GENESIS
II.
vers.
vii
.
And
the
Lord
formed
Man
out
of
the
dust
of
the
Ground
,
and
breathed
into
his
nostrils
the
breath
of
Life
;
and
Man
became
a
living
Soul
.
THree
things
(
saith
[
](A39675-e17020-b)*
*
Tri●
sunt
quae
secundum
essentiam
hominibus
sunt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Deus
,
Ang●lus
,
&
anima
hominis
.
Athanas.
in
Tract
.
de
de●●●
.
Athanasius
)
are
unknown
to
men
according
to
their
Essence
,
viz.
God
,
Angels
,
and
the
Souls
of
men
.
Of
the
Nature
of
the
Divine
and
high-born
Soul
,
we
may
say
as
the
learned
[
](A39675-e17100-b)†
†
Quari
facilius
est
quam
intelligi
,
&
m●li●s
intelligitur
,
qu●m
explicatur
.
Whitaker
doth
of
the
way
of
its
infection
by
Original
sin
;
It
is
easier
sought
than
understood
,
and
better
understood
than
explicated
:
And
for
its
Original
,
the
most
fagacious
and
renowned
for
wisdom
amongst
the
ancient
[
](A39675-e17150-b)*
*
Plato
doubted
,
Aristotle
denyed
,
and
Galen
derided
the
Doctrine
of
the
Worlds
Creation
.
Philosophers
,
understood
nothing
of
it
.
It
is
said
of
Democritu●
,
that
there
is
[
](A39675-e17210-b)†
†
Nihil
est
in
toto
opificio
naturae
,
de
quo
non
scripsit
Democritus
.
And
for
Aristotle
,
they
stiled
him
Regula
Naturae
,
naturae
Miratulam
,
ipsa
eruditio
,
Sol
scientiaerum
,
Antistes
literar●●
&
sapientiae
.
Lactantius
,
lib.
3.
cap.
17
,
18.
nothing
in
the
whole
workmanship
of
Nature
of
which
he
did
not
write
;
and
in
a
more
lofty
,
and
swelling
Hyperbole
,
they
stile
their
Eagle-eyed
Aristotle
,
the
Rule
,
yea
and
Miracle
of
Nature
;
Learning
it self
,
the
very
Sun
of
knowledge
:
Yet
both
these
are
not
only
said
,
but
proved
by
Lactantius
to
be
learned
Ideots
.
How
have
the
Schools
of
Epicurus
,
and
Aristotle
,
the
Cartesians
and
other
Sects
of
Philosophers
,
abused
and
troubled
the
world
with
a
kind
of
Philosophical
Enthusiasm
,
and
a
g
〈…〉
many
ridiculous
phancies
about
the
Original
of
the
Soul
of
Man
?
And
when
all
is
done
,
three
words
of
God
by
the
pen
of
his
inspired
Moses
,
Veritatem
quaerit
Philosophia
,
invenit
Theologia
.
Jo.
Pi●us
Mirand
.
enlightens
us
more
than
all
their
subtil
Notions
of
the
accidental
concretion
of
Atoms
,
their
materia
subtilis
,
and
Anima
Mundi
,
and
the
rest
of
their
unintelligible
phancies
could
ever
do
.
The
account
Moses
gives
us
in
this
context
of
the
Origin
of
the
World
,
and
of
Man
the
Epitome
of
it
,
is
full
of
Sense
,
Reason
,
Congruity
,
and
Clearness
;
and
such
as
renders
all
the
Essays
of
all
the
Heathen
Philosophers
to
be
vain
,
inevident
,
self-repugnant
,
and
inexplicable
Theories
.
The
inspired
Pen-man
gives
us
in
this
context
a
Compendious
Narrative
of
the
Worlds
Creation
,
relating
more
generally
the
rude
,
inform
,
and
indigested
Chaos
;
and
then
more
particularly
the
specificating
and
diversifying
of
the
various
beautiful
Beings
thence
educed
,
by
the
motion
of
the
Spirit
of
God
upon
the
face
of
the
Waters
.
When
the
first
Matter
was
(
strictly
)
created
out
of
Nothing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Motus
,
commotus
,
agitatus
fuit
:
no●
s●mplicem
motum
denotat
,
sed
ejusm●di
quam
Columba
peragit
,
cum
ovis
ad
〈◊〉
c●udendum
pullos
inc●bat
.
Rab.
Sol.
the
Spirit
(
as
Moses
excellently
expresses
it
,
chap.
1.
vers.
2.
)
hovered
,
or
moved
over
it
as
a
bird
over
her
Eggs
,
and
as
it
were
by
way
of
Incubation
,
cherishing
and
influencing
it
,
did
thereby
draw
forth
all
the
creatures
into
their
several
forms
,
and
distinct
particular
natures
,
wherein
we
now
with
delight
and
admiration
behold
them
.
In
this
manner
and
order
was
the
stately
Fabrick
of
the
World
produced
and
erected
,
but
as
yet
it
remained
as
a
fair
and
well
furnished
house
without
an
Inhabitant
.
God
had
imployed
infinite
wisdom
and
power
about
it
,
and
ingraven
his
name
upon
the
meanest
creature
in
it
;
but
there
was
no
creature
yet
made
(
except
Angels
,
the
inhabitants
of
another
City
)
to
read
the
name
,
and
celebrate
the
praises
of
the
Almighty
Creatour
.
He
therefore
thought
the
World
imperfect
till
there
was
a
Creature
made
that
could
contemplate
,
praise
,
and
worship
the
Maker
of
it
:
for
this
very
use
and
purpose
was
man
created
,
that
he
might
not
only
see
,
but
consider
the
things
he
saw
;
discourse
,
and
rationally
collect
out
of
them
the
things
he
saw
not
;
and
both
praise
and
love
the
Maker
for
,
and
in
them
all
.
The
Palaces
of
Princes
are
not
beautified
and
adorned
to
the
intent
men
should
pay
their
respects
and
honours
to
the
Walls
;
but
to
shew
the
Grandeur
and
Magnificence
of
the
King
,
to
whose
person
their
honour
is
due
,
as
Athenagoras
in
his
excellent
[
](A39675-e17620-b)*
*
Est
sanè
palcherrimus
hie
mundus
,
non
ipse
tamen
mundus
,
sed
artificiosus
ille
condi●or
adorandus
est
.
ut
nequ●
vestro
Imperio
subditi
,
cum
aliqua
re
indigent
,
ut
assequantur
;
cum
vos
editrint
;
omissi●
vobis
Dominis
,
a●
Principibus
,
nulloque
affectis
honore
;
ad
Palatii
ve●t●i
magnifi●entia●●se
convenant
▪
sed
Aedificii
regii
tam
elegantem
structuram
obitet
pratereuntes
,
admirati
vos
ipsos
ante
,
supraque
omnia
honorant
.
Athen.
Apol.
Apology
for
the
Christians
speaks
.
The
World
is
a
glorious
and
magnificent
Pile
,
raised
designedly
to
exhibit
the
wisdom
and
power
of
its
Creatour
,
to
the
reasonable
creature
Man
;
that
from
him
God
might
receive
the
glory
of
all
his
other
works
.
Of
this
creature
man
,
the
Master-piece
of
all
the
visible
world
,
(
and
therefore
crowned
King
over
it
,
the
first
moment
he
was
made
,
Psal.
8.5
.
)
Moses
in
the
next
place
gives
us
the
account
,
both
of
his
Original
whence
he
came
,
and
of
his
Dignity
what
he
is
.
The
Lord
God
formed
man
out
of
the
dust
of
the
Ground
,
and
breathed
into
his
Nostrils
the
breath
of
Life
,
and
man
became
a
living
Soul
.
Where
we
find
-
The
Original
I.
Of
the
body
of
Man
.
-
The
Original
II.
Of
the
Soul
of
Man
.
I.
The
Original
of
the
body
of
Man
:
Formed
out
of
the
dust
of
the
ground
.
Dust
was
its
Original
matter
:
of
Dust
it
was
made
,
and
into
Dust
it
must
be
resolved
.
Gen.
3.19
.
The
consideration
is
humbling
,
and
serves
to
tame
the
pride
of
Man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pulverem
tenuissimam
,
ad
domandam
saperbiam
.
Fagius
.
who
is
apt
to
dote
upon
his
own
beauty
.
Mans
body
was
not
made
of
heavenly
matter
,
as
the
radiant
Sun
,
and
sparkling
Stars
:
No
,
nor
yet
of
the
most
precious
and
Orient
earthly
matter
;
God
did
not
melt
down
the
pure
and
splendid
Gold
and
Silver
,
or
pouder
the
precious
Pearls
and
sparkling
Diamonds
;
but
he
formed
it
of
the
vile
and
despicable
Dust.
We
find
that
the
sprinkling
of
dust
upon
new
writing
prevents
many
a
foul
blot
:
I
am
sure
,
the
sprinkling
of
our
Originary
dust
upon
our
minds
by
serious
consideration
,
is
the
way
to
prevent
many
a
proud
boast
.
However
,
the
baseness
of
the
matter
,
and
courseness
of
the
stuffe
,
serves
to
set
off
the
admirable
skill
of
the
most
wise
and
powerful
Architect
;
who
out
of
such
mean
and
despicable
materials
,
hath
fashioned
so
exact
and
elegant
a
piece
.
The
Lord
God
formed
man
out
of
the
Dust.
The
Lord
God
]
The
name
of
God
is
here
set
down
at
full
,
[
](A39675-e17880-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Dominus
Deus
.
Nomen
Dei
hic
plenum
est
,
propter
hominis
dignitatem
.
Nachm
.
to
set
forth
the
dignity
of
man
,
the
subject
matter
wrought
upon
,
as
some
conceive
.
Formed
]
Fashioned
,
Pressit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Compressit
▪
&
per
Metalepsin
,
premendo
&
comprimendo
●uxit
,
formavit
.
or
curiously
moulded
,
and
figured
it
.
The
Hebrew
verb
primarily
signifies
to
press
,
compress
or
squeeze
together
,
and
by
a
Metalepsis
by
pressing
and
compressing
to
mould
or
fashion
,
as
th●●●otter
doth
his
Clay
.
The
Psalmist
useth
another
word
to
express
the.
artificial
elegancy
of
the
body
of
man
,
Psal.
139.15
,
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
acupictus
.
sum
,
I
am
embroidered
,
painted
,
or
flourished
as
with
a
needle
:
We
render
it
,
curiously
wrought
.
Whatsoever
Beauty
and
comely
proportion
God
hath
bestowed
by
creation
upon
it
,
Imagine●
mente
divina
conceptam
,
quasi
manu
format.
Fagius
.
't
is
all
●●swerable
to
that
excellent
Idea
,
or
model
before
conceived
in
his
mind
and
purpose
.
All
this
care
and
cost
was
bestowed
upon
the
body
of
man
,
which
when
all
is
done
,
is
but
the
Case
in
which
that
inestimable
Jewel
,
the
Soul
,
was
to
be
lodged
.
This
therefore
I
must
lay
aside
,
and
come
to
the
more
noble
Subject
,
II.
The
Soul
of
Man
:
About
which
,
we
have
before
us
four
things
to
ponder
in
this
Text
,
viz.
-
(
1.
)
The
Nature
and
Property
,
the
Soul
of
Man
.
-
(
2.
)
The
Descent
,
and
Original
,
the
Soul
of
Man
.
-
(
3.
)
The
manner
of
Infusion
,
the
Soul
of
Man
.
-
(
4.
)
The
Nexus
or
bond
that
unites
the
Soul
of
Man
.
(
1.
)
The
Nature
and
Property
of
it
,
a
living
Soul
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
also
the
Chaldee
Naph-sha
,
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
one
and
the
same
Etymology
,
all
signifying
to
breathe
,
or
respire
.
Not
,
that
the
breath
is
the
Soul
,
but
denoteing
the
manner
of
its
Infusion
by
the
breath
of
God
,
and
the
means
of
its
continuation
in
the
body
,
by
the
breath
of
our
nostrils
.
Gods
breath
infused
it
,
and
our
breath
continues
its
union
with
the
Body
.
It
signifies
here
the
rational
soul
,
and
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Soul
,
hath
a
very
near
affinity
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
heavens
,
and
indeed
there
is
a
nearer
affinity
betwixt
the
things
,
viz.
Soul
,
and
Heaven
,
than
there
is
betwixt
the
Names
.
The
Epithete
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
translate
Living
,
the
Arabick
renders
a
rational
Soul
:
and
indeed
none
but
a
rational
deserves
the
name
of
a
living
Soul
.
For
all
other
forms
or
Souls
▪
which
are
of
an
earthly
extract
,
do
both
depend
on
,
and
dye
with
the
matter
out
of
which
they
were
educed
:
But
this
being
of
another
Nature
,
a
spiritual
and
substantial
Being
,
is
therefore
rightly
stiled
a
living
Soul
.
The
Chaldee
renders
it
a
Speaking
Soul
.
And
indeed
it
deserves
a
remarque
,
that
the
ability
of
Speech
is
conferred
on
no
other
Soul
but
mans
.
Other
creatures
have
apt
and
excellent
Organs
;
Birds
can
modulate
the
Air
,
and
form
it
into
sweet
delicious
notes
,
and
charming
sounds
;
but
no
creature
except
man
,
whose
soul
is
of
an
heavenly
nature
and
extraction
,
can
articulate
the
sound
,
and
form
it
into
words
,
by
which
the
notions
and
sentiments
of
one
Soul
,
are
in
a
noble
,
apt
,
and
expeditious
manner
,
conveyed
to
the
understanding
of
another
Soul
.
And
indeed
,
what
should
any
other
creature
do
with
the
faculty
or
power
of
speech
,
without
a
principle
of
Reason
to
guide
and
govern
it
?
It
is
sufficient
to
them
that
they
discern
each
others
meaning
by
dumb
signs
,
much
after
the
manner
that
we
traded
at
first
with
the
Indians
:
But
speech
is
proper
only
to
the
rational
or
living
Soul
.
However
we
render
it
a
living
,
a
rational
,
or
a
speaking
Soul
;
it
distingisheth
the
soul
of
man
from
all
other
Souls
.
(
2.
)
We
find
here
the
best
account
that
ever
was
given
of
the
Origin
of
the
Soul
of
man
,
or
whence
it
came
,
and
from
whom
it
derives
its
Being
.
O
,
what
a
dust
and
pudder
have
the
disputes
and
contests
of
Philosophers
raised
about
this
matter
!
which
is
cleared
in
a
few
words
in
this
Scripture
.
[
](A39675-e18470-b)*
*
Sufflavit
,
ad
ostendendum
animam
hominis
ab
extri●se●o
esse
per
c●tationem
,
simulqut
creando
corpori
insulam
.
Poli
Synops.
in
locum
.
God
breathed
into
his
Nostrils
the
breath
of
life
,
and
Man
became
a
living
Soul
:
which
plainly
speaks
it
to
be
the
immediate
effect
of
Gods
creating
power
.
Not
a
result
from
the
matter
;
no
,
no
,
results
flow
è
sinu
materiae
,
out
of
the
bosom
of
matter
,
but
this
comes
ex
halitu
divino
,
from
the
inspiration
of
God
.
That
which
is
born
of
the
flesh
is
flesh
:
But
this
is
a
spirit
descending
from
the
Father
of
spirits
.
God
formed
it
,
but
not
out
of
any
praeexistent
matter
,
whether
Coelestial
or
Terrestrial
;
much
less
out
of
himself
,
as
the
[
](A39675-e18540-b)*
*
The
Stoicks
,
saith
Simplicius
,
call
the
Soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
pars
v●l
membrum
Dil
:
and
Seneca
,
Deum
in
bumano
corpore
hospitantem
.
Which
comes
near
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Stoicks
speak
;
but
out
of
nothing
.
An
high-born
Creature
it
is
,
but
no
particle
of
the
Deity
.
The
indivisible
and
immutable
Essence
of
God
is
utterly
repugnant
to
such
Notions
:
and
therefore
they
speak
not
strictly
and
warily
enough
,
that
are
bold
to
call
it
a
Ray
,
or
an
Emanation
from
God
.
A
Spirit
it
is
,
and
flows
by
way
of
Creation
,
immediately
from
the
Father
of
Spirits
;
but
yet
't
is
a
spirit
of
another
,
inferiour
rank
,
and
order
.
(
3.
)
We
have
also
the
account
of
the
way
and
manner
of
its
infusion
into
the
body
,
viz.
by
the
same
breath
of
God
which
gave
it
its
being
.
It
is
therefore
a
rational
,
scriptural
,
and
justifiable
expression
of
S.
Augustine
,
creando
infunditur
,
&
infundendo
creatur
;
It
is
infused
in
creating
,
and
created
in
infusing
.
Though
Dr.
Brown
[
](A39675-e18710-b)*
*
〈◊〉
Midi●
.
Se●t
.
●
6.
too
slightingly
calls
it
a
meer
Rhetorical
Antimetathesis
.
Some
of
the
Fathers
,
as
Iustine
,
Irenaens
,
and
Tertullian
were
of
opinion
,
That
the
Son
of
God
assumed
a
humane
shape
at
this
time
,
in
which
afterward
he
often
appeared
to
the
Fathers
,
as
a
Prelude
to
his
true
and
real
incarnation
;
and
took
Dust
or
Clay
in
his
hands
,
out
of
which
he
formed
the
body
of
man
,
according
to
the
pattern
of
that
body
in
which
he
appeared
:
And
that
being
done
,
he
afterwards
by
breathing
,
infused
the
●oul
into
it
.
But
I
,
rather
think
,
it
's
an
Anthropopathy
,
or
usual
figure
in
speech
,
by
which
the
spirit
of
God
stoops
to
the
imbecillity
of
our
understanding's
.
He
breathed
into
his
nostrils
the
breath
of
life
.
Heb.
lifes
.
But
this
plural
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notes
rather
the
twofold
life
of
man
,
in
this
world
,
and
in
that
to
come
;
or
the
several
faculties
and
powers
belonging
to
one
and
the
same
soul
,
viz.
the
intellective
,
sensitive
,
and
vegetative
Offices
thereof
;
than
that
there
are
more
souls
than
one
,
essentially
differing
,
in
one
and
the
same
man
;
for
that
,
as
[
](A39675-e18830-b)*
*
Impassibile
est
in
uno
homine
esse
plures
animas
per
essentiam
differentes
;
sed
una
tantum
est
anima
,
quae
vigitativae
,
&
sensitivae
,
&
intell●ctivae
officiis
s●ngitur
.
Aquin
●a
Q.
26.
Art.
2.
Aquinas
truly
saith
,
is
impossible
.
We
cannot
trace
the
way
of
the
spirit
,
or
tell
in
what
manner
it
was
united
with
this
clod
of
Earth
.
But
it
is
enough
,
that
he
who
formed
it
,
did
also
unite
or
marry
it
to
the
body
.
This
is
clear
,
it
came
not
by
way
of
natural
resultancy
from
the
body
,
but
by
way
of
inspiration
from
the
Lord
.
Not
from
the
warm
bosom
of
the
Matter
,
but
from
the
breath
of
its
Maker
.
(
4.
)
Lastly
,
we
have
here
the
Nexus
,
Copula
,
tye
or
band
,
by
which
it
is
united
with
the
body
of
man
,
viz.
the
breath
of
his
(
i.e.
of
mans
)
nostrils
.
It
is
a
most
astonishing
mysterie
to
see
heaven
and
earth
married
together
in
one
person
.
The
dust
of
the
ground
and
an
immortal
spirit
clasping
each
other
with
such
dear
embraces
and
tender
love
.
Such
a
noble
and
divine
guest
,
to
take
up
its
residence
within
the
mudd-walls
of
flesh
and
blood
.
Alas
,
how
little
affinity
,
and
yet
what
dear
affection
is
found
betwixt
them
!
Now
that
which
so
sweetly
links
these
two
different
natures
together
,
and
holds
them
in
union
,
is
nothing
else
but
the
breath
of
our
nostrils
,
as
the
Text
speaks
:
It
came
in
with
the
breath
;
whilst
breath
stays
with
us
,
it
cannot
go
from
us
;
and
as
soon
as
the
breath
departs
,
it
departs
also
.
All
the
rich
Elixirs
,
and
Cordials
in
the
world
,
cannot
perswade
it
to
stay
one
minute
after
the
breath
is
gone
.
One
puff
of
breath
will
carry
away
the
wisest
,
holiest
,
and
most
desirable
soul
that
ever
dwelt
in
flesh
and
blood
.
When
our
breath
is
corrupt
,
our
days
are
extinct
,
Job
1●
.
1
.
Thou
takest
away
their
breath
,
they
dye
,
and
return
to
their
dust
,
Psal.
104.29
.
Out
of
the
Text
thus
opened
arise
two
doctrinal
Propositions
,
which
I
shall
insist
upon
,
viz.
Doct.
I.
That
the
Soul
of
man
is
of
Divine
Original
,
created
and
inspired
immediately
by
the
Lord
.
Doct.
II.
That
the
souls
and
bodies
of
men
are
linkt
or
knit
together
by
the
feeble
band
of
the
breath
of
their
nostrils
.
In
the
prosecution
of
these
two
Propositions
many
things
will
come
to
our
hands
,
of
great
use
in
Religion
:
which
I
shall
labour
to
lay
as
clearly
and
orderly
in
the
Readers
understanding
,
and
press
as
warmly
upon
his
heart
as
I
can
.
And
first
of
the
first
.
Doct.
III.
Doct.
I.
That
the
Soul
of
man
is
of
Divine
Original
,
created
and
inspired
immediately
by
the
Lord
.
In
this
first
Proposition
two
Things
are
to
be
distinctly
pondered
,
viz.
-
I.
The
Nature
of
the
Soul
:
-
II.
The
Original
of
the
Soul
:
Or
what
it
is
,
and
from
whence
it
came
.
I.
The
First
thing
which
arrests
our
thoughts
and
requires
their
immoration
and
exercise
,
is
the
Nature
of
the
Soul
,
or
what
kind
of
Being
it
is
.
Those
that
are
most
curiously
inquisitive
into
all
other
Beings
,
[
](A39675-e19270-b)1
1
The
Nature
of
the
Soul
.
and
put
Nature
upon
the
rack
to
make
her
confess
her
secrets
,
are
in
the
mean
time
found
shamefully
slight
and
negligent
in
the
study
of
themselves
.
Few
there
are
that
can
prevail
with
themselves
to
sit
down
,
and
think
close
to
such
questions
as
these
are
,
What
manner
of
being
is
this
Soul
of
mine
?
Whence
came
it
?
Why
was
it
infused
into
this
Body
?
And
where
must
it
abide
,
when
Death
hath
dislodg'd
it
out
of
this
frail
Tabernacle
?
There
is
a
natural
aversation
in
Man
to
such
exercises
of
thoughts
as
these
,
although
in
the
whole
Universe
of
Beings
in
this
lower
World
,
a
more
noble
or
desirable
Creature
is
not
to
be
found
[
](A39675-e19290-b)*
*
Qui
igitur
de
Anima
unquam
disputarunt
,
ii
certè
non
de
re
inani
,
&
quae
nihil
praeter
nomen
habeat
,
sed
de
re
gravissima
,
maximique
momenti
,
quâ
nihil
sub
coelo
praestantius
,
disputâsse
judicandi
sunt
.
Zanc●
de
Anima
,
lib.
2.
page
555.
.
The
Soul
is
the
most
wonderful
and
astonishing
piece
of
Divine
workmanship
:
'T
is
no
Hyperbole
to
call
it
the
Breath
of
God
,
the
Beauty
of
Man
,
the
Wonder
of
Angels
,
and
the
Envy
of
Devils
.
One
Soul
is
of
more
value
than
all
the
Bodies
in
the
World
.
The
Nature
of
it
is
so
Spiritual
and
sublime
,
that
it
cannot
be
perfectly
known
by
the
most
acute
and
penetrating
understanding
,
assisted
in
the
search
by
all
the
aids
Philosophy
can
contribute
.
It
is
not
my
design
in
this
Discourse
to
treat
of
the
several
Faculties
and
Powers
of
the
Soul
,
or
to
give
you
the
Rise
,
Natures
,
or
Numbers
of
its
Affections
and
Passions
:
but
I
shall
confine
my
Discourse
to
its
general
Nature
and
Original
.
And
seeing
none
can
so
well
discover
the
Nature
of
it
,
as
he
who
is
the
Author
of
it
,
as
[
](A39675-e19400-b)*
*
Si
quid
de
Anima
examinandum
est
,
ad
Dei
regulas
dirigat
:
certè
nul●um
alium
potiorem
animae
Demonstratorem
,
quàm
Auctorem
,
&c.
Tertul.
de
Anima
.
Tertullian
speaks
,
I
therefore
justly
expect
the
best
light
from
his
Word
,
though
I
will
not
neglect
any
other
aid
he
is
pleased
elsewhere
to
afford
.
[
](A39675-e19440-b)*
*
Dum
vivisicat
Corpus
,
anima
est
;
dum
vult
,
animus
;
dumscit
,
mens
;
dum
recolit
,
memoria
;
dum
rectum
judicat
,
ratio
;
dum
spirat
,
Spiritus
.
Isidor
.
E●ym
.
v.
The
Soul
is
variously
denominated
from
its
several
Powers
and
Offices
,
as
the
Sea
from
the
several
Shores
it
washes
.
I
will
not
spend
time
about
the
several
Names
by
which
it
is
known
to
us
in
Scripture
,
but
give
you
that
description
of
it
,
with
which
my
understanding
is
most
satisfied
,
which
take
thus
:
The
Description
of
the
Soul
.
The
Soul
of
Man
is
a
vital
,
spiritual
and
immortal
Substance
,
endowed
with
an
Vnderstanding
,
Will
,
and
various
Affections
;
created
with
an
Inclination
to
the
Body
,
and
infused
thereinto
by
the
Lord
.
IN
this
Description
we
have
the
two
general
parts
into
which
I
distributed
this
Discourse
;
viz.
it
s
general
Nature
,
and
Divine
Original
.
The
Nature
of
the
Soul
is
expressed
to
us
in
these
following
terms
.
[
](A39675-e19540-b)1
1
A
Substance
.
1.
It
is
a
Substance
:
That
is
to
say
,
not
a
quality
,
or
an
accident
inhering
in
another
Being
,
or
subject
;
as
whiteness
doth
in
the
Snow
:
but
a
Being
[
](A39675-e19590-b)*
*
Anima
est
Ens
per
se
,
(
i.
e.
)
non
est
in
aliquo
per
modum
partis
,
aut
forma
,
à
quo
in
suo
esse
dependeat
.
Colleg.
Conimbr
.
in
lib.
11.
by
it self
.
Qualities
and
Accidents
have
no
Existence
of
their
own
,
but
require
another
Being
or
subject
to
their
Existence
;
but
the
Soul
of
Man
is
a
Substantial
Being
of
it self
,
which
will
evidently
appear
upon
the
following
Grounds
.
(
1.
)
Because
it
is
in
a
strict
and
proper
sense
created
by
God
.
He
formeth
or
createth
the
Spirit
in
Man
,
Zech.
12.1
.
To
him
we
are
advised
to
commit
it
,
as
to
a
faithful
Creator
.
1
Pet.
4.19
.
The
substantial
Nature
of
the
Soul
is
implyed
in
the
very
Notion
of
its
Creation
;
for
[
](A39675-e19670-b)*
*
Quicquid
à
Deo
propriè
C●eatum
est
.
su●stantia
est
:
accidentia
enim
no●
dicuntur
creari
,
sed
concreari
.
Pol●ni
Syntag.
p.
319.
whatsoever
is
created
,
is
a
Substance
,
an
Ens
per
se.
Accidents
are
not
said
to
be
created
,
but
concreated
;
the
Crasis
of
humours
,
and
results
of
matter
,
are
not
substances
created
,
but
things
rising
in
a
natural
way
from
created
Substances
.
They
flow
from
,
and
as
to
their
very
Essence
,
depend
upon
praeexistent
matter
;
but
the
Soul
was
created
out
of
nothing
,
and
infused
into
the
body
after
it
was
formed
,
and
organized
;
which
evidenceth
its
substantial
Nature
.
(
2.
)
This
evidenceth
the
Soul
to
be
a
Substance
,
that
it
can
and
doth
exist
and
subsist
by
it self
alone
,
when
separated
from
the
body
by
Death
.
Luk.
23.43
.
To
day
shalt
thou
(
i.
e.
thy
Soul
)
be
with
me
in
Paradise
;
and
Matth.
10.28
.
Fear
not
them
that
kill
the
body
,
but
are
not
able
to
kill
the
Soul
.
Were
the
Soul
but
an
Accident
,
a
Quality
,
a
Result
,
he
that
kills
the
Body
must
needs
kill
the
Soul
too
.
As
he
that
casts
a
Snow-ball
into
the
fire
,
must
needs
destroy
the
whiteness
with
the
Snow
.
Accidents
fail
and
perish
with
their
Subjects
:
but
seeing
it's
plain
in
these
and
many
other
Scriptures
,
the
Soul
doth
not
fail
with
the
body
;
nothing
can
be
more
plain
and
evident
,
than
that
it
is
of
a
substantial
Nature
.
When
the
Spaniards
came
first
among
the
poor
Indians
,
they
thought
the
Horse
and
his
Rider
to
be
one
Creature
;
as
many
ignorant
ones
think
the
Soul
and
Body
of
Man
to
be
nothing
but
Breath
and
Body
:
whereas
indeed
they
are
two
distinct
Creatures
,
as
vastly
different
in
their
Natures
,
as
the
Rider
and
his
Horse
,
or
the
Bird
and
his
Cage
.
While
the
Man
is
on
Horseback
,
he
moves
according
to
the
motion
of
the
Horse
;
and
whilst
the
Bird
is
incaged
,
he
eats
and
drinks
,
and
sleeps
,
and
hops
,
and
sings
in
his
Cage
.
But
if
the
Horse
fail
and
dye
under
his
Rider
,
or
the
Cage
be
broken
,
the
Man
can
go
on
his
own
feet
,
and
the
Bird
enjoy
himself
as
well
,
yea
better
in
the
open
Fields
and
Woods
,
than
in
the
Cage
:
neither
depend
as
to
Being
or
action
,
on
the
Horse
or
Cage
.
(
3.
)
Both
Scripture
and
Philosophy
consent
in
this
,
that
the
Soul
is
the
chief
,
most
noble
,
and
principal
part
of
Man
,
from
which
the
whole
Man
is
,
and
ought
to
be
denominated
.
So
Gen.
46.26
.
All
the
Souls
that
came
with
Iacob
into
Aegypt
(
i.
e.
)
all
the
persons
,
as
the
Latines
say
tot
capita
,
so
many
Heads
,
or
Persons
.
The
Apostle
in
2
Cor.
5.8
.
seems
to
exclude
the
body
from
the
notion
of
personality
,
when
he
saith
,
We
are
willing
rather
to
be
absent
from
the
body
,
and
to
be
present
with
the
Lord
:
that
We
,
a
term
of
personality
is
there
given
to
the
Soul
exclusively
of
the
Body
:
for
the
Body
cannot
be
absent
from
it self
;
but
We
,
that
is
,
the
Souls
of
Believers
,
may
be
both
absent
from
it
,
and
present
with
Christ
.
To
this
we
may
add
2
Cor.
4.16
.
where
the
Soul
is
called
the
Man
,
and
the
inner
Man
too
,
the
body
being
but
the
external
face
or
shadow
of
the
Man
.
And
to
this
Philosophy
agrees
.
The
best
Philosophers
are
so
far
from
thinking
that
the
body
is
the
substantial
part
of
Man
,
and
the
Soul
a
thing
dependent
on
it
;
that
contrarily
they
affirm
that
the
body
depends
upon
the
Soul
,
[
](A39675-e20070-b)*
*
Anima
corpus
animatum
conservat
,
&
sustentat
;
ub●
autem
illa
reliquit
corpus
,
perit
animatum
corpus
,
&
animalis
ratio
.
Anima
non
est
in
corpore
,
tanquam
in
loco
,
cùm
à
loco
circu●
sc●i●i
nequeat
;
tota
per
totum
meat
corpus
,
&
non
et
pars
in
qua
non
tota
adsit
:
non
enim
à
corpore
tenetur
,
sed
ipsa
tenet
Corpus
.
Neque
est
in
corpore
ut
in
vase
,
vel
in
utre
,
sed
potius
in
ipsa
est
Corpus
.
Ny●●en
.
de
Anima
lib.
2.
cap.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Anima
cujusque
est
quisqus
.
and
that
it
is
the
Soul
that
conserves
and
sustains
it
.
And
that
the
Body
is
in
the
Soul
,
rather
than
the
Soul
in
the
Body
.
And
that
which
is
seen
is
not
the
Man
,
but
that
is
the
Man
which
is
invisible
.
That
the
body
might
be
kill'd
and
the
Man
not
hurt
,
meaning
the
Soul
,
which
only
deserves
the
name
of
Man
.
Now
if
it
be
the
chief
part
of
Man
,
and
that
which
is
only
worthy
the
name
of
a
Man
,
and
from
which
therefore
the
whole
is
and
ought
to
be
denominated
a
Man
:
If
it
be
so
far
from
depending
on
the
body
,
or
being
contained
within
the
body
,
that
the
body
rather
depends
on
it
,
and
is
in
it
;
then
surely
the
Soul
must
be
what
we
describe
it
to
be
,
a
substantial
Being
.
(
4.
)
It
is
past
all
Controversie
,
that
the
Soul
is
a
Substance
,
because
it
is
the
Subject
of
Properties
,
Affections
and
Habits
;
which
is
the
very
strict
and
formal
notion
of
a
Substance
.
All
the
affections
and
passions
of
Hope
,
Desire
,
Love
,
Delight
,
Fear
,
Sorrow
and
the
rest
,
are
all
rooted
in
it
,
and
spring
out
of
it
,
and
so
for
Habits
,
Arts
,
and
Sciences
[
](A39675-e20170-b)*
*
A
〈◊〉
Subjectum
〈…〉
omnium
vi●●●tum
&
vitiorum
,
S●●enti●rum
&
Artium
.
Buchan
.
loc.
Com.
p.
86.
;
't
is
the
Soul
in
which
they
are
lodged
and
seated
.
Having
once
gotten
a
Promptitude
to
act
,
either
by
some
strong
,
or
by
some
frequently
repeated
actings
,
they
abide
in
the
Soul
,
even
when
the
Acts
are
intermitted
;
as
in
sleep
,
a
Navigator
,
Scribe
,
or
Musician
,
are
really
Artists
,
when
they
are
neither
Sailing
,
Writing
or
Playing
:
Because
the
habits
still
remain
in
their
minds
,
as
is
evident
in
this
,
that
when
they
awake
,
they
can
perform
their
several
works
,
without
learning
the
rules
of
their
Art
anew
.
[
](A39675-e20210-b)2
2
A
Vital
Substance
.
II.
The
Soul
is
a
vital
Substance
.
:
i.
e.
A
Substance
which
hath
an
essential
principle
of
Life
in
it self
.
A
living
active
Being
.
A
living
Soul
,
saith
Moses
in
the
Text
;
and
hereby
it
is
distinguished
from
,
and
opposed
to
matter
,
or
body
.
The
Soul
moves
it self
and
the
body
too
;
it
hath
a
self-moving
Virtue
or
Power
in
it self
,
whereas
the
matter
or
body
is
wholly
passive
,
and
is
moved
,
and
acted
not
by
it self
,
but
by
this
vital
Spirit
.
James
2.26
.
The
body
without
the
Spirit
is
dead
.
It
acts
not
at
all
but
as
it
is
acted
by
this
invisible
spirit
.
This
is
so
plain
that
it
admits
of
sensible
proof
and
demonstration
.
Take
meer
matter
,
and
compound
or
divide
it
,
alter
it
and
change
it
how
you
will
,
you
can
never
make
it
see
,
feel
,
hear
,
or
act
vitally
without
a
quickning
and
actuating
Soul
:
Yet
we
must
still
remember
,
that
this
active
,
vital
principle
,
the
Soul
,
though
it
hath
this
vital
Power
in
it self
,
it
hath
it
not
from
it self
,
but
in
a
constant
receptive
dependance
upon
God
,
the
first
Cause
both
of
its
Being
and
Power
.
[
](A39675-e20280-b)3
3
A
Spiritual
Substance
.
III.
It
is
a
Spiritual
Substance
.
All
Substances
are
not
gross
,
material
,
visible
and
palpable
substances
,
but
there
are
spiritual
and
immaterial
,
as
well
as
corporeal
substances
discernable
by
Sight
or
Touch.
To
deny
this
were
to
turn
a
downright
Sadducee
,
and
to
deny
the
existence
of
Angels
and
Spirits
,
Acts
23.8
.
The
word
Substance
as
it
is
applied
to
the
Soul
of
Man
,
puzzles
and
confounds
the
dark
understandings
of
some
,
that
know
not
what
to
make
of
an
immaterial
Substance
,
whereas
in
this
place
it
is
no
more
than
[
](A39675-e20340-b)*
*
A
Substance
in
this
use
of
the
word
,
is
that
which
depends
not
in
respect
of
its
Being
upon
any
other
fellow
creature
,
as
Accidents
and
Qualities
do
,
whose
Being
is
by
having
their
in-being
in
another
fellow
creature
as
their
subject
;
but
this
Being
,
The
Soul
,
exists
in
it self
.
substare
accidentibus
,
(
i.
e.
)
to
be
a
subject
in
which
,
properties
,
affections
and
habits
are
seated
and
subjected
.
This
is
a
spiritual
Substance
,
and
is
frequently
in
Scripture
called
a
Spirit
;
into
thy
hands
I
commit
my
spirit
,
Luke
23.46
.
Lord
Iesus
receive
my
spirit
,
Acts
7.59
.
and
so
frequently
all
over
the
Scriptures
.
And
the
spirituality
of
its
nature
appears
(
1.
)
by
its
Descent
in
a
peculiar
way
from
the
Father
of
Spirits
:
(
2.
)
in
that
it
rejoyceth
in
the
essential
Properties
of
a
Spirit
:
(
3.
)
That
at
Death
it
returns
to
that
great
Spirit
who
was
its
Efficient
and
Former
.
(
1.
)
It
descends
in
a
peculiar
way
from
the
Father
of
Spirits
,
as
hath
been
shewn
in
the
opening
of
this
Text
:
God
stiles
himself
its
Father
,
Heb.
12.9
.
it
s
Former
,
Zech.
12.1
.
'T
is
true
,
he
giveth
to
all
living
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
life
and
breath
,
Acts
1●
.
25
.
Other
Souls
are
from
him
,
as
well
as
the
rational
Soul
.
;
but
in
a
far
different
way
,
and
Manner
.
They
flow
not
immediately
from
him
by
Creation
,
Gen.
1.24
,
27.
as
this
doth
.
It
is
said
,
Let
the
Earth
bring
forth
the
living
Creature
after
his
kind
,
but
God
created
Man
in
his
own
Image
:
Which
seems
plainly
to
make
a
specifical
difference
betwixt
the
reasonable
and
all
other
Souls
.
(
2.
)
It
rejoyceth
in
the
essential
Properties
of
a
Spirit
:
for
it
is
an
incorporeal
Substance
,
as
Spirits
are
.
It
hath
not
partes
extra
partes
,
extension
of
parts
:
nor
is
it
divisible
,
as
the
body
is
:
It
hath
not
Dimensions
and
Figures
as
matter
hath
;
but
is
a
most
pure
invisible
and
(
as
the
acute
and
judicious
Dr.
More
expresseth
it
)
an
indiscerpible
Substance
.
It
hath
the
Principle
of
Life
and
Motion
in
it self
,
or
rather
,
it
is
such
a
Principle
it self
,
and
is
not
moved
as
the
dull
and
sluggish
matter
is
per
aliud
,
by
another
.
It
s
efficacy
is
great
,
though
it
be
unseen
,
and
not
liable
to
the
Test
of
our
touch
,
as
no
spiritual
substances
are
.
A
Spirit
(
saith
Christ
)
hath
not
Flesh
and
Bones
,
Luke
24.39
.
We
both
grant
and
feel
that
the
Soul
hath
a
love
and
inclination
to
the
body
,
(
which
indeed
is
no
more
than
it
is
necessary
it
should
have
;
)
yet
can
we
no
more
inferr
its
Corporeity
from
that
love
to
the
body
,
than
we
can
infer
the
Corporeity
of
Angels
from
their
affection
and
benevolent
love
to
men
.
It
is
a
Spirit
of
a
nature
vastly
different
from
the
body
in
which
it
is
immersed
.
Mr.
Hows
Funeral
Serm.
p.
9
,
10.
There
is
(
saith
a
learned
Author
)
no
greater
mystery
in
nature
,
than
the
union
betwixt
the
Soul
and
Body
.
That
a
Mind
and
Spirit
should
be
so
ty'd
and
linkt
to
a
clod
of
Clay
,
that
while
that
remains
in
a
due
temper
,
it
cannot
by
any
art
or
power
free
it self
!
—
What
so
much
a-kin
are
a
Mind
and
a
piece
of
Earth
,
a
Clod
,
and
a
Thought
:
that
they
should
be
thus
affixed
to
one
another
?
Certainly
,
the
heavenly
pure
Bodies
do
not
differ
so
much
from
a
dunghil
,
as
the
Soul
and
Body
differ
:
they
differ
but
as
more
pure
and
less
pure
matter
;
but
these
,
as
material
and
immaterial
.
If
we
consider
wherein
consists
the
Being
of
a
Body
,
and
wherein
,
that
of
a
Soul
,
and
then
compare
them
,
the
matter
will
be
clear
.
We
cannot
come
to
an
apprehension
of
their
Beings
,
but
by
considering
their
primary
passions
and
properties
,
whereby
they
make
discovery
of
themselves
.
The
first
and
primary
affection
of
a
body
[
](A39675-e20580-b)*
*
Philosophical
Essay
,
●
.
2.
§.
2.
p.
39.
(
as
is
rightly
observed
)
is
that
extension
of
parts
whereof
it
is
compounded
,
and
a
capacity
of
Division
,
upon
which
,
as
upon
the
fundamental
mode
,
the
particular
Dimensions
(
that
is
,
the
figures
)
and
the
local
motion
do
depend
.
Again
,
for
the
Being
of
our
Souls
,
if
we
reflect
upon
our selves
we
shall
find
,
that
all
our
knowledge
of
them
resolves
into
this
,
that
we
are
Beings
conscious
to
our selves
of
several
kinds
of
cogitations
;
that
by
our
outward
senses
we
apprehend
bodily
things
present
,
and
by
our
imagination
we
apprehend
things
absent
.
And
that
we
oft
recover
into
our
apprehension
things
past
and
gone
,
and
upon
our
perception
of
things
,
we
find
our selves
variously
affected
.
Let
these
two
properties
of
a
Soul
and
Body
be
compared
,
and
upon
the
first
view
of
a
considering
mind
it
will
appear
,
that
Divisibility
is
not
Apprehension
,
or
Judgment
,
or
Desire
,
or
Discourse
:
That
to
cut
a
body
into
several
parts
,
or
put
it
into
several
shapes
,
or
bring
it
to
several
motions
,
or
mix
it
after
several
ways
,
will
never
bring
it
to
apprehend
,
or
desire
.
No
man
can
think
the
combining
of
Fire
,
and
Air
,
and
Water
,
and
Earth
,
should
make
the
lump
of
it
to
know
or
comprehend
what
is
done
to
it
,
or
by
it
.
We
see
manifestly
,
that
upon
the
division
of
the
body
,
the
Soul
remains
entire
,
and
undivided
.
It
is
not
the
loss
of
a
Leg
,
or
Arm
,
or
Eye
,
that
can
maim
the
Understanding
,
or
the
Will
,
or
cut
off
the
affections
.
Nay
,
it
pervades
the
body
it
dwells
in
,
and
is
whole
in
the
whole
,
and
whole
in
every
[
](A39675-e20630-b)*
*
Understand
i●
negatively
,
that
the
Soul
is
not
in
the
parts
of
the
body
per
partes
,
part
in
one
part
.
and
part
in
another
▪
seeing
it
is
indivisible
,
and
hath
no
parts
.
part
,
which
it
could
never
do
,
if
it self
were
material
.
Yea
,
it
comprehends
in
its
understanding
,
the
body
or
matter
in
which
it
is
lodged
;
and
more
than
that
,
it
can
and
doth
form
conceptions
of
pure
spiritual
and
immaterial
Beings
,
which
have
no
Dimensions
or
Figures
;
all
which
sh●ws
it
to
be
no
corporeal
,
but
a
Spiritual
and
immaterial
Substance
.
(
3.
)
As
it
derives
its
Being
from
the
Father
of
Spirits
in
a
peculiar
way
,
and
rejoyceth
in
its
spiritual
properties
;
so
at
death
it
returns
to
that
great
Spirit
,
from
whence
it
came
.
It
is
not
annihilated
or
resolved
into
soft
Air
,
or
suckt
up
again
by
the
Element
of
Fire
,
or
catcht
back
again
into
the
soul
of
the
World
,
as
some
have
dreamed
;
but
it
returns
to
God
who
gave
it
,
to
give
an
account
of
it self
to
him
,
and
receive
its
Judgment
from
him
.
Then
shall
the
dust
return
to
the
earth
as
it
was
,
and
the
Spirit
shall
return
to
God
who
gave
it
,
Eccles.
12.7
.
Each
part
of
Man
to
its
like
,
dust
to
dust
,
and
spirit
to
spirit
.
Not
that
the
Soul
is
resolved
into
God
,
as
the
Body
is
into
Earth
:
but
as
God
created
it
a
rational
Spirit
,
conscious
to
it self
of
moral
good
and
evil
;
so
when
it
hath
finisht
its
time
in
the
body
,
it
must
appear
before
the
God
of
the
Spirits
of
all
flesh
,
its
Arbiter
and
final
Judge
.
By
all
which
we
see
that
as
it
is
elevated
too
high
on
the
one
hand
,
when
it
is
made
a
particle
of
God
himself
;
not
only
the
Creature
,
but
a
part
of
God
,
as
[
](A39675-e20710-b)*
*
Anima
autem
mentis
particeps
facta
,
non
solum
Dei
opus
est
,
verum
etiam
pars
;
neque
ab
●o
,
sed
de
eo
&
ex
eo
facta
.
Plut.
de
Qu.
Platon
.
Plutarch
,
and
[
](A39675-e20740-b)†
†
Quomoda
credibile
vidatur
tam
axiguam
mentem
humanam
membranulâ
.
etrebri
,
aut
corde
,
●aud
●mplis
spaciis
in●lusam
;
tantam
Coeli
mundique
magnitudinem
capere
,
nisi
illius
divinae
f●licisque
animae
particula
esset
indivisibilis
?
Philo.
Philo
Iudaeus
,
and
others
have
term'd
it
:
(
a
Spirit
it
is
,
but
of
another
and
inferiour
kind
)
So
it
is
degraded
too
low
,
when
it
is
affirmed
to
be
matter
,
though
the
purest
,
finest
and
most
subtle
in
nature
;
which
approacheth
nearest
to
the
nature
of
a
spirit
.
A
Spirit
it
is
,
as
much
as
an
Angel
is
a
Spirit
,
though
it
be
a
spirit
of
another
species
.
This
is
the
name
it
is
known
by
throughout
the
Scriptures
.
In
a
word
,
it
is
void
of
mixture
and
composition
,
there
are
no
jarring
qualities
,
compounded
Elements
,
or
divisible
parts
in
the
Soul
,
as
there
are
in
bodies
,
but
it
is
a
pure
,
simple
,
invisible
and
indivisible
Substance
,
which
proves
its
spirituality
,
and
brings
us
to
the
fourth
particular
,
viz.
IV.
It
is
an
immortal
Substance
.
[
](A39675-e20810-b)4
4
An
immortal
Substance
.
The
simplicity
and
spirituality
of
its
nature
of
which
I
spake
before
,
plainly
shews
us
,
that
it
is
in
its
very
nature
designed
for
Immortality
:
for
such
a
being
or
Substance
as
this
,
hath
none
of
the
seeds
of
Corruption
and
Death
in
its
nature
,
as
all
material
and
compounded
Beings
have
.
It
hath
nothing
within
it
tending
to
dissolution
:
No
jarring
Elements
,
no
contrary
qualities
are
found
in
Spirits
,
as
there
are
in
other
Creatures
of
a
mixed
nature
.
Physicians
and
Philosophers
have
disputed
and
contended
eagerly
about
the
true
causes
of
natural
Death
,
[
](A39675-e20850-b)*
*
Litigamus
de
via
,
interim
ad
termiminum
rapimar
.
and
whilst
they
have
been
contending
about
the
way
,
they
have
come
to
the
end
.
The
ingress
of
the
Soul
is
obscure
,
and
its
egress
not
clear
.
But
this
seems
to
be
the
thing
in
which
they
generally
centre
,
that
the
expence
and
destruction
of
the
[
](A39675-e20870-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
de
lo●g
.
&
brev.
vit.
Dum
flammat
&
micat
calidum
nativum
corporis
nostri
in
humido
primigenio
,
ej●s
humidi
substantia
consumitur
,
non
●liter
quà●
in
lampade
o●tum
à
flamma
exhauritur
.
Heurnius
Aphor
1.
Tam
diu
durat
vigor
vitae
.
quam
diu
stat
calidum
nativum
,
donec
ad
morte●
fuerit
deventum
.
Et
quantum
à
calido
&
humido
receditur
,
tantus
ad
mortem
fit
acc●ssus
.
J.
Bapt.
Montanus
.
Ortus
nostri
primordia
,
caloris
&
humoris
nativi
habent
summum
complementum
,
&c.
Fernelius
,
liber
de
spir.
&
cal
.
natural
moisture
,
or
radical
balsam
,
as
others
call
it
,
which
is
as
the
Oyl
that
maintains
natural
heat
,
or
the
Bridle
that
restrains
that
flame
of
life
from
departing
(
as
others
express
it
)
;
this
is
the
cause
of
natural
Death
.
Others
[
](A39675-e20950-b)*
*
Vergente
aetate
,
inaequalis
adm●dum
sit
reparatio
;
aliae
partes
reparantur
satis
faeliciter
,
sed
aliae
aegrè
,
&
in
pejus
.
u●
ab
eo
tempore
corpora
humana
subiri
incipiunt
tormentum
illud
McZen●ii
,
ut
viva
in
am●lexu
mo●t●orum
immoriantur
.
Verulam
in
adita
Hist.
vitae
&
mortis
.
assign
the
unequal
reparation
of
the
parts
of
the
body
,
as
the
cause
of
death
.
But
be
it
one
or
other
,
't
is
evident
,
the
Soul
which
consists
neither
of
contrariant
qualities
,
nor
of
dissimilar
parts
,
must
be
above
the
reach
and
stroke
of
Death
.
For
if
the
Soul
dye
,
it
must
be
either
from
some
seeds
and
principles
of
Death
and
Corruption
within
it self
,
or
by
some
destructive
power
without
it self
.
In
it self
you
see
there
is
no
seed
or
principle
of
death
;
and
if
it
be
destroyed
by
a
power
without
it self
,
it
must
be
either
by
the
stroke
of
some
Creature
,
or
from
the
hand
of
God
that
first
formed
and
created
it
:
But
the
hand
and
power
of
no
Creature
can
destroy
it
;
creature
power
reaches
no
farther
than
the
body
,
Matth.
10.28
.
they
cannot
kill
the
Soul
.
And
though
the
Almighty
power
of
God
that
created
it
out
of
nothing
,
can
as
easily
reduce
it
to
nothing
;
yet
he
will
never
do
so
.
For
besides
the
Designation
for
Eternity
,
which
is
discernible
in
its
very
nature
,
(
as
before
was
observed
)
and
which
speaks
the
intention
of
God
to
perpetuate
it
,
the
threatnings
of
Eternal
Wrath
,
and
promises
of
everlasting
life
respectively
made
to
the
souls
of
Men
,
as
they
shall
be
found
in
Christ
,
or
out
of
Christ
,
puts
it
beyond
all
doubt
,
that
they
shall
never
dye
:
as
will
be
more
fully
evidenced
in
the
following
Discourse
.
Well
then
,
I
hope
so
far
our
way
is
clear
in
the
search
of
the
nature
of
the
Soul
,
that
it
is
a
Substance
,
a
Spiritual
Substance
,
and
being
so
,
it
is
also
an
immortal
Substance
.
No
doubt
remains
with
me
as
to
either
of
these
.
Let
us
then
proceed
to
the
consideration
of
its
faculties
and
powers
,
by
which
it
may
be
yet
more
fully
known
,
and
we
shall
find
,
that
,
V.
It
is
a
vital
,
[
](A39675-e21060-b)5
5
Endued
with
Understanding
.
spiritual
and
immortal
Substance
,
endued
with
an
understanding
.
This
is
the
noble
leading
faculty
of
the
Soul
:
we
are
not
distinguished
from
Brutes
by
our
senses
,
but
by
our
understanding
.
As
grace
sets
one
man
above
another
,
so
understanding
sets
the
meanest
man
,
above
the
best
of
Brutes
.
Strange
and
wonderful
things
are
performed
by
the
natural
instinct
and
sagacity
of
Beasts
;
but
yet
,
what
is
said
of
one
is
true
of
them
all
,
God
hath
not
imparted
understanding
to
them
,
Job
39.17
.
This
is
a
Jewel
which
adorns
none
,
but
rational
Creatures
,
Men
,
and
Angels
.
It
is
a
Faculty
of
the
reasonable
Soul
,
What
the
Understanding
is
.
by
which
a
man
apprehends
and
judgeth
all
intelligible
things
.
The
Object
of
it
is
every
Being
,
so
far
as
it
is
true
in
it self
,
and
apprehensible
by
Man
.
It
hath
a
twofold
use
in
the
life
of
man
,
viz.
-
(
1.
)
To
Distinguish
truth
from
errour
and
falshood
:
by
this
candle
of
the
Lord
,
lighted
up
in
the
Soul
of
man
,
he
may
discern
betwixt
duty
and
sin
,
good
and
evil
:
't
is
the
eye
of
the
Soul
,
by
which
it
seeth
the
way
in
which
we
should
go
,
and
the
dangerous
precipices
that
are
on
either
side
.
It
is
the
souls
Taster
,
and
discerns
wholesome
food
from
baneful
poyson
,
Iob
12
,
11.
D●th
not
the
〈◊〉
(
i.e.
the
understanding
by
the
ear
)
try
words
,
as
the
mouth
tasteth
meat
?
It
brings
all
things
as
it
were
,
in
the
lump
before
it
,
and
then
sorts
them
,
and
orderly
ranks
them
into
their
proper
Classes
of
lawful
and
unlawful
,
necessary
and
indifferent
,
expedient
and
inexpedient
,
that
the
Soul
may
not
be
damnified
by
mistaking
one
for
another
.
And
this
judgement
of
Discretion
every
man
must
be
allowed
for
himself
.
No
man
is
obliged
to
shut
the
eyes
of
his
own
Understanding
,
and
follow
another
man
blindfold
.
-
(
2.
)
To
direct
and
guide
us
in
our
practice
.
This
faculty
is
by
Philosophers
rightly
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
leading
faculty
,
because
the
will
follows
its
practical
dictates
.
It
sits
at
helm
,
and
guides
the
course
of
the
Soul
:
Not
impelling
or
rigorously
inforcing
its
dictates
upon
the
will
;
for
the
Will
cannot
be
so
imposed
upon
;
but
by
giving
it
a
directive
light
,
or
pointing
as
it
were
with
its
finger
,
at
what
it
ought
to
chuse
,
and
what
to
refuse
.
To
this
Faculty
belong
two
other
excellent
and
wonderful
powers
of
the
Soul
,
viz.
-
1.
Thoughts
.
-
2.
Conscience
.
[
](A39675-e21470-b)*
*
What
a
Thought
is
.
1.
The
power
or
ability
of
Cogitation
:
Thoughts
are
properly
the
actings
and
agitations
of
the
mind
,
or
any
actual
operation
of
the
understanding
.
They
are
the
musings
of
the
mind
,
which
are
acted
in
the
speculative
part
of
the
understanding
.
It
is
observable
that
the
●●●ro●a
cogitatio
est
mentis
agitatio
,
Pa●or
.
vel
actio
mentis
,
zanch.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
puncto
sinistro
,
locutus
est
o●e
,
aut
corde
:
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
sermocinari
intra
se
,
(
i.
e.
)
apud
se
,
in
a●imis
suis.
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
suach
which
is
used
for
meditation
,
or
thinking
,
signifies
both
to
think
and
to
speak
in
the
mind
.
When
the
understanding
or
mind
revolves
and
meditates
the
things
that
come
into
it
,
that
very
Meditation
is
an
inward
speaking
,
or
a
hidden
word
in
the
heart
.
Deut.
15.9
.
Beware
lest
there
be
a
thought
in
thy
wicked
heart
,
as
some
render
it
:
In
the
Hebrew
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
in
thy
heart
:
so
Matth.
9.3
,
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
spake
within
themselves
,
i.
e.
they
thought
in
their
hearts
.
Matth.
21.25
.
The
Objects
presented
to
the
mind
are
the
Companions
,
with
whom
our
hearts
talk
and
converse
.
Thoughts
are
the
figments
and
Creatures
of
the
mind
.
They
are
formed
within
it
,
in
〈◊〉
innumerable
.
The
power
of
cogitation
is
in
the
mind
,
yea
,
in
the
spirit
of
the
mind
.
[
](A39675-e21670-b)*
*
Phantasia
m●nti
offert
phantasmata
,
Picol
.
The
fancy
indeed
whilst
the
Soul
is
embodied
,
ordinarily
and
for
the
most
part
presents
the
appearances
and
likenesses
of
things
to
the
mind
;
but
yet
it
can
form
thoughts
of
things
which
the
fancy
can
present
no
Image
of
,
as
when
[
](A39675-e21690-b)†
†
When
we
think
of
God
,
saith
●●rx
.
Tyr.
Diss.
1.
we
must
think
of
nothing
material
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
Soul
thinks
of
God
or
of
itself
.
This
power
of
cogitation
goes
with
the
Soul
,
and
is
rooted
in
it
,
when
it
is
separated
from
the
body
;
and
by
it
we
speak
to
God
,
and
converse
with
Angels
,
and
other
spirits
in
the
unbodied
State
,
as
will
be
more
fully
opened
in
the
process
of
this
Discourse
.
2.
The
Conscience
belongs
also
to
this
faculty
,
What
Conscience
is
.
for
it
being
the
judgement
of
a
man
upon
himself
,
with
respect
or
relation
to
the
judgment
of
God
;
it
must
needs
belong
to
the
understanding
part
or
faculty
.
Thoughts
are
formed
in
the
speculative
,
but
Conscience
belongs
to
the
practical
understanding
.
Iudicium
appello
conscientiam
,
ut
ad
intellect●m
eam
〈◊〉
oste●●am
.
Ames
.
It
is
a
very
high
and
awful
power
;
it
is
solo
Deo
minor
,
and
rides
(
as
Ioseph
did
)
in
the
second
Chariot
.
The
next
and
immediate
Officer
under
God
.
He
saith
of
Conscience
with
respect
to
every
man
,
as
he
once
said
of
Moses
with
respect
to
Pharaoh
,
See
,
I
have
made
〈◊〉
a
God
to
Pharoah
,
Exod.
7.1
.
The
voice
of
Conscience
is
the
voice
of
God
,
for
it
is
his
Vicegerent
and
Representative
.
What
it
binds
on
earth
,
is
bound
in
heaven
;
and
what
it
looseth
on
earth
,
is
loosed
in
heaven
.
It
observes
,
records
,
and
bears
witness
to
all
our
actions
:
and
acquits
or
condemns
as
in
the
name
of
God
for
them
.
Its
Consolations
are
most
sweet
,
and
its
Condemnations
most
terrible
,
so
terrible
that
some
have
chosen
death
,
which
is
the
King
of
terrours
,
rather
than
to
endure
the
scorching
heat
of
their
own
Consciences
.
The
greatest
Deference
and
Obedience
is
due
to
its
Commands
.
And
a
man
had
better
[
](A39675-e21860-b)*
*
Quas
nos
oportet
mortes
praeeligere
,
quod
non
supplicium
potius
ferre
;
immo
i●
quam
profundam
infe●ni
Abyssum
●o●
intra●e
,
quàm
co●tra
conscientiam
atte●tari
?
Zuing●
.
indure
any
rack
or
torture
in
the
world
,
than
incur
the
torments
of
it
.
It
accompanies
us
as
our
shadow
,
whereever
we
go
;
and
when
all
others
forsake
us
,
(
as
at
death
they
will
)
Conscience
is
then
with
us
,
and
is
never
more
active
and
vigorous
than
at
that
time
.
Nor
doth
it
forsake
us
after
death
,
but
where
the
Soul
goes
,
it
goes
;
and
will
be
its
Companion
in
the
other
world
for
ever
.
How
glad
would
the
Damned
be
,
if
they
might
but
have
left
their
Consciences
behind
them
,
when
they
went
hence
,
but
as
Bernard
rightly
,
[
](A39675-e21890-b)*
*
Ipsa
judicat
,
ipsa
imperat
,
ipsa
observat
;
ipsa
judicat
,
ipsa
to●to●
ipsa
carcer
.
Bern.
lib.
de
Conse
.
cap.
9.
It
is
both
Witness
,
Judge
,
Tormentor
and
Prison
,
it
accuseth
,
judgeth
,
punisheth
and
condemneth
.
And
thus
briefly
of
the
understanding
,
which
hath
many
Offices
,
and
as
many
names
from
those
Offices
.
It
is
sometimes
called
Wit
,
Reason
,
Vnderstanding
,
Opinion
,
Iudgment
.
And
why
we
bestow
so
many
names
upon
one
and
the
same
faculty
,
the
learned
Author
of
that
small
but
excellent
[
](A39675-e21950-b)†
†
Nosce
Teipsum
,
p.
48
,
49.
Tract
de
Anima
,
gives
us
this
true
and
ingenious
account
.
THe
Wit
,
the
Pupil
of
the
Souls
clear
eye
,
And
in
mans
world
,
the
only
shining
Star
,
Looks
in
the
Mirroir
of
the
Phantasie
Where
all
the
gatherings
of
the
Senses
are
.
And
after
by
discoursing
to
and
fro
Anticipating
and
Comparing
things
,
She
doth
all
universal
natures
know
,
And
all
Effects
into
their
Causes
brings
.
When
she
rates
things
,
and
moves
from
ground
to
ground
,
The
name
of
Reason
she
obtains
by
this
;
But
when
by
reason
she
the
truth
hath
found
,
And
standeth
fixt
,
she
Understanding
is
.
When
her
Assent
she
lightly
doth
incline
,
To
either
part
she
is
Opinion
light
;
But
when
she
doth
by
principles
define
A
Certain
truth
,
she
hath
true
Judgements
fight
.
And
as
from
Senses
,
Reasons
work
doth
spring
,
So
many
Reasons
Vnderstanding
gain
;
And
many
Vnderstandings
Knowledge
bring
,
And
by
much
Knowledge
Wisdom
we
obtain
.
VI.
[
](A39675-e22320-b)6
6
Endued
with
a
Will.
What
the
Will
is
.
God
hath
endued
the
Soul
of
man
not
only
with
an
Vnderstanding
to
discern
and
direct
,
but
also
with
a
Will
to
govern
,
moderate
and
over-rule
the
actions
of
Life
.
The
Will
is
a
faculty
of
the
rational
Soul
,
whereby
a
man
either
chuseth
,
or
refuseth
the
things
which
the
understanding
discerns
,
and
knows
.
This
is
a
very
high
and
noble
power
of
the
Soul
.
The
understanding
seems
to
bear
the
same
relation
to
the
Will
,
as
a
grave
Counsellour
doth
to
a
great
Prince
.
It
glories
in
two
excellencies
,
viz
,
-
1.
Liberty
.
-
2.
Dominion
.
1.
It
hath
Freedom
and
Liberty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Zeno.
it
cannot
be
compelled
and
forced
:
Coaction
is
repugnant
to
its
very
nature
.
In
this
it
differs
from
the
understanding
,
that
the
understanding
is
wrought
upon
necessarily
,
but
the
will
acts
spontaneously
.
This
Liberty
of
the
Will
respects
the
choice
or
refusal
of
the
means
for
attaining
those
ends
it
prosecutes
,
according
as
it
finds
them
more
or
less
conducible
thereunto
.
The
Liberty
of
the
Will
must
be
understood
to
be
in
things
natural
,
which
are
within
its
own
proper
sphere
,
not
in
things
supernatural
.
It
can
move
or
not
move
the
Body
as
it
pleases
,
but
it
cannot
move
towards
Christ
in
the
way
of
faith
as
it
pleaseth
:
it
can
open
or
shut
the
hand
or
eye
at
its
pleasure
,
but
not
the
heart
.
True
indeed
,
it
is
not
compelled
or
forced
to
turn
to
God
by
supernatural
grace
,
but
in
a
way
sutable
to
its
nature
,
it
is
determined
and
drawn
to
Christ
,
Psal.
1.10.3
.
It
is
drawn
by
a
mighty
power
,
and
yet
runs
freely
,
Cant.
1.4
.
Draw
me
,
we
will
run
after
thee
.
Efficacious
grace
,
and
victorious
Delight
,
is
a
thing
very
different
from
compulsive
force
.
Pelagiu●
(
as
a
late
[
](A39675-e22570-b)*
*
Dr.
Manton
in
Psal.
119.
v.
36.
Author
speaks
)
at
first
gave
all
to
nature
,
acknowledged
no
necessity
of
divine
grace
;
but
when
this
proud
Doctrine
found
little
countenance
,
he
called
nature
by
the
name
of
grace
.
And
when
that
deceit
was
discovered
,
he
acknowledged
no
other
grace
but
outward
instruction
,
or
the
benefit
of
external
revelation
,
to
discourse
and
put
men
in
mind
of
their
duty
.
Being
yet
driven
farther
,
he
acknowledged
the
grace
of
Pardon
;
and
before
a
man
could
do
any
thing
acceptably
,
there
was
a
necessity
of
the
remission
of
sin
,
and
then
he
might
obey
God
perfectly
.
But
that
not
sufficing
,
he
acknowledged
another
grace
,
viz.
the
example
of
Christ
,
which
doth
both
secure
our
rule
,
and
encourage
our
practice
.
And
last
of
all
,
his
followers
owned
some
kind
of
internal
grace
,
but
they
made
that
to
consist
in
some
illumination
of
the
understanding
,
or
moral
perswasion
,
by
probable
arguments
,
to
excite
the
will
,
and
this
not
absolutely
necessary
,
but
only
for
facilitation
,
as
an
Horse
to
a
journey
,
which
otherwise
a
man
might
go
a-foot
.
Others
grant
the
secret
influences
of
Gods
grace
,
but
make
the
Will
of
man
a
co-ordinate
cause
with
God
,
namely
,
that
God
doth
propound
the
Object
,
hold
forth
inducing
considerations
,
give
some
remote
power
and
assistance
;
but
still
there
is
an
indifferency
in
the
Will
of
man
,
to
accept
,
or
refuse
,
as
liketh
him
best
.
Thus
have
they
been
forced
to
quit
and
change
their
ground
,
but
still
the
pride
of
nature
will
not
let
men
see
the
necessity
of
divine
efficacious
influences
upon
the
Will
,
and
the
consistency
thereof
with
natural
Liberty
.
Imperium
-
1.
D●spotic●m
.
-
2.
Politicum
.
2.
It
s
dignity
consists
in
its
Dominion
as
well
as
in
its
liberty
.
The
Will
hath
an
Empire
and
Scepter
belonging
to
it
;
Yea
,
a
double
Empire
,
for
it
rules
,
-
1.
Over
the
Body
,
imperio
desp●tico
,
by
way
of
absolute
Command
.
-
2.
Over
the
other
powers
and
passions
of
the
Soul
,
imperio
politico
,
by
way
of
suasion
.
(
1.
)
The
Will
,
like
an
absolute
Soveraign
,
[
](A39675-e22780-b)*
*
Homo
no●
agit
ex
necessitate
naturae
,
sed
liberè
,
sc.
modo
rationali
,
hoc
est
modo
imperii
.
Ad
imperium
requiritur
dictamen
ultimum
intellectus
pr●ctici
,
&
stante
effic●ci●
imperii
,
voluntas
liberè
mov●tur
.
Cumel
.
de
volun
.
p.
50.
reigns
over
the
body
,
(
i.e.
)
its
external
members
,
by
way
of
absolute
command
.
It
saith
,
as
the
Centurion
did
,
I
am
in
authority
,
and
God
hath
put
the
many
members
of
the
body
in
subjection
to
me
.
I
say
to
one
,
Move
,
and
it
moves
;
to
another
,
Stop
,
and
it
stops
;
and
to
a
third
,
Do
this
,
and
it
doth
it
.
The
obsequious
members
like
so
many
Servants
have
their
eyes
waiting
on
the
imperial
Commands
of
the
Will
,
and
it
is
admirable
to
behold
,
with
what
dispatch
and
speed
they
execute
its
Commands
,
as
if
their
obedient
motions
were
rather
concomitant
,
than
subsequent
acts
to
the
Wills
mandates
.
Let
it
but
command
to
have
the
windows
of
the
body
open
,
or
shut
,
and
it
s
done
in
a
moment
,
in
the
twink
of
an
eye
.
And
so
for
the
rest
of
the
external
senses
and
members
,
they
pay
it
most
ready
Obedience
.
Yet
when
I
say
,
the
Will
hath
a
despotical
and
absolute
Soveraignty
over
the
members
,
it
must
be
understood
with
a
double
limitation
.
First
,
They
are
only
at
its
beck
for
use
and
service
,
it
can
use
them
whilst
well
,
and
rightly
disposed
;
but
it
cannot
perpetuate
them
,
or
restore
them
when
indisposed
.
If
the
Soul
will
the
health
and
life
of
the
body
never
so
intensely
and
vehemently
,
it
cannot
keep
off
Death
one
moment
the
longer
from
it
.
And
,
Secondly
,
Its
Soveraignty
no
way
intrenches
upon
,
not
interferes
with
the
Dominion
of
Providence
over
the
members
of
the
body
,
and
the
various
motions
of
them
.
God
hath
reserved
a
Soveraign
negative
voice
to
himself
,
whatever
Decrees
the
Will
passes
.
Ieroboam
stretches
out
his
hand
against
the
man
of
God
to
smite
him
,
but
God
puts
a
remora
in
the
very
instant
to
the
loco-motive
faculty
,
that
though
he
would
never
so
fain
,
he
could
not
pull
in
his
hand
again
to
him
;
1
Kings
13.4
.
The
Will
commands
the
service
of
the
tongue
,
and
chargeth
it
to
deliver
faithfully
such
or
such
words
,
in
which
,
it
may
be
,
the
ruine
of
good
men
may
be
imported
,
and
when
it
comes
to
do
its
office
,
the
tongue
faulters
,
and
contrary
to
the
command
of
the
Will
,
drops
some
word
,
that
discovers
and
defeats
the
design
of
the
Will
,
according
to
that
in
Iob
12.20
.
He
removeth
away
the
speech
of
the
trusty
.
This
is
its
Despotical
and
Soveraign
power
over
the
external
members
of
the
body
.
(
2.
)
It
hath
a
political
power
over
the
faculties
and
passions
of
the
Soul
,
not
by
way
of
absolute
command
,
but
by
way
of
suasion
,
and
insinuation
.
Thus
it
can
oft
times
perswade
the
understanding
and
thoughts
to
lay
by
this
or
that
subject
,
and
apply
themselves
to
to
the
study
of
another
.
It
can
bridle
,
and
restrain
the
Affections
and
Passions
,
but
yet
it
hath
no
absolute
command
over
the
inner
,
as
it
hath
over
the
outward
man
:
Its
weakness
and
inability
to
govern
the
inner
man
,
appears
in
two
things
more
especially
remarkable
,
viz.
1.
It
cannot
with
all
its
power
and
skill
command
and
fetch
off
the
thoughts
from
some
subjects
which
are
set
on
,
at
some
times
with
extraordinary
weight
upon
the
Soul
.
However
the
thoughts
may
obsequiously
follow
its
beck
at
some
times
,
yea
,
for
the
most
part
;
yet
there
are
Cases
and
Seasons
,
in
which
its
authority
and
perswasions
cannot
disengage
one
thought
,
as
(
1.
)
when
God
hath
to
do
with
the
Soul
in
the
work
of
Conversion
.
When
he
convinceth
of
sin
and
danger
,
and
sets
a
mans
evils
in
order
before
his
eyes
:
These
are
terrible
representations
,
and
fain
would
the
carnal
will
disengage
the
thoughts
from
such
sad
subjects
,
and
strives
by
all
manner
of
perswasions
and
diversions
so
to
do
;
but
all
to
no
purpose
.
Psal.
51.
v.
3.
My
sin
is
ever
before
me
.
The
thoughts
are
fixt
,
and
there
is
no
removing
of
them
.
It
may
give
them
a
little
interruption
,
but
they
return
with
the
more
impetuous
violence
.
And
instead
of
gaining
them
off
,
they
at
last
(
or
rather
,
God
by
them
)
gains
over
the
Will
also
.
(
2.
