn
,
and
their
Wine
encreased
.
IT
is
the
natural
and
common
desire
of
Mankind
to
be
happy
,
and
is
the
End
which
they
aim
at
,
and
propose
to
themselves
in
their
several
Pursuits
and
Endeavours
.
But
,
as
the
Psalmist
speaks
here
,
There
be
many
that
say
,
who
will
shew
us
good
?
The
Many
,
the
most
of
men
are
at
a
great
loss
in
this
Matter
,
and
do
not
know
where
their
true
Happiness
lies
,
nor
in
what
course
or
way
to
attain
it
.
Their
uncertainty
in
this
Matter
is
represented
by
these
words
of
the
Psalmist
,
and
is
too
evidently
seen
in
the
common
Practice
of
the
World
.
The
Human
Nature
is
the
same
in
all
Mankind
;
we
have
all
of
us
reasonable
,
immortal
Souls
;
we
have
all
the
same
Capacities
;
And
our
Happiness
rightly
,
and
truly
considered
,
must
be
,
to
all
,
the
same
;
The
same
Object
must
make
all
men
Happy
,
and
they
must
obtain
that
in
the
same
way
.
But
alas
!
how
is
the
World
distracted
,
and
divided
in
the
pursuit
of
Happiness
?
Some
of
them
running
one
way
after
it
,
and
some
another
,
and
the
most
of
them
neglecting
,
and
diverting
from
the
true
Object
.
With
some
there
is
no
Felicity
like
the
heaping
up
of
Wealth
;
like
the
sight
of
full
Bags
,
or
great
purchases
,
and
they
delight
in
nothing
so
much
as
in
gainful
Bargains
:
With
others
there
is
nothing
so
pleasant
as
to
spend
;
and
they
delight
in
this
as
much
as
the
others
do
in
getting
.
The
Pleasures
of
this
World
are
their
beloved
Felicity
;
to
eat
and
drink
,
and
rise
up
to
play
.
With
others
there
is
no
Heaven
like
Honour
and
Command
,
the
having
Authority
and
Power
among
Men
,
the
being
courted
,
and
sought
to
,
respected
and
obeyed
.
With
some
,
how
great
a
Felicity
is
it
to
be
fine
,
and
to
have
all
things
about
them
so
?
To
have
Themselves
,
their
Houses
,
their
Entertainments
,
and
all
that
belongs
to
them
gaudy
,
and
pompous
,
and
much
adorned
.
Thus
are
Mankind
disperst
,
thus
they
wander
in
the
pursuit
of
Happiness
:
And
thus
the
Many
are
taken
up
and
employed
in
this
great
Concern
.
Having
exprest
the
Uncertainty
,
and
intimated
the
wandering
of
the
Generality
in
this
Affair
:
The
Psalmist
next
expresses
what
he
sought
as
the
Object
of
Happiness
,
in
these
words
,
Lord
lift
thou
up
the
light
of
thy
Countenance
upon
us
.
Which
is
as
much
as
to
say
,
Lord
let
us
have
an
Interest
in
thy
Favour
,
regard
us
with
kindness
and
Love
;
let
us
enjoy
the
Exercises
and
Benefits
of
thy
peculiar
Favour
and
Mercy
.
It
might
be
shewn
you
by
the
use
of
this
Phrase
in
other
places
of
Scripture
,
that
this
is
the
sense
and
meaning
of
it
.
When
he
had
made
this
Request
,
he
adds
the
Reason
of
it
in
the
following
words
of
the
Text
;
Thou
hast
put
gladness
in
my
Heart
,
more
than
in
the
time
that
their
Corn
and
their
Wine
encreased
.
Which
words
intimate
,
that
he
had
received
more
Joy
and
Gladness
from
what
enjoyment
of
the
light
of
God's
Countenance
had
been
afforded
him
,
that
any
others
could
ever
derive
from
their
Corn
and
Wine
,
or
from
the
greatest
Encrease
of
them
.
He
intimates
that
God
is
the
true
Object
of
our
Happiness
;
that
the
Favour
of
God
exprest
and
exercised
towards
us
,
is
a
far
better
Spring
and
Source
of
Content
and
Comfort
,
than
the
Profits
and
Pleasures
of
this
World
can
be
.
We
may
reckon
that
this
is
what
we
are
taught
in
these
words
.
It
shall
be
the
Business
of
the
present
Discourse
chiefly
to
prove
this
which
is
here
intimated
to
us
;
To
shew
that
David
was
certainly
in
the
right
,
and
was
well
directed
when
this
was
his
choice
,
and
the
chief
desire
of
his
Soul
to
enjoy
an
Interest
in
the
Favour
of
God
.
The
proof
of
this
we
shall
abundantly
derive
from
these
two
Heads
of
Discourse
.
1.
From
the
Person
Loving
.
2.
From
the
Benefits
which
his
Love
in
the
Exercise
of
it
does
bestow
.
First
,
let
us
consider
well
the
Person
Loving
,
and
we
cannot
chuse
but
conclude
,
That
it
must
be
the
greatest
Happiness
imaginable
to
be
the
Object
of
his
peculiar
Favour
.
He
is
the
Great
God
,
the
Creator
of
all
Things
,
the
Fountain
Good
,
the
Owner
,
and
Lord
,
and
the
Disposer
of
all
things
.
As
he
is
Owner
and
Disposer
of
all
things
,
every
Creature
has
such
a
Portion
of
Good
,
as
he
is
pleased
to
allot
it
;
and
so
we
depend
upon
him
,
for
to
be
as
happy
as
this
World
can
make
us
,
since
't
is
he
that
does
unalterably
assign
to
every
one
of
us
our
measure
of
this
World's
Goods
:
But
if
we
have
an
Interest
in
his
peculiar
Favour
,
who
is
Owner
and
Lord
of
Heaven
and
Earth
,
This
includes
at
least
all
the
Goodness
of
Heaven
and
Earth
:
If
God
be
ours
,
as
he
is
,
if
we
are
his
peculiar
Favourites
,
then
all
else
is
ours
too
.
The
Apostle
speaking
to
such
Persons
says
,
Whether
the
World
,
or
Life
,
or
Death
,
or
things
present
,
or
things
to
come
;
All
are
yours
,
1
Cor.
3.
22.
That
is
,
you
have
such
an
Interest
in
them
,
by
your
Interest
in
the
Favour
of
God
,
that
ye
shall
not
want
any
of
them
,
that
is
good
and
convenient
for
ye
.
In
this
is
the
Satisfaction
of
all
our
just
Desires
contained
,
and
the
Supply
of
all
our
Wants
:
This
is
Rest
to
the
Weary
,
Eyes
to
the
Blind
,
Feet
to
the
Lame
,
Company
to
the
Solitary
.
From
him
all
other
Beings
derive
all
their
Worth
and
Goodness
:
He
then
is
the
Sufficiency
of
All
,
and
it
must
be
from
his
Blessing
upon
them
,
that
they
have
any
Goodness
and
Suitableness
,
or
Comfort
in
them
:
So
that
if
we
could
have
any
thing
else
without
his
Favour
,
we
shall
,
if
he
pleases
,
have
but
little
help
or
comfort
from
it
.
But
since
all
the
Creatures
,
and
whatever
we
can
enjoy
besides
him
,
have
all
their
Goodness
from
him
:
He
must
have
in
him
more
than
all
,
and
the
Enjoyment
of
him
in
his
Love
,
must
needs
bemore
than
any
number
of
them
we
can
get
together
.
It
is
the
Love
of
him
,
who
is
Infinite
in
Power
,
who
is
an
unexhaustible
Fulness
:
Who
after
all
his
Communications
to
Creatures
,
remains
still
the
same
Infinite
Source
of
Good
.
The
Love
of
God
then
is
richer
than
Ten
thousand
Worlds
:
If
we
want
any
thing
else
,
which
this
World
cannot
afford
towards
our
Happiness
(
and
many
such
Wants
indeed
is
our
wretched
Nature
subject
to
)
He
can
bestow
it
:
We
can
want
no
good
thing
which
he
cannot
give
.
The
Love
of
God
can
supply
the
defect
,
and
want
of
any
thing
else
,
and
make
us
happy
without
it
:
This
is
Light
without
a
Sun
,
Strength
without
Food
,
Health
without
Physick
.
Altho
the
Fig-tree
shall
not
Blossom
,
neither
shall
the
Fruit
be
in
the
Vine
.
The
Labour
of
the
Olive
shall
fail
,
and
the
Fields
shall
yield
no
meat
.
The
Flock
shall
be
cut
off
from
the
Fold
,
and
there
shall
be
no
Herd
in
the
Stall
;
Yet
will
I
rejoice
in
the
Lord
,
I
will
joy
in
the
God
of
my
Salvation
,
said
the
Prophet
,
in
the
name
of
those
whom
God
regards
with
his
peculiar
Favour
and
Love
,
Hab.
3.
17
,
18.
From
the
Love
of
God
we
cannot
expect
too
much
:
This
is
a
Blessing
which
exceeds
,
and
does
not
fall
below
our
Expectations
;
we
may
rest
in
that
,
for
we
cannot
imagine
any
thing
beyond
it
,
that
we
can
desire
:
We
may
find
more
delight
in
that
than
we
can
conceive
;
it
is
so
full
,
and
able
to
bless
,
that
we
cannot
desire
so
much
as
it
can
afford
.
God
is
able
to
do
for
us
exceeding
abundantly
,
beyond
all
that
we
are
able
to
ask
,
or
think
.
What
bounds
can
be
set
to
Infinite
Attributes
,
and
the
Exercise
of
them
,
so
as
to
say
,
hitherto
they
can
go
,
and
no
further
?
And
what
a
boundless
Pleasure
,
and
Content
must
the
Soul
take
,
who
is
a
Favourite
of
such
Love
?
As
God
is
Incomprehensible
,
his
Love
is
Incomprehensible
,
and
he
whom
it
favours
may
say
,
I
cannot
conceive
how
rich
I
am
in
his
Love
,
I
am
not
able
to
conceive
all
the
vast
Felicity
it
contains
,
and
gives
me
an
Interest
in
.
Further
,
the
Love
of
God
is
also
,
like
himself
,
Eternal
:
This
is
a
most
lasting
Portion
then
,
it
is
durable
Riches
.
As
long
as
God
endures
who
is
Everlasting
,
and
his
Love
which
is
Unchangeable
,
and
the
Soul
of
Man
which
is
Immortal
,
so
long
may
we
enjoy
the
Felicity
of
his
Favour
,
and
the
blissful
Exercise
of
his
Love
.
This
is
not
a
thing
of
a
frail
,
or
fading
Nature
:
It
is
not
one
of
those
things
which
perish
in
the
using
,
which
make
themselves
wings
very
often
,
and
fly
away
,
which
we
cannot
certainly
enjoy
all
our
Days
on
Earth
,
or
which
we
must
be
certainly
stript
of
,
when
we
lie
down
in
the
Dust
.
This
may
certainly
render
us
happy
all
our
Days
in
this
Life
.
O
satisfy
us
early
with
thy
Mercy
,
so
shall
we
rejoice
,
and
be
glad
all
our
Days
,
says
the
Psalmist
Psal
.
90.
Intimating
,
That
if
they
had
an
assured
Interest
in
the
Love
of
God
,
this
would
be
a
certain
ground
of
Satisfaction
and
Content
for
all
the
Days
of
this
their
mortal
Life
.
This
is
true
,
and
besides
,
when
we
go
away
from
this
World
,
when
we
must
leave
for
ever
all
that
we
enjoy
of
it
,
This
may
be
our
Portion
still
,
and
can
bless
us
with
the
Goods
of
Eternity
.
And
what
Security
and
Peace
is
there
in
the
Thought
,
that
this
may
be
an
Everlasting
Source
of
Blessings
?
How
pure
,
and
perfect
,
and
high
is
the
delight
in
this
,
while
it
is
not
allayed
with
the
fears
,
or
expectations
of
losing
that
which
makes
us
so
happy
?
Thus
we
may
see
,
that
the
Person
loving
does
mightily
recommend
the
Love
of
God
,
and
that
we
may
from
thence
conclude
the
Happiness
of
those
who
are
the
Objects
of
it
.
Now
let
us
see
further
,
how
this
does
also
appear
in
the
Exercises
or
Benefits
which
his
matchless
Lovebestows
.
From
the
former
head
we
learn
what
great
things
it
can
do
;
from
this
,
we
shall
see
what
it
does
,
and
has
done
:
And
we
shall
see
,
that
as
there
is
no
Love
like
his
,
there
is
none
so
great
as
He
,
so
there
are
no
such
Benefits
any
way
to
be
obtained
,
as
by
his
Love
.
These
Exercises
of
Divine
Favour
are
properly
his
lifting
up
of
the
Light
of
his
Countenance
upon
us
,
and
these
are
able
to
contribute
more
to
our
Happiness
,
than
all
things
in
the
world
besides
them
.
The
Benefits
which
the
peculiar
Favour
of
God
bestows
,
are
these
;
1.
He
does
forgive
and
pardon
all
their
Sins
to
them
,
who
are
thus
the
Objects
of
his
Love
.
They
become
so
by
the
Meritorious
Death
and
Passion
of
our
Saviour
Jesus
Christ
,
which
through
their
Faith
is
to
them
a
Propitiation
for
Sin
:
And
therefore
the
righteous
Judge
of
all
the
World
,
being
atton'd
and
reconciled
,
he
will
no
more
impute
to
them
their
Iniquity
.
And
tho
the
imperfect
Creatures
,
do
too
often
offend
,
notwithstanding
all
their
Care
,
yet
upon
the
renewal
of
their
Repentance
,
and
their
daily
asking
the
Pardon
of
their
Sins
,
His
Mercy
for
the
sake
of
Jesus
Christ
,
daily
gives
them
their
Pardon
.
Now
every
man
that
knows
himself
a
Sinner
,
and
that
did
ever
seriously
consider
what
that
imports
,
and
what
belongs
to
such
a
Condition
,
cannot
chuse
but
acknowledge
it
an
unspeakable
Benefit
to
have
his
Sins
all
forgiven
;
to
be
sure
it
is
really
such
in
its
self
.
The
Man
who
is
forgiven
can
think
of
God
,
and
not
be
troubled
,
nor
afraid
,
can
put
up
his
Requests
to
the
Throne
of
Grace
with
assured
,
and
comfortable
Expectations
.
He
that
knows
this
of
himself
,
knows
too
,
that
the
great
Obstacle
,
and
Impediment
of
the
Exercises
of
Divine
Mercy
is
removed
,
and
he
may
hope
that
the
Streams
of
it
shall
plentifully
flow
towards
him
:
He
may
hope
that
his
Iniquities
shall
not
withhold
good
things
from
him
.
And
what
a
Pleasure
is
it
to
think
of
an
Enemy
reconciled
,
and
become
a
faithful
,
affectionate
Friend
!
And
especially
to
know
this
of
the
Almighty
and
Eternal
God!
To
know
that
Infinite
,
and
Eternal
Perfections
,
which
were
adverse
and
angry
,
are
reconciled
,
and
become
kind
!
How
great
,
and
how
sensible
a
Blessing
must
it
be
for
a
man
to
be
able
to
say
;
I
,
that
was
obnoxious
to
an
Infinite
,
Eternal
Wrath
;
I
,
that
lay
under
the
heavy
load
of
a
Just
Curse
,
which
doom'd
me
to
Everlasting
Flames
,
am
now
become
an
Object
of
Infinite
and
Eternal
Love
,
and
an
Heir
of
Heaven
!
He
,
who
might
have
treated
me
with
Everlasting
severity
,
I
am
sure
will
now
use
me
with
Everlasting
loving
kindness
.
The
foolish
and
unreasonable
Ills
,
that
I
have
done
,
and
the
base
Affronts
I
have
offered
the
great
God
,
shall
cost
me
no
more
Sorrow
,
than
that
of
a
wholesome
Repentance
.
This
is
a
very
happy
,
and
very
pleasant
Change
in
a
Man's
Condition
.
This
Blessing
introduces
a
Peace
,
that
passes
all
understanding
;
and
indeed
a
Peace
,
which
the
world
cannot
give
.
For
I
may
add
,
that
the
assured
Pardon
of
our
Sins
is
absolutely
necessary
to
our
taking
any
considerable
Comfort
,
or
Delight
in
any
thing
of
this
World
;
for
without
this
,
if
we
look
into
our
Condition
,
we
must
know
,
that
these
are
all
aforfeited
things
,
that
they
are
but
lent
us
by
the
Patience
of
God
;
our
tranquility
,
and
prosperity
depends
upon
the
will
of
him
,
who
is
justly
displeased
with
us
for
our
Sins
,
and
is
daily
provoked
to
put
an
end
to
it
.
The
unpardoned
Sinner
cannot
consider
his
Condition
,
nor
understand
it
,
but
he
must
be
affrighted
and
troubled
;
for
he
must
see
,
that
the
Sword
of
Divine
Vengeance
hangs
continually
over
his
Head
;
and
this
must
needs
dash
all
his
Joy
:
But
that
is
a
very
poor
Felicity
,
which
cannot
endure
to
be
reflected
upon
,
and
considered
,
which
,
if
it
be
rightly
understood
,
is
spoilt
and
lost
;
if
it
be
examined
,
is
none
at
all
.
If
therefore
we
would
have
a
Condition
in
this
Life
,
which
we
may
reflect
upon
,
and
consider
,
and
take
delight
to
do
so
,
we
must
have
the
Pardon
of
all
our
Sins
assured
,
and
God
reconciled
to
us
.
And
now
I
think
,
we
may
conclude
this
Head
with
the
Psalmist's
words
,
Psal.
32.
1
,
2.
Blessed
is
the
man
whose
transgression
is
forgiven
,
whose
sin
is
covered
.
Blessed
is
the
man
to
whom
the
Lord
imputeth
not
Iniquity
.
2.
Another
blessed
Exercise
of
the
Divine
Favour
to
the
peculiar
Objects
of
it
is
,
that
he
does
sanctify
them
;
that
he
restores
that
most
excellent
Part
of
the
Divine
Image
,
which
we
unhappily
lost
in
the
Fall
of
our
first
Parents
.
We
are
taught
,
that
this
is
a
Fruit
of
his
Love
,
Eph.
5.
25
,
26.
where
it
is
said
,
Christ
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctify
and
cleanse
it
with
the
washing
of
water
by
the
word
:
that
is
,
by
pouring
out
upon
them
the
sanctifying
Operations
of
the
Holy
Spirit
,
who
is
compared
to
water
.
Thus
he
expresses
and
exercises
his
Love
to
them
that
are
the
Objects
of
it
;
And
thus
his
Love
grows
from
Compassion
to
a
Complacency
:
He
that
pitied
them
in
their
wretched
Pollution
,
loves
them
into
loveliness
:
He
so
shines
upon
them
with
the
Light
of
his
Countenance
,
as
to
communicate
Light
and
Brightness
to
them
,
so
as
to
adorn
them
with
the
bright
Rays
of
his
own
Glory
;
and
then
he
takes
delight
in
them
.
But
how
great
the
Happiness
of
this
Effect
is
,
let
us
see
.
This
is
an
Exercise
of
Divine
Love
,
which
is
exceeding
Fruitful
,
and
full
of
Joys
and
Blessings
.
A
world
of
new
Delights
;
this
brings
a
man
acquainted
with
that
he
never
knew
before
,
nor
was
capable
of
knowing
,
till
this
blessed
Change
was
wrought
in
him
.
The
Rectitude
,
and
Order
of
the
Soul
,
which
this
introduces
,
is
as
pleasant
as
Health
after
Sickness
;
There
is
now
Ease
for
Pain
,
Strength
for
Weakness
,
Freedom
for
Confinement
,
a
comfortable
Enjoyment
of
good
things
,
without
loathing
of
them
;
Life
and
Activity
,
without
faintness
,
and
weariness
in
well-doing
;
and
the
Pleasure
of
an
useful
Life
to
our selves
and
others
,
instead
of
that
which
was
a
Burden
,
and
a
Trouble
to
both
.
He
that
is
sanctified
has
so
far
a
well
composed
Mind
:
He
has
calm
Passions
,
regular
Appetites
,
right
and
true
Thoughts
,
good
,
and
wise
,
and
safe
Inclinations
.
He
can
do
that
which
is
good
,
which
his
Mind
tells
him
he
ought
to
do
,
which
his
Conscience
may
applaud
him
for
doing
;
That
which
will
please
God
,
and
bring
him
Everlasting
Advantages
.
He
can
delight
in
Good
and
Vertuous
Actions
;
these
have
a
great
deal
of
a
pleasing
Lustre
,
and
Beauty
in
them
,
and
he
has
Eyes
to
see
this
now
:
He
has
a
mind
capable
of
,
and
exercised
in
the
discerning
of
Spiritual
things
.
Wisdom
,
Goodness
,
Justice
,
Faithfulness
in
the
exercises
and
expressions
of
them
are
as
pleasant
to
the
Observation
of
a
good
Man
,
as
the
most
lovely
,
and
curious
Colours
are
to
a
sound
Eye
,
or
the
most
harmonious
Sounds
to
a
well
disposed
Ear.
And
if
the
Vertues
of
a
poor
,
imperfect
Man
are
a
delight
to
him
;
How
much
more
so
must
the
Perfections
of
the
Infinite
God
be
in
all
the
appearances
,
and
exercises
of
themselves
?
With
what
delight
does
he
view
the
glorious
Rays
,
and
Beams
of
Divine
Truth
,
and
faithfulness
,
of
Wisdom
and
Righteousness
,
of
Goodness
and
Mercy
,
as
they
they
appear
in
God's
works
of
Creation
and
Providence
,
and
are
scattered
about
upon
this
lower
World
!
He
is
capable
of
seeing
some
or
other
of
the
Divine
Attributes
every
where
;
and
in
those
Dispensations
,
which
he
cannot
understand
,
or
reconcile
to
any
other
Attribute
,
he
willingly
acknowledges
,
and
adores
an
Incomprehensible
Wisdom
.
The
good
Man
by
his
spiritual
and
sanctified
State
of
Mind
does
take
a
new
,
and
a
higher
delight
in
the
Objects
of
his
Senses
,
than
Beasts
,
or
Carnal
men
can
do
:
He
does
not
stop
at
a
meer
sensual
delight
in
them
,
as
they
do
,
but
has
moreover
,
and
besides
that
,
a
very
rational
,
and
religious
delight
in
them
:
He
can
please
himself
with
admiring
in
them
the
traces
and
footsteps
of
God's
glorious
Perfections
;
In
what
is
suitable
,
and
pleasing
to
his
Appetites
,
He
admires
and
delights
in
the
Wisdom
of
God
,
which
adapted
those
things
,
and
made
them
so
suitable
,
and
that
glorious
Goodness
,
which
affords
so
much
Pleasure
and
Happiness
to
his
Creature
.
He
delights
to
praise
,
and
love
the
Creator
and
Giver
of
the
good
things
that
he
enjoys
.
3.
Another
Exercise
and
Benefit
of
the
Divine
Love
is
,
That
he
will
favourably
dispose
of
all
their
Affairs
in
this
World
,
for
them
who
are
the
peculiar
Objects
of
his
Favour
.
It
is
true
,
the
Scripture
says
,
Those
whom
God
loves
,
he
does
rebuke
and
chasten
:
And
accordingly
,
they
especially
,
and
above
all
men
,
shall
not
escape
without
Affliction
,
when
their
Spiritual
Condition
needs
it
:
But
when
God
does
afflict
them
,
he
does
this
many
ways
favourably
.
His
wise
,
and
tender
Love
takes
care
,
that
their
Afflictions
shall
never
be
too
heavy
for
them
,
that
they
shall
not
continue
too
long
,
that
they
shall
redound
to
their
Spiritual
,
and
perhaps
produce
some
temporal
Advantage
.
The
fruit
of
them
shall
be
to
take
away
Sin
;
and
so
they
shall
cure
and
remote
a
far
greater
Evil
than
themselves
are
:
And
it
is
an
advance
towards
Happiness
,
which
is
very
considerable
to
cure
a
far
greater
Evil
by
a
lesser
one
,
an
Eternal
Evil
by
a
Temporal
one
.
Their
Afflictions
shall
bring
forth
the
peaceable
fruit
of
Righteousness
;
and
so
,
tho
they
are
not
joyous
,
but
grievous
in
themselves
,
yet
they
shall
be
exceedingly
joyous
in
their
Fruits
and
Effects
;
when
they
form
in
a
Man
a
greater
Fear
of
God
,
more
Meekness
and
Humility
;
when
they
teach
him
Patience
and
Contentedness
,
indifferency
towards
this
World
,
and
desires
after
a
better
:
For
these
,
and
other
good
Effects
of
Affliction
,
upon
those
whom
God
loves
,
we
have
reason
to
say
with
the
Psalmist
,
Blessed
is
the
man
whom
God
chasteneth
,
and
teacheth
out
of
his
Law
.
But
further
,
We
must
consider
,
that
God
is
a
defence
to
those
whom
he
loves
,
and
David
could
say
,
God
is
my
Refuge
,
as
well
as
my
Portion
in
the
Land
of
the
Living
.
Thou
wilt
bless
the
Righteous
(
says
he
,
Psal.
5.
12.
)
And
with
Favour
wilt
thou
compass
him
,
as
with
a
Shield
.
When
he
sees
it
sittest
for
them
,
he
keeps
them
safe
from
Calamites
and
Afflictions
.
So
he
preserved
Noah
from
perishing
in
the
Universal
Deluge
;
so
he
rescued
Lot
from
the
Flames
of
Sodom
;
so
he
saved
the
Israelites
in
the
Red
Sea
,
wherein
he
drowned
the
Egyptians
.
And
the
assured
Protection
of
the
Almighty
is
a
great
comfort
and
satisfaction
in
the
weak
and
exposed
State
of
this
present
Life
,
where
innumerable
Evils
always
compass
us
about
:
Our
own
weakness
and
frailty
,
and
the
frailty
and
mutableness
of
all
those
things
whereof
the
Prosperity
of
this
Life
does
consist
,
render
us
continually
liable
to
Vexation
and
Misery
.
In
this
case
,
and
upon
this
account
,
it
is
absolutely
necessary
to
us
to
have
some
good
Hope
of
the
Divine
Protection
,
for
the
preserving
our
Minds
in
any
measure
of
Tranquillity
and
Peace
,
and
to
deliver
us
from
the
Wrackings
,
and
Torments
of
continual
Fears
.
How
wretched
may
we
see
many
Men
,
even
in
the
midst
of
a
large
Portion
through
the
want
of
this
Hope
?
They
are
even
undone
,
for
fear
of
being
undone
;
some
almost
starve
themselves
out
of
the
Fear
,
that
they
shall
fall
into
want
.
This
wretched
anxiety
hinders
them
from
using
what
they
have
,
and
makes
them
want
for
fear
of
wanting
it
.
Hence
are
those
Cares
that
devour
the
Thoughts
of
many
Men
,
that
tire
,
and
spend
their
Bodies
,
that
disturb
their
Minds
,
that
confound
their
Reason
,
that
interrupt
,
and
break
their
Sleep
,
and
spoil
the
Enjoyment
even
of
the
best
things
they
have
:
So
unhappy
are
they
while
sensible
of
the
mutableness
of
their
Condition
,
and
while
they
want
an
assured
Trust
,
and
reliance
upon
the
Providence
of
God
.
But
he
whom
God
loves
can
rely
upon
him
,
he
can
expect
safety
from
his
ever-waking
,
and
irresistible
Providence
;
and
so
is
freed
from
the
Torment
of
these
Anxious
Cares
and
Fears
.
The
happy
Author
of
this
Psalm
,
where
our
Text
is
,
expresses
something
of
the
Tranquillity
and
Peace
of
his
Mind
,
which
was
the
Effect
of
God's
lifting
up
the
light
of
his
Countenance
upon
him
.
I
will
both
lay
me
down
in
peace
and
sleep
,
for
thou
Lord
only
makest
me
dwell
in
safety
,
Verse
8.
And
as
the
Man
whom
God
loves
,
has
these
comfortable
Expectations
relating
to
the
Evils
,
which
this
Life
is
exposed
to
;
so
he
may
have
as
comfortable
ones
relating
to
the
good
things
,
that
may
be
enjoyed
here
.
These
are
all
of
them
the
promised
Portion
of
those
whom
God
loves
;
as
the
Apostle
shews
us
,
in
saying
,
That
Godliness
hath
the
Promise
of
the
Life
that
now
is
,
as
well
as
of
that
to
come
.
And
when
't
is
said
,
Psal.
84
:
11.
God
will
not
with-hold
any
good
thing
from
them
that
walk
uprightly
.
This
is
meant
of
such
.
They
whom
he
loves
,
shall
be
sure
to
want
no
manner
of
thing
that
is
good
for
them
.
Now
,
how
great
Content
and
Satisfaction
may
a
Man
conceive
from
this
Exercise
of
Divine
Love
,
from
God's
continual
Care
of
him
,
and
his
Affairs
!
Surely
,
this
is
the
greatest
Felicity
in
this
world
,
to
have
all
our
Affairs
regarded
by
the
Wise
,
and
Almighty
God
the
Disposer
of
all
things
.
To
be
,
and
know
our selves
always
under
the
Eye
and
Care
of
such
a
Friend
:
To
have
all
our
Interests
regarded
,
as
if
they
were
his
own
:
To
have
him
take
upon
himself
the
care
of
doing
us
good
,
and
making
us
happy
,
of
making
every
thing
that
befalls
us
,
to
redound
to
our
Advantage
.
Indeed
,
this
assurance
must
needs
sweeten
every
Evil
that
befals
us
,
of
what
sort
soever
it
is
,
to
think
,
This
is
ordered
for
me
by
him
that
loves
me
;
by
him
that
is
as
tender
of
my
Well-fare
,
as
I
my self
could
be
;
by
him
that
is
Infinitely
wiser
than
I
,
and
knows
what
is
best
for
me
.
How
easy
,
and
calm
a
condition
may
that
Man's
mind
be
in
,
at
all
times
,
who
has
this
assurance
?
Further
,
we
must
reckon
that
this
consideration
exceedingly
heightens
the
sweetness
of
every
good
we
enjoy
.
To
consider
,
this
is
the
Favour
of
Heaven
to
me
;
I
receive
this
Enjoyment
from
the
peculiar
Love
of
God
to
me
.
The
enjoyment
of
that
which
is
the
Fruit
of
a
Man
's
own
Pains
and
Labour
,
adds
much
to
the
Pleasure
of
the
Enjoyment
:
But
the
Favour
of
God
,
and
his
Blessing
contributes
much
more
:
When
I
can
say
,
This
that
I
now
have
,
proceeds
from
that
special
Favour
of
Heaven
,
which
takes
care
of
me
.
4.
Lastly
,
The
peculiar
Favour
of
God
gives
to
those
whom
he
so
loves
,
an
assured
,
and
safe
Right
and
Title
to
the
Everlasting
Blessedness
,
which
is
to
come
.
They
are
the
certain
Heirs
of
Heaven
.
The
Love
of
the
Father
is
promised
to
them
that
believe
in
Christ
:
And
this
Love
has
promised
to
give
them
Eternal
Life
.
His
Love
will
never
cease
blessing
them
,
till
it
has
made
them
perfectly
Blessed
:
Till
it
has
cured
all
their
Imperfections
,
has
supplied
all
their
Wants
,
has
removed
from
them
all
Evil
,
and
set
them
safe
in
perfect
Bliss
.
This
is
the
Condition
of
the
Future
Blessedness
,
which
they
are
designed
for
:
No
desirable
Thing
shall
be
wanting
there
,
,
neither
shall
any
evil
encumber
it
:
And
this
shall
be
the
Rich
,
and
Bounteous
,
and
Everlasting
Portion
of
those
whom
God
loves
.
They
may
expect
,
that
the
good
Work
of
Sanctification
,
which
is
begun
in
them
,
shall
be
perfected
unto
the
Day
of
Jesus
Christ
:
That
the
Lord
Jesus
will
keep
them
from
every
Evil
work
and
preserve
them
to
his
Heavenly
Kingdom
.
And
how
comfortably
must
a
Man
spend
his
Days
under
this
joyful
Expectation
.
Every
thing
here
may
mind
him
of
his
Home
,
the
happy
Canaan
above
:
The
good
things
here
may
tell
him
of
better
there
;
and
when
any
of
these
please
,
he
can
say
,
How
much
more
pleasant
are
the
things
which
are
there
?
The
Griefs
on
Earth
may
put
him
in
mind
of
the
Joys
of
Heaven
;
and
when
any
thing
troubles
him
here
,
he
can
consider
there
is
no
such
trouble
there
.
The
Mutation
of
Earthly
things
,
may
call
to
his
Mind
the
Stability
and
Durableness
of
the
Heavenly
;
and
this
may
comfort
,
when
the
other
vexes
him
.
How
pleasantly
does
he
spend
his
Days
,
that
is
,
all
his
Life
long
travelling
towards
Heaven
.
It
does
not
trouble
him
to
perceive
his
Time
waste
,
and
spend
its
self
apace
:
His
Heart
,
and
Affections
are
removed
to
Heaven
already
,
and
he
is
glad
that
Time
makes
haste
to
remove
his
Person
thither
too
:
He
is
glad
to
think
that
it
is
continually
doing
so
.
He
knows
that
whenever
Time
shall
commit
him
to
Eternity
,
he
shall
go
from
lower
degrees
of
Happiness
to
higher
;
from
that
which
suffers
some
Interruptions
here
,
at
least
,
as
to
the
Sense
and
Enjoyment
of
it
,
to
that
which
shall
never
know
any
Interruptions
.
The
Light
of
God's
Countenance
may
have
some
Intervals
of
Darkness
now
mingled
with
it
;
but
then
it
shall
shine
bright
upon
him
for
ever
,
and
make
a
continually
happy
Day
of
Glory
.
He
goes
from
a
mixed
Happiness
to
a
pure
and
perfect
one
:
He
does
not
go
naked
out
of
the
World
;
but
well
provided
for
in
another
,
since
God
will
there
be
his
everlasting
Portion
,
and
exceeding
great
Reward
.
Now
I
have
done
the
Proof
of
this
Truth
,
That
the
Favour
of
God
,
is
the
most
desirable
Good
,
and
the
enjoyment
of
that
,
the
best
Spring
and
Fountain
of
our
Happiness
and
Comfort
.
I
have
dwelt
long
upon
this
(
as
I
said
the
Discourse
would
chiefly
be
employed
in
it
)
and
may
,
I
think
,
be
excused
for
staying
long
among
so
many
pleasant
Thoughts
,
as
the
Love
of
God
suggests
.
Application
.
I
shall
say
but
little
now
for
Application
of
these
things
,
because
I
intend
the
following
Discourse
to
be
Applicatory
of
this
.
For
the
present
,
let
us
reflect
a
little
upon
what
has
been
said
.
And
do
not
these
things
which
have
been
said
of
the
Love
of
God
,
naturally
lead
us
to
condemn
both
in
our selves
,
or
others
,
all
the
neglect
there
is
among
us
,
of
so
matchless
a
Benefit
?
Is
it
not
a
wonderful
thing
,
that
Mankind
should
neglect
the
Love
of
God
?
That
it
should
be
common
,
and
general
among
Men
to
have
little
or
no
Concern
for
an
Interest
in
that
?
And
yet
it
is
thus
with
the
World
.
The
Psalmist
here
does
not
say
,
There
be
many
that
say
,
Lord
,
lift
thou
up
the
light
of
thy
Countenance
upon
us
:
Alas
!
the
Many
follow
other
Goods
,
and
neglect
this
;
They
spend
their
Labour
for
that
which
is
not
Bread
,
and
their
Mony
for
that
which
will
not
profit
,
and
neglect
the
true
Felicity
.
There
is
nothing
so
little
minded
in
the
World
,
as
the
securing
an
Interest
in
the
Love
of
God
.
There
are
many
guilty
of
this
,
that
do
not
observe
it
in
themselves
.
Let
us
see
then
,
who
must
be
charged
with
this
Folly
;
that
so
we
may
discover
what
there
is
of
it
in
our selves
.
Some
look
upon
the
Love
of
God
,
as
a
thing
that
will
come
of
its
self
,
without
any
seeking
,
or
endeavours
after
it
;
and
it
is
a
very
cheap
thing
in
their
Opinion
of
it
:
They
have
such
an
Opinion
of
the
Goodness
of
God
,
that
they
think
he
cannot
be
affronted
,
or
displeased
,
but
will
love
them
,
however
they
carry
themselves
towards
him
:
They
think
he
will
love
them
,
tho
they
do
not
much
care
for
his
Love
,
tho
they
never
seek
,
tho
they
continually
forfeit
and
despise
it
:
They
think
indeed
,
that
he
will
cast
Pearls
before
Swine
.
Many
really
do
not
value
the
Love
of
God
,
they
do
not
consider
the
Necessity
and
Worth
of
it
.
They
have
God
himself
very
little
in
their
Thoughts
,
and
so
they
do
not
know
,
or
they
consider
not
the
Importance
of
an
Interest
in
his
Love
.
They
do
not
consider
that
an
Over-ruling
Providence
mingles
its
self
with
all
things
:
That
they
have
all
they
enjoy
from
him
:
That
they
must
be
Beholden
to
him
for
an
Happy
Life
on
Earth
;
and
they
banish
utterly
from
their
Thoughts
all
concern
,
and
care
about
the
Life
to
come
.
Is
not
any
thing
preferr'd
by
a
great
many
before
this
that
comes
in
competition
with
it
?
Do
they
not
value
a
little
unprofitabl
Gain
,
a
little
foolish
Pleasure
,
a
little
slippery
Honour
,
and
the
most
transient
Gratisications
of
their
desires
of
any
sort
,
more
than
the
Love
of
an
Infinite
,
Eternal
God
?
Do
not
men
commonly
expect
their
Happiness
from
the
things
of
this
World
;
from
what
they
can
see
,
or
taste
,
or
feel
?
Are
not
sensible
things
most
sensible
to
the
dull
,
and
carnal
Minds
of
Men
?
How
little
Charm
,
or
Invitation
has
this
thin
,
invisible
Blessing
with
it
to
a
great
many
?
They
forget
that
the
things
which
are
not
seen
,
are
Eternal
;
That
Spiritu-things
are
the
greatest
,
and
the
most
considerable
.
Spiritual
things
are
as
nothing
to
them
;
they
have
not
the
Senses
of
their
Minds
exercised
to
discern
such
things
.
And
further
:
Are
there
not
many
,
that
never
had
a
serious
,
enquiring
Thought
,
whether
they
are
in
Favour
with
God
or
not
?
Whether
the
Almighty
be
to
them
a
Friend
,
or
an
Enemy
?
That
never
did
set
themselves
down
,
seriously
to
examine
into
this
Matter
,
or
that
would
continue
the
enquiry
till
they
came
to
a
well-grounded
Determination
concerning
their
State
:
And
do
such
indeed
desire
an
Interest
in
the
Love
of
God
?
Are
there
not
also
many
that
take
no
care
to
please
God
,
who
follow
their
own
Inclinations
,
without
any
regard
to
his
Will
and
Laws
,
and
so
do
daily
affront
,
and
displease
him
?
And
and
are
these
concern'd
for
an
Interest
in
his
Favour
?
These
that
live
in
gainful
,
or
pleasant
Sins
,
and
will
not
be
persuaded
to
leave
them
for
the
Favour
of
God
?
Or
,
they
that
live
in
the
habitual
,
constant
Practice
of
the
most
needless
Sins
,
such
as
Swearing
,
Cursing
,
Backbiting
,
Slandering
;
or
in
the
most
mischievous
,
and
hurtful
Sins
,
such
as
Intemperance
and
Prodigality
,
and
will
not
leave
them
for
the
Favour
of
God
;
Are
they
concern'd
for
an
Interest
in
that
?
How
many
besides
are
there
,
that
put
off
this
Concern
and
Care
,
and
bid
it
stand
by
till
they
have
accomplisht
some
other
Designs
?
Do
they
not
think
,
that
they
may
accomplish
Designs
,
which
will
be
of
Advantage
to
them
without
the
Favour
and
Blessing
of
God
upon
them
?
Do
they
not
think
those
Designs
more
necessary
,
and
advantagious
to
them
than
that
?
And
is
not
this
to
slight
,
and
undervalue
that
?
To
account
it
but
a
needless
,
or
an
indifferent
thing
?
Thus
it
is
but
too
evident
,
that
a
great
many
neglect
this
Blessedness
.
And
by
these
things
we
may
understand
our selves
,
if
we
will
compare
them
with
our
own
Carriage
,
and
may
see
whether
we
have
been
in
this
Folly
or
not
:
And
indeed
it
may
hereby
appear
,
that
the
best
of
us
may
charge
our selves
with
having
been
too
deep
in
it
;
that
we
have
followed
the
things
which
are
seen
too
much
,
and
the
unseen
things
too
little
:
We
have
loved
,
and
sought
the
Creature
more
than
the
Creator
.
But
we
must
not
observe
this
without
making
our selves
sensible
of
the
Guilt
,
and
Folly
of
it
,
and
Resolutions
to
be
careful
for
the
future
,
that
we
may
avoid
it
.
Let
this
then
be
the
Matter
of
our
Shame
and
Sorrow
.
Let
us
consider
how
we
must
needs
have
offended
God
herein
;
That
we
have
been
guilty
of
the
Idolatry
of
the
Heart
in
loving
,
and
seeking
more
the
things
of
this
World
,
than
the
enjoyment
of
God
;
that
we
have
been
herein
very
ungrateful
to
his
Creating
Goodness
,
in
despising
and
neglecting
that
Happiness
which
he
made
us
capable
to
enjoy
;
that
we
have
despised
the
Blood
,
and
Death
of
the
Redeemer
,
whereby
an
Attonement
has
been
made
for
our
Sins
,
and
Salvation
purchast
for
us
at
a
costly
Rate
,
even
the
Salvation
which
herein
we
have
neglected
.
Let
us
own
then
,
that
we
have
greatly
sinned
,
so
far
as
we
have
been
guilty
in
this
Matter
,
and
have
deserved
the
most
terrible
Punishment
:
We
have
deserved
that
God
should
put
us
off
with
any
thing
rather
than
his
Love
,
while
we
have
been
seeking
any
thing
more
than
that
:
We
deserve
to
feel
the
everlasting
Terrors
of
his
Anger
,
if
we
despise
his
Love
;
and
may
reckon
it
an
amazing
Instance
of
his
Mercy
and
Patience
,
that
we
are
yet
spared
,
and
have
time
to
recollect
,
and
amend
our selves
.
Let
us
confess
our
Sin
,
and
resolve
to
amend
it
.
Let
us
,
by
frequent
consideration
of
the
Necessity
,
the
Usefulness
,
the
Happiness
of
God's
Favour
,
bring
our selves
to
have
a
mighty
esteem
and
value
for
it
,
and
raise
in
our selves
the
most
earnest
desires
,
and
longings
after
it
.
Let
us
readily
put
far
away
from
us
all
things
that
will
forfeit
,
and
lose
the
Favour
of
God
.
Let
us
be
diligent
and
industrious
in
our
Duty
,
in
doing
the
things
that
will
please
him
;
And
then
,
let
us
ask
for
this
,
and
we
shall
receive
it
;
Let
us
seek
,
and
we
shall
find
;
let
us
knock
,
and
this
full
Treasury
of
Blessings
,
shall
be
opened
to
us
.
THE
PRAYER
.
INfinite
,
and
Almighty
Lord
our
God
:
Thou
art
he
who
hast
made
the
Heavens
and
the
Earth
,
and
the
Sea
,
and
all
that
is
in
them
;
Thou
art
the
Fountain
Good
,
and
the
sufficiency
of
every
Creature
in
Heaven
and
Earth
.
We
acknowledge
,
O
Lord
,
it
is
in
thee
that
we
live
,
move
,
and
have
our
Being
,
and
all
our
fresh
Springs
are
in
thee
.
Thou
art
an
Infinite
Good
,
and
after
all
thy
Communications
to
thy
Creatures
dost
remain
the
same
;
In
thee
still
,
does
all
Fulness
dwell
.
To
thee
,
O
Lord
,
do
we
poor
and
miserable
Creatures
make
our
humble
Addresses
:
Thou
alone
hast
the
words
of
Eternal
Life
;
Thou
only
,
canst
make
us
happy
;
In
thy
Favour
is
Life
,
even
Eternal
Life
,
and
thy
loving
kindness
extends
beyond
the
bounds
of
our
present
mortal
Life
.
Oh
Lord
,
lift
thou
up
the
light
of
thy
Countenance
upon
us
,
and
bless
,
and
be
merciful
unto
us
:
Enlighten
our
darkness
,
strengthen
our
weakness
,
sanctisy
our
unholy
and
polluted
Natures
;
communicate
of
thy
fulness
to
the
supply
of
all
our
wants
,
that
we
may
rejoice
in
thy
Goodness
,
and
always
live
to
thy
Glory
.
Lord
,
we
humble
and
abase
our selves
before
thee
,
for
that
we
have
heretofore
so
little
valued
thy
Favour
,
or
concern'd
our selves
to
enjoy
it
:
We
foolish
Creatures
have
been
ready
to
prefer
any
thing
before
it
;
we
have
valued
the
gratifying
of
impertment
and
unreasonable
desires
,
the
getting
a
little
worldly
Gain
,
the
enjoying
a
little
sensual
Pleasure
,
above
the
matchless
Blessings
of
thy
Love
.
We
have
not
believed
thy
Goodness
,
nor
been
able
to
trust
thy
Favour
and
Love
,
to
take
care
of
,
and
provide
for
us
.
Thus
are
we
exceeding
guilty
,
and
while
we
remain
thus
estranged
from
thee
,
we
can
never
be
happy
.
We
beseech
thee
,
O
Lord
,
deal
not
with
us
after
our
Sins
,
neither
reward
us
according
our
to
our
Iniquities
:
When
we
humbly
confess
our
Sins
,
do
thou
graciously
forgive
them
,
and
cleanse
us
from
all
our
unrighteousness
.
Make
us
for
the
future
to
value
thy
Love
above
all
things
;
and
therefore
to
set
our selves
with
great
care
to
do
those
things
that
are
well-pleasing
in
thy
sight
,
and
to
avoid
whatever
is
offensive
to
the
pure
Eyes
of
thy
Glory
.
Let
us
be
sensible
that
it
is
only
the
pure
in
Heart
that
can
see
thee
,
and
therefore
be
industrious
to
cleanse
our selves
from
all
filthiness
both
of
Flesh
and
Spirit
,
perfecting
Holiness
in
thy
Fear
.
Lord
,
we
give
thanks
for
thy
Forbearance
and
Patience
towards
us
,
that
thou
hast
not
yet
cut
us
off
,
and
sent
us
to
Eternal
misery
;
that
we
have
yet
Means
of
Grace
,
and
Hopes
of
Glory
:
Let
thy
Goodness
,
and
Forbearance
lead
us
effectually
to
unfeigned
Repentance
,
and
end
in
a
full
remission
of
all
our
Sins
.
Transform
us
into
thy
likeness
by
the
renewing
of
our
Minds
,
and
let
the
light
of
thy
Countenance
beautify
and
adorn
us
:
Love
us
into
loveliness
,
Oh
thou
Almighty
Love
,
that
thou
mayest
then
delight
in
us
,
and
we
as
we
ought
,
may
have
our
chief
delight
in
thee
.
We
pray
thee
,
shew
Mercy
to
all
Mankind
:
Pour
out
thy
Spirit
upon
all
Flesh
,
that
they
may
know
thee
,
and
seek
thee
,
and
find
,
and
praise
thee
,
and
rejoice
in
thy
abundant
Goodness
.
Let
thy
continual
Pity
cleanse
,
and
defend
thy
Church
.
Lord
,
look
down
in
mercy
upon
us
,
and
bless
us
,
that
all
the
ends
of
the
World
may
fear
thee
.
We
pray
thee
do
good
to
these
Nations
in
which
we
live
,
according
thy
infinite
Sufficiency
,
and
our
Necessities
:
Oh
let
not
our
Iniquities
with-hold
good
things
from
us
,
but
according
to
the
multitude
of
thy
tender
Compassions
,
blot
out
all
our
Transgressions
:
Bless
our
Gracious
King
and
Queen
;
and
make
the
one
a
Nursing
Father
,
and
the
other
a
Nursing
Mother
to
that
part
of
thy
Church
,
which
thou
hast
planted
among
us
;
and
let
their
good
Influence
extend
further
to
the
Benefit
of
it
,
and
make
Them
the
Honourable
Instruments
of
Establishing
Peace
and
Truth
,
not
only
in
these
,
but
also
in
the
Neighbouring
Nations
,
to
the
Glory
of
thy
great
Name
.
Bless
all
Ranks
,
and
Degrees
of
Men
among
us
,
and
make
them
to
live
to
thy
Glory
,
to
be
conformable
,
and
obedient
to
our
Governours
,
and
useful
,
peaceable
,
righteous
,
and
charitable
one
towards
another
in
their
several
Stations
.
We
humbly
pray
for
all
Friends
,
Relations
,
Benefactors
;
bless
,
and
preserve
them
from
every
evil
Work
,
and
conduct
them
to
thy
Heavenly
Kingdom
.
Let
this
Day
,
Oh
Lord
,
be
happy
to
us
in
the
fruitful
,
and
effectual
Influences
of
thy
Ordinances
upon
our
Hearts
and
Lives
:
Let
us
not
be
forgetful
Hearers
,
but
be
Doers
of
thy
Word
,
that
we
may
be
blest
in
our
Deed.
Grant
us
to
lie
down
in
Peace
this
Night
,
to
rest
in
Safety
:
And
be
thou
,
O
God
,
our
Portion
and
Refuge
in
the
Land
of
the
Living
,
and
hereafter
our
exceeding
great
Reward
,
for
the
sake
of
Jesus
Christ
,
in
whose
Name
and
Words
,
we
further
present
our
Requests
unto
thee
,
saying
,
OVR
Father
,
which
art
in
Heaven
;
Hallowed
be
thy
Name
.
Thy
Kingdom
come
.
Thy
will
be
done
in
Earth
as
it
is
in
Heaven
.
Give
us
this
day
our
daily
bread
.
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
.
And
lead
us
not
into
temptation
;
But
deliver
us
from
evil
.
Amen
.
THE
Heavenly
Mind
,
DESCRIBED
and
URGED
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Colos.
3.
2.
Set
your
Affections
on
Things
above
,
and
not
on
things
on
the
Earth
.
HOW
well
did
the
Bounteous
Creatour
of
all
things
contrive
the
Nature
of
Man
,
for
the
making
him
exceedingly
Happy
!
He
put
into
our
Constitution
an
Immortal
Spirit
,
join'd
to
a
Living
and
Sensible
Body
:
And
so
he
made
us
capable
of
the
Delights
of
both
Worlds
,
the
Spiritual
,
and
the
Material
.
By
our
Souls
we
are
capable
to
enjoy
,
and
delight
in
Spiritual
Objects
,
and
their
Properties
and
Qualities
:
We
are
capable
of
a
rational
,
spiritual
Delight
in
sensible
Objects
;
and
we
are
capable
to
enjoy
,
and
delight
in
God
himself
,
and
his
Infinite
,
Eternal
Perfections
.
And
by
our
Bodies
,
which
are
allied
to
this
World
,
we
are
capable
of
a
sensual
Delight
in
the
things
of
it
;
to
enjoy
and
please
our selves
with
the
Properties
,
Vertues
and
Qualities
belonging
to
Material
things
.
So
bounteous
and
kind
was
the
Creatour
to
Man
,
in
the
Forming
of
him
.
But
,
alas
!
Man
has
not
been
kind
to
himself
:
He
did
not
remain
long
in
the
happy
State
which
he
was
first
set
in
;
but
by
following
too
much
the
Pleasures
of
his
Sense
,
he
lost
all
the
greatest
Pleasures
of
his
Mind
.
By
eating
the
Forbidden
Fruit
,
he
sinned
against
God
;
lost
his
Favour
,
and
the
Enjoyment
of
him
;
became
alienated
from
God
;
and
his
Mind
became
subject
to
the
shameful
Disease
of
Sensuality
.
A
low
,
and
sordid
Propensity
to
Earthly
things
,
did
from
henceforth
possess
him
,
and
a
wretched
Incapacity
,
and
Averseness
towards
Heavenly
and
Spiritual
things
.
We
are
condemned
to
enjoy
only
the
lowest
,
and
weakest
,
and
the
least
part
of
our
Happiness
;
to
gnaw
,
as
it
were
,
on
the
Shell
of
Pleasure
,
and
enjoy
no
more
than
the
Brute
Beasts
do
.
We
following
the
unhappy
Fall
of
our
Nature
,
do
amuse
,
and
entertain
our selves
only
with
the
poor
Objects
of
Sense
,
utterly
forget
,
and
neglect
our
higher
Capacities
,
and
our
true
Happiness
.
It
is
the
whole
Business
of
our
Religion
in
all
the
parts
of
it
,
to
recover
us
from
this
shameful
,
and
deadly
Fall
;
to
draw
us
off
from
this
our
wretched
Attachment
to
this
World
;
and
turn
us
from
a
false
Happiness
to
a
true
one
.
The
scope
and
aim
of
all
its
Doctrins
,
Precepts
,
Promises
,
Threatnings
,
Motives
and
Assistances
is
this
,
to
make
us
truly
happy
:
And
the
Sum
of
all
is
,
to
bring
us
to
what
the
Apostle
here
exhorts
to
,
in
saying
;
Set
your
Affections
on
Things
above
,
not
on
Things
on
the
Earth
.
By
Things
above
,
he
means
those
very
things
which
were
recommended
to
you
,
by
the
Discourse
immediately
foregoing
this
,
as
the
chiefest
,
and
the
true
Objects
of
our
Happiness
:
He
means
God
himself
,
who
is
our
Chief
Good
,
and
the
Expressions
,
and
Exercises
of
his
peculiar
Favour
and
Love
.
He
me●●●
the
Graces
which
the
Holy
Spirit
works
〈◊〉
the
Souls
of
Men
,
which
perfect
,
and
adorn
,
and
compose
the
Mind
:
He
means
the
everlasting
Blessedness
which
is
to
come
,
the
Happiness
and
Joys
of
Heaven
.
By
advising
to
set
our
Affections
on
those
things
,
he
means
they
should
be
much
the
Objects
of
our
Minds
;
he
intends
the
Application
of
the
whole
Soul
to
them
,
and
the
employing
of
all
our
Powers
about
them
.
The
Original
word
,
which
we
render
here
set
your
Affections
,
has
this
large
Import
,
and
Signification
,
and
might
be
rendered
,
Mind
those
things
which
are
above
:
Let
your
Judgments
esteem
them
,
your
Wills
chuse
,
and
your
Affections
follow
them
.
And
not
on
Things
on
the
Earth
:
that
is
,
rather
than
the
Things
of
the
Earth
.
It
is
according
to
the
Custom
and
Phrase
of
the
Hebrew
Language
,
to
express
thus
,
when
it
only
intends
to
prefer
the
former
things
it
speaks
of
,
before
the
latter
.
So
in
Hos.
6.
6.
The
Prophet
,
in
the
Person
of
God
,
says
;
I
will
have
Mercy
,
and
not
Sacrifice
:
that
is
,
rather
than
Sacrifice
,
he
intended
to
express
God's
preference
of
Mercy
before
Sacrifice
.
Here
then
the
Apostle
,
who
was
an
Hebrew
of
Hebrews
,
speaking
after
the
Phrase
,
and
Manner
of
his
own
Language
,
must
be
understood
to
mean
,
Set
your
Affections
on
Things
above
,
rather
than
on
Things
on
the
Earth
:
Mind
those
Things
most
;
let
them
have
the
preference
with
you
.
He
does
not
forbid
,
nor
does
our
Religion
forbid
the
moderate
seeking
,
and
enjoyment
of
the
Good
things
of
this
World
.
We
are
not
bound
to
be
unsensible
of
their
Goodness
,
to
take
no
delight
in
them
,
nor
absolutely
,
and
wholly
to
refuse
,
or
reject
all
sensual
Pleasures
.
The
things
of
this
World
are
good
in
their
Kind
and
Degree
,
and
are
useful
and
necessary
to
us
in
our
present
State
,
and
we
may
enjoy
them
with
delight
,
and
give
God
Thanks
for
them
.
But
still
we
must
prefer
the
things
above
,
to
these
below
;
Spiritual
Things
to
Material
,
the
better
,
and
nobler
things
to
those
that
are
worse
,
and
of
a
meaner
Nature
.
It
shall
be
the
Business
of
this
Discourse
(
by
God's
Assistance
)
to
explain
or
express
to
you
more
largely
and
particularly
,
the
Import
and
Meaning
of
the
Apostle's
exhortation
here
:
And
then
to
urge
our
Obedience
to
it
,
with
a
few
proper
Motives
:
And
thus
will
this
Discourse
(
as
it
was
intended
)
be
very
Applicatory
of
that
which
goes
before
it
.
Explication
.
In
the
first
Place
,
I
shall
shew
you
how
we
ought
to
mind
and
apply
our selves
to
the
things
above
:
With
how
much
Concern
and
Care
we
should
seek
the
Favour
of
God
,
the
matchless
Blessings
of
his
Love
,
and
the
enjoyment
of
him
therein
.
This
I
shall
represent
to
you
under
these
three
Heads
;
1.
The
Things
above
must
have
the
Preference
of
our
Judgments
:
We
must
esteem
,
and
value
them
before
all
other
.
2.
They
must
have
the
Preference
of
our
Wills
and
Affections
;
We
must
chuse
,
and
love
them
,
desire
and
delight
in
them
,
more
than
in
any
other
.
3.
They
must
have
the
Preference
of
our
Actions
,
and
Course
of
Life
.
We
should
seek
,
and
pursue
them
more
than
all
other
things
.
I
shall
particularly
insist
and
enlarge
my
Discourse
upon
each
of
these
severally
,
for
the
better
Illustration
of
them
.
1.
Those
things
ought
to
have
the
Preference
of
our
Judgments
:
We
should
esteem
and
value
them
as
the
best
things
.
We
must
account
God
our
Chiefest
Good
,
and
the
enjoyment
of
him
in
his
Love
the
highest
Felicity
:
This
should
be
the
setled
,
and
fixed
Judgment
of
our
Souls
;
a
Conclusion
deliberately
,
and
firmly
made
.
The
Apostle
who
gives
this
Direction
in
our
present
Text
,
expresses
thus
concerning
himself
,
when
he
says
,
Phil.
3.
8.
I
count
all
things
but
dung
,
that
I
may
win
Christ
,
and
be
found
in
him
;
that
is
,
That
I
may
through
him
have
an
Interest
in
God
,
and
in
the
Blessings
of
his
peculiar
Love
.
This
has
been
the
constant
Practice
and
State
of
all
good
and
rectified
Souls
.
Thy
loving
kindness
is
better
than
life
,
says
David
,
Psal.
63.
3.
More
to
be
desired
are
thy
Commandments
than
Gold
,
yea
,
than
much
fine
Gold
,
sweeter
also
than
the
Hony
,
and
the
Hony-comb
,
Psal.
19.
This
preference
and
esteem
of
things
above
,
is
several
times
exprest
by
Solomon
,
in
the
words
which
he
puts
into
the
Mouth
of
a
Holy
Soul
,
in
his
Book
of
Canticles
,
in
Chap.
1.
Verse
2.
She
says
to
Christ
,
Thy
Love
is
better
than
Wine
.
The
expressions
and
exercises
of
thy
Favour
are
better
far
,
and
more
chearing
and
refreshing
to
the
Mind
,
than
the
richest
Wines
are
to
the
faint
and
thirsty
Body
.
Again
,
she
says
,
Chap.
2.
3.
As
the
Apple
Tree
among
the
Trees
of
the
Wood
,
so
is
my
Beloved
among
the
Sons
.
He
is
to
be
preferred
before
all
other
.
Yea
,
she
says
in
plain
Terms
,
Chap.
5.
10.
He
is
the
chiefest
among
Ten
thousand
.
These
are
all
of
them
the
expressions
of
such
Souls
,
as
mind
the
things
above
,
rather
than
those
below
,
and
prefer
Spiritual
Objects
before
Sensual
.
God
must
have
the
Ascendant
in
our
Souls
.
He
who
truly
is
the
Chiefest
Good
,
must
be
accounted
so
.
We
must
believe
him
the
Center
and
Source
of
all
Goodness
;
the
Fountain
and
Giver
of
all
that
which
is
in
the
Creatures
.
And
that
he
has
not
given
away
from
himself
what
he
has
communicated
to
them
,
but
is
still
an
inexhaustible
Fulness
of
Good
:
That
in
him
does
all
desirable
Fulness
dwell
;
and
that
he
alone
is
able
to
afford
full
Content
and
Happiness
to
the
Soul
of
Man
.
