PART
I.
Shewing
the
Import
of
this
Precept
.
THIS
Psalm
,
by
the
Contents
of
it
,
seems
to
suppose
,
An
afflicted
state
of
good
men
,
by
the
oppression
of
such
as
were
(
in
that
and
other
respects
)
very
wicked
.
The
prosperity
of
these
wicked
ones
in
their
oppressive
course
.
An
aptness
in
the
oppressed
to
impatience
under
the
evils
they
suffered
.
A
disposition
to
behold
,
with
a
lingering
and
an
envious
eye
,
the
good
things
which
their
oppressors
enjoyed
,
and
themselves
wanted
.
Hence
the
composure
of
it
is
such
as
might
be
most
agreeable
to
these
suppositions
,
and
serviceable
to
the
fortifying
of
the
Righteous
against
the
sin
and
trouble
which
such
a
state
of
things
might
prove
the
occasion
of
unto
them
.
This
Verse
hath
a
more
direct
aspect
on
the
last
of
these
cases
,
or
on
this
last
mentioned
thing
considerable
in
the
case
,
of
Upright
men
suffering
under
the
oppression
of
violent
and
prosperous
wickedness
,
viz.
That
they
might
hereupon
be
apt
both
to
covet
and
envy
the
worldly
delights
of
their
enemies
;
To
be
desirous
of
their
dainties
,
and
grudg
they
should
be
theirs
,
who
,
they
knew
,
deserved
worse
things
:
And
while
themselves
also
felt
the
pressure
of
worse
,
which
at
their
hands
they
deserved
not
.
What
is
here
offered
to
the
consideration
of
the
sufferers
,
tends
aptly
to
allay
their
discontent
,
to
check
and
repress
their
inordinate
desire
towards
inferior
things
;
or
to
divert
and
turn
it
another
way
;
as
in
case
of
bleeding
to
excess
and
danger
,
the
way
is
to
open
a
Vein
,
and
stop
the
course
of
that
profusion
by
altering
it
.
As
if
it
had
been
said
,
You
have
no
such
cause
to
look
with
displeasure
or
immoderate
desire
upon
their
delicacies
;
You
may
have
better
,
Better
belong
to
you
,
and
invite
you
,
The
Lord
himself
is
your
portion
;
It
becomes
both
your
state
and
spirit
,
to
apply
your selves
to
an
holy
delight
in
him
;
To
let
your
Souls
loose
,
and
set
them
at
liberty
,
to
satiate
themselves
,
and
feed
unto
fulness
upon
those
undefiled
and
satisfying
pleasures
unto
which
you
have
a
right
;
and
in
which
you
will
find
the
loss
and
want
of
their
meaner
enjoyments
abundantly
made
up
unto
you
.
You
have
your
natural
desires
and
cravings
as
well
as
other
men
;
and
those
may
be
too
apt
to
exceed
their
just
bounds
and
measures
;
But
if
you
take
this
course
,
they
will
soon
become
sober
and
moderate
,
such
as
will
be
satisfied
with
what
is
competent
,
with
an
indifferent
allowance
of
the
good
things
of
this
earth
.
And
towards
the
Lord
,
let
them
be
as
vast
and
large
as
can
be
supposed
,
they
can
never
be
larger
than
the
Rule
will
allow
;
nor
than
the
object
will
satisfie
.
The
direction
and
obligation
of
the
former
being
indeed
proportioned
to
the
immense
and
boundless
fulness
of
the
latter
.
We
need
not
operously
inquire
what
sort
of
persons
this
direction
is
given
unto
.
It
is
plain
,
that
it
's
the
common
duty
of
all
to
delight
in
God
.
But
it
cannot
be
the
immediate
duty
of
all
.
Men
that
know
not
God
,
and
are
enemies
to
him
,
have
somewhat
else
to
do
first
.
They
to
whom
the
Precept
is
directly
meant
,
are
the
regenerate
(
the
righteous
and
the
upright
,
as
the
Psalm
it self
doth
plainly
design
them
)
or
his
own
people
.
The
most
profitable
way
of
considering
these
words
,
will
be
chiefly
to
insist
on
the
direction
given
in
the
former
part
of
the
Verse
.
And
then
to
shew
towards
the
close
,
how
the
event
promised
in
the
latter
part
,
will
not
only
by
virtue
of
the
Promise
,
but
even
naturally
follow
thereupon
.
The
Direction
in
the
former
part
,
gives
us
a
plain
signification
of
Gods
good
pleasure
,
that
he
himself
would
be
the
great
object
of
his
peoples
delight
.
Or
,
it
is
his
will
,
that
they
principally
delight
themselves
in
him
.
Our
discourse
upon
this
Subject
will
fall
naturally
into
two
parts
:
The
-
Former
-
Latter
whereof
will
concern
the
-
Import
-
Practice
of
the
enjoined
Delighting
in
God
.
(
Under
which
latter
,
what
will
be
said
of
the
latter
part
of
the
Verse
will
fitly
fall
in
)
.
That
we
may
more
distinctly
open
the
import
and
meaning
of
Delighting
in
God
;
It
will
be
necessary
that
we
treat
,
-
1.
Of
the
Delectable
Object
.
-
2.
Of
the
Delight
to
be
taken
therein
.
As
to
the
former
,
The
general
object
of
Delight
is
some
good
,
or
somewhat
so
conceived
of
;
with
the
addition
of
being
apprehended
some
way
present
.
Here
it
is
the
cheif
and
best
good
.
The
highest
and
most
perfect
excellency
.
Which
goodness
and
excellency
considered
as
residing
in
God
,
gives
us
a
twofold
notion
or
view
of
the
object
,
whereupon
this
delight
may
have
it's
exercise
.
-
Absolute
.
-
Relative
.
1.
God
may
be
lookt
upon
in
an
absolute
consideration
,
as
he
is
in
himself
the
best
and
most
excellent
Being
;
wherein
we
behold
the
concurrence
of
all
perfections
;
The
most
amiable
and
beauteous
excellencies
,
to
an
intellectual
eye
,
that
it
can
have
any
apprehension
of
.
2.
In
a
Relative
,
viz.
As
his
Goodness
and
Excellency
are
considered
,
not
meerly
as
they
are
in
himself
,
but
also
as
having
someway
an
aspect
on
his
creatures
.
For
considering
him
as
in
himself
the
most
excellent
Being
;
If
here
we
give
our
thoughts
liberty
of
exercising
themselves
,
we
shall
soon
find
,
that
hereupon
he
must
be
considered
also
as
the
first
Being
,
the
Original
and
Author
of
all
other
Beings
;
Otherwise
he
were
not
the
most
excellent
.
From
whence
we
will
see
,
Relation
doth
arise
between
him
and
his
creatures
that
have
there
Being
from
him
.
And
besides
the
general
relations
which
he
beareth
to
them
all
,
as
the
common
Maker
,
Sustainer
,
and
Disposer
of
them
;
Observing
that
there
are
some
which
by
their
reasonable
natures
,
are
capable
of
Government
by
him
(
in
the
proper
sense
,
viz.
by
a
Law
)
and
of
blessedness
in
him
.
To
these
we
consider
him
as
standing
in
a
twofold
reference
,
in
both
which
we
are
to
eye
and
act
towards
him
,
viz.
As
a
-
Lord
,
to
be
obey'd
.
-
Portion
,
to
be
enjoy'd
.
And
have
most
delectable
excellencies
to
take
notice
of
in
him
(
that
require
we
should
sutably
comport
with
them
)
,
answerable
peculiarly
to
each
of
these
considerations
,
in
respect
whereof
we
are
to
look
upon
him
;
1.
As
the
most
excellent
Lord
;
most
delectably
excellent
(
we
take
not
here
that
title
so
strictly
,
as
to
intend
by
it
meer
propriety
or
dominion
;
But
as
to
ordinary
apprehension
it
is
more
commonly
understood
to
signify
also
governing
Power
,
or
Authority
founded
in
the
other
)
whom
we
cannot
but
esteem
worthy
of
all
possible
honour
and
Glory
;
that
every
knee
bow
to
him
,
and
every
tongue
confess
to
him
,
that
universal
homage
,
subjection
and
adoration
be
given
him
for
ever
.
2.
As
the
most
excellent
Portion
,
in
whom
all
things
that
may
render
him
such
do
concur
and
meet
together
;
all
desirable
and
imaginable
riches
and
fulness
,
together
with
large
bounty
,
flowing
goodness
every
way
correspondent
to
the
wants
and
cravings
of
indigent
and
thirsty
Souls
.
The
former
notion
of
him
intimates
to
us
our
obligation
of
duty
to
him
:
The
latter
prompts
to
an
expectation
of
benefit
from
him
.
But
now
because
by
the
apostacy
we
have
injur'd
his
right
in
us
,
as
our
Lord
;
forfeited
our
own
right
in
him
,
as
our
portion
;
and
lost
our
immediate
capacity
or
disposition
both
to
serve
and
injoy
him
:
This
great
breach
between
him
and
us
was
not
otherwise
to
be
made
up
but
by
a
Mediator
.
Unto
which
office
and
undertaking
,
his
own
Son
,
incarnate
,
the
Word
made
Flesh
(
being
only
fit
)
was
designed
.
By
him
,
dealing
between
both
the
distanced
Parties
,
satisfying
the
Justice
of
God
,
overcoming
the
enmity
of
man
,
the
difference
(
so
far
as
the
efficacy
of
his
Mediation
doth
extend
)
is
composed
.
And
to
the
reconciled
,
God
becomes
again
their
acknowledg'd
both
Lord
and
Portion
.
His
right
is
vindicated
,
theirs
is
restored
;
and
both
are
established
upon
new
grounds
,
added
to
those
upon
which
they
stood
before
.
And
so
,
as
that
now
our
actings
towards
God
,
and
expectations
from
him
,
must
be
through
the
Mediator
.
Whereupon
this
object
of
our
delight
,
considered
relatively
unto
us
,
is
intirely
God
in
Christ
,
—
Being
reconciled
,
—
We
joy
in
God
through
our
Lord
Jesus
Christ
,
by
whom
&c.
In
these
several
ways
that
have
been
thus
briefly
mentioned
,
may
God
come
under
our
consideration
.
Nor
are
they
,
any
of
them
,
unapplicable
or
impertinent
to
our
purpose
,
when
we
would
design
him
the
object
of
our
delight
.
Yea
,
and
surely
God
considered
each
of
these
ways
ought
to
be
lookt
on
by
us
,
as
a
most
delectable
object
.
For
it
is
pleasant
to
contemplate
him
,
even
most
absolutely
considered
,
as
the
most
excellent
Being
,
when
we
behold
his
glorious
excellencies
in
themselves
;
that
is
(
not
with
the
denial
,
but
)
without
the
actual
present
consideration
of
any
advantage
that
may
redound
to
us
from
them
.
As
we
are
apt
to
find
our selves
pleased
and
gratifi'd
in
viewing
an
excellent
object
(
suppose
a
stately
Edifice
,
or
beautiful
Flower
)
,
from
which
we
expect
no
other
benefit
.
Again
,
If
we
consider
him
relatively
,
1.
In
the
former
capacity
of
a
Lord
,
it
is
grateful
to
behold
him
deckt
with
Majesty
,
array'd
in
Glory
,
cloth'd
with
Righteosness
,
arm'd
with
Power
,
shining
in
Holiness
,
and
guiding
himself
with
Wisdom
and
Counsel
in
all
his
administrations
.
Yea
,
and
it
is
delightful
to
obey
him
;
while
we
are
most
fully
satisfy'd
of
his
unexceptionable
right
to
command
us
.
For
there
is
a
great
pleasure
naturally
arising
to
a
well-tempered
spirit
,
from
the
apprehended
congruity
or
fitness
of
things
,
as
that
he
should
command
and
that
we
should
obey
.
His
right
,
and
our
obligation
,
being
so
undoubtedly
clear
and
great
.
Especially
when
we
also
consider
what
he
commands
,
and
find
it
is
no
hard
bondage
;
that
they
are
not
grievous
commands
which
he
requires
we
be
subject
to
;
but
such
,
in
the
keeping
whereof
there
is
great
reward
;
And
that
his
ways
are
all
pleasantness
and
peace
.
And
being
considered
as
a
Portion
,
the
matter
is
plain
,
That
so
rich
and
abounding
fulness
,
where
also
there
is
so
communicative
an
inclination
,
cannot
but
recommend
him
a
most
satisfying
object
of
delight
.
And
thus
we
are
more
principally
to
consider
him
,
viz.
rather
relatively
than
absolutely
;
and
that
relatedness
(
which
the
state
of
the
case
requires
)
as
now
anew
setled
in
Christ
.
And
so
,
though
it
be
very
delightful
to
look
upon
him
,
as
one
that
may
,
and
is
ready
to
become
related
to
us
,
(
as
he
is
to
any
that
will
consent
and
agree
with
him
upon
the
Mediators
terms
)
:
Yet
it
adds
unspeakably
to
the
pleasantness
of
this
object
,
when
we
can
reflect
upon
such
characters
in
our selves
,
as
from
whence
we
may
regularly
conclude
,
that
he
is
actually
thus
related
unto
us
.
That
is
,
that
we
have
consented
;
That
our
relation
to
him
immediately
arises
from
the
Covenant
of
life
and
peace
;
That
he
hath
entered
into
Covenant
with
us
,
and
so
we
are
become
his
.
It
is
pleasant
thus
to
behold
and
serve
him
as
[
our
]
Lord
.
How
great
is
the
emphasis
of
these
words
,
I
count
all
things
but
loss
for
the
excellency
of
the
knowledg
of
Christ
Jesus
[
my
Lord
!
]
.
To
consider
not
only
how
well
he
deserves
the
acknowledgments
and
subjection
of
all
;
But
also
to
find
our selves
under
the
chosen
and
gentle
bonds
of
perpetual
service
,
and
devotedness
to
him
,
is
c●rtainly
matter
of
very
high
delight
and
pleasure
.
But
how
infinitely
delightful
is
it
,
to
view
and
enjoy
him
as
[
our
]
Portion
!
And
this
seems
very
pertinent
to
the
design
of
this
Scripture
;
which
aiming
to
recal
and
draw
in
the
hearts
of
godly
Persons
from
too
earnest
,
and
from
envious
lingerings
after
the
enjoyments
of
worldly
men
(
their
enemies
and
oppressors
)
,
propounds
what
may
be
an
over-ballance
to
the
(
imagined
)
felicity
of
their
state
;
And
wherein
they
should
more
than
equal
them
in
point
of
injoyment
.
And
should
we
single
out
this
,
as
the
object
to
be
considered
,
God
as
a
portion
.
That
it
might
be
more
distinctly
represented
,
we
should
have
two
things
to
take
notice
of
,
that
would
render
it
most
delectable
,
and
such
as
wherein
holy
hearts
may
acquiesce
,
and
rest
with
fullest
satisfaction
.
The
-
Sufficiency
-
Communicableness
of
it
.
1.
The
Sufficiency
of
it
.
Which
cannot
but
be
every
way
compleat
and
full
;
it
being
the
all-comprehensive
good
,
which
is
this
portion
.
God
all-Sufficient
.
The
most
eminent
and
known
Attributes
of
his
Being
;
wherein
by
any
issues
of
them
they
can
be
communicated
,
having
an
ingrediency
and
concurrence
to
the
happiness
of
his
people
therein
.
2.
The
Communicableness
thereof
.
Which
proceeds
from
his
bounty
,
more
peculiarly
,
and
his
gracious
inclination
to
do
good
,
and
make
his
boundless
fulness
overflow
to
the
replenishing
of
thirsty
longing
Souls
,
whom
first
it
had
allured
and
caused
so
to
long
.
But
though
the
scope
and
order
of
the
discourse
in
this
Psalm
,
did
not
directly
seem
to
import
more
than
a
design
of
calling
off
the
persons
here
spoken
to
,
from
one
sort
of
enjoyment
to
another
,
from
a
meaner
and
more
empty
to
a
better
:
Yet
it
is
to
be
considered
,
that
true
(
and
the
best
)
injoyment
,
cannot
be
unaccompanied
with
duty
;
and
that
God
is
not
otherwise
to
be
injoyed
,
than
as
he
is
obeyed
,
nor
indeed
are
the
notions
of
him
,
as
a
Lord
to
be
obeyed
,
and
as
a
good
to
be
injoyed
,
intirely
distinct
;
but
are
interwoven
,
and
do
run
into
one
another
.
We
obey
him
,
even
in
injoying
him
;
It
being
part
of
our
injoyned
duty
,
to
set
our
hearts
upon
him
,
as
our
best
and
highest
good
.
And
we
injoy
him
in
obeying
him
.
The
advantage
and
benefit
of
his
government
,
being
a
real
and
most
momentous
part
of
that
good
which
we
injoy
from
him
,
and
in
him
.
He
is
our
Benefactor
even
as
he
is
our
Ruler
;
and
is
therein
our
Ruler
,
as
he
proposes
to
us
benefits
,
which
he
thereby
binds
us
to
accept
;
for
even
his
invitations
and
offers
,
are
also
laws
and
formal
bonds
of
duty
upon
us
.
Yea
,
and
even
the
act
of
delight
it self
pitcht
upon
him
,
is
an
act
of
homage
,
as
there
will
be
occasion
hereafter
to
take
notice
.
Wherefore
it
will
be
fit
to
steer
a
larger
course
,
than
meerly
to
consider
him
as
a
good
commensurate
to
our
partial
appetites
.
Which
are
apt
to
prescribe
to
,
and
limit
our
apprehensions
to
this
or
that
particular
sort
of
good
,
and
tincture
them
with
such
a
notion
of
delight
,
as
which
,
if
it
be
not
false
and
grosly
carnal
,
may
yet
be
much
too
narrow
and
unproportionable
to
the
universal
,
all-comprehending
good
:
And
though
we
shall
not
here
go
beyond
the
compass
of
delectable
good
;
yet
as
there
is
no
good
(
truly
so
called
)
which
is
not
in
,
or
from
the
first
goodness
;
So
indeed
,
nor
is
there
any
capable
of
being
gathered
up
into
that
sum
which
is
not
delectable
.
Nor
therefore
can
the
usual
distribution
of
goodness
into
profitable
,
honest
,
and
pleasant
,
bear
a
strict
test
.
Only
the
false
relishes
of
vitiated
appetite
in
this
corrupted
state
of
man
,
have
given
ground
for
it
.
Otherwise
to
a
mind
and
will
that
is
not
distempered
,
the
account
would
be
much
otherwise
.
To
a
prudent
mind
,
profitable
good
would
be
pleasant
,
even
as
it
's
profitable
.
To
a
just
and
generous
mind
,
honest
comely
good
would
be
pleasant
,
even
as
it
is
honest
.
Nor
would
there
need
another
distinction
,
but
into
the
goodness
of
the
end
,
which
is
pleasant
for
it self
,
and
the
goodness
of
the
means
,
which
is
pleasant
as
it
is
honestly
and
decently
profitable
,
(
and
otherwise
it
cannot
be
)
thereunto
.
That
we
may
here
therefore
with
the
more
advantage
state
the
delectable
good
,
we
are
now
to
consider
,
It
will
be
requisite
to
promise
two
things
.
1.
That
all
delightful
injoyment
of
God
,
supposes
some
communication
from
him
.
Nothing
can
delight
us
,
or
be
injoy'd
by
us
;
whereof
we
do
not
,
some
way
,
or
by
some
faculty
or
other
,
partake
somewhat
.
Either
by
our
external
sense
,
sensitive
appetite
,
phansie
,
memory
,
mind
,
will
;
and
either
in
an
higher
,
or
lower
degree
,
for
a
longer
or
a
shorter
time
,
according
as
the
delight
is
,
for
kind
,
degree
,
or
continuance
which
is
taken
therein
.
This
is
plain
in
it self
.
And
in
the
present
case
therefore
of
delighting
in
God
or
enjoying
him
,
some
communication
,
or
participation
there
must
be
one
way
or
other
according
as
the
injoyment
of
him
is
.
And
as
the
case
with
man
now
is
,
it
is
necessary
he
do
with
clearest
and
the
most
penetrative
light
and
power
,
come
in
upon
his
mind
and
heart
,
scatter
darkness
,
remove
prejudice
,
abolish
former
relishes
,
transfuse
his
own
sweet
savor
through
the
Soul
.
Proportionably
therefore
,
to
what
is
to
be
done
,
he
communicates
himself
,
as
the
event
constantly
shews
,
with
all
them
that
are
ever
brought
to
any
real
injoyment
of
him
.
For
we
plainly
see
,
that
the
same
divine
communication
which
being
received
,
doth
delight
and
satisfy
,
doth
also
procure
,
that
it
may
be
desired
and
received
;
makes
its
own
way
,
attempers
and
frames
the
Soul
to
it self
;
and
gives
it
the
sweet
relish
and
savor
thereof
,
wherein
God
is
actually
injoyed
.
2.
That
however
God
himself
,
is
truly
said
to
be
injoyed
or
delighted
in
by
holy
Souls
;
yet
this
communication
is
also
a
sort
of
mediate
object
of
this
delight
or
injoyment
.
These
things
being
fore-laid
,
It
is
now
needful
to
to
inquire
somewhat
more
distinctly
,
what
that
communication
or
communicable
good
is
,
which
is
the
immediate
matter
of
proper
spiritual
injoyment
unto
holy
men
in
this
world
.
Because
many
have
that
phrase
of
Speech
[
injoying
God
]
often
in
their
mouths
,
that
well
understand
not
what
they
mean
by
it
;
Yea
even
divers
of
them
that
have
real
injoyment
of
him
;
Unto
whom
,
though
they
possibly
taste
the
thing
which
they
cannot
express
or
form
distinct
conceptions
of
;
it
might
be
somewhat
their
advantage
to
have
it
more
cleared
up
to
their
apprehension
,
what
it
is
that
they
immediately
injoy
,
when
they
are
said
to
injoy
God
;
or
by
what
he
is
to
be
injoyed
?
It
is
not
a
meer
fancy
(
as
too
many
profanely
think
,
and
are
too
apt
to
speak
)
that
is
the
thing
to
be
injoyed
.
There
have
been
those
,
who
,
comparing
their
own
experience
with
Gods
promises
,
and
precepts
(
the
rule
by
which
he
imports
and
according
whereto
men
are
to
expect
his
gracious
influence
)
were
capable
of
avowing
it
,
rationally
,
to
be
some
very
substantial
thing
they
have
had
the
injoyment
of
.
The
sobriety
of
their
spirits
,
the
regularity
of
their
workings
,
their
gracious
composure
,
the
meekness
,
humility
,
denial
of
self
,
the
sensible
refreshing
,
the
mighty
strength
and
vigour
which
hath
accompanied
such
enjoyments
,
sufficiently
proving
to
them
that
they
did
not
hug
an
empty
cloud
,
or
embrace
a
shadow
,
under
the
name
of
injoying
God
.
Such
expressions
as
we
find
in
the
book
of
Psalms
(
the
16.
and
many
other
)
with
sundry
parts
of
Scripture
besides
,
leave
us
not
without
Instance
:
That
import
nothing
like
flashy
and
flaunting
bombast
,
no
appearance
of
affectation
,
no
pompous
shew
of
vain-glory
,
no
semblance
of
swelling
words
of
vanity
,
but
which
discover
a
most
equal
orderly
well-poys'd
temper
of
mind
,
in
conjunction
with
the
highest
delight
and
well-pleasedness
in
God
.
That
rich
and
unimitable
fulness
of
living
sence
,
could
not
but
be
from
the
apprehension
of
a
real
somewhat
,
and
that
,
of
a
most
excellent
nature
and
kind
,
whatsoever
be
the
notion
,
that
may
be
most
fitly
▪
put
upon
it
.
Nor
yet
is
it
the
meer
essence
of
God
which
men
can
be
said
to
enjoy
.
For
that
is
not
communicated
nor
communicable
.
Injoyment
supposes
possession
.
But
it
would
be
a
strange
Language
to
say
we
possess
the
Essence
of
God
otherwise
than
relatively
;
which
is
not
enough
unto
actual
enjoyment
.
His
meer
essential
presence
is
not
enough
.
That
renders
him
not
injoy'd
by
any
,
for
that
is
equally
with
all
and
every
where
;
But
all
cannot
be
said
to
enjoy
him
.
As
therefore
it
is
a
real
,
so
there
must
be
some
special
communication
,
by
which
,
being
received
,
we
are
truly
said
to
injoy
him
.
A
special
good
it
must
be
,
not
such
as
is
common
to
all
.
For
there
is
a
communication
from
him
that
is
of
that
extent
,
in
as
much
as
all
live
and
move
and
have
there
Beings
in
him
and
the
whole
earth
is
full
of
his
goodness
.