)
When
Satan
hath
to
do
with
the
Soul
in
the
way
of
Temptation
,
and
hellish
Suggestion
.
Look
as
the
Carnal
will
opposed
it self
to
the
thoughts
in
the
former
case
to
no
purpose
;
so
the
sanctified
Will
opposes
it self
to
them
in
this
case
,
oft-times
with
as
little
effect
or
success
,
as
he
that
opposeth
his
weak
breath
to
the
strong
Current
of
a
mighty
River
.
Well
were
it
,
if
the
Sanctified
Will
were
now
the
master
of
the
Phantasie
,
and
could
controul
the
thoughts
of
the
heart
;
but
like
a
mad
horse
,
the
Phansie
takes
the
Bit
in
its
Teeth
,
and
runs
whither
it
pleaseth
;
the
Will
cannot
govern
it
.
Think
quite
anoth●●
way
,
saith
the
Will
:
turn
thy
thoughts
to
other
things
;
but
much
the
near
,
the
Soul
turneth
a
deaf
ear
to
its
Counsels
.
2.
It
cannot
quiet
and
compose
a
raging
Conscience
,
and
reduce
it
at
its
pleasure
to
Rest
and
Peace
.
This
is
the
peculiar
work
of
God
.
He
only
that
stills
the
stormy
Seas
,
can
quiet
the
distressed
and
tempestuous
Soul
.
The
impotence
of
the
will
in
this
case
is
known
to
all
that
have
been
in
those
deeps
of
trouble
.
And
this
is
the
misery
of
the
Devil
and
the
damned
,
that
though
they
would
never
so
fain
,
yet
they
cannot
get
rid
of
those
tormenting
impressions
made
upon
them
by
their
own
trembling
and
condemning
Consciences
.
There
would
not
be
so
many
pale
,
sweating
,
affrighted
Consciences
on
Earth
,
and
in
Hell
,
if
the
Will
had
any
command
or
power
over
them
.
Tam
frigida
mens
est
Criminibus
;
tacitâ
suda●t
praecordia
culpâ
.
'T
is
an
horrible
sight
to
see
such
a
trembling
upon
all
the
members
,
such
a
cold
Sweat
upon
the
panting
bosom
of
a
self-condemned
,
and
wrath-presaging
Soul
,
in
which
it
can
by
no
means
relieve
or
help
it self
.
These
things
are
exempt
from
the
liberty
and
dominion
of
the
Will
of
man
,
but
notwithstanding
these
exemptions
,
it
is
a
noble
faculty
,
and
hath
a
vastly
extended
Empire
in
the
Soul
of
man
:
It
is
the
door
of
the
Soul
,
at
which
the
spirit
of
God
knocks
for
entrance
.
When
this
is
won
,
the
Soul
is
won
to
Christ
;
and
if
this
stand
out
in
rebellion
against
him
,
he
is
barr'd
out
of
the
Soul
,
and
can
have
no
saving
union
with
it
.
The
truth
of
grace
is
to
be
judged
and
discerned
by
its
compliance
with
his
call
,
and
the
measure
of
Grace
to
be
estimated
by
the
degree
of
its
subjection
to
his
Will.
VII
.
The
Soul
of
man
is
not
only
endued
with
an
Vnderstanding
,
[
](A39675-e23110-b)7
7
Furnished
with
various
Affections
and
Passions
.
and
Will
:
but
also
with
various
Affections
and
Passions
,
which
are
of
great
use
and
service
to
it
;
and
speak
the
excellency
of
its
nature
.
They
are
originally
designed
and
appointed
for
the
happiness
of
man
,
in
the
promoting
and
securing
his
chiefest
good
;
to
which
purpose
they
have
a
natural
aptitude
:
For
the
true
Happiness
and
Rest
of
the
Soul
not
being
in
it self
,
nor
in
any
other
creature
,
but
in
God
,
the
Soul
must
necessarily
move
out
of
it self
,
and
beyond
all
other
created
Beings
,
to
find
and
enjoy
its
true
felicity
in
him
.
The
Soul
considered
at
a
distance
from
God
,
its
true
Rest
and
happiness
,
is
furnished
and
provided
with
desire
and
hope
to
carry
it
on
,
and
quicken
its
motion
towards
him
.
These
are
the
arms
it
is
to
stretch
out
towards
him
,
in
a
state
of
absence
from
him
.
And
seeing
it
is
to
meet
with
many
obstacles
,
Enemies
,
and
difficulties
in
its
course
,
which
hinder
its
motion
,
and
hazzard
its
fruition
of
him
,
Passio
animae
nihil
aliud
est
,
quam
motus
ap●etitivae
virtutis
in
prosecutione
boni
,
vel
fug●
mali
.
God
hath
planted
in
it
,
Fear
,
Grief
,
Indignation
,
Iealousie
,
Anger
,
&c.
to
grapple
with
,
and
break
through
those
intercurrent
difficulties
,
and
hazzards
.
By
these
weapons
in
the
hand
of
grace
,
it
conflicts
with
that
which
opposes
its
passage
to
God
,
as
the
Apostle
expresseth
that
holy
fret
and
passion
of
the
Corinthians
,
and
what
a
fume
their
souls
were
in
,
by
the
gracious
motion
of
the
irascible
appetite
,
2
Cor.
7.11
.
For
behold
this
self
same
thing
,
that
ye
sorrowed
after
a
godly
sort
;
what
carefulness
it
wrought
in
you
,
yea
,
what
clearing
of
your selves
,
yea
,
what
indignation
,
yea
,
what
fear
,
yea
,
what
vehement
desire
,
yea
,
what
zeal
,
yea
,
what
revenge
?
Much
like
the
raging
and
strugling
of
Waters
,
which
are
interrupted
in
their
course
by
some
dam
,
or
obstacle
,
which
they
strive
to
bear
down
,
and
sweep
away
before
them
.
But
the
Soul
considered
in
full
union
with
,
and
fruition
of
God
its
supream
Happiness
,
is
accordingly
furnished
with
the
affections
of
Love
,
Delight
,
and
Ioy
;
whereby
it
rests
in
him
,
and
enjoys
its
proper
blessedness
in
his
presence
for
ever
.
Yea
,
even
in
this
life
these
affections
are
in
an
imperfect
degree
exercised
upon
God
,
according
to
the
prelibations
and
enjoyments
it
hath
of
him
by
faith
in
its
way
to
Heaven
.
In
a
word
,
The
true
uses
and
most
excellent
ends
for
which
these
affections
and
passions
are
bestowed
upon
the
Soul
of
man
,
are
to
qualifie
it
,
and
make
it
a
fit
subject
to
be
wrought
upon
in
a
moral
way
of
perswasions
and
allurements
in
order
to
its
union
with
Christ
,
(
for
by
the
affections
,
(
as
Mr.
Fenner
rightly
observes
)
the
Soul
becomes
marriageable
,
or
capable
of
being
espoused
to
him
)
and
being
so
,
then
to
assist
it
in
the
prosecution
of
its
full
enjoyment
in
Heaven
,
as
we
heard
but
now
.
But
alas
!
how
are
they
corrupted
and
inverted
by
sin
.
The
concupiscible
appetite
greedily
fastens
upon
the
Creature
,
not
upon
God
;
and
the
irascible
appetite
is
turned
against
holiness
,
not
sin
.
But
I
must
insist
no
farther
on
this
subject
here
,
it
deserves
an
intire
Treatise
by
it self
.
VIII
.
[
](A39675-e23350-b)8
8
And
an
inclination
and
love
to
the
Body
.
The
Soul
of
man
hath
in
the
very
frame
and
nature
of
it
an
inclination
to
the
body
.
There
is
in
it
a
certain
Pondus
or
inclination
which
naturally
bends
or
sways
it
towards
matter
,
or
a
body
.
There
are
three
different
Natures
found
in
living
Creatures
,
viz.
-
1.
The
Brutal
.
-
2.
The
Angelical
.
-
3.
The
Humane
.
(
1.
)
The
Soul
of
a
Brute
is
wholly
confined
to
,
and
dependent
on
the
matter
or
body
with
which
it
is
united
.
It
is
dependent
on
it
both
in
esse
,
&
in
operari
.
In
its
being
and
working
;
it
is
but
a
material
form
,
which
rises
from
,
and
perisheth
with
the
body
.
The
Soul
of
a
Brute
,
Lord
Chief
Justice
Hale
,
in
his
Treatise
de
Anim●
,
p.
56.
(
saith
a
great
Person
)
is
no
other
than
a
fluid
bodily
Substance
,
the
more
lively
,
subtil
,
and
refined
part
of
the
blood
(
called
spirit
)
quick
in
motion
,
and
from
the
Arteries
by
the
branches
of
the
Carotides
carried
to
the
Brain
,
and
from
thence
conveyed
to
the
Nerves
and
Muscles
moves
the
whole
frame
and
mass
of
the
body
,
and
receiving
only
certain
weak
impressions
from
the
Senses
,
and
of
short
continuance
;
hindred
and
obstructed
of
its
work
and
motion
,
vanishes
into
the
soft
Air.
(
2.
)
An
Angel
is
a
Spirit
free
from
a
body
,
and
created
without
an
appetite
or
inclination
to
be
imbodied
.
The
Stoicks
call
the
Angels
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
souly
substances
.
And
the
Peripateticks
,
formas
abstractas
,
abstract
forms
.
They
are
Spirits
free
from
the
fetters
and
cloggs
of
the
body
.
[
](A39675-e23590-b)*
*
Angelus
est
anima
perfecta
,
&
anima
est
Angelus
imperfectus
.
Bell
de
Ascen.
mentis
.
An
Angel
is
a
perfect
Soul
,
and
an
Humane
Soul
an
imperfect
Angel
.
Yet
Angels
have
no
such
rooted
disaffection
and
abhorrence
of
a
body
,
but
that
they
have
,
and
can
in
a
ready
obedience
to
their
Lords
commands
,
and
delight
to
serve
him
,
assume
bodies
for
a
time
,
to
converse
with
men
in
them
;
(
i.e.
)
Aerial
Bodies
in
the
figure
and
shape
of
humane
bodies
.
So
we
read
,
Gen.
18.2
.
three
men
(
i.e.
Angels
in
humane
shape
and
appearance
)
stood
by
Abraham
,
and
talked
with
him
;
and
at
Christs
Sepulchre
,
Luke
24.
There
appeared
two
men
in
shining
garments
.
But
they
abide
in
these
bodies
,
as
we
do
in
an
Inn
for
a
night
,
or
short
season
,
they
dwell
not
in
them
as
our
souls
in
those
houses
of
flesh
,
which
we
cannot
put
on
and
off
at
pleasure
,
as
they
do
;
but
as
we
walk
in
our
garments
,
which
we
can
put
off
without
pain
.
(
3.
)
The
humane
Soul
is
neither
wholly
tyed
to
the
body
as
the
brutal
soul
is
,
nor
created
without
inclination
to
a
body
,
as
Angels
are
;
but
loves
,
and
inclines
to
it
,
though
it
can
both
live
and
act
without
it
,
when
it
is
parted
from
it
at
death
.
The
proof
of
this
Assertion
,
and
the
Reasons
why
God
created
it
with
such
an
inclination
,
will
in
their
proper
place
be
more
fully
spoken
to
in
the
following
Discourse
.
All
that
I
shall
add
is
,
that
in
this
,
as
well
as
in
some
other
respects
,
our
souls
are
made
a
little
lower
than
the
Angels
,
but
when
they
are
uncloathed
of
the
body
,
and
have
received
it
again
in
a
new
Edition
,
a
Spiritual
body
;
then
they
shall
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
equal
unto
Angels
in
the
way
and
manner
of
life
and
action
.
Thus
I
have
as
briefly
as
I
can
,
dispatcht
the
first
thing
propounded
,
viz.
The
Nature
of
the
Soul
,
in
the
explication
of
these
seven
particulars
.
It
is
a
Substance
,
a
Vital
,
Spiritual
and
immortal
Substance
,
a
Substance
endued
with
Vnderstanding
,
Will
,
Affections
,
and
an
Inclination
to
the
body
.
And
now
we
are
come
to
the
II.
Branch
,
viz.
It
s
Original
and
Infusion
.
[
](A39675-e23830-b)2
2
The
Souls
Original
and
Descent
.
I.
As
to
its
Original
,
I
have
described
it
to
be
immediately
from
God
,
in
the
way
of
Creation
.
An
honour
done
to
no
other
living
Creature
except
Angels
.
The
world
hath
been
troubled
with
a
great
many
extravagant
and
wild
notions
,
about
the
Original
of
the
Soul
of
man
:
(
a
certain
Mark
and
Argument
of
its
Apostasie
from
God
)
.
[
](A39675-e23870-b)*
*
Solinus
resert
de
quodam
,
quod
accepto
v●l●ere
in
occipitio
,
ad
tantam
devenit
ignorantiam
,
ut
nesciret
se
habuisse
nomen
.
Augustodun
.
de
Philosoph
.
Mundi
,
lib.
4.
c.
24.
Solinus
writes
of
one
who
by
a
wound
in
the
hinder
part
of
his
head
,
fell
into
such
a
degree
of
Ignorance
and
Oblivion
,
that
he
forgot
his
own
name
,
and
could
not
tell
whether
he
had
any
name
at
all
.
But
O!
What
a
stunning
blow
did
man
receive
by
the
Fall
,
that
he
should
forget
the
very
Author
of
his
Being
,
and
rather
claim
alliance
,
and
derive
the
Being
of
his
Soul
from
any
thing
,
than
God
;
though
it
bears
the
very
Marks
and
Characters
of
its
divine
Author
and
Father
,
upon
it
!
The
principal
errours
about
the
Origin
of
the
Soul
(
for
that
wild
notion
of
Epicuru●
hath
been
laid
so
flat
by
the
pens
of
many
learned
men
,
that
it
is
a
vanity
to
strike
one
blow
more
at
it
)
may
be
reduced
to
these
three
heads
.
(
1.
)
First
,
some
affirm
it
to
be
by
way
of
[
](A39675-e23930-b)†
†
Datur
agens
Physicum
quod
aliud
esse
non
potest
quam
parens
;
qui
●i
seminis
animam
è
materiae
sinu
eliciat
.
Traduction
,
or
natural
generation
from
the
Parents
to
the
Child
.
This
opinion
is
very
ancient
,
Tertullian
and
divers
of
the
Western
Fathers
closed
with
it
,
as
judging
it
the
best
expedient
to
solve
the
difficulties
of
the
souls
taint
and
defilement
with
Original
sin
.
But
Antiquity
is
no
pass-port
for
errours
.
The
gray
hairs
of
opinions
(
as
one
well
notes
)
are
then
honourable
,
when
they
are
found
in
the
way
of
truth
.
Dr.
Brown
tells
us
he
should
rather
incline
to
the
Creation
,
Religio
Medici
,
●
.
36
.
than
the
Traduction
of
the
Soul
,
though
either
opinion
(
saith
he
)
will
consist
well
enough
with
Religion
;
did
not
one
Objection
haunt
him
,
and
this
is
a
Conclusion
from
the
equivocal
and
monstrous
productions
by
unnatural
Copulations
:
As
of
a
Man
and
Beast
;
for
if
the
Soul
of
man
(
saith
he
)
be
not
transmitted
and
transfused
in
the
Seed
,
why
are
not
those
productions
meerly
Beasts
,
but
have
also
an
impression
and
tincture
of
reason
in
as
high
a
measure
as
it
can
evidence
it self
in
those
improper
Organs
?
Which
way
the
Doctors
judgment
had
inclined
in
this
Controversie
,
had
been
of
no
great
consideration
,
to
the
determination
of
it
.
Though
it
is
pity
we
should
lose
his
consent
and
company
,
for
the
sake
of
such
a
beastly
Objection
as
this
,
which
haunts
his
mind
:
for
if
there
be
any
such
creatures
,
that
seem
to
have
a
tincture
of
reason
,
it
is
but
a
tincture
,
and
a
seeming
,
not
a
real
tincture
neither
:
which
many
other
Brutes
have
.
The
Dr.
is
too
well
acquainted
with
Philosophy
,
and
a
man
of
too
much
reason
,
to
allow
himself
to
think
,
that
such
a
production
,
as
he
speaks
of
,
hath
two
Natures
and
essential
Forms
in
one
body
,
as
of
a
Man
and
a
Horse
.
He
knows
that
every
entity
hath
but
one
specifical
Essence
,
and
can
have
no
more
,
except
he
will
place
one
and
the
same
thing
under
diverse
Species
in
the
predicament
of
substance
.
And
as
there
cannot
be
two
distinct
forms
,
so
neither
can
there
be
a
mixtion
of
them
in
the
Centaure
or
monstrous
Birth
:
For
ex
duobus
entibus
per
se
,
non
fit
unum
●ns
per
se.
But
he
confesseth
this
Objection
was
bred
among
the
Weeds
and
Tares
of
his
own
Brain
,
(
a
rank
soil
no
doubt
)
and
I
am
pretty
confident
,
he
had
weeded
it
out
in
his
latter
years
;
for
I
find
this
notion
of
Centaures
(
that
is
half
Horses
,
half
Men
)
put
into
its
proper
place
among
his
Vulgar
Errours
,
Book
1.
chap.
4.
And
so
I
suppose
that
rubb
being
out
of
the
way
,
he
returned
again
to
us
.
(
2.
)
A
Second
opinion
was
,
that
they
were
procreated
by
Angels
;
and
that
which
gave
the
ground
(
such
as
it
is
)
to
this
Opinion
,
or
Fancy
,
is
the
similitude
or
resemblance
which
is
found
betwixt
Angels
and
the
Souls
of
Men.
[
](A39675-e24200-b)*
*
Perfectum
est
q●od
aliud
sibi
si●ile
producit
,
sed
immat●iales
substantiae
●ulto
perfectiores
sunt
quam
corporatae
:
ergo
cum
●ic
alias
sibi
secundum
speciem
similes
eff●●iant
,
potiori
ratione
poterunt
Angeli
substantiam
aliquam
incorpoream
inferio
is
natarae
procreare
,
id
est
,
Animam
humanam
.
D.
Dionys.
cap.
4.
de
divinis
nominibus
.
But
this
fancy
needs
not
any
industry
to
overthrow
it
,
for
though
it
be
certain
there
is
a
similitude
and
resemblance
betwixt
Angels
and
Souls
,
both
being
immaterial
and
spiritual
Substances
:
yet
Angels
neither
propagate
by
generation
,
nor
is
it
in
their
power
to
create
the
least
Fly
or
Worm
in
the
world
,
much
less
the
Soul
of
man
,
the
highest
,
noblest
and
most
excellent
Being
Great
power
they
have
,
but
no
creating
power
,
that
is
Gods
incommunicable
property
;
and
procreate
our
souls
they
did
not
,
for
they
are
spirits
,
yet
spirits
of
another
species
.
(
3.
)
A
Third
sort
there
are
who
deny
not
that
Souls
are
created
Substances
,
The
coëtaneous
creation
of
Souls
rejected
.
and
proceeded
from
God
;
but
affirm
withal
,
that
he
created
them
simul
,
&
semel
,
together
and
at
once
,
as
the
Angels
were
,
and
that
not
one
by
one
,
as
men
are
born
into
the
world
.
Of
this
opinion
was
Plato
who
thought
all
[
](A39675-e24280-b)*
*
Plato
in
Tima●o
finxit
Deum
omnes
animas
h●meras
ante
corpora
simul
●easse
,
&
in
co●paribus
stellis
co●stitnisse
:
tum
eas
coelestium
rerum
t●dio
,
&
te●renarum
am●re
captas
,
ut
tanti
scel●ris
panas
lu●rt●t
,
in
corpora
tanq●●m
in
carcerem
conjectas
.
humane
souls
to
be
created
together
before
their
bodies
,
and
placed
in
some
glorious
and
suitable
Mansions
,
as
the
Stars
,
till
at
last
growing
weary
of
Heavenly
,
and
falling
in
love
with
Earthly
things
,
for
a
punishment
of
that
Crime
,
they
were
cast
into
Bodies
,
as
into
so
many
Prisons
.
Origen
suckt
in
this
Notion
of
the
praeexistence
of
Souls
.
And
upon
this
supposition
it
was
that
Porphyry
tells
us
in
the
life
of
Plotinus
,
that
he
blushed
as
often
as
he
thought
of
his
being
in
a
Body
,
as
a
man
that
had
lived
in
reputation
and
honour
,
blushes
when
he
is
lodged
in
a
Prison
.
The
ground
on
which
the
Stoicks
bottomed
their
Opinion
was
the
great
dignity
and
excellency
of
the
Soul
,
which
inclined
them
to
think
they
had
never
been
degraded
and
abased
as
they
are
by
dwelling
in
such
vile
bodies
,
but
for
their
faults
.
And
that
it
was
for
some
former
sin
of
theirs
,
that
they
slid
down
into
gross
matter
,
and
were
caught
into
a
vital
union
with
it
.
Whereas
,
had
they
not
sinned
,
they
had
lived
in
celestial
and
splendid
habitations
more
suitable
to
their
dignity
.
But
this
is
a
pure
creature
of
fancy
;
for
,
(
1.
)
no
Soul
in
the
world
is
conscious
to
it self
of
such
a
praeexistence
:
nor
can
remember
when
it
was
owner
of
any
other
habitation
than
that
it
now
dwells
in
.
(
2.
)
Nor
doth
the
Scripture
give
us
the
least
hint
of
any
such
thing
.
Some
indeed
would
catch
hold
of
that
expression
,
Gen.
2.
2.
God
rested
the
seventh
day
from
all
the
works
which
he
had
made
:
And
it
is
true
,
he
did
so
,
the
work
of
Creation
was
finished
and
sealed
up
,
as
to
any
new
species
or
kind
of
creatures
to
be
created
,
no
other
sort
of
souls
will
ever
be
created
,
than
that
which
was
at
first
;
But
yet
God
still
creates
individual
Souls
(
My
father
worketh
hitherto
,
and
I
work
)
of
the
same
kind
and
nature
with
Adams
Soul
.
And
(
3.
)
for
their
detrusion
into
these
bodies
as
a
punishment
of
their
sins
in
the
former
state
,
if
we
speak
of
sin
in
Individuals
or
particular
persons
,
the
Scripture
mentions
none
,
either
original
or
actual
,
defiling
any
Soul
in
any
other
way
but
by
its
union
with
the
body
.
Praeexistence
therefore
is
but
a
Dream
.
But
to
me
it
's
clear
,
that
the
Soul
receives
not
its
being
by
Traduction
or
Generation
;
for
that
which
is
generable
is
also
corruptible
:
but
the
spiritual
immortal
Soul
(
as
it
hath
been
proved
to
be
)
is
not
subject
to
Corruption
.
Nor
is
it
imaginable
how
a
Soul
should
be
produced
out
of
matter
,
which
is
not
endued
with
reason
:
Or
how
a
bodily
Substance
can
impart
that
to
another
,
which
it
hath
not
in
it self
.
If
it
be
said
,
the
Soul
of
the
child
proceeds
from
the
Soul
of
the
Parents
:
that
cannot
be
;
for
spiritual
Substances
are
impartible
,
and
nothing
can
be
discinded
from
them
.
Abs●rdum
est
aliunde
esse
animam
●●st●am
,
aliunde
animam
Adae
;
cum
omnes
sunt
ejusdem
speciti
.
Zanch.
And
it
is
absurd
to
think
the
Soul
of
Adam
should
spring
from
one
Original
,
and
the
souls
of
all
his
off-spring
from
another
,
whilst
both
his
and
theirs
are
of
one
and
the
same
Nature
and
species
.
To
all
which
let
me
add
,
that
as
this
Assertion
of
their
Creation
is
most
reasonable
,
so
it
is
most
scriptural
.
It
is
reasonable
to
think
and
say
,
[
](A39675-e24490-b)†
†
Nalla
virtus
a●li●a
agit
ult●a
s●●m
genus
,
s●d
Anima
●●tellectiva
excedit
totum
genus
corporae
natarae
cum
sit
s●bstantia
s●iritualis
▪
&c.
Con●ub●
that
no
active
power
can
act
beyond
or
above
the
proper
Sphere
of
its
activity
and
ability
.
But
if
the
Soul
be
elicited
out
of
the
power
of
matter
,
here
would
be
an
effect
produced
abundantly
more
noble
and
excellent
than
his
cause
.
And
as
it
is
most
reasonable
,
so
it
is
most
Scriptural
.
To
this
purpose
divers
Testimonies
of
Scripture
are
cited
and
produced
by
our
Divines
,
amongst
which
we
may
single
out
these
four
,
which
are
of
special
remark
and
use
,
Heb.
12.9
.
Furthermore
,
we
had
fathers
of
our
flesh
which
corrected
us
,
and
we
gave
them
reverence
;
shall
we
not
much
rather
be
in
subjection
to
[
the
Father
of
Spirits
]
and
live
?
Here
God
is
called
the
Father
of
Spirits
,
or
of
Souls
,
and
that
in
an
emphatical
Antithesis
or
contradistinction
to
our
natural
Fathers
,
who
are
called
the
Fathers
of
our
Flesh
,
or
Bodies
only
.
The
true
scope
and
sense
of
this
Text
is
with
great
judgment
and
clearness
given
us
by
that
learned
and
judicious
Divine
Mr.
[
](A39675-e24540-b)*
*
Pemb●e
de
Origine
Animae
p.
59.
Nihil
apertins
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ista
Antithesi
,
Carnem
corpusque
à
pare●tib●s
,
animas
à
Deo
accipimus
;
Quod
si
vilioris
partis
Authores
,
&
qui
minus
in
nos
juris
habent
,
patienter
ca●ligantes
f●●●imus
:
quàm
aequiore
animo
●●remus
e●m
qui
s●premum
in
nos
jus
obtinet
,
utpote
partis
,
quae
in
nobis
est
praestanti●sima
,
unicus
Dato●
,
Conditorqu●
?
Pemble
,
in
these
words
:
Nothing
is
more
plain
and
emphatical
than
this
Antithesis
,
We
receive
our
flesh
or
body
from
our
Parents
,
but
our
souls
from
God
;
if
then
we
patiently
bear
the
chastisements
of
our
Parents
who
are
Authors
of
the
vilest
part
,
and
have
the
least
right
or
power
over
us
,
with
how
much
more
equal
a
mind
should
we
bear
his
chastisements
,
who
hath
the
supream
right
to
us
,
as
he
is
the
Father
and
only
giver
of
that
which
is
most
excellent
in
us
,
viz.
our
souls
or
spirits
.
Here
it
seems
evident
,
that
our
souls
flow
not
to
us
in
the
material
Chanel
of
fleshly
generation
or
descent
,
as
our
bodies
do
,
but
immediately
from
God
their
proper
Father
,
in
the
way
of
Creation
.
Yet
he
begets
them
not
out
of
his
own
Essence
or
Substance
,
as
Christ
his
natural
Son
is
begotten
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
nothing
that
had
been
before
,
as
Theodoret
well
expresseth
it
.
Agreeable
hereunto
is
that
place
also
in
[
](A39675-e24630-b)†
†
Testimonium
satis
clarum
,
quo
doc●mur
,
pari
pass●
haectria
ambulare
;
expansionem
c●●li
,
f●●dationem
te●rae
,
&
●ormationem
animae
ratio●alis
.
Zech.
12.1
.
The
Lord
which
stretcheth
forth
the
Heavens
,
and
layeth
the
foundations
of
the
Earth
;
and
formeth
the
spirit
of
man
within
him
:
Where
the
forming
of
the
spirit
or
soul
of
Man
is
associated
with
those
two
other
glorious
effects
of
Gods
creating
power
,
namely
,
the
expansion
of
the
Heavens
,
and
laying
the
foundations
of
the
Earth
,
all
three
are
here
equally
assumed
by
the
Lord
,
as
his
remarkable
and
glorious
works
of
Creation
.
He
that
created
the
one
,
did
as
much
create
the
other
.
Now
the
two
former
we
●ind
frequently
instanced
in
Scripture
,
as
the
effects
of
his
creating
Power
,
or
works
implying
the
Almighty
power
of
God
,
and
therefore
are
presented
as
strong
props
to
our
Faith
,
when
it
is
weak
and
staggering
,
for
want
of
visible
matter
of
incouragement
.
Isa.
40.22
.
and
42.5
.
Ierem.
10.12
.
Iob
9.8
.
Psal.
104.2
.
q.
d.
Are
my
people
in
Captivity
,
and
their
Faith
nonplust
and
at
a
loss
,
because
there
's
nothing
in
sight
that
hath
a
tendency
to
their
deliverance
,
no
prepared
matter
for
their
Salvation
?
why
,
let
them
consider
who
it
was
that
created
the
Heavens
,
and
the
Earth
,
yea
and
their
Souls
also
,
which
are
so
perplexed
with
doubts
,
out
of
nothing
;
the
same
God
that
did
this
,
can
also
create
Deliverance
for
his
people
,
though
there
be
no
praeexistent
matter
to
work
it
out
of
.
R●sol●it
So●omon
utramque
●ominis
partem
in
su●
prima
principia
.
Ut
ergo
corpus
in
terram
,
unde
s●mptum
est
resolv●t
;
ita
etiam
si
anima
ex
●●abl●●tia
c●l●●ti
,
vel
ex
anima
(
ut
●lato
ait
)
m●●di
esset
facta
,
in
eam
resol●isset
Solomon
.
〈…〉
simp●icite●
de
ipsa
dicit
,
ea●
redit●ram
ad
De●m
qui
ded●t
illam
;
docet
eam
è
nihito
in
quod
resolvi
non
poss●t
,
crea●am
esse
.
Zanch.
Add
to
this
that
excellent
place
of
Solomon
in
Eccles
12.
7.
Then
shall
the
Dust
return
to
the
Earth
,
as
it
was
;
and
the
Spirit
to
God
who
gave
it
.
Where
he
shews
us
what
becomes
of
Man
,
and
how
each
part
,
of
which
he
consists
,
is
bestowed
and
disposed
of
after
his
Dissolution
,
by
Death
.
And
thus
he
states
it
:
These
two
constitutive
parts
of
Man
are
a
Soul
,
and
a
Body
:
These
two
parts
have
two
distinct
Originals
:
The
Body
as
to
its
material
cause
is
Dust
;
the
Soul
in
its
nature
is
a
Spirit
,
and
as
to
its
Origin
,
it
proceeded
from
the
Father
of
Spirits
:
't
is
his
own
creature
in
an
immediate
way
.
He
gave
it
;
He
gave
it
the
being
it
hath
by
Creation
,
and
gave
it
to
us
(
i.e.
)
to
our
bodies
by
Inspiration
.
Now
qualis
Genesis
,
talis
Analysis
:
When
death
dissolves
the
union
which
is
betwixt
them
,
each
part
returns
to
that
from
whence
it
came
,
dust
to
dust
,
and
the
Spirit
to
God
that
gave
it
.
The
Body
is
expressed
by
its
material
cause
,
dust
,
the
Soul
only
by
its
efficient
cause
,
as
the
gift
of
God
,
because
it
had
no
material
cause
at
all
,
nor
was
made
out
of
any
praeexistent
matter
,
as
the
Body
was
.
And
therefore
Solomon
here
speaks
of
God
,
as
if
he
had
only
to
do
with
the
Soul
,
leaving
the
Body
to
its
material
and
instrumental
causes
,
with
whom
he
concurrs
by
a
general
influence
.
'T
is
God
,
not
Man
alone
;
or
God
by
Man
,
that
hath
given
us
these
bodies
:
but
't
is
not
Man
but
God
alone
,
who
hath
given
us
these
souls
.
He
therefore
passeth
by
the
Body
,
and
speaks
of
the
Soul
as
the
gift
of
God
,
because
that
part
of
Man
,
and
that
only
flows
immediately
from
God
,
and
at
death
returns
to
him
that
gave
it
.
All
these
expressions
,
The
Father
of
Spirits
,
the
former
of
the
spirit
in
Man
,
the
Giver
of
the
Spirit
,
how
agreeable
are
they
to
each
other
,
and
all
of
them
to
the
point
under
hand
,
that
the
Soul
flows
from
God
by
immediate
Creation
?
You
see
it
hath
no
principle
out
of
which
(
according
to
the
order
of
nature
)
it
did
arise
,
as
the
body
had
;
and
therefore
it
hath
no
principle
into
which
(
according
to
the
order
of
nature
)
it
can
be
returned
,
as
the
body
hath
:
but
returns
to
God
its
efficient
cause
,
if
reconciled
,
to
a
Father
,
not
only
by
Creation
but
Adoption
;
if
unreconciled
,
as
a
creature
guilty
of
unnatural
Rebellion
against
the
God
that
formed
it
,
to
be
judged
.
II.
God
created
and
infused
it
into
the
body
with
an
inherent
inclination
and
affection
to
it
.
Anima
,
quae
est
corporis
organici
perfectio
,
corpus
necessari●●
est
;
non
est
enim
forma
separata
:
(
i
e.
)
propriè
forma
est
;
itaque
materiam
requirit
,
usque
ad●o
,
ut
anima
à
corpore
s●j●●cta
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tamen
&
inclinationem
retine
●t
suam
,
quam
corporis
resurrectio
co●se●uitur
.
The
nature
of
the
Soul
and
Body
are
vastly
different
,
there
is
no
affinity
or
similitude
betwixt
them
▪
but
it
is
in
this
case
,
as
in
that
of
Marriage
.
Two
persons
of
vastly
different
Educations
,
Constitutions
and
Inclinations
,
coming
under
Gods
Ordinance
,
into
the
nearest
relation
to
each
other
,
find
their
affections
knit
and
endeared
by
their
relation
to
a
degree
beyond
that
which
results
from
the
union
of
blood
:
So
it
is
here
.
Whence
this
affection
rises
,
in
what
acts
it
is
discovered
,
and
for
what
reason
implanted
,
will
be
at
large
discovered
in
a
distinct
branch
of
the
following
Discourse
,
to
which
it
is
assigned
.
Mean
while
I
find
my self
concerned
to
vindicate
what
hath
been
here
asserted
from
the
Arguments
which
are
urged
against
the
immediate
Creation
and
infusion
of
the
Soul
,
and
in
defence
of
the
opinion
of
its
Traduction
from
the
Parents
.
To
conceal
,
or
dissemble
these
Arguments
and
Objections
,
Cameronis
praelect.
in
Matth.
p.
121.
would
be
but
a
betraying
of
the
truth
I
have
here
asserted
,
and
give
occasion
for
some
jealousie
,
that
they
are
unanswerable
.
To
come
then
to
an
issue
,
and
first
,
It
is
urged
,
Object.
1.
that
it
is
manifest
in
it self
,
and
generally
yielded
,
that
the
souls
of
all
other
creatures
come
by
generation
,
and
therefore
its
probable
that
humane
souls
flow
in
the
same
Chanel
also
.
There
is
a
specifick
difference
betwixt
rational
souls
,
Sol.
and
the
souls
of
all
other
creatures
,
and
therefore
no
force
at
all
in
the
consequence
.
A
material
form
may
rise
out
of
matter
;
but
a
Spiritual
rational
Being
(
as
the
Soul
of
Man
is
)
cannot
so
rise
,
being
much
more
noble
and
excellent
than
Matter
is
.
What
Animal
is
there
in
the
world
,
out
of
whose
Soul
the
acts
of
reason
spring
and
flow
,
as
they
do
out
of
humane
Souls
?
Are
they
capable
of
inventing
,
or
(
which
is
much
less
)
of
learning
the
Arts
and
Sciences
?
Can
they
correct
their
senses
,
and
demonstrate
a
Star
to
be
far
greater
than
the
whole
Earth
,
which
to
the
eye
seems
no
bigger
than
the
rowel
of
a
Spurr
?
Do
they
foreknow
the
Positions
and
Combinations
of
the
Planets
,
and
the
Eclipses
of
the
Sun
and
Moon
many
years
before
they
suffer
them
?
And
if
they
cannot
perform
these
acts
of
reason
,
as
it
is
sure
they
cannot
,
how
much
less
can
they
know
,
fear
,
love
,
or
delight
in
God
,
and
long
for
the
enjoyment
of
him
!
These
things
do
plainly
evince
humane
Souls
to
be
of
another
species
,
and
therefore
of
an
higher
Original
than
the
souls
of
Brutes
.
If
all
have
one
common
nature
and
Original
,
why
are
they
not
all
capable
of
performing
the
same
rational
and
Religious
Acts
?
Object.
2.
But
though
it
should
be
granted
that
the
Soul
of
the
first
Man
was
by
immediate
Creation
and
Inspiration
from
God
,
yet
it
follows
not
,
that
the
souls
of
all
his
posterity
must
be
so
too
.
God
might
create
him
with
a
power
of
begeting
other
souls
after
his
own
Image
.
The
first
tree
was
created
with
its
seed
in
it self
to
propagate
its
kind
,
and
so
might
the
first
Man
.
Sol.
1.
Trees
,
Animals
and
such
like
,
were
not
created
immediately
out
of
nothing
,
as
the
Soul
of
Man
was
;
but
the
Earth
was
the
praeexistent
matter
out
of
which
they
were
produced
,
by
the
word
of
Gods
blessing
and
power
;
but
mans
Soul
was
immediately
breathed
into
him
by
God
,
and
had
no
praeexistent
matter
at
all
.
And
besides
,
all
humane
souls
being
of
one
species
,
have
therefore
one
and
the
same
Original
:
The
Soul
of
the
poorest
child
is
of
equal
Dignity
with
the
Soul
of
Adam
.
And
if
we
consult
Iob
33.4
.
we
shall
find
Elihu
giving
us
there
the
same
account
,
and
almost
in
the
same
words
,
of
the
Original
of
his
Soul
,
that
Moses
in
my
Text
gives
us
of
the
Original
of
Adams
Soul
.
The
Spirit
of
God
hath
formed
me
,
and
the
Breath
of
the
Almighty
hath
given
me
Life
.
But
it
is
evident
,
Sol.
2.
souls
spring
not
from
the
Parent
,
as
one
Plant
or
Animal
doth
from
another
:
For
they
have
their
seed
in
themselves
,
apt
and
proper
to
produce
their
kind
;
but
the
seed
of
souls
is
not
to
be
found
in
man
:
It
is
not
to
be
found
in
his
Body
;
for
then
(
as
was
said
before
)
a
spiritual
and
nobler
Essence
must
be
produced
out
of
a
material
and
baser
matter
,
(
i.e.
)
the
matter
must
give
to
the
Soul
that
which
it
hath
not
in
it self
.
Nor
is
it
to
be
found
in
his
Soul
,
for
the
Soul
being
a
pure
,
simple
,
and
indivisible
Being
,
can
suffer
nothing
to
be
discinded
from
it
towards
the
production
of
another
Soul
.
A
spirit
,
as
the
Soul
is
,
is
Substantia
simplex
&
impartibilis
;
an
uncompounded
and
indiscerpible
or
impartible
Being
.
Nor
can
it
spring
partly
from
the
Body
,
and
partly
from
the
Soul
,
as
from
con-causes
;
for
then
it
should
be
partly
corporeal
,
and
partly
incorporeal
as
its
causes
are
.
So
that
there
is
no
Matter
,
Seed
,
or
principle
of
Souls
found
in
man
;
and
to
be
sure
(
as
Baronius
strongly
argues
)
[
](A39675-e25250-b)*
*
Pate●
neque
producit
animam
filii
ex
aliqua
re
prae●●ilente
;
neque
producit
eam
ex
nulla
〈◊〉
praeexistente
;
h●c
enim●est
creare
:
e●go
nullo
modo
eam
producit
.
Baronius
dissert.
secunda
de
Origine
Animae
,
p.
120.
he
cannot
produce
a
Soul
without
praeexistent
matter
;
for
that
were
to
make
him
Omnipotent
,
and
assign
a
creating
power
to
a
creature
.
Besides
,
that
which
is
generable
is
also
corruptible
,
as
we
see
Trees
,
Animals
,
&c.
which
are
produced
that
way
,
to
be
;
but
the
Soul
is
not
corruptible
,
as
hath
in
part
been
already
proved
,
and
will
more
fully
in
the
following
Discourse
.
So
that
Adam's
Soul
and
the
Souls
of
his
posterity
spring
not
from
each
other
,
but
all
from
God
by
Creation
.
If
the
Soul
be
created
and
infused
immediately
by
God
,
Object.
3.
either
it
comes
out
of
his
hands
pure
,
or
impure
;
if
pure
,
how
comes
it
to
be
defiled
and
tainted
with
sin
?
If
impure
,
how
do
we
free
God
from
being
the
Author
of
sin
?
If
the
question
be
,
Sol
whether
souls
be
pure
or
impure
as
soon
as
they
are
united
with
their
bodies
,
the
answer
is
,
They
are
impure
,
and
tainted
as
soon
as
united
.
For
the
union
constitutes
a
child
of
Adam
,
and
consequently
a
sinful
impure
creature
.
But
if
it
respect
the
condition
and
state
,
in
which
God
created
them
,
I
answer
with
Baronius
,
[
](A39675-e25370-b)†
†
Ani●●●●strae
à
Deo
creante
〈◊〉
a●cipiunt
puritatem
,
s●u
justitiam
;
neque
imparitatem
&
propensionem
ad
malum
:
Se●
tant●m
essentiam
spiritualem
,
&
proprie●ates
ab
essentia
diman●●tes
.
Baron
.
exerci●
.
p.
103.
They
are
created
neither
morally
pure
,
nor
impure
;
they
receive
neither
purity
,
nor
impurity
from
him
,
but
only
their
naked
essence
,
and
the
natural
powers
and
properties
flowing
therefrom
.
He
inspires
not
any
impurity
into
them
,
for
he
cannot
be
the
Author
of
Sin
,
who
is
the
Revenger
of
it
.
Nor
doth
he
create
them
in
their
original
purity
and
rectitude
;
for
the
sin
of
Adam
lost
that
,
and
God
justly
withholds
it
from
his
posterity
.
Who
wonders
(
saith
one
Ienkins
on
Jude
,
Vol.
1.
p.
559.
)
to
see
the
Children
,
the
Palaces
,
and
Gardens
of
Traitors
to
droop
and
decay
,
and
the
Arms
of
his
House
and
badge
of
his
nobility
to
be
defaced
and
reversed
?
That
which
is
abused
by
man
to
the
dishonour
of
God
,
may
justly
be
destroyed
,
(
I
add
in
this
case
)
or
withheld
by
God
,
to
the
detriment
of
man
.
Adam
voluntarily
and
actually
deprived
himself
,
and
meritoriously
deprived
all
his
posterity
of
that
original
righteousness
and
purity
in
which
he
was
created
.
As
an
holy
God
,
he
cannot
inspire
any
impurity
,
and
as
a
just
and
righteous
God
,
he
may
and
doth
withhold
,
or
create
them
void
and
destitute
of
that
holiness
and
righteousness
,
which
was
once
their
Happiness
and
Glory
.
Object.
4.
But
how
come
they
then
to
be
defiled
and
tainted
with
original
sin
?
It
's
confessed
God
did
not
impure
them
,
and
the
body
cannot
,
for
it
being
matter
,
cannot
act
upon
a
spirit
;
yea
,
of
it self
,
it
's
a
dead
lump
,
and
cannot
act
at
all
.
Sol.
What
if
this
be
one
of
those
mysteries
reserved
for
the
world
to
come
,
about
which
we
cannot
in
this
state
solve
every
difficulty
that
may
be
moved
,
Must
we
therefore
deny
its
divine
original
?
What
if
I
cannot
understand
some
mysteries
,
●an
sin●e
the
〈◊〉
bein●
〈…〉
,
understands
no●
him●e●●
,
nor
will
〈…〉
restored
to
himself
in
glory
.
〈…〉
p.
33●
.
or
answer
some
questions
about
the
Hypostatical
union
of
the
two
natures
in
the
wonderful
Person
of
our
Emmanuel
,
must
I
therefore
question
whether
he
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God-Man
?
We
must
remain
ignorant
of
some
things
about
our
own
souls
,
till
we
come
into
the
condition
of
the
spirits
of
just
men
made
perfect
.
Mean
time
I
think
it
much
more
our
concernment
to
study
how
we
may
get
sin
out
of
our
souls
,
than
to
puzzle
our
brains
to
find
how
it
came
into
them
.
But
that
the
Objector
may
not
take
this
for
an
handsome
slide
,
or
go-by
to
this
great
Objection
,
I
return
to
it
in
a
few
particulars
:
-
(
1.
)
That
I
think
not
original
sin
follows
either
part
singly
,
The
Soul
(
say
some
)
in
the
moment
of
〈◊〉
creation
and
infusion
by
God
being
united
with
the
Body
by
the
plastick
and
formative
vertue
of
the
parental
seed
;
the
Parent
may
be
truly
said
to
generate
the
man
,
though
he
do
not
produce
the
form
.
Because
proper
generation
consists
in
the
union
,
and
not
the
production
of
parts
.
So
that
Original
sin
is
not
propagated
from
Body
to
Body
,
no●
yet
from
Soul
to
Soul
,
but
from
man
to
man
.
it
comes
in
neither
by
the
Soul
alone
,
nor
by
the
body
alone
,
a
part
from
the
Soul
;
but
upon
the
union
and
conjunction
of
both
in
one
person
.
'T
is
the
union
of
these
two
which
constitutes
a
child
of
Adam
,
and
as
such
only
,
we
are
capable
of
being
infected
with
his
sin
.
-
(
2.
)
And
whereas
it
is
so
confidently
asserted
in
the
Objection
,
That
sin
cannot
come
into
the
Soul
by
or
from
the
body
,
because
it
being
matter
,
cannot
act
upon
a
Spirit
:
I
say
,
this
is
gratis
dictum
,
easily
spoken
,
but
difficultly
proved
.
Cannot
the
Body
act
upon
,
or
influence
the
Soul
?
Pray
then
how
comes
it
to
pass
,
that
so
many
souls
become
foolish
,
forgetful
,
injudicious
,
&c.
by
their
union
with
ill
disposed
Bodies
?
Nothing
is
more
sensibly
plain
and
evident
than
that
●●ere
is
a
reciprocal
Communication
betwixt
the
Soul
and
Body
.
The
Body
doth
as
really
(
though
we
know
not
how
)
affect
the
Soul
with
its
dispositions
,
as
the
Soul
influences
it
with
life
and
motion
.
The
more
excellent
any
form
is
,
the
more
intimate
is
its
union
and
conjunction
with
the
matter
.
The
Soul
of
man
hath
therefore
a
more
intimate
and
perfect
union
with
the
Body
,
than
light
hath
with
the
Air
:
Which
is
made
by
some
,
the
best
Emblem
and
Similitude
to
shadow
forth
this
union
.
But
the
union
betwixt
them
is
too
intimate
to
be
conceived
by
the
help
of
any
such
Similitudes
.
That
this
infection
is
by
way
of
Physical
agency
,
as
a
rusty
Scabbard
infects
and
defiles
a
bright
Sword
when
sheathed
therein
;
I
will
not
confidently
affirm
,
as
some
do
.
It
may
be
by
way
of
Natural
Concomitancy
,
as
Estius
will
have
it
;
or
to
speak
,
as
Dr.
Reynolds
(
modestly
,
and
as
becomes
men
that
are
conscious
of
darkness
and
weakness
)
by
way
of
ineffable
resultancy
and
emanation
.
-
(
3.
)
In
summ
,
Original
Sin
consists
in
two
things
,
viz.
-
1.
In
the
privation
of
that
original
rectitude
which
ought
to
be
in
us
.
-
2.
In
that
habitual
Concupiscence
which
carrieth
nature
to
inordinate
motions
.
This
Privation
and
inordinate
inclination
make
up
that
original
corruption
,
the
rise
whereof
we
are
searching
for
:
and
to
bring
us
as
near
it
as
we
can
come
,
without
a
daring
intrusion
into
unrevealed
Secrets
;
our
solid
Divines
proceed
by
these
steps
in
answering
this
Objection
.
-
(
1.
)
If
it
be
demanded
,
how
it
comes
to
pass
that
an
Infant
becomes
guilty
if
Adam's
sin
?
The
answer
is
,
because
he
is
a
child
of
Adam
by
natural
generation
.
-
(
2.
)
But
why
is
he
deprived
of
that
Original
rectitude
in
which
Adam
was
created
?
They
answer
,
because
Adam
lost
it
by
his
sin
,
and
therefore
could
not
transmit
what
he
had
lost
,
to
his
posterity
.
-
(
3.
)
But
how
comes
he
to
be
inclined
to
that
which
is
evil
?
Their
answer
is
,
because
he
wants
that
original
rectitude
:
For
whosoever
wants
original
rectitude
,
naturally
inclines
to
that
which
is
evil
.
And
so
the
propension
of
Nature
to
that
which
is
evil
,
seems
to
be
by
way
of
Concomitancy
,
with
the
defect
or
want
of
original
righteousness
.
And
thus
I
have
given
some
account
of
the
Nature
and
Original
of
the
Soul
of
Man
,
though
alas
!
My
dim
eyes
see
but
little
of
its
excellency
and
glory
.
Yet
by
what
hath
been
said
,
it
appears
the
Masterpiece
of
all
God's
works
of
Creation
in
this
lower
World
.
But
because
I
suspect
the
Description
I
have
given
of
it
will
be
obscure
and
cloudy
to
vulgar
Readers
of
a
plain
and
low
capacity
,
by
reason
of
divers
Philosophical
terms
which
I
have
been
forced
to
make
use
of
;
and
reckoning
my self
a
debtor
to
the
weak
and
unlearned
,
as
well
as
others
,
I
will
endeavour
to
strip
this
Description
of
the
Soul
,
for
their
sakes
,
out
of
those
artificial
terms
which
darken
it
to
them
,
and
present
it
once
more
in
the
most
plain
and
intelligible
Epitome
I
am
capable
to
give
it
in
;
that
so
the
weaker
understanding
may
be
able
to
form
a
true
notion
of
the
Nature
and
Original
of
the
Soul
in
this
manner
.
This
Soul
of
mine
is
a
true
and
real
Being
:
The
Soul
a
Substance
.
Not
a
fancy
,
a
conceit
,
a
very
nothing
.
It
hath
a
proper
and
true
Being
in
it self
,
whether
I
conceit
it
or
not
.
Nor
indeed
can
I
conceive
of
it
,
but
by
it
.
It
is
not
such
a
thing
as
whiteness
is
in
Snow
,
a
meer
accident
,
which
depends
upon
the
Snow
in
which
it
is
,
for
the
Being
it
hath
,
and
must
perish
as
soon
as
the
Snow
is
dissolved
:
my
Soul
doth
not
so
depend
upon
my
Body
,
or
any
other
fellow
creature
for
its
Being
;
but
is
as
truly
a
Substance
as
my
Body
is
,
though
not
of
so
gross
and
material
a
kind
and
nature
.
My
Soul
can
and
will
subsist
,
and
remain
what
it
is
,
when
my
Body
is
separated
from
it
;
but
my
Body
cannot
subsist
and
remain
what
it
now
is
,
when
my
Soul
is
separated
from
it
.
So
that
I
find
my
Soul
to
be
the
most
substantial
and
noble
part
of
me
,
it
is
not
my
Body
,
but
my
Soul
which
makes
me
a
man
.
And
if
this
depart
,
all
the
rest
of
me
is
but
a
dead
log
,
a
lump
of
inanimate
Clay
,
a
heap
of
vile
dust
and
corruption
.
From
this
independent
subsistence
it
hath
in
it self
,
and
the
dependence
its
properties
and
affections
have
upon
it
,
I
truly
apprehend
and
call
it
a
Substance
.
But
yet
when
I
call
it
a
Substance
,
but
a
Spiritual
Substance
.
I
must
not
conceive
of
it
as
a
gross
material
palpable
substance
,
such
as
my
Body
is
,
which
I
can
see
and
feel
:
No
there
are
spiritual
substances
as
well
as
gross
,
visible
,
material
Substances
.
An
Angel
is
a
Spiritual
Substance
,
a
real
creature
,
and
yet
imperceptible
by
my
sight
or
touch
;
such
a
substance
is
my
Soul
.
Spiritual
substances
are
as
real
,
and
much
more
excellent
than
bodily
substances
are
.
I
can
neither
see
,
hear
,
nor
feel
it
,
but
I
both
see
,
hear
and
feel
by
it
.
My
Soul
is
also
a
vital
Substance
.
A
Vita●
Substan●●
It
is
a
principle
of
life
to
my
Body
.
It
hath
a
life
in
it self
,
and
quickens
my
body
therewith
.
My
Soul
is
the
spring
of
all
the
actions
and
motions
of
life
which
I
perform
.
It
hath
been
an
errour
taken
in
from
my
childhood
,
That
sense
is
performed
in
the
outward
Organs
,
or
members
of
my
Body
,
as
Touching
in
the
Hand
,
seeing
in
the
Eye
,
Hearing
in
the
Ear
,
&c.
in
them
,
I
say
,
and
not
only
by
them
.
As
if
nothing
were
required
to
make
Sense
,
but
an
Object
and
an
Organ
.
No
,
no
,
it
is
not
my
Eye
that
seeth
,
nor
my
Ear
that
heareth
,
nor
my
Hand
that
toucheth
,
but
my
Soul
in
and
by
them
performs
all
this
.
Let
but
an
Apoplex
hinder
the
operations
of
my
Soul
in
the
Brain
,
and
of
how
little
use
are
my
Eyes
,
Ears
,
Hands
or
Feet
to
me
?
My
life
is
originally
in
my
Soul
,
and
secondarily
by
way
of
Communication
in
my
Body
.
So
that
I
find
my
Soul
to
be
a
vital
,
as
well
as
a
spiritual
Substance
.
An
Immortal
Substance
And
Being
both
a
vital
and
Spiritual
Substance
,
I
must
needs
conclude
it
to
be
an
immortal
Substance
.
For
in
such
a
pure
spiritual
nature
,
as
my
Soul
is
,
there
can
be
found
no
seeds
or
principles
of
Death
.
Where
there
is
no
composition
,
there
will
be
no
dissolution
.
My
Body
indeed
having
so
many
jarring
humours
,
mixed
elements
,
and
contrary
qualities
in
it
,
must
needs
fail
and
dye
at
last
.
But
my
Soul
was
formed
for
immortality
,
by
the
simplicity
and
spirituality
of
its
nature
.
No
sword
can
pierce
it
from
without
,
nor
opposition
can
destroy
it
from
within
.
Man
cannot
,
and
God
will
not
.
endued
with
Vnderstanding
,
Will
,
and
Affections
;
And
being
an
immortal
Spirit
,
fitted
and
framed
to
live
for
ever
,
I
find
that
God
hath
answerably
endued
and
furnished
it
with
an
Vnderstanding
,
Will
,
and
Affections
,
whereby
it
is
capable
of
being
wrought
upon
,
by
the
spirit
in
the
way
of
Grace
and
Sanctification
in
this
world
;
in
order
to
the
enjoyment
of
God
its
chief
happiness
,
in
the
world
to
come
.
By
this
its
Understanding
,
I
am
distinguished
from
,
and
advanced
above
all
other
creatures
in
this
World
.
I
can
apprehend
,
distinguish
,
and
judge
of
all
other
intelligible
Beings
.
By
my
Understanding
I
discern
truth
from
falsehood
,
good
from
evil
.
It
shews
me
what
is
fit
for
me
to
chuse
,
and
what
to
refuse
.
To
this
faculty
or
power
of
Understanding
,
my
thoughts
and
conscience
do
belong
:
The
former
,
to
my
speculative
,
the
latter
to
my
practical
Understanding
.
My
thoughts
are
all
formed
in
my
mind
or
Understanding
in
innumerable
multitudes
and
variety
.
By
it
I
can
think
of
things
present
,
or
absent
;
visible
,
or
invisible
;
of
God
,
or
my self
;
of
this
,
or
the
world
to
come
.
To
my
Understanding
also
,
belongs
my
Conscience
,
a
noble
,
Divine
,
and
awfull
power
.
By
which
I
summon
and
judge
my self
,
as
at
a
solemn
Tribunal
,
bind
and
loose
,
condemn
and
acquit
my self
and
actions
,
but
still
with
an
eye
and
respect
to
the
judgment
of
God
.
Hence
are
my
best
comforts
,
and
worst
terrors
.
This
Understanding
of
mine
is
the
director
and
guide
of
my
Will
:
That
is
as
the
Counsellor
;
This
,
as
the
Prince
.
It
freely
chuseth
and
refuseth
as
my
Understanding
directs
and
suggests
to
it
.
The
members
of
my
Body
,
and
passions
of
my
Soul
are
under
its
Dominion
.
The
former
are
under
its
absolute
command
,
the
latter
under
its
suasions
and
insinuations
,
though
not
absolutely
and
always
with
effect
and
success
.
And
both
my
Understanding
and
Will
,
I
find
to
have
great
influence
upon
my
Affections
.
These
Passions
and
Affections
of
my
Soul
are
of
great
use
and
dignity
.
I
find
them
as
manifold
as
there
are
considerations
of
good
and
evil
.
They
are
the
strong
and
sensible
motions
of
my
Soul
,
according
to
my
apprehensions
of
good
and
evil
.
By
them
my
Soul
is
capable
of
union
with
the
highest
good
.
By
love
and
delight
I
am
capable
of
enjoying
God
,
and
resting
in
him
as
the
Centre
of
my
Soul
.
This
noble
Understanding
,
Thoughts
,
Conscience
,
Will
,
Passions
and
Affections
,
are
the
principal
faculties
,
acts
,
and
powers
of
this
my
high
and
heaven-born
Soul
.
And
being
thus
richly
endowed
and
furnished
,
I
find
it
could
never
rise
out
of
matter
,
created
and
infused
with
an
inclination
to
the
Body
.
or
come
into
my
Body
by
way
of
natural
generation
;
the
Souls
of
Brutes
that
rise
that
way
,
are
destitute
of
Understanding
,
Reason
,
Conscience
,
and
such
other
excellent
faculties
and
powers
,
as
I
find
in
mine
own
Soul
.
They
cannot
know
,
or
love
,
or
delight
in
God
,
or
set
their
affections
on
things
spiritual
,
invisible
and
eternal
,
as
my
Soul
is
capable
to
do
;
it
was
therefore
created
and
infused
immediately
into
this
body
of
mine
by
the
Father
of
Spirits
,
and
that
with
a
strong
inclination
,
and
tender
affection
to
my
flesh
,
without
which
,
it
would
be
remiss
and
careless
in
performing
its
several
Duties
and
Offices
to
it
,
during
the
time
of
its
abode
therein
.
Fearfully
and
wonderfully
therefore
am
I
made
,
and
designed
for
nobler
ends
and
uses
,
than
for
a
few
daies
to
eat
,
and
drink
,
and
sleep
,
and
talk
,
and
dye
.
My
Soul
is
of
more
value
than
ten
thousand
Worlds
.
What
shall
a
man
give
in
exchange
for
his
Soul
?
USE
.
FRom
the
several
parts
and
branches
of
this
Description
of
the
Soul
,
we
may
gather
the
choice
Fruits
which
naturally
grow
upon
them
,
in
the
following
Inferences
and
Deductions
of
truth
and
duty
.
For
we
may
say
of
them
all
,
what
the
Historian
doth
of
Palestine
,
that
there
is
nihil
infructuosum
,
nihil
sterile
;
No
Branch
or
Shrub
is
barren
or
unfruitful
.
Let
us
then
search
it
Branch
by
Branch
,
and
,
Inference
.
I.
[
](A39675-e26470-b)I
I
The
Soul
a
substantial
Being
.
Tanta
praerogativa
manife●●e
test●tur
ipsius
animam
,
penes
quam
●atio
principatus
est
,
non
esse
materialem
&
caducam
,
sed
s●perioris
cujusdam
atque
eminentis
naturae
,
à
conditione
reliquarum
animarum
longē
distantem
.
Co●imb
.
Disp.
de
Anima
separ
.
p.
584.
FRom
the
substantial
Nature
of
the
Soul
,
which
we
have
proved
to
be
a
Being
distinct
from
the
Body
,
and
subsisting
by
it self
,
we
are
informed
,
That
great
is
the
difference
betwixt
the
death
of
a
Man
,
and
the
death
of
all
other
creatures
in
the
world
.
Their
souls
depend
on
,
and
perish
with
their
bodies
;
but
ours
neither
result
from
them
,
nor
perish
with
them
.
My
Body
is
not
a
Body
,
when
my
Soul
hath
forsaken
it
;
but
my
Soul
will
remain
a
Soul
,
when
this
body
is
crumbled
into
dust
.
Men
may
live
like
beasts
,
a
meer
sensual
life
;
yea
,
in
some
sense
,
they
may
dye
like
beasts
,
a
stupid
death
:
but
in
this
there
will
be
found
a
vast
difference
,
Death
kills
both
parts
of
the
Beasts
,
destroyes
matter
and
form
;
it
toucheth
only
one
part
of
Man
,
it
destroyeth
the
Body
,
and
only
dislodgeth
the
Soul
,
but
cannot
destroy
it
.
In
some
things
Solomon
shews
the
Agreement
betwixt
our
death
and
theirs
,
Eccles.
3.19
,
20
,
21.
That
which
befall●th
the
Sons
of
Men
,
befalleth
the
Beasts
;
even
one
thing
befalleth
them
.
As
the
one
dyeth
,
so
dyeth
the
other
,
all
go
to
one
place
,
all
are
of
the
dust
,
and
all
turn
to
dust
again
.
We
breathe
the
same
common
air
they
breathe
;
we
feel
the
same
pains
of
death
they
feel
;
our
bodies
are
resolved
into
the
same
earth
theirs
are
.
O!
but
in
this
is
the
difference
,
The
spirit
of
Man
goeth
upward
,
and
the
spirit
of
a
Beast
goeth
downward
to
the
Earth
.
Their
spirits
go
two
ways
at
their
dissolution
;
The
one
to
the
Earth
,
the
other
to
God
that
gave
it
,
as
he
speaks
,
cap.
12.7
.
Though
our
Respiration
,
and
Expiration
have
some
Agreement
,
yet
great
is
the
odd
;
in
the
consequences
of
death
,
to
the
one
and
other
.
They
have
no
pleasures
nor
pains
besides
those
they
enjoy
or
feel
now
;
but
so
have
we
,
and
those
eternal
,
and
unspeakable
too
.
The
Soul
of
Man
like
the
bird
in
the
shell
,
is
still
growing
and
ripening
in
sin
or
grace
,
Con●●●tu●
,
fuit
,
&
discretum
et
;
re●●itque
unde
venera●
:
terra
deo
s●m
,
spiritus
sa
s●m
.
Epich●
.
till
at
last
the
shell
breaks
by
death
,
and
the
Soul
flees
away
to
the
place
it
is
prepared
for
,
and
where
it
must
abide
for
ever
.
The
body
,
which
is
but
it's
shell
,
perisheth
,
but
the
Soul
lives
when
it
is
fallen
away
.
How
doth
this
consideration
expose
and
aggravate
the
folly
and
madness
of
the
sensual
world
,
who
herd
themselves
with
beasts
,
though
they
have
souls
so
near
of
kin
to
Angels
.
The
Princes
and
Nobles
of
the
World
abhorr
to
associate
themselves
with
Mechanicks
in
their
shops
,
or
to
take
a
place
among
the
sottish
rabble
upon
an
Ale-bench
;
They
know
and
keep
their
distance
and
Decorum
,
as
still
carrying
with
them
a
sense
of
Honour
,
and
abhorring
to
act
beneath
it
:
But
we
equalize
our
high
and
noble
Souls
,
in
the
manner
of
life
,
with
the
Beasts
that
perish
.
Our
Tables
differ
little
from
the
Crib
at
which
they
feed
;
or
our
Houses
from
the
Stalls
and
Stables
in
which
they
lie
down
to
rest
,
in
respect
of
any
Divine
worship
,
or
Heavenly
communication
that
is
to
be
heard
there
.
Happy
had
it
been
for
such
men
(
if
so
they
live
and
dye
)
that
their
souls
had
been
of
no
higher
Extraction
,
or
larger
Capacity
,
or
longer
Duration
than
that
of
a
Beast
:
for
then
,
as
their
comforts
,
so
also
their
miseries
had
ended
at
death
.
And
such
they
will
one
day
wish
they
had
been
.
A
Separate
Soul
immediately
capable
of
Blessedness
.
Inference
II.
THe
Soul
of
Man
being
a
Substance
,
and
not
depending
in
its
Being
on
the
Body
,
or
any
other
fellow
creature
;
There
can
be
no
reason
on
the
Souls
account
,
why
its
blessedness
should
be
delayed
till
the
Resurrection
of
the
Body
.
'T
is
a
great
mistake
.
(
and
't
is
well
't
is
so
)
that
the
Soul
is
capable
only
of
social
Glory
,
or
a
Blessedness
in
partnership
with
the
Body
:
And
that
it
can
neither
exert
its
own
powers
,
nor
enjoy
its
own
happiness
in
the
absence
of
the
body
.
The
opinion
of
a
sleeping
interval
took
its
ri●e
from
this
errour
,
(
as
it
is
usual
for
one
mistake
to
beget
another
)
they
conceived
the
Soul
to
be
so
dependent
upon
the
Body
,
at
least
in
all
its
operations
,
that
when
death
rends
it
from
the
Body
,
it
must
needs
be
left
as
in
a
swoon
,
or
sleep
;
unable
to
exert
its
proper
powers
,
or
enjoy
that
felicity
,
which
we
ascribe
to
it
in
its
state
of
separation
.
But
certainly
its
substantial
Nature
being
considered
,
it
will
be
found
,
that
what
perfection
soever
the
body
recieves
from
the
Soul
,
and
how
necessary
soever
its
dependence
upon
it
is
:
[
](A39675-e26740-b)*
*
Anima
ration●●i●
nihil
〈…〉
poss●t●r
〈◊〉
.
Co●im●r
.
Disp.
2.
Art.
3.
The
Soul
receives
not
its
perfection
from
the
Body
,
nor
doth
it
necessarily
depend
on
it
in
its
principal
operations
,
but
it
can
live
and
act
out
of
a
Body
,
as
well
as
in
it
.
Yea
,
I
doubt
not
,
but
it
enjoys
it self
in
a
much
more
sweet
and
perfect
liberty
,
than
ever
it
did
or
could
,
whilst
it
was
clogged
and
fettered
with
a
body
of
flesh
.
Doubtless
,
[
](A39675-e26760-b)*
*
Proculdubio
cum
●i
mortis
exp●imitur
de
c●●●●●tione
ca●n●s
,
&
ipsa
e●pressi●ne
colatu
〈…〉
to
de
o●pan●o
co●pore
●umpit
in
apert●m
,
ad
m●ram
&
p●●am
,
&
sua●
〈◊〉
statim
semetipsam
in
expeditione
substantiae
recognoscit
,
ut
de
somno
emergens
ab
imaginibas
ad
veritates
.
Tertul.
in
lib.
de
Anima
.
saith
Tertullian
,
when
it
is
separated
,
and
as
it
were
strained
by
death
,
it
comes
out
of
darkness
into
its
own
pure
,
perfect
light
,
and
quickly
finds
it self
a
substantial
Being
,
able
to
act
freely
in
that
light
.
Before
the
eyes
of
the
dead
body
are
closed
,
I
doubt
not
,
but
the
believing
Soul
with
open
eyes
beholdeth
the
face
of
Jesus
Christ
:
Luk.
23.43
.
Philip.
1.23
.
but
this
will
also
be
further
spoken
to
hereafter
.
[
](A39675-e26830-b)II
II
Immediately
Created
.
Inference
III.
THe
Souls
of
men
being
created
immediately
out
of
nothing
,
and
not
seminally
traduced
;
it
follows
,
That
all
souls
by
nature
are
of
equal
value
and
dignity
.
One
Soul
is
not
more
excellent
,
honourable
or
precious
than
another
:
But
all
by
nature
equally
precious
.
The
Soul
of
the
poorest
Beggar
that
cries
at
the
door
for
a
crust
,
is
in
its
own
nature
of
equal
dignity
and
value
,
with
the
Soul
of
the
most
glorious
Monarch
that
sits
upon
the
Throne
.
And
this
appears
to
be
so
,
-
1.
First
,
because
all
souls
flow
out
of
one
and
the
same
fountain
,
viz.
the
creating
power
of
God
.
They
were
not
made
better
or
worse
,
finer
or
courser
matter
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
out
of
nothing
at
all
.
The
same
Almighty
power
was
put
forth
,
to
the
forming
of
one
,
as
of
another
.
All
Souls
are
mine
,
saith
he
that
created
them
;
Ezek.
18
4.
The
Soul
of
the
Child
,
as
well
as
the
Father
,
the
Soul
of
the
Beggar
,
as
well
as
the
King
;
Those
that
had
no
praeexistent
matter
,
but
received
their
beings
from
the
same
efficient
cause
,
must
needs
be
equal
in
their
original
nature
and
value
.
The
bodies
of
men
which
are
formed
out
of
matter
,
do
greatly
differ
from
one
another
:
some
are
moulded
(
as
we
say
)
è
meliori
luto
,
out
of
better
and
finer
Clay
;
some
are
more
exact
,
elegant
,
vigorous
,
and
beautiful
than
others
:
but
Souls
having
no
matter
of
which
they
consist
,
are
not
so
differenced
.
-
2.
Secondly
,
All
souls
are
created
with
a
capacity
of
enjoying
the
infinite
and
blessed
God
.
They
need
no
other
powers
,
faculties
,
or
capacities
than
they
are
by
nature
endued
with
(
if
these
be
but
sanctified
and
devoted
to
God
)
to
make
them
equally
happy
and
blessed
with
them
that
are
now
before
the
Throne
of
God
in
Heaven
,
and
with
unspeakable
delight
and
joy
behold
his
blessed
face
.
We
pass
through
the
fields
,
and
take
up
an
Egg
which
lies
under
a
clod
,
and
see
nothing
in
it
but
a
little
squalid
matter
;
yea
,
but
in
that
Egg
is
seminally
and
potentially
contained
such
a
melodious
Lark
,
as
it
may
be
at
the
same
time
,
we
see
mounting
Heavenward
,
and
singing
delicious
notes
above
.
So
't
is
here
.
Those
poor
despised
souls
,
that
are
now
lodged
in
crazy
despicable
bodies
on
Earth
,
have
in
their
Natures
a
capacity
for
the
same
imployments
,
and
enjoyments
with
those
in
Heaven
.
They
have
no
higher
Original
than
these
have
,
and
these
have
the
same
capacity
and
hability
with
them
.
They
are
Beings
improvable
by
grace
,
to
the
highest
perfections
attainable
by
any
Creature
.
If
thou
be
never
so
mean
,
base
,
and
despicable
a
creature
in
other
respects
,
yet
hast
thou
a
Soul
,
which
hath
the
same
alliance
to
the
Father
of
Spirits
,
the
same
capacity
to
enjoy
him
in
glory
,
that
the
most
excellent
and
renowned
Saints
ever
had
.
-
3.
Thirdly
,
All
Souls
are
rated
and
valued
in
Gods
book
and
account
,
at
one
and
the
same
price
,
and
therefore
by
nature
are
of
equal
worth
and
dignity
.
Under
the
Law
,
the
Rich
and
the
Poor
were
to
give
the
same
Ransom
,
Exod.
30.15
.
The
rich
shall
not
give
more
,
and
the
poor
shall
not
give
less
than
half
a
shekel
.
The
Redemption
of
Souls
by
the
Blood
of
Christ
,
costs
one
and
the
same
price
.
The
poorest
and
most
despised
Soul
that
believes
in
Jesus
,
is
as
much
indebted
to
him
,
for
the
Ransom
of
his
Soul
,
as
the
greatest
and
most
illustrious
person
in
the
World
.
Moses
,
Abraham
,
Paul
,
&c.
did
not
cost
Christ
one
farthing
more
than
poor
Lazarus
,
or
the
meanest
among
all
the
Saints
did
.
The
Righteousness
of
Christ
is
unto
all
,
and
upon
all
that
believe
,
and
there
is
no
difference
,
Rom.
3.22
.
But
yet
we
must
not
understand
this
Parity
of
humane
Souls
universally
,
or
in
all
respects
.
Though
being
of
one
species
,
or
common
nature
,
they
are
all
equal
,
and
those
of
them
that
are
purchased
by
the
blood
of
Christ
,
are
all
purchased
at
one
rate
;
Yet
there
are
divers
other
respects
and
considerations
,
wherein
there
are
remarkable
differences
betwixt
Soul
,
and
Soul
.
As
(
1.
)
some
Souls
are
much
better
lodged
and
accommodated
in
their
bodies
than
others
are
,
though
none
dwell
at
perfect
rest
and
ease
.
God
hath
lodged
some
Souls
in
strong
,
vigorous
,
comely
bodies
,
others
in
feeble
,
crazy
,
deformed
and
uncomfortable
ones
.
The
Historian
saith
of
Galba
,
Anima
Galbae
male
habitat
:
The
Soul
of
Galba
dwelt
in
an
ill
Body
.
And
a
much
better
man
than
Galba
,
was
as
ill
accommodated
:
Iohn
wishes
in
behalf
of
his
beloved
Gaius
,
that
his
body
might
but
prosper
as
his
Soul
did
;
Epist.
3.
v.
2.
Timothy
had
his
often
infirmities
.
Indeed
the
world
is
full
of
instances
and
examples
of
this
kind
.