We
must
account
it
a
much
happier
State
to
enjoy
the
things
above
,
than
the
things
below
:
Much
better
to
be
vertuous
and
good
,
than
rich
and
great
,
to
enjoy
the
Favour
of
God
,
than
the
Esteem
of
Men.
And
if
we
have
the
greatest
value
and
esteem
for
the
things
above
,
we
shall
value
all
other
things
according
to
the
relation
which
they
bear
to
them
.
Those
things
which
have
a
subserviency
to
them
,
and
are
means
of
attaining
them
will
be
valued
next
to
them
,
and
will
for
their
sakes
be
in
great
esteem
too
:
Such
are
Prayer
,
Hearing
the
Word
of
God
,
Reading
,
and
Meditating
on
it
,
and
the
Attendance
upon
Sacraments
.
And
again
:
Those
things
which
are
contrary
and
opposite
to
these
,
which
hinder
the
enjoyment
of
them
,
will
not
be
lookt
upon
as
Indifferent
,
they
will
be
accounted
very
evil
things
,
and
be
absolutely
rejected
from
all
esteem
with
us
;
Such
are
all
manner
of
Sins
and
Wickednesses
.
Thus
must
the
things
above
have
the
Preference
of
our
Judgments
.
2.
They
must
also
have
the
Preference
of
our
Wills
and
Affections
.
We
must
chuse
them
before
all
other
things
;
love
,
desire
,
and
delight
most
in
them
.
When
those
things
are
proposed
,
described
,
and
offered
to
us
,
we
must
not
regard
them
with
indifferent
,
and
careless
Minds
.
Our
Souls
must
be
moved
towards
them
,
in
chusing
,
accepting
,
and
desiring
above
all
things
to
be
Partakers
of
them
.
This
also
has
been
the
Temper
of
good
Souls
,
as
the
Expressions
that
have
fallen
from
such
do
abundantly
declare
.
The
Holy
Author
of
Psal.
73.
says
to
God
,
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
on
Earth
that
I
can
desire
besides
thee
.
The
Spouse
in
the
Canticles
says
,
Cant.
1.
2.
Let
him
kiss
me
with
the
Kisses
of
his
Mouth
.
That
which
I
chiefly
desire
is
,
to
receive
the
expressions
of
thy
matchless
Love
.
And
in
Verse
4.
she
says
.
We
will
be
glad
,
and
rejoice
in
thee
,
we
will
remember
thy
Love
more
than
Wine
.
If
we
can
enjoy
thy
Favour
,
Oh
Jesus
,
lover
of
Souls
;
This
is
that
we
most
value
,
This
is
all
we
care
for
,
This
is
that
will
be
most
pleasing
to
us
.
Ardent
Desires
after
God
,
the
Psalmist
expresses
,
Psal.
42.
1
,
2.
As
the
Hart
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!
If
we
are
not
assured
of
an
Interest
in
the
peculiar
Love
of
God
,
we
should
most
earnestly
and
incessantly
desire
this
:
We
should
make
it
the
chief
subject
and
matter
of
our
Prayers
.
The
want
of
this
should
not
be
satisfied
,
and
madeup
with
any
thing
else
.
Let
us
never
say
to
our selves
upon
the
mostplentiful
Enjoyment
of
these
things
,
as
that
Man
whom
our
Saviour
describes
,
Luke
12.
who
said
,
Soul
,
take
thine
ease
,
because
thou
hast
Goods
laid
up
for
many
years
.
Our
Souls
must
take
no
Ease
,
nor
ever
be
at
Rest
,
till
we
have
Goods
laid
up
for
Eternity
.
God
must
be
the
only
Center
of
our
Hopes
and
Aims
:
We
should
love
him
with
a
transcendent
Love
.
Nothing
should
grieve
,
or
trouble
us
,
so
much
as
what
does
damp
our
Hopes
of
Heaven
;
nothing
so
much
transport
and
please
,
as
what
does
raise
,
and
promote
,
and
confirm
them
.
If
we
have
been
so
happy
as
to
gain
an
Interest
in
his
Favour
,
and
to
be
in
some
measure
Partakers
of
the
Blessings
of
his
Love
,
it
will
be
the
Temper
of
our
Minds
to
delight
greatly
in
the
things
above
;
highly
will
the
Thoughts
of
our
Happiness
please
us
;
we
shall
be
able
to
say
of
God
,
as
David
did
,
My
Meditation
of
him
shall
be
sweet
,
I
will
be
glad
,
or
rejoice
in
the
Lord
,
Psal.
104.
This
will
be
the
chief
delight
and
solace
of
the
Heavenly
Soul
to
think
;
God
loves
me
,
the
most
High
has
a
peculiar
favour
for
me
;
This
God
is
my
God
,
for
ever
and
ever
:
With
highest
Pleasure
will
the
Soul
say
,
My
Beloved
,
is
mine
,
and
I
am
his
:
There
is
laid
up
for
me
a
Crown
of
Righteousness
.
And
if
such
be
the
most
welcome
and
pleasant
Thoughts
,
it
cannot
be
but
they
will
be
very
frequent
ones
.
Oh
how
I
love
thy
Law
(
says
David
)
It
is
my
Meditation
all
the
Day
,
Psal.
119.
97.
When
we
can
let
many
Days
pass
over
our
Heads
,
without
one
serious
and
sensible
Thought
of
Heavenly
things
,
this
is
a
Symptom
of
an
Earthly
,
and
Carnal
Mind
.
The
Heavenly
Mind
is
necessitated
,
and
drawn
to
other
Thoughts
,
but
it
enclines
to
these
.
And
the
Sabbaths
,
and
publick
Worship
of
God
are
a
great
delight
to
such
a
Man
:
When
he
may
be
separated
from
the
Concerns
of
the
World
,
to
contemplate
the
Riches
of
God's
Love
,
to
taste
the
sweetness
of
it
,
to
consider
the
Beauty
of
Holiness
,
and
the
Joys
of
Heaven
.
The
Sense
of
his
Soul
is
the
same
with
that
which
David
expresses
,
Psal.
84.
10.
A
Day
in
thy
Courts
is
better
than
a
Thousand
;
I
had
rather
be
a
Door-keeper
in
the
House
of
my
God
,
than
to
dwell
in
the
tents
of
wickedness
.
And
Solomon
puts
a
mighty
value
and
esteem
for
the
Worship
and
Sacred
Ordinances
of
God
,
and
an
excessive
delight
in
them
into
the
Character
of
a
devout
Soul
,
which
he
gives
us
in
his
sublime
Song
,
Cant.
2.
34.
5.
where
after
he
had
made
her
say
,
As
the
Apple-tree
among
the
Trees
of
the
Wood
,
so
is
my
Beloved
among
the
Sons
:
She
carries
on
the
Metaphor
,
and
says
,
I
sate
down
under
his
Shadow
with
great
delight
,
and
his
Fruit
was
sweet
unto
my
taste
.
He
brought
me
into
the
Banquetting-house
,
and
his
Banner
over
me
was
love
.
And
being
thus
entertained
with
his
Love
,
she
is
transported
with
delight
,
she
is
,
as
it
were
,
overwhelmed
with
Joy
:
Stay
me
with
Apples
(
says
she
)
Comfort
me
with
Flaggons
,
for
I
am
sick
of
love
.
Which
is
as
much
as
to
say
,
Thy
Love
,
dear
Lord
,
is
great
like
thy Self
,
and
far
greater
than
my
narrow
Capacity
!
When
I
consider
,
when
I
feel
it
,
when
I
enjoy
the
exercises
of
it
in
Holy
Communion
with
thee
,
I
am
,
me
thinks
,
my self
,
all
Love
;
I
am
transported
in
Extasies
of
Love
;
and
the
Love
I
feel
in
my self
,
and
the
delight
I
take
in
thine
,
are
a
Pleasure
even
too
great
forme
without
thy
assistance
to
bear
it
.
If
our
Mind
and
Heart
were
truly
set
on
things
above
;
we
should
go
from
Publick
Devotion
to
Private
,
either
in
our
Closets
or
Families
:
Certainly
,
he
that
loves
those
things
,
and
wishes
to
be
employed
to
Eternity
about
them
,
cannot
think
One
whole
Day
in
Seven
too
much
to
be
separated
entirely
from
the
World
,
for
the
enjoyment
of
them
.
And
the
Heavenly
Soul
will
be
often
discoursing
of
Heavenly
things
.
It
is
a
Pleasure
to
speak
of
that
we
extreamly
love
:
The
Holy
Soul
represented
in
the
Canticles
,
does
so
often
extol
her
Beloved
,
and
so
stay
and
dwell
upon
the
Descriptions
,
Commendations
and
Discourses
concerning
Christ
,
as
does
sufficiently
shew
,
He
is
indeed
her
Beloved
.
The
Society
therefore
wherein
such
an
one
may
best
discourse
of
his
Heart
's
chief
Joy
,
will
be
always
most
acceptable
,
and
desirable
to
him
.
Those
that
value
highly
the
same
things
that
we
value
and
love
,
will
be
most
agreeable
to
us
,
especially
in
such
cases
where
there
can
be
no
rivalling
of
each
other
,
as
it
is
in
this
.
Heavenly
Souls
will
be
most
acceptable
to
the
Heavenly
.
And
the
Joy
and
Pleasure
which
attends
the
Thoughts
and
Remembrance
of
those
heavenly
Things
,
which
they
are
partly
possest
,
and
partly
in
expectation
of
,
will
be
able
in
a
little
time
at
least
,
to
overcome
every
worldly
Sorrow
.
Lastly
;
If
we
value
and
love
Heaven
,
and
things
above
,
more
than
things
on
the
Earth
,
we
must
greatly
desire
to
be
in
Heaven
.
We
must
needs
desire
to
be
advanced
to
that
State
where
we
shall
more
perfectly
enjoy
those
things
than
we
can
here
;
where
we
shall
be
satisfied
with
the
communicated
likeness
of
God
in
our
perfect
and
compleat
Sanctification
,
where
we
shall
enjoy
perfect
Rest
and
Blessendness
;
we
cannot
chuse
but
desire
that
State
,
where
,
as
we
shall
have
a
fuller
enjoyment
of
the
things
we
mostly
love
,
so
the
enjoyment
of
them
shall
be
more
constant
and
uninterrupted
;
where
we
shall
have
the
light
of
God's
Countenance
always
shining
bright
upon
us
;
where
no
Clouds
,
no
Eclipses
shall
hide
,
or
any
Night
ever
take
it
from
us
,
but
it
shall
make
a
continual
joyful
and
glorious
Day
.
The
Soul
then
that
does
truly
relish
and
delight
in
these
Divine
things
,
cannot
be
satisfied
to
be
here
,
but
will
,
with
submission
to
the
Will
of
God
,
long
for
the
time
of
his
removal
to
that
better
State
.
He
will
not
think
his
Life
on
Earth
too
short
,
but
rather
too
long
:
and
be
ready
to
say
,
When
will
this
my
tedious
Pilgrimage
be
over
?
When
shall
I
come
and
appear
before
God!
He
is
not
only
contented
,
but
even
desirous
with
St.
Paul
,
To
depart
,
and
to
be
with
Christ
.
He
can
willingly
forsake
,
not
only
a
poor
,
mean
,
and
laborious
State
on
Earth
;
but
even
a
rich
,
prosperous
,
and
easy
one
,
for
the
better
Enjoyments
of
Heaven
:
For
that
which
he
enjoys
of
Heaven
here
,
is
that
which
he
chiefly
delights
in
.
And
since
the
second
Coming
of
Christ
is
that
which
brings
him
his
full
Redemption
,
and
the
perfect
Fruition
of
all
that
he
desires
,
he
will
greatly
long
for
that
;
he
will
be
one
of
those
that
love
his
Appearing
.
He
has
the
Spirit
of
the
Bride
in
him
,
who
says
,
Come
Lord
Jesus
,
come
quickly
,
in
Rev.
22.
Or
as
the
holy
Souls
before
his
first
Coming
,
in
longing
desire
after
that
,
Cant.
8.
14.
He
will
say
for
his
Second
,
Make
haste
,
my
Beloved
,
and
be
thou
like
a
Roe
,
or
to
a
young
Hart
upon
the
Mountains
of
Spices
.
Thus
must
our
Will
and
Affections
prefer
the
Things
above
.
3.
Those
things
must
have
also
the
Preference
of
our
Actions
,
and
Course
of
Life
.
And
it
is
a
certain
consequent
and
fruit
of
the
other
two
Particulars
,
and
the
best
Indication
of
them
in
us
,
that
we
chiefly
endeavour
after
,
and
mostly
seek
and
pursue
the
Things
above
.
It
is
necessarily
included
in
the
minding
those
Things
,
that
we
seek
them
,
and
endeavour
to
be
Partakers
of
them
.
We
must
strive
to
enter
in
at
the
strait
gate
;
we
must
give
diligence
,
to
make
our
Calling
and
Election
sure
;
we
must
work
out
our
Salvation
with
Fear
and
Trembling
.
Strong
and
true
desires
after
any
other
things
,
will
excite
suitable
Endeavours
;
therefore
it
must
be
so
with
us
in
this
Case
.
And
thus
it
was
with
the
good
Soul
,
whose
Affections
towards
God
,
Solomon
describes
;
who
is
represented
by
him
,
as
very
Inquisitive
after
him
:
She
lov'd
in
his
absence
;
as
restless
in
her
enquiry
and
search
,
till
she
had
found
him
whom
her
Soul
loved
,
Cant.
3.
1
,
2
,
3
,
4.
Lazy
wishes
are
of
no
value
:
Till
we
come
to
active
Desires
and
very
vigorous
Endeavours
,
we
have
not
an
Heart
set
upon
the
Things
above
.
We
must
very
diligently
use
the
Means
that
God
has
appointed
,
and
does
afford
us
for
the
making
us
Partakers
of
those
things
:
The
ordinary
Means
of
attaining
the
Sanctification
of
our
Nature
;
the
assured
Pardon
of
our
Sins
;
the
Beams
of
Divine
Favour
,
and
a
Title
to
Everlasting
glory
:
And
they
are
Private
,
and
Publick
Prayers
;
the
Preaching
of
God's
Word
,
and
his
Sacraments
.
These
must
be
valued
as
Means
,
as
I
said
before
;
and
also
,
I
say
now
,
they
must
be
very
diligently
attended
upon
,
and
used
.
It
must
not
be
an
indifferent
Matter
with
us
,
whether
we
enjoy
them
or
not
.
If
we
rightly
,
and
heartily
desire
heavenly
Things
,
we
shall
be
very
diligent
and
industrious
in
that
Course
of
Duty
,
which
the
Providence
of
God
gives
us
;
whatever
Station
we
are
in
,
we
shall
endeavour
to
adorn
it
,
to
glorify
God
by
our
Behaviour
in
it
:
We
shall
be
steadfast
,
and
unmoveable
,
always
abounding
in
the
work
of
the
Lord
,
and
ought
to
be
so
;
as
knowing
,
That
our
Labour
shall
not
be
in
vain
in
the
Lord
:
As
believing
,
that
the
glorious
and
eternal
Rewards
of
Heaven
deserve
our
greatest
diligence
,
and
labour
in
our
Duty
.
And
further
;
if
we
rightly
mind
the
things
above
we
shall
set
our selves
as
much
as
we
need
to
remove
the
Hindrances
of
attaining
them
.
We
shall
,
and
ought
to
be
ready
to
cut
off
a
right
Hand
,
and
pluck
out
a
right
Eyo
,
that
offends
,
and
that
would
hinder
our
entrance
into
Life
.
We
must
not
entertain
,
or
cherish
any
Sin
;
but
must
industriously
mortify
,
weaken
,
and
subdue
all
carnal
and
corrupt
Affections
.
We
must
endeavour
the
weaning
our selves
,
as
much
as
may
be
from
the
World
,
and
to
be
as
indifferent
about
our
outward
Condition
in
it
as
we
can
be
.
We
must
shake
off
all
such
Clogs
and
Weights
,
that
our
freed
Souls
may
without
Incumbrance
,
aspire
towards
Heaven
.
And
we
must
chiefly
seek
and
pursue
the
Things
above
,
seek
them
with
more
diligence
and
endeavour
,
with
more
earnest
Application
of
Mind
than
we
do
the
Things
below
.
This
our
Saviour
expresly
directs
,
Mat.
6.
33.
Seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
this
he
seems
to
intimate
we
should
do
,
when
he
says
,
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
,
for
they
shall
be
filled
.
As
the
Heavenly
things
are
to
be
the
end
,
so
they
are
to
be
the
Rule
and
Guide
of
our
Actions
.
We
must
value
all
other
things
according
to
their
subserviency
to
those
,
as
has
been
said
;
and
then
the
things
of
this
World
are
to
be
sought
,
only
in
such
circumstances
,
or
such
kinds
of
them
,
as
they
may
have
some
subserviency
to
these
:
For
instance
,
A
man
should
chuse
that
Employment
and
State
in
the
World
,
in
which
he
may
best
preserve
his
Innocence
,
and
keep
a
good
Conscience
,
and
have
frequent
and
chearful
Communion
with
God
;
rather
than
that
which
is
more
dangerous
,
but
is
likely
to
have
more
of
worldly
Profit
,
or
sensual
Pleasure
attending
it
.
A
man
should
rather
chuse
a
Life
of
Labour
and
Employment
,
wherein
he
may
be
serviceable
to
God
,
and
to
the
present
,
or
everlasting
Well-fare
of
Mankind
;
than
to
live
in
an
useless
Ease
and
Idleness
.
Again
,
the
Things
above
must
always
be
followed
before
these
,
whenever
there
is
any
Competition
between
them
.
We
must
when
't
is
necessary
forsake
these
for
them
.
If
we
might
enjoy
the
greatest
Pleasures
of
this
World
,
or
the
most
valued
Advantages
of
it
,
those
which
would
give
us
the
greatest
Interest
and
Respect
among
Men
;
but
for
the
gaining
of
these
,
we
must
do
those
things
that
would
forfeit
and
lose
the
Favour
of
God
;
those
things
which
he
forbids
:
We
must
then
forsake
and
abandon
all
those
things
for
the
sake
of
this
,
and
resolve
never
to
enjoy
even
the
greatest
advantages
of
this
World
,
if
we
cannot
have
them
with
the
Favour
and
Blessing
of
God
.
Thus
should
we
in
the
Course
of
our
Life
and
Actions
,
prefer
the
Things
above
,
before
those
below
.
Motives
.
Thus
I
have
shewn
you
what
it
is
which
the
Apostle
exhorts
to
here
in
the
full
Latitude
and
Extent
of
it
.
All
this
he
intends
we
should
do
in
minding
the
Things
above
.
It
remains
now
,
that
I
urge
your
Obedience
to
this
Advice
by
such
Arguments
and
Motives
,
as
may
justly
prevail
upon
you
.
1.
And
in
the
first
Place
let
this
be
one
,
That
,
unless
we
thus
mind
the
Things
above
,
we
shall
never
obtain
them
.
We
are
not
to
look
upon
our
Text
as
only
an
Advice
or
Counsel
,
but
must
receive
it
as
a
Law
and
Precept
:
It
is
thus
we
ought
to
mind
those
things
:
And
it
is
the
plain
Import
of
divers
other
places
of
Scripture
,
that
God
requires
this
of
us
.
This
is
meant
,
when
our
Saviour
says
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
,
and
with
all
thy
Soul
,
and
with
all
thy
Mind
,
Mat.
22.
37.
And
when
he
says
,
If
any
man
come
unto
me
,
and
hate
not
his
Father
,
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
,
and
his
own
Life
also
,
he
cannot
be
my
Disciple
,
Luke
14.
26.
That
is
,
in
comparison
to
me
,
he
must
hate
and
despise
them
.
He
must
love
and
value
me
more
than
he
does
them
,
or
he
is
not
worthy
of
an
Interest
in
the
Favours
and
Blessings
,
which
I
have
purchased
.
And
there
is
another
Scripture
very
express
to
this
purpose
,
but
which
has
been
wrested
by
bad
Translation
to
a
very
different
one
,
which
I
shall
therefore
here
endeavour
to
recover
to
its
right
use
:
It
is
John
21.
15.
Jesus
saith
to
Simon
Peter
;
Simon
Son
of
Jonas
lovest
thou
me
more
than
these
.
The
Original
words
would
bear
the
rendering
of
them
thus
,
Lovest
thou
me
more
than
these
things
,
that
is
,
more
than
thy
Trade
,
and
worldly
Business
,
and
Gains
.
The
generality
of
the
Church
of
Rome
chuse
to
render
them
thus
,
Lovest
thou
me
more
than
these
do
?
As
if
our
Lord
would
seem
to
expect
in
Peter
a
greater
Love
to
him
,
than
was
in
the
rest
of
the
Apostles
,
and
this
must
be
the
Foundation
for
Peter's
Primacy
among
the
Apostles
,
and
for
the
Pope
of
Rome
his
Supremacy
in
the
Church
.
But
if
we
well
consider
the
Context
,
we
shall
find
this
a
very
weak
Foundation
;
we
shall
see
no
reason
to
think
that
the
Question
intimates
our
Lord's
present
,
or
intended
Preference
of
Peter
to
the
rest
of
the
Apostles
;
but
rather
that
it
intimates
an
Admonition
of
Peter
to
prefer
our
Lord
,
and
his
Interests
and
Service
before
the
Things
of
the
World
.
When
our
Lord
was
dead
,
and
his
Disciples
were
now
come
to
Galilee
,
according
to
his
Appointment
to
meet
him
there
;
while
they
staid
there
,
Peter
returned
to
his
Trade
of
Fishing
,
and
drew
the
rest
of
the
Disciples
who
had
been
of
that
Employment
to
join
with
him
.
After
they
had
had
a
Night
of
fruitless
Labour
,
Jesus
in
in
the
Morning
presents
himself
to
them
;
and
as
they
were
eating
in
his
presence
,
he
propounds
this
Question
to
Peter
,
in
Verse
15.
Now
he
had
reason
to
single
out
Peter
to
this
Examination
,
because
it
was
he
that
had
made
the
motion
of
this
return
to
their
worldly
Business
,
and
had
drawn
the
others
to
it
after
he
had
separated
them
to
be
Fishers
of
Men.
And
since
this
was
plainly
the
occasion
of
the
Question
,
we
may
most
reasonably
interpret
it
to
intimate
a
Rebuke
of
that
Apostle
for
this
return
to
his
Trade
;
and
what
our
Lord
replies
to
Peter's
Answer
to
his
Question
,
does
sufficiently
justify
,
and
even
require
this
Interpretation
of
it
;
for
he
says
to
him
three
times
,
Feed
my
Lambs
,
or
my
Sheep
,
which
was
as
much
as
to
say
to
him
,
Shew
thy
Love
to
me
,
if
thou
hast
it
by
betaking
thy self
intirely
,
and
industriously
to
the
Office
of
an
Apostle
,
and
leave
this
worldly
Trade
and
Business
,
from
which
I
have
called
thee
.
This
then
is
without
doubt
the
meaning
of
this
Place
.
The
Question
of
our
Lord
intimates
,
that
he
required
of
St.
Peter
,
that
he
should
love
him
more
than
worldly
Gains
,
more
than
his
Trade
,
and
the
Business
that
he
had
called
him
from
,
and
should
accordingly
apply
himself
to
that
Service
of
him
,
which
he
had
called
him
to
.
This
then
is
a
standing
Law
and
Rule
,
and
Universally
obliging
,
That
we
love
God
more
than
the
Things
of
the
World
.
And
if
so
,
it
is
,
we
may
be
sure
,
a
necessary
condition
to
be
performed
for
our
partaking
of
the
Things
above
.
If
God
requires
us
to
prefer
them
,
we
cannot
but
without
ground
expect
,
that
he
will
ever
bestow
them
upon
us
unless
we
do
so
.
He
has
not
made
this
Law
only
to
dispense
with
it
,
but
to
guide
us
to
our
Happiness
thereby
if
we
will
obey
it
,
or
to
condemn
us
to
misery
,
if
we
will
not
.
2.
To
encourage
our selves
thus
to
prefer
the
Things
above
,
we
may
consider
that
if
we
do
so
,
we
shall
certainly
obtain
them
.
We
shall
not
set
our
Hearts
upon
them
in
vain
.
God
is
a
rewarder
of
those
that
diligently
seek
them
,
Heb.
11.
6.
To
them
who
by
patient
continuance
in
well-doing
seek
for
Glory
,
Honour
and
Immortality
,
God
will
give
eternal
Life
;
the
Apostle
assures
us
,
Rom.
2.
7.
In
this
course
we
shall
be
sure
not
to
run
in
vain
,
nor
to
labour
in
vain
.
It
pleases
God
that
we
despise
the
present
Allurements
and
good
things
of
this
World
in
comparison
to
the
matchless
Blessings
of
his
Love
.
Therefore
Moses
is
commended
for
having
done
so
,
when
he
esteemed
the
reproach
of
Christ
greater
Riches
than
the
Treasures
of
Egypt
;
and
chose
rather
to
suffer
affliction
with
the
People
of
God
,
than
to
enjoy
the
Pleasures
of
Sin
,
which
are
but
for
a
Season
,
Heb.
11.
25
,
26.
This
renders
any
that
do
it
,
the
peculiar
Favourites
of
Heaven
,
as
is
plainly
intimated
,
Heb.
11.
16.
where
't
is
said
of
some
,
They
desired
a
better
Country
,
even
an
Heavenly
,
therefore
God
is
not
ashamed
to
be
called
their
God
:
He
thought
fit
,
he
was
pleased
to
own
a
peculiar
relation
to
such
Persons
;
he
was
willing
to
be
called
their
God
,
that
is
,
to
be
their
God
;
and
it
is
added
in
the
same
Verse
,
He
hath
prepared
for
them
a
City
:
Since
Heaven
was
that
they
chiefly
desired
,
he
intended
them
for
Heaven
.
3.
Lastly
,
It
may
be
another
encouragement
to
what
the
Apostle
here
requires
,
That
if
we
do
thus
prefer
the
Things
above
,
God
will
provide
and
bestow
a
competent
Portion
of
the
Things
of
this
World
.
If
we
value
and
seek
most
the
Things
of
this
World
,
we
may
through
God's
displeasure
miss
of
them
:
For
his
over-ruling
Providence
disposes
of
all
things
,
and
he
can
frustrate
all
our
Designs
,
if
we
displease
him
,
and
make
us
low
,
and
poor
,
and
mean
,
notwithstanding
all
our
Endeavours
to
be
otherwise
;
and
displease
him
we
certainly
do
,
if
we
do
not
esteem
and
seek
Him
and
his
Love
before
all
other
things
.
But
,
if
we
do
this
,
we
shall
become
,
as
was
said
before
,
the
peculiar
Favourites
of
his
Love
.
And
if
for
this
he
will
be
our
God
,
it
may
be
certainly
concluded
,
that
we
shall
not
want
any
of
his
Creatures
:
If
he
will
give
the
greater
,
he
will
not
with-hold
the
less
;
he
will
not
let
such
Persons
want
any
manner
of
thing
that
is
good
for
them
.
And
this
indeed
is
what
our
Saviour
has
expresly
promised
,
Mat.
6.
33.
Seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
you
.
By
these
things
he
means
those
he
had
been
speaking
of
before
,
not
the
superfluous
Riches
of
this
World
;
not
the
great
Dignities
and
Honours
of
it
,
which
things
are
but
an
useless
Burden
,
and
not
at
all
necessary
to
our
Happiness
;
but
Meat
,
and
Drink
,
and
Cloathing
,
and
the
necessary
Accommodations
of
this
present
Life
.
These
things
the
Care
of
Providence
will
certainly
provide
for
us
,
if
we
love
God
with
all
our
Heart
,
and
live
according
to
a
high
esteem
and
value
for
his
Favour
and
Love
.
And
thus
we
may
see
,
that
to
mind
and
prefer
the
things
above
,
is
the
surest
and
the
shortest
way
to
Happiness
,
both
in
this
Life
and
the
next
;
and
more
than
this
,
I
hope
need
not
be
said
to
move
us
to
it
.
THE
PRAYER
.
O
Most
blessed
and
glorious
God
,
the
only
perfect
,
and
all-sufficient
Being
!
Thou
art
,
O
Lord
,
thine
own
Infinite
and
Eternal
Happiness
,
and
thou
givest
being
and
happiness
to
all
thy
Creatures
;
thy
infinite
Goodness
delights
in
our
well-fare
;
and
thou
hatest
nothing
that
thou
hast
made
.
We
adore
thee
,
O
Lord
,
we
bless
thee
,
we
praise
thee
,
we
magnifie
thee
,
we
give
thee
thanks
for
thy
great
and
glorious
Goodness
,
and
for
the
bounteous
Exercises
of
it
to
the
Sons
of
Men.
We
thank
thee
that
thou
hast
given
us
such
a
Being
as
we
have
,
and
hast
made
us
so
capable
of
happiness
:
That
we
have
Bodies
and
Senses
suited
to
this
very
rich
and
plentiful
World
about
us
,
and
capable
to
take
delight
in
the
good
things
here
,
and
for
that
the
Earth
is
full
of
thy
Goodness
.
But
we
praise
thee
yet
more
for
the
Spirit
in
Man
,
whereby
we
are
capable
of
a
rational
and
spiritual
,
and
so
a
most
Honourable
and
Angelical
Delight
in
the
Objects
of
our
Senses
;
that
we
can
please
our selves
with
their
beauty
,
order
,
wonderful
contrivance
and
subserviency
to
each
other
,
and
that
we
are
capable
to
see
upon
them
the
impresses
and
marks
of
thy
glorious
Wisdom
,
of
thy
mighty
Power
,
of
thy
infinite
Fulness
,
of
thy
Majesty
and
Glory
.
And
we
thank
thee
,
O
Lord
,
most
of
all
,
for
that
thou
hast
been
pleased
to
make
us
capable
to
know
and
meditate
on
thy Self
;
to
chuse
and
love
thee
,
to
desire
and
enjoy
thee
,
who
art
an
Infinite
,
Eternal
Good
,
and
in
whose
presence
is
fulness
of
Joy
.
Oh
how
ready
should
our
Hearts
be
at
all
times
to
say
,
Whom
have
we
in
Heaven
but
thee
,
and
there
is
none
on
Earth
that
we
can
desire
besides
thee
!
But
alas
!
we
are
degenerated
,
we
are
fallen
from
our
Original
Excellency
,
we
are
sunk
into
Sensuality
:
we
need
to
be
put
in
mind
and
told
wherein
our
true
Happiness
lies
,
and
to
be
excited
,
urged
,
and
exhorted
to
pursue
it
:
We
hover
here
below
,
and
seldom
have
any
thoughts
or
desires
moving
upwards
;
the
objects
of
Sense
detain
us
with
them
,
and
we
feed
on
Husks
among
Beasts
,
we
stay
and
abide
upon
the
lowest
,
and
the
smallest
part
of
our
Happiness
.
Lord
,
we
are
miserable
,
we
are
undone
,
and
shall
perish
for
ever
,
if
thy
pity
do
not
rescue
us
from
the
Love
of
these
low
Things
.
Oh
Pardon
our
guilty
,
and
heal
our
distempered
Souls
.
Discover
thy self
to
us
,
and
make
us
love
thee
;
shed
abroad
thy
Love
abundantly
in
our
Hearts
;
Make
us
to
rise
by
the
Creature
to
the
Creator
.
Guide
us
by
the
streams
to
thee
the
Fountain
of
their
Goodness
,
and
make
us
as
we
ought
to
love
thee
above
all
things
.
Let
us
be
governed
by
thy
Love
in
the
whole
course
of
our
lives
,
and
readily
deny
our selves
to
please
thee
and
keep
thy
Commandments
.
Let
us
firmly
believe
the
glorious
Things
which
thou
hast
prepared
for
them
that
love
thee
;
and
draw
our
Hearts
after
them
to
endeavour
that
our
Treasure
may
be
in
Heaven
in
Immutable
things
.
And
direct
us
,
we
pray
thee
,
so
to
pass
through
things
Temporal
,
as
that
we
finally
lose
not
the
things
Eternal
.
Have
mercy
,
O
Lord
,
upon
all
Mankind
.
Let
the
Earth
be
filled
with
Knowledge
of
the
Lord
,
as
waters
cover
the
Sea
;
and
all
Men
be
directed
and
led
in
the
way
to
true
Happiness
.
Give
to
all
Nations
Unity
,
Peace
,
and
Concord
.
Pour
down
an
abundant
measure
of
thy
Spirit
upon
thy
Church
,
that
the
Gospel
may
run
and
be
glorified
from
the
rising
of
the
Sun
to
the
going
down
of
the
same
.
Let
them
prosper
that
love
it
,
and
let
not
the
Gates
of
Hell
ever
prevail
against
it
.
We
pray
,
especially
for
that
part
of
it
which
thou
hast
graciously
placed
in
these
Nations
,
and
hitherto
wonderfully
detended
;
Lord
,
make
it
a
very
fruitful
Vineyard
,
and
purge
out
of
it
all
that
is
contrary
to
true
Doctrin
and
Godliness
.
Bless
,
we
pray
thee
,
our
Gracious
King
and
Queen
,
and
the
Royal
Family
,
with
all
Spiritual
and
Eternal
Blessings
;
and
give
them
long
and
happy
Possession
of
the
Throne
of
these
Kingdoms
to
thy
Glory
,
and
our
Comfort
.
Bless
all
in
Authority
under
them
;
help
them
truly
,
and
indifferently
to
administer
Justice
,
to
the
punishment
of
Wickedness
and
Vice
,
and
to
the
maintainance
of
thy
true
Religion
and
Vertue
.
Give
grace
,
O
Heavenly
Father
,
to
all
Bishops
and
Curates
,
that
they
may
both
by
their
Life
and
Doctrin
,
honour
thee
,
and
guide
thy
People
committed
to
them
in
the
way
of
Blessedness
.
Let
all
the
Subjects
of
this
Realm
be
subject
to
thee
in
Loyalty
and
Subjection
,
and
due
Obedience
to
those
that
are
over
them
in
Church
and
State
;
and
let
Piety
,
Love
,
Righteousness
,
and
Peace
,
and
Truth
abound
among
us
.
We
commend
to
thy
Fatherly
goodness
all
that
are
in
any
Distress
and
Affliction
;
all
our
Friends
and
Relations
,
we
pray
for
our
Enemies
;
do
for
all
beyond
what
we
are
able
to
ask
or
think
.
We
humbly
ask
a
comfortable
and
safe
rest
this
Night
,
and
that
it
may
please
thee
to
make
the
out-goings
of
the
Morning
to
rejoice
.
Let
thy
word
which
we
have
heard
this
Day
guide
our
Conversations
,
and
let
us
bring
forth
in
them
the
Fruits
of
the
Spirit
;
let
not
the
Cares
of
this
World
,
or
the
Deceitfulness
of
Riches
choke
the
Word
,
and
render
it
unfruitful
;
but
grant
we
may
live
to
the
Glory
of
thy
Name
,
and
to
the
Peace
and
Salvation
of
our
own
Souls
by
Jesus
Christ
,
in
whose
most
comprehensive
words
,
we
sum
up
our
Requests
,
saying
,
OVR
Father
,
which
art
in
Heaven
;
Hallowed
be
thy
Name
.
Thy
Kingdom
come
.
Thy
will
be
done
in
Earth
as
it
is
in
Heaven
.
Give
us
this
day
our
daily
bread
.
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
.
And
lead
us
not
into
temptation
;
But
deliver
us
from
evil
.
For
thine
is
the
Kingdom
,
the
Power
▪
and
the
Glory
,
for
ever
and
ever
.
Amen
.
THE
Necessity
of
Obedience
TO
THE
COMMANDS
of
GOD
,
Proved
and
Stated
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Mat.
7.
21.
Not
every
one
that
saith
unto
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
:
but
he
that
doth
the
Will
of
my
Father
which
is
in
Heaven
.
HOW
common
a
thing
is
it
,
among
those
that
have
heard
the
glad
Tidings
of
the
Gospel
,
for
Men
to
take
up
a
presumptuous
reliance
upon
the
Merits
of
Jesus
Christ
,
with
neglect
of
Obedience
to
the
Commands
of
God!
Some
of
the
most
profligate
and
careless
Sinners
will
hope
to
be
saved
!
And
if
one
ask
them
how
?
They
will
say
,
by
the
Merits
of
Jesus
Christ
.
Many
indulge
themselves
in
their
darling
Sins
,
and
yet
hope
to
be
saved
by
the
Merits
of
Christ
.
And
most
certain
it
is
,
that
the
Doctrins
of
some
Teachers
give
occasion
to
this
presumption
:
They
occasion
Men
to
think
there
is
nothing
necessary
to
their
Salvation
but
strong
Believing
,
and
so
to
endeavour
nothing
but
that
;
and
to
rely
upon
the
Righteousness
of
Christ
,
so
as
to
neglect
all
Endeavour
after
any
Righteousness
of
their
own
:
And
this
Error
and
Delusion
where
it
obtains
,
does
often
prove
able
to
harden
a
Man
against
the
most
earnest
Exhortations
to
leave
his
Sins
,
yea
,
and
even
against
the
most
plain
Rebukes
of
Providence
for
them
,
and
to
frustrate
all
other
Means
of
Grace
,
and
Conversion
whatever
:
It
is
therefore
of
great
Importance
to
remove
it
out
of
the
way
,
and
this
I
shall
endeavour
by
discoursing
on
these
words
of
our
Saviour
,
which
,
if
they
had
been
well
considered
together
with
many
other
plain
Scriptures
,
it
had
prevented
the
entertainment
of
such
Imaginations
in
the
Minds
of
Men.
He
had
been
in
a
long
Discourse
,
enforcing
many
of
the
Commands
of
the
Moral
Law
.
And
now
towards
the
close
of
this
Discourse
,
he
begins
in
this
Verse
to
tell
them
of
what
importance
and
necessity
it
was
to
them
to
practise
what
he
had
taught
.
He
plainly
teaches
,
that
no
belief
in
him
would
avail
them
any
thing
,
if
they
did
not
together
with
it
keep
the
Commands
of
God
.
Not
every
one
(
says
he
)
that
saith
to
me
Lord
,
Lord
,
shall
enter
into
the
Kingdom
of
Heaven
,
that
is
,
Not
he
that
only
believes
I
am
the
true
Messiah
,
and
the
Redeemer
of
the
World
,
not
every
one
that
pretends
to
rely
upon
me
for
Salvation
shall
be
saved
;
But
he
that
doth
the
will
of
my
Father
which
is
in
Heaven
.
This
is
required
to
Salvation
as
well
as
the
other
:
I
come
not
to
save
Rebels
continuing
such
,
but
to
save
them
who
set
themselves
to
do
my
Father's
Will
,
and
to
obey
his
Commands
.
And
from
hencesorth
to
the
end
of
his
Sermon
on
the
Mount
,
and
to
the
end
of
this
Chapter
does
our
Saviour
very
evidently
set
himself
to
enforce
,
and
urge
the
same
thing
.
The
following
Discourse
on
this
Subject
,
I
shall
divide
into
these
3
Parts
.
-
1.
I
shall
shew
that
it
is
necessary
,
and
required
even
now
under
the
Gospel
,
that
we
set
our selves
to
obey
and
keep
the
Commands
of
God
.
-
2.
I
shall
shew
how
far
we
are
bound
to
do
this
.
-
3.
I
shall
make
some
Application
.
In
the
first
place
,
I
shall
make
it
evident
that
it
is
necessary
,
and
required
of
Christians
,
that
they
set
themselves
to
keep
the
Commands
of
God
.
This
is
required
of
all
those
who
are
grown
Persons
,
and
are
come
to
the
exercise
of
their
Reason
;
they
who
have
opportunity
to
do
this
,
must
do
it
,
and
they
cannot
be
saved
without
this
by
any
Merits
or
Mediation
of
Jesus
Christ
.
Indeed
Infants
baptized
,
and
dying
in
their
Infancy
,
may
be
saved
by
the
Merits
of
Jesus
Christ
,
without
the
exercise
and
practice
of
good
Works
which
they
had
not
capacity
or
opportunity
to
perform
;
but
grown
Persons
cannot
.
Good
works
,
or
the
keeping
the
Commands
of
God
are
necessary
to
our
finding
Favour
,
and
to
Salvation
as
Conditions
required
to
precede
and
concur
,
tho
they
do
not
gain
Favour
and
Salvation
for
us
,
as
efficient
or
meritorious
Causes
.
For
proof
of
this
,
I
shall
,
to
make
the
Discourse
as
short
as
I
can
,
only
insist
upon
two
Arguments
,
omitting
many
other
which
might
be
produced
to
this
purpose
,
and
they
that
I
shall
insist
upon
are
these
,
1.
We
shall
find
the
Duties
of
the
Moral
Law
frequently
urg'd
and
enjoined
to
Christians
,
by
Christ
and
his
Apostles
.
2.
So
far
is
the
Gospel
from
excusing
our
Obedience
to
the
Laws
of
God
,
that
it
makes
this
the
necessary
Condition
of
our
having
an
Interest
in
Jesus
Christ
,
or
in
the
Benefits
of
the
Covenant
of
Grace
.
1.
We
shall
find
if
we
look
fairly
into
the
New
Testament
,
that
the
Duties
of
the
Moral
Law
are
there
very
frequently
urg'd
,
and
enjoin'd
to
Christians
by
our
Lord
,
and
his
Apostles
.
Our
Lord
himself
says
,
He
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfil
them
,
Mat.
5.
17.
How
can
it
then
be
a
Doubt
but
that
Christians
are
obliged
to
keep
the
Laws
of
God
,
when
our
Saviour
says
,
He
came
not
to
destroy
,
but
to
fulfil
them
?
That
is
,
He
came
not
to
take
away
the
Force
and
Obligation
of
any
,
but
to
fulfil
and
obey
them
Himself
,
and
to
enforce
the
Observance
of
them
by
his
Followers
.
His
whole
Sermon
in
the
Mount
,
contained
in
the
5
,
6
,
and
7th
Chapters
of
Matthew
,
is
made
up
of
Moral
Instructions
;
wherein
he
rescues
these
from
the
corrupt
Glosses
and
Interpretations
of
the
Pharisees
,
and
establishes
,
and
confirms
the
pure
Precepts
themselves
.
Again
,
our
Saviour
does
enjoin
at
once
the
Observation
of
the
whole
Moral
Law
,
as
necessary
to
Salvation
,
under
these
two
general
Heads
.
The
Love
of
God
,
and
of
our
Neighbour
.
In
Luke
10.
it
is
said
,
Ver.
25.
A
certain
Lawyer
stood
up
and
tempted
him
,
saying
,
Master
,
what
shall
I
do
to
inherit
Eternal
Life
?
Jesus
answers
in
the
next
Verse
,
What
is
written
in
the
Law
?
How
readest
thou
?
He
answering
,
said
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
Heart
,
and
with
all
thy
Soul
,
and
with
all
thy
Strength
,
and
with
all
thy
Mind
;
and
thy
Neighbour
as
thy Self
.
Jesus
replies
,
in
Verse
28.
This
do
,
and
thou
shalt
live
:
Intimating
that
he
knew
no
other
way
to
Life
,
that
he
could
take
,
than
by
a
diligent
Endeavour
,
and
Application
of
himself
to
the
keeping
of
the
Commands
of
God
:
That
this
was
the
way
always
appointed
to
the
Jews
,
and
that
he
came
not
to
teach
or
procure
a
new
way
of
Salvation
;
He
therefore
intimates
,
that
he
might
learn
in
what
was
then
written
the
way
of
Salvation
,
that
is
,
in
the
Writings
of
the
Old
Testament
.
Jesus
Christ
came
not
to
alter
the
terms
and
way
to
Salvation
,
which
had
been
appointed
to
all
the
World
since
the
Fall
of
Man
,
but
only
to
teach
that
way
more
perfectly
.
Further
;
the
Apostles
also
after
Christ
,
and
by
the
Direction
of
the
Holy
Ghost
poured
upon
them
,
do
urge
and
require
the
Obedience
of
Christians
to
the
Precepts
of
the
Moral
Law
.
Out
of
the
many
Instances
which
might
be
produced
from
every
one
of
them
to
this
purpose
,
I
shall
content
my self
to
take
but
one
from
the
Writings
of
St.
Paul
,
and
another
from
the
Epistle
of
St.
James
,
to
shew
how
well
these
two
Apostles
agree
in
this
Matter
,
and
to
contract
this
head
.
The
Apostle
Paul
in
Eph.
6.
1.
23.
says
,
Chidren
,
obey
your
Parents
in
the
Lord
,
for
this
is
right
.
Honour
thy
Father
and
Mother
(
which
is
the
First
Commandment
with
Promise
)
that
it
may
be
well
with
thee
,
and
that
thou
mayest
live
long
on
the
Earth
.
We
may
see
he
presses
there
the
same
Duty
which
is
enjoined
in
the
5th
Commandment
:
And
we
may
observe
moreover
,
that
he
presses
it
as
enjoin'd
there
.
He
quotes
the
5th
Commandment
as
an
obliging
Law
,
and
a
Rule
still
in
force
:
And
herein
he
plainly
allows
,
and
establishes
the
Force
of
all
the
Law
that
is
Moral
.
St.
James
also
in
the
2d
.
Chap.
to
his
Epist.
does
enforce
and
urge
the
Obedience
of
Christians
to
the
Moral
Law
:
Nothing
less
can
be
the
meaning
of
the
8th
Ver.
If
ye
fulfil
the
Royal
Law
according
to
the
Scripture
,
Thou
shalt
love
thy
Neighbour
as
thy self
,
Thou
shalt
do
well
:
And
in
the
following
Ver.
he
further
urges
the
Obedience
to
this
general
Precept
;
and
says
,
He
that
offends
in
one
Point
,
is
guilty
of
all
;
and
brings
his
Discourse
to
this
Point
,
That
he
who
despises
his
poor
Neighbour
,
and
neglects
works
of
Mercy
,
transgresses
the
Law
,
as
well
as
he
that
should
kill
,
or
commit
Adultery
;
which
things
are
also
forbidden
still
,
as
he
there
intimates
.
Thus
we
see
that
Jesus
Christ
and
his
Apostles
have
unanimously
urg'd
the
Christian
Church
,
to
observe
the
Precepts
of
the
Moral
Law
.
2.
Another
thing
that
proves
the
Necessity
of
Obedience
,
and
a
good
Life
under
the
Times
of
the
Gospel
,
is
this
:
That
even
the
Gospel
its
self
makes
this
the
necessary
Condition
of
an
Interest
in
Jesus
Christ
.
Good
works
indeed
do
not
constitute
a
justified
State
;
but
they
are
necessary
to
the
attaining
it
,
as
they
are
the
necessary
Conditions
of
our
being
justified
by
Christ
.
We
are
certainly
not
admitted
into
the
Covenant
of
Grace
,
without
a
sincere
Engagement
to
be
the
Lord's
:
Or
without
a
solemn
Vow
and
Promise
to
keep
God's
Holy
Will
and
Commandments
,
and
to
walk
in
the
same
all
the
Days
of
our
Lives
.
And
our
Church
rightly
teaches
us
the
necessity
of
Obedience
,
in
order
to
our
being
partakers
of
the
Benefits
purchased
by
Christ
,
by
putting
the
solemn
Promise
and
Resolution
of
it
into
the
Baptismal
Covenant
.
But
I
shall
make
this
evident
from
the
Nature
of
that
Faith
which
is
requir'd
,
and
from
the
Command
of
Repentance
,
and
from
some
very
direct
Texts
of
Scripture
.
1.
This
will
appear
to
us
,
if
we
consider
the
Nature
of
that
Faith
,
which
is
required
to
make
us
partakers
of
the
Benefits
of
the
new
Covenant
.
'T
is
said
indeed
,
He
that
believeth
on
the
Son
of
God
hath
everlasting
Life
.
But
we
must
let
the
Scripture
tell
us
what
it
means
by
believing
in
him
.
To
believe
in
Christ
is
to
rely
upon
him
for
Salvation
;
but
't
is
relying
upon
him
upon
such
Conditions
as
he
appoints
,
and
will
admit
of
.
And
that
Faith
which
will
give
us
an
Interest
in
him
must
purify
our
Hearts
,
and
resign
our
Wills
,
and
make
us
deny
our selves
,
and
take
up
our
Cross
,
and
follow
him
;
which
are
things
that
he
plainly
requires
of
his
Disciples
:
And
this
Truth
was
taught
in
the
Jewish
Types
and
Shadows
:
The
Altar
indeed
did
sanctify
the
Gift
,
yet
every
thing
might
not
be
offer'd
upon
the
Altar
;
it
was
only
permitted
them
to
set
those
things
which
were
clean
upon
it
,
for
an
Offering
to
God
.
This
Faith
is
exprest
in
Scripture
by
receiving
Jesus
Christ
;
And
this
must
needs
mean
the
accepting
and
closing
with
him
as
he
is
offer'd
to
us
in
the
Scriptures
:
That
we
receive
him
as
a
King
,
and
submit
to
his
Laws
,
as
a
Teacher
,
and
follow
his
Instructions
,
as
well
as
that
we
receive
him
as
a
Priest
,
and
rely
upon
the
Merits
of
his
Sacrifice
.
And
even
St.
Paul
himself
does
not
say
that
any
Faith
will
save
a
Man
;
but
he
defines
the
profitable
and
saving
Faith
to
be
that
which
works
by
Love
,
Gal.
5.
6.
So
that
't
is
only
Faith
join'd
with
Obedience
that
can
help
us
.
2.
Again
;
This
appears
in
that
Repentance
is
required
as
necessary
to
our
partaking
in
the
Merits
of
Jesus
Christ
.
St.
Peter
says
to
the
Jews
,
who
were
made
sensible
of
their
Sin
in
Crucifying
the
Lord
of
Glory
,
that
they
must
repent
,
and
be
converted
,
that
their
Sins
might
be
blotted
out
,
Acts
3.
19.
And
St.
John
preaches
repentance
as
necessary
to
an
Interest
in
Christ
in
1
Joh.
1.
8
,
9.
where
he
says
,
If
we
say
we
have
no
Sin
,
we
deceive
our selves
,
and
the
Truth
is
not
in
us
;
but
if
we
confess
our
sins
,
he
is
faithful
and
just
to
forgive
us
our
sins
,
and
to
cleanse
us
from
all
unrighteousness
.
He
makes
forgiveness
of
Sin
,
and
the
Grace
that
delivers
from
the
power
and
pollution
of
it
to
depend
upon
an
humble
and
penitent
Confession
of
Sin
.
Now
what
is
Repentance
but
a
hearty
Sorrow
for
Sin
,
and
hatred
of
it
for
the
Evil
that
is
in
it
,
and
a
resolution
and
endeavour
accordingly
to
forsake
all
that
is
sinful
and
wicked
?
This
then
is
absolutely
required
of
them
that
would
have
the
Pardon
of
their
Sins
,
and
would
find
Favour
with
God
through
Jesus
Christ
.
Thus
we
see
it
may
be
drawn
by
consequence
from
some
Scriptures
,
that
our
Obedience
to
the
Commands
of
God
,
is
the
necessary
Condition
of
Salvation
by
Christ
.
3.
In
the
last
place
I
may
make
this
evident
by
some
direct
and
plain
Texts
of
Scripture
:
And
some
of
those
many
,
that
do
most
plainly
and
directly
say
this
,
are
these
.
In
Heb.
5.
9.
we
are
told
Jesus
Christ
is
the
Author
of
Salvation
to
them
that
obey
him
;
Does
not
this
plainly
make
the
obeying
him
a
necessary
Condition
of
attaining
Salvation
by
him
?
In
our
Text
he
expresly
says
,
None
shall
enter
into
the
Kingdom
of
Heaven
,
but
such
as
set
themselves
to
do
the
Will
of
God
.
And
St.
Paul
himself
,
who
is
the
great
Preacher
of
Justification
by
Faith
,
says
in
plain
Terms
,
1
Cor.
7.
19.
Circumcision
is
nothing
,
and
uncircumcision
is
nothing
,
but
the
keeping
the
Commands
of
God
.
I
shall
not
need
to
add
any
more
after
that
plain
and
full
Scripture
,
1
Pet.
1.
17.
If
ye
call
on
the
Father
,
who
without
respect
to
Persons
judgeth
every
man
according
to
his
work
.
Pass
the
time
of
your
sojourning
here
in
Fear
.
He
there
plainly
tells
us
,
that
our
Faith
in
God
which
is
meant
by
calling
on
him
,
will
not
suffice
us
alone
;
that
,
without
respect
of
Persons
,
without
favouring
them
upon
any
other
account
alone
,
he
judges
every
man
according
to
his
work
.
He
therefore
urges
us
to
pass
the
time
of
our
sojourning
here
in
Fear
;
that
is
,
to
take
heed
to
our
ways
,
to
be
careful
of
the
performance
of
our
Duty
;
for
this
is
plainly
the
necessary
condition
of
finding
favour
with
him
,
if
he
will
judge
every
man
according
to
his
works
.
That
Faith
in
God
which
produces
good
works
,
or
that
Profession
of
the
true
Religion
,
which
is
accompanied
with
an
holy
Life
,
is
the
only
Faith
that
will
find
Favour
with
God
.
Thus
I
have
sufficiently
spoken
to
the
first
Head
,
which
was
to
shew
,
that
it
is
necessary
,
and
required
even
now
under
the
Gospel
,
that
we
set
our selves
to
obey
and
keep
the
Commandments
of
God
.
I
proceed
now
to
speak
to
the
Second
,
which
was
,
To
shew
how
far
we
are
bound
to
this
;
what
it
is
in
particular
,
that
the
Gospel
,
or
Law
of
Grace
does
require
of
us
in
this
Matter
:
This
I
think
fit
to
speak
to
,
That
I
may
not
discourage
any
by
seeming
to
impose
an
impossible
Task
,
or
trouble
the
Minds
of
those
that
are
tender
;
while
I
am
endeavouring
to
awaken
and
excite
others
out
of
their
neglect
and
presumption
.
It
is
granted
then
,
and
must
be
granted
,
that
we
cannot
in
this
Life
perfectly
keep
the
Commandments
of
God
.
In
many
things
we
offend
all
,
says
the
Apostle
,
Jam.
3.
2.
And
if
we
say
that
we
have
no
sin
,
we
deceive
our selves
,
and
the
Truth
is
not
in
us
;
as
St.
John
tells
us
,
1
Joh.
1.
8.
And
our
Saviour
,
in
that
Form
of
Prayer
which
he
taught
his
Disciples
for
their
daily
Use
,
has
put
in
a
Petition
for
the
forgiveness
of
Sins
;
intimating
therein
,
that
we
are
likely
to
have
as
daily
and
constant
occasion
to
beg
the
remission
of
our
Sins
,
as
we
shall
have
to
desire
our
daily
Bread
;
we
shall
want
forgiveness
through
the
weakness
of
Grace
,
as
constantly
as
the
weakness
of
Nature
requires
the
supply
of
the
Food
.
I
must
tell
you
then
how
far
we
are
obliged
indispensibly
to
keep
the
Commands
of
God
:
This
perfect
and
compleat
Obedience
,
not
being
possible
to
us
,
it
is
perhaps
,
not
proper
to
say
,
that
it
is
indispensibly
required
of
us
.
But
these
things
are
required
.
1.
That
there
be
in
us
a
setled
Purpose
and
Resolution
to
keep
the
Commands
of
God
;
as
far
as
we
can
do
this
,
it
must
be
the
deliberate
and
setled
Intention
of
every
Soul
.
Like
that
of
David
,
I
have
sworn
,
and
I
will
perform
it
,
that
I
will
keep
thy
righteous
Judgments
.
We
must
in
our
Judgments
esteem
the
Law
of
God
to
be
in
all
things
right
and
good
;
our
Wills
must
chuse
it
as
such
,
and
we
should
be
possest
with
a
hearty
and
sincere
Love
of
it
:
We
must
love
his
Law
,
and
hate
every
false
way
.
Every
one
must
say
to
himself
,
This
shall
shall
be
the
Guide
and
Rule
of
my
Life
:
By
this
I
will
govern
as
far
as
I
can
,
my
Thoughts
,
and
my
Words
,
and
my
Actions
.
I
will
follow
no
common
Customs
or
Fashions
;
I
will
regard
no
wicked
Maxims
of
the
World
;
I
will
not
cherish
or
allow
any
Inclinations
contrary
to
this
Rule
.
Nothing
must
be
allowed
or
tolerated
in
our
Hearts
or
Lives
,
but
what
is
according
to
the
Law
of
God
.
2.
From
hence
there
must
spring
a
constant
Care
and
Endeavour
to
cease
from
Evil
,
and
do
Good
.
I
will
take
heed
to
my
ways
(
says
David
)
that
I
offend
not
.
And
it
cannot
be
that
a
man
can
sincerely
desire
,
and
purpose
to
keep
the
Commands
of
God
,
and
yet
not
diligently
endeavour
this
.
We
must
then
exercise
a
constant
Watchfulness
and
Observance
over
our
Hearts
and
Ways
.
We
must
be
willing
to
know
our
Duty
,
be
ready
to
be
convinced
of
it
:
We
must
endeavour
to
know
it
in
the
use
of
all
fit
means
.
We
must
endeavour
to
do
well
,
and
mind
the
keeping
up
our
good
Resolutions
;
we
must
strive
against
the
perverseness
,
and
backwardness
of
our
Nature
to
do
good
;
silence
and
despise
all
Excuses
,
and
watch
for
,
and
lay
hold
of
all
opportunities
of
well-doing
in
any
kind
.
In
like
manner
we
must
constantly
endeavour
to
abstain
from
doing
evil
.
We
must
avoid
Temptations
as
much
as
we
can
,
and
resist
such
as
we
cannot
avoid
.
The
Scripture
says
,
Resist
the
Devil
,
and
he
will
fly
from
you
.
We
must
endeavour
to
mortify
,
and
weaken
,
and
subdue
all
corrupt
,
and
evil
Inclinations
that
are
in
us
.
These
things
are
meant
,
when
we
are
bid
to
work
out
our
Salvation
with
Fear
and
Trembling
;
And
to
strive
to
enter
in
at
the
strait
Gate
.
This
then
must
be
the
grand
Care
and
Concern
of
our
whole
Lives
,
that
which
we
do
chiefly
mind
,
and
that
which
must
direct
and
influence
every
other
Concern
,
namely
,
the
keeping
of
the
Commands
of
God
.
3.
We
must
for
the
most
part
actually
perform
our
Purpose
and
Resolution
;
and
live
according
to
the
Commands
of
God
;
and
we
must
always
abstain
from
any
wilful
Violations
of
them
in
gross
and
scandalous
Sins
.
Certainly
,
he
may
not
be
denominated
a
good
Man
,
that
is
not
in
the
greater
part
good
,
and
that
does
not
most
commonly
perform
the
Duties
God
requires
of
him
in
his
Place
and
Station
.
Therefore
we
must
not
live
in
the
constant
and
habitual
practice
of
any
known
Sin
;
or
of
such
an
one
as
we
might
know
to
be
a
Sin
.
The
good
Man
will
not
allow
,
not
excuse
himself
in
any
the
least
Sin
:
He
may
be
surprised
and
drawn
sometimes
into
that
which
is
evil
;
but
he
will
not
run
into
it
;
and
then
there
is
nothing
ill
that
shall
be
his
constant
Course
;
for
if
he
be
surprised
into
a
Sin
,
he
will
not
stay
in
it
,
as
we
may
say
,
he
severely
rebukes
himself
for
it
;
he
earnestly
repents
,
and
sets
himself
to
renew
his
Resolutions
,
and
care
to
abstain
from
it
for
the
future
.
And
then
besides
,
all
gross
and
high
acts
and
degrees
of
Wickedness
must
be
totally
forsaken
;
as
we
may
learn
from
what
the
Apostle
very
plainly
says
,
in
Gal.
5.
19
,
20
,
21.
Now
the
works
of
the
flesh
are
manifest
(
says
he
)
which
are
Adultery
,
Fornication
,
Vncleanness
,
Lasciviousness
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murders
,
Drunkenness
,
Revellings
,
and
such
like
:
Of
the
which
I
tell
you
before
,
as
I
have
also
told
you
in
times
past
,
That
they
which
do
such
things
shall
not
inherit
the
Kingdom
of
God
.
Such
things
shew
a
Man
to
be
out
of
a
State
of
Grace
and
Salvation
;
they
cut
him
off
from
all
right
to
the
Benefits
of
the
Covenant
of
Grace
:
He
that
commits
such
Enormities
,
is
a
Sinner
;
and
his
Repentance
,
and
recovery
to
a
good
Condition
,
is
not
well
assured
till
he
he
has
for
some
time
heartily
grieved
for
such
Sin
,
and
liv'd
at
a
great
distance
from
it
,
and
practised
even
against
Temptations
and
Provocations
,
the
contrary
Vertues
.