This
is
a
Good
peculiar
to
them
that
are
born
of
God
.
And
suted
to
the
apprehension
and
sense
of
that
divine
Creature
which
is
so
born
.
What
this
Good
is
,
how
fully
sufficient
it
is
,
and
how
or
which
way
it
is
communicable
,
may
be
the
better
understood
when
we
have
considered
what
are
the
wants
and
cravings
of
this
Creature
,
or
of
them
in
whom
it
is
formed
and
wrought
.
For
when
we
have
pitch'd
upon
the
very
thing
it self
,
which
they
most
desire
,
(
and
which
they
can
tell
is
it
,
when
they
hear
it
named
,
though
their
thoughts
are
not
so
well
formed
about
it
as
to
give
it
the
right
Name
before
)
we
shall
then
understand
it
to
be
both
what
will
be
sufficient
to
Satisfie
,
and
what
may
be
communicated
to
that
purpose
.
But
now
before
that
new
birth
take
place
in
the
spirit
of
man
,
it
wants
but
knows
not
what
;
craves
indeterminately
(
who
will
shew
us
any
good
?
)
not
fixing
upon
any
particular
one
that
is
sufficient
and
finite
,
and
laboring
at
once
,
under
an
ignorance
of
the
infinite
;
together
with
a
disaffection
thereunto
.
Its
wants
and
cravings
are
beyond
the
measure
,
of
all
finite
good
;
for
suppose
it
to
have
never
so
large
a
share
,
nay
could
it
grasp
and
ingross
the
whole
of
it
,
an
unsatisfiedness
and
desire
of
more
would
still
remain
.
But
that
more
is
somewhat
indeterminate
,
and
meerly
imaginary
.
An
infinite
nothing
.
An
idol
of
fancy
.
A
God
of
its
own
making
.
God
it
must
have
,
but
what
a
one
he
is
it
misapprehends
,
and
wherein
it
rightly
apprehends
him
likes
and
loves
him
not
;
will
by
no
means
choose
,
desire
,
or
take
complacency
in
him
.
So
that
an
unregenerate
soul
is
,
while
it
is
such
,
necessarily
doom'd
to
be
miserable
.
It
cannot
be
happy
in
any
inferior
good
,
and
in
the
Supream
,
it
will
not
.
What
the
real
wants
and
just
cravings
of
a
mans
spirit
therefore
are
,
is
not
to
be
understood
by
considering
it
in
that
state
.
And
if
the
work
of
the
new
creature
were
perfected
in
it
,
it
would
want
and
crave
no
more
;
But
were
satisfy'd
fully
and
at
perfect
rest
.
Nor
is
that
state
so
known
to
us
as
yet
.
Therefore
they
are
best
to
be
discerned
in
the
state
wherein
that
worke
is
begun
and
hitherto
unfinished
.
In
which
it
therefore
desires
rightly
,
and
still
continues
to
desire
.
A
state
of
intermingled
motion
and
rest
;
wherein
delight
is
imperfect
,
and
allay'd
by
the
continual
mixture
of
yet-unsatisfy'd
desire
.
And
yet
it
may
be
collected
what
it
is
that
would
be
Sufficient
to
satisfy
;
because
their
desire
is
still
determined
to
one
thing
,
Now
let
it
be
enquired
of
such
a
one
what
that
thing
is
.
We
are
generally
told
there
,
*
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
house
of
the
Lord
all
the
dayes
of
my
life
to
behold
the
beauty
of
the
Lord
,
&c.
And
it
may
be
many
would
more
shortly
tell
you
it
is
God
they
desire
,
whence
it
would
only
be
concluded
it
is
God
they
aim
to
enjoy
or
delight
in
.
But
because
this
brings
us
but
where
we
were
;
Let
it
be
further
enquired
,
what
then
is
your
business
with
God
,
or
what
would
you
have
of
him
?
It
is
not
,
sure
,
to
be
God
that
you
expect
or
seek
,
or
to
enjoy
God
in
that
sence
wherein
he
possesses
and
enjoys
himself
.
No
,
not
by
any
means
.
It
is
then
some
communication
from
God
,
diverse
from
what
all
men
have
(
for
that
they
do
not
find
apt
to
satisfy
)
which
they
desire
and
crave
.
And
what
is
that
?
T
is
somewhat
,
as
possible
to
be
apprehended
,
and
as
distinguishable
both
from
his
incommunicable
Being
,
and
his
so
generally
communicated
Bounty
towards
all
.
As
if
the
enquiry
were
,
What
it
is
that
I
desire
really
to
enjoy
when
I
desire
to
enjoy
a
friend
?
(
viz.
as
the
notion
of
a
friend
or
friendship
doth
most
properly
import
)
.
That
is
neither
to
desire
the
impossible
thing
,
of
possessing
his
Being
as
my
own
;
Nor
the
unsatisfying
thing
,
the
meer
partaking
some
part
of
his
external
goods
and
wealth
;
whereof
it
may
be
he
daily
imparts
somewhat
to
every
beggar
at
at
his
door
.
But
it
is
to
have
his
intimate
acquaintance
,
his
counsel
and
advice
,
the
advantage
of
improving
my self
by
his
converse
,
and
of
conforming
my self
to
his
example
in
his
imitable
perfections
;
The
assurances
of
his
faithful
constant
love
and
friendship
,
in
reference
to
all
future
emergencies
.
A
friend
is
really
to
be
enjoyed
in
such
things
as
these
.
And
in
such-like
is
God
to
be
enjoyed
also
;
But
with
this
difference
,
that
Gods
communications
are
more
immediate
,
more
constant
,
more
powerful
and
efficacious
,
more
delightful
infinitely
and
satisfying
,
in
respect
both
of
the
good
communicated
,
and
the
way
of
communication
.
In
short
then
,
the
wants
and
desires
of
a
renewed
soul
,
the
supply
and
satisfaction
whereof
it
seeks
from
God
,
would
be
summ'd
up
in
these
things
.
That
it
may
know
him
more
fully
,
Or
have
clearer
apprehensions
of
him
.
That
it
may
become
like
to
him
,
and
framed
more
perfectly
after
his
own
holy
image
.
That
it
may
be
ascertain'd
of
his
love
and
good
will
,
that
he
hath
those
favorable
inclinations
towards
it
,
which
shall
certainly
infer
his
doing
all
that
for
it
which
its
real
necessities
(
to
be
estimated
by
his
infinite
Wisdom
)
can
call
for
.
These
are
the
things
,
in
kind
,
which
would
satisfy
it
.
And
answerably
to
these
we
may
conceive
the
communicable
good
which
is
the
immediate
object
of
their
enjoyment
.
So
that
,
as
God
himself
is
the
object
which
is
enjoyed
;
This
is
the
object
by
which
,
or
in
respect
whereof
he
is
injoyable
.
Therefore
the
divine
communication
,
or
that
which
is
communicated
from
God
to
regenerate
souls
wherein
they
are
to
delight
themselves
,
contains
in
it
,
1.
An
inwardly
enlightening
revelation
of
himself
to
them
,
that
they
may
know
him
more
distinctly
.
This
is
a
part
of
the
one
thing
,
would
be
so
highly
satisfying
,
and
delightful
.
Shew
us
the
father
and
it
sufficeth
us
.
When
their
desires
are
towards
God
only
,
it
is
with
this
aim
in
the
first
place
,
that
they
may
know
him
,
which
is
supposed
,
when
that
is
given
as
an
encouragement
to
the
pursuit
of
this
knowledg
.
We
shall
know
if
we
follow
on
to
know
the
Lord
.
As
if
it
had
been
said
;
This
is
a
thing
not
doubted
of
but
taken
for
granted
,
that
we
would
fain
know
the
Lord
;
we
shall
,
if
we
follow
on
,
&c.
This
is
a
dictate
of
pure
and
primitive
nature
to
covet
the
knowledg
of
our
own
orignal
,
him
from
whom
we
and
all
things
sprang
.
Men
are
herein
become
most
unnaturally
wicked
when
they
like
not
to
retain
God
in
their
knowledg
.
The
new
and
divine
nature
once
imparted
,
that
is
,
primitive
nature
renewed
and
restored
to
it self
,
revives
the
desire
of
this
knowledg
.
And
in
compliance
with
the
present
exigencie
of
the
case
hath
this
inclination
ingrafted
into
it
,
to
know
him
(
as
he
is
now
only
to
be
comfortably
known
)
viz.
in
the
Mediator
.
I
determined
to
know
nothing
among
you
(
saith
S.
Paul
)
but
Jesus
Christ
,
&c.
i.e.
to
glory
in
,
to
make
shew
of
,
to
discover
my self
taken
with
no
other
knowledg
than
this
,
or
with
none
so
much
as
this
.
To
which
purpose
,
he
elsewhere
professes
to
count
all
things
loss
for
the
excellency
of
this
knowledg
.
in
his
office
.
viz.
as
one
that
is
to
lead
us
to
God
,
and
restore
our
acquaintance
with
him
,
which
was
not
to
be
recovered
upon
other
terms
.
So
that
it
is
ultimately
the
knowledg
of
God
that
is
the
so
much
desired
thing
,
and
of
Christ
,
as
the
way
and
our
conductor
to
God
.
That
is
,
the
knowledg
of
God
not
absolutely
considered
alone
,
(
though
he
is
,
even
so
,
a
very
delectable
object
(
as
hath
been
said
)
;
But
as
he
is
related
to
us
,
and
from
whom
we
have
great
expectations
,
our
all
being
comprehended
in
him
.
It
cannot
but
be
very
delightful
(
answerably
to
a
certain
sort
of
delectation
of
which
we
shall
have
occasion
to
speak
in
its
proper
place
)
to
have
him
before
our
eyes
represented
and
revealed
to
us
,
as
the
all-comprehending
good
,
and
that
(
in
the
way
and
method
whereinto
things
are
now
cast
)
may
,
at
least
,
become
our
portion
.
He
is
some
way
,
to
be
enjoyed
even
in
this
view
.
'T
is
a
thing
apt
to
infer
complacency
and
delight
thus
to
look
upon
him
.
They
who
place
felicity
in
contemplation
,
especially
in
the
contemplation
of
God
,
are
not
besides
the
mark
;
If
they
do
not
circumscribe
and
confine
it
there
,
so
as
to
make
it
stand
in
meer
eontemplation
,
or
in
an
idle
,
and
vainly
curious
view
of
so
glorious
an
object
,
without
any
further
concern
about
it
.
They
will
then
be
found
to
speak
very
agreeably
to
the
language
of
holy
scripture
which
so
frequently
expresses
the
blessedness
of
the
other
state
by
seeing
God
.
And
if
the
act
of
vision
be
delicious
,
The
representation
of
the
object
must
have
proportionable
matter
of
delight
in
it
.
It
cannot
but
have
so
,
if
we
consider
the
nature
of
this
representation
;
Which
,
answerably
to
the
sensible
want
and
desire
of
such
as
shall
be
delighted
there-with
,
must
have
somewhat
more
in
it
than
the
common
appearances
of
God
which
offer
themselves
equally
to
the
view
of
all
men
.
Though
it
is
their
own
as
common
fault
,
that
they
are
destitute
of
the
more
grateful
and
necessary
additions
.
That
it
hath
more
in
it
,
is
evident
from
Gods
own
way
of
speaking
of
it
.
For
we
find
that
his
revealing
himself
in
this
delectable
way
,
1.
Is
attributed
to
the
spirit
.
when
it
shall
be
given
(
supposing
it
therefore
yet
not
given
and
that
all
have
it
not
)
yea
that
such
have
it
not
,
in
such
a
measure
as
they
may
have
it
,
unto
this
purpose
;
who
yet
truly
have
it
,
in
some
measure
already
;
that
after
they
believed
(
not
before
)
they
were
sealed
by
the
spirit
of
promise
,
that
the
God
of
our
Lord
Jesus
Christ
the
father
of
glory
would
give
;
and
it
is
mentioned
by
a
name
and
title
proper
to
the
end
and
purpose
for
which
it
is
desired
to
be
given
them
,
viz.
as
the
spirit
of
Wisdom
and
Revelation
,
that
end
and
purpose
being
immediately
exprest
in
or
(
as
that
particle
is
some
time
used
)
[
for
]
the
knowledg
of
him
.
a
right
to
the
communication
of
it
,
or
that
it
was
a
thing
proper
to
their
state
,
fit
to
be
prayed
for
,
as
some
way
belonging
to
them
,
they
being
in
a
more
immediate
capacity
of
such
revelation
than
others
.
But
how
incongruous
had
it
been
with
such
solemnity
of
address
to
make
request
on
their
behalf
for
that
which
they
already
sufficiently
had
as
a
thing
common
to
all
men
.
2.
It
is
spoken
of
as
a
reward
of
their
former
love
,
He
that
hath
my
commandments
and
keepeth
them
,
he
it
is
that
loveth
me
:
and
he
that
loveth
me
,
shall
be
loved
of
my
father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
Therefore
is
such
manifestation
no
more
to
be
accounted
common
,
than
the
love
of
Christ
is
and
keeping
his
commandments
.
It
is
spoken
of
as
given
discriminatingly
,
and
the
grace
of
God
admired
upon
that
account
.
In
the
next
words
,
Judas
saith
unto
him
,
(
not
Iscariot
,
it
being
well
understood
how
little
covetous
he
was
of
,
or
qualifyed
for
such
manifestations
)
Lord
how
is
it
,
that
thou
wilt
manifest
thy self
to
us
,
and
not
to
the
world
?
What
it
hath
more
than
common
light
,
external
or
internal
,
answerable
to
the
deeply
resented
wants
,
and
the
hearts
desires
of
the
regenerate
,
by
which
it
becomes
so
highly
pleasant
and
delectable
to
them
,
though
it
is
rather
to
be
felt
than
told
(
as
it
is
hard
to
describe
the
very
things
we
have
only
immediate
sensible
perception
of
)
may
yet
in
some
degree
be
understood
by
such
characters
as
these
.
1.
It
is
much
more
distinct
and
clear
.
They
are
confused
and
dark
glimmerings
which
other
men
have
of
the
blessed
God
,
so
that
the
light
which
is
in
them
is
darkness
.
which
are
of
the
same
kind
only
in
some
who
are
regenerate
.
So
that
he
may
,
by
the
advantages
he
may
have
above
some
of
the
other
,
in
respect
of
better
natural
abilities
,
more
liberal
education
,
such
circumstances
of
his
condition
as
may
more
engage
him
to
study
and
contemplation
and
befriend
him
therein
,
be
capable
of
finding
out
more
,
of
making
fuller
discoveries
,
and
more
evident
deductions
,
and
be
able
to
discourse
thence
,
more
rationally
and
satisfyingly
to
others
,
even
concerning
God
,
his
nature
,
attributes
and
works
,
than
some
very
pious
persons
destitute
of
those
advantages
may
be
able
to
do
.
But
these
though
their
candle
give
a
dimmer
light
,
than
the
others
,
have
the
beams
of
a
Sun
raying
in
upon
them
,
that
much
out-shines
the
others
candle
.
And
though
they
know
not
so
many
things
,
nor
discern
the
connexions
of
things
so
throughly
;
yet
as
they
do
know
what
is
most
necessary
to
be
known
,
so
what
they
do
know
,
they
know
better
,
and
with
a
more
excellent
sort
of
knowledg
;
proportionably
as
whatsoever
is
originally
,
and
immediately
divine
,
cannot
but
much
excel
that
which
is
meerly
human
.
Those
do
but
blunder
in
the
dark
,
These
,
in
Gods
own
light
do
see
light
.
hid
from
the
wise
and
prudent
which
is
revealed
to
babes
.
But
it
may
be
said
;
Is
there
any
thing
apprehensible
concerning
these
or
any
other
matters
which
may
not
be
expressed
in
some
proposition
or
other
.
And
what
proposition
is
there
which
a
regenerate
person
can
assent
to
,
but
one
who
is
not
regenerate
may
assent
to
it
also
?
what
definition
,
so
truly
expressive
of
the
natures
of
these
things
,
can
be
thought
,
of
unto
which
a
carnal
mind
may
not
give
its
approbation
?
what
can
be
said
or
conceived
so
fully
aud
truly
tending
to
describe
and
clear
them
up
but
an
unrenewed
understanding
may
have
the
representation
of
the
fame
truth
,
so
as
to
give
entertainment
to
it
?
'T
is
answered
there
are
many
things
,
to
which
somewhat
may
belong
not
capable
of
description
,
and
whereof
we
have
yet
a
most
certain
perception
.
As
the
different
relishes
of
the
things
we
taste
.
There
are
no
words
that
will
express
those
many
peculiarities
.
And
as
to
the
present
matter
;
There
is
somewhat
belonging
to
the
things
of
God
(
those
for
instance
that
were
mentioned
,
his
wisdom
,
holiness
&c.
)
besides
the
Truth
of
the
conceptions
that
may
be
formed
about
them
;
which
is
more
clearly
apprehensible
to
a
divinely
enlightened
understanding
than
to
one
that
is
not
so
.
As
,
1.
The
beauty
of
those
Truths
;
which
it
is
most
delightful
to
behold
,
Their
lively
sparkling
lustre
,
by
which
they
appear
so
amiable
and
lovely
,
to
a
well-tempered
spirit
;
as
to
transport
it
with
pleasure
and
ravish
it
from
it self
into
union
with
them
.
There
was
somewhat
else
apprehensible
no
doubt
,
and
apprehended
by
them
,
the
inward
sentiments
of
whose
souls
those
words
so
defectively
served
to
express
,
Who
is
like
unto
thee
,
O
Lord
,
among
the
Gods
,
who
is
like
thee
,
glorious
in
holiness
!
&c.
besides
the
meer
truth
of
any
propositions
that
those
words
can
be
resolved
into
.
And
so
in
those
,
O
the
depth
of
the
riches
both
of
the
wisdom
and
knowledg
of
God!
&c.
And
those
,
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
,
&c.
Or
those
,
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
That
Jesus
Christ
came
into
the
world
to
save
sinners
,
whereof
I
am
chief
.
Or
the
strains
of
that
rapturous
prayer
,
—
That
he
would
grant
you
according
to
the
riches
of
his
glory
,
to
be
strengthned
with
might
by
his
Spirit
in
the
inner
man
.
That
Christ
may
dwell
in
your
hearts
by
faith
;
that
ye
being
rooted
and
grounded
in
love
,
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
:
And
to
know
the
love
of
Christ
,
that
passeth
knowledg
,
that
ye
might
be
filled
with
all
the
fulness
of
God
.
There
is
a
certain
acceptableness
in
some
Truths
(
necessary
to
their
being
received
in
the
love
thereof
)
,
which
is
peculiarly
so
represented
to
some
,
as
that
their
apprehension
is
clear
and
vivid
,
beyond
that
of
other
men
;
who
,
however
they
have
the
representation
of
the
same
things
,
yet
have
not
the
same
representation
;
Though
,
if
they
be
things
of
necessary
and
common
concernment
,
it
is
(
as
was
said
)
their
own
fault
that
they
have
it
not
.
And
to
have
yet
clearer
apprehensions
of
this
sort
,
is
what
the
renewed
Soul
doth
most
earnestly
crave
,
and
would
be
proportionably
delighted
with
.
2.
The
tendency
of
such
Truths
,
is
much
more
clearly
conceivable
to
an
holy
Soul
,
than
another
;
what
their
scope
and
aim
or
aspect
is
,
which
way
they
look
,
and
what
they
drive
at
,
or
lead
to
.
I
mean
not
what
other
truth
they
are
connected
with
,
and
would
aptly
tend
to
infer
;
But
what
design
God
hath
upon
us
in
revealing
them
,
and
what
impression
they
ought
to
make
upon
us
.
To
the
ignorance
or
disregard
of
which
tendency
and
design
of
Gods
revelation
,
it
is
to
be
attributed
,
that
many
have
long
the
same
notions
of
things
hovering
in
their
minds
,
without
ever
reflecting
with
any
displeasure
upon
the
so
vastly
unsutable
temper
of
their
spirits
thereto
.
They
know
it
may
be
such
things
concerning
God
,
the
tendency
whereof
is
to
draw
their
hearts
into
union
with
him
,
to
transform
them
into
his
likeness
,
to
inflame
them
with
his
love
.
But
they
still
remain
notwithstanding
at
the
greatest
distance
,
most
unsutable
,
averse
,
coldly
affected
towards
him
,
yea
utterly
opposite
and
disaffected
;
and
fall
not
out
with
themselves
upon
this
account
,
have
no
quarrel
nor
dislike
,
take
not
any
distaste
at
themselves
for
it
.
They
take
no
notice
of
an
incongruity
and
unfitness
in
the
ill
temper
of
their
own
spirits
;
but
seem
as
if
they
thought
all
were
very
well
with
them
,
nothing
amiss
;
and
apprehend
not
a
repugnancy
in
their
habitual
dispositions
towards
God
to
their
notions
of
him
.
For
a
vicious
prejudice
blinds
their
eyes
,
their
corrupt
inclinations
and
rotten
hearts
send
up
a
malignant
dark
and
clammy
fog
and
vapour
,
and
cast
so
black
a
cloud
upon
these
bright
things
,
that
their
tendency
and
design
is
not
perceived
.
That
prejudice
not
being
conceived
so
much
against
the
abstract
notions
of
the
things
themselves
,
(
whence
they
are
entertained
with
less
reluctancy
)
but
only
against
the
design
and
scope
of
them
.
Against
which
poysonous
cloud
Gods
own
glorious
revelation
directs
its
beams
,
dissolves
its
gross
consistency
,
scatters
its
darkness
,
as
to
them
to
whom
he
by
special
grace
affords
it
.
Whereupon
,
observing
any
remainders
of
the
same
distemper
in
their
spirits
(
though
it
be
in
a
considerable
degree
abated
and
lessened
)
they
are
ashamed
of
themselves
for
it
,
fill'd
with
confusion
,
yea
and
indignation
;
do
loath
and
abhor
,
and
could
even
be
ready
,
if
it
were
possible
,
to
run
away
from
themselves
.
And
what
is
the
reason
of
this
so
great
difference
?
Surely
somewhat
appears
discernible
to
these
in
Gods
revelation
of
himself
,
which
to
the
other
doth
not
.
They
have
then
before
their
eyes
a
more
clear
prospect
of
the
aim
and
scope
of
it
.
Which
,
so
far
as
they
have
it
,
pleases
them
(
for
they
like
the
design
well
)
,
only
they
are
displeased
at
themselves
,
that
they
comport
no
more
with
it
.
And
as
the
end
therefore
aimed
at
is
desirable
to
them
,
and
would
be
delightful
(
as
will
be
shewn
in
its
proper
place
)
,
so
is
it
to
have
that
representation
immediately
offered
to
the
view
of
their
Souls
,
which
hath
so
apt
and
comely
an
aspect
thereon
,
not
meerly
for
its
own
sake
,
but
for
the
sake
of
the
end
it self
.
Wherefore
there
is
somewhat
to
be
apprehended
by
Gods
representation
of
himself
to
the
minds
of
this
regenerate
people
,
at
least
more
clearly
than
by
other
men
.
Whence
the
work
of
regenerating
or
converting
them
it self
,
by
opening
their
eyes
.
For
the
divine
communication
makes
its
own
way
,
and
enters
at
the
eye
,
the
Souls
seeing
faculty
,
which
it
doth
find
(
as
opening
the
eyes
imports
)
and
not
now
create
:
But
finding
it
vitiated
,
and
as
to
any
right
seeing
of
God
,
shut
and
closed
up
,
it
heals
,
opens
,
and
restores
it
as
it
enters
.
It
is
expressed
,
By
turning
them
from
darkness
,
to
light
;
And
from
the
power
of
Satan
,
(
the
Prince
of
that
Darkness
,
the
God
of
this
World
;
who
had
blinded
their
eyes
—
)
unto
God
.
Which
(
because
they
cannot
turn
and
move
towards
God
blindfold
,
and
that
this
opening
their
eyes
is
in
order
to
their
turning
to
God
)
implies
,
that
their
eyes
were
so
distempered
,
blinded
,
and
sealed
up
,
cheifly
towards
him
;
So
that
,
though
they
could
see
other
things
,
him
they
could
not
see
;
but
he
was
invisible
to
their
intellectual
,
as
well
as
their
bodily
eyes
.
Hence
also
is
that
understanding
said
to
be
given
(
i.e.
as
rectify'd
and
renewed
)
by
which
we
know
God
;
which
implies
it
to
be
(
wherein
it
is
now
given
)
somewhat
superadded
to
the
whole
natural
being
and
powers
of
the
human
Soul
,
as
in
its
present
corrupted
state
,
—
He
hath
given
us
an
understanding
to
know
him
that
is
true
.
given
rectitude
of
understanding
is
is
by
such
a
communication
from
God
,
as
hath
that
aptitude
and
power
in
it
to
infer
so
happy
a
change
.