[
](A39675-e27160-b)*
*
〈◊〉
Bp.
of
Ab●l●m
had
so
stro●g
and
firm
a
con●titution
to
e●dure
severe
studies
,
that
he
is
said
〈◊〉
in●estina
〈◊〉
to
have
h●d
a
body
of
Brass
.
If
some
Souls
had
the
advantages
of
such
bodies
as
others
have
,
who
make
little
,
or
very
bad
use
of
them
;
O
what
service
would
they
do
for
God!
(
2.
)
There
is
a
remarkable
difference
also
betwixt
Soul
and
Soul
,
in
respect
of
natural
gifts
and
abilities
of
mind
.
Some
have
great
advantages
above
others
in
this
respect
.
The
natural
spirits
and
organs
of
the
body
being
more
brisk
and
apt
,
the
Soul
is
more
vegete
,
vigorous
,
and
able
to
exert
it self
in
its
sunctions
and
operations
.
How
clear
,
nimble
,
and
firm
are
the
apprehensions
,
fancies
,
and
memories
of
some
souls
beyond
others
?
What
a
Prodigy
of
memory
,
fancy
and
judgment
,
was
Father
Paul
the
Venetian
▪
and
Suarez
,
of
whom
Strada
saith
,
such
was
the
strength
of
his
parts
,
that
he
had
all
S.
Augustine's
works
(
the
most
copious
and
various
of
all
the
Fathers
)
as
it
were
by
heart
,
so
that
I
have
seen
him
(
saith
he
)
[
](A39675-e27240-b)†
†
Statim
〈◊〉
loco
〈…〉
readily
pointing
with
the
finger
to
any
place
or
page
he
disputed
of
.
Our
Dr.
Reynolds
excell'd
this
way
to
the
astonishment
of
all
that
knew
him
,
so
that
he
was
a
living
Library
,
a
third
Vniversity
.
But
above
all
,
the
character
given
by
Vives
,
of
Budeu●
,
is
amazing
,
that
there
was
nothing
written
in
Greek
or
Latin
,
which
he
had
not
turned
over
and
examined
:
That
both
languages
were
alike
to
him
,
speaking
either
with
more
facility
than
he
did
the
French
,
his
mother
tongue
;
and
all
by
the
penetrating
●orce
of
his
own
natural
parts
,
without
a
Tutor
:
so
that
[
](A39675-e27330-b)†
†
Q●o
viro
,
Gallia
a●●tiore
inge●io
,
〈…〉
produxit
:
hic
〈◊〉
atate
nec
Ita●●a
quidem
.
Lud.
Viv.
in
1●
.
cap.
de
civit
.
De●
.
France
never
brought
forth
a
man
of
sharper
wit
,
more
piercing
judgement
,
exact
diligence
,
and
greater
learning
,
nor
in
his
time
,
Italy
it self
.
Foelix
&
foecundum
ingenium
,
quod
in
se
uno
invenit
,
&
Doctorem
,
&
Discipulum
!
A
happy
and
fruitful
wit
,
which
in
it self
found
both
a
Master
,
and
a
Scholar
.
And
yet
Pasquier
relates
what
is
much
more
admirable
of
a
young
man
,
who
came
to
Paris
in
the
twentieth
year
of
his
age
,
and
in
the
year
1445
,
and
shewed
himself
so
excellent
and
exact
in
all
the
Arts
,
Sciences
,
and
Languages
,
that
if
a
man
of
an
ordinary
good
wit
,
and
sound
constitution
,
should
live
an
hundred
years
,
and
during
that
time
,
study
incessantly
,
without
eating
,
drinking
,
sleeping
,
or
any
recreation
;
He
could
hardly
attain
to
that
perfection
.
(
3.
)
And
yet
a
far
greater
difference
is
made
betwixt
one
Soul
and
another
,
by
the
sanctifying
work
of
the
Spirit
of
God
.
This
makes
yet
a
greater
disparity
,
for
it
alters
and
new
moulds
the
frame
and
temper
of
the
Soul
,
and
restores
the
lost
Image
of
God
to
it
;
by
reason
whereof
the
righteous
is
truly
said
to
be
more
excellent
than
his
neighbour
,
Prov.
12.26
.
This
ennobles
the
Soul
,
and
stamps
the
highest
dignity
and
glory
upon
it
,
that
it
is
capable
of
in
this
world
.
'T
is
true
,
it
hath
naturally
an
excellency
and
perpetuity
in
it
above
other
Beings
,
as
Cedar
hath
not
only
a
beauty
and
fragrancy
,
but
a
soundness
and
durability
far
beyond
other
trees
of
the
Wood
:
But
when
it
comes
under
the
sanctification
of
the
spirit
,
then
it
is
as
Cedar
overlaid
with
gold
.
(
4.
)
Lastly
,
a
wonderful
difference
will
be
made
betwixt
one
Soul
,
and
another
,
by
the
judgement
of
God
in
the
great
day
.
Some
will
be
blessed
,
and
others
cursed
Souls
,
Matt.
25.
ult.
some
received
into
glory
,
others
shut
out
into
everlasting
misery
,
Matth.
8.11
,
12.
Many
shall
come
from
the
East
,
and
West
,
and
shall
sit
down
with
Abraham
,
and
Isaac
,
and
Iacob
,
in
the
kingdom
of
Heaven
,
but
the
children
of
the
kingdom
,
shall
be
cast
out
into
outer
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
And
that
which
will
be
the
sting
and
aggravation
of
the
difference
which
will
then
be
made
,
will
be
this
Parity
and
Equality
in
the
nature
and
capacity
of
every
Soul
:
by
reason
whereof
,
they
that
perish
,
will
find
,
they
were
naturally
as
capable
of
blessedness
,
as
those
that
enjoy
it
;
and
that
it
was
their
own
inexcusable
negligence
and
obstinacy
that
was
their
ruine
.
Inference
IV.
[
](A39675-e27540-b)III
III
The
Soul
a
created
Substance
.
IF
God
be
the
immediate
Creator
and
Former
of
the
Soul
of
Man
,
Then
sin
must
needs
involve
the
most
unnatural
evil
in
it
,
as
it
is
an
horrid
violation
of
the
very
law
of
nature
.
No
title
can
be
so
full
,
so
absolute
,
as
that
which
Creation
gives
.
How
clear
is
this
in
the
light
of
reason
?
If
God
created
my
Soul
,
then
my
Soul
had
once
no
Being
at
all
:
That
it
had
still
remained
nothing
,
had
not
the
pleasure
of
its
Creator
chosen
and
called
it
into
the
Being
it
hath
,
out
of
the
millions
of
meer
possible
Beings
.
For
as
there
are
millions
of
possible
Beings
,
which
yet
are
nothing
;
so
there
are
millions
of
possible
Beings
which
never
shall
be
at
all
.
So
that
since
the
pleasure
and
power
of
God
,
was
the
only
fountain
of
my
Being
,
he
needs
must
be
the
rightful
owner
of
it
.
What
can
be
more
his
own
,
than
that
whose
very
Being
flowed
meerly
from
him
;
and
which
had
never
been
at
all
,
had
he
not
called
it
out
of
nothing
.
And
seeing
the
same
pleasure
of
God
,
which
gave
it
a
Being
,
gave
it
also
a
reasonable
Being
,
capable
of
,
and
fitted
for
moral
Government
by
laws
,
which
other
inferiour
natures
are
incapable
of
;
it
must
needs
follow
,
that
he
is
the
supream
Governour
,
as
well
as
the
rightful
owner
of
this
Soul
.
Moreover
,
it
is
plain
,
that
he
who
gave
my
Soul
it's
Being
,
and
such
a
Being
,
gave
it
also
all
the
good
it
ever
had
,
hath
,
or
shall
have
;
and
that
it
neither
is
,
nor
hath
any
thing
but
what
is
purely
from
him
:
And
therefore
he
〈◊〉
needs
●e
my
most
bountiful
benefactor
,
as
well
as
〈◊〉
owner
and
supream
Governour
.
There
is
not
a
Soul
which
he
hath
created
,
but
stands
bound
to
him
,
in
all
these
ties
and
titles
.
Now
for
such
a
creature
,
to
turn
rebelliously
upon
its
absolute
owner
,
whose
only
and
wholly
it
is
:
upon
its
supream
Governour
,
to
whom
it
owes
intire
and
absolute
Obedience
:
upon
its
bountiful
●enefactor
,
from
whom
it
hath
received
all
,
and
every
mercy
,
it
ever
had
,
or
hath
;
to
violate
his
laws
,
slight
his
Soveraignty
,
despise
his
goodness
,
contemn
his
threatnings
,
pierce
his
very
heart
with
grief
,
darken
the
glory
of
all
his
Attributes
,
confederate
with
Satan
,
his
●alicious
enemy
;
and
strike
,
as
far
as
a
creature
can
strike
,
●●
his
very
Being
,
(
for
in
a
sense
,
Omne
pe●catum
est
Deicidium
,
every
sin
strikes
at
the
life
and
very
existence
of
God
)
.
Blush
O
Heavens
at
this
,
and
be
ye
horribly
afraid
!
O
cursed
sin
,
the
evil
of
all
evils
,
which
no
Epithere
can
match
;
no
name
worse
than
its
own
can
be
invented
,
sinful
sin
.
This
is
as
if
some
venemous
branch
should
drop
poyson
upon
the
root
that
bears
it
.
Love
and
gratitude
to
Benefactors
,
is
an
indelible
principle
ingraven
▪
by
nature
,
upon
the
hearts
of
all
men
.
It
teacheth
children
to
love
and
honour
their
Parents
,
who
yet
are
but
mee●
instruments
of
their
Beings
.
O
how
just
must
their
perdition
be
,
who
casting
off
the
very
bonds
of
nature
;
turn
again
with
emnity
against
that
God
,
in
whom
they
both
live
,
and
move
,
and
have
their
Being
.
O
think
,
and
think
again
on
what
an
holy
[
](A39675-e27670-b)*
*
Mr.
B●●rou●●s
exc●llency
of
the
Soul
of
Man
;
p.
232.
Man
once
said
,
What
a
sad
charge
will
this
be
against
many
a
man
▪
at
the
great
day
,
when
God
shall
say
,
Hadst
thou
been
made
a
Dog
,
I
never
had
had
so
much
dishonour
as
I
have
had
.
'T
is
pity
God
should
not
have
honour
from
the
meanest
creature
that
ever
he
made
,
from
every
pile
of
grass
in
the
field
,
or
stone
in
the
street
;
much
more
that
he
should
not
have
glory
from
a
Soul
more
precious
and
excellent
than
all
the
other
works
of
his
hands
.
Surely
,
't
is
better
for
us
,
our
Souls
had
still
remained
only
in
the
number
of
possible
Beings
,
and
had
never
had
an
actual
existence
in
the
second
rank
of
Beings
,
but
a
very
little
lower
than
the
Angels
;
than
that
we
should
still
be
dishonouring
God
by
them
.
O
that
he
should
be
put
to
levy
his
glory
from
us
passively
,
that
it
should
be
with
us
as
it
was
with
Nebuchadnezzar
,
from
whom
God
had
more
glory
when
he
was
driven
out
amongst
the
beasts
of
the
field
,
than
when
he
sat
on
the
Throne
.
In
like
manner
his
glory
will
rise
passively
from
us
,
when
driven
out
among
Devils
,
and
not
actively
and
voluntarily
,
as
from
the
Saints
.
Inference
V.
IF
God
create
and
inspire
the
reasonable
●●ul
immediately
,
this
should
instruct
and
incise
all
Christian
Parents
,
to
pray
earnestly
for
their
Children
,
not
only
when
they
are
born
into
the
world
;
but
when
they
are
first
conceived
in
the
Womb.
It
is
of
great
concernment
both
to
us
,
and
our
Children
,
not
only
to
receive
them
from
the
womb
,
with
bodies
perfectly
and
comely
fashioned
;
but
also
with
such
Souls
inspired
into
them
,
whereby
they
may
glorifie
God
to
all
Eternity
.
'T
is
natural
to
Parents
to
desire
to
have
their
children
full
and
perfect
in
all
their
bodily
members
,
and
it
would
be
a
grievous
affliction
,
to
see
them
come
into
the
world
defective
,
monstrous
,
and
mis-shapen
births
;
should
a
Leg
,
an
Arm
,
an
Eye
be
wanting
,
such
a
defect
would
make
their
lives
miserable
,
and
the
Parents
uncomfortable
.
But
how
few
are
concerned
,
with
what
Souls
they
are
born
into
the
world
!
Good
God!
(
saith
[
](A39675-e27780-b)*
*
〈…〉
quàm
pauco●
re●erias
qui
tam
〈◊〉
quomodo
p●è
&
honestè
〈…〉
,
quàm
c●rant
ut
amplam
relinquant
〈◊〉
haereditatem
,
quâ
post
〈◊〉
i●lor●●
.
splendidè
,
&
ot●●se
del●●ientur
?
Mu●●
.
in
8
Gen.
Musculus
)
how
few
shall
we
find
,
who
are
equally
sollicitous
to
have
such
children
as
may
live
piously
and
honestly
,
as
they
are
to
leave
them
Inheritances
,
upon
which
they
may
live
splendidly
and
bravely
?
It
pleaseth
us
to
see
our
own
Image
stampt
upon
their
bodies
;
but
O!
how
few
pray
,
even
whilst
they
are
in
the
womb
,
that
their
Souls
may
in
due
time
bear
the
image
of
the
heavenly
,
and
not
animate
and
use
the
members
of
their
bodies
,
as
weapons
of
unrighteousness
against
the
God
that
formed
them
?
Certainly
,
except
they
be
quickned
with
such
Souls
,
as
may
in
this
world
,
be
united
with
Christ
,
better
had
it
been
for
them
,
that
they
had
perished
in
the
Womb
,
whilst
they
were
pure
Embryoes
,
and
had
never
come
into
the
number
and
account
of
Men
and
Women
:
for
such
Embryoes
go
for
nothing
in
the
world
,
having
only
the
Rudiments
and
rough
draughts
of
bodies
,
never
animated
and
informed
by
a
reasonable
Soul
:
Iob
3.11
,
12.
But
as
soon
as
such
a
Soul
enters
into
them
,
though
for
never
so
little
a
time
,
it
entails
Eternity
upon
them
.
We
also
know
,
that
as
soon
as
ever
God
breathes
or
infuses
their
Souls
into
them
,
sin
presently
enters
,
and
death
by
sin
,
and
that
by
us
,
as
the
next
Instruments
of
conveying
it
to
them
:
Which
should
have
the
efficacy
of
a
mighty
Argument
with
us
,
to
lay
our
prayers
and
tears
for
mercy
,
in
the
very
foundation
of
that
union
.
Think
on
this
particularly
,
you
that
are
Mothers
of
children
,
when
you
find
the
fruit
of
the
Womb
quickned
within
you
;
that
you
then
bear
a
creature
within
you
of
more
value
than
all
this
visible
world
,
a
creature
,
upon
whom
,
from
that
very
moment
,
an
eternity
of
happiness
or
misery
is
entailed
,
and
therefore
it
concerns
you
,
to
travel
,
as
in
pain
for
their
souls
,
before
you
feel
the
sorrows
and
pangs
of
travel
for
their
bodies
.
O!
what
a
pity
is
it
,
that
a
part
of
your selves
should
eternally
perish
!
That
so
rare
and
excellent
a
creature
as
that
you
bear
,
should
be
cast
away
for
ever
,
for
want
of
a
new
Creation
superadded
to
that
it
hath
already
!
O!
let
your
cries
and
prayers
for
them
,
anticipate
your
kisses
and
embraces
of
them
.
If
you
be
faithful
and
successful
herein
,
then
happy
is
the
Womb
that
bears
them
;
if
not
,
happy
had
it
been
for
them
,
that
the
knees
had
prevented
them
,
and
the
breasts
they
have
sucked
.
O!
you
cannot
begin
your
suits
for
mercy
too
early
for
them
,
nor
continue
them
too
long
,
though
your
prayers
measure
all
the
time
betwixt
their
Conception
and
their
Death
.
[
](A39675-e27880-b)IV
IV
A
Vital
Substance
.
Inference
VI.
MOreover
,
if
God
have
created
our
Souls
vital
Substances
,
to
animate
and
act
those
bodies
,
How
indispensably
necessary
is
it
,
that
a
principle
of
spiritual
life
do
quicken
and
govern
that
Soul
,
which
quickens
and
governs
our
bodies
,
and
all
the
members
of
them
?
Otherwise
,
though
in
a
natural
sense
we
have
living
souls
,
yet
they
are
dead
whilst
they
live
.
The
Apostle
in
1
Cor.
15.45
,
46.
compares
the
animal
life
we
live
,
by
the
union
of
our
souls
and
bodies
,
with
the
spiritual
life
we
live
,
by
the
union
of
our
souls
with
Jesus
Christ
.
And
so
it
is
written
(
viz.
in
my
Text
)
The
first
Man
Adam
was
made
a
living
Soul
,
the
last
Adam
was
made
a
quickning
spirit
.
He
opposes
the
animal
to
the
spiritual
life
,
and
the
two
Adams
from
whom
they
come
:
And
shews
in
both
respects
,
the
excellency
of
the
Spiritual
above
the
Animal
life
,
not
in
point
of
Priority
,
for
that
which
is
natural
,
is
before
that
which
is
spiritual
,
(
and
it
must
be
so
,
because
the
natural
Soul
is
the
recipient
Subject
of
the
spirits
quickning
and
sanctifying
operations
)
but
in
point
of
dignity
and
real
excellency
.
To
how
little
purpose
,
or
rather
to
what
a
dismal
,
and
miserable
purpose
,
are
we
made
living
souls
,
except
the
Lord
from
Heaven
by
his
quickning
power
make
us
spiritual
and
holy
Souls
?
The
natural
Soul
rules
and
uses
the
body
as
[
](A39675-e28000-b)*
*
Corpus
organo
simile
est
,
anima
A●tificis
ratio●em
obtinet
.
Irenaeus
lib.
2.
an
Artificer
doth
his
Tools
;
and
except
the
Lord
renew
it
by
grace
,
Satan
will
rule
that
which
rules
thee
,
and
so
all
thy
members
will
be
instruments
of
inquity
to
fight
against
God
.
The
actions
performed
by
our
bodies
,
are
justly
reputed
and
reckon'd
by
God
to
the
Soul
,
[
](A39675-e28030-b)†
†
Omnia
quaecunque
fecerit
corpus
,
sive
bonum
,
sive
malum
,
animae
reputantur
.
Origen
.
in
Job
.
because
the
Soul
is
the
spring
of
all
its
motions
,
the
fountain
of
its
life
and
operations
.
What
it
doth
by
the
body
its
instrument
,
is
as
if
it
were
done
immediately
by
it self
;
for
without
the
Soul
,
it
can
do
nothing
.
Inference
VII
.
[
](A39675-e28080-b)V
V
A
Spiritual
Substance
.
MOreover
,
from
the
immaterial
and
spiritual
nature
of
the
Soul
we
are
informed
,
That
Communion
with
God
,
and
the
enjoyment
of
him
,
are
the
true
and
proper
intentions
and
purposes
,
for
which
the
Soul
of
Man
was
created
.
Such
a
nature
as
this
,
is
not
fitted
to
live
upon
gross
,
material
and
perishing
things
as
the
body
doth
.
The
food
of
every
creature
is
agreeable
to
its
nature
,
one
cannot
subsist
upon
that
which
another
doth
:
As
we
see
among
the
several
sorts
of
Animals
,
what
is
food
to
one
,
is
none
to
another
.
In
the
same
Plant
there
is
found
a
root
,
which
is
food
for
Swine
,
a
stalk
which
is
food
for
Sheep
,
a
flower
which
feeds
the
Bee
,
and
a
seed
on
which
the
Bird
lives
.
The
Sheep
cannot
live
upon
the
root
,
as
the
Swine
doth
;
nor
the
Bird
upon
the
flower
,
as
the
Bee
doth
;
But
every
one
feeds
upon
the
different
parts
of
the
Plant
,
which
are
agreeable
to
its
Nature
:
So
it
is
here
,
our
bodies
being
of
an
earthly
material
Nature
,
can
live
upon
things
earthly
and
material
,
as
most
agreeable
to
them
,
they
can
relish
and
suck
out
the
sweetness
of
these
things
;
but
the
Soul
can
find
nothing
in
them
suitable
to
its
nature
and
appetite
,
it
must
have
spiritual
food
or
perish
.
It
were
therefore
too
brutish
,
and
unworthy
of
a
man
that
understood
the
nature
of
his
own
Soul
,
to
chear
it
up
with
the
stores
of
earthly
provisions
made
for
it
,
as
he
did
,
Luk.
12.20
.
I
will
say
to
my
Soul
,
Soul
,
thou
hast
much
goods
laid
up
for
many
years
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
Alas
,
the
Soul
can
no
more
eat
,
drink
,
and
be
merry
with
carnal
things
,
than
the
Body
can
with
spiritual
and
immaterial
things
:
It
cannot
feed
upon
bread
that
perisheth
,
it
can
relish
no
more
in
the
best
and
daintiest
fare
of
an
earthly
growth
,
than
in
the
White
of
an
Egg
:
But
bring
it
to
a
reconciled
God
in
Christ
,
to
the
Covenant
of
Grace
,
and
the
sweet
promises
of
the
Gospel
;
set
before
it
the
joyes
,
comforts
and
earnests
of
the
Spirit
;
and
if
it
be
a
sanctified
renewed
Soul
,
it
can
make
a
rich
Feast
upon
these
.
These
make
it
a
●east
of
fat
things
,
full
of
Marrow
,
as
it
is
expressed
,
Isaiah
25.6
.
Spiritual
things
are
proper
food
for
spiritual
and
immaterial
Souls
.
[
](A39675-e28260-b)VI
VI
A
Spiritual
Substance
.
Inference
VIII
.
THE
spiritual
nature
of
the
Soul
farther
informs
us
,
That
no
acceptable
service
can
be
performed
to
God
,
except
the
Soul
be
imployed
and
ingaged
therein
.
The
Body
hath
its
part
and
share
in
Gods
worship
,
as
well
as
the
Soul
;
but
its
part
is
inconsiderable
in
comparison
:
Prov.
23.26
.
My
Son
,
give
me
thy
heart
,
(
i.
e.
)
thy
Soul
,
thy
Spirit
.
The
holy
and
religious
acts
of
the
Soul
,
are
suitable
to
the
nature
of
the
Object
of
worship
:
Iohn
4.24
.
God
is
a
spirit
,
and
they
that
worship
him
,
must
worship
in
Spirit
and
in
truth
.
Spirits
only
can
have
Communion
with
that
great
Spirit
.
They
were
made
spirits
for
that
very
end
,
that
they
might
be
capable
of
converse
with
the
Father
of
Spirits
.
They
that
worship
him
,
must
worship
in
Spirit
,
and
in
Truth
:
That
is
with
inward
love
,
fear
,
delight
,
and
desires
of
Soul
,
that
is
to
worship
him
in
our
spirits
:
And
in
Truth
,
(
i.
e.
)
according
to
the
rule
of
his
word
which
prescribes
our
duty
.
Spirit
,
respects
the
inward
power
;
Truth
,
the
outward
form
.
The
former
strikes
at
Hypocrisie
,
the
latter
at
Superstition
,
and
Idolatry
:
The
one
opposes
the
inventions
of
our
Heads
,
the
other
the
loosness
and
formality
of
our
Hearts
.
No
doubt
but
the
service
of
the
body
is
due
to
God
,
and
expected
by
him
,
for
both
the
souls
and
bodies
of
his
people
are
bought
with
a
price
,
and
therefore
he
expects
,
we
glorifie
him
with
our
souls
and
bodies
,
which
are
his
:
But
the
service
of
the
body
is
not
accepted
of
him
,
otherwise
than
as
it
is
animated
and
enlivened
by
an
obedient
Soul
,
and
both
sprinkled
with
the
blood
of
Christ
.
Separate
from
these
,
bodily
exercise
profits
nothing
,
1
Tim.
4.8
.
What
pleasure
can
God
take
in
the
fruits
and
evidences
of
mens
Hypocrisie
?
Ezek.
33.31
.
Holy
Paul
appeals
to
God
in
this
matter
,
Rom.
1.9
.
God
is
my
witness
(
saith
he
)
whom
I
serve
with
my
spirit
.
q.
d.
I
serve
God
in
my
spirit
,
and
he
knows
that
I
do
so
.
I
dare
appeal
to
him
who
searches
my
heart
,
that
it
is
not
idle
and
unconcerned
in
his
service
.
The
Lord
humble
us
,
the
best
of
us
;
for
our
careless
,
dead
,
gadding
,
and
vain
spirits
,
even
when
we
are
engaged
in
his
solemn
services
.
O
that
we
were
once
so
spiritual
,
to
follow
every
excursion
from
his
service
with
a
groan
,
and
retract
every
wandring
thought
with
a
deep
sigh
!
Alas
,
a
cold
and
wandring
spirit
in
duty
,
is
the
disease
of
most
good
men
,
and
the
very
temper
and
constitution
of
all
unsanctified
ones
.
It
is
a
weighty
and
excellent
expression
of
the
Iews
in
their
Euchologium
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
b.
●
.
q●a
re
potius
praeveni●m
faciem
〈◊〉
nisi
spiritu
meo
?
nihil
enim
est
homini
praeciosius
animâ
suà
.
or
Prayer-Book
;
Wherewithall
shall
I
come
before
his
face
,
unless
it
be
with
my
spirit
?
For
man
hath
nothing
more
precious
to
present
to
God
than
his
Soul
.
Indeed
it
is
the
best
man
hath
,
thy
heart
is
thy
totum
posse
,
't
is
all
that
thou
art
able
to
present
to
him
.
If
thou
cast
thy
Soul
into
thy
duty
,
thou
dost
as
the
poor
Widow
did
,
cast
in
all
that
thou
hast
.
And
in
such
an
offering
,
the
great
God
takes
more
pleasure
than
in
all
the
external
,
costly
,
pompous
ceremonies
,
adorned
Temples
,
a●●
external
devotions
in
the
World
.
It
is
a
remarkable
an●●●tonishing
expression
of
his
own
in
this
case
,
Isai.
66.1
,
2.
Thus
saith
the
Lord
,
the
Heaven
is
my
Throne
,
and
the
Earth
is
my
footstool
,
where
is
the
house
that
ye
build
to
me
,
and
where
is
the
place
of
my
rest
?
For
all
these
things
have
mine
hands
made
,
and
all
these
things
have
been
,
saith
the
Lord
,
but
unto
this
man
will
I
look
,
even
to
him
that
is
poor
,
and
of
a
contrite
spirit
,
and
trembleth
at
my
word
.
q.
d.
Think
not
to
please
me
with
magnificent
Temples
,
and
adorned
Altars
;
if
I
had
pleasure
in
such
things
,
Heaven
is
a
more
glorious
Throne
than
any
you
can
build
me
,
and
yet
I
have
more
delight
in
a
poor
contrite
spirit
,
that
trembles
with
an
holy
awe
and
reverence
at
my
word
,
than
I
have
in
Heaven
or
Earth
,
or
all
the
works
of
my
hands
in
either
.
O
if
there
had
been
more
trembling
at
his
word
,
there
had
not
been
such
trembling
as
now
there
is
,
under
fears
of
the
loss
and
removal
of
it
.
Some
can
superstitiously
reverence
and
kiss
the
sacred
dust
of
the
sanctuary
,
as
they
call
it
,
and
express
a
great
deal
of
zeal
for
the
externals
of
religion
,
but
little
consider
how
small
the
interest
of
these
things
is
in
Religion
,
and
how
little
God
looks
at
,
or
regards
them
.
Inference
IX
.
HOw
much
are
the
spirits
of
men
sunk
by
sin
,
below
the
dignity
and
excellency
of
their
Nature
?
Our
Souls
are
Spirits
by
nature
,
yet
have
they
naturally
no
delight
in
things
spiritual
:
They
decline
that
which
is
homogeneal
and
suitable
to
Spirits
,
and
rellish
nothing
but
what
is
carnal
and
unsuitable
to
them
.
How
are
its
affections
inverted
and
misplaced
by
sin
?
That
noble
spiritual
Heaven-born
creature
the
Soul
,
whose
Element
and
Centre
God
alone
should
be
,
is
now
fallen
into
a
deep
Oblivion
both
of
God
,
and
it self
;
and
wholly
spends
its
strength
in
the
pursuit
of
sensual
and
earthly
enjoyments
,
and
becomes
a
meer
drudge
and
slave
to
the
body
.
Carnal
things
now
measure
out
and
govern
its
delights
and
hopes
,
its
fears
and
sorrows
.
O
how
unseemly
is
it
,
to
b●●●ld
such
an
high-born
spirit
lackying
up
and
down
the
Wo●●d
in
the
service
of
the
perishing
flesh
?
Their
heart
(
saith
the
Prophet
)
goeth
after
their
Covetousness
,
Ezek.
33.31
.
as
a
Servant
at
the
beck
or
nod
of
his
Master
.
O!
how
many
are
there
to
be
found
in
every
place
,
who
melt
down
the
precious
affections
and
strength
of
their
Souls
,
in
sensitive
brutish
Pleasures
and
Delights
.
Iames
5.5
.
Ye
have
lived
in
pleasures
upon
Earth
,
as
the
Fish
in
the
Water
,
or
rather
as
the
Eel
in
the
Mud
;
never
once
lifting
up
a
thought
or
desire
to
the
spiritual
and
eternal
pleasures
,
that
are
at
Gods
right
hand
.
Our
Creation
did
not
set
us
so
low
;
we
are
made
capable
of
better
and
higher
things
.
God
did
not
inspire
such
a
noble
,
excellent
spiritual
Soul
into
us
,
meerly
to
salt
our
bodies
,
or
carry
them
up
and
down
this
world
for
a
few
years
,
to
gaze
at
the
vanities
of
it
.
It
was
a
great
saying
of
an
Heathen
:
[
](A39675-e28710-b)*
*
Maior
sum
,
&
ad
majora
natus
,
quam
●t
carporis
●ti
sim
mancipium
.
Seneca
.
I
am
greater
,
and
born
to
greater
things
,
than
that
I
should
be
a
slave
to
my
body
.
We
have
a
spirit
about
us
,
that
might
better
understand
its
Original
,
and
know
it
is
so
base
a
Being
,
as
its
daily
imployments
speak
it
to
be
.
The
Lord
raise
our
apprehensions
to
a
due
value
of
the
dignity
of
our
own
Souls
,
that
we
may
turn
from
these
sordid
imployments
with
a
generous
disdain
,
and
set
our
affections
on
what
is
agreeable
to
,
and
worthy
of
an
high-born
spirit
.
Inference
X.
[
](A39675-e28760-b)VII
VII
The
Soul
an
immortal
Substance
.
IS
the
Soul
of
Man
,
a
Vital
,
Spiritual
,
and
immortal
Substance
?
Then
it
is
no
wonder
,
that
we
find
the
resentments
and
impressions
of
the
world
to
come
,
naturally
ingraven
upon
the
Souls
of
men
,
all
the
world
over
.
These
impressions
and
sentiments
of
another
life
after
this
,
do
as
naturally
and
necessarily
spring
out
of
an
immortal
Nature
,
as
branches
spring
out
of
the
body
of
a
Tree
,
or
feathers
out
of
the
body
of
a
Bird.
So
fairly
and
firmly
are
the
characters
and
impressions
of
the
life
to
come
,
sealed
upon
the
immortal
spirits
of
all
men
,
that
no
man
can
offer
violence
to
this
truth
,
but
he
must
also
do
violence
to
his
own
Soul
,
and
unman
himself
by
the
denial
of
it
.
Who
feels
not
a
cheariness
to
spring
from
his
absolving
,
and
an
horrour
from
his
accusing
Conscience
?
Neither
of
which
could
rise
from
any
other
prinple
than
this
.
We
ar●
Beings
conscious
to
our selves
of
a
future
State
,
and
that
our
Souls
do
not
vanish
,
when
our
breath
doth
:
That
we
cease
not
to
be
,
when
we
cease
to
breathe
.
And
this
is
common
to
the
most
Barbarous
and
Salvage
Heathens
:
They
shew
(
saith
the
Apostle
)
the
work
of
the
Law
written
in
their
Hearts
,
their
Conscience
also
bearing
them
witness
,
and
their
thoughts
in
the
mean
while
,
accusing
,
or
else
excusing
one
another
.
By
the
work
of
the
Law
,
understand
the
summ
and
substance
of
the
Ten
Commandments
,
comprizing
the
duties
to
be
done
,
and
the
sins
to
be
avoided
.
This
work
of
the
Law
,
is
said
to
be
written
upon
the
Hearts
of
the
Gentiles
,
who
had
no
external
written
Law
;
upon
their
hearts
it
was
written
,
though
many
of
them
gave
themselves
over
to
all
uncleanness
,
and
they
shewed
,
or
gave
evidence
and
proof
,
that
there
was
such
a
Law
written
upon
their
hearts
.
They
shewed
it
two
ways
:
(
1.
)
Some
of
them
shewed
it
in
their
Temperance
,
Righteousness
,
and
moral
honesty
,
wherein
they
excelled
many
of
us
,
who
have
far
greater
Advantages
and
Obligations
.
(
2.
)
In
the
efficacy
of
their
Consciences
,
which
as
it
clear'd
and
comfor●ed
them
for
things
well
done
;
so
it
witnessed
against
them
,
yea
,
judg'd
and
condemned
them
for
things
ill
done
.
And
these
evidences
of
a
Law
written
on
the
heart
are
to
be
found
,
where-ever
men
are
to
be
found
.
Their
ignorance
and
barbarity
cannot
stifle
these
sentiments
and
impressions
of
a
future
State
,
and
a
just
Tribunal
,
to
which
all
must
come
.
And
the
universality
of
it
,
plainly
evinces
,
that
it
springs
not
out
of
Education
,
but
the
very
nature
of
an
immortal
Soul
.
Let
none
say
that
these
universal
impressions
are
but
the
effects
of
an
universal
Tradition
,
which
hath
been
time
out
of
mind
spread
among
the
Nations
of
the
World
:
For
as
no
such
universal
Tradition
can
be
proved
;
so
if
it
could
,
the
very
propension
that
is
found
in
the
minds
of
all
men
living
to
embrace
and
close
with
the
proposals
of
a
life
to
come
,
will
evince
the
agreeableness
of
them
,
to
the
nature
of
an
immortal
Soul
.
Yea
,
the
natural
closing
of
the
Soul
with
these
Proposals
,
will
amount
to
an
evidence
of
the
reality
and
existence
of
thos●
invisible
things
.
For
as
the
natural
senses
,
and
their
Organs
,
prove
that
there
are
colours
,
sounds
,
savours
and
juices
,
as
well
as
,
or
rather
because
,
there
are
Eyes
,
Ears
,
&c.
naturally
fitted
to
close
with
,
and
receive
them
:
so
it
is
here
,
if
the
Soul
naturally
looks
beyond
the
line
of
time
,
to
things
eternal
,
and
cannot
bound
and
confine
its
thoughts
and
expectations
within
the
too
narrow
limits
of
present
things
,
surely
there
is
such
a
future
state
,
as
well
as
Souls
made
apprehensive
of
it
,
and
propense
to
close
with
the
discoveries
thereof
.
So
natural
are
the
notions
of
a
future
state
to
the
Souls
of
men
,
that
those
who
have
set
themselves
designedly
to
banish
them
,
and
struggled
hard
to
suppress
them
,
as
things
irksome
and
grievous
to
them
,
giving
int●rruption
to
their
sensual
lusts
and
pleasures
:
Yet
still
these
apprehensions
have
returned
upon
them
,
and
gotten
a
just
victory
over
all
their
objections
and
prejudices
.
They
follow
them
wheresoever
they
go
,
they
can
no
more
flee
from
them
,
than
from
themselves
;
whereby
they
evidence
themselves
to
be
natural
and
indelible
things
.
Inference
XI
.
[
](A39675-e28920-b)VIII
VIII
Endued
with
Vnderstanding
,
Will
,
and
Affections
.
HAth
God
endued
the
Soul
of
man
with
Understanding
,
Will
and
Affections
,
whereby
it
is
made
capable
of
knowing
,
loving
,
and
enjoying
God
;
'T
is
then
no
wonder
to
find
the
malice
and
envy
of
Satan
engaged
against
man
,
more
than
any
other
Creature
;
and
against
the
Soul
of
man
rather
than
any
thing
else
in
man
.
It
grates
that
spirit
of
envy
,
to
see
the
Soul
of
Man
adorning
and
preparing
by
sanctification
,
to
fill
that
place
in
glory
,
from
which
he
fell
irrecoverably
.
It
cut
Haman
to
the
very
heart
,
to
see
the
honour
that
was
done
to
Mordecai
;
much
more
doth
it
grate
and
gall
Satan
,
to
see
what
Jesus
Christ
hath
purchased
and
designed
for
the
Souls
of
Men.
Other
creatures
being
naturally
uncapable
of
this
happiness
,
do
therefore
escape
his
fury
,
but
men
shall
be
sure
to
feel
it
,
as
far
as
he
can
reach
them
;
1
Pet.
5.8
.
Your
Adversary
the
Devil
,
goeth
about
like
a
roaring
Lyon
,
seeking
whom
he
may
devour
.
He
walks
to
and
fro
,
that
speaks
his
diligence
;
seeking
whom
he
may
devour
,
that
speaks
his
design
:
his
restlessness
in
doing
mischief
,
is
all
the
rest
and
relief
he
hath
in
his
own
torments
.
'T
is
a
mark
of
pure
and
perfect
malice
to
endeavour
to
destroy
,
though
he
knows
he
shall
never
be
successful
in
his
attempts
.
We
read
of
many
bodies
possessed
by
him
,
but
he
never
takes
up
his
quarters
in
the
body
of
any
,
but
with
design
to
mischief
the
Soul
.
No
room
but
the
best
in
the
house
will
satisfie
him
,
no
blood
so
sweet
to
him
him
as
Soul-blood
.
If
he
raise
persecution
against
the
bodies
of
men
,
it
is
to
destroy
their
souls
;
holiness
is
that
he
hates
,
and
happiness
is
the
Object
of
his
envy
:
The
Soul
being
the
Subject
of
both
,
is
therefore
pursued
by
him
as
his
prey
.
Inference
XII
.
UPon
the
consideration
both
of
its
excellent
nature
,
and
divine
Original
,
it
follows
,
That
the
corruption
and
deacing
of
such
an
excellent
creature
by
sin
,
deserves
to
be
lamented
and
greatly
bewailed
;
and
the
recovery
of
it
by
sanctification
to
be
studied
,
and
diligently
prosecuted
,
as
the
great
concern
of
all
men
.
What
a
Beautiful
and
Blessed
creature
was
the
Soul
of
Man
at
first
,
whilst
it
stood
in
its
integrity
?
His
mind
was
bright
,
clear
,
and
apprehensive
of
the
Law
and
Will
of
God
:
His
Will
chearfully
complied
therewith
,
his
sensitive
appetite
,
and
inferiour
powers
stood
in
an
obedient
subordination
.
God
made
man
upright
,
Eccles.
7.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
straight
,
and
equal
;
bending
to
neither
extream
.
The
Law
of
God
was
fairly
engraven
upon
the
table
of
his
heart
.
Principles
of
holiness
and
righteousness
were
inlayed
in
the
very
frame
of
his
mind
,
fitting
him
for
an
exact
and
punctual
discharge
of
his
duties
,
both
to
God
and
Man
.
This
was
the
soundness
of
his
constitution
,
the
healthful
temper
of
his
inner
man
:
Whereby
it
became
the
very
region
of
light
,
peace
,
purity
,
and
pleasure
.
For
think
how
serene
,
lightsome
,
and
placid
the
state
of
that
Soul
must
be
,
in
which
there
was
no
obliquity
,
not
a
jarr
with
the
divine
will
:
But
joy
and
peace
continually
transfused
through
all
its
faculties
!
But
sin
hath
defaced
its
Beauty
,
raz'd
out
the
divine
Image
which
was
its
glory
,
and
stampt
the
very
Image
of
Satan
upon
it
:
Turn'd
all
its
noble
powers
and
faculties
against
the
Author
and
Fountain
of
its
Being
.
Surely
,
if
all
the
posterity
of
Adam
,
from
the
beginning
to
the
end
of
the
world
,
should
do
nothing
else
but
weep
and
sigh
for
the
sin
and
misery
of
the
fall
;
it
could
not
be
sufficiently
deplored
:
Other
sins
,
like
single
bullets
kill
particular
persons
,
but
Adams
sin
like
a
Chain-shot
mowed
down
all
mankind
at
once
.
It
murthered
himself
actually
,
all
his
posterity
,
virtually
;
and
Christ
himself
,
occasionally
.
O!
what
a
black
train
of
doleful
consequents
attend
this
sin
▪
It
hath
darkned
the
bright
eye
of
the
Souls
understanding
,
1
Cor.
2.14
.
made
its
complying
and
obedient
will
,
stubborn
and
rebellious
,
Ioh.
5.40
.
rendered
his
tender
heart
obdurate
and
senseless
,
Ezek.
36.26
.
filled
its
serene
and
peaceful
Conscience
with
guilt
and
terror
,
Tit.
1.15
.
The
consideration
of
these
things
is
very
humbling
,
and
should
cause
those
that
glory
in
their
high
and
illustrious
Descents
,
to
wrap
their
silver
Star
in
Cypress
,
and
cover
all
their
glory
with
a
mourning
Vail
.
But
this
is
but
one
part
of
their
duty
.
How
should
this
consideration
provoke
us
,
to
apply
our selves
with
most
serious
diligence
,
to
recover
our
lost
beauty
and
dignity
,
in
the
way
of
sanctification
!
This
is
the
great
and
most
proper
use
of
the
Fall
,
as
Musculus
excellently
speaks
;
ut
gratiam
Christi
eo
subnixius
ambiamus
,
to
inflame
our
desires
the
more
vehemently
after
grace
.
Sanctification
restores
the
Beauty
of
the
Soul
,
which
sin
defaced
.
Eph.
4.24
.
Col.
3.10
.
Yea
,
it
restores
it
with
this
advantage
,
that
it
shall
never
be
lost
again
;
holiness
is
the
beauty
of
God
imprest
upon
the
Soul
,
and
the
impression
is
everlasting
▪
Other
beauty
is
but
a
fading
flower
,
time
will
plow
up
deep
furrows
upon
the
fairst
faces
:
But
this
will
be
fresh
to
eternity
.
All
moral
vertues
,
homilitical
qualities
which
adorn
and
beautifie
Nature
,
and
make
it
attractive
and
lovely
in
the
eyes
of
men
;
are
but
separable
accidents
,
which
Death
discinds
and
crops
off
like
a
sweet
flower
from
the
stalk
.
Iob
4.21
.
Doth
not
their
excellency
that
is
in
them
go
away
?
But
sanctification
is
inseparable
,
and
will
ascend
with
the
Soul
into
Heaven
.
O!
that
God
would
set
the
glass
of
the
Law
before
us
,
that
we
may
see
what
defiled
souls
we
have
by
nature
,
that
we
might
come
by
faith
to
Jesus
Christ
,
who
cometh
to
us
by
water
,
and
by
blood
.
1
Ioh.
5.6
.
Inference
XIII
.
TO
conclude
:
Upon
the
consideration
of
the
whole
matter
before
us
,
if
this
excellent
creature
,
the
Soul
,
receive
both
its
Being
and
excellencies
from
God
;
Then
he
that
formed
it
,
must
needs
have
the
full
and
only
right
to
possess
and
use
it
,
and
is
therefore
most
injuriously
kept
out
of
the
possession
of
it
,
by
all
unsanctified
and
disobedient
persons
.
The
Soul
of
Man
is
a
building
of
God
,
he
hath
layed
out
the
treasures
of
his
wisdom
,
power
and
goodness
in
this
noble
structure
;
he
built
it
for
an
habitation
for
himself
to
dwell
in
.
And
indeed
such
noble
rooms
,
as
the
Understanding
,
Will
,
and
Affections
,
are
too
good
for
any
other
to
inhabit
.
But
sin
hath
set
open
the
gates
of
this
hollowed
Temple
,
and
let
in
the
abomination
which
maketh
desolate
.
All
the
doors
of
the
Soul
are
barr'd
and
chain'd
up
against
Christ
,
by
ignorance
,
and
infidelity
:
he
seeks
for
admission
into
the
Soul
which
he
hath
made
,
but
findeth
none
.
A
forcible
entry
he
will
not
make
,
but
expects
when
the
Will
shall
bring
him
the
keys
of
the
Soul
,
as
to
its
rightful
owner
.
So
he
expresseth
himself
to
us
in
Rev.
3.20
.
Behold
,
I
stand
●●
the
door
,
and
knock
,
if
any
man
hear
my
voice
,
and
open
the
door
,
I
will
come
in
to
him
,
and
sup
with
him
,
and
he
with
me
:
his
standing
at
the
door
,
denotes
his
earnest
desire
,
and
patient
waiting
,
in
the
use
of
all
those
means
,
that
are
introductive
of
Jesus
Christ
into
the
Souls
of
men
:
His
knocking
,
signifies
the
various
essaies
he
makes
by
Ordinances
and
providences
externally
,
and
the
convictions
and
perswasions
of
his
Spirit
,
and
the
Consciences
of
sinners
internally
:
every
call
of
the
word
,
and
every
conviction
of
Conscience
,
is
a
Call
,
a
Knock
from
Heaven
,
at
the
door
of
the
Soul
,
for
the
admission
of
Christ
into
it
.
By
the
souls
hearing
his
voice
,
and
opening
the
door
,
understand
its
approbation
,
and
consent
to
the
motion
and
offer
of
God
.
By
Christs
coming
in
,
is
meant
his
uniting
that
Soul
unto
himself
,
that
opens
to
him
:
And
as
his
coming
in
,
denotes
union
;
so
his
supping
with
the
Soul
,
and
the
Soul
with
him
,
denotes
his
sweet
Communion
;
imperfect
here
,
compleat
and
full
in
Heaven
.
O
The
admirable
condescensions
of
God
to
poor
sinners
!
The
God
that
formed
you
with
a
word
,
and
can
as
easily
ruine
you
with
a
frown
;
yet
waits
at
the
gates
of
your
Souls
for
admission
into
them
.
There
be
many
Souls
within
the
sound
of
this
complaint
,
that
have
kept
God
out
of
his
own
right
,
all
their
days
.
They
have
shut
out
Jesus
Christ
,
and
delivered
up
their
Souls
to
Satan
;
if
he
but
knock
by
a
slight
Temptation
,
the
door
is
presently
opened
:
but
Jesus
Christ
may
wait
in
vain
upon
them
,
from
Sabbath
to
Sabbath
;
and
from
Year
to
Year
.
But
the
longest
day
of
his
patience
hath
an
end
.
And
there
is
a
refusal
of
Grace
,
after
which
,
no
more
tenders
of
mercy
shall
ever
be
made
.
What
say
you
,
Souls
,
will
you
at
last
open
the
door
to
Jesus
Christ
,
or
will
you
still
exclude
him
?
If
you
will
open
to
him
,
he
will
not
come
in
empty-handed
,
he
will
bring
a
feast
with
him
,
such
a
feast
,
as
you
never
tasted
any
thing
like
it
in
your
lives
:
But
if
you
will
not
open
to
him
;
then
I
call
Heaven
and
Earth
to
witness
against
you
this
day
,
that
you
have
once
more
barr'd
the
doors
of
your
Souls
against
him
,
whose
pleasure
and
power
gave
them
their
very
Beings
:
Against
him
,
who
is
their
Soveraign
Lord
,
and
rightful
Owner
;
and
consequently
,
this
Act
of
yours
must
stop
your
mouths
,
and
deprive
you
of
all
Pleas
and
Apologies
,
when
you
shall
knock
hereafter
at
the
door
of
mercy
,
and
God
shall
for
ever
shut
it
up
against
you
,
according
to
his
ju●t
,
but
dreadful
threatnings
,
Matth.
7.22
.
Prov.
1.24
,
25
And
thus
much
of
the
Divine
Original
,
and
excellent
Nature
of
the
Soul
of
Man
.
Having
taken
a
view
of
this
excellent
Creature
,
the
Soul
,
in
opening
the
former
Proposition
;
we
come
next
to
the
consideration
of
its
union
with
the
Body
,
in
this
second
Proposition
.
DOCT.
II.
Doct.
II.
THat
the
Souls
and
Bodies
of
men
are
knit
together
by
the
feeble
band
of
the
breath
in
their
Nostrils
.
Mr.
How
in
a
Funeral
Sermon
,
p.
9
,
10.
There
is
(
saith
a
learned
Man
)
no
greater
mystery
in
nature
,
than
the
union
betwixt
the
Soul
and
Body
:
That
a
mind
and
spirit
should
be
so
tyed
and
linked
with
a
clod
of
Clay
;
that
while
that
remains
in
a
due
temper
,
it
cannot
by
any
art
,
or
power
free
it self
.
It
can
by
an
act
of
the
Will
move
an
hand
,
or
a
foot
,
or
the
whole
body
;
but
cannot
move
from
it
one
inch
.
If
it
move
hither
,
or
thither
,
or
by
a
leap
upward
,
do
ascend
a
little
,
the
body
still
follows
;
it
cannot
shake
or
throw
it
off
.
We
cannot
take
our selves
out
;
by
any
allowable
means
we
cannot
,
nor
by
any
at
all
(
that
are
at
least
within
meer
humane
power
)
as
long
as
the
temperament
lasts
.
While
that
remains
,
we
cannot
go
;
if
that
fail
,
we
cannot
stay
,
though
there
be
so
many
open
avenues
(
could
we
suppose
any
material
bounds
to
hem
in
,
or
exclude
a
spirit
)
we
cannot
go
out
,
or
in
at
pleasure
.
A
wonderful
thing
!
And
I
wonder
,
we
no
more
wonder
at
our
own
make
and
frame
in
this
respect
—
What
so
much
akin
are
a
mind
and
a
piece
of
earth
,
a
clod
and
a
thought
,
that
they
should
be
thus
affixed
to
one
another
?
My
design
here
is
to
shew
by
what
ligament
,
tye
,
or
bond
it
hath
pleased
the
great
and
wise
Creator
,
to
affix
and
link
these
so
different
parts
of
man
together
:
and
this
Moses
in
the
Text
tells
us
,
is
no
other
but
the
breath
of
his
nostrils
.
The
Breath
,
and
Soul
of
Man
are
two
distinct
things
.
His
Breath
is
not
his
Soul
,
nor
his
Soul
his
Breath
,
but
the
Nexus
or
bond
that
couples
and
unites
his
Soul
and
body
in
a
personal
union
.
The
Body
hath
no
life
in
it self
,
but
its
life
results
from
its
union
with
the
Soul
;
Iames
2.26
.
this
union
is
maintained
by
the
breath
of
our
nostrils
,
which
upon
that
account
is
here
called
the
breath
of
life
.
What
breath
is
Breath
is
an
act
of
life
,
proceeding
from
the
Souls
union
with
its
Body
,
and
ending
with
the
dissolution
of
it
.
Life
is
continued
by
its
respiration
,
and
ended
by
its
expiration
.
Whilest
we
live
,
and
whilst
breath
is
in
our
bodies
,
are
terms
Synonymous
.
That
little
quantity
of
air
,
which
we
thus
breath
in
and
out
at
our
nostrils
,
is
more
to
us
,
than
all
the
three
Regions
of
air
,
which
fill
up
the
vast
space
between
earth
and
heaven
.
It
is
in
a
sense
,
our
life
.
For
the
use
and
office
of
Respiration
,
the
Lungs
were
formed
,
and
placed
where
they
are
,
not
without
the
most
wise
counsel
and
direction
of
God
.
What
the
Lungs
are
.
They
are
that
organ
in
the
[
](A39675-e29760-b)*
*
Pulmo
est
spirandi
,
&
respirandi
instrumentum
,
ad
pulmones
inducitur
s●●ula
quae
dicitur
Trachea
arteria
,
ad
geminos
usus
condita
,
&c.
body
,
which
by
the
help
of
that
Arterie
,
called
Arteria
trachea
,
leading
to
them
as
a
Chanel
,
for
the
passage
of
air
from
the
mouth
and
nostrils
;
the
air
is
transmitted
to
,
and
ventilated
by
them
for
the
refreshment
of
the
[
](A39675-e29800-b)*
*
Cor
movet●r
motu
duplici
,
nempe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
qua
calo●
innatus
attracto
aëre
mitigatur
&
refrigeratur
.
Alsted
.
Theolog.
Nat.
p.
(
mihi
)
614.
heart
,
and
exhaling
the
fumes
thereof
.
The
heart
hath
continual
need
of
such
a
vent
and
refreshment
,
and
therefore
the
Lungs
,
like
a
pair
of
Bellows
,
must
be
kept
continually
going
.
Longer
than
breath
is
going
,
the
heart
is
dying
.
That
which
stops
the
one
,
suffocates
the
other
.
And
here
we
may
with
admiration
contemplate
the
wonders
,
by
which
our
lives
are
continued
.
These
Lungs
are
the
most
frail
and
tender
part
of
the
body
,
and
kept
in
continual
motion
and
agitation
;
yet
are
made
serviceable
for
Seventy
,
or
Eighty
years
together
,
which
is
the
wonder
of
Providence
.
Were
a
piece
of
Brass
,
Iron
or
Steel
,
kept
in
continual
and
incessant
use
,
it
would
not
indure
half
the
time
.
In
a
word
,
The
[
](A39675-e29870-b)*
*
Quia
Co●●fo●●●itae
,
&
offi●●na
spirituum
operosi●sima
,
ita
ut
pe●petuo
motu
pendulum
agititur
;
utique
etiam
vehementer
incalescit
,
ita
ut
si
calor
iste
per
respirationem
non
restingueretur
,
necesse
fuerit
,
&
calidam
,
&
●●midum
nativum
nimiae
aestuatione
opprimi
,
&
suffocari
.
Pulmones
●ant
nihil
aliud
quàm
folles
quidam
naturales
,
qui
sefe
dilatando
aë●em
attrabunt
,
inque
cor
effundurt
,
ita
ut
cor
perpetuo
aestuans
,
aëre
refrigeretur
;
qui
aër
,
ubi
intra
co●dis
meatus
incaluit
,
iterum
à
corde
effunditur
in
pulmones
,
qui
sese
contrabendo
foras
emitt●●t
.
Kecker●
▪
phys.
p.
142.
heart
,
that
noble
part
of
the
Body
,
is
the
shop
wherein
the
spirits
are
laboured
and
prepared
,
which
therefore
is
in
continual
motion
and
heat
;
and
so
needs
continual
cooling
and
refreshing
.
We
can
live
no
longer
,
than
it
labours
;
it
can
labour
no
longer
than
it
is
refreshed
and
cooled
by
respiration
.
God
hath
therefore
prepared
the
Lungs
for
this
service
,
which
being
of
a
thin
,
porous
,
and
spungy
substance
,
can
easily
be
dilated
,
and
contracted
.
By
dilating
themselves
,
they
attract
and
suck
in
the
air
into
themselves
;
first
,
duely
to
prepare
and
temper
it
,
and
then
communicate
it
to
the
heart
for
its
refreshment
;
which
being
quickly
heated
in
the
heart
,
is
again
breathed
out
by
the
Lungs
,
by
contracting
themselves
again
.
This
double
motion
of
inspiration
and
expiration
,
we
call
Respiration
,
and
this
Respiration
is
the
bond
that
holds
our
Souls
and
bodies
together
.
And
indeed
,
this
is
but
a
feeble
bond
,
a
very
slender
and
weak
thread
which
holds
our
Souls
and
Bodies
in
union
.
What
more
volatile
,
evanid
and
uncertain
,
than
a
puff
of
breath
?
The
nostrils
are
the
outer
door
of
the
body
,
our
breath
is
continually
in
our
nostrils
,
and
how
soon
may
that
depart
,
which
is
day
and
night
at
the
door
,
as
if
it
were
still
taking
its
leave
of
us
.
Our
breath
is
always
going
,
and
what
is
still
going
,
will
be
gone
at
last
.
How
small
a
difference
is
there
betwixt
Respiration
and
Expiration
?
A
breathing
,
and
a
breathless
lump
of
clay
?
Breath
cannot
continue
long
,
and
life
cannot
stay
a
moment
behind
it
.
Psal.
104.29
.
Thou
takest
away
their
breath
,
they
dye
;
and
return
to
their
dust
.
Life
is
breath
given
,
and
Death
is
breath
taken
away
.
The
breath
of
Man
is
like
a
written
sentence
in
which
there
are
diverse
Comma's
,
or
short
pauses
;
after
which
speedily
follows
a
full
stop
,
and
there
's
an
end
of
it
.
〈…〉
ita
&
p.
menes
〈◊〉
●otu
〈◊〉
attra●●●t
,
&
expell●●t
.
Alsted
●hcol
.
Mat.
●
.
623
.
Some
conceive
Solomon
points
at
the
continual
motion
of
the
Lungs
,
in
that
figurative
and
elegant
description
of
the
death
of
man
,
Eccles.
12.6
.
Or
ever
the
silver
cord
be
loosed
,
or
the
golden
Bowl
be
broken
;
or
the
Pitcher
be
broken
at
the
fountain
,
or
the
wheel
be
broken
at
the
Cistern
.
The
double
motion
of
the
Lungs
,
he
seems
here
to
compare
to
the
double
motion
of
the
buckets
in
a
Well
,
the
turn
of
the
wheel
sends
one
down
,
and
draws
the
other
up
.
But
as
we
use
to
say
proverbially
,
the
Bucket
or
Pitcher
that
goes
so
often
to
the
Cistern
or
Well
,
is
broken
at
last
:
So
must
we
say
of
these
,
they
will
fail
at
last
.
One
sitting
by
the
bedside
of
a
dying
Person
,
sighed
out
this
compassionate
expression
,
Ah!
quid
s●●u●
?
His
sick
friend
hearing
it
,
replied
,
Pulvis
,
&
〈◊〉
,
fumus
,
dust
,
a
shadow
,
a
puff
of
wind
.
The
wind
without
us
is
fick●●
,
and
inconstant
to
a
proverb
,
and
so
is
that
within
us
too
.
Many
grudge
at
the
shortness
of
life
;
but
considering
the
feebleness
of
this
Bond
,
we
have
more
cause
to
wonder
at
the
slowness
of
death
.
For
let
us
but
seriously
consider
the
frailty
of
our
breath
on
a
double
account
:
viz.
1.
-
In
respect
of
our
breathing
instruments
.
viz.
2.
-
Or
of
breaths-stopping
accidents
.
1.
Great
is
the
frailty
of
our
breathing
instruments
.
What
is
flesh
,
but
weakness
?
Even
the
most
solid
and
substantial
;
it
is
as
the
fading
grass
:
Isa.
40.6
.
But
our
[
](A39675-e30130-b)*
*
Est
enim
substantia
pulmon●m
caro
laxa
,
spo●giosa
,
aërea
;
&
similis
coagulatae
spumae
sanguinis
.
Alsted
.
ibid.
Lungs
are
the
most
lax
,
spongy
and
tender
of
all
flesh
;
if
that
which
is
so
airy
,
light
and
spumous
,
deserve
the
name
of
flesh
.
And
as
it
is
the
most
frail
of
all
flesh
,
so
it
is
in
continual
motion
,
labouring
night
and
day
,
without
rest
or
intermission
;
and
that
which
wants
alternate
rest
cannot
be
durable
.
We
see
motion
wears
out
the
wheels
of
a
watch
,
though
made
of
Brass
;
but
our
strength
(
as
Iob
speaks
)
is
not
the
strength
of
stones
,
nor
our
bones
(
the
most
solid
,
much
less
our
Lungs
,
the
most
frail
and
feeble
parts
)
of
Brass
.
Beside
,
2.
There
are
a
multitude
of
breath-stopping
accidents
,
which
may
,
and
daily
do
beat
the
last
breath
out
of
mens
nostrils
,
before
any
decay
of
nature
cause
it
to
expire
.
Many
mortal
diseases
are
incident
to
these
frail
and
tender
parts
.
Phthisicks
,
Intenerations
,
Ulcers
,
easily
barr
the
passage
of
our
breath
there
;
y●a
,
and
slighter
accidents
,
which
immediately
touch
not
that
part
,
are
sufficient
to
stop
our
breath
,
and
dislodge
our
souls
.
A
Flie
,
a
Gn●t
,
the
stone
of
a
Raisin
,
a
Crumb
of
bread
have
often
done
it
.
There
is
not
a
pore
in
the
body
,
but
is
a
door
large
enough
to
let
in
death
,
nor
a
creature
so
despicably
small
,
but
is
strong
enough
(
if
God
commissionate
it
)
to
serve
a
Writ
of
Ejection
upon
the
Soul
:
the
multitudes
of
diseases
are
so
many
lighted
Candles
put
to
this
slender
thread
of
our
breath
,
besides
the
infinite
diversity
of
external
accidents
,
by
which
multitudes
daily
perish
.
So
that
there
are
as
great
and
and
astonishing
wonders
in
our
preservation
,
as
in
out
Creation
.
Inference
I.
HOw
admirable
then
is
the
Mystery
of
Providence
in
the
daily
continuation
of
the
breath
of
our
Nostrils
?
That
our
breath
is
yet
in
our
Nostrils
is
only
from
hence
,
that
he
who
breathed
it
into
them
at
first
is
our
life
,
and
the
length
of
our
days
,
as
it
is
,
Deut.
30.20
.
It
is
because
our
breath
is
in
his
hand
,
Dan.
5.23
.
not
in
our
own
,
or
in
our
enemies
hand
.
Till
he
take
it
away
,
none
shall
be
able
to
do
it
,
Psal.
104.29
.
Thou
takest
away
their
breath
,
they
dye
,
and
return
to
their
dust
.
'T
is
neither
food
nor
Physick
,
but
God
in
and
by
them
that
holdeth
our
Soul
in
life
:
Psal.
66.9
.
We
hang
every
moment
of
our
life
over
the
Grave
,
and
the
gulf
of
Eternity
,
by
this
slender
thread
of
our
breath
;
but
it
cannot
break
,
how
feeble
soever
it
be
,
till
the
time
appointed
be
fully
come
:
if
it
be
not
extinguished
and
suffocated
as
others
daily
are
,
it
is
because
he
puts
none
of
those
diseases
upon
us
,
as
it
is
,
Exod.
15
,
26.
or
if
he
do
,
yet
he
is
Iehovah
Rophe
,
the
Lord
that
healeth
us
,
as
it
follows
in
that
Text.
We
live
in
the
midst
of
cruel
enemies
,
yea
,
among
them
that
breath
out
cruelty
,
as
the
Psalmist
complaineth
,
Psal.
27.12
.
Such
breath
would
quickly
suffocate
ours
,
did
not
he
in
whose
hand
ours
is
▪
wonderfully
prevent
it
.
O!
what
cause
have
we
to
imploy
and
spend
that
breath
in
his
praise
,
who
works
so
many
daily
wonders
to
secure
it
?
Inference
II.
IS
it
but
a
puff
of
feeble
breath
,
which
holds
our
Souls
and
Bodies
in
union
,
then
every
man
is
deeply
concerned
to
make
all
hast
,
to
take
all
possible
care
and
pains
,
to
secure
a
better
and
more
durable
habitation
,
for
his
Soul
in
Heaven
,
whilst
yet
it
sojourns
in
this
frail
Tabernacle
of
the
Body
.
The
time
is
at
hand
,
when
all
these
comely
and
active
bodies
,
shall
be
so
many
breathless
carkasses
,
no
more
capable
of
any
use
or
service
for
our
Souls
,
than
the
seats
you
sit
on
,
or
the
dead
bodies
that
lye
buried
under
your
feet
.
Your
breath
is
yet
in
your
Nostrils
,
and
all
the
means
and
seasons
of
salvation
will
expire
with
it
;
and
then
it
will
be
as
impossible
for
the
best
Minister
in
the
world
to
help
your
Souls
,
as
for
the
ablest
Physician
to
recover
your
Bodies
.
As
Physick
comes
too
late
for
the
one
,
so
counsels
and
perswasions
for
the
other
.
Three
things
are
worth
thinking
on
in
this
matter
.
-
1.
First
,
that
you
are
not
without
the
hopes
and
possibilities
of
Salvation
,
whilst
the
breath
of
life
is
in
your
Nostrils
.
A
mercy
(
how
lightly
soever
you
value
it
)
that
would
ravish
with
joy
those
miserable
Souls
,
that
have
already
shot
the
gulf
of
Eternity
,
and
turn
the
shrieks
and
groans
of
the
Damned
into
joyful
shouts
and
acclamations
of
praise
.
Poor
wretch
,
consider
what
thou
readest
;
That
thy
Soul
is
not
yet
in
Christ
,
is
thy
greatest
misery
,
but
that
yet
it
may
be
in
Christ
,
is
an
unspeakable
mercy
:
though
thy
Salvation
be
not
yet
secured
,
yet
,
what
a
mercy
is
it
,
that
it
is
not
desperate
.
-
2.
Secondly
,
When
this
uncertain
breath
is
once
expired
,
the
last
hope
of
every
unregenerate
person
is
gone
for
ever
.
It
is
as
impossible
to
recover
hope
,
as
it
is
to
recover
your
departed
breath
,
or
recall
the
day
that
is
past
.
When
the
breath
is
gone
,
the
Compositum
is
dissolved
.
We
cease
to
be
,
what
now
we
are
,
and
our
life
is
as
water
spilt
on
the
ground
,
which
shall
not
be
gathered
up
till
the
Resurrection
.
Our
life
is
carried
like
a
precious
liquor
in
a
brittle
Glass
,
which
death
breaks
to
pieces
.
The
Spirit
is
immediately
presented
to
God
,
and
fixed
in
its
unalterable
State
.
Hebrews
9.27
.
All
means
of
Salvation
now
cease
for
ever
.
No
Ambassadors
of
peace
are
sent
to
the
Dead
.
No
more
Calls
,
or
Strivings
of
the
Spirit
,
no
more
space
for
Repentance
.
O!
what
an
inconceivable
weight
hath
God
hanged
on
a
puff
of
breath
?
-
3.
Thirdly
,
And
since
matters
stand
thus
,
it
is
to
be
admired
,
what
shift
men
make
to
quiet
themselves
in
so
dangerous
a
State
,
as
most
Souls
live
in
:
quiet
and
unconcerned
,
and
yet
,
but
one
puff
of
breath
betwixt
them
and
Hell
!
O
the
stupefying
and
besotting
nature
of
sin
!
O
the
efficacy
and
power
of
spiritual
delusions
!
Are
our
lives
such
a
throng
and
hurry
of
business
,
that
we
have
no
time
to
go
alone
and
think
,
where
we
are
,
and
where
we
shortly
must
be
?
What
shall
I
say
?
If
bodily
concerns
be
so
weighty
,
and
the
matters
of
Eternity
such
trifles
;
if
meat
,
and
drink
,
and
trade
,
and
children
,
be
such
great
things
,
and
Christ
,
and
Soul
,
and
Heaven
,
Hell
,
and
the
world
to
come
,
such
little
things
in
your
eyes
;
you
will
not
be
long
in
that
opinion
,
I
dare
assure
you
.
Inference
III.
IS
the
Tye
so
weak
betwixt
our
Souls
and
bodies
,
how
close
and
near
then
do
all
our
Souls
confine
and
border
upon
Eternity
?
There
is
no
more
but
a
puff
of
breath
,
a
blast
of
wind
betwixt
this
world
,
and
that
to
come
.
A
very
short
step
betwixt
time
and
Eternity
.
There
is
a
breath
,
which
will
be
our
last
breath
.
Respiration
must
and
will
terminate
in
Expiration
.
The
dead
are
the
Inhabitants
,
and
the
living
are
Borderers
upon
the
invisible
world
.
This
consideration
deserves
a
dwelling
place
in
the
hearts
of
all
men
,
whether
,
-
I.
Regenerate
,
or
-
II.
Unregenerate
.
I.
Regenerate
Souls
should
ponder
this
with
pleasure
,
O
't
is
transporting
to
think
how
small
a
matter
is
betwixt
them
,
and
their
compleat
Salvation
.
No
sooner
is
your
breath
gone
,
but
the
full
desire
of
your
hearts
is
come
.
every
breath
you
draw
,
draws
you
a
degree
nearer
to
your
perfect
happiness
,
Rom.
13.11
.
Now
is
your
Salvation
nearer
than
when
you
believed
:
therefore
both
your
chearfulness
and
diligence
should
be
greater
than
when
you
were
[
](A39675-e30750-b)*
*
Ho●
dicit
q●od
in
f●d●i
primordiis
,
ferventiores
,
&
ad
opera
bona
alacriores
faissent
fideles
;
temporis
autem
progressu
,
refriguissent
.
Estius
in
loc.
in
the
infancy
of
your
Faith
.
You
have
run
through
a
considerable
part
of
your
Christian
course
and
race
,
and
are
now
come
nearer
the
Goal
and
prize
of
eternal
life
:
O
,
despond
not
,
loyter
not
now
at
last
,
who
were
so
fervent
and
zealous
in
the
beginning
.
'T
is
Transporting
to
think
how
near
you
approach
the
Region
of
light
and
joy
.
O
that
you
would
distinctly
consider
,
-
1.
Where
you
lately
were
,
-
2.
Where
now
you
are
,
-
3.
Where
shortly
you
shall
be
.
1.
You
that
are
now
so
near
Salvation
,
were
lately
very
near
unto
Damnation
:
there
was
but
a
puff
of
breath
betwixt
you
and
Hell
.
How
many
nights
did
you
sleep
securely
in
the
state
of
nature
and
unregeneracy
?
How
quietly
did
you
rest
upon
the
brink
of
Hell
,
not
once
imagining
the
danger
you
were
in
?
Had
any
of
those
sicknesses
you
then
suffered
,
been
suffered
by
God
,
like
a
candle
to
burn
asunder
this
slender
thread
of
life
,
which
was
so
near
them
,
you
had
been
as
miserable
and
as
hopeless
,
as
those
that
now
are
roaring
in
the
lowest
Hell
.
I
have
heard
of
one
that
rid
over
a
dangerous
Bridge
in
the
night
,
who
upon
the
review
of
the
place
next
day
,
fell
into
a
swoon
,
when
he
was
sensible
of
that
danger
which
the
darkness
of
the
night
hid
from
him
.
O
Reader
,
shall
not
an
escape
from
Hell
affect
thee
,
as
much
as
such
an
escape
would
do
?
2.
'T
is
no
less
marvelous
to
consider
where
you
now
are
;
you
that
were
afar
off
,
are
now
made
nigh
,
Eph.
2.13
.
you
that
were
not
beloved
,
are
now
beloved
,
Rom.
9.
v.
25.
You
were
in
the
state
of
death
and
condemnation
;
you
are
now
passed
from
death
to
life
,
by
your
free
justification
,
1
Iohn
3.14
.
Your
union
with
Christ
hath
set
you
free
from
condemnation
,
Rom.
8.1
.
Dye
you
must
,
though
Christ
be
in
you
,
but
there
is
no
hazzard
or
hurt
in
your
death
.
The
stopping
of
your
breath
,
can
put
no
stop
to
your
happiness
,
it
will
hasten
,
not
hinder
it
.
If
the
pale
Horse
come
for
you
,
Heaven
,
not
Hell
will
now
follow
him
;
your
sins
are
pardoned
,
the
covenant
of
your
Salvation
sealed
,
death
is
disarmed
of
its
fatal
sting
,
and
what
then
should
hinder
you
from
a
like
Triumph
even
upon
your
death-bed
,
with
that
,
1
Cor.
15.55
.
O
death
,
where
is
thy
sting
?
O
grave
where
is
thy
victory
?
3.
And
yet
you
have
more
room
for
joy
,
whilst
you
consider
where
you
must
and
shall
be
shortly
.
You
are
now
in
Christ
,
but
in
a
few
days
you
shall
be
with
Christ
,
as
well
as
in
him
:
't
is
well
now
,
but
it
will
be
better
ere
long
.
Your
sin
is
now
fully
pardoned
,
but
not
fully
purged
out
of
your
Souls
.
Your
Persons
are
freed
from
guilt
,
but
your
Hearts
are
not
either
freed
from
filth
or
grief
:
But
in
a
little
time
you
shall
be
absolutely
and
eternally
freed
from
both
your
present
condition
is
an
Heaven
,
compared
with
your
former
,
and
your
future
state
will
be
●n
Heaven
indeed
,
compared
with
your
present
.
The
path
of
the
just
is
as
the
shining
light
,
which
shineth
more
and
more
,
unto
the
perfect
day
.
Prov.
4.18
.
II.
But
on
the
other
side
,
what
meditation
can
be
more
startling
and
amazing
to
all
the
unregenerate
and
Christless
world
?
Ponder
it
thou
poor
Christless
and
unsanctified
Soul
.
Get
thee
out
of
the
noise
and
clamour
of
this
world
,
which
makes
such
a
continual
din
in
thine
ears
,
and
consider
how
thou
hangest
over
the
mouth
of
Hell
it self
,
by
the
feeble
thread
which
is
spun
every
moment
out
of
thy
Nostrils
.