These
things
are
absolutely
and
indispensibly
required
.
And
if
we
do
thus
,
God
will
look
mercifully
upon
our
Infirmities
;
he
will
accept
our
Obedience
,
tho
it
be
imperfect
,
and
we
shall
be
justified
by
him
,
upon
the
Account
of
the
most
perfect
and
compleat
Righteousness
of
Jesus
Christ
,
tho
we
cannot
work
out
such
an
one
of
our
own
.
Application
.
It
remains
now
that
I
close
up
the
Discourse
with
a
brief
Application
of
what
has
been
said
.
1.
And
in
the
first
Place
,
we
may
from
hence
justify
the
frequent
Preaching
up
of
Vertue
and
Holiness
.
The
too
common
corruption
and
wickedness
of
Men's
Lives
,
do
greatly
require
such
Discourses
,
and
the
Gospel
allows
them
.
Shall
we
not
urge
and
insist
upon
those
things
which
are
necessary
to
Salvation
?
Upon
those
things
which
Christ
himself
and
his
Apostles
much
insisted
upon
,
and
made
them
the
aim
and
scope
of
all
their
Preachings
and
Writings
?
Indeed
without
the
frequent
and
earnest
insisting
upon
the
necessity
of
a
Holy
Life
,
the
corrupted
Nature
of
Man
is
mightily
apt
to
abuse
the
pleasant
Doctrins
of
the
Gospel
;
when
we
hear
of
a
sure
Attonement
for
Sin
,
we
are
apt
to
be
less
careful
to
avoid
Sin
,
than
we
ought
to
be
.
It
is
certainly
necessary
,
and
very
fitting
to
tell
Men
they
have
nothing
to
do
with
the
Benefits
and
Priviledges
purchased
by
Christ
,
till
they
are
obedient
to
his
Laws
,
since
this
is
very
true
;
and
it
were
to
betray
their
Souls
into
Perdition
,
to
be
often
telling
what
Christ
has
done
for
Mankind
,
and
seldom
to
insist
upon
what
he
requires
of
them
:
Such
would
by
no
means
deserve
the
Name
of
the
most
edifying
Preaching
;
such
might
indeed
build
Men
up
in
a
presumptuous
Faith
,
but
not
in
the
Holy
Faith
that
is
Saving
.
And
if
the
Gospel
its
self
doth
require
Men's
Obedience
to
the
Laws
of
God
,
then
the
urging
of
this
is
true
Gospel-Preaching
;
it
is
not
obsolete
,
legal
Preaching
,
nor
is
it
dry
,
mean
,
Moral
Preaching
:
It
is
such
Gospel-Preaching
as
Christ
Himself
,
and
his
Apostles
employed
themselves
in
.
To
this
Truth
we
have
the
Testimony
of
one
of
the
greatest
Lights
of
the
Church
,
since
the
Days
of
Inspiration
;
and
he
a
Zealous
Advocate
for
Free
Grace
,
and
all
the
glory
of
it
,
I
mean
St.
Austin
.
This
is
to
preach
the
Gospel
of
Christ
(
says
he
)
Evangelizare
Christum
.
Not
only
to
say
what
things
are
to
be
believed
concerning
Christ
;
but
also
what
things
are
to
be
observed
and
done
,
by
him
that
comes
to
join
or
incorporate
himself
into
the
Body
of
Christ
.
And
in
speaking
of
the
things
that
are
to
be
believed
concerning
Christ
;
It
is
not
enough
(
says
he
)
to
say
whose
Son
he
was
;
whence
he
came
according
to
his
Divinity
;
and
whence
according
to
his
Humanity
;
what
things
he
suffer'd
,
and
why
;
what
is
the
Vertue
of
his
Resurrection
;
what
Gifts
of
the
Spirit
he
promised
,
and
gave
to
the
Faithful
;
But
it
should
also
be
taught
what
sort
of
Men
the
Members
must
be
,
to
whom
he
may
,
and
will
be
the
Head
:
What
sort
he
requires
,
and
makes
,
and
loves
,
and
redeems
,
and
brings
to
everlasting
Life
.
When
these
things
are
insisted
upon
(
says
he
)
then
Christ
is
preached
,
Christus
Evangelizatur
(
Aug.
de
Fide
&
Operibus
.
Tom
:
4.
)
This
Preaching
then
does
not
take
men
off
from
relying
upon
Christ
,
it
does
not
tend
to
make
them
depend
upon
themselves
for
Salvation
;
but
it
shews
them
in
what
way
they
must
rely
upon
Christ
for
Salvation
,
that
they
may
certainly
succeed
in
the
doing
it
.
2.
To
improve
yet
a
little
further
what
has
been
said
:
we
may
thence
learn
the
Vanity
and
Deceitfulness
of
their
hopes
of
Salvation
,
who
lead
wicked
and
ungodly
Lives
:
they
that
live
in
their
Sins
;
and
yet
hope
to
be
saved
,
expect
to
come
to
Heaven
by
the
way
to
Hell
:
they
depend
upon
the
Mercy
of
God
,
and
the
Merits
of
Christ
without
taking
the
only
course
to
have
an
Interest
in
them
.
3.
There
is
not
only
folly
and
deceit
in
these
Hopes
;
but
also
there
is
great
guilt
and
provocation
in
them
.
For
this
is
to
turn
the
Grace
of
God
into
Wantonness
,
which
is
that
St.
Jude
,
Ver.
4.
earnestly
condemns
,
when
we
encourage
our selves
in
Sin
from
the
undertaking
of
the
Redeemer
:
What
is
said
of
him
in
the
Gospel
,
is
an
encouragement
for
Men
to
forsake
their
Sins
;
but
not
to
continue
in
them
.
This
is
the
greatest
abuse
that
can
be
of
redeeming
Love
;
it
is
contrary
to
the
end
and
design
of
it
.
The
Mediator
took
the
Name
Jesus
,
to
signify
that
his
purpose
is
to
save
his
People
from
their
Sins
.
And
indeed
his
design
had
been
a
very
strange
one
,
if
he
had
come
to
procure
a
Dispensation
for
our
Love
of
infinite
Goodness
,
for
our
Reverence
of
an
infinite
Majesty
,
and
of
our
Obedience
to
the
Creator
of
all
things
;
if
he
had
come
to
dispense
with
the
Laws
of
Equity
and
Justice
,
of
Mercy
and
Charity
,
of
Truth
and
Faithfulness
towards
our
Neighbour
;
This
is
a
design
unworthy
of
the
Holy
Jesus
,
this
had
not
been
to
glorify
the
Father
;
and
how
can
it
be
but
highly
displeasing
to
impute
to
him
such
a
Design
,
as
this
Opinion
and
Practice
must
be
reckon'd
to
do
?
And
yet
further
.
This
is
contrary
to
the
Obligation
of
redeeming
Love
,
as
well
as
to
the
Design
of
it
,
and
must
needs
be
upon
that
account
very
displeasing
.
It
was
the
greatest
Instance
of
divine
Love
to
give
his
Only
begotten
Son
to
Die
for
us
,
and
then
it
is
the
greatest
Obligation
to
the
Love
of
God
;
And
is
it
not
a
most
enormous
and
unjust
requital
to
make
this
an
encouragement
to
the
living
in
hatred
against
him
?
To
live
in
constant
rebellion
and
contempt
?
This
must
needs
give
the
highest
and
most
guilty
Aggravation
to
the
Sins
of
Men
that
can
be
.
Let
us
consider
then
how
much
we
are
obliged
by
the
Love
of
God
to
love
him
;
and
that
if
we
love
him
we
must
keep
his
Commandments
.
The
PRAYER
.
OH
most
merciful
and
gracious
God
;
thy
mercy
is
everlasting
,
and
thy
truth
endures
from
Generation
to
Generation
.
Thou
hast
helped
us
in
our
low
Estate
through
the
greatness
of
thy
Mercy
:
When
we
had
rendred
our selves
deserving
of
everlasting
Misery
,
and
utter
Rejection
from
thy
favour
and
care
,
thou
didst
then
take
care
for
us
,
and
laidst
help
upon
One
that
is
mighty
,
and
able
to
save
to
the
uttermost
:
Oh
who
can
conceive
,
or
express
the
Love
of
God
to
us
in
Christ
Jesus
!
It
passes
knowledge
.
We
give
thee
,
O
Lord
,
most
humble
and
hearty
Thanks
for
this
thy
unspeakable
Gift
.
We
thank
thee
for
our
Saviour's
excellent
Doctrins
and
Instructions
,
whereby
he
shews
us
the
way
to
happiness
;
for
his
most
holy
and
good
Life
,
whereby
he
leads
us
in
the
way
to
it
,
and
is
become
an
encouraging
Pattern
and
Example
of
Well-doing
;
We
bless
thee
for
his
meritorious
Death
,
whereby
he
has
made
an
Attonement
for
our
Sins
,
has
purchased
for
us
thy
sanctifying
Grace
,
and
thy
infinite
,
eternal
Favour
.
Oh
what
reason
have
we
to
say
,
what
shall
we
render
unto
the
Lord
for
all
his
Benefits
!
How
many
ways
,
O
Lord
,
hast
thou
deserved
our
highest
praises
,
our
supream
Affections
,
and
our
best
Obedience
?
But
,
Oh
how
unsensible
have
we
,
ungrateful
wretches
been
of
this
thy
great
Mercy
?
How
backward
and
slow
to
comply
with
the
just
and
reasonable
Terms
of
Salvation
?
We
are
loth
to
part
with
our
Sins
,
even
for
the
Love
of
Jesus
,
or
to
wean
our
Affections
from
this
World
,
for
the
hopes
of
Heaven
.
Yea
,
we
are
apt
to
fall
into
the
guilty
and
pernicious
folly
of
turning
the
Grace
of
God
into
wantonness
,
of
encouraging
our selves
to
continue
in
our
Sins
,
upon
presumption
on
thy
Mercy
in
Christ
Jesus
,
and
of
expecting
Salvation
by
him
while
we
have
neglected
the
terms
and
conditions
of
obtaining
it
.
O
Lord
,
awaken
us
at
length
to
a
due
and
wise
Care
of
our
own
Souls
:
Of
thy
infinite
Mercy
,
pardon
our
past
Neglects
,
and
give
us
,
for
the
sake
of
Jesus
Christ
,
what
thou
requirest
,
that
we
may
be
partakers
of
the
great
Salvation
.
Give
us
an
unfeigned
Repentance
for
all
our
past
Transgressions
;
stedfast
and
sincere
purposes
of
new
Obedience
.
Give
us
an
humble
,
lively
Faith
in
him
,
such
as
may
engage
us
to
follow
him
,
make
us
love
and
chuse
his
Commands
,
ready
to
deny
our selves
for
his
sake
,
and
to
devote
our selves
entirely
to
him
,
to
live
to
him
that
died
for
us
;
let
it
bring
forth
much
fruit
in
a
diligent
and
industrious
Obedience
,
and
seek
,
and
expect
our
acceptance
and
reward
,
only
by
Vertue
of
his
Merits
and
spotless
Righteousness
.
Let
such
a
Faith
,
we
pray
thee
,
be
formed
or
promoted
in
us
by
the
Ordinances
we
have
this
day
enjoyed
.
Let
us
lie
down
in
peace
with
thee
this
Night
,
and
repose
our selves
under
the
protection
of
thy
Providence
.
If
it
please
thee
,
that
we
shall
awake
again
in
this
World
,
let
our
Hearts
be
full
of
a
thankful
Sense
of
thy
Mercies
,
and
a
Concern
to
shew
forth
thy
Praise
in
the
Course
of
our
Lives
.
We
humbly
recommend
to
thy
Mercy
and
Favour
all
Mankind
;
beseeching
thee
to
enlighten
those
that
sit
in
darkness
,
and
in
the
shadow
of
Death
;
to
bring
into
the
way
of
thy
Truth
,
all
such
as
have
erred
,
and
are
deceived
:
To
replenish
thy
Church
abundantly
with
the
Gifts
and
Graces
of
thy
good
Spirit
;
to
comfort
and
relieve
any
of
thy
Servants
,
that
are
desolate
and
afflicted
;
to
prosper
those
that
seek
the
Peace
of
thy
Jerusalem
.
We
implore
thy
Mercy
upon
the
Land
of
our
Nativity
:
Lord
,
let
Peace
and
Righteousness
,
Charity
and
Piety
,
setle
and
abound
among
us
.
Rule
and
guide
thou
our
Rulers
in
thy
Fear
:
Teach
our
Teachers
:
Bless
,
comfort
,
and
encourage
thy
Ministers
,
both
in
Church
and
State
,
with
a
Loyal
,
Obedient
,
Peaceable
,
and
Loving
People
.
Grant
that
we
may
all
live
to
thy
Glory
through
Jesus
Christ
our
Lord
.
In
whose
own
words
we
further
say
.
Our
Father
,
&c.
THE
GREAT
DUTY
OF
THANKFULNESS
,
Urged
and
Directed
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
1
Thes.
5.
18.
In
every
thing
give
Thanks
:
—
THere
is
an
exceeding
great
evil
and
disorder
,
which
we
may
too
frequently
observe
in
the
World
,
and
which
every
Man's
reason
condemns
in
others
,
and
yet
all
are
apt
to
be
often
guilty
of
it
themselves
:
It
is
,
that
we
we
do
commonly
remember
long
,
and
retain
a
very
deep
resentment
of
an
Injury
,
whether
it
be
a
real
,
or
but
an
imagined
one
;
but
we
soon
forget
the
Benefits
we
receive
,
and
lose
the
Impressions
of
them
.
Thus
do
Mankind
often
deal
with
one
another
,
and
thus
also
do
they
behave
themselves
towards
God
.
Tho
he
cannot
wrong
or
injure
us
,
yet
we
are
apt
to
think
he
does
so
,
when
he
does
in
any
thing
displease
us
,
and
we
behave
our selves
towards
him
,
as
if
he
did
:
We
murmur
against
him
,
and
grow
discontented
and
froward
,
are
ready
to
think
't
is
in
vain
to
serve
him
,
and
to
throw
off
our
Duty
.
And
on
the
other
side
,
we
do
at
the
same
time
forget
his
Benefits
,
and
take
no
notice
of
what
we
have
,
many
times
,
through
desire
of
what
we
want
.
We
are
very
earnest
and
importunate
in
our
Requests
for
what
we
would
have
,
and
are
cold
in
our
Thanksgivings
,
or
neglect
to
be
thankful
at
all
,
when
we
have
obtain'd
it
.
The
Spirit
of
God
,
taking
notice
of
this
Fault
in
Mankind
,
repeats
his
Instructions
in
Holy
Scripture
to
the
contrary
.
He
bids
us
take
care
to
join
with
all
our
Prayers
,
Thanksgivings
,
in
Phil.
4.
6.
he
says
,
by
the
Apostle
,
Be
careful
for
nothing
,
but
in
every
thing
,
by
Prayer
and
Supplication
,
with
Thanksgiving
,
let
your
request
be
made
known
to
God
:
However
desirous
ye
are
,
however
sollicitous
to
obtain
what
ye
want
,
of
God
,
be
sure
to
be
thankful
for
what
ye
have
.
Again
,
in
this
Chapter
where
our
present
Text
is
,
he
joins
the
Command
of
Thanksgiving
with
that
of
Prayer
;
the
17th
Ver.
bids
us
Pray
without
ceasing
,
and
this
18th
says
,
In
every
thing
give
Thanks
;
whatever
your
condition
be
,
recommend
it
to
Almighty
God
by
Prayer
;
and
how
long
soever
it
pleases
God
to
deny
or
delay
what
you
desire
,
yet
continue
to
pray
:
And
with
your
Prayers
,
remember
also
to
give
Thanks
.
In
every
thing
give
Thanks
,
that
is
,
in
every
State
and
Condition
,
endeavour
to
retain
always
a
Sense
of
the
Divine
Benefits
,
to
praise
him
for
what
he
has
done
for
you
;
and
be
free
from
all
hard
Thoughts
of
God
,
and
undecent
Murmurings
against
him
.
I
confess
this
Command
in
this
place
seems
to
be
chiefly
directed
to
those
Holy
and
good
Men
,
who
are
the
peculiar
Favourites
of
Heaven
by
the
Interest
of
Jesus
Christ
.
But
,
because
this
Duty
is
urged
more
generally
elsewhere
,
and
there
is
no
Duty
requir'd
of
such
good
Men
,
but
it
is
also
required
of
all
Men
,
at
least
by
consequence
,
and
as
all
Men
are
required
to
be
good
;
I
shall
therefore
take
the
words
as
exhorting
to
an
universal
Duty
:
And
I
conclude
from
them
,
that
all
Men
are
bound
to
express
a
thankful
Acknowledgement
unto
God
of
the
Benefits
they
receive
from
him
;
and
that
in
all
Estates
and
Circumstances
whatsoever
.
In
discoursing
upon
this
Matter
,
I
shall
endeavour
these
2
things
.
-
1.
To
prove
that
every
Man
has
Reason
for
great
Thankfulness
to
Almighty
God
.
-
2.
To
direct
the
right
Expressions
and
Declarations
of
our
Thankfulness
.
In
the
first
place
,
I
shall
endeavour
to
make
it
evident
,
That
every
Man
has
some
reason
to
be
thankful
to
God
;
some
reason
to
praise
and
love
him
,
and
to
be
patient
and
contented
in
every
Condition
.
And
this
,
I
think
will
evidently
appear
upon
the
making
good
the
following
Particulars
.
1.
Let
us
consider
,
That
all
Men
are
in
some
measure
Partakers
of
the
Divine
Benefits
.
There
is
not
one
among
the
Race
of
Mankind
,
that
can
justly
reckon
himself
not
at
all
obliged
to
God
.
Every
man
is
beholden
to
God
for
his
Being
;
for
the
preservation
and
continuance
of
his
Being
so
long
as
he
subsists
,
and
for
some
things
that
comfort
him
in
his
Being
;
and
without
doubt
the
Death
of
Christ
is
in
some
sense
an
universal
Benefit
.
Every
Man
is
beholden
to
God
for
that
Being
which
he
has
:
It
is
God
that
hath
made
us
,
and
not
we
our selves
.
And
from
that
sort
of
Being
,
which
God
has
given
us
are
we
engaged
to
be
thankful
.
We
were
made
but
little
lower
than
the
Angels
,
and
crowned
with
Honour
and
Dignity
,
as
the
Psalmist
says
of
all
Men
,
Psal.
8.
The
meanest
Man
is
next
in
Dignity
to
them
in
the
Order
of
the
Creation
.
It
is
an
exceeding
Honour
of
our
Bodies
,
and
their
greatest
Worth
and
Commendation
,
that
they
are
made
fit
to
serve
and
entertain
so
noble
a
Guest
as
an
immortal
Spirit
;
and
this
Honour
the
most
deformed
,
the
weakest
,
and
the
most
crazy
Body
has
belonging
to
it
.
But
our
greatest
Worth
and
Dignity
lies
in
the
Soul
which
God
has
given
us
.
There
is
in
every
Man
an
excellent
Spirit
,
which
is
capable
of
very
great
things
;
however
it
is
in
some
Men
wretchedly
neglected
and
deprest
.
By
this
are
all
Men
capable
of
the
sublime
Knowledge
of
the
Creatour
,
capable
to
love
,
and
praise
,
and
delight
themselves
in
him
;
by
such
a
Being
then
we
are
capable
of
Happiness
to
a
great
and
excellent
Degree
,
and
even
of
the
highest
kind
of
Happiness
that
can
be
;
as
we
can
enjoy
or
delight
our selves
in
him
,
who
is
the
highest
Good
.
And
our
immortal
Soul
renders
us
capable
of
Everlasting
Happiness
in
the
Eternal
fruition
of
an
Infinite
,
Eternal
Good
.
Every
Man
may
reach
this
Happiness
,
if
he
will
;
This
is
that
he
was
made
and
designed
for
,
and
no
Man
shall
fall
short
of
it
,
but
by
his
own
default
.
Thus
our
Being
then
should
engage
us
to
be
thankful
to
God
that
gave
it
.
Further
;
'T
is
to
him
we
owe
the
continuance
of
our
Being
;
he
supports
and
maintains
us
in
this
Life
while
it
lasts
,
and
after
it
in
the
other
.
This
is
a
continual
Obligation
to
Thankfulness
,
it
is
a
continual
Creation
.
As
no
Being
can
make
its
self
,
so
none
can
preserve
or
continue
its
self
at
all
;
but
all
things
have
always
a
most
necessary
dependance
upon
the
great
Creatour
.
We
ought
then
all
of
us
to
acknowledge
,
it
is
he
that
holds
our
Soul
in
Life
.
And
while
he
continues
this
Life
,
he
obliges
us
in
that
we
are
so
long
capable
in
some
measure
to
see
and
enjoy
the
pleasant
and
good
things
of
this
World
.
If
we
have
good
and
vertuous
Souls
,
and
are
free
from
Envy
and
Malice
,
we
can
see
with
satisfaction
and
pleasure
,
the
Happiness
and
satisfaction
of
others
,
tho
we
are
not
so
happy
our selves
;
especially
may
this
please
us
in
those
that
are
vertuous
and
good
,
and
in
those
that
are
dear
to
us
Besides
,
while
a
Man
lives
,
tho
it
be
in
an
afflicted
State
,
he
has
that
important
term
and
space
lengthened
to
him
wherein
alone
he
can
make
his
peace
with
God
,
and
fit
and
prepare
his
Soul
for
Heaven
.
The
time
of
this
Life
is
the
only
space
allowed
us
for
the
seeking
and
serving
the
Interest
of
Eternity
.
And
if
our
Life
be
continued
,
tho
in
the
midst
of
continual
or
succeeding
vexations
and
miseries
;
as
these
give
us
opportunity
of
exercising
long
Patience
,
an
invincible
Trust
in
God
,
the
most
commendable
love
to
him
,
and
the
most
difficult
resignation
and
submission
;
so
we
have
herein
opportunity
to
gain
the
greater
applause
hereafter
,
the
brighter
Crown
of
Glory
,
and
the
more
excellent
degrees
of
reward
,
by
a
patient
continuance
in
well-doing
.
We
have
reason
then
to
be
thankful
for
the
continuance
of
our
Being
,
even
in
such
a
State
as
this
.
Further
;
There
is
no
Man
but
does
enjoy
at
one
time
or
other
,
and
in
a
greater
or
less
measure
the
comforts
of
this
present
Life
.
Those
things
which
do
for
the
time
elevate
and
chear
him
,
and
make
him
joyful
and
merry
.
Every
man
has
some
intervals
of
bright
and
calm
Weather
;
no
one's
day
is
always
clouded
and
stormy
:
This
Life
is
to
none
a
State
of
pure
misery
.
We
are
born
to
trouble
in
this
World
,
yet
none
do
meet
with
only
trouble
and
affliction
.
Besides
,
there
is
commonly
a
mixture
of
Good
and
Evil
in
every
Condition
:
Every
inconvenient
State
has
some
conveniencies
to
allay
it
.
These
we
may
find
out
if
we
will
impartially
consider
our
Circumstances
;
And
from
thence
we
shall
always
have
some
reason
to
be
thankful
.
Lastly
,
The
Death
of
Christ
is
without
doubt
in
some
sense
an
universal
Benefit
.
Jesus
Christ
came
into
the
World
to
save
Sinners
:
He
by
his
one
Oblation
of
himself
once
offer'd
,
has
made
a
full
,
perfect
,
and
sufficient
Sacrifice
,
and
Satisfaction
for
the
Sins
of
the
whole
World
.
He
has
by
his
Death
brought
it
to
pass
,
that
every
Man
upon
his
Repentance
and
Faith
in
him
,
may
be
saved
;
that
Salvation
may
be
offer'd
to
all
;
therefore
he
bid
his
Disciples
go
and
preach
the
Gospel
to
all
:
And
this
Salvation
may
be
obtained
by
all
,
to
whom
it
is
offer'd
,
if
they
are
not
wanting
to
themselves
:
None
of
them
perish
,
but
by
their
own
perversness
.
All
in
the
Christian
Church
are
beholden
for
the
Knowledge
of
God
,
and
Christ
which
is
offer'd
to
them
;
for
the
Means
of
Grace
and
Salvation
.
Thus
it
appears
that
all
Men
are
in
some
measure
Partakers
of
the
Divine
Benefits
.
2.
Another
thing
that
makes
this
an
universal
Duty
is
,
that
God
has
with
such
admirable
Wisdom
distributed
his
Gifts
among
Men
,
that
every
one
almost
has
in
some
respects
or
other
the
Advantage
of
some
other
Men.
As
none
are
,
in
this
Life
perfectly
miserable
,
so
we
can
see
none
that
are
perfectly
and
compleatly
happy
.
No
man
shall
have
good
reason
to
think
himself
worse
dealt
with
,
and
harder
used
by
God's
Providence
,
than
all
Men
besides
him
.
There
is
hardly
a
Man
but
may
say
,
If
I
want
what
others
have
,
I
may
also
see
some
at
least
of
others
wanting
what
I
have
,
and
what
I
delight
in
,
what
I
would
not
be
without
,
and
perhaps
would
not
exchange
with
many
for
theirs
.
If
the
Rich
have
greater
Dainties
,
the
Poor
have
usually
the
stronger
and
better
Appetites
:
The
Labourer
has
greater
strength
,
and
more
health
many
times
than
he
that
lives
at
ease
.
If
one
Man
has
less
Honour
than
another
,
he
has
less
care
and
trouble
too
;
an
obscure
Station
is
blest
with
greater
safety
,
is
exposed
to
less
Envy
than
the
contrary
.
How
many
Cares
and
Griefs
and
Fears
do
attend
Riches
and
Greatness
,
of
which
the
mean
,
and
poor
Man
may
say
,
I
have
none
of
these
to
trouble
me
.
It
pleases
God
many
times
to
lodge
a
vertuous
and
brave
Soul
in
a
deformed
and
contemptible
Body
,
and
oftentimes
are
great
Beauty
,
or
Strength
,
and
great
Folly
joined
together
.
It
was
very
sitly
replied
by
the
Philosopher
,
who
being
pitied
by
one
for
the
Loss
of
a
Farm
,
answer'd
his
Condoler
thus
,
You
have
but
one
Field
,
and
I
have
yet
three
left
,
and
why
should
not
I
then
rather
pity
and
grieve
for
you
?
If
our
mind
is
apt
to
grow
sick
with
Envy
,
or
discontent
at
seeing
the
advantages
in
some
respects
which
others
have
of
us
,
we
should
cure
them
again
by
reflecting
on
those
which
in
other
respects
perhaps
we
may
have
of
them
,
or
of
some
other
Persons
.
And
thus
may
every
man
see
something
in
his
Condition
to
be
thankful
for
,
upon
a
fair
comparison
of
it
with
that
of
other
Men.
3.
It
is
yet
another
ground
of
Thankfulness
common
to
all
Men
;
That
the
Gifts
which
we
receive
from
God
,
are
undeservedly
and
freely
bestowed
upon
us
.
As
he
is
the
Sole
Fountain
of
all
the
good
we
enjoy
;
so
he
is
the
absolute
,
and
free
Dispenser
of
all
his
Gifts
:
God
is
a
Debtor
to
no
man
.
We
cannot
draw
any
of
his
Blessings
from
him
by
previous
Merit
.
It
was
the
meer
and
free
Goodness
of
God
,
which
mov'd
him
to
give
us
our
Being
;
Certainly
before
we
were
,
we
could
not
oblige
him
;
All
our
Faculties
and
Powers
then
are
free
Gifts
,
and
render
us
indebted
,
and
obliged
to
him
.
Therefore
no
exercise
of
these
in
any
service
of
him
,
can
merit
any
thing
from
him
;
for
in
all
we
do
,
we
only
pay
our
own
Debt
;
if
indeed
we
could
do
so
much
as
that
.
Well
might
the
Apostle
make
that
Challenge
,
Who
hath
given
any
thing
to
God
,
and
it
shall
be
recompenced
to
him
again
?
Rom.
11.
5.
He
can
receive
no
advantage
from
his
Creatures
,
and
therefore
he
designs
none
to
himself
in
what
he
bestows
upon
them
.
He
may
then
very
justly
expostulate
with
our
murmuring
and
discontent
,
as
the
Housholder
in
the
Parable
,
Friend
,
I
do
thee
no
wrong
.
Is
it
not
lawful
for
me
to
do
what
I
will
with
mine
own
?
We
should
always
consider
he
is
at
liberty
whether
he
will
give
what
we
ask
of
him
or
not
.
What
we
want
is
his
,
and
what
we
have
is
so
too
,
even
whilst
we
have
it
;
and
so
he
is
at
liberty
also
to
take
that
away
.
We
are
entirely
beholden
to
him
for
all
that
we
have
;
And
should
not
this
make
us
always
thankful
?
He
deserves
this
from
us
,
if
he
gives
and
continues
any
thing
to
us
,
since
he
does
this
freely
.
Since
God
is
kind
,
Let
us
be
ashamed
to
be
unjust
;
since
he
gives
us
the
good
Things
,
which
we
do
not
deserve
from
him
,
Let
us
not
be
so
guilty
as
to
deny
him
the
Praise
and
Thanksgiving
,
which
he
does
deserve
from
us
.
Should
we
not
thank
him
for
those
things
which
we
cannot
demand
of
him
,
which
he
gives
,
and
needs
not
give
us
?
Tho
we
have
not
all
that
we
desire
,
yet
since
what
we
have
is
more
than
we
deserve
,
we
ought
sure
to
be
very
thankful
for
this
.
4.
Another
ground
of
thankfulness
common
to
all
Men
is
,
there
is
none
of
us
but
have
forfeited
all
the
Mercies
which
God
has
ever
bestowed
upon
us
.
It
is
true
,
that
before
we
had
a
Being
,
we
could
not
deserve
not
to
be
made
;
we
could
not
offend
God
,
nor
provoke
him
to
deny
us
our
Being
;
for
that
which
is
not
,
can
do
nothing
:
But
it
may
be
consider'd
,
that
he
who
made
us
,
knew
before
with
what
perverseness
,
and
rebellion
,
and
ingratitude
we
would
use
the
Beings
he
should
give
us
:
He
fore-saw
all
the
Sins
and
Provocations
of
our
Lives
,
and
yet
he
brought
us
into
Being
;
and
has
made
us
capable
to
be
greatly
Happy
,
tho
he
knew
we
would
deserve
to
be
miserable
.
And
since
we
came
to
an
ability
of
exercising
the
Powers
he
has
given
us
;
we
have
not
only
laid
no
Obligations
upon
him
to
do
us
good
,
but
have
also
deserved
the
contrary
.
We
are
all
Sinners
,
and
fall
short
of
the
Glory
of
God
;
we
have
not
answered
the
End
of
our
Being
,
and
so
have
render'd
our selves
utterly
unworthy
of
all
his
Mercies
.
We
brought
into
the
World
with
us
at
our
Birth
a
sinful
Nature
,
possest
with
Enmity
against
God
,
disposed
to
rebel
,
and
such
as
did
deserve
to
be
crusht
in
its
Infancy
.
He
has
,
notwithstanding
that
,
nourisht
and
brought
us
up
,
and
we
,
notwithstanding
his
Favour
have
rebelled
against
him
.
He
took
us
into
the
tender
Arms
of
his
Providence
,
when
we
first
came
into
the
World
,
when
he
might
have
thrown
us
immediately
into
Hell
,
as
guilty
in
our
first
Parents
:
He
suffered
us
to
be
admitted
into
his
Church
,
and
wash'd
away
that
Guilt
in
the
Laver
of
Baptism
.
Let
us
consider
how
ill
we
have
requited
this
Kindness
:
How
much
we
have
forgotten
him
,
in
whom
we
live
,
move
,
and
have
our
Being
:
How
we
have
broke
his
just
and
good
Laws
,
despised
to
be
like
him
in
Holiness
,
wilfully
polluted
our selves
with
Sin
,
affronted
his
rightful
Sovereignty
over
us
,
abused
his
free
Gifts
,
and
dishonoured
him
with
what
we
ought
to
have
used
to
his
Glory
:
I
say
,
let
us
consider
these
things
,
and
wonder
that
he
does
any
thing
for
us
,
rather
than
murmur
at
any
time
that
he
does
no
more
.
Let
us
never
think
our selves
hardly
dealt
with
,
while
we
enjoy
any
thing
that
is
good
,
since
we
deserve
none
,
since
we
have
actually
forfeited
all
.
And
thus
,
I
suppose
it
appears
,
Every
Man
has
Reason
for
the
Practice
of
this
Duty
:
It
is
incumbent
upon
all
to
be
contented
and
easy
under
God's
Dispensation
,
and
to
be
thankful
for
the
measure
of
good
that
they
have
;
not
only
is
this
due
from
the
rich
and
prosperous
,
but
also
,
even
from
the
poor
and
afflicted
.
I
proceed
now
to
the
Second
Part
of
the
Discourse
,
which
is
to
direct
to
the
right
Expressions
and
Declarations
of
our
thankfulness
to
God
for
his
Benefits
.
And
this
(
we
must
know
)
is
not
fully
performed
in
a
short
Ejaculation
now
and
then
lifted
up
to
God
:
But
the
Heart
that
is
truly
and
habitually
thankful
,
will
constantly
endeavour
,
and
for
the
most
part
perform
all
that
is
contained
in
the
following
Particulars
.
1.
We
must
take
notice
of
,
and
own
the
Divine
Benefits
.
We
must
acknowledge
God's
continual
care
of
us
,
and
kindness
to
us
:
Own
it
was
he
that
made
us
to
differ
in
all
the
advantages
that
we
have
above
others
.
When
a
Man
prospers
in
the
World
,
he
must
not
ascribe
his
Prosperity
to
his
own
Industry
or
Skill
,
nor
to
a
blind
Chance
;
but
always
to
the
Providence
of
God
,
and
be
ready
to
say
,
'T
is
he
gives
him
all
things
.
We
must
observe
and
value
the
Divine
Benefits
,
it
is
great
unthankfulness
to
despise
them
;
we
must
take
heed
that
we
do
not
so
regard
and
magnify
our
wants
,
as
to
over-look
our
Mercies
,
and
to
think
that
we
are
not
beholden
to
God
.
We
must
receive
his
Favours
and
Obligations
as
such
,
reckon
our selves
beholden
to
him
for
what
he
gives
us
.
We
must
preserve
a
fresh
and
lively
remembrance
of
God's
Mercies
and
Deliverances
;
as
David
charges
himself
to
do
,
Psal.
103.
2.
Bless
the
Lord
,
O
my
Soul
,
and
forget
not
all
his
Benefits
.
Thus
our
Mind
and
Thoughts
are
to
be
employed
about
these
.
2.
We
must
praise
him
for
his
Mercies
in
solemn
and
devout
Thanksgivings
.
In
these
we
must
express
by
words
the
former
inward
Sense
of
his
Benefits
,
and
so
be
thankful
in
Heart
,
and
in
our
words
.
Say
to
him
,
as
David
,
Psal
.
30.
I
will
extol
thee
,
O
Lord
,
for
thou
hast
lifted
me
up
,
and
hast
not
made
mine
Enemies
to
rejoice
over
me
;
when
at
any
time
he
has
delivered
us
from
Enemies
,
say
,
O
Lord
,
my
God
,
I
cried
unto
thee
,
and
thou
hast
healed
me
,
and
brought
up
my
Soul
from
the
Grave
,
thou
hast
kept
me
alive
from
going
into
the
Pit
,
when
he
has
deliver'd
from
Sickness
.
Say
,
for
daily
Mercies
,
It
is
a
good
thing
to
give
thanks
unto
the
Lord
,
and
to
sing
praises
unto
thy
Name
,
O
most
high
:
To
shew
forth
thy
loving
kindness
in
the
morning
,
and
thy
faithfulness
every
night
;
as
in
Psal.
92.
1
,
2.
The
Book
of
Psalms
,
as
it
was
the
Exercise
of
extraordinary
and
inspir'd
Devotion
,
is
an
excellent
Repository
of
the
best
Expressions
of
all
sorts
for
the
exercise
of
our
Devotion
by
:
Out
of
which
,
we
shall
do
well
to
furnish
our selves
with
the
wise
and
acceptable
forms
of
Thanksgiving
,
which
are
therein
for
the
better
performance
of
this
Duty
.
3.
We
must
express
our
Thankfulness
in
Deeds
,
as
well
as
in
Thought
and
Word
:
And
this
must
take
in
an
universal
Obedience
to
his
Commands
;
we
ought
to
charge
our selves
with
this
Task
,
and
constantly
endeavour
to
perform
it
through
the
whole
course
of
our
Lives
.
Nothing
can
be
more
absurd
,
than
for
an
habitual
Sinner
to
pretend
to
any
gratitude
towards
God
:
Is
he
to
be
reckoned
thankful
,
who
affronts
him
continually
?
who
lives
in
those
Practices
,
which
he
knows
are
most
ungrateful
and
displeasing
to
him
?
Is
this
the
right
way
of
acknowledging
a
Benefactor
,
to
do
him
all
the
Injury
that
we
can
?
Let
us
then
study
and
learn
his
Laws
,
that
we
may
know
what
will
please
him
,
and
then
apply
our selves
industriously
to
do
it
.
And
whatever
we
have
and
are
,
should
be
all
devoted
to
him
,
and
employed
as
far
as
it
is
capable
to
be
to
the
serving
of
his
Honour
and
Glory
,
1
Cor.
10.
31.
Whether
ye
eat
or
drink
,
or
whatever
ye
do
(
says
the
Apostle
)
Do
all
to
the
Glory
of
God
.
This
is
the
just
End
of
all
his
Gifts
,
and
to
serve
that
end
,
must
needs
be
the
expected
way
of
our
Thanksgiving
for
them
.
And
that
end
may
be
served
,
and
another
Obligation
answered
too
,
and
that
when
we
employ
,
(
as
he
requires
we
should
do
)
what
he
gives
us
,
as
much
as
we
can
to
the
good
of
Mankind
.
We
must
desire
and
endeavour
to
be
useful
to
others
,
not
live
to
our selves
alone
:
We
must
not
be
proud
of
our
advantges
,
but
serviceable
with
them
.
In
Heb.
13.
15.
We
are
exhorted
to
offer
the
Sacrifice
of
Praise
to
God
continually
,
that
is
,
the
fruit
of
our
Lips
,
giving
thanks
to
his
Name
:
But
the
Apostle
immediately
adds
,
To
do
good
and
communicate
,
forget
not
;
for
with
such
Sacrifice
God
is
well-pleased
:
He
intimates
the
former
is
required
and
due
;
but
we
must
not
satisfy
our selves
with
that
alone
,
but
he
requires
also
another
Sacrifice
,
even
that
of
good
Works
,
and
offices
of
Charity
.
All
the
good
that
we
have
power
and
opportunity
to
do
for
our
Neighbour
,
relating
to
his
Soul
or
his
Body
,
his
Reputation
or
Estate
,
we
must
be
ready
charitably
to
perform
;
and
this
is
to
be
always
done
in
the
best
way
to
serve
his
Interest
;
we
must
not
only
regard
our
own
Advantage
.
Thus
should
all
the
several
Callings
,
Offices
and
Dignities
of
Men
be
managed
:
And
thus
may
all
Men
express
their
Thankfulness
to
God
for
his
benefits
in
the
Business
of
their
worldly
Callings
;
thus
they
may
consecrate
these
,
and
make
them
religious
.
Thus
I
have
also
finisht
the
Second
thing
propos'd
.
Now
to
conclude
,
that
we
may
the
better
excite
our selves
to
these
things
,
Let
us
further
consider
at
our
leisure
.
The
greatness
of
God
to
whom
we
are
beholden
,
together
with
our
own
meanness
.
He
that
gives
us
all
we
have
,
is
a
Being
infinite
and
perfect
,
he
is
eternally
happy
in
the
enjoyment
of
himself
,
has
no
need
of
any
of
his
Creatures
,
nor
can
have
any
advantage
from
them
:
Yet
has
he
taken
care
of
us
continually
;
he
watches
over
us
every
moment
,
to
defend
us
from
mischief
,
to
supply
our
wants
,
to
protect
our
enjoyments
,
and
to
support
our
frail
Lives
.
Justly
may
we
say
with
the
Psalmist
,
Lord
,
what
is
Man
that
thou
art
mindful
of
him
,
or
the
Son
of
Man
that
thou
visitest
him
?
Let
us
assure
our selves
too
,
that
the
best
way
to
preserve
the
Benefits
we
enjoy
,
is
,
to
use
them
rightly
,
and
to
be
duly
thankful
for
them
.
Let
us
reckon
also
that
this
must
needs
be
necessary
to
the
acceptance
and
success
of
our
Prayers
for
such
things
as
we
want
,
to
use
well
,
and
be
thankful
for
what
we
have
already
obtained
.
Lastly
,
Let
us
consider
that
a
thankful
frame
of
Mind
;
such
as
is
sensible
of
God's
Mercies
,
that
which
sees
its
own
advantages
,
and
thinks
upon
the
good
things
which
it
enjoys
;
That
uses
them
as
God
requires
,
with
Wisdom
and
Reason
,
and
a
good
Conscience
;
such
a
one
keeps
the
Soul
always
easy
and
calm
,
always
chearful
and
contented
;
such
a
Person
fully
enjoys
what
he
has
,
and
tastes
the
sweetness
of
it
.
Whereas
he
who
murmurs
and
complains
,
who
is
never
satisfied
,
nor
contented
,
is
always
unhappy
:
He
who
pores
only
upon
his
wants
,
and
what
he
desires
,
who
is
impatient
under
every
affliction
and
cross
,
and
abuses
himself
and
his
enjoyments
in
guilty
excesses
;
such
a
man
can
never
feel
any
rest
or
quiet
in
his
Mind
,
he
is
always
troubled
and
uneasy
:
He
imbitters
his
Pallate
so
,
that
he
cannot
rightly
relish
any
good
thing
he
has
,
is
a
burden
to
himself
,
and
indeed
does
severely
punish
upon
himself
his
own
Iniquity
and
Ingratitude
.
Lt
us
then
in
every
thing
give
thanks
,
and
say
,
To
God
the
Father
,
Son
,
and
Holy
Ghost
,
be
all
Honour
and
Glory
,
Thanks
and
Praise
,
for
ever
and
ever
.
Amen
.
THE
PRAYER
.
ALmighty
and
most
Gracious
God
,
thou
art
good
,
and
doest
good
;
thou
art
abundant
in
Goodness
.
We
thine
unworthy
Servants
,
do
give
thee
most
humble
and
hearty
thanks
for
all
thy
goodness
and
loving
kindness
,
which
thou
hast
graciously
shewn
to
us
,
and
to
all
Men.
We
bless
thee
for
our
Creation
,
O
Lord
;
for
that
thou
hast
made
us
little
lower
than
the
Angels
,
and
crowned
us
with
honour
and
dignity
;
and
for
that
thou
hast
plentifully
furnisht
this
World
with
good
things
for
our
Use
.
We
own
,
O
Lord
,
with
all
thankfulness
,
that
thou
hast
hitherto
preserved
us
;
thou
hast
taken
care
of
us
ever
since
we
came
from
our
Mothers
Womb.
Thou
hast
defended
us
from
innumerable
Evils
,
which
always
compass
us
about
:
Thou
hast
given
us
all
that
we
have
enjoy'd
of
the
good
things
of
this
World
,
for
they
are
thine
,
and
thou
dost
dispose
of
them
,
as
seemeth
good
to
thee
;
and
by
thy
Blessing
upon
thy
Gifts
have
they
been
sufficient
to
support
and
comfort
our
mortal
Life
.
But
above
all
,
we
bless
,
we
praise
thee
,
we
magnify
thee
for
thy
inestimable
Love
in
the
Redemption
of
the
World
by
our
Lord
Jesus
Christ
,
and
for
the
hopes
that
we
have
of
obtaining
everlasting
glory
and
happiness
by
the
vertue
of
his
Merits
,
and
by
the
guidance
of
thy
good
Spirit
.
O
Lord
,
give
us
,
we
beseech
thee
,
a
due
and
deep
sense
of
all
thy
Mercies
,
make
our
Hearts
unfeignedly
thankful
;
make
us
ready
to
acknowledge
,
that
we
are
less
than
the
least
of
thy
Mercies
;
that
in
all
thou
givest
,
thou
owest
us
nothing
:
Make
us
humbly
sensible
and
ashamed
of
all
our
transgressions
against
thee
,
of
our
base
and
ungrateful
returns
to
thy
Mercies
;
That
instead
of
winning
us
to
love
and
serve
thee
,
they
have
encouraged
us
to
transgress
,
and
have
been
used
in
rebellion
against
thee
.
O
Lord
,
of
thy
infinite
Mercy
,
pardon
all
our
past
unthankfulness
:
And
let
thy
Grace
make
us
set
our selves
for
the
future
,
to
shew
forth
thy
praise
,
not
only
with
our
Lips
,
but
in
our
Lives
;
by
giving
up
our selves
to
thy
Service
,
and
by
walking
before
thee
in
Holiness
and
Righteousness
all
our
Days
.
O
Lord
,
make
us
to
go
in
the
Path
of
thy
Commandments
.
And
from
thy
mercy
and
goodness
,
let
us
learn
to
shew
mercy
,
and
to
do
good
according
to
our
power
and
opportunity
,
communicating
to
the
Necessities
of
others
;
which
is
a
Sacrifice
well-pleasing
unto
thee
.
And
do
thou
,
O
Lord
,
continue
the
exercises
of
thy
goodness
to
us
,
till
thou
hast
made
us
perfectly
and
compleatly
happy
in
the
enjoyment
of
thy self
.
We
humbly
implore
thy
Mercy
and
Favour
for
all
Mankind
.
Oh
that
thy
way
may
be
made
known
upon
Earth
,
and
thy
saving
Health
among
all
Nations
;
that
the
People
may
praise
thee
,
O
God
,
yea
,
that
all
the
People
may
praise
thee
.
Bless
,
we
pray
thee
,
thy
Church
,
and
defend
it
from
all
Spiritual
and
Temporal
Enemies
.
Remove
out
of
it
all
false
Doctrin
,
Heresy
and
Schism
,
Envy
,
Hatred
,
Malice
,
and
all
Uncharitableness
;
hardness
of
Heart
,
and
contempt
of
thy
Word
and
Commandments
.
We
intreat
thee
graciously
to
watch
over
that
Part
of
it
which
thou
hast
planted
amongst
us
;
defend
it
from
secret
Attempts
and
Plots
,
and
from
open
Violence
,
from
all
the
Enemies
of
thy
true
Religion
establisht
among
us
,
and
make
it
,
we
pray
thee
,
a
glorious
Church
in
the
eminent
Gifts
and
Vertues
of
the
Members
of
it
.
Bless
our
King
and
Queen
,
and
all
that
are
put
in
Authority
under
them
,
with
great
Wisdom
and
Understanding
,
with
a
Zeal
for
thy
Glory
,
and
the
Subject's
Well-fare
.
Teach
those
that
are
Subjects
,
each
in
their
several
Places
,
to
do
their
own
Business
,
and
to
study
submission
and
quietness
.
We
humbly
recommend
to
thy
Mercies
,
our
Friends
,
Relations
,
and
even
our
Enemies
,
and
all
that
are
in
Adversity
.
We
render
thee
Thanks
,
O
Lord
,
for
all
the
Mercies
of
this
Day
in
particular
;
but
especially
for
the
Liberty
of
thy
House
,
and
for
the
Means
of
Grace
we
have
there
enjoyed
.
Hear
,
O
Lord
,
the
Prayers
we
have
offered
to
thee
.
Bless
thy
Word
and
Sacraments
to
us
;
whenever
we
enjoy
them
,
let
them
be
thy
power
to
our
Salvation
.
We
humbly
beg
thy
Protection
for
this
Night
and
evermore
,
even
unto
thy
Heavenly
Kingdom
,
for
the
sake
of
Jesus
Christ
,
to
whom
with
the
Father
and
the
Holy
Ghost
be
all
Honour
and
Glory
world
without
End
.
OVR
Father
,
which
art
in
Heaven
;
Hallowed
be
thy
Name
.
Thy
Kingdom
come
.
Thy
will
be
done
in
Earth
as
it
is
in
Heaven
.
Give
us
this
day
our
daily
bread
.
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
.
And
lead
us
not
into
temptation
;
But
deliver
us
from
evil
.
For
thine
is
the
Kingdom
,
the
Power
and
the
Glory
,
for
ever
and
ever
.
Amen
.
THE
Pleasantness
of
Religion
,
Demonstrated
and
Improved
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Prov.
3.
17.
Her
Ways
are
Ways
of
Pleasantness
.
—
THese
words
are
spoken
of
Wisdom
,
as
you
may
see
by
Verse
13.
of
this
Chapter
,
where
Solomon
begins
the
Commendation
of
that
:
Saying
,
Happy
is
the
Man
that
findeth
Wisdom
,
and
the
Man
that
getteth
Vnderstanding
;
The
Merchandize
of
it
is
better
than
the
Merchandize
of
Silver
,
and
the
gain
thereof
than
fine
Gold
;
She
is
more
precious
than
Rubies
,
and
all
the
things
thou
canst
desire
are
not
to
be
compared
to
her
:
Length
of
Days
is
in
her
right
Hand
,
and
in
her
left
Hand
Riches
and
Honour
;
then
he
adds
,
Her
ways
are
ways
of
Pleasantness
.
And
by
Wisdom
(
of
which
he
says
these
great
things
)
he
means
Religion
,
or
the
Wisdom
of
good
and
vertuous
living
;
to
which
the
Scripture
it self
does
elsewhere
plainly
give
that
Name
,
Job
28.
28.
The
Fear
of
the
Lord
,
that
is
Wisdom
,
and
to
depart
from
Evil
,
is
Vnderstanding
.
The
Ways
of
Wisdom
,
then
,
means
the
Practice
of
Religion
and
Vertue
:
This
he
says
,
is
very
pleasant
:
He
has
Joy
and
Pleasure
in
abundance
,
who
steadily
lives
in
a
religious
and
good
course
of
Life
.
This
is
the
import
and
sense
of
these
Words
.
And
if
this
be
true
,
here
is
a
very
sensible
and
important
inducement
to
a
good
Life
contained
in
them
.
There
is
nothing
usually
more
powerful
and
attractive
with
Mankind
,
than
Pleasure
;
nothing
which
they
more
earnestly
,
or
more
universally
covet
:
If
then
it
can
be
made
appear
,
that
there
is
a
great
deal
of
this
even
in
well-doing
;
this
may
be
a
means
to
allure
Men
to
the
trial
of
it
;
and
to
divert
them
from
those
courses
of
Wickedness
,
which
draw
many
into
Everlasting
Perdition
by
the
allurement
of
Pleasure
.
To
make
this
good
,
and
to
prove
what
Solomon
here
says
,
will
be
the
chief
business
of
this
Discourse
.
And
I
do
not
doubt
but
it
will
be
beyond
any
Man's
Power
to
deny
or
question
this
,
who
shall
soberly
consider
the
following
Particulars
.
1.
The
Principle
from
whence
all
true
and
sincere
Religion
proceeds
and
springs
,
is
Love
;
and
that
must
needs
render
it
highly
pleasant
in
the
Practice
of
it
.
This
must
be
the
Principle
and
Spring
of
true
and
sincere
Religion
.
All
the
Duties
we
perform
towards
God
or
Man
,
must
proceed
from
Love
to
God
and
Man
.
This
must
be
the
Principle
of
our
good
Actions
,
and
wherever
true
Love
is
,
it
will
be
a
Principle
of
good
Actions
.
All
the
instances
of
Duty
required
of
us
are
but
such
things
,
as
Love
it self
will
put
us
upon
;
such
as
Love
naturally
suggests
,
and
does
incline
to
.
He
that
truly
loves
God
,
cannot
chuse
but
seek
what
will
please
him
,
and
endeavour
to
do
all
that
;
and
he
must
endeavour
to
avoid
whatever
would
offend
God
.
He
must
delight
to
contemplate
the
Divine
Perfections
;
to
think
upon
the
Object
that
he
loves
;
to
adore
and
worship
God
;
to
seek
and
promote
the
Love
and
Honour
of
him
.
So
he
that
loves
his
Neighbour
sincerely
,
must
delight
in
,
and
desire
the
Wellfare
and
Happiness
of
Men
;
he
must
endeavour
to
promote
it
as
much
as
he
can
;
and
will
be
far
from
wishing
,
or
endeavouring
any
evil
to
any
Man
,
or
from
delighting
in
what
does
happen
to
any
.
And
this
,
now
,
is
even
a
Demonstration
of
the
Pleasantness
of
a
Religious
Life
;
that
all
of
it
is
nothing
else
but
the
Exercise
of
Love
.
He
that
is
driven
to
do
his
Duty
by
Fears
and
Terrors
,
performs
indeed
an
ungrateful
Task
,
and
goes
on
in
these
ways
with
Reluctancy
and
Sorrow
:
But
he
that
is
drawn
with
the
Cords
of
Love
,
follows
with
Joyfulness
.
He
will
run
and
not
be
weary
,
whom
Love
inspires
:
He
minds
not
,
is
not
discouraged
with
any
Ruggedness
of
the
way
;
but
is
rather
pleased
with
Difficulties
,
and
put
on
,
than
troubled
or
retarded
,
because
they
give
him
opportunity
to
express
the
greater
Love
.
This
renders
the
Labours
of
Religion
easy
and
even
Sufferings
delightful
.
I
take
pleasure
in
Infirmities
,
in
Reproaches
,
in
Necessities
,
in
Persecutions
,
in
Distresses
for
Christ's
sake
,
says
a
great
Lover
of
Jesus
,
2
Cor.
12.
10.
It
was
the
strength
of
Love
in
the
Primitive
Followers
of
Jesus
,
which
made
them
very
laborious
and
diligent
in
Religion
,
and
made
them
suffer
much
,
even
to
the
most
cruel
and
tormenting
Deaths
,
and
do
both
with
unspeakable
Joy
and
Pleasure
.
They
prov'd
what
a
great
Lover
of
God
,
said
long
ago
,
Cant.
8.
6
,
7.
Love
is
strong
as
Death
:
Many
waters
cannot
quench
Love
,
neither
the
Floods
drown
it
:
All
the
Task
of
Love
is
pleasant
,
and
nothing
is
counted
hard
or
uneasy
which
that
enjoins
us
.
2.
Another
thing
that
renders
the
Practice
of
Piety
and
Vertue
very
pleasant
,
and
therefore
proves
it
so
,
is
,
the
fitness
and
reasonableness
of
all
that
which
Religion
enjoins
us
to
do
.
It
is
most
highly
equitable
,
and
just
in
all
the
parts
of
it
;
and
is
most
perfectly
what
the
Apostle
calls
it
,
Rom.
12.
1.
namely
,
Reasonable
Service
.
There
is
nothing
required
of
us
within
the
whole
compass
of
our
Duty
,
but
what
a
Man
's
own
Mind
and
Reason
upon
serious
consideration
,
must
needs
be
perfectly
satisfied
in
;
nothing
that
he
can
have
any
reason
to
be
ashamed
of
,
or
to
think
below
him
,
or
unfit
for
him
to
do
,
or
that
he
can
justly
upbraid
,
or
condemn
himself
for
doing
.
How
reasonable
and
just
are
all
the
Duties
of
Piety
towards
God
?
This
will
appear
upon
a
fair
stating
and
proposal
of
them
.
Is
it
not
highly
so
,
that
we
reverence
and
adore
an
infinitely
glorious
and
excellent
Being
?
That
we
trust
the
Original
Truth
?
That
we
love
the
Sovereign
and
the
Fountain
Good
?
That
we
obey
the
supream
Authority
of
the
World
in
all
that
he
commands
?
That
we
resign
and
submit
our selves
entirely
to
his
disposing
Providence
,
who
is
rightful
Owner
,
and
just
Disposer
of
all
things
?
That
we
praise
and
acknowledge
those
glorious
Perfections
,
which
are
daily
exercised
to
our
Comfort
and
Advantage
,
and
give
him
Thanks
for
all
the
good
things
that
we
enjoy
,
since
it
is
he
that
freely
bestows
them
?
What
can
be
more
equitable
,
and
more
agreeing
to
right
reason
than
these
things
?
Again
,
That
the
things
which
are
made
to
be
our
Duty
in
our
carriage
towards
Men
are
all
highly
reasonable
and
just
,
does
sufficiently
appear
,
in
that
these
two
are
the
Fundamental
Rules
of
that
Duty
:
Namely
,
That
we
do
to
others
,
as
we
would
they
should
do
unto
us
;
and
that
we
love
our
Neighbour
as
our selves
.
What
can
be
more
agreeing
to
reason
,
and
more
satisfactory
to
a
Man
's
own
Mind
,
than
to
give
my
Neighbour
what
,
in
his
Circumstances
,
I
,
my self
might
desire
;
or
than
to
love
him
as
my self
,
who
is
my
Fellow-Creature
,
and
in
all
Points
like
my self
?
How
reasonable
is
it
for
me
to
shew
mercy
,
who
need
mercy
?
For
me
to
be
ready
to
do
good
,
and
perform
all
manner
of
kind
Offices
to
my
Neighbour
;
when
I
must
needs
desire
that
others
should
be
so
disposed
towards
me
?
How
ready
should
I
be
to
forgive
,
who
must
often
need
forgiveness
?
How
reasonable
is
it
that
I
should
be
honest
and
faithful
to
others
,
when
I
desire
them
to
be
so
towards
me
?
A
little
sober
Consideration
would
make
it
evidently
appear
,
concerning
every
instance
of
Duty
towards
our
Neighbour
,
that
it
is
most
highly
reasonable
and
just
.
And
when
a
Man
apprehends
and
considers
this
thing
,
he
will
perform
his
Duty
with
an
entire
satisfaction
;
And
it
must
please
him
to
think
,
that
in
what
he
has
done
,
he
has
paid
a
just
Debt
to
Almighty
God
,
he
has
render'd
what
was
due
to
him
;
to
think
he
has
acted
as
becomes
his
Reason
,
and
so
as
he
must
needs
be
justified
by
the
Wisdom
and
Consciences
of
his
Neighbours
,
in
his
carriage
towards
them
:
He
finds
in
himself
what
David
said
,
Then
shall
I
not
be
ashamed
,
when
I
have
respect
unto
all
thy
Commands
;
he
sees
he
has
no
reason
to
be
ashamed
of
his
Actions
,
but
they
are
such
as
he
can
justify
and
applaud
himself
for
;
and
certainly
there
can
be
nothing
more
pleasant
to
a
Man
,
than
the
just
applauses
of
himself
.
3.
The
Dignity
and
Nobleness
of
good
Actions
does
render
it
very
pleasant
to
do
well
,
and
therefore
also
proves
that
it
is
so
.
He
that
lives
well
,
lives
up
to
the
highest
and
most
noble
capacities
of
his
Nature
.
In
pious
and
vertuous
Actions
alone
,
do
we
greatly
excel
the
Beasts
that
perish
;
not
in
any
sensual
Pleasures
or
Enjoyments
.
They
have
Senses
as
well
as
we
,
and
as
many
,
and
can
delight
in
the
Objects
of
them
,
and
have
,
perhaps
as
many
delights
of
that
kind
as
we
:
But
they
cannot
be
pious
or
wise
;
they
cannot
be
vertuous
or
good
,
because
they
do
not
know
or
chuse
their
own
Actions
.
In
these
things
the
religious
Man
excels
them
,
and
advances
himself
truly
above
them
,
and
he
only
among
Men
does
in
any
considerable
measure
excel
them
.
Further
,
so
far
as
we
become
Religious
,
we
are
already
here
on
Earth
become
like
the
Angels
which
are
in
Heaven
:
He
that
lives
religiously
is
employed
as
they
are
,
and
conforms
himself
to
them
;
as
our
Saviour
does
plainly
intimate
,
when
he
bids
us
pray
,
that
the
Will
of
God
may
be
done
on
Earth
,
as
it
is
done
in
Heaven
.
The
Psalmist
says
of
the
Angels
,
They
perform
the
Commandments
of
God
,
they
hearken
to
the
voice
of
his
word
,
Psal.
103.
20.
The
pious
Man
,
then
,
that
carefully
performs
his
Duty
towards
God
,
joins
himself
to
that
noble
Company
,
he
is
a
Fellow-Citizen
of
the
Saints
,
or
holy
Ones
(
which
may
mean
the
Angels
)
And
of
the
Houshold
of
God
;
as
the
Apostle
speaks
,
Eph.
2.
19.
I
am
thy
Fellow-Servant
,
said
an
Angel
to
St.
John
,
And
Fellow-Servant
of
the
Prophets
,
and
of
them
which
keep
the
Sayings
of
this
Book
,
Rev.