The
same
renewing-work
is
also
said
to
be
a
calling
of
men
out
of
darkness
into
his
marvelouslight
.
Open
thou
mine
eyes
,
that
I
may
behold
wondrous
things
out
of
thy
law
.
He
supposed
many
undiscovered
wonders
,
which
more
open
eyes
might
yet
behold
in
that
external
revelation
of
Gods
mind
,
which
was
then
afforded
(
and
which
was
wont
in
those
days
to
go
under
the
name
of
his
Law
,
though
it
contained
Histories
,
Prophecies
,
and
Promises
,
as
well
as
Precepts
)
although
he
was
no
stranger
to
those
records
,
nor
little
insighted
into
them
,
he
yet
apprehended
a
need
of
more
light
and
better
eyes
;
which
he
therefore
desires
.
Not
that
God
would
cause
a
new
revelation
to
be
written
,
(
though
that
he
vouchsafed
to
do
,
and
partly
by
himself
,
but
that
he
might
learn
more
out
of
that
already
extant
;
and
that
the
wonderful
things
contained
in
it
might
be
made
more
clear
to
him
.
Nor
can
we
suppose
him
,
herein
,
to
desire
to
be
gratified
and
delighted
by
the
communication
of
an
incommunicable
thing
.
2.
It
is
more
powerfully
assuring
,
and
such
as
is
apt
to
beget
a
more
certain
operative
belief
of
the
things
revealed
.
That
is
,
being
added
to
the
means
of
Faith
men
may
be
supposed
to
have
had
before
,
it
adds
much
to
their
assurance
of
the
same
things
,
so
as
to
make
it
efficacious
upon
their
spirits
.
And
as
well
cures
the
doubtfulness
,
irresolution
,
and
way-wardness
of
their
minds
and
hearts
,
as
the
confusion
and
darkness
of
them
.
It
is
very
possible
those
things
may
be
distinctly
understood
,
which
the
more
we
understand
,
the
more
we
disbeleive
them
through
their
apprehended
inconsistency
with
themselves
or
some
certain
truth
.
The
delectable
things
of
God
,
his
own
discovery
procures
at
once
,
by
one
and
the
same
radiation
of
light
,
both
to
be
clearly
understood
,
and
effectually
believed
.
Others
have
the
word
of
faith
without
the
spirit
of
faith
.
The
faith
therefore
which
they
have
is
a
carcase
;
Not
a
weak
only
(
which
imports
but
diminished
power
)
but
a
dead
thing
.
And
which
hath
no
power
at
all
to
determine
the
soul
and
compose
it
to
that
delightful
rest
which
such
things
,
duly
believed
,
would
certainly
infer
.
The
most
delectable
truths
of
God
and
such
as
most
directly
tend
(
in
this
apostate
lapsed
state
of
man
)
to
give
us
the
sweet
and
refreshing
relishes
of
a
just
and
rational
joy
and
pleasure
,
are
such
as
are
contained
in
the
Gospel
of
Christ
.
The
things
that
concern
our
reconciliation
,
friendship
and
communion
with
God
in
him
.
And
which
are
therefore
wholly
of
immediately
divine
and
supernatural
revelation
,
and
to
be
received
by
faith
.
Therefore
one
Apostle
prayes
for
some
they
might
be
filled
with
joy
and
peace
[
in
believing
]
.
that
[
believing
]
they
rejoyced
with
joy
unspeakable
and
full
of
The
external
Revelation
in
the
Gospel
is
an
apt
means
,
to
beget
that
Faith
(
which
it
is
said
comes
by
hearing
)
:
But
the
very
notion
of
means
importing
what
intervenes
to
the
effect
,
between
that
and
the
Principal
Agent
,
necessarily
supposes
such
an
Agent
.
And
that
what
is
only
means
,
cannot
work
the
effect
alone
.
That
Agent
,
viz.
(
in
this
case
)
God
himself
,
or
the
Spirit
,
besides
the
means
which
he
uses
,
and
makes
effectual
,
must
have
his
own
influence
whereby
he
makes
them
so
.
If
a
pen
be
a
fit
means
or
instrument
to
write
with
,
it
doth
not
therefore
follow
,
that
it
can
write
alone
,
without
an
hand
to
move
and
guide
it
,
in
order
whereto
a
motive
and
directive
influence
is
imparted
.
In
the
present
case
,
The
influence
is
the
inward
enlightening
overpow'ring
communication
,
whereof
we
speak
.
The
efficacy
whereof
is
such
,
as
to
give
the
Soul
that
peaceful
rest
in
believing
,
which
is
also
most
pleasant
and
delightful
,
according
as
the
things
are
found
to
be
so
,
which
are
believed
.
Nor
doth
it
in
order
hereto
work
by
way
of
Enthusiastical
impulsion
,
without
any
reference
to
the
external
Revelation
,
that
is
,
rationally
and
aptly
sutable
to
the
working
of
the
effect
.
For
then
,
that
should
no
way
have
the
place
so
much
as
of
means
.
But
there
being
sufficient
inducement
to
perswade
that
this
external
Revelation
is
divine
(
so
as
to
procure
a
rational
assent
to
the
things
revealed
,
with
any
man
,
that
,
having
that
revelation
,
with
the
account
of
its
first
confirmations
,
shall
but
use
his
understanding
in
reference
thereto
,
and
is
not
besotted
to
a
party
of
sworn
enemies
to
the
Christian
name
)
.
This
inward
revelation
then
falling
in
,
captivates
his
heart
to
an
entire
unitive
closure
,
with
the
great
things
contained
in
the
outward
one
;
and
principally
with
the
Son
of
God
himself
,
unto
which
union
,
that
whole
revelation
is
most
directly
subservient
.
Therefore
it
was
,
that
when
divers
others
(
of
whom
it
is
said
,
and
particularly
of
Judas
,
we
believe
(
say
they
)
and
are
sure
that
thou
art
Christ
the
son
of
the
living
God
;
which
assurance
we
may
then
conclude
was
much
of
another
sort
than
that
of
Judas
;
though
we
canno●
suppose
him
to
have
wanted
a
rational
●●●●●ty
of
the
same
truth
,
sufficient
to
have
ove●come
objections
in
his
judgment
:
but
not
sufficient
to
overcome
the
contrary
corrupt
inclinations
of
his
wicked
heart
.
Therefore
as
the
inward
revelation
uses
not
to
do
its
work
without
the
outward
,
(
for
I
suppose
we
have
not
heard
of
many
Christians
where
the
Gospel
hath
not
been
)
,
so
nor
is
the
outward
revelation
able
,
alone
to
beget
that
which
,
in
the
more
eminent
sence
,
goes
in
Scripture
under
the
name
of
Faith
.
It
may
beget
that
meerly
intellectual
certainty
which
may
prevail
against
all
doubts
and
objections
in
a
mans
mind
to
the
contrary
;
but
not
the
contrary
inclinations
of
his
corrupt
will
.
Most
mens
faith
is
but
opinionative
,
and
many
mens
never
reaches
so
high
as
to
a
rational
opinion
;
that
proceeds
upon
having
ballanced
considerations
on
both
sides
,
and
inclines
to
that
part
on
which
seems
to
be
the
most
weighty
;
whereas
the
Faith
(
as
they
call
it
)
of
too
many
is
no
other
thing
than
a
meerly
blind
and
sequacious
humor
,
grounded
upon
nothing
but
a
willingness
to
be
in
the
fashion
;
or
the
apprehension
of
disgrace
with
other
inconveniencies
,
if
where
that
is
the
common
profession
one
should
profess
to
be
any
thing
but
a
Christian
;
or
a
lazy
indifferency
easily
determinable
to
that
part
which
is
next
at
hand
to
be
chosen
;
or
it
may
be
,
they
never
having
heard
of
another
profession
(
which
precludes
any
choice
at
all
)
.
But
admit
it
did
arrive
to
a
rational
certainty
(
as
it
easily
might
with
them
that
have
with
the
external
requisite
advantages
,
competent
understanding
,
patience
,
diligence
,
and
impartiality
to
consider
)
;
That
is
,
suppose
it
to
proceed
upon
that
abundant
evidence
which
the
case
will
admit
,
that
the
Christian
Doctrine
hath
been
testified
by
God
;
And
that
Gods
testimony
cannot
deceive
:
There
needs
more
to
win
and
overcome
mens
hearts
;
which
must
be
done
e're
the
things
revealed
in
the
Gospel
can
be
apprehended
delectable
.
What
can
any
man
have
greater
certainty
of
,
in
a
meer
human
way
,
than
all
men
have
that
they
must
dye
?
And
yet
how
few
are
there
whose
spirits
are
formed
hereby
to
any
seriousness
agreeable
to
that
perswasion
?
Whatever
way
a
man
comes
to
be
certain
of
any
thing
that
hath
a
contrary
tendency
to
the
bent
of
his
habitually
wicked
heart
,
he
needs
more
than
the
evidence
of
the
thing
,
to
make
it
efficaciously
determine
his
will
against
his
former
vicious
course
.
If
the
matter
be
such
as
properly
falls
under
Faith
;
That
Faith
grounds
upon
the
Authority
of
God
apprehended
as
avouching
the
Truth
of
that
revelation
to
which
we
subscribe
our
assent
.
But
then
it
is
lively
or
languid
,
according
as
the
apprehension
is
we
have
of
that
avouchment
.
But
the
apprehension
which
is
only
the
product
of
the
external
revelation
,
even
recommended
by
the
most
advantagious
and
convincing
circumstances
,
is
too
faint
to
command
the
Soul
.
Who
amongst
all
the
people
of
the
Jews
at
Mount
Horeb
,
could
have
any
doubt
,
but
the
Authority
that
avouched
the
Law
there
given
them
was
Divine
?
And
yet
how
boldly
do
they
rush
into
Idolatry
,
against
the
express
letter
of
that
Law
;
while
the
sound
of
that
dreadful
voice
of
words
which
delivered
it
,
could
hardly
,
one
would
think
,
be
well
out
of
their
ears
!
And
though
they
could
not
doubt
of
Gods
Authority
,
yet
for
all
that
,
their
frequent
rebellions
are
plainly
resolved
into
their
infidelity
.
How
long
will
this
people
provoke
me
?
And
how
long
will
it
be
ere
[
they
believe
me
]
,
for
all
the
signs
which
I
have
shewed
among
them
?
Yea
they
despised
the
pleasant
land
:
[
they
believed
not
]
his
word
.
Or
what
place
could
be
left
for
rational
doubt
,
with
the
multitudes
that
beheld
Miracles
of
our
Lord
Jesus
,
but
that
they
were
Gods
own
Seal
affixed
purposely
to
the
Doctrine
taught
by
him
?
Yet
how
few
(
though
we
must
suppose
many
convinc't
)
did
heartily
believe
in
him
?
more
(
abundantly
)
did
upon
a
less-advantagious-external
revelation
after
his
ascension
;
And
the
reason
is
plainly
told
us
,
The
Spirit
was
not
yet
given
,
because
that
Jesus
was
not
yet
glorified
.
And
how
expresly
have
we
it
from
his
own
mouth
*
,
coming
to
him
by
believing
on
him
)
No
man
can
come
unto
me
,
And
afterwards
having
said
,
It
is
the
Spirit
that
quickeneth
;
he
adds
,
But
there
are
some
of
you
,
that
believe
not
,
there
refer'd
to
,
will
in
strict
account
intitle
him
a
Believer
,
if
it
be
not
produced
by
the
quickening
influence
of
the
Spirit
)
.
And
then
repeats
,
Therefore
I
said
unto
you
,
that
no
man
can
come
unto
me
,
except
it
were
given
him
of
my
Father
.
And
what
provocation
the
Father
had
to
with-hold
that
quickening
Spirit
,
so
generally
,
from
that
people
,
any
one
may
see
that
reads
their
story
.
Upon
which
,
by
the
recess
of
that
Spirit
,
they
are
hardened
to
as
great
a
Miracle
as
formerly
their
AEgyptian
oppressors
were
many
ages
before
(
there
being
indeed
no
greater
Miracle
as
was
said
of
old
,
than
that
men
should
not
believe
upon
the
sight
of
so
many
Miracles
)
.
And
this
dreadful
dereliction
,
and
consequent
obduration
we
see
is
refer'd
to
primitive
Justice
as
a
vindictive
dispensation
.
But
though
he
had
done
so
many
Miracles
before
them
,
yet
they
believed
not
on
him
.
Lord
who
hath
believed
our
report
?
And
to
whom
is
the
arm
of
the
Lord
revealed
,
believing
of
the
Gospel-report
owes
it self
to
the
revelation
of
Gods
arm
;
or
requires
the
exerting
of
his
power
,
agreeable
to
that
of
the
Apostle
,
That
ye
may
know
what
is
the
exceeding
greatness
of
his
power
to
us-ward
,
who
believe
according
to
the
working
of
his
mighty
power
,
which
he
wrought
in
Christ
,
when
he
raised
him
from
the
dead
,
&c.
)
.
And
how
the
arm
of
the
Lord
came
not
to
be
revealed
,
or
that
power
not
to
be
put
forth
,
is
intimated
in
what
follows
,
Therefore
they
could
not
believe
,
because
(
for
which
Isaias
is
again
quoted
)
,
he
had
blinded
their
eyes
,
and
hardened
their
hearts
,
&c.
Which
shews
,
that
as
that
blinding
and
hardening
of
eyes
and
hearts
,
in
some
superadded
degrees
thereof
,
is
the
effect
of
a
penal
dereliction
or
retraction
of
Gods
arm
,
for
former
obstinate
opposition
to
the
external
revelation
of
the
Gospel
;
So
that
there
is
a
precedent
blindness
and
hardness
,
not
otherwise
vincible
than
by
the
arm
of
the
Lord
;
And
which
,
it
being
penally
withheld
,
will
naturally
grow
worse
and
worse
.
And
certainly
that
,
upon
the
with-holding
whereof
,
such
things
certainly
ensue
as
are
inconsistent
with
believing
,
must
needs
it self
be
necessary
to
it
.
All
which
things
considered
,
do
so
plainly
speak
the
insufficiency
of
a
meer
external
revelation
,
and
the
necessity
of
an
internal
besides
,
unto
that
Faith
,
which
is
the
immediate
spring
of
delight
in
God
;
that
it
is
not
needful
to
insist
upon
many
plain
Texts
of
Scripture
besides
,
that
fully
say
the
same
thing
.
As
that
no
man
can
say
that
Jesus
is
the
Lord
,
but
by
the
holy
Ghost
.
And
again
,
Whosoever
shall
confess
that
Jesus
is
the
Son
of
God
,
God
dwelleth
in
him
,
and
he
in
God
.
And
whosoever
believeth
that
Jesus
is
the
Christ
is
born
of
God
.
In
short
,
Faith
is
a
part
of
homage
paid
to
the
Authority
of
the
great
God
;
which
is
to
be
estimated
sincere
,
according
as
it
answers
the
end
,
for
which
the
things
to
be
beleived
were
revealed
.
That
end
is
not
to
beget
only
the
notion
of
those
things
,
as
truths
that
are
to
be
lodg'd
in
the
mind
,
and
go
no
further
;
as
if
they
were
to
be
understood
true
only
that
they
might
be
so
understood
;
But
that
the
person
might
accordingly
have
his
spirit
formed
,
and
might
shape
the
course
of
his
whole
conversation
;
Therefore
is
it
called
the
obedience
of
faith
:
And
the
same
word
which
is
wont
to
be
rendered
unbelief
signifies
disobedience
,
obstinacy
unperswadeableness
;
being
from
a
theam
,
which
(
as
is
known
)
signifies
to
perswade
.
So
that
this
homage
is
then
truly
given
to
the
eternal
God
,
when
his
revelation
is
comply'd
with
and
submitted
to
,
according
to
the
true
intent
and
purpose
of
it
.
Which
,
that
it
may
be
,
requires
that
his
spirit
urge
the
soul
with
his
Authority
,
and
overpower
it
into
an
awful
subjection
thereto
.
The
soul
being
so
disjointed
by
the
Apostacy
that
its
own
faculties
keep
not
(
in
reference
to
the
things
of
God
)
their
natural
order
to
one
another
,
further
than
as
an
holy
rectitude
is
renewed
in
them
by
the
holy
Ghost
.
Therefore
is
it
necessary
,
that
the
enlightening
communication
which
he
transmits
into
it
,
be
not
only
so
clear
,
as
to
scatter
the
darkness
that
beclouded
the
mind
,
but
so
penetrating
,
as
to
strike
and
pierce
the
heart
,
to
dissolve
and
relaxe
its
stiff
and
frozen
rigor
,
and
render
it
capable
of
a
new
mould
&
frame
.
In
order
whereto
,
God
that
(
at
first
)
commanded
the
light
to
shine
out
of
darkness
,
is
said
to
have
shined
into
the
hearts
(
of
them
viz.
to
give
the
light
of
the
knowledg
of
the
glory
of
God
in
the
face
of
Jesus
Christ
.
And
as
they
to
whom
this
communication
of
God
is
in
some
degree
afforded
,
do
hereupon
apprehend
how
necessary
it
was
to
them
that
it
should
be
afforded
;
and
be
such
as
they
now
find
it
▪
(
which
they
apprehended
not
before
)
,
so
they
perceive
it
to
be
delightful
also
,
as
well
as
necessary
.
And
finding
it
yet
given
into
them
but
in
an
imperfect
degree
,
their
continual
cravings
are
still
for
more
.
And
having
tasted
hereby
,
how
gracious
the
Lord
is
;
as
new-born-babes
,
they
desire
it
,
as
sincere
milk
that
they
may
grow
thereby
.
They
hereby
,
come
to
know
God
and
the
things
of
God
with
savor
.
wisdom
having
entered
into
their
hearts
,
knowledg
is
pleasant
to
their
soul.
Whereby
,
as
every
renewed
taste
provokes
in
them
new
desire
,
all
such
renewed
desires
dispose
them
unto
further
and
more
satisfying
delight
.
They
sensibly
discern
the
difference
between
their
former
dry
and
sapless
notions
of
God
,
and
the
lively-spirited
apprehensions
which
they
now
have
.
They
can
in
some
measure
understand
the
reason
why
the
Apostle
should
in
such
a
rapture
speak
of
the
excellency
of
the
knowledg
of
Christ
Jesus
our
Lord
;
And
why
he
should
so
triumphingly
give
thanks
to
God
for
the
manifestation
of
the
[
savor
]
of
his
knowledg
in
every
place
.
savor
of
life
to
life
,
lively
in
it self
,
and
to
them
.
So
full
of
life
,
as
to
beget
and
transmit
it
;
and
replenish
their
Souls
therewith
.
So
as
they
might
feel
life
thence
working
in
all
their
powers
;
A
revelation
of
God
,
that
is
of
such
a
nature
,
cannot
but
be
highly
delectable
.
1.
In
respect
of
the
matter
revealed
,
God
himself
especially
(
if
not
yet
testifying
himself
to
be
,
yet
at
least
willing
in
Christ
to
become
)
our
God
;
in
such
a
way
,
and
upon
such
terms
as
is
expressed
in
the
Gospel
.
A
more
particular
mention
of
the
things
(
contained
in
this
revelation
)
that
are
more
apt
to
beget
delight
and
feed
it
,
is
purposely
defer'd
,
till
we
come
to
press
and
inforce
the
duty
it self
.
2.
In
respect
of
the
immediate
way
and
manner
of
Revelation
,
with
so
much
facility
continually
coming
in
from
time
to
time
,
upon
the
Soul
,
according
as
it
is
found
ready
by
a
dutiful
compliance
to
admit
it
,
and
doth
ly
open
to
it
:
(
For
otherwise
,
a
fatherly
severity
,
is
most
fitly
expressed
in
with-holding
it
at
some
times
)
.
3.
In
respect
of
the
life
and
vigor
which
it
carries
with
it
,
whereby
it
is
experienced
to
be
a
vital
light
;
and
that
it
is
indeed
(
as
is
said
)
life
,
light
of
men
.
Dull
,
sluggish
,
ineffectual
notions
of
such
things
can
have
little
(
comparatively
)
of
delectation
in
them
.
4.
In
respect
of
the
design
and
tendency
of
the
Revelation
,
(
discernible
at
the
same
time
)
,
to
draw
the
Soul
into
union
with
God
;
And
that
there
may
be
a
continual
intercourse
between
him
and
it
.
Not
that
it
might
have
a
transient
glance
of
so
lovely
an
object
,
and
no
more
.
When
once
it
apprehends
God
hath
made
this
light
shine
in
upon
me
,
not
to
amuse
me
,
but
here
he
fixes
it
as
a
lamp
to
guide
me
,
in
a
stated
course
of
communion
with
him
.
How
pleasant
is
it
to
think
he
will
be
known
for
this
blessed
purpose
!
Now
a
communication
of
God
,
including
a
revelation
of
him
,
apt
to
beget
such
a
knowledg
,
cannot
be
without
much
matter
of
delight
.
But
besides
,
that
(
though
most
naturally
following
thereupon
)
it
also
includes
,
2.
A
transforming
impression
of
his
image
.
This
yet
more
fully
answers
the
enquiry
when
a
person
is
said
to
enjoy
God
;
what
doth
he
immediately
enjoy
?
or
whereby
is
he
said
to
enjoy
God
?
what
doth
God
communicate
or
transmit
,
by
which
he
may
be
said
to
be
enjoyed
?
He
communicates
his
own
living
likeness
,
the
very
image
of
himself
;
not
the
Idaea
or
likeness
only
by
which
he
is
known
;
Though
it
must
be
confessed
,
the
knowledg
of
him
,
if
he
be
known
to
be
what
he
truly
is
,
must
suppose
a
true
likeness
of
him
,
offered
to
the
mind
,
and
formed
there
.
But
this
of
which
we
now
speak
,
is
a
not
meerly
representative
but
a
real
image
.
The
product
of
the
former
it
is
,
as
is
sufficiently
to
be
collected
from
what
hath
been
said
.
For
that
appears
to
be
not
a
meer
aiery
,
spiritless
,
ineffectual
thing
,
as
the
notion
of
God
,
and
of
all
divine
matters
is
with
the
most
;
but
as
hath
been
said
operative
,
penetrating
,
efficacious
,
apt
to
beget
sutable
impressions
upon
the
heart
,
and
wholly
transform
the
Soul
.
The
effect
of
it
then
is
,
this
transformative
impression
it self
;
By
which
the
Soul
becomes
another
thing
than
it
was
;
A
new
creature
;
old
things
being
done
away
,
and
all
things
made
new
.
In
respect
of
this
it
is
said
to
be
,
born
of
God
.
This
is
the
new
man
which
after
God
is
said
to
be
created
in
knowledg
,
and
true
holiness
;
The
divine
nature
participated
;
seed
of
God
;
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
prime
and
most
excellent
part
of
his
creatures
.
Concerning
this
likeness
,
and
the
satisfyingness
of
it
,
in
its
perfect
state
,
though
much
have
been
discoursed
elsewhere
;
It
will
be
requisite
to
say
somewhat
here
also
,
that
may
bear
a
more
direct
reference
to
the
present
imperfect
state
of
the
regenerate
in
this
world
.
That
communication
of
God
which
must
be
supposed
afforded
them
,
in
order
to
their
delighting
in
him
,
could
signify
little
to
that
purpose
,
if
with
deformed
and
diseased
Souls
they
were
only
to
look
upon
a
very
lovely
object
;
still
themselves
remaining
what
they
were
.
Nor
doth
it
delight
them
only
as
it
is
apprehended
apt
and
aiming
to
work
an
happy
change
in
them
;
but
as
it
doth
it
or
hath
in
part
done
it
.
As
like
an
active
quick
flame
it
passes
through
their
Souls
,
searches
,
melts
them
,
burns
up
their
dross
,
makes
them
a
new
lump
or
mass
,
forms
them
for
Gods
own
use
and
converse
.
God
is
proposed
unto
our
communion
and
fellowship
under
the
name
of
Light
.
we
that
were
darkness
do
also
become
light
in
the
Lord
(
as
elsewhere
it
is
exprest
.
)
father
of
lights
,
we
may
appear
the
children
of
such
a
father
,
and
walk
accordingly
i.
e.
as
children
of
light
.
For
we
are
presently
told
that
if
we
say
we
have
fellowship
with
him
,
and
walk
in
darkness
,
we
lie
,
and
do
not
the
truth
.
But
if
we
walk
in
the
light
as
he
is
in
the
light
,
then
we
have
a
mutual
fellowship
,
(
i.
e.
God
and
we
)
.
It
is
needful
then
,
that
we
have
that
apprehension
of
him
.