As
soon
as
that
gives
way
,
thou
art
gone
for
ever
.
What
shift
do
you
make
to
quiet
your
fears
,
and
eat
and
drink
and
labour
with
any
pleasure
?
'T
is
storied
of
Dionysius
the
Tyrant
,
that
when
Democles
would
have
flattered
him
into
a
conceit
of
the
perfection
of
his
happiness
,
as
he
was
an
absolute
Soveraign
Prince
,
and
could
do
what
he
pleased
with
others
,
as
his
Vassals
;
Dionysius
to
confute
his
fancy
,
caused
him
to
be
placed
at
a
Table
richly
furnished
,
and
attended
with
the
most
curious
Musick
,
but
just
over
his
head
hanged
a
sharp
and
heavy
Sword
by
one
single
hair
;
which
when
Democles
saw
,
no
meat
would
go
down
with
him
,
but
he
earnestly
begged
for
a
discharge
from
that
place
.
This
is
the
lively
emblem
of
thy
condition
thou
unregenerate
man
.
There
are
three
things
in
thy
state
sadly
opposed
to
the
former
state
last
described
.
-
1.
The
state
you
were
born
in
,
was
bad
.
-
2.
The
state
you
are
now
in
,
is
worse
.
-
3.
The
state
you
shall
shortly
be
in
,
if
you
thus
continue
,
will
be
unspeakably
worst
of
all
.
1.
The
State
you
were
born
in
,
was
a
sad
state
:
you
were
born
in
sin
,
Psal.
51
5.
and
under
wrath
,
Eph.
2.3
.
the
womb
of
nature
cast
you
forth
into
this
world
,
both
defiled
and
condemned
creatures
.
2.
The
state
you
are
in
now
,
is
much
worse
than
that
you
were
born
in
:
for
what
have
you
been
doing
ever
since
you
were
born
,
but
treasuring
up
wrath
against
the
day
of
wrath
,
Rom.
2.5
.
For
every
sand
of
time
which
run
out
of
the
glass
of
Gods
patience
towards
you
,
a
drop
of
wrath
hath
been
running
into
the
Vials
of
his
Indignation
against
you
.
O
what
a
treasure
of
sin
and
wrath
then
is
laid
up
in
so
many
years
as
you
have
lived
in
sin
?
Every
sin
committed
,
every
mercy
abused
,
every
call
of
God
neglected
,
and
slighted
,
adds
still
more
and
more
to
this
treasure
.
3.
It
will
be
much
worse
shortly
than
it
is
now
,
except
preventing
renewing
grace
step
in
betwixt
you
,
and
that
wrath
,
into
which
you
are
hastning
so
fast
.
'T
is
sad
to
be
under
the
Sentence
of
Condemnation
,
but
unspeakably
worse
,
to
be
under
the
Execution
of
that
sentence
.
To
be
a
Christless
man
is
lamentable
,
but
to
be
a
hopeless
man
is
more
lamentable
.
For
though
you
be
now
without
Christ
,
yet
whilst
the
breath
of
life
is
in
your
Nostrils
,
you
are
not
absolutely
without
hope
;
but
when
once
that
breath
is
gone●
all
the
world
cannot
save
or
help
you
.
Your
last
breath
,
and
your
last
hope
expire
together
.
Though
you
be
under
Gods
damning
sentence
,
yet
that
sentence
through
the
riches
of
forbearance
is
not
executed
;
but
assoon
as
you
dye
,
all
that
wrath
which
hang'd
over
your
heads
,
so
many
years
,
in
the
black
clouds
of
Gods
threatnings
,
will
pour
down
in
a
furious
storm
upon
you
,
which
will
never
break
up
whilst
God
is
God
.
O
think
,
and
think
again
,
and
let
your
thoughts
think
close
to
this
sad
and
solemn
Subject
,
there
is
but
a
Breath
betwixt
you
and
Hell
.
Inference
IV.
DOth
God
maintain
your
life
by
breath
?
let
not
that
breath
destroy
your
life
,
which
God
gave
to
preserve
it
.
No
man
can
live
without
breath
,
and
yet
some
might
live
longer
than
they
do
,
if
their
breath
were
better
imployed
.
Some
mens
throats
have
been
cut
by
their
own
Tongues
,
〈…〉
.
Scalig.
Arab.
prov
.
Cent
1.
as
the
Arabian
Proverb
intimates
.
Life
and
death
(
saith
Solomon
)
are
in
the
power
of
the
Tongue
.
Criticks
observe
,
that
a
Word
,
and
a
Plague
,
grow
upon
the
same
root
in
the
Hebrew
Tongue
?
'T
is
certain
,
that
some
mens
breath
hath
been
baneful
poison
both
to
themselves
and
others
:
It
was
a
word
that
cut
off
the
life
of
Adonijah
,
●
King
2.23
.
and
thousands
since
his
day
,
have
dyed
upon
the
point
of
the
same
weapon
.
'T
is
therefore
wholsome
advice
that
is
given
us
Psalm
34.12
.
What
man
is
he
that
desireth
life
,
and
loveth
many
days
that
he
may
see
good
;
keep
thy
tongue
from
evil
,
and
thy
lips
from
speaking
guile
.
And
the
more
evil
the
times
are
,
the
stricter
guard
we
should
keep
upon
our
lips
.
It
is
an
evil
time
,
the
prudent
will
keep
silence
,
Amos
5.13
.
When
wicked
men
watch
to
make
a
man
an
offender
for
a
word
,
as
it
is
Isai.
29.20
,
21.
it
behooves
us
to
be
upon
our
watch
,
that
we
offend
not
with
our
lips
.
'T
is
good
to
keep
,
what
is
not
safe
to
trust
.
David
was
as
a
deaf
and
dumb
man
,
when
in
the
company
of
wicked
men
,
Psal.
38.13
.
he
thought
silence
then
to
be
his
prudence
.
It
is
better
they
should
call
you
Fools
,
than
find
you
so
.
Inference
V.
IMploy
not
that
breath
to
the
dishonour
of
God
,
which
was
first
given
,
and
is
still
graciously
maintained
by
him
for
your
comfort
and
good
.
'T
were
better
you
had
never
breathed
at
all
,
than
to
spend
your
breath
in
prophane
Oaths
,
or
foolish
and
idle
Chat
,
whereby
at
once
you
wound
the
Name
of
God
,
draw
guilt
upon
your
own
Souls
,
and
help
on
the
ruine
of
others
.
That
is
a
startling
Text
,
Matth.
12.36
.
But
I
say
unto
you
,
that
every
idle
word
that
men
shall
speak
;
they
shall
give
an
account
thereof
in
the
day
of
Iudgment
.
To
give
an
account
,
is
here
by
a
Metalepsis
of
the
Antecedent
for
the
Consequent
,
put
for
punishment
in
Hell
fire
,
without
an
intervening
change
of
heart
,
and
sprinkling
of
the
blood
of
Jesus
.
And
there
is
more
evil
in
this
abuse
of
our
breath
,
than
we
can
easily
discern
,
especially
upon
two
accounts
,
(1)
Because
it
is
a
sin
most
frequently
committed
and
seldom
repented
of
.
The
intercourse
betwixt
the
heart
and
tongue
is
quick
,
and
the
sense
of
the
evil
as
easily
and
quickly
passeth
away
.
(2)
Because
the
poisonous
and
malignant
influence
thereof
abides
and
continues
long
after
:
Our
words
may
mischief
others
,
not
only
a
long
time
after
they
are
spoken
,
but
a
long
time
after
the
tongue
that
spake
them
is
turned
to
dust
.
How
many
years
may
a
foolish
or
filthy
word
,
a
prophane
scoff
,
an
Atheistical
expression
stick
in
the
minds
of
them
that
heard
them
,
after
the
Speakers
death
!
A
word
spoken
,
is
Physically
transient
,
and
past
away
with
the
breath
that
delivered
it
:
but
it
's
Morally
permanent
;
for
as
to
its
moral
efficacy
,
no
more
is
required
,
but
its
objective
existence
in
the
minds
and
thoughts
of
them
that
once
heard
it
:
And
upon
that
very
ground
Suarez
argues
for
a
general
Judgment
,
after
men
have
past
at
death
their
particular
Judgment
;
because
(
saith
he
)
long
after
that
,
abundance
of
good
and
evil
will
be
done
in
this
World
by
the
Dead
,
in
the
persons
of
others
that
ove●live
them
.
For
look
,
as
it
was
said
of
Abel
,
that
being
dead
,
he
yet
speaketh
;
so
it
may
be
said
of
Iulian
,
Porphyry
,
and
multitudes
of
scoffing
Atheists
,
that
being
dead
,
they
yet
speak
.
O
therefore
get
a
sanctified
heart
to
season
your
breath
,
that
it
may
minister
grace
to
the
hearers
.
Inference
VI.
LEt
your
breath
promote
the
spiritual
life
of
others
,
as
well
as
maintain
the
natural
life
in
your selves
.
‛
Though
the
maintaining
of
your
natural
life
,
be
one
end
why
God
gave
you
breath
,
yet
it
is
not
the
only
,
or
principal
end
of
it
.
Your
breath
must
be
food
to
others
,
as
well
as
life
to
you
.
Prov.
10.21
.
The
lips
of
the
righteous
feed
many
.
It
will
be
comfortable
to
resign
that
breath
to
God
at
death
,
which
hath
been
instrumental
to
his
glory
in
this
life
.
It
was
no
low
encomium
Christ
gave
of
the
Church
,
when
he
said
,
Cant.
4.11
.
Thy
lips
,
O
my
Spouse
,
drop
as
the
Honeycomb
,
Honey
and
Milk
are
under
thy
Tongue
.
Sweet
,
wholesome
,
and
pleasant
words
dropt
from
her
lips
.
They
drop
(
saith
Christ
)
as
the
Honeycomb
.
Some
drops
ever
and
anon
fall
actually
,
and
others
hang
at
the
same
time
prepared
and
ready
to
fall
.
Such
a
prepared
and
habitual
Disposition
,
should
every
Christian
continually
have
.
Your
Words
may
stick
upon
mens
hearts
to
their
Edification
and
Salvation
,
when
you
are
in
your
Graves
.
Your
Tongues
may
now
sow
that
precious
seed
,
which
may
spring-up
to
the
praise
of
God
,
though
you
may
not
live
to
reap
the
comfort
of
it
in
this
World
,
Iohn
4.36
,
37.
't
is
a
rich
expence
of
your
breath
,
to
bring
but
one
Soul
to
God
,
and
yet
God
hath
used
the
breath
of
one
,
as
his
instrument
,
to
save
edifie
and
comfort
the
Souls
of
thousands
,
Proverbs
11.30
.
The
fruit
of
the
righteous
is
a
tree
of
life
,
and
he
that
winneth
Souls
is
wise
.
The
good
Lord
make
all
his
people
wise
in
this
.
Surely
,
whether
we
consider
the
invaluable
worth
and
preciousness
of
Souls
,
the
benefits
you
have
had
from
the
breath
of
others
your selves
,
the
innate
property
of
grace
,
whereever
it
is
,
to
diffuse
and
communicate
it self
;
how
short
a
time
you
have
to
breath
,
and
how
comfortable
it
will
be
,
when
you
breath
your
last
,
to
remember
how
it
hath
been
imployed
for
God
:
All
this
should
open
your
lips
,
to
counsel
,
reprove
,
and
comfort
others
,
as
often
as
opportunity
is
ministred
.
Did
Christ
spend
his
Blood
for
our
Souls
,
and
shall
not
we
spend
our
Breath
for
them
?
O
let
our
lips
dispense
knowledge
.
If
you
will
not
spend
your
Breath
for
God
,
How
will
you
spend
your
Blood
for
him
?
If
you
will
not
Speak
for
him
,
I
doubt
you
will
not
Die
for
him
.
Away
with
a
sullen
reservedness
,
away
with
unprofitable
Chat
;
all
Subjects
of
Discourse
are
not
fit
for
a
Christians
lips
.
'T
is
a
grave
Admonition
God
once
gave
his
people
,
by
the
Pen
of
a
faithful
[
](A39675-e31820-b)*
*
Mr.
West
.
Minister
.
You
may
rue
(
saith
he
)
the
opportunities
you
have
lost
.
Here
lay
a
poor
Wretch
with
one
foot
in
Hell
,
would
he
not
have
started
back
,
if
he
had
had
light
to
discover
his
danger
?
Well
,
you
are
now
together
,
something
you
must
say
;
the
same
breath
would
serve
for
a
Compassionate
Admonition
,
as
for
a
Complacent
Impertinency
,
which
will
redound
to
neither
of
your
advantages
.
You
part
,
the
man
dies
,
and
in
the
midst
of
Hell
cries
out
against
you
,
One
word
of
yours
might
have
saved
me
:
You
had
me
in
your
reach
,
you
might
have
told
me
my
danger
,
you
forbare
,
I
hardned
.
The
Lord
reward
your
negligence
.
Inference
VII
.
IF
breath
be
the
tye
betwixt
Soul
and
Body
,
How
are
we
concerned
to
improve
,
and
draw
forth
,
the
precious
breath
of
Ministers
and
Christians
,
whilst
it
is
yet
in
their
Nostrills
.
The
breath
of
many
Ministers
is
judicially
stopt
already
,
their
breath
serves
to
little
other
use
than
to
preserve
their
own
lives
;
it
will
be
stopt
ere
long
by
death
,
and
then
those
excellent
treasures
of
Gifts
and
Graces
,
wherewith
they
are
richly
furnished
,
will
be
gone
out
of
your
reach
,
never
to
be
further
useful
to
your
Souls
.
You
should
do
by
them
therefore
(
as
one
aptly
speaks
)
as
Scholars
do
by
some
choice
Book
they
have
borrowed
,
and
must
return
in
a
few
days
to
its
Owner
:
They
diligently
read
it
Night
and
Day
,
and
carefully
transcribe
the
most
useful
and
excellent
Notes
they
can
find
in
it
,
that
they
may
make
them
their
own
,
when
the
Book
is
called
for
out
of
their
hands
.
But
alas
,
we
rather
divert
,
than
draw
forth
these
Excellencies
that
are
in
them
.
You
may
yet
converse
with
them
,
and
greatly
benefit
your selves
by
these
Converses
;
but
(
as
one
speaks
)
by
the
stream
of
your
impertinent
talk
,
that
season
is
neglected
:
afterwards
you
see
your
lack
of
knowledge
,
but
then
the
instrument
is
removed
.
How
must
it
gall
an
awakened
Iew
,
to
think
what
Discourse
he
had
with
Jesus
Christ
?
Is
it
lawful
to
give
Tribute
to
Caesar
?
Why
do
not
thy
Disciples
fast
?
O
had
I
nothing
else
to
enquire
of
the
Lord
Jesus
?
Would
it
not
have
been
more
pertinent
to
have
asked
,
What
shall
I
do
to
be
saved
?
But
he
is
gone
,
and
I
dead
in
my
sins
.
How
many
persons
have
we
sent
away
,
that
had
a
word
of
Wisdom
in
their
hearts
?
Having
only
learnt
from
them
what
a
Clock
it
is
,
what
Weather
,
or
what
News
:
Forgetting
to
ask
our
own
hearts
,
What
is
all
this
to
us
?
And
to
enquite
of
them
things
worthy
of
their
Wisdom
and
Experience
.
Wherefore
is
there
a
price
in
the
hand
of
a
Fool
,
seeing
he
hath
no
heart
to
it
?
Proverbs
17.16
.
The
expence
of
one
Minutes
breath
in
season
,
may
if
God
concur
with
it
,
be
to
you
the
ground
of
breathing
forth
praises
to
God
to
all
eternity
.
Inference
VIII
.
ARE
Souls
and
Bodies
tack'd
together
by
so
frail
a
thing
as
a
puff
of
breath
?
How
vain
and
groundless
then
are
all
those
Pleasures
men
take
in
their
Carnal
Projects
and
Designs
in
this
World
!
We
lay
the
Plot
and
Design
of
our
future
earthly
felicity
in
our
own
thoughts
,
we
mould
and
contrive
a
design
for
a
long
and
pleasant
life
.
The
model
for
raising
an
Estate
is
already
formed
in
our
thoughts
,
and
we
have
not
patience
to
defer
our
pleasure
till
the
accomplishment
of
it
,
but
presently
draw
a
train
of
pleasing
Consequents
from
this
Chimaera
,
and
our
thoughts
can
stoop
to
nothing
less
than
sitting
down
all
the
remainder
of
our
days
,
in
the
very
lap
of
delight
and
pleasure
:
Forgetting
that
our
breath
is
all
the
while
in
our
Nostrils
,
and
may
expire
the
next
moment
;
and
if
it
do
,
the
structure
of
all
our
Expectations
and
Projects
come
to
nothing
in
the
same
moment
:
His
breath
goeth
forth
,
he
returneth
to
his
dust
;
and
in
that
very
day
his
thoughts
perish
.
Psal.
146.4
.
The
whole
frame
of
his
thoughts
falls
instantly
abroad
,
by
drawing
out
this
one
pin
,
his
breath
.
T
is
good
with
all
our
earthly
designs
,
to
mingle
the
serious
thoughts
of
the
Dominion
of
Providence
,
and
our
own
frailty
,
Iames
4.15
If
the
Lord
will
,
and
we
live
.
'T
is
become
a
common
Observation
,
that
assoon
as
men
have
accomplished
their
earthly
designs
,
and
begin
to
hug
and
bless
themselves
in
their
own
Acquisitions
,
a
suddain
and
unexpected
period
is
put
both
to
their
Lives
and
Pleasures
,
as
you
may
see
Luke
12.19
,
20.
Dan.
4.30
.
O
then
drive
moderately
,
you
will
be
at
the
end
of
all
these
things
sooner
than
you
imagine
.
We
need
not
victual
a
Ship
to
cross
the
Chanel
,
as
they
do
that
are
bound
to
the
Indies
.
What
is
your
life
?
It
is
even
a
Vapour
,
which
appeareth
for
a
little
while
;
and
then
vanisheth
away
,
James
4.14
.
In
one
moment
the
Projects
of
many
years
are
overturned
for
ever
.
Inference
IX
.
IS
it
but
a
puff
of
breath
that
holds
Man
in
life
,
then
build
not
too
much
hope
and
confidence
upon
any
man
.
Build
not
too
high
upon
so
feeble
a
foundation
.
Cease
ye
from
man
(
saith
the
Prophet
)
whose
breath
is
in
his
Nostrils
;
for
wherein
is
he
to
be
accounted
of
?
Isai.
2.22
.
There
are
two
things
that
should
deter
us
from
dependance
upon
any
man
,
viz.
his
falseness
,
and
his
frailty
.
Grace
in
a
great
measure
,
may
cure
the
first
,
but
not
the
last
.
The
best
of
men
must
die
,
as
well
as
the
worst
,
Rom.
8.10
.
't
is
a
vanity
therefore
to
rely
upon
any
man
.
It
was
the
saying
of
a
Philosopher
,
when
he
heard
how
Merchants
lost
great
Estates
at
Sea
in
a
moment
,
Non
amo
foelicitatem
è
funibus
pendentem
;
I
love
not
that
Happiness
(
said
he
)
which
hangs
upon
a
Rope
.
But
all
the
happiness
of
many
men
,
hangs
upon
a
far
weaker
thing
than
a
Rope
,
even
the
perishing
breath
of
a
Creature
.
Let
not
Parents
raise
their
hopes
too
high
,
or
lean
too
hard
upon
their
Children
,
say
not
of
thy
Child
as
Lamech
did
of
Noah
,
this
Son
shall
comfort
us
,
Gen.
5.29
.
The
World
is
full
of
the
Laments
and
bitter
Cries
of
disappointed
Parents
.
Let
not
the
Wife
depend
too
much
on
her
Husband
,
as
if
her
earthly
Comforts
were
secured
in
him
,
against
all
danger
.
God
is
often
provoked
to
stop
our
friends
breath
,
that
thereby
he
may
stop
our
way
to
sin
.
1
Tim.
5.5
.
The
trust
and
dependance
of
a
Soul
is
too
weighty
to
be
hang'd
upon
such
a
weak
and
rotten
pin
as
a
Creatures
breath
is
.
Inference
X.
TO
conclude
;
If
this
frail
breath
be
all
that
differences
the
living
from
the
dead
,
Then
fear
not
man
whose
breath
is
in
his
Nostrils
.
There
is
as
little
ground
for
our
fear
of
Man
,
as
there
is
for
our
trust
in
Man
.
As
death
in
a
moment
can
make
the
best
man
useless
,
and
put
him
out
of
capacity
to
do
us
any
good
;
so
it
can
in
a
moment
make
the
worst
man
harmless
,
and
put
him
out
of
a
capacity
to
do
us
any
injury
.
Indeed
if
the
breath
of
our
Enemies
were
in
their
power
,
and
ours
at
their
mercy
,
there
would
be
just
cause
to
tremble
at
them
,
but
they
are
neither
Masters
of
their
own
or
ours
.
Who
art
thou
that
thou
shouldest
〈◊〉
afraid
of
a
man
that
shall
die
?
saith
God
to
Iacob
,
Isai.
51.12
.
The
breath
of
the
mightiest
is
no
better
secured
,
than
of
the
meanest
,
nor
never
in
more
danger
to
be
stopt
,
than
when
they
breath
out
threatnings
against
the
Upright
.
Iulian's
breath
was
soon
stopt
,
after
he
threatned
to
root
out
the
Galileans
.
Queen
Mary
resigned
her
breath
,
at
the
very
time
when
she
had
filled
the
Prisons
with
many
of
Christs
Sheep
,
designed
for
the
slaughter
.
Read
Isai.
17.12
.
and
see
what
Mushromes
we
are
afraid
of
;
The
best
way
to
continue
your
Relations
and
Friends
to
your
comfort
,
is
to
give
God
,
and
not
them
your
dependence
;
and
the
best
way
to
secure
your selves
against
the
rage
of
Enemies
,
is
to
give
God
your
fear
,
and
not
them
.
And
thus
of
the
nature
of
the
Soul
,
and
its
Tye
with
the
Body
.
USE
II.
THis
Doctrine
of
the
separation
of
the
Spirits
of
the
Just
from
their
Bodies
,
as
it
lyes
before
you
in
this
Discourse
,
affords
a
singular
help
to
all
the
people
of
God
,
to
entertain
lovely
and
pleasant
thoughts
of
that
day
,
to
make
death
not
only
an
unregretted
,
but
a
most
pleasant
and
desirable
thing
to
their
Souls
.
I
know
there
is
a
pure
,
simple
,
natural
fear
of
death
,
from
which
you
must
not
expect
to
be
perfectly
freed
by
all
the
Arguments
in
the
World
.
And
there
is
a
reverential
awful
fear
of
death
,
which
it
would
be
your
prejudice
and
loss
to
have
destroyed
.
You
will
have
a
natural
,
and
ought
to
have
a
reverential
fear
of
death
:
the
one
flows
from
your
sensitive
,
the
other
from
your
sanctified
nature
.
But
it
is
a
third
sort
of
fear
which
doth
you
all
the
mischief
,
a
fear
springing
in
gracious
Souls
out
of
the
weakness
of
their
Graces
,
and
the
strength
of
their
unmortified
affections
.
A
fear
arising
partly
out
of
the
darkness
of
our
minds
,
and
partly
out
of
the
sensuality
and
earthlyness
of
our
hearts
;
this
fear
is
that
which
so
convulseth
our
Souls
when
death
is
near
and
imbitters
our
lives
,
even
whilst
it
is
at
a
distance
.
He
that
hath
been
over-heated
in
his
affections
to
this
World
,
and
over-cooled
by
diversions
and
temptations
,
neglects
and
intermissions
,
to
that
World
;
cannot
chuse
but
give
an
unwilling
shrug
,
if
not
a
frightful
screech
at
the
appearance
of
death
.
And
this
being
the
sad
case
of
too
many
,
good
and
upright
Souls
for
the
main
;
and
there
being
so
few
even
amongst
serious
Christians
that
have
attained
to
that
courage
and
complacence
in
the
thoughts
of
death
which
the
Apostle
speaks
of
,
2
Cor.
5.8
.
to
be
both
confident
and
willing
rather
to
be
absent
from
the
Body
,
and
to
be
present
with
the
Lord
;
I
will
from
this
discourse
furnish
them
with
some
special
assistance
therein
.
But
withal
,
I
must
tell
you
upon
what
great
disadvantages
I
am
here
to
dispute
with
your
fears
,
so
strong
is
the
current
of
natural
and
vicious
fear
,
that
except
a
special
hand
of
God
back
and
set
on
the
Arguments
that
shall
be
urged
,
they
will
be
as
easily
swept
away
before
it
,
as
so
many
Straws
by
a
rapid
Torrent
;
nor
will
it
be
to
any
more
purpose
to
oppose
my
breath
to
them
,
than
to
the
Tides
and
Waves
of
the
Sea
.
Moreover
,
I
am
fully
convinced
by
long
and
often
experience
how
unsteady
,
and
inconstant
the
frames
and
tempers
of
the
best
hearts
are
;
and
that
if
it
be
not
full
home
,
yet
it
is
next
to
an
impossibility
to
fix
them
in
such
a
temper
as
this
I
aim
at
,
is
.
Where
is
that
man
to
be
found
,
who
after
the
revolutions
of
many
years
,
and
in
those
years
,
various
dispensations
of
providence
without
him
,
altering
his
condition
,
and
greater
variety
of
temptations
within
;
can
yet
say
,
notwithstanding
all
these
various
aspects
and
positions
,
his
heart
hath
still
held
one
steddy
and
invariable
tenour
and
course
.
Alas
,
there
be
very
few
(
if
any
)
of
such
sound
and
Athletick
temper
of
mind
,
whose
pulse
beats
with
an
even
stroke
,
through
all
inequalities
of
condition
,
alike
free
and
willing
at
one
time
,
as
another
,
to
be
uncloathed
of
the
Body
,
and
to
be
with
Christ
.
This
heighth
of
faith
,
and
depth
of
mortification
;
this
strength
of
love
to
Christ
,
and
ardour
of
holy
desire
,
are
degrees
of
grace
to
which
very
few
attain
.
The
case
standing
thus
,
it
is
no
more
than
needs
,
to
urge
all
sorts
of
Arguments
upon
our
timorous
and
unsteady
hearts
,
and
it
's
like
to
prove
an
hard
and
difficult
task
to
bring
the
heart
but
to
a
quiet
and
unregretting
submission
to
the
appointment
of
God
herein
,
though
submission
be
one
of
the
lowest
steps
of
duty
in
this
case
.
If
it
be
hard
to
fix
our
thoughts
but
an
hour
upon
such
an
unpleasing
subject
as
death
;
how
hard
m●st
it
be
to
bring
over
the
consent
of
the
will
?
If
we
cannot
endure
it
at
a
distance
in
our
thoughts
;
how
shall
we
embrace
and
hug
it
in
our
bosoms
?
If
our
thoughts
flie
back
with
distaste
and
impatience
,
no
wonder
if
our
will
be
obstinate
and
refractory
.
We
must
first
prevail
with
our
thoughts
to
fix
themselves
,
and
think
close
to
such
a
subject
,
before
it
can
be
expected
we
chearfully
resign
our selves
into
the
hands
of
death
.
We
cannot
be
willing
to
go
along
with
death
,
till
we
have
some
acquaintance
with
it
;
and
acquainted
with
it
we
cannot
be
,
till
we
accustome
our selves
to
think
assiduously
and
calmly
of
it
.
They
that
have
dwelt
many
years
at
deaths
door
,
both
in
respect
of
the
condition
of
their
Bodies
,
and
disposition
of
their
minds
,
yet
find
reluctancy
enough
when
it
comes
to
the
point
.
Objection
.
But
if
separation
from
the
Body
be
(
as
it
is
)
an
enemy
to
Nature
,
and
there
be
no
possibility
to
extinguish
natural
aversation
;
to
what
purpose
is
it
to
argue
and
perswade
,
where
there
is
no
expectation
of
Success
?
Solution
.
Death
is
considerable
two
ways
by
the
people
of
God
,
-
1.
As
an
Enemy
to
Nature
,
-
2.
As
a
medium
to
Glory
.
If
we
consider
it
simply
in
it self
,
as
an
Enemy
to
Nature
,
there
is
nothing
in
it
for
which
we
should
desire
it
:
but
if
we
consider
it
as
a
medium
or
passage
into
glory
,
yea
,
the
only
ordinary
way
through
which
all
the
Saints
must
pass
out
of
this
into
a
better
state
,
so
it
will
appear
not
only
tolerable
,
but
desirable
to
prepared
Souls
.
Were
there
not
a
shore
of
glory
on
the
other
side
of
these
black
Waters
of
death
,
for
my
own
part
,
I
should
rather
chuse
to
live
meanly
,
than
to
die
easily
.
If
both
parts
were
to
perish
at
death
,
there
were
no
reason
to
perswade
one
to
be
willing
to
deliver
up
the
other
.
It
were
a
madness
for
the
Soul
to
desire
to
be
dissolv'd
,
if
it
were
so
far
from
being
better
out
of
the
Body
,
than
in
it
,
that
it
should
have
no
being
at
all
.
But
Christians
,
let
me
tell
you
,
death
is
so
far
from
being
a
Bar
,
that
it
is
a
Bridge
in
your
way
to
glory
,
and
you
are
never
like
to
come
thither
but
by
passing
over
it
:
except
therefore
you
will
look
beyond
it
,
you
will
never
see
any
desireableness
in
it
.
I
desire
to
be
dissolv'd
(
saith
Paul
)
and
to
be
with
Christ
;
which
is
far
better
.
To
be
with
Death
is
sad
,
but
to
be
with
Christ
is
sweet
:
to
endure
the
pains
of
death
is
doleful
;
but
to
see
the
face
of
Christ
is
joyful
.
To
part
with
your
pleasant
habitations
is
irkesome
;
but
to
be
lodged
in
the
heavenly
Mansions
is
most
delightful
.
A
parting
hour
with
dear
Relations
is
cutting
,
but
a
meeting
hour
with
Jesus
Christ
is
transporting
.
To
be
rid
of
your
own
Bodies
is
not
pleasing
:
but
to
be
rid
of
sin
and
that
for
ever
;
What
can
be
more
pleasing
to
a
gracious
Soul
?
You
see
then
in
what
sense
I
present
death
as
a
desirable
thing
to
the
people
of
God
.
And
therefore
seeing
nature
teacheth
us
(
as
the
Apostle
speaks
)
to
put
the
more
abundant
comeliness
upon
the
uncomely
parts
;
suffer
me
to
dress
up
death
in
its
best
ornaments
,
and
present
it
to
you
in
the
following
Arguments
,
as
a
beautiful
and
comely
object
of
your
conditional
and
well
regulated
desires
.
And
Argument
I.
IF
upon
a
fair
and
just
account
there
shall
appear
to
be
more
gain
to
Believers
in
Death
,
than
there
is
in
Life
:
reason
must
needs
vote
death
to
be
better
to
them
that
are
in
Christ
,
than
life
can
be
;
and
consequently
it
should
be
desireable
in
their
eyes
.
'T
is
a
clear
dictate
of
reason
in
case
of
choice
to
chuse
that
which
is
best
for
us
.
Who
is
there
that
freely
exercises
reason
and
choice
together
,
that
will
not
do
so
?
What
Merchant
will
not
part
with
an
hundred
pounds
worth
of
Glass
Beads
and
Pendents
,
for
a
Tun
of
Gold
?
A
few
Tinsell
Toyes
,
for
as
many
rich
Diamonds
?
Mercatura
est
amittere
,
ut
lucreris
,
that
is
true
Merchandize
,
to
part
with
things
of
lesser
,
for
things
of
greater
value
.
Now
,
if
you
will
be
tried
and
determined
by
Gods
Book
of
Rates
,
then
the
case
is
determined
quickly
,
and
the
advantage
appears
exceedingly
upon
deaths
side
,
Philip.
1.21
.
To
me
to
live
,
is
Christ
;
and
to
die
,
is
gain
.
Objection
True
,
it
might
be
so
to
Paul
,
who
was
eminent
in
grace
,
and
ripe
for
glory
;
but
it
may
be
loss
to
others
who
have
not
attained
the
heighth
of
his
holiness
,
or
assurance
.
Sol.
The
true
and
plain
sense
of
the
Objection
is
this
,
whether
Heaven
and
Christ
be
as
much
gain
to
him
that
enjoys
it
,
though
he
be
behind
others
both
in
grace
,
and
obedience
;
as
it
is
to
them
who
are
more
eminent
in
grace
,
and
have
done
and
suffered
more
for
its
sake
?
and
let
it
be
determined
by
your selves
:
but
if
your
meaning
be
,
that
Paul
was
ready
for
death
,
and
so
are
not
you
:
his
work
and
course
was
almost
comfortably
finished
,
and
so
is
not
yours
:
his
death
therefore
must
needs
be
gain
to
him
,
but
it
may
be
loss
to
you
;
even
the
loss
of
all
that
you
are
worth
for
ever
.
To
this
I
say
,
the
Wisdom
of
God
orders
the
time
of
his
peoples
death
,
as
well
as
all
other
Circumstances
about
it
:
and
in
this
,
your
hearts
may
be
at
perfect
rest
,
That
being
in
Christ
you
can
never
die
to
your
loss
,
die
when
you
will
.
I
know
you
will
reply
,
that
if
your
Union
with
Christ
were
clear
,
the
Controversie
were
ended
:
but
then
you
must
also
consider
,
they
are
as
safe
who
die
by
an
act
of
recumbency
upon
Christ
,
as
those
that
die
in
the
fullest
assurance
of
their
interest
in
him
.
And
beside
,
your
Reluctancies
and
Aversations
to
death
,
are
none
of
your
way
to
assurance
;
but
such
a
strong
aversation
to
sin
,
and
such
a
vehement
desire
after
,
and
love
to
Christ
as
can
make
you
willing
to
quit
all
that
is
dear
and
desireable
to
you
in
this
World
,
for
his
sake
,
is
the
very
next
door
or
step
to
assurance
,
and
if
the
Lord
bring
your
hearts
to
this
frame
,
and
fix
them
there
,
it
is
not
like
you
will
be
long
without
it
.
But
to
return
,
Paul
had
here
valued
life
,
with
a
full
allowance
of
all
the
benefits
and
advantages
of
it
,
To
me
to
live
is
Christ
:
that
is
,
if
I
live
,
I
shall
live
in
Communion
with
Christ
,
and
service
for
Christ
,
and
in
the
midst
of
all
those
Comforts
which
usually
result
from
both
.
Here
's
life
with
the
most
weighty
and
desireable
benefits
of
it
laid
in
one
scale
,
and
he
lays
death
,
and
probably
a
violent
death
too
;
for
of
that
he
speaks
to
them
afterwards
in
Chap.
2.17
.
thus
he
fills
the
Scales
,
and
the
Balance
breaks
on
deaths
side
,
yea
,
it
comes
down
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
far
far
better
.
But
here
falls
in
(
[
](A39675-e68720-b)*
*
Mr.
How
in
Mrs.
Margaret
Baxter's
Funeral
Sermon
.
as
an
Excellent
Person
observes
)
a
Rubb
in
the
way
:
there
are
in
this
case
two
Judges
,
the
Flesh
and
Spirit
,
and
they
cannot
agree
upon
the
values
,
but
contradict
each
other
.
Nature
saith
,
It
's
far
far
better
to
live
than
to
die
,
and
will
not
be
beaten
off
from
it
.
What
then
?
I
hope
you
will
not
put
blind
and
partial
nature
in
competition
with
God
also
;
as
you
do
life
with
death
:
but
seeing
Nature
can
plead
so
powerfully
,
as
well
as
Grace
,
let
us
hear
what
those
strong
reasons
are
,
that
are
urged
by
the
flesh
on
lifes
side
,
and
what
the
Soul
hath
to
reply
and
plead
on
deaths
side
,
(
for
the
Body
can
plead
and
that
charmingly
too
,
though
not
by
words
and
sounds
)
and
then
determine
the
matter
as
we
shall
see
cause
:
but
be
sure
prejudice
pull
not
down
the
Balance
.
I.
The
Pleas
of
Nature
for
life
,
and
against
dissolution
.
And
here
the
doleful
voice
of
Nature
laments
,
pleads
,
and
bemoans
it self
to
the
willing
Soul
,
O
my
Soul
,
What
dost
thou
mean
by
these
thy
desires
to
be
dissolved
?
Art
thou
in
earnest
,
when
thou
saist
thou
art
willing
to
leave
thine
own
Body
and
be
gone
?
Consider
,
and
think
again
ere
thou
bid
me
farewel
,
what
thou
art
to
me
,
and
what
I
have
been
and
am
to
thee
;
thou
art
my
Soul
,
that
is
,
my
Prop
,
my
Beauty
,
my
Honour
,
my
Life
,
and
indeed
,
all
that
is
comfortable
to
me
.
If
thou
depart
,
what
am
I
but
a
Spectacle
of
Pity
,
an
abhorred
Carcass
in
a
few
moments
?
A
prey
to
the
Worms
,
a
Captive
to
Death
?
If
thou
depart
,
my
Candle
is
put
out
,
and
I
am
left
in
the
horrours
of
darkness
.
I
am
thy
House
,
thy
delightful
habitation
,
the
House
in
which
thou
hast
dwelt
from
the
first
moment
of
thy
Creation
,
and
never
lodgedst
one
Night
in
any
other
:
every
Room
in
me
hath
one
way
or
another
been
a
Banquetting-room
for
thy
entertainment
,
a
Room
of
pleasure
:
all
my
Senses
have
been
Purveyors
for
thy
delight
:
my
Members
have
all
of
them
been
thine
Instruments
and
Servants
to
execute
thy
Commands
and
Pleasure
;
if
thou
and
I
part
,
it
must
be
in
a
showre
:
thou
shalt
feel
such
pains
,
such
travelling
throes
,
such
deep
emphatical
groans
,
such
Sweats
,
such
Agonies
as
thou
never
felt'st
before
.
For
Death
hath
somewhat
of
anguish
peculiar
to
it self
,
and
which
is
unknown
,
though
guessed
at
by
the
Living
.
Beside
,
when
ever
thou
leavest
me
,
thou
leavest
all
that
is
and
hath
been
comfortable
to
thee
in
this
World
:
thy
House
shall
know
thee
no
more
,
Iob
7.10
.
thy
Lands
,
thy
Money
;
thy
Trade
,
which
hath
cost
thee
so
many
careful
thoughts
,
and
yielded
thee
so
many
Refreshments
,
shall
be
thine
no
longer
:
Death
will
strip
thee
out
of
all
these
,
and
leave
thee
naked
.
Thou
hast
also
,
since
thou
becamest
mine
,
contracted
manifold
Relations
in
the
World
,
which
I
know
are
dear
unto
thee
.
I
know
it
by
costly
experience
:
How
hast
thou
made
me
to
wear
and
wast
my self
in
Labours
,
Cares
,
and
Watchings
for
them
?
But
if
thou
wilt
be
gone
,
all
these
must
be
left
exposed
,
God
knows
to
what
Wants
,
Abuses
,
and
Miseries
:
for
I
can
do
nothing
for
them
or
my self
,
if
once
thou
leave
me
.
Thus
it
charms
and
pleads
:
thus
it
layeth
as
it
were
violent
hands
upon
the
Soul
,
and
saith
,
O
my
Soul
,
thou
shalt
not
depart
.
It
hangs
about
it
much
as
the
Wife
and
Children
of
good
Galeacius
Carracciolus
did
about
him
,
when
he
was
leaving
Italy
to
go
to
Geneva
(
a
lively
Emblem
of
the
Case
before
us
.
)
It
saith
to
the
Soul
as
Ioab
did
to
David
,
thou
hast
shamed
my
face
this
day
,
in
that
thou
lovest
thine
Enemy
Death
,
and
hatest
me
thy
friend
.
O
my
Soul
,
my
Life
,
my
Darling
,
my
Dear
and
only
one
,
let
nothing
but
unavoidable
necessity
part
thee
and
me
.
All
this
the
Flesh
can
plead
,
and
a
great
deal
more
than
this
,
and
that
a
thousand
times
more
powerfully
and
feelingly
than
any
words
can
plead
the
case
.
And
all
its
Arguments
are
backt
by
sense
:
Sight
and
Feeling
attest
what
Nature
speaks
.
II.
The
Pleas
of
Faith
in
behalf
of
Death
.
Let
us
in
the
next
place
weigh
the
Pleas
and
Reasons
,
which
,
notwithstanding
all
this
,
do
overpower
and
prevail
with
the
Believing
Soul
to
be
gone
,
and
quit
its
own
Body
,
and
return
no
more
to
the
Elementary
World
.
And
thus
the
power
of
Faith
and
Love
,
enable
it
to
reply
.
My
dear
Body
,
the
Companion
and
Partner
of
my
Comforts
and
Troubles
in
the
days
of
my
Pilgrimage
on
earth
,
great
is
my
love
,
and
strong
are
the
Bonds
of
my
affections
to
thee
.
Thou
hast
been
tenderly
,
yea
,
excessively
beloved
by
me
:
my
cares
and
fears
for
thee
have
been
unexpressible
:
and
nothing
but
the
love
of
Jesus
Christ
is
strong
enough
to
gain
my
consent
to
part
with
thee
:
thy
interest
in
my
affections
is
great
,
but
as
great
as
it
is
,
and
as
much
as
I
prize
thee
,
I
can
shake
thee
off
,
and
thrust
thee
aside
to
go
to
Christ
.
Nor
may
this
seem
absurd
or
unreasonable
,
considering
that
God
never
designed
thee
for
a
Mansion
,
but
only
a
temporary
Tabernacle
to
me
:
't
is
true
I
have
had
some
comfort
during
my
abode
in
thee
,
but
I
enjoyed
those
Comforts
only
in
thee
,
not
from
thee
;
and
many
more
I
might
have
enjoyed
,
hadst
thou
not
been
a
snare
and
a
clog
to
me
.
'T
is
thou
that
hast
eaten
up
my
time
,
and
distracted
my
thoughts
,
ensnared
my
affections
,
and
drawn
me
under
much
sin
and
sorrow
.
However
though
we
may
weep
over
each
other
as
Accessories
to
the
sins
and
miseries
we
have
drawn
upon
our selves
,
yet
in
this
is
our
joint
relief
that
the
Blood
of
Christ
hath
cleansed
us
both
from
all
sin
.
And
therefore
I
can
part
the
more
easily
and
comfortably
from
thee
,
because
I
part
in
hope
to
receive
and
enjoy
thee
in
a
far
better
condition
than
I
leave
thee
.
It
is
for
both
our
interest
to
part
for
a
time
:
for
mine
,
because
I
shall
thereby
be
freed
and
delivered
from
sin
and
sorrow
,
and
immediately
obtain
rest
with
God
,
and
the
satisfaction
of
all
my
desires
in
his
presence
and
enjoyment
,
which
there
is
no
other
way
to
obtain
,
but
by
separation
from
thee
:
and
why
should
I
live
a
groaning
burthened
restless
life
always
,
to
grantifie
thy
fond
and
irrational
desires
?
If
thou
lovedst
me
,
thou
would'st
rejoice
,
and
not
repine
at
my
happiness
.
Parents
willingly
part
with
their
Children
at
the
greatest
distance
for
their
preferment
,
how
dearly
soever
they
love
them
:
and
dost
thou
envy
or
repine
at
mine
?
I
lived
many
Months
a
suffocating
obscure
life
with
thee
in
the
Womb
,
and
neither
thou
nor
I
had
ever
tasted
or
experienced
the
Comforts
of
this
World
,
and
the
various
Delights
of
sense
,
if
we
had
not
cast
the
Secundine
,
and
strugled
hard
for
an
entrance
into
this
World
.
And
now
we
are
here
,
alas
,
though
thou
art
contented
to
abide
,
I
live
in
thee
,
but
as
we
both
lived
in
the
Womb
,
an
obscure
and
uneasie
,
and
unsuitable
life
.
Thou
canst
feed
upon
material
bread
,
and
delight
thy self
amidst
the
variety
of
sensitive
Objects
thou
findest
here
;
but
what
are
all
these
things
to
me
?
I
cannot
subsist
by
them
;
that
which
is
food
to
thee
,
is
but
Chaff
,
Wind
,
and
Vanity
to
me
.
If
I
stay
with
thee
,
I
shall
be
still
sinning
,
and
still
groaning
:
when
I
leave
thee
,
I
shall
be
immediately
freed
from
both
,
and
arrive
at
the
summ
and
perfection
of
all
my
hopes
,
desires
,
and
whatsoever
I
have
aimed
at
,
and
laboured
for
,
in
all
the
duties
of
my
life
.
Let
us
therefore
be
content
to
part
.
Shrink
not
at
the
horrour
of
a
Grave
:
't
is
indeed
,
a
dark
and
solitary
house
,
and
the
days
of
darkness
may
be
many
:
but
to
thee
,
my
dear
Companion
,
it
shall
be
a
Bed
of
rest
:
Yea
,
a
perfumed
Bed
,
where
thy
Lord
Jesus
lay
bef●●e
thee
.
And
let
the
time
of
thy
abode
there
,
be
never
so
long
,
thou
shalt
not
measure
it
,
nor
find
the
least
rediousness
in
it
.
A
thousand
years
there
,
shall
seem
no
more
in
the
Morning
of
the
Resurrection
,
than
the
sweetest
Nap
of
an
hour
long
seemed
to
be
,
when
I
was
wont
to
lay
thee
upon
thy
Bed
to
rest
.
The
worms
in
the
Grave
shall
be
nothing
to
thee
,
nor
give
thee
the
thousandth
part
of
that
trouble
that
a
Flea
was
wont
to
do
.
And
though
I
leave
thee
,
Jesus
Christ
shall
watch
in
the
mean
time
over
thy
dust
,
and
not
suffer
a
grain
of
it
to
be
lost
.
And
I
will
return
assuredly
to
thee
again
at
the
time
appointed
:
I
take
not
an
everlasting
farewel
of
thee
,
but
depart
for
a
time
,
that
I
may
receive
thee
for
ever
.
To
conclude
,
there
is
an
unavoidable
necessity
of
our
parting
;
whether
willing
,
or
unwilling
,
we
must
be
separated
:
but
the
consent
of
my
will
to
part
with
thee
for
the
enjoyment
of
Jesus
Christ
,
will
be
highly
acceptable
to
God
,
and
as
a
lump
of
Sugar
to
sweeten
the
bitter
cup
of
death
to
us
both
.
This
,
and
much
more
the
gracious
Soul
hath
to
say
for
its
separation
from
the
Body
,
by
which
it
is
easie
to
discern
where
the
gain
and
advantage
of
death
lies
to
all
Believers
!
and
consequently
how
much
it
must
be
every
way
their
interest
to
be
unbodied
.
Argument
II.
TO
be
weary
of
the
Body
upon
the
pure
account
and
reason
of
our
hatred
of
sin
,
and
longing
desires
after
Jesus
Christ
,
argues
strongly
grace
in
truth
,
and
grace
in
strength
:
it
is
both
the
Test
of
our
sincerity
,
and
the
measure
of
our
attainment
,
and
maturity
of
grace
;
and
upon
both
accounts
highly
covetable
by
all
the
people
of
God
.
It
is
so
great
an
evidence
of
the
truth
of
grace
,
that
the
Scriptures
have
made
it
the
descriptive
periphrasis
of
a
Christian
:
so
we
find
it
in
2
Tim.
4.8
.
the
Crown
of
life
is
there
promised
to
all
them
that
love
the
appearance
of
Christ
:
(
i.e.
)
those
that
love
to
think
of
it
,
that
delight
to
steep
their
thoughts
in
Subjects
belonging
to
the
other
World
:
and
cast
●●ny
a
yearning
look
that
way
,
and
2
Pet.
3.12
.
they
are
described
to
be
such
as
are
looking
for
,
and
hastening
to
the
coming
of
the
day
of
God
.
Their
earnest
expectations
and
longings
do
not
only
put
them
upon
making
all
the
hast
they
can
to
be
with
Christ
;
but
it
makes
the
interposing
time
seem
so
tedious
and
slow
,
that
with
their
most
vehement
wishes
and
desires
,
they
do
what
they
can
to
accelerate
and
hasten
it
,
as
Rev.
22.
Come
Lord
Iesus
,
come
quickly
,
Lovers
hours
,
saith
the
Proverb
,
are
full
of
Eternity
O
said
,
Mr.
Rutherford
;
That
Christ
would
make
long
strides
O
that
he
would
fold
up
the
Heavens
as
an
old
Cloak
,
and
shovel
time
and
days
out
of
the
way
!
Such
desires
as
these
can
spring
from
none
but
gracious
and
renewed
Souls
:
for
Nature
is
wholly
disaffected
to
a
removal
hence
upon
such
Motives
and
Considerations
as
these
:
if
others
wish
at
any
time
for
death
,
't
is
but
in
a
Pet
,
a
present
passion
provoked
by
some
intollerable
anguish
,
or
great
distress
of
nature
.
But
to
look
,
and
long
,
and
hasten
to
the
other
World
,
out
of
a
weariness
of
sin
,
and
an
hearty
willingness
to
be
with
Christ
,
it
supposes
necessarily
a
deep-rooted
hatred
of
sin
,
abhorring
it
more
than
death
it self
,
the
greatest
of
natural
evils
:
and
a
real
sight
of
things
invisible
by
the
eye
of
Faith
,
without
which
it
is
impossible
any
mans
heart
should
be
thus
framed
and
tempered
.
And
as
it
evidenceth
the
truth
,
so
also
the
strength
and
maturity
of
Grace
:
for
alas
!
How
many
thousands
of
gracious
Souls
that
love
the
Lord
Jesus
in
sincerity
,
are
to
be
found
quite
below
this
temper
of
mind
.
O
't
is
but
here
and
there
one
among
the
Lords
own
people
that
have
reached
this
height
and
eminence
of
Faith
and
Love
:
it
is
with
the
fruits
of
the
Spirit
just
as
it
is
with
the
fruits
of
the
earth
;
some
are
green
and
raw
,
others
are
ripe
and
mellow
:
the
first
stick
fast
on
the
Branches
;
you
may
shake
and
shake
again
,
and
not
one
will
drop
;
or
as
those
fruits
that
grow
in
the
Hedges
with
their
Coats
and
Integuments
enwrapping
them
,
as
Nuts
,
&c.
You
may
try
your
strength
upon
them
,
and
sooner
break
your
Nails
,
than
disclose
and
separate
them
;
so
fast
and
close
do
their
husks
stick
to
them
:
but
when
time
and
the
influences
of
Heaven
have
ripened
and
brought
them
to
their
perfection
,
the
Apples
drop
into
your
hands
without
the
least
touch
,
and
the
Nut
falls
out
of
its
Case
of
its
own
accord
:
So
,
much
so
,
doth
the
Soul
part
from
its
Body
when
it
is
maturated
,
and
come
to
its
strength
and
vigour
.
Argument
III.
IT
may
greatly
prevail
upon
the
Will
and
Resolution
of
a
Believer
to
adventure
boldly
and
chearfully
upon
Death
,
that
our
Bodies
,
of
which
we
are
bereaved
and
deprived
by
death
,
shall
be
most
certainly
,
and
advantageously
restored
to
us
by
the
Resurrection
.
The
Resurrection
of
the
Dead
,
is
the
encouragement
and
consolation
of
the
dying
.
The
more
our
Faith
is
established
in
the
Doctrine
of
the
Resurrection
,
the
more
we
shall
surmount
the
fears
of
dissolution
.
If
Paul
urged
it
as
an
Argument
to
reconcile
Philemon
to
his
Servant
Onesimus
,
v.
15.
That
he
therefore
departed
for
a
season
,
that
Philemon
might
receive
him
for
ever
:
the
same
Argument
may
reconcile
every
Believer
to
death
,
and
take
off
the
prejudice
of
the
Soul
against
it
.
You
shall
surely
receive
your
Bodies
again
,
and
enjoy
them
for
ever
.
Now
the
Doctrine
of
the
Resurrection
is
as
sure
in
it self
,
as
it
is
comfortable
to
us
:
the
depth
and
strength
of
its
foundation
,
fully
answers
to
the
height
and
sweetness
of
its
consolation
:
be
pleased
to
try
the
two
pillars
thereof
,
and
see
which
of
them
may
be
doubted
or
shaken
,
Matth.
22.29
.
You
err
(
saith
Christ
to
the
Sadduces
,
who
denied
this
Doctrine
)
not
knowing
the
Scriptures
and
the
Power
of
God
:
this
is
the
ground
and
root
of
their
error
,
not
knowing
the
Scriptures
and
the
Power
of
God
:
q
d.
did
you
know
and
believe
the
Scriptures
of
God
,
and
the
Power
of
God
;
you
would
never
question
this
Doctrine
of
the
Resurrection
,
which
is
built
upon
them
both
.
The
Power
of
God
convinceth
all
men
that
know
and
believe
it
,
that
it
may
be
●o
,
and
the
Scriptures
of
God
convince
all
that
know
and
believe
them
,
that
it
must
be
so
:
as
for
his
Power
,
Who
can
doubt
it
?
At
the
Command
and
fiat
of
God
,
the
Earth
brought
forth
every
living
Creature
after
his
kind
,
Gen.
1.24
,
25.
at
his
Command
Lazarus
came
forth
,
Iohn
11.43
.
And
was
there
not
as
much
difficulty
in
either
of
these
,
as
in
our
Resurrection
?
By
this
Power
our
Souls
were
quickened
and
raised
from
the
death
of
sin
and
guilt
,
to
the
Spiritual
life
of
Christ
,
Eph.
1.19
.
and
is
it
not
as
easie
to
raise
a
dead
Body
,
as
a
dead
Soul
?
But
what
stand
I
arguing
in
so
plain
a
Case
,
when
we
are
assured
this
mighty
Power
is
able
to
subdue
all
things
to
it self
,
Phil.
3.21
.
And
then
,
for
his
promise
,
that
it
shall
be
so
,
What
can
be
plainer
!
See
1
Thes.
4.15
,
16.
This
we
say
unto
you
by
the
Word
of
the
Lord
,
&c.
(
i.e.
)
In
the
Name
,
or
Auhority
of
the
Lord
,
and
by
Commission
and
Warrant
from
him
,
he
first
opens
his
Commission
,
shews
his
Credentials
,
and
then
publishes
the
comfortable
Doctrine
of
the
Resurrection
,
and
the
Saints
preheminence
to
all
others
therein
.
Well
then
,
what
remains
in
death
to
fright
and
scare
a
Believer
?
is
it
our
parting
with
these
Bodies
?
Why
,
it
is
not
for
ever
that
we
part
with
them
;
as
sure
as
the
power
and
promises
of
God
are
true
,
firm
and
sufficient
to
accomplish
it
,
we
shall
see
and
enjoy
them
again
.
This
comforted
Iob
,
chap.
19.25
,
26.
over
all
his
diseases
,
when
of
all
his
enjoyments
that
once
he
had
,
he
could
not
say
,
my
Friends
,
my
Children
,
my
Estate
;
yet
then
he
could
say
,
my
Redeemer
.
When
he
looked
upon
a
poor
,
wasted
,
withered
loathsome
Body
of
his
own
,
and
saw
nothing
but
a
Skeleton
,
an
Image
of
death
;
yet
then
could
he
see
it
a
glorious
Body
by
viewing
it
believingly
in
this
glass
of
the
Resurrection
.
So
then
,
all
the
damage
we
can
receive
by
death
,
is
but
the
absence
of
our
Bodies
for
a
time
,
during
which
time
,
the
Covenant-relation
betwixt
God
and
them
holds
good
and
firm
,
Matth.
22.32
.
He
therefore
will
take
care
of
them
,
and
in
due
time
restore
them
with
marvellous
improvements
,
and
endowments
to
us
again
,
divested
of
all
their
infirmities
,
and
cloathed
with
Heavenly
qualities
and
perfection
,
1
Cor.
15.43
,
44.
And
in
the
mean
time
the
Soul
attains
its
rest
and
happiness
and
satisfaction
in
the
blessed
God
.
Argument
IV.
THE
consideration
of
what
we
part
from
,
and
what
we
go
to
,
should
make
the
medium
by
which
we
pass
from
so
much
evil
,
to
so
great
good
,
lovely
and
desireable
in
our
eyes
,
how
unpleasing
or
bitter
soever
it
be
in
it self
.
No
man
desires
Physick
for
it self
.
There
is
no
pleasure
in
bitter
Pills
and
loathsome
Potions
,
except
what
rises
from
the
end
,
viz
,
the
disburthening
of
Nature
,
and
recovery
of
health
:
and
this
gives
it
a
value
with
the
Sick
and
pained
.
Under
a
like
consideration
is
death
desired
by
sick
and
pained
Souls
,
who
find
it
better
to
dye
once
,
than
groan
under
burthens
continually
.
Death
is
certainly
the
best
Physician
next
and
under
Jesus
Christ
,
that
ever
was
employed
about
them
;
for
it
cures
radically
and
perfectly
;
so
that
the
Soul
never
relapses
any
more
into
any
distemper
.
Other
Medicines
are
but
Anodynes
,
or
at
best
they
relieve
us
but
in
part
,
and
for
a
time
;
but
this
goes
through
the
work
,
and
perfects
the
cure
at
once
.
Methinks
that
Call
of
Christ
which
he
gives
his
Spouse
in
Cant.
4.8
(
Come
with
me
from
Lebanon
(
my
Spouse
)
with
me
from
Lebanon
:
look
from
the
top
of
Amana
,
from
the
top
of
Shenir
and
Hermon
from
the
Lions
dens
,
from
the
Mountains
of
Leopards
.
)
scarce
suits
any
time
so
well
as
the
time
of
death
.
Then
it
is
that
we
depart
from
the
Lions
Dens
,
and
the
mountains
of
Leopards
,
places
uncomfortable
and
unsafe
.
More
particularly
,
at
death
the
Saints
depart
.
-
1.
From
defiling
corruptions
in●o
1.
Perfect
purity
.
-
2.
From
heart
sinking
sorrows
in●o
2.
Fulness
of
joy
.
-
3.
From
entangling
temptations
in●o
3.
Everlasting
freedome
.
-
4.
From
distressing
persecutions
in●o
4.
Full
rest
.
-
5.
From
pinching
wants
in●o
5.
Universal
supplies
.
-
6.
From
distracting
fears
in●o
6.
Highest
security
.
-
7.
From
deluding
shadows
in●o
7.
Substantial
good
.
1.
From
defiling
corruptions
into
perfect
purity
.
No
sin
hangs
about
the
separated
,
though
it
do
about
the
sanctified
Soul
.
They
come
out
of
the
Body
suitable
to
that
character
and
encomium
,
Cant.
4.7
.
Thou
art
all
fair
,
my
love
,
there
is
no
spot
in
thee
.
It
doth
that
for
the
Saints
which
all
their
graces
,
and
duties
,
all
their
mercies
and
afflictions
could
never
do
.
Faith
is
a
great
purifier
,
Communion
with
God
a
great
cleanser
,
sanctified
afflictions
a
Refiner's
fire
and
Fuller's
Soap
,
these
have
all
done
their
parts
,
and
been
useful
in
their
places
;
but
none
of
them
nor
altogether
perfected
this
cure
till
death
come
;
and
then
the
work
is
done
,
and
the
cure
perfected
.
All
Weeping
,
all
Praying
,
all
Believing
,
all
Hearing
,
all
Sacraments
,
all
the
means
and
instruments
in
the
World
,
cannot
do
what
death
will
do
for
thee
.
One
dying
hour
will
do
what
ten
thousand
praying
hours
never
did
,
nor
could
do
.
In
this
hour
the
design
of
all
those
hours
is
accomplished
;
as
he
that
is
dead
by
mortification
is
at
present
freedom
from
sin
,
in
respect
of
imputation
and
dominion
,
Rom.
6.7
.
so
he
that
being
justified
and
mortified
is
dead
naturally
;
is
immediately
freed
from
the
very
indwelling
and
existence
of
sin
in
him
.
We
read
of
the
washing
of
the
Robes
of
the
Saints
in
Rev.
7.14
.
The
blood
of
the
Lamb
cleanseth
them
from
every
spot
,
but
it
doth
it
gradually
.
The
last
spot
of
guilt
indeed
was
fetcht
out
by
one
act
of
justification
,
but
the
last
spot
filth
is
not
fetcht
out
till
the
time
of
their
dissolution
,
when
they
are
come
out
of
the
Agonies
of
death
(
which
the
Scripture
calls
great
tribulation
)
then
and
not
till
then
are
they
perfectly
cleansed
.
Sin
brought
in
death
,
and
death
carries
out
sin
.
O
what
a
pure
lovely
shining
Creature
is
the
separated
Spirit
of
a
Just
man
!
How
clear
is
its
Judgment
,
how
ordinate
its
will
,
how
holy
,
and
altogether
heavenly
,
are
all
its
affections
now
;
and
never
till
now
it
feels
it self
perfectly
well
,
and
as
it
would
be
.
2.
From
heart-sinking
Sorrows
,
into
fulness
of
Joy
.
The
life
we
now
live
is
a
groaning
life
,
2
Cor.
5.2
.
where
is
the
Christian
that
if
his
inside
could
be
seen
,
and
his
heart
laid
naked
;
would
not
be
found
wounded
from
many
hands
?
From
the
hand
of
God
,
of
Enemies
,
of
Friends
,
of
Satan
:
but
especially
by
the
hands
of
its
own
Corruptions
.
Christ
our
Head
was
stiled
a
man
of
sorrows
,
from
the
multitude
of
his
Sorrows
;
and
it
is
the
lot
of
all
his
to
be
in
a
state
of
sorrow
in
the
Body
.
In
the
World
(
saith
he
)
you
shall
have
trouble
.
When
I
consider
how
often
the
Candle
of
Sorrow
is
held
to
the
thread
of
life
;
I
justly
wonder
how
it
is
protracted
to
such
a
length
.
What
Friend
,
what
Enjoyment
had
we
ever
in
this
World
,
from
which
no
sorrow
,
nay
,
many
Sorrows
have
not
sprung
up
to
us
?
And
if
the
best
Comforts
bring
forth
Sorrows
,
What
do
the
worst
things
we
meet
with
here
,
bring
forth
?
I
suppose
,
there
are
many
thousands
of
God's
People
this
day
in
the
World
,
that
have
as
much
reason
to
assume
the
same
new
Name
that
Naomi
did
,
and
say
,
call
me
Marah
.
Look
as
Day
and
Night
divide
all
time
betwixt
them
;
so
do
our
Comforts
and
our
Sorrows
;
only
with
this
difference
,
That
our
Nights
of
Sorrow
like
Winter
Nights
,
are
long
,
cold
,
and
dark
;
and
our
days
of
Comfort
short
,
and
frequently
over-cast
.
But
when
we
put
off
these
Bodies
,
we
put
off
our
mourning
Garments
with
them
,
and
shall
never
sorrow
any
more
:
thenceforth
God
wipes
away
all
tears
from
his
Peoples
eyes
,
Rev.
21.4
.
and
that
is
not
all
,
but
they
enter
into
their
Masters
Joy
,
even
fulness
of
joy
and
pleasures
for
evermore
.
Groans
are
turned
into
Triumphs
,
and
Sighs
and
Tears
into
joyful
Acclamations
and
Songs
of
praise
.
O
that
we
were
once
made
sensible
throughly
of
the
advantages
that
come
by
this
exchange
.
3.
From
entangling
Temptations
,
into
everlasting
Freedom
.
'T
is
this
Body
,
and
the
interest
,
and
concerns
of
it
,
upon
which
Satan
raises
most
of
his
Batteries
against
our
Souls
:
't
is
our
Flesh
that
causeth
our
Soul
to
sin
:
and
whilst
the
Soul
dwells
in
the
Body
,
it
is
within
Satans
reach
to
tempt
and
defile
and
trouble
it
.
O
what
grievous
things
do
the
best
Souls
endure
and
suffer
on
this
account
?
Temptations
are
of
two
sorts
:
Ordinary
and
mediate
by
Satans
exciteing
and
manageing
our
Corruptions
,
by
presenting
Objects
to
them
;
or
extraordinary
and
immediate
,
like
fiery
darts
shot
immediately
out
of
Hell
into
the
Soul
,
which
puts
it
all
into
a
flame
and
Combustion
:
Of
the
former
you
read
in
Iam.
1.14
.
the
latter
in
Eph.
6.16
.
and
upon
the
account
of
the
one
and
other
the
People
of
God
are
weary
of
their
lives
:
think
what
a
grief
it
must
be
to
a
Soul
that
loves
God
,
to
feel
in
it self
such
things
as
militate
against
and
wound
the
Name
and
Honour
of
God
,
which
is
,
and
ought
to
be
dearer
to
it
than
its
life
.
But
by
the
door
of
Death
every
gracious
Soul
makes
it
escape
from
the
tempting
power
of
Satan
:
he
can
no
more
touch
or
affect
the
Soul
with
any
temptation
,
than
we
can
batter
the
Body
of
the
Sun
with
Snow-balls
:
for
as
Satan
can
have
no
access
to
that
place
of
Blessedness
,
where
the
Souls
of
the
Saints
are
;
so
if
he
could
,
he
can
find
nothing
in
them
to
fasten
a
temptation
upon
.
The
Schoolmen
give
this
as
the
reason
,
why
the
Saints
in
Heaven
are
impeccable
,
because
all
their
thoughts
and
affections
are
everlastingly
fixed
in
,
and
imployed
about
the
blessed
God
;
whose
face
they
continually
behold
in
Glory
.
4.
From
distressing
Persecutions
into
full
and
perfect
rest
.
As
Death
sets
us
free
from
the
Power
of
Satan
,
so
from
the
reach
of
all
Persecutors
,
There
the
wicked
cease
from
troubling
,
and
there
the
weary
are
at
rest
:
as
it
is
in
Iob
3.17
.
The
price
of
one
Ahab
who
had
sold
himself
to
work
wickedness
,
was
a
stock
sufficient
to
purchase
many
years
trouble
to
all
Israel
,
1.
King
18.17
.
Wicked
men
are
as
the
unquiet
troubled
Sea
,
which
cannot
rest
,
Isai.
57.20
.
They
cannot
rest
from
troubling
the
Saints
,
till
they
cease
to
be
wicked
,
or
to
live
:
when
God
puts
out
the
Candle
of
their
lives
,
they
are
silent
in
darkness
,
1
Sam.
2.9
.
And
when
God
puts
out
the
Candle
of
our
life
,
we
are
at
rest
,
though
they
rage
never
so
much
in
this
World
.
Death
is
the
Saints
quietus
est
;
their
full
and
final
discharge
from
persecuting
Enemies
.
When
we
are
dying
,
we
may
say
,
as
Psal.
9.6
.
O
thou
Enemy
,
Destructions
are
come
to
a
perpetual
end
.
God
may
put
an
end
to
these
Persecutions
before
Death
,
and
such
a
time
according
to
promise
is
to
be
expected
,
when
our
officers
shall
be
peace
,
and
our
Exactors
Righteousness
,
Isa.
60.17
.
but
if
the
accomplishment
of
the
promise
be
reserved
for
Ages
to
come
,
and
we
must
spend
our
days
under
the
oppression
of
the
wicked
;
yet
this
is
our
comfort
,
we
know
when
we
shall
be
far
enough
out
of
their
reach
.
5.
From
pinching
wants
to
universal
Supplies
.
This
is
the
day
in
which
the
Lord
abundantly
satisfies
the
desires
,
and
supplies
the
needs
of
all
his
people
:
there
are
two
sorts
of
wants
upon
the
People
of
God
,
Spiritual
and
Temporal
.
Spiritual
wants
are
the
just
Complaints
of
all
gracious
Souls
.
You
read
,
1
Thes.
3.10
.
of
that
which
is
lacking
in
the
Faith
of
the
Saints
:
there
are
none
but
find
many
things
lacking
to
the
perfection
of
every
Grace
:
Our
knowledge
of
God
wants
clearness
and
efficacy
:
Our
Love
to
God
fervour
and
constancy
:
our
Faith
wants
strength
and
stability
:
Darkness
mixes
it self
with
our
knowledge
,
deadness
with
our
love
,
Unbelief
with
the
purest
acts
of
Faith
.
Go
where
you
will
,
you
shall
find
Gods
People
every
where
complaining
of
their
Spiritual
wants
;
One
of
a
dark
head
,
another
of
a
dead
heart
,
another
of
a
treacherous
Memory
.
Thus
they
are
loading
one
another
with
their
Complaints
.
Temporal
;
outward
wants
pinch
hard
also
upon
many
of
Gods
People
:
the
greatest
number
of
them
consist
of
the
Poor
of
this
World
,
Iam.
2.5
.
Those
whose
Souls
are
discharged
and
acquitted
by
God
,
whose
Debts
are
paid
by
Jesus
Christ
,
may
yet
be
intangled
in
a
brake
of
Cares
and
Troubles
in
the
World
,
and
not
know
which
way
to
turn
themselves
in
their
straits
and
difficulties
.
But
by
death
the
Saints
pass
from
all
their
wants
inward
and
outward
to
a
state
of
compleat
satisfaction
,
where
nothing
is
lacking
:
from
that
day
all
their
Spiritual
wants
are
supplied
,
for
they
are
now
arrived
to
the
measure
of
the
stature
of
the
fulness
of
Christ
,
to
a
perfect
man
,
Eph.
4.13
.
Now
that
which
is
perfect
is
come
,
and
all
that
was
in
part
is
done
●way
,
1
Cor.
13.10
.
And
for
outward
wants
they
shall
feel
them
no
more
:
for
putting
off
the
Body
,
we
must
needs
put
off
all
cares
and
concerns
about
it
.
Meats
for
the
Belly
,
and
the
Belly
for
Meats
,
God
shall
destroy
both
it
and
them
,
1
Cor.
6.13
.
6.
From
distracting
fears
,
into
highest
security
and
rest
of
thoughts
for
ever
more
.
The
fears
of
God's
People
are
either
about
their
Souls
or
about
their
Bodies
:
the
fears
they
have
about
their
Souls
are
inexpressible
.
Two
things
especially
exercise
their
fears
about
their
Souls
.
(1)
Whether
they
be
really
united
to
Christ
.
(2)
Whether
they
shall
be
able
to
continue
and
persevere
in
the
ways
of
Christ
to
the
end
:
they
are
afraid
of
their
sincerity
and
of
their
stability
:
and
these
fears
accompany
many
of
Gods
People
from
their
Regeneration
to
their
Dissolution
.
O
what
would
they
not
give
,
what
would
they
not
do
,
yea
,
what
would
they
not
endure
to
get
full
satisfaction
in
those
things
!
Every
working
of
Corruption
,
every
discovery
made
by
Temptation
,
puts
them
into
a
fright
,
and
makes
them
question
all
that
ever
was
wrought
in
them
.
And
as
their
fears
are
great
about
the
inward
man
,
so
also
about
the
outward
man
;
especially
when
such
bloody
preparations
seem
to
be
making
by
the
same
Enemies
that
have
acted
such
,
and
so
many
bloody
Tragedies
already
in
the
World
.
But
at
death
they
enter
into
perfect
peace
and
security
,
Isai
57.2
.
No
wind
of
fear
shall
ever
ruffle
and
disturb
their
Souls
,
and
put
them
into
a
storm
any
more
.
7.
From
deluding
shadows
into
substantial
good
.
This
World
is
the
World
of
Shadows
,
and
delusive
appearances
.
Here
we
are
imposed
upon
and
baffled
by
empty
and
deceitful
Vanities
.
All
we
have
here
,
is
little
else
but
a
Dream
:
at
death
the
Soul
awakes
out
of
its
Dream
,
and
finds
it self
in
the
World
of
Realities
,
where
it
feeds
upon
substantial
good
to
satisfaction
,
Psal.
17.15
.
Now
the
advantages
accrewing
to
the
Soul
by
death
,
being
so
great
,
and
many
;
though
the
Medium
be
harsh
and
ungrateful
in
it self
,
yet
there
is
all
the
reason
in
the
World
,
we
should
covet
it
for
the
benefits
that
come
by
it
.
Argument
V.
THe
foretasts
we
have
had
of
Heaven
already
in
the
Body
,
should
make
all
the
Saints
long
to
be
unbodied
for
the
full
and
perfect
fruition
of
that
Joy
;
seeing
it
cannot
be
fully
and
perfectly
enjoyed
by
the
Soul
,
till
it
hath
put
off
the
Body
by
death
.
That
there
are
Praelibations
,
First-fruits
,
and
Earnests
of
future
glory
given
at
certain
seasons
to
Believers
in
this
life
,
is
put
beyond
all
doubting
,
not
only
by
Scripture-Testimonies
,
but
frequent
experiences
of
God's
People
.
I
speak
not
only
with
the
Scriptures
,
but
with
the
clear
experience
of
many
Saints
;
when
I
say
,
there
are
to
be
felt
and
tasted
,
even
here
in
the
Body
,
the
Earnests
of
our
Inheritance
,
Eph.
1.14
.
The
first-fruits
of
the
Spirit
,
Rom.
8.23
.
The
sealing
of
the
Spirit
,
Eph.
1.13
.
The
very
Ioy
of
the
Lord
,
1
Pet.
1.8
.
of
the
same
kind
,
though
in
a
remisser
degree
with
that
of
the
glorified
.