22.
9.
When
we
worship
and
praise
God
,
we
join
with
Angels
and
Arch-Angels
,
and
all
the
Company
of
Heaven
.
When
we
pay
him
a
profound
Reverence
,
and
come
before
him
with
a
godly
Fear
,
we
do
as
they
who
are
represented
;
as
covering
their
Faces
in
their
solemn
Addresses
to
him
.
When
we
are
concern'd
,
and
endeavouring
to
promote
his
Glory
in
the
World
;
this
is
what
they
constantly
endeavour
.
When
we
combat
the
Temptations
that
assault
our selves
,
and
set
our selves
against
the
works
of
the
Devil
in
others
,
we
are
on
the
same
side
with
Michael
,
and
his
Angels
,
are
join'd
and
taking
part
with
those
bright
Hosts
against
the
Devil
and
his
Angels
.
And
this
surely
,
is
greatly
to
our
Honour
.
And
there
is
a
further
Dignity
and
Excellence
in
a
good
,
and
vertuous
Life
,
and
that
is
,
it
is
conformity
to
the
Ever-blessed
God
himself
.
And
therefore
when
any
are
made
righteous
and
holy
,
they
are
said
to
be
renewed
after
his
Image
and
Likeness
,
Eph.
4.
24.
When
we
best
perform
our
Duties
to
Men
,
then
we
do
best
imitate
,
and
most
resemble
the
most
excellent
and
perfect
Being
.
When
we
are
merciful
,
't
is
as
our
Father
in
Heaven
is
merciful
.
When
we
return
good
for
evil
,
't
is
to
do
like
him
who
is
good
to
the
Unthankful
and
the
Evil.
When
we
are
sincere
and
true
,
just
and
righteous
in
all
our
behaviour
;
this
is
to
resemble
him
who
is
a
God
of
Truth
,
and
without
Iniquity
.
When
we
patiently
bear
with
the
Infirmities
of
others
;
this
is
a
noble
imitation
of
his
long-sufferings
with
us
all
.
When
we
forgive
those
that
injure
us
,
this
is
as
he
does
,
who
is
a
God
forgiving
Iniquity
,
Transgression
and
Sin
:
When
we
set
our selves
to
do
all
the
Offices
of
kindness
that
we
can
,
to
be
beneficial
to
Mankind
in
our
several
Stations
;
this
is
a
very
Honourable
Imitation
of
his
abundant
Goodness
.
Upon
these
accounts
a
good
and
vertuous
Life
,
is
truly
great
and
honourable
and
noble
:
This
puts
upon
a
Man
the
greatest
worth
and
value
that
he
can
attain
to
;
this
is
his
best
accomplishment
;
and
as
it
raises
him
in
the
esteem
of
God
,
so
it
renders
him
truly
deserving
the
respect
and
esteem
of
Men
,
and
is
that
which
does
best
deserve
it
:
Hence
it
is
said
,
The
Righteous
is
more
excellent
than
his
Neighbour
,
Prov.
12.
26.
Now
though
it
were
very
unreasonable
that
the
Sense
of
this
should
make
any
Man
Proud
,
and
Disdainful
of
his
Neighbour
,
whom
he
thinks
not
to
be
so
good
as
himself
,
when
in
all
this
,
he
has
nothing
but
what
he
receiv'd
,
and
it
was
the
free
Grace
of
God
that
made
him
to
differ
;
and
in
becoming
Proud
,
he
ceases
to
be
the
good
Man
:
Yet
a
thankful
,
humble
Sense
of
this
a
Man
may
have
,
and
the
Thoughts
of
it
may
afford
him
a
great
deal
of
Delight
and
Pleasure
.
To
think
,
the
Creatour
made
the
Humane
Nature
at
first
,
but
little
lower
than
the
Angels
,
and
Crown'd
it
with
Honour
and
Dignity
:
All
of
us
indeed
fell
in
our
first
Parents
from
that
Honourable
State
,
and
our
Nature
being
defil'd
with
Sin
,
we
became
more
vile
than
the
Beasts
that
perish
:
But
I
(
Thanks
be
to
Divine
Grace
)
have
recovered
that
State
again
in
some
measure
;
I
am
rising
towards
the
Perfection
of
that
Dignity
and
Honour
as
I
encrease
in
Vertue
and
Piety
:
I
am
now
one
of
the
Houshold
of
God
,
one
of
the
honour'd
Train
,
and
Followers
of
the
glorified
Jesus
.
I
am
reckon'd
a
Member
of
that
bright
and
happy
Society
above
,
by
God
and
them
.
4.
Another
thing
that
renders
good
Actions
,
and
a
religious
Life
very
pleasant
,
is
the
Thought
of
having
pleas'd
God
therein
.
It
is
a
very
grateful
and
comfortable
thing
to
have
pleas'd
and
satisfied
our selves
in
doing
well
;
to
have
dignified
and
exalted
our selves
:
But
this
is
still
an
additional
Pleasure
to
have
pleased
God
too
.
When
a
Man
can
think
,
in
this
course
which
I
hold
,
whoever
is
displeased
with
me
,
I
please
God
.
I
please
him
whom
I
have
most
reason
to
please
,
and
whom
it
will
be
my
greatest
Advantage
to
please
.
I
approve
my self
to
the
wisest
Being
;
I
approve
my self
to
God
the
Judge
of
all
:
And
who
is
he
that
can
condemn
whom
God
justifies
?
It
is
a
small
thing
to
me
to
be
judg'd
of
Mens
Judgment
.
He
takes
Delight
in
me
,
and
is
well
pleased
with
my
Actions
,
who
can
do
whatsoever
he
will
;
who
can
make
me
as
happy
as
I
can
desire
to
be
.
I
am
through
Jesus
Christ
,
accepted
with
the
most
Holy
God
.
And
it
must
be
an
unspeakable
Pleasure
to
a
good
Man
to
think
,
while
I
am
doing
well
God
beholds
me
,
I
am
never
out
of
his
Eye
;
he
beholds
me
with
Delight
and
Complacence
,
he
has
always
a
particular
and
special
regard
to
me
.
In
whatever
obscure
Corner
of
the
World
,
and
in
how
mean
a
Station
soever
,
I
am
doing
well
,
and
keeping
the
Commands
of
my
God
,
I
am
for
this
,
in
great
Esteem
in
that
upper
and
glorious
World
.
And
I
shall
not
serve
God
for
nought
.
I
cannot
please
him
but
it
will
redound
to
my
great
Advantage
.
He
will
reward
my
Performance
of
my
Duty
,
my
Payment
even
of
what
I
owe
him
:
So
bounteous
and
so
good
a
Master
do
I
serve
?
And
this
will
lead
a
Mans
Thoughts
to
the
next
Particular
to
be
mention'd
,
which
is
the
last
.
5.
That
which
cannot
chuse
but
render
a
Religious
Life
very
pleasant
,
and
therefore
prove
;
it
to
be
so
,
is
,
That
it
raises
and
maintains
in
a
good
Man
,
such
glorious
and
joylul
Expectations
as
do
,
and
may
accompany
it
.
How
much
Good
!
how
much
Blessedness
may
be
expected
from
an
Infinite
Goodness
and
Love
upon
the
Assurance
of
having
pleased
God
,
and
of
finding
Favour
with
him
!
And
then
if
we
consider
the
vast
Bounty
of
his
Promises
to
them
that
obey
him
,
how
much
he
has
most
willingly
and
freely
engag'd
himself
to
do
for
them
;
and
how
faithful
and
true
he
is
in
the
Performance
of
what
he
promises
:
These
things
will
allow
a
good
Man
to
entertain
very
great
and
very
pleasing
Expectations
.
I
dare
appeal
to
any
Man
,
whether
it
would
not
highly
please
and
satisfy
him
to
think
and
be
assur'd
that
God
peculiarly
loves
him
,
that
he
is
a
Favourite
of
Heaven
;
of
an
Almighty
,
most
wise
and
unchangeable
Friend
;
of
him
who
is
able
to
make
those
he
loves
,
eternally
happy
.
Must
it
not
please
a
Man
to
think
I
shall
be
sure
to
want
no
good
thing
;
I
shall
never
be
overcome
or
undone
by
any
Evil
;
for
the
Lord
is
my
Refuge
and
Portion
in
the
Land
of
the
Living
;
as
the
Psalmist
speaks
of
himself
,
Psal.
142.
5.
What
good
Man
can
read
and
apply
that
to
himself
,
which
is
said
for
such
in
Psal.
91.
11.
without
a
great
deal
of
Pleasure
?
He
shall
give
his
Angels
charge
over
thee
,
to
keep
thee
in
all
thy
ways
:
To
think
,
holy
and
kind
Angels
are
continually
about
me
,
while
I
give
them
no
Offence
by
any
Sin
or
Impurity
:
They
attend
me
in
my
Business
;
they
watch
me
when
I
Sleep
;
they
are
willing
to
be
about
me
to
do
all
manner
of
good
Offices
:
To
keep
off
Evil
Spirits
,
and
deliver
from
the
Harms
they
spread
in
my
way
.
They
are
Witnesses
of
my
good
Actions
,
and
shall
bear
a
kind
and
honourable
Testimony
for
me
at
the
great
day
of
Judgment
:
They
see
in
secret
and
shall
applaud
me
openly
.
These
are
some
of
the
comfortable
Expectations
that
attend
a
Religious
Life
.
And
yet
further
;
If
a
Man
considers
what
great
and
glorious
things
are
laid
up
,
or
reserv'd
for
those
that
love
God
,
and
keep
his
Commands
.
What
the
Honours
,
the
Felicities
and
the
Pleasures
of
the
next
Life
will
be
to
such
,
and
does
expect
to
be
a
partaker
of
these
,
as
a
good
Man
may
do
,
he
will
in
some
measure
foretaste
the
future
Bliss
:
The
hopes
of
Heaven
are
Anticipations
,
they
are
Beams
and
Dawnings
of
the
Joy
and
Glory
there
.
The
good
Man
then
cannot
chuse
but
rejoyce
in
Hope
,
when
he
thinks
,
I
shall
e're
long
be
remov'd
from
this
wicked
and
miserable
World
,
to
that
,
where
only
Holiness
,
and
Goodness
,
and
Happiness
dwell
.
I
shall
go
from
Envy
and
Malice
,
from
Reproach
and
Contempt
,
to
joyful
Congratulations
and
Love
,
to
Applauses
and
Commendations
:
I
go
no
faster
to
the
Grave
than
I
go
towards
Rest
.
I
shall
labour
then
but
for
a
few
Moments
longer
,
and
shall
rest
for
ever
.
As
I
spend
this
Life
I
earn
a
better
;
the
sooner
this
ends
,
the
sooner
that
will
begin
.
While
I
deny
my
own
Inclinations
now
,
and
serve
and
please
God
,
while
I
despise
the
Pleasures
of
Sense
,
and
absolutely
refuse
those
of
Sin
,
all
which
are
but
for
a
short
Season
,
I
am
procuring
to
my self
everlasting
Satisfactions
and
Pleasures
:
These
are
Expectations
that
may
attend
a
good
Life
,
and
in
doing
so
,
doubtless
they
will
render
it
extreamly
pleasant
.
Thus
I
have
sufficiently
prov'd
what
the
Wise
Man
here
says
,
The
ways
of
Wisdom
or
Religion
,
are
ways
of
Pleasantness
.
It
remains
now
that
something
be
said
briefly
,
to
promote
that
Use
of
this
Truth
,
which
Men
ought
to
make
of
it
.
1.
And
in
the
First
place
,
it
should
serve
to
take
Men
off
in
some
measure
,
from
the
Pleasures
of
Sense
.
I
mean
those
who
are
too
much
addicted
to
them
.
It
is
not
the
Design
of
Religion
to
make
us
refuse
and
abstain
from
all
the
pleasing
things
of
this
World
.
We
are
allow'd
to
take
and
use
soberly
and
thankfully
,
whatsoever
God
shall
give
us
,
and
we
can
lawfully
obtain
of
them
.
But
since
there
is
so
much
Pleasure
in
doing
well
,
this
may
reasonably
suggest
to
us
these
Two
things
.
1.
That
we
should
not
suffer
our selves
to
be
wholly
taken
up
with
worldly
and
sensual
Pleasure
.
We
should
not
yield
our selves
entirely
to
the
Pursuit
and
Enjoyment
of
that
,
and
let
these
Pleasures
stand
by
,
neglected
.
He
that
governs
himself
most
wisely
in
this
matter
,
and
has
the
most
pleasant
Life
of
all
other
,
is
he
that
takes
care
to
enjoy
both
sorts
,
as
far
as
he
may
.
And
to
enforce
this
Exhortation
,
we
may
consider
that
without
doubt
,
the
Pleasures
of
Religion
are
the
strongest
and
sweetest
of
any
.
They
sink
deeper
into
a
Man
than
any
other
,
and
affect
him
more
as
they
enter
into
his
Mind
,
and
put
all
the
inward
Powers
of
that
,
into
a
pleasing
Exercise
and
Motion
.
They
possess
more
of
a
Man
than
those
that
touch
only
his
Body
and
Senses
.
The
Mind
of
Man
is
the
most
,
and
(
as
we
may
say
)
the
greatest
part
of
him
:
It
has
most
Desire
and
greatest
Capacity
of
Pleasure
.
It
is
much
more
sensible
both
of
Pleasure
and
Pain
,
than
the
duller
Body
.
The
Psalmist
speaks
the
greater
Sweetness
and
Excellency
of
Religious
Pleasure
,
when
he
says
of
the
Law
of
God
,
If
it
sweeter
than
the
Honey
and
the
Honey-comb
,
Psal.
19.
10.
He
means
the
practice
of
Religion
and
Vertue
,
the
doing
any
Duties
commanded
by
the
Law
of
God
,
afforded
him
a
far
greater
Pleasure
and
Delight
,
than
e're
he
could
by
his
Senses
receive
from
the
most
pleasant
things
of
this
World
.
2.
Since
there
is
so
much
Pleasure
in
well-doing
,
this
may
justly
persuade
Men
off
from
the
guilty
Pursuit
and
Enjoyment
of
the
Pleasures
of
this
World
.
Why
should
a
Man
suffer
himself
to
be
guilty
for
the
sake
of
any
Pleasure
,
when
he
may
enjoy
that
which
is
very
Rich
and
Sensible
,
without
being
so
?
It
is
most
certain
,
that
Guilt
will
greatly
allay
the
briskest
Pleasures
of
this
World
:
In
the
midst
of
guilty
Laughter
,
the
Heart
is
sad
.
These
are
always
best
and
sweetest
to
him
that
regularly
and
soberly
uses
them
,
that
uses
them
according
to
the
Rules
of
Religion
:
Thus
he
shall
hurt
neither
his
Body
nor
his
Soul
,
nor
his
Estate
,
nor
his
Neighbour
,
while
he
pleases
his
Appetites
,
and
gratifies
his
Senses
;
and
so
he
avoids
the
unpleasing
Farewell
of
a
troubled
Conscience
.
He
does
not
destroy
the
Appetite
while
he
pleases
it
,
but
keeps
himself
in
a
capacity
to
have
always
a
very
lively
Relish
and
Sense
of
his
Pleasures
.
The
irregular
and
intemperate
Man
makes
a
Drudgery
of
those
of
this
World
,
and
turns
their
fine
Relish
eager
and
four
:
And
the
other
sort
,
that
is
the
high
and
delicate
ones
of
Religion
,
he
utterly
deprives
himself
of
.
In
a
vertuous
and
religious
Course
of
Life
,
a
Man
may
enjoy
both
sorts
;
but
in
that
which
is
guilty
and
irreligious
,
he
cannot
well
enjoy
either
.
This
is
the
First
Use
may
be
made
of
this
Discourse
.
2.
A
Second
is
this
.
It
ought
to
persuade
Men
to
betake
themselves
steadily
to
a
religious
and
good
Course
of
Life
.
It
was
said
by
the
Spirit
of
God
,
that
the
ways
of
Religion
are
ways
of
Pleasantness
,
with
Design
to
recommend
them
to
the
Sons
of
Men.
He
spoke
this
in
a
kind
Condescention
to
our
Nature
and
Inclination
;
to
make
a
Bait
of
Pleasure
,
which
we
are
so
apt
to
dote
upon
.
And
this
surely
should
be
a
very
powerful
Argument
to
this
purpose
:
This
ought
much
rather
to
induce
Men
to
be
Wise
and
Vertuous
,
to
act
as
becomes
them
,
and
pursue
their
true
Happiness
,
than
to
make
them
guilty
of
Folly
and
Sin
;
of
what
is
shameful
and
hurtful
to
them
,
and
of
what
will
incur
their
everlasting
Misery
.
And
how
great
an
Obligation
to
Obedience
is
it
,
that
the
Laws
of
our
Religion
are
thus
contriv'd
;
that
the
Universal
Sovereign
has
made
the
Instances
of
our
Duty
,
so
reasonable
and
so
good
;
that
we
may
delight
in
our
Duty
,
and
the
Performance
of
it
,
will
reward
it self
.
They
would
exceedingly
aggravate
our
Wickedness
,
and
shew
a
strange
Obstinacy
in
Sin
,
and
Enmity
to
God
,
if
we
should
rather
refuse
all
this
Happiness
and
Pleasure
,
than
submit
our selves
to
the
Laws
of
Religion
.
And
thus
I
have
far
enough
urg'd
this
Argument
in
our
Text
,
to
shew
that
they
who
will
do
wickedly
,
do
obstinately
refuse
their
own
Interest
.
And
to
furnish
the
Consciences
of
Sinners
with
such
a
Conviction
,
as
will
at
one
time
or
other
,
prove
a
sharp
Sting
and
Torment
,
if
they
will
not
suffer
it
now
to
restrain
them
from
Wickedness
.
THE
PRAYER
.
MOst
Great
and
Glorious
Lord
God!
the
Infinite
and
Perfect
Being
.
The
greatest
Excellency
among
thy
Creatures
lies
in
their
greatest
Likeness
and
Conformity
to
thee
.
We
give
thee
Thanks
,
O
Lord
,
for
that
thou
hast
made
us
capable
of
so
great
Honour
,
as
the
resembling
of
thee
in
our
Actions
;
for
that
thou
hast
laid
upon
us
such
Laws
,
as
guide
us
to
a
noble
Conformity
to
the
Divine
Nature
.
Thou
didst
of
thy
bounteous
Goodness
make
Man
upright
,
inclin'd
to
such
Actions
,
and
suited
to
thy
excellent
Law
:
But
alass
!
we
have
defiled
and
polluted
our selves
with
Sin
,
and
are
become
averse
and
unwilling
,
impotent
and
unable
to
keep
thy
Commandments
:
Our
carnal
Minds
are
Enmity
to
thee
,
and
are
not
subject
to
thy
Law
,
nor
can
be
,
till
they
be
Renewed
,
Sanctified
,
and
Created
again
in
Christ
Jesus
unto
Good
Works
.
O
Lord
,
open
thou
our
Eyes
to
behold
the
wondrous
and
alluring
Excellencies
of
thy
Law
:
Work
in
us
to
will
and
to
do
,
according
to
thy
good
Pleasure
:
Rectify
the
Apprehensions
,
the
Relish
of
our
Souls
,
that
we
may
find
thy
Commandments
to
be
sweeter
than
the
Honey
and
the
Honey-comb
.
Lord
make
us
so
steddy
and
diligent
in
our
Duty
,
so
practised
and
inured
to
it
,
and
so
in
love
with
it
,
that
we
may
find
thy
ways
to
be
to
us
,
as
they
are
in
themselves
,
ways
of
Pleasantness
.
Shew
and
convince
us
of
the
Equity
and
Reasonableness
of
all
thy
Service
that
it
is
perfect
Freedom
,
that
it
is
our
greatest
Honour
,
that
the
Wisdom
of
good
Living
,
is
our
best
Ornament
;
even
as
a
Chain
of
Gold
about
the
Neck
.
Encourage
us
we
beseech
thee
to
our
Duty
,
with
a
constant
Sense
of
thy
Presence
with
us
,
of
thy
gracious
Eye
and
Regard
to
all
we
do
:
Let
us
know
thou
dost
accept
our
sincere
Endeavours
and
imperfect
Performances
,
through
the
Merits
and
Mediation
of
Jesus
Christ
.
Inable
us
to
hope
in
thy
Mercy
,
and
assure
us
that
if
we
put
our
Trust
in
thee
in
Well-doing
,
we
shall
not
be
confounded
.
But
especially
we
pray
thee
,
O
Lord
,
shed
abroad
thy
Love
abundantly
in
our
Hearts
:
Let
Love
possess
us
,
Love
move
,
Love
direct
and
byass
us
;
make
us
to
love
thee
with
all
our
Hearts
,
and
our
Neighbours
as
our selves
;
so
shall
we
be
reconcil'd
to
thy
Commandments
;
so
shall
we
run
and
not
be
weary
;
we
shall
ever
walk
before
thee
,
and
not
faint
in
that
blessed
way
.
Renew
us
,
O
Lord
,
after
thine
Image
,
and
make
us
Holy
as
thou
art
Holy
,
and
Good
as
thou
art
Good
,
Merciful
as
thou
our
Heavenly
Father
art
Merciful
,
and
Forgiving
as
thou
art
ready
to
Forgive
:
Let
our
Lives
and
Conversations
,
shew
forth
the
Vertues
of
him
that
has
called
us
to
his
Kingdom
and
Glory
.
Look
down
in
Mercy
upon
all
Mankind
,
rescue
the
miserable
Slaves
of
the
Devil
,
(
who
is
the
Ruler
of
the
Darkness
of
this
World
,
)
from
their
sad
Bondage
under
him
;
and
bring
them
into
the
happy
Liberty
of
the
Children
of
God
.
Save
thy
People
,
O
Lord
,
and
bless
thine
Heritage
;
govern
them
and
lift
them
up
for
ever
:
And
make
all
that
name
the
Name
of
Christ
,
duly
concern'd
to
adorn
the
Doctrin
of
God
our
Saviour
in
all
things
.
Let
thy
gracious
Presence
dwell
in
the
Land
of
our
Nativity
;
bless
us
with
Peace
and
Plenty
,
with
the
Means
of
Grace
,
and
the
Efficacy
of
them
to
enlighten
our
Minds
,
to
cleanse
our
Hearts
,
to
heal
our
Divisions
,
to
teach
us
all
,
from
the
Highest
to
the
Lowest
,
our
several
Duties
towards
thee
.
Give
Health
and
Happiness
to
our
King
and
Queen
,
and
teach
us
,
and
all
their
Subjects
,
our
Duty
towards
them
.
Bless
and
direct
all
inferiour
Magistrates
,
make
them
a
Terror
to
evil
Doers
,
and
a
Praise
to
them
that
do
well
.
Let
those
that
Minister
in
Holy
things
,
be
a
good
Example
to
the
Flock
,
and
make
us
Followers
of
them
as
they
are
of
Christ
.
We
Implore
thy
Mercy
upon
all
that
are
in
Affliction
,
especially
upon
those
who
are
persecuted
for
Righteousness
Sake
;
give
them
Patience
under
their
Sufferings
,
and
a
happy
Issue
out
of
all
their
Afflictions
.
Accept
our
humble
Sacrifices
of
Praise
and
Thanksgiving
,
which
we
have
this
day
offer'd
to
thee
in
thy
Sons
Name
:
And
make
the
Word
which
we
have
heard
,
to
have
such
Influence
upon
our
Hearts
,
and
to
bring
forth
such
Fruit
in
our
Lives
,
as
thou
dost
expect
from
it
.
Give
us
a
Night
of
safe
and
comfortable
Rest
,
preserving
us
from
Fear
and
Danger
.
And
when
we
awake
in
the
Morning
,
let
us
chearfully
return
to
our
Duty
,
in
all
our
ways
acknowledge
thee
;
and
do
thou
graciously
direct
our
Steps
for
the
Sake
of
Jesus
Christ
.
In
whose
Words
we
conclude
these
our
poor
imperfect
Addresses
.
OVR
Father
,
which
art
in
Heaven
;
Hallowed
be
thy
Name
.
Thy
Kingdom
come
.
Thy
will
be
done
in
Earth
as
it
is
in
Heaven
.
Give
us
this
day
our
daily
bread
.
And
forgive
us
our
trespasses
,
as
we
forgive
them
that
trespass
against
us
.
And
lead
us
not
into
temptation
;
But
deliver
us
from
evil
.
For
thine
is
the
Kingdom
,
the
Power
and
the
Glory
,
for
ever
and
ever
.
Amen
.
THE
Easiness
of
Religion
,
EXPLAINED
and
IMPROVED
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
through
Jesus
Christ
our
Lord
.
Amen
.
Mat.
11.
29
,
30.
Take
my
Yoke
upon
you
and
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
:
And
ye
shall
find
rest
to
your
Souls
.
For
my
Yoke
is
easie
,
and
my
Burden
is
light
.
IT
is
a
strange
and
wonderful
Degeneracy
that
the
Humane
Nature
is
fallen
under
,
as
appears
from
the
wonderful
Aversness
that
is
in
all
Mankind
to
a
religious
and
a
vertuous
Life
.
Religion
is
the
greatest
Ornament
and
Glory
of
the
Humane
Nature
:
It
is
the
Cure
of
all
our
Defects
and
Disparagements
:
It
is
our
true
and
compleat
Perfection
:
And
yet
we
commonly
appear
to
be
most
easily
withheld
from
the
Practice
of
it
:
We
devise
Excuses
to
neglect
it
,
we
receive
the
most
false
and
unreasonable
Prejudices
against
it
without
any
Examination
of
them
:
We
do
often
obstinately
persist
in
Wickedness
against
the
most
weighty
Inducements
to
do
well
.
These
Words
of
the
Blessed
Jesus
,
who
came
into
the
World
to
save
Sinners
,
and
to
that
Purpose
has
taught
us
as
well
as
died
for
us
,
do
meet
with
one
of
the
Prejudices
against
an
Holy
Life
,
which
he
knew
to
be
very
common
in
the
Hearts
of
Men
:
And
that
is
,
the
Imagination
that
Religion
is
a
Task
too
hard
for
Humane
Nature
,
and
utterly
impossible
to
be
perform'd
.
Because
we
must
indeed
take
some
Pains
to
be
Religious
;
our
lazy
and
unwilling
Souls
magnify
the
little
Oppositions
into
Mountains
of
Difficulties
,
and
make
us
think
we
shall
never
be
able
to
get
over
them
;
and
the
way
down
to
the
bottomless
Pit
,
seems
easie
and
smooth
,
is
strow'd
with
Pleasures
,
Riches
and
Worldly
Honours
;
and
these
things
easily
allure
and
engage
us
to
follow
that
.
Against
this
fatal
and
discouraging
Prejudice
,
our
Saviour
says
in
the
Words
of
our
Text
;
Take
my
Yoke
upon
you
and
learn
of
me
,
for
I
am
meek
and
lowly
in
heart
:
And
ye
shall
find
rest
unto
your
Souls
.
For
my
Yoke
is
easie
and
my
Burden
is
light
.
Take
my
Yoke
upon
you
:
That
is
,
charge
your selves
with
the
keeping
my
Commands
;
submit
to
my
Government
:
For
this
Meaning
the
Word
Yoke
is
wont
to
have
in
Scripture
.
For
my
Yoke
is
easie
,
and
my
Burden
is
light
.
It
shall
be
possible
to
you
to
keep
my
Commands
;
you
shall
find
I
do
not
require
of
you
,
that
which
you
cannot
perform
;
that
the
Difficulties
you
may
meet
with
are
not
invincible
.
And
further
to
encourage
the
taking
up
his
Yoke
,
he
adds
,
Learn
of
me
for
I
am
meek
and
lowly
in
heart
.
If
ye
take
up
this
Yoke
,
ye
but
take
up
that
which
I
have
born
my self
:
I
am
of
a
meek
and
submissive
mind
;
I
do
not
disdain
to
be
subject
to
the
Laws
of
Religion
.
I
then
command
you
nothing
but
what
I
have
practised
my self
;
and
your
Obedience
to
these
Laws
will
be
your
Imitation
of
me
:
And
he
adds
further
,
Ye
shall
find
rest
to
your
Souls
:
This
shall
be
Peace
and
Happiness
to
you
.
In
discoursing
upon
these
Words
,
I
think
it
may
be
useful
for
the
better
promoting
the
Design
of
them
,
to
insist
upon
these
Three
Heads
.
-
1.
To
shew
in
what
Sense
it
may
be
said
that
the
Commands
of
God
are
easie
to
be
observ'd
:
Which
will
be
both
Explication
and
Proof
of
our
Saviours
Words
.
-
2.
To
suggest
by
what
means
we
may
best
render
this
easie
to
our selves
.
-
3.
To
urge
by
some
proper
Motives
,
the
Use
of
those
Means
.
In
the
First
place
I
shall
shew
you
in
what
Sense
we
may
understand
this
,
that
't
is
easie
to
keep
the
Commands
of
God
:
And
this
will
be
sufficiently
represented
in
the
Three
following
Particulars
.
1.
This
is
easie
to
a
vigorous
and
earnest
Endeavour
.
'T
true
,
there
will
be
continual
Opposition
made
against
it
,
by
that
Corruption
that
has
gotten
Possession
in
our
Souls
,
and
by
the
frequent
Assaults
of
Temptation
from
the
World
and
the
Devil
:
But
yet
these
are
Difficulties
that
shall
be
overcome
by
an
earnest
and
diligent
Endeavour
.
Our
Saviour
says
,
Strive
to
enter
in
at
the
strait
Gate
,
for
many
I
say
unto
you
shall
seek
to
enter
in
,
and
shall
not
be
able
,
Luke
13.
24.
By
the
strait
Gate
he
means
the
way
of
Religion
,
which
the
Opposition
of
our
Spiritual
Enemies
and
our
own
unworthy
Averseness
,
do
render
a
strait
Gate
:
This
we
cannot
pass
without
Striving
,
and
a
good
Endeavour
;
but
with
this
he
intimates
we
may
do
so
:
This
will
ccomplish
what
we
desire
,
but
many
seek
to
enter
in
,
and
shall
not
be
able
.
To
lazy
Wishes
't
is
exceeding
difficult
,
indeed
invincibly
Difficult
to
be
Religious
:
He
that
cannot
persuade
himself
to
strive
with
Earnestness
and
Patience
,
shall
never
become
so
.
And
this
is
the
reason
why
it
remains
with
many
,
so
discouraging
a
Difficulty
all
their
days
;
they
never
proceed
further
than
to
a
few
lazy
Wishes
,
or
at
most
,
to
a
few
short
and
faint
Endeavours
.
They
are
good
sometimes
when
they
meet
with
no
Temptation
or
Provocation
to
be
otherwise
.
But
whenever
these
Assault
,
they
presently
yield
and
renew
their
Sins
.
2.
It
is
easie
to
keep
the
Commands
of
God
,
with
that
Assistance
which
the
Grace
of
God
affords
them
who
diligently
seek
it
.
'T
is
good
and
safe
for
a
Man
to
despair
of
succeeding
by
his
own
Strength
and
Endeavour
alone
;
but
it
is
also
foolish
and
absurd
,
to
conclude
from
our
own
Weakness
,
the
utter
Impossibility
of
keeping
the
Commands
of
God
,
because
we
may
obtain
sufficient
Assistance
from
above
.
He
that
hath
said
his
Yoke
is
easie
,
hath
,
as
we
may
say
,
therein
bound
himself
to
make
good
his
own
gracious
Word
;
and
we
need
not
doubt
but
he
will
do
this
.
Our
great
and
kind
Saviour
we
may
be
assur'd
,
is
ready
and
able
to
help
us
in
all
our
Difficulty
and
Weakness
.
We
have
not
an
High-Priest
(
says
the
Apostle
of
him
)
that
cannot
be
touched
with
a
feeling
of
our
Infirmities
,
but
was
in
all
Points
tempted
like
as
we
are
,
yet
without
Sin
.
Heb.
4.
15.
And
from
thence
he
adds
in
the
16th
Chapter
,
Let
us
therefore
come
boldly
to
the
Throne
of
Grace
,
that
we
may
obtain
Mercy
and
find
Grace
,
to
help
in
time
of
need
:
Since
we
have
such
an
High-Priest
,
such
an
Advocate
in
Heaven
,
we
are
not
to
doubt
,
but
upon
earnest
and
sincere
seeking
,
we
shall
obtain
sufficient
Grace
:
We
may
come
boldly
for
this
;
may
ask
with
an
assured
Expectation
to
receive
.
Accordingly
St.
James
tells
us
,
If
any
Man
lack
Wisdom
he
may
ask
it
of
God
,
who
gives
to
all
Men
liberally
and
upbraids
not
,
Jam.
1.
5.
But
let
us
also
know
,
since
we
are
bid
strive
to
enter
in
at
the
strait
Gate
,
that
we
must
not
expect
the
Grace
of
God
will
inable
us
to
enter
in
without
our
Striving
.
As
the
Grace
of
God
must
make
our
Striving
successful
,
so
our
Striving
is
necessary
to
the
obtaining
the
effectual
Grace
of
God
.
Let
us
take
notice
to
this
purpose
,
of
what
God
says
by
his
Prophet
concerning
the
People
of
Israel
,
in
Ezek.
11.
In
the
18th
.
Verse
of
that
Chapter
he
mentions
their
earnest
Application
of
themselves
towards
the
making
a
Reformation
among
them
;
and
then
in
Vers.
19.
and
20.
he
says
,
I
will
give
them
one
Heart
,
and
I
will
put
a
new
Spirit
within
you
,
and
I
will
take
away
the
stony
Heart
out
of
their
flesh
,
and
will
give
them
an
Heart
of
flesh
:
That
they
may
walk
in
my
Statutes
,
and
keep
my
Commandments
and
do
them
.
If
then
we
apply
our selves
in
great
earnest
to
be
Religious
,
the
Spirit
of
God
will
put
this
new
Spirit
into
us
,
and
we
shall
be
renew'd
in
the
inner
Man
,
as
the
Scripture
speaks
;
and
then
it
will
be
easie
to
us
to
keep
the
Commands
of
God
.
And
the
Grace
of
God
restores
our
decayed
Powers
,
and
rectifies
our
Nature
,
and
makes
us
suitable
to
the
Divine
Law
.
When
this
is
wrought
in
us
so
far
as
it
prevails
,
it
will
be
as
agreeable
to
us
to
perform
good
Actions
,
as
it
is
for
the
Sun
to
shine
and
the
Waters
to
flow
.
These
will
be
as
agreeable
and
easie
,
as
natural
Actions
to
a
Man
that
is
in
perfect
Health
and
Strength
.
The
Graces
wrought
in
us
in
this
rectifying
of
our
Nature
,
do
altogether
conduce
to
the
easie
Performance
of
our
Duty
.
I
shall
instance
only
in
Love
,
which
in
the
proper
Exercises
of
it
,
is
the
fulfilling
of
the
Law
,
and
all
the
Exercises
of
Love
are
sweet
and
easie
.
Love
to
God
will
make
us
ready
,
and
inclin'd
to
perform
all
the
Duties
which
we
owe
to
God
and
Man
.
There
is
Strength
in
Love
,
it
can
do
more
than
without
it
we
could
think
possible
to
be
done
.
It
rises
against
Difficulties
,
and
will
never
cease
till
it
surmounts
and
overcomes
them
.
This
makes
crooked
Ways
strait
,
and
rough
Places
plain
:
It
is
very
laborious
and
diligent
,
and
does
alleviate
and
sweeten
Labour
and
Diligence
.
It
delights
to
do
whatever
is
pleasing
to
God
,
and
to
express
by
all
possible
ways
,
an
Honour
and
Esteem
of
him
.
Hence
't
is
said
by
our
Saviour
,
If
a
Man
love
me
he
will
keep
my
Commands
.
Thus
if
our
depraved
Natures
were
but
rectified
,
we
should
find
it
easie
to
perform
the
Commands
of
God
.
And
this
shews
that
they
are
easie
in
themselves
.
To
him
that
is
born
of
God
and
does
truly
love
him
,
his
Commandments
are
not
grievous
;
as
the
Apostle
plainly
intimates
,
in
the
1
Epist.
of
John
and
the
5th
Chap.
by
the
Connextion
of
the
3d.
Verse
there
.
Those
then
that
apply
themselves
seriously
to
the
Performance
of
their
Duty
,
and
wait
for
the
good
Motions
of
the
Spirit
of
Grace
,
and
carefully
obey
them
when
they
are
offer'd
,
they
will
find
the
Spirit
of
God
ready
to
assist
them
;
and
after
he
has
wrought
in
them
to
will
,
he
will
inable
them
to
do
:
It
is
according
to
his
good
Pleasure
to
do
so
.
And
it
may
be
also
concluded
and
expected
from
this
which
he
has
declar'd
concerning
himself
,
That
he
does
not
delight
in
the
death
of
a
Sinner
,
but
had
rather
that
he
should
turn
to
him
and
live
.
3.
Religion
is
easie
in
comparison
to
Vice
and
Wickedness
;
or
is
truly
much
more
easie
than
that
.
It
is
indeed
more
suitable
to
the
Frame
and
Constitution
of
our
Nature
than
Wickedness
is
.
Vertue
however
seldom
it
can
be
found
,
and
though
it
be
accounted
difficult
,
is
for
all
that
,
agreeing
and
suitable
to
the
Essential
Constitution
of
Humane
Nature
;
and
Wickedness
,
however
common
and
familiar
it
is
,
is
an
adventitious
and
adverse
thing
.
The
former
is
that
we
were
made
for
,
and
suited
and
fitted
to
the
Practice
of
it
,
and
then
the
latter
must
by
Consequence
,
be
contrary
to
the
Frame
and
Contrivance
of
our
Nature
.
Religion
is
the
Rectitude
of
our
Nature
,
Wickedness
is
the
Disorder
of
it
,
Vice
is
an
Aberration
from
Nature
and
the
Deformity
and
Corruption
of
it
.
All
the
Motions
of
vehement
Passions
and
unlawful
Lusts
,
are
Departures
from
true
and
right
Nature
:
But
from
hence
it
must
needs
be
,
that
Wickeness
is
the
most
difficult
and
troublesome
of
the
two
.
What
is
most
natural
must
needs
be
most
easie
;
and
Vertue
is
in
truth
most
natural
.
Accordingly
,
how
does
a
violent
and
furious
Passion
disorder
the
Mind
,
confound
our
Thoughts
,
and
dissipate
and
spend
the
Spirits
!
Is
not
an
excessive
and
inordinate
Motion
of
the
Mind
,
more
troublesome
than
a
calm
and
gentle
one
?
And
is
it
not
easier
and
sooner
done
,
to
use
with
Moderation
and
Temperance
,
the
Pleasures
of
Sense
,
than
to
use
them
with
Excess
;
the
one
sooths
and
cherishes
Nature
,
the
other
weakens
,
frets
and
hurts
it
.
Besides
,
may
we
not
observe
that
Vice
must
be
Learnt
?
that
no
Man
can
arrive
at
a
great
Degree
of
Wickedness
without
taking
some
Pains
with
himself
for
this
?
Further
,
it
is
most
certain
that
any
one
reigning
Sin
is
usually
tyrrannous
,
and
requires
more
to
gratify
and
serve
it
,
than
were
necessary
to
answer
all
the
Obligations
of
Religion
.
How
many
Vices
cost
Men
a
great
deal
more
than
all
the
necessary
Expences
and
Exercises
of
Charity
,
that
Religion
requires
would
come
to
?
Do
we
not
often
see
Covetousness
spending
the
Body
with
Labour
,
racking
the
Mind
with
Care
,
robbing
Men
of
their
necessary
Rest
,
and
withholding
them
from
the
due
Enjoyment
of
what
they
have
,
much
more
than
ever
Religion
does
require
these
things
.
The
Laws
of
Religion
are
ordinarily
satisfied
without
hazarding
or
impairing
our
Health
or
Estate
,
or
Strength
,
but
the
Demands
of
inordinate
Lusts
often
require
these
things
of
those
that
obey
such
.
There
are
a
Thousand
times
more
Martyrs
to
Sin
and
Wickedness
in
the
World
at
all
times
,
than
ever
there
were
to
Religion
under
the
most
cruel
Persecutions
.
The
Servants
of
Sin
have
the
distracting
Slavery
of
many
Masters
,
and
the
Commands
of
these
are
always
very
peremptory
,
and
oftentimes
contrary
to
each
other
.
And
in
that
case
,
while
they
gratify
one
Lust
,
they
do
with
a
great
deal
of
Self-denial
,
put
off
the
Demands
of
another
.
There
is
usually
much
more
Self-denial
practised
in
the
Service
of
any
one
Darling
Sin
,
than
all
the
Laws
of
Religion
would
require
together
.
We
cannot
look
into
the
World
without
very
often
observing
this
,
That
if
People
would
but
take
as
much
Pains
to
get
to
Heaven
as
they
do
to
accomplish
Worldly
Designs
,
there
would
be
many
more
sav'd
than
are
likely
to
be
.
Thus
Men
submit
to
Labour
in
other
matters
,
while
they
refuse
to
do
it
in
Religion
:
And
they
cannot
give
up
themselves
to
any
Vice
,
but
it
grows
commonly
so
exorbitant
,
as
to
require
more
Pains
and
Labour
than
it
would
cost
us
to
do
well
.
And
thus
much
may
suffice
to
be
spoken
to
the
First
Head
;
to
shew
in
what
Sense
Religion
may
be
understood
to
be
easie
.
The
next
to
be
insisted
on
is
this
,
To
shew
by
what
means
we
may
best
render
it
so
to
us
,
and
lessen
as
much
as
may
be
,
the
Difficulty
that
accidentally
attends
the
Practice
of
it
.
I
will
suppose
there
is
no
need
to
urge
the
diligent
using
of
the
common
appointed
means
of
Grace
,
such
as
Prayer
,
hearing
the
Word
,
and
the
Sacraments
:
It
must
be
very
evident
to
any
one
,
that
we
must
not
expect
to
become
good
and
religious
,
whilst
we
neglect
these
:
But
I
will
insist
upon
some
Advices
less
Obvious
.
1.
We
must
take
care
to
be
well
and
fully
resolved
to
keep
the
Commands
of
God
.
He
who
has
only
some
faint
Wishes
and
feeble
Purposes
to
do
this
:
He
who
halts
as
it
were
between
Two
Opinions
,
and
cannot
yet
determine
which
to
adhere
to
:
That
is
,
one
while
purposing
to
be
Religious
,
and
ever
and
anon
returning
to
his
Sins
;
such
a
Man
will
have
it
always
difficult
to
do
well
,
and
will
never
be
able
to
overcome
the
Difficulty
of
it
.
There
is
nothing
does
more
magnify
the
Difficulty
of
Religion
,
than
an
unresolved
Will
:
But
a
good
Resolution
encreases
our
Strength
against
it
.
We
see
in
all
Matters
if
a
Man
be
fully
resolved
,
no
Difficulty
is
able
to
discourage
him
;
Desire
and
Resolution
will
make
him
strive
till
he
has
overcome
.
To
possess
our selves
then
with
a
good
Resolution
,
we
should
well
consider
the
absolute
Necessity
of
a
Religious
Life
;
that
this
is
necessary
to
our
Tranquillity
and
Happiness
in
this
Life
,
and
also
in
the
Life
to
come
;
that
we
must
be
Religious
to
save
our
Souls
from
the
Everlasting
Torments
of
Hell
.
A
deep
Sense
of
Necessity
will
give
us
greater
Strength
and
Power
against
all
Opposition
,
according
to
what
the
Philosopher
said
long
ago
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
Pythag.
)
Necessity
and
Power
dwell
near
together
.
A
Sense
of
Necessity
gives
a
firm
and
vigorous
resolution
,
and
that
gives
Strength
to
perform
.
If
we
apprehend
the
absolute
Necessity
of
our
being
Religious
,
in
order
to
the
Salvation
of
our
Souls
,
this
will
rouse
us
to
such
an
Endeavour
and
Resolution
,
as
no
Difficulty
will
be
able
to
withstand
.
2.
As
we
must
be
throughly
resolved
,
so
we
should
begin
,
as
soon
as
we
can
to
be
religious
,
that
we
may
make
it
as
easy
as
we
can
.
This
is
a
thing
of
great
Importance
to
this
Purpose
.
We
take
all
Impressions
easiest
in
our
younger
Years
.
Vices
are
then
like
tender
Plants
easily
rooted
up
and
destroyed
:
and
Vertues
,
by
an
early
Practice
of
them
may
grow
up
with
us
,
and
be
rooted
betimes
,
and
by
being
inured
a
long
while
to
them
,
they
will
be
very
familiar
and
easy
.
If
we
do
not
mind
this
,
to
begin
betimes
to
be
religious
,
our
evil
Inclinations
will
grow
up
into
habits
,
and
we
shall
be
accustomed
to
do
Evil
;
and
this
is
to
encrease
the
Difficulty
of
Religion
up
to
the
highest
degree
;
as
the
Prophet
intimates
plainly
in
that
Question
,
Jer.
13.
23.
Can
the
Ethiopian
change
his
Skin
,
or
the
Leopard
his
Spots
?
then
may
ye
also
do
well
that
are
accustomed
to
do
evil
.
This
mischief
Men
do
themselves
by
delaying
to
be
religious
;
they
make
it
much
more
difficult
to
be
so
than
otherwise
it
would
be
.
3.
As
we
should
begin
betimes
,
so
we
must
endeavour
to
be
very
steadfast
and
diligent
in
Well-doing
,
to
make
it
easy
to
us
.
We
must
not
often
interrupt
and
break
off
our
course
of
doing
good
;
this
will
make
us
suffer
as
often
as
we
take
it
up
again
the
difficulties
of
beginning
to
be
Religious
,
we
shall
be
always
but
beginning
.
The
steady
and
diligent
repetition
of
the
same
Acts
begets
an
Habit
,
and
makes
those
Actions
at
length
familiar
and
easy
:
And
there
is
nothing
in
a
good
Life
,
but
in
this
way
will
become
so
to
us
:
Customary
and
constant
Practice
will
overcome
the
greatest
difficulties
of
this
,
as
well
as
of
any
other
course
.
It
was
therefore
excellent
Advice
which
the
Philosopher
(
Pythag.
)
gave
his
Scholars
when
he
said
,
Chuse
you
the
best
course
of
Life
,
and
Custom
will
render
it
the
pleasantest
.
The
more
we
exercise
our selves
in
well-doing
,
then
,
the
more
easy
it
will
be
to
us
.
If
we
are
unsteady
,
we
shall
be
always
weak
,
if
constant
,
we
shall
encrease
in
Strength
,
as
is
said
,
Job
17.
9.
The
righteous
shall
hold
on
his
way
,
and
he
that
hath
clean
Hands
,
shall
grow
stronger
and
stronger
.
Spiritual
Strength
encreases
as
the
Natural
does
,
by
diligent
Exercise
;
and
as
that
encreases
,
our
Duty
must
needs
become
the
more
easie
to
us
.
4.
Lastly
,
To
this
Purpose
we
must
carefully
avoid
the
Temptations
to
any
Sin
.
There
can
be
nothing
more
absurd
than
for
a
Man
to
be
careless
in
this
Matter
,
and
yet
to
complain
of
the
difficulty
of
Religion
.
He
complains
of
the
difficulty
,
and
yet
by
his
own
Folly
encreases
it
.
He
that
seeks
and
entertains
himself
with
the
Temptations
to
Sin
,
can
never
easily
abstain
from
it
,
or
live
a
vertuous
and
good
Life
.
These
when
they
are
nearest
,
have
greatest
force
,
and
are
weakned
as
we
keep
them
at
a
distance
:
And
our
Inclination
to
Evil
will
always
be
strongest
when
't
is
excited
by
Temptation
,
and
favoured
with
Opportunity
to
exert
its
self
:
Temptation
and
Opportunity
are
to
our
Evil
Inclinations
,
like
Oyl
to
a
Fire
;
which
pour'd
on
it
,
will
encrease
its
Strength
and
Fury
.
As
we
put
out
Fire
by
with-drawing
the
Fuel
,
so
we
must
extinguish
and
weaken
the
Fire
of
Concupiscence
by
avoiding
Temptation
;
those
Circumstances
which
we
have
found
are
apt
to
draw
us
into
Sin
,
we
must
carefully
shun
them
if
we
can
.
These
are
the
Endeavours
which
must
be
opposed
to
the
difficulties
of
Religion
,
and
the
means
whereby
we
may
render
it
very
easy
to
our selves
.
If
Men
will
but
diligently
take
this
Care
,
they
shall
not
fail
to
find
it
true
,
which
our
Saviour
says
,
My
Yoke
is
easy
,
and
my
Burden
is
light
.
Now
because
our
Saviour
himself
adds
some
Motives
to
the
taking
up
his
Yoke
,
besides
this
assurance
of
its
easiness
;
I
shall
proceed
in
the
last
place
to
urge
this
too
;
That
if
we
do
not
find
it
so
easy
at
our
first
Attempts
,
as
we
would
desire
,
we
may
yet
not
be
discouraged
,
but
persist
in
our
Endeavour
,
and
constantly
take
this
course
which
has
been
directed
to
diminish
the
difficulty
we
meet
with
.
To
which
Purpose
,
let
these
following
things
be
considered
;
which
things
will
also
help
to
settle
and
confirm
us
in
good
Resolutions
,
and
so
will
promote
the
easiness
of
Religion
1.
All
the
Difficulty
of
Obedience
will
be
no
excuse
for
our
neglecting
it
;
This
will
not
excuse
us
in
the
Sight
of
God
,
tho
he
be
very
merciful
and
forgiving
:
For
certainly
,
this
does
not
disanul
our
Obligations
to
it
.
As
we
are
bound
to
obey
,
we
are
bound
also
to
endeavour
and
strive
to
obey
;
and
the
rather
,
because
upon
our
good
endeavour
and
striving
,
we
shall
be
inabled
to
do
it
.
Those
difficulties
which
we
might
overcome
cannot
excuse
,
if
they
do
discourage
us
;
and
it
is
very
unreasonable
that
such
should
discourage
us
.
We
have
no
Fortitude
in
us
,
no
due
Sense
of
Gods
obliging
Goodness
,
of
his
terrible
Wrath
,
of
the
Excellency
and
Honour
of
Religion
,
if
such
Difficulties
can
discourage
us
.
We
trample
upon
all
the
Inducements
to
Obedience
,
and
are
not
good
,
only
because
we
will
not
be
so
.
But
further
;
this
difficulty
arises
from
our selves
,
from
the
guilty
corruption
of
our
own
Natures
;
The
Law
is
Spiritual
,
and
we
are
Carnal
;
that
is
Holy
,
Just
and
Good
;
we
are
unholy
and
sold
under
Sin
;
and
hence
is
it
difficult
to
us
to
obey
the
Laws
of
God
;
hence
we
are
unable
:
So
that
we
have
contracted
our
own
Inability
,
and
therefore
we
must
not
think
that
this
will
excuse
us
.
As
well
may
a
Man
think
his
prodigal
wasting
of
his
Estate
,
should
make
what
he
ows
,
not
due
to
his
Creditors
;
as
that
this
should
excuse
our
keeping
the
Commands
of
God
.
2.
Let
us
consider
,
that
we
have
the
Example
of
our
Saviour
,
to
quicken
and
encourage
us
to
our
Duty
.
'T
is
true
,
he
had
not
that
inward
hinderance
of
it
,
which
we
are
unhappily
encumbred
with
;
but
yet
even
.
He
was
not
free
from
many
external
Discouragements
and
Temptations
.
He
suffered
many
Indignities
and
Persecutions
from
Men
;
he
died
for
the
Testimony
that
he
bore
to
the
Truth
:
And
was
obedient
unto
Death
,
even
the
Ignominious
and
Miserable
Death
of
the
Cross
.
Nothing
could
divert
him
from
doing
his
Father's
Will
,
and
fulfilling
the
Work
that
he
came
into
the
World
about
.
And
it
greatly
recommends
the
Yoke
,
which
he
calls
us
to
take
up
;
that
it
is
the
same
that
he
has
born
himself
.
He
bids
us
learn
of
him
in
the
Text
;
to
learn
submission
and
obedience
by
his
Example
.
He
spent
his
whole
Life
in
a
willing
Obedience
to
the
Commands
of
God
.
He
condescended
to
make
himself
subject
to
the
Law
of
God
.
And
let
us
consider
,
it
was
for
our
sakes
that
he
became
so
;
to
fulfill
the
Law
on
our
Behalf
,
and
satisfy
the
Demands
of
it
,
which
we
cannot
fully
satisfy
;
and
so
to
purchase
for
us
,
the
glorious
Rewards
of
perfect
Obedience
.
'T
is
he
who
has
thus
oblig'd
us
,
who
calls
us
to
take
his
Yoke
upon
us
.
And
shall
we
refuse
to
take
a
little
Pains
to
please
him
who
denied
himself
so
much
,
and
condescended
so
far
for
our
Advantage
?
We
see
that
he
expects
this
of
us
,
he
requires
us
to
learn
of
him
,
and
follow
him
in
Obedience
:
And
can
we
think
he
will
ever
own
us
,
if
we
do
it
not
?
Can
we
imagine
that
this
is
not
then
a
necessary
Condition
of
finding
Favour
with
him
,
of
obtaining
his
Intercession
for
us
,
and
of
his
owning
us
at
the
great
Day
of
Judgment
?
3.
Let
us
,
then
,
set
the
Inconveniencies
that
Men
are
exposed
to
in
a
course
of
Wickedness
,
against
the
difficulties
of
Religion
,
and
consider
which
of
the
two
is
most
fit
to
be
chosen
:
Whether
those
difficulties
which
may
be
overcome
,
or
the
Inconveniencies
that
cannot
be
avoided
,
and
are
intolerable
.
Certainly
,
these
latter
things
are
not
enough
considered
,
when
Men
forsake
their
Duty
,
because
of
the
little
Labour
and
Self-denial
,
that
it
would
put
us
to
.
Let
me
then
briefly
propose
to
you
some
few
things
to
be
further
thought
on
at
your
Leisure
.
1.
Consider
the
grievous
and
heavy
Calamities
in
this
Life
,
which
the
Sins
of
Men
always
expose
them
to
,
and
often
bring
them
under
.
Evil
pursueth
Sinners
,
't
is
said
;
and
how
often
do
we
see
that
it
overtakes
them
too
,
with
a
very
sudden
and
terrible
Vengeance
?
The
Judgment
and
Wrath
of
God
often
mixes
with
the
Sinner's
pleasant
and
profitable
Sins
,
and
does
utterly
spoil
and
imbitter
them
.
Idleness
,
Drunkenness
,
and
Uncleanness
,
bring
a
Man
often
to
Rags
and
Poverty
.
Diseases
painful
,
loathsome
and
mortal
are
the
frequent
,
troublesome
effects
of
Intemperance
,
and
lawless
Lusts
.
Tho
the
World
be
very
lamentably
wicked
,
yet
are
some
Sins
Matter
of
Ignominy
and
Shame
in
the
sight
of
the
World
.
And
Men
have
made
Penal
Laws
against
some
sorts
of
Wickedness
;
and
he
who
will
take
no
pains
to
restrain
and
regulate
himself
,
is
often
left
by
the
Spirit
of
God
to
fall
into
those
Sins
,
which
subject
him
to
the
Ignominy
,
and
Loss
,
and
Pain
of
those
Penalties
.
The
Afflictions
of
this
Life
are
very
grievous
and
uneasy
to
whoever
falls
under
them
,
and
he
that
constantly
provokes
Almighty
God
must
needs
be
most
exposed
to
them
:
And
these
are
most
heavy
and
sensible
to
the
wretched
Sinner
,
whose
Heart
is
set
on
the
things
of
this
World
,
and
who
wants
those
inward
Consolations
that
are
wont
to
support
good
Men
under
their
Afflictions
.
Sin
in
its
Nature
tends
to
misery
.
Is
it
not
our
Wisdom
then
to
take
a
little
pains
to
avoid
Sin
,
rather
than
to
expose
our selves
for
want
of
that
pains
,
to
a
great
deal
of
Misery
?
To
the
suffering
of
much
Affliction
,
and
that
too
,
from
the
Wrath
and
incensed
Justice
of
God
,
which
will
give
,
what
ever
we
can
endure
,
the
greatest
Sharpness
and
Aggravation
that
it
can
possibly
have
?
2.
The
Sinner
is
liable
to
the
anguish
and
pangs
of
a
guilty
Conscience
;
which
are
far
worse
things
than
any
outward
Afflictions
,
and
certainly
much
more
intolerable
than
all
the
Labours
or
Self-denials
of
Religion
.
Guilt
when
a
Man
is
sensible
of
it
,
is
a
very
heavy
,
and
uneasy
Burden
:
Solomon
very
justly
says
,
A
wounded
Spirit
,
who
can
bear
?
When
a
Man's
Conscience
tells
him
he
has
plaid
the
Fool
,
he
has
deserved
the
Hatred
of
God
,
and
the
Contempt
of
Man
;
he
has
needlesly
,
and
madly
hurt
his
own
Body
,
impair'd
his
Estate
,
and
blasted
his
Reputation
;
he
has
made
the
Almighty
God
,
and
the
Supream
Disposer
his
just
Enemy
;
that
he
has
forfeited
his
Life
,
and
all
that
he
enjoys
and
delights
in
to
Divine
Justice
;
that
Vengeance
hovers
continually
over
his
Head
,
that
he
may
justly
fear
every
Black
Cloud
to
be
charged
with
it
;
that
evil
haunts
and
pursues
him
every
where
;
that
he
is
always
,
as
it
were
on
the
brink
of
the
Bottomless
Pit
;
that
he
hangs
over
the
Everlasting
Flames
,
but
by
the
slender
and
weak
Thread
of
this
mortal
Life
:
These
Thoughts
will
imbitter
his
strongest
Pleasures
,
and
spoil
the
Comfort
and
Joy
of
the
greatest
Prosperity
.
And
these
Terrors
he
is
exposed
to
continually
,
who
will
not
live
well
.
We
must
often
feel
these
,
or
take
pains
to
be
Religious
.
It
costs
the
foolish
Sinner
a
great
deal
of
Labour
and
Endeavour
to
divert
these
Thoughts
,
when
with
less
labour
he
might
prevent
the
Sins
that
occasion
them
;
and
notwithstanding
all
his
Endeavour
,
they
will
have
their
times
to
invade
and
afflict
him
.
3.
Without
taking
Pains
to
be
Religious
,
the
Sinner
must
endure
the
everlasting
Torments
of
Hell
:
Is
it
not
then
apparently
wiser
to
bear
the
taking
Pains
to
be
Religious
,
than
to
bear
those
Torments
?
The
Difficulty
of
Religion
will
abate
and
grow
less
,
but
those
Torments
will
never
abate
.
He
that
thinks
the
Rules
of
Religion
such
an
ungrateful
Confinement
,
will
certainly
account
that
Eternal
Prison
a
worse
,
if
ever
he
comes
there
.
He
that
will
not
deny
himself
at
all
now
for
the
conveniency
of
Serving
God
,
and
for
the
doing
of
his
Duty
,
shall
be
denied
all
Comfort
and
Satisfaction
there
for
ever
.
He
that
will
not
mortify
his
Sins
must
die
himself
for
them
,
a
miserable
and
eternal
Death
.
And
must
needs
bring
himself
at
last
to
that
;
for
there
is
no
Middle
Way
between
the
Broad
and
the
Narrow
One
,
nor
a
Middle
State
,
at
the
End
,
between
Happiness
and
Misery
.
And
is
it
not
easie
now
to
determine
between
these
Two
things
,
where
to
fix
our
Choice
;
Whether
we
will
endure
the
short
Labours
of
Religion
,
or
be
condemned
to
dwell
with
everlasting
Burnings
?
This
is
a
Third
Argument
.
4.
Lastly
,
Our
Saviour
in
the
Text
,
affords
us
another
,
with
which
I
shall
conclude
;
and
that
is
,
We
shall
find
Rest
to
our
Souls
:
This
shall
be
the
blissful
Reward
of
our
taking
up
the
Yoke
of
Christ
.
This
Labour
in
Religion
brings
to
Rest
,
when
that
in
Sin
,
brings
to
Torment
and
Trouble
.
The
First
and
present
Fruit
and
Reward
of
it
,
is
Rest
and
Peace
within
;
a
happy
Freedom
from
tormenting
Passions
,
from
craving
and
unruly
Lusts
and
unquiet
Appetites
:
Freedom
from
the
Fears
of
Death
and
Damnation
.
And
then
Religion
has
the
Hopes
of
Rest
to
come
;
for
there
remains
a
Rest
for
the
People
of
God
:
A
Rest
even
from
the
present
Labours
of
Religion
.