And
he
therefore
by
solemn
message
makes
that
declaration
of
himself
that
he
is
Light
,
(
This
then
is
the
message
which
we
have
heard
of
him
,
and
declare
unto
you
,
that
God
is
light
,
and
with
him
is
no
darkness
at
all
)
,
i.
e.
the
most
pure
,
holy
,
excellent
,
glorious
Being
.
But
for
what
purpose
are
we
to
have
that
apprehension
?
We
are
told
by
the
Apostle
for
what
;
He
there
makes
that
declaration
with
that
design
,
that
we
might
be
entered
into
the
same
fellowship
in
which
he
was
already
:
For
that
end
therefore
we
are
to
have
this
apprehension
.
But
inasmuch
as
he
immediately
adds
,
That
yet
while
we
converse
in
darkness
,
we
lie
,
if
we
pretend
to
that
fellowship
:
'T
is
manifest
,
that
this
discovery
of
God
and
our
sutable
apprehension
are
no
further
serviceable
to
their
end
,
than
bringing
us
into
fellowship
with
him
,
than
as
by
his
beams
he
begets
us
into
his
own
likeness
herein
:
And
that
(
so
far
as
our
capacity
and
present
state
admit
)
we
be
truly
in
a
degree
made
pure
,
bright
,
shining
,
excellent
creatures
,
resembling
our
Maker
,
and
being
a
second
time
formed
after
the
image
of
him
that
created
us
.
The
Gospel
is
the
formative
instrument
in
this
work
,
as
it
was
said
to
be
the
instrument
or
means
of
our
intellectual
illumination
.
The
new
creature
is
said
to
be
begotten
of
the
Word
of
God
;
And
the
divine
Nature
to
be
communicated
through
the
exceeding
great
and
precious
promises
,
(
which
discovering
Gods
gracious
Nature
and
favourable
inclination
towards
us
,
are
an
apt
means
(
but
no
more
than
a
means
)
to
render
us
well-natur'd
(
not
cross
,
thwarting
,
contrary
)
unto
him
.
Faith
admits
the
Gospel-discovery
into
the
Soul
,
and
of
an
external
word
without
,
makes
it
become
an
ingrafted
word
;
The
word
of
Christ
dwelling
richly
in
us
;
And
so
gives
it
the
advantage
of
becoming
thus
mightily
operative
;
For
unto
them
only
who
believe
is
it
the
power
of
God
to
Salvation
.
And
being
received
,
not
as
the
word
of
man
,
but
as
the
word
of
God
,
it
works
effectually
in
them
that
believe
.
To
them
who
believe
it
not
,
it
signifies
nothing
,
is
to
them
an
empty
sound
,
or
only
as
a
tale
that
is
told
.
And
inasmuch
as
the
Gospel-revelation
is
the
instrument
of
this
impression
;
by
it
the
impression
must
be
measured
,
with
it
must
it
agree
.
Which
revelation
being
expressive
of
the
Nature
of
God
,
and
of
his
mind
and
will
in
reference
to
us
;
the
impression
cannot
but
be
agreeable
to
that
revelation
;
but
it
must
also
carry
in
it
the
resemblance
and
likeness
of
God
himself
;
for
the
Gospel-revelation
is
Gods
Seal
;
the
stamp
upon
it
is
a
model
of
his
Image
.
Whence
therefore
the
Soul
sealed
therewith
,
bears
on
it
at
once
the
signature
both
of
the
Author
and
the
Instrument
.
But
because
our
best
and
surest
way
of
forming
true
and
right
apprehensions
of
God
,
is
to
attend
and
guide
our selves
by
the
representation
that
is
there
made
of
him
(
for
it
were
useless
and
in
vain
,
if
letting
our
thoughts
work
at
random
without
reference
to
it
,
we
might
conceive
as
fitly
of
God
and
his
mind
concerning
us
,
as
by
the
direction
and
guidance
of
it
)
;
Therefore
are
we
to
aim
at
conformity
to
God
as
he
is
there
represented
.
For
that
is
the
proper
likeness
to
him
we
are
to
inquire
after
(
and
which
only
could
be
impressed
by
his
Gospel
)
that
is
expressed
and
represented
there
.
We
all
with
open
face
beholding
as
in
a
glass
the
glory
of
the
Lord
,
are
changed
into
the
same
Image
from
glory
to
glory
.
It
is
by
the
glory
of
the
Lord
shining
through
that
glass
,
that
we
are
changed
.
And
the
image
whereinto
we
are
changed
is
the
same
image
that
is
to
be
seen
in
that
glass
.
For
there
God
hath
provided
such
a
representation
of
himself
and
of
his
mind
should
appear
,
as
is
most
sutable
to
our
case
and
state
,
and
which
it
most
concerned
us
to
have
the
view
and
the
image
of
.
That
represents
him
in
his
imitable
excellencies
;
and
shews
what
he
is
towards
us
,
what
his
counsels
,
determinations
,
and
constitutions
are
concerning
us
,
and
hereupon
shews
,
what
we
should
be
,
or
what
temper
of
Spirit
becomes
us
in
reference
to
such
a
revelation
.
And
such
,
when
we
receive
this
his
impressive
communication
,
he
really
makes
us
thereby
become
.
And
then
is
it
that
it
will
be
found
most
highly
delectable
.
An
heart
formed
according
to
the
revelation
of
God
in
Christ
,
and
cast
into
the
mould
of
the
Gospel
(
as
is
the
import
of
the
Apostles
words
,
—
Ye
have
obeyed
from
the
heart
the
doctrine
,
Nor
is
it
an
original
Spring
;
Whatever
it
hath
that
is
good
and
pleasant
comes
from
an
higher
Head
,
and
is
communicated
.
But
the
communication
remains
not
in
this
heart
as
in
a
dead
receptacle
,
but
creates
the
Soul
where
it
is
a
living
spring
it self
.
The
Lord
shall
satisfie
thy
Soul
in
drought
,
and
make
fat
thy
bones
,
and
thou
shalt
be
like
a
watered
garden
,
and
as
a
spring
of
water
whose
waters
fail
not
.
After
which
it
follows
,
Then
shalt
thou
delight
thy self
in
the
Lord
,
shall
be
in
him
to
whom
they
are
given
a
well
of
water
springing
up
into
everlasting
life
.
Whence
also
the
Good
man
is
said
to
be
satisfied
from
himself
;
the
mouth
of
the
righteous
a
well
of
life
i.
e.
to
others
,
much
more
must
his
heart
be
so
to
himself
.
Nor
indeed
can
there
be
a
vainer
or
more
absurd
design
and
expectation
,
than
to
aim
immediately
at
delights
and
joys
,
without
ever
looking
after
that
transforming
,
purifying
,
quickening
communication
from
God
,
in
which
he
is
to
be
enjoyed
;
which
is
apparently
the
(
most
prejudicial
and
dangerous
)
mistake
,
the
practical
error
(
and
so
much
the
worse
therefore
)
of
many
persons
of
much
pretence
to
Religion
,
that
dream
and
boast
of
nothing
less
than
raptures
and
transports
,
having
never
yet
known
or
felt
what
the
work
of
regeneration
or
the
new
creature
means
.
And
having
only
got
some
notions
of
God
and
Christ
,
that
tickle
their
fancies
without
ever
changing
their
hearts
,
these
go
for
divine
injoyments
.
Others
somewhat
awakened
and
convinced
but
not
renewed
,
though
they
do
not
pretend
already
to
have
,
yet
do
(
from
the
same
mistaken
apprehension
)
as
vainly
seek
and
catch
at
joys
and
sweetnesses
;
while
their
unsanctified
hearts
do
yet
ly
steept
in
the
gall
of
bitterness
:
And
they
wonder
and
complain
,
that
they
feel
not
in
themselves
the
delights
whereof
they
find
Scripture
sometimes
make
mention
,
while
in
the
mean
time
they
expect
and
snatch
at
them
in
that
preposterous
impossible
way
,
as
to
abstract
them
from
the
things
themselves
,
wherein
the
pleasure
and
delight
lies
.
They
would
have
delight
without
the
delectable
good
,
that
must
immediately
afford
and
yield
it
;
or
without
foregoing
the
noysom
evils
that
resist
and
hinder
it
;
which
therefore
makes
it
necessary
to
treat
the
more
largely
of
the
delightful
communication
,
by
which
only
intervening
Souls
are
capable
of
delighting
in
God
.
And
as
to
this
Branch
of
it
,
The
vital
Sanctifying
transforming
influence
,
whereby
the
Soul
is
wrought
to
a
conformity
to
the
Gospel
;
If
we
take
a
(
somewhat
more
distinct
)
view
of
it
,
we
shall
find
,
it
cannot
but
have
in
it
abundant
matter
of
delight
.
In
the
general
,
The
thing
here
to
be
communicated
,
is
an
universal
rectitude
of
temper
and
dispositions
,
including
The
-
Removal
of
such
as
are
sinful
and
corrupt
;
-
Settlement
of
such
as
are
holy
and
gracious
.
Both
to
be
measured
and
estimated
,
as
to
their
good
or
evil
,
by
the
Gospel
of
our
Lord
Jesus
Christ
.
Now
surely
that
must
be
a
blessed
and
delighful
state
(
and
it
s
that
towards
which
this
divine
communication
gradually
tends
)
wherein
a
wretched
Soul
,
that
was
lost
in
the
impurities
of
sin
,
shall
be
stript
and
unclothed
of
all
the
pravity
,
perverse
inclinations
,
corrupt
affections
which
the
Gospel
of
Christ
condemns
;
and
invested
with
all
the
parts
of
that
purity
,
that
gracious
and
holy-frame
which
that
Gospel
recommends
.
For
as
the
former
carry
in
them
matter
of
certain
vexation
and
anguish
,
which
it
is
hereby
freed
from
;
So
the
latter
manifestly
carry
in
themselves
matter
of
unspeakable
delight
and
pleasure
,
which
it
hereby
partakes
.
And
by
the
same
degrees
by
which
this
divine
communication
infers
the
latter
of
these
,
it
expels
the
former
.
By
the
same
degrees
by
which
any
are
made
partakers
of
the
divine
nature
,
they
escape
the
corruptions
which
are
in
the
world
through
lust
.
And
that
we
may
be
here
a
little
more
particular
,
without
descending
into
the
innumerable
particularities
which
might
be
severally
spoken
of
upon
this
occasion
;
we
shall
only
consider
this
heart-rectifying
communication
,
in
reference
to
some
of
the
more
principal
things
,
towards
which
the
spirit
of
man
may
be
either
perversly
,
or
duly
and
aright
inclin'd
;
that
we
may
see
what
matter
of
delight
it
infers
and
brings
with
it
.
In
order
whereto
it
must
be
considered
,
that
wherein
it
is
transforming
,
it
is
also
enlivening
;
And
therefore
furnishes
the
Soul
,
with
the
power
of
spiritual
sensation
;
whereby
it
comes
to
apprehend
its
former
temper
,
as
very
grievous
and
detestable
;
not
only
being
intire
and
undiminished
,
but
even
the
reliques
of
it
which
do
yet
remain
;
and
proportionably
,
the
holy
frame
to
be
introduc't
,
as
highly
covetable
and
to
be
infinitely
desired
.
Which
being
supposed
,
It
must
needs
be
very
delightful
to
such
a
Soul
,
to
feel
it self
in
part
rectified
,
and
to
expect
it
further
in
its
temper
and
inclinations
,
1.
Towards
God
,
towards
whom
it
was
most
disinclined
:
That
is
,
both
towards
him
as
its
end
,
and
towards
Christ
as
its
way
to
him
.
As
to
himself
it
's
end
.
It
finds
upon
reflection
,
it
was
dead
towards
God
,
without
motion
towards
him
,
without
inclination
,
all
it's
powers
bent
and
set
quite
another
way
;
So
that
to
perswade
it
to
begin
a
course
of
holy
motion
towards
God
,
was
a
like
thing
as
to
perswade
a
stone
to
fly
upwards
.
It
could
not
trust
the
original
Truth
,
nor
love
the
soveraign
Good
,
nor
obey
the
supream
Authority
.
It
s
course
was
nothing
else
but
continual
recession
from
him
,
towards
whom
it
should
have
been
continually
pressing
forward
with
all
its
might
.
It
was
wont
to
say
to
him
,
in
whom
was
its
life
and
all
its
hope
,
Depart
from
me
,
I
desire
not
the
knowledg
of
thy
ways
;
was
utterly
alienated
from
the
life
of
God
,
and
did
chuse
to
live
as
without
him
in
the
world
.
And
although
it
still
remain
thus
in
too
great
a
degree
,
yet
as
it
abhors
this
as
an
hateful
way
of
living
,
and
desires
it
may
be
otherwise
;
so
is
it
sensibly
delightful
that
it
doth
in
some
degree
perceive
a
change
;
That
now
it
can
find
it self
returning
into
its
right
and
natural
state
of
subordination
to
God
.
Which
while
it
was
out
of
it
,
laid
that
claim
to
it
,
that
its
dislocation
was
uneasie
,
and
it
could
have
no
rest
;
though
it
was
not
aware
what
the
matter
was
with
it
,
and
could
never
throughly
apprehend
,
that
it
ought
(
much
less
could
desire
or
aim
)
to
return
.
And
if
in
returning
,
and
it
's
continual
course
afterwards
(
which
ought
to
be
but
a
continuing
return
and
moving
back
towards
God
)
,
there
be
much
cause
for
the
exercise
of
Repentance
;
the
disposition
whereto
is
a
part
of
that
new
nature
now
communicated
;
yet
even
such
relentings
as
are
due
and
sutable
upon
this
account
are
not
unpleasant
:
There
is
pleasure
mingled
with
such
tears
,
and
with
those
mournings
which
are
not
without
hope
,
and
which
flow
naturally
and
without
force
,
from
a
living
principle
within
,
as
waters
from
their
still-freshly
springing
fountain
.
When
the
Soul
finds
it self
unbound
and
set
at
liberty
;
when
it
can
freely
pour
out
it self
to
God
,
dissolve
kindly
and
melt
before
him
;
It
doth
it
with
regret
only
at
what
it
hath
done
and
been
,
not
at
what
it
is
now
doing
,
except
that
it
can
do
it
no
more
;
affecting
even
to
be
infinite
herein
,
while
it
yet
sees
it
must
be
confined
within
some
bounds
.
It
loves
to
lye
in
the
dust
and
abase
it self
;
and
is
pleased
with
the
humiliation
,
contrition
and
brokenness
of
heart
which
repentance
towards
God
includes
in
it
.
So
that
as
God
is
delighted
with
this
Sacrifice
,
so
it
is
with
the
offering
of
it
up
to
him
.
Many
men
apprehend
a
certain
sweetness
in
revenge
;
such
a
one
finds
it
only
in
this
just
revenge
upon
himself
.
How
unexpressible
pleasure
accompanies
its
devoting
it self
to
God
,
when
bemoaning
it self
,
and
returning
with
weeping
and
supplication
,
It
says
,
Now
Lo
I
come
to
thee
,
thou
art
the
Lord
my
God
.
I
have
brought
thee
back
thine
own
,
what
I
had
sacrilegiously
alienated
and
stol'n
away
,
the
heart
which
was
gone
astray
,
that
hath
been
so
long
a
vagabond
and
fugitive
from
thy
blessed
presence
,
service
and
communion
.
Take
now
the
Soul
which
thou
hast
made
;
Possess
thy
own
right
;
enter
upon
it
,
stamp
it
with
the
intire
impression
of
thine
own
Seal
,
and
mark
it
for
thine
.
Other
Lords
shall
no
more
have
dominion
.
What
have
I
to
do
any
more
with
the
Idols
wherewith
I
was
wont
to
provoke
thee
to
jealousie
?
I
will
now
make
mention
of
thy
name
,
and
of
thine
only
.
I
bind
my self
to
thee
in
everlasting
bonds
,
in
a
covenant
never
to
be
forgotten
.
The
self-denial
which
is
included
in
this
transaction
,
hath
no
little
pleasure
in
it
.
When
the
Soul
freely
quits
all
pretence
to
it self
,
and
by
its
own
consent
passes
into
his
(
now
acknowleged
)
right
;
disclaims
it self
,
and
all
its
own
former
interests
,
inclinations
and
ends
,
and
is
resolved
to
be
to
him
and
to
no
other
.
When
this
is
done
Vnreservedly
,
without
any
intention
of
retaining
or
keeping
back
any
thing
from
him
;
Absolutely
,
and
without
making
any
conditions
of
its
own
,
but
only
agreeing
to
and
thankfully
accepting
his
;
Peremptorily
and
without
hesitation
,
and
without
halting
between
two
opinions
,
Shall
I
?
or
shall
I
not
?
(
as
if
it
were
ready
in
the
same
breath
to
retract
and
undo
its
own
act
)
How
doth
it
now
rejoice
to
feel
it self
offer
willingly
!
They
that
have
life
and
sense
about
them
,
can
tell
there
is
pleasure
in
all
this
.
And
the
oftner
repetition
is
made
hereof
(
so
it
be
done
with
life
,
not
with
trifling
formality
)
they
so
often
renew
the
relishes
with
themselves
of
the
same
pleasure
.
Continued
commerce
with
God
,
agreeable
to
the
tenor
of
that
League
and
Covenant
struck
with
him
,
how
pleasant
and
delightful
is
it
!
To
be
a
friend
of
God
,
an
associate
of
the
most
High
,
a
domestique
,
no
more
a
stranger
,
a
foreigner
,
but
of
his
own
houshold
.
To
live
wholly
upon
the
plentiful
provisions
,
and
under
the
happy
order
and
government
of
his
family
.
To
have
an
heart
to
seek
all
from
him
,
and
lay
out
all
for
him
!
How
great
is
the
pleasure
of
trust
,
of
living
free
from
care
;
that
is
,
of
any
thing
,
but
how
to
please
and
honour
him
in
a
cheerful
unsolicitous
dependance
,
expecting
from
him
our
daily
bread
,
believing
he
will
not
let
our
Souls
famish
.
That
while
they
hunger
and
thirst
after
righteousness
they
shall
be
filled
;
that
they
shall
be
sustained
with
the
bread
and
waters
of
life
;
that
when
they
hunger
he
will
feed
them
with
hidden
Manna
,
and
with
the
fruits
that
grow
on
the
tree
of
life
in
the
midst
of
the
Paradise
of
God
;
that
when
they
thirst
he
will
give
water
,
and
add
milk
and
honey
without
money
,
without
price
.
And
for
the
body
not
to
doubt
,
but
he
that
feeds
Ravens
and
clothes
Lillies
will
feed
and
cloath
them
.
To
be
so
taken
up
in
seeking
his
Kingdom
and
righteousness
,
as
freely
to
leave
it
to
him
to
add
the
other
things
as
he
sees
fit
;
To
take
no
thought
for
to
morrow
;
To
have
an
heart
framed
herein
according
to
divine
precept
;
Not
to
be
encumbered
or
kept
in
an
anxious
suspence
by
the
thoughts
and
fears
of
what
may
fall
out
,
by
which
many
suffer
the
same
affliction
a
thousand
times
over
,
which
God
would
have
them
suffer
but
once
;
A
firm
repose
on
the
goodness
of
providence
,
and
its
sure
and
never-erring
wisdom
;
A
steady
perswasion
,
that
our
heavenly
Father
knows
what
we
have
need
of
,
and
what
it
is
fittest
for
us
to
want
,
to
suffer
or
enjoy
;
How
delightful
a
life
do
these
make
!
And
how
agreeable
to
one
born
of
God
,
his
own
Son
,
and
heir
of
all
things
;
as
being
joint-heirs
with
Christ
,
and
claiming
by
that
large
grant
,
that
says
all
things
are
yours
;
only
that
in
minority
it
is
better
to
have
a
wise
Fathers
allowance
,
than
be
our
own
carvers
.
To
live
in
the
fear
of
God
,
is
not
without
its
pleasure
.
It
composes
the
Soul
,
expels
the
vanity
which
is
not
without
vexation
,
represses
exorbitant
motions
,
checks
unruly
passions
,
keeps
all
within
in
a
pleasant
peaceful
calm
;
Is
health
to
the
navel
,
and
marrow
to
the
bones
.
To
live
in
his
love
,
is
delight
it self
,
or
a
tendency
towards
it
.
The
disposition
whereto
being
communicated
from
God
,
and
a
part
of
the
holy
new
creature
derived
from
him
;
is
also
part
of
the
(
secondary
or
subservient
)
delectable
object
.
As
the
light
that
serves
unto
vision
is
partly
(
as
the
mediate
object
)
somewhat
of
what
I
see
,
and
doth
partly
(
as
a
principle
)
actuate
and
concur
with
the
faculty
in
the
act
of
seeing
.
And
as
the
blessed
God
himself
is
both
the
first
Principle
and
ultimate
Object
of
that
and
other
gracious
acts
[
*
](A44697-e12160-b)
*
And
how
rationally
men
may
be
said
at
the
same
time
to
love
,
delight
in
and
enjoy
the
amiable
or
delectable
object
,
and
therewith
also
love
their
own
love
,
enjoy
their
own
fruition
,
or
delight
in
their
own
delight
;
enough
is
said
by
some
Schoolmen
.
Nor
indeed
can
it
be
conceived
how
the
Soul
can
continue
to
love
or
delight
in
any
thing
but
it
must
be
so
.
For
while
it
perseveres
,
every
latter
act
justifies
the
former
,
and
takes
complacency
therein
,
but
all
as
directed
towards
such
an
object
.
:
Therefore
it
cannot
but
be
pleasant
to
the
Soul
,
to
perceive
that
powerful
influence
from
God
stirring
in
it
,
by
which
it
is
disposed
to
design
and
pitch
upon
him
as
the
Great
Object
of
its
highest
delight
,
unto
whom
it
laboured
under
so
vile
and
wicked
an
aversion
heretofore
.
Yea
though
it
yet
have
no
certain
perswasion
of
a
present
interest
in
him
,
yet
this
disposition
of
heart
towards
him
,
and
that
it
finds
it
could
satisfyingly
rest
in
him
as
its
best
good
,
upon
supposition
it
had
such
an
interest
,
the
very
strivings
and
contentions
of
the
Soul
towards
him
upon
this
account
,
are
not
without
a
present
pleasure
:
As
we
behold
with
an
intermixed
desire
and
delight
a
grateful
object
,
which
we
would
enjoy
,
but
do
not
yet
know
whether
we
can
compass
or
not
.
To
be
in
that
temper
of
Soul
,
as
to
resolve
,
Him
I
will
seek
and
pursue
,
him
I
will
study
to
please
and
serve
,
and
spend
my
strength
and
life
in
serving
him
(
which
is
to
live
in
his
love
)
though
I
yet
know
not
whether
he
will
accept
,
or
how
he
will
deal
with
me
!
This
cannot
but
have
a
certain
sensible
delectation
in
it
.
To
live
in
a
stated
habitual
subjection
to
him
as
the
Lord
of
our
lives
,
How
pleasant
is
it
!
To
have
learned
to
obey
;
To
be
accustomed
to
the
yoke
;
To
taste
and
prove
the
goodness
and
acceptableness
of
his
will
,
through
an
effectual
transformation
in
the
renewal
of
our
minds
;
To
be
by
the
law
of
the
spirit
of
life
made
free
from
the
law
of
sin
and
death
;
To
be
able
to
speak
it
as
the
undisguised
sense
of
our
hearts
,
because
thy
law
is
holy
,
therefore
thy
servant
loveth
it
;
To
reckon
it
a
royal
law
of
liberty
,
so
as
to
account
our selves
so
much
the
more
free
,
by
how
much
we
are
the
more
thus
bound
;
When
we
affect
to
be
prescrib'd
to
,
and
are
become
patient
of
Government
,
not
apt
to
chafe
at
the
bridle
,
or
spurn
and
kick
at
the
boundaries
that
hem
us
in
:
This
is
a
temper
that
hath
not
more
of
duty
in
it
than
it
hath
of
delight
.
There
is
such
a
thing
as
delighting
in
the
law
of
God
,
according
to
the
inward
man
,
when
there
is
yet
a
difficulty
in
suppressing
and
keeping
under
inordinate
rebellious
workings
of
corrupt
nature
;
unto
which
there
is
no
desire
an
indulgence
should
be
given
,
by
having
the
law
attempered
to
them
,
but
severity
rather
used
to
reduce
them
to
a
conformity
to
the
law
:
So
will
it
be
,
if
the
law
become
an
heart
impression
;
when
it
can
once
be
truly
said
,
Thy
law
is
in
my
heart
,
It
will
be
also
with
the
same
sincerity
said
,
I
delight
to
do
thy
will
,
O
God
.
The
continual
exercise
of
good
conscience
towards
God
,
hath
great
pleasure
in
it
.