That
the
fulness
of
this
joy
cannot
be
in
us
whilst
we
tabernacle
in
Bodies
of
flesh
,
is
as
plain
.
When
Moses
desired
a
sight
of
that
face
which
the
spirits
of
just
men
made
perfect
,
do
continually
behold
and
adore
,
the
Answer
was
,
No
Man
can
see
my
face
and
live
,
Exod.
33.18
,
19
,
20.
q.
d.
Moses
,
Thou
askest
a
great
thing
,
and
understandest
not
how
unable
thou
art
to
support
that
which
thou
desirest
:
should
I
shew
thee
my
Glory
in
this
compounded
state
thou
now
art
,
it
would
confound
thee
,
and
swallow
thee
up
.
Nature
,
as
now
constituted
,
cannot
support
such
a
weight
of
Glory
:
a
Ray
,
a
glimpse
of
this
light
overpowers
Man
,
and
breaks
such
a
clay
Vessel
to
pieces
:
which
is
the
reason
why
the
Resurrection
must
intervene
betwixt
this
state
,
and
that
of
the
Bodies
glorification
.
And
it
is
not
to
be
doubted
,
but
one
main
end
and
reason
why
these
foretasts
of
Heaven
are
given
us
in
the
Body
,
is
to
embolden
the
Soul
to
venture
through
death
it self
for
the
full
enjoyment
of
those
Delights
and
Pleasures
.
They
are
like
the
Grapes
of
Eshcol
to
the
faint-hearted
Israelites
;
or
the
sweet
Wines
of
Italy
to
the
Gauls
,
which
once
tasted
made
them
restless
till
they
had
conquered
that
good
Countrey
where
they
grew
,
Rom.
8.23
.
We
which
have
the
first-fruits
of
the
Spirit
,
even
we
our selves
,
do
groan
within
our selves
,
waiting
for
the
Adoption
,
viz.
The
Redemption
of
our
Bodies
.
Well
then
,
reflect
seriously
upon
those
sweet
tastes
that
you
have
had
of
God
and
his
love
in
your
sincere
and
secret
addresses
to
him
,
and
converses
with
him
.
What
an
holy
forgetfulness
of
all
things
in
this
World
hath
it
wrought
!
How
insipid
and
tastless
hath
it
rendered
the
sweetest
Creature-enjoyments
!
What
willingness
to
be
dissolved
for
a
more
full
fruition
of
it
!
God
this
way
brings
Heaven
nigh
to
your
Souls
,
out
of
design
to
overcome
your
Reluctancies
at
death
,
through
which
you
must
pass
to
the
enjoyment
of
it
.
And
after
all
those
sights
and
tastes
both
of
the
truth
and
goodness
of
that
state
,
shall
we
still
reluctate
and
hang
back
,
as
if
we
had
never
tasted
how
good
the
Lord
is
!
O
you
may
justly
question
,
whether
you
ever
had
a
real
taste
of
Jesus
Christ
;
if
that
taste
do
not
kindle
Coals
of
fire
in
your
Bosomes
:
I
mean
ardent
longings
to
be
with
him
,
and
to
be
satiated
with
his
love
.
If
you
have
been
priviledged
with
a
taste
of
tha●
hidden
Manna
,
with
the
sight
of
things
invisible
,
with
Joys
unspeakable
and
full
of
glory
;
and
yet
are
loth
to
be
gone
to
the
fountain
,
whence
all
this
flows
:
certainly
you
herein
both
cross
the
design
of
the
spirit
in
giving
them
,
and
cast
a
vile
disgrace
and
reproach
upon
the
blessed
God
,
as
thinking
there
is
more
bitterness
in
death
,
than
there
is
sweetness
in
his
presence
.
Yea
,
it
argues
the
strength
of
that
unbelief
which
still
remains
in
your
hearts
,
that
after
so
many
tastes
,
and
tryals
as
you
have
had
,
you
still
remain
doubtful
and
hesitating
about
the
certainty
and
reality
of
things
invisible
.
O
what
adoe
hath
God
with
his
froward
and
peevish
Children
!
If
he
had
only
revealed
the
future
state
to
us
in
his
Word
,
as
the
pure
Object
of
Faith
,
and
required
●s
to
die
upon
the
meer
credit
of
his
promise
,
without
such
Pawns
,
Pledges
,
and
Earnests
,
as
these
are
;
were
there
not
reason
enough
for
it
?
But
after
such
,
and
so
many
wonderful
and
amazing
Condescentions
,
wherein
he
doth
,
as
it
were
,
say
,
Soul
,
if
yet
thou
doubtest
,
I
will
bring
Heaven
to
thee
,
thou
shalt
have
it
in
thy
own
hand
,
thy
eyes
shall
see
it
,
thy
hands
shall
handle
it
,
thy
Mouth
shall
taste
it
;
how
inexcusable
is
our
Reluctancy
?
Argument
VI.
IT
should
greatly
fortifie
the
People
of
God
,
against
the
fears
of
Dissolution
,
to
consider
that
death
can
neither
destroy
the
being
of
their
Souls
by
Annihilation
,
nor
the
hopes
and
expectations
they
have
of
blessedness
by
disappointment
and
frustration
,
Prov.
14.32
.
The
Righteous
hath
hope
in
his
death
.
Though
all
earthly
things
fail
at
death
(
upon
which
account
dying
is
expressed
by
failing
,
Luke
16.19
.
)
Yet
neither
the
Soul
,
nor
the
well
grounded
hopes
can
fail
.
The
Anchor
of
a
Believers
hope
is
firm
and
sure
,
Hebr.
6.18
.
It
will
not
come
home
in
the
greatest
Storm
,
that
can
beat
upon
the
Soul
.
For
(1)
God
hath
foreknown
and
chosen
them
to
Salvation
before
the
World
was
,
1
Pet.
1.2
,
And
this
Foundation
of
God
standeth
sure
,
having
this
Seal
,
the
Lord
knoweth
who
are
his
,
2
Tim.
2.19
.
His
Decrees
are
as
firm
as
Mountains
of
Brass
,
Z●ch.
6.1
.
(2)
God
hath
justified
their
persons
,
and
therein
destroyed
the
power
of
death
over
them
,
1
Cor.
15.55
,
56
,
57.
O
death
,
where
is
thy
Sting
?
O
Grave
,
where
is
thy
Victory
?
The
sting
of
death
is
s●n
,
the
strength
of
sin
is
the
Law
.
If
all
the
hurtful
power
of
death
lies
in
sin
,
and
all
the
destructive
power
of
sin
rises
from
the
Law
;
then
neither
death
,
nor
sin
,
have
any
power
to
destroy
the
Believer
in
whom
the
Righteousness
of
the
Law
is
fulfilled
,
Rom.
8.4
.
Namely
,
by
the
imputation
of
the
Righteousness
of
Christ
to
them
,
in
respect
of
which
they
are
as
righteous
,
as
if
in
their
own
persons
they
had
perfectly
obeyed
all
its
Commands
,
or
suffered
all
its
Penalties
.
Thus
death
loseth
its
sting
,
its
Curse
,
and
killing
power
over
the
Souls
of
all
that
are
in
Christ
.
(3)
God
hath
sanctified
their
natures
,
which
sanctification
is
not
only
a
sure
evidence
of
their
Election
,
and
Iustification
,
2
Thes.
1.5
,
6.
Rom.
8.1
.
but
a
sure
Pledge
of
their
Glorification
also
,
2
Cor.
5.4
,
5.
Yea
,
(4)
He
hath
made
a
sure
and
an
everlasting
Covenant
with
Believers
,
and
among
other
gracious
Priviledges
,
thereby
conferred
upon
them
,
death
is
found
in
the
Inventory
,
1
Cor.
13.21
.
Death
is
yours
;
to
die
is
gain
to
them
:
it
destroys
their
Enemies
,
and
the
distance
that
is
betwixt
Christ
and
them
.
(5)
He
hath
sealed
them
to
this
Glory
by
the
Holy
Spirit
,
Eph.
4.30
.
So
that
their
hopes
are
too
firmly
built
to
be
destroyed
by
death
:
and
if
it
cannot
destroy
their
Souls
,
nor
overthrow
their
hopes
,
they
need
not
fear
all
that
it
can
do
besides
.
Argument
VII
.
IT
may
greatly
encourage
and
embolden
the
People
of
God
to
die
,
considering
,
that
though
at
death
they
take
the
last
sight
,
and
view
of
all
that
is
dear
to
them
on
earth
;
yet
then
they
are
admitted
to
the
first
immediate
sight
and
blessed
Vision
of
God
,
which
will
be
their
happiness
to
all
eternity
.
When
Hezekiah
was
upon
his
supposed
Death-bed
,
he
complained
,
Isa.
38.11
.
I
shall
see
Man
no
more
with
the
Inhabitants
of
the
World
.
We
shall
see
thenceforth
these
Corporeal
People
no
more
.
We
shall
see
our
Habitations
and
dwelling
places
no
more
,
Iob
7.9
,
10
,
11.
We
shall
see
our
Children
and
dear
Relations
no
more
,
Iob
14.21
.
His
Sons
come
to
honour
,
and
he
knoweth
it
not
.
These
things
make
death
terrible
to
men
;
but
that
which
cures
all
this
trouble
is
,
that
we
shall
neither
need
,
nor
desire
them
,
being
thenceforth
admitted
to
the
beatifical
Vision
of
the
blessed
God
himself
.
It
is
the
expectation
and
hope
of
this
,
which
comforteth
the
Souls
of
the
Righteous
here
,
Psal.
17.15
.
When
I
awake
,
I
shall
behold
thy
face
in
righteousness
.
Those
weak
and
dim
representations
made
by
faith
at
a
distance
,
are
the
very
joy
and
rejoycing
of
a
Believers
Soul
now
,
1
Pet.
1.7
,
8.
but
how
sweet
and
transporting
soever
these
Visions
of
Faith
be
,
they
are
not
worthy
to
be
named
in
comparison
with
the
immediate
and
beatifical
Vision
,
1
Cor.
13.12
.
This
is
the
very
summ
of
a
Believers
blessedness
:
and
what
it
is
we
cannot
comprehend
in
this
imperfect
state
;
only
in
general
,
we
may
gather
these
Conclusions
about
it
,
from
the
account
given
of
it
in
the
Scriptures
.
1.
That
it
will
not
be
such
a
sight
of
God
as
we
now
have
by
the
mediation
of
faith
,
but
a
direct
immediate
and
intuitive
vision
of
God
,
1
Joh.
3.2
.
Lumen
glorie
est
actual●s
illustratio
,
(
i.
e.
)
infl●xus
Dei
supernaturali●
elevans
intellectum
ad
visionem
essentiae
divinae
.
Smi●ing
.
Tract.
2.
dis.
6.
N.
33.
We
shall
see
him
as
he
is
,
1
Cor.
13.12
.
Then
face
to
face
,
Which
far
transcends
the
vision
of
faith
,
in
clearness
and
in
comport
;
this
seems
to
import
no
less
than
the
very
sight
of
the
divince
Essence
.
That
which
which
Moses
desired
on
Earth
to
see
,
but
could
not
,
Exod.
33.20
.
nor
can
be
seen
by
any
man
dwelling
in
a
Body
,
1
Tim.
6.16
.
nor
by
unbodied
Souls
comprehensively
,
so
God
only
sees
himself
:
our
eyes
see
the
Sun
which
they
cannot
comprehend
,
yet
truly
apprehend
.
God
will
then
be
known
in
his
Essence
,
and
in
the
glory
of
all
his
Attributes
:
this
sight
of
the
Attributes
of
God
,
gives
the
occasion
and
matter
of
those
ascriptions
of
Praise
and
Glory
to
him
,
which
is
the
proper
imployment
of
glorified
Souls
,
Rev.
4.11
.
and
Rev.
5
12
,
13.
Which
is
the
proper
imployment
of
Angels
,
Isai.
6.3
.
O
how
different
is
this
from
what
we
now
have
through
Faith
,
Duties
,
and
Ordinances
?
See
the
difference
betwixt
knowledge
by
reports
,
and
immediate
sight
in
that
example
of
the
Queen
of
the
South
,
1
Kings
10.5
.
The
former
only
excited
her
desires
,
that
latter
transported
and
rapt
her
very
S●ul
.
Some
may
think
such
a
vision
of
God
to
exceed
the
abilities
of
nature
,
and
capacity
of
any
Creature
.
But
as
a
learned
man
rightly
observes
,
Norton's
Orthodox
cv●n
.
p.
329.
if
the
divine
Nature
be
capable
of
union
with
a
Creature
,
as
its
evident
it
is
in
the
person
of
Christ
,
it
is
also
capable
of
being
the
object
of
vision
to
the
Creature
;
beside
,
we
must
know
the
light
of
glory
hath
the
same
respect
to
this
blessed
vision
;
that
assisting
grace
hath
to
the
acts
of
Faith
and
Obedience
,
performed
here
on
Earth
.
It
is
a
comforting-Soul-strengthening
light
,
not
to
dazle
and
over-power
;
but
comfort
,
strengthen
,
and
clear
the
eye
of
the
Creatures
understanding
,
Rev.
2.28
.
I
will
give
him
the
morning
star
,
Lumen
confortans
,
and
Psal.
36.9
.
in
thy
light
we
shall
see
light
▪
2.
It
will
be
a
satisfying
sight
,
Psa.
17.15
.
So
perfectly
quieting
and
giving
rest
to
the
Soul
in
all
its
powers
that
they
neither
can
proceed
nor
desire
to
proceed
any
farther
.
The
understanding
can
know
no
more
,
the
will
can
will
no
more
;
the
affections
of
joy
,
delight
,
and
love
are
at
full
rest
and
quiet
in
their
proper
center
.
For
all
good
is
in
the
chiefest
good
eminently
;
as
all
the
light
of
the
Candles
in
the
World
is
in
the
Sun
,
and
all
the
Rivers
in
the
World
in
the
Sea
.
That
which
makes
the
Understanding
,
Will
,
and
Affections
move
farther
,
as
being
restless
,
and
unsatisfied
in
all
discoveries
and
enjoyments
here
,
is
the
limited
and
imperfect
nature
of
things
we
now
converse
with
;
as
if
you
being
a
great
Ship
that
draws
much
Water
into
a
narrow
and
shallow
River
,
she
can
neither
sail
,
nor
swim
but
is
presently
aground
;
but
let
that
Ship
have
sea
room
enough
,
then
she
can
turn
and
Sail
before
the
wind
,
because
there
is
depth
of
Water
,
and
room
enough
:
So
't
is
here
,
all
that
delighted
,
but
could
never
satisfie
you
in
the
Creature
,
is
eminently
in
God
.
And
what
was
imperfectly
in
them
is
perfectly
to
be
enjoyed
in
him
1
Cor.
15.28
.
God
shall
be
all
in
all
,
the
comforts
you
had
here
were
but
drop
by
drop
,
inflaming
,
not
satisfying
the
appetite
of
the
Soul
.
But
then
the
Lamb
which
is
in
the
midst
of
the
Throne
shall
feed
them
,
and
lead
them
unto
fountains
of
living
Waters
,
Rev.
7.17
.
The
object
fills
the
faculties
.
3.
It
will
be
an
appropriating
vision
of
God
,
you
shall
see
him
as
your
own
God
and
proper
portion
.
Else
it
could
never
be
a
satisfying
vision
,
Iob
19.27
.
Whom
I
shall
see
for
my self
:
Not
look
on
him
as
anothers
God
,
but
as
my
God
and
Portion
for
ever
.
Balaam
saw
Christ
by
a
spirit
of
prophecy
;
but
he
had
no
comfort
,
because
no
interest
in
him
,
Numb.
24.17
.
The
wicked
shall
see
him
,
but
without
joy
,
yea
with
weeping
eyes
and
gnashing
of
teeth
because
they
cannot
see
him
as
their
Lord
,
Luke
13.28
.
'T
is
but
a
poor
comfort
to
starving
beggars
to
stand
quivering
and
famishing
in
the
streets
in
a
cold
dark
night
,
and
see
the
lights
in
the
bridegrooms
house
,
the
noble
Dishes
served
in
,
and
to
hear
the
Musick
and
mirth
of
the
Guests
that
feast
within
.
Here
it
will
be
as
clear
that
he
is
our
God
,
as
that
he
is
God
.
Assurance
is
that
which
many
Souls
have
desired
,
prayed
,
and
panted
for
,
but
cannot
attain
.
There
be
many
rubbs
and
stumbling
blocks
in
the
way
to
that
sweet
enjoyment
;
but
here
we
find
what
we
have
been
so
long
seeking
:
there
be
no
doubts
,
scruples
,
objections
,
puzling
cases
to
exercise
your
own
,
or
others
thoughts
.
But
as
these
did
arise
from
one
of
these
grounds
viz
,
the
working
of
corruption
,
the
efficacy
of
temptation
,
or
divine
withdrawments
,
and
the
hidings
of
Gods
face
:
so
all
these
being
removed
perfectly
and
for
ever
in
that
state
,
the
Heavens
must
needs
be
clear
,
and
not
a
cloud
of
doubt
,
or
fear
to
be
seen
for
ever
.
4.
It
will
be
a
deeply
affecting
sight
,
your
eye
will
now
so
affect
your
hearts
as
they
were
never
affected
before
.
The
first
view
of
God
will
snatch
away
your
hearts
to
him
,
as
a
greater
flame
doth
the
less
.
Love
will
not
now
distill
from
the
heart
as
Waters
from
a
cold
Still
,
but
gush
out
as
from
a
Sluce
or
flood-Gate
pulled
up
.
The
Soul
will
not
move
after
God
so
deadly
and
slowly
as
it
doth
now
,
but
be
as
the
Chariots
of
Aminadab
Can.
6.12
We
may
say
of
the
frāmes
of
our
hearts
there
,
compared
with
what
they
are
here
,
as
it
is
said
,
Deut.
12.8
,
9.
You
shall
not
love
or
delight
in
God
as
you
do
this
day
.
If
the
perfection
of
that
state
would
admit
shame
or
sorrow
;
how
should
we
blush
and
mourn
in
Heaven
to
think
how
cold
our
love
,
and
how
low
our
delights
in
God
were
on
Earth
?
1
John
4.16
.
God
is
love
,
and
he
that
dwelleth
in
love
,
dwelleth
in
God
.
Look
as
Iron
put
into
the
fire
becomes
all
fiery
;
so
the
Soul
dwelling
in
the
God
of
love
,
becomes
all
love
,
all
delight
,
all
joy
.
O
what
transports
must
that
Soul
feel
that
abides
under
the
line
of
love
!
feels
the
perpendicular
beams
of
electing
,
creating
,
redeeming
,
preserving
love
beating
powerfully
upon
it
,
and
melting
it
into
love
.
See
some
of
their
transports
,
Rev.
5.13
,
14.
5.
It
will
be
an
everlasting
vision
of
God
,
1
Thes.
4.17
.
So
shall
we
be
ever
with
the
Lord
,
[
ever
with
the
Lord
]
who
can
find
words
to
open
the
deep
sence
of
these
few
words
:
Vacabimus
&
videbimus
,
videbimus
&
amabimus
,
amabimus
&
laudabimus
in
fine
fine
fine
,
said
blessed
Austine
;
This
is
the
everlasting
Sabbath
,
which
hath
no
night
,
Rev.
22.4
,
5.
The
eternal
happiness
purchased
for
the
Saints
by
the
invaluable
blood
of
Christ
.
If
one
hours
enjoyment
of
God
in
the
way
of
faith
be
so
sweet
,
and
no
price
can
be
put
upon
it
,
nothing
on
earth
taken
in
exchange
for
it
;
what
must
a
whole
Eternity
in
the
immediate
,
and
full
visions
of
that
blessed
face
in
Heaven
be
!
Well
then
,
if
such
sights
as
these
immediately
succeed
the
sight
you
have
on
Earth
,
either
by
sense
of
things
natural
,
or
by
reason
of
things
intellectual
,
or
by
faith
of
things
spiritual
:
who
that
believes
the
truth
and
expects
the
fulfilling
of
such
promises
as
these
,
would
not
not
be
willing
to
have
his
eyes
closed
by
death
,
as
soon
as
God
shall
please
?
I
have
read
of
an
holy
man
that
had
sweet
Communion
with
God
in
Prayer
,
who
in
the
close
of
his
duty
cryed
out
,
claudimini
oculi
mei
,
claudimini
,
&c.
be
shut
,
O
my
eyes
,
be
shut
,
you
shall
never
●ee
any
thing
on
Earth
,
like
that
I
have
now
seen
.
Ah
little
do
the
Friends
of
dead
Believers
think
what
visions
of
God
,
what
ravishing
sights
of
Christ
,
the
Souls
of
their
Friends
have
,
when
they
are
closing
their
eyes
with
tears
.
Argument
VIII
.
THE
consideration
of
the
evil
days
that
are
to
come
,
should
make
the
people
of
God
willing
to
accept
of
an
hiding
place
in
the
grave
,
as
a
special
favour
from
God
.
It
is
accounted
an
act
of
favour
by
God
,
Isa.
57.1
,
2.
to
be
taken
away
from
the
evil
to
come
.
●●ere
are
two
kinds
of
evils
to
come
,
the
evil
of
sin
,
and
the
evil
of
sufferings
.
Sins
to
come
are
terrible
to
gracious
hearts
,
when
temptations
shall
be
at
their
height
and
strength
.
O
what
warping
and
shrinking
,
what
dissembling
,
yea
,
downright
denying
the
known
truths
and
ways
of
God
,
may
you
see
every
where
?
Many
consciences
will
then
be
wounded
and
wasted
.
Many
scandals
and
rocks
of
offence
will
be
rolled
into
the
way
of
godliness
.
Christ
will
be
exposed
and
put
to
open
shame
.
Should
we
only
be
spectators
of
such
Tragedies
as
these
,
it
were
enough
to
overwhelm
a
gracious
and
tender
heart
:
but
what
upright
heart
is
there
without
fears
,
and
jealousies
of
being
brought
under
the
guilt
of
these
evils
in
it self
,
as
well
as
the
shame
and
grief
for
them
in
others
?
O
it
were
a
thousand
times
better
for
you
to
die
in
the
purity
and
integrity
of
your
consciences
;
than
to
protract
a
miserable
life
without
them
.
O
think
what
a
world
it
is
that
you
are
like
to
leave
behind
you
in
respect
of
sin
to
come
.
And
as
there
are
many
evils
of
sin
to
come
;
so
there
are
many
evils
of
sufferings
coming
on
,
The
days
of
visitation
are
come
,
the
days
of
recompence
are
come
,
and
Israel
shall
know
it
.
Hos.
9.7
.
All
the
sufferings
you
have
yet
met
with
,
have
been
in
Books
and
Histories
;
you
never
saw
the
Martyrdome
of
the
Saints
,
but
in
the
Pictures
and
Stories
.
But
you
will
find
it
quite
another
thing
to
be
the
Subjects
of
these
cruelties
,
than
to
be
the
meer
Readers
or
Relators
of
them
.
'T
is
one
thing
to
see
the
painted
Lion
on
a
sign
Post
,
and
another
to
meet
the
living
Lion
roaring
upon
you
.
Ah!
little
do
we
imagine
how
the
hearts
of
men
are
convulst
,
what
fears
,
what
faintings
invade
their
Spirits
when
they
are
to
meet
the
King
of
terrors
,
in
the
frightful
formalities
of
a
violent
death
.
The
consideration
of
these
things
will
discover
to
you
the
reason
of
that
strange
wish
of
Job
,
chap.
14.
v.
13.
Oh
that
thou
wouldst
hide
me
in
the
Grave
,
that
thou
wouldst
keep
me
in
secret
until
thy
wrath
be
past
.
And
it
deserves
a
serious
thought
,
that
when
the
holy
Ghost
had
in
Rev.
14.9
,
10
,
11
,
12.
described
the
miserable
plight
of
those
poor
Souls
,
who
being
overcome
by
their
own
fears
,
and
the
love
of
this
this
World
,
should
plunge
themselves
first
into
a
deep
guilt
,
by
compliance
with
Antichrist
,
and
receiving
his
mark
:
then
into
an
Hell
upon
Earth
,
the
remorse
and
horrour
of
their
own
consciences
,
which
gives
them
no
rest
day
nor
night
;
he
immediately
subjoyns
,
v.
13.
Blessed
are
the
dead
that
dye
in
the
Lord
,
yea
from
henceforth
,
saith
the
spirit
,
&c.
Oh
't
is
a
special
blessing
and
favour
to
be
hid
out
of
the
way
of
those
temptations
and
torments
in
a
seasonable
and
quiet
grave
.
Argument
IX
.
YOur
fixed
aversation
and
unwillingness
to
die
,
will
provoke
God
to
imbitter
your
lives
with
much
more
affliction
than
you
have
yet
felt
,
or
would
feel
if
your
hearts
were
more
mortified
and
weaned
in
this
point
.
You
cannot
think
of
your
own
deaths
with
pleasure
,
no
nor
yet
with
patience
:
Well
,
take
heed
,
lest
this
draw
down
such
troubles
upon
you
,
as
shall
make
you
at
last
to
say
with
Iob
,
chap.
10.
v.
1.
My
Soul
is
weary
of
my
life
.
An
expression
much
like
that
,
2
Sam.
1.9
.
Anguish
is
come
upon
me
,
because
my
life
is
whole
in
me
.
My
Soul
is
hardened
,
or
become
cruel
against
my
life
as
the
Chaldee
renders
it
.
There
is
a
twofold
weariness
of
life
,
one
from
an
excellency
of
spirit
,
a
noble
principle
,
the
ardent
love
of
Jesus
Christ
,
Phil.
1.23
.
I
desire
to
be
dissolved
,
and
to
be
with
Christ
.
Another
from
the
meer
pressures
of
affliction
and
anguish
of
Spirit
,
under
heavy
and
successive
stroaks
from
the
hand
of
God
and
men
.
Is
it
not
more
excellent
and
desireable
to
groan
for
death
under
a
pressure
of
love
to
Christ
,
than
of
afflictions
from
Christ
?
I
am
convinced
that
very
many
of
our
afflictions
come
upon
this
score
and
account
to
make
us
willing
to
dye
.
Is
it
not
sad
that
God
is
forced
to
bring
death
upon
all
our
comfortable
and
desireable
things
in
this
World
,
before
he
can
gain
our
consents
to
be
gone
?
Why
will
you
put
God
upon
such
work
as
this
?
Why
cannot
he
have
your
hearts
at
a
cheaper
rate
?
If
you
could
dye
,
many
of
your
comforts
for
ought
I
know
might
live
.
Had
Iacob
come
to
Absalom
when
he
sent
for
him
the
first
,
or
second
time
:
Absalom
had
never
set
his
field
of
Barly
on
fire
,
2
Sam.
14.30
.
And
if
we
were
more
obedient
to
the
will
of
God
in
this
matter
,
't
is
likely
he
would
not
consume
your
health
,
and
Estates
,
and
Relations
,
with
such
heavy
str●●ks
as
he
hath
done
,
and
will
yet
farther
do
except
your
wills
be
more
compliant
.
Alas
!
To
cut
off
your
comforts
one
after
another
,
and
make
you
live
a
groaning
life
,
the
Lord
hath
no
pleasure
in
it
;
but
rather
he
had
you
should
lose
these
things
,
than
that
he
should
lose
your
hearts
on
Earth
,
or
company
in
Heaven
:
Impatiens
aegrotus
crudelem
facit
Medicum
.
Argument
X.
THe
decree
of
death
cannot
be
reversed
,
nor
is
there
any
other
ordinary
passage
for
the
Soul
into
Glory
,
but
through
the
gates
of
death
.
Heb.
9.27
.
It
is
appointed
for
all
men
once
to
die
,
but
after
that
the
Iudgment
.
There
is
but
one
way
to
pass
out
of
the
obscure
suffocating
life
in
the
Womb
,
into
the
more
free
and
nobler
life
in
the
World
,
viz.
through
the
Throes
and
Agonies
of
Birth
:
And
there
is
ordinarily
but
one
way
to
pass
from
this
sinning
,
groaning
life
we
live
in
this
World
,
to
the
enjoyment
of
God
and
the
Glory
above
;
but
through
the
Agonies
of
death
.
You
must
cast
as
it
were
your
Secundine
once
again
,
I
mean
this
vile
body
,
before
you
can
be
happy
.
Heaven
cannot
come
down
to
you
,
you
cannot
see
God
and
live
,
Exod.
33.20
.
It
would
certainly
confound
and
break
you
to
pieces
like
an
earthen
Pitcher
,
should
God
but
ray
forth
his
Glory
upon
you
in
the
state
you
now
are
:
and
it
is
sure
you
cannot
expect
the
extraordinary
savour
of
such
a
translation
as
Enoch
had
,
Hebr.
11.5
.
Or
as
those
Believers
shall
have
,
that
shall
be
found
alive
at
Christ's
coming
,
1
Thes.
4.17
.
You
must
go
the
common
road
that
all
the
Saints
go
:
but
though
you
cannot
avoid
,
you
may
sweeten
it
.
God
will
not
reverse
his
Decree
;
but
you
may
,
and
ought
to
arm
your selves
against
the
fears
of
it
.
Ahashuerus
would
not
re-call
the
Proclamation
he
had
emitted
against
the
Iews
,
but
he
gave
them
full
liberty
to
take
up
arms
to
defend
themselves
against
their
Enemies
.
'T
is
much
so
here
,
the
Sentence
cannot
be
revoked
;
but
yet
,
he
gives
you
leave
,
yea
,
he
commands
you
to
arm
your selves
against
death
,
and
defie
it
,
and
trample
it
under
the
feet
of
Faith
.
Argument
XI
.
WHen
you
find
your
hearts
reluctate
at
the
thoughts
of
leaving
the
Body
,
and
the
comforts
of
this
World
,
then
consider
how
willingly
and
chearfully
Iesus
Christ
left
Heaven
,
and
the
Bosome
of
his
Father
,
to
come
down
to
this
World
for
your
sakes
,
Pr.
8.30
,
31.
Ps.
40.7
.
Loe
,
I
come
,
&c.
O
compare
the
frames
of
your
hearts
with
his
in
this
point
,
and
shame
your selves
out
of
so
unbecoming
a
temper
of
Spirit
.
-
(1)
He
left
Heaven
and
all
the
Delights
and
Glory
of
it
,
to
come
down
to
this
World
,
to
be
abased
and
humbled
to
the
lowest
;
you
leave
this
World
of
sin
and
misery
to
ascend
to
Heaven
to
be
exalted
to
the
highest
.
He
came
hither
to
be
impoverished
,
you
go
thither
to
be
enriched
,
2
Cor.
8.9
.
yet
he
came
willingly
,
and
we
go
grudgingly
.
-
(2)
He
came
from
Heaven
to
Earth
,
to
be
made
sin
for
us
,
2
Cor.
5.21
.
we
go
from
Earth
to
Heaven
,
to
be
fully
and
everlastingly
delivered
from
sin
;
yet
he
came
more
willingly
to
bear
our
sins
,
than
we
go
to
be
delivered
from
them
.
-
(3)
He
came
to
take
a
body
of
Flesh
,
to
suffer
and
die
in
,
Heb.
2.24
.
you
leave
your
Bodies
that
you
may
never
suffer
in
,
or
by
them
any
more
.
-
(4)
As
his
Incarnation
was
a
deep
abasement
,
so
his
death
was
the
most
bitter
death
,
that
ever
was
tasted
by
any
from
the
beginning
,
or
ever
shall
to
the
end
of
the
World
;
and
yet
how
obediently
doth
he
submit
to
both
at
the
Father's
Call
,
Luke
12.50
.
I
have
a
Baptism
to
be
baptized
with
,
and
how
am
I
straitened
till
it
be
accomplished
.
Ah
Christians
,
your
death
cannot
have
the
ten
thousandth
part
of
that
bitterness
in
it
,
that
Christ's
had
.
I
remember
one
of
the
Martyrs
being
asked
,
why
his
heart
was
so
light
at
death
;
returned
this
answer
,
because
Christs
heart
was
so
heavy
at
his
death
.
O
there
is
a
vast
difference
betwixt
one
and
the
other
:
the
Wrath
of
God
,
and
Curse
of
the
Law
,
was
in
his
death
,
Gal.
3.13
.
but
there
is
neither
Wrath
nor
Curse
in
your
death
,
who
die
in
the
Lord
,
Rom.
8.1
.
God
forsook
him
when
he
hanged
upon
the
Tree
in
the
Agonies
of
death
,
Matth.
27.46
.
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
But
you
shall
not
be
forsaken
.
He
will
make
all
your
Bed
in
sickness
,
Psal.
41.3
.
He
will
never
leave
you
,
nor
forsake
you
,
Heb.
13.5
.
Yet
he
regretted
not
,
but
went
as
a
Sheep
or
Lamb
,
Isa.
53.7
.
O
reason
your selves
out
of
this
Reluctancy
at
death
,
by
this
great
Example
and
Pattern
of
Obedience
.
Argument
XII
.
LAstly
,
Let
no
Christian
be
affrighted
at
death
,
considering
that
the
death
of
Christ
,
is
the
death
of
Death
,
and
hath
utterly
disarmed
it
of
all
its
destructive
power
.
If
you
tremble
when
you
look
upon
death
,
yet
you
cannot
but
triumph
when
you
look
believingly
upon
Christ
.
For
(1)
Christ
died
(
O
believer
)
for
thy
sins
,
Rom.
4.25
.
his
death
was
an
expiatory
Sacrifice
for
all
thy
guilt
,
Gal.
3.13
.
so
that
thou
shalt
not
die
in
thy
sins
:
the
pangs
of
death
may
,
and
must
be
on
thy
outward
man
,
but
the
guilt
of
sin
,
and
the
Condemnation
of
God
shall
not
be
upon
thy
inner
man
.
(2)
The
death
of
Christ
in
thy
room
hath
utterly
destroyed
the
power
of
death
,
which
once
was
in
the
hand
of
Satan
.
Heb.
2.14
.
Col.
2.14
,
15.
his
power
was
not
authoritative
,
but
executive
:
Not
as
the
power
of
a
King
but
of
a
Sheriff
;
which
is
none
at
all
when
a
Pardon
is
produced
.
(3)
Christ
hath
assured
us
,
that
his
Victory
over
death
shall
be
compleat
in
our
persons
.
It
is
already
a
compleat
personal
Victory
,
in
respect
of
himself
,
Rom.
6.9
.
he
dieth
no
more
,
death
hath
no
more
Dominion
over
him
.
It
's
an
incompleat
Victory
already
as
to
our
persons
.
It
can
dissolve
the
Union
of
our
Souls
and
Bodies
,
but
the
Union
betwixt
Christ
and
our
Souls
it
can
never
dissolve
,
Rom.
8.38
,
39.
and
as
for
the
power
it
still
retains
over
our
dust
,
that
also
shall
be
destroyed
at
the
Resurrection
,
1
Cor
15.25
,
26.
comp.
with
verses
54
,
55
,
56
,
57.
so
that
there
is
no
cause
for
any
Soul
in
Christ
to
tremble
at
the
thoughts
of
a
separation
from
the
body
,
but
rather
to
embrace
it
as
a
priviledge
,
death
is
ours
.
O
that
these
arguments
might
prevail
!
O
that
they
might
at
last
win
the
consent
of
our
hearts
to
go
along
with
death
,
which
is
the
Messenger
sent
by
God
to
bring
us
home
to
our
Fathers
house
.
But
I
doubt
when
all
is
said
,
we
are
where
we
were
,
all
this
suffices
not
to
overcome
the
Regrets
and
Reluctancies
of
Nature
;
still
the
matter
sticks
in
our
minds
,
and
we
cannot
conquer
our
disinclined
Wills
in
this
matter
.
What
is
the
matter
?
Where
lie
the
Rubbs
and
Hinderances
?
O
that
God
would
remove
them
at
last
!
Object.
1.
This
is
a
common
Plea
with
many
,
I
am
not
ready
and
fit
to
die
;
were
I
ready
I
should
be
willing
to
be
gone
.
Sol.
(1)
How
long
soever
you
live
in
the
Body
,
there
will
be
somewhat
still
out
of
order
,
something
still
to
do
:
for
you
must
be
in
a
state
of
imperfection
whilst
you
remain
here
,
and
according
to
this
Plea
,
you
will
never
be
willing
to
die
.
(2)
Your
willingness
to
be
dissolved
,
and
to
be
with
Christ
,
is
one
special
part
of
your
fitness
for
death
:
and
till
you
attain
it
in
some
good
measure
,
you
are
not
so
fit
to
die
,
as
you
should
be
.
(3)
If
you
be
in
Christ
,
you
have
a
fundamental
fitness
for
death
,
though
you
may
want
some
circumstantial
Preparatives
.
And
as
to
all
that
is
wanting
in
your
sanctification
or
obedience
now
,
it
will
be
compleated
in
a
moment
upon
your
dissolution
.
Object
2.
Others
plead
,
the
desire
they
have
to
live
,
is
,
in
order
to
God's
further
service
by
them
in
this
World
.
O
say
they
,
it
was
David
's
happiness
to
die
,
when
he
had
served
his
Generation
according
to
the
Will
of
God
,
Acts
13.36
.
If
we
had
done
so
too
,
we
should
say
with
Simeon
,
`
Now
lettest
thou
thy
Servant
depart
in
peace
.
Sol.
(1)
God
needs
not
your
hands
to
carry
on
his
service
in
the
World
:
he
can
do
it
by
other
hands
when
you
are
gone
.
Many
of
greater
Gifts
and
Graces
than
you
,
are
daily
laid
in
the
Grave
to
teach
you
,
God
needs
no
mans
help
to
carry
on
his
Work
.
(2)
If
the
service
of
God
be
so
dear
to
you
,
there
is
higher
and
more
excellent
Service
for
you
in
Heaven
,
than
any
you
ever
were
,
or
can
be
imployed
in
here
on
earth
.
O
why
don't
you
long
to
be
amidst
the
thick
of
Angels
and
Spirits
made
perfect
in
the
Temple-Service
in
Heaven
?
Object.
3.
O
but
my
Relations
in
the
World
lie
near
my
heart
,
what
will
become
of
them
when
I
am
gone
?
Sol.
(1)
'T
is
pity
they
should
lie
nearer
your
hearts
than
Jesus
Christ
:
if
they
do
,
you
have
little
reason
to
desire
death
indeed
.
(2)
Who
took
care
of
you
when
death
snatcht
your
dear
Relations
from
you
,
who
possibly
felt
the
same
workings
of
heart
that
you
now
do
?
Did
you
not
experience
the
truth
of
that
word
,
Psal.
27.10
.
When
Father
and
Mother
forsaketh
me
,
then
the
Lord
taketh
me
up
:
and
if
you
be
in
the
Covenant
,
God
hath
prevented
this
Plea
,
with
his
Promise
,
Ier.
49.11
.
Leave
thy
fatherless
Children
to
me
,
I
will
keep
them
alive
,
and
let
their
Widows
trust
in
me
.
But
I
desire
to
live
to
see
the
felicity
of
Zion
before
I
go
hence
,
Object.
4.
and
the
answer
of
the
many
Prayers
I
have
sowen
for
it
;
I
am
loth
to
leave
the
People
of
God
in
so
sad
a
condition
.
The
publickness
of
thy
Spirit
and
Love
to
Zion
,
Sol.
is
doubtless
pleasing
to
God
,
but
it
is
better
for
you
to
be
in
Heaven
one
day
;
than
to
live
over
again
all
the
days
you
have
lived
in
earth
in
the
best
times
that
ever
the
Church
of
God
enjoyed
in
this
World
:
the
Promises
shall
be
accomplished
,
though
you
may
not
live
to
see
their
accomplishment
,
die
you
in
the
faith
of
it
as
Ioseph
did
,
Gen.
50.24
.
But
alas
!
the
matter
doth
not
stick
here
:
this
is
not
the
main
hinderance
;
I
will
tell
you
where
I
think
it
lies
.
(1)
In
the
hesitancy
and
staggering
of
our
faith
,
about
the
certainty
and
reality
of
things
invisible
.
(2)
In
some
special
guilt
upon
the
Conscience
which
appals
us
.
(3)
In
a
negligent
and
careless
course
of
life
,
which
is
not
ordinarily
blessed
with
much
evidence
or
comfort
.
(4)
In
the
deep
engagements
of
our
hearts
to
earthly
things
:
they
could
not
be
so
cold
to
Christ
,
if
they
were
not
overheated
with
other
things
.
Till
these
Distempers
be
cured
,
no
Arguments
can
prosper
that
are
spent
to
this
end
.
The
Lord
dissolve
all
those
ties
betwixt
us
and
this
World
,
which
hinder
our
consent
,
and
willingness
to
be
dissolved
,
and
to
be
with
Christ
,
which
is
far
better
.
And
now
we
have
had
a
glance
,
a
glimmering
light
,
a
faint
umbrage
of
the
state
of
separated
Souls
of
the
just
in
Heaven
:
It
remains
,
that
I
shew
you
somewhat
of
the
state
and
case
of
damned
Souls
in
Hell
.
A
dreadful
Representation
it
is
,
but
it
is
necessary
we
hear
of
Hell
,
that
we
may
not
feel
it
.
MATTH.
16.26
For
what
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
DIfficult
Duties
need
to
be
enforced
with
powerful
Arguments
:
in
the
24th
verse
of
this
Chapter
,
our
Lord
presseth
upon
his
Disciples
the
deepest
and
hardest
duties
of
self-denial
,
acquaints
them
upon
what
terms
they
must
be
admitted
into
his
service
,
If
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
and
follow
me
.
This
hard
and
difficult
Duty
he
enforceth
upon
them
by
a
double
Argument
,
viz.
from
-
1.
The
vanity
of
all
sinful
shifts
from
it
,
v.
25.
-
2.
The
value
of
their
Souls
which
is
imported
in
it
,
v.
26.
They
may
shift
off
their
Duty
to
the
loss
of
their
Souls
,
or
save
their
Souls
by
the
loss
of
such
trifles
.
If
they
esteem
their
Souls
above
the
World
,
and
can
be
content
to
put
all
other
things
to
the
hazard
for
their
Salvation
,
making
account
to
save
nothing
but
them
by
Christianity
;
then
they
come
up
to
Christs
terms
,
and
may
warrantably
and
boldly
call
him
their
Lord
and
Master
;
and
to
sweeten
this
choice
to
them
,
he
doth
in
my
Text
balance
the
Soul
and
all
the
World
,
weighing
them
one
against
the
other
,
and
shews
them
the
infinite
odds
and
disproportion
betwixt
them
,
What
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
What
is
a
man
profited
?
]
There
is
a
plain
Meiosis
in
the
Phrase
,
and
the
meaning
is
,
how
inestimably
and
irreparably
is
a
man
damnified
!
what
a
Soul-ruining
bargain
would
a
man
make
!
If
he
should
gain
the
whole
world
,
]
There
is
a
plain
Hyperbole
in
this
Phrase
;
for
it
never
was
,
nor
will
be
the
lot
of
any
man
to
be
the
sole
Owner
and
Possessor
of
the
whole
world
[
](A39675-e78530-b)*
*
Hypotheticâ
●âc
hyperbole
amissionis
salutis
aeternae
atrocitas
summa
notatur
.
S.
Glassius
.
Non
magis
juvabitur
q●àm
qui
acquirit
Venetias
,
ipse
verò
susp●ndatur
ad
portam
.
Pareus
in
loc.
But
suppose
all
the
power
,
pleasure
,
wealth
,
and
honour
of
the
whole
World
were
bid
and
offer'd
in
exchange
for
a
mans
Soul
;
what
a
dear
purchace
would
it
be
at
such
a
rate
!
What
were
this
,
saith
one
,
but
to
win
Venice
,
and
then
be
hang'd
at
the
gate
of
it
?
As
that
man
acts
like
a
mad
man
,
that
goes
about
to
purchase
a
treasure
of
gold
with
the
loss
of
his
life
;
for
life
being
lost
,
what
is
all
the
gold
in
the
world
to
him
?
he
can
have
no
enjoyment
of
it
,
or
comfort
in
it
:
so
here
,
what
is
all
the
world
,
or
as
many
worlds
as
there
are
creatures
in
it
,
when
the
Soul
is
lost
?
if
he
gain
this
.
And
lose
his
own
soul.
]
The
comparison
lyes
here
betwixt
one
single
Soul
and
the
whole
World
.
The
whole
world
is
no
price
for
the
poorest
,
meanest
and
most
despised
Soul
that
lives
in
it
.
By
losing
the
Soul
,
we
are
not
to
understand
the
destruction
of
its
Being
,
but
of
its
happiness
and
comfort
,
the
cutting
it
off
from
God
,
and
all
the
hopes
of
his
favour
and
enjoyment
for
ever
.
This
is
the
loss
here
intended
,
a
loss
never
to
be
repaired
.
The
whole
world
can
be
no
recompence
for
a
loss
to
the
Soul
;
if
it
be
but
the
loss
of
its
purity
or
peace
for
a
time
,
much
less
can
it
recompense
the
loss
of
the
Soul
in
the
loss
of
all
its
happiness
for
ever
.
When
a
mans
chief
happiness
is
finally
lost
,
then
is
his
Soul
lost
;
for
what
benefit
can
it
be
,
nay
,
how
great
a
misery
must
it
be
,
to
have
a
Being
perpetuated
in
torments
for
ever
?
Animâ
vero
suâ
mulctetur
.
BezMaldon
.
This
is
the
fine
or
mulct
which
is
set
upon
sin
,
as
some
render
the
word
.
What
shall
a
man
gain
by
such
pleasures
,
for
which
God
will
mulct
or
fine
him
at
the
rate
or
price
of
his
own
Soul
?
that
is
,
of
all
the
happiness
,
joy
and
comfort
of
it
to
all
Eternity
.
Or
what
shall
a
man
give
in
exchange
for
his
soul
?
]
The
question
aggravates
the
sense
,
Interrogatio
●xaggerans
.
and
amplifies
the
loss
and
damage
of
the
man
that
sells
his
Soul
for
the
whole
world
.
There
is
no
recompence
in
all
the
world
for
the
hazard
or
danger
of
the
Soul
one
hour
,
nor
would
a
man
that
understands
what
Soul
and
Eternity
are
,
put
it
into
danger
for
ten
thousand
worlds
,
much
less
for
a
penny
,
yea
,
for
nothing
,
as
many
do
;
but
to
barter
and
exchange
it
for
the
world
,
to
take
any
thing
in
lieu
of
it
▪
this
is
the
height
of
madness
.
The
way
of
buying
in
former
times
was
not
by
money
,
but
by
the
Exchange
of
one
Commodity
for
another
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vocat
id
quo
dat●
,
redimitur
aliquid
;
juxta
Pris●orum
commercia
qua
non
monitâ
,
sed
rorum
permutatione
constabant
.
Brugens
.
and
to
this
custom
Brugensis
thinks
this
Phrase
is
allusive
.
Now
what
commodity
is
found
in
all
the
world
,
or
who
that
is
not
blinded
by
the
God
of
this
world
,
can
think
that
the
whole
world
it self
,
if
all
the
rocks
in
it
were
rocks
of
Diamonds
,
and
the
Seas
and
rivers
were
liquid
Gold
;
is
a
commodity
of
equivalent
worth
to
his
own
Soul
?
Hence
two
Notes
rise
naturally
.
DOCT.
I.
That
one
Soul
is
of
more
value
than
the
whole
World
.
DOCT.
II.
How
precious
and
invaluable
soever
the
Soul
of
man
is
,
it
may
be
lost
,
and
cast
away
for
ever
.
I
begin
with
the
first
.
DOCT.
I.
That
one
Soul
is
of
more
value
than
the
whole
World
.
I
need
not
spend
much
time
in
the
proof
of
it
,
when
you
have
consider'd
,
that
he
who
bought
them
,
hath
here
weighed
and
valued
them
;
and
that
the
point
before
us
is
the
result
and
conclusion
of
one
that
hath
the
best
reason
to
know
the
true
worth
of
them
.
That
which
I
have
to
do
,
is
to
gather
out
of
Scriptures
the
particulars
,
which
put
together
,
make
up
the
full
demonstration
of
the
point
.
1.
And
first
,
The
invaluable
worth
of
Souls
appears
from
the
manner
of
their
Creation
.
They
were
created
immediately
by
God
,
as
hath
been
proved
,
and
that
not
without
the
deliberation
of
the
whole
Trinity
,
Gen.
1.26
.
Let
us
make
man
.
For
the
production
of
other
Creatures
,
it
was
enough
to
give
out
the
word
of
his
command
,
Let
there
be
light
,
let
the
earth
and
the
waters
bring
forth
;
but
when
he
comes
to
man
,
then
you
have
no
fiat
,
●●t
there
he
,
but
he
puts
his
own
hand
immediately
to
it
,
as
to
the
Master-piece
of
the
whole
Creation
;
yea
,
a
counsel
is
call'd
about
it
,
Let
us
,
implying
the
just
consultation
and
deliberation
of
all
the
Persons
in
the
Godhead
about
it
,
that
our
hearts
might
be
raised
to
the
expectation
of
some
extraordinary
work
to
follow
.
great
Counsels
and
wise
Debates
being
both
the
forerunners
and
foundations
of
great
Actions
and
Events
to
ensue
thereupon
.
Thus
Elihu
in
Iob
35.10
.
None
saith
,
Where
is
God
my
makers
?
and
David
in
Psal.
149
2.
Let
Israel
rejoyce
in
his
makers
:
In
both
places
the
word
is
plural
.
The
consultation
here
is
only
amongst
the
Divine
P●rsons
,
no
Angels
are
called
to
this
Council-table
,
the
whole
matter
was
to
be
conducted
by
the
Wisdom
,
and
effected
by
the
Power
of
God
;
and
therefore
there
was
no
need
to
consult
with
any
but
himself
,
the
wisdom
of
Angels
being
from
him
:
but
this
great
Council
shews
what
an
excellent
Creature
was
now
to
be
produced
,
and
the
excellency
of
that
creature
Man
,
was
principally
in
his
Soul
;
for
the
bodies
of
other
Creatures
,
which
were
made
by
the
word
of
his
command
,
are
as
beautiful
,
elegant
,
and
neat
as
the
body
of
man
;
yea
,
and
in
some
respects
more
excellent
.
The
Soul
then
was
that
rare
piece
which
God
in
so
condescending
an
expression
tells
us
was
created
with
the
deliberation
of
a
Go●head
:
those
great
and
excellent
Persons
laid
their
heads
,
as
it
were
,
together
,
to
project
its
Being
.
And
by
the
way
,
this
may
smartly
check
the
pride
and
arrogance
of
Souls
,
who
dare
take
it
upon
them
to
teach
God
,
as
we
interpretatively
do
in
our
censures
of
his
works
,
and
murmures
at
his
disposals
of
us
.
Shall
that
Soul
,
which
is
the
product
of
his
Wisdom
and
Counsel
,
dare
to
instruct
or
counsel
its
Maker
?
but
that
by
the
bye
.
You
see
there
is
a
transcendent
dignity
and
worth
in
the
Soul
of
man
above
all
other
Beings
in
the
World
,
by
the
peculiar
way
of
its
production
into
the
number
of
created
Beings
:
no
wise
man
deliberates
long
,
or
calls
a
counsel
about
ordinary
matters
,
much
less
the
All-wise
God
.
2.
Secondly
,
The
Soul
hath
in
it self
an
intrinsick
worth
and
excellency
worthy
of
that
Divine
Original
whence
it
sprang
:
view
it
in
its
noble
faculties
and
admirable
powers
,
and
it
will
appear
to
be
a
Creature
upon
which
God
hath
laid
out
the
riches
of
his
Wisdom
and
Power
.
There
you
shall
find
a
Mind
susc●ptive
of
all
light
,
●oth
natural
and
spiritual
,
shining
as
〈◊〉
Candle
of
God
in
the
inner
man
,
closing
with
Truth
as
the
Iron
doth
with
the
attractive
Loadstone
,
a
Shop
in
which
all
Arts
and
Sciences
are
laboured
and
formed
:
what
are
all
the
famous
Libraries
and
Monuments
of
Learning
,
but
so
many
Systems
of
thoughts
laboured
and
perfected
in
the
active
inquisitive
minds
of
men
?
Truth
is
its
natural
and
delectable
object
,
it
pur●u●s
eagerly
after
it
,
and
even
spends
it self
and
the
body
too
in
the
chase
and
prosecution
of
Truth
:
Veritas
in
put●●
.
when
it
lyes
deep
,
as
a
subterranean
treasure
,
the
mind
sends
out
innumerable
thoughts
re-inforcing
each
other
in
thick
successions
,
to
dig
for
and
compass
that
invaluable
treasure
;
if
it
be
disguised
by
misrepresentations
and
vulgar
prejudice
,
and
trampled
in
the
dirt
under
that
disguise
,
there
is
an
ability
in
the
mind
to
discern
it
by
some
lines
and
features
,
which
are
well
known
to
it
,
and
both
owne
,
honour
and
vindicate
it
under
all
that
dirt
and
obloquy
,
with
more
respect
;
than
a
man
will
take
up
a
p●ece
of
Gold
▪
or
a
sparkling
D●amond
out
of
the
gutter
:
it
searches
after
it
by
many
painful
deductions
of
reason
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Archim
.
and
triumphs
more
in
the
discovery
of
it
,
than
in
all
earthly
treasures
;
no
gratification
of
sense
like
that
of
the
mind
,
when
it
grasps
its
prey
for
which
it
hunted
.
The
mind
passes
through
all
the
works
of
Creation
,
it
views
the
several
creatures
on
earth
,
considers
the
fabrick
,
use
,
and
beauty
of
Animals
,
the
signatures
of
Plants
,
penetrating
thereby
into
their
Nature
and
Virtues
:
it
views
the
vast
Ocean
,
and
the
large
train
of
Causes
laid
together
in
all
these
things
,
for
the
good
of
man
,
by
God
whose
Name
it
reads
in
the
most
diminutive
creature
it
beholds
on
earth
.
It
can
in
a
moment
mount
it self
from
Earth
to
Heaven
,
view
the
face
thereof
,
describe
the
motions
of
the
Sun
in
the
Ecliptick
,
calculate
Tables
for
the
motions
of
the
Planets
and
fixed
Stars
,
invent
convenient
Cycles
for
the
computations
of
Time
,
foretel
at
a
great
distance
the
dismal
Eclipses
of
the
Sun
and
Moon
,
to
the
very
Dig●●
,
and
the
●ortentous
Conjunctions
of
the
Planets
,
to
the
very
minute
of
their
Ingress
:
these
are
the
pleasant
imployments
of
the
Understanding
.
But
there
is
an
higher
game
at
which
this
Eagle
plays
,
it
reckons
it self
all
thi●●●●●ile
imploy'd
as
much
beneath
its
capacity
,
as
Domitian
in
catching
flies
:
though
these
be
lawful
and
pleasant
exercises
,
when
it
hath
leisure
for
them
,
yet
it
is
fitted
for
a
much
nobler
exercise
,
even
to
penetrate
the
glorious
Mysteries
of
Redemption
,
to
trace
redeeming
love
through
all
the
astonishing
methods
,
and
manifold
discoveries
of
it
,
and
yet
higher
than
all
this
,
it
is
capable
of
an
immediate
sight
or
facial
vision
of
the
blessed
God
,
short
of
which
it
receives
no
pleasure
that
is
fully
agreeable
to
its
noble
powers
and
infinite
appetite
.
View
its
Will
,
and
you
shall
find
it
like
a
Queen
upon
the
Throne
of
the
Soul
,
swaying
the
Scepter
of
Liberty
in
her
hand
,
Culverwell
.
(
as
one
expresseth
it
)
with
all
the
affections
waiting
and
attending
upon
her
.
No
Tyrant
can
force
it
,
no
torment
can
wrest
the
golden
Scepter
of
Liberty
out
of
its
hand
,
the
keys
of
all
the
Chambers
of
the
Soul
hang
at
its
girdle
,
these
it
delivers
to
Christ
in
the
day
of
his
power
;
victorious
Grace
sweetly
determines
it
by
gaining
its
consent
,
but
commits
no
rape
upon
it
by
unnatural
coaction
.
God
accepts
its
offering
,
though
full
of
imperfections
;
but
no
service
is
accepted
without
it
,
how
excellent
soever
the
matter
of
it
.
View
the
Conscience
and
Thoughts
with
their
self-reflexive
abilities
,
wherein
the
Soul
retires
into
it self
,
and
sits
concealed
from
all
eyes
but
his
that
made
it
,
judging
its
own
actions
,
and
censuring
its
estate
;
viewing
its
face
in
its
own
glass
,
and
correcting
the
indecencies
it
discovers
there
:
Things
of
greatest
moment
and
importance
are
silently
transacted
in
this
Council-chamber
betwixt
the
Soul
and
God
;
so
remote
from
the
knowledge
of
all
Creatures
,
that
neither
Angels
,
1
Cor.
2.11
.
Devils
,
or
men
can
know
what
it
is
doing
there
,
but
by
uncertain
guess
,
or
revelation
from
God
:
here
it
impleads
,
Rom.
2.15
.
condemns
,
and
acquits
it self
as
at
a
privy
Session
,
with
respect
to
the
Judgment
of
the
great
Day
:
here
it
meets
with
the
best
of
comforts
,
2
Cor.
1.12
.
and
with
the
worst
of
terrors
.
Take
a
survey
of
its
Passions
and
Affections
,
and
you
will
find
them
admirable
:
see
how
they
are
placed
by
Divine
Wisdom
in
the
Soul
,
some
for
defence
and
safety
,
others
for
delight
and
pleasure
.
Anger
actuates
the
Spirits
,
and
rouzeth
its
courage
,
enabling
it
to
break
through
difficulties
:
Fear
keeps
Sentinel
,
watching
upon
all
dangers
that
approach
us
:
Hope
forestals
the
good
,
and
anticipates
the
joys
of
the
next
Life
,
and
thereby
supports
and
strengthens
the
Soul
under
all
the
discouragements
and
pressures
of
the
present
life
:
Love
unites
it
to
the
chiefest
Good
;
he
that
dwelleth
in
love
,
dwelleth
in
God
,
and
God
in
him
:
Zeal
is
the
Dagger
which
love
draws
in
Gods
cause
and
quarrel
,
to
secure
it self
from
sin
,
and
testifie
its
resentments
of
Gods
dishonour
.
O
what
a
Divine
spark
is
the
Soul
of
man
!
well
might
Christ
prefer
it
in
dignity
to
the
whole
World
.
3.
Thirdly
,
The
worth
of
a
Soul
may
be
gathered
and
discerned
from
its
subjective
capacity
and
hability
both
of
Grace
and
Glory
.
It
is
capable
of
all
the
graces
of
the
Spirit
,
of
being
filled
with
the
fulness
of
God
,
Eph.
3.19
.
to
live
to
God
here
,
and
with
God
for
ever
.
What
excellent
Graces
do
adorn
some
Souls
!
How
are
all
the
rooms
richly
hanged
with
Divine
and
costly
Hangings
,
that
God
may
dwell
in
them
!
This
makes
it
like
the
carved
works
of
the
Temple
,
overlaid
with
pure
Gold
;
here
is
Glory
upon
Glory
,
a
new
Creation
upon
the
old
;
in
the
inmost
parts
of
some
Souls
is
a
spiritual
Altar
erected
with
this
Inscription
,
Holiness
to
the
Lord
:
Here
the
Soul
offers
up
it self
to
God
in
the
sacred
flames
of
Love
,
and
here
they
sacrifice
their
vile
affections
,
devoting
them
to
destruction
to
the
glory
of
their
God
:
here
God
walks
with
delight
,
even
a
delight
beyond
what
he
takes
in
all
the
stately
Structures
and
magnificent
adorned
Temples
in
the
whole
World
,
Isa.
66.1
,
2.
No
other
Soul
besides
mans
is
marriageable
to
Christ
,
or
capable
of
Espousals
to
the
King
of
Glory
:
they
were
not
designed
,
and
therefore
not
endued
with
a
capacity
for
such
an
honour
as
this
;
but
such
a
capacity
hath
every
Soul
,
even
the
meanest
on
Earth
,
and
such
honour
have
all
his
Saints
:
others
may
,
2
Cor.
11.2
.
Eph.
5.27
.
but
they
are
betrothed
to
Christ
in
this
World
,
and
shall
be
presented
without
spot
before
him
in
the
World
to
come
.
It
is
now
a
lovely
and
excellent
Creature
in
its
naked
natural
state
,
much
more
beautiful
and
excellent
in
its
sanctified
and
gracious
state
;
but
what
shall
we
say
,
or
how
shall
we
conceive
of
it
,
when
all
spots
of
sin
are
perfectly
washed
off
its
beautiful
face
in
Heaven
,
and
the
glory
of
the
Lord
is
risen
upon
it
!
When
its
filthy
garments
are
taken
away
,
and
the
pure
robes
of
perfect
Holiness
,
as
well
as
Righteousness
,
superinduced
upon
this
excellent
Creature
!
If
the
imperfect
beauty
of
it
,
begun
in
Sanctification
,
enamou●ed
its
Saviour
,
and
made
him
say
,
Thou
hast
ravished
my
heart
with
one
of
thine
eyes
,
with
one
of
the
chains
of
thy
neck
;
what
will
its
beauty
and
his
delight
in
it
be
in
the
state
of
perfect●punc
;
Glorification
!
As
we
imagine
the
Circles
in
the
Heavens
to
be
vastly
greater
than
those
we
view
upon
the
Globe
,
so
must
we
imagine
in
the
case
before
us
.
4.
Fourthly
,
The
preparations
God
makes
for
Souls
in
Heaven
,
speak
their
great
worth
and
value
.
When
you
lift
up
your
eyes
to
Heaven
,
and
behold
that
bespangled
Azure
Canopy
,
beset
and
inlaid
with
so
many
golden
Studs
,
and
sparkling
Gems
,
you
see
but
the
floor
or
pavement
of
that
place
which
God
hath
prepared
for
some
Souls
.
He
furnished
this
World
for
us
before
he
put
us
into
it
;
but
as
delightful
and
beautiful
as
it
is
,
it
is
no
more
to
be
compared
with
the
Fathers
house
in
Heaven
,
than
the
smallest
ruined
Chapel
your
eyes
ever
beheld
,
is
to
be
compared
with
Solomons
Temple
when
it
stood
in
all
its
shining
glory
.
When
you
see
a
stately
magnificent
Structure
built
,
richest
Hangings
and
Furniture
prepared
to
adorn
it
,
you
conclude
some
great
persons
are
to
come
thither
;
such
preparations
speak
the
quality
of
the
Guests
.
Now
Heaven
,
yea
the
Heaven
of
Heavens
,
the
Palace
of
the
great
King
,
the
Presence-chamber
of
the
Godhead
is
prepared
,
not
only
by
Gods
Decree
and
Christs
Death
,
but
by
his
Ascension
thither
in
our
Names
,
and
as
our
Forerunner
for
all
renewed
and
redeemed
Souls
:
Ioh.
14.2
.
In
my
Fathers
house
are
many
mansions
,
if
it
were
not
so
,
I
would
have
told
you
;
I
go
to
prepare
a
place
for
you
.
And
where
is
the
place
prepared
for
them
?
but
in
his
Fathers
house
;
the
same
place
,
the
very
same
house
where
the
Father
,
Son
and
Spirit
themselves
do
dwell
:
such
is
the
love
of
Christ
to
Souls
,
that
he
will
not
dwell
in
one
house
,
and
they
in
another
;
but
as
he
speaks
,
Ioh.
12.26
.
Where
I
am
,
there
shall
my
servant
also
be
.
There
is
room
enough
in
the
Fathers
house
for
Christ
and
all
the
Souls
he
redeemed
to
live
and
dwell
together
for
evermore
.
His
Ascension
thither
was
in
the
capacity
of
a
common
or
publick
person
,
to
take
Livery
and
Seisin
of
those
many
mansions
for
them
,
which
are
to
be
filled
with
their
inhabitants
,
as
they
come
thither
in
their
respective
times
and
orders
.
5.
Fifthly
,
The
great
price
with
which
they
were
redeemed
and
purchased
,
speaks
their
dignity
and
value
.
No
wise
man
will
purchase
a
trifle
at
a
great
price
,
much
less
the
most
wise
God
.
Now
the
redemption
of
every
Soul
stood
in
on
less
than
the
most
precious
Blood
of
the
Lord
Jesus
Christ
:
1
Pet.
1.18
,
19.
You
know
(
saith
the
Apostle
there
)
that
ye
were
not
redeemed
with
corruptible
things
,
as
silver
and
gold
—
But
with
the
precious
blood
of
Christ
,
as
a
Lamb
without
blemish
and
without
spot
.
All
the
gold
and
silver
in
the
world
was
no
Ransom
for
one
Soul
;
nay
,
all
the
blood
of
the
Creatures
,
had
it
been
shed
as
a
Sacrifice
to
the
glory
of
Justice
,
or
even
the
blood
which
is
most
dear
to
us
,
as
being
derived
from
our
own
,
I
mean
the
blood
of
our
dear
Children
,
even
of
our
first-born
,
the
beginning
of
our
strength
,
which
usually
have
the
strength
of
affection
:
I
say
,
none
of
this
could
purchase
a
pardon
for
the
smallest
sin
that
ever
any
Soul
committed
,
much
less
was
it
able
to
purchase
the
Soul
it self
,
Micah
6.6
,
7.
Thousands
of
rams
,
and
ten
thousand
rivers
of
oyl
,
or
our
first-born
are
no
ransom
to
God
for
the
sin
of
the
Soul
.
It
is
only
the
precious
Blood
of
Christ
that
is
a
just
ransom
or
counterprice
,
as
it
's
called
,
Matth.
20.28
.
Now
who
can
compute
the
value
of
that
Blood
?
such
was
the
worth
of
the
Blood
of
Christ
,
which
by
the
communication
of
properties
,
is
truly
stiled
the
Blood
of
God
;
that
one
drop
of
it
is
above
the
estimations
of
men
and
Angels
;
and
yet
before
the
Soul
of
the
meanest
man
or
woman
in
the
World
could
be
redeemed
,
every
drop
of
his
Blood
must
be
shed
;
for
no
less
than
his
Death
could
be
a
price
for
our
Souls
.
Hence
then
we
evidently
discern
an
invaluable
worth
in
Souls
.
A
whole
Kingdom
is
taxed
when
a
King
is
to
be
ransomed
,
the
delight
and
darling
of
Gods
Soul
must
dye
,
when
our
Souls
are
to
be
redeemed
.
O
the
worth
of
Souls
!
6.
Sixthly
,
This
evidences
the
transcendent
dignity
and
worth
of
Souls
,
that
Eternity
is
stampt
upon
their
actions
,
and
theirs
only
of
all
the
Beings
in
this
World
:
the
acts
of
Souls
are
immortal
,
as
their
Nature
is
,
whereas
the
actions
of
other
Animals
having
neither
moral
goodness
or
moral
evil
in
them
,
pass
away
as
their
Beings
do
.
The
Apostle
therefore
in
Gal.
6.7
.
compares
the
actions
of
men
in
this
world
to
seed
sown
,
and
tells
us
of
everlasting
fruits
we
shall
reap
from
them
in
the
next
life
:
they
have
the
same
respect
to
a
future
account
that
seed
hath
to
the
Harvest
;
he
that
soweth
iniquity
shall
reap
vanity
,
(
i.
e.
)
everlasting
disappointment
and
misery
,
Prov.
22.8
.
and
they
that
now
sow
in
tears
,
shall
then
reap
in
joy
,
Psal.
126.5
.
every
gracious
action
is
the
seed
of
joy
,
and
every
sinful
action
the
seed
of
sorrow
;
and
this
makes
the
great
difference
betwixt
the
actions
of
a
rational
Soul
,
and
those
done
by
Beasts
:
and
if
it
were
not
so
,
man
would
then
be
wholly
sway'd
by
sense
and
present
things
,
as
the
beasts
are
,
and
all
Religion
would
vanish
with
this
distinction
of
actions
.
Our
actions
are
considerable
two
ways
,
physically
and
morally
;
in
the
first
sense
they
are
transient
,
in
the
last
permanent
:
a
word
is
past
assoon
as
spoken
,
but
yet
it
must
and
will
be
recalled
and
brought
into
the
Judgment
of
the
great
Day
,
Matth.
12.36
.
whatever
therefore
a
man
shall
speak
,
think
,
or
do
,
once
spoken
,
thought
,
or
done
,
it
becomes
eternal
,
and
abides
for
ever
.
Now
,
what
is
it
that
puts
so
great
a
difference
betwixt
humane
and
brutal
actions
,
but
the
excellent
Nature
of
the
reasonable
Soul
?
'T
is
this
which
stamps
immortality
upon
humane
actions
,
and
is
at
once
a
clear
proof
both
of
the
immortality
and
dignity
of
the
Soul
of
man
,
above
all
other
Creatures
in
this
World
.
7.
Seventhly
,
The
contention
of
both
Worlds
,
the
strife
of
Heaven
and
Hell
about
the
Soul
of
man
,
speaks
it
a
most
precious
and
invaluable
Treasure
.
The
Soul
of
man
is
the
Prize
about
which
Heaven
and
Hell
contend
:
the
great
design
of
Heaven
is
to
save
it
,
and
all
the
plots
of
Hell
to
ruine
it
.
Man
is
a
Borderer
betwixt
both
Kingdoms
,
he
lives
here
upon
the
Confines
of
the
spiritual
and
material
World
;
and
therefore
Scaliger
fitly
calls
him
,
Vtriusque
mundi
nexus
,
one
in
whom
both
worlds
meet
:
his
body
is
of
the
earth
,
earthly
;
his
Soul
the
off-spring
of
a
Deity
,
heavenly
.
It
is
then
no
wonder
to
find
such
tugging
and
pulling
this
way
and
that
way
,
upward
and
downward
,
such
●allies
from
Heaven
to
rescue
and
save
it
,
such
incursions
from
Hell
to
captivate
and
ruine
it
.
The
infinite
Wisdom
of
God
hath
laid
the
plot
and
design
for
its
Salvation
by
Christ
in
so
great
depth
of
counsel
,
that
the
Angels
of
Heaven
are
astonished
at
it
,
and
desire
to
pry
into
it
.
Christ
in
pursuance
of
this
eternal
project
came
from
Heaven
professedly
to
seek
and
to
save
lost
Souls
,
Luke
19.10
.
He
compares
himself
to
a
good
Shepherd
who
leaveth
the
ninety
nine
to
seek
one
lost
sheep
,
and
having
●ound
it
,
brings
it
home
upon
his
shoulders
,
rejoycing
that
he
hath
found
it
,
Luke
15.5
.
Hell
imploys
all
its
skill
and
policy
,
sets
a-work
all
wiles
and
stratagems
to
destroy
and
ruine
it
:
1
Pet.
5.8
.
Your
adversary
the
Devil
goeth
about
as
a
roaring
lion
,
seeking
whom
he
may
devour
.
The
strong
man
armed
gets
the
first
possession
of
the
Soul
,
and
with
all
his
forces
and
policies
labours
to
secure
it
as
his
property
,
Luke
11.21
.
Christ
raises
all
the
spiritual
Militia
,
the
very
posse
Coeli
,
the
Powers
of
Heaven
to
rescue
it
,
2
Cor.
10.4
,
5.
And
do
Heaven
and
Earth
thus
contend
,
think
you
,
de
lana
caprina
,
for
a
thing
of
nought
?
No
,
no
,
if
there
were
not
some
singular
and
peculiar
excellency
and
worth
in
mans
Soul
,
both
worlds
would
never
tug
and
pull
at
this
rate
,
which
should
win
that
Prize
:
It
was
a
great
Argument
of
the
worth
and
excellency
of
Homer
,
that
incomparable
Poet
,
that
seven
Cities
contended
for
the
honour
of
his
Nativity
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Smyrna
,
Rhodes
,
Co●ophon
,
Salamis
,
Chins
,
Argos
,
and
Athens
were
all
at
strife
about
one
poor
man
,
who
should
crown
themselves
with
the
honour
of
his
birth
:
but
when
Heaven
and
Hell
shall
contend
about
a
Soul
,
certainly
it
much
more
speaks
the
dignity
of
it
,
than
the
contention
of
seven
Cities
for
one
Homer
.
What
are
all
the
wooings
,
expostulations
,
and
passionate
beseechings
of
Christs
Ministers
,
what
are
all
the
convictions
of
Conscience
,
and
strong
impressions
made
upon
the
affections
;
what
are
all
strokes
from
Heaven
upon
men
in
the
way
of
sin
:
I
say
,
what
are
all
these
but
the
tuggings
of
Heaven
to
draw
Souls
out
of
the
snares
of
Hell
?
And
what
are
the
hellish
temptations
that
men
feel
in
their
hearts
,
the
alluring
objects
presented
to
their
eyes
,
the
ensnaring
examples
that
are
set
round
about
them
;
but
the
tuggings
of
Satan
,
if
possible
,
to
draw
the
Souls
of
men
into
the
same
condemnation
and
misery
with
himself
?
Would
Heaven
and
Hell
be
up
in
Arms
,
as
it
were
,
and
strive
at
this
rate
for
nothing
?