We
shall
have
an
Eternal
Rest
for
a
few
Moments
Labour
and
Striving
:
He
that
endures
to
the
end
of
a
short
Life
,
the
same
shall
be
saved
:
To
him
that
overcomes
(
says
our
Saviour
)
will
I
give
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
am
sate
down
with
my
Father
in
his
Throne
,
Rev.
3.
21.
Here
is
a
Promise
of
Safety
,
Honour
and
Rest
for
ever
;
of
a
glorious
,
honourable
and
happy
Rest
.
Thus
if
we
will
but
be
so
wise
as
to
endeavour
the
avoiding
everlasting
Misery
,
we
shall
be
rewarded
with
everlasting
Happiness
.
The
PRAYER
.
MOst
Great
and
most
glorious
God
,
excellent
in
thy
Nature
,
and
wonderful
in
thy
Works
;
in
Wisdom
hast
thou
made
them
all
.
Every
Creature
was
perfect
in
its
kind
,
and
fit
for
all
the
Uses
and
Operations
that
would
become
it
,
and
that
thou
didst
intend
it
for
.
And
thou
,
O
Lord
,
madest
Man
a
rational
Creature
with
an
immortal
Spirit
in
him
;
as
he
was
therein
fitted
,
for
great
and
noble
Actions
,
so
thou
didst
intend
him
for
Actions
,
suitable
to
the
Dignity
of
such
a
Nature
;
thou
didst
intend
him
to
know
and
adore
thee
,
to
love
and
praise
thee
;
to
do
good
,
to
practice
Justice
,
to
exercise
faithfulness
and
truth
,
to
make
a
spiritual
and
religious
use
of
the
Things
of
this
World
,
and
to
do
thy
Will
on
Earth
,
as
the
blessed
Angels
do
it
in
Heaven
.
Oh
Lord
,
with
what
great
grief
and
shame
do
we
look
back
upon
our
Original
excellency
,
when
alas
,
we
have
wretchedly
lost
it
;
and
from
being
made
by
thee
,
but
little
lower
than
the
Angels
,
we
have
made
our selves
more
vile
than
the
Beasts
that
perish
;
instead
of
living
like
Angels
,
we
are
become
earthly
,
sensual
and
devilish
.
Oh
how
unfit
are
we
now
;
how
unable
to
do
any
thing
that
is
good
!
We
cannot
so
much
as
think
a
good
Thought
,
or
speak
a
good
Word
,
or
perform
a
good
Action
!
We
cannot
do
what
we
were
made
for
!
We
cannot
answer
our
honourable
End
,
but
do
degrade
and
debase
our selves
,
by
living
far
below
it
.
And
that
is
become
now
difficult
to
us
,
and
unpleasant
,
which
before
was
easy
and
pleasant
:
It
was
originally
natural
to
us
to
be
vertuous
and
Pious
,
it
was
as
Meat
and
Drink
to
be
doing
our
Fathers
Will
;
but
now
our
disorder'd
Faculties
naturally
do
ill
:
We
must
endeavour
to
do
Good
,
and
cannot
without
thy
Grace
attain
to
it
.
This
Grace
therefore
O
Lord
we
humbly
seek
;
we
earnestly
implore
in
the
Name
of
Jesus
Christ
.
And
we
thank
thee
for
the
leave
we
have
to
seek
,
for
the
hopes
to
attain
it
.
As
a
Father
pitieth
his
Children
,
so
the
Lord
pitieth
those
that
seek
him
:
And
if
earthly
Parents
know
how
to
give
good
Gifts
to
their
Children
,
much
rather
do
we
believe
that
thou
our
heavenly
Father
wilt
give
the
holy
Spirit
to
them
that
ask
him
.
Oh
grant
us
the
constant
influence
and
assistance
of
thy
good
Spirit
.
Let
us
never
yield
to
any
Difficulty
of
performing
our
Duty
,
but
earnestly
strive
to
enter
in
at
the
strait
Gate
.
Quicken
our
Endeavours
with
the
hopes
of
Assistance
,
Strengthen
them
with
the
expectation
of
a
glorious
Reward
,
and
continue
them
to
persevere
to
the
end
,
by
the
Assurance
that
we
shall
hereafter
be
Partakers
of
everlasting
Rest
.
Let
us
never
be
a
weary
of
well-doing
,
but
stedfast
,
unmoveable
,
always
abounding
in
the
Work
of
the
Lord
,
as
knowing
that
our
Labour
shall
not
be
in
vain
in
the
Lord
:
We
humbly
thank
thee
O
Lord
,
for
the
Liberty
of
approaching
thy
Sanctuary
,
and
of
using
thy
Ordinances
;
do
thou
we
pray
thee
,
give
them
a
mighty
Efficacy
and
Power
upon
us
:
While
we
thus
wait
on
the
Lord
,
let
us
renew
our
Strength
,
and
with
fresh
Vigour
,
run
the
way
of
thy
Commandments
:
We
commit
our selves
to
thy
gracious
Protection
this
Night
;
make
we
pray
thee
,
our
Rest
comfortable
to
us
,
by
a
Sense
of
thy
Favour
and
Forgiveness
:
Raise
us
up
again
the
next
Morning
,
if
it
please
thee
,
from
our
Beds
,
those
Emblems
of
the
Grave
.
And
make
us
in
whatever
our
Hand
finds
to
do
,
do
it
with
our
Might
,
because
there
is
no
Work
nor
Labour
,
nor
Wisdom
nor
Knowledge
in
the
Grave
whether
we
are
going
.
We
recommend
to
thy
Infinite
Mercies
,
O
Lord
,
all
Estates
and
Conditions
of
Men.
O
God
,
who
declarest
thy
Almighty
Power
most
chiefly
,
in
shewing
Mercy
and
Pity
,
Mercifully
grant
to
all
Men
,
such
a
Measure
of
thy
Grace
,
that
they
running
the
way
of
thy
Commandments
,
may
obtain
thy
gracious
Promises
.
We
beseech
thee
to
keep
thy
Houshold
the
Church
,
in
continual
Godliness
,
and
that
through
thy
Protection
it
may
be
defended
from
all
Adversities
,
and
devoutly
given
to
serve
thee
,
in
all
good
Works
,
to
the
Glory
of
thy
great
Name
.
We
pray
thee
,
let
thy
Favour
and
Mercy
rest
upon
these
Nations
wherein
we
live
;
forgive
us
,
Oh
Lord
,
our
manifold
Transgressions
,
give
us
Peace
,
and
establish
Truth
to
continue
among
us
,
so
long
as
the
Sun
and
Moon
shall
endure
.
Bless
our
King
and
Queen
,
with
all
the
Blessings
of
this
Life
,
and
a
better
.
Prosper
their
Government
over
us
,
to
their
own
Comfort
and
Happiness
,
and
to
ours
.
Teach
us
all
who
are
under
them
in
our
several
Stations
,
to
do
our
Duties
towards
thee
and
them
,
and
towards
one
another
,
to
thy
Glory
,
and
to
the
common
Peace
and
Welfare
.
Bless
all
our
Friends
and
Relations
,
comfort
all
that
are
Afflicted
,
relieve
the
Oppressed
,
help
them
to
Right
that
suffer
wrong
.
These
things
Oh
Lord
,
and
whatever
else
,
for
our
Ignorance
,
we
cannot
,
or
for
our
Unworthiness
,
we
dare
not
ask
;
we
humbly
beseech
thee
to
grant
,
through
the
Merits
and
Mediation
of
Jesus
Christ
the
Righteous
:
In
whose
Words
we
conclude
our
Prayers
,
saying
,
Our
Father
,
&c.
THE
UNPROFITABLENESS
OF
SIN
demonstrated
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
Prov.
22.
8.
He
that
soweth
Iniquity
shall
reap
Vanity
.
THough
the
Holy
Scripture
has
told
us
of
our
Adversary
the
Devil
,
that
he
is
a
Liar
from
the
Beginning
,
and
the
sad
Experience
of
Mankind
has
found
him
so
,
yet
has
he
the
Art
to
impose
upon
us
still
,
and
we
are
so
foolish
as
to
credit
his
Suggestions
:
By
the
very
same
Cheat
and
Delusion
with
which
he
drew
our
first
Mother
into
Sin
,
does
he
draw
and
perswade
her
foolish
Posterity
also
to
the
Commission
of
it
.
He
made
her
believe
it
would
be
of
great
Advantage
to
eat
the
forbidden
Fruit
,
that
this
would
mightily
improve
their
Condition
,
and
make
them
more
Excellent
and
more
Happy
:
God
doth
know
(
said
he
)
That
in
the
Day
ye
eat
thereof
your
Eyes
shall
be
opened
,
and
ye
shall
be
as
Gods
,
knowing
Good
and
Evil.
Thus
did
the
Serpent
beguile
her
,
She
took
of
the
Fruit
and
did
eat
and
gave
it
to
her
Husband
and
tempted
him
to
eat
too
:
But
this
instead
of
advancing
their
Condition
sadly
impair'd
it
;
immediately
were
these
our
Parents
driven
out
of
Paradise
,
they
became
subject
to
Sorrow
,
and
Misery
,
and
Shame
and
Death
;
and
were
despoil'd
of
their
greatest
Glory
,
the
Image
of
God
in
their
Souls
:
Thus
instead
of
becoming
more
excellent
and
happy
,
they
render'd
themselves
and
all
their
Posterity
exceeding
miserable
and
vile
.
But
hereby
has
our
Adversary
learnt
what
sort
of
Suggestion
is
very
apt
to
prevail
with
Mankind
;
he
has
found
we
are
ready
to
receive
and
follow
that
which
seems
kind
to
us
,
we
love
to
be
flatter'd
in
our
Inclinations
,
and
to
have
those
things
said
to
us
which
may
perswade
us
to
allow
and
gratifie
them
,
and
we
listen
to
that
which
promises
great
Advantages
.
Therefore
he
tells
Men
they
need
not
fear
to
be
wicked
,
there
is
not
so
much
ill
in
it
as
some
Man
out
of
design
would
perswade
them
:
He
tells
them
it
is
the
only
chearfull
and
pleasant
course
of
life
to
follow
their
inclinations
;
that
't
is
the
only
profitable
and
advantageous
course
and
the
way
to
do
themselves
most
good
,
to
conform
to
the
common
Sins
,
to
run
with
the
Multitude
to
do
evil
;
to
follow
the
same
ill
ways
that
some
are
seen
to
raise
their
Fortunes
by
:
He
tells
us
,
and
we
too
commonly
believe
him
,
that
in
breaking
the
Commands
of
God
there
is
great
Reward
.
To
antidote
and
fortifie
our selves
against
this
delusive
Suggestion
of
the
Father
of
Lies
,
Let
us
observe
what
the
Spirit
of
Truth
tells
us
in
the
Text
,
and
fix
our
Thoughts
a-while
upon
it
at
present
,
that
we
may
hereafter
remember
it
to
our
Advantage
.
He
says
,
He
that
soweth
Iniquity
shall
reap
Vanity
.
He
that
soweth
Iniquity
,
that
is
,
He
that
lives
an
ungodly
and
unrighteous
course
of
Life
,
he
that
does
any
thing
that
is
ill
:
He
shall
reap
Vanity
,
that
is
,
he
shall
be
wofully
disappointed
in
his
expectations
of
receiving
any
considerable
,
or
real
advantage
thereby
.
That
is
said
to
be
vain
in
Scripture
which
does
not
reach
the
purpose
it
was
intended
for
;
which
disappoints
and
frustrates
the
hopes
and
expectations
that
are
built
upon
it
:
So
those
Oblations
are
called
vain
which
were
not
accepted
with
God
:
And
the
Idols
of
the
Heathens
,
which
bore
an
appearance
of
what
they
were
not
in
Reality
and
Truth
,
and
were
not
able
to
help
those
that
trusted
in
them
,
are
for
this
reason
call'd
there
Vanities
.
This
then
is
the
Import
and
Meaning
of
these
Words
spoken
by
Solomon
:
A
course
of
Wickedness
is
very
false
and
deceitfull
,
it
promises
Men
much
perhaps
,
but
performs
little
;
and
he
who
expects
any
real
Advantage
,
any
true
Content
and
Happiness
in
such
a
course
shall
be
miserably
disappointed
.
I
think
it
not
unnecessary
to
insist
upon
the
Proof
of
this
Truth
,
for
't
is
what
the
World
are
not
easily
convinced
of
.
Though
we
may
see
it
verified
in
the
Experiences
of
other
men
very
often
,
yet
we
will
not
impute
their
ill
Successes
and
Unhappiness
to
the
Deserts
and
Nature
of
the
Course
they
chuse
,
but
we
impute
them
rather
to
some
Indiscretion
and
Folly
of
those
men
in
the
Management
of
themselves
which
we
purpose
to
avoid
,
and
so
we
hope
to
reap
those
advantages
from
the
same
course
of
life
which
we
see
others
cannot
.
Yea
further
it
is
very
common
,
that
men
are
not
convinced
of
this
Truth
,
though
their
own
Experience
might
inform
them
:
Though
they
have
found
an
Emptiness
and
Vanity
in
a
wicked
and
careless
Life
so
far
as
they
have
tried
it
,
yet
they
will
be
so
foolish
as
to
hope
still
for
what
they
can
never
obtain
;
they
will
think
there
is
some
Content
and
Satisfaction
beyond
them
,
and
on
they
go
in
this
wrong
way
to
pursue
it
.
He
that
finds
not
this
in
one
sort
and
train
of
Vices
will
hope
to
find
it
in
another
:
He
that
sees
the
Emptiness
and
Vanity
of
Voluptuousness
and
Pleasure
,
will
,
after
that
,
think
there
is
great
Reward
in
Covetousness
and
Ambition
,
great
Happiness
in
the
Riches
and
Honours
which
he
thinks
to
gain
by
them
;
and
thus
the
delusion
continues
with
many
men
to
the
end
of
their
days
,
and
to
their
final
and
eternal
vexation
and
disappointment
.
I
shall
therefore
industriously
prove
this
Truth
;
and
then
add
some
Application
of
it
.
And
we
may
be
fully
convinced
of
this
,
that
He
that
soweth
Iniquity
shall
reap
Vanity
,
if
we
will
consider
well
the
following
Particulars
.
1.
The
Sinner
does
not
always
gain
the
things
he
pursues
by
his
guilty
Endeavours
.
An
over-ruling
Providence
governs
all
things
,
and
brings
to
pass
whatsoever
the
Universal
and
Sovereign
Disposer
pleases
:
And
this
Providence
often
blasts
the
Endeavours
of
wicked
Men.
The
Lawless
Voluptuary
cannot
always
catch
the
guilty
Pleasures
he
pursues
:
Every
covetous
man
cannot
be
rich
,
nor
does
Ambition
certainly
rise
to
the
Honour
and
Authority
and
Respect
it
aspires
to
.
We
may
often
see
men
giving
themselves
up
to
worldly
pursuits
and
neglecting
every
thing
else
,
and
yet
that
they
can
with
all
this
Application
and
Endeavour
,
gain
but
very
little
of
this
World
:
We
may
often
see
,
that
the
very
ways
they
take
to
accomplish
their
Desires
,
as
seeming
to
them
the
most
likely
to
do
so
,
do
tend
to
frustrate
them
.
The
Wise
Man
expresses
this
in
the
Instance
of
Covetousness
,
Prov.
11.
24.
There
is
that
scattereth
and
yet
encreaseth
(
says
he
)
And
there
is
that
with-holdeth
more
than
is
meet
,
and
it
tendeth
to
poverty
.
A
man
may
liberally
bestow
all
that
is
due
to
Justice
and
Charity
,
and
Generosity
,
and
yet
increase
;
and
another
may
think
to
grow
rich
by
fordid
saving
,
by
withholding
his
Neighbours
due
,
by
crafty
and
fraudulent
Bargains
,
by
refraining
from
Acts
of
Charity
and
Generosity
,
and
yet
notwithstanding
these
thriving
Tricks
may
be
but
poor
.
In
this
Respect
is
their
Iniquity
vain
,
that
it
does
not
always
attain
the
things
it
seeks
.
And
it
must
needs
be
,
that
the
Wickedness
of
the
World
must
sometimes
meet
with
this
sort
of
Disappointment
,
since
,
as
the
Scripture
tells
us
,
The
Curse
of
the
Lord
is
in
the
House
of
the
Wicked
,
Prov.
3.
33.
If
this
be
so
,
it
shall
work
to
the
Sinners
Vexation
and
Misery
in
one
way
or
other
,
and
it
does
this
sometimes
in
this
way
.
Though
't
is
also
true
,
that
God
does
many
times
give
Men
the
things
which
they
seek
even
by
guilty
Endeavours
:
He
lets
the
wicked
Voluptuary
accomplish
his
guilty
Desires
,
and
the
Covetous
or
Ambitious
person
thrive
in
Wealth
,
and
rise
to
Honours
by
ill
Arts
,
there
is
many
a
Villany
thus
far
prosperous
in
the
World
.
But
then
to
make
good
still
what
our
Text
says
,
it
may
be
added
,
2.
All
that
a
Man
can
gain
by
Wickedness
is
of
very
little
worth
and
goodness
.
The
Fruits
of
Sin
are
very
empty
things
.
The
Sinner
gains
but
the
Goods
of
this
World
,
the
Accommodations
of
this
present
Life
.
He
at
best
enjoys
but
Creatures
;
and
they
have
all
their
sufficiency
from
God
,
their
greatest
Goodness
comes
from
his
Blessing
,
and
that
the
Sinner
cannot
enjoy
with
them
:
They
are
like
gaudy
Clouds
,
but
such
as
are
empty
and
without
Rain
,
they
are
as
broken
Cisterns
that
can
hold
no
Water
:
The
Sinner
feeds
on
Husks
like
the
wretched
Prodigal
.
These
things
may
please
him
much
while
they
are
new
,
but
in
a
little
time
he
has
suckt
out
all
the
Sweetness
of
them
,
and
they
please
no
more
;
and
like
the
Bee
he
often
spoils
the
Flower
which
he
sucks
the
Honey
of
his
Pleasure
from
.
How
often
may
we
see
those
Enjoyments
after
a
little
while
loath'd
and
disdain'd
,
which
were
sought
with
the
most
earnest
Desires
,
which
the
Man
was
ready
to
do
any
thing
to
gain
them
,
and
which
at
first
perhaps
he
thought
he
should
take
a
great
and
a
long
delight
in
?
What
he
thought
would
be
a
great
Pleasure
and
Happiness
,
he
after
a
little
while
finds
to
be
an
ungrateful
Drudgery
;
and
that
which
he
expected
would
be
the
Comfort
of
his
Life
,
proves
the
redious
Burthen
of
it
.
Men
commonly
expect
more
from
the
things
of
this
World
than
they
are
able
to
afford
,
and
so
are
disappointed
.
Besides
;
the
Goodness
and
Usefulness
of
all
that
which
is
gotten
by
Wickedness
,
terminates
in
the
Body
of
a
Man
;
all
the
Rewards
of
Sin
are
but
outward
Goods
:
They
may
serve
sometimes
the
Necessities
and
Conveniences
of
his
Body
,
but
are
of
no
use
to
his
Soul
.
And
they
cannot
serve
all
the
Necessities
of
his
Body
neither
,
so
little
goodness
and
worth
is
in
them
.
A
man's
Wealth
and
great
Estate
cannot
give
him
a
strong
Constitution
,
nor
certainly
preserve
him
in
Health
,
nor
always
purchase
the
Recovery
of
it
when
't
is
lost
;
as
by
all
our
taking
Thought
we
cannot
make
one
Hair
white
or
black
,
nor
add
one
Cubit
to
the
Stature
;
Wealth
cannot
make
the
crooked
body
streight
,
nor
the
deformed
beautiful
:
The
Body
may
be
pleased
,
but
't
is
hurt
too
by
guilty
and
intemperate
Pleasures
;
they
destroy
the
Appetites
they
please
;
they
impair
the
Health
and
Strength
,
and
wither
the
Beauty
of
the
Body
;
they
are
usually
closely
attended
with
uneasie
Loathings
,
and
painful
Diseases
.
Wealth
and
Honours
cannot
defend
a
man
from
a
Pestilential
Air
,
nor
possibly
hinder
,
but
that
he
shall
be
sometimes
incommoded
by
extremities
of
Weather
;
they
cannot
purchase
him
a
fair
Day
,
nor
a
warm
or
cool
one
according
as
he
has
occasion
.
These
cannot
reprieve
a
man
from
the
Grave
,
nor
cure
him
of
Mortality
;
the
Rich
as
well
as
the
Poor
,
the
Honourable
as
well
as
the
Mean
must
die
,
and
go
down
to
the
place
of
Darkness
and
Contempt
;
They
that
trust
in
their
Wealth
,
and
boast
themselves
in
the
Multitude
of
their
Riches
(
says
the
Psalmist
)
None
of
them
can
by
any
Means
redeem
his
Brother
,
nor
give
to
God
a
Ransome
for
him
,
that
he
should
live
for
ever
,
and
not
see
corruption
,
Psal.
49.
6
,
7
,
9.
Thus
they
are
but
some
of
our
Necessities
that
the
things
of
this
World
can
serve
,
and
they
are
only
outward
ones
too
,
as
well
as
not
all
them
.
And
besides
,
as
was
said
,
These
things
are
of
no
use
to
the
Soul
of
Man
which
is
his
Noblest
part
:
His
Soul
is
utterly
neglected
,
and
the
Interest
of
that
are
forgotten
and
quitted
,
while
he
in
the
ways
of
wickedness
pursues
and
enjoys
the
things
of
this
World
.
The
Mind
can
take
no
delight
in
guilty
and
forbidden
Pleasures
,
it
is
never
exercised
in
a
serious
Reflection
upon
them
,
but
with
Pain
and
Torment
.
This
is
the
meaning
of
what
Solomon
says
of
them
,
Prov.
14.
13.
In
laughter
the
heart
is
said
,
and
the
end
of
that
mirth
is
heaviness
.
And
as
it
has
no
Pleasure
in
these
,
so
much
rather
has
it
no
profit
or
advantage
from
them
:
They
indeed
hurt
and
prejudice
the
Soul
,
they
suppress
and
debase
it
,
they
engage
its
Thoughts
and
Powers
in
the
Service
of
the
Body
,
they
make
it
a
Slave
and
Drudge
to
its
Inferiour
,
while
it
neglects
and
forgets
its
own
true
Interests
and
Pleasures
;
they
hinder
all
honourable
Improvements
of
the
Mind
,
or
the
Exercises
of
such
to
our
Honour
and
Comfort
.
A
Man
shall
never
become
the
wiser
or
the
more
useful
,
the
more
worthy
and
commendable
,
for
a
large
and
excessive
Enjoyment
of
sensual
Pleasures
:
His
Mind
shall
not
be
the
more
steady
or
strong
,
or
the
more
composed
and
easie
for
this
;
but
on
the
contrary
,
he
shall
be
the
more
weak
and
inconstant
,
disturbed
and
unquiet
,
and
they
will
occasion
in
him
a
great
deal
of
hurtfull
Folly
and
Passion
.
And
as
little
Profit
or
Benefit
to
the
Soul
can
arise
from
the
Wealth
or
Honours
of
this
World
.
These
cannot
cure
a
shameful
Vice
,
nor
conceal
,
but
rather
expose
it
;
they
cannot
allay
an
uneasie
turbulent
Passion
,
but
rather
inflame
such
:
They
cannot
heal
any
of
the
Distempers
of
the
Mind
,
nor
adorn
it
,
and
make
it
amiable
in
the
sight
of
God
.
Riches
profit
not
in
the
Day
of
Wrath
:
They
cannot
attone
for
the
Sins
which
are
committed
in
the
getting
them
:
He
that
sells
his
Soul
for
Wealth
cannot
ransome
it
again
therewith
:
They
are
greatly
mistaken
when
they
think
,
that
a
few
outward
Acts
of
Charity
at
the
End
of
their
Lives
will
make
amends
for
Covetousness
and
Extortion
,
Rapine
and
Fraud
,
practised
through
the
whole
course
of
them
.
The
Sinner
by
all
his
Labour
and
Cares
,
gets
no
Interest
in
God
the
chiefest
Good
:
Though
he
possesses
vast
heaps
of
Gold
and
Silver
,
he
has
no
Treasure
in
Heaven
:
Though
he
has
Goods
laid
up
(
as
he
thinks
)
for
many
Years
,
yet
has
he
made
no
Provision
for
a
happy
Eternity
.
He
does
not
pursue
,
and
therefore
cannot
gain
,
in
his
way
,
the
chiefest
and
most
important
good
things
,
the
most
necessary
and
the
Eternal
ones
:
He
gains
but
some
of
the
lowest
and
meanest
Rank
with
the
best
Success
of
all
his
Endeavours
.
Very
fitly
then
to
this
purpose
does
the
Wiseman
say
,
The
treasures
of
wickedness
profit
nothing
,
but
righteousness
delivers
from
death
,
Prov.
10.
2.
It
is
as
nothing
,
all
the
Benefit
that
we
receive
from
them
,
in
comparison
to
this
great
benefit
which
we
want
,
and
they
are
not
able
to
bestow
.
3.
For
further
proof
of
our
Text
it
may
be
added
,
that
whatsoever
Worth
or
Goodness
there
is
in
those
things
which
men
gain
by
wicked
Practices
,
the
Pleasures
and
Satisfaction
of
it
are
mightily
allay'd
,
and
sometimes
utterly
spoilt
by
the
usual
Attendants
of
their
Wickedness
.
It
is
truly
said
in
Scripture
,
that
Evil
pursueth
Sinners
:
And
this
it
does
so
fatally
and
surely
,
that
it
commonly
mars
even
their
Portion
in
this
Life
,
which
is
all
the
Portion
of
Good
that
they
enjoy
.
To
this
purpose
is
that
which
Solomon
says
,
Prov.
22.
17.
Bread
of
deceit
is
sweet
to
a
man
,
but
afterward
his
mouth
shall
be
filled
with
gravel
.
Something
or
other
there
shall
usually
be
to
spoil
the
Pleasure
and
Comfort
of
the
Fruits
of
Wickedness
.
I
shall
mention
some
such
things
which
are
also
the
usual
Attendants
of
it
.
(
1.
)
The
restless
cravings
of
inordinate
Lusts
do
often
spoil
the
Pleasure
and
Satisfaction
of
such
a
man's
Enjoyments
.
When
he
has
what
he
sought
,
and
it
may
be
sold
his
Soul
for
,
it
does
not
satisfie
but
rather
encreases
,
and
inflames
the
desire
it
feeds
.
Vicious
desire
(
and
the
Sinners
is
such
an
one
)
is
usually
boundless
and
unsatiable
too
:
It
does
but
encrease
with
gaining
the
things
that
gratifie
it
,
whether
they
be
in
Pleasures
,
or
Profits
,
or
Honours
.
Solomen
says
,
He
that
loveth
Silver
shall
not
be
satisfied
with
Silver
,
nor
he
that
loveth
Abundance
with
Encrease
,
Eccles.
5.
10.
And
with
respect
to
sensual
Pleasure
,
he
says
,
the
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
with
hearing
.
An
exorbitant
and
vitious
Thirst
is
not
quenched
by
the
largest
Draughts
of
Pleasures
,
though
Natures
just
and
moderate
Desires
may
be
.
And
the
Case
is
the
same
with
the
ambitious
Man
;
one
Step
of
Honour
makes
him
desirous
of
another
;
and
after
the
Addition
of
one
City
or
Province
to
his
Dominions
he
thirsts
for
more
.
Gather
Gold
(
says
one
)
heap
up
Silver
,
build
stately
Walks
,
fill
the
House
with
Slaves
,
the
City
with
Clients
,
or
Creditours
;
if
you
cannot
compose
the
Affections
of
the
Mind
;
if
you
cannot
put
an
end
to
unsatiable
Desire
;
if
you
cannot
free
your self
from
vexing
Cares
and
Fears
;
you
but
give
Wine
to
one
in
a
high
Feaver
,
or
Honey
to
one
sick
of
the
Jaundice
:
This
gratification
does
but
encrease
the
Disease
,
and
then
a
man
is
a
Slave
to
his
Lust
,
and
must
toil
with
endless
Labour
to
satisfie
that
which
can
never
be
satisfied
:
and
his
Enjoyment
does
not
so
much
sweeten
his
Labour
,
as
his
Labour
spoils
his
Enjoyment
.
This
continual
craving
is
like
a
continual
Thirst
or
a
raging
Hunger
:
His
desire
of
having
more
,
often
makes
him
even
despise
what
he
has
already
gain'd
,
though
it
be
never
so
fit
to
content
him
:
And
he
does
in
effect
want
what
he
has
,
while
it
cannot
give
him
content
,
and
rest
:
He
wants
not
the
less
for
all
that
he
has
gain'd
,
since
his
Desire
and
Lust
encreases
with
his
Acquisitions
:
He
hazards
what
he
has
to
gain
more
sometimes
,
and
it
may
be
like
the
Dog
in
the
Fable
,
loses
it
too
.
Thus
is
the
Sinner
hinder'd
from
the
comfortable
Enjoyment
of
what
he
gains
by
Wickedness
.
(
2.
)
This
also
comes
to
pass
sometimes
from
the
hatred
and
envy
of
the
World
,
which
he
incurs
by
his
wicked
Practices
.
He
that
gets
what
he
has
by
the
wrong
and
abuse
of
his
Neighbours
,
must
needs
incur
their
Hatred
and
Envy
with
it
:
If
a
mans
Hand
,
like
Ishmael's
,
be
against
every
other
man
,
that
he
may
promote
his
own
Advantage
,
then
every
other
mans
Hand
will
be
against
his
.
Wickedness
naturally
tends
to
disturb
the
peace
of
the
World
,
but
Justice
and
Goodness
tend
to
promote
and
preserve
it
.
He
that
loves
shall
be
lov'd
,
he
that
hates
shall
be
hated
,
he
that
wrongs
men
will
be
ready
to
wrong
him
,
and
he
that
seeks
no
bodies
Good
but
his
own
,
no
body
will
seek
his
Good
.
Some
render
the
words
of
our
Text
;
He
that
soweth
Iniquity
shall
reap
Iniquity
;
which
is
the
same
thing
with
what
our
Saviour
says
,
what
measure
ye
mete
it
shall
be
measured
to
you
again
.
But
thus
is
the
Care
and
Anxiety
of
the
Sinner
encreased
,
which
the
mistaken
man
thought
he
should
put
an
end
to
,
by
his
gaining
such
and
such
things
.
Nemo
autem
sollicito
bono
fruitur
,
says
the
Moralist
:
This
care
and
fear
hinders
the
comfortable
enjoyment
.
'T
is
through
many
hazards
and
much
difficulty
and
danger
perhaps
that
he
got
what
he
has
,
and
now
he
has
not
a
safe
or
quiet
possession
of
it
.
The
Psalmist
,
speaking
of
the
Prosperity
of
such
men
,
says
,
they
are
set
in
slippery
places
,
Psal.
37.
18.
When
the
Sinner
has
goods
laid
up
sufficient
for
many
years
,
yet
he
cannot
always
say
,
Soul
take
thine
ease
,
eat
drink
,
and
be
merry
,
because
he
is
allarm'd
with
fears
of
losing
what
he
has
and
is
troubled
with
the
Uncertainty
of
his
Condition
.
He
is
now
perhaps
in
more
care
,
and
engag'd
in
greater
toil
and
labour
to
keep
,
than
it
cost
him
to
get
what
he
has
:
And
thus
is
he
further
hindered
from
the
comfortable
enjoyment
of
it
.
(
3.
)
This
very
often
comes
to
pass
from
the
smart
lashes
of
his
own
Conscience
.
His
own
Mind
will
not
let
him
enjoy
what
he
has
with
any
comfort
;
while
that
is
upbraiding
and
condemning
him
for
base
treachery
and
perfidiousness
,
or
barbarous
cruelty
and
oppression
which
he
used
in
the
getting
it
.
That
gives
him
great
disturbance
while
it
calls
him
fool
and
brute
in
the
midst
of
his
guilty
Pleasures
,
and
tells
him
how
he
hurts
his
Body
,
impairs
his
Estate
,
wrongs
his
Neighbour
,
offends
God
while
he
follows
them
.
What
pleasure
can
a
man
take
in
the
applause
of
Flatterers
,
in
the
respect
of
Inferiors
,
while
his
Conscience
tells
him
that
God
above
hates
and
despises
him
,
with
the
world
of
Holy
Spirits
he
is
odious
and
contemptible
.
There
can
be
no
enjoyment
of
what
a
man
has
,
while
his
Mind
tells
him
't
is
all
forfeited
by
his
Sins
,
he
has
it
not
with
the
favour
of
God
but
with
his
displeasure
;
that
He
whom
he
has
offended
in
getting
it
,
can
take
it
away
when
he
pleases
,
that
he
is
therefore
in
continual
danger
of
losing
it
all
,
he
is
always
obnoxious
to
a
divine
Vengeance
;
If
he
can
hope
to
defend
himself
from
Men
;
he
cannot
hope
to
defend
himself
from
God
How
unhappy
must
he
be
who
considers
that
as
he
has
heaped
up
riches
he
has
treasured
wrath
too
:
that
this
wrath
shall
be
likely
to
course
his
Family
,
that
they
shall
never
have
a
comfortable
enjoyment
of
what
he
has
gathered
for
them
,
and
that
it
shall
lie
heavy
upon
himself
,
at
farthest
when
he
comes
to
die
,
and
must
go
to
give
an
account
for
what
he
has
done
in
the
Flesh
:
As
it
is
no
profit
to
a
man
,
so
he
shall
have
no
comfort
in
the
thoughts
of
it
,
if
he
would
gain
the
whole
world
and
lose
his
own
Soul
for
it
:
And
such
Thoughts
as
these
the
guilty
Conscience
will
often
afflict
a
man
with
.
But
the
Stings
and
Rebukes
of
a
guilty
Conscience
will
make
themselves
incomparably
more
sensible
than
any
sensual
pleasures
can
be
:
for
while
these
stroke
and
tickle
the
Senses
and
reach
but
to
the
Body
,
they
pierce
even
to
the
Center
of
the
Soul
(
as
some
Philosophers
would
speak
)
and
fix
themselves
and
dwell
there
.
(
4.
)
This
often
comes
to
pass
by
the
Just
Judgment
of
God
upon
the
Sinner
.
Here
we
may
remember
again
what
was
said
before
,
that
the
Curse
of
the
Lord
is
in
the
House
of
the
wicked
.
He
in
Judgment
gives
them
up
to
the
Temptations
of
the
Devil
,
and
to
the
Conduct
of
their
own
violent
Lusts
:
He
condemns
them
to
suffer
the
Tyranny
of
their
own
Passions
,
and
the
disorder
of
their
Appetites
:
their
hearts
shall
be
continually
knawn
with
Envy
,
their
Spirits
may
be
opprest
with
excessive
griefs
even
for
the
smallest
or
for
meerly
Imaginary
inconveniences
;
their
Minds
shall
be
rost
and
continually
agitated
with
vain
fears
,
doubtfull
and
anxious
hopes
,
with
restless
and
inordinate
desires
:
And
what
comfort
can
a
man
take
in
his
life
when
he
is
tormented
with
these
painfull
diseases
of
the
Mind
!
what
can
be
the
consequence
of
these
things
,
but
offence
and
distast
,
weariness
and
tribulation
!
they
know
not
what
it
is
to
moderate
a
Passion
,
to
curb
a
Desire
,
to
mortifie
a
Vice
,
and
so
are
subject
to
divers
Masters
,
are
enslaved
to
many
Tyrants
,
and
exposed
to
a
multitude
of
Tormentors
;
which
like
a
Legion
of
Devils
will
not
let
a
man
rest
Day
nor
Night
.
Besides
;
We
are
in
this
vale
of
tears
surrounded
with
many
outward
calamities
,
exposed
to
Innumerable
Evils
,
and
we
cannot
be
safe
among
them
but
from
the
constant
protection
of
the
Divine
Providence
:
And
this
the
Sinner
has
no
right
to
,
and
he
often
wants
it
.
The
just
Providence
of
God
often
leaves
him
to
the
assaults
of
these
,
and
sometimes
one
cross
shall
make
him
uneasie
,
and
when
that
is
gone
another
shall
vex
him
;
one
while
he
shall
be
afflicted
with
pain
,
at
another
time
with
losses
,
at
another
with
contempt
and
reproaches
.
The
supream
disposer
of
all
things
sets
himself
to
mingle
sorrows
and
grief
and
inconveniences
with
his
portion
:
He
will
not
let
him
enjoy
any
thing
pure
or
without
the
mixture
of
some
sorrow
in
it
.
And
further
,
there
is
sometimes
a
strange
and
secret
dispensation
of
Providence
attends
the
Sinner
,
which
hinders
him
from
taking
any
delight
or
comfort
in
what
he
has
,
and
we
can
hardly
tell
why
he
does
not
.
This
is
exprest
by
Solomon
,
Eccles.
6.
2.
where
he
says
,
he
had
seen
A
man
to
whom
God
had
given
riches
,
wealth
and
honour
,
so
that
he
wanted
nothing
for
his
Soul
of
all
that
he
desired
,
yet
God
had
not
given
him
power
to
eat
thereof
:
that
is
,
God
with-held
from
him
a
power
to
enjoy
,
to
comfort
himself
and
take
delight
in
what
he
had
.
This
is
a
strange
case
,
but
is
what
we
may
see
sometimes
happening
!
We
may
see
some
pining
and
discontented
in
that
condition
wherein
they
thought
to
be
very
happy
,
and
they
cannot
give
a
good
reason
why
they
are
so
,
they
cannot
take
delight
in
what
they
thought
would
have
been
very
delightful
,
and
that
which
is
so
to
others
:
But
the
power
to
enjoy
,
is
it
seems
from
God
,
and
is
another
and
a
different
gift
from
the
things
that
we
possess
;
and
the
Sinner
may
gain
large
possessions
by
his
guilty
endeavours
,
but
may
want
the
blessing
of
God
upon
them
and
the
power
to
enjoy
them
.
How
many
covetous
persons
may
we
see
wanting
what
they
have
while
they
have
no
heart
to
use
it
to
their
Credit
or
Comfort
;
to
what
purpose
are
such
men
made
rich
?
And
many
may
we
see
thinking
themselves
mighty
unhappy
in
circumstances
which
others
are
ready
to
envy
:
and
afflicting
themselves
with
Imaginary
Inconveniences
,
while
they
are
under
no
other
real
one
but
onely
that
of
their
own
sick
and
foolish
Imagination
.
Thus
does
the
powerfull
curse
of
God
mingle
its
self
with
the
Sinners
Portion
,
and
spoil
the
pleasure
of
what
he
has
while
he
possesses
it
.
And
this
is
the
third
Proof
of
our
Text.
(
4.
)
It
may
be
said
he
that
soweth
Iniquity
shall
reap
but
Vanity
,
in
that
all
the
Felicity
of
a
Sinner
,
is
of
a
very
short
and
a
transitory
duration
.
Let
him
gain
what
he
will
;
let
him
take
what
delight
and
comfort
he
can
in
it
;
this
will
last
but
a
very
little
while
:
It
is
a
Felicity
but
of
a
few
moments
continuance
:
His
happiness
is
like
a
fire
of
thorns
which
is
almost
as
soon
out
as
it
is
kindled
.
It
can
last
no
longer
than
this
present
life
,
and
then
it
must
needs
be
short
.
This
Life
is
continually
hasting
away
,
and
so
is
all
his
happiness
.
The
Psalmist
truly
says
Man
being
in
Honour
abideth
not
,
Psal.
49.
12.
And
Solomon
says
,
If
a
man
live
many
years
and
rejoyce
in
them
all
;
yet
let
him
remember
the
days
of
darkness
for
they
shall
be
many
,
Eccles.
11.
8.
They
shall
be
many
in
comparison
to
the
longest
life
on
Earth
.
The
Sinner
then
is
to
enjoy
what
he
gets
here
but
a
little
while
and
is
to
be
much
longer
without
it
;
for
as
he
came
naked
into
the
world
so
he
must
return
naked
out
of
it
.
Perhaps
he
spends
the
greatest
part
of
his
Life
in
getting
,
and
enjoys
but
for
a
little
while
in
the
latter
end
of
it
.
His
Labour
and
Care
take
up
the
most
of
his
life
,
and
his
rest
and
ease
have
but
a
very
small
parcel
of
it
.
It
may
be
as
soon
as
he
has
by
any
means
scraped
together
a
plentiful
portion
of
this
world
,
and
then
proposes
to
himself
to
sit
down
and
enjoy
it
,
he
is
then
suddenly
snatcht
away
from
all
by
Death
.
Let
us
say
then
with
the
Psalmist
,
Verily
every
man
in
his
best
Estate
is
altogether
Vanity
;
and
by
Consequence
it
must
be
true
what
our
Text
says
,
He
that
soweth
Iniquity
,
shall
reap
but
Vanity
.
And
this
I
think
to
be
now
sufficiently
prov'd
.
APPLICATION
.
I
shall
now
briefly
suggest
some
use
that
we
may
make
of
these
things
and
conclude
.
1.
These
Justifie
the
Providence
of
God
in
permitting
the
outward
Prosperity
of
wicked
men
,
and
should
keep
us
from
being
any
way
disturbed
when
we
observe
it
.
The
foregoing
Discourse
does
abundantly
demonstrate
that
this
is
a
thing
very
well
consisting
with
a
Providence
,
and
agreeing
enough
with
the
Wisdom
and
Justice
of
it
.
God
gives
them
but
a
poor
,
low
,
mean
and
outward
prosperity
:
That
may
be
said
of
any
wicked
mans
Prosperity
,
which
the
Prophet
says
of
theirs
who
were
the
Enemies
of
God's
Church
,
Isa.
29.
8.
It
shall
be
as
when
an
hungry
man
dreameth
,
and
behold
,
he
eateth
;
but
he
awaketh
,
and
his
Soul
is
empty
:
Or
as
when
a
thirsty
man
dreameth
,
and
behold
,
he
drinketh
;
but
he
awaketh
,
and
behold
,
he
is
faint
,
and
his
Soul
hath
Appetite
;
so
shall
the
multitude
be
(
says
he
)
of
all
the
Nations
that
fight
against
Mount
Sion
.
Wicked
men
can
have
no
content
,
no
satisfaction
in
their
Prosperity
.
We
value
these
low
outward
goods
too
highly
,
we
account
them
better
than
they
are
when
we
envy
an
ill
man
the
possession
of
them
:
These
are
such
things
as
a
man
may
have
without
the
favour
and
blessing
of
God
:
A
man
may
have
them
and
not
enjoy
them
.
When
we
see
the
gaudy
outside
of
a
sinners
condition
,
and
are
apt
to
call
the
proud
fool
happy
for
it
,
let
us
consider
what
may
dwell
within
him
at
the
same
time
;
and
there
perhaps
we
may
see
shamefull
folly
,
hurtfull
vices
,
uneasy
passions
;
He
is
perhaps
held
bound
in
the
chains
of
his
Sins
,
and
his
own
disorderly
Appetites
and
Passions
are
his
cruel
tormentors
;
and
can
we
think
such
a
man
highly
favoured
,
or
so
much
deserving
envy
as
Disdain
or
Pity
?
Let
us
consider
too
the
short
continuance
of
all
this
felicity
,
and
not
be
afraid
of
these
men
,
not
be
discouraged
in
our
duty
,
nor
impatient
if
we
suffer
by
them
.
For
they
shall
soon
be
cut
down
as
the
grass
,
and
wither
as
the
green
herb
,
Psal.
37.
2.
Within
a
little
while
the
powerful
wicked
men
will
be
weak
,
and
the
rich
poor
.
He
whose
Pride
and
Ambition
troubled
all
the
world
,
and
could
not
be
contented
with
the
bounds
of
a
large
Kingdom
,
shall
in
a
little
time
be
stript
of
all
his
greatness
,
be
confin'd
within
the
compass
of
a
few
feet
of
Earth
,
and
become
Prisoner
to
a
Grave
.
2.
To
conclude
:
Let
what
has
been
said
be
able
to
turn
us
all
from
a
wicked
to
a
good
and
vertuous
course
of
Life
.
Let
us
resolve
to
leave
an
unprofitable
course
of
Life
;
and
cease
to
spend
our
Labour
for
that
which
is
not
Bread
,
and
our
Mony
for
that
which
will
not
profit
us
.
Let
us
not
endure
the
Thoughts
of
losing
a
Life
,
of
living
to
no
good
purpose
,
to
no
advantage
to
our selves
:
't
is
altogether
foolish
and
unbecoming
our
reason
to
chuse
a
vain
life
,
and
to
aim
at
no
good
and
profitable
end
.
But
this
will
appear
a
very
great
and
strong
argument
if
we
will
consider
too
that
this
course
of
life
as
it
will
not
profit
,
't
will
hurt
us
;
as
it
can
afford
no
great
advantage
,
it
will
bring
great
damage
:
It
forfeits
and
loses
us
the
favour
of
God
,
the
everlasting
happiness
he
would
bestow
on
us
:
It
provokes
his
wrath
and
tends
to
everlasting
misery
;
and
should
we
follow
such
a
course
for
no
advantage
,
to
get
nothing
that
is
of
any
great
worth
by
it
?
It
greatly
heightens
the
guilt
and
folly
of
Sin
,
that
there
is
so
little
reason
for
it
,
so
little
inducement
to
it
;
It
is
a
thing
unnecessary
and
unprofitable
.
Let
us
all
then
resolve
immediately
to
forsake
the
ways
of
Sin
,
and
betake
our selves
to
a
course
of
Vertue
and
Religion
.
We
shall
find
that
in
keeping
the
Commands
of
God
there
is
great
Reward
.
We
shall
not
serve
God
for
nought
tho'
we
serve
the
Devil
so
:
Our
Labour
shall
not
be
in
vain
in
the
Lord
;
tho'
if
we
sow
Iniquity
we
can
reap
but
Vanity
.
THE
PRAYER
.
O
Most
great
and
most
righteous
God!
the
Heaven
of
Heavens
cannot
contain
thee
;
nor
can
any
time
set
Bounds
to
thy
Duration
;
nor
the
power
of
any
Creature
can
resist
thee
.
Thou
art
worthy
to
be
fear'd
and
had
in
reverence
by
all
that
draw
nigh
unto
shee
.
We
adore
and
worship
thee
,
O
Lord
,
who
art
every
where
present
and
knowest
all
things
.
Thine
Eyes
behold
,
and
thine
Eyelies
try
the
Children
of
Men.
And
thou
,
O
Lord
,
dost
dispose
of
us
all
as
pleaseth
thee
,
thy
Kingdom
ruleth
over
all
.
If
thou
favour
us
,
it
is
well
with
us
:
If
thou
hide
thy
Face
,
we
are
troubled
and
afflicted
;
if
thou
take
away
our
Breath
,
we
die
,
and
return
to
the
Dust
from
whence
▪
we
were
Created
.
We
do
entirely
depend
upon
thee
,
and
in
thy
Hand
is
our
Breath
and
all
our
Ways
.
But
,
alas
,
how
little
do
we
foolish
Creatures
consider
these
things
!
when
we
live
as
without
God
in
the
World
,
when
we
take
little
care
how
we
behave
our selves
in
thy
sight
.
We
do
not
regard
and
seek
an
Interest
in
thy
favour
as
our
greatest
Happiness
;
nor
have
we
so
fear'd
thy
Displeasure
as
we
should
.
Oh
how
foolish
and
mistaken
have
we
been
,
while
we
have
thought
to
mend
our
Condition
,
or
profit
our selves
by
doing
ill
,
or
to
do
our selves
any
good
by
breaking
thy
Laws
!
In
vain
do
we
ever
attempt
to
be
Happy
in
ways
offensive
to
the
pure
Eyes
of
thy
Glory
.
Thou
wilt
sooner
or
later
reward
every
Man
according
to
his
Works
.
We
believe
,
O
Lord
,
according
to
thy
Word
and
thy
just
Sentence
and
Doom
that
Evil
pursueth
Sinners
:
That
all
the
Profits
and
Pleasures
which
we
can
gain
or
enjoy
by
Wickedness
are
very
vain
and
worthless
;
that
in
pursuing
such
we
should
weary
our selves
for
very
Vanity
.
Convince
us
we
pray
thee
,
O
Lord
,
steadily
and
effectually
of
these
things
;
let
us
not
sell
our
Souls
for
nought
;
let
us
not
spend
our
Life
in
the
pursuit
of
shadows
,
and
neglect
substantial
things
;
teach
us
that
he
who
sows
unto
the
Flesh
,
shall
of
the
Flesh
reap
Corruption
.
And
make
us
to
believe
,
that
in
keeping
thy
Commands
there
is
great
Reward
;
to
believe
that
thou
art
,
and
art
a
Rewarder
of
those
that
diligently
seek
thee
;
that
we
shall
not
serve
God
for
nought
:
But
if
we
do
by
patient
continuance
in
well-doing
seek
for
Glory
and
Honour
,
and
Immortality
,
we
shall
obtain
eternal
Life
.
Let
thy
bounteous
and
faithful
Promises
effectually
allure
us
from
the
ways
of
Folly
and
Perdition
.
O
that
we
were
so
wise
,
as
constantly
to
take
thy
Testimonies
for
our
heritage
!
to
desireabove
all
things
the
Happiness
which
thou
hast
prepared
for
them
that
love
and
serve
thee
!
O
turn
thou
,
we
humbly
pray
,
the
Byass
and
Propensity
of
our
Souls
that
way
!
Give
us
not
up
to
the
choice
and
pursuit
of
this
World
;
condemn
us
not
to
have
all
our
Portion
in
this
short
,
miserable
and
transitory
Life
.
Strengthen
and
encrease
our
Faith
of
unseen
things
,
that
it
may
be
in
us
the
Evidence
of
things
not
seen
,
and
the
Substance
of
things
hoped
for
:
and
let
this
quicken
,
let
this
encourage
us
at
all
times
to
our
Duty
,
by
assuring
us
that
our
Labour
shall
not
be
in
vain
in
the
Lord
.
By
alluring
us
of
everlasting
Rest
to
reward
our
Labours
in
well-doing
,
of
our
having
fulness
of
Joy
in
thy
Presence
,
and
Rivers
of
Pleasures
at
thy
Right
hand
for
evermore
.
Deliver
us
,
O
Spirit
of
Truth
,
from
all
the
deceits
of
the
World
,
the
Flesh
and
the
Devil
;
lead
us
into
all
Truth
necessary
for
us
to
know
in
order
to
Salvation
,
and
make
us
to
pursue
the
things
which
make
for
our
everlasting
Peace
.
Give
us
,
we
pray
thee
,
a
Treasure
in
Heaven
,
through
the
merits
of
Jesus
Christ
.
In
whose
Name
we
humbly
make
our
Prayers
and
Supplications
for
all
Men
:
Give
,
O
Lord
,
to
all
Nations
Unity
,
Peace
and
Concord
;
and
pour
out
thy
Spirit
upon
all
Flesh
,
that
they
may
all
know
thee
from
the
least
to
the
greatest
.
Bless
thy
Church
and
prosper
it
,
and
make
it
yet
more
Holy
and
more
Universal
.
Bring
in
all
Jews
,
Turks
,
Infidels
and
Hereticks
into
the
way
of
thy
Truth
,
and
into
the
way
of
Salvation
.
We
pray
thee
pour
down
thy
abundant
Blessings
upon
these
Nations
wherein
we
live
;
deliver
us
from
those
that
hate
us
:
continue
to
us
thy
true
Religion
establisht
among
us
in
the
Administrations
of
it
,
and
continue
us
in
the
due
and
universal
Practice
of
what
it
teaches
and
requires
of
us
.
Bless
,
we
pray
thee
,
our
King
and
Queen
,
and
Magistrates
;
be
thou
their
Guide
and
Defence
,
and
make
them
useful
Instruments
to
promote
thy
Glory
amongst
us
,
and
our
Happiness
.
Let
us
know
those
that
are
over
us
in
the
Lord
and
admonish
us
,
those
who
are
thy
Ministers
in
Holy
things
,
and
esteem
them
very
highly
in
Love
for
their
Works
sake
,
and
follow
their
Godly
Counsels
,
and
good
Examples
.
Grant
,
we
beseech
thee
,
that
the
means
of
Grace
which
we
have
this
Day
enjoy'd
,
may
be
effectual
upon
us
to
the
Salvation
of
our
Souls
.
Pardon
the
imperfections
of
our
Services
,
and
graciously
accept
them
through
the
merits
of
Jesus
Christ
.
In
whose
Name
we
present
and
dedicate
our selves
to
thee
,
we
recommend
our
Relations
and
Friends
to
thy
Mercy
,
and
all
that
are
desolate
and
afflicted
;
and
we
pray
for
the
pardon
and
conversion
of
our
Enemies
.
We
commit
our selves
to
the
Care
of
thy
Providence
this
Night
,
beseeching
thee
to
keep
us
in
safety
while
we
are
not
in
a
Condition
to
look
to
our selves
:
And
if
it
shall
please
thee
to
add
yet
more
days
to
our
Lives
,
we
desire
to
spend
them
all
in
thy
excellent
Service
;
to
which
purpose
we
humbly
implore
the
continual
Guidance
of
thy
Spirit
,
to
whom
with
the
Father
and
the
Son
,
one
Infinite
and
Eternal
God
,
we
ascribe
all
Praise
and
Glory
,
for
ever
and
ever
.
Our
Father
,
&c.
GOD's
Hatred
of
Sin
Demonstrated
and
Improv'd
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
Prov.
15.
9.
Former
Part.
The
Way
of
the
Wicked
is
an
Abomination
to
the
Lord
.
IT
is
in
the
Heart
of
most
Sinners
,
that
God
takes
little
or
no
notice
of
what
is
done
by
us
here
below
,
or
if
he
does
take
notice
,
that
't
is
without
any
concern
about
what
we
do
:
They
do
not
think
those
things
offend
him
which
they
encline
to
,
and
which
are
pleasing
to
themselves
;
nor
will
believe
that
he
is
so
displeased
as
some
represent
him
to
be
with
any
of
their
Actions
.
And
from
hence
it
is
so
small
and
light
a
matter
with
many
to
do
those
things
which
are
sinful
:
It
is
that
which
many
are
accustomed
,
and
habituated
to
do
,
and
are
contented
to
be
so
.
The
smallest
temptation
is
able
to
make
a
man
commit
a
Sin
:
Yea
without
any
temptation
they
will
readily
run
into
it
;
and
instead
of
avoiding
and
repelling
temptations
,
they
industriously
seek
them
,
and
delight
to
entertain
them
.
It
is
become
so
common
a
thing
to
do
wickedly
,
that
men
have
no
horrour
at
any
but
the
very
grossest
crimes
,
such
as
would
lessen
a
man's
reputation
in
the
World
,
or
expose
him
to
Penal
Laws
,
and
they
are
but
very
few
.
But
these
things
come
to
pass
for
want
of
a
due
consideration
of
such
Truths
,
as
that
which
the
Wise-man
here
delivers
,
in
saying
,
The
way
of
the
wicked
is
an
Abomination
to
the
Lord
.
The
most
Holy
and
Almighty
God
takes
notice
of
the
Actions
of
men
,
is
acquainted
with
all
our
ways
,
and
resents
with
Infinite
dislike
and
hatred
,
whatever
we
do
that
is
contrary
to
his
most
excellent
Commands
.
It
is
not
an
indifferent
thing
to
him
what
our
Actions
are
:
But
as
he
that
made
us
has
given
us
Laws
for
the
direction
of
our
Actions
,
so
every
transgression
of
those
Laws
and
Rules
,
which
is
that
which
is
call'd
Wickedness
,
is
odious
and
abominable
to
him
.
A
very
terrible
Consideration
this
is
to
those
that
have
not
taken
any
notice
of
it
before
,
and
so
have
liv'd
carelesly
;
but
it
is
therefore
necessary
to
such
,
to
reclaim
them
from
these
offensive
ways
:
And
if
any
man
does
so
well
lay
it
to
his
heart
,
as
to
give
it
power
to
do
so
,
he
shall
find
it
as
happy
and
comfortable
in
the
fruits
and
effects
of
it
.
To
put
you
in
mind
of
this
,
I
shall
at
present
fix
my
Discourse
upon
it
;
and
to
give
it
the
more
force
,
I
shall
insist
upon
these
Heads
of
Discourse
concerning
it
.
-
1.
To
confirm
and
prove
what
is
here
said
.
-
2.
To
shew
you
the
Inferences
which
we
may
raise
from
it
.
-
3.
To
make
some
Application
.
In
the
first
place
,
I
shall
endeavour
to
make
this
undeniably
evident
and
clear
,
that
The
way
of
the
wicked
is
an
Abomination
to
the
Lord
.
To
prove
this
in
the
shortest
and
most
convincing
method
,
to
the
reason
of
Mankind
,
I
shall
chuse
to
insist
upon
these
Arguments
,
which
will
shew
whence
this
comes
to
pass
,
that
the
Sins
of
men
are
so
odious
to
Almighty
God
.
I
shall
make
appear
Why
it
is
thus
,
which
will
moreover
prove
That
it
is
so
.
And
that
by
the
following
particulars
.
1.
There
is
a
sort
of
contrariety
in
Sin
to
the
very
Nature
of
God
,
or
a
peculiar
and
extraordinary
unlikeness
to
him
.
Upon
every
thing
besides
this
,
that
is
,
upon
all
that
God
has
made
,
there
is
some
impression
of
some
of
the
divine
Attributes
,
and
so
with
the
Infinite
disproportion
and
inequality
between
God
and
a
Creature
there
is
yet
some
likeness
:
But
upon
Sin
there
is
nothing
of
this
,
it
has
no
Character
of
any
Attribute
of
God
,
and
it
utterly
defaces
all
such
things
upon
any
Creature
,
so
far
as
it
prevails
in
that
Creature
.
His
excellent
Law
is
but
a
Transcript
or
Copy
,
as
it
were
,
of
perfections
and
excellencies
that
are
in
himself
;
his
Law
is
holy
,
just
,
and
good
,
as
he
is
holy
,
just
,
and
good
:
When
we
break
those
Laws
,
then
we
become
as
unlike
him
,
as
't
is
possible
for
us
to
be
;
and
we
act
as
he
in
his
Nature
does
abhor
to
act
.
When
we
despise
and
dishonour
him
,
and
act
contrary
to
that
superlative
Esteem
and
profound
Reverence
which
is
his
due
:
This
is
contrary
to
what
is
natural
(
as
we
may
say
)
to
him
;
who
does
necessarily
,
and
justly
esteem
himself
,
and
seek
his
own
honour
and
glory
,
as
he
is
an
infinitely
excellent
and
perfect
Being
,
the
source
and
first
cause
of
all
other
,
and
supream
to
all
.
All
true
and
sincere
Love
is
conformity
to
God
:
He
that
dwells
in
love
dwells
in
God
,
and
God
in
him
;
for
God
is
love
,
says
the
Apostle
,
1
John
4.
16.
And
then
all
Malice
,
and
Envy
,
and
all
the
Exercises
of
them
are
contrary
to
him
.
When
we
are
enrag'd
with
every
little
affront
,
or
will
not
forgive
those
that
injure
us
,
these
things
are
contrary
to
the
Nature
of
God
,
who
is
slow
to
anger
,
and
willing
to
be
reconcil'd
.
All
the
filthy
and
sensual
Sins
which
men
commit
,
carry
a
Contrariety
to
the
pure
and
spiritual
Nature
of
God
;
to
his
just
preference
and
esteem
of
spiritual
Properties
and
Qualities
,
before
those
that
are
only
belonging
to
material
things
.
When
we
lie
and
deceive
,
and
impose
upon
our
Neighbour
,
this
is
contrary
to
the
divine
Faithfulness
and
Truth
.
When
we
proudly
despise
and
disdain
those
that
are
below
us
,
rather
than
encourage
and
comfort
them
;
and
insult
over
the
afflictions
and
miseries
of
our
Neighbours
,
rather
than
endeavour
to
relieve
and
help
them
;
this
is
directly
contrary
to
the
condescending
Goodness
of
the
Almighty
;
who
though
he
be
infinitely
above
us
all
,
yet
he
has
regard
to
and
takes
care
of
the
meanest
of
his
Creatures
,
and
does
not
despise
even
the
least
of
them
:
Thus
are
the
Sins
of
men
contrary
to
the
Nature
of
the
Blessed
God
.
But
from
hence
it
must
needs
come
to
pass
,
that
they
are
also
abominable
and
odious
to
him
.
As
the
most
holy
God
does
necessarily
love
himself
,
and
takes
delight
in
the
incomparable
Excellencies
of
his
own
Nature
;
so
that
which
is
thus
contrary
to
those
Excellencies
,
must
needs
be
infinitely
detestable
and
offensive
.