Hereby
our
way
and
course
is
continually
reviewed
,
and
we
pass
censures
upon
our selves
,
and
upon
that
account
survey
our
own
works
.
And
by
how
much
the
more
carefully
and
often
this
is
done
,
so
much
the
more
delectable
it
will
be
;
that
is
,
the
more
approvable
we
shall
find
them
upon
review
.
For
we
shall
order
our
course
the
more
warily
,
as
we
reckon
upon
undergoing
an
inquisition
and
search
;
wherein
an
apprehensive
serious
heart
well
understands
it
is
not
it self
to
be
the
supreme
Judg.
How
blessed
an
imitation
might
there
here
be
of
the
blessed
God
himself
,
who
we
find
beheld
his
six
days
works
,
and
lo
they
were
all
very
good
;
whereupon
follows
his
delightful
day
of
rest
;
So
we
shall
,
in
some
degree
of
conformity
to
him
,
finding
our
works
to
be
in
that
sort
good
,
as
that
he
will
by
gracious
indulgence
accept
them
as
such
,
have
our
own
Sabbath
,
a
sweet
and
peaceful
rest
in
our
own
spirits
.
Though
we
can
pretend
no
higher
than
sincerity
only
,
yet
how
sweet
are
the
reflections
of
a
well-instructed
conscience
upon
that
!
when
our
hearts
reproach
us
not
,
and
we
resolve
they
shall
not
as
long
as
we
live
;
we
are
conscious
to
our selves
of
no
base
designs
,
we
propose
nothing
to
our selves
,
wherein
we
apprehend
cause
to
decline
Gods
eye
;
we
walk
in
the
light
,
and
are
seeking
no
darkness
or
shadow
of
death
,
where
(
as
workers
of
iniquity
)
we
may
hide
our selves
from
him
;
Can
implore
him
as
an
assistant
,
and
appeal
to
him
as
a
Judg
in
reference
to
our
daily
affairs
and
wonted
course
:
Is
this
without
pleasure
!
This
is
our
rejoicing
,
the
testimony
of
our
conscience
,
that
in
simplicity
and
godly
sincerity
,
not
with
fleshly
wisdom
,
but
by
the
grace
of
God
we
have
had
our
conversation
,
&c.
And
thus
to
converse
with
God
,
a
him
whom
we
daily
design
to
glorifie
and
serve
,
and
whom
we
expect
daily
in
some
measure
,
and
fully
and
finally
ere
it
be
long
,
to
enjoy
,
Is
certainly
throughout
a
way
of
pleasantness
and
peace
.
How
delectable
then
is
this
Soul-rectifying
communication
from
God
,
whereby
,
being
before
so
disaffected
,
it
becomes
now
so
well
inclin'd
towards
him
in
all
these
respects
.
But
because
the
exigency
of
the
case
did
require
(
by
reason
of
sin
that
had
cut
off
the
intercourse
)
that
there
should
be
a
Mediator
to
open
the
way
and
renew
the
former
out-worn
friendship
;
Therefore
it
was
also
necessary
that
so
the
Soul
might
duly
move
towards
God
,
it
should
be
rightly
framed
and
disposed
also
towards
him
.
We
are
therefore
to
consider
too
,
how
delectable
this
communication
must
be
,
as
it
aright
disposes
the
heart
towards
Christ
,
our
way
to
God
.
For
towards
him
we
must
understand
it
to
have
been
most
obstinately
and
inflexibly
averse
;
and
that
therefore
a
mighty
communication
of
power
was
necessary
to
set
it
right
here
.
Unto
that
part
of
Religion
which
is
natural
,
there
was
so
much
of
an
advantage
before-hand
,
as
that
there
was
an
old
foundation
to
build
upon
.
There
are
some
notions
of
God
left
,
not
only
concerning
his
Existence
,
but
his
Nature
and
Attributes
,
many
of
them
.
And
from
the
Apprehension
what
he
was
,
it
was
in
some
measure
discernible
what
he
should
have
been
,
and
ought
yet
to
be
towards
him
;
And
from
thence
many
checks
and
rebukes
of
conscience
wherein
it
was
found
to
be
otherwise
:
So
that
here
was
somewhat
in
Nature
to
be
wrought
upon
,
as
to
this
part
of
Religion
.
But
as
to
that
part
which
respects
the
Mediator
,
this
was
a
frame
wholly
to
be
rais'd
up
from
the
ground
.
There
were
no
principles
immediately
and
directly
inclining
to
take
part
with
the
Gospel
;
But
all
to
be
implanted
anew
.
The
way
that
God
would
take
to
bring
back
Souls
to
him
being
so
infinitely
above
all
human
thought
.
And
therefore
,
though
to
a
considering
Pagan
it
would
not
sound
strangely
,
that
God
ought
to
be
trusted
,
feared
,
loved
,
&c.
yet
even
to
such
the
Gospel
of
Christ
was
foolishness
.
Besides
,
that
this
way
of
dealing
with
men
was
not
only
unknown
and
unimaginable
to
them
,
not
so
much
as
once
thought
of
,
or
to
be
guest
at
.
But
the
tendency
and
aspect
of
it
(
when
it
should
come
to
be
made
known
)
was
such
as
that
it
could
not
but
find
the
temper
of
mens
spirits
most
strongly
opposite
,
not
meerly
ignorant
,
but
prejudic't
and
highly
disaffected
.
For
this
course
most
directly
tended
to
take
men
quite
off
from
their
old
bottom
;
To
stoop
and
humble
,
and
even
bring
them
to
nothing
;
To
stain
the
pride
of
their
Glory
,
and
lay
them
down
in
the
dust
as
abject
wretches
,
in
themselves
fit
for
nothing
,
but
to
be
trampled
on
and
crusht
by
the
foot
of
divine
revenge
.
Suppose
a
man
to
have
admitted
a
conviction
from
the
light
of
his
own
mind
and
conscience
that
he
was
a
sinner
,
and
had
offended
his
Maker
,
incur'd
his
just
displeasure
,
and
made
himself
liable
to
his
punishing
justice
;
It
would
yet
have
been
a
hard
matter
to
make
him
believe
it
altogether
impossible
to
him
,
to
do
any
thing
to
remedy
the
matter
,
and
restore
himself
to
divine
favour
and
acceptance
.
He
would
naturally
be
inclin'd
to
think
;
why
admit
the
case
be
so
,
he
should
easily
find
out
a
way
to
make
God
amends
.
He
would
recount
with
himself
all
his
own
natural
excellencies
,
and
think
himself
very
capable
of
doing
some
great
thing
,
that
should
more
than
expiate
his
offence
,
and
make
recompence
abundantly
for
any
wrong
that
he
had
done
.
But
when
the
Gospel
shall
come
,
and
tell
him
he
hath
deserved
eternal
wrath
,
that
his
sin
is
inexpiable
,
but
by
everlasting
sufferings
,
or
what
is
of
equal
value
;
That
here
is
one
(
the
eternal
Son
of
God
)
who
became
a
man
like
himself
,
and
thereupon
a
voluntary
Sacrifice
,
to
make
atonement
for
the
transgression
of
men
;
That
God
will
never
accept
another
Sacrifice
for
the
sins
of
men
than
his
,
nor
ever
any
service
at
their
hands
,
but
for
his
sake
;
That
him
now
revealed
to
them
they
must
receive
,
rely
upon
,
and
trust
to
wholly
,
or
perish
without
mercy
;
Yea
,
and
that
he
hath
put
the
Government
over
them
,
into
his
hands
,
laid
it
on
his
shoulders
,
and
to
him
they
must
subject
themselves
as
their
Ruler
and
Judg
,
the
great
Arbiter
of
life
and
death
to
them
and
all
men
;
That
they
are
to
be
intirely
devoted
to
him
as
long
as
they
live
,
as
their
Redeemer
and
Lord
;
In
him
as
they
are
to
have
righteousness
and
strength
,
so
to
him
they
must
pay
all
possible
homage
and
subjection
,
to
him
their
knees
must
bow
,
and
their
tongues
confess
;
They
must
receive
the
Law
from
his
mouth
;
Be
prescribed
to
by
him
,
comply
with
his
will
,
though
never
so
much
to
the
crossing
of
their
own
;
And
though
notwithstanding
,
they
must
know
they
can
deserve
nothing
by
it
;
That
so
vile
and
worthless
miscreants
they
are
become
that
God
will
never
have
to
do
with
them
upon
other
terms
.
When
this
shall
appear
the
state
of
the
case
,
and
it
comes
to
be
apprehended
,
Then
must
I
yeild
my self
a
greater
transgressor
than
ever
I
thought
,
and
an
undone
impotent
helpless
wretch
?
I
shall
thus
make
nothing
of
my self
:
And
what
must
all
my
natural
or
acquired
excellencies
go
just
for
nothing
?
And
a
person
of
such
worth
and
accomplishments
as
I
,
be
thus
brought
down
into
the
dust
?
Yea
and
besides
,
to
be
brought
,
under
such
bonds
,
and
profess
to
owe
my self
so
intirely
to
a
Redeemer
,
that
I
must
for
ever
live
after
his
will
and
pleasure
,
and
no
more
at
my
own
;
And
can
never
hope
,
if
I
take
a
liberty
to
indulge
my self
besides
the
allowance
of
his
rules
,
that
I
can
ever
make
any
amends
for
such
transgression
by
any
thing
that
I
can
do
.
So
that
by
taking
his
gift
(
of
my
pardon
and
life
)
upon
such
terms
,
I
shall
sell
my
liberty
,
and
render
my self
a
perfect
slave
to
his
will
and
pleasure
for
ever
.
Here
now
cannot
but
be
a
strong
stream
to
be
striven
against
,
and
most
vehement
counter-strivings
of
the
haughty
and
licentious
spirit
of
man
.
So
that
it
is
not
strange
it
should
be
said
by
our
Saviour
,
No
man
can
come
to
me
except
my
father
draw
him
.
And
that
the
exceeding
greatness
of
power
,
according
to
the
workings
of
the
mightiest
power
in
any
case
,
should
be
put
forth
upon
them
that
believe
.
Therefore
are
men
in
Christ
by
creative
power
only
;
If
any
man
be
in
Christ
,
he
is
a
new
Creature
.
He
is
new
made
,
if
he
be
in
him
.
And
this
aversion
being
so
deeply
natural
,
will
still
in
a
degree
remain
(
while
any
thing
of
corrupt
nature
remains
)
in
the
hearts
of
even
the
regenerate
themselves
.
Therefore
a
continual
exertion
of
the
same
power
will
be
ever
requisite
to
hold
Souls
to
Christ
,
and
retain
them
in
their
station
in
him
.
He
that
establisheth
us
with
you
in
Christ
[
is
God
]
&c.
q.
d.
a
God
that
can
do
this
.
Therefore
how
is
God
admired
and
adored
upon
this
single
account
.
Now
to
him
that
is
of
power
to
stablish
you
according
to
my
Gospel
,
and
the
preaching
of
Jesus
Christ
according
to
the
revelation
of
the
mystery
,
which
was
kept
secret
since
the
world
began
,
(
this
was
indeed
a
great
Secret
to
the
lapsed
world
)
—
To
God
only
wise
be
glory
through
Jesus
Christ
for
ever
.
Amen
.
But
as
the
heart-rectifying
communication
from
God
,
in
this
matter
,
is
such
as
carries
mighty
power
with
it
,
so
it
doth
proportionable
pleasure
,
when
it
hath
overcome
,
and
(
to
the
pitch
of
sincerity
)
set
the
Soul
right
in
this
thing
.
How
delectable
is
it
to
receive
the
Son
of
God!
when
the
heart
is
made
willing
in
the
day
of
power
!
when
his
cords
take
hold
of
the
Soul
,
and
draw
it
to
him
!
What
pleasure
is
there
in
the
consenting
,
self-resigning
act
and
disposition
!
It
is
most
highly
delightful
to
receive
him
,
and
give
up
our selves
to
him
as
our
full
sutable
good
,
so
exactly
answering
all
the
exigencies
of
our
distressed
case
;
when
sensibly
apprehending
the
true
state
of
it
,
the
Soul
cries
out
,
None
but
Christ
,
and
finds
him
present
,
waiting
only
for
consent
,
readily
offering
himself
,
Here
I
am
,
take
me
,
thy
Jesus
,
thy
help
,
thy
life
!
How
overcomingly
pleasant
is
this
to
a
Soul
that
feels
its
distress
,
and
perceives
it self
ready
to
perish
;
Yea
and
that
daily
sees
it self
perishing
,
were
it
not
for
him
.
How
pleasant
,
when
in
the
time
of
love
he
finds
the
poor
Soul
in
its
blood
,
and
says
to
it
,
live
;
clothes
it
,
decks
it
,
makes
it
perfect
through
his
own
comliness
,
tenders
himself
to
it
,
unto
it
taken
off
the
dunghil
,
cast
out
in
the
most
lothsom
deplorable
plight
;
And
enters
the
marriage
Covenant
with
it
,
(
we
need
not
be
squeamish
or
shy
to
speak
after
God
himself
,
so
representing
this
matter
)
,
overcomes
by
his
own
mercy
and
goodness
,
and
prevails
with
a
sinful
creature
to
accept
him
.
How
gladly
doth
it
throw
off
every
thing
of
its
own
,
that
it
may
intirely
possess
him
and
be
possessed
by
him
.
Here
is
the
Joy
of
a
Nuptial
Solemnity
,
or
the
Joy
of
Espousals
.
I
am
my
beloved's
,
and
my
beloved
is
mine
.
While
as
yet
this
transaction
is
not
distinctly
reflected
on
,
(
as
when
possibly
afterwards
it
is
,
there
may
great
difficulties
and
doubts
arise
,
whether
all
were
rightly
done
,
or
yet
be
on
its
own
part
,
yea
or
no
)
if
however
it
be
truly
done
,
in
the
very
doing
it self
,
and
the
same
continuing
disposition
there
is
a
sensible
and
inseparable
delight
.
I
say
in
the
same
disposition
,
as
often
as
by
any
repeated
acts
of
the
same
kind
,
it
expresses
and
shews
it self
:
That
is
,
as
oft
as
this
Covenant
is
renewed
(
whether
with
solemnity
or
more
occasionally
)
,
though
the
relation
arising
thence
,
be
not
in
the
same
instant
considered
or
reflected
on
,
nor
the
sincerity
of
the
act
it self
,
which
is
necessary
thereto
;
yet
that
very
consent
it self
,
if
it
be
sincere
,
hath
a
secret
joy
accompanying
it
;
and
the
Soul
feels
the
gratefulness
and
pleasure
of
its
own
act
,
though
it
do
not
for
the
present
examine
and
take
a
view
of
it
.
For
it
is
now
from
a
principle
of
life
,
imbracing
and
drawing
into
union
with
it self
an
object
that
is
all
life
and
goodness
,
and
sweetness
;
which
therefore
sheds
its
own
delightful
savour
and
fragrancy
through
the
Soul
,
while
it
is
in
the
mean
time
acting
only
upon
the
object
directly
,
and
not
reflecting
upon
its
own
act
,
or
considering
in
that
very
instant
what
will
be
consequential
thereupon
.
But
if
withal
it
do
consider
,
(
as
that
consideration
cannot
be
far
off
,
though
it
cannot
cosider
every
thing
at
once
)
,
that
it
is
receiving
him
that
is
to
bring
it
to
God
,
who
is
able
to
do
it
,
(
even
to
save
to
the
uttermost
all
that
will
come
to
God
by
him
)
,
who
is
intent
upon
that
design
,
and
did
in
the
midst
of
dying
agonies
breath
forth
his
Soul
in
the
prosecution
of
it
,
and
with
whom
God
requires
it
to
unite
for
this
very
purpose
;
This
cannot
but
add
unspeakably
to
the
delightfulness
of
this
transaction
,
and
of
this
effusion
of
the
Holy
Ghost
,
in
the
virtue
whereof
the
thing
is
done
,
how
oft
soever
it
be
(
seriously
)
done
;
As
our
case
and
state
require
that
it
be
very
often
.
And
to
receive
him
as
our
Lord
,
(
which
is
joined
with
that
other
capacity
wherein
we
receive
him
,
Saviour
;
As
ye
have
received
Christ
Jesus
[
the
Lord
]
,
so
&c.
)
.
This
also
,
and
the
heart-subduing
influence
that
disposes
to
it
,
is
most
highly
delectable
.
When
the
Soul
,
that
was
so
stoutly
averse
,
and
that
once
said
within
it self
,
I
will
not
have
him
to
reign
over
me
,
is
brought
freely
to
yeild
;
and
with
sincere
loyal
resolutions
and
affections
devotes
it self
to
him
,
consents
to
his
government
,
submits
its
neck
and
shoulder
to
his
yoke
and
burden
;
says
to
him
with
an
ungainsaying
heart
,
as
its
full
sense
,
Now
thou
Lord
of
my
life
and
hope
,
who
hast
so
long
striven
with
me
,
so
oft
and
earnestly
prest
me
hereto
,
so
variously
dealt
with
me
,
to
make
me
understand
thy
merciful
design
,
and
who
seekest
to
rule
with
no
other
aim
or
intent
,
but
that
thou
may'st
save
;
and
who
hast
founded
thy
dominion
in
thy
blood
,
and
didst
dy
and
revive
and
rise
again
that
thou
mightest
be
Lord
of
the
living
and
the
dead
,
and
therefore
my
Lord
;
Accept
now
a
self-refigning
Soul
;
I
make
a
free
surrender
of
my self
,
I
bow
and
submit
to
thy
Sovereign
Power
,
I
fall
at
the
footstool
of
thy
Throne
,
Thou
Prince
of
the
Kings
of
the
Earth
,
who
hast
loved
sinners
,
and
washt
them
from
their
sins
in
thy
blood
;
Glory
in
thy
conquest
,
Thou
hast
overcome
,
I
will
from
henceforth
be
no
longer
mine
own
,
but
thine
;
I
am
ready
to
receive
thy
commands
,
to
do
thy
will
,
to
serve
thy
interests
,
to
sacrifice
my
all
to
thy
Name
and
Honour
;
my
whole
life
and
being
are
for
ever
thine
.
I
say
(
as
before
)
there
is
pleasure
in
the
very
doing
this
it self
,
as
often
as
it
is
sincerely
done
;
And
it
adds
hereto
,
if
it
be
more
distinctly
considered
,
It
is
no
mean
or
any
way
undeserving
person
to
whom
this
homage
is
paid
,
and
obligation
taken
on
unto
future
obedience
;
He
is
the
brightness
of
the
Fathers
glory
,
the
express
Image
of
his
person
,
the
Heir
of
all
things
,
and
who
sustains
all
things
by
the
word
of
his
power
:
It
is
he
whose
name
is
Wonderful
,
Counsellor
,
the
mighty
God
,
the
everlasting
Father
,
the
Prince
of
peace
:
'T
is
he
to
whom
all
power
is
given
both
in
heaven
and
earth
,
and
(
more
especially
)
power
over
all
flesh
,
that
he
might
give
eternal
life
to
as
many
as
were
given
him
;
'T
is
he
who
spoiled
Principalities
and
Powers
,
and
made
an
open
shew
of
them
;
He
whom
because
when
he
was
in
the
form
of
God
,
and
thought
it
no
robbery
to
be
equal
with
God
,
he
humbled
himself
,
made
himself
of
no
reputation
,
took
on
him
the
form
of
a
servant
,
became
obedient
to
death
,
the
Father
hath
therefore
highly
exalted
,
and
given
him
a
Name
above
every
name
,
that
in
his
Name
,
every
knee
should
bow
;
And
of
whom
,
when
he
brought
him
(
his
first-born
)
into
the
world
,
he
said
,
Let
all
the
Angels
of
God
worship
him
.
And
such
a
one
he
is
,
whose
temper
is
all
goodness
and
sweetness
.
Tell
Sion
,
thy
King
cometh
meek
and
lowly
.
He
came
into
this
world
drawn
down
only
by
his
own
pity
and
love
,
beholding
the
desolations
and
ruins
that
were
wrought
in
it
every
where
.
Sin
universally
reigning
,
and
death
by
sin
,
and
spreading
its
dark
shadow
,
and
a
dreadful
cloud
over
all
the
earth
.
In
which
darkness
the
Prince
thereof
was
ruling
and
leading
men
captive
at
his
will
;
having
drawn
them
off
from
the
blessed
God
their
life
,
and
sunk
them
into
a
deep
oblivion
of
their
own
original
;
and
disaffection
to
their
true
happiness
that
could
only
be
found
there
.
This
great
Lord
and
Prince
of
life
and
peace
came
down
on
purpose
to
be
the
Restorer
of
Souls
,
to
repair
the
desolations
and
ruins
of
many
generations
.
He
came
full
of
grace
and
truth
,
and
hath
scattered
blessings
over
the
world
wheresoever
he
came
;
hath
infinitely
obliged
all
that
ever
knew
him
;
and
is
he
in
whom
all
the
nations
of
the
earth
must
be
blessed
;
And
who
would
not
with
joy
swear
fealty
to
him
,
and
take
pleasure
to
do
him
homage
?
Who
would
not
recount
with
delight
the
unexpressible
felicity
of
living
under
the
governing
power
of
such
a
one
?
And
if
the
tenor
and
scope
of
all
his
Laws
and
Constitutions
be
viewed
over
,
what
will
they
be
found
,
but
obligations
upon
men
to
be
happy
;
How
easie
his
yoke
,
how
light
his
burden
,
what
is
the
frame
of
his
Kingdom
,
or
whereof
doth
it
consist
but
Righteousness
,
Peace
,
and
Joy
in
the
Holy
Ghost
.
And
who
would
not
now
say
,
This
Lord
reigneth
,
let
the
earth
rejoyce
,
let
the
multitude
of
the
Isles
be
glad
thereof
.
Why
should
it
not
be
triumphingly
said
among
the
Heathen
,
That
the
Lord
reigneth
,
that
the
world
also
shall
be
established
,
that
it
cannot
be
moved
;
Let
the
heavens
rejoice
,
and
the
earth
be
glad
;
let
the
sea
roar
,
and
the
fulness
thereof
;
let
the
fields
rejoice
and
all
that
is
therein
,
and
all
the
trees
of
the
wood
rejoice
!
It
s
plain
,
that
be
the
matter
of
joy
here
what
it
will
,
be
there
never
so
much
cause
of
exultation
and
glorying
in
him
,
The
righteousness
and
peace
which
his
Kingdom
promises
,
never
actually
take
place
,
nor
the
joy
that
is
connexion
therewith
,
till
the
Holy
Ghost
dispose
and
form
mens
spirits
thereto
.
by
the
law
of
the
spirit
of
life
in
Christ
Jesus
,
made
free
from
the
law
of
sin
and
death
:
But
where
this
is
effectually
done
,
How
large
matter
of
most
rational
pleasure
do
they
find
here
;
while
there
is
nothing
in
that
whole
System
of
Laws
by
which
he
governs
,
that
is
either
vain
,
unequal
,
or
unpleasant
,
or
upon
any
account
grievous
?
only
this
is
not
the
estimate
of
distempered
spirits
,
or
of
any
other
than
them
in
whose
hearts
his
Law
is
written
,
and
who
because
they
love
him
,
keep
his
Commandments
.
Unto
Love
his
commands
are
most
connatural
;
For
this
is
the
love
of
God
,
that
we
keep
his
commandments
;
They
are
not
grievous
i.
e.
(
by
the
Meiosis
which
some
do
reasonably
enough
apprehend
in
those
words
)
,
they
are
joyous
,
delightful
,
pleasant
,
but
to
them
only
who
being
born
of
God
,
have
overcome
the
world
.
This
holy
influence
and
communication
of
God
,
is
therefore
grateful
,
and
contributes
not
a
little
to
delight
in
this
respect
,
that
thereby
mens
spirits
are
rectified
and
set
right
towards
God
,
viz.
both
towards
the
Creator
and
Redeemer
.
2.
As
hereby
they
are
rectified
towards
men
,
having
the
universal
Law
of
Love
wrought
deep
into
their
hearts
;
being
fill'd
with
all
goodness
,
righteous
meekness
,
mercifulness
;
apt
to
do
no
wrong
,
to
bear
any
,
to
pity
and
help
the
distressed
,
to
love
enemies
,
and
as
there
is
opportunity
,
to
do
good
to
all
,
especially
to
them
that
are
of
the
houshold
of
Faith
.
We
must
understand
in
this
,
as
well
as
in
the
other
parts
of
that
stamp
which
the
Spirit
of
God
puts
on
the
Souls
of
men
,
That
the
Impression
corresponds
and
answers
to
the
Seal
,
(
as
hath
been
said
)
,
the
inward
Communication
to
the
outward
Revelation
of
Gods
will
;
And
so
we
find
the
matter
is
:
For
as
Divine
Precepts
require
this
should
be
the
temper
of
mens
spirits
,
so
the
very
things
that
compose
and
make
up
that
blessed
temper
,
are
said
to
be
the
fruits
of
his
own
Spirit
;
The
fruit
of
the
Spirit
is
peace
,
long-suffering
,
gentleness
,
goodness
,
meekness
,
&c.