Thy
Soul
,
O
man
,
how
vilely
soever
thou
depreciatest
and
slightest
it
,
is
of
high
esteem
,
a
rich
purchace
,
a
Creature
of
nobler
rank
than
thou
art
aware
of
.
The
wise
Merchant
knows
the
value
of
Gold
and
Diamonds
,
though
ignorant
Indians
would
part
with
them
for
Glass-beads
and
Tinsel
toyes
.
And
this
leads
us
to
8.
The
eighth
Evidence
of
the
invaluable
worth
of
Souls
,
which
is
the
joy
in
Heaven
,
and
the
rage
in
Hell
for
the
gain
and
loss
of
the
Soul
of
man
.
Christ
who
came
from
Heaven
,
and
well
knew
the
frame
and
disposition
of
the
Inhabitants
of
that
City
,
Quoties
bene
agimus
gaudent
Angeli
,
&
tristantur
Daemones
;
quoties
à
bono
deviamus
Diabolum
laetificamus
,
&
Angelos
suo
gaudio
defraudamus
.
August
.
tells
us
,
That
there
is
joy
in
the
presence
of
the
Angels
of
God
over
one
sinner
that
repenteth
,
Luke
15.7
,
10.
No
sooner
is
the
heart
of
a
sinner
darted
with
conviction
,
broken
with
sorrow
for
sin
,
and
begins
to
cry
,
Men
and
brethren
,
what
shall
I
do
?
but
the
news
is
quickly
in
Heaven
,
and
sets
all
the
City
of
God
a
rejoycing
at
it
,
as
is
in
the
chief
City
of
a
Kingdom
when
a
young
Prince
is
born
.
We
never
read
that
Christ
laughed
in
all
his
time
on
Earth
;
but
we
read
,
that
he
once
rejoyced
in
Spirit
,
Luke
10.21
.
And
what
was
the
occasion
of
that
his
joy
,
but
the
success
of
the
Gospel
in
the
Salvation
of
the
Souls
of
men
?
Now
certainly
it
must
be
some
great
good
that
so
affects
Christ
and
all
his
Angels
in
Heaven
at
the
sight
of
it
:
the
degree
of
a
wise
mans
joy
is
according
to
the
value
of
the
object
thereof
:
no
man
that
is
wise
will
rejoyce
,
feel
his
heart
leap
within
him
for
gladness
at
a
small
or
common
thing
.
And
as
there
is
joy
in
Heaven
for
the
saving
,
so
certainly
there
is
grief
and
rage
in
Hell
for
the
loss
of
a
Soul
.
No
sooner
had
God
by
Pauls
Ministry
converted
one
poor
Lydia
at
Philippi
,
whither
he
was
called
by
an
immediate
Express
from
Heaven
for
that
service
,
but
the
Devil
put
all
the
City
into
an
uproar
,
as
if
an
Enemy
had
landed
on
their
Coast
,
and
raised
a
violent
Persecution
,
which
quickly
drave
him
thence
,
Acts
16.9
,
14
,
22.
And
indeed
what
are
all
the
fierce
and
cruel
persecutions
of
Gods
faithful
Ministers
,
but
so
many
efforts
of
the
rage
and
malice
of
Hell
against
them
,
for
plucking
Souls
as
so
many
captives
and
preys
out
of
his
paws
?
For
this
he
owes
them
a
spight
,
and
will
be
sure
to
pay
them
,
if
ever
he
get
them
at
an
advantage
.
But
all
this
joy
and
grief
demonstrates
the
high
and
great
value
of
the
Prize
which
is
won
by
Heaven
,
and
lost
by
Hell
.
9.
Ninthly
,
The
institution
of
Gospel-Ordinances
and
the
appointment
of
so
many
Gospel-Officers
purposely
for
the
saving
of
Souls
,
is
no
small
evidence
of
what
value
and
esteem
they
are
.
No
man
would
light
and
maintain
a
Lamp
fed
with
golden
Oyl
,
and
keep
it
burning
from
Age
to
Age
,
if
the
work
to
be
done
by
the
light
of
it
were
not
of
a
very
precious
and
important
nature
;
what
else
are
the
Dispensations
of
the
Gospel
,
but
Lamps
burning
with
golden
Oyl
to
light
Souls
to
Heaven
,
Zech.
4.2
,
3
,
4
,
&
12.
compared
:
a
magnificent
Vision
is
there
presented
to
the
Prophet
,
viz.
a
Candlestick
of
Gold
with
a
Bowl
or
Cistern
upon
the
top
of
it
,
and
seven
Shafts
with
seven
Lamps
at
the
ends
thereof
,
all
lighted
:
and
that
these
Lamps
might
have
a
constant
supply
of
oyl
,
without
any
accessary
humane
help
,
there
are
presented
(
as
growing
by
the
Candlestick
)
two
fresh
and
green
Olive-trees
on
each
side
thereof
,
ver.
3.
which
do
empty
out
of
themselves
golden
Oyl
,
ver.
12.
naturally
dropping
and
distilling
it
into
that
Bowl
,
and
the
two
Pipes
thereof
to
feed
the
Lamps
continually
.
Under
this
stately
Emblem
you
have
a
lively
representation
of
the
spiritual
Gifts
and
Graces
distilled
by
the
Spirit
into
the
Ministers
of
the
Gospel
,
for
the
use
and
benefit
of
the
Church
,
as
you
find
not
only
by
the
Angels
Exposition
of
it
here
,
but
by
the
Spirits
allusion
to
it
,
and
accommodation
of
it
in
Rev.
11.3
,
4.
See
herein
what
price
God
puts
upon
the
salvation
of
Souls
:
Gospel
Lamps
are
maintain'd
for
their
sakes
,
not
with
the
sweat
of
Ministers
brows
,
or
the
expence
and
waste
of
their
Spirits
,
but
by
the
precious
Gifts
and
Graces
of
Gods
Spirit
continually
dropping
into
them
for
the
use
and
service
of
Souls
.
These
ministerial
Gifts
and
Graces
are
Christs
Ascension-gifts
,
Eph.
4.8
.
When
he
ascended
up
on
high
,
he
gave
gifts
unto
men
;
and
what
were
the
Royal
gifts
of
that
triumphant
day
?
why
,
he
gave
some
Apostles
,
and
some
Prophets
,
and
some
Evangelists
,
and
some
Pastors
and
Teachers
,
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
body
of
Christ
.
It
is
an
allusion
to
the
Roman
Triumphs
,
wherein
the
Conqueror
did
spargere
missilia
,
scatter
abroad
his
treasures
among
the
people
.
It
is
reported
of
the
Palm-tree
saith
one
,
that
when
it
was
first
planted
in
Italy
,
they
water'd
its
roots
with
Wine
to
make
it
take
the
better
with
the
Soil
;
but
God
waters
our
Souls
with
what
is
infinitely
more
costly
than
Wine
,
he
waters
them
with
the
Heart-blood
of
Christ
,
and
the
precious
Gifts
and
Graces
of
the
Spirit
,
which
certainly
he
would
never
do
,
if
they
were
not
of
great
worth
in
his
eyes
.
O
how
many
excellent
Ministers
who
were
,
as
is
said
of
Iohn
,
burning
and
shining
Lights
in
their
places
and
generations
,
have
spent
themselves
,
and
how
many
are
there
who
are
willing
to
spend
and
be
spent
,
as
Paul
was
,
for
the
salvation
of
Souls
!
God
is
at
great
expences
for
them
,
and
therefore
puts
a
very
high
value
upon
them
.
Now
all
this
respects
the
Soul
of
man
,
that
is
the
object
of
all
ministerial
labours
.
The
Soul
is
the
terminus
actionum
ad
intra
,
the
subject
on
which
God
works
,
and
upon
which
he
spends
all
those
invaluable
treasures
.
'T
is
the
Soul
which
he
aims
at
,
and
principally
designs
and
levels
all
to
,
and
reckons
it
not
too
dear
a
rate
to
save
them
at
.
No
man
will
dig
for
common
stones
with
golden
Mattocks
,
the
instruments
that
would
be
worn
out
being
of
far
greater
value
than
the
thing
.
This
may
convince
us
of
what
worth
our
Souls
are
,
and
at
what
rates
they
are
set
in
Gods
Book
,
that
such
instruments
are
sent
abroad
into
the
World
,
and
such
precious
Gifts
and
Graces
like
golden
Oyl
spent
continually
for
their
Salvation
:
whether
Paul
,
or
Apollo
,
or
Cephas
,
all
are
yours
,
1
Cor.
3.22
.
(
i.
e.
)
all
set
apart
for
the
service
and
salvation
of
your
Souls
.
10.
Tenthly
,
The
great
encouragements
and
rewards
God
propounds
,
and
promiseth
to
them
that
win
Souls
,
speaks
their
worth
,
and
Gods
great
esteem
of
them
.
There
cannot
be
a
more
acceptable
service
done
to
God
,
than
for
a
man
to
set
himself
heartily
and
diligently
to
the
Conversion
of
Souls
:
so
many
Souls
as
a
man
instrumentally
saves
,
so
many
Diadems
will
God
crown
him
withal
in
the
great
Day
.
S.
Paul
calls
his
converted
Philippians
his
joy
and
his
crown
,
Phil.
4.1
.
and
tells
the
converted
Thessalonians
,
they
were
his
Crown
of
rejoycing
in
the
presence
of
Iesus
Christ
at
his
coming
,
1
Thess.
2.19
.
There
is
a
full
reward
assured
by
promise
to
those
that
labour
in
this
great
service
,
Dan.
12.3
.
And
they
that
be
wise
shall
shine
as
the
brightness
of
the
firmament
,
and
they
that
turn
many
to
righteousness
,
as
the
stars
for
ever
and
ever
.
The
wisdom
here
spoken
of
I
conceive
not
to
be
only
that
whereby
a
man
is
made
wise
to
the
salvation
of
his
own
Soul
,
but
whereby
he
is
also
furnished
with
skill
for
the
saving
of
other
mens
Souls
,
according
to
that
,
Prov.
11.30
.
He
that
winneth
souls
is
wise
:
and
so
the
latter
Phrase
is
exegetical
of
it
,
meaning
one
and
the
same
thing
by
being
wise
,
and
turning
many
unto
righteousness
:
and
to
put
men
upon
the
study
of
this
wisdom
,
he
puts
a
very
honourable
title
upon
them
,
calling
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
justifiers
of
many
,
as
in
1
Tim.
4.16
.
they
are
said
to
save
others
.
Here
is
singular
honour
put
upon
the
very
instruments
imploy'd
in
this
honourable
service
,
and
that
is
not
all
;
but
their
reward
is
great
hereafter
,
as
well
as
their
honour
great
at
present
:
they
shall
shine
as
the
brightness
of
the
firmament
,
and
the
stars
for
ever
and
ever
.
The
Firmament
shines
like
a
Saphir
in
it self
,
the
Stars
and
Planets
more
gloriously
again
;
but
those
that
faithfully
labour
in
this
work
of
saving
Souls
,
shall
shine
in
Glory
for
ever
and
ever
,
when
the
Firmament
shall
be
parched
up
as
a
scrowl
.
O
what
rewards
and
honours
are
here
to
provoke
men
to
the
study
of
saving
Souls
!
God
will
richly
recompense
all
our
pains
in
this
work
:
if
we
did
but
only
sow
the
seed
in
our
days
,
and
another
enters
into
our
labours
,
and
waters
what
we
sowed
,
so
that
neither
the
first
hath
the
comfort
of
finishing
the
work
,
nor
the
last
the
honour
of
beginning
it
;
but
one
did
somewhat
towards
it
in
the
work
of
Conviction
,
and
the
other
carried
it
on
to
greater
maturity
and
perfection
,
and
so
neither
the
one
or
other
began
and
finished
the
work
singly
;
yet
both
shall
rejoyce
in
Heaven
together
,
Ioh.
4.36
.
You
see
what
honours
God
puts
upon
the
very
instruments
imploy'd
in
this
work
,
even
the
honour
to
be
Saviours
under
God
of
mens
Souls
,
Iam.
5.20
.
and
what
a
full
reward
of
glory
,
joy
,
and
comfort
they
shall
have
in
Heaven
:
all
which
speaks
the
great
value
of
the
Soul
with
God
.
Such
encouragements
and
such
rewards
would
never
have
been
propounded
and
promised
,
if
God
had
not
a
singular
estimation
of
them
.
And
the
more
to
quicken
his
instruments
to
all
diligence
in
this
great
work
,
he
works
upon
their
fears
as
well
as
hopes
;
threatens
them
with
Hell
,
as
well
as
incourages
them
with
the
hopes
of
Heaven
:
tells
them
he
will
require
the
blood
of
all
those
Souls
that
perish
by
their
negligence
;
Their
blood
,
saith
he
,
will
I
require
at
that
watch-mans
hands
,
Ezek.
33.6
.
which
are
rather
Thunderbolts
than
words
,
saith
Chrysostom
.
By
all
which
you
see
what
weight
God
lays
upon
the
saving
or
losing
of
Souls
:
such
severe
charges
,
great
encouragements
,
and
terrible
threats
had
never
been
propounded
in
Scripture
,
if
the
Souls
of
men
had
not
been
invaluably
precious
.
11.
Eleventhly
,
It
is
no
small
evidence
of
the
preciousness
and
invaluable
worth
of
Souls
,
that
God
manifests
so
great
and
tender
Care
over
them
,
and
is
so
much
concern'd
about
the
evil
that
befals
them
.
Among
many
others
,
there
are
two
things
in
which
the
tender
care
of
God
for
the
good
of
Souls
is
manifested
,
-
(
1.
)
In
his
tenderness
over
them
in
times
of
distress
and
danger
,
as
a
tender
father
will
not
leave
his
sick
child
in
other
hands
,
but
sits
up
and
watches
by
him
himself
,
and
administers
the
Cordials
with
his
own
hands
;
even
so
the
great
God
expresseth
his
care
and
tenderness
,
Isa.
57.15
.
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
to
revive
the
spirit
of
the
humble
,
and
to
revive
the
heart
of
the
contrite
ones
.
Behold
the
condescending
tenderness
of
the
highest
Majesty
!
Is
a
Soul
ready
to
faint
and
fail
,
O
how
soon
is
God
with
it
,
with
a
reviving
Cordial
in
his
hand
,
lest
the
spirit
should
fail
before
him
,
and
the
Soul
which
he
hath
made
?
as
it
is
vers.
16.
yea
,
he
put
it
into
Christs
Commission
to
preach
good
tidings
to
the
meek
,
and
to
bind
up
the
broken-hearted
,
Isa.
61.1
.
and
not
only
inserts
it
in
Christs
Commission
,
but
gives
the
same
in
solemn
charge
to
all
his
inferior
Messengers
whom
he
imploys
about
them
,
Isa.
35.3
.
Strengthen
ye
the
weak
hands
,
and
confirm
the
feeble
knees
;
say
to
them
that
are
of
a
fearful
heart
,
Be
strong
,
fear
not
.
-
(
2.
)
His
special
regard
to
Souls
is
evidenced
in
his
severe
prohibitions
to
all
others
to
do
nothing
that
may
be
an
occasion
of
ruine
to
them
.
He
charges
it
upon
all
,
That
no
man
put
a
stumbling-block
,
or
an
occasion
to
fall
in
his
brothers
way
,
Rom.
14.13
.
that
by
the
abuse
of
our
own
liberty
,
we
destroy
not
him
for
whom
Christ
died
,
Rom.
14.15
.
And
what
doth
all
this
signifie
,
but
the
precious
and
invaluable
worth
of
Souls
?
12.
Lastly
,
It
is
not
the
least
evidence
of
the
dignity
of
mans
Soul
,
that
God
hath
appointed
the
whole
Host
of
Angels
to
be
their
Guardians
and
Attendants
.
Are
they
not
all
ministring
Spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
salvation
?
Heb.
1.14
.
Are
they
not
?
]
It
is
no
doubtful
question
,
but
the
strongest
way
of
affirmation
;
nothing
is
surer
than
that
they
are
All
]
Not
one
of
that
heavenly
Company
excepted
.
The
highest
Angel
thinks
it
no
disparagement
to
serve
a
Soul
for
whom
Christ
die
.
Well
may
they
all
stoop
to
serve
them
,
w●en
they
see
Christ
their
Lord
hath
stooped
even
to
death
to
save
them
.
They
are
all
of
them
Ministring
Spirits
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
publick
Officers
to
whom
their
Tutelage
is
committed
:
to
them
it
belongs
to
attend
,
serve
,
protect
,
and
relieve
them
.
The
greatest
Peers
and
Barons
in
the
Kingdom
think
it
not
below
them
to
wait
upon
the
Heir
apparent
to
the
Crown
in
his
Minority
;
and
no
less
dignity
is
here
stampt
by
God
upon
the
Souls
of
men
,
whom
he
calls
Heirs
of
Salvation
]
And
in
some
respect
nearer
to
Christ
than
themselves
are
;
on
this
account
it
is
that
the
Angels
delight
to
serve
them
.
Christs
little
ones
upon
earth
have
their
Angels
,
which
always
behold
the
face
of
God
in
Heaven
,
Mat.
18.10
.
and
therefore
saith
our
Lord
there
,
Take
heed
you
despise
not
one
of
these
little
ones
;
they
are
greater
persons
than
you
are
aware
of
.
Nor
is
it
enough
that
one
Angel
is
appointed
to
wait
upon
all
,
or
many
of
them
,
but
many
Angels
,
even
a
whole
Host
of
them
are
sometimes
sent
to
attend
upon
one
of
them
.
As
Iacob
was
going
on
his
way
,
the
Angels
of
God
met
him
,
and
when
he
saw
them
,
he
said
,
This
is
Gods
host
,
Gen.
32.1
,
2.
The
same
two
offices
which
belong
to
a
Nurse
to
whom
the
Father
commits
his
Child
,
belong
also
to
the
Angels
of
Heaven
,
with
respect
to
the
Children
of
God
,
viz.
to
keep
them
tenderly
whilst
they
are
abroad
,
and
bring
them
home
to
their
Fathers
house
at
last
.
And
how
clearly
doth
all
this
evince
and
demonstrate
the
great
dignity
and
value
of
Souls
?
Was
it
an
Argument
of
the
Grandeur
and
Magnificence
of
King
Solomon
,
that
he
had
two
hundred
men
with
Targets
,
and
three
hundred
men
with
Shields
of
beaten
Gold
for
his
ordinary
Guard
every
day
?
And
is
it
not
a
mark
of
far
greater
dignity
,
than
ever
Solomon
had
in
all
his
glory
,
to
have
Hosts
of
Angels
attending
us
?
In
comparison
with
one
of
this
Guard
Solomon
himself
was
but
a
Worm
in
all
his
Magnificence
.
And
now
lay
all
these
Arguments
together
,
and
see
what
they
will
amount
to
.
You
have
before
you
no
ordinary
Creature
;
for
,
(
1.
)
it
was
not
produced
as
other
Creatures
were
,
by
a
meer
word
of
command
,
but
by
the
deliberation
of
the
great
Council
of
Heaven
:
and
,
(
2.
)
such
are
the
high
and
noble
faculties
and
powers
found
in
it
,
as
render
it
agreeable
to
,
and
becoming
such
a
Divine
Original
.
Ye●
,
(
3.
)
by
reason
of
these
its
admirable
powers
it
becomes
a
capable
subject
both
of
Grace
here
,
and
Glory
hereafter
.
(
4.
)
Nor
is
this
its
capacity
in
vain
,
for
God
hath
made
glorious
preparations
for
some
of
them
in
Heaven
.
(
5.
)
And
purchased
them
for
Heaven
,
and
Heaven
for
them
at
an
invaluable
price
,
even
the
precious
Blood
of
Christ
.
(
6.
)
And
stampt
immortality
upon
their
actions
,
as
well
as
natures
.
(7)
Both
Worlds
contend
and
strive
for
the
Soul
,
as
a
prize
of
greatest
value
.
(8)
Their
Conversion
to
Christ
is
the
Triumph
of
Heaven
,
and
Rage
of
Hell
.
(
9.
)
The
Lamps
of
Gospel-Ordinances
are
maintained
over
all
the
reformed
Christian
World
to
light
them
in
their
passage
to
Heaven
.
(
10.
)
Great
rewards
are
propounded
to
all
that
shall
heartily
endeavour
the
salvation
of
them
.
(
11.
)
The
care
of
Heaven
is
exceeding
great
and
tender
over
them
.
And
(
12.
)
the
heavenly
Host
of
Angels
have
the
charge
of
them
,
and
reckon
it
their
honour
to
serve
them
.
These
things
duly
weighed
,
bring
home
the
conclusion
with
demonstrative
clearness
to
every
mans
understanding
,
That
one
Soul
is
of
more
value
than
the
whole
World
,
which
was
the
thing
to
be
proved
.
What
remains
is
the
improvement
of
this
excellent
subject
,
in
these
following
Inferences
.
Inference
I.
THE
Soul
of
man
appearing
to
be
a
Creature
of
such
transcendent
dignity
and
excellency
,
this
truth
appears
of
equal
clearness
with
it
,
That
it
was
not
made
for
the
body
,
but
the
body
for
it
;
and
therefore
it
is
a
vile
abuse
of
the
noble
and
high-born
Soul
,
to
subject
it
to
the
lusts
,
and
enslave
it
to
the
drudgery
of
the
inferior
and
more
ignoble
part
.
The
very
Law
of
Nature
assigns
the
most
honourable
places
and
imployments
to
the
most
noble
and
excellent
Creatures
,
and
the
baser
and
inferior
to
things
of
the
lowest
rank
and
quality
.
The
Sun
,
Moon
,
and
Stars
are
placed
by
this
Law
in
the
Heavens
,
but
the
Ignis
fatuus
and
the
Glow-worm
in
the
Fens
and
Ditches
.
Princes
are
set
upon
Thrones
of
Glory
,
the
Beggers
lodg'd
in
Barns
and
Stables
:
and
if
at
any
time
this
order
of
Nature
be
inverted
,
and
the
baser
suppress
and
perk
over
the
more
noble
and
honourable
Beings
,
it
is
looked
upon
as
a
kind
of
Prodigy
in
the
Civil
World
:
and
so
Solomon
represents
it
,
Eccles.
10.7
.
I
have
seen
servants
upon
horses
,
and
Princes
walking
as
servants
upon
the
earth
,
(
i.
e.
)
I
have
seen
men
that
are
worthy
of
no
better
imployments
than
to
rub
Horses
heels
,
in
the
Saddle
,
with
their
Trappings
;
and
men
who
deserve
to
bear
rule
and
to
govern
Kingdoms
,
men
who
for
their
great
ability
and
integrity
deserved
to
sit
at
Helm
,
and
moderate
the
Affairs
of
Kingdoms
,
these
have
I
seen
walking
as
servants
upon
the
earth
,
and
this
he
calls
an
evil
under
the
Sun
,
that
is
an
Ataxie
,
confusion
or
disorder
in
the
course
of
Nature
.
Now
there
can
never
be
that
difference
and
vast
odds
betwixt
one
man
and
another
,
as
there
is
betwixt
the
Soul
and
the
body
of
every
man
.
A
King
upon
the
Throne
is
not
so
much
above
a
Begger
that
cryes
at
our
doors
for
a
crust
,
as
the
Soul
is
above
a
body
;
for
the
Soul
of
a
Begger
is
of
the
same
Species
,
Original
,
and
Capacity
of
happiness
with
the
Soul
of
the
most
illustrious
Prince
:
and
sometimes
greater
Excellencies
of
mind
are
found
in
the
lowest
rank
and
order
of
men
;
Better
is
a
poor
and
wise
child
,
than
an
old
and
foolish
King
,
Eccles.
4.13
.
but
the
Soul
of
the
meanest
person
in
the
World
,
is
better
than
all
the
bodies
in
it
;
and
therefore
to
make
the
noble
and
high-born
Soul
a
slave
,
a
meer
drudge
to
the
vile
body
;
as
the
Apostle
calls
it
,
Phil.
3.21
.
The
body
of
this
vileness
;
what
is
it
but
to
set
the
Begger
on
Horse-back
,
and
make
the
King
lacquey
after
him
on
foot
.
It
was
a
generous
resentment
that
an
Heathen
had
of
the
dignity
of
his
own
Soul
,
Major
sum
,
&
ad
majora
natus
,
quàm
ut
corporis
mei
sim
mancipium
.
Seneca
.
and
a
very
just
abhorrence
of
so
vile
an
abuse
of
it
,
when
he
said
,
I
am
greater
,
and
born
to
greater
things
,
than
that
I
should
be
a
slave
to
my
body
.
I
know
there
is
a
debt
of
duty
the
Soul
owes
to
its
own
body
,
and
few
Souls
are
to
be
found
too
careless
or
dilatory
in
the
discharge
thereof
:
where
one
Soul
needs
the
Spur
in
this
case
,
thousands
need
the
Curb
.
Most
Souls
are
over-heated
with
zeal
for
the
concerns
of
the
flesh
,
worn
out
and
spent
in
its
constant
drudgery
:
their
whole
life
is
but
a
serving
of
divers
lusts
and
pleasures
,
as
the
Apostle
speaks
,
Tit.
3.3
.
Imperious
lusts
are
cruel
Task-masters
,
they
give
the
Soul
no
rest
;
the
more
provision
the
Soul
brings
in
to
satisfie
them
,
the
more
they
rage
,
like
fire
by
the
addition
of
more
fuel
.
What
a
sad
sight
is
it
to
see
a
noble
immortal
Soul
enslaved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Apostles
word
is
,
Tit.
1.7
.
to
wine
?
to
filthy
lucre
,
to
a
thousand
sorts
of
vassallage
;
like
a
Tapster
in
a
common
Inn
,
now
running
up
stairs
,
and
then
down
,
at
every
ones
knock
and
call
?
O
what
perpetual
hurry
and
noise
do
thousands
of
Souls
live
in
!
so
that
they
have
no
time
to
retire
into
themselves
,
and
think
for
what
end
and
use
they
were
created
,
and
sent
into
this
World
:
all
their
thoughts
,
all
their
cares
,
all
their
studies
and
labours
are
taken
up
about
that
perishing
,
clogging
,
ensnaring
body
,
which
must
so
shortly
fall
a
prey
to
the
worms
.
How
many
millions
of
poor
Creatures
are
there
that
labour
and
toil
all
their
life
long
for
a
poor
,
bare
maintenance
of
their
bodies
,
and
never
think
they
have
any
other
business
to
do
in
this
World
?
And
how
many
of
an
higher
rank
are
charm'd
by
a
thick
succession
of
fleshly
delights
and
pleasures
into
a
deep
oblivion
of
their
eternal
concerns
?
so
that
their
whole
life
is
but
one
intire
diversion
from
the
great
business
and
proper
end
of
it
:
Iam.
5.5
.
Ye
have
lived
in
pleasure
on
earth
,
lived
in
them
,
as
the
fish
doth
in
the
water
,
its
proper
Element
,
or
the
Eel
in
the
mud
.
Sometimes
it
falls
out
at
the
very
close
of
a
vain
voluptuous
life
,
when
they
see
all
their
delights
shrinking
away
at
the
approaches
and
appearance
of
death
;
that
they
begin
to
be
a
little
startled
at
the
change
which
is
about
to
be
made
upon
them
,
and
to
cry
,
O
what
shall
we
do
now
!
Ah
poor
Souls
,
is
that
a
time
to
think
what
you
shall
do
,
when
you
are
just
stepping
into
the
awful
state
of
Eternity
?
O
that
this
had
been
thought
on
in
season
;
but
you
could
find
no
leisure
for
one
such
thought
.
Now
you
begin
to
wish
time
had
been
rescued
out
of
the
hands
of
the
cares
and
pleasures
of
this
life
for
better
purposes
;
but
it
's
gone
,
and
never
more
to
be
recalled
.
Inference
II.
IS
the
Soul
so
invaluably
precious
,
then
the
Salvation
of
the
Soul
is
to
be
the
great
care
and
business
of
every
man
in
this
life
.
Where
one
thought
is
spent
about
this
question
,
What
shall
I
eat
,
drink
,
and
put
on
,
a
thousand
should
be
spent
about
that
question
,
What
shall
I
do
to
be
saved
?
If
a
Treasure
of
ten
or
twenty
thousand
pounds
were
committed
to
your
trust
and
charge
,
and
for
which
(
in
case
of
loss
)
you
must
be
responsible
,
would
not
your
thoughts
,
cares
,
and
fears
be
working
night
and
day
about
it
,
till
you
be
satisfied
it
is
safe
and
out
of
danger
,
and
then
your
mind
would
be
at
rest
,
but
not
before
.
Thy
Soul
,
O
man
,
is
more
worth
than
the
Crowns
and
Treasures
of
all
the
Princes
in
the
World
:
if
all
their
Exchequers
were
drained
,
and
all
their
Crown-Jewels
sold
to
their
full
value
,
they
could
never
make
up
half
a
Ransom
for
the
Soul
of
the
poorest
and
meanest
man
.
This
invaluable
Treasure
is
committed
to
your
charge
,
if
it
be
lost
,
you
are
lost
for
ever
:
that
which
St.
Matthew
calls
the
losing
of
the
Soul
in
my
Text
,
St.
Luke
calls
losing
himself
:
if
the
Soul
be
lost
,
the
man
is
lost
:
the
body
is
but
as
a
Boat
fastned
to
the
stern
of
a
stately
Ship
,
if
the
Ship
sink
,
the
Boat
follows
it
.
O
therefore
what
thoughts
,
what
fears
,
what
cares
should
exercise
the
minds
of
men
day
and
night
,
till
their
precious
Souls
be
out
of
all
danger
!
Methinks
the
sound
of
this
Text
should
ring
a
perpetual
Alarm
in
the
ears
of
careless
sinners
,
and
make
them
hasten
to
the
Ensurance-Office
,
as
Merchants
do
,
who
have
great
Adventures
in
danger
at
Sea
.
It
was
counsel
given
once
to
a
King
,
and
worthy
to
be
prest
upon
all
,
from
the
King
to
the
Begger
,
to
ruminate
these
words
of
Christ
one
quarter
of
an
hour
every
day
,
What
is
a
man
profited
,
if
he
shall
gain
the
whole
world
,
and
lose
his
own
soul
?
or
what
shall
a
man
give
in
exchange
for
his
soul
?
certainly
it
would
make
men
slack
their
pace
,
and
cool
themselves
in
their
hot
and
earnest
pursuit
of
the
trifles
of
this
World
,
and
convince
them
,
that
they
have
somewhat
else
to
do
of
far
greater
importance
.
It
was
not
without
great
and
weighty
reason
therefore
,
that
the
Apostle
Peter
exhorts
to
all
diligence
to
make
our
calling
and
election
sure
,
2
Pet.
1.10
.
there
are
two
words
in
this
Text
of
extraordinary
weight
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Give
all
diligence
,
the
word
is
study
;
the
utmost
intention
of
the
mind
,
pondering
and
comparing
things
in
the
thoughts
,
valuing
reasons
for
,
and
objections
against
the
point
before
us
,
this
is
study
;
and
such
as
calls
for
all
diligence
where
the
subject
matter
is
(
as
to
be
sure
,
here
it
is
)
of
the
greatest
importance
:
and
what
is
the
subject
matter
of
all
this
study
and
diligence
?
Why
,
it
is
the
most
solemn
of
all
works
that
ever
came
under
the
hand
of
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
make
our
calling
and
election
sure
,
firm
,
stable
,
or
fixed
,
as
a
building
raised
upon
square
and
strong
foundation
;
or
as
a
conclusion
is
sure
,
when
regularly
drawn
from
certain
and
indubitable
premisses
,
there
can
never
be
too
much
care
,
too
much
study
or
pains
,
about
that
which
can
never
be
too
well
secured
.
Many
Souls
never
spent
one
solemn
hour
in
a
close
and
serious
debate
about
this
matter
,
others
have
taken
a
great
deal
of
pains
about
it
,
they
have
broken
many
nights
sleep
,
poured
out
many
prayers
,
made
many
a
deep
search
into
their
own
hearts
,
walked
with
much
conscientious
watchfulness
and
tenderness
,
proposed
many
a
serious
case
of
Conscience
to
the
most
judicious
and
skilful
Ministers
and
Christians
:
and
after
all
,
their
security
is
not
such
as
fully
satisfies
;
and
probably
one
reason
of
it
may
be
the
great
weight
wherewith
the
matters
of
their
Salvation
lye
upon
their
spirits
.
O
that
these
Soul-concerns
did
bear
upon
all
,
as
they
do
upon
some
:
it
requires
more
time
,
more
thoughts
,
more
prayers
to
make
these
things
sure
,
than
most
are
aware
of
.
Inference
III.
IF
the
Soul
be
so
precious
,
then
cetainly
it
is
the
special
care
of
Heaven
,
that
which
God
looks
more
particularly
after
,
than
any
other
Creature
on
Earth
.
There
is
an
active
vigilant
Providence
that
superintends
every
Creature
upon
Earth
:
there
is
not
the
most
despicable
diminutive
Creature
that
lives
in
the
World
,
left
without
the
line
of
Providence
.
God
is
therefore
said
to
give
them
all
their
meat
in
due
season
,
and
for
that
end
they
all
wait
upon
him
,
Psal.
104.27
.
as
a
great
and
provident
House-keeper
orders
daily
convenient
provisions
for
all
his
Family
,
even
to
the
least
and
lowest
among
them
:
the
smallest
Insects
and
Gnats
which
swarm
so
thick
in
the
Air
,
and
of
the
usefulness
of
whose
Being
it
is
hard
to
give
an
account
;
yet
as
the
incomparably
learned
Dr.
More
well
observes
,
Antidote
,
p.
82.
these
all
find
nourishment
in
the
World
,
which
would
be
lost
,
if
they
were
not
,
and
are
again
convenient
nourishment
themselves
to
others
that
prey
upon
them
.
But
Man
is
the
peculiar
,
special
care
of
God
,
and
the
Soul
of
man
much
more
than
the
body
.
Hence
Christ
fortifies
the
Faith
of
Christians
against
all
distrusts
of
Divine
Providence
,
even
from
their
Excellency
above
other
Creatures
,
Matth.
10.31
.
Ye
are
of
more
value
than
many
sparrows
:
and
Matth.
6.26
.
your
heavenly
Father
feeds
the
Fowls
of
the
Air
,
and
are
ye
not
much
better
than
they
?
and
vers.
30.
he
cloaths
the
grass
of
the
field
,
and
shall
he
not
much
more
cloath
you
?
And
so
the
Apostle
,
1
Cor.
9.9
.
Doth
God
take
care
for
oxen
?
or
saith
he
it
altogether
for
our
sakes
?
for
our
sakes
no
doubt
this
is
written
.
In
all
which
places
the
dignity
of
man
above
all
Animals
and
Vegetables
,
in
respect
of
both
natural
Excellency
of
his
reasonable
Soul
,
but
especially
the
gracious
endowments
of
it
,
which
endear
it
far
more
to
its
Maker
:
this
is
the
very
hing
of
the
Argument
,
and
a
firm
ground
for
the
Believers
Faith
of
Gods
tender
care
over
both
parts
,
but
especially
the
Soul
.
The
body
of
a
Believer
is
Gods
Creature
as
well
as
his
Soul
;
but
that
being
of
less
value
,
hath
not
such
a
degree
of
care
and
tenderness
expressed
towards
it
,
as
the
Soul
hath
:
the
Fathers
care
is
not
so
much
for
the
Childs
cloaths
,
as
it
is
for
the
Child
himself
.
Besides
,
the
immediate
wants
and
troubles
of
the
Soul
,
which
are
Idiopathetical
,
are
far
more
sharp
and
pinching
than
those
it
suffers
upon
the
bodies
account
,
which
are
but
Sympathetical
;
and
therefore
when-ever
such
an
excellent
Creature
,
as
a
sanctified
Soul
,
which
is
in
Christ
,
or
a
Soul
designed
to
be
sanctified
,
which
is
moving
towards
Christ
,
fall
under
those
heavy
pressures
and
distresses
,
(
as
they
often
do
)
and
are
ready
to
fail
;
let
it
be
assured
its
merciful
Creator
will
not
fail
to
relieve
,
support
,
revive
,
and
deliver
it
as
often
as
it
shall
fall
into
those
deep
distresses
.
Hear
how
his
compassionate
tenderness
is
expressed
towards
distressed
Souls
,
Isa.
49.15
.
Can
a
woman
forget
her
sucking
child
,
that
she
should
not
have
compassion
on
the
son
of
her
womb
?
yea
,
they
may
forget
,
yet
will
not
I
forget
thee
.
Sooner
shall
a
Woman
,
the
more
tender
Sex
,
forget
not
the
Nurse-child
that
only
sucks
her
breast
,
but
the
child
,
yea
the
son
of
her
womb
,
and
that
not
when
grown
and
placed
abroad
,
but
whilst
it
hangs
upon
her
breast
,
and
draws
love
from
her
heart
,
as
well
as
milk
from
her
breast
;
than
God
will
forget
a
Soul
that
fears
him
.
Let
gracious
Souls
fortifie
their
Faith
therefore
in
the
Divine
care
,
by
considering
with
what
a
peculiar
eye
of
estimation
and
care
God
looks
upon
them
above
all
other
Creatures
in
the
World
:
only
beware
you
so
eye
not
the
natural
or
spiritual
excellencies
of
your
Souls
,
as
to
expect
mercy
for
the
sake
thereof
,
as
if
your
Souls
were
worthy
for
whose
sake
God
should
do
this
:
no
,
no
,
sin
hath
nonsuited
that
Plea
,
all
is
of
free
Grace
,
not
of
debt
;
but
he
minds
us
what
reputation
the
new
Creation
brings
the
Soul
into
with
its
God
.
Inference
IV.
IF
the
Soul
of
man
be
so
precious
,
how
precious
and
dear
to
all
Believers
should
the
Redeemer
and
Saviour
of
their
precious
Souls
be
?
Vnto
you
therefore
that
believe
he
is
precious
,
saith
the
Apostle
,
1
Pet.
2.7
.
though
he
be
yet
out
of
our
sight
,
he
should
never
be
one
whole
hour
together
out
of
our
hearts
and
thoughts
:
1
Pet.
1.8
.
Whom
having
not
seen
ye
love
,
whom
though
now
ye
see
him
not
,
yet
believing
ye
rejoyce
with
joy
unspeakable
and
full
of
glory
.
The
very
Name
of
Christ
,
saith
Bernard
,
Mel
in
ore
,
melos
in
aure
,
jubilum
in
corde
.
Bern.
is
Honey
in
the
mouth
,
Melody
in
the
ear
,
and
a
very
Jubilee
in
the
heart
.
The
blessed
Martyr
Mr.
Lambert
made
this
his
Motto
,
None
but
Christ
,
none
but
Christ
.
Molinus
was
seldom
observ'd
to
mention
his
Name
without
dropping
eyes
.
Iulius
Palmer
in
the
midst
of
the
flames
moved
his
scorched
lips
,
and
was
heard
to
say
,
Sweet
Iesus
,
and
fell
asleep
.
Paul
fastens
upon
his
Name
as
a
Bee
upon
a
sweet
flower
,
and
mentions
it
no
less
than
ten
times
in
the
compass
of
ten
verses
,
1
Cor.
1.
as
if
he
knew
not
how
to
leave
it
.
There
is
a
twofold
preciousness
of
Christ
,
one
in
respect
of
his
essential
Excellency
and
Glory
,
in
this
respect
he
is
glorious
as
the
only
begotten
Son
of
God
,
the
brightness
of
his
Fathers
Glory
,
and
the
express
Image
or
Character
of
his
Person
,
Heb.
1.
the
other
is
in
respect
of
his
relative
usefulness
and
suitableness
to
all
the
needs
and
wants
of
poor
sinners
;
as
he
is
the
Lord
our
righteousness
,
made
unto
us
Wisdom
,
Righteousness
,
Sanctification
and
Redemption
:
none
discern
this
preciousness
of
Christ
,
but
those
that
have
been
convinced
of
sin
,
and
have
apprehended
the
wrath
to
come
,
the
just
demerit
of
sin
,
and
fled
for
refuge
to
the
hope
set
before
them
:
and
to
them
he
is
precious
indeed
.
Consider
him
as
a
Saviour
from
wrath
to
come
,
and
then
he
will
appear
the
most
lovely
and
desirable
in
all
the
World
to
your
Souls
:
he
that
understands
the
value
of
his
own
Soul
,
the
dreadful
nature
of
the
wrath
of
God
,
the
near
approaches
of
the
wrath
to
his
own
Soul
,
and
the
astonishing
love
of
Christ
in
delivering
him
from
it
,
by
bearing
that
wrath
in
his
place
and
room
in
his
own
person
,
cannot
chuse
but
estimate
Christ
above
ten
thousand
Worlds
.
Inference
V.
HOw
great
a
trust
and
charge
lyeth
upon
them
to
whom
the
care
of
Souls
is
committed
,
and
from
whom
an
account
for
other
mens
,
as
well
as
their
own
Souls
shall
certainly
be
required
?
Ministers
are
appointed
of
God
to
watch
for
the
Souls
of
their
people
,
and
that
as
men
that
must
give
an
account
,
Heb.
13.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
est
noctes
insomnes
agere
,
quod
solent
viri
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pernox
soticitudo
.
The
word
here
translated
watch
,
signifies
such
watchfulness
as
that
of
Shepherds
which
keep
their
stocks
by
night
in
places
infested
by
Wolves
,
who
watch
whole
nights
together
for
their
safety
.
If
a
man
were
a
keeper
only
of
Sheep
or
Swine
,
it
were
no
great
matter
if
the
Wolf
now
and
then
carried
away
one
whilst
we
slept
;
but
Ministers
have
charge
of
Souls
,
one
of
which
,
as
Christ
assures
us
in
the
Text
,
is
more
worth
than
the
whole
World
.
Hear
what
one
speaks
upon
this
point
.
God
purchased
the
Church
with
his
own
Blood
,
Gildas
Salvian
,
p.
260.
O
what
an
Argument
is
here
to
quicken
the
negligent
?
and
what
an
Argument
to
condemn
those
that
will
not
be
quickened
up
to
their
duty
by
it
?
O
,
saith
one
of
the
Ancient
Doctors
,
if
Christ
had
but
committed
to
my
keeping
one
spoonful
of
his
Blood
in
a
fragil
glass
,
how
curiously
should
I
preserve
it
,
and
how
tender
should
I
be
of
that
glass
!
If
the●
he
have
committed
to
me
the
purchace
of
that
Blood
,
should
I
not
carefully
look
to
my
charge
?
What
,
Sirs
,
shall
we
despise
the
Blood
of
Christ
?
shall
we
think
it
was
shed
for
them
that
are
not
worthy
of
our
care
?
O
then
let
us
hear
those
Arguments
of
Christ
whenever
we
feel
our selves
grow
dull
and
careless
.
Did
I
dye
for
them
,
and
wilt
not
thou
look
after
them
?
Were
they
worth
my
Blood
,
and
are
they
not
worth
thy
labour
?
Did
I
come
down
from
Heaven
to
Earth
,
to
seek
and
to
save
that
which
was
lost
:
and
wilt
not
thou
go
to
the
next
door
,
or
street
,
or
village
to
seek
them
?
How
small
is
thy
labour
or
condescension
to
mine
?
I
debased
my self
to
this
,
but
it
is
thy
honour
to
be
so
imployed
.
Let
not
that
man
think
to
be
saved
by
the
Blood
of
Christ
himself
,
that
makes
light
of
precious
Souls
,
who
are
the
purchace
of
that
Blood
.
And
no
less
charge
lyeth
upon
Parents
,
to
whom
God
hath
committed
the
care
of
their
Childrens
Souls
:
and
Masters
that
have
the
Guardianship
of
the
Souls
as
well
as
bodies
of
their
Families
:
the
command
is
laid
immediately
upon
you
,
that
they
sanctifie
Gods
Sabbaths
,
Exod.
20.10
.
to
command
your
houshold
in
the
way
of
the
Lord
,
Gen.
18.19
.
O
Parents
,
consider
with
your selves
what
strong
engagements
lye
upon
you
to
do
all
you
are
capable
of
doing
for
the
salvation
of
the
precious
Souls
of
your
dear
Children
.
Remember
their
Souls
are
infinitely
of
more
value
than
their
bodies
,
that
they
came
into
the
World
under
sin
and
condemnation
;
that
you
were
the
instruments
of
propagating
that
sin
to
them
,
and
bringing
them
into
that
misery
;
that
you
know
their
dispositions
,
and
how
to
suit
them
better
than
others
can
.
That
the
bonds
of
Nature
give
you
singular
advantages
to
prevail
,
and
be
successful
in
your
exhortations
beyond
what
any
others
have
;
that
you
are
always
with
them
,
and
can
chuse
your
opportunities
,
which
others
cannot
.
That
you
and
they
must
shortly
part
,
and
never
meet
them
again
,
till
you
meet
at
the
Judgment-seat
of
Christ
.
That
it
will
be
inconceivably
dreadful
to
see
them
stand
at
Christs
left
hand
among
the
cursed
and
condemned
,
there
cursing
the
day
that
ever
they
were
born
of
such
ignorant
and
negligent
,
such
careless
and
cruel
Parents
as
took
no
care
to
instruct
,
reprove
,
or
exhort
them
.
O
who
can
think
without
horrour
of
the
cryes
and
curses
of
his
own
Child
in
Hell
,
cast
away
by
the
very
instrument
of
its
Being
?
Is
this
the
love
you
bear
them
,
to
betray
them
to
eternal
misery
?
Was
there
no
other
provision
to
be
made
,
but
for
their
bodies
?
Did
you
think
you
had
fully
acquitted
your
duty
,
when
you
had
got
an
Estate
for
them
?
O
that
God
would
effectually
touch
your
hearts
with
a
becoming
sense
of
the
value
and
danger
of
their
Souls
,
and
your
own
too
in
the
neglect
of
that
great
and
solemn
trust
committed
to
you
with
respect
to
them
.
And
you
Masters
,
consider
,
though
God
hath
set
you
above
,
and
your
Servants
below
,
yet
are
their
Souls
equally
precious
with
your
own
:
they
have
another
Master
that
expects
service
from
them
,
as
well
as
you
:
do
not
only
allow
them
time
,
but
give
them
your
exhortations
and
commands
,
not
to
neglect
their
own
Souls
,
whilst
they
attend
your
business
:
think
not
your
business
will
prosper
the
less
,
because
it
is
in
the
hand
of
a
praying
servant
;
their
Souls
are
of
greater
concernment
than
any
business
of
yours
can
be
.
Inference
VI.
ARE
Souls
so
precious
,
then
certainly
the
means
and
instruments
of
their
Salvation
must
be
exceeding
precious
too
,
and
the
removal
of
them
a
sore
Iudgment
.
The
dignity
of
the
subject
gives
value
to
the
instruments
imploy'd
about
it
.
It
is
no
ordinary
mercy
for
Souls
to
come
into
such
a
part
of
the
World
,
and
in
such
a
time
as
furnisheth
them
with
the
best
helps
for
Salvation
.
Ordinan
▪
ces
and
Ministers
receive
their
value
not
only
from
their
Author
,
but
their
Object
:
they
have
a
dignity
stampt
upon
them
by
their
usefulness
to
the
Souls
of
men
,
Acts
20.32
.
it
is
the
seed
of
life
,
1
Pet.
1.23
.
the
regenerating
instrument
.
It
is
the
bread
of
life
,
Iob
23.12
.
more
than
our
necessary
food
.
The
Word
is
a
Light
shining
in
the
dark
World
to
direct
our
Souls
through
all
the
snares
laid
for
them
,
unto
Glory
.
It
is
the
Souls
Cordial
in
all
fainting
fits
,
Psal.
119.50
.
What
shall
I
say
of
the
Word
and
Ordinances
of
God
,
the
Sun
that
shines
in
Heaven
to
give
us
light
,
the
Fountains
,
Springs
and
Rivers
that
stream
for
our
refreshment
;
the
Corn
and
Cattel
on
the
Earth
,
yea
the
very
Air
we
breathe
in
,
is
not
so
useful
,
so
necessary
,
so
precious
to
our
bodies
,
as
the
Word
is
to
our
Souls
.
It
cannot
therefore
but
be
a
sore
judgment
,
and
a
dreadful
token
of
Gods
indignation
and
wrath
to
have
a
restraint
,
or
scarcity
,
of
the
means
of
Salvation
among
us
;
but
should
there
be
(
which
God
in
mercy
prevent
)
a
removal
and
total
loss
of
these
things
,
wrath
would
then
come
upon
us
to
the
uttermost
.
What
will
the
condition
of
precious
Souls
be
,
when
the
means
of
Salvation
are
cut
off
from
them
?
When
that
famine
,
worse
than
of
bread
and
water
,
is
come
upon
them
?
Amos
8.11
.
When
the
Ark
of
God
(
the
Symbol
of
his
Presence
)
was
taken
,
it
is
said
,
1
Sam.
4.13
.
That
all
the
city
cryed
out
.
When
Paul
too●
his
leave
of
Antioch
,
and
told
them
they
should
see
his
face
no
more
,
how
did
the
poor
Christians
lament
and
mourn
,
as
cut
at
the
heart
by
that
killing
word
,
Acts
20.37
,
38.
It
made
Christs
bowels
to
yearn
and
roll
within
him
,
when
he
saw
the
multitude
scatter'd
as
sheep
having
no
shepherd
,
Matth.
9.36
.
Matthew
Paris
tells
us
in
the
year
1072.
when
preaching
was
supprest
at
Rome
,
Letters
were
then
framed
as
coming
from
Hell
,
wherein
the
Devil
gave
them
thanks
for
the
multitude
of
Souls
sent
to
him
that
year
:
but
we
need
no
Letters
from
Hell
,
we
have
a
sad
account
from
Heaven
in
what
a
sad
state
those
Souls
are
left
from
whom
the
means
of
Salvation
are
cut
off
:
Where
no
vision
is
,
the
people
perish
,
Prov.
29.18
.
and
Hosea
4.6
.
My
people
are
destroyed
for
lack
of
knowledge
.
'T
is
sad
when
those
Stars
that
guide
Souls
to
Christ
(
as
that
which
the
Wise-men
saw
did
)
are
set
,
and
wandring
Stars
shall
shine
in
their
places
.
O
if
God
remove
the
golden
Candlestick
out
of
its
place
,
what
but
the
desolation
and
ruine
of
millions
of
Souls
must
follow
?
We
account
it
insufferable
cruelty
for
a
man
to
undertake
the
pilotting
of
a
Ship
full
of
Passengers
,
who
never
learnt
his
Compass
;
or
an
ignorant
Empirick
to
get
his
living
by
killing
mens
bodies
;
but
much
more
lamentable
will
the
state
of
Souls
be
,
if
ever
they
fall
(
which
God
in
mercy
prevent
)
into
the
hands
of
Popish
Guides
,
or
blind
Leaders
of
the
blind
.
Inference
VII
.
IF
the
Soul
be
of
so
precious
a
Nature
,
it
can
never
live
upon
such
base
and
vile
food
as
earthly
things
are
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
quod
à
nobis
rejectum
projicitur
canibus
.
The
Apostle
,
Phil.
3.8
,
9
calls
the
things
of
this
World
Dogs
meat
,
and
judge
if
that
be
proper
food
for
such
noble
and
high-born
Creatures
as
our
Souls
are
?
An
immaterial
Being
can
never
live
upon
material
things
;
they
are
no
bread
for
Souls
,
as
the
Prophet
speaks
,
Isa.
55
2.
Why
do
ye
spend
money
,
(
i.
e.
)
time
and
pains
,
thoughts
and
cares
)
for
that
which
is
not
bread
?
Your
Souls
can
no
more
live
upon
carnal
,
than
your
bodies
can
upon
spiritual
things
.
Earthly
things
have
a
double
defect
in
them
,
by
reason
whereof
they
are
called
things
of
nought
,
Amos
6.13
.
of
no
worth
or
value
:
they
are
neither
suitable
nor
durable
;
and
therefore
in
the
Souls
eye
not
valuable
.
1.
They
are
not
suitable
.
What
are
Corn
and
Wine
,
Gold
and
Silver
,
Pleasures
and
Honours
to
the
Soul
?
The
body
and
bodily
senses
can
find
somewhat
of
refreshment
in
them
,
but
not
the
Spirit
:
that
which
is
bread
to
the
body
,
affords
no
more
nourishment
to
the
Soul
than
wind
or
ashes
,
Isa.
44.20
.
Cinis
est
crassior
illa
materia
in
quam
combustum
redigitur
.
He
feedeth
of
ashes
.
Ashes
are
that
light
and
dry
matter
into
which
fuel
is
reduced
by
the
fire
:
the
fuel
before
it
was
burnt
,
had
nothing
in
it
fit
for
nourishment
,
or
if
the
sap
or
juice
that
was
in
it
,
might
in
any
respect
be
useful
that
way
,
yet
all
that
is
devoured
and
lickt
up
by
the
fire
,
and
not
the
least
nutriment
left
in
the
ashes
;
and
such
are
all
earthly
things
to
the
Soul
of
man
:
I
am
the
bread
of
life
,
saith
Christ
.
A
Soul
can
feed
and
feast
it self
upon
Christ
and
the
Promises
,
these
are
things
full
of
marrow
and
fatness
,
substantial
and
proper
Soul-nutriment
.
2.
As
earthly
things
are
no
way
suitable
to
the
Soul
,
so
neither
are
they
durable
.
The
Apostle
reduceth
all
earthly
things
to
three
Heads
,
the
lusts
of
the
Eye
,
the
lusts
of
the
Flesh
,
and
the
pride
of
Life
,
1
Ioh.
2.16
.
he
calls
them
all
by
the
name
of
that
which
gives
the
lustre
and
beauty
to
them
,
and
pronounceth
them
all
fading
,
transitory
vanities
,
they
all
pass
away
;
as
time
,
so
these
things
that
are
measured
by
time
,
are
in
fluxu
continuo
,
always
going
,
and
at
last
will
be
all
gone
.
Now
the
Soul
being
of
an
immortal
Nature
,
and
these
things
of
a
perishing
nature
;
it
must
necessarily
and
unavoidably
follow
,
that
the
Soul
must
overlive
them
all
:
and
if
it
will
do
so
,
what
a
dismal
case
are
those
Souls
in
,
for
whom
no
other
provision
is
made
,
but
that
on
which
it
cannot
subsist
whilst
it
hath
them
,
no
more
than
the
body
can
upon
ashes
or
wind
:
and
if
it
could
,
yet
they
will
shortly
fail
it
,
and
pass
away
for
ever
.
So
then
it
is
beyond
debate
,
that
there
lies
a
plain
necessity
upon
every
man
to
make
provision
in
time
of
things
more
suitable
and
durable
than
earthly
treasures
are
,
or
the
Soul
must
perish
as
to
its
comfort
to
all
Eternity
.
Hence
is
that
weighty
counsel
of
him
that
came
to
save
them
,
Luke
12.33
.
Provide
your selves
bags
that
wax
not
old
,
a
treasure
in
Heaven
that
saileth
not
:
(
i.
e.
)
an
happiness
which
will
last
as
long
as
your
Souls
last
.
Certainly
the
moth-eaten
things
of
this
World
are
no
pro●●sion
for
immortal
Spirits
,
and
yet
multitudes
think
of
●●●ther
provision
for
them
;
but
live
as
if
they
had
nothing
to
do
in
this
World
but
to
get
an
Estate
.
Alas
!
what
are
all
these
things
to
the
Soul
?
They
signifie
somewhat
indeed
to
the
body
,
and
that
but
for
a
little
time
;
for
after
the
Resurrection
the
bodies
of
the
Saints
become
spiritual
in
their
qualities
,
and
no
more
need
these
material
things
than
the
Angels
do
:
'T
is
madness
therefore
to
be
so
intent
upon
cares
for
the
body
,
as
to
neglect
the
Soul
,
but
to
ruine
the
soul
,
and
drown
it
in
perdition
for
the
sake
of
these
provisions
for
the
flesh
,
is
the
height
of
madness
.
Inference
VIII
.
IF
the
Soul
be
so
invaluably
precious
,
then
it
is
a
rational
and
well
advised
resolution
and
practice
to
expose
all
other
things
to
hazard
,
yea
to
certain
less
for
the
preservation
of
the
more
precious
Soul
.
'T
is
better
our
bodies
and
all
their
comforts
should
perish
,
than
that
our
Souls
should
perish
for
their
sakes
.
Nature
it self
teacheth
us
to
offer
an
hand
or
arm
to
the
stroke
of
a
Sword
,
to
save
a
blow
from
the
head
,
or
put
by
a
thrust
at
the
heart
.
It
is
recorded
to
the
praise
of
those
three
Worthies
,
Dan.
3.28
.
That
they
yielded
their
bodies
that
they
might
not
serve
nor
worship
any
God
,
except
their
own
God
.
By
this
rule
all
the
Martyrs
of
Christ
governed
themselves
,
still
slighting
and
exposing
to
destruction
their
bodies
and
Estates
to
preserve
their
Souls
,
reckoning
to
save
nothing
by
Religion
but
their
Souls
,
and
that
they
had
lost
nothing
,
if
they
could
save
them
:
They
loved
not
their
lives
unto
the
death
,
Rev.
12.11
.
Then
do
we
live
like
Christians
,
when
the
cares
of
our
bodies
are
swallowed
up
and
subdued
by
the
cares
of
our
Souls
,
and
all
Creature-loves
by
the
love
of
Christ
:
those
blessed
Souls
hated
their
own
bodies
,
and
counted
them
their
enemies
,
when
they
would
draw
them
from
Christ
and
his
Truths
,
and
plunge
their
Souls
into
guilt
and
danger
.
This
was
the
result
of
all
their
debates
with
the
flesh
in
the
hour
of
temptation
,
Cannot
we
live
but
to
the
dishonour
of
Christ
,
and
ruine
of
our
own
Souls
by
sinful
compliance
against
our
Conscience●
,
then
welcome
the
worst
of
deaths
rather
than
such
a
life
.
Look
into
the
stories
of
the
Martyrs
,
and
you
shall
find
this
was
the
rule
they
still
governed
themselves
by
;
a
Dungeon
,
a
Stake
,
a
Gibbet
,
any
thing
rather
than
guilt
upon
the
inner
man
:
death
was
welcome
even
in
its
most
dreadful
form
,
to
escape
ruine
to
their
precious
and
immortal
Souls
.
One
kissed
the
Apparitor
that
brought
him
the
tidings
of
his
death
.
Another
being
advised
,
when
he
came
to
the
critical
point
on
which
his
life
depended
,
to
have
a
care
of
himself
;
So
I
will
,
said
he
,
I
will
be
as
careful
as
I
can
of
my
best
self
,
my
Soul
.
These
men
understood
the
value
and
precious
worth
of
their
own
Souls
;
and
certainly
we
shall
never
prove
couragious
and
constant
in
sufferings
,
till
we
understand
the
worth
of
our
Souls
,
as
they
did
.
Consider
and
compare
these
sufferings
in
a
few
obvious
particulars
,
and
then
determine
the
matter
in
thine
own
breast
.
(
1.
)
How
much
easier
it
is
to
endure
the
torments
of
men
in
our
bodies
,
than
to
feel
the
terrors
of
God
in
our
Consciences
?
Can
the
Creature
strike
with
an
arm
like
God
?
O
think
what
it
is
for
the
wrath
of
God
to
come
into
a
mans
bowels
like
water
,
and
like
oyl
into
his
bones
,
as
the
expression
is
,
Psal.
109.18
.
Sure
there
is
no
compare
betwixt
the
strokes
of
God
and
men
.
(
2.
)
The
sufferings
of
the
body
are
but
for
a
moment
.
When
the
Proconsul
told
Polycarp
that
he
would
tame
him
with
fire
:
he
replied
,
Your
fire
shall
burn
but
for
the
space
of
an
hour
,
and
then
it
shall
be
extinguished
;
but
the
fire
that
shall
devour
the
wicked
will
never
be
quenched
:
the
sufferings
of
a
moment
are
nothing
to
eternal
sufferings
.
(
3.
)
Sufferings
for
Christ
are
usually
sweetned
and
made
easie
by
the
consolations
of
the
Spirit
;
but
Hell-torments
have
no
relief
,
they
admit
of
no
ease
.
(
4.
)
The
life
you
shall
live
in
that
body
,
for
whose
sake
you
have
damned
your
Souls
,
will
not
be
worth
the
having
:
it
will
be
a
life
without
comfort
,
light
or
joy
:
and
what
is
there
in
life
,
separate
from
the
joy
and
comfort
of
life
?
(
5.
)
In
a
word
,
if
you
sacrifice
your
bodies
for
God
and
your
Souls
,
freely
offer
them
up
in
love
to
Christ
and
his
Truth
:
your
Souls
will
joyfully
receive
and
meet
them
again
at
the
Resurrection
of
the
Just
;
but
if
your
poor
Souls
be
now
ensnared
and
destroyed
by
their
fond
indulgence
to
their
bodies
,
you
will
leave
them
at
death
despairing
,
and
meet
them
at
the
Resurrection
howling
.
Inference
IX
.
TO
conclude
,
If
the
Soul
be
so
invaluably
precious
,
how
great
and
irreparable
a
loss
must
the
loss
of
a
Soul
to
all
Eternity
be
!
There
is
a
double
loss
of
the
Soul
of
man
,
the
one
in
Adam
,
which
loss
is
recoverable
by
Christ
;
the
other
by
final
impenitence
and
unbelief
,
cutting
it
off
from
Christ
,
and
this
is
irreparable
and
irrecoverable
.
Souls
lost
by
Adams
sin
are
within
the
reach
of
the
arms
of
Christ
;
but
in
the
shipwrack
of
personal
infidelity
there
is
no
plank
to
save
the
Soul
so
cast
away
:
Of
all
losses
this
is
the
most
lamentable
,
yet
what
more
common
?
O
what
a
shrlek
doth
the
unregenerate
Soul
make
,
when
it
sees
whereto
it
must
,
and
that
there
is
no
remedy
!
Three
cries
are
dreadful
to
hear
on
Earth
,
yet
all
three
are
drown'd
by
a
more
terrible
cry
in
the
other
World
.
The
cry
of
a
condemned
Prisoner
at
the
Bar
,
the
cry
of
drowning
Seamen
and
Passengers
in
a
shipwrack
,
the
cries
of
Souldiers
conquer'd
in
the
field
;
all
these
are
fearful
cries
,
yet
nothing
to
that
of
a
Soul
cast
away
to
all
Eternity
,
and
lost
in
the
depth
of
Hell
.
If
a
man
,
as
Chrysostome
well
observes
,
lose
an
eye
,
an
arm
,
a
hand
,
or
leg
,
it
is
a
great
loss
:
but
yet
if
one
be
lost
,
there
is
another
to
help
him
;
for
omnia
Deus
dedit
duplicia
,
God
hath
given
us
all
those
members
double
:
animam
verò
unam
,
but
we
have
but
one
Soul
,
and
if
that
be
damned
,
there
is
not
another
to
be
saved
.
And
it
is
no
small
aggravation
to
this
loss
,
that
it
was
a
wilful
loss
.
We
had
the
offers
and
means
of
Salvation
plentifully
afforded
us
:
we
were
warn'd
of
this
danger
over
and
over
:
we
were
intreated
and
beseecht
upon
the
knee
of
importunity
,
not
to
throw
away
our
Souls
by
an
obstinate
rejection
of
Christ
and
Grace
:
we
saw
the
diligence
and
care
of
others
for
the
salvation
of
their
Souls
;
some
rejoycing
in
the
comfortable
assurance
of
it
,
and
others
giving
all
diligence
to
make
their
calling
and
election
sure
:
we
knew
that
our
Souls
were
as
capable
of
blessedness
as
any
of
those
that
are
in
enjoying
God
in
Heaven
,
or
panting
after
that
enjoyment
on
Earth
;
yea
,
some
Souls
that
are
now
irrecoverably
gone
,
and
many
others
who
are
going
after
them
,
once
were
,
and
now
are
not
far
from
the
Kingdom
of
God
:
they
had
convictions
of
sin
,
a
sense
of
their
lost
and
miserable
state
,
they
began
to
treat
with
Christ
in
Prayer
,
to
converse
with
his
Ministers
and
People
about
their
condition
:
and
after
all
this
,
even
when
they
seemed
to
have
clean
escaped
the
snares
of
Satan
,
to
be
again
intangled
and
overcome
;
when
even
come
to
Harbours
mouth
,
to
be
driven
back
again
,
and
cast
away
upon
the
Rocks
:
O
what
a
loss
will
this
be
!
O
thou
that
createdst
Souls
with
a
capacity
to
know
,
love
,
and
enjoy
thee
for
ever
;
who
out
of
thine
unsearchable
Grace
●entest
thine
own
Son
out
of
thy
bosom
to
seek
and
save
that
which
was
lost
,
pity
those
poor
Souls
that
cannot
pity
themselves
:
let
mercy
yet
interpose
it self
betwixt
them
and
eternal
ruine
;
awaken
them
out
of
their
pleasant
slumber
,
though
it
be
at
the
brink
of
damnation
,
lest
they
perish
and
there
be
none
to
deliver
them
.
DOCT.
II.
How
precious
and
invaluable
soever
the
Soul
of
man
is
,
it
may
be
lost
,
and
cast
away
for
ever
.
This
Proposition
is
supposed
and
implied
in
our
Saviours
words
in
the
Text
,
and
plainly
expressed
in
Matth.
7.13
.
Wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
thereat
.
The
way
to
Hell
is
throng'd
with
Passengers
,
't
is
a
beaten
rode
,
one
draws
another
along
with
him
,
and
scoffs
at
those
that
are
afraid
to
follow
:
1
Pet.
4.4
.
Facilis
descensus
Averni
;
't
is
pleasant
sailing
with
the
Wind
and
Tide
.
Infernus
ab
inferendo
dicitur
,
quia
ita
inferuntur
&
praecipitantur
,
●t
nunquam
ascensuri
sint
.
Some
derive
the
word
Hell
from
a
Verb
which
signifies
to
carry
or
thrust
in
,
millions
go
in
,
but
none
return
thence
:
millions
are
gone
down
already
,
and
millions
more
are
coming
after
as
fast
as
Satan
and
their
own
lusts
can
hurry
them
onward
.
You
read
not
only
of
single
persons
,
but
whole
Nations
drown'd
in
this
Gulph
,
Psal.
9.17
.
The
wicked
shall
be
turned
into
hell
,
and
all
the
nations
that
forget
God
.
How
rare
is
the
conversion
of
a
Soul
in
the
dark
places
of
the
Earth
,
where
the
sound
of
the
Gospel
is
not
heard
,
the
Devil
drives
them
along
in
huge
droves
to
destruction
,
scarce
a
man
reluctating
or
hanging
back
.
And
though
some
Nations
enjoy
the
inestimable
priviledge
of
the
Gospel
of
Salvation
,
yet
multitudes
of
precious
Souls
perish
notwithstanding
,
sinking
into
Hell
daily
as
it
were
betwixt
the
merciful
arms
of
a
Saviour
stretched
out
to
save
them
.
The
light
of
Salvation
is
risen
upon
us
,
but
Satan
draws
the
thick
curtains
of
ignorance
and
prejudice
about
the
multitude
,
that
not
a
beam
of
saving
light
can
shine
into
their
hearts
:
2
Cor.
4.3
,
4.
But
if
our
Gospel
be
hid
,
it
is
hid
to
them
that
are
lost
:
In
whom
the
God
of
this
world
hath
blinded
the
minds
of
them
which
believe
not
,
lest
the
light
of
the
glorious
Gospel
of
Christ
,
who
is
the
image
of
God
,
should
shine
unto
them
.
If
our
Gospel
]
Ours
,
not
by
way
of
institution
,
as
the
Authors
,
but
by
way
of
dispensation
,
as
the
Ministers
and
Preachers
of
it
:
and
certainly
it
was
never
preached
with
that
clearness
,
authority
,
and
efficacy
by
any
meer
man
,
as
it
was
by
Paul
and
the
rest
of
the
Apostles
,
and
yet
the
Gospel
so
powerfully
preached
,
is
by
him
here
supposed
to
Be
hid
]
If
not
as
to
the
general
light
and
superficial
knowledge
of
it
,
yet
as
to
its
saving
influence
and
converting
efficacy
upon
their
hearts
,
this
never
reacheth
home
to
the
Souls
and
spirits
of
multitudes
that
hear
it
;
but
it
is
never
finally
so
hidden
,
except
To
them
that
are
lost
,
]
So
that
all
those
to
whom
the
converting
and
saving
power
of
the
Gospel
never
comes
,
whatever
other
knowledge
they
have
,
whatever
duties
they
perform
,
whatever
names
and
reputations
they
may
have
among
men
,
yet
this
Text
looks
upon
them
all
as
a
lost
generation
:
they
may
have
as
many
amiable
homilitical
Vertues
,
as
sweet
and
lovely
Natures
,
as
clear
and
piercing
eyes
in
all
other
things
as
any
others
;
but
they
are
such
however
Whose
eyes
the
God
of
this
world
hath
blinded
,
]
Satan
is
here
called
the
God
of
this
World
,
not
properly
,
but
by
a
Mimesis
,
because
he
challenges
to
himself
the
honour
of
a
God
,
a●d
hath
a
world
of
Subjects
that
obey
him
;
and
to
secure
their
obedience
he
blinds
them
,
that
they
may
never
see
a
better
way
or
state
than
that
he
hath
drawn
them
into
.
Therefore
he
is
called
the
Ruler
of
the
darkness
of
this
World
,
who
rules
in
the
hearts
of
the
children
of
disobedience
,
the
eye
of
the
Soul
is
the
mind
,
that
thinking
,
considering
and
reasoning
power
of
the
Soul
;
this
is
,
as
the
Philosophers
truly
call
it
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
leading
faculty
to
all
the
rest
,
the
guide
to
all
the
other
faculties
which
in
the
order
of
Nature
follow
this
their
Leader
:
if
therefore
this
be
blinded
,
the
Will
which
is
caeca
potentia
,
a
blind
power
in
it self
,
and
all
the
Affections
blindly
following
the
blind
,
all
must
needs
fall
into
the
ditch
.
And
this
is
the
case
of
the
far
greater
part
of
even
the
professing
World
.
Let
us
suppose
a
number
of
blind
men
upon
an
Island
,
where
there
are
many
smooth
paths
all
leading
to
the
top
of
a
perpendicular
cliff
;
and
these
blind
men
going
on
continually
,
some
in
one
path
,
and
some
in
another
:
but
all
in
some
one
of
those
many
paths
which
lead
to
the
brink
of
their
ruine
which
they
see
not
;
it
must
needs
follow
,
if
they
all
move
forward
,
the
whole
number
will
in
a
short
time
be
cast
away
,
the
Island
clear'd
,
and
its
Inhabitants
dead
and
lost
in
the
bottom
of
the
Sea
.
This
is
the
case
of
the
unregenerate
World
:
they
are
now
upon
this
habitable
spot
of
earth
,
environed
with
the
vast
Ocean
of
Eternity
,
there
are
multitudes
of
paths
leading
to
eternal
misery
,
one
man
takes
this
way
,
another
that
;
as
it
is
Isa.
53.6
.
We
have
turned
every
one
to
his
own
way
;
one
to
the
way
of
pride
,
another
to
the
way
of
covetousness
,
a
third
to
the
way
of
persecution
,
a
fourth
to
the
way
of
Civility
and
Morality
,
and
so
on
they
go
,
not
once
making
a
stand
,
or
questioning
to
what
end
it
will
bring
them
,
till
at
last
over
they
go
at
death
,
and
we
hear
no
more
of
them
in
this
world
;
and
thus
one
generation
of
sinners
follows
another
,
and
they
that
come
after
approve
and
applaud
those
miserable
wretches
that
went
before
them
,
Psal.
49.13
.
and
so
Hell
fills
,
and
the
World
empties
its
Inhabitants
daily
into
it
.
Now
I
will
make
it
my
work
out
of
a
dear
regard
to
the
precious
Souls
of
men
,
and
in
hope
to
prevent
(
which
the
Lord
in
mercy
grant
)
the
loss
and
ruine
of
some
under
whose
eyes
this
Discourse
shall
fall
,
to
note
some
of
the
principal
ways
in
which
precious
Souls
are
lost
,
and
to
put
such
bars
into
them
as
I
am
capable
to
put
:
and
among
many
more
,
I
will
set
a
mark
upon
these
following
twelve
paths
,
wherein
millions
of
Souls
have
been
lost
,
and
millions
more
are
confidently
and
securely
following
after
,
among
which
't
is
likely
some
are
within
one
step
,
one
day
or
hour
to
their
eternal
downfal
and
destruction
.
There
is
but
one
way
in
all
the
world
to
save
and
preserve
the
precious
Souls
of
men
,
but
there
are
many
ways
to
lose
and
destroy
them
:
it
is
here
as
it
is
in
our
natural
birth
and
death
,
but
one
way
into
the
World
,
but
a
multitude
out
of
it
.
And
first
The
first
way
to
Hell
discovered
.
1.
And
to
begin
where
indeed
the
ruine
of
very
many
doth
begin
,
it
will
be
found
that
an
ill
Education
is
the
high
way
to
destruction
.