He
can
never
be
out
of
love
with
himself
,
therefore
he
can
never
be
reconcil'd
to
any
sinfull
Act
,
nor
take
notice
of
such
a
thing
,
without
infinite
detestation
and
abhorrence
.
2.
The
Sins
of
men
are
contrary
to
the
Creatour's
design
in
making
Mankind
,
and
therefore
also
are
an
abomination
to
him
.
His
first
and
immediate
design
and
end
in
this
,
as
in
all
other
of
his
Works
,
was
his
own
Glory
:
To
magnifie
and
honour
himself
by
the
Excellency
of
his
Works
,
by
leaving
upon
them
the
Characters
of
those
perfections
that
made
them
.
And
the
excellency
and
worth
of
his
Works
is
to
his
praise
;
hence
't
is
said
by
the
Psalmist
,
All
thy
works
praise
thee
,
O
God
,
Psal.
145.
10.
that
is
,
they
acknowledge
thy
glorious
Perfections
each
of
them
according
to
their
Nature
,
by
representing
the
Marks
and
Characters
of
those
that
are
employ'd
in
the
doing
them
.
Now
Man
having
in
his
constitution
an
immortal
Spirit
,
which
is
capable
of
being
wise
,
just
,
good
and
true
,
the
Creatour
endow'd
him
with
those
Qualifications
,
that
he
might
represent
,
as
far
as
his
Nature
was
capable
,
these
Excellencies
and
Perfections
of
his
Authour
:
And
in
retaining
these
we
had
done
him
that
honour
,
as
we
may
speak
,
but
in
that
we
have
lost
these
we
cannot
pay
it
.
This
our
Church
intimates
in
her
excellent
and
most
instructive
Liturgy
,
when
we
are
there
directed
to
pray
to
God
,
that
we
may
be
enabled
by
his
Grace
,
to
shew
forth
his
Praise
not
only
with
our
Lips
but
in
our
Lives
,
by
giving
up
our selves
to
his
service
,
and
by
walking
before
him
in
Righteousness
and
Holiness
all
our
days
.
In
the
Exercises
of
Righteousness
and
Holiness
,
we
praise
and
honour
him
who
made
us
for
such
Exercises
;
and
that
we
should
therein
represent
these
perfections
of
our
Maker
:
But
when
we
forsake
the
Rules
of
these
Vertues
in
our
practice
,
we
deprive
him
of
that
Honour
.
Again
,
we
may
doubtless
suppose
,
that
it
was
the
Creatour's
design
to
entertain
and
delight
himself
in
the
reflections
(
as
it
were
)
of
his
own
glorious
perfections
from
the
Creatures
that
he
had
made
:
And
this
seems
to
be
intimated
at
least
in
the
History
of
the
Creation
,
where
he
is
represented
as
taking
a
review
of
every
days
work
,
and
as
approving
or
being
pleased
with
it
.
Now
this
reflection
of
his
own
excellencies
,
and
the
satisfaction
attending
it
,
he
enjoyes
in
us
when
we
are
pure
and
holy
and
good
and
true
.
But
in
all
our
Sins
we
contradict
this
design
,
and
do
present
to
his
view
nothing
but
what
is
contrary
to
his
nature
,
nothing
but
what
is
therefore
to
the
utmost
degree
displeasing
to
him
.
And
then
as
this
is
contrary
to
his
design
in
making
us
,
it
must
needs
be
that
the
Sins
of
men
must
be
highly
offensive
to
God
.
His
design
and
end
is
Just
and
Excellent
,
that
which
frustrates
and
contradicts
it
then
must
be
Vile
and
Unjust
.
But
we
speak
after
the
manner
of
Men
when
we
say
that
the
Almighty
and
All-wise
God
does
not
attain
his
end
in
any
of
his
works
,
because
the
necessity
of
our
weak
capacities
requires
this
,
and
his
condescending
goodness
allows
it
,
that
we
may
be
the
more
sensible
of
what
is
said
of
him
.
We
are
therefore
to
conclude
that
the
sins
of
men
are
most
highly
displeasing
to
God
upon
this
account
from
what
we
may
observe
in
our selves
in
a
like
case
;
from
the
discontent
and
displeasure
we
conceive
when
we
have
laid
out
much
care
or
labour
,
or
much
cost
upon
a
particular
design
and
it
is
all
frustrate
,
and
comes
to
nothing
of
what
we
expected
from
it
.
3.
The
Sins
of
Men
contradict
all
the
Rights
of
the
Great
Creator
,
and
therefore
must
needs
be
detestible
to
him
;
This
necessarily
follows
from
the
former
:
He
that
makes
any
thing
may
design
it
for
what
end
he
pleases
,
and
then
he
has
right
to
expect
it
should
serve
that
end
which
it
was
made
for
.
Since
God
raised
up
the
Bodies
of
our
first
Parents
from
the
Dust
,
and
breathed
into
them
the
breath
of
Life
,
and
he
by
a
divine
and
secret
operation
fashions
each
of
us
in
the
womb
,
and
still
formeth
the
Spirit
of
man
within
him
,
he
is
then
the
Authour
of
all
our
Faculties
and
Powers
both
of
Soul
and
Body
.
And
then
he
has
right
to
design
the
end
and
purpose
for
which
we
shall
serve
:
And
he
directs
us
to
that
end
by
the
Rule
of
his
most
excellent
Laws
;
when
we
observe
them
we
answer
our
end
,
when
we
break
those
Laws
we
do
contradict
it
,
and
therein
we
rob
him
of
his
due
and
deny
him
his
right
;
and
we
may
be
sure
he
is
concern'd
to
have
what
is
due
to
him
from
his
Creatures
;
He
is
sensible
and
provok't
when
we
deny
him
his
right
;
This
is
a
monstrous
Affront
,
and
most
unworthy
behaviour
towards
him
.
There
arises
from
this
foundation
a
Threefold
right
which
God
has
to
our
Obedience
,
all
which
is
contradicted
by
the
Sins
of
men
,
and
every
particular
makes
some
addition
to
the
Evil
and
Vileness
of
Sin
.
(
1.
)
All
our
Sins
are
against
the
right
of
a
Sovereign
Lord
;
such
an
one
has
the
great
God
over
all
his
Creatures
.
He
is
God
over
all
,
as
the
Apostle
speaks
:
and
the
Prophet
says
,
Thou
even
thou
art
Lord
alone
.
Neh.
9.
6.
He
is
our
Sovereign
Lord
,
and
in
exercise
of
his
Sovereignty
has
laid
his
Laws
upon
us
,
and
in
submission
to
them
we
ought
to
acknowledge
it
.
Mankind
are
not
left
at
liberty
to
act
as
they
will
,
and
to
own
no
Superiors
,
we
are
all
under
a
Law
,
and
that
is
the
Law
of
him
who
is
the
King
Eternal
,
Immortal
,
Invisible
,
the
only
wise
God
,
1
Tim.
1.
17.
All
our
Sins
then
are
contrary
to
an
unquestionable
right
of
Sovereignty
over
us
.
The
Sinner
despises
the
Empire
of
the
great
Lord
of
the
World
:
he
does
as
far
as
he
can
depose
him
from
his
Throne
,
tramples
upon
his
Laws
,
and
slights
his
Authority
.
It
is
the
implicite
language
(
at
least
)
of
all
Wickedness
,
who
is
Lord
over
us
?
who
shall
controul
us
?
we
will
not
have
the
Lord
to
rule
over
us
!
The
Sinner
makes
himself
his
God
,
and
sets
up
his
own
Will
and
Inclinations
for
a
Law
to
him
.
What
is
said
of
the
sensual
and
voluptuous
Sinner
,
that
he
makes
his
Belly
his
God
may
be
applied
to
all
other
sorts
;
He
that
is
Covetous
or
Ambitious
,
makes
himself
his
God
,
he
makes
it
his
End
to
gratifie
his
own
desires
in
other
kinds
;
for
this
reason
is
Covetousness
in
particular
call'd
Idolatry
.
Thus
there
is
Rebellion
and
Idolatry
in
all
Sin
,
and
the
greatest
Arrogance
and
Pride
!
while
the
poor
depending
Creature
will
not
own
his
dependance
,
but
will
live
to
himself
alone
as
if
he
were
sufficient
to
himself
;
and
while
we
do
not
suffer
him
to
dispose
of
and
govern
us
who
alone
is
Lord
over
us
!
And
can
we
think
that
the
Jealous
God
will
not
highly
resent
what
comes
under
these
black
characters
!
(
2.
)
God
has
a
right
to
our
Obedience
as
he
is
Owner
and
Proprietor
of
us
all
.
He
is
our
owner
,
we
are
his
Property
.
God
says
of
all
things
that
he
has
made
,
the
world
is
mine
and
the
fulness
thereof
,
Psal
,
50.
12.
and
Psal.
100.
3.
't
is
said
,
we
are
his
people
,
and
the
sheep
of
his
pasture
.
The
Psalmist
had
acknowledged
just
before
,
that
it
was
he
that
made
us
and
not
we
our selves
:
To
which
this
is
added
as
what
does
truly
follow
from
thence
.
This
then
does
give
him
an
unquestionable
right
to
dispose
of
Mankind
as
well
as
of
the
rest
of
his
Creatures
.
The
Apostle
makes
use
of
this
Argument
,
and
says
,
Glorifie
God
in
your
Body
and
in
your
Spirit
which
are
Gods
.
1
Cor.
6.
20.
Should
not
God
have
Liberty
to
do
what
he
will
with
his
own
,
to
order
and
appoint
the
actions
and
use
of
it
as
pleases
himself
.
But
the
Sinners
say
in
all
the
Transgressions
of
their
Words
,
our
Tongues
are
our
own
;
and
the
same
they
pretend
to
concerning
all
their
faculties
and
powers
in
all
other
their
Sins
.
These
deny
the
universal
Proprietor
that
right
of
governing
and
disposing
as
he
pleases
what
is
his
.
But
how
would
it
enrage
poor
contemptible
man
to
be
denied
this
Liberty
?
And
if
we
think
it
reasonable
and
just
for
us
to
be
angry
in
such
a
case
;
how
can
we
imagine
but
God
must
be
highly
displeased
?
(
3.
)
God
has
the
right
of
a
Great
and
Bountifull
Benefactor
to
the
Obedience
of
Mankind
.
He
it
is
that
has
given
us
our selves
,
and
all
that
we
have
:
He
freely
made
us
:
He
made
us
to
enjoy
large
exercises
and
expressions
of
his
Bounty
.
He
furnisht
the
world
which
we
so
much
delight
in
with
all
the
good
things
it
contains
,
and
gives
to
every
man
the
portion
which
he
delights
and
comforts
himself
with
.
We
have
nothing
but
what
we
receiv'd
from
Him
.
He
daily
loads
us
with
his
benefits
.
And
when
he
has
done
so
much
for
us
,
without
any
obligation
laid
upon
him
by
us
to
the
doing
of
it
,
does
not
this
lay
a
great
obligation
upon
us
to
study
what
will
please
him
,
and
to
do
his
Will
?
Ought
we
not
to
be
very
thankfull
to
him
who
has
greatly
favoured
us
?
to
please
him
who
so
often
pleases
us
?
to
honour
him
who
has
crowned
us
with
Honour
and
Dignity
in
making
us
little
lower
than
the
Angels
,
and
giving
us
dominion
over
the
things
about
us
?
In
our
Sins
,
then
,
there
is
the
basest
Ingratitude
as
well
as
Injustice
and
Arrogance
and
Pride
.
We
affront
and
Injure
a
Friend
.
He
gives
to
us
in
many
things
what
he
does
not
owe
,
and
demands
of
us
nothing
but
what
is
his
due
.
He
cannot
be
beholden
to
us
;
we
cannot
oblige
him
.
This
enhances
the
rate
and
value
of
his
Benefits
,
and
by
consequence
the
Obligation
of
them
too
;
and
that
as
much
heightens
the
Evil
and
Ingratitude
of
our
Sins
.
God
expects
a
thankfull
Obedience
in
return
for
the
benefits
he
bestows
;
This
is
the
meaning
of
that
Preface
to
the
Ten
Commandments
.
I
am
the
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
House
of
Bondage
.
And
he
is
very
highly
and
justly
offended
if
his
Obligations
do
not
meet
with
such
a
return
.
It
was
said
,
with
a
very
angry
resentment
,
of
the
Nation
of
Jews
;
I
have
nourisht
and
brought
up
Children
,
and
they
have
rebelled
against
me
,
Isa.
1.
2.
Therefore
the
Heavens
and
the
Earth
are
called
to
bear
witness
to
,
or
to
admire
so
enormous
a
thing
:
As
if
the
Sun
should
be
asham'd
that
he
had
shined
upon
such
Creatures
,
and
the
Earth
that
it
had
born
so
ungrateful
a
Burden
.
And
when
't
is
added
in
the
fourth
verse
of
that
Chapter
;
They
have
forsaken
the
Lord
,
't
is
also
said
,
They
have
provoked
the
Holy
One
of
Israel
to
Anger
.
We
cannot
imagine
surely
but
it
must
exceedingly
provoke
the
Great
God
to
return
him
Evil
for
Good
;
to
return
Hatred
for
Kindness
,
and
Injuries
for
great
and
Innumerable
Benefits
:
yet
this
is
the
unfitting
return
which
sinfull
men
make
to
their
kind
and
gracious
God
.
Inferences
.
Thus
I
have
,
I
suppose
,
sufficiently
prov'd
the
Truth
of
what
is
asserted
in
our
Text
,
That
the
way
of
the
wicked
is
an
Abomination
to
the
Lord
.
I
shall
now
make
this
appear
to
be
a
very
important
and
concerning
Truth
,
such
as
deserves
to
be
well
laid
to
heart
and
always
remembred
by
every
one
of
us
.
And
this
will
appear
by
the
Inferences
which
it
affords
us
;
which
I
shall
now
set
before
you
.
1.
This
implies
and
may
teach
us
the
exceeding
Vileness
and
Evil
that
is
in
Sin
.
This
may
very
justly
be
concluded
merely
from
God's
Hatred
of
it
;
and
by
our
way
of
proving
the
Text
while
the
hatred
of
God
against
Sin
has
been
justifyed
as
well
as
prov'd
we
may
be
helped
to
make
this
conclusion
very
easily
.
It
certainly
infers
a
real
and
great
disparagement
and
baseness
in
the
thing
its
self
to
be
hated
of
God
.
He
is
infinitely
wise
and
just
,
and
can
never
through
any
mistake
or
envy
or
unjustice
call
Evil
good
or
good
Evil.
He
does
never
condemn
or
dislike
any
thing
that
is
really
excellent
and
good
;
nor
approve
or
esteem
of
any
thing
that
is
truely
vile
and
evil
.
Accordingly
Sin
is
,
and
we
should
account
it
to
be
,
the
vilest
and
worst
thing
in
the
world
.
This
has
a
peculiar
unlikeness
to
the
Divine
Nature
which
is
the
Center
and
Rule
of
all
Excellency
,
and
has
the
greatest
contrariety
and
unlikeness
to
it
that
can
be
.
And
it
must
follow
that
this
does
more
than
all
things
else
,
debase
and
dishonour
a
Man
:
there
is
nothing
can
make
him
so
vile
,
so
contemptible
as
this
,
and
nothing
can
render
him
truly
deserving
of
Honour
while
he
harbours
and
vilifies
himself
with
this
;
the
greatest
worldly
Honours
cannot
honour
this
,
but
this
can
stain
and
dishonour
them
.
This
can
make
the
Noble
Creature
Man
more
vile
than
the
Beast
that
perish
.
This
deserves
our
greatest
shame
and
abhorrence
:
So
far
is
it
from
reason
,
so
highly
absurd
for
a
man
to
be
proud
of
his
wickedness
and
make
a
boast
of
his
Sins
:
This
were
to
glory
in
his
shame
.
2.
We
may
also
inferr
God's
Hatred
of
the
Sinner
as
such
.
The
latter
part
of
the
Text
seems
to
direct
us
to
make
such
an
inference
from
this
former
;
which
says
,
But
he
loveth
him
that
followeth
after
righteousness
:
as
he
loves
the
Righteous
Man
for
his
Righteous
ways
,
he
must
needs
hate
and
dislike
the
Sinner
for
his
Wicked
ones
.
So
David
says
,
Psal.
5.
Thou
art
not
a
God
,
that
hast
pleasure
in
Wickedness
:
neither
shall
Evil
dwell
with
thee
.
The
foolish
shall
not
stand
in
thy
sight
:
Thou
hatest
all
workers
of
Iniquity
.
Sin
must
needs
expose
a
man
to
the
great
dislike
and
displeasure
of
God
,
and
make
him
vile
in
his
Eyes
:
it
makes
us
as
unlike
him
as
we
can
possibly
be
:
It
utterly
destroys
,
so
far
as
it
prevails
in
us
,
the
Image
of
God
which
is
our
greatest
Glory
,
and
that
by
which
alone
we
were
very
good
.
How
can
God
regard
that
man
with
Favour
who
daily
affronts
him
with
willing
habitual
Sins
?
How
can
he
view
him
with
complacence
and
approbation
who
daily
defiles
himself
?
who
presents
to
his
view
in
a
wicked
course
of
life
nothing
but
what
is
most
offensive
to
the
pure
Eyes
of
his
Glory
.
But
then
it
should
be
well
consider'd
by
us
whose
displeasure
and
anger
it
is
that
we
incurr
.
'T
is
that
of
the
Almighty
God
and
the
supream
disposer
of
all
things
;
who
can
most
easily
revenge
the
affronts
which
we
offer
him
when
he
will
,
who
can
afflict
us
as
he
pleases
:
't
is
he
upon
whom
is
our
whole
dependance
for
life
and
happiness
,
without
whose
favour
we
can
never
be
happy
in
this
world
or
the
next
.
The
Sinner
may
divert
and
deceive
himself
with
the
sensible
enjoyments
of
this
world
,
while
the
divine
Patience
spares
him
,
but
he
cannot
be
happy
with
these
,
they
are
but
empty
shadows
or
a
meer
dream
of
Felicity
;
they
can
give
no
content
or
satisfaction
,
nor
have
they
any
considerable
sweetness
in
them
but
when
the
favour
of
God
bestows
and
blesses
them
;
and
his
favour
which
the
wretched
Sinner
forfeits
is
better
worth
than
all
of
them
.
This
made
the
Psalmist
say
,
that
the
light
of
his
Countenance
afforded
more
joy
,
more
hearty
pleasure
and
satisfaction
,
than
the
increase
of
Corn
and
Wine
,
Psal.
4.
And
then
besides
we
should
consider
too
that
't
is
God
who
does
dispose
of
our
Eternal
State
,
and
makes
us
happy
or
miserable
for
ever
,
according
as
we
please
or
displease
him
now
.
Such
is
he
whose
dislike
and
hatred
the
Sinner
does
incurr
and
bring
upon
himself
by
his
Sins
.
3.
We
may
from
hence
inferr
too
,
the
Sincerity
and
Truth
of
all
the
severest
Threatnings
of
God
against
the
Sins
of
Men.
From
these
things
we
may
justly
fear
and
expect
that
he
will
certainly
fulfil
them
,
we
may
believe
that
he
has
really
said
those
severe
things
,
and
that
he
means
as
they
speak
.
When
we
are
told
,
It
shall
not
be
well
with
the
wicked
,
Eccles.
8.
13.
That
Evil
pursueth
Sinners
,
Prov.
13.
21.
that
mischief
and
Judgment
haunt
and
follow
them
every
where
,
mortal
dangers
surround
and
attend
them
constantly
,
vengeance
watches
over
them
continually
:
When
we
are
told
that
Indignation
and
Wrath
,
Tribulation
and
Anguish
shall
be
upon
every
Soul
that
does
Evil
,
as
in
Rom.
2.
9.
we
see
reason
to
believe
these
things
,
and
to
conclude
that
no
Sinner
can
be
safe
or
happy
while
he
remains
such
:
that
these
threatnings
shall
be
sadly
fulfill'd
upon
those
who
shall
be
so
hardy
as
to
try
the
Truth
of
them
.
But
to
speak
to
this
Inference
the
more
Effectually
I
shall
speak
more
particularly
:
and
therefore
I
shall
add
that
God
will
take
vengeance
on
the
Sins
of
particular
persons
(
who
are
obstinate
and
impenitent
in
this
Life
)
in
the
Everlasting
Punishment
of
them
in
the
other
:
this
is
that
which
he
has
threatned
,
and
we
may
justly
expect
he
will
do
,
upon
this
his
great
and
just
displeasure
against
the
Sins
of
men
.
Men
are
very
willing
and
desirous
to
believe
,
that
the
transient
acts
of
their
Wickedness
,
and
the
transgressions
of
a
short
life
shall
not
be
revenged
with
so
long
Punishment
,
and
are
apt
to
flatter
themselves
that
after
a
while
Divine
Justice
will
relent
,
and
give
the
Miserable
Prisoners
in
Hell
a
release
from
their
Torments
:
But
those
that
entertain
such
hopes
take
very
wrong
measures
both
of
the
Evil
and
Provocation
of
Sin
,
and
of
the
Wisdom
and
Justice
of
God
.
It
is
certain
and
evident
in
Scripture
that
God
has
threatned
everlasting
Punishment
to
the
Sins
of
Men.
In
Dan.
12.
2.
The
Angel
tells
that
Prophet
,
that
some
should
rise
again
from
the
Dead
to
Everlasting
Life
,
and
some
to
Shame
and
Everlasting
Contempt
.
Our
Saviour
tells
us
that
the
Sentence
upon
wicked
Men
in
the
day
of
Judgment
shall
be
,
depart
from
me
ye
cursed
into
everlasting
Fire
prepared
for
the
Devil
and
his
Angels
,
Matth.
25.
41.
And
in
the
last
verse
of
the
Chapter
he
says
of
them
,
These
shall
goe
away
into
Everlasting
Punishment
.
the
Apostle
in
2
Thess.
1.
●
.
calls
the
punishment
intended
for
such
Everlasting
destruction
.
And
since
in
these
and
the
like
Scriptures
,
where
the
Fates
of
Good
and
Bad
men
are
spoken
of
,
the
same
phrase
and
expression
is
made
use
of
concerning
the
duration
both
of
the
one
and
the
other
,
we
have
as
much
reason
to
fear
that
the
one
will
be
Eternal
,
as
to
hope
that
the
other
will
be
so
.
Since
the
just
and
immutable
God
appears
plainly
to
have
declar'd
that
he
will
thus
punish
the
Sins
of
Men
,
it
is
the
greatest
and
most
foolish
presumption
to
expect
the
contrary
.
Especially
if
we
consider
too
that
which
has
been
set
before
us
concerning
the
Evil
and
Provocation
of
Sin
:
That
't
is
the
affront
of
an
infinite
Majesty
,
contempt
of
our
Maker
,
Rebellion
against
our
Sovereign
,
and
Ingratitude
to
a
Friend
;
that
it
has
nothing
upon
it
of
any
impression
of
any
Attribute
of
God
,
but
is
the
most
unlike
,
the
most
contrary
thing
to
him
in
the
World
.
Upon
these
accounts
sure
we
might
easily
believe
that
he
has
an
infinite
Hatred
and
Displeasure
against
it
;
and
that
since
that
displeasure
cannot
be
infinitely
exercised
upon
a
finite
Being
in
the
intenseness
of
his
Sufferings
,
it
is
but
just
in
God
to
resolve
that
they
shall
be
Eternally
continued
:
And
though
all
Sins
are
not
equal
,
that
yet
the
punishment
of
all
shall
be
of
the
same
duration
,
because
the
wise
Justice
of
God
can
make
a
difference
between
several
Sinners
,
in
the
different
degree
and
intenseness
of
their
Sufferings
.
Besides
,
though
the
Act
of
a
Sin
be
short
and
of
but
a
moments
duration
,
yet
the
guilt
of
it
is
a
remaining
and
abiding
thing
.
When
once
a
sinful
Act
is
committed
it
remains
done
,
and
cannot
be
recall'd
,
and
the
Sinner
remains
guilty
for
ever
,
unless
he
obtains
his
pardon
by
timely
repentance
.
And
if
repentance
and
the
benefit
of
it
be
allow'd
in
Hell
,
that
State
could
not
be
called
Death
and
Destruction
,
as
the
Scripture
usually
names
it
.
But
to
conclude
this
particular
,
let
us
consider
,
that
God's
having
threatned
everlasting
Punishment
in
vain
,
is
a
great
provocation
to
him
to
inflict
it
upon
those
that
will
not
fear
and
avoid
it
.
The
threatning
is
a
fair
warning
to
Mankind
,
and
a
means
fit
and
proper
to
make
them
avoid
the
Evil.
The
righteous
God
does
not
betray
men
into
misery
;
he
has
told
them
the
worst
that
shall
be
the
consequent
of
their
Sins
.
And
shall
he
,
after
all
,
think
this
Punishment
too
great
to
be
inflicted
,
when
men
do
not
think
it
great
enough
to
be
feared
?
Men
chuse
the
vain
Pleasures
of
Sin
,
which
are
but
for
a
Season
with
the
Eternal
torments
that
follow
,
rather
than
a
Life
of
Holiness
and
everlasting
Happiness
:
And
shall
they
not
have
then
their
own
choise
?
Is
there
any
wrong
done
them
,
or
have
they
hard
measure
,
when
they
were
not
at
all
imposed
upon
by
God
,
and
have
but
what
they
close
?
Application
.
It
is
time
now
that
I
suggest
what
use
we
should
make
of
these
things
:
which
I
shall
do
briefly
and
conclude
.
1.
Let
us
take
heed
to
our
ways
,
and
be
very
watchful
over
our selves
,
that
we
may
avoid
all
that
is
sinful
.
It
is
fit
to
be
our
greatest
concern
and
care
,
that
which
shall
mingle
it self
with
every
other
concern
,
and
our
constant
endeavour
that
we
cease
from
evil
,
and
do
good
.
It
is
certainly
true
what
Solomon
says
,
Prov.
28.
14.
Happy
is
the
man
that
feareth
always
.
It
is
a
very
wise
and
happy
thing
to
be
always
possest
with
a
prudent
care
not
to
offend
God
:
Who
has
all
our
Interests
both
in
this
World
and
the
next
,
at
his
disposal
;
whose
displeasure
can
make
us
miserable
for
ever
,
and
in
whose
favour
is
life
everlasting
.
'T
is
our
wisdom
and
happiness
to
take
care
that
we
may
avoid
so
vile
and
so
ill
a
thing
as
Sin
,
that
which
will
so
debase
and
pollute
and
disparage
us
:
To
avoid
that
which
our
own
Consciences
must
often
upbraid
us
for
,
what
we
must
hereafter
call
our selves
fools
for
,
and
will
make
us
vile
in
our
own
Eyes
,
when
ever
we
come
to
understand
and
consider
it
.
2.
What
evil
we
have
been
guilty
of
for
want
of
this
care
,
Let
us
as
it
were
undoe
it
again
by
a
hearty
Repentance
.
Shall
we
not
mourn
for
so
vile
a
thing
as
Sin
!
for
having
contracted
the
greatest
and
most
shameful
disparagement
!
for
our
having
forfeited
the
everlasting
favour
of
God
,
and
for
having
undone
our selves
?
And
may
we
not
justly
hate
that
which
has
so
much
ill
and
mischief
in
it
as
this
?
May
we
not
justly
hate
what
God
abhors
?
Should
we
not
shew
our
love
to
him
by
hating
what
is
so
offensive
,
and
displeasing
to
him
?
And
then
if
we
do
sincerely
abhor
the
Ills
we
have
done
,
we
must
forsake
them
for
the
future
.
A
man
can
never
contentedly
go
on
in
the
course
,
that
he
himself
does
abhor
.
And
let
us
consider
,
to
perswade
our selves
to
this
Repentance
,
the
encouragement
that
God
has
kindly
given
us
to
practice
it
.
He
has
given
us
a
promise
of
pardon
if
we
will
repent
:
Though
our
Sins
are
so
highly
displeasing
to
him
,
though
he
so
justly
hates
them
,
yet
his
infinite
Mercy
will
forgive
even
the
greatest
,
and
the
greatest
number
of
them
upon
our
unfeigned
Repentance
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
,
and
let
him
return
to
the
Lord
and
he
will
have
mercy
,
and
to
our
God
for
he
will
abundantly
pardon
.
Isa.
55.
7.
3.
Lastly
,
since
we
fly
from
so
great
and
mischievous
an
Evil
as
Sin
is
,
and
betake
our selves
to
so
much
good
and
happiness
as
infinite
mercy
bestows
,
when
we
repent
and
return
to
our
duty
;
we
should
,
as
much
as
can
be
,
hasten
our
Repentance
,
we
ought
in
reason
to
admit
of
no
delay
in
such
a
matter
.
If
this
has
been
at
all
delay'd
by
any
,
it
is
too
much
.
Why
should
any
man
resolve
that
he
will
be
vile
and
base
,
that
he
will
be
odious
to
God
,
and
obnoxious
to
his
wrath
but
a
little
longer
?
This
is
a
State
not
to
be
endured
at
all
.
Who
can
tell
how
long
the
divine
Vengeance
will
delay
?
Who
can
assure
himself
that
God
will
bear
with
him
to
the
end
of
his
delays
?
Can
we
too
soon
be
safe
?
too
soon
be
in
favour
with
the
Almighty
?
Can
we
too
soon
cease
to
gather
sorrows
,
to
heap
up
wrath
,
to
provide
wo
and
misery
for
our selves
?
Or
can
we
too
soon
live
as
best
becomes
us
,
as
our
reason
and
our
everlasting
Interest
require
?
and
begin
to
treasure
up
joys
,
to
lay
up
rewards
and
happiness
for
our selves
?
These
are
things
surely
that
cannot
be
done
too
soon
.
If
there
be
good
reason
to
forsake
a
wicked
Life
at
all
,
't
is
unreasonable
in
the
least
to
delay
the
doing
so
.
When
we
come
to
condemn
our selves
in
earnest
for
our
Sins
,
we
shall
condemn
our selves
too
for
continuing
so
long
in
them
.
Let
us
all
then
be
able
to
say
with
David
,
at
least
from
this
time
.
I
made
hast
and
delayed
not
,
O
Lord
,
to
keep
thy
Commandments
.
THE
PRAYER
.
O
Lord
the
eternal
God
,
Creator
and
Owner
,
and
Sovereign
Lord
of
all
things
.
By
thee
the
Heavens
were
framed
,
and
all
the
Host
of
them
by
the
breath
of
thy
Mouth
.
Thou
hast
made
the
Earth
and
the
Sea
,
and
all
that
is
in
them
;
and
all
that
thou
hast
made
is
thine
:
the
World
is
thine
,
and
the
fulness
thereof
;
all
is
of
thee
,
and
through
and
to
thee
.
We
who
are
now
before
thee
here
,
are
a
small
handful
of
Creatures
whom
thou
hast
brought
into
Being
;
from
the
Ground
thou
raisest
our
living
Bodies
,
and
by
thy
mighty
Power
hast
formed
the
Spirit
within
us
.
And
we
,
Lord
,
are
thine
,
thy
Right
and
Property
,
we
are
in
nothing
our
own
;
our
Tongues
are
not
our
own
,
our
Thoughts
are
not
our
own
,
the
Members
of
our
Bodies
,
the
Faculties
of
our
Minds
are
not
our
own
,
but
thou
art
Lord
over
us
.
We
owe
thee
the
entire
Homage
of
our
Souls
and
Bodies
,
which
are
thine
,
for
we
are
thy
People
,
O
Lord
,
and
the
Sheep
of
thy
Pasture
.
We
are
those
whom
thou
hast
oblig'd
to
Love
and
Honour
thee
by
innumerable
benefits
.
Thou
hast
fed
and
clothed
,
and
nourisht
and
protected
us
,
thou
hast
given
us
all
our
Enjoyments
,
and
thou
holdest
our
Soul
in
Life
.
We
humbly
acknowledge
,
O
Lord
,
thy
Right
in
us
;
and
we
now
own
the
Obligations
thou
hast
laid
upon
us
.
And
we
here
present
to
thee
our
Bodies
,
to
be
a
Holy
and
living
Sacrifice
,
which
is
our
just
and
most
reasonable
Service
;
O
Lord
let
us
be
accepted
with
thee
through
Jesus
Christ
.
We
Confess
that
we
have
deserved
thou
shouldest
reject
and
abhor
us
,
who
have
been
hitherto
so
little
concern'd
to
please
thee
,
who
have
so
often
and
so
exceedingly
polluted
our selves
with
that
which
is
most
odious
and
offensive
to
thee
.
We
are
exceeding
guilty
and
obnoxious
to
thy
wrath
and
vengeance
,
in
that
we
have
been
Rebels
against
thy
Sovereignty
over
us
:
We
have
been
unjust
to
thy
Propriety
in
us
:
we
have
been
ungrateful
to
thy
Goodness
towards
us
.
We
judge
,
we
condemn
,
we
abhor
our selves
for
these
things
:
O
do
not
thou
enter
into
Judgment
with
us
,
for
in
thy
sight
shall
no
Man
living
be
justifyed
.
We
are
heartily
sorry
for
all
our
mis-doings
,
the
remembrance
of
them
is
grievous
to
us
,
the
burden
of
them
is
intollerable
;
but
thou
,
O
Lord
,
whose
Property
is
always
to
have
mercy
,
who
hast
promised
Forgiveness
to
all
,
that
with
a
penitent
Heart
and
true
Faith
in
the
Blood
of
Christ
turn
unto
thee
,
have
mercy
upon
us
.
Deal
not
with
us
after
our
Sins
,
neither
reward
us
according
to
our
Iniquities
:
Have
mercy
upon
us
,
O
Lord
,
according
to
the
multitude
of
thy
tender
Compassions
,
and
blot
out
all
our
Transgressions
.
We
fly
from
thy
Justice
to
the
Footstool
of
thy
mercy
,
and
there
prostrate
our selves
in
the
Name
of
Jesus
Christ
.
O
Lord
for
his
Sake
forgive
us
all
that
is
past
,
and
grant
that
we
may
ever
hereafter
serve
and
please
thee
,
in
Newness
and
Holiness
of
Life
,
to
thy
Honour
and
Glory
.
Do
thou
make
us
sincere
,
in
the
Dedication
of
our selves
again
unto
thee
,
in
this
renewal
of
our
Resolutions
to
serve
thee
.
Create
in
us
,
O
Lord
,
a
clean
Heart
,
and
renew
in
us
a
right
Spirit
.
Do
thou
make
us
to
love
thy
Law
,
and
to
hate
every
false
Way
.
Cause
us
without
delay
,
to
turn
our
Feet
unto
thy
Testimonies
,
and
make
us
to
delight
in
the
way
of
thy
Testimonies
more
than
in
all
Riches
.
O
Lord
,
rescue
us
we
pray
thee
,
from
the
Bonds
of
our
Beloved
,
or
habitual
Sins
;
save
and
deliver
us
from
the
Pollutions
of
a
wicked
World
;
let
us
be
blameless
and
harmless
,
the
Children
of
God
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
Generation
.
Deliver
us
from
all
the
Craft
and
Subtilty
,
and
from
all
the
fiery
Darts
of
the
wicked
One
:
And
let
us
never
be
hardened
by
the
deceitfulness
of
any
Sin
.
We
pray
also
,
O
Lord
,
for
the
Conversion
of
others
,
as
well
as
of
our selves
.
O
Let
thy
Gospel
run
and
be
Glorified
,
from
the
rising
of
the
Sun
,
to
the
going
down
of
the
same
;
and
let
many
be
turned
from
Darkness
to
Light
,
and
from
the
power
of
Satan
unto
God
.
That
the
Dominion
of
the
Enemy
may
be
diminisht
,
and
the
happy
Kingdom
of
thy
dear
Son
may
be
enlarged
.
We
especially
pray
for
the
good
Estate
of
thy
Catholick
Church
;
that
thou
wouldest
purge
out
of
it
,
all
that
does
offend
thee
,
and
Grant
that
all
who
profess
and
call
themselves
Christians
,
may
hold
the
Faith
in
Unity
of
Spirit
,
in
the
Bond
of
Peace
,
and
in
Righteousness
of
Life
.
Look
in
Mercy
upon
these
Nations
to
which
we
belong
;
forgive
our
crying
Sins
,
and
turn
us
from
every
evil
way
.
Bless
us
with
the
continuance
of
pure
Ordinances
;
and
with
a
mighty
Efficacy
and
Effect
of
them
,
for
the
promoting
of
Piety
,
Righteousness
,
Charity
and
Sobriety
amonst
us
.
Bless
we
pray
thee
,
our
most
Gracious
King
and
Queen
,
our
Subordinate
Magistrates
,
those
that
Minister
to
thee
in
Holy
things
amongst
us
,
and
all
Ranks
and
Degrees
of
Men
besides
;
make
us
to
fear
thee
,
to
depart
from
all
Iniquity
,
to
serve
to
thy
Glory
,
and
to
the
Happiness
and
Welfare
of
each
other
,
and
defend
us
all
from
all
foreign
or
domestick
Enemies
of
our
Peace
.
We
commend
also
to
thy
infinite
Mercies
,
all
our
Friends
,
Relations
or
Enemies
:
those
that
have
done
us
kindness
,
we
pray
thee
,
O
Lord
,
abundantly
to
requite
them
,
and
those
that
have
done
us
any
Injury
,
Father
forgive
them
.
Let
thy
Word
which
we
have
this
day
heard
,
have
power
to
sanctifie
and
cleanse
us
from
all
unrighteousness
.
We
humbly
hope
,
for
the
mercy
we
have
sought
of
thee
this
Day
,
and
desire
we
may
commit
our
selves
to
thy
careful
and
gracious
Providence
this
Night
and
for
evermore
.
Lord
bless
and
keep
us
,
lift
up
the
Light
of
thy
Countenance
,
and
guide
us
by
thy
Counsel
,
till
thou
hast
brought
us
to
thy
Glory
.
All
we
humbly
ask
upon
the
Merits
of
Jesus
Christ
,
beseeching
thee
to
hear
us
for
his
Sake
,
and
further
in
his
own
Words
saying
,
Our
Father
,
&c.
The
MEANNESS
of
THIS
PRESENT
LIFE
Prov'd
and
Apply'd
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
Job
14.
2.
He
cometh
forth
like
a
Flower
and
is
cut
down
;
he
fleeth
also
as
a
shadow
and
continueth
not
.
TO
know
who
it
is
that
these
words
of
Job
do
describe
in
so
mean
and
disparaging
a
Character
,
we
need
but
look
back
to
the
first
verse
of
this
Chapter
,
where
we
shall
find
he
is
speaking
of
Man
.
It
is
man
that
Cometh
forth
like
a
Flower
and
is
cut
down
;
He
fleeth
as
a
shadow
and
continueth
not
.
It
was
his
design
to
represent
by
this
Expression
,
the
contemptible
and
wretched
Condition
of
our
present
Life
,
which
we
very
foolishly
and
unreasonably
dote
upon
and
admire
.
This
Life
on
Earth
was
never
intended
to
be
our
happiest
State
;
and
by
reason
of
the
Sin
of
Mankind
,
it
is
fallen
much
below
that
degree
of
Happiness
,
which
the
Creatour
had
intended
it
should
enjoy
.
Yet
this
pitiful
State
is
that
the
wretched
Sons
of
Men
are
most
extreamly
fond
of
.
Here
they
would
always
be
;
this
takes
up
all
their
Thoughts
and
Care
.
They
know
,
or
at
least
mind
no
Heaven
,
but
Earth
;
and
think
to
heap
up
felicity
as
they
gather
worldly
Enjoyments
.
We
study
how
to
live
happily
till
we
die
,
and
dote
upon
fading
Pleasures
,
as
if
we
were
always
to
enjoy
them
.
We
commonly
live
here
as
if
after
this
Life
we
were
to
be
no
longer
,
and
there
were
no
better
things
attainable
than
what
this
Life
possesses
.
And
while
we
mind
this
World
,
we
neglect
the
other
;
we
do
not
seek
the
better
Happiness
of
that
,
and
lose
it
for
want
of
seeking
it
:
Yea
,
we
forfeit
that
Happiness
which
is
to
come
,
and
deserve
,
and
incur
everlasting
Misery
,
by
what
our
too
great
love
of
this
Life
,
and
its
Enjoyments
does
engage
us
in
.
Very
much
of
the
wickedness
of
this
World
,
and
the
misery
of
the
next
is
due
to
this
unhappy
Cause
.
To
render
a
temporal
Life
happy
,
as
we
suppose
we
spoil
an
Eternal
one
,
or
incur
an
Eternal
Death
;
we
serve
our
Bodies
to
the
Destruction
of
our
Souls
.
The
great
Folly
of
which
our
Saviour
suggests
by
that
Question
,
Mark
8.
36.
What
shall
it
profit
a
man
if
he
shall
gain
the
whole
World
and
lose
his
Soul
?
Or
what
shall
a
man
give
in
exchange
for
his
Soul
?
To
meet
with
this
unhappy
and
dangerous
Errour
,
as
much
as
this
Text
without
straining
it
will
allow
,
I
shall
employ
the
following
Discourse
about
three
things
.
-
1.
I
shall
enquire
and
make
it
appear
from
other
Scriptures
,
what
intimations
concerning
our
present
Life
this
Text
affords
us
.
-
2.
I
shall
insist
a
little
upon
the
Illustration
of
those
Intimations
.
-
3.
I
shall
add
the
due
Improvement
and
Application
of
them
.
In
the
first
place
,
let
us
compare
this
Text
of
Scripture
with
others
,
that
we
may
derive
from
it
the
more
certainly
and
evidently
the
Instructions
it
contains
.
In
1
Pet.
1.
24.
't
is
said
,
All
flesh
is
as
grass
,
and
all
the
glory
of
man
as
the
flower
of
grass
:
The
grass
withereth
,
and
the
flower
falleth
away
.
And
in
the
next
verse
he
adds
,
But
the
word
of
the
Lord
endureth
for
ever
.
By
this
opposition
of
the
Word
that
endureth
to
the
Grass
,
and
the
Flower
of
it
which
falleth
away
,
we
may
understand
,
that
by
the
Comparison
of
a
Flower
the
Holy
Spirit
would
teach
us
this
Life
is
not
of
long
continuance
:
The
Flower
is
the
shortest
liv'd
part
even
of
those
Plants
that
have
the
shortest
duration
,
and
is
upon
that
account
fit
to
mind
us
of
the
short
continuance
of
this
present
Life
.
Further
,
in
Ps.
103.
v.
15
,
16.
we
are
told
,
As
for
man
his
days
are
as
grass
,
as
a
Flower
of
the
Field
,
so
he
flourisheth
;
For
the
wind
passeth
over
it
,
and
it
is
gone
.
This
short
liv'd
Flower
is
exposed
as
the
Flower
of
the
Field
,
't
is
liable
to
many
destructive
and
mortal
Accidents
;
yea
,
if
but
the
Wind
passes
over
it
,
it
is
gone
,
't
is
most
easily
destroyed
,
't
is
a
thing
may
look
fair
and
beautiful
,
but
has
very
little
strength
.
Thus
it
is
with
Man
is
the
Psalmists
meaning
here
:
He
is
as
feeble
as
the
Flower
of
the
Field
,
a
small
mischief
may
snatch
him
away
in
his
prime
.
Thus
the
Scripture
teaches
by
this
comparison
the
frailty
and
weakness
,
as
well
as
the
shortness
of
human
Life
.
Again
,
in
Psal.
102.
v.
11.
the
Psalmist
speaking
of
himself
says
,
My
days
are
like
a
shadow
that
declineth
,
which
is
as
if
he
had
said
,
while
my
afflictions
last
,
and
I
hope
for
better
days
,
my
Life
declines
apace
,
it
wasts
continually
away
.
In
Psal.
144.
v.
4.
't
is
said
,
Man
is
like
to
Vanity
,
his
days
are
as
a
shadow
that
passeth
away
.
From
these
Scriptures
we
may
learn
,
that
by
the
Comparison
of
a
Shadow
is
taught
us
how
transitory
our
present
Life
is
;
It
is
continually
passing
away
,
and
spending
it self
.
And
the
rather
may
we
be
allow'd
to
conclude
this
from
our
present
Text
,
because
't
is
said
of
Man
,
He
fleeth
as
a
shadow
,
and
then
't
is
added
too
,
He
continueth
not
.
From
this
Text
then
it
appears
,
we
may
learn
these
three
serious
Intimations
.
1.
The
present
Life
of
mortal
Man
is
very
short
as
is
the
continuance
of
a
Flower
.
2.
It
is
very
feeble
and
frail
;
is
most
easily
cut
off
and
destroyed
,
and
yet
is
exposed
too
,
as
the
Flower
of
the
Field
.
3.
This
our
present
Life
in
this
World
is
altogether
transitory
,
it
is
continually
passing
away
:
As
a
shadow
always
moves
and
passes
on
,
till
it
is
lost
in
the
Nights
Universal
Darkness
.
These
are
very
obvious
Truths
,
and
such
as
every
Man's
thoughts
may
easily
suggest
to
him
.
And
they
are
very
important
and
worth
our
considering
,
and
would
be
to
those
that
would
well
consider
them
the
Springs
of
much
Peace
and
Wisedom
.
But
as
obvious
and
useful
as
they
are
,
it
appears
they
are
much
neglected
,
and
men
commonly
live
as
if
they
knew
not
these
things
:
At
least
't
is
certain
they
seldom
or
never
consider
them
.
Let
us
then
not
be
unwilling
to
fix
our
minds
upon
them
for
a
little
while
at
present
;
and
let
none
fear
any
harm
will
follow
,
if
thereby
they
should
make
impression
upon
his
mind
,
and
for
the
future
so
stay
there
as
never
to
be
forgotten
again
.
The
next
thing
then
,
that
I
proposed
to
do
is
to
illustrate
these
particulars
;
to
express
and
speak
of
them
in
a
few
more
words
,
on
purpose
that
our
Thoughts
may
be
detained
a
while
upon
them
,
and
that
we
may
give
them
some
advantage
to
make
a
due
Impression
.
1.
Let
us
consider
that
the
present
Life
of
mortal
Man
is
very
short
.
They
that
live
the
greatest
Number
of
Years
,
have
but
a
short
Life
on
Earth
.
A
little
time
passes
over
the
Innocence
and
Ease
of
our
Infancy
and
Childhood
:
A
little
more
withers
the
flourishing
Beauty
and
Gayety
of
Youth
:
A
little
more
weakens
the
Strength
,
and
spends
the
Usefulness
of
riper
Manhood
.
And
if
beyond
this
we
live
,
a
little
time
more
buries
the
decays
and
infirmities
of
Old-age
.
The
longest
distance
from
the
Cradle
to
the
Grave
is
but
a
short
one
.
And
the
Wisedom
of
God
would
have
Mankind
sensible
of
this
;
therefore
it
is
often
suggested
to
us
in
Scripture
.
This
Chapter
,
vers.
1.
says
,
Man
that
is
born
of
a
Woman
is
of
few
days
:
Few
and
evil
(
says
Jacob
)
have
the
days
of
the
years
of
my
Life
been
;
after
he
had
lived
an
hundred
and
thirty
Years
,
Gen.
47.
9.
Well
then
might
the
Psalmist
say
,
If
our
strength
lasts
to
fourscore
years
,
yet
it
is
soon
cut
off
,
as
Psal.
90.
10.
But
we
shall
have
the
best
and
most
lively
apprehension
of
the
contemptible
shortness
of
human
Life
,
if
we
compare
the
continuance
of
that
with
the
duration
of
some
other
things
.
There
are
many
of
the
Creatures
made
inferiour
to
us
,
that
yet
now
commonly
live
much
longer
than
we
.
Naturalists
tell
us
,
that
some
forts
of
Birds
commonly
live
an
hundred
years
;
when
,
alas
,
not
one
in
many
hundreds
of
us
can
reach
to
near
that
Age.
Of
some
Trees
it
is
said
,
they
will
live
Eight
hundred
years
.
Many
of
our
own
Works
abide
and
continue
much
longer
than
we
.
We
contrive
them
for
our
own
advantage
and
comfort
,
and
in
a
little
time
leave
them
we
know
not
to
whom
.
We
live
in
Houses
,
we
meet
in
Churches
,
that
were
built
by
we
know
not
who
,
we
read
Books
written
by
men
that
have
been
dead
perhaps
many
hundred
years
ago
.
If
we
consider
the
more
abiding
parts
of
the
Creation
;
how
much
longer
do
they
last
than
we
,
whom
they
were
made
to
serve
.
One
generation
goes
and
another
comes
(
says
the
Preacher
)
but
the
Earth
abides
for
ever
.
The
expression
does
not
mean
that
this
Earth
shall
never
be
dissolv'd
,
and
there
are
other
Scriptures
which
intimate
that
it
shall
,
but
it
teaches
us
that
while
the
Earth
abides
,
and
has
done
so
for
several
thousands
of
years
,
a
great
many
generations
of
men
have
successively
been
upon
it
.
For
a
while
it
has
fed
,
and
then
devoured
them
:
A
while
they
have
had
a
portion
here
,
and
then
resigned
it
to
others
,
and
they
after
a
little
while
have
resigned
it
again
to
others
;
no
man
can
carry
any
of
these
things
away
with
him
.
How
many
lives
has
the
Course
of
this
one
Sun
measured
,
and
yet
the
Sun
continues
to
run
his
Race
.
Above
five
Thousand
years
has
that
bright
Creature
been
a
burning
and
shining
Light
,
when
alas
we
are
but
as
of
yesterday
;
as
Job
speaks
,
Job
8.
9.
And
how
much
longer
after
us
the
Earth
,
and
the
Sun
,
and
the
Heavens
may
last
we
know
not
.
But
if
they
should
last
much
longer
,
(
as
we
have
reason
to
think
they
will
not
last
always
)
there
are
yet
another
sort
of
Beings
of
a
longer
duration
.
The
Angels
which
were
made
above
five
Thousand
years
ago
,
shall
continue
for
ever
;
they
shall
know
no
end
of
duration
,
nor
alteration
of
their
blest
and
happy
condition
:
Their
duration
is
not
transitory
,
their
condition
is
not
frail
and
feeble
.
But
in
the
last
place
,
let
us
consider
the
infinite
and
everlasting
Duration
of
the
Ever-blessed
God
.
He
is
from
everlasting
to
everlasting
,
as
is
said
Psal.
90.
2.
He
always
was
and
never
had
beginning
,
always
is
and
shall
be
,
and
never
shall
be
at
an
end
.
Oh
how
justly
may
we
despise
(
considering
these
things
)
the
contemptible
shortness
of
our
present
Life
.
The
Psalmist
says
to
God
,
A
thousand
years
in
thy
sight
are
but
as
yesterday
when
it
is
past
.
Which
is
as
if
he
should
say
,
If
we
wretched
mortals
should
be
continued
in
this
world
for
a
longer
time
than
any
of
the
first
men
liv'd
,
who
liv'd
some
of
them
near
a
thousand
years
,
yet
this
were
very
little
to
thy
unmeasurable
duration
.
The
longest
Life
of
man
is
as
inconsiderable
to
thee
as
one
past
day
is
to
us
.
Yea
it
is
as
little
as
a
watch
in
the
night
;
he
adds
,
as
three
or
four
hours
spent
in
sleep
.
And
very
fitly
is
this
matter
exprest
yet
further
,
to
make
us
duely
sensible
of
it
,
Psal.
39.
5.
Behold
my
days
are
as
an
hand-breadth
.
The
four
short
Stages
of
mans
life
are
but
each
of
them
as
it
were
the
breadth
of
a
finger
in
their
length
;
and
yet
further
;
Mine
age
is
as
nothing
before
thee
:
The
greatest
number
of
our
years
is
so
small
it
is
as
nothing
when
compar'd
with
thy
eternal
duration
.
Thus
we
may
help
our selves
duely
to
apprehend
the
shortness
of
our
present
life
.
2.
Let
us
consider
that
this
our
present
Life
is
very
frail
and
feeble
.
As
the
Flower
is
the
shortest
liv'd
part
of
a
plant
,
so
't
is
usually
the
weakest
,
the
most
easily
withered
and
destroyed
.
A
cold
wind
pinches
and
blasts
it
,
a
high
one
tears
it
in
pieces
;
a
hot
Sun
shrivels
and
withers
it
;
a
little
fly
or
worm
can
easily
destroy
a
thing
of
so
delicate
and
tender
a
constitution
.
And
so
frail
as
this
is
the
life
of
man
:
There
is
not
the
weakest
Flower
more
weak
than
he
.
the
strongest
man
may
be
kill'd
by
a
fly
or
an
hair
,
a
crum
of
bread
,
a
blast
of
ill
air
,
or
a
few
drops
of
drink
.
Even
the
weakest
and
most
contemptible
Creature
that
is
,
can
put
an
end
to
his
days
when
't
is
commissioned
by
the
Providence
of
God
to
do
so
And
we
are
liable
to
a
great
many
mortal
accidents
,
any
of
which
can
cut
us
off
in
the
prime
of
our
years
when
we
are
proud
of
youth
and
strength
:
As
Job
says
,
some
die
in
their
full
strength
,
when
their
breasts
are
full
of
milk
,
and
their
bones
are
moistned
with
morrow
,
Job
21.
23
,
24.
Our
greatest
strength
is
but
weakness
.
How
often
has
the
Sun
risen
upon
a
man
alive
and
well
,
and
promising
himself
many
days
,
and
before
his
setting
has
seen
him
a
dead
carkass
?
Again
;
We
may
apprehend
the
frailty
of
our
present
life
from
hence
,
we
all
breed
in
our selves
the
Causes
of
death
.
A
great
many
distempers
are
our
mortal
bodies
liable
to
,
and
we
carry
the
seeds
of
them
in
our selves
.
And
we
may
say
there
are
some
diseases
which
the
excess
of
health
and
vigour
dispose
men
to
,
some
that
kill
only
the
young
or
strong
,
as
a
consumption
or
a
feaver
.
But
that
constitution
must
needs
be
acknowledged
frail
which
breeds
its
own
destruction
;
and
this
is
the
common
case
of
mankind
in
our
present
state
.
And
yet
further
will
the
frailty
of
this
life
be
presented
to
us
if
we
consider
the
unavoidable
decays
of
old
age
.
If
without
accidents
and
in
spite
of
distempers
we
pass
through
childhood
and
youth
and
manhood
;
yet
in
old
age
nature
decaies
of
its
self
.
If
nothing
else
destroy
us
we
shall
like
the
weak
flower
fade
,
and
fall
alone
.
The
crazy
building
may
be
propt
a
while
,
but
it
will
tumble
at
last
let
what
will
de
done
to
support
it
.
And
this
ought
sure
to
be
reckon'd
a
very
frail
thing
which
will
fall
of
it self
,
and
perish
if
it
be
let
alone
.
And
much
rather
yet
should
we
account
it
so
if
it
will
fail
and
perish
,
notwithstanding
the
greatest
care
and
the
best
means
that
can
be
used
to
preserve
it
.
And
this
is
the
miserable
condition
of
our
present
life
.
3.
Let
us
further
take
notice
and
consider
that
this
present
life
is
altogether
transitory
.
The
life
of
man
fleeth
as
a
shadow
and
continueth
not
.
We
may
think
it
stays
with
us
but
it
does
not
,
it
continually
passes
away
.
Every
shadow
is
in
continual
motion
,
as
the
Sun
that
makes
it
does
constantly
move
.
And
so
this
short
life
is
continually
passing
away
;
it
never
makes
one
moments
stop
.
And
surely
that
which
is
but
short
,
and
yet
is
continually
passing
,
must
needs
be
quickly
done
;
we
have
here
no
continuing
city
,
the
Scripture
tells
us
,
Heb.
13.
14.
we
are
but
pilgrims
and
strangers
on
Earth
,
Heb.
11.
13.
We
cannot
have
here
a
settled
abiding
State
.
That
we
may
the
better
apprehend
how
transitory
our
life
is
,
let
us
fix
our
Eye
sometimes
,
or
our
thoughts
at
present
upon
a
rapid
and
violent
Stream
.
As
in
a
river
one
wave
thrusts
on
another
,
and
while
we
look
on
,
still
new
water
succeeds
to
our
view
;
so
one
year
,
one
day
,
one
moment
thrusts
on
and
succeeds
another
.
This
day
will
not
stay
with
us
any
more
than
all
that
are
gone
before
it
.
Let
us
consider
that
whatever
we
are
doing
life
spends
and
wasts
it self
;
precious
time
is
spent
whatever
else
we
save
or
get
.
While
we
work
,
while
we
sleep
life
goes
on
;
if
we
are
busie
,
if
we
are
idle
,
it
will
not
stay
for
us
but
passes
away
.
Our
Life
passes
like
a
shadow
with
a
very
silent
and
unheeded
pace
,
but
a
very
steady
and
constant
one
.
And
thus
indeed
it
comes
to
pass
that
it
steals
away
from
a
great
many
of
us
.
It
is
gone
ere
we
are
aware
of
it
.
While
we
are
promising
our selves
what
we
will
do
for
our
own
advantage
and
comfort
hereafter
,
while
we
are
expecting
what
the
time
to
come
will
do
for
us
,
the
time
to
come
is
some
of
it
come
and
gone
;
this
time
to
come
grows
every
day
less
and
less
.
Time
flies
away
,
we
cannot
hold
it
,
and
when
't
is
gone
will
never
be
recall'd
.
We
can
neither
keep
it
with
us
nor
bring
it
back
again
All
the
art
and
skill
of
Philosophy
and
Physick
is
not
able
to
make
an
old
man
young
.
We
may
redeem
time
by
a
wise
and
diligent
improvement
of
that
we
have
,
but
can
never
recall
it
.
And
that
must
needs
be
reckon'd
a
very
transitory
thing
,
which
is
always
spending
and
passing
and
will
never
recover
or
return
.
This
Life
we
shall
never
live
over
again
when
it
is
once
gone
,
this
we
cannot
hope
for
;
tho'
we
may
hope
for
or
fear
another
.
I
think
enough
is
now
said
to
illustrate
the
three
particulars
contain'd
in
our
Text.
I
shall
therefore
proceed
in
the
last
place
to
mention
and
urge
the
Improvement
and
Use
we
ought
to
make
of
them
.
This
I
shall
divide
into
two
parts
,
to
direct
our
behaviour
hereby
both
towards
this
world
and
the
next
.
For
some
Important
Instructions
regarding
both
may
be
deriv'd
from
these
particulars
.
Let
us
see
first
what
behaviour
they
require
of
us
relating
to
this
world
.
This
you
may
observe
in
the
following
particulars
.
1.
Since
the
case
is
thus
with
us
in
this
World
,
it
should
make
our
desires
towards
all
things
here
very
moderate
and
regular
.
It
cannot
be
worth
our
while
to
be
very
much
concern'd
about
matters
that
we
shall
not
long
have
any
thing
to
do
with
.
It
is
very
foolish
to
let
our
Thoughts
abide
and
fix
where
we
our selves
cannot
.
Since
this
life
is
frail
,
and
short
,
and
yet
transitory
too
,
this
utterly
forbids
us
to
engage
all
our
thoughts
about
it
,
to
let
it
employ
all
our
care
;
to
suffer
all
our
wishes
and
endeavours
and
our
whole
Soul
to
pursue
any
thing
here
.
It
forbids
an
eager
and
uneasie
concern
for
any
thing
that
we
have
not
.
'T
is
unreasonable
to
pine
and
grieve
much
for
the
want
of
that
which
I
could
but
a
little
while
enjoy
.
Since
we
cannot
possess
any
of
these
things
but
a
very
little
while
,
we
must
be
long
without
them
;
and
should
content
and
satisfie
our selves
that
we
may
not
be
uneasie
under
an
inevitable
necessity
.
Say
to
your self
;
If
I
cannot
be
a
few
days
without
such
a
thing
,
How
shall
I
do
to
be
many
years
without
it
;
as
I
must
be
all
the
while
that
my
Body
shall
lie
in
the
Grave
,
and
my
Soul
be
separated
from
this
world
?
How
shall
I
bear
to
be
for
ever
without
it
,
as
I
must
be
when
all
this
world
shall
be
dissolved
,
and
the
enjoyments
of
it
at
an
end
?
This
further
forbids
all
our
anxiety
and
sollicitude
about
the
time
to
come
,
some
hardly
enjoy
what
they
are
and
have
at
present
by
reason
of
their
care
and
fear
about
what
may
be
hereafter
.
The
time
to
come
cannot
be
a
long
time
when
't
is
but
part
of
a
short
life
.
And
let
every
man
think
with
himself
;
while
I
am
sollicitous
about
the
remainder
of
my
days
,
they
grow
still
fewer
and
fewer
,
and
so
I
have
still
the
less
reason
for
my
care
about
them
.
Further
,
this
should
effectually
restrain
men
from
all
ill
ways
of
seeking
the
conveniences
of
this
present
life
.