And
again
,
The
fruit
of
the
spirit
is
in
all
goodness
,
and
righteousness
,
and
truth
.
Now
hath
not
that
Soul
a
spring
of
pleasure
within
it self
,
that
is
in
these
respects
as
God
would
have
it
be
?
That
is
conscious
to
it self
of
nothing
but
righteousness
,
goodness
,
benignity
,
candor
towards
any
man
,
and
is
in
all
things
acted
by
a
spirit
of
love
,
that
suffereth
long
,
and
is
kind
,
that
envieth
not
,
that
vaunteth
not
it self
,
is
not
puffed
up
,
doth
not
behave
it self
unseemly
,
seeketh
not
its
own
,
is
not
easily
provoked
,
thinketh
no
evil
,
rejoiceth
not
in
iniquity
,
but
rejoiceth
in
the
truth
,
that
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
,
and
never
faileth
.
That
so
equally
poises
and
acts
a
mans
spirit
,
that
he
carries
seemly
and
sutably
towards
all
men
,
takes
pleasure
in
the
best
,
in
the
Saints
and
excellent
ones
of
the
earth
hath
all
his
delight
;
and
is
no
worse
affected
,
than
to
wish
them
better
,
even
towards
the
very
worst
;
neither
envies
the
greatest
,
nor
despises
the
meanest
;
neither
is
revengeful
towards
them
that
injure
him
,
nor
unthankful
to
them
that
oblige
him
;
that
is
apt
to
learn
of
good
men
,
and
to
teach
the
bad
,
by
observing
and
giving
the
most
imitable
example
;
That
is
not
undutiful
to
superiors
,
nor
morose
and
unconversable
towards
equals
;
That
lives
not
to
himself
;
Is
a
common
good
to
all
within
the
sphere
through
which
his
activity
can
extend
it self
;
That
doth
good
with
inclination
,
from
the
steady
propension
of
his
own
will
,
and
an
implanted
principle
of
goodness
.
It
is
evident
,
God
hath
formed
such
a
mans
spirit
unto
delight
of
the
purest
kind
,
and
the
best
sort
of
pleasure
;
unto
which
they
who
are
strangers
,
banish
it
from
their
own
breasts
,
by
the
resistance
and
grief
they
give
his
blessed
Spirit
,
thereby
making
it
a
stranger
there
;
And
by
harbouring
in
their
own
bosoms
their
own
tormentors
,
the
pride
,
the
wrath
,
the
envy
,
the
malice
,
the
revengefulness
,
the
bitterness
of
spirit
,
which
as
they
render
them
uneasie
and
intolerable
to
all
that
are
about
them
,
so
most
of
all
to
themselves
;
And
which
while
they
prey
wherever
they
range
abroad
,
yet
still
bite
most
keenly
and
tormentingly
that
heart
it self
wherein
they
are
bred
;
as
poysonous
Vipers
gnawing
the
bowels
which
inclose
them
.
3.
Towards
themselves
;
which
also
may
be
considered
distinctly
;
For
though
all
the
good
qualifications
we
can
mention
or
think
of
,
do
redound
to
a
mans
self
,
and
turn
to
his
own
advantage
,
repose
and
delight
,
(
which
it
is
the
design
of
all
this
discourse
to
shew
)
,
yet
there
are
some
that
more
directly
terminate
on
a
mans
self
,
wherein
the
rectitude
we
now
speak
of
doth
in
great
part
consist
:
When
we
are
obliged
to
love
others
as
our selves
,
it
supposes
not
only
an
allowable
,
but
a
laudable
self-love
.
Men
shall
praise
thee
when
thou
dost
well
to
thy self
.
Before
this
right
spirit
be
renewed
in
a
man
,
he
doth
not
only
wound
himself
,
by
blows
that
are
reflected
on
him
,
and
hurt
at
the
rebound
,
but
by
many
a
direct
stroke
;
or
he
lets
the
wounds
fester
and
corrupt
,
to
the
cure
whereof
he
should
with
all
diligence
directly
apply
himself
.
How
unpropitious
and
cruel
to
themselves
are
all
unholy
persons
!
What
wastes
and
desolations
do
they
commit
and
make
in
their
own
Souls
,
by
breaking
the
order
God
and
Nature
did
at
first
set
and
establish
there
?
Dethroning
their
own
reason
and
judgment
,
which
ought
to
bear
sway
and
govern
within
them
.
This
banishes
delight
,
and
drives
it
far
away
from
them
?
They
see
what
is
fittest
for
them
to
do
and
seek
,
and
run
a
quite
counter-course
.
What
storms
do
they
hereby
raise
in
their
own
bosoms
!
What
a
torture
is
it
,
when
a
mans
own
light
and
knowledg
bears
a
standing
testimony
against
him
,
and
holds
him
under
a
continual
doom
!
How
ill-dispos'd
are
men
towards
themselves
,
when
they
wholly
neglect
themselves
in
one
kind
,
when
they
too
much
mind
and
seek
themselves
in
another
;
when
they
too
little
understand
themselves
,
so
as
not
to
put
a
true
value
on
themselves
,
but
do
either
disesteem
themselves
,
as
to
their
more
noble
part
,
in
respect
of
that
common
excellency
which
belongs
to
them
with
all
other
men
;
or
do
over-magnifie
themselves
,
and
are
conceited
and
too
well
opinion'd
of
themselves
,
in
respect
of
any
peculiar
excellency
wherein
they
imagine
they
out-strip
others
?
How
ill
do
they
treat
themselves
in
their
self-indulgence
,
their
gratifying
their
own
sensual
inclination
,
with
the
greatest
danger
and
damage
to
their
Souls
?
When
they
care
not
at
what
expence
they
make
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
?
What
unkind
usage
do
they
find
at
their
own
hands
,
when
they
cherish
and
countenance
desires
which
they
cannot
gratifie
,
and
raise
to
themselves
expectations
of
things
not
within
their
own
power
,
which
being
disappointed
turn
into
so
many
furies
,
and
in
that
shape
take
a
sharp
revenge
upon
their
own
hearts
?
when
they
exercise
no
authority
and
dominion
over
themselves
,
preserve
not
the
liberty
due
to
what
should
both
be
it self
free
,
and
should
command
the
rest
in
them
;
Inslave
themselves
to
vile
and
ignominious
lusts
and
passions
,
put
out
their
own
eyes
,
and
grind
blindfold
to
the
basest
and
most
tyrannical
Lords
,
their
own
sordid
humours
and
base
,
mean
appetites
;
when
though
they
serve
more
rigorous
task-masters
than
the
Israelites
in
Egypt
did
,
and
are
more
sorely
beaten
by
them
when
their
tale
is
not
fulfill'd
for
want
of
materials
,
yet
groan
not
because
of
their
hard
bondage
,
nor
affect
liberty
?
This
gracious
communication
from
God
,
sets
all
things
in
a
good
degree
right
within
;
So
that
where
there
was
nothing
before
,
but
horrid
and
hellish
darkness
,
disorder
and
confusion
,
there
now
shines
a
mild
,
pleasant
,
chearful
light
,
that
infers
regularity
,
purity
,
&
peace
.
How
great
is
the
pleasure
that
arises
from
self-denial
(
wherein
we
do
,
duly
and
as
we
ought
,
deny
our selves
)
;
not
only
as
it
is
an
act
of
duty
towards
God
(
of
which
before
,
)
but
as
it
is
an
act
of
justice
and
mercy
towards
our
own
souls
!
That
is
,
wherein
we
make
a
just
and
true
estimate
of
our selves
,
do
esteem
basely
of
our selves
;
wherein
we
are
really
become
base
and
vile
:
And
wherein
there
is
any
thing
of
real
value
and
excellency
in
our
own
beings
,
we
value
it
only
upon
that
account
,
and
in
that
subordination
wherein
it
is
truly
valuable
!
How
pleasant
,
when
we
have
learned
to
forsake
and
abandon
our selves
,
when
we
are
not
apt
to
magnifie
and
applaud
,
to
trust
or
love
,
to
seek
&
serve
our selves
unduly
and
are
only
inclin'd
to
own
,
to
cleave
and
stick
to
our selves
,
wherein
and
so
far
as
we
ought
!
when
that
Idol
Self
is
no
longer
maintained
within
us
,
at
the
dear
expence
of
our
peace
,
comfort
,
safety
,
and
eternal
hope
;
An
Idol
that
ingrossed
the
whole
substance
of
our
Souls
,
that
exhausted
and
devour'd
the
strength
and
vigour
of
our
spirits
,
which
it
doth
not
maintain
,
and
cannot
repair
;
which
consumes
our
time
,
which
keeps
all
our
powers
and
faculties
in
a
continual
exercise
and
hurry
,
to
make
a
costly
,
a
vain
,
an
unlawful
provision
for
it
!
How
great
is
the
ease
and
pleasure
which
we
feel
,
in
being
delivered
from
that
soul-wasting
Monster
,
that
was
sed
and
sustain'd
at
a
dearer
rate
,
and
with
more
costly
sacrifices
and
repasts
then
can
be
paralleld
by
either
sacred
or
other
History
;
That
hath
made
more
desolation
in
the
souls
of
men
,
then
ever
was
made
in
their
Towns
&
Cities
where
Idols
were
served
by
only
humane
sacrifices
,
or
monstrous
creatures
satiated
with
only
such
refections
;
Or
where
the
lives
&
safety
of
the
most
were
to
be
bought
out
by
the
constant
successive
tribute
of
the
blood
of
not
a
few
!
That
hath
devoured
more
,
and
preyed
more
cruelly
upon
human
lives
than
Molech
,
or
the
Minotaure
;
When
this
monstrous
Idol
is
destroy'd
&
trodden
down
,
what
a
Jubilee
doth
it
make
,
what
songs
of
triumph
and
praise
doth
it
furnish
and
supply
to
the
poor
soul
,
now
deliver'd
&
redeem'd
from
death
and
bondage
.
How
much
more
easie
and
reasonable
a
service
is
it
(
when
once
the
grace
of
God
and
their
own
experience
give
men
to
understand
it
,
)
to
study
to
please
him
than
themselves
?
when
they
feel
themselves
dead
to
their
former
Lord
and
service
,
and
only
alive
to
God
through
Jesus
Christ
!
when
Sin
no
longer
reigns
in
their
mortal
bodies
,
that
they
should
obey
it
in
the
lusts
thereof
;
no
more
yield
their
members
as
instruments
of
unrighteousness
unto
sin
,
but
have
yielded
themselves
unto
God
,
as
those
that
are
alive
from
the
dead
,
&
c.
!
When
being
made
free
from
sin
,
they
are
become
servants
unto
righteousness
!
The
law
of
the
spirit
of
life
in
Christ
Jesus
having
made
me
free
from
the
law
of
sin
!
What
an
ease
is
it
to
the
spirit
of
a
man
,
when
he
hath
not
himself
to
seek
&
serve
and
care
for
in
any
unlawful
disallowed
sense
,
when
he
finds
not
himself
necessitated
or
urged
by
his
own
imperious
fleshly
inclination
so
to
do
;
when
he
perceives
himself
by
a
prevailing
better
principle
counterpoys'd
,
and
the
weight
and
byass
of
his
own
Spirit
inclines
him
quite
another
way
;
when
he
finds
he
hath
nothing
left
him
to
do
,
but
to
serve
God
,
to
know
his
will
and
do
it
;
&
is
disburdened
of
all
unnecessary
care
for
himself
;
That
which
is
necessary
being
part
of
his
duty
,
and
is
therefore
done
on
purpose
only
for
God
:
and
that
which
is
unnecessary
and
forbidden
(
which
part
only
was
burdensome
)
being
supplied
by
(
what
hath
the
greatest
ease
and
pleasure
in
it
imaginable
)
trust
and
self
-
resignation
to
his
pleasure
and
will
whose
we
wholly
are
?
what
life
is
pleasant
,
if
this
be
not
!
Surely
wherein
it
is
attain'd
to
,
it
is
most
pleasant
;
and
hither
this
gracious
heart-rectifying
communication
is
gradually
tending
.
How
great
is
the
pleasure
that
arises
from
Self-government
!
When
that
governs
in
us
which
should
govern
,
and
that
is
subject
and
obeys
which
should
obey
;
when
a
mans
mind
is
competently
furnished
with
directive
practical
principles
,
and
his
heart
is
so
framed
that
it
is
capable
of
being
prescribed
to
,
is
patient
of
restraints
and
direction
,
easily
obeys
the
reign
and
follows
the
ducture
of
an
inlightened
well-instructed
mind
;
when
the
order
is
maintained
between
the
superior
faculties
and
the
inferior
,
and
there
are
no
contentious
murmurs
of
ungovernable
appetitions
and
passions
against
the
law
of
the
mind
:
T
is
true
,
that
where
this
holy
rectitude
doth
but
in
a
degree
take
place
,
there
will
be
many
conflicts
,
but
those
conflicts
are
in
order
to
victory
;
and
how
joyful
and
glorious
is
the
triumph
upon
that
victory
!
when
the
soul
enters
upon
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
its
thanksgiving
song
,
I
thank
God
through
Jesus
Christ
our
Lord
!
how
happy
a
state
is
that
(
wherein
at
some
times
it
is
here
attained
)
when
there
are
now
no
tumults
within
!
The
wicked
(
which
is
the
very
import
of
their
name
)
are
as
troubled
sea
,
that
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
Here
is
no
governing
principle
in
any
power
;
no
Scepter
,
no
Trident
to
check
and
allay
the
rage
of
those
waters
.
But
when
his
power
goes
forth
in
the
soul
,
whose
very
word
Winds
and
Seas
obey
,
how
peaceful
and
pleasant
a
calm
doth
ensue
!
Now
is
a
man
restor'd
to
himself
,
and
is
again
in
his
right
mind
.
He
is
truly
now
said
to
enjoy
himself
,
and
upon
the
best
terms
;
that
is
,
he
enjoys
himself
in
and
under
God
.
He
is
(
in
a
due
subordination
)
master
of
himself
.
He
possesses
his
own
Soul
;
That
one
piece
of
holy
rectitude
[
patience
]
inables
him
to
do
so
.
In
your
patience
possess
ye
your
Souls
.
Patience
is
a
part
of
Fortitude
▪
an
ability
to
suffer
;
He
that
is
in
this
respect
impotent
of
himself
,
not
able
to
suffer
,
is
a
perfect
slave
;
not
a
slave
only
to
the
vicious
wills
and
humours
of
other
men
,
in
whose
power
he
apprehends
it
is
to
befriend
or
hurt
him
;
but
first
and
chiefly
to
his
own
;
he
is
not
master
of
his
own
judgment
,
reason
,
and
conscience
;
but
he
prostitutes
all
in
the
first
place
,
to
his
own
inordinate
self-love
,
his
avarice
,
his
fear
,
and
consequently
to
the
pleasure
of
other
men
,
(
which
upon
no
other
terms
and
inducements
is
base
and
vile
towards
any
man
,
were
the
matter
in
it self
never
so
right
,
and
the
obedience
as
due
to
them
as
can
be
supposed
)
,
whereas
if
he
could
suffer
,
he
retain'd
his
mastery
over
himself
,
and
were
,
under
God
,
within
his
own
power
.
Upon
this
,
(
if
to
this
one
part
)
to
the
whole
frame
of
that
holy
rectitude
whereby
a
mans
spirit
is
compos'd
to
a
due
order
within
it self
;
When
there
is
an
universal
sobriety
(
or
soundness
of
mind
,
as
the
word
that
uses
to
express
sobriety
signifies
)
,
a
continency
and
dominion
of
ones
self
;
and
the
Soul
is
no
longer
hurried
to
and
fro
,
and
even
outed
of
it self
,
by
undue
desires
,
fears
,
angers
,
sorrows
,
&c.
nor
vext
by
the
absence
of
and
its
perverse
ineptitude
and
indisposition
to
those
which
it
well
knows
are
due
;
When
it
finds
it self
at
liberty
from
the
exactions
of
an
unsubdued
flesh
,
and
for
the
kindly
and
genuine
operations
and
exercises
of
the
divine
life
.
When
it
is
in
good
measure
freed
from
the
rackings
and
tortures
that
naturally
accompany
the
habitual
contrariety
of
an
ungovernable
heart
to
a
convinced
judgment
and
conscience
;
And
is
no
longer
held
in
pain
,
by
such
continual
self-upbraidings
;
Thou
art
,
and
affectest
to
be
,
what
thou
knowest
thou
shouldst
not
;
and
neither
art
,
nor
do'st
,
nor
canst
desire
or
endure
to
be
,
or
do
,
what
thou
very
well
knowest
thou
should'st
.
In
that
case
the
soul
is
throughout
disjointed
,
and
continually
grating
upon
it self
.
And
the
ease
and
pleasure
which
it
finds
by
this
happy
change
much
resembles
that
which
a
mans
body
,
being
in
such
a
case
,
feels
,
when
every
dislocated
bone
is
brought
back
and
well-settled
in
its
own
proper
place
and
order
again
.
How
resentingly
doth
the
Psalmist
acknowledg
divine
goodness
in
this
!
He
restoreth
my
Soul
:
and
leadeth
me
in
paths
of
righteousness
,
for
his
names
sake
;
q.
d.
Now
I
can
walk
and
act
as
a
sound
man
,
and
the
paths
of
righteousness
are
become
pleasant
and
delectable
to
me
,
which
before
I
declined
,
or
wherein
my
halt
and
maimed
Soul
was
unable
to
move
a
step
.
Now
is
heard
the
voice
of
joy
and
gladness
when
the
bones
which
were
disordered
and
broken
rejoyce
.
How
great
is
the
joy
and
pleasure
of
self-activity
!
when
the
Soul
is
not
moved
by
foreign
,
improper
motives
,
but
finds
it self
to
move
freely
from
an
implanted
principle
of
life
,
that
acts
it
forward
in
right
and
plain
paths
;
when
it
doth
,
with
its
own
full
consent
,
what
it
is
convinced
it
ought
without
being
forcibly
drag'd
or
violently
impos'd
upon
;
and
is
(
not
a
weak
,
ineffectual
,
or
only
self-judging
,
but
)
a
powerful
governing
vital
Law
to
it self
.
How
great
pleasure
arises
from
a
constant
diligent
self-inspection
!
when
a
mans
spirit
dwels
within
it self
,
resides
at
home
,
seeks
not
it self
abroad
;
remains
within
its
own
bounds
,
is
intent
upon
it self
;
watches
over
its
own
motions
as
its
proper
charge
;
is
formed
to
a
compliance
with
that
Precept
,
Keep
thy
heart
with
all
diligence
.
And
upon
that
consideration
,
as
seriously
weighing
that
thence
are
the
issues
of
life
,
all
vital
acts
and
operations
whatsoever
will
savour
of
the
root
and
principle
from
whence
they
proceed
,
and
be
as
the
heart
is
;
good
and
pure
if
that
be
so
;
if
otherwise
,
corrupt
and
naught
.
To
have
a
spirit
habituated
to
the
business
of
its
own
Province
and
Territory
;
Its
eyes
,
not
with
the
fool
's
in
the
ends
of
the
earth
,
but
turned
inward
upon
it self
.
Hence
his
own
vineyard
is
best
kept
;
when
the
sluggard's
(
that
neglects
himself
)
is
wholly
over-run
with
thorns
and
briars
,
that
cover
the
face
thereof
.
How
forlorn
and
comfortless
a
spectacle
hath
such
a
man
of
his
own
Soul
!
The
horror
whereof
is
only
avoided
by
(
the
more
hopeless
course
of
)
turning
off
his
eye
;
as
conscious
how
ill
entertainment
is
there
to
be
met
with
.
Therefore
are
such
,
strangers
at
home
;
and
are
afraid
to
converse
with
themselves
;
are
better
acquainted
with
the
affairs
of
France
and
Spain
,
or
at
least
of
this
and
that
and
the
other
neighbour
,
than
those
of
their
own
Souls
.
And
the
more
things
at
home
are
neglected
the
worse
they
grow
.
Poverty
and
desolation
come
upon
them
as
an
armed
man
;
that
(
in
this
case
)
wasts
and
makes
havock
without
resistance
.
And
herein
lies
much
of
the
heart-rectifying
work
and
power
of
grace
,
in
disposing
and
setting
the
heart
so
far
right
towards
it self
,
as
that
it
may
first
have
the
patience
to
look
inward
,
and
then
the
pleasure
which
will
afterwards
arise
,
most
naturally
,
thence
.
The
great
aversion
hereto
of
misgiving
hearts
is
not
otherwise
overcome
.
But
when
it
is
;
How
do
all
things
flourish
under
such
a
ones
careful
,
self-reflecting
eye
!
That
Soul
is
as
a
watered
garden
.
Thither
it
can
invite
his
presence
who
is
altogether
made
up
of
delights
,
to
come
and
eat
his
pleasant
fruits
.
And
now
,
retirement
and
solitude
become
delectable
:
And
a
man
delightfully
associates
with
himself
;
singles
out
himself
to
be
his
own
companion
,
as
finding
another
always
stepping
in
;
so
that
he
is
never
less
alone
than
when
alone
.
How
unspeakable
an
happiness
is
this
,
when
the
great
Mediator
that
undertook
to
reconcile
God
to
the
Soul
,
shall
thus
have
also
reconciled
it
to
it self
!
When
it
shall
be
considered
,
how
dreadful
the
case
is
,
when
a
mans
wickedness
hath
transformed
him
into
a
Magor-Missabib
,
compass'd
him
with
affrightments
,
made
him
a
terror
to
himself
:
It
may
then
be
understood
how
grateful
a
change
it
is
when
he
is
reform'd
into
a
son
of
peace
,
and
made
a
delight
to
himself
;
when
he
can
recreate
himself
,
and
refresh
his
tired
eye
,
overcharged
with
beholding
the
sad
things
that
everywhere
come
in
view
from
a
world
lost
in
wickedness
,
by
looking
into
Gods
own
Plantation
within
himself
;
and
considering
it
under
that
notion
only
,
he
doth
not
look
upon
himself
with
an
eye
of
pride
;
as
he
doth
not
upon
others
with
that
of
disdain
.
He
beholds
with
a
sort
of
self-complacency
what
God
hath
wrought
and
done
there
,
not
with
self-arrogance
;
as
knowing
there
is
a
self
too
,
upon
which
he
hath
still
reason
to
look
with
abhorrence
and
self-loathing
.
And
though
there
be
now
incorporated
with
him
a
better
self
,
yet
that
was
not
of
himself
.
He
well
understands
who
made
him
differ
,
not
only
from
others
but
from
himself
;
and
put
him
into
that
capacity
of
saying
that
I
am
not
I
,
I
am
not
who
or
what
I
was
before
.
And
the
more
he
is
used
to
such
self-reflection
,
the
more
pleasant
it
becomes
to
him
;
That
is
,
if
he
confine
not
his
eye
too
much
,
to
the
dark
side
of
his
own
Soul
;
and
do
look
to
the
more
lightsome
side
with
that
remembrance
(
as
before
)
that
whatsoever
he
is
,
that
is
good
and
grateful
to
behold
,
he
is
by
grace
.
He
thus
grows
familiar
with
himself
,
and
the
sight
mends
as
it
is
oftener
beheld
;
and
while
it
is
not
observed
always
to
do
so
.
Yea
,
though
things
look
many
times
sadly
and
sometimes
dubiously
;
that
however
,
doth
but
occasion
the
accomplishment
of
a
more
diligent
search
,
which
engages
to
more
earnest
labour
and
strugglings
with
God
and
with
himself
,
which
labour
is
recompenced
with
a
following
fruit
and
pleasure
:
Yea
,
and
God
is
invocated
not
only
for
redress
,
but
for
further
search
;
when
such
fear
lest
they
have
been
too
indulgent
and
partial
towards
themselves
,
and
lest
they
have
not
made
so
strict
a
scrutiny
as
the
case
may
possibly
require
;
then
the
request
is
,
Search
and
try
me
,
O
Lord
,
see
if
there
be
any
way
of
wickedness
in
me
.
And
here
the
sincerity
which
appears
in
that
self-suspicion
,
and
jealousie
over
their
own
Souls
,
is
not
without
its
grateful
relishes
,
and
a
secret
delight
insinuates
and
mingles
with
the
appeals
which
such
a
Soul
makes
to
Him
,
whose
eye
is
a
flame
of
fire
,
searches
hearts
and
tries
reins
.