Vice
need
not
be
planted
;
if
the
Gardiner
neglect
to
dress
,
sow
,
and
manure
his
Garden
,
he
need
not
give
the
weeds
a
greater
advantage
;
but
if
he
also
scatter
the
seed
of
Hemlock
,
Docks
,
and
Nettles
into
it
,
he
spoils
it
,
and
makes
it
fit
for
nothing
.
Many
Parents
,
and
those
godly
too
,
are
guilty
of
too
many
neglects
,
through
carelesness
,
worldly
incumbrances
,
or
fond
indulgence
,
and
whilst
they
neglect
the
season
of
sowing
better
seed
,
the
Devil
takes
hold
of
it
;
if
they
will
not
improve
it
,
he
will
;
if
they
teach
them
not
to
pray
,
he
will
teach
them
to
curse
,
swear
,
and
lye
;
if
they
put
not
the
Bible
or
Catechise
into
their
hands
,
he
will
put
obscene
Ballads
into
them
:
and
thus
the
off-spring
of
many
godly
Parents
turn
into
degenerate
plants
,
and
prove
a
generation
that
know
not
the
God
of
their
Fathers
.
This
debauched
Age
can
furnish
us
with
too
many
sad
instances
hereof
.
Thus
they
are
spoiled
in
the
bud
;
simple
ignorance
in
youth
becomes
affected
and
wilful
ignorance
in
age
;
blushing
sins
in
children
become
impudent
sins
in
age
:
and
all
this
for
want
of
a
timely
and
prudent
preventing
care
.
Others
there
are
of
the
rude
and
ignorant
multitude
,
who
are
bred
themselves
much
like
the
Beasts
they
daily
converse
withal
,
and
so
they
are
fitly
described
,
Iob
30.6
,
7.
Go
into
their
houses
,
and
you
may
sooner
find
in
the
window
,
or
upon
the
shelf
,
a
Pack
of
Cards
,
than
a
Bible
or
Catechise
;
their
Beds
and
Tables
differ
little
or
not
at
all
from
the
Stalls
and
Cribs
where
beasts
lye
down
and
feed
,
in
respect
of
any
worship
of
God
among
them
:
or
if
for
fashion
sake
a
few
words
be
hudled
over
in
the
evening
when
their
bodies
are
tired
,
the
man
saith
something
,
he
scarce
knows
what
,
the
wife
is
asleep
in
one
corner
,
the
children
in
another
,
and
the
servants
in
a
third
.
This
is
the
Education
multitudes
of
Parents
give
their
Children
all
the
week
;
and
when
the
Sabbath
comes
,
the
most
they
learn
to
know
at
Church
,
is
where
their
own
seat
stands
,
and
that
it
is
necessary
to
speak
with
such
a
Neighbour
after
Prayers
,
about
such
or
such
a
bargain
or
business
for
the
next
week
.
And
others
there
are
who
breed
their
Children
as
prophanely
as
these
do
sottishly
,
teaching
them
by
their
Examples
the
newest
Oaths
that
were
last
minted
in
Hell
,
and
to
revile
and
scoff
all
serious
Godliness
and
the
sincere
Professors
of
it
,
smiling
to
hear
with
what
an
Emphasis
they
can
talk
in
the
Dialect
of
Devils
,
and
how
wittily
they
can
droll
upon
godly
Ministers
and
Christians
.
Such
Families
are
Nurseries
for
Hell
,
and
though
God
by
an
extraordinary
hand
of
Providence
now
and
then
snatch
a
Soul
by
conversion
from
among
them
,
as
a
brand
out
of
the
fire
,
yet
generally
they
die
as
they
live
,
going
to
the
generation
of
their
Fathers
where
they
shall
never
see
light
,
Psal.
49.19
.
I
know
Education
and
Regeneration
are
two
things
,
but
I
also
know
one
is
frequently
made
the
instrument
of
working
the
other
;
Quo
semel
est
imbuta
recens
,
&c.
and
that
the
savour
of
what
first
seasons
our
youth
(
generally
)
abides
to
old
age
,
Prov.
22.6
.
We
may
observe
all
the
World
over
,
how
tenacious
men
are
of
that
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
delivered
to
them
by
their
Parents
.
O
what
a
cut
must
it
be
to
the
heart
of
that
Father
,
whose
Sons
life
shall
tell
his
Conscience
what
a
profane
Sons
lips
once
told
his
Father
to
his
face
:
Si
malè
seci
,
à
te
didici
.
If
I
have
done
evil
,
I
have
learnt
it
of
you
.
Had
they
felt
more
of
your
prudent
correction
,
it
might
have
prevented
their
destruction
:
Prov.
23.14
.
Thou
shalt
beat
him
with
the
rod
,
and
shalt
deliver
his
soul
from
hell
.
That
this
is
a
common
beaten
path
to
Hell
,
is
beyond
all
question
;
but
how
to
bar
it
up
,
and
stop
the
multitudes
that
are
engaged
in
it
to
their
own
ruine
,
this
is
the
labour
,
this
the
work
.
I
cannot
be
large
,
but
I
will
offer
a
few
weighty
Considerations
.
The
first
way
to
Hell
barr'd
.
1.
Let
all
Parents
consider
what
a
fearful
thing
it
is
to
be
the
instruments
of
ruining
for
ever
those
that
received
their
Beings
instrumentally
from
them
;
and
to
seek
whose
good
,
they
stand
obliged
by
all
the
Laws
of
God
and
Nature
.
In
vain
are
all
your
cares
and
studies
for
their
bodies
,
whilst
their
Souls
perish
for
want
of
knowledge
.
You
rejoyced
at
their
birth
,
but
they
will
have
cause
to
curse
the
day
they
were
born
of
you
,
and
say
,
Let
the
day
perish
wherein
I
was
born
,
and
the
night
in
which
I
was
conceived
.
You
were
solicitous
for
their
bodies
,
but
careless
of
their
Souls
;
earnest
to
see
them
rich
,
but
indifferent
whether
they
were
gracious
.
You
neglected
to
teach
them
the
way
of
Salvation
,
but
the
Devil
did
not
neglect
to
teach
them
the
way
of
sin
.
You
will
one
day
wish
you
had
never
been
Parents
,
when
the
dol●ful
cries
of
your
damned
Children
shall
ring
such
Notes
as
these
in
your
Ears
.
O
cursed
Father
,
O
cruel
,
merciless
Mother
,
whose
examples
have
drawn
me
after
you
into
all
this
misery
.
You
had
time
enough
,
and
motives
enough
to
have
warned
me
of
this
place
and
misery
whilst
my
heart
was
tender
,
and
my
affections
pliable
:
Had
it
not
been
as
easie
to
have
put
a
Bible
as
a
Play-book
before
me
?
To
have
chastised
me
when
I
provoked
God
by
sin
,
as
when
I
provoked
you
about
a
trifle
?
One
word
spoken
in
season
might
have
saved
my
Soul
;
one
reproof
wisely
given
,
and
set
on
by
your
example
,
might
have
preserved
me
.
Had
it
not
been
the
same
pains
to
have
asked
me
,
Child
,
what
wilt
thou
do
to
be
saved
?
as
what
wilt
thou
do
to
live
in
the
world
?
Or
had
I
but
observed
any
serious
Religion
in
you
,
had
I
but
found
or
heard
my
Father
or
Mother
upon
their
knees
in
prayer
,
it
might
have
awakened
me
to
a
consideration
of
my
condition
:
in
my
youth
I
was
shame
fac'd
,
fearful
,
credulous
,
and
apt
to
imitate
;
had
you
had
but
wisdom
,
as
other
Parents
have
,
to
have
taken
hold
of
any
of
these
handles
in
time
,
you
had
rescued
my
Soul
from
Hell
.
Nay
,
so
cruel
have
you
been
to
your
own
Child
,
that
you
allowed
me
no
time
(
if
I
had
had
a
disposition
)
for
any
exercise
of
Religion
;
yea
,
you
have
quenched
and
stifled
the
sparks
of
convictions
,
and
better
inclinations
that
sometimes
were
in
my
heart
.
O
happy
had
it
been
,
if
I
had
never
been
born
of
you
,
or
seen
your
faces
.
This
must
be
the
result
and
issue
of
your
negligence
,
except
God
by
some
other
hand
(
which
is
no
thanks
to
you
)
rescue
them
from
their
impending
ruine
.
〈…〉
ldren
,
whose
unhappy
Lot
it
is
to
be
born
of
,
〈…〉
carnal
and
irreligious
Parents
,
consider
God
hath
endued
them
with
a
Reason
and
Conscience
of
their
own
,
to
enable
them
to
make
a
better
choice
than
their
Parents
did
,
and
that
there
is
no
taking
Sanctuary
from
the
wrath
of
Go●
in
their
Parents
examples
.
We
read
in
1
Kings
14.13
.
of
a
good
Abijah
in
whom
was
found
some
good
thing
towards
the
Lord
God
of
Israel
in
the
house
of
Ieroboam
.
Here
was
a
Child
that
would
not
follow
his
wicked
Father
to
Hell
,
though
he
had
both
the
authority
of
a
Father
,
and
of
a
King
over
him
.
Amandus
genitor
,
sed
praeponendus
Creator
.
You
must
honour
your
Parents
,
but
still
you
must
prefer
your
God
before
them
.
God
will
never
lay
it
to
your
account
as
your
sin
,
but
place
it
to
the
account
of
your
duty
and
comfort
,
that
you
refused
to
follow
them
in
paths
of
sin
and
destruction
.
No
Law
of
God
,
no
tye
of
Nature
binds
you
to
obey
their
commands
,
or
tread
in
their
steps
,
farther
than
they
command
in
Gods
Authority
and
Name
,
and
walk
in
his
ways
.
Your
temptations
indeed
are
strong
,
and
disadvantages
great
,
but
the
greater
will
the
mercy
of
your
deliverance
be
.
It
will
be
no
Plea
for
you
at
the
Judgment-seat
to
say
,
Lord
,
my
Father
or
Mother
did
so
and
so
before
me
,
and
I
thought
I
might
safely
follow
them
▪
or
thus
and
thus
they
commanded
me
,
and
I
thought
I
was
bound
by
thy
command
to
obey
them
:
Therefore
look
to
your
own
Souls
,
if
they
be
so
desperate
to
cast
away
their
own
.
If
some
Children
had
not
minded
their
own
Salvation
more
than
their
Parents
minded
it
,
they
had
never
been
saved
.
3.
Let
this
consideration
work
upon
the
hearts
and
bowels
of
all
serious
Christians
to
pity
and
help
those
that
are
like
to
perish
under
this
temptation
;
and
if
their
Parents
be
so
ignorant
that
they
cannot
,
or
so
negligent
that
they
do
not
instruct
and
warn
their
own
Children
,
you
that
at
any
time
have
an
opportunity
to
help
them
,
have
compassion
on
them
and
do
it
.
'T
is
true
they
are
none
of
your
Children
by
Nature
;
but
would
it
not
be
a
singular
hon●●●
and
comfort
to
you
,
if
God
should
make
them
so
by
〈…〉
thousands
of
Children
(
and
it
may
be
some
of
you
〈◊〉
more
indebted
to
meer
strangers
upon
this
accoun●
〈…〉
their
nearest
relations
;
you
know
not
how
much
〈…〉
nal
word
may
do
them
:
all
have
not
ability
〈…〉
ly
useful
this
way
,
as
a
late
worthy
Minister
of
our
own
Nation
hath
been
,
who
in
compassion
to
the
●ark
and
barbarous
corners
in
Wales
,
where
ignorance
and
poverty
shut
up
the
way
of
Salvation
to
them
,
at
a
vast
ex●●nce
procured
the
Translation
and
Printing
of
the
Bible
in
their
own
Tongue
,
and
freely
sent
it
among
them
.
O
you
that
have
the
bowels
of
Christians
in
you
,
pity
and
help
them
.
What
is
it
,
for
the
saving
of
a
precious
Soul
,
to
drop
a
serious
Exhortation
,
as
you
have
opportunity
,
upon
them
,
to
bestow
a
Bible
or
suitable
Book
upon
them
?
Believe
it
,
these
little
summs
of
shillings
and
pence
so
bestow'd
,
will
stand
for
more
in
the
Audit
day
,
than
all
the
hundreds
and
thousands
other
ways
expended
.
The
second
way
to
Hell
discovered
.
II.
A
second
way
to
Hell
in
which
multitudes
are
found
hastening
to
their
own
d●mnation
,
is
the
way
of
affected
ignorance
.
The
generality
of
people
,
even
in
a
Land
enlightned
with
the
Gospel
,
are
found
grosly
ignorant
of
Christ
,
the
true
and
only
way
to
Heaven
,
and
of
Repentance
and
Faith
,
the
only
way
to
Christ
;
and
thus
the
people
perish
for
want
of
knowledge
,
Hosea
4.6
.
If
the
Tree
of
Knowledge
had
been
hedg'd
in
from
the
common
people
,
as
it
is
in
Popish
Countries
;
and
it
had
been
criminal
to
find
a
Bible
in
our
houses
,
there
might
have
been
some
cloke
and
pretence
for
our
ignorance
;
but
to
be
stupidly
ignorant
of
the
most
obvious
,
plain
and
necessary
Truths
,
a●●
yet
bred
up
among
Bibles
and
Ministers
,
O
how
ominous
a
darkness
is
this
,
forboding
the
blackness
of
darkness
for
ever
!
For
if
the
hiding
of
the
Gospel
from
the
hearts
of
men
be
a
token
to
them
that
they
are
lost
Souls
,
how
much
notional
light
soever
they
may
have
,
much
more
must
they
be
lost
to
all
intents
,
from
whose
heads
and
hearts
too
it
is
judicially
hidden
.
They
that
know
not
God
,
are
in
the
Catalogue
of
the
damned
,
2
Thess.
1.8
.
and
if
this
be
life
eternal
to
know
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
,
then
this
must
be
death
eternal
to
be
grosly
and
affectedly
ignorant
both
of
God
the
〈◊〉
,
and
Christ
the
Way
,
by
the
Rule
of
true
Opposition
,
Ioh.
17.3
.
〈◊〉
over
the
several
Countries
in
the
professing
World
,
go
into
the
Families
of
Country-Farmers
,
day-labourers
,
and
poor
people
,
and
except
here
and
there
a
family
or
person
into
whose
heart
God
hath
graciously
shined
,
what
barbarous
,
brutish
ignorance
overspreads
them
!
They
converse
from
morning
to
night
with
Beasts
,
though
they
have
Souls
which
are
fit
Companions
for
Angels
,
and
capable
of
sweet
converse
with
God
.
The
earth
hath
open'd
her
mouth
,
and
swallowed
up
all
their
time
,
strength
,
thoughts
,
and
Souls
,
as
it
did
the
bodies
of
Corah
and
his
Company
.
They
know
the
value
of
an
House
or
Cow
,
but
know
not
the
worth
of
Christ
,
pardon
,
or
their
own
Souls
.
They
mind
daily
what
work
they
have
to
do
with
their
hands
,
but
forget
all
they
have
to
do
upon
their
knees
.
Their
whole
care
is
to
pay
their
Fine
or
Rent
to
their
Landlord
,
but
not
a
thought
who
shall
pay
their
debts
to
God
:
They
are
so
〈◊〉
om
putting
unnecessary
business
aside
to
make
way
for
the
service
of
God
,
that
Gods
service
is
put
aside
as
an
unnecessary
business
to
make
way
for
the
World
:
the
world
holds
them
fast
till
they
are
asleep
,
and
will
be
sure
to
visit
them
assoon
as
their
eyes
are
open
,
that
there
may
be
no
vacancy
or
door
of
opportunity
left
open
for
a
thought
of
their
Souls
,
or
another
life
to
slip
in
.
Or
if
at
any
time
they
think
or
speak
of
these
matters
,
then
the
world
,
like
Pharaoh
when
Israel
spake
of
sacrificing
,
is
sure
to
speak
of
more
work
.
And
thus
they
live
and
die
without
knowledge
:
there
is
no
key
of
knowledge
(
as
it
is
fitly
called
,
Luke
11.52
.
)
to
open
the
door
of
the
Soul
to
Christ
,
he
and
his
Ministers
therefore
must
stand
without
,
pity
they
may
,
but
help
they
cannot
till
knowledge
open
the
door
.
Satan
is
Ruler
of
the
darkness
of
this
world
,
Eph.
6.12
.
that
is
,
of
all
blind
and
ignorant
Souls
.
Ignorance
is
the
chain
with
which
he
binds
them
fast
to
himself
,
and
till
that
chain
be
knockt
off
by
Divine
illumination
,
they
cannot
be
emancipated
and
made
free
of
Christs
Kingdom
,
Acts
26.18
.
To
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
to
God
.
Ignorance
indeed
incapacitates
a
man
to
commit
the
unpardonable
sin
;
but
what
the
near
,
whilst
it
disposes
him
to
all
other
sins
which
damn
as
well
as
that
?
By
ignorance
it
is
that
all
the
Essays
of
the
Gospel
for
mens
Salvation
are
frustrated
;
that
naked
assent
is
put
in
the
place
of
saving
Faith
,
Morality
mistaken
for
Regeneration
,
a
few
dead
Duties
laid
in
the
room
of
Christ
and
his
Righteousness
.
Indeed
it
would
fill
a
greater
Book
than
this
to
shew
the
mischievous
effects
of
ignorance
,
and
how
many
ways
it
destroys
the
precious
Souls
of
men
;
but
seeing
I
can
speak
but
little
in
this
place
to
it
,
let
me
bar
up
this
way
to
Hell
,
if
it
be
possible
,
by
a
few
serious
Considerations
.
The
second
way
to
Hell
shut
up
.
1.
Let
the
ignorant
consider
,
God
hath
created
their
Souls
with
a
capacity
of
knowing
him
and
enjoying
him
,
as
well
as
others
that
are
fam'd
in
the
world
for
knowledge
and
wisdom
▪
There
is
a
spirit
in
man
,
and
the
inspiration
of
the
Al●●●●●●
,
giveth
them
understanding
.
The
faculty
is
in
man
,
but
the
wisdom
and
knowledge
that
enlightens
it
,
is
from
God
,
as
the
Dial
shews
the
hour
of
the
day
,
when
the
Sun-beams
fall
upon
it
.
If
therefore
God
be
sought
unto
in
the
use
of
such
helps
and
means
as
you
have
,
even
the
weakest
and
dullest
Soul
hath
a
capacity
of
being
made
wise
unto
Salvation
,
Psal.
19.7
.
The
testimony
of
the
Lord
is
sure
,
making
wise
the
simple
.
Augustine
tells
us
of
a
man
so
weak
and
simple
,
that
he
was
commonly
reputed
a
Fool
in
all
the
Neighbourhood
;
and
yet
saith
,
I
believe
the
grace
and
fear
of
God
was
in
him
:
for
when
he
heard
any
to
swear
,
or
take
the
Name
of
God
in
vain
,
he
would
throw
stones
at
them
,
and
shew
his
indignation
against
sin
,
by
all
the
signs
he
could
make
.
2.
You
that
are
so
grosly
ignorant
in
the
matters
of
your
Salvation
,
are
many
of
you
very
knowing
,
prudent
,
and
subtle
persons
in
the
affairs
of
the
world
,
Luke
16.8
.
The
children
of
this
world
are
wiser
in
their
generation
,
than
the
children
of
light
.
Had
those
parts
,
which
you
have
,
been
improved
and
heightned
by
study
and
observation
about
spirituals
,
as
they
have
been
about
earthly
things
,
you
had
neither
been
so
ignorant
or
dead-hearted
as
you
are
;
you
might
have
been
as
well
verst
in
your
Bibles
,
as
you
are
in
the
Almanacks
you
yearly
buy
and
study
;
you
might
have
understood
the
proper
seasons
of
Salvation
,
as
well
as
of
Husbandry
▪
The
great
and
necessary
points
on
which
your
Salvation
depends
,
are
not
so
many
,
or
so
abstruse
and
intricate
,
but
your
plain
and
inartificial
heads
might
have
understood
them
,
and
that
with
less
pains
than
you
have
been
at
for
your
bodies
.
What
though
you
cannot
comprehend
the
subtleties
of
Shoolmen
,
you
may
apprehend
the
Essentials
of
Christianity
.
If
you
cannot
strictly
and
scholastically
define
Faith
,
what
hinders
,
if
your
hearts
were
set
upon
Christ
and
Salvation
,
but
you
may
feel
it
,
which
is
more
than
many
learned
men
do
that
can
define
and
dispute
about
it
.
You
cannot
put
an
Argument
in
Mood
and
Figure
,
no
matter
,
if
you
can
by
comparing
your
Bibles
and
hearts
together
draw
savingly
and
experimentally
this
conclusion
:
I
am
in
Christ
,
and
my
sins
are
pardoned
▪
You
cannot
determine
whether
Faith
goes
before
Repentance
,
or
Repentance
before
Faith
;
but
for
all
that
you
might
feel
both
the
one
and
the
other
upon
your
own
Souls
,
which
is
infinitely
better
.
'T
is
not
therefore
your
incapacity
,
but
negligence
and
worldiness
that
is
your
ruine
.
3.
How
many
are
there
of
your
own
rank
,
order
,
and
education
,
all
whose
external
advantages
and
helps
you
have
,
and
all
your
incumbrances
and
discouragements
they
had
,
who
yet
have
attain'd
to
an
excellent
degree
of
saving
knowledge
and
heavenly
wisdom
?
How
often
have
I
heard
such
spiritual
,
savoury
,
experimental
Truths
in
Conference
and
Prayer
from
plain
Rusticks
,
such
spiritual
Reasonings
about
the
great
concerns
of
Salvation
,
such
judicious
and
satisfying
resolutions
of
Cases
depending
upon
the
sensible
and
experimental
part
of
Religion
,
as
hath
humbled
,
convinced
,
and
shamed
me
,
and
made
me
say
,
Surgunt
indocti
,
&c.
these
are
the
men
that
will
take
Heaven
from
the
proud
and
scornful
Ingeniosi
of
the
World
;
not
many
wise
,
not
many
learned
and
acute
:
many
knowing
and
learned
heads
are
in
Hell
,
and
many
illiterate
and
weak
ones
gone
to
Heaven
,
and
others
in
the
way
thither
who
never
had
better
education
,
stronger
parts
,
or
more
leisure
than
your selves
;
so
that
you
are
without
excuse
.
4.
To
conclude
,
Would
you
heartily
seek
it
of
God
,
and
would
the
Spirit
(
which
he
hath
promised
to
give
them
that
ask
him
)
become
your
Teacher
,
how
soon
would
the
light
of
the
saving
knowledge
of
God
in
the
face
of
Christ
shine
into
your
hearts
?
No
matter
how
ignorant
,
dull
,
and
weak
the
Scholar
be
,
if
God
once
become
the
Teacher
.
You
are
not
able
to
purchase
or
want
time
to
read
many
Books
;
but
if
once
you
were
sanctified
persons
,
the
anointing
you
would
receive
from
the
Father
would
teach
you
all
things
,
1
Ioh.
2.27
.
your
own
hearts
would
serve
you
for
a
Commentary
upon
a
great
part
of
the
Bible
;
it
would
make
you
of
a
quick
understanding
in
the
fear
of
the
Lord
:
one
drop
of
your
knowledge
would
be
more
worth
than
all
learned
Arts
and
Sciences
in
the
world
to
you
.
And
is
God
so
far
from
you
,
and
his
illuminating
Spirit
at
such
a
distance
,
that
there
is
no
hope
for
you
to
find
him
?
Is
there
never
a
private
corner
about
your
Houses
or
Barns
or
in
the
fields
,
where
you
can
turn
aside
,
if
it
be
but
a
quarter
of
an
hour
at
a
time
to
pour
out
your
Souls
to
God
,
and
beg
the
Spirit
of
him
?
Miserable
Wretch
!
is
thy
whole
life
such
a
cumber
,
and
clatter
of
cares
and
puzzles
about
the
World
,
that
thou
hast
no
leisure
to
mind
God
,
Soul
,
or
Eternity
?
O
doleful
state
!
the
Lord
in
mercy
pity
and
awaken
thee
.
Wilt
thou
not
once
strive
and
struggle
to
save
thy
Soul
?
What
,
perish
as
it
were
by
consent
,
how
great
then
is
thy
blindness
!
The
third
way
to
Hell
discovered
.
Quam
frigida
&
jejuna
sit
eorum
desensio
,
qui
exemplo
,
&c.
potentiorum
se
tutos
pu
〈…〉
Jun.
Pa●●●
.
lib.
2.
III.
A
vast
multitude
of
precious
Souls
are
lost
for
ever
,
by
following
the
Examples
,
and
being
carried
away
with
the
course
of
this
World
.
'T
is
indeed
a
poor
excuse
,
a
silly
Argument
,
that
the
multitude
do
as
we
do
;
yet
as
Iunius
rightly
observes
,
Mens
Consciences
take
Sanctuary
here
,
and
they
think
themselves
safe
in
it
:
for
thus
they
reason
,
If
I
do
as
the
generality
do
,
Argumentum
turpissimum
est
turba
.
Seneca
.
I
shall
speed
no
worse
than
they
speed
;
and
certainly
God
is
more
merciful
than
to
suffer
the
greatest
part
of
Mankind
to
perish
:
they
resolve
to
follow
the
beaten
road
,
let
it
lead
whither
it
will
.
Thus
the
Ephesians
in
their
unregenerate
state
walked
according
to
the
course
of
this
world
,
Eph.
2.2
.
and
the
Corinthians
were
carried
away
unto
dumb
Idols
,
even
as
they
were
led
,
1
Cor.
12.2
.
just
as
a
drop
of
water
is
carried
and
moved
according
to
the
course
and
current
of
the
Tide
:
For
look
as
every
drop
of
water
in
the
Sea
is
of
one
and
the
same
common
nature
,
so
are
all
carnal
and
unsanctified
persons
:
and
as
these
waters
being
collected
into
one
vast
body
in
the
Ocean
,
unite
their
strength
,
and
make
a
strong
current
this
way
or
that
;
so
doth
the
whole
collective
body
of
the
unregenerate
World
,
all
the
particular
drops
move
as
the
Tide
moveth
.
Hence
they
are
said
to
have
received
the
spirit
of
the
world
,
1
Cor.
2.12
.
one
common
Spirit
or
Principle
acts
and
rules
them
all
,
and
therefore
they
must
needs
be
carried
away
in
the
same
course
.
And
there
are
two
special
considerations
that
seem
to
determine
them
,
by
a
kind
of
necessity
to
do
as
the
multitude
do
;
the
one
is
,
that
they
find
it
the
easiest
and
most
commodious
way
to
the
flesh
,
here
they
meet
with
quietness
and
safety
;
hereby
they
are
exempt
from
reproaches
,
losses
,
persecutions
,
and
distresses
for
Conscience
sake
:
rest
is
sweet
,
and
here
only
they
think
to
find
it
.
The
other
is
the
prejudice
of
singularity
,
and
manifold
tribulations
they
see
that
little
handful
that
walk
counter
to
the
course
of
the
World
involved
in
;
this
startles
them
from
their
company
,
and
fixes
them
where
they
are
.
Against
such
sensible
Arguments
it
is
to
no
more
purpose
to
oppose
spritual
Considerations
,
motives
drawn
from
the
safety
of
the
Soul
,
or
importance
of
Eternity
,
than
it
is
for
a
man
to
turn
the
Tide
or
course
of
a
River
with
his
weak
breath
.
Add
to
this
,
Nemo
errat
sibi
ipsi
,
sed
dementiam
spargit
in
proximos
.
Sen.
That
as
one
sinner
confirms
and
fixeth
another
,
wedging
in
each
other
,
as
men
in
a
crowd
,
who
must
move
as
it
moves
;
so
they
make
it
their
business
to
render
all
that
differ
from
them
odious
and
ridiculous
.
So
the
Apostle
notes
their
practice
,
and
Satans
policy
in
it
,
1
Pet.
4.4
.
wherein
they
think
it
strange
,
that
ye
run
not
with
them
into
the
same
excess
of
riot
,
speaking
evil
of
you
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
gaze
strangely
at
them
,
as
the
Hen
that
hath
hatched
Partridge-eggs
,
looks
strangely
after
them
when
she
seeth
them
take
the
wing
and
soar
aloft
,
not
knowing
that
they
are
of
an
higher
kind
than
her
own
Chickens
.
And
that
is
not
all
,
they
not
only
gaze
at
them
as
a
strange
generation
;
making
them
signs
and
wonders
in
Israel
,
as
the
Prophet
speaks
,
but
they
defame
,
revile
,
and
speak
evil
of
them
,
representing
them
as
a
pack
of
Hypocrites
,
as
turbulent
,
factious
,
seditious
persons
,
the
very
pests
of
the
times
and
places
they
live
in
;
and
all
this
,
not
for
doing
any
evil
against
them
,
but
only
for
not
doing
evil
with
them
,
because
they
run
not
with
them
into
the
same
excess
of
riot
.
Thus
the
World
smiles
upon
its
own
,
and
derides
those
that
are
afraid
to
follow
them
to
Hell
,
by
which
it
sweeps
away
the
multitude
with
it
in
the
same
course
.
The
third
way
to
Hell
shut
up
.
But
O
if
the
Spirit
of
God
would
please
to
set
on
and
follow
home
the
following
Considerations
to
your
hearts
,
you
would
certainly
resolve
to
take
a
persecuted
path
to
Heaven
,
though
few
accompany
you
therein
,
rather
than
to
swim
like
dead
fishes
with
the
stream
into
the
dead
Sea
of
eternal
misery
.
1.
Though
you
go
with
the
consent
and
current
of
the
World
,
yet
you
go
against
the
express
Law
and
prohibition
of
God
.
He
hath
laid
his
command
upon
you
,
not
to
be
conformed
to
the
world
,
Rom.
12.2
.
That
you
live
not
the
rest
of
your
time
to
the
lusts
of
men
,
but
to
the
will
of
God
,
1
Pet.
4.2
.
That
you
follow
not
a
multitude
to
do
evil
,
Exod.
23.2
.
That
you
go
not
in
the
way
of
evil
men
,
Prov.
4.14
.
That
you
have
no
fellowship
with
the
unfruitful
works
of
darkness
.
All
these
and
many
more
are
commands
flowing
from
the
highest
Soveraign
Authority
,
obliging
your
Consciences
to
obedience
under
the
greatest
penalties
;
by
them
your
state
must
be
cast
to
all
Eternity
in
the
Day
of
Judgment
:
you
may
make
a
pish
of
the
precept
,
but
see
if
you
can
do
so
of
the
penalty
.
2.
Other
men
in
all
Ages
of
the
World
,
that
were
as
much
concerned
in
the
World
as
you
,
and
valued
their
lives
,
liberties
,
and
estates
as
well
as
you
,
have
yet
got
out
of
the
crowd
,
disengaged
themselves
from
the
way
of
the
multitude
,
and
taken
a
more
solitary
and
suffering
path
,
out
of
a
due
regard
to
the
safety
of
their
Souls
:
And
why
should
not
you
love
them
as
well
,
and
care
for
them
as
much
as
ever
any
that
went
before
you
did
?
Noah
walked
with
God
all
alone
,
when
all
flesh
had
corrupted
their
ways
.
Elijah
was
zealous
for
the
Lord
,
when
he
knew
of
none
to
stand
by
him
,
but
thought
he
had
been
left
alone
.
Iob
was
upright
with
God
in
the
Land
of
Vz.
Lot
stood
by
himself
,
a
godly
Non-conformist
in
a
vile
debauched
Sodom
.
David
was
as
a
wonder
to
many
:
so
was
Ieremiah
and
those
few
with
him
for
signs
and
wonders
in
Israel
.
I
demand
of
your
Consciences
,
what
discouragements
have
you
,
that
these
men
had
not
?
Or
what
encouragements
had
they
which
you
have
not
?
Why
should
not
the
Salvation
of
your
Souls
be
as
precious
in
your
eyes
,
as
it
was
in
any
of
theirs
?
Shall
you
be
impoverished
and
persecuted
,
if
you
embrace
the
way
of
Holiness
?
so
were
they
,
Shall
you
be
reproached
,
scorned
,
and
reviled
?
so
were
they
.
All
your
discouragements
were
theirs
,
and
all
their
motives
and
encouragements
are
yours
.
3.
Is
not
the
way
which
you
have
chosen
marked
out
by
Christ
,
as
the
way
to
destruction
?
And
that
which
you
dare
not
chuse
and
embrace
,
as
the
way
to
life
?
See
the
marks
he
hath
given
you
of
both
in
that
one
Text
,
Matt.
7.13
,
14.
Enter
ye
in
at
the
strait
gate
;
for
wide
is
the
gate
,
and
broad
is
the
way
that
leadeth
to
destruction
,
and
many
there
be
which
go
in
thereat
.
Because
strait
is
the
gate
,
and
narrow
is
the
way
which
leadeth
unto
life
,
and
few
there
be
that
find
it
.
And
where
now
is
your
encouragement
and
hope
,
that
God
will
be
more
merciful
than
to
damn
so
great
a
part
of
the
World
!
If
you
will
do
as
the
Many
do
,
dream
not
of
speeding
as
well
as
that
little
flock
,
separated
by
Sanctification
from
the
multitude
,
shall
speed
.
You
have
your
choice
,
to
be
damned
with
many
,
or
saved
with
few
;
to
take
the
broad
smooth-beaten
road
to
Hell
,
or
the
difficult
,
suffering
,
self-denying
path
to
Heaven
.
O
then
make
a
seasonable
necessary
stand
,
and
pause
a
while
,
consider
your
ways
,
and
turn
your
feet
to
Gods
testimonies
:
't
is
a
great
and
special
part
of
your
Salvation
to
save
your selves
from
this
untoward
generation
.
The
fourth
way
of
losing
the
Soul
opened
.
IV.
Multitudes
of
Souls
are
daily
lost
by
rooted
Habits
and
long
continued
Custom
in
sin
.
When
men
have
been
long
setled
in
an
evil
way
,
they
are
difficultly
reclaimed
.
Physicians
find
it
hard
to
cure
a
Cachexy
or
ill
habit
of
body
;
but
it
's
far
more
difficult
to
cure
an
ill
custom
and
habit
in
sin
,
Ier.
13.23
.
Can
the
Leopard
change
his
spoes
,
or
the
Ethiopian
his
skin
?
then
may
ye
also
do
good
,
that
are
accustomed
to
do
evil
.
The
spots
of
a
Leopard
,
and
hue
of
an
Ethiopian
,
are
not
by
way
of
external
accidental
adhesion
,
if
so
,
washing
would
fetch
them
off
;
but
they
are
innate
and
contemper'd
,
belonging
to
the
constitution
,
and
not
to
be
alter'd
:
so
are
sinful
habits
and
customs
in
the
minds
of
sinners
;
by
this
means
it
becomes
a
second
Nature
,
as
it
were
,
and
strongly
determines
the
mind
to
sin
:
A●t●neris
assuescero
multum
est
,
It
's
a
great
matter
to
be
accustomed
this
way
or
that
,
saith
Senceca
;
yea
,
Caput
rei
est
,
hoc
vel
illo
modo
,
hominem
assuefieri
,
'T
is
the
very
head
or
root
of
the
matter
to
be
so
or
so
accustomed
,
saith
Aristotle
:
very
much
of
the
strength
of
sin
rises
from
customary
sinning
;
a
brand
that
hath
been
once
in
the
fire
,
easily
catches
the
second
time
.
Every
repeated
act
of
sin
lessene●h
fear
,
and
strengtheneth
inclination
.
An
Horse
that
took
an
ill
stroke
at
first
breaking
,
and
hath
continued
many
years
in
it
,
is
very
difficulty
,
if
ever
,
to
be
brought
to
a
better
way
.
What
men
have
been
accustomed
to
from
their
childhood
,
they
are
tenacious
of
it
in
their
old
age
.
Hence
it
is
,
that
so
few
are
converted
to
Christ
in
their
old
age
.
It
was
recorded
for
a
wonder
in
the
primitive
times
,
that
Marcus
Cajus
Victorius
became
a
Christian
in
his
old
age
:
time
and
usage
fixes
the
roots
of
sin
deep
in
the
Soul
:
old
trees
will
not
bow
as
tender
pliable
plants
do
.
Hence
it
is
,
that
all
essays
and
attempts
to
draw
men
from
the
course
in
which
they
have
walked
from
their
youth
,
are
frustraneous
and
succesless
.
The
Drunkard
,
the
Adulterer
,
yea
the
self-righteous
Moralist
are
by
long
continued
usage
so
fixed
in
their
course
,
and
all
this
while
Conscience
so
stupefied
by
often
repeated
acts
of
sin
,
that
it
is
naturally
as
impossible
to
remove
a
mountain
,
as
the
will
of
a
sinner
thus
confirmed
in
his
wickedness
.
However
,
let
tryal
be
made
,
and
the
success
left
to
him
to
whom
no
length
of
the
time
,
or
difficulty
must
be
objected
,
or
opposed
.
The
fourth
way
to
Hell
shut
up
,
by
two
Considerations
.
1.
First
,
Let
it
be
considered
;
the
longer
any
man
hath
been
engaged
in
,
and
accustomed
to
the
way
of
sin
,
the
more
reason
and
need
that
man
hath
speedily
and
without
delay
to
repent
,
and
reform
his
course
;
there
is
yet
a
possibility
of
mercy
,
a
season
of
Salvation
left
,
how
far
soever
a
Soul
be
gone
on
towards
Hell
:
none
can
say
it
is
yet
too
late
.
When
Mr.
Bilney
the
Martyr
heard
a
Minister
preaching
thus
,
O
thou
old
Sinner
,
that
hast
gone
on
in
a
course
of
sin
these
fifty
or
sixty
years
,
dost
thou
think
that
Christ
will
accept
thee
now
?
or
take
the
Devils
leavings
?
Good
God!
said
he
,
what
preaching
of
Christ
is
here
?
Had
such
Doctrine
been
preached
to
me
in
the
day
of
my
troubles
,
it
had
been
enough
utterly
to
have
discouraged
me
from
Repentance
and
Faith
.
No
,
no
,
Sinner
,
it
is
not
yet
too
late
,
if
at
last
thy
heart
be
touched
with
a
real
sense
of
thy
sin
and
danger
:
the
word
is
plain
,
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
and
the
unrighteous
man
his
thoughts
;
and
let
him
return
unto
the
Lord
,
and
he
will
have
mercy
upon
him
,
and
to
our
God
,
for
he
will
abundantly
pardon
.
An
abundant
pardon
thou
needest
;
thy
sins
by
long
continued
custom
and
frequent
repetitions
have
been
abundantly
aggravated
;
and
an
abundant
pardon
is
with
God
for
poor
sinners
:
he
will
abundantly
pardon
,
but
then
thou
must
come
up
to
his
terms
;
thou
must
not
expect
pardon
or
mercy
,
when
thy
sins
have
forsaken
thee
,
but
upon
thy
forsaking
them
:
yea
,
such
a
forsaking
as
includes
a
resolution
or
decree
in
thy
will
to
return
to
them
no
more
,
Hos.
14.8
.
there
must
be
a
change
of
thy
way
,
and
that
not
from
profaneness
to
civility
only
,
which
is
but
to
change
one
false
way
to
Heaven
for
another
,
or
the
dirty
road
to
hell
for
a
cleanlier
path
on
the
other
side
the
hedge
;
but
a
total
and
final
forsaking
of
every
way
of
sin
,
as
to
the
love
and
habitual
practice
of
it
;
yea
,
and
thy
thoughts
too
,
as
well
as
thy
ways
:
there
must
be
an
internal
,
as
well
as
an
external
change
upon
thee
;
yea
,
a
positive
,
as
well
as
a
negative
change
:
a
turning
to
the
Lord
,
as
well
as
a
turning
from
sin
;
and
then
how
long
soever
thou
hast
walked
in
the
road
towards
Hell
,
there
will
be
time
enough
,
and
mercy
enough
to
secure
thy
returning
Soul
safe
to
Heaven
.
2.
Secondly
,
Canst
thou
not
forbear
thy
customary
si●
upon
lesser
motives
than
the
salvation
of
thy
Soul
?
and
if
thou
canst
,
wilt
thou
not
much
more
do
it
for
the
saving
of
thy
precious
immortal
Soul
?
Suppose
there
were
but
a
pecuniary
mulct
of
an
hundred
pounds
to
be
certainly
levied
upon
thy
Estate
for
every
Oath
thou
swearest
,
or
every
time
thou
art
drunk
,
wouldst
thou
not
rather
chuse
reformation
than
beggery
?
And
is
not
the
loss
of
thy
Soul
a
penalty
infinitely
heavier
than
a
little
money
?
But
as
the
wise
Heathen
observed
,
Senec.
Ep.
42.
Gratuita
nobis
videntur
quae
chariss●mè
constant
;
quae
emere
nollemus
,
si
domus
nobis
nostra
pro
illis
esset
danda
,
&c.
Ea
sola
emi
putamus
,
pro
quibus
pecuniam
solvimus
;
●a
gratuita
vocamus
,
pro
quibus
nos
ipsos
impendimus
:
We
reckon
those
things
only
to
be
bought
which
we
part
with
money
for
;
and
that
we
have
those
things
gratis
,
for
which
we
pay
our selves
:
Is
nothing
cheap
in
our
eyes
but
our selves
,
our
Souls
?
Do
we
call
that
gratis
,
that
will
cost
us
so
dear
▪
Darius
threw
away
his
Massie
Crown
when
he
●red
before
Alexander
,
that
it
might
not
hinder
him
in
his
flight
.
Sure
your
Souls
are
more
worth
than
your
money
,
and
all
the
enjoyments
you
have
in
this
world
.
It
had
been
an
ancient
custom
among
the
Citizens
of
Antioch
to
wash
themselves
in
the
Baths
;
but
the
King
forbidding
it
,
they
all
presently
forbare
,
for
fear
▪
of
his
displeasure
:
whereupon
Chrysostome
convinced
them
of
the
vanity
of
that
plea
for
customary
sinning
.
You
see
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
14.
saith
he
,
how
soon
fear
can
break
off
an
old
custom
,
and
shall
not
the
fear
of
God
be
as
powerful
to
over-master
it
in
us
,
as
the
fear
of
man
?
O
friends
,
believe
it
,
it
is
better
for
you
to
cut
off
a
right
hand
,
or
pluck
out
a
right
eye
,
than
having
two
hands
or
eyes
,
to
be
cast
into
Hell
;
where
their
worm
dieth
not
,
and
their
fire
is
not
quenched
.
The
fifth
way
of
losing
the
Soul
opened
.
V.
The
fifth
way
by
which
an
innumerable
multitude
of
Souls
are
eternally
lost
,
is
by
the
bait●
of
sensual
sinful
pleasures
.
Some
customary
sins
have
little
or
no
pleasure
in
them
,
as
swearing
,
malice
,
&c.
but
others
a●sure
and
entice
the
Soul
by
the
sensual
delight
that
is
in
them
.
This
is
the
bait
with
which
multitudes
are
enticed
,
ensnared
,
and
ruined
to
all
Eternity
.
Voluptatum
blanditiis
deliniti
,
ad
ea
garenda
omnia
qua
prava
sunt
impellimur
.
Arist.
l.
2.
Eth.
c.
3.
It
is
a
true
and
grave
observation
〈◊〉
Philosopher
,
That
we
are
impelled
as
it
were
to
that
which
is
evil
,
by
the
alluring
blandishments
of
pleasure
.
This
was
the
first
bait
by
which
Satan
caught
the
Souls
of
our
first
Parents
in
Innocency
,
Gen.
3.6
.
The
tree
was
pleasant
to
the
eye
.
Pleasure
quickens
the
principles
of
sin
in
us
,
and
inflames
the
desires
of
the
heart
after
it
.
Every
pleasant
sin
hath
a
world
of
Customers
,
and
cost
what
it
will
,
they
resolve
to
have
it
.
I
have
read
of
a
certain
Fruit
which
the
Spaniards
found
in
the
Indies
,
which
was
exceeding
pleasant
to
the
taste
;
but
Nature
had
so
fenced
it
and
double-guarded
it
with
sharp
and
dangerous
thorns
,
that
it
was
very
difficult
to
come
at
it
.
They
tore
their
cloaths
,
yea
their
flesh
to
get
it
;
and
therefore
called
the
Fruit
,
Comfits
in
Hell
.
Such
are
all
the
pleasures
of
sin
,
Comfits
in
Hell
.
Damnation
is
the
price
of
them
,
and
yet
the
sensitive
appetite
is
so
outragious
and
mad
after
them
,
that
at
the
price
of
their
Souls
they
will
have
them
.
Thus
the
wicked
are
described
,
Iob
21.13
.
They
spend
their
days
in
wealth
,
and
in
a
moment
go
down
to
the
grave
:
that
is
,
their
whole
stock
of
time
is
spent
in
cares
and
labours
to
get
wealth
,
and
when
they
have
gotten
it
,
the
rest
of
their
life
is
spent
in
those
sensual
pleasures
that
wealth
brings
in
,
or
in
making
provision
for
the
flesh
,
to
fulfil
the
lusts
of
it
.
The
Rich
man
,
in
the
Parable
,
fared
deliciously
every
day
,
Luke
16.
where
his
voluptuous
life
is
described
,
and
in
that
description
the
occasion
of
his
damnation
is
insinuated
:
in
a
pampered
and
indulged
body
is
usually
found
a
neglected
,
starved
Soul
.
But
how
shall
the
ruine
of
Souls
this
way
be
prevented
?
The
fifth
way
to
Hell
shut
up
by
three
Considerations
.
1.
Consider
how
the
Morality
of
Heathens
hath
bridled
their
sensual
lusts
and
appetites
,
and
caused
them
with
a
generous
disdain
to
repel
those
brutish
pleasures
as
things
below
a
man
.
Quid
staltius
,
turpi●●ve
quàm
bonum
rationalis
animi
,
ex
irrationalibus
nectere
?
Sen.
Epist.
92.
What
more
foolish
,
what
more
base
,
saith
Seneca
,
than
to
patch
up
the
good
of
a
reasonable
Soul
out
of
things
unreasonable
.
That
is
the
pleasure
worthy
of
a
man
,
not
to
glut
his
body
,
not
to
irritate
those
lusts
,
in
whose
qui●●●ess
is
our
safety
.
This
is
the
constant
Doctrine
of
all
the
Stoicks
.
Illa
est
voluptas
&
bomine
&
viro
digna
,
non
implere
corpus
,
&
saginare
,
nec
cupiditates
irritare
,
quarum
tutissima
est
quies
.
De
Benef
.
l.
7.
c.
11.
O
what
a
shame
is
it
to
hear
Heathenism
out-brave
Christianity
,
and
Principles
of
meer
Morality
enable
men
to
live
more
soberly
,
temperately
and
abstemiously
,
than
those
who
enjoy
the
greatest
Pattern
and
highest
Motives
in
the
Christian
Religion
are
found
to
do
?
Thou
embracest
pleasure
,
saith
the
Heathen
,
but
I
bridle
it
:
thou
enjoyest
it
,
I
only
use
it
:
thou
thinkest
it
thy
chief
good
,
I
esteem
it
not
so
much
as
good
:
thou
dost
all
things
for
pleasure
sake
,
but
I
nothing
at
all
on
that
account
.
These
therefore
shall
be
your
Judges
.
2.
Always
remember
sensual
pleasures
are
but
the
baits
with
which
Satan
angles
for
the
precious
Soul
:
there
is
a
fatal
hook
under
them
.
O
if
men
were
but
aware
of
this
,
they
would
never
purchase
pleasure
at
so
dear
a
rate
:
Stoln
waters
are
sweet
,
and
bread
eaten
in
secret
is
pleasant
;
but
he
knoweth
not
that
the
dead
are
there
,
and
that
her
guests
are
in
the
depth
of
hell
,
Prov.
9
17
,
18.
Pliny
tells
us
,
That
the
Maremaids
have
most
enchanting
charming
voices
,
and
frequent
pleasant
green
Meadows
,
but
heaps
of
dead
mens
bones
are
always
found
where
they
haunt
:
that
which
tickles
the
fancy
,
stabs
the
Soul
.
If
the
pain
(
as
Anacreon
well
observes
)
were
before
the
pleasure
,
no
man
would
be
tempted
by
it
;
but
the
pleasure
being
first
,
and
sensible
,
and
the
torment
coming
after
,
and
as
yet
invisible
,
this
allures
so
many
to
destruction
.
At
last
it
biteth
like
a
Serpent
,
and
stingeth
like
an
Adder
,
Prov.
23.32
.
If
sin
did
sting
and
bite
at
first
,
none
would
touch
it
;
but
it
tickles
first
,
and
wounds
afterward
.
O
what
man
that
is
in
his
wits
would
purchase
eternal
torments
for
the
sensual
,
Breve
est
quod
delectat
,
aet●rnum
quod
cruciat
.
brutish
pleasures
of
a
moment
!
But
the
pleasu●●s
of
sin
bewitch
the
affections
,
blind
the
judgment
,
stupefie
the
heart
,
so
that
sober
and
impartial
thoughts
find
no
place
.
The
heart
is
enticed
,
the
lusts
are
enraged
,
cost
what
it
will
,
sinners
will
gratifie
their
lusts
.
3.
If
you
are
for
pleasure
,
certainly
you
are
out
of
the
way
to
it
,
who
seek
it
in
the
fulfilling
of
your
lusts
.
If
your
hear●s
were
once
sanctified
,
and
brought
under
the
government
of
the
Spirit
,
you
would
quickly
find
a
far
more
excellent
pleasure
in
the
crucifying
of
your
lusts
,
than
now
you
seek
in
the
gratification
and
fulfilling
of
them
:
Rom.
8.
13.
If
ye
through
the
Spirit
mortifie
the
deeds
of
the
body
▪
ye
shall
live
:
(
i.
e.
)
ye
shall
live
the
most
joyful
,
peaceful
,
comfortable
life
of
all
persons
in
the
world
,
a
life
of
highest
delight
and
true
pleasure
:
For
so
far
as
your
lusts
are
mortified
,
the
vigorous
healthful
frame
and
due
temper
of
your
Souls
is
restored
,
and
your
evidences
for
Heaven
cleared
,
both
which
are
the
springs
of
all
spiritual
delight
and
pleasure
.
Can
any
Creature-enjoyment
,
or
any
beastly
lust
afford
a
pleasure
like
this
?
Don't
you
find
the
life
you
live
in
sinful
pleasures
quite
beneath
the
dignity
of
a
man
?
And
are
they
not
followed
with
bitter
after-reckonings
,
gripes
,
and
flashes
of
Conscience
?
Even
in
the
midst
of
laughter
the
heart
is
sad
,
and
the
end
of
that
mirth
is
heaviness
.
O
ponder
seriously
what
a
trifle
it
is
you
sell
your
precious
Souls
for
:
Is
it
not
a
goodly
price
you
value
them
at
?
the
fugitive
,
empty
,
beastly
pleasures
of
a
moment
for
the
torments
of
Eternity
!
The
sixth
way
of
losing
the
Soul
opened
.
VI.
There
are
also
innumerable
Souls
lost
for
ever
by
the
distracting
cares
of
this
world
,
which
eat
up
all
their
time
,
thoughts
,
and
studies
,
so
that
there
is
no
room
for
Christ
,
or
one
serious
hour
about
Salvation
.
It
is
too
true
an
observation
which
Sir
Walter
Raleigh
makes
upon
the
common
Mechanicks
and
poor
Labourers
,
their
bodies
are
the
Anvils
of
pain
,
and
their
Souls
the
Hives
of
unnumbred
cares
and
sorrows
,
whilst
the
voluptuous
and
rich
spend
their
time
and
studies
in
purveying
for
new
pleasures
,
and
filling
their
heads
with
projects
of
that
nature
;
the
poorer
sort
have
their
heads
and
hearts
filled
day
and
night
with
anxious
thoughts
and
cares
how
to
get
bread
,
pay
their
Rent
or
debts
,
and
struggle
through
the
miserable
necessities
that
pinch
them
on
every
side
;
many
Children
it
may
be
to
provide
for
,
and
little
or
nothing
out
of
which
to
make
it
:
here
is
Brick
must
be
made
,
and
no
straw
to
make
it
of
:
he
borrows
here
to
pay
there
;
debts
increase
,
and
abilities
decrease
:
he
toils
his
body
all
the
day
,
and
when
his
tired
carcass
calls
for
rest
to
enable
him
for
new
work
tomorrow
,
the
cares
of
the
world
invade
him
upon
his
bed
,
and
keep
him
sighing
or
musing
there
,
when
poor
man
he
had
load
enough
before
for
one
.
And
now
what
room
is
there
left
for
Salvation-work
?
or
how
can
any
spiritual
seed
that
is
cast
into
such
a
brake
of
thorns
prosper
?
The
cares
of
this
life
(
saith
Christ
)
spring
up
and
choak
it
,
Mark
4.19
.
Tell
not
them
of
Heaven
and
Christ
,
they
must
have
bread
;
talk
not
to
them
of
the
necessity
or
comfort
of
a
pardon
,
they
must
pay
their
debts
to
men
.
O
the
confused
buz
and
clutter
that
these
thoughts
and
cares
make
in
their
heads
!
so
that
no
other
voice
can
be
heard
.
And
thus
multitudes
spend
their
whole
life
in
a
miserable
servitude
in
this
world
,
and
by
that
are
cast
upon
a
more
miserable
and
restless
state
for
ever
in
the
world
to
come
,
one
Hell
here
,
and
another
hereafter
.
And
what
shall
be
done
for
them
?
Is
there
no
way
for
their
deliverance
?
O
that
God
would
direct
and
bless
the
following
considerations
to
them
,
if
it
may
be
expected
they
may
at
any
time
get
through
the
brake
in
which
they
are
involved
,
and
find
them
at
leisure
to
bethink
themselves
.
The
sixth
way
to
Hell
shut
up
by
five
Considerations
.
1.
Bethink
thy self
,
poor
Soul
,
as
much
as
thou
art
involved
and
plunged
in
the
necessities
and
distracting
cares
of
this
life
,
others
,
many
others
,
as
poor
,
as
necessitous
,
and
every
way
as
much
embroil'd
in
the
cares
of
the
world
as
you
are
,
have
minded
their
Souls
,
and
taken
all
care
and
pains
for
their
Salvation
notwithstanding
;
yea
,
though
millions
of
your
rank
and
order
are
destroyed
by
these
snares
of
the
Devil
,
yet
God
hath
a
very
great
number
,
indeed
the
greatest
of
any
rank
of
men
,
among
those
that
are
low
,
poor
,
and
necessitous
in
the
world
.
The
Church
is
called
the
Congregation
of
the
poor
,
Psal.
74.20
.
because
it
consisteth
mostly
of
men
and
women
of
the
lowest
and
most
despicable
condition
in
this
world
.
They
are
all
poor
in
Spirit
,
and
most
of
them
poor
in
purse
.
Hearken
,
my
beloved
Brethren
,
(
saith
Iames
)
hath
not
God
chosen
the
poor
of
this
world
,
rich
in
faith
,
and
heirs
of
the
kingdom
?
Jam.
2.5
.
Now
if
others
,
many
others
,
as
much
intangled
in
the
necessities
,
cares
,
and
troubles
of
the
world
as
you
,
have
yet
struggled
through
all
those
difficulties
and
discouragements
to
Heaven
,
why
should
not
you
strive
for
Christ
and
Salvation
as
well
as
they
?
Your
Souls
are
as
valuable
as
theirs
,
and
their
discouragements
and
hinderances
as
great
,
and
as
many
as
yours
.
2.
Consider
your
poor
and
necessitous
condition
in
the
world
,
hath
something
in
it
of
motive
and
advantage
to
excite
and
quicken
you
to
a
greater
diligence
for
Salvation
,
than
is
found
in
a
more
full
,
easie
,
and
prosperous
state
;
for
God
hath
hereby
imbitter'd
this
world
to
you
,
and
made
you
drink
deeper
of
the
troubles
of
it
than
other
men
:
they
have
the
honey
,
and
you
the
gall
;
they
have
the
flour
,
and
you
the
bran
.
But
then
,
as
yo●
have
not
the
pleasures
,
so
you
have
not
the
snares
of
a
prosperous
condition
,
and
your
daily
troubles
,
cares
,
and
labours
in
it
,
do
even
prompt
you
to
seek
rest
in
Heaven
,
which
you
cannot
find
on
Earth
.
Can
you
think
you
were
made
for
a
worse
condition
than
the
Beasts
?
what
,
to
have
two
Hells
,
one
here
,
and
another
hereafter
?
Surely
as
low
,
miserable
,
and
despicable
as
you
are
,
you
are
capable
of
as
much
happiness
as
any
of
the
Nobles
of
the
World
,
and
in
your
low
and
afflicted
condition
stand
nearer
to
the
door
of
hope
than
they
do
.
Ah!
methinks
these
thoughts
do
even
put
themselves
upon
you
,
when
your
spirits
are
overloaded
with
the
cares
,
and
your
bodies
tired
with
the
labours
of
this
life
.
Is
this
the
life
of
troubles
I
must
expect
on
Earth
?
Hath
God
denied
me
the
pleasures
of
this
World
?
O
then
let
it
be
my
care
,
my
study
,
my
business
to
make
sure
of
Christ
,
to
win
Heaven
,
that
I
may
not
be
miserable
in
both
Worlds
.
How
can
you
avoid
such
thoughts
?
or
put
by
such
meditations
which
your
very
station
and
condition
even
forceth
upon
you
?
3.
Consider
how
all
your
troubles
in
this
World
would
be
sweetned
,
and
all
your
burdens
lightned
,
if
once
your
Souls
were
in
Christ
,
and
in
Covenant
with
God
.
O
what
hearts-ease
would
Faith
give
you
!
What
sweet
relief
would
you
find
in
Prayer
!
These
things
,
like
the
opening
of
a
Vein
or
Tumor
when
ripe
,
would
suddenly
cool
,
relieve
,
and
ease
your
spirits
.
Could
you
but
go
to
God
as
a
Father
,
and
pour
out
your
hearts
before
him
,
and
roll
all
your
cares
and
burdens
,
wants
and
sorrows
upon
him
,
you
would
find
a
speedy
out-let
to
y●ur
troubles
,
and
an
inlet
to
all
peace
,
all
comfort
,
and
all
refreshments
,
such
as
all
the
riches
,
honours
,
and
fulness
of
this
world
cannot
give
:
you
would
then
find
Providence
engage
it self
for
your
supply
,
and
issue
all
your
troubles
to
your
advantage
.
Heb.
13.5
.
Isa.
41.17
.
Psal.
34.9
,
10.
Psal.
91.15
.
Rom.
8.28
.
You
would
suck
the
breasts
of
those
Promises
in
the
Margent
,
and
say
all
the
dainties
in
the
world
cannot
make
you
such
another
Feast
.
You
would
then
see
your
bread
,
your
cloaths
,
and
all
provisions
for
you
and
yours
in
Gods
promises
,
when
you
are
brought
to
an
exigence
,
and
would
certainly
find
performances
as
well
as
promises
all
along
the
course
of
your
life
.
4.
Say
not
you
have
no
time
to
mind
another
world
,
God
hath
not
put
any
of
you
under
such
an
unhappy
necessity
:
you
have
one
whole
day
every
week
allowed
you
by
God
and
Man
for
your
Souls
:
you
have
some
spare
time
every
day
,
which
you
know
you
spend
worse
than
in
heavenly
thoughts
and
exercises
;
yea
,
most
Callings
are
such
as
will
admit
of
spiritual
exercises
of
thoughts
,
even
when
your
hands
are
exercised
in
the
affairs
of
this
life
.
Besides
,
there
are
none
of
you
but
have
and
must
have
daily
some
relaxations
and
rest
from
business
;
and
if
your
hearts
were
spiritual
,
and
set
upon
Heaven
,
you
would
find
more
time
than
you
think
on
,
without
prejudice
to
your
Callings
,
yea
to
the
great
furtherance
of
them
,
to
spend
with
God
.
I
can
tell
you
when
and
where
I
have
found
poor
Servants
hard
at
work
for
Salvation
,
labouring
for
Christ
,
some
in
the
Fields
,
others
in
Barns
and
Stables
,
where
they
could
find
any
privacy
to
pour
out
their
Souls
to
God
in
prayer
.
As
Lovers
will
make
hard
shifts
to
converse
together
,
so
will
the
Soul
that
is
devoted
to
God
,
and
in
earnest
for
Heaven
.
And
though
your
opportunities
be
not
so
large
,
they
may
be
as
sweet
as
successful
,
and
to
be
sure
sincere
,
as
those
whose
condition
affords
them
more
time
,
and
greater
external
conveniencies
than
you
enjoy
.
More
business
is
sometimes
dispatcht
in
a
quarter
of
an
hour
in
prayer
,
yea
let
me
say
,
in
a
few
hearty
ejaculations
of
Soul
to
God
in
a
few
minutes
,
than
in
many
long
and
elaborate
duties
.
If
thou
cast
in
thy
two
mites
of
time
into
the
Treasury
of
Prayer
,
having
no
more
,
thou
mayst
,
as
Christ
said
of
the
poor
Widow
,
give
more
than
those
that
cast
in
of
their
great
abundance
of
time
and
Talents
.
5.
Lastly
,
Consider
,
Jesus
Christ
is
no
Respecter
of
persons
,
the
poorest
and
vilest
on
earth
are
as
welcome
to
him
as
the
greatest
.
He
chose
a
poor
and
mean
condition
in
this
World
himself
,
conversed
mostly
among
the
poor
,
never
refused
any
because
of
his
poverty
:
God
accepteth
not
the
persons
of
Princes
,
nor
regardeth
the
rich
more
than
the
poor
;
for
they
are
all
the
work
of
his
hands
,
Job
34.19
.
and
that
both
in
respect
of
their
natural
constitution
as
men
,
and
their
Civil
condition
as
rich
or
poor
men
.
Riches
and
poverty
make
a
great
difference
in
the
respects
of
men
,
but
none
at
all
with
God
.
If
thou
be
one
of
Gods
poor
,
he
will
accept
,
love
,
and
honour
thee
above
the
greatest
(
if
graceless
)
person
in
the
world
.
Poverty
is
no
bar
to
Christ
or
Heaven
,
though
it
be
to
the
respects
of
men
and
pleasures
of
this
life
.
Away
then
with
all
vain
pretences
against
a
life
of
godliness
from
the
meanness
of
your
outward
condition
.
Heaven
was
not
made
for
the
rich
,
and
Hell
only
for
the
poor
;
no
,
no
:
how
hard
soever
you
find
the
way
thither
,
I
am
sure
Christ
saith
,
It
's
hard
for
a
rich
man
to
enter
into
that
Kingdom
.
The
seventh
way
of
losing
the
Soul
discovered
.
VII
.
The
seventh
beaten
path
to
destruction
is
by
groundless
presumption
;
praesum●ndo
sperant
,
&
spirando
per●unt
;
by
presumption
they
have
hope
,
and
by
that
hope
they
perish
.
There
are
divers
objects
of
Presumption
,
amongst
which
these
three
are
most
usual
and
most
fatal
:
viz.
That
they
have
-
1.
That
Grace
which
they
have
not
.
-
2.
That
Mercy
in
God
they
will
not
find
.
-
3.
That
Time
before
them
which
will
fail
them
.
1.
Many
presume
they
have
that
Grace
in
them
,
which
God
knoweth
they
have
not
:
So
did
Laodicea
,
Rev.
3.17
.
Thou
sayest
,
I
am
rich
,
and
have
need
of
nothing
,
and
knowest
not
that
thou
art
wretched
and
miserable
,
poor
,
blind
and
naked
.
Here
is
a
dangerous
Conspiracy
betwixt
a
cunning
Devil
,
and
an
ignorant
proud
Heart
,
to
ruine
the
Soul
for
ever
:
they
stamp
their
common
Grace
for
special
:
they
put
the
old
Creature
,
by
a
general
Profession
,
into
the
new
Creatures
habit
,
and
lay
a
confident
claim
to
all
the
Priviledges
of
the
Children
of
God
.
2.
They
presume
upon
such
Mercy
in
God
,
as
they
will
never
find
:
they
expect
pardoning
and
saving
Mercy
out
of
Christ
,
in
an
unregenerate
state
,
when
there
is
not
one
drop
of
Mercy
dispensed
in
any
other
way
.
The
whole
oeconomy
of
Grace
is
managed
by
the
Mediator
,
Iude
v.
21.
all
saving
Mercies
come
through
him
,
upon
all
that
are
in
him
,
and
upon
no
others
.
God
is
indeed
a
merciful
God
,
and
yet
presumptuous
sinners
will
find
Judgment
without
Mercy
,
because
they
are
not
found
in
the
proper
way
and
method
of
Mercy
.
Thousands
and
ten
thousands
carve
out
and
dispose
the
Mercy
of
God
at
their
own
pleasure
,
write
their
own
Pardons
in
what
Terms
they
think
fit
;
and
if
they
had
Gods
Seal
to
firm
and
ratifie
them
,
it
were
all
well
:
but
alas
!
it
is
but
a
night-vision
,
a
dream
of
their
own
brain
.
3.
But
especially
,
men
presume
upon
Time
enough
for
Repentance
hereafter
:
they
question
not
but
there
be
as
fit
and
as
fair
opportunities
of
Salvation
to
come
,
as
are
already
past
;
and
in
this
snare
of
the
Devil
thousands
are
taken
in
the
very
prime
and
vigour
of
their
youth
.
That
age
is
voluptuous
,
and
loves
not
to
be
interrupted
with
severe
and
serious
thoughts
and
courses
;
and
here
is
a
Salvo
fitted
exactly
to
suit
their
inclination
,
and
quiet
them
in
their
way
,
that
they
may
pursue
their
lusts
without
interruption
.
I
cannot
follow
the
sin
of
Presumption
at
present
in
all
these
its
courses
and
ways
,
and
will
therefore
apply
my self
to
the
case
last
mentioned
,
which
is
so
common
to
the
world
.
The
seventh
way
to
destruction
shut
up
by
five
weighty
Considerations
.
1.
And
in
the
first
place
,
I
would
beg
all
those
young
voluptuous
Sinners
,
whose
feet
are
fast
held
in
the
snare
of
this
Temptation
,
seriously
to
bethink
themselves
,
whether
they
are
not
old
enough
to
be
damned
,
whilst
they
judge
themselves
too
young
to
be
seriously
godly
.
There
are
multitudes
in
Hell
of
your
age
and
size
:
you
may
find
Graves
in
the
Church-yard
of
your
own
length
,
and
Skulls
of
your
own
size
.
Men
will
not
spare
a
nest
of
young
Snakes
,
because
they
are
little
.
If
you
die
Christless
and
unregenerate
,
't
is
the
same
thing
whether
you
be
old
or
young
:
there
is
abundance
of
young
Spray
,
as
well
as
old
Logs
,
burning
in
the
flames
of
Hell
.
2.
If
you
knew
the
weight
and
difficulty
of
Salvation-work
,
you
would
never
think
you
could
begin
too
soon
.
Religion
is
a
business
will
take
up
all
your
time
:
Poenitet
me
,
Domine
,
quod
serò
te
amavi
.
Aug.
many
have
repented
they
began
so
late
,
none
that
they
began
too
soon
.
Say
not
,
the
penitent
Thief
found
mercy
at
the
last
hour
,
for
his
Conversion
was
extraordinary
,
and
we
must
not
hope
for
Miracles
.
Besides
,
he
could
never
encourage
himself
in
sin
with
the
hope
and
expectation
of
such
a
miraculous
Conversion
.
He
was
the
only
Example
of
a
Sinner
that
was
ever
so
recovered
in
Scripture
,
and
this
was
recorded
not
to
nourish
presumption
,
but
to
prevent
despair
.
If
ten
thousand
persons
died
of
the
Plague
,
and
one
only
of
the
whole
number
infected
with
it
escaped
,
it
's
no
great
encouragement
that
you
shall
make
the
second
.
O
think
and
think
again
,
how
many
thousands
now
on
earth
have
been
tugging
and
striving
forty
or
fifty
years
together
to
make
their
Calling
and
Election
sure
,
and
yet
to
this
day
it
is
not
so
sure
as
they
would
have
it
:
they
are
afraid
after
all
,
time
will
fail
them
for
finishing
,
and
you
think
't
is
too
early
for
beginning
so
great
a
work
.
3.
Others
have
begun
sooner
than
you
,
and
finished
the
great
and
main
work
before
you
have
done
one
stroke
.
Abijah
was
very
young
,
scarce
got
out
of
his
childhood
,
when
the
Grace
of
God
was
found
in
him
,
1
Kings
14.13
.
The
fear
of
God
was
in
Obadiah
when
but
a
youth
,
1
Kings
18.12
.
Timothy
was
not
only
a
Christian
,
but
a
Preacher
of
the
Gospel
in
the
morning
of
his
life
,
2
Tim.
3.15
.
What
have
you
to
plead
for
your selves
,
which
they
had
not
?
Or
what
arguments
and
motives
to
godliness
had
they
,
which
you
have
not
?
You
shall
be
judged
per
pares
,
by
those
of
your
own
age
and
size
;
their
seriousness
shall
condemn
your
vanity
.
4.
The
morning
of
your
life
is
the
flower
of
your
time
,
the
freshest
and
fittest
of
all
your
life
for
your
great
work
:
now
your
hearts
are
tender
and
impressive
,
your
affections
flowing
and
tractable
,
your
heads
clear
of
distracting
cares
and
hurries
of
business
,
which
come
on
afterwards
in
thick
successions
:
Remember
now
thy
Creator
in
the
days
of
thy
youth
,
whilst
the
evil
days
come
not
,
Eccles.
12.1
,
2.
If
a
man
have
an
important
business
to
do
,
he
will
take
the
morning
for
it
,
knowing
if
that
be
slipt
,
a
crowd
and
hurry
of
business
will
come
on
afterwards
to
distract
and
hinder
him
.
I
presume
if
all
the
Converts
in
the
World
were
examined
in
this
point
,
it
would
be
found
that
at
least
ten
to
one
were
wrought
upon
in
their
youth
:
that
is
the
moulding
age
.
5.
And
if
this
proper
,
hopeful
season
be
elapsed
,
it
is
very
unlikely
that
ever
you
be
wrought
upon
afterwards
.
How
thin
and
rare
in
the
world
are
the
instances
and
examples
of
Conversion
in
old
age
?
Long
continued
customs
in
sin
harden
the
heart
,
fix
the
will
,
and
root
the
habits
of
vice
so
deep
in
the
Soul
,
that
there
is
no
altering
of
them
:
your
ears
then
are
so
accustomed
to
the
sounds
of
the
Word
,
that
Christ
and
Sin
,
Heaven
and
Hell
,
Soul
and
Eternity
have
lost
their
awful
sound
and
efficacy
with
you
.
But
it
is
a
question
only
to
be
decided
by
the
event
,
whether
ever
yo●
shall
attain
to
the
years
of
your
Fathers
:
it
is
not
the
sprightly
vigour
of
your
youth
that
can
secure
you
from
death
.
What
a
madness
then
is
it
to
put
your
So●ls
and
eternal
happiness
upon
such
a
blind
adventure
?
What
if
your
presumption
of
so
many
fair
and
proper
opportunities
hereafter
fail
you
,
as
it
hath
failed
millions
(
who
had
as
rational
and
hopeful
a
prospect
of
them
as
you
can
have
)
where
are
you
then
?
And
if
you
should
have
more
time
and
means
than
you
do
presume
upon
,
are
you
sure
your
hearts
will
be
as
flexible
and
impressive
,
as
now
they
are
?
O
beware
of
this
sin
of
vain
presumption
,
to
which
the
generality
of
the
damned
owe
their
everlasting
ruine
.
The
eighth
way
of
losing
the
Soul
opened
.
VIII
.
The
eighth
way
of
ruining
the
precious
Soul
,
is
by
drinking
in
the
Principles
of
Atheism
,
and
living
without
God
in
the
World
.
Atheism
stabs
the
Soul
to
death
at
one
stroke
,
and
puts
it
quite
out
of
the
way
of
Salvation
.
Other
Sinners
are
worse
than
Beasts
,
but
Atheists
are
worse
than
Devils
,
for
they
believe
and
tremble
:
these
banish
God
out
of
their
thoughts
,
and
what
they
can
out
of
the
world
,
living
as
without
God
in
the
world
,
Eph.
2.12
.
It
is
a
sin
that
quencheth
all
Religion
in
the
Soul
:
he
that
knows
not
his
Landlord
,
cannot
pay
his
Rent
:
he
that
assents
not
to
the
Being
of
a
God
,
destroys
the
foundation
of
all
religious
Worship
;
he
cannot
fear
,
love
,
or
obey
him
,
whose
Being
be
believes
not
:
this
sin
strikes
at
the
Life
of
God
,
and
destroys
the
life
of
the
Soul
.
Some
are
Atheists
in
opinion
,
but
multitudes
are
so
in
practice
:
The
fool
hath
said
in
his
heart
there
is
no
God
,
Psal.
14.1
.
Though
he
hath
engraven
his
N●me
upon
every
Creature
,
and
written
it
upon
the
Table
of
their
own
Hearts
,
yet
they
will
not
read
it
:
or
if
they
have
a
slight
fluctua●●●g
notion
,
or
a
secret
suspicion
of
a
Deity
,
yet
they
neither
acknowledge
his
Presence
nor
his
Providence
:
Fingunt
Deum
talem
qui
nec
videt
,
nec
punit
:
They
say
,
How
doth
God
know
?
can
he
judge
through
the
dark
clouds
?
thick
clouds
are
a
covering
to
him
,
that
he
seeth
not
,
Job
22.14
.