We
desire
That
too
much
,
whatever
is
it
,
that
we
resolve
to
obtain
by
any
means
All
the
happiness
this
world
can
afford
,
is
not
worthy
of
such
a
desire
.
And
he
pays
too
dear
for
the
best
enjoyments
of
this
world
who
purchases
them
at
the
cost
of
his
Innocence
.
Treasures
gotten
by
wickedness
profit
not
;
He
that
allows
himself
to
be
wicked
that
he
may
accomplish
his
desires
loses
much
to
gain
a
little
;
He
forfeits
the
true
happiness
to
gain
a
false
one
:
For
transitory
satisfactions
he
abdicates
abiding
pleasures
.
He
loses
Eternal
goods
to
gain
Temporal
;
and
incurs
everlasting
misery
for
the
sake
of
a
very
short
and
transient
and
small
felicity
.
What
proportion
can
there
be
between
the
joys
of
Heaven
,
which
are
most
pure
and
ravishing
,
most
satisfying
and
eternal
,
and
the
short
flashes
of
delight
and
pleasure
which
this
world
affords
?
Or
what
recompence
can
these
feeble
and
short
pleasures
make
for
the
exposing
our selves
to
the
most
exquisite
and
eternal
torments
;
Nothing
then
can
be
so
foolish
and
unreasonable
as
the
guilty
pursuit
of
the
things
of
this
world
.
2.
The
shortness
and
frailty
of
this
present
Life
may
teach
us
to
use
with
fobriety
and
temperance
the
Enjoyments
of
this
World
.
A
quite
contrary
use
I
know
is
made
of
this
Consideration
by
too
many
,
but
how
absurdly
and
foolishly
will
appear
upon
a
very
little
consideration
.
They
allow
themselves
the
most
excessive
gratifications
of
their
appetites
in
Gluttony
,
Drunkenness
and
Uncleanness
:
yea
they
endeavour
and
study
to
enflame
their
Appetites
,
and
make
them
immoderate
and
excessive
that
they
may
have
the
more
pleasure
in
gratifying
them
;
and
because
they
can
live
but
a
little
while
they
will
live
apace
.
But
unless
the
way
were
a
great
deal
longer
to
the
Grave
than
it
is
,
methinks
there
is
no
need
to
hurry
thither
.
There
is
no
reason
to
live
out
a
short
life
apace
.
Thus
they
shorten
the
life
which
would
not
be
very
long
without
this
precipitant
hast
.
They
drive
away
that
which
they
would
keep
,
and
which
is
going
away
of
it self
.
They
make
hast
to
put
an
end
to
that
which
above
all
things
they
dote
upon
,
that
is
,
sensual
pleasure
;
to
disable
themselves
from
enjoying
it
by
diseases
or
an
untimely
death
.
Intemperance
and
excess
brings
the
infirmities
and
aches
and
defects
of
old
Age
upon
Youth
,
and
kill
men
in
the
prime
of
their
days
,
almost
as
soon
as
they
come
to
enjoy
the
world
and
know
what
it
is
to
live
.
Is
this
the
wit
of
the
world
,
or
rather
a
madness
?
A
wise
man
would
use
with
care
a
frail
and
brittle
thing
,
especially
if
he
does
highly
esteem
and
value
it
.
Is
it
reasonable
to
wish
for
a
long
enjoyment
of
the
pleasures
of
this
Life
,
and
to
take
a
course
at
the
same
time
to
make
it
short
?
to
dote
on
pleasures
and
spoil
them
?
to
place
all
our
happiness
in
this
life
and
make
hast
to
end
it
?
to
be
prodigal
of
a
small
Stock
;
and
use
ruggedly
and
carelesly
a
weak
thing
?
If
this
be
Wit
there
is
nothing
can
deserve
the
name
of
Folly
.
3.
These
disparaging
properties
of
this
present
life
should
teach
men
to
be
humble
in
their
greatest
worldly
prosperity
.
It
may
and
ought
to
serve
to
this
purpose
to
consider
:
Whatever
I
have
now
it
is
but
a
little
while
agoe
that
I
receiv'd
it
:
Naked
I
came
not
long
since
into
this
world
.
I
have
but
a
very
little
while
been
honour'd
,
or
rich
,
or
learned
;
and
ere
long
I
must
cease
to
be
what
I
am
.
I
must
goe
out
of
this
world
quickly
,
and
go
as
naked
(
at
least
of
all
outward
advantages
)
as
I
was
when
I
came
into
it
.
All
that
I
have
then
here
is
but
a
transitory
portion
,
my
best
estate
is
Vanity
,
which
is
built
upon
so
slight
a
foundation
as
this
feeble
Life
.
Alas
,
I
cannot
have
here
a
stable
abiding
felicity
while
my
life
is
moving
and
passing
away
.
And
if
I
can
enjoy
what
I
have
till
I
die
,
that
is
the
longest
I
shall
do
so
,
and
that
cannot
be
long
.
Then
the
poor
Begger
will
be
as
rich
as
the
most
wealthy
:
And
there
will
be
as
much
beauty
,
as
much
strength
in
his
dust
who
was
deform'd
and
weak
,
as
in
that
of
those
who
are
proud
of
beauty
,
or
strength
;
no
marks
of
Wisdom
or
Learning
will
remain
about
the
Dead
and
corrupted
Carkass
.
All
sorts
are
huddled
together
,
equall'd
and
canfounded
in
the
Grave
.
The
man
that
is
proud
of
his
present
advantages
may
assure
himself
that
within
a
few
days
he
may
be
as
despicable
on
earth
as
any
that
he
despises
.
Yea
in
a
little
time
he
shall
be
more
despicable
and
made
inferiour
to
him
if
the
other
outlives
him
.
If
the
rich
and
honour'd
dies
first
,
the
poor
man
remains
richer
and
more
honourable
than
he
:
As
a
living
Dog
is
better
than
a
dead
Lion
.
The
one
enjoys
still
his
little
,
the
other
is
totally
stript
of
his
abundance
.
Should
I
despise
any
man
(
let
me
say
)
when
a
little
time
may
make
so
great
a
difference
to
his
advantage
;
When
he
whom
I
disdain
perhaps
to
speak
to
may
shortly
tread
upon
me
,
and
have
me
under
the
dust
of
his
feet
Surely
this
frail
and
transitory
life
with
all
its
advantages
is
too
mean
a
thing
to
cause
or
allow
a
man
to
be
proud
of
it
.
4.
These
conditions
of
our
present
Life
may
justly
render
us
patient
under
all
present
Adversity
.
May
we
not
with
great
reason
bear
that
Patiently
which
we
cannot
endure
long
;
especially
when
the
more
patient
we
are
under
grievous
things
,
the
more
easie
and
tolerable
they
be
.
Let
us
consider
then
,
when
any
Affliction
befalls
us
,
I
cannot
undergo
a
long
affliction
in
a
short
life
.
If
poverty
be
my
Lot
,
I
shall
not
long
be
expos'd
to
the
inconveniences
of
that
.
If
I
am
condemned
to
a
life
of
hard
labour
and
toil
;
I
may
comfort
my self
with
this
thought
,
that
I
am
hasting
to
a
place
where
the
weary
are
at
rest
.
If
I
am
vex'd
and
afflicted
by
the
Lusts
and
Passions
of
unreasonable
and
wicked
men
;
I
may
consider
their
Life
is
frail
and
transitory
as
well
as
mine
;
and
I
am
going
to
be
where
the
wicked
cease
from
troubling
.
In
all
adversity
this
may
comfort
us
,
my
afflictions
are
fading
and
transitory
,
as
I
am
;
the
evils
as
well
as
the
good
things
of
this
Life
,
can
last
no
longer
than
my self
,
and
that
will
not
be
long
.
Such
as
these
are
the
Thoughts
,
Dispositions
,
and
Resolutions
relating
to
this
World
,
that
these
conditions
of
our
present
Life
should
excite
in
us
.
The
Apostle
Paul
urges
such
a
use
of
these
things
,
1
Cor.
7.
29
,
30
,
31.
Brethren
the
time
is
short
,
It
remains
that
they
which
have
Wives
he
as
though
they
had
none
,
and
they
that
weep
as
though
they
wept
not
,
and
they
that
rejoice
as
though
they
rejoiced
not
,
and
they
that
use
this
world
us
not
abusing
it
,
for
the
fashion
of
this
world
passeth
away
.
I
proceed
now
to
the
last
part
of
the
Discourse
with
which
I
shall
soon
conclude
,
that
is
,
to
represent
the
due
Behaviour
relating
to
the
other
World
,
which
these
disparagements
of
our
present
Life
should
teach
and
provoke
us
to
.
And
I
cannot
imagine
but
that
every
one
will
readily
acknowledge
,
these
things
should
make
us
turn
our
thoughts
towards
the
World
to
come
,
and
look
into
the
reality
and
nature
of
a
future
State
;
and
earnestly
endeavour
to
secure
to
our selves
a
happy
condition
there
.
Since
there
is
most
certainly
another
World
,
and
a
Life
to
come
;
is
it
not
our
Wisdom
to
think
of
it
,
and
look
before
us
:
especially
when
we
are
continually
hasting
to
it
?
When
I
am
going
apace
from
this
World
,
shall
I
not
think
at
all
whither
I
am
going
?
Is
not
this
worth
a
thought
?
Let
us
consider
what
the
Scripture
teaches
us
of
the
Future
State
:
That
it
assures
our
Souls
to
be
immortal
;
though
our
Bodies
perish
they
shall
never
die
;
and
our
perishing
Bodies
shall
lie
but
a
while
in
their
dissolved
State
:
They
shall
certainly
rise
again
from
the
dust
to
live
hereafter
in
immortal
Life
:
That
we
shall
be
raised
to
receive
the
rewards
of
our
doings
here
,
whether
they
have
been
good
or
evil
:
That
the
Eternal
world
to
come
is
divided
into
two
different
States
,
the
one
perfectly
happy
for
the
reward
of
good
men
,
the
other
perfectly
miserable
for
the
punishment
of
the
bad
.
Since
these
things
will
certainly
be
,
let
us
certainly
expect
them
and
frequently
think
of
them
;
Let
every
one
often
tell
himself
,
this
short
Life
is
hasting
to
end
in
an
endless
Life
.
I
am
going
where
I
shall
be
happy
or
miserable
for
ever
;
from
transitory
to
abiding
things
,
from
temporal
to
eternal
.
Whatever
puts
an
end
to
this
frail
Life
,
which
is
so
easily
destroyed
,
sends
me
into
an
unalterable
State
,
whatever
sort
it
be
of
:
If
a
happy
one
,
it
will
ever
be
happy
and
perfectly
so
;
if
miserable
,
it
will
always
be
a
perfectly
miserable
State
.
And
my
condition
there
will
be
ordered
according
to
my
behaviour
here
;
this
short
Life
has
an
influence
upon
the
Eternal
one
.
If
I
have
lived
well
,
and
well
used
the
Talents
I
was
entrusted
with
here
;
I
shall
enjoy
better
and
more
lasting
good
things
there
.
I
may
justly
content
my self
to
be
denyed
any
of
these
things
below
,
if
the
wise
disposer
sees
fit
to
do
so
;
since
better
things
to
full
satisfaction
are
reserved
for
me
.
But
if
I
live
wickedly
,
I
must
expect
that
alittle
time
will
put
an
end
for
ever
to
all
my
present
ease
and
prosperity
;
I
must
part
with
all
my
lov'd
Enjoyments
,
and
bid
a
farewell
to
all
mirth
and
pleasure
.
All
my
portion
of
good
is
in
this
World
,
and
I
can
enjoy
it
no
longer
than
while
this
short
and
transitory
Life
lasts
It
is
but
a
small
portion
of
good
then
that
falls
to
my
share
,
if
this
be
all
I
must
have
.
And
it
was
not
worth
the
being
born
,
to
be
exposed
to
so
many
evils
,
to
bear
so
many
afflictions
,
to
feel
the
wrackings
of
so
many
violent
passions
,
as
this
mortal
Life
and
vale
of
Tears
are
acquainted
with
,
for
the
sake
of
enjoying
so
little
good
,
so
short
and
small
a
felicity
.
And
besides
,
my
pleasant
Circumstances
here
,
will
quickly
end
in
Torments
and
Miseries
that
will
continue
for
ever
.
Let
us
I
say
,
think
much
of
that
other
World
,
and
divert
our
thoughts
from
this
:
That
so
our
affections
may
be
disengaged
,
and
we
may
not
be
entangled
with
the
Charms
and
Allurements
of
this
World
,
to
our
everlasting
perdition
.
And
having
got
our selves
at
liberty
from
those
fatal
snares
and
fetters
;
let
us
earnestly
apply
our selves
to
prepare
for
,
and
secure
a
happy
State
in
the
Life
to
come
.
This
ought
to
be
our
greatest
care
in
this
World
,
and
employ
the
most
of
our
endeavours
.
In
every
other
care
and
endeavour
this
should
be
minded
,
and
should
direct
them
.
We
should
so
pursue
this
World
as
at
the
same
time
to
pursue
a
better
,
and
so
enjoy
this
World
as
that
we
at
the
same
time
may
hope
for
a
better
.
Ought
we
not
to
be
most
concerned
that
we
may
be
happy
there
,
where
we
must
be
longest
.
Let
us
behave
our selves
always
in
this
World
,
as
going
out
of
this
and
going
into
another
,
where
we
shall
abide
and
stay
.
Shall
we
be
carefull
about
a
few
days
to
come
of
this
Life
,
and
not
much
rather
be
solicitous
what
shall
become
of
us
to
all
Eternity
.
Now
to
secure
our
happiness
hereafter
,
we
must
endeavour
to
make
our
peace
with
God
,
to
regain
his
favour
by
repenting
truly
of
our
former
Sins
,
by
stedfastly
purposing
to
lead
a
new
Life
,
by
devoting
our selves
to
Jesus
Christ
to
be
followers
of
him
,
with
whom
the
Father
was
well-pleased
.
We
must
then
deny
all
angodliness
and
worldly
Lusts
,
and
live
soberly
,
righteously
and
godly
in
this
present
World
.
We
must
cease
to
do
evil
and
learn
to
do
well
;
and
follow
after
holiness
,
without
which
no
man
can
see
God
,
no
man
can
be
admitted
into
that
presence
of
God
which
makes
Heaven
.
Let
us
endeavour
to
grow
reconciled
to
a
very
serious
and
religious
Life
;
to
become
acquainted
with
,
and
to
relish
the
joys
and
pleasures
of
devotion
and
communion
with
God
:
To
delight
in
him
in
meditating
on
his
Nature
and
Works
,
in
praising
,
adoring
and
worshipping
of
him
.
Which
things
will
be
the
great
entertainment
and
happiness
of
Heaven
;
and
therefore
till
we
are
suited
to
such
things
,
till
we
can
find
the
highest
pleasure
in
them
,
and
in
all
acts
of
Vertue
,
till
we
can
satisfie
our selves
in
such
things
,
even
with
the
want
of
many
worldly
Enjoyments
,
we
are
not
fit
for
Heaven
,
nor
can
be
happy
in
another
World
.
But
thus
to
prepare
our selves
for
,
and
secure
a
happy
State
hereafter
,
is
the
best
use
we
can
possibly
put
this
our
mean
Life
to
.
And
though
this
Life
be
so
short
and
transitory
,
we
shall
have
time
enough
for
the
securing
a
better
,
if
we
do
not
cheat
our selves
of
it
by
unnecessary
delays
,
and
if
we
apply
our selves
diligently
to
this
matter
.
And
how
great
an
Improvement
of
our
present
Life
is
this
!
How
great
a
gain
!
How
much
to
advantage
!
To
employ
this
Life
for
the
gaining
a
happy
one
hereafter
,
is
as
if
a
man
should
lay
out
Pebbles
for
Pearls
,
should
exchange
Dirt
for
Gold
,
and
short
liv'd
Sparkles
for
lasting
and
glorious
Stars
.
'T
is
to
lay
out
Earth
for
Heaven
,
to
spend
time
for
the
purchase
of
Eternity
;
to
use
the
Creatures
so
,
as
to
make
them
bring
us
to
God
;
to
labour
for
a
very
few
days
,
that
we
may
enjoy
an
Eternal
rest
;
to
deny
our selves
in
a
few
things
,
and
for
a
little
while
,
that
we
may
ere
long
enjoy
full
satisfactions
,
everlasting
pleasures
.
This
is
truly
and
greatly
to
redeem
our
time
:
This
if
we
do
,
we
shall
not
regret
that
our
time
on
Earth
was
so
short
and
transitory
.
THE
PRAYER
.
O
Eternal
and
Almighty
God
,
thou
art
always
the
same
,
and
thy
years
do
not
fail
,
thou
art
the
same
yesterday
,
and
to
day
and
for
ever
,
without
Variableness
or
shadow
of
Change
.
It
is
upon
thee
,
O
Lord
,
and
thy
unchangeable
Power
,
that
all
things
else
do
depend
,
in
their
Beings
and
in
all
their
Operations
;
thou
fillest
Heaven
and
Earth
,
and
thou
workest
all
in
all
.
All
thy
Works
praise
thee
,
O
God
,
and
thy
Saints
bless
thee
:
The
invisible
Things
of
thee
are
clearly
seen
,
being
understood
by
the
things
that
are
made
,
even
thy
Eternal
power
and
Godhead
.
And
we
,
O
Lord
,
are
amongst
the
number
of
those
whom
thou
hast
Created
,
and
dost
preserve
;
thou
in
thy
due
time
,
didst
bring
us
into
Being
at
our
Birth
,
and
by
thee
we
are
hitherto
sustained
.
It
is
thou
that
supportest
our
frail
Natures
,
that
they
fall
not
into
the
Dust
;
by
thy
careful
Providence
over
us
,
we
have
escaped
many
Dangers
,
we
have
got
through
the
weakness
of
Infancy
,
and
the
Heedlesness
of
Childhood
;
by
thy
Blessing
has
our
Food
nourisht
,
and
our
Cloaths
warmed
us
,
for
we
live
not
by
these
things
alone
,
but
by
the
Word
which
proceeds
out
of
the
mouth
of
God
.
We
are
in
thy
Hands
then
,
O
thou
the
Sovereign
Arbiter
of
Life
and
Death
:
when
ever
thou
pleasest
,
we
return
to
the
Dust
from
whence
we
were
Created
.
We
acknowledge
it
is
of
thy
Mercy
that
we
are
not
consumed
,
and
because
thy
Compassions
fail
not
.
And
we
are
afraid
,
when
we
think
how
easily
thou
canst
crush
and
destroy
us
,
how
frail
our
Life
is
,
and
how
short
and
Transitory
,
how
little
a
distance
we
are
from
Eternity
,
and
how
exposed
our
Lives
are
,
how
many
Evils
and
Dangers
compass
us
about
,
and
how
small
a
Matter
is
able
to
put
an
end
to
our
Days
:
These
things
when
we
consider
them
,
make
us
look
upon
our selves
as
always
just
at
the
brink
of
the
Grave
and
Eternity
.
And
while
we
have
liv'd
careless
of
our
Duty
to
thee
,
while
we
have
liv'd
in
Rebellion
against
thee
,
we
have
been
upon
the
brink
of
Hell
,
and
in
continual
Danger
of
falling
into
it
.
Had
thy
wrath
been
kindled
against
us
but
for
a
moment
,
which
we
have
continually
provoked
,
we
had
perisht
irrecoverably
.
Oh
how
great
and
wonderful
is
thy
Patience
and
Goodness
in
continuing
,
and
supporting
and
watching
over
such
provoking
Sinners
▪
We
admire
,
we
praise
thee
for
thy
Long-suffering
towards
us
;
and
since
thou
hast
given
space
to
do
it
,
we
repent
of
all
our
past
Sins
,
we
purpose
and
desire
to
lead
a
new
and
good
Life
,
and
we
humbly
sue
for
thy
pardoning
Mercy
.
When
we
with
Sorrow
and
Shame
confess
our
Sins
,
do
thou
,
we
pray
thee
,
forgive
our
Sins
,
and
cleanse
us
from
all
Unrighteousness
.
Give
us
a
true
and
unfeigned
Repentance
,
and
the
Grace
to
amend
our
Lives
according
to
thy
Holy
word
.
Teach
us
that
denying
all
Ungodliness
and
worldly
Lusts
,
we
may
live
soberly
,
righteously
and
godly
in
this
present
World
,
spending
the
rest
of
our
Days
to
thy
Honour
and
Glory
.
In
this
way
make
us
to
seek
an
Inheritance
in
the
World
to
come
,
that
since
we
have
here
no
long
abode
,
no
certain
Duration
,
no
abiding
State
,
we
may
have
a
Treasure
in
Heaven
,
an
Inheritance
in
the
next
World
that
fadeth
not
away
.
Make
us
so
sensible
of
the
short
and
uncertain
condition
of
this
our
present
Life
,
that
our
Affections
may
be
wean'd
from
this
World
,
and
set
upon
the
things
to
come
;
teach
and
inable
us
so
to
pass
through
things
Temporal
that
we
finally
lose
not
the
things
that
are
Eternal
.
We
pray
thee
,
let
not
this
day
be
utterly
lost
to
us
,
but
give
us
Comfort
and
good
Fruit
of
our
Attendances
upon
thee
;
O
Let
thy
Ordinances
be
to
us
,
the
means
of
a
Glorious
and
Eternal
Life
.
Grant
us
to
lie
down
this
Night
in
Peace
,
while
thou
makest
us
to
dwell
safely
:
Let
our
waking
Thoughts
in
the
Night-season
instruct
us
.
Give
us
cause
in
the
Morning
to
rejoyce
in
thy
Goodness
,
and
Lord
Comfort
this
our
wretched
mortal
Life
with
thy
Blessings
,
let
us
see
thy
Goodness
in
the
Land
of
the
Living
.
We
beseech
thee
,
to
have
mercy
upon
all
Men
;
Grant
them
to
know
thee
,
the
only
true
God
,
and
Jesus
Christ
,
whom
thou
hast
sent
to
their
eternal
Salvation
.
Save
thy
People
,
O
Lord
,
and
bless
thine
heritage
,
govern
and
lift
them
up
for
ever
.
We
pray
thee
,
Bless
these
Nations
wherein
we
live
,
be
thou
as
a
Wall
of
Fire
round
about
us
,
and
our
defence
against
all
thine
Enemies
and
ours
;
O
purge
and
cleanse
us
from
our
Sins
,
that
we
may
be
meet
for
the
Favours
of
thy
Providence
.
Grant
our
King
and
Queen
a
long
and
happy
Reign
over
us
,
give
them
great
Prosperity
and
Peace
.
Direct
all
our
Magistrates
,
so
to
govern
themselves
in
their
several
places
,
as
may
be
to
thy
Glory
,
the
good
of
thy
Church
among
us
,
and
to
the
Safety
,
Honour
and
Welfare
of
their
Majesties
and
their
Kingdoms
.
Teach
all
our
People
duely
to
fear
thee
,
to
be
subject
and
obedient
to
those
that
are
over
them
in
Church
or
State
,
and
to
live
in
brotherly
Love
and
Unity
one
among
another
.
We
humbly
recommend
to
thy
Goodness
,
O
Father
of
Mercies
,
all
that
are
in
any
Trouble
or
Affliction
,
give
them
Patience
and
Submission
to
thee
,
and
in
due
time
deliver
them
.
We
pray
thee
bless
all
our
Friends
and
Relations
,
do
good
to
our
Enemies
,
and
make
them
to
be
at
Peace
with
us
:
All
this
we
humbly
ask
in
the
Name
of
Jesus
Christ
;
and
further
whatever
he
himself
hath
taught
us
to
pray
,
saying
,
Our
Father
,
&c.
The
USEFULNESS
of
EARLY
RELIGION
TO
Old-Age
,
demonstrated
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
ECCLES.
12.
1.
Remember
now
thy
Creatour
in
the
days
of
thy
Youth
,
while
the
Evil
days
come
not
,
nor
the
years
draw
nigh
,
when
thou
shalt
say
I
have
no
pleasure
in
them
.
NOtwithstanding
the
great
uncertainty
of
humane
Life
,
and
though
none
of
us
can
tell
how
short
his
appointed
time
may
be
:
Though
we
see
persons
of
every
Age
descend
into
the
Grave
,
some
in
their
early
Infancy
,
and
some
in
Youth
in
their
full
strength
,
as
well
as
some
in
an
old
Age
:
Yea
,
(
which
is
very
strange
)
though
we
see
that
a
great
many
more
die
young
,
than
there
are
that
live
to
any
great
Age
;
yet
do
Mankind
commonly
promise
themselves
a
long
Life
on
Earth
.
All
expect
this
almost
,
though
but
few
attain
it
.
We
believe
that
we
may
live
as
long
as
the
oldest
Persons
that
we
see
or
know
.
And
this
vain
Imagination
proves
a
fatal
and
mischievous
snare
to
a
great
many
.
For
,
because
they
may
live
long
,
as
they
think
,
they
will
not
trouble
themselves
betimes
to
prepare
to
die
,
though
it
is
as
true
that
they
may
not
live
long
.
They
set
the
practice
of
Religion
and
the
concern
of
their
Souls
aside
for
the
present
,
because
they
shall
have
,
as
they
suppose
,
time
enough
to
mind
them
hereafter
.
They
apply
themselves
wholly
now
to
the
Business
and
Pleasures
of
this
Life
,
and
refer
their
Reformation
and
Religion
to
old
Age.
And
thus
while
they
think
they
have
much
time
to
spend
,
they
squander
away
,
and
lose
much
from
their
main
concern
;
and
with
their
time
they
lose
Eternity
,
and
their
Souls
too
:
Their
time
is
spent
,
and
their
Day
of
Salvation
is
over
,
before
they
have
secured
and
wrought
out
their
Salvation
:
And
Death
snatches
many
of
them
away
in
the
midst
of
their
worldly
Cares
and
Pleasures
,
and
so
they
are
undone
for
ever
.
To
meet
with
and
cure
,
if
it
may
be
,
this
Errour
,
I
shall
insist
a
little
upon
these
words
of
Solomon
:
Wherein
he
intimates
the
Unreasonableness
and
Folly
of
delaying
to
repent
,
and
be
religious
,
till
old
Age
,
though
it
be
supposed
that
we
may
,
or
though
it
could
be
certain
that
we
shall
live
to
old
Age.
We
may
reckon
that
the
latter
part
of
this
verse
is
a
reason
and
argument
to
enforce
his
advice
in
the
former
part
of
it
;
and
that
his
meaning
is
this
.
Remember
now
thy
Creatour
in
the
days
of
thy
Youth
,
because
the
latter
end
of
a
long
Life
will
be
Evil
days
,
and
such
as
you
shall
say
,
I
have
no
pleasure
in
them
.
To
be
religious
in
youth
will
be
the
best
preparation
against
the
evil
days
to
come
,
and
in
those
days
you
will
need
those
consolations
and
advantages
,
which
a
religious
and
vertuous
Course
that
has
been
before
them
will
then
afford
.
Many
other
arguments
are
commonly
insisted
upon
by
those
that
handle
this
Text
,
to
persuade
young
Persons
to
mind
Religion
and
Vertue
;
but
I
shall
set
them
all
aside
and
insist
upon
this
alone
,
which
seems
chiefly
,
if
not
only
intended
in
the
Text.
To
do
this
with
the
better
success
(
if
it
may
please
God
)
I
shall
divide
the
following
Discourse
into
three
parts
.
1.
To
shew
what
is
meant
by
Remembring
our
Creatour
in
the
days
of
our
Youth
:
Because
't
is
usually
thought
that
Youth
may
be
allowed
a
great
deal
of
liberty
,
and
that
a
very
little
Religion
may
serve
their
turn
.
2.
To
shew
that
the
time
of
old
Age
is
That
he
means
here
by
the
Evil
days
,
and
the
years
in
which
a
Man
shall
say
,
he
has
no
pleasure
in
them
;
for
to
illustrate
this
matter
is
to
strengthen
the
Argument
.
3.
To
shew
how
this
is
a
good
argument
and
reason
against
mens
putting
off
their
repenting
and
being
religious
to
their
old
Age
;
and
that
the
best
Defence
and
Preparation
that
we
can
possibly
make
against
the
Inconveniences
of
that
time
,
is
to
be
religious
in
our
Youth
.
I
begin
with
the
first
of
these
:
To
shew
what
is
meant
by
Remembring
our
Creatour
in
the
days
of
our
Youth
.
By
Creatour
then
we
are
to
understand
,
he
means
God
that
made
us
;
for
it
is
He
that
hath
made
us
,
and
not
we
our selves
,
Psal.
100.
3.
By
Remembring
him
we
must
understand
,
these
particulars
are
intended
.
1.
That
we
seek
and
get
a
good
measure
of
the
Knowledge
of
God
.
No
man
can
remember
him
at
all
,
that
does
not
know
something
of
him
.
Nor
can
any
man
remember
what
he
is
,
unless
he
does
in
some
measure
know
this
;
and
we
must
remember
him
such
as
he
is
,
or
we
shall
not
do
it
to
any
good
purpose
.
We
must
therefore
betimes
,
enquire
into
what
he
has
revealed
of
himself
in
his
word
.
We
must
know
and
remember
that
he
is
,
and
is
a
rewarder
of
those
that
diligently
seek
him
.
That
he
is
a
Being
,
Infinite
,
Eternal
,
Good
and
Just
,
Wise
and
Almighty
.
That
he
is
our
Creatour
,
and
the
Creatour
of
all
things
;
that
he
is
thereupon
the
Lord
and
owner
of
all
,
as
he
says
,
The
world
is
mine
and
the
fulness
thereof
,
Psal.
50.
12.
and
we
are
his
people
,
and
the
sheep
of
his
Pasture
,
as
the
Psalmist
speaks
,
Psal.
100.
We
must
know
and
remember
that
he
has
laid
his
Laws
upon
us
,
and
expects
our
Obedience
to
them
;
that
he
is
Judge
of
all
the
Earth
,
and
will
render
to
every
man
according
to
his
works
.
Thus
we
must
remember
him
in
what
he
is
in
himself
,
and
in
what
relations
he
is
pleased
to
bear
towards
us
.
2.
'T
is
also
intended
herein
,
that
we
should
often
think
of
God
,
that
we
should
have
him
much
in
our
minds
,
that
we
set
the
Lord
always
before
us
,
as
the
Psalmist
speaks
of
himself
,
Psal.
16.
8.
It
is
the
Character
of
an
evil
man
,
that
God
is
not
in
all
his
thoughts
,
and
of
very
wicked
people
,
that
they
forget
God
.
Men
may
actually
think
of
God
often
in
the
midst
of
their
worldly
business
,
and
may
habitually
acknowledge
him
in
all
their
ways
;
they
may
and
ought
to
depend
upon
his
Providence
,
thank
him
for
all
they
enjoy
,
praise
him
for
and
ascribe
to
him
all
the
good
they
do
.
We
should
begin
and
end
every
day
,
and
receive
every
Meal
with
actual
thoughts
of
God
,
and
scrious
Addresses
to
him
of
Praise
and
Thanksgiving
.
We
should
duly
set
apart
his
Sabbaths
to
remember
and
worship
him
upon
them
.
3.
This
includes
also
suitable
affections
of
the
Heart
:
Our
knowledge
must
not
be
speculative
and
unaffecting
.
We
must
think
of
God
with
awfull
reverence
and
fear
of
his
Majesty
and
Greatness
.
We
must
love
him
above
all
things
,
and
desire
his
favour
and
love
as
our
chiefest
good
.
We
must
admire
and
delight
in
his
Holiness
,
and
Justice
,
and
Goodness
,
and
endeavour
to
conform
to
them
.
4.
This
includes
Obedience
to
his
Commands
,
and
Resignation
and
Submission
to
his
Providence
.
This
is
due
to
him
,
and
is
the
just
acknowledgment
of
his
right
in
us
.
His
Laws
must
be
the
rule
of
our
Actions
,
and
his
Glory
our
great
end
;
as
the
Apostle
says
,
1
Cor.
10.
11.
Whether
ye
eat
or
drink
,
or
whatever
ye
do
,
do
all
to
the
glory
of
God
.
And
whatever
portion
or
fortune
he
allots
us
,
we
must
take
with
an
humble
,
contented
,
and
resigned
frame
of
spirit
,
as
sensible
that
he
disposes
but
of
his
own
in
his
ordering
of
us
,
and
our
circumstances
:
We
must
be
ready
always
after
our
great
Pattern
to
say
,
Lord
,
not
what
I
will
,
but
what
thou
wilt
.
Thus
much
is
included
in
the
word
Remember
.
And
all
this
is
to
be
done
in
our
early
Youth
,
according
to
the
Wiseman's
advice
here
:
As
soon
as
possibly
we
can
do
it
;
without
any
delay
or
putting
it
off
.
We
should
with
the
first
exercises
of
our
reason
study
,
and
learn
to
know
him
and
his
Laws
:
With
the
first
actions
of
out
wills
we
should
chuse
him
for
our
chief
good
,
and
his
Laws
as
our
best
rule
;
and
make
it
our
great
care
and
endeavour
to
conform
to
them
,
rather
than
to
the
Customs
and
Fashions
and
Maximes
of
the
foolish
and
wicked
World
;
and
we
should
set
our
first
affections
on
him
,
give
him
our
Hearts
before
the
things
of
this
World
here
get
possession
of
them
.
This
is
that
which
Solomon
advises
;
let
us
now
proceed
to
consider
that
which
is
his
argument
to
urge
this
advice
.
That
is
,
that
Evil
days
will
come
,
and
the
years
in
which
a
man
shall
say
,
he
has
no
pleasure
in
them
.
That
this
is
spoken
of
old
Age
appears
by
the
following
verses
,
wherein
't
is
generally
acknowledged
he
describes
that
Age
of
humane
Life
;
and
indeed
the
description
he
makes
of
it
does
justifie
his
giving
it
the
name
of
Evil
days
,
as
he
seems
to
have
designed
to
do
.
I
shall
give
the
Summ
of
what
he
says
to
this
purpose
in
the
following
particulars
.
1.
That
is
an
evil
time
upon
the
account
of
the
weakness
and
decay
of
Nature
,
which
often
attends
it
.
There
is
then
a
great
decay
of
all
the
faculties
and
powers
;
the
mortal
Body
begins
to
fail
.
The
Beauty
of
it
is
withered
,
the
Strength
exhausted
.
The
dim
Eye
can
no
longer
see
,
nor
the
deaf
Ear
hear
;
the
feeble
Feet
cannot
walk
,
nor
the
Hands
work
as
they
could
before
.
And
in
this
weakness
the
Limbs
which
were
strong
and
vigorous
become
a
burden
to
themselves
:
The
old
man
cannot
help
himself
,
but
descends
perhaps
to
the
weakness
of
a
Child
again
.
Thus
is
he
taken
from
action
and
business
,
that
which
made
him
taken
notice
of
and
considerable
in
the
World
,
that
which
made
him
sought
to
and
respected
.
And
now
perhaps
he
sees
himself
forgotten
and
forsaken
;
he
sees
those
he
has
been
kind
to
prove
ungratefull
,
and
those
whom
he
has
nourisht
and
brought
up
,
grown
weary
of
him
.
And
where
these
things
are
,
who
would
not
account
the
time
which
that
man
continues
further
an
Evil
time
.
2.
But
further
;
It
often
attends
this
decay
of
Nature
,
that
they
are
loaded
with
pains
and
distempers
.
These
whenever
they
come
are
an
heavy
burden
,
even
to
those
who
are
young
and
strong
,
and
therefore
they
will
much
rather
be
so
to
the
aged
and
weak
;
and
these
are
more
liable
to
them
than
younger
persons
.
Indeed
if
pains
and
distempers
are
very
violent
upon
old
Age
,
they
are
not
of
long
continuance
,
because
weak
Nature
cannot
then
bear
much
:
Yet
they
are
very
uneasie
sometimes
,
and
of
long
continuance
too
.
The
old
person
is
oftentimes
attended
with
the
yearly
returns
of
very
painfull
Distempers
;
which
give
him
perhaps
some
intermissions
for
a
little
while
;
but
't
is
only
to
let
him
gain
so
much
strength
as
to
be
able
to
endure
and
rub
through
the
more
returning
fits
of
them
.
He
shall
feel
the
smart
of
former
Wounds
,
and
the
Aches
and
Pains
of
old
Bruises
,
and
the
stiffness
and
weariness
of
former
Labours
.
Sickness
confines
him
to
his
House
or
his
Chamber
,
and
makes
him
a
Prisoner
at
home
.
Pain
wearies
out
his
days
,
and
makes
him
wish
for
the
Night
:
And
when
the
Night
has
continued
a
while
,
he
wishes
again
for
the
Day
:
He
has
no
comfort
in
his
Days
,
nor
rest
in
the
Nights
.
The
remainder
of
comfort
and
pleasure
which
weakness
and
decay
had
left
,
Sickness
and
Pain
utterly
lavish
away
.
Therefore
,
3.
It
must
be
mentioned
as
another
Inconvenience
of
old
Age
,
that
it
is
with
many
a
time
very
destitute
of
Pleasure
.
The
old
man
has
but
a
very
weak
and
languid
Sence
at
the
most
of
all
the
pleasant
things
of
this
World
:
The
desire
now
fails
,
as
Solomon
says
,
verse
5.
The
Sences
and
Appetites
grow
dull
,
and
have
less
relish
of
these
things
.
The
dim
Eye
is
no
more
ravisht
with
beautifull
Objects
,
nor
is
the
deaf
Ear
to
be
charmed
with
harmonious
Sounds
.
The
Nose
and
Pallate
are
hardly
sensible
any
longer
of
pleasing
Tasts
or
Smells
.
Can
I
discern
between
good
and
evil
?
says
old
Barsillai
to
David
.
Can
thy
servant
tast
what
I
eat
or
what
I
drink
?
can
I
hear
any
more
the
voice
of
singing
men
,
and
singing
women
?
2
Sam.
19.
35.
The
Novelty
of
things
which
helped
to
transport
him
in
younger
years
is
now
no
more
attending
them
,
he
can
meet
with
nothing
new
,
but
is
cloyed
and
sick
with
the
dull
repetitions
of
the
same
things
.
4
It
is
a
great
addition
to
the
Evil
of
these
days
,
that
if
any
affliction
or
inconvenience
befalls
us
then
,
it
is
usually
more
incurable
than
in
our
younger
years
it
might
have
been
.
Man
is
born
to
trouble
as
the
Sparks
fly
upwards
:
Affliction
will
haunt
and
molest
us
as
long
as
we
live
in
this
mutable
,
weak
and
exposed
State
;
and
that
condition
of
Life
,
which
renders
our
afflictions
most
incurable
,
renders
them
also
the
most
grievous
and
troublesome
:
When
our
condition
is
hopeless
as
well
as
inconvenient
,
this
more
than
doubles
the
grief
of
that
inconvenience
;
and
this
is
commonly
the
unhappy
case
of
old
Age
If
a
man
be
then
sickly
,
he
cannot
expect
ever
to
recover
or
enjoy
a
good
State
of
Health
again
;
if
one
distemper
be
cured
it
turns
into
another
.
He
that
is
deprived
of
his
Children
then
cannot
hope
to
have
more
,
as
poor
Naomi
complained
.
If
then
he
falls
into
poverty
,
he
must
lie
under
it
,
and
bear
all
the
sorrowfull
attendants
of
that
,
for
he
is
now
weak
and
uncapable
of
that
Industry
which
should
help
him
:
He
wants
more
than
he
did
in
younger
years
,
and
is
less
able
to
take
pains
to
get
it
.
5.
Lastly
,
that
which
further
helps
to
make
old
Age
an
evil
time
,
is
the
certain
approach
and
nearness
of
Death
.
It
is
known
then
,
that
this
cannot
be
far
off
:
His
miserable
days
will
shortly
end
in
dissolution
,
from
his
sick
Bed
he
must
go
ere
long
to
his
cold
Grave
,
and
be
a
long
Prisoner
there
:
His
best
days
are
irrecoverably
gone
,
and
he
shall
never
return
to
the
health
and
vigour
,
the
mirth
and
jollity
of
Youth
again
.
The
certainty
of
Death
,
is
the
great
and
uncomfortable
disparagement
of
the
present
Life
.
In
all
our
mirth
it
damps
us
to
think
of
it
.
It
troubles
our
best
days
,
it
chills
our
warmest
blood
,
it
sours
our
sweetest
delights
,
to
have
a
serious
thought
that
we
must
die
.
It
affrights
us
to
think
I
must
ere
long
be
cold
and
senceless
,
I
must
be
a
gastly
Object
to
those
that
have
most
delighted
to
see
me
.
Those
I
most
love
will
hasten
to
bury
me
out
of
their
sight
;
they
will
commit
me
to
worms
and
rottenness
:
I
must
lie
down
in
darkness
and
oblivion
,
worms
must
feed
on
me
,
and
the
winds
ere
long
scatter
my
contemptible
dust
.
I
must
leave
all
the
pleasant
things
I
have
here
,
and
go
into
a
new
,
an
unknown
World
,
from
whence
none
come
back
to
tell
what
is
there
:
These
are
sad
and
very
painfull
thoughts
to
him
,
that
puts
this
Evil
farthest
from
him
.
But
with
how
much
the
more
force
must
these
things
strike
and
wound
when
they
are
certainly
near
.
And
to
the
aged
Person
these
things
must
be
near
.
They
may
indeed
be
as
near
to
the
youngest
here
present
as
to
the
oldest
,
but
it
may
also
be
said
they
may
not
be
near
such
;
but
it
cannot
be
said
they
may
not
be
near
them
that
are
aged
.
Death
with
his
fatal
Dart
is
almost
ready
to
strike
them
:
Their
day
is
come
to
the
Evening
,
and
therefore
they
cannot
be
far
from
Night
;
their
Glass
is
almost
run
and
shall
never
be
turn'd
up
again
,
and
therefore
must
soon
be
out
.
This
also
then
may
make
old
Age
an
evil
time
.
And
this
is
the
time
to
which
many
men
incline
to
put
off
their
living
well
,
but
whether
they
do
wisely
in
this
or
no
,
will
be
best
determin'd
after
we
have
well
considered
what
is
to
be
said
on
the
third
Head
of
Discourse
;
wherein
I
doubt
not
to
make
appear
,
as
was
proposed
,
that
the
best
defence
and
preparation
we
can
possibly
make
against
these
Evil
days
,
is
to
begin
a
religious
and
vertuous
Course
betimes
,
and
to
continue
in
it
all
our
days
before
this
time
.
This
the
Light
of
Nature
taught
a
wise
and
thinking
Heathen
(
Cicero
de
Senect.
)
who
speaks
thus
,
Aptissima
omnino
arma
senectutis
,
&c.
The
best
weapons
and
defences
of
old
Age
against
the
Inconveniences
it
is
liable
to
,
are
the
Arts
and
the
Exercises
of
Vertues
:
Which
being
cultivated
through
every
Age
of
Life
before
,
if
we
happen
to
live
long
will
then
bring
forth
wonderful
Fruits
:
Not
only
(
says
he
)
because
they
will
never
desert
us
,
no
not
to
the
extream
point
of
Life
,
though
that
be
very
considerable
;
but
also
because
the
consciousness
of
a
well
spent
Life
,
and
the
remembrance
of
many
good
and
vertuous
Actions
are
highly
pleasant
to
us
.
Thanks
be
to
God
we
can
say
this
upon
much
better
grounds
than
the
Heathens
could
;
and
then
the
Argument
ought
to
have
the
more
force
upon
us
.
To
make
it
appear
that
a
religious
and
vertuous
Life
before
,
is
the
best
preparation
and
defence
that
we
can
possibly
make
against
the
Evils
that
attend
old
Age
,
I
shall
insist
upon
these
two
particulars
.
-
1.
This
will
in
a
great
measure
prevent
some
of
the
Evils
,
to
which
that
part
of
Life
is
liable
.
-
2.
It
will
greatly
alleviate
those
which
it
does
not
prevent
,
and
soften
them
with
very
effectual
Consolations
.
In
the
first
place
,
this
will
in
a
great
measure
prevent
some
of
the
Evils
that
old
Age
is
liable
to
.
A
vertuous
and
temperate
Course
of
Life
in
our
younger
years
gets
a
good
habit
of
health
,
and
settles
,
and
confirms
a
good
constitution
.
Temperance
and
Vertue
cherish
Nature
,
but
violent
Passions
and
Vices
weaken
and
destroy
it
.
He
who
governs
himself
wisely
,
and
according
to
the
rules
of
Religion
in
his
labours
,
and
enjoyments
,
and
conversations
,
takes
that
course
which
tends
to
preserve
his
Health
and
Life
.
Such
persons
are
the
most
likely
to
live
to
an
old
Age
,
as
Solomon
tells
us
,
when
he
says
of
the
Wisedom
of
good
living
,
Length
of
days
is
in
her
right
Hand
;
and
such
are
most
likely
to
enjoy
an
healthy
and
vigorous
old
Age
,
according
to
what
he
says
again
,
to
fear
the
Lord
and
depart
from
Evil
is
Health
to
the
Navel
,
and
Marrow
to
the
Bones
.
And
in
this
way
many
are
seen
to
enjoy
a
very
healthy
and
vigorous
old
Age
;
It
is
said
of
the
Philosopher
Leontinus
Gorgias
,
who
had
practised
the
good
Morals
he
had
taught
,
that
he
completed
an
hundred
and
seven
years
,
and
never
ceased
from
study
,
and
business
;
and
when
he
was
asked
what
could
make
him
endure
so
long
a
life
,
he
answered
,
he
had
nothing
to
accuse
or
complain
of
his
old
Age
for
.
And
if
a
man
enjoys
an
healthy
and
vigorous
old
Age
,
he
is
st●ll
fit
for
business
,
he
is
still
useful
and
necessary
to
the
World
,
and
shall
not
see
himself
neglected
or
contemned
:
And
then
too
he
is
the
more
sensible
of
pleasures
in
his
old
Age
,
and
they
shall
not
utterly
leave
him
to
the
last
.
Though
Nature
must
decay
in
all
men
,
yet
in
such
it
will
decay
flower
,
and
by
more
gentle
degrees
.
But
the
Drunkenness
and
Gluttony
,
the
Sloth
and
Lusts
,
and
the
wild
and
furious
Passions
of
a
wicked
ungovern'd
Life
,
hasten
the
Infirmities
of
old
Age
,
and
bring
them
upon
some
men
even
before
their
time
;
and
these
things
make
them
also
the
more
heavy
and
troublesome
when
they
come
;
whereas
a
good
and
sober
Life
would
either
wholly
prevent
or
much
lessen
them
.
Further
,
that
diligence
in
an
honest
calling
which
Religion
requires
,
that
frugality
,
and
honest
dealing
which
it
commands
,
are
the
most
likely
means
to
provide
a
competent
portion
of
the
World
for
our
support
and
comfort
in
old
Age.
The
Blessing
of
God
with
a
diligent
hand
makes
rich
;
but
Idleness
and
Riot
and
Prodigality
,
and
such
a
course
of
living
as
tends
to
draw
down
the
Curse
of
God
upon
a
man
,
tend
to
bring
him
to
rags
and
poverty
in
his
old
Age
,
or
before
it
.
The
good
man
is
likely
to
take
his
rest
and
enjoy
what
he
has
gotten
when
he
can
labour
no
more
;
and
the
vitious
and
wicked
man
is
likely
to
be
condemned
to
toil
and
labour
even
with
feeble
and
trembling
Limbs
.
Further
,
he
that
has
practised
the
Vertues
of
Religion
well
in
his
Life
past
,
shall
be
respected
and
esteemed
in
his
old
Age
for
what
he
has
done
,
when
he
is
not
capable
of
action
and
business
any
longer
:
He
that
has
lived
justly
and
righteously
among
his
Neighbours
will
be
the
less
liable
to
wrong
;
he
that
has
lived
peaceably
will
be
quiet
;
he
that
has
been
good
,
kind
and
beneficent
will
find
others
kind
to
him
:
This
is
evidently
the
most
likely
course
to
find
these
conveniences
in
old
Age.
And
he
who
has
carried
himself
justly
towards
his
Children
,
who
has
appeared
cautiously
to
avoid
any
ways
of
wronging
them
,
and
who
has
also
appeared
to
love
them
as
well
as
himself
,
and
to
have
consulted
their
good
as
well
as
his
own
pleasure
and
convenience
,
and
to
look
upon
them
as
parts
of
himself
,
such
a
man
takes
certainly
the
best
course
to
have
dutiful
Children
,
and
to
have
them
ready
to
help
and
comfort
him
if
he
lives
to
a
crasy
old
Age.
Besides
,
he
that
valued
Wisdom
in
his
younger
years
,
and
earnestly
pursued
it
,
and
lived
according
to
the
Rules
of
it
,
will
be
respected
for
this
in
his
old
Age
;
for
this
may
continue
with
him
to
the
last
.
The
faculties
of
the
mind
may
be
exercised
still
though
the
Body
be
weak
,
and
by
exercise
may
be
kept
vigorous
and
ready
.
They
will
not
fail
(
says
Cicero
Ib.
)
unless
he
ceases
to
use
them
.
Old
men
remember
whatever
they
give
their
minds
well
to
.
They
will
not
forget
,
says
he
,
where
they
lay
their
Money
,
or
where
their
Estate
lies
;
their
Wits
will
remain
if
their
Industry
does
.
And
Industry
is
that
which
is
the
constant
attendant
and
property
of
a
vertuous
and
good
Mind
.
And
from
hence
their
respect
and
esteem
will
remain
to
them
too
,
they
will
be
sought
to
for
advice
when
they
cannot
act
themselves
;
and
the
guidance
of
affairs
will
be
committed
to
them
,
which
is
the
most
important
part
of
them
.
For
these
things
Solomon
says
,
The
hoary
head
is
a
Crown
of
Glory
if
it
be
found
in
the
way
of
Righteousness
,
Prov.
16.
31.
In
the
next
place
it
may
be
said
to
make
good
the
Wiseman's
argument
:
That
to
have
lived
religiously
and
well
in
our
younger
years
,
will
mightily
alleviate
and
soften
the
inconveniences
of
those
Evil
days
which
it
cannot
prevent
.
As
for
instance
,
The
applause
and
approbation
of
a
good
Conscience
then
,
and
the
Thoughts
of
that
good
which
a
man
has
done
,
will
allay
the
trouble
for
that
he
can
do
but
little
more
.
How
pleasant
will
it
be
then
to
think
I
have
lived
according
to
reason
,
and
as
becomes
a
man
I
have
honoured
my self
,
and
deserved
the
praise
and
esteem
of
men
:
I
have
no
reason
to
be
ashamed
of
any
part
of
my
Life
:
I
have
been
reckoned
usefull
in
my
place
,
and
to
have
adorned
my
province
and
station
in
the
World
:
't
is
pleasant
for
a
man
to
think
there
is
no
one
can
speak
ill
of
him
,
at
least
for
the
general
course
of
his
Life
,
but
he
must
do
it
either
out
of
Malice
and
Envy
,
or
out
of
Ignorance
:
To
think
that
he
has
pleased
God
,
and
has
been
accepted
with
him
through
Jesus
Christ
;
that
he
has
not
lost
a
Life
,
but
has
spent
it
to
the
gaining
of
a
better
,
he
has
laid
out
a
temporal
for
an
eternal
one
.
Again
,
the
want
of
sensual
pleasure
is
no
great
trouble
to
a
wise
and
vertuous
man
.
He
knows
how
empty
and
vain
a
thing
it
is
;
he
had
moderated
his
desires
after
it
before
by
the
Exercises
of
his
reason
;
by
considering
the
folly
and
the
mischief
of
the
excessive
love
and
use
of
it
.
He
does
not
desire
it
much
,
and
is
glad
that
he
does
not
.
As
the
Philosopher
said
of
the
desire
of
sensual
pleasure
,
when
he
was
grown
old
.
He
was
glad
to
be
free
from
the
Commands
of
so
hard
and
tyrannous
a
Master
:
Besides
,
the
want
of
this
is
abundantly
made
up
to
such
a
man
in
the
pleasures
of
his
mind
.
And
these
the
old
man
may
still
enjoy
,
and
he
may
be
the
more
at
liberty
for
these
,
by
being
freed
from
the
Importunities
of
the
other
.
Learning
and
Philosophy
will
afford
pleasant
thoughts
and
entertainment
to
the
last
,
and
so
will
Religion
and
Devotion
:
But
an
ignorant
and
vitious
Mind
,
will
in
the
dregs
of
Life
be
sad
and
melancholy
,
and
discontented
.
Further
,
The
very
thought
and
assurance
of
the
approach
and
nearness
of
Death
,
may
be
a
comfort
to
a
good
man
against
many
of
the
Inconveniences
of
old
Age.
Death
it self
will
not
be
very
terrible
to
him
,
whom
a
good
Life
has
made
ready
for
it
;
who
knows
his
Sins
pardoned
,
and
his
good
Deeds
accepted
through
the
Mediatour
;
who
can
say
,
I
have
fought
a
good
fight
,
I
have
finisht
my
course
,
I
have
kept
the
Faith
,
and
henceforth
there
is
laid
up
for
me
a
Crown
of
Righteousness
.
It
is
pleasant
instead
of
being
terrible
to
a
good
man
,
when
he
can
say
,
My
work
is
almost
done
,
and
I
am
now
expecting
my
Reward
:
My
warfare
is
well
nigh
accomplished
,
and
the
next
thing
that
is
to
come
is
my
Crown
.
I
am
indeed
near
the
time
of
parting
with
this
World
,
but
I
shall
exchange
it
for
a
better
.
I
shall
go
to
never
fading
pleasures
,
to
durable
riches
,
to
unspeakable
joy
and
felicity
.
Can
a
man
be
troubled
with
the
nearness
and
approach
of
his
Death
,
when
he
knows
it
will
be
a
change
that
will
be
much
to
his
advantage
.
And
he
that
knows
this
,
will
be
comforted
most
effectually
,
under
the
Evils
of
his
present
condition
:
When
he
can
think
if
nothing
else
can
cure
them
Death
will
,
and
that
very
shortly
;
it
cannot
be
long
ere
I
shall
be
free
from
them
all
.
Ere
long
my
pains
shall
be
at
an
end
,
and
I
shall
be
at
ease
,
I
shall
be
removed
from
among
those
that
are
wickedly
a
weary
of
me
,
and
willing
to
part
with
me
,
to
live
with
them
that
will
be
as
willing
to
receive
me
.
And
if
his
posterity
are
such
as
can
deserve
the
Blessing
of
his
Prayers
,
he
can
comfortably
commit
them
to
the
Providence
of
God
,
and
think
that
by
his
good
and
righteous
and
holy
Life
,
he
has
entailed
a
Blessing
upon
them
,
which
is
a
far
better
portion
with
a
small
provision
,
than
the
greatest
abundance
of
ill
gotten
goods
.
And
thus
much
I
think
may
suffice
to
demonstrate
,
that
a
good
and
vertuous
Life
makes
the
best
preparation
that
can
be
against
the
Evils
and
Inconveniences
of
old
Age.
And
this
is
certainly
a
very
good
Argument
,
for
our
minding
Religion
in
our
Youth
.
If
we
do
so
we
are
fit
to
die
,
if
it
should
not
be
our
lot
to
live
to
old
Age
;
and
as
such
a
course
is
most
likely
to
lengthen
our
lives
so
far
,
so
it
will
prevent
or
alleviate
the
Evils
that
commonly
attend
that
time
,
if
we
do
live
to
it
.
For
a
Conclusion
of
this
Discourse
,
and
to
strengthen
the
Argument
,
I
shall
briefly
compare
this
with
the
other
ways
of
living
,
that
many
betake
themselves
to
.
When
we
are
entering
upon
the
World
,
the
most
of
us
do
dispose
of
our selves
in
one
or
other
of
these
two
ways
.
Either
we
greedily
follow
the
pleasures
of
the
World
,
and
give
our selves
up
to
the
pursuit
and
enjoyment
of
them
:
Or
we
betake
our selves
to
the
eager
pursuit
of
wealth
,
or
honours
,
and
to
raise
a
fortune
as
we
call
it
.
But
alas
,
neither
of
these
two
ways
of
living
will
be
able
to
afford
men
that
true
comfort
and
satisfaction
in
their
latter
end
,
which
may
be
derived
from
Vertue
and
Religion
;
these
will
rather
end
in
Vexation
and
Trouble
.
They
that
give
themselves
up
to
Pleasures
,
treasure
nothing
but
sorrow
and
shame
for
after-days
.
What
profit
is
there
in
these
when
they
are
gone
?
what
fruit
do
they
leave
behind
them
?
and
how
much
pain
and
sorrow
do
they
leave
when
they
leave
an
impair'd
Estate
,
a
sick
distemper'd
Body
,
and
a
guilty
Conscience
?
And
for
a
man
to
think
,
I
have
amused
and
entertained
my self
with
Vanities
,
and
for
them
have
neglected
and
forsaken
the
most
solid
and
durable
Goods
:
I
have
received
all
my
good
things
here
:
Alas
how
thin
,
how
empty
a
portion
is
it
!
Yet
this
is
all
,
this
is
all
I
was
born
to
enjoy
:
These
guilty
pleasures
cannot
entitle
me
to
better
things
,
therefore
they
are
not
earnests
of
such
.
I
have
then
received
and
spent
all
my
portion
of
good
and
happiness
.
These
are
very
sad
and
grievous
thoughts
,
and
such
as
these
must
the
Sinners
guilty
frolicks
end
in
.
Accordingly
we
may
observe
,
that
none
are
so
morose
and
melancholy
and
discontented
in
old
Age
,
as
they
who
have
licentiously
followed
their
pleasure
in
the
former
part
of
their
Life
;
who
are
smarting
now
for
their
foolish
frolicks
,
and
have
the
burden
of
their
present
Evils
much
the
greater
and
the
heavier
for
them
.
Again
,
let
us
consider
those
who
have
spent
all
their
Life
in
heaping
up
of
Wealth
.
These
do
seem
indeed
to
be
somewhat
the
wiser
persons
of
the
two
,
but
there
is
not
much
difference
between
them
.
He
that
most
pursues
Riches
does
not
certainly
gain
them
,
and
while
he
is
still
drawn
after
them
with
hopes
,
they
perhaps
like
his
shadow
fly
from
him
still
,
and
so
he
loses
his
labour
and
his
life
too
.
He
that
gets
Riches
cannot
be
sure
to
keep
them
all
his
days
,
or
that
he
shall
comfort
his
old
Age
with
them
.
And
when
that
comes
with
the
Evils
,
and
Pains
and
Distempers
,
which
all
the
wealth
he
has
gotten
cannot
remove
:
when
it
cannot
reprieve
him
from
the
Grave
,
nor
set
his
Death
a
moment
further
from
him
;
when
it
will
leave
him
at
his
going
out
of
this
World
to
all
the
Miseries
of
the
next
,
and
this
cannot
purchase
his
peace
with
God
,
nor
redeem
his
Soul
from
Hell
,
nor
gain
him
admittance
into
the
Courts
of
Heaven
:
Then
how
does
he
disdain
all
his
labour
!
how
is
his
sick
mind
fretted
to
think
how
he
has
lost
his
time
!
how
little
comfort
does
all
his
labour
in
this
kind
afford
him
,
when
the
fruits
of
it
are
so
useless
to
him
!
Thus
we
see
the
ends
of
worldly
men
,
of
those
who
minded
nothing
all
their
days
,
but
the
pleasures
and
wealth
of
this
World
.
Their
end
is
sad
and
gloomy
,
their
sweets
turn
bitter
,
their
abundance
ends
in
poverty
and
wretched
Nakedness
,
their
Mirth
in
sorrow
,
and
their
short
lived
Pleasures
in
everlasting
Pain
and
Torment
.
But
the
good
and
vertuous
Man
closes
up
a
troublesome
Life
with
joy
and
gladness
,
his
Labours
end
in
rest
,
and
his
Pains
in
ease
and
felicity
.
If
he
be
encombred
with
any
outward
Evils
,
his
comfort
is
,
he
is
going
away
from
them
all
:
If
he
has
received
any
good
things
here
,
he
knows
also
that
far
better
things
are
reserved
for
him
in
the
World
to
come
.
THE
PRAYER
.
ALmighty
and
most
Wise
,
and
most
gracious
God
.
Thou
art
Glorious
in
Holiness
,
fearful
in
thy
Praises
,
doing
Wonders
:
all
thy
Works
,
O
Lord
,
are
done
in
Judgment
:
thou
art
Righteous
in
all
thy
Ways
,
and
Holy
in
all
thy
Works
:
We
admire
thee
,
we
praise
,
we
bless
thee
,
for
thy
worderful
Works
of
Creation
,
and
for
thy
wonderful
Works
of
Providence
.