And
it
is
some
pleasure
,
however
,
to
find
that
disposition
in
their
own
Souls
,
that
they
are
throughly
willing
to
know
themselves
,
and
desire
not
to
shun
and
decline
the
search
of
that
fiery
flaming
eye
.
Thus
then
upon
all
accounts
this
divine
communication
is
delectable
,
as
it
tends
to
rectifie
mens
dispositions
towards
themselves
,
and
to
set
them
right
in
their
inclinations
and
posture
in
reference
to
their
own
Souls
.
We
may
add
,
4.
It
contributes
much
to
the
matter
of
delight
,
as
it
sets
mens
spirits
right
in
their
dispositions
towards
this
and
the
other
world
;
the
present
and
future
state
of
things
.
How
great
a
work
is
necessary
to
be
done
in
this
respect
,
wherein
things
are
so
monstrously
out
of
course
;
and
men
become
thereby
not
strangers
only
to
true
delight
and
pleasure
,
but
even
uncapable
of
any
such
relishes
till
the
matter
be
redrest
!
How
vitiated
and
unexercised
are
mens
senses
as
to
these
things
,
and
unable
to
discern
between
good
and
evil
!
Their
grosser
sense
is
utterly
incompetent
,
and
a
spiritual
more
refin'd
sense
is
wanting
;
Therefore
do
they
judg
,
and
chuse
,
and
love
,
and
pursue
only
as
that
most
incompetent
and
injudicious
principle
doth
direct
,
That
is
appeal'd
to
in
all
cases
:
All
their
measures
are
taken
from
thence
;
and
that
only
is
called
good
,
which
to
their
sensual
imagination
,
tinctur'd
by
the
earthliness
and
carnality
of
their
hearts
,
appears
so
;
that
evil
,
of
which
the
same
principle
doth
so
pronounce
;
according
hereto
is
the
whole
bent
and
inclin●●ion
of
their
Souls
.
And
they
are
only
in●●●●●'d
and
govern'd
by
the
powers
of
this
sensible
world
;
this
present
evil
world
,
the
fashion
whereof
(
yea
it
and
the
lusts
thereof
together
)
are
passing
away
.
And
the
things
of
the
world
to
come
have
no
power
with
them
;
no
motives
from
thence
signifie
any
thing
.
They
are
only
steer'd
in
their
whole
course
by
the
apprehension
they
have
of
advantages
or
disadvantages
in
reference
to
their
present
secular
concernments
.
They
love
this
world
,
and
the
things
of
this
world
;
mind
earthly
things
,
and
are
not
startled
when
they
are
so
plainly
told
,
that
men
of
this
character
have
not
the
love
of
the
Father
in
them
,
and
are
enemies
to
the
cross
of
Christ
,
and
that
their
end
will
be
destruction
.
'T
is
a
death
to
them
to
think
of
dying
;
not
from
the
fear
of
what
may
ensue
(
they
have
Atheism
enough
to
stifle
such
fear
)
,
but
from
the
love
of
their
earthly
stations
,
and
that
vile
earthly
body
in
which
they
dwell
.
But
how
delightful
a
thing
is
the
change
which
this
rectifying
communication
makes
!
How
pleasant
to
live
in
this
world
as
a
Pilgrim
and
Stranger
,
seeking
still
the
better
,
the
heavenly
Country
!
To
behold
the
various
inticements
which
are
here
offered
to
view
at
,
sometimes
without
inclination
towards
them
;
the
frightful
aspect
and
appearance
of
things
at
other
times
without
commotion
;
Is
not
this
delectable
?
To
dwell
apart
from
this
world
in
the
midst
of
it
;
Greater
is
he
that
is
in
you
,
than
he
that
is
in
the
world
.
We
have
received
not
the
spirit
of
the
world
,
but
the
Spirit
which
is
of
God
,
that
we
might
know
the
things
which
are
freely
given
to
us
of
God
.
Which
things
the
divine
Spirit
disposes
the
Soul
to
,
and
unites
it
with
,
when
it
disinclines
and
disjoins
it
from
this
world
and
the
things
thereof
;
and
thereby
discovers
this
Soul
to
be
quite
of
another
community
from
that
of
this
world
,
viz.
of
an
heavenly
community
,
unto
which
those
better
and
more
excellent
things
do
ly
in
common
,
as
their
portion
and
inheritance
.
What
matter
of
Joy
and
Glorying
is
it
,
i.
e.
an
accursed
,
hateful
,
detestable
thing
,
(
which
is
one
notion
of
crucify'd
)
,
such
a
thing
as
he
can
despise
and
hate
;
which
he
is
as
little
apt
to
be
fond
of
,
as
one
would
be
of
a
loathsom
carcase
hanging
upon
an
ignominious
Cross.
And
when
he
can
feel
himself
crucified
towards
it
,
i.
e.
dead
(
another
notion
of
it
)
,
disinclin'd
,
without
sense
,
breath
,
pulse
,
motion
,
or
appetite
;
not
so
dead
as
to
be
without
any
kind
of
life
,
but
without
that
base
,
low
,
sordid
kind
of
life
by
which
he
lived
to
it
,
and
in
its
converses
and
embraces
.
So
much
of
delectation
doth
this
infer
,
as
even
to
endear
the
very
cross
it self
(
that
hateful
horrid
thing
)
by
which
it
is
effected
.
But
that
carries
a
farther
signification
with
it
,
to
be
fetcht
more
expresly
from
other
Scriptures
;
The
cross
is
it self
render'd
amiable
,
and
a
thing
to
be
gloried
in
,
to
be
lookt
on
with
delight
and
pleasure
,
upon
the
account
of
the
design
and
end
of
that
Tragedy
which
was
acted
thereon
;
within
which
design
(
being
executed
and
accomplished
)
this
happy
effect
is
included
.
We
elsewhere
find
the
Apostle
expressing
his
vehement
desire
to
know
Christ
and
the
power
of
his
resurrection
,
the
fellowship
of
his
sufferings
,
being
made
conformable
to
his
death
.
But
what
did
he
lastly
aim
at
in
this
?
The
next
words
more
fully
speak
out
(
what
he
first
mentioned
)
the
power
of
his
resurrection
to
be
the
thing
chiefly
in
his
eye
,
and
that
he
desired
(
what
he
adds
)
the
fellowship
of
his
sufferings
,
&c.
as
a
means
unto
that
end
,
though
it
seem'd
a
sharp
and
painful
means
;
If
by
any
means
I
might
attain
the
resurrection
of
the
dead
;
q.
d.
I
care
not
what
I
undergo
,
not
the
sufferings
even
of
a
painful
crucifixion
it self
,
or
that
my
worldly
earthly
Self
do
suffer
conformably
to
the
sufferings
of
my
crucify'd
Lord
;
I
matter
not
by
what
so
severe
method
the
thing
be
brought
about
,
if
by
any
means
it
may
be
brought
about
,
that
I
may
know
the
power
of
his
resurrection
so
feelingly
,
as
to
attain
also
the
resurrection
of
the
dead
.
And
what
was
that
?
No
doubt
to
attain
a
state
(
which
he
confesses
he
had
not
yet
perfectly
attain'd
,
but
was
in
pursuit
of
)
sutable
to
his
relation
and
union
with
a
risen
Jesus
;
Union
with
him
supposes
a
being
risen
with
him
;
If
ye
then
be
risen
with
Christ
—
.
Seek
those
things
that
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
Set
your
affection
(
or
mind
)
on
the
things
above
,
not
on
the
things
on
the
earth
.
Then
follows
the
method
in
which
they
were
brought
to
the
capacity
of
doing
so
;
For
ye
are
dead
.
Their
professed
relation
to
Christ
did
suppose
them
risen
,
and
did
therefore
first
suppose
them
dead
.
Now
if
they
would
do
sutably
to
what
their
profession
imported
,
this
was
it
they
had
to
do
;
To
abstract
their
minds
and
hearts
from
the
things
of
this
earth
,
and
place
them
upon
the
things
of
an
higher
region
.
And
(
as
it
s
afterwards
expressed
in
this
same
context
which
we
were
considering
before
)
to
have
our
conversation
(
or
Citizenship
)
in
heaven
,
whence
we
look
for
the
Saviour
,
&c.
That
is
,
as
our
chief
interests
and
priviledges
are
above
,
to
have
our
thoughts
and
the
powers
of
our
Souls
chiefly
exercised
upon
that
blessed
and
glorious
state
,
which
state
is
the
prize
(
mentioned
above
)
of
the
high
calling
of
God
in
Christ
Jesus
.
mind
earthly
things
,
enemies
to
the
Cross
of
Christ
;
the
great
incongruity
whereof
the
Apostle
even
resents
with
tears
as
he
there
testifies
.
And
it
was
in
this
,
that
he
was
for
his
part
so
willing
to
comply
with
the
design
of
the
Cross
,
that
he
made
no
difficulty
to
endure
all
the
hardship
and
dolour
of
it
,
that
he
might
attain
this
glorious
fruit
and
gain
which
he
reckoned
should
accrew
to
him
from
it
;
even
more
of
a
rais'd
heavenly
mind
,
which
signify'd
it
to
be
strongly
bent
that
way
already
;
when
no
mortifications
were
reckoned
too
severe
to
be
undergone
in
order
thereto
.
And
here
therefore
this
,
soul-rectifying
influence
must
be
understood
to
have
been
proportionably
strong
.
Hence
also
it
was
that
we
find
him
groaning
as
one
under
a
pressure
or
heavy
weight
to
be
cloath'd
upon
with
the
heavenly
house
:
and
to
have
mortality
swallowed
up
of
life
:
wrought
him
to
this
self-same
thing
,
And
we
see
how
the
temper
of
the
Primitive
Christians
was
,
as
to
this
,
and
the
other
world
,
in
those
days
when
the
Spirit
was
plentifully
poured
out
.
They
took
joyfully
the
spoiling
of
their
goods
,
knowing
in
themselves
,
they
had
in
Heaven
a
far
better
and
an
enduring
substance
.
Heaven
signified
much
with
them
,
and
this
world
very
little
.
They
looked
not
to
the
things
that
were
seen
and
temporal
,
but
to
the
things
unseen
and
eternal
.
the
substance
of
the
things
hoped
for
,
and
the
evidence
of
things
not
seen
.
They
lived
as
pilgrims
and
strangers
on
earth
,
despised
the
pleasures
,
riches
and
honours
of
it
.
Endured
all
manner
of
hardships
and
tortures
in
it
,
not
accepting
deliverance
,
because
they
were
taken
up
in
the
pursuit
of
the
better
Country
;
had
respect
to
the
recompence
of
reward
;
and
expected
a
part
in
the
better
Resurrection
.
And
is
it
not
a
delightful
thing
to
the
spirit
of
a
man
when
he
is
sensibly
disintangled
,
and
at
liberty
from
the
cares
,
desires
,
griefs
and
fears
that
were
wont
to
enwrap
his
heart
?
when
he
finds
his
weights
and
clogs
faln
off
,
that
deprest
him
,
the
bonds
and
snares
loosed
which
bound
him
down
to
this
earth
;
and
feels
himself
ascending
and
moving
upwards
;
out
of
that
darkness
,
stupidity
and
death
that
possessed
his
Soul
,
into
that
upper
region
of
light
,
purity
and
peace
,
unto
which
his
spirit
is
still
gradually
more
and
more
connaturallized
day
by
day
?
When
Heaven
in
respect
of
the
pure
holiness
,
the
calm
serenity
,
the
rest
and
blessedness
of
it
,
is
now
grown
familiar
to
him
,
and
his
very
element
?
We
see
then
,
that
in
all
these
mentioned
respects
this
gracious
communication
,
wherein
it
is
rectifying
,
and
tends
to
settle
the
Soul
in
that
frame
which
it
ought
to
be
in
,
and
which
is
most
proper
and
natural
to
it
;
therein
it
is
also
most
delightful
,
and
carries
highest
matter
of
pleasure
in
it
.
It
is
upon
the
whole
(
that
we
may
sum
up
the
account
,
of
this
divine
communication
in
the
following
characters
of
it
)
;
1.
Generative
,
and
begets
the
Soul
to
a
new
,
a
divine
life
;
makes
it
of
a
sluggish
,
stupid
dead
thing
(
as
it
was
towards
all
heavenly
and
divine
matters
)
living
and
sprightly
,
full
of
active
life
and
vigour
.
Life
we
say
is
sweet
,
it
is
in
it self
a
pleasant
thing
.
This
mean
,
bodily
life
it self
is
so
;
if
we
do
but
consider
it
,
and
allow
our selves
to
taste
and
enjoy
the
pleasure
of
it
.
As
for
instance
,
that
this
and
that
limb
and
member
is
not
a
dead
lump
,
that
we
feel
life
freshly
sprouting
and
springing
in
every
part
,
is
not
this
delightsom
?
How
much
more
the
life
of
the
Soul
!
especially
this
so
excellent
and
sublime
kind
of
life
!
And
it
is
the
radical
principle
of
all
other
(
consequent
)
pleasure
,
that
by
which
we
are
capable
thereof
;
every
thing
is
sapless
and
without
savour
to
the
dead
.
How
pleasant
operations
and
fruitions
doth
the
divine
life
render
a
person
capable
of
!
2.
It
is
Nutritive
.
Souls
are
nourished
by
the
same
thing
by
which
they
are
begotten
,
by
the
same
divine
influence
.
As
a
generative
vertue
is
wont
to
be
attributed
to
the
Sun
,
so
it
cherishes
also
its
own
productions
.
The
beams
of
that
Sun
of
righteousness
make
them
that
fear
God
grow
up
as
calves
in
the
stall
,
3.
It
is
Sanative
,
and
virtually
contains
all
the
fruits
in
it
which
are
for
the
healing
of
the
Nations
;
when
the
Soul
grows
distemper'd
,
it
restores
it
,
and
is
both
sustaining
and
remedying
to
it
.
How
great
is
the
pleasure
of
health
and
soundness
!
of
ease
to
broken
bones
!
of
relief
to
a
sick
and
fainting
heart
!
so
it
is
often
(
for
in
the
present
state
the
cure
is
not
perfect
and
relapses
are
frequent
)
with
the
Soul
in
which
the
life
of
God
hath
begun
to
settle
and
diffuse
it self
,
till
his
influence
repair
and
renew
it
;
And
when
it
doth
so
,
how
pleasant
is
it
to
find
an
heart
made
sound
in
his
statutes
!
and
to
perceive
a-new
working
in
it
the
Spirit
of
love
,
sound
mind
!
So
pleasant
that
it
occasions
a
triumph
(
even
when
the
outward
man
is
perishing
)
if
it
be
found
that
the
inward
is
renewed
day
by
day
.
4.
It
is
Corroborative
and
strengthening
;
confirms
resolutions
,
and
establishes
the
heart
.
Hereby
they
who
have
felt
this
quickening
,
cherishing
,
healing
vertue
are
also
strengthen'd
with
might
(
viz.
by
the
Spirit
)
in
the
inner
man
;
so
that
they
hold
on
their
way
,
and
being
of
clean
hands
,
is
strength
to
the
upright
.
waiting
upon
the
Lord
they
renew
strength
and
mount
up
with
wings
as
Eagles
,
this
strength
doth
the
regenerate
man
perform
the
ordinary
duties
belonging
to
his
holy
profession
;
by
it
he
encounters
difficulties
,
combats
and
conquers
enemies
,
bears
heavy
and
afflicting
pressures
,
and
none
of
these
without
some
intermingled
pleasure
.
For
even
that
exercise
of
this
strength
which
is
likely
to
be
least
accompanied
with
pleasure
,
the
suffering
of
sharp
and
smarting
afflictions
,
hath
many
times
much
of
this
grateful
mixture
;
and
can
only
be
expected
to
have
it
in
this
way
of
gracious
communication
,
as
the
depending
sufferers
shall
be
strengthened
with
all
might
according
to
the
glorious
power
of
God
,
with
joyfulness
.
God
is
therefore
to
be
enjoy'd
and
delighted
in
by
this
delectable
communication
intervening
,
by
which
he
now
frames
the
Soul
according
to
his
own
Image
,
and
gives
an
heart
after
his
own
heart
,
that
is
,
such
as
is
sutable
to
him
,
and
as
he
would
have
it
be
.
And
this
way
only
is
any
one
in
a
possibility
to
delight
in
God
,
by
having
a
good
frame
of
Spirit
communicated
to
him
,
and
in
wrought
in
him
;
I
mean
never
without
this
,
and
in
a
great
measure
by
it
.
Then
is
he
in
a
happy
state
,
when
God
hath
by
his
own
Spirit
made
him
what
by
his
Word
he
requires
him
to
be
.
Now
is
he
compos'd
to
delights
and
blessedness
,
being
by
the
same
workmanship
created
in
Christ
Jesus
both
to
good
works
and
to
the
best
of
enjoyments
.
How
happy
is
that
Soul
in
whom
the
true
matter
of
delight
is
become
an
implanted
thing
!
that
is
what
it
should
be
,
and
should
be
nothing
(
such
is
the
constitution
of
Gospel-Rules
and
Precepts
)
but
what
most
truly
makes
for
its
own
content
,
delight
,
and
rest
!
whose
own
temper
is
now
in
some
sort
become
to
it
both
a
law
and
a
reward
!
Surely
this
is
one
great
part
of
what
an
enlightened
apprehensive
Soul
would
most
earnestly
desire
and
crave
,
or
would
be
the
genuine
breathings
of
a
sincerely
gracious
heart
.
O
that
I
were
more
like
God!
more
perfectly
framed
according
to
his
holy
will
!
And
must
therefore
be
,
in
great
part
,
a
thing
apt
to
afford
it
delight
and
rest
;
as
hath
been
already
inculcated
before
.
But
yet
this
natural
consequence
is
little
understood
.
And
the
common
ignorance
or
inadvertency
of
this
,
hath
made
it
necessary
to
insist
the
more
largely
(
though
but
little
have
been
said
in
respect
of
what
might
)
on
this
part
of
the
delectable
communication
wherein
God
offers
himself
to
his
peoples
enjoyment
.
For
from
the
not-knowing
,
or
not-considering
of
this
way
of
enjoying
him
,
this
twofold
mistake
(
the
one
of
very
dangerous
,
the
other
of
uncomfortable
importance
and
tendency
)
hath
arisen
.
1.
That
some
have
thought
they
have
enjoy'd
God
when
they
have
not
;
having
only
had
their
imaginations
somewhat
gratified
,
by
certain
,
either
false
or
ineffectual
notions
of
him
.
In
which
they
have
rested
,
and
placed
the
sum
of
their
Religion
and
Happiness
.
Never
aiming
,
in
the
mean
time
,
to
have
their
spirits
reformed
according
to
that
pure
and
holy
Image
and
Exemplar
which
he
hath
represented
in
the
Gospel
of
his
Son
;
the
impression
whereof
,
is
,
Christ
formed
in
us
.
2.
That
others
have
thought
they
have
not
enjoyed
God
when
they
have
;
supposing
there
was
no
enjoyment
of
him
,
but
what
consisted
in
the
rapturous
transporting
apprehension
and
perswasion
of
his
particular
love
to
them
;
and
sleightly
overlooking
all
that
work
he
hath
wrought
in
their
Souls
,
as
if
it
were
nothing
to
be
accounted
of
,
not
allowing
themselves
to
reflect
on
any
thing
in
themselves
,
but
what
was
still
amiss
;
and
vainly
seeking
with
much
anxiety
and
complaint
what
they
have
,
while
they
will
not
take
notice
that
they
have
it
,
nor
apply
themselves
to
improve
the
already
implanted
Principles
that
are
,
in
themselves
,
apt
to
yield
fruits
of
so
pleasant
relish
.
It
was
upon
this
account
requisite
to
discover
,
and
labour
somewhat
to
magnifie
the
intrinsecal
delightfulness
of
Religion
it self
;
and
to
put
the
more
of
note
and
remark
upon
a
well-tempered
spirit
,
even
in
point
of
delectableness
and
the
matter
of
pleasure
it
hath
in
it
,
by
how
much
it
is
with
too
many
,
on
one
account
or
another
,
a
neglect●d
thing
.
There
is
only
somewhat
of
doubt
,
or
objection
that
may
possibly
lie
in
the
minds
of
some
against
the
scope
and
drift
of
this
Discourse
;
which
it
will
be
needful
we
endeavour
to
remove
before
we
proceed
to
what
is
further
contained
in
this
gracious
communication
:
As
,
1.
It
may
be
said
,
Doth
not
all
this
tend
to
bring
us
,
instead
of
delighting
in
God
,
to
delight
in
our selves
?
To
make
us
become
our
own
center
and
rest
?
And
how
can
the
relishable
sweetness
of
gracious
principles
and
dispositions
signifie
Gods
being
to
be
enjoyed
or
delighted
in
?
For
what
,
are
these
things
God
?
To
this
I
only
say
:
1.
That
such
holy
dispositions
as
they
are
not
God
,
so
nor
are
they
,
in
strictness
of
speech
,
our selves
.
And
how
absurd
were
it
,
to
call
every
thing
our selves
that
is
in
us
!
And
how
self-contradicting
then
were
the
very
objection
!
for
that
would
make
delighting
in
God
and
in
our selves
directly
all
one
;
and
so
the
fault
which
it
causlesly
pretends
to
find
,
it
would
really
commit
.
'T
is
true
,
that
improperly
holy
dispositions
are
said
to
make
up
another
self
in
us
,
a
new
man
,
according
as
corrupt
and
sinful
principles
and
dispositions
do
make
also
a
self
,
the
old
man
.
But
then
it
is
also
to
be
remembered
,
that
with
no
greater
impropriety
they
are
capable
of
bearing
the
name
of
God
;
as
the
image
of
any
thing
frequently
doth
the
name
of
the
thing
which
it
represents
,
or
the
work
of
its
Author
:
And
they
are
expresly
called
,
Christ
formed
in
us
;
and
is
not
the
God
?
They
are
called
the
Spirit
;
for
when
we
are
caution'd
not
to
quench
the
Spirit
,
how
can
that
be
understood
of
the
eternal
uncreated
Spirit
himself
?
And
the
very
thing
produced
(
not
meerly
the
productive
influence
)
in
the
work
of
Regeneration
is
expresly
called
by
that
name
(
as
it
is
no
such
strange
thing
for
the
effect
to
carry
the
name
of
its
cause
)
;
That
which
is
born
of
the
Spirit
is
Spirit
.
There
is
Spirit
begetting
,
and
Spirit
begotten
.
And
the
Spirit
begotten
,
as
it
must
be
distinguished
from
its
cause
,
the
Spirit
of
God
;
so
it
must
from
the
subject
wherein
the
effect
is
wrought
,
our
own
Spirits
;
For
they
sure
are
not
produc't
by
the
regenerating
work
.
Yea
,
and
when
God
is
said
to
dwell
in
them
that
dwell
in
love
,
and
that
are
humble
and
contrite
;
somewhat
else
is
thereby
signify'd
to
be
indwelling
there
,
than
the
meer
being
of
God
;
for
otherwise
the
priviledg
of
such
were
no
greater
than
of
all
other
men
and
things
.
And
what
else
is
it
,
but
somewhat
communicated
and
imparted
immediately
from
God
to
such
?
(
else
how
by
dwelling
in
love
,
do
they
dwell
in
God
?
)
which
because
dwelling
imports
permanency
,
cannot
be
a
transient
influence
only
,
but
some
settled
abiding
effect
,
a
consistent
frame
and
temper
of
Spirit
,
maintained
by
his
continually
renewed
influence
;
and
therefore
it
would
be
very
unreasonably
said
,
that
the
representing
this
as
delectable
is
a
calling
us
off
from
God
to
delight
in
our selves
.
For
if
this
communication
be
not
it self
,
in
strict
propriety
,
God
,
it
were
as
great
impropriety
to
say
it
were
our selves
.
Again
,
2.
It
hath
a
great
deal
more
affinity
with
God
than
with
us
.
We
are
,
its
true
,
the
subjects
of
it
;
but
it
is
his
immediate
production
and
very
likeness
,
a
Divine
nature
,
no
humane
thing
.
Therefore
if
here
our
delight
were
to
terminate
,
it
were
more
proper
to
call
it
delighting
in
God
than
in
our selves
.
But
,
3.
It
is
neither
said
nor
meant
,
that
here
our
delight
is
to
terminate
;
but
that
hereby
we
are
to
delight
in
God
,
and
so
that
our
delight
is
to
terminate
in
him
.
4.
When
we
are
said
to
enjoy
God
,
I
inquire
,
Is
any
thing
communicated
to
us
,
or
no
?
If
not
,
we
have
no
enjoyment
;
If
any
thing
be
,
what
is
it
?
Gods
Essence
?
That
's
impossible
and
horrid
to
think
,
as
hath
been
said
.