Others
profess
to
believe
his
Being
,
but
their
lives
daily
give
their
lips
the
lye
;
for
they
give
no
evidence
in
practice
of
his
fear
,
love
,
or
dependence
on
him
.
If
they
believe
his
Being
,
they
plainly
shew
they
value
not
his
favour
,
delight
not
in
his
presence
,
love
not
his
ways
or
people
;
but
lye
down
and
rise
,
eat
and
drink
,
live
and
die
without
the
worship
or
acknowledgment
of
him
,
except
so
much
as
the
Law
of
the
Country
,
or
Custom
of
the
place
extorts
from
them
.
These
dregs
of
time
produce
abundance
of
Atheists
of
both
sorts
:
many
ridicule
and
hiss
Religion
out
of
all
Companies
into
which
they
come
;
and
others
live
down
all
sense
of
Relion
:
they
customarily
attend
indeed
upon
the
external
Duties
of
it
,
hear
the
Word
;
but
when
the
greatest
and
most
important
Duties
are
urged
upon
them
,
their
inward
thought
is
,
this
is
the
Preachers
Calling
,
and
the
man
must
say
something
to
fill
up
his
hour
,
and
get
his
living
.
If
they
dare
not
put
their
thoughts
into
words
,
and
call
the
Gospel
Fabula
Christi
,
the
Fable
of
Christ
,
as
a
wicked
Pope
once
did
,
or
say
of
Hell
and
the
dreadful
Sufferings
of
the
Damned
,
as
Calderinus
the
Jesuit
did
,
tunc
credam
cum
illuc
venero
,
I
will
believe
it
when
I
see
it
:
yet
their
hearts
and
lives
are
of
the
same
complexion
with
these
mens
words
.
They
do
not
heartily
assent
to
the
Truth
of
the
Gospel
which
they
hear
;
and
though
bare
assent
would
not
save
them
,
yet
their
dissent
or
non-assent
will
certainly
damn
them
,
except
the
Lord
heal
their
understandings
and
hearts
by
the
light
and
life
of
Religion
.
To
this
last
sort
I
shall
offer
a
few
things
.
The
eighth
way
to
Hell
shut
up
by
six
weighty
Considerations
.
1.
You
that
attend
upon
the
Ordinances
,
but
believe
them
no
more
than
so
many
dev●●●d
Fables
,
nor
heartily
assent
to
the
Truth
of
what
you
hear
;
know
assuredly
,
that
the
Word
shall
new
〈…〉
do
your
Souls
good
it
can
never
come
to
your
hearts
and
affections
in
its
regenerating
and
sanctifying
efficacy
,
whilst
it
is
stopt
and
obstructed
in
your
understandings
in
the
act
of
assent
.
And
thus
you
may
sit
under
the
best
Ordinances
all
your
lives
,
and
be
no
more
the
better
for
them
,
than
the
Rocks
are
for
all
the
showres
of
rain
that
fall
upon
them
:
Heb.
4.2
.
The
word
preached
did
not
profit
them
,
not
being
mixed
with
faith
in
them
that
heard
it
.
This
is
Satans
chief
strength
and
fastness
,
wherein
he
trusteth
:
he
fears
no
Argument
,
whilst
he
can
maintain
this
Post
:
the
Devil
hath
no
surer
Prisoner
than
the
Atheist
:
there
's
no
escaping
out
of
his
possession
and
power
,
whilst
this
bolt
of
Unbelief
is
shut
home
in
the
Mind
or
Understanding
.
An
unbelieved
Truth
never
converted
or
saved
one
Soul
from
the
beginning
of
the
world
,
nor
never
shall
to
the
end
of
it
.
Those
bodies
that
have
the
Boulema
,
or
Dog-appetite
,
whatever
they
eat
,
it
affords
them
no
nourishment
or
satisfaction
,
they
thrive
not
with
the
best
fare
:
just
so
it
is
with
your
Souls
,
no
Duties
,
no
Ordinances
can
possibly
do
them
good
:
as
in
Argumentation
,
no
Conclusion
,
be
it
never
so
regularly
drawn
,
and
strongly
inferred
,
is
of
any
force
to
him
that
denies
Principles
.
2.
If
you
assent
not
to
the
Truth
of
the
Gospel
,
you
not
only
make
God
speak
to
your
Souls
in
vain
,
which
is
fatal
to
them
;
but
you
also
make
God
a
lyar
,
which
is
the
greatest
affront
a
Creature
can
put
upon
his
Maker
:
1
Ioh.
5.10
.
He
that
believeth
not
God
,
hath
made
him
a
lyar
.
Vile
dust
,
darest
thou
rise
up
against
the
God
that
made
thee
,
and
give
him
the
lye
!
An
affront
which
thy
fellow-Creature
cannot
put
up
or
bear
at
thy
hands
.
Darest
thou
at
once
stab
his
Honour
,
and
thy
own
Soul
?
Are
not
the
things
which
thou
lookest
on
as
Romances
and
golden
Dreams
,
a
meer
Artifice
neatly
contrived
to
cheat
and
awe
the
world
?
Are
they
not
all
built
upon
the
Veracity
of
God
?
which
is
the
firmest
foundation
and
greatest
security
in
the
world
.
Hath
he
not
intermingled
for
our
satisfaction
,
not
only
frequent
assertions
,
but
his
asseverations
and
Oath
to
put
all
beyond
doubt
?
And
yet
dare
any
of
you
lift
up
your
ignorant
blind
Understandings
against
all
this
,
and
give
him
the
lye
?
Surely
the
wrath
of
God
shall
smoke
against
every
Soul
of
man
that
doth
so
,
and
his
own
bitter
,
lamentable
,
doleful
experience
shall
be
his
conviction
shortly
,
except
he
repent
.
3.
Dare
any
of
you
give
the
thoughts
of
your
hearts
as
certain
conclusions
under
your
hand
,
and
stand
by
them
to
the
last
,
and
venture
all
upon
them
?
Wretched
Atheist
,
bethink
thy self
,
pause
a
while
,
examine
thine
own
breast
,
whatever
thy
vile
Atheistical
thoughts
sometimes
are
,
is
there
not
at
other
times
a
fear
of
the
contrary
?
A
jealousie
that
all
these
things
which
thou
deridest
and
sportest
thy
wicked
fancy
with
,
may
and
will
prove
true
at
last
?
When
thou
readest
,
or
hearest
that
Text
,
Ioh.
3.18
.
He
that
believeth
not
,
is
condemned
already
;
His
Mittimus
is
already
made
for
Hell
:
Doth
not
thy
Conscience
give
thee
a
secret
gird
,
like
a
stitch
in
thy
side
?
Dare
you
venture
all
upon
this
issue
,
that
if
those
things
you
find
in
the
Word
be
true
,
you
will
stand
to
the
hazard
of
them
?
If
that
be
a
truth
,
Mark
16.16
.
He
that
believeth
not
,
shall
be
damned
,
you
will
be
content
to
be
damned
?
Or
if
,
Rom.
8.13
.
be
a
truth
,
That
they
which
live
after
the
flesh
shall
dye
,
you
will
run
the
hazard
and
bear
the
penalty
of
eternal
death
?
If
Heb.
12.14
.
prove
true
,
That
without
holiness
no
man
shall
see
God
,
you
will
be
content
to
be
banished
from
his
presence
for
evermore
?
Speak
your
hearts
in
this
matter
,
and
tell
us
,
Don't
you
live
betwixt
Atheistical
surmises
,
that
all
these
are
but
cunning
artifices
;
and
fears
that
at
last
they
will
prove
the
greatest
Verities
?
4.
Hath
not
God
given
you
all
the
satisfaction
you
can
reasonably
desire
of
the
undoubted
truth
and
certainty
of
his
Word
?
What
would
you
have
,
which
you
have
not
already
?
Would
you
have
a
Voice
from
Heaven
,
the
Scriptures
you
read
or
hear
are
a
more
sure
Word
than
such
a
Voice
would
be
,
2
Pet.
1.19
.
or
would
you
have
a
Messenger
from
Hell
?
He
that
believeth
not
the
written
Word
,
neither
would
believe
,
if
one
should
rise
from
the
dead
,
Luke
16
▪
31.
View
the
innate
Characters
of
the
Scriptures
,
is
it
not
altogether
pure
and
holy
?
full
of
Divine
Wisdom
and
awful
Majesty
?
and
in
every
respect
such
as
evidenceth
its
Author
to
be
the
wise
,
holy
,
and
just
God
who
searcheth
the
hearts
and
reins
?
Look
upon
the
Seals
and
Confirmations
of
it
,
hath
not
God
confirmed
it
by
divers
Miracles
from
Heaven
,
a
Seal
which
neither
Men
or
Devils
could
counterfeit
?
And
don't
you
see
the
blessing
and
power
of
God
accompanying
it
in
the
Conversion
and
wonderful
change
of
mens
hearts
and
lives
,
which
can
be
done
by
no
other
hand
than
Gods
?
Say
not
,
the
Miracles
which
confirm
the
Gospel
are
but
uncertain
Traditions
,
and
except
you
your selves
see
them
wrought
,
you
cannot
believe
them
.
There
are
a
thousand
things
which
you
do
believe
,
though
you
never
saw
them
;
and
what
you
require
for
your
satisfaction
,
every
man
may
require
the
same
for
his
,
and
so
Christ
must
live
in
all
parts
of
this
World
,
and
repeat
his
Miracles
over
and
over
in
all
Ages
to
satisfie
the
unreasonable
incredulity
of
those
that
question
their
truth
after
the
fullest
Confirmation
and
Seal
hath
been
given
,
that
is
capable
to
be
given
,
or
the
heart
of
man
can
desire
should
be
given
;
and
if
all
this
should
be
done
,
you
might
be
as
far
from
believing
,
as
now
you
are
;
for
many
of
those
that
saw
and
heard
the
things
wrought
by
Christ
,
contradicted
and
blasphemed
,
and
so
might
you
.
5.
Satan
who
undermines
your
assent
to
these
things
,
is
forced
to
give
his
own
:
he
that
tempts
you
to
look
on
them
as
Fables
,
himself
knows
,
and
is
convinced
that
they
are
realities
,
the
Devils
also
believe
and
tremble
,
Jam.
2.19
.
they
know
and
feel
the
truth
of
these
things
,
though
it
be
their
great
design
and
interest
to
shake
your
assent
to
them
:
they
know
Christ
is
the
Son
of
God
,
and
that
there
will
be
a
day
in
which
he
will
judge
the
World
in
righteousness
,
and
that
there
are
Torments
prepared
for
themselves
,
and
all
whom
they
seduce
from
God
,
Matth.
8.29
.
If
you
ungod
God
,
you
must
unman
your selves
,
yea
,
not
only
make
your selves
less
than
men
,
but
worse
than
Devils
.
6.
In
a
word
,
let
thy
own
heart
,
O
Atheist
,
be
Judge
,
whether
these
be
real
doubts
still
sticking
in
your
minds
,
after
you
have
done
all
that
becomes
men
to
do
for
satisfaction
in
such
important
cases
?
Or
whether
they
be
not
such
Principles
as
you
willingly
●oment
and
nourish
in
your
hearts
,
as
a
protection
to
your
sensual
lusts
,
whose
pleasures
you
would
fain
have
without
interruptions
and
over-awings
by
the
fears
of
a
Judgment
to
come
,
and
a
righteous
retribution
from
a
just
and
terrible
God!
Examine
your
hearts
in
that
point
,
and
you
will
soon
find
the
cheat
to
be
in
that
I
here
point
you
to
:
you
have
not
studied
the
word
impartially
,
nor
brought
your
doubts
and
scruples
with
an
humble
,
unbiassed
,
teachable
spirit
to
those
that
are
wise
and
able
to
resolve
them
,
much
less
prayed
for
the
Spirit
of
Illumination
;
but
willingly
entertained
whatever
Atheistical
Wits
invent
,
or
the
Devil
suggests
,
as
a
Defensative
against
the
checks
of
Conscience
,
and
fears
of
Hell
in
the
way
of
sin
.
You
are
loth
those
things
should
be
true
,
which
the
Scriptures
speak
,
and
are
glad
of
any
colourable
argument
or
pretence
to
still
your
own
Consciences
.
Is
not
this
the
case
?
The
Lord
stop
your
desperate
course
,
your
paths
lead
to
Hell
.
The
ninth
way
of
losing
the
precious
Soul
opened
.
IX
.
Precious
Souls
are
daily
plunged
into
the
gulph
of
perdition
by
Prophaneness
and
Debauchery
.
How
many
every
where
lye
wallowing
in
this
puddle
?
glorying
in
their
shame
,
and
running
into
all
excess
of
riot
?
The
Hypocrite
steals
to
Hell
in
a
private
close
way
of
concealed
sin
;
but
the
prophane
gallop
along
the
publick
road
at
noon-day
:
They
declare
their
sin
as
Sodom
,
and
hide
it
not
:
Isa.
3.9
.
The
shew
of
their
countenance
testifieth
against
them
.
The
Hypocrite
hath
devotion
in
his
countenance
,
and
Heaven
in
his
mouth
;
you
know
not
by
his
words
or
countenance
whither
he
is
going
;
but
the
prophane
hide
it
not
,
they
are
past
shame
,
and
above
blushing
at
the
horridst
impieties
.
Look
as
God
hath
some
Servants
more
eminent
,
forward
,
and
couragious
in
the
ways
of
Godliness
than
others
;
men
that
will
not
hide
their
Principles
,
or
be
ashamed
of
the
ways
of
Godliness
in
the
face
of
danger
;
so
the
Devil
hath
some
Servants
as
eminent
for
wickedness
,
who
scorn
to
sneak
to
Hell
by
concealment
of
their
wickedness
,
but
avow
and
owne
it
without
fear
or
shame
in
the
open
sight
of
Heaven
and
Earth
.
Where-ever
they
come
,
they
defile
the
Air
they
breathe
in
with
horrid
blasphemies
and
obscene
discourses
not
to
be
named
,
and
leave
a
strong
scent
of
Hell
behind
them
.
This
Age
hath
brought
forth
multitudes
of
these
Monsters
,
the
reproach
and
shame
of
the
Nation
that
bred
them
.
I
have
little
hope
to
stop
one
of
them
in
the
career
and
full
speed
to
Hell
.
They
have
lost
the
sense
of
sin
,
the
restraints
of
Shame
and
fear
;
and
then
what
is
left
to
check
them
in
their
course
?
I
cannot
hope
that
such
a
Discourse
as
this
shall
ever
come
into
their
hands
,
except
it
be
to
sacrifice
it
to
the
flames
:
yet
not
knowing
the
ways
of
Providence
,
which
are
unsearchable
,
and
what
use
God
may
make
upon
one
occasion
or
another
of
these
following
Considerations
,
I
will
adventure
to
drop
a
few
words
upon
these
forlorn
Sinners
,
as
far
as
they
seem
to
be
gone
beyond
recovery
;
beseeching
the
Lord
to
make
way
for
these
things
to
their
hands
and
hearts
,
and
make
them
the
instruments
of
pulling
some
of
them
as
brands
out
of
the
burning
.
The
ninth
way
to
Hell
by
Prophaneness
stopt
.
1.
And
first
,
Let
it
be
laid
to
heart
,
that
though
the
case
and
state
of
many
thousand
Souls
be
doubtful
and
uncertain
,
so
that
neither
themselves
nor
any
other
know
what
they
are
,
or
to
whom
they
belong
:
yet
our
condition
is
without
controversie
miserable
and
forlorn
,
all
men
know
whose
you
are
,
and
whither
you
are
going
.
The
Apostle
appeals
in
this
case
to
the
Bar
of
every
mans
Reason
and
Conscience
,
as
a
thing
allowed
and
yielded
by
all
,
Eph.
5.5
.
For
this
ye
know
(
saith
he
)
that
no
whoremonger
,
nor
unclean
person
,
nor
covetous
man
,
who
is
an
Idolater
,
hath
any
inheritance
in
the
kingdom
of
Christ
and
of
God
.
This
is
a
clear
case
,
there
is
no
controversie
about
it
.
Many
there
be
in
a
doubtful
case
,
but
no
doubt
of
these
,
they
are
fast
and
sure
in
the
power
of
Satan
;
and
as
sure
as
God
is
a
God
of
Truth
,
they
that
die
in
this
condition
shall
never
see
his
face
.
And
to
the
same
purpose
again
,
1
Cor.
6.9
.
Know
ye
not
,
that
the
unrighteous
shall
not
inherit
the
kingdom
of
God
?
Be
not
deceived
,
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
nor
effeminate
,
nor
abusers
of
themselves
with
mankind
,
nor
thieves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
nor
extortioners
shall
inherit
the
kingdom
of
God
.
Know
ye
not
?
saith
he
,
q.
d.
Sure
you
cannot
be
so
ignorant
and
blind
to
think
that
there
is
any
room
in
Heaven
for
such
wretches
as
these
.
If
the
righteous
be
scarcely
saved
,
where
shall
the
sinner
and
the
ungodly
appear
?
If
all
strictness
,
holiness
,
self-denial
,
diligence
,
be
all
little
enough
to
win
Heaven
,
what
hope
can
there
be
of
those
that
not
only
cast
off
all
duties
of
Religion
,
but
also
cast
themselves
into
all
the
opposite
ways
and
courses
which
directly
lead
to
damnation
?
He
that
refuseth
his
food
,
endangers
his
life
;
but
he
that
drinks
poison
,
certainly
and
speedily
destroys
it
.
2.
As
far
as
you
are
gone
in
a
course
of
prophaneness
,
you
are
not
yet
gone
beyond
the
reach
of
Mercy
and
all
hopes
of
Salvation
,
if
now
at
last
,
after
all
your
Debaucheries
and
prophan●ness
,
the
Lord
touch
your
hearts
with
the
sense
of
your
sinful
and
miserable
estate
,
and
turn
your
feet
to
his
Testimonies
.
When
the
Apostle
in
1
Cor.
6.9
,
10.
had
told
us
the
doom
of
such
men
,
upon
the
supposition
of
their
perseverance
in
that
course
;
yet
presently
he
adds
as
a
motive
to
their
repentance
,
an
Example
of
Mercy
upon
such
wretches
as
these
:
And
such
were
some
of
you
,
but
ye
are
washed
,
v.
11.
The
golden
Scepter
of
free
Grace
hath
been
held
forth
to
many
as
prophane
and
notorious
sinners
as
you
,
to
a
blaspheming
Saul
,
to
a
Mary
Magdalen
,
to
a
Manasseh
.
'T
is
not
the
greatness
of
the
sin
,
but
the
impenitence
and
infidelity
of
the
sinner
that
ruines
him
.
Well
then
,
there
is
a
certainty
of
damnation
if
you
go
,
and
yet
a
possibility
of
forgiveness
and
mercy
before
you
,
a
mercy
invaluable
.
3.
Nay
,
this
is
not
all
;
but
in
some
respect
there
is
more
probability
and
hope
of
your
return
and
repentance
,
than
there
is
of
many
others
who
have
led
a
more
sober
,
smooth
,
and
civil
life
than
you
have
done
.
Your
prophaneness
hath
more
dishonoured
God
;
but
the
Morality
and
Civility
of
some
men
secures
them
faster
in
the
snare
of
the
Devil
:
they
have
many
things
in
themselves
to
build
up
their
presumptuous
hopes
upon
,
but
you
have
nothing
.
It
is
hard
for
conviction
to
reach
that
mans
Conscience
that
hath
a
righteousness
of
his
own
to
trust
in
;
but
methinks
it
should
have
an
easier
access
to
yours
,
whose
notorious
courses
lay
your
Consciences
naked
and
bare
before
the
word
to
be
wounded
by
it
.
Christs
Ministry
had
little
success
among
the
Pharisees
who
were
righteous
in
their
own
eyes
,
but
it
wrought
effectually
upon
Publicans
and
sinners
.
Hence
Christ
told
them
,
Matt.
21.31
.
That
Publicans
and
Harlots
go
into
the
Kingdom
of
God
before
them
.
Publicans
were
esteemed
the
worst
of
men
,
and
Harlots
the
worst
of
women
;
yet
the
one
and
other
,
as
vile
as
they
were
,
stood
fairer
for
Conviction
,
and
consequently
for
Salvation
,
than
those
that
thought
they
needed
no
repentance
.
All
this
is
matter
of
hope
,
and
runs
into
a
powerful
motive
and
loud
call
to
repentance
:
He
that
hath
an
ear
to
hear
,
let
him
hear
.
The
tenth
way
leading
to
Destruction
marked
.
X.
Deep
and
fixed
prejudices
against
Godliness
and
the
sincere
Professors
thereof
,
precipitate
thousands
of
Souls
into
their
own
ruine
and
damnation
.
It
was
not
without
a
weighty
reason
that
Christ
denounced
that
wo
upon
the
world
,
Matt.
18.7
.
Wo
unto
the
world
,
because
of
offences
.
The
poor
world
will
be
ruin'd
by
scandals
and
prejudices
;
they
will
take
such
offences
at
the
ways
of
Godliness
,
that
they
will
never
have
good
thoughts
of
them
any
more
.
This
Sect
is
every
where
spoken
against
,
Acts
28.21
.
and
so
Christians
are
condemned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
of
the
common
reproach
,
as
Iustin
Martyr
complain'd
.
All
the
scandals
which
fall
out
in
the
Church
are
so
many
Swords
and
Daggers
put
into
the
hands
of
the
wicked
world
to
murder
their
own
Souls
withal
.
Some
have
sucked
in
such
Opinions
of
the
ways
of
Godliness
,
as
make
them
irreconcileable
Enemies
to
them
,
and
fierce
Opposers
of
them
.
And
from
hence
are
most
of
the
Persecutions
that
befal
the
People
of
God
.
When
you
see
showres
of
slanders
and
reproaches
going
before
,
expect
storms
of
persecution
coming
after
.
Slanders
beget
prejudices
,
and
these
prepare
for
persecutions
.
O
how
keen
and
fierce
are
the
minds
of
many
against
the
upright
and
innocent
Servants
of
God
,
whom
they
have
first
represented
to
themselves
in
such
an
odious
dress
and
Character
as
the
Devil
hath
drawn
them
in
upon
their
fancies
and
imaginations
!
So
the
primitive
Christians
were
represented
to
the
Heathens
as
Monsters
,
and
their
Conventions
in
the
night
,
occasioned
by
the
fury
of
Persecutors
,
was
reported
to
be
for
lascivious
and
barbarous
ends
,
to
deflower
Virgins
,
and
murder
innocent
Children
:
and
by
this
artifice
the
Heathens
were
secured
against
conversion
to
Christ
.
This
hath
been
the
policy
of
Hell
from
the
beginning
,
and
it
hath
prospered
so
much
in
the
world
,
that
Satan
hath
reason
to
change
his
hand
.
But
how
may
this
Plot
of
Hell
be
defeated
?
and
the
ruine
of
Souls
prevented
?
The
tenth
way
of
destroying
Souls
shut
up
by
two
Counsels
.
1.
It
will
be
impossible
to
prevent
the
ruine
of
a
great
part
of
the
World
by
prejudices
against
the
ways
of
Godliness
,
except
those
that
profess
them
,
walk
more
holily
and
conformably
to
the
rule
and
pattern
of
Christ
,
whose
Name
is
called
upon
them
.
I
therefore
shall
first
address
my
Discourse
to
the
Professors
of
Religion
,
beseeching
them
in
the
bowels
of
Christ
,
to
take
pity
upon
the
multitudes
of
Souls
which
are
daily
ruined
and
destroyed
by
their
scandals
and
miscarriages
.
Did
you
live
according
to
the
rules
you
profess
.
your
well-doing
would
put
to
silence
the
ignorance
of
foolish
men
,
1
Pet.
2.15
.
and
consequently
the
ruine
of
many
might
be
prevented
.
I
remember
Bernard
speaking
of
the
lewd
and
loose
life
of
the
Priests
of
his
time
,
sighs
out
this
just
and
bitter
complaint
to
God
about
it
;
Bern.
in
Convers.
Pauli
.
Ser.
1.
Misera
eorum
conversatio
plebis
tuae
miserabilis
subversio
est
:
O
Lord
,
saith
he
,
their
miserable
conversation
is
the
miserable
subversion
of
thy
people
.
O
of
how
many
who
glory
in
the
Title
of
the
Sons
of
the
Church
,
Ecce
qui
jactant
se
redemptos
à
tyrannide
Satanae
,
qui
praedicant
se
mortuos
mundo
,
nihilominus
à
cupiditatibus
suis
vincuntur
.
Salvian
.
Vbi
est
catholicalex
quam
credunt
?
ubi
pietatatis
&
castitatis
exempla
quae
discant
?
Evangilia
legant
,
&
impudici
sunt
;
Apo●olos
audiunt
,
&
inebriantur
.
may
Christ
say
,
as
Iacob
did
of
his
two
lewd
Sons
Simeon
and
Levi
,
Ye
have
troubled
me
,
to
make
me
to
stink
among
the
Inhabitants
of
the
Land
,
Gen.
34.30
.
And
how
many
Professors
,
who
pretend
to
more
than
ordinary
reformation
and
holiness
,
do
shed
Soul
blood
by
their
scandalous
conversations
?
Salvian
brings
in
the
wicked
of
his
Age
upraiding
the
loosness
of
Christians
in
this
manner
:
Behold
,
those
men
who
boast
themselves
redeemed
from
the
Tyranny
of
Satan
,
and
profess
themselves
dead
to
the
world
,
yet
are
conquer'd
by
the
lusts
of
it
.
And
Cyprian
long
before
his
day
,
brings
in
the
Heathens
thus
insulting
over
looser
Christians
,
Where
is
that
Catholick
Law
which
they
believe
?
Where
are
the
Examples
of
Piety
and
Chastity
which
they
should
learn
?
They
read
the
Gospel
,
yet
are
immodest
;
they
hear
the
Apostles
,
yet
are
drunk
.
O
Professors
,
where
are
your
bowels
to
the
poor
Souls
of
sinners
?
If
your
Neighbours
Ox
or
Ass
fall
into
the
pit
,
you
are
bound
to
deliver
him
,
if
you
can
;
and
will
you
not
do
as
much
for
a
precious
Soul
,
as
you
would
do
for
a
Beast
?
Nay
,
you
dig
pits
by
your
scandalous
lives
to
destroy
them
.
If
you
sin
,
there
are
instruments
enough
to
spread
it
,
and
multitudes
of
Souls
ready
perpared
to
take
the
infection
.
Say
not
,
f
they
do
,
the
fault
is
theirs
;
for
though
they
are
Principals
in
the
murder
of
their
own
Souls
by
taking
the
scandal
,
yet
you
are
Accessaries
in
giving
it
:
he
is
a
mad
man
that
will
kill
himself
with
a
Sword
,
and
he
no
better
that
will
put
it
into
his
hand
.
O
therefore
if
you
have
any
regard
to
the
precious
Souls
of
men
,
live
up
to
the
rules
of
your
Profession
.
O
be
blame
,
less
and
harmless
,
the
Sons
of
God
without
rebuke
in
the
midst
of
a
perverse
and
froward
generation
:
let
the
heavenliness
of
your
Conversation
stop
those
mouths
that
accuse
you
as
men
of
a
worldly
Spirit
:
let
them
see
by
your
moderation
in
seeking
it
,
your
patience
in
losing
it
,
your
readiness
in
distributing
it
,
that
it
is
a
groundless
calumny
under
which
your
Names
suffer
.
Let
them
see
by
your
apparel
,
company
,
and
discourses
you
are
not
such
proud
lofty
Spirits
as
you
are
represented
to
be
.
Convince
them
by
your
flexibleness
to
all
things
that
are
lawful
and
expedient
,
by
manifesting
as
much
as
in
you
lieth
,
that
it
is
the
pure
bond
and
tye
of
Conscience
which
keeps
you
from
compliance
in
all
other
things
,
and
by
your
meekness
in
suffering
for
such
non-compliance
,
that
you
are
not
such
turbulent
,
factious
Incendiaries
,
as
the
wicked
world
slanderously
reports
you
to
be
.
Convince
the
world
by
your
exact
righteousness
in
all
your
civil
dealings
,
and
by
the
lip
of
truth
in
all
your
promises
and
engagements
,
that
you
have
the
fear
of
God
in
your
hearts
,
as
well
as
the
Livery
of
Christianity
upon
your
backs
.
In
a
word
,
so
live
that
none
may
have
just
ground
to
believe
the
impudent
slanders
the
Devil
raises
in
the
world
against
you
.
Let
your
light
so
shine
before
men
,
that
they
may
glorifie
your
Father
which
is
in
Heaven
.
Without
your
care
and
circumspection
,
the
shedding
of
a
world
of
precious
Soul-blood
can
never
be
prevented
.
2.
Let
me
advise
and
beseech
all
men
to
be
so
just
to
others
,
and
merciful
to
their
own
Souls
,
as
not
to
cast
them
away
for
ever
,
by
receiving
prejudices
against
Godliness
from
the
miscarriages
of
some
that
make
more
than
a
common
profession
of
it
.
If
others
stumble
before
you
,
and
break
their
shins
,
don't
you
stumble
at
them
,
and
break
your
necks
.
To
prevent
this
fatal
effect
of
scandal
and
prejudice
at
Religion
,
I
desire
a
few
particulars
may
be
impartially
weighed
.
First
,
Very
many
of
those
Scandals
bandied
up
and
down
the
World
against
the
Professors
of
Godliness
,
are
devised
and
forged
in
Hell
,
as
so
many
traps
and
snares
to
catch
and
destroy
mens
Souls
,
to
beget
an
irreconcileable
aversation
and
enmity
in
men
to
the
ways
of
God
.
They
devise
deceitful
matters
(
saith
the
Psalmist
)
against
them
that
are
quiet
in
the
land
,
Psal.
35.20
.
So
Ier.
18.18
.
Come
,
say
they
,
let
us
devise
devices
against
Ieremiah
,
and
smite
him
with
the
tongue
.
And
there
is
as
as
little
equity
in
the
credulous
receiver
,
as
there
is
honesty
in
the
wicked
forger
of
these
slanders
.
With
one
arrow
of
censure
you
wound
no
less
than
three
,
viz.
the
honour
of
God
,
your
innocent
Brother
,
and
your
own
Souls
:
as
to
the
two
former
wounds
,
they
will
in
due
time
be
healed
.
God
will
vindicate
his
own
Name
fully
,
and
the
reputation
of
his
innocent
Servants
shall
be
cleared
and
repaired
abundantly
;
but
mean
time
your
Souls
may
perish
by
the
wounds
,
prejudices
have
given
,
so
that
you
may
never
be
reconciled
to
Godliness
and
its
Professors
whilst
you
live
,
but
turn
Scoffers
and
Persecutors
of
them
.
Secondly
,
Examine
whether
the
matters
that
are
charged
upon
them
as
their
Crimes
,
be
not
their
Duties
.
Sometimes
it
falls
out
to
be
so
,
and
if
so
,
you
fight
more
immediately
and
directly
against
God
than
men
.
This
was
Davids
case
,
Psal.
69.10
.
When
I
wept
,
and
chastened
my
soul
,
that
was
to
my
reproach
:
my
piety
was
turned
to
reproach
.
They
called
his
tears
Crocodiles
tears
,
and
his
fastings
hypocritical
shadows
of
devotion
and
humility
.
Thus
the
very
matter
of
his
duty
was
turned
into
reproach
.
And
so
it
was
with
the
primitive
Christians
,
their
very
owning
of
themselves
to
be
Christians
,
was
crime
enough
to
condemn
them
.
Thirdly
,
If
Professors
of
Religion
do
in
some
things
act
unbecoming
their
holy
Profession
,
yet
every
slip
and
failing
in
their
lives
is
no
sufficient
Warrant
for
you
to
censure
their
persons
as
hypocrites
,
much
less
to
fall
upon
Religion
it self
,
and
condemn
it
for
the
faults
of
them
that
profess
it
.
There
's
many
an
upright
heart
overtaken
by
temptation
.
You
see
their
miscarriages
,
but
you
see
not
their
humiliations
and
self-condemnations
before
God
for
them
.
Foo●
and
fearful
(
saith
a
grave
Divine
)
was
the
scandal
of
David
,
Ier.
Dyke
of
Scandal
,
p.
33.
and
what
was
the
issue
?
Presently
the
Enemies
of
God
and
Godliness
began
to
lift
their
heads
,
and
fall
foul
upon
Davids
Religion
,
2
Sam.
12.
they
blasphemed
the
Name
of
God
.
O
this
is
he
that
was
so
grand
a
Zealot
,
that
the
zeal
of
Gods
house
did
eat
him
up
.
This
is
the
man
that
,
out
of
his
transcendent
zeal
,
danced
before
the
Ark.
This
is
he
that
prayed
thrice
a
day
,
at
morning
,
noon
,
and
night
.
This
is
he
that
was
so
precise
and
strict
in
his
family
,
that
a
wicked
person
should
not
dwell
in
his
house
.
This
your
great
precise
Zealot
hath
defiled
the
Wife
,
and
murdered
the
Husband
.
Now
you
see
what
his
Religion
is
,
now
you
see
what
comes
of
this
profession
of
so
much
Holiness
and
Godliness
.
O
that
men
would
seriously
consider
their
evil
in
such
censures
as
these
.
What
is
all
this
to
Religion
?
Doth
Religion
any
way
countenance
or
patronize
such
practices
?
Nay
doth
it
not
impartially
and
severely
condemn
them
?
It
is
the
glory
of
the
Christian
Religion
,
that
it
is
pure
and
undefiled
,
Iam.
1.27
.
These
practices
flow
from
no
Principle
of
Religion
,
nor
are
chargeable
upon
it
,
for
it
teacheth
men
the
very
contrary
,
Tit.
2.11
,
12.
If
I
see
a
Papist
sin
boldly
,
or
an
Arminian
slight
Grace
,
I
justly
condemn
their
Principles
in
and
with
their
practices
,
because
Popery
sets
Pardons
to
Sale
,
and
Arminianism
exalts
Nature
into
the
place
of
Grace
:
but
doth
the
Doctrine
of
the
Gospel
lead
to
any
immoralities
?
Charge
it
,
if
you
can
.
Fourthly
,
And
as
sensless
a
thing
it
is
to
condemn
all
for
the
miscarriages
and
faults
of
some
,
which
yet
is
the
common
practice
of
the
world
.
Are
all
that
profess
Godliness
loose
and
careless
?
No
,
no
;
many
are
an
ornament
to
their
holy
Profession
,
and
the
glory
of
Christianity
.
And
why
must
the
innocent
be
condemned
for
the
guilty
?
What
is
your
reason
and
ground
for
that
?
Why
might
not
the
Enemies
of
Christianity
have
condemned
the
Eleven
Apostles
upon
the
fall
of
Iudas
?
had
they
not
as
good
Warrant
for
it
as
you
have
for
this
?
To
conclude
,
You
little
know
what
a
snare
of
the
Devil
is
laid
for
your
Souls
in
all
those
prejudices
and
offences
you
take
at
the
ways
and
Professors
of
Godliness
;
and
what
a
wo
you
bring
upon
your
own
Souls
by
them
.
You
speak
evil
of
persons
and
things
you
know
not
,
and
prejudice
is
like
still
to
keep
you
in
ignorance
of
them
.
Wo
to
the
world
(
saith
Christ
)
because
of
offences
,
and
Blessed
is
he
that
is
not
offended
at
me
.
The
eleventh
way
of
ruining
the
precious
Soul
opened
.
XI
.
The
eleventh
way
wherein
abundance
of
precious
Souls
perish
in
the
Christianized
and
professing
World
,
is
the
way
of
formal
Hypocrisie
in
Religion
,
and
Zeal
about
the
Externals
of
Worship
.
Such
a
generation
of
men
have
in
all
Ages
mingled
themselves
with
the
sincere
Worshippers
of
God
;
and
the
inducement
to
it
is
obvious
,
the
form
of
Godliness
is
an
honour
,
but
the
power
of
it
a
burden
.
By
the
former
earthly
interests
are
accommodated
,
by
the
latter
they
are
frequently
exposed
and
hazarded
.
We
find
in
the
Jewish
Church
abundance
of
such
chaff
intermixed
with
the
wheat
,
which
the
Doctrine
of
Christ
discovered
and
purged
out
of
the
floor
,
Matth.
3.9
,
12.
Such
were
the
Pharisees
,
who
were
exceeding
zealous
for
Traditions
and
the
external
Rites
and
Ceremonies
of
the
Law
,
but
inwardly
full
of
all
filthiness
,
Matth.
15.7
,
8
,
9.
men
that
honoured
the
dead
,
and
persecuted
the
living
Saints
;
that
reverenced
the
material
Temple
,
and
destroyed
the
living
Temples
;
that
strain'd
at
Gnats
of
Ceremonies
,
and
swallowed
down
the
grossest
immoralities
.
And
well
had
it
been
,
if
this
generation
had
ended
with
that
state
and
time
of
the
Church
;
but
we
find
a
Prophecy
of
the
increase
of
these
men
in
the
later
days
,
2
Tim.
3.5
.
which
is
every
where
sadly
verified
.
Religion
runs
into
stalk
and
blade
,
into
leaves
and
suckers
,
which
should
be
concocted
into
pith
and
fruit
.
Yea
,
it
is
of
sad
consideration
,
that
amongst
many
high
Pretenders
to
Reformation
,
their
Zeal
which
should
nourish
the
vitals
of
Religion
,
and
maintain
their
daily
work
of
Mortification
and
Communion
with
God
,
spends
it self
in
some
by
opinion
,
whilst
practical
Godliness
visibly
languisheth
in
their
Conversations
.
How
many
are
there
that
hate
doctrinal
errours
,
who
yet
perish
by
practical
ones
?
who
hate
a
false
Doctrine
,
but
mean
time
perish
by
a
false
heart
?
'T
is
very
difficult
to
reclaim
this
sort
of
men
from
the
errour
of
their
way
,
and
thereby
save
their
Souls
from
Hell
.
However
,
let
the
means
be
used
,
and
the
success
left
with
God
.
The
way
to
Hell
by
Formality
barred
up
.
1.
No
sin
intangles
the
Souls
of
men
faster
,
or
damns
them
with
more
certainty
and
aggravation
,
than
the
sin
of
formal
Hypocrisie
.
It
holds
the
Soul
fastest
on
Earth
,
and
sinks
it
deepest
into
Hell
.
There
was
no
sort
of
men
upon
whom
the
Doctrine
of
Christ
and
the
Apostles
had
so
little
success
and
effect
,
as
the
Scribes
and
Pharisees
:
they
derided
him
,
when
Publicans
and
sinners
trembled
and
believed
,
Luke
16.14
,
15.
the
form
of
Godliness
wards
off
all
convictions
:
their
zeal
for
the
Externals
of
Religion
secures
them
against
the
fears
of
damnation
,
whilst
in
the
mean
while
their
Hypocrisie
plunges
them
deeper
into
Hell
,
than
others
that
never
made
such
shews
of
Sanctimony
and
Devotion
:
He
shall
appoint
him
his
portion
with
hypocrites
,
Matt.
24.51
.
that
is
,
he
shall
be
punished
in
Hell
as
Hypocrites
are
punished
,
viz.
with
the
greatest
and
forest
punishment
.
Hypocrisie
is
a
double
iniquity
,
and
will
be
punished
with
double
destruction
:
their
ungrounded
hopes
of
Heaven
serve
but
to
pully
up
their
wretched
Souls
to
a
greater
height
of
vain
confidence
,
which
gives
them
the
more
dreadful
jerk
in
their
lamentable
and
eternal
disappointment
.
2.
Blind
superstitious
Zeal
,
which
spends
it self
only
about
the
Externals
of
Religion
,
usually
prepares
and
ingageth
men
in
a
more
violent
persecution
of
those
that
are
really
godly
and
conscientious
.
The
Lord
opened
a
great
door
of
opportunity
at
Antioch
to
Paul
,
the
whole
City
came
together
to
attend
the
discoveries
of
Christ
in
the
first
publication
of
the
Gospel
,
and
the
poor
Gentiles
began
to
taste
the
sweetness
of
the
Gospel
;
but
the
Devil
perceiving
his
Kingdom
begin
to
totter
,
immediately
stirred
up
his
instruments
to
persecute
the
Apostles
,
and
drive
them
out
of
the
Country
,
and
who
more
fit
for
that
work
,
than
the
devout
and
honourable
women
?
Acts
13.15
.
these
stirred
up
their
Husbands
and
all
they
had
influence
upon
,
Satan
per
costam
,
tanquam
per
scalam
,
ad
c●r
ascendit
,
Gregor.
under
a
fair
pretence
of
zeal
for
the
Law
,
to
obstruct
the
progress
of
the
Gospel
.
No
Bird
(
saith
one
)
like
the
living
Bird
to
draw
others
into
the
net
.
Men
of
greatest
names
and
pretensions
to
Religion
,
if
graceless
,
are
the
most
dangerous
instruments
the
Devil
can
imploy
to
the
ruine
and
extirpation
of
true
Godliness
.
Such
a
Zealot
was
Paul
in
his
unregenerate
state
.
3.
Nothing
is
more
common
than
to
find
men
hot
and
zealous
against
false
Worship
,
whilst
their
hearts
are
as
cold
as
a
stone
in
the
Vitals
and
Essentials
of
true
Religion
.
Many
can
dispute
warmly
against
Adoration
of
Images
,
praying
to
Angels
and
Saints
departed
,
who
all
the
while
are
like
those
dead
Images
which
others
worship
.
Iehu
was
a
Zealot
against
Idolatry
,
and
yet
the
vital
power
of
true
Godliness
was
a
stranger
to
his
Soul
,
2
Kings
10.15
,
16.
The
Pharisees
spared
no
pains
to
make
a
Proselyte
,
yet
all
the
while
were
the
Children
of
the
Devil
themselves
,
Matt.
23.15
.
This
is
a
sad
case
,
yet
what
more
common
?
The
Lord
open
the
eyes
of
these
men
,
and
convince
them
in
season
,
that
their
Zeal
runs
in
the
wrong
Chanel
,
and
spends
it self
upon
things
which
shall
never
profit
them
.
O
if
they
were
but
as
much
concerned
to
promote
the
love
to
God
,
and
life
of
Godliness
in
themselves
and
others
,
as
they
are
about
some
external
accidents
and
appendages
of
Religion
,
what
blessings
would
they
be
to
the
World
,
and
what
evidence
would
they
have
of
their
own
sincerity
?
The
twelfth
way
to
Hell
opened
.
XII
.
The
twelfth
way
to
Hell
,
in
which
many
Souls
are
carried
on
smoothly
and
securely
to
their
own
destruction
,
is
the
way
of
meer
Civility
and
moral
Honesty
,
wherein
men
rest
,
as
in
a
safe
state
,
never
doubting
but
a
civil
life
will
produce
and
issue
into
an
happy
death
.
Moral
honesty
is
a
lovely
thing
,
and
greatly
tends
to
the
peace
and
order
of
the
World
;
but
it
is
not
saving
Grace
,
nor
gives
any
man
a
good
Title
to
Christ
and
Salvation
.
Indeed
there
can
be
no
Grace
in
that
Soul
,
in
which
Civility
and
moral
Honesty
is
not
found
;
but
this
may
be
found
in
thousands
that
have
no
Grace
.
That
which
ruines
mens
Souls
,
is
not
the
exercise
of
moral
Vertues
,
but
their
reliance
upon
them
:
they
use
their
Morality
as
a
shield
to
secure
their
Consciences
from
the
convictions
of
the
Word
,
which
would
shew
them
their
sinful
and
miserable
state
by
Nature
.
Thus
the
Pharisee
,
Luke
18.11
,
12.
God
,
I
thank
thee
,
that
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
even
as
this
Publican
:
he
blesseth
himself
in
the
conceits
of
his
own
safety
and
happiness
:
Let
debauched
and
prophane
persons
look
to
it
,
I
am
well
enough
;
though
alas
!
poor
man
,
his
being
less
evil
at
best
could
but
procure
him
a
cooler
Hell
or
a
milder
flame
.
This
was
the
case
of
the
young
Man
,
Matt.
19.20
.
and
like
a
young
man
indeed
he
reasons
.
He
summs
up
all
the
stock
of
his
civil
life
,
and
thinks
it
strange
,
if
that
be
not
enough
to
make
a
purchace
of
eternal
life
,
What
lack
I
yet
?
Alas
!
poor
Soul
,
every
thing
necessary
to
Salvation
:
the
very
first
stone
was
not
laid
,
when
he
thought
the
building
was
finished
:
and
this
is
the
case
of
multitudes
,
both
young
and
old
:
and
that
which
greatly
confirms
and
settles
them
in
this
their
dangerous
security
,
is
the
general
,
indistinct
Doctrine
of
some
,
who
pretend
to
be
Guides
to
the
Souls
of
others
;
the
scope
of
whose
Ministry
aims
at
no
higher
mark
than
to
civilize
the
people
,
and
press
moral
Duties
upon
them
,
as
if
this
were
all
that
were
necessary
to
Salvation
;
nay
,
't
is
well
if
some
do
not
industriously
pull
down
the
pale
of
distinction
betwixt
Morality
and
Regeneration
,
and
tell
the
world
in
plain
English
,
That
there
is
no
reason
to
put
a
difference
betwixt
men
that
are
baptized
and
live
morally
honest
,
and
those
that
have
saving
Grace
;
and
they
that
do
so
,
are
only
a
few
men
who
are
highly
conceited
of
themselves
,
and
censorious
of
all
others
,
whom
they
please
to
vote
formal
and
moral
.
This
indeed
is
the
way
to
fix
them
where
they
are
;
if
Christ
had
not
taken
another
method
with
Nicodemus
,
and
his
Ministers
had
not
pressed
the
necessity
of
Regeneration
,
and
the
insufficiency
of
moral
honesty
to
Salvation
,
how
thin
had
the
number
of
true
Converts
been
,
though
at
most
they
are
but
an
handful
in
comparison
of
the
unregenerate
.
O
that
God
would
bless
what
follows
,
to
undeceive
and
save
some
poor
Soul
out
of
this
dangerous
snare
of
the
Devil
.
The
twelfth
way
to
Damnation
barred
by
three
Considerations
.
1.
Blind
not
your selves
with
the
lustre
of
your
own
moral
Vertues
,
a
life
smoothly
drawn
with
Civility
through
the
World
;
for
though
it
must
be
acknowledged
there
is
a
loveliness
and
attracting
sweetness
in
Morality
and
Civility
,
yet
these
things
rather
respect
Earth
than
Heaven
,
and
are
designed
for
the
conservation
of
the
order
and
peace
of
this
World
,
not
for
your
Salvation
and
Title
to
the
World
to
come
.
Without
Justice
and
Truth
,
Kingdoms
and
Common-wealths
would
become
Mountains
of
prey
,
and
Dens
of
robbery
.
Where
there
is
no
trust
,
there
can
be
no
traffick
;
and
where
there
is
no
truth
,
there
can
be
no
trust
.
Civility
is
the
very
Basis
of
humane
Society
,
a
world
of
good
accrues
to
men
by
it
,
and
abundance
of
mischief
is
prevented
by
it
;
but
it
never
gave
any
man
an
interest
in
Christ
,
or
a
title
to
Salvation
.
The
Romans
and
Lacedemonians
,
who
perished
in
the
darkness
of
Heathenism
,
excelled
in
Morality
:
there
is
nothing
of
Christ
or
Regeneration
in
these
things
,
how
much
of
excellency
soever
be
ascribed
to
them
.
Paul
the
Pharisee
was
a
blameless
person
touching
the
Law
,
and
yet
at
the
same
time
,
not
only
utterly
ignorant
of
Christ
,
but
a
bitter
Enemy
to
him
,
and
all
that
were
his
.
Till
you
can
find
another
way
to
Heaven
,
than
by
Regeneration
,
Repentance
,
and
Faith
,
never
lean
upon
such
a
deceitful
and
rotten
prop
as
meer
Civility
is
.
2.
Civilized
Nature
is
unsanctified
Nature
still
;
and
without
Sanctification
there
is
no
Salvation
,
Heb.
12.14
.
Civility
adorneth
Nature
,
but
doth
not
change
it
.
Moral
Vertues
are
so
many
sweet
flowers
strawed
over
a
dead
Corps
,
which
hide
the
loathsomness
of
it
,
but
inspire
not
life
into
it
.
Morality
hides
and
covers
,
Abscondit
,
non
abscindit
vitia
.
Lactant.
but
never
mortifies
nor
cures
the
corruptions
of
Nature
;
and
mortified
they
must
be
,
or
you
cannot
be
saved
.
Take
the
best
Nature
in
the
world
,
and
let
it
be
adorned
with
all
the
ornaments
of
Morality
,
(
which
they
call
Homilitical
Vertues
)
and
add
to
these
,
all
the
common
gifts
of
the
Spirit
,
which
are
for
assistance
and
ministry
;
yet
all
this
cannot
secure
that
Soul
from
Hell
,
or
be
the
ground-work
for
a
just
claim
to
any
promise
of
Salvation
:
all
this
is
but
Nature
improved
,
not
regenerated
.
Morality
is
neither
produced
,
as
saving
Grace
is
,
nor
works
such
effects
as
Grace
worketh
.
There
are
no
pangs
of
Repentance
introducing
it
,
it
may
cost
many
an
aking
head
,
but
no
asking
heart
for
sin
;
no
such
distressed
out-cries
,
as
that
Acts
2.37
.
Men
and
Brethren
,
what
shall
we
do
?
Nor
doth
it
produce
such
humility
,
self-abasement
,
heavenly
tempers
and
tendencies
of
Soul
as
Grace
doth
.
Cheat
not
your selves
therefore
in
so
important
a
concern
as
Salvation
is
,
with
an
empty
shadow
.
3.
Civility
is
not
only
found
in
multitudes
that
are
out
of
Christ
,
but
may
be
the
cause
and
reason
why
they
are
Christless
.
Mistake
not
,
I
am
not
pleading
the
Cause
of
Prophaneness
,
nor
disputing
Civility
out
of
the
world
;
I
heartily
wish
there
were
more
of
it
to
be
found
in
every
place
,
it
would
exceedingly
promote
the
peace
,
order
,
and
tranquility
of
the
world
:
but
yet
it
is
certain
,
that
the
eyes
of
thousands
are
so
dazled
with
the
lustre
of
their
own
Morality
,
that
they
see
no
need
of
Christ
,
nor
feel
any
want
of
his
Righteousness
,
and
this
is
the
ruine
of
their
Souls
.
Thus
Christ
brings
in
the
Pharisee
,
with
his
proud
boast
,
that
he
is
no
Extortioner
,
Adulterer
,
nor
unjust
,
or
such
an
one
as
that
Publican
,
Luke
18.11
.
O
what
a
Saint
doth
he
vote
himself
when
he
compared
his
life
with
the
others
!
Well
then
,
beware
you
be
not
deceived
by
thinking
you
are
safe
,
because
you
are
got
out
of
the
dirty
road
to
Hell
,
when
all
the
while
you
are
only
stept
over
the
hedge
into
a
cleaner
path
to
damnation
.
You
have
had
a
short
account
of
some
few
of
those
many
ways
in
which
the
precious
Souls
of
men
are
eternally
lost
;
let
us
briefly
apply
it
in
the
following
Inferences
.
Inference
I.
IF
there
be
so
many
ways
of
losing
the
Soul
,
and
such
multitudes
of
Souls
lost
in
every
one
of
them
,
then
the
number
of
saved
Souls
must
needs
be
exceeding
small
.
The
number
of
the
saved
may
be
considered
either
absolutely
,
or
comparatively
.
In
the
first
consideration
they
appear
great
and
many
,
even
a
great
multitude
which
no
man
can
number
,
Rev.
7.9
.
but
if
compared
with
those
that
are
lost
,
they
make
but
a
small
remnant
,
Isa.
1.9
.
a
little
flock
,
Matt.
12.32
.
For
when
we
consider
how
vastly
the
Kingdom
of
Satan
is
extended
,
who
is
called
the
God
of
this
World
,
from
the
world
of
people
who
are
in
subjection
to
him
;
how
small
a
part
of
this
earthly
Globe
is
enlightned
with
the
beams
of
Gospel-light
,
and
that
Satan
is
the
acknowledged
Ruler
of
all
the
rest
,
Eph.
6.12
.
But
when
it
shall
be
farther
considered
,
that
out
of
this
spot
on
which
the
light
of
the
Gospel
is
risen
,
the
far
greatest
part
are
lost
also
:
O
what
a
poor
handful
remains
to
Jesus
Christ
,
as
the
Purchace
of
his
Blood
!
'T
is
of
trembling
consideration
,
how
many
thousands
of
Families
amongst
us
are
meer
Nurseries
for
Hell
,
Parents
bringing
forth
,
and
breeding
up
Children
for
the
Devil
,
not
one
word
of
God
(
except
it
be
in
the
way
of
blasphemy
or
prophaneness
)
to
be
heard
among
them
.
How
naturally
their
ignorant
and
wicked
Education
puts
them
in
the
course
and
tide
of
the
world
,
which
carries
them
away
irresistibly
to
Hell
.
How
one
sinner
confirms
and
animates
another
in
the
same
sinful
course
,
till
they
be
all
past
hope
or
remedy
.
How
the
rich
are
taken
with
the
baits
of
sensual
pleasures
,
and
the
poor
lost
in
the
brake
of
distracting
worldly
cares
,
except
here
and
there
a
Soul
pluckt
out
of
the
snare
of
the
Devil
by
the
wonderful
power
and
arm
of
God
.
On
the
one
side
,
you
may
see
multitudes
drowned
in
open
prophaneness
and
debauchery
;
and
on
the
other
side
,
many
thousands
securely
sleeping
in
the
state
of
Civility
and
Morality
.
Some
key-cold
,
and
without
the
least
sense
of
Religion
;
others
Hell-hot
with
blind
zeal
and
superstitious
madness
against
true
Godliness
,
and
the
sincere
Practitioners
of
it
.
Some
living
all
their
days
under
the
Ordinances
of
God
,
and
never
touched
with
any
conviction
of
their
sin
or
misery
;
others
convinced
,
and
making
some
faint
offers
at
Religion
,
but
their
convictions
(
like
blossoms
nipt
with
a
frosty
morning
)
fall
off
,
and
no
fruit
follows
.
And
as
Rubies
,
Saphires
,
and
Diamonds
are
very
few
in
comparison
of
the
Pebbles
and
common
stones
of
the
Earth
;
so
are
true
Christians
in
comparison
of
multitudes
that
perish
in
the
snares
of
Satan
.
Inference
II.
HOW
little
reason
have
the
Vnregenerate
to
glory
and
boast
themselves
in
their
earthly
acquisitions
and
successes
,
whilst
mean
time
their
Souls
are
lost
!
they
have
gotten
other
things
,
but
lost
their
Souls
.
'T
is
strange
to
see
how
some
men
by
rolling
a
small
Fortune
up
and
down
the
World
,
(
as
Boys
do
a
Snow-ball
)
have
increased
the
heap
,
and
raised
a
great
Estate
,
they
have
attained
their
design
and
aim
in
the
world
,
and
hug
themselves
in
the
pleased
thoughts
of
their
happiness
:
but
alas
!
among
all
the
thoughts
of
their
gains
,
there
is
not
one
thought
of
what
they
have
lost
.
O
if
such
a
thought
as
this
could
find
room
in
their
hearts
,
I
have
indeed
gotten
an
Estate
,
but
I
have
lost
my
Soul
:
I
have
much
of
the
world
,
but
nothing
of
Christ
:
Gold
and
Silver
I
have
,
but
Grace
,
peace
,
and
pardon
I
have
not
:
my
body
is
well
provided
for
,
but
my
Soul
is
naked
,
empty
,
and
destitute
:
such
a
thought
,
like
the
Sentence
written
on
the
wall
,
would
make
their
hearts
quail
within
them
.
What
a
rapture
and
transport
of
joy
did
the
sight
of
a
full
Barn
cast
that
Worldling
into
?
Luke
12.19
,
20.
Soul
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
;
little
dreaming
that
death
was
just
then
at
the
door
to
take
away
the
cloth
,
guest
,
and
all
together
;
that
the
next
hour
his
Friends
would
be
scrambling
for
his
Estate
,
the
Worms
for
his
body
,
and
the
Devils
for
his
Soul
.
O
how
many
have
not
only
lost
their
Souls
,
whilst
they
have
been
drudging
for
the
world
,
but
have
sold
their
Souls
to
purchase
a
little
of
the
world
!
parted
by
consent
with
their
best
treasure
for
a
very
trifle
,
and
yet
think
they
have
a
great
bargain
of
it
.
Surely
,
if
poor
sinners
did
but
apprehend
what
they
have
lost
,
as
well
as
what
they
have
gained
,
their
gains
would
yield
them
as
little
comfort
,
as
Iudas
his
money
did
for
which
he
sold
both
his
Soul
and
Saviour
.
Instead
of
those
pleasing
Frolicks
of
wanton
Worldlings
,
what
a
cold
shiver
would
run
through
all
their
bones
and
bowels
,
did
they
but
understand
what
it
is
to
lose
a
gracious
God
and
a
precious
Soul
,
and
both
eternally
and
irrecoverably
.
The
just
God
remains
still
to
avenge
and
punish
the
sinner
;
but
the
favour
of
God
,
that
friendly
look
is
gone
,
the
peace
of
God
,
that
Heaven
upon
Earth
is
gone
,
the
Essence
of
the
Soul
remains
still
,
but
its
purity
,
peace
,
joy
,
hope
,
and
happiness
these
are
gone
;
and
these
being
gone
,
what
can
remain
,
but
a
tormenting
piercing
sight
of
those
things
for
which
you
have
sold
them
!
Inference
III.
HEnce
let
us
estimate
the
evil
of
sin
,
and
see
what
a
dreadful
thing
that
is
which
men
commonly
sport
themselves
with
,
and
make
so
light
of
:
it
is
not
only
a
wrong
and
injury
to
the
Soul
,
but
the
loss
and
utter
ruine
of
the
Soul
for
ever
.
It
is
said
,
Prov.
8.36
.
He
that
sinneth
against
me
,
wrongeth
his
own
soul
:
And
if
this
were
all
the
mischief
sin
did
us
,
it
were
bad
enough
,
a
wrong
to
the
Soul
is
a
greater
evil
than
the
ruine
of
the
body
or
estate
,
and
all
the
outward
enjoyments
of
this
life
can
be
:
but
to
lose
the
precious
Soul
,
and
destroy
it
to
all
Eternity
,
O
who
can
estimate
such
a
loss
!
Now
the
result
and
last
effect
of
sin
is
death
,
the
death
of
the
precious
Soul
,
Rom.
6.21
.
The
end
of
those
things
is
death
.
So
Ezek.
18.4
.
The
soul
that
sinneth
shall
dye
.
Sin
doth
not
destroy
the
Being
of
the
Soul
by
annihilation
,
but
it
doth
that
which
the
damned
shall
find
and
acknowledge
to
be
much
worse
;
it
cuts
off
the
Soul
from
God
,
and
deprives
it
of
all
its
felicity
,
joy
,
and
pleasure
,
which
consists
in
the
enjoyment
of
him
.
Such
is
dolefulness
and
fearfulness
of
this
result
and
issue
of
sin
,
that
when
God
himself
speaks
of
it
,
he
puts
on
a
passion
,
and
speak
of
it
with
the
most
feeling
concernment
,
Ezek
33.11
.
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
:
turn
ye
,
turn
ye
,
for
why
will
ye
dye
,
O
house
of
Israel
?
q.
d.
why
will
ye
wilfully
cast
away
your
own
Souls
?
why
will
ye
chuse
the
pleasures
of
sin
for
a
season
at
the
price
of
my
wrath
and
fury
poured
out
for
ever
?
O
think
upon
this
,
you
that
make
so
light
a
matter
of
committing
sin
.
We
pity
those
who
in
the
depth
of
melancholy
or
desperation
lay
violent
hands
upon
themselves
,
and
in
a
desperate
mood
cut
their
own
throats
;
but
certainly
for
a
man
to
murder
his
own
Soul
,
is
an
act
of
wickedness
as
much
beyond
it
,
as
the
value
of
the
Soul
is
above
the
body
.
Inference
IV.
WHat
an
invaluable
Mercy
is
Iesus
Christ
to
the
World
,
who
came
on
purpose
to
seek
and
to
save
such
as
were
lost
?
In
Adam
all
were
shipwrackt
and
cast
away
,
Christ
is
the
plank
of
Mercy
let
down
from
Heaven
to
save
some
.
The
loss
of
Souls
by
the
Fall
had
been
as
irrecoverable
as
the
loss
of
the
fallen
Angels
,
had
not
God
in
a
way
above
all
humane
thoughts
and
counsels
contrived
the
method
of
their
Redemption
.
'T
is
astonishing
to
consider
the
admirable
Harmony
and
glorious
Triumph
of
all
the
Divine
Attributes
in
this
great
project
of
Heaven
for
the
recovery
of
lost
Souls
.
'T
is
the
wonder
of
Angels
,
1
Pet.
1.21
.
the
great
Mystery
of
Godliness
,
1
Tim.
3.16
.
the
matter
and
burden
of
the
triumphant
Song
of
redeemed
Saints
,
Rev.
1.5
.
and
well
it
may
,
when
we
consider
a
more
noble
Species
of
Creatures
finally
lost
,
and
no
Mediator
of
reconciliation
appointed
betwixt
God
and
them
:
this
is
to
save
an
earthen
Pitcher
,
whilst
the
Vessel
of
Gold
is
let
fall
,
and
no
hand
stretched
out
to
save
it
.
But
what
is
most
astonishing
is
,
that
so
great
a
Person
as
the
Son
of
God
,
should
come
himself
from
the
Futhers
bosom
,
to
save
us
by
putting
himself
into
our
room
and
stead
,
being
made
a
Curse
for
us
,
Gal.
3
13.
he
leaves
the
bosom
of
his
Father
,
and
all
the
ineffable
delights
of
Heaven
,
disrobes
himself
of
his
Glory
,
and
is
found
in
fashion
as
man
,
yea
becomes
as
a
worm
and
no
man
,
submits
to
the
lowest
step
and
degree
of
abasement
to
save
lost
sinners
.
What
a
low
stoop
doth
Christ
make
in
his
Humiliation
to
catch
the
Souls
of
poor
sinners
out
of
Hell
!
Herein
was
love
,
that
God
sent
his
own
Son
to
be
the
propitiation
for
our
sins
,
1
Ioh.
4.10
.
and
so
God
loved
the
world
,
Ioh.
3.16
.
at
this
rate
he
was
content
to
save
lost
sinners
.
How
seasonable
was
this
work
of
Mercy
,
both
in
its
general
Exhibition
to
the
World
in
the
Incarnation
of
Christ
,
and
in
its
particular
Application
to
the
Soul
of
every
lost
sinner
by
the
Spirit
!
When
he
was
first
exhibited
to
the
world
,
he
found
them
all
as
lost
sheep
gone
astray
,
every
one
turning
to
his
own
way
,
Isa.
53.6
.
he
speaks
of
our
lost
estate
by
Nature
,
both
collectively
or
in
general
,
we
all
went
astray
,
and
distributively
or
in
particular
,
every
one
turned
to
his
own
way
,
and
then
in
the
fulness
of
time
a
Saviour
appeared
.
And
how
seasonable
was
it
in
its
particular
application
?
How
securely
were
we
wandering
onwards
in
the
paths
of
destruction
,
fearing
no
danger
,
when
he
graciously
opened
our
eyes
by
conviction
,
and
pulled
us
back
by
heart-turning
Grace
!
No
Mercy
like
this
:
it
's
an
astonishing
act
of
Grace
that
stands
alone
.
Inference
V.
IF
there
be
so
many
ways
to
Hell
,
and
so
few
that
escape
it
,
how
are
all
concerned
to
strive
to
the
uttermost
in
order
to
their
own
Salvation
.
In
Luke
13.23
.
a
certain
person
proposed
a
curious
question
to
Christ
,
Lord
,
are
there
few
that
be
saved
?
He
saw
a
multitude
flocking
to
Christ
,
and
thronging
with
great
zeal
to
hear
him
,
and
he
could
not
conceive
but
Heaven
must
fill
proportionably
to
the
numbers
he
saw
in
the
way
thither
:
but
Christs
answer
,
ver.
24.
at
once
rebukes
the
curiosity
of
the
Questionist
,
fully
solves
the
question
propounded
,
and
sets
home
his
own
duty
and
greatest
concernment
upon
him
.
It
rebukes
his
curiosity
,
and
is
as
if
he
should
say
,
Be
the
number
of
the
saved
more
or
less
,
what
is
that
to
thee
?
strive
thou
to
be
one
of
them
.
It
fully
solves
the
question
propounded
,
by
distinguishing
those
that
attend
upon
the
means
of
Salvation
,
into
Seekers
and
Strivers
.
In
the
first
respect
there
are
many
who
by
a
cheap
and
easie
profession
seek
Heaven
,
but
take
them
under
the
notion
of
Strivers
(
i.
e.
)
persons
heartily
ingaged
in
Religion
,
and
who
make
it
their
business
,
and
so
they
will
shrink
up
into
a
small
number
;
and
it
presseth
home
his
great
business
and
concern
upon
him
,
Strive
to
enter
in
at
the
strait
gate
.
By
Gate
understand
whatsoever
is
introductive
to
Blessedness
and
Salvation
.
By
the
Epithet
,
strait
,
understand
the
difficulties
and
severities
attending
Religion
,
all
that
suffering
and
self-denial
which
those
that
are
bound
for
Heaven
must
count
and
cast
upon
.
And
by
striving
understand
the
diligent
and
constant
use
of
all
those
means
and
duties
,
how
hard
,
irksom
,
and
costly
soever
they
be
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
a
deep
sense
and
Emphasis
,
and
imports
striving
even
to
an
agony
:
and
this
duty
is
enforced
two
wayes
upon
him
,
and
every
man
else
,
first
by
the
indisputable
Soveraignty
of
Christ
from
whom
the
command
comes
;
and
also
from
the
deep
interest
and
concern
every
Soul
hath
in
the
commanded
duty
.
It
is
not
only
a
simple
compliance
with
the
will
of
God
,
but
what
also
involves
our
own
Salvation
and
eternal
Happiness
in
it
:
our
great
duty
and
our
great
interest
are
twisted
together
in
this
command
;
your
eternal
happiness
depends
upon
the
success
of
it
.
A
man
is
not
crowned
,
except
he
strive
lawfully
,
i.
e.
successfully
and
prevalently
.
O
therefore
so
run
,
so
strive
,
that
ye
may
obtain
.
If
you
have
any
value
for
your
Souls
,
if
you
would
not
be
miserable
to
Eternity
,
strive
,
strive
.
Believe
it
,
you
will
find
that
the
assurance
of
Salvation
drops
not
down
from
Heaven
in
a
night-dream
,
as
the
Turks
fable
their
Alcoran
to
have
done
in
that
lailato
hanzili
,
night
of
demission
,
as
they
call
it
;
no
,
no
,
the
righteous
themselves
are
scarcely
saved
:
many
seek
,
but
few
find
;
strive
therefore
as
men
and
women
that
are
heartily
concerned
for
their
own
Salvation
.
Sit
not
with
folded
arms
,
like
so
many
heaps
of
stupidity
and
sloth
;
whilst
the
door
of
Hope
is
yet
open
,
and
such
a
sweet
voice
from
Heaven
calls
to
you
,
saying
,
Strive
,
Souls
,
strive
;
if
ever
you
expect
to
be
partakers
of
the
Blessedness
that
is
here
to
be
enjoyed
,
strive
to
the
uttermost
of
your
abilities
and
opportunities
.
Such
an
Heaven
is
worth
striving
to
obtain
;
such
an
Hell
is
worth
striving
to
escape
;
such
an
invaluable
Soul
is
worth
striving
to
save
.
I
confess
Heaven
is
not
the
purchace
or
reward
of
your
striving
!
No
Soul
shall
boastingly
say
there
,
Is
not
this
the
Glory
which
my
duties
and
diligence
purchased
for
me
?
And
yet
on
the
other
side
it
is
as
true
,
that
without
striving
you
shall
never
set
foot
there
.
Say
not
,
it
depends
upon
the
pleasure
of
God
,
and
not
upon
your
diligence
;
for
it
is
his
declared
will
and
pleasure
to
bring
men
to
Glory
in
the
way
,
though
not
for
the
sake
of
their
own
striving
:
as
in
the
works
of
your
civil
Calling
,
you
know
all
the
care
,
toil
,
and
sweat
of
the
Husbandman
avails
nothing
of
it self
,
except
the
Sun
and
Rain
quicken
and
ripen
the
Fruits
of
the
Earth
;
and
yet
no
wise
man
will
neglect
plowing
and
harrowing
,
sowing
and
weeding
,
because
these
labours
avail
not
without
the
influences
of
Heaven
;
but
waits
for
them
in
the
way
of
his
duty
and
diligence
:
rational
hope
sets
all
the
world
awork
.
Do
they
plow
in
hope
,
and
sow
in
hope
,
and
will
not
you
pray
in
hope
,
and
hear
in
hope
?
You
that
know
your
Souls
to
be
hitherto
strangers
to
Christ
,
and
the
regenerating
work
of
the
Spirit
;
how
is
it
,
that
you
take
them
not
aside
sometimes
out
of
the
distracting
noise
and
hurries
of
the
world
,
and
thus
bemoan
them
?
O
my
poor
,
graceless
,
Christless
,
miserable
Soul
,
how
sad
a
case
art
thou
in
!
others
have
,
but
thou
never
feltest
the
burden
of
sin
;
thousands
in
the
World
are
striving
and
labouring
,
searching
and
praying
to
make
their
Calling
and
Election
sure
:
whilst
thou
sittest
still
with
folded
hands
in
a
supine
regardlesness
of
the
misery
that
is
hastening
on
upon
thee
.
Canst
thou
endure
the
devouring
wrath
of
God
?
Canst
thou
dwell
with
everlasting
burnings
?
Hast
thou
fancied
a
tolerable
Hell
?
Or
is
it
easie
to
perish
?
Why
dost
thou
not
cast
thy self
at
the
feet
of
Christ
,
and
cry
as
long
as
breath
will
last
,
Lord
,
pity
a
sinful
,
miserable
,
undone
,
and
self-condemning
Soul
?
Lord
,
smite
this
rockie
heart
,
subdue
this
stubborn
will
,
heal
and
save
an
undone
Soul
ready
to
perish
.
The
characters
of
death
are
upon
it
,
it
must
be
changed
or
condemned
,
and
that
in
a
little
time
.
Bowels
of
pity
,
hear
the
cry
of
a
Soul
distressed
,
and
ready
to
perish
.
And
you
that
do
not
understand
the
case
and
slate
your
Souls
are
in
,
you
have
never
a
Bible
near
you
?
O
turn
to
those
places
,
1
Cor.
6.9
,
10.
where
you
will
presently
find
the
more
obvious
marks
and
characters
God
hath
set
upon
the
children
of
perdition
;
and
if
you
find
not
your self
in
that
Catalogue
among
the
unrighteous
,
Fornicators
,
Idolaters
,
Adulterers
,
Effeminate
,
Thieves
,
Covetous
,
Drunkards
,
Revilers
,
Extortioners
,
&c.
then
turn
to
Ioh.
3.3
.
and
solemnly
ask
thy
own
Soul
this
question
,
Am
I
born
again
?
Am
I
a
new
Creature
?
Or
still
in
the
same
condition
I
was
born
in
?
What
solid
evidence
of
the
new
birth
have
I
to
rely
upon
,
if
I
were
now
within
a
few
gasps
of
death
?
Am
not
I
the
man
or
woman
who
live
in
the
very
same
sins
which
the
Word
of
God
makes
the
Symptoms
and
Characters
of
Damnation
?
And
doth
not
my
Conscience
witness
against
me
,
that
I
am
utterly
void
and
destitute
of
all
that
saving
Grace
,
and
a
meer
stranger
to
the
regenerating
work
of
the
Spirit
,
without
which
there
can
be
no
well-bottom'd
hope
of
Salvation
?
And
if
so
,
are
not
the
tokens
of
death
upon
me
?
Am
not
I
a
person
markt
out
for
misery
?
And
shall
I
sit
still
in
a
state
of
so
much
danger
,
and
not
once
strive
to
make
an
escape
from
the
wrath
to
come
?
Is
this
vile
body
worth
so
much
toil
and
labour
to
support
and
preserve
it
?
And
is
not
my
〈◊〉
worth
as
much
care
and
diligence
to
secure
it
from
the
everlasting
wrath
of
the
great
,
just
,
and
terrible
God
?
O
that
the
consideration
of
the
wrath
to
come
,
the
multitudes
all
the
world
over
preparing
as
fuel
for
it
,
and
the
door
of
opportunity
yet
held
open
to
Souls
by
the
hand
of
Grace
to
escape
that
wrath
,
might
prevail
with
thy
heart
,
Reader
,
to
strive
,
and
that
to
the
uttermost
,
to
secure
thy
precious
Soul
from
the
impending
ruine
.