O
Lord
,
there
is
none
to
whom
we
may
compare
,
or
liken
thee
,
there
is
no
God
besides
thee
.
And
in
particular
we
desire
at
this
time
to
Praise
thee
,
for
the
Wisdom
and
Goodness
thou
hast
shown
in
thy
most
excellent
Law
,
in
that
it
is
kindly
and
exactly
suited
to
our
Natures
,
and
so
is
altogether
fit
to
promote
all
our
true
Interests
and
our
Happiness
.
To
comply
with
this
is
our
Wisdom
,
and
Honour
;
it
is
Health
to
the
Navel
,
and
Marrow
to
the
Bones
;
it
has
length
of
days
and
good
repute
,
and
Wealth
and
Peace
to
reward
us
with
.
In
keeping
thy
Commands
there
is
great
reward
.
Blessed
then
are
the
undefiled
in
the
Way
,
who
walk
in
the
Law
of
the
Lord
.
It
is
good
for
us
to
keep
thy
Precepts
;
they
are
sweeter
than
Honey
,
and
the
Honey
Comb
,
and
more
to
be
desired
then
Gold
,
yea
then
much
fine
Gold
;
they
best
adorn
and
accomplish
us
;
they
are
the
Happiness
of
our
Souls
,
as
well
as
of
our
Bodies
;
they
rectifie
and
compose
the
Mind
,
they
give
us
Peace
and
Strength
within
;
great
Peace
they
have
which
Love
thy
Law
,
and
nothing
shall
offend
them
.
Then
shall
we
never
have
occasion
to
be
ashamed
,
when
we
have
respect
unto
all
thy
Commandments
.
Thou
art
good
,
O
Lord
,
and
dost
good
,
O
do
thou
teach
us
thy
Statutes
:
O
that
our
Ways
were
directed
to
observe
them
.
Lord
,
make
us
as
early
as
we
can
to
remember
thee
our
Creator
;
to
remember
and
turn
unto
thee
,
to
consider
and
know
,
and
do
the
Duties
which
we
owe
to
thee
as
such
:
We
have
gone
astray
like
lost
Sheep
;
Oh
seek
thou
thy
Servants
and
save
us
,
that
we
do
not
forget
thy
Commandments
.
That
we
may
never
forget
them
or
thee
,
we
pray
thee
to
write
thy
Law
in
our
Hearts
,
and
to
put
thy
fear
in
our
inward
Parts
,
for
thy
fear
is
a
good
Principle
of
this
Wisdom
,
of
good
and
vertuous
Living
.
Make
us
to
reverence
thy
Greatness
and
Glory
,
which
is
so
bright
in
all
thy
Works
,
and
so
wonderful
in
the
Creation
of
our selves
;
for
we
,
Lord
,
are
fearfully
and
wonderfully
made
:
Make
us
sensible
of
thy
continual
Presence
with
us
,
that
thou
dost
thereby
continue
our
Beings
,
and
observe
our
Actions
:
we
depend
upon
thee
while
we
provoke
thee
,
we
are
in
thy
hand
at
all
times
to
do
with
us
whatsoever
thou
pleasest
;
thou
who
art
our
Creator
,
art
the
Supream
and
invincible
Disposer
of
us
:
O
let
us
stand
in
awe
,
that
we
may
not
sin
against
thee
.
Make
us
concern'd
to
please
thee
,
who
art
the
Fountain
of
our
Beings
,
and
the
bestower
of
all
our
Good
,
that
thou
mayst
delight
in
us
,
to
do
us
good
,
and
that
we
may
,
according
to
thy
Design
in
making
us
,
be
happy
.
O
Lord
,
forgive
us
we
pray
thee
,
all
our
past
wandrings
from
thee
,
forgive
us
all
our
sins
of
negligence
and
ignorance
,
and
endue
us
,
we
beseech
thee
,
with
the
Grace
of
thy
Holy
Spirit
,
to
amend
our
Lives
according
to
thy
Holy
word
.
Be
reconciled
to
us
by
the
Blood
of
thy
Son
Jesus
,
through
Faith
,
in
which
we
humbly
seek
thy
Favour
:
We
pray
thee
turn
from
us
all
those
Evils
that
we
most
righteously
have
deserved
,
in
time
past
;
and
grant
us
hereafter
to
serve
and
please
thee
,
in
Holiness
and
Righteousness
all
the
days
of
our
Life
.
Lord
,
let
us
be
planted
in
thy
House
,
and
abide
in
the
Communion
of
thy
Church
,
and
there
flourish
like
the
Palm
-
Tree
,
and
if
we
live
to
old
Age
,
let
us
be
even
then
fruitful
in
good
Works
,
to
thy
Praise
and
Glory
.
We
make
our
humble
Supplications
to
thee
,
O
Lord
,
for
all
Men.
Let
the
Earth
be
filled
with
Knowledge
of
the
Lord
,
as
Waters
cover
the
Sea
.
Prosper
thy
Church
,
and
give
it
great
encrease
of
all
Grace
,
and
give
it
in
thy
due
time
Tranquillity
and
Peace
,
deliver
it
from
intestine
Disturbance
and
outward
Enemies
.
We
humbly
implore
thy
mercy
upon
these
Kingdoms
in
General
;
Lord
,
grant
that
all
things
well-pleasing
to
thee
,
may
flourish
and
abound
among
us
,
and
do
thou
by
thy
Almighty
Providence
watch
over
us
,
and
direct
our
publick
Affairs
for
our
good
.
Particularly
,
we
pray
for
our
most
Gracious
King
and
Queen
;
Grant
them
in
Health
and
Wealth
long
to
live
,
strengthen
them
to
vanquish
and
overcome
all
their
Enemies
.
Teach
us
,
and
all
their
Subjects
,
duely
to
consider
whose
Authority
they
have
,
and
so
to
serve
,
honour
,
and
humbly
obey
them
,
in
thee
and
for
thee
,
according
to
thy
most
Blessed
word
and
Ordinance
;
that
so
they
may
be
the
Ministers
of
God
to
us
for
good
.
Do
good
to
all
amongst
us
,
beyond
what
we
can
ask
or
think
:
Let
thy
Blessing
upon
the
words
which
we
have
this
Day
heard
,
make
it
to
dwell
and
take
root
in
us
,
and
bring
forth
Fruit
even
to
an
hundred
fold
.
And
let
the
same
Gracious
mercy
which
has
blest
us
this
Day
,
with
things
necessary
for
Life
and
Godliness
,
watch
over
us
this
Night
,
and
give
us
safe
and
comfortable
Rest
,
and
if
it
shall
please
thee
to
add
still
to
our
Lives
,
make
us
steady
and
persevering
in
well-doing
to
the
end
of
our
Days
;
all
which
we
humbly
crave
,
in
the
Name
of
Jesus
Christ
,
to
whom
with
the
Father
,
and
the
Holy
Ghost
,
be
all
Honour
and
Glory
.
Our
Father
,
&c.
OF
A
Death-Bed
Repentance
;
SHEWING
How
unreasonable
it
is
for
any
Man
to
rely
upon
it
.
Let
us
Pray
.
PRevent
us
,
O
Lord
,
in
all
our
doings
with
thy
most
gracious
favour
,
and
further
us
with
thy
continual
help
,
that
in
all
our
works
begun
,
continued
and
ended
in
thee
,
we
may
glorify
thy
Holy
Name
,
and
finally
by
thy
Mercy
obtain
Everlasting
Life
,
through
Jesus
Christ
our
Lord
.
Amen
.
Numb.
23.
vers.
10.
Latter
Part.
Let
me
die
the
Death
of
the
Righteous
,
and
let
my
last
end
be
like
his
.
BAlaam
a
famous
Sorcerer
and
Fortune-teller
among
the
Midianites
,
was
sent
for
by
Balak
King
of
Moab
to
curse
Israel
,
when
they
were
upon
his
Borders
.
The
Messengers
came
to
him
with
this
Complement
from
the
King
.
For
I
wot
that
he
whom
thou
blessest
is
blessed
,
and
he
whom
thou
cursest
is
cursed
;
Chap.
22.
vers.
6.
Such
an
esteem
had
he
raised
of
himself
among
the
ignorant
Heathens
.
And
very
fain
would
the
wicked
wretch
have
done
that
which
Balak
desired
for
the
sake
of
the
wages
of
Iniquity
which
he
loved
.
This
appears
by
his
seeking
of
enchantments
against
Israel
,
as
he
several
times
did
,
as
the
1st
.
verse
of
the
24th
.
Chapter
intimates
,
but
it
pleased
God
constantly
to
over-rule
and
hinder
him
.
And
when
he
sought
to
utter
his
direful
and
mischievous
Charms
,
which
before
perhaps
could
blast
the
Fruits
of
the
Earth
,
and
cause
Thunder
and
Lightning
,
and
raise
an
Hurricane
,
and
throw
down
Buildings
:
He
can
now
do
nothing
of
all
this
,
but
the
Spirit
of
God
constrains
him
to
utter
only
things
honourable
and
favourable
of
Israel
.
In
a
deep
sence
,
which
this
possest
him
with
,
of
the
favour
of
God
to
that
People
,
and
being
so
far
enlightned
for
the
present
,
though
against
his
Will
,
as
to
understand
that
they
should
be
happy
not
only
in
this
Life
,
but
also
in
that
to
come
,
if
they
would
keep
the
Commandments
of
their
God
;
he
therefore
concludes
his
first
Parable
,
or
sententious
and
prophetick
Speech
concerning
them
in
the
words
of
our
Text
,
Let
me
die
the
Death
of
the
Righteous
,
and
let
my
last
end
be
like
his
.
He
was
not
at
all
reconciled
to
their
God
,
who
hindred
him
from
getting
those
great
Rewards
which
Balak
offered
him
,
nor
did
incline
to
become
a
Proselyte
to
the
Jew's
Religion
:
He
had
rather
enjoy
his
Gain
and
Honour
among
the
Heathens
still
,
like
a
false
Prophet
,
than
embrace
the
Truth
and
become
meaner
among
the
Jews
.
But
yet
he
wishes
for
the
happy
end
of
the
Jews
:
He
would
willingly
be
reckoned
among
them
when
he
should
come
to
die
,
that
he
might
be
a
partaker
in
their
felicity
in
the
next
World
.
This
was
the
sence
of
his
Mind
;
and
herein
he
speaks
also
the
mind
of
a
great
many
others
besides
.
There
are
many
in
the
World
who
would
live
the
lives
of
licentious
Sinners
,
and
yet
at
last
would
die
the
Death
of
Saints
:
who
would
have
the
profits
and
pleasures
of
Sin
here
,
and
hereafter
the
Rewards
of
Religion
too
.
And
as
a
great
many
wish
this
,
so
they
think
they
have
found
out
an
expedient
to
obtain
it
,
and
that
is
by
a
Death-Bed
Repentance
.
It
shall
be
the
whole
Business
of
the
present
Discourse
,
to
demonstrate
the
Folly
and
Danger
of
relying
upon
a
Death-Bed
Repentance
,
of
wishing
or
expecting
with
this
false
Prophet
to
live
a
wicked
Life
,
and
yet
to
Die
the
Death
of
the
Righteous
,
and
to
make
an
end
like
him
.
And
this
I
shall
endeavour
to
set
before
you
in
the
following
particulars
.
1.
There
is
no
Man
can
possibly
tell
,
whether
he
shall
have
the
space
and
warning
of
a
lingering
Sickness
to
repent
in
,
or
no.
Our
fortunes
and
conditions
are
not
at
our
own
dispose
,
but
at
the
disposal
of
him
whom
we
daily
offend
by
our
Wickedness
:
Nor
can
we
be
any
more
sure
before-hand
of
the
Way
,
than
we
can
be
of
the
Time
of
our
going
out
of
this
World
.
Many
things
may
prevent
us
from
having
the
space
of
a
lingring
Sickness
to
repent
in
;
and
do
we
not
greatly
provoke
the
supream
Disposer
to
prevent
us
of
this
,
by
our
delaying
to
repent
.
How
many
ways
are
there
of
dying
besides
that
on
a
sick
Bed
,
and
which
of
them
may
be
his
fortune
no
Man
can
tell
.
Should
we
then
defer
our
Repentance
to
a
sick
Bed
,
when
't
is
very
uncertain
and
hazardous
whether
we
shall
die
there
or
not
?
But
if
we
should
die
there
,
the
Sickness
may
be
such
as
to
give
us
no
opportunity
to
repent
there
.
It
may
take
away
the
use
of
reason
,
may
utterly
hinder
all
composed
thinking
;
we
may
die
in
Convulsions
,
in
a
stupid
Lethargy
,
or
in
the
ravings
of
a
Feaver
,
or
under
such
violent
and
racking
pains
as
shall
effectually
hinder
us
from
doing
any
thing
towards
a
happy
Departure
.
Thus
he
who
would
not
repent
before
,
is
not
able
to
do
it
now
:
He
wilfully
lost
all
the
time
of
repentance
to
the
last
Minutes
of
it
,
and
now
he
loses
them
too
by
his
unfortunate
Distemper
:
But
how
unreasonable
is
it
for
a
man
to
throw
away
all
his
time
to
the
last
Minutes
,
when
he
does
not
know
whether
he
shall
be
capable
of
using
them
to
his
advantage
,
or
not
?
2.
Let
us
consider
how
great
Inconvenience
men
put
upon
themselves
at
last
▪
who
defer
their
Repentance
to
a
sick
and
dying
Bed
.
They
perhaps
now
think
themselves
very
wise
,
and
that
they
do
well
to
put
off
all
their
Sorrows
to
come
together
,
and
to
trouble
them
but
once
:
But
alas
,
when
these
do
thus
come
together
,
they
will
be
forced
to
conclude
,
they
were
very
foolish
in
so
doing
;
when
they
find
the
Burden
of
all
at
once
too
heavy
for
them
to
bear
:
Certainly
a
great
load
is
much
easier
carried
in
several
parcels
,
than
all
at
once
;
and
if
the
whole
be
too
heavy
for
our
strength
,
it
were
our
Wisdom
to
divide
it
.
When
a
man
is
under
the
pains
and
faintness
of
a
Disease
,
the
grief
of
parting
with
all
that
he
has
in
this
World
,
all
his
dear
Relations
,
his
loved
Enjoyments
,
and
the
sweet
Fruits
of
his
own
Labours
:
When
he
is
a
Prisoner
to
his
Bed
,
is
separated
from
all
his
Pleasures
,
loaths
the
greatest
Dainties
,
has
his
Head
aking
,
his
Heart
faint
,
his
Limbs
feeble
and
trembling
;
these
sure
are
very
unfit
Circumstances
to
put
off
the
Trouble
and
Sorrows
of
Repentance
too
.
How
wretched
must
he
be
,
who
has
at
the
same
time
Trouble
without
and
Anguish
within
?
Pain
in
his
Body
and
Distress
in
his
Mind
?
Who
in
this
condition
must
have
his
Conscience
accusing
him
for
his
ill
Life
,
calling
to
mind
past
and
forgotten
Follies
and
Extravagancies
,
when
he
has
the
Pardon
of
them
to
seek
.
And
by
consequence
he
must
have
the
Flames
of
Hell
,
as
it
were
before
him
,
and
be
terrifyed
with
the
apprehensions
of
being
speedily
carried
before
his
offended
Judge
,
to
be
doomed
to
his
eternal
and
unalterable
State
?
How
sad
is
it
to
be
told
he
must
now
suddenly
leave
this
World
,
and
does
at
this
very
time
deserve
to
be
thrown
into
Hell
!
Those
that
defer
their
Repentance
to
a
Death-Bed
,
do
not
rightly
understand
,
or
else
they
do
not
consider
the
true
Nature
of
it
:
They
think
to
pass
it
over
with
a
Lord
have
mercy
upon
me
,
with
a
general
slight
Confession
that
they
have
sinned
,
and
with
a
few
Sighs
and
formal
Resolutions
,
that
they
will
do
so
no
more
.
They
do
not
consider
that
true
Repentance
is
a
very
bitter
thing
,
that
in
great
Sinners
especially
,
as
these
men
are
wont
to
be
,
it
must
be
attended
with
a
very
hearty
Sorrow
,
with
great
Anguish
of
Soul
,
with
earnest
Indignation
against
themselves
for
their
Sins
,
with
a
sence
of
the
terrible
Deserts
of
them
,
that
they
must
judge
and
condemn
themselves
as
unworthy
to
find
favour
with
God
,
and
deserving
the
everlasting
Punishments
of
Hell
.
And
these
sure
are
very
unhappy
Thoughts
to
be
joyned
with
the
sad
Circumstances
of
Sickness
and
Dying
;
and
these
men
put
off
the
most
uneasie
and
afflicting
Thought
to
be
born
then
,
when
they
are
in
the
most
feeble
condition
,
and
the
most
unfit
to
bear
them
;
we
shall
,
we
might
think
,
have
trouble
enough
without
them
,
with
the
sad
outward
Circumstances
of
such
a
Case
,
and
might
say
sufficient
for
that
day
is
the
necessary
and
unavoidable
Evil
thereof
,
and
may
easily
see
if
we
will
that
it
is
highly
foolish
to
bring
upon
it
more
Evil
,
and
Trouble
than
it
needs
to
have
.
It
is
plainly
our
wisdom
to
provide
before-hand
against
that
time
for
the
Comfort
of
it
;
to
lay
up
Supports
and
Consolations
to
allay
and
mitigate
the
Evils
that
will
attend
it
.
And
this
we
might
do
by
practising
our
Repentance
in
the
time
of
our
Health
,
by
forsaking
our
Sins
betimes
,
and
living
a
good
and
vertuous
Life
for
some
time
before
we
come
to
die
.
Then
if
we
have
Sorrow
without
we
shall
have
Joy
within
,
if
the
Body
be
in
pain
,
we
may
be
at
ease
in
the
Mind
.
The
Reflections
upon
a
well-spent
Life
would
comfort
us
in
our
Weakness
;
the
joyful
Hopes
and
Expectations
of
entering
into
Rest
and
Happiness
,
would
alleviate
our
present
Pains
;
and
a
sence
of
favour
and
reconcilement
with
God
would
conquer
the
fears
of
Death
,
and
make
us
ready
and
willing
to
appear
before
our
Judge
.
3.
But
if
a
man
has
the
warning
of
a
lingring
and
slow
Sickness
to
repent
of
his
Sins
,
and
prepare
for
his
Death
;
't
is
yet
a
very
great
Hazard
whether
he
will
repent
under
it
or
not
.
If
he
has
not
such
a
Disease
as
will
necessarily
hinder
this
,
yet
many
other
things
may
and
often
do
so
.
We
do
not
seldom
see
men
that
deferred
their
Repentance
till
this
time
,
as
far
from
performing
it
then
as
ever
they
were
before
.
A
man
may
think
while
he
is
in
health
,
and
engaged
in
the
World
,
and
exposed
to
the
Temptations
of
it
,
that
the
danger
of
that
time
,
and
the
confinement
and
separation
from
the
World
,
will
mightily
help
him
to
do
this
necessary
work
then
,
and
put
him
upon
it
;
but
alas
,
the
contrary
to
this
does
very
ordinarily
come
to
pass
.
With
some
the
very
pain
and
trouble
of
their
Disease
,
though
it
does
not
take
away
their
Sences
and
the
use
of
their
Reason
,
yet
it
is
able
to
distract
their
minds
,
and
divert
them
from
all
Thoughts
of
Repentance
and
making
their
peace
with
God
.
Does
not
daily
experience
teach
us
,
that
a
severe
pain
if
it
be
but
at
a
tooth
,
and
that
even
in
a
Person
habitually
pious
and
good
,
is
able
to
disturb
the
mind
,
and
unfit
one
for
any
exercise
of
Devotion
,
and
so
detain
the
Thoughts
that
they
can
fix
on
nothing
but
that
.
All
that
we
are
commonly
sensible
of
in
such
a
case
is
the
present
pain
,
and
all
that
we
can
be
concern'd
about
,
is
to
get
rid
of
the
present
importunate
grievance
:
And
is
it
not
much
rather
likely
to
be
thus
with
a
man
under
the
pain
and
trouble
of
Sickness
?
If
so
little
an
inconvenience
can
divert
even
a
good
man
from
fixed
and
good
Thoughts
;
how
much
more
likely
is
it
,
that
greater
pain
and
uneasiness
will
divert
him
from
such
who
is
habitually
wicked
,
who
has
lived
all
his
Life
an
utter
stranger
to
such
Thoughts
,
has
never
tasted
the
pleasure
,
nor
found
the
benefit
of
them
?
Besides
,
as
the
delaying
Sinner
has
been
wont
to
love
his
Body
better
than
his
Soul
,
to
contrive
the
satisfaction
and
convenience
of
that
,
rather
than
the
everlasting
Happiness
of
this
;
he
must
needs
be
apt
in
this
distress
to
be
still
in
the
same
disposition
,
and
to
be
so
busied
about
the
griefs
and
pains
of
his
Body
,
as
to
neglect
his
Soul
still
,
as
he
has
done
all
his
days
before
:
And
if
so
,
what
a
madness
is
it
for
a
man
to
expect
and
wait
for
the
very
worst
disposition
and
state
of
his
Body
,
that
he
may
then
perform
the
greatest
and
most
important
business
of
his
Soul
!
Again
,
the
very
fear
and
apprehension
of
dying
quickly
may
happen
to
take
away
all
thought
or
concern
of
preparing
for
Death
:
This
may
seem
unlikely
,
but
yet
it
does
sometimes
come
to
pass
.
I
knew
a
man
(
says
one
who
had
been
wont
to
visit
sick
and
dying
Persons
)
and
he
not
altogether
a
careless
Liver
neither
,
who
being
at
the
point
of
Death
,
when
he
was
admonisht
by
a
Minister
to
prepare
himself
for
his
departure
,
was
so
possessed
and
overwhelmed
with
the
Thought
that
he
was
in
danger
of
speedy
Death
,
that
he
could
think
of
nothing
else
but
of
sending
for
this
and
the
other
Physitian
,
of
taking
this
and
the
other
Medicine
;
and
all
the
care
and
thought
that
he
could
be
possest
with
,
was
only
how
he
might
recover
and
escape
the
present
and
imminent
danger
,
and
in
the
midst
of
such
thoughts
he
breathed
his
last
.
And
thus
it
is
very
likely
to
be
with
many
men
;
he
who
has
great
affairs
upon
his
hands
,
and
especially
if
they
be
a
little
entangled
,
he
who
leaves
a
Family
but
ill
provided
for
,
or
likely
to
need
his
presence
among
them
:
He
who
would
fain
see
a
Son
or
a
Daughter
well
disposed
of
and
setled
,
as
we
call
it
,
will
be
apt
to
be
wholly
devoured
with
the
same
care
.
Thus
sure
it
is
very
likely
to
be
with
a
great
lover
of
the
World
,
with
him
that
loves
nothing
but
what
is
here
,
that
has
no
treasure
in
Heaven
,
nor
expectations
of
any
thing
comfortable
in
the
other
World
:
When
he
apprehends
himself
in
danger
to
leave
all
at
once
what
he
has
here
,
to
leave
it
for
ever
,
and
go
he
knows
not
where
,
and
he
knows
not
to
what
,
but
fears
exceedingly
a
great
deal
of
ill
;
such
a
man
must
needs
be
liable
to
a
great
Consternation
at
the
Summons
of
Death
,
and
to
think
of
nothing
but
by
what
means
he
may
avoid
it
for
the
present
,
and
gain
some
more
time
to
make
a
better
preparation
for
it
than
he
has
done
.
And
further
,
it
may
be
the
sick
man
is
not
in
danger
of
a
speedy
Death
,
or
perhaps
if
he
be
so
,
he
will
not
believe
it
,
as
it
is
with
a
great
many
:
He
hopes
perhaps
to
recover
this
Sickness
,
and
promises
himself
after
it
many
years
of
life
,
when
he
has
but
a
few
moments
to
live
:
And
the
Flatteries
of
Friends
will
be
apt
to
encourage
this
conceit
,
and
the
Physitian
must
give
him
,
it
may
be
,
more
hopes
than
himself
has
,
to
support
this
sick
mans
Spirits
,
and
assist
his
own
prescriptions
:
And
then
,
though
the
concern
to
avoid
Death
does
not
put
him
by
his
Repentance
,
yet
the
hopes
of
longer
Life
may
do
it
;
he
will
think
he
needs
not
yet
repent
,
the
dangerous
period
before
which
he
purposes
to
do
it
is
yet
a
great
way
off
,
and
thus
he
goes
on
to
cheat
himself
into
everlasting
perdition
.
And
it
is
no
wonder
if
a
man
who
has
been
habitually
wicked
,
and
lived
many
years
in
his
Sins
,
does
take
any
encouragement
to
put
off
his
Repentance
still
,
and
can
hardly
find
in
his
Heart
even
upon
his
Death-Bed
to
do
this
.
The
custom
of
sinning
is
like
a
second
Nature
,
and
is
not
but
with
the
greatest
difficulty
and
labour
overcome
.
It
will
hardly
ever
forsake
a
man
:
Of
the
habitual
Sinner
is
that
for
the
most
part
true
,
which
is
said
,
Job
20.
11.
His
Bones
are
full
of
the
Sins
of
his
Youth
,
which
shall
lie
down
with
him
in
the
Dust
.
How
unlikely
indeed
is
it
,
that
a
man
should
in
a
moment
so
fall
out
with
his
Sin
as
to
hate
it
,
and
throw
it
off
for
ever
,
when
he
has
many
years
loved
and
cherished
it
;
or
that
he
should
now
all
at
once
be
possest
with
an
hearty
Love
of
God
and
Goodness
,
which
for
many
years
he
has
neglected
and
hated
?
Accordingly
we
often
see
Persons
upon
their
Death-Bed
,
still
the
very
same
that
they
were
before
;
as
they
lived
so
they
die
;
there
is
no
change
or
alteration
in
the
least
appears
in
the
state
and
disposition
of
their
minds
.
We
find
them
exercising
the
beloved
Sin
in
their
Discourse
,
when
they
cannot
do
it
in
their
Actions
;
it
appears
to
have
still
a
fast
possession
of
the
Soul
,
even
when
the
opportunities
of
committing
it
are
taken
from
them
.
How
often
do
we
find
the
profane
Person
then
profane
,
the
habitual
Swearer
cursing
and
swearing
with
his
last
Breath
.
How
often
is
the
covetous
Person
taken
up
with
his
worldly
Affairs
,
thinking
and
talking
of
his
Bags
and
Possessions
,
or
of
gainful
Bargains
,
and
further
gettings
even
to
the
very
minute
,
when
he
must
lose
and
part
with
all
.
How
often
is
the
proud
and
vain
Person
then
vain
and
proud
too
,
even
then
concerned
about
Beauty
and
Cloaths
,
about
trimming
up
and
adorning
the
poor
wretched
Carkass
which
is
likely
within
a
few
moments
to
be
but
rottenness
and
putrefaction
.
This
hardness
at
Death
and
unconcernedness
even
then
about
a
future
State
,
is
a
very
tremendous
and
deplorable
Judgment
of
God
;
which
very
often
falls
upon
those
who
have
long
resisted
the
means
of
Grace
,
and
refused
to
repent
and
turn
to
him
.
He
gives
up
the
obstinate
Sinner
to
a
Judicial
hardness
,
which
the
very
near
approach
of
Death
and
Judgment
shall
not
be
able
to
move
:
He
lets
him
be
forgetful
of
himself
at
the
point
of
Death
;
because
he
was
and
would
be
all
his
Life
long
forgetful
of
God
and
his
Duty
to
him
.
He
would
not
make
sure
of
his
pardon
before
,
and
now
he
shall
have
no
thought
or
concern
about
it
.
And
there
is
yet
another
hindrance
the
of
delaying
Sinners
repentance
at
the
point
of
Death
,
which
all
such
are
in
great
danger
of
,
and
many
fall
under
,
and
that
is
Despair
:
The
same
Adversary
of
their
Souls
who
tempted
them
before
to
presume
,
will
now
if
they
are
at
all
awakened
,
and
sensible
of
their
condition
,
be
very
ready
to
hurry
them
into
this
.
And
surely
there
is
too
much
ground
for
such
a
temptation
in
the
case
of
him
who
has
deferred
his
Repentance
till
now
:
He
must
be
in
great
danger
of
falling
into
a
hopeless
and
despairing
Sense
of
his
Condition
,
if
he
has
any
at
all
,
whose
own
Conscience
with
the
Adversary
can
tell
him
,
he
has
squandered
away
the
time
of
mercy
,
and
his
day
of
Grace
is
come
to
its
end
,
before
he
has
secured
the
Grace
and
Favour
of
God
.
He
has
spent
his
whole
Life
in
Sin
and
Rebellion
against
him
that
made
him
,
to
whose
Glory
he
ought
to
have
lived
,
and
whose
Mercy
and
Love
he
now
stands
in
need
of
:
That
he
has
utterly
lost
one
Life
,
and
shall
not
be
trusted
with
another
:
that
as
he
can
never
undoe
the
Ills
he
has
done
,
so
he
has
no
time
left
to
alter
his
Course
in
,
and
live
it
better
.
And
when
he
thinks
with
himself
that
at
such
and
such
times
,
he
was
invited
and
earnestly
urged
to
repent
and
break
off
his
Sins
,
and
he
had
some
good
motions
towards
it
in
his
mind
,
but
he
made
a
shift
to
stifle
those
motions
,
he
slighted
the
good
Counsel
,
and
despised
the
necessary
Reproofs
;
How
apt
must
he
be
in
the
midst
of
such
thoughts
to
fall
into
despair
?
to
think
that
God
will
now
only
laugh
at
his
Calamity
,
that
if
he
should
repent
he
shall
be
refused
:
And
then
he
will
neglect
it
,
as
thinking
it
now
too
late
,
and
that
it
would
be
in
vain
.
This
is
the
sad
Case
of
many
a
dying
Sinner
,
who
has
lived
all
his
life
in
the
contempt
of
God
and
Religion
:
He
now
gives
himself
for
lost
,
and
goes
to
Hell
expecting
to
go
to
Hell
:
He
throws
away
his
last
minutes
in
despair
,
after
he
has
wilfully
lost
his
whole
Life
before
in
presumption
.
So
many
things
there
are
which
may
hinder
a
man
from
having
any
mind
or
thought
to
repent
at
last
.
But
now
when
no
man
can
possibly
tell
,
but
some
one
or
other
of
these
may
be
his
case
when
he
comes
to
die
;
if
he
neglects
this
before
,
how
plainly
unreasonable
and
extravagant
is
it
to
put
off
our
Repentance
to
that
time
.
4.
Another
Argument
to
dissuade
men
from
relying
upon
a
Death-Bed
Repentance
,
may
be
this
:
What
Repentance
men
do
practice
in
that
condition
,
it
is
very
seldom
sincere
and
true
.
Some
indeed
are
struck
then
with
a
mighty
fear
of
God
,
and
dread
of
their
final
Sentence
,
and
of
the
Punishments
of
Hell
;
which
they
are
conscious
to
themselves
they
have
deserved
,
and
which
they
think
are
near
the
getting
hold
on
them
.
And
in
this
fright
they
are
full
of
confessions
of
their
Sins
,
and
condemnations
of
themselves
for
their
former
Evil
life
,
and
earnestly
they
sue
for
pardon
and
mercy
,
and
make
great
protestations
how
good
they
will
be
,
if
it
will
but
please
God
to
spare
them
.
But
alas
,
all
this
with
the
most
of
men
in
this
condition
is
but
false
and
dissembled
,
all
this
does
seldom
arise
to
a
true
and
sincere
Repentance
.
It
proceeds
in
the
most
from
a
wrong
Principle
:
They
only
dread
the
Wrath
of
God
,
and
the
Punishments
of
Sin
;
they
do
not
hate
their
Sin
,
they
are
not
truly
fallen
out
with
it
,
they
do
not
love
God
,
nor
are
heartily
reconciled
to
his
Commandments
.
True
Repentance
ought
to
be
entirely
voluntary
and
free
,
but
this
is
entirely
forced
.
They
talk
of
leaving
only
what
is
leaving
of
them
,
and
of
sinning
no
more
when
they
think
they
shall
not
have
opportunity
to
entertain
themselves
with
their
beloved
Sins
any
more
.
It
is
possible
a
man
in
this
condition
may
think
himself
,
that
his
Repentance
is
sound
,
and
his
Resolutions
are
hearty
,
but
it
is
very
easie
for
him
to
be
deceived
.
It
is
easie
(
says
one
)
for
a
man
to
think
he
has
no
mind
to
do
that
which
he
plainly
sees
it
is
not
in
his
Power
to
do
.
Possibility
,
says
he
,
is
the
best
Proof
and
Trial
of
the
Will
:
If
thou
dost
not
while
thou
canst
do
,
this
does
most
manifestly
and
truly
shew
,
that
thou
hast
not
the
Will
to
do
.
There
is
a
great
deal
of
dissembled
seeking
to
God
,
and
pretended
Conversion
to
him
under
distress
and
affliction
among
the
Sons
of
men
.
Such
was
that
of
the
Jews
spoke
of
in
Psal.
78.
34.
where
't
is
said
,
When
he
slew
them
then
they
sought
him
,
and
they
returned
and
enquired
early
after
God
:
But
it
is
added
,
in
verse
36
,
37.
of
that
Psalm
,
Nevertheless
they
did
flatter
him
with
their
Mouth
,
and
lied
unto
him
with
their
Tongue
;
for
their
Heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
In
like
manner
the
late
penitent
makes
perhaps
very
earnest
Addresses
to
God
,
but
it
is
only
to
get
out
of
his
present
distress
,
and
if
this
be
granted
and
his
fears
are
over
,
he
soon
forgets
all
the
good
promises
that
he
had
made
.
Of
those
who
make
these
good
Vows
and
Protestations
in
their
Sickness
and
Danger
,
a
very
small
proportion
do
fulfil
them
when
they
have
escaped
their
danger
,
which
shews
they
are
for
the
most
part
false
and
deceitful
ones
:
The
most
of
them
return
after
a
little
while
to
their
abdicated
Sins
,
like
the
Dog
to
his
Vomit
,
or
the
Swine
that
was
washt
to
wallowing
in
the
Mire
.
Or
instead
of
those
nauseated
Sins
,
says
one
,
(
Hamm.
Pract.
Cat.
)
they
make
choice
of
some
other
new
Path
to
Hell
,
entertaining
Covetousness
instead
of
Prodigality
,
spiritual
Pride
instead
of
carnal
Security
,
Envy
,
Malice
,
Sedition
,
Faction
,
in
commutation
for
Lust
or
Drunkenness
,
and
Swearing
.
And
it
deserves
to
be
considered
,
whether
it
be
not
most
likely
that
the
delaying
Sinners
repentance
on
a
sick
Bed
will
be
false
and
dissembled
:
When
he
has
all
his
Life-time
proposed
to
himself
not
to
repent
,
but
when
Death
summons
him
into
another
World
,
is
it
not
very
likely
that
he
now
keeps
to
that
which
has
been
his
setled
Resolution
?
and
that
his
Repentance
has
no
other
Principle
now
,
than
his
Apprehensions
of
the
nearness
of
Death
and
Judgment
?
Is
it
not
very
likely
that
he
who
would
never
fear
punishment
till
he
came
to
think
it
near
,
does
now
fear
it
only
because
he
thinks
it
near
,
and
that
all
the
Principle
of
his
Repentance
is
the
fear
of
approaching
Punishment
?
This
then
is
all
the
Repentance
that
such
an
one
is
likely
to
practice
at
such
a
time
;
and
such
as
this
will
never
be
accepted
with
God
,
nor
bring
a
man
to
Heaven
;
with
only
such
as
this
he
may
perish
everlastingly
.
How
foolish
and
extravagant
is
it
then
for
a
man
to
put
off
his
Repentance
through
all
that
time
,
when
it
is
most
likely
to
be
true
,
and
wherein
he
may
have
the
proof
of
its
truth
in
fruits
meet
for
Repentance
?
And
that
he
should
put
it
off
to
that
time
,
wherein
it
is
most
likely
to
be
false
,
and
cannot
be
proved
true
by
answerable
Fruits
?
5.
From
what
has
been
said
last
,
I
may
frame
another
Argument
against
our
relying
upon
a
Death-Bed
Repentance
,
and
that
is
,
It
is
at
the
best
but
uncertain
and
uncomfortable
.
The
change
of
mind
which
God
requires
must
proceed
from
a
deep
sence
of
the
vileness
of
Sin
in
it self
;
of
that
ingratitude
,
injustice
and
rebellion
,
which
is
in
it
towards
the
great
God
:
There
must
be
a
hatred
of
it
upon
these
accounts
,
and
earnest
resolutions
to
forsake
all
Sin
for
the
future
.
And
this
change
must
proceed
to
the
loving
of
God
more
than
this
World
,
to
the
chusing
and
preferring
Heaven
before
Earth
,
and
the
pleasures
of
Religion
more
than
those
of
Sence
and
Sin
.
And
if
the
Principle
of
our
Sorrows
and
Vows
were
such
a
change
of
mind
as
this
,
they
would
then
continue
if
life
were
continued
,
and
would
be
put
in
practice
in
the
Course
of
a
godly
,
righteous
and
sober
Conversation
,
even
when
the
danger
and
fright
were
over
.
And
in
that
case
God
will
accept
the
will
for
the
Deed
,
if
it
be
a
firm
and
rectified
Will
(
Ham.
Ib.
)
though
the
man
does
not
live
to
put
his
resolutions
in
practice
;
when
it
is
his
misfortune
,
not
his
fault
that
he
does
not
live
a
good
Life
after
it
;
because
he
has
no
more
time
granted
him
to
live
,
not
because
he
would
not
live
well
.
But
now
whether
the
dying
Sinners
repentance
be
such
as
this
,
or
not
,
no
man
can
tell
.
This
late
repentance
may
prove
sincere
and
sufficient
to
find
favour
with
God
,
who
searches
the
Heart
and
tries
the
Reigns
,
but
it
is
very
unlikely
to
be
such
,
as
the
former
Argument
has
demonstrated
,
and
it
very
seldom
does
prove
such
,
and
no
man
that
dies
in
it
can
possibly
assure
himself
,
or
be
assured
by
any
one
else
,
that
his
Repentance
is
sincere
and
acceptable
with
God
,
and
therefore
at
the
best
it
is
uncertain
and
uncomfortable
.
No
man
can
tell
the
Truth
of
his
Repentance
till
it
is
put
to
a
Trial
,
till
it
meets
with
Temptations
,
and
conquers
them
,
and
brings
forth
the
Fruits
of
Vertue
and
Holiness
.
And
since
without
Holiness
no
man
can
see
God
,
but
the
Holiness
of
the
Heart
must
be
demonstrated
by
the
Life
and
Conversation
,
as
our
Saviour
says
,
a
Tree
is
known
by
its
Fruitt
;
it
cannot
then
be
certainly
pronounced
concerning
any
man
what
shall
become
of
him
,
who
has
lived
a
vitious
and
ungodly
Life
all
his
days
,
and
only
comes
to
some
Sorrows
and
good
Protestations
and
Vows
on
his
Death-Bed
.
We
may
hope
well
in
Charity
but
cannot
determine
:
And
though
we
cannot
positively
say
,
there
is
no
hope
in
such
a
case
,
yet
we
must
say
,
there
is
very
small
hope
:
And
this
is
according
to
the
Sense
of
the
Ancients
in
this
matter
,
whose
opinions
to
confirm
what
has
been
said
,
I
shall
produce
.
Augustin
(
lib.
50.
Hom.
H.
41.
)
speaks
thus
.
He
who
in
his
last
extremity
of
Sickness
,
seems
to
repent
,
and
departs
this
Life
;
I
confess
to
you
I
do
not
deny
him
what
he
asks
(
by
which
he
means
Absolution
or
the
blessed
Sacrament
)
that
is
,
I
treat
him
as
a
true
penitent
,
because
he
may
be
so
for
ought
I
know
;
but
I
cannot
presume
to
say
positively
that
he
has
made
a
good
departure
.
A
good
man
living
well
(
says
he
)
goes
out
of
this
World
secure
:
And
he
who
practices
repentance
in
his
Health
and
afterwards
lives
well
he
may
be
secure
;
but
he
that
repents
only
at
last
at
the
point
of
Death
,
whether
he
be
secure
or
not
I
am
not
secure
.
Again
he
says
to
this
Case
,
Wouldst
thou
be
free
from
doubt
?
would
you
avoid
uncertainty
in
a
matter
of
such
importance
,
then
practice
Repentance
while
thou
art
in
health
,
for
if
thou
dost
so
thou
art
secure
when
thy
last
day
comes
upon
thee
:
If
you
ask
why
?
I
say
,
because
thou
hast
then
practised
thy
Repentance
,
while
it
was
yet
in
thy
power
to
have
sinned
longer
:
But
if
thou
then
do
this
when
thou
canst
sin
no
more
,
thy
Sins
have
forsaken
thee
rather
than
thou
them
.
And
he
adds
,
I
therefore
grant
thee
repentance
,
because
I
know
not
what
may
be
the
will
of
God
concerning
thee
.
If
I
certainly
knew
it
would
not
profit
thee
,
I
would
not
grant
it
;
If
I
certainly
knew
it
would
profit
,
I
would
not
thus
admonish
,
I
would
not
terrifie
thee
.
Chuse
then
says
he
that
which
is
certain
,
and
do
not
rely
upon
that
which
is
uncertain
.
Thus
speaks
he
.
Another
(
Isidorus
de
sum
.
bono
)
says
thus
,
if
any
man
repents
while
he
could
go
on
in
Sin
,
and
while
he
yet
lives
cleanses
himself
from
all
Iniquity
;
there
is
no
doubt
but
when
he
dies
he
shall
be
translated
to
Eternal
Rest
.
But
if
a
man
spends
his
whole
Life
in
Wickedness
,
and
then
comes
to
repent
at
the
point
of
Death
,
as
his
Damnation
is
uncertain
,
so
his
Pardon
is
doubtful
.
I
shall
only
mention
one
more
,
and
that
is
Salvian
(
de
Avari●
.
l.
1.
cap
5.
)
What
to
say
in
this
case
I
know
not
(
says
he
)
what
I
may
permit
I
am
utterly
ignorant
.
To
discourage
and
with
hold
a
man
from
seeking
and
using
this
last
Remedy
were
hard
and
impious
,
but
to
promise
and
assure
him
any
thing
in
so
late
a
Repentance
were
also
rash
.
It
is
his
best
course
in
this
condition
to
leave
nothing
untried
,
rather
than
to
do
nothing
towards
helping
himself
,
especially
because
,
though
I
know
not
whether
this
may
help
at
last
,
yet
we
may
be
certain
that
to
attempt
nothing
is
pernicious
.
Thus
much
they
have
said
,
and
thus
much
at
least
must
be
said
to
this
case
.
And
now
methinks
this
should
be
sufficient
to
deter
any
man
from
relying
upon
a
Death-Bed
Repentance
,
especially
any
man
that
has
time
and
opportunity
in
his
hands
to
perform
a
more
sure
one
:
This
is
at
the
best
but
an
uncertain
and
uncomfortable
one
,
no
man
can
tell
whether
it
will
be
accepted
of
God
or
not
,
because
no
man
can
certainly
tell
whether
it
be
true
or
not
.
And
though
a
Sinner
ought
not
to
despair
in
such
a
case
,
yet
he
can
have
but
little
,
and
that
a
very
wavering
hope
.
Such
a
one
may
be
saved
,
but
neither
he
nor
any
one
else
can
be
assured
that
he
shall
be
so
.
There
is
so
much
ground
of
hope
in
this
case
,
as
may
encourage
a
wretched
Sinner
who
has
neglected
himself
all
his
days
,
at
his
last
hours
to
try
what
Repentance
will
then
do
for
him
;
it
is
the
only
remedy
he
has
left
,
and
if
that
fail
nothing
will
help
him
:
But
there
is
not
so
much
ground
of
hope
as
may
give
any
man
who
is
now
in
health
,
any
reasonable
encouragement
to
put
off
his
Repentance
till
that
time
.
Certainly
it
is
very
unreasonable
for
a
man
to
build
the
Hopes
of
his
Salvation
,
upon
that
which
cannot
secure
his
Salvation
to
him
.
To
conclude
,
If
the
Gospel
affords
any
small
encouragement
to
them
that
repent
upon
a
Death-Bed
;
yet
it
gives
no
man
any
at
all
to
defer
,
and
put
off
his
Repentance
till
then
:
He
is
guilty
of
great
folly
and
presumption
that
shall
do
so
.
In
this
wilful
deferring
of
our
Repentance
,
we
do
greatly
provoke
Almighty
God
,
not
to
grant
us
the
benefit
of
this
remedy
at
last
.
How
justly
may
God
say
to
such
a
man
then
,
as
Wisdom
speaks
,
Prov.
1
24
,
25
,
26.
Because
I
have
caled
,
and
you
have
refused
,
I
have
stretched
out
my
hands
,
and
you
would
not
regard
me
;
but
have
set
at
naught
all
my
counsel
,
and
would
none
of
my
reproof
:
I
also
will
laugh
at
your
calamity
,
and
mock
when
your
fear
cometh
:
Now
you
shall
call
,
and
I
will
not
answer
;
and
though
you
seek
me
early
,
you
shall
not
find
me
.
He
may
most
justly
cut
a
man
off
in
his
Sins
by
a
sudden
Death
,
and
not
give
him
any
warning
or
space
to
repent
:
He
may
very
justly
put
an
end
to
our
days
by
some
such
Disease
as
shall
hinder
our
Repentance
;
He
may
very
justly
give
a
man
up
to
a
final
hardness
,
and
so
let
him
die
in
his
Sins
who
would
needs
live
in
them
.
And
he
may
let
the
Sinners
remorce
and
trouble
be
,
as
his
false
heart
enclines
to
make
it
,
but
false
and
dissembled
.
Such
as
cannot
amount
to
a
true
Repentance
,
and
then
all
his
Cries
and
Tears
,
all
his
Vows
and
Protestations
shall
be
vain
and
not
accepted
;
But
he
shall
go
to
feel
what
he
fears
,
and
from
the
torment
of
fearing
that
he
is
undone
,
to
that
of
finding
he
is
so
.
These
things
may
in
God's
just
Judgment
befall
him
,
who
had
much
time
given
him
to
repent
in
,
who
was
often
called
to
it
by
Ministers
and
Friends
,
and
perhaps
warned
by
some
Afflictions
,
but
would
needs
put
it
off
to
the
End
of
his
Life
.
And
when
God
cuts
off
such
a
man
in
his
carriere
of
Sin
,
without
giving
him
space
to
reform
his
Life
,
it
may
well
be
suspected
he
has
rejected
all
the
Sorrows
,
Vows
and
Protestations
that
attended
his
departure
.
It
is
not
a
favour
promised
,
that
a
man
shall
have
the
grace
of
Repentance
given
him
then
,
who
has
refused
it
often
before
.
Though
God
out
of
his
Sovereign
grace
,
may
give
a
good
and
safe
Death
to
him
that
has
lived
all
his
Life
wickedly
,
yet
he
has
no
where
bound
himself
to
this
;
he
has
not
given
us
any
express
or
intimated
allowance
to
depend
upon
,
or
expect
any
such
favour
:
And
then
it
is
altogether
unreasonable
to
expect
it
.
Lot
us
then
to
make
sure
that
we
shall
die
the
Death
of
the
Righteous
repent
while
we
are
in
health
,
and
may
have
time
to
prove
the
truth
of
our
Repentance
in
a
good
Life
,
and
so
to
assure
the
acceptance
of
it
with
God
.
Let
us
repent
when
we
are
called
to
it
,
and
when
the
grace
of
God
is
ready
to
assist
us
,
and
to
give
us
a
true
Repentance
:
Let
us
endeavour
to
live
the
Life
of
the
Righteous
,
for
as
long
time
as
we
can
before
we
come
to
die
,
and
then
we
shall
be
sure
to
make
a
good
End
.
Mark
the
perfect
man
,
and
behold
the
upright
,
for
the
end
of
that
man
is
peace
.
THE
PRAYER
.
O
Most
Holy
,
and
most
righteous
Lord
our
God
,
the
Judge
and
Governour
of
all
the
World
;
thou
lovest
Righteousness
and
hatest
Iniquity
.
With
shame
and
self
abasement
we
present
our selves
before
thee
at
this
time
,
who
are
vile
Earth
and
miserable
Sinners
.
Who
have
broke
thy
Laws
,
and
done
evil
against
thee
what
we
could
;
who
have
followed
the
corrupt
Inclinations
of
our
Natures
,
and
the
evil
Customs
and
Practices
of
the
World
,
rather
than
the
way
of
thy
just
and
good
Commandments
.
If
we
should
say
we
have
no
Sin
,
we
should
deceive
our selves
and
the
Truth
were
not
us
:
We
therefore
humbly
confess
our
Sins
before
thee
,
which
it
were
in
vain
for
us
to
endeavour
to
conceal
from
thee
:
for
we
know
that
to
the
Lord
our
God
belong
Mercies
and
Forgivenesses
,
tho'
we
have
rebelled
against
thee
.
Thou
art
he
,
who
delightest
not
in
the
Death
of
a
Sinner
,
but
had
rather
that
he
should
turn
to
thee
and
live
.
We
thank
thee
;
O
Father
of
Mercies
,
that
thou
allowest
us
the
benefit
of
Repentance
,
we
bless
thee
for
the
great
Propitiation
;
Oh
that
Men
would
praise
the
Lord
,
for
his
Goodness
towards
the
Children
of
Men
,
whom
he
has
not
excluded
from
all
hopes
of
Favour
and
Mercy
,
as
he
has
done
the
Apostate
Angels
.
And
we
give
thee
most
humbly
and
hearty
Thanks
,
O
Lord
;
for
thy
Goodness
to
us
in
particular
,
who
are
here
before
thee
.
In
that
thy
Forbearance
and
Long-suffering
,
does
yet
afford
us
space
and
time
for
Repentance
,
that
we
are
not
now
at
this
time
among
the
Damned
in
Hell
,
as
we
have
greatly
deserved
to
be
;
that
we
have
time
allow'd
us
to
consider
our
ways
,
and
turn
our
Feet
unto
thy
Testimonies
;
that
we
have
space
to
secure
our
Repentance
;
to
practice
it
and
to
enjoy
the
Comfort
of
it
,
to
bring
forth
Fruits
meet
for
Repentance
.
Lord
if
we
are
truely
grieved
for
our
Sins
past
,
we
must
needs
be
greatly
desirous
of
leading
a
new
and
different
course
of
Life
,
from
that
we
have
sometime
done
.
Give
us
therefore
,
we
pray
thee
,
the
Grace
of
true
Repentance
,
and
let
us
have
that
to
praise
thee
for
,
added
to
all
thy
other
Goodness
towards
us
.
Make
us
to
know
in
this
our
Day
the
things
that
belong
to
our
Peace
,
before
they
are
hid
from
our
Eyes
;
suffer
us
not
to
harden
our
Hearts
against
the
Invitations
and
Warnings
of
thy
word
.
Let
all
of
us
that
are
here
present
be
seeking
the
Lord
while
he
may
be
found
,
and
calling
upon
him
while
he
is
nigh
;
and
without
delay
,
let
us
betake
our selves
to
repent
and
turn
to
thee
;
to
mortifie
all
carnal
and
corrupt
Affections
,
to
cease
from
all
Evil
and
to
Good
.
Make
us
,
O
Lord
,
seriously
to
consider
the
great
uncertainty
to
us
,
of
what
is
to
come
;
let
us
not
presume
upon
thy
Mercy
,
and
so
encourage
our selves
to
continue
in
our
Sins
,
lest
we
thereby
put
an
end
to
the
Exercises
of
thy
Mercy
towards
us
:
Let
us
not
be
so
foolish
as
to
provoke
thee
by
our
unnecessary
delays
,
to
cut
us
off
by
a
sudden
and
untimely
Death
,
or
to
Doom
us
to
a
final
and
judicial
Hardness
:
let
us
not
put
off
our
Repentance
to
such
a
time
,
as
is
not
convenient
to
do
it
in
,
or
to
such
a
time
,
when
we
are
likely
to
be
deceiv'd
and
imposed
upon
,
by
our
own
false
Hearts
in
the
doing
it
:
but
make
us
now
to
set
about
it
,
while
thou
callest
us
to
it
,
and
art
ready
to
assist
us
,
and
to
make
us
sincere
,
and
art
certainly
willing
,
and
ready
to
accept
it
.
O
Lord
,
thy
ready
Grace
should
find
us
always
ready
to
receive
it
;
and
thy
pardoning
Mercy
should
find
us
always
ready
to
seek
it
.
Let
this
,
O
Lord
,
we
pray
,
be
the
Day
of
thy
Power
upon
every
one
of
us
,
and
make
us
willing
to
renew
our
baptismal
Covenant
now
,
to
devote
our selves
to
thee
again
,
and
to
resolve
,
that
we
will
not
henceforth
live
to
our selves
but
to
thee
,
to
make
thy
Holy
Laws
the
rule
of
our
Actions
,
and
to
endeavour
in
all
things
,
to
Honour
and
Glorifie
thee
.
And
do
thou
Graciously
accept
us
according
to
thy
Promises
declared
unto
Mankind
in
Christ
Jesus
,
and
give
strength
and
stability
to
these
our
Resolutions
.
Extend
we
humbly
beseech
thee
,
thy
Goodness
to
all
the
Heathen
and
Infidel
Nations
:
let
a
mighty
and
powerful
Call
go
forth
among
them
,
and
turn
them
to
the
knowledge
of
thee
the
only
true
God
,
and
of
Jesus
Christ
,
whom
thou
hast
sent
.
Be
mindful
of
thine
ancient
People
the
Jews
,
and
bring
them
to
the
acknowledgment
of
the
true
Messiah
.
Pour
out
an
abundant
measure
of
thy
Spirit
upon
thy
Church
,
that
we
may
see
and
understand
what
is
evil
among
us
,
and
may
repent
and
do
our
first
Works
.
Lord
in
thy
Mercy
reform
these
Nations
wherein
we
live
,
from
Atheism
and
Profaneness
,
from
Pride
and
Schism
,
from
Envy
and
Malice
,
and
all
Uncharitableness
,
from
Luxury
and
Riot
,
and
Sloth
and
Idleness
,
Uncleanness
and
Intemperance
.
Let
us
not
go
on
to
provoke
thee
by
these
our
Sins
,
lest
our
Iniquity
prove
our
ruine
.
We
pray
thee
,
to
Bless
abundantly
our
King
and
Queen
,
and
all
that
are
in
Authority
under
them
in
Church
and
State
,
make
them
a
Terrour
to
all
that
is
evil
,
and
a
Praise
to
them
that
do
well
,
that
we
may
be
all
Happy
,
in
a
great
increase
of
Vertue
,
and
true
Godliness
amongst
us
.
Bless
all
our
Relations
,
and
Friends
,
and
Acquaintance
,
and
keep
their
Hearts
and
Minds
in
the
Knowledge
and
Love
of
God
and
of
his
Son
Jesus
Christ
our
Lord
.
In
whose
Name
we
humbly
beg
the
Mercies
of
the
Night
,
we
thank
thee
for
those
of
the
Day
past
,
for
all
that
we
have
received
,
and
for
our
good
hopes
of
more
to
come
:
To
whom
with
the
Father
,
and
the
Holy
Ghost
be
all
Honour
and
Glory
,
World
without
End
.
Our
Father
,
&c.
FINIS
.
Books
Printed
for
John
Wyat
,
at
the
Rose
in
St.
Paul
's
Church-Yard
.
A
Practical
Exposition
on
the
Ten
Commandments
;
by
Ezekiel
Hopkins
,
late
Lord
Bishop
of
London-Derry
.
An
Enquiry
into
several
Remarkable
Texts
of
the
Old
and
New
Testament
,
which
contain
some
difficulty
in
them
:
with
a
probable
Resolution
of
them
.
By
John
Edwards
,
B.
D.
Sometime
Fellow
of
St.
John's
Colledge
,
Cambridge
,
in
2
parts
,
Octavo
.
An
Enquiry
into
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Constitution
,
Discipline
,
Government
,
Unity
and
Worship
of
the
Primitive
Church
,
that
flourished
within
the
first
three
Hundred
Years
after
Christ
:
Faithfully
Collected
out
of
the
Extant
Writings
of
those
Ages
;
in
2
parts
,
by
an
impartial
hand
.
The
Christian
Virtuoso
;
shewing
,
that
by
being
addicted
to
Natural
Philosophy
,
a
man
is
rather
assisted
than
indisposed
to
be
a
good
Christian
;
by
the
Honourable
Robert
Boyle
,
Esquire
.
The
History
of
the
Life
of
Katharine
de
medicis
,
Queen
Mother
and
Regent
of
France
,
or
the
Exact
Pattern
of
the
Present
French
King's
Policy
.
The
Subjects
of
the
following
Discourses
.
-
Sermon
I.
THE
Great
Excellency
of
the
Soul
of
Man
demonstrated
and
improved
.
Pag.
1
-
Serm.
II.
Of
Vain
Thoughts
or
Inconsideration
with
the
Mischiefs
and
Remedies
.
p.
27
-
Serm.
III.
Of
true
Happiness
,
wherein
it
lies
,
demonstrated
.
p.
49
-
Serm.
IV.
The
Heavenly
Mind
described
and
urged
p.
75
-
Serm.
V.
The
Necessity
of
Obedience
to
the
Commands
of
God
proved
and
stated
.
p.
98
-
Serm.
VI.
The
Great
Duty
of
Thankfulness
urged
&
directed
.
p.
116
-
Serm.
VII
.
The
Pleasantness
of
Religion
demonstrated
and
improved
.
p.
134
-
Serm.
VIII
.
The
Easiness
of
Religion
explained
and
improved
.
p.
152
-
Sermon
IX
.
The
Unprofitableness
of
Sin
demonstrated
.
p.
177
-
Serm.
X.
God's
Hatred
of
Sin
demonstrated
and
improved
.
p.
201
-
Serm.
XI
.
The
Meanness
of
this
present
Life
proved
and
applied
.
p.
225
-
Serm.
XII
.
The
Usefulness
of
Early
Religion
to
Old-age
demonstrated
.
p.
249
-
Serm.
XIII
.
Of
a
Death-Bed
Repentance
;
shewing
how
unreasonable
it
is
for
any
Man
to
rely
upon
it
.
p.
273
Jer.
10.
25.
Pour
out
thy
Fury
upon
the
Heathen
that
know
thee
not
,
and
upon
the
Families
that
call
not
on
thy
Name
:
—
Joshua
24.
15.
—
As
for
me
and
my
House
,
we
will
serve
the
Lord
.
Deut.
6.
6
,
7.
And
these
words
which
I
command
thee
this
day
shall
be
in
thine
Heart
.
And
thou
shalt
teach
them
diligently
unto
thy
Children
,
and
shalt
talk
of
them
,
when
thou
sittest
in
thine
House
.
—
ERRATA
.
PAg.
29.
l.
31.
r.
he
might
.
p.
51.
l.
26.
for
that
r.
than
.
p.
77.
l.
23.
r.
to
them
.
p.
87.
l.
5.
dele
:
p.
103.
l.
2.
r.
Eph.
6.
1
,
2
,
3.
p.
143.
l.
16.
dele
;
p.
155.
l.
2.
for
‛
tit
r.
'
t
is
.
p.
184.
l.
ult
r.
interests
.
Books
Written
by
John
Norris
,
M.
A.
Rector
of
Bemerton
near
Sarum
.
A
Collection
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Miscellanies
,
consisting
of
Poems
,
Essays
,
Discourses
and
Letters
;
in
large
Octavo
,
Price
4
s.
Theory
and
Regulation
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Love
;
a
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Essay
,
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:
To
which
are
added
Letters
Philosophical
and
Moral
,
between
the
Author
and
D.
More
,
in
Octavo
,
Price
2
s.
Reason
and
Religion
,
or
the
Grounds
and
Measures
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Devotion
,
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the
nature
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,
and
the
nature
of
Man
,
in
several
Contemplations
,
with
Exercises
of
Devotion
applyed
to
every
Contemplation
;
in
Octavo
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Reflections
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the
Conduct
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Reference
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Knowledge
;
in
a
Letter
to
the
Excellent
Lady
,
the
Lady
Masham
.
To
which
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annexed
a
Visitation
Sermon
by
the
same
Author
.
The
Second
Edition
,
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Additions
;
Price
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,
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Christian
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Discourses
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Jesus
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To
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Reflections
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;
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Schism
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;
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Two
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Reflections
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Conduct
of
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Life
.
The
Second
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Discourse
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Grossness
of
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Quakers
Notion
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Light
within
;
with
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Confusion
and
Inconsistency
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.
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