And
we
need
not
repeat
,
that
when
we
can
tell
what
it
is
to
enjoy
a
Friend
,
without
partaking
his
essence
,
whose
communications
are
so
incomparably
more
remote
,
mediate
,
resistible
;
It
is
less
difficult
to
conceive
,
how
God
is
to
be
enjoy'd
by
his
communications
.
2.
It
may
be
again
said
;
But
if
God
be
thus
to
be
delighted
in
,
how
can
delighting
in
him
be
upon
such
terms
our
duty
?
For
is
it
our
duty
that
he
communicate
himself
in
this
way
to
us
?
Let
any
that
object
thus
,
only
study
the
meaning
of
those
Precepts
;
Keep
your selves
in
the
love
of
God
.
Continue
in
his
goodness
.
Be
ye
fill'd
with
the
Spirit
.
Walk
in
the
Spirit
.
And
if
they
can
think
them
to
signifie
any
thing
,
they
will
not
be
to
seek
for
an
answer
.
But
to
this
more
hereafter
;
when
from
the
delightful
object
,
we
come
to
treat
of
actual
delighting
in
it
.
3.
But
some
may
say
,
It
were
indeed
to
be
acknowledged
,
that
such
a
temper
of
spirit
once
communicated
,
were
indeed
very
delightful
;
But
where
is
it
to
be
found
?
And
to
state
the
matter
of
delight
so
much
in
what
is
to
be
sought
in
our selves
,
is
to
reduce
the
whole
business
of
delighting
in
God
,
to
an
impossibility
,
or
to
nothing
:
So
little
appearing
of
this
temper
,
and
so
much
of
the
contrary
,
as
gives
much
cause
of
doubt
,
whether
there
be
any
thing
to
be
rejoiced
in
or
no.
And
what
then
?
Are
we
to
suspend
the
exercise
of
this
duty
till
we
have
gotten
the
difficult
case
resolved
?
(
which
may
be
all
our
time
)
.
[
Is
there
a
real
thorough
work
of
God
upon
my
Soul
or
no
?
]
For
how
can
I
rejoice
in
that
whereof
I
have
yet
a
doubt
,
whether
it
be
what
it
seems
or
no
?
I
answer
,
1.
It
is
plain
,
they
that
really
have
nothing
of
this
communication
from
God
,
cannot
take
delight
in
it
(
otherwise
than
as
hoped
for
)
.
But
,
2.
Would
we
therefore
have
such
to
please
themselves
and
be
satisfied
without
it
;
and
delight
in
their
distance
and
estrangement
from
God
;
and
while
there
is
no
intercourse
between
him
and
them
?
And
shall
this
be
called
too
delighting
in
God
?
Surely
somewhat
else
than
delight
belongs
to
their
states
.
3.
But
for
such
as
really
have
it
,
That
which
hath
been
designed
to
be
evinced
,
is
,
that
it
is
delectable
in
it self
;
and
therefore
they
cannot
be
without
any
taste
or
relish
of
pleasure
therein
;
while
yet
some
doubt
touching
the
sincerity
and
truth
thereof
doth
yet
remain
:
Though
such
doubt
(
but
more
their
imperfect
reception
of
this
communication
,
and
neglect
to
look
after
further
degrees
of
it
)
cannot
but
render
their
delight
comparatively
little
.
Nor
hath
it
been
designed
to
speak
hitherto
,
of
what
delight
the
regenerate
in
this
way
actually
have
,
but
what
they
may
have
;
and
what
matter
of
delight
Gods
heart-rectifying
communication
doth
in
the
nature
of
it
contain
;
that
is
,
supposing
it
were
imparted
and
received
,
so
as
actually
to
have
formed
the
Soul
according
to
the
Gospel-revelation
.
And
if
it
were
so
in
a
more
eminent
measure
and
degree
,
it
were
then
in
it self
so
delectable
,
as
without
the
assurance
of
our
future
safe
and
happy
state
(
though
that
,
in
that
case
,
is
not
likely
to
be
in
a
comfortable
degree
wanting
)
,
that
is
,
not
by
it
only
,
but
by
it self
,
without
the
present
constant
necessary
concurrence
thereof
,
to
afford
unspeakable
pleasure
to
that
Soul
in
which
it
hath
place
.
So
that
the
getting
of
assurance
is
not
the
only
thing
to
be
done
in
order
to
a
persons
delighting
in
God
;
(
of
which
more
hereafter
is
intended
to
be
said
in
the
directive
Part
)
.
But
though
that
be
not
the
only
thing
,
yet
it
is
a
very
great
thing
;
and
being
superadded
,
makes
a
great
addition
to
the
matter
of
delight
:
Therefore
we
further
say
,
This
divine
communication
is
delectable
as
it
includes
in
it
,
the
manifestation
of
Gods
love
to
the
Soul
in
particular
.
Nor
do
we
hereby
intend
an
Enthusiastical
assurance
;
or
such
a
testification
of
the
love
of
God
to
the
Soul
,
as
excludes
any
reference
to
his
external
revelation
and
exercise
of
our
own
enlightened
reason
and
judgment
thereupon
;
or
wherein
these
are
of
no
use
,
nor
have
subservience
thereto
:
But
as
in
the
other
parts
of
the
divine
communication
,
his
external
revelation
hath
the
place
of
an
instrument
,
whereby
he
effects
the
work
inwardly
done
upon
the
mind
and
heart
,
and
of
a
rule
or
measure
whereby
we
are
to
judg
of
it
;
so
we
are
to
account
it
is
,
as
to
this
part
of
it
also
;
that
is
,
he
inwardly
testifies
and
manifests
the
same
thing
which
is
virtually
contained
in
his
Gospel-revelation
,
considered
in
that
reference
and
aspect
which
it
hath
on
the
present
state
of
the
Soul
.
For
that
outward
Revelation
must
needs
be
understood
to
signifie
diversly
to
particular
persons
,
as
their
state
may
be
divers
;
As
when
it
says
,
The
things
that
eye
hath
not
seen
,
nor
ear
heard
,
nor
have
entred
into
the
heart
of
man
,
God
hath
prepared
for
them
that
love
him
.
To
a
person
that
doth
indeed
truly
love
God
,
it
virtually
says
,
all
these
things
are
prepared
for
thee
:
To
one
that
doth
not
love
God
,
it
can
only
be
understood
to
say
,
all
these
things
may
be
thine
,
i.
e.
if
thou
shalt
love
him
;
If
thou
do
not
,
thou
hast
no
part
in
them
;
but
in
as
much
as
a
conditional
promise
,
when
the
condition
is
performed
,
is
equivalent
to
an
absolute
;
These
words
do
as
truly
import
this
sense
to
one
that
loves
God
[
these
things
are
thine
]
,
as
if
they
were
directed
to
it
in
particular
:
As
truly
,
I
say
,
supposing
the
person
do
truly
love
God
,
but
not
so
clearly
or
with
that
evidence
.
For
this
Truth
,
(
supposing
it
a
Truth
)
,
I
do
sincerely
love
God
,
is
not
so
evident
as
this
,
That
such
preparation
is
made
for
them
that
do
:
For
this
is
expresly
contained
in
the
Word
of
God
;
The
other
is
not
so
,
but
to
be
collected
only
by
self-inspection
,
and
observation
of
the
bent
and
tenor
of
my
spirit
and
way
Godward
;
yet
however
the
evidence
of
truth
admits
of
degrees
,
Truth
it self
doth
not
.
All
things
that
are
true
,
are
equally
true
.
And
therefore
,
when
it
is
said
,
so
great
things
are
prepared
for
them
that
love
God
;
It
is
as
truly
said
,
they
are
prepared
for
this
man
who
loves
God
,
as
this
or
that
particular
lover
of
God
is
contained
in
the
general
notion
of
a
lover
of
him
.
And
then
,
as
that
publick
declaration
says
not
to
any
,
these
things
are
prepared
for
you
,
whether
you
love
God
or
no
,
or
otherwise
than
as
they
come
under
that
common
notion
of
lovers
of
God
;
This
inward
manifestation
is
also
so
accommodate
to
that
,
as
that
it
says
not
another
thing
,
but
the
same
;
that
is
,
nothing
that
contradicts
(
and
indeed
no
more
than
is
virtually
contained
in
)
the
other
;
or
it
applies
what
is
generally
said
of
the
lovers
of
God
to
this
particular
lover
of
him
as
such
;
that
is
,
enabling
him
to
discern
himself
a
lover
of
him
,
impresses
this
Truth
powerfully
upon
the
heart
,
these
great
preparations
belong
to
thee
,
as
thou
art
such
a
one
.
We
speak
not
here
of
what
God
can
do
,
but
what
he
doth
.
Who
can
doubt
but
as
God
can
,
if
he
please
,
imprint
on
the
mind
the
whole
System
of
necessary
Truth
,
and
on
the
heart
the
entire
frame
of
holiness
,
without
the
help
of
an
external
revelation
;
so
he
can
imprint
this
particular
perswasion
also
without
any
outward
means
?
Nor
do
we
speak
of
what
he
more
rarely
doth
,
but
of
what
he
doth
ordinarily
;
or
what
his
more
usual
course
and
way
of
procedure
is
,
in
dealing
with
the
spirits
of
men
.
The
supream
Power
binds
not
its
own
hands
.
We
may
be
sure
,
the
inward
testimony
of
the
Spirit
never
is
opposite
to
the
outward
testimony
of
his
Gospel
(
which
is
the
Spirits
testimony
also
)
;
and
therefore
it
never
says
to
an
unholy
man
,
an
enemy
to
God
,
thou
art
in
a
reconcil'd
and
pardoned
state
.
But
we
cannot
be
sure
he
never
speaks
or
suggests
things
to
the
spirits
of
men
but
by
the
external
testimony
,
so
as
to
make
use
of
that
as
the
means
of
informing
them
with
what
He
hath
to
impart
;
Nay
,
we
know
he
sometime
hath
imparted
things
(
as
to
Prophets
and
the
Sacred
Pen-men
)
without
any
external
means
,
and
(
no
doubt
)
excited
sutable
affections
in
them
,
to
the
import
of
the
things
imparted
and
made
known
.
Nor
do
I
believe
it
can
ever
be
proved
,
That
he
never
doth
immediately
testifie
his
own
special
love
to
holy
Souls
without
the
intervention
of
some
part
of
his
external
Word
,
made
use
of
as
a
present
instrument
to
that
purpose
,
or
that
he
always
doth
it
,
in
the
way
of
methodical
reasoning
therefrom
.
Nor
do
I
think
that
the
experience
of
Christians
can
signifie
much
to
the
deciding
of
the
matter
.
For
besides
that
this
,
or
that
,
or
a
third
persons
experience
cannot
conclude
any
thing
against
a
fourth's
;
and
the
way
of
arguing
were
very
infirm
,
what
one
or
two
or
a
thousand
,
or
even
the
greater
part
of
serious
Christians
(
even
such
as
have
attain'd
to
some
satisfying
evidence
of
their
own
good
estate
)
have
not
found
,
that
no-where
is
to
be
found
:
Besides
that
I
say
,
it
's
likely
few
can
distinctly
tell
how
it
hath
been
with
them
in
this
matter
;
that
is
,
what
way
or
method
hath
been
taken
with
them
in
begetting
a
present
perswasion
at
this
or
that
time
of
Gods
peculiar
love
to
them
.
His
dealings
with
persons
(
even
the
same
persons
at
divers
times
)
may
be
so
various
;
his
illapses
and
coming
in
upon
them
at
some
times
may
have
been
so
sudden
and
surprizing
;
the
motions
of
thoughts
are
so
quick
;
the
observation
or
animadversion
persons
usually
have
of
what
is
transacted
in
their
own
spirits
is
so
indistinct
;
and
they
may
be
so
much
taken
up
with
the
thing
it self
,
as
less
to
mind
the
way
and
order
of
doing
it
,
that
we
may
suppose
little
is
to
be
gathered
thence
towards
the
settling
of
a
stated
rule
in
this
case
.
Nor
is
the
matter
of
such
moment
,
that
we
need
either
be
curious
in
enquiring
or
positive
in
determining
about
it
;
that
Principle
being
once
supposed
and
firmly
stuck
to
;
That
he
never
says
any
thing
in
this
matter
by
his
Spirit
to
the
hearts
of
men
,
repugnant
to
what
the
same
Spirit
hath
said
in
his
Word
;
Or
,
That
he
doth
not
say
a
new
or
a
diverse
thing
from
what
he
hath
said
there
for
their
assurance
:
that
is
,
That
he
never
testifies
to
any
person
by
his
Spirit
that
he
is
accepted
and
beloved
of
him
,
who
may
at
the
same
time
be
concluded
by
his
publiquely-extant
constitutions
in
his
Word
to
be
in
a
state
of
non-acceptance
and
disfavour
;
or
concerning
whom
the
same
thing
(
viz.
his
acceptance
)
might
not
be
concluded
by
his
Word
,
if
it
were
duly
applied
to
his
case
.
Hereby
the
most
momentous
danger
in
this
matter
is
avoided
;
For
if
that
Principle
be
forelaid
,
enough
is
done
to
preclude
the
vain
boasts
of
such
as
may
be
apt
to
pretend
highly
to
great
manifestations
of
divine
love
,
while
they
carry
with
them
manifest
proofs
of
an
unsanctified
heart
,
and
are
under
the
power
of
unmortified
reigning
sin
.
That
Principle
admitted
,
will
convince
that
their
boasted
manifestations
,
do
only
manifest
their
own
ignorance
,
pride
and
vanity
;
or
proceed
only
from
their
heated
imagination
,
or
(
the
worse
cause
)
Satanical
illusion
,
designed
to
lull
them
asleep
in
sin
,
and
the
more
easily
to
lead
them
blind-fold
to
perdition
.
And
this
is
the
main
concernment
about
which
we
need
to
be
solicitous
in
this
matter
:
which
being
provided
for
;
as
it
is
difficult
,
so
it
is
not
necessary
to
determine
,
whether
the
Spirit
do
always
not
only
testifie
according
to
the
external
revelation
,
but
by
it
also
;
and
so
only
as
to
concur
in
the
usual
way
of
reasoning
from
it
.
No
doubt
but
the
same
Truth
may
be
assented
to
upon
divers
grounds
;
sometimes
upon
rational
evidence
;
sometimes
upon
testimony
:
And
some
Truths
may
be
seen
by
immediate
mental
intuition
(
as
being
self-evident
)
which
also
may
be
capable
of
demonstration
.
And
though
this
Truth
of
Gods
particular
love
to
such
a
man
,
be
none
of
those
that
have
self-evidence
:
Yet
Gods
Spirit
,
as
it
may
by
assisting
the
discursive
faculty
help
us
to
discern
the
connexions
of
some
things
which
otherwise
we
should
not
perceive
;
so
it
may
by
assisting
the
intuitive
,
make
things
evident
to
us
that
of
themselves
are
not
.
Nor
yet
,
also
,
that
it
actually
doth
so
,
can
any
I
believe
certainly
tell
;
For
admit
that
at
some
times
some
have
very
transporting
apprehensions
of
the
love
of
God
towards
themselves
,
suggested
to
their
hearts
by
the
holy
Spirit
;
they
having
this
habitual
knowledg
before
that
love
to
him
(
for
instance
)
or
faith
in
him
,
or
the
like
,
are
descriptive
characters
of
the
persons
whom
he
accepts
and
(
delightfully
)
loves
;
How
suddenly
may
the
divine
light
irradiate
,
or
shine
upon
those
preconceived
notions
(
which
were
begotten
in
them
by
the
interveniency
of
the
external
revelation
before
)
and
excite
those
before-implanted
principles
of
Faith
,
Love
,
&c.
so
as
to
give
them
the
lively
sense
of
them
now
stirring
and
acting
in
their
hearts
?
And
thence
also
inable
them
unwaveringly
to
conclude
(
and
with
an
unexpressible
joy
and
pleasure
)
their
own
interest
in
his
special
love
,
in
this
way
shedding
it
abroad
in
their
hearts
by
the
Holy
Ghost
given
to
them
?
Nor
are
they
able
to
prove
from
Scripture
the
immediateness
of
it
;
For
as
to
what
it
doth
to
them
in
particular
,
Scripture
says
nothing
,
they
not
being
so
much
as
mentioned
there
:
What
it
doth
or
hath
done
to
this
or
that
person
there
mentioned
signifies
nothing
to
their
case
;
if
any
thing
were
said
that
must
have
that
import
(
which
will
be
hard
to
evince
)
,
and
that
it
is
any
where
in
Scripture
signified
to
be
its
usual
way
,
in
common
,
towards
them
on
whose
hearts
it
impresses
this
perswasion
,
to
do
it
immediately
;
is
much
less
to
be
evinced
.
For
what
Scripture
saith
so
?
and
that
famous
Text
that
speaks
so
directly
to
this
matter
;
The
Spirit
of
God
beareth
witness
with
our
spirit
,
that
we
are
the
children
of
God
,
seemeth
rather
to
imply
the
contrary
:
In
as
much
as
the
Spirit
of
God
is
there
expresly
said
to
co-witness
with
our
spirit
(
as
the
word
there
used
signifies
)
by
which
it
should
seem
to
take
the
same
course
in
testifying
which
our
spirit
or
conscience
doth
,
that
is
,
of
considering
the
general
characters
of
his
children
laid
down
in
his
Word
,
reflecting
upon
the
same
in
our selves
,
and
thereupon
concluding
we
are
his
children
:
Which
if
it
were
suppos'd
the
only
thing
the
Spirit
of
God
ordinarily
doth
in
this
matter
,
we
may
with
much
confidence
assert
;
1.
That
it
doth
herein
no
small
thing
;
for
is
it
a
small
thing
to
be
ascertain'd
of
Gods
fatherly
love
to
us
as
his
own
children
?
2.
That
it
doth
not
a
less
thing
than
if
it
testify'd
the
same
matter
in
a
way
altogether
immediate
.
For
wherein
is
it
less
?
Is
the
matter
less
important
?
that
cannot
be
said
;
for
the
thing
we
are
assured
of
is
the
same
,
howsoever
we
be
certify'd
thereof
.
Is
it
less
evident
?
That
can
with
as
little
pretence
be
said
;
For
doth
any
one
account
a
thing
not
evident
in
it self
,
and
that
needs
to
be
proved
to
him
,
some
way
or
other
,
the
less
evident
for
being
proved
to
him
in
a
discursive
way
:
What
pretence
can
any
one
have
to
say
or
think
so
?
Is
it
that
reasoning
is
more
liable
to
error
and
mistake
?
But
I
hope
the
reasoning
of
Gods
Spirit
is
not
so
,
when
it
enables
us
to
apprehend
the
general
Truth
we
should
reason
from
;
to
assume
to
it
;
to
collect
and
conclude
from
it
,
guiding
us
by
its
own
light
:
In
each
of
these
surely
we
have
as
much
reason
to
rely
upon
the
certainty
and
infallibility
of
the
Spirits
reasonings
as
of
its
most
assertory
dictates
;
Otherwise
,
we
would
(
most
unreasonably
)
think
the
authority
of
those
conclusions
laid
down
in
the
Epistle
to
the
Romans
,
and
other
parts
of
Scripture
,
invalidated
by
the
Holy
Ghost's
vouchsafing
to
reason
them
out
to
us
,
as
we
know
it
most
nervously
and
strongly
doth
.
Or
,
is
it
less
consolatory
?
That
cannot
be
,
for
that
depends
on
the
two
former
,
the
importance
and
evidence
of
the
thing
declared
:
The
former
whereof
is
the
same
,
the
latter
not
less
.
3.
Yea
and
supposing
that
the
Holy
Ghost
do
manifestly
concur
with
our
spirits
in
the
several
steps
of
that
discursive
way
,
so
that
we
can
observe
it
to
do
so
,
(
and
there
is
little
doubt
but
it
may
do
so
as
observably
to
us
,
by
affording
a
more
than
ordinary
light
to
assist
and
guide
us
in
each
part
of
that
procedure
,
as
if
it
did
only
suggest
a
sudden
dictate
to
us
and
no
more
)
,
we
may
upon
that
supposition
add
,
That
it
doth
hereby
more
advantageously
propose
the
same
thing
to
us
,
than
if
it
only
did
it
the
other
way
.
It
doth
it
in
a
way
more
sutable
to
our
natures
,
which
is
not
nothing
;
and
it
doth
it
in
a
way
less
liable
to
after-suspicion
and
doubt
;
for
it
is
not
supposed
to
be
always
dictating
the
same
thing
.
And
when
it
ceases
to
do
so
,
howsoever
consolatory
and
satisfying
the
dictate
was
at
that
instant
when
it
was
given
,
the
matter
is
liable
to
question
afterwards
,
upon
what
grounds
was
such
a
thing
said
?
And
though
it
cannot
be
distrusted
,
that
what
the
Holy
Spirit
testifieth
is
true
;
yet
I
may
doubt
whether
it
was
indeed
the
Holy
Spirit
that
testify'd
it
or
no.
Whereas
if
it
proceeded
with
me
upon
grounds
,
they
remain
,
and
I
have
no
reason
to
suspect
that
which
was
argued
out
to
me
,
upon
grounds
which
I
still
find
in
me
,
was
either
from
an
ill
suggestor
,
or
with
an
ill
design
;
whereas
there
may
be
some
plausible
pretence
of
doubt
in
the
matter
,
if
there
was
only
a
transient
dictate
given
in
to
me
,
without
any
reference
or
appeal
to
that
rule
by
which
God
hath
not
only
directed
me
to
try
my self
,
but
also
to
try
spirits
whether
they
be
of
him
or
no.
Nor
is
there
any
imaginable
necessity
of
assigning
quite
another
method
to
the
Spirits
work
as
it
is
a
Spirit
of
Adoption
,
from
that
which
it
holds
as
it
is
a
Spirit
of
Bondage
:
For
,
as
to
this
latter
,
when
it
convinces
a
person
and
binds
down
the
condemning
sentence
upon
him
;
this
surely
is
the
course
it
follows
,
to
let
a
person
see
(
for
instance
)
they
that
live
after
the
flesh
shall
die
;
But
thou
livest
after
the
flesh
,
therefore
thou
shalt
dye
:
Or
,
all
that
believe
not
,
the
wrath
of
God
abides
on
them
;
But
thou
believest
not
(
as
it
is
we
know
the
Spirits
work
,
to
convince
of
not-believing
)
,
therefore
the
wrath
of
God
abides
on
thee
.
And
what
need
is
there
of
apprehending
its
method
to
be
quite
another
in
its
comforting-work
?
Nor
is
it
surely
a
matter
of
less
difficulty
to
perswade
some
that
they
are
unbelievers
,
and
make
them
apprehend
and
feel
the
terror
sutable
to
their
states
;
than
others
,
that
they
are
believers
,
and
make
them
apprehend
the
comfort
which
is
proper
to
theirs
.
Yea
,
and
is
not
its
course
the
same
in
its
whole
sanctifying-work
,
to
bring
home
the
particular
Truth
,
whose
Impression
it
would
leave
on
the
Soul
,
with
application
thereof
to
it
in
particular
;
which
(
as
generally
propounded
in
Scripture
)
men
are
so
apt
to
wave
and
neglect
;
for
what
is
every
ones
concern
,
is
commonly
thought
no
ones
:
And
what
need
that
its
method
here
should
be
wholly
diverse
?
But
in
whichsoever
of
these
ways
the
Spirit
of
God
doth
manifest
his
love
,
it
is
not
to
be
doubted
,
but
that
There
is
such
a
thing
in
it self
very
necessary
,
and
to
be
attained
and
sought
after
:
And
that
it
is
highly
delectable
when
he
doth
vouchsafe
it
,
That
there
is
such
a
thing
to
be
sought
after
,
as
a
communicable
priviledg
and
favour
to
holy
Souls
,
is
evident
enough
from
multitudes
of
Scriptures
.
Those
that
have
been
occasionally
mentioned
in
speaking
(
what
was
thought
fit
to
be
said
)
of
the
way
of
his
doing
it
,
need
not
be
repeated
,
unto
which
we
may
add
,
what
we
find
is
added
to
those
above-recited
words
,
Eye
hath
not
seen
,
&c.
the
things
which
God
hath
prepared
for
them
that
love
him
,
But
God
hath
revealed
them
to
us
by
his
Spirit
.
And
that
Spirit
not
only
gives
those
lovers
of
God
above-mentioned
a
clearer
view
of
the
things
prepared
for
them
,
so
as
that
the
nature
of
them
might
be
the
more
distinctly
understood
,
(
as
is
argued
in
the
latter
part
of
this
,
and
in
the
following
verse
)
;
but
also
of
their
own
propriety
and
interest
in
them
;
Now
we
have
received
not
the
Spirit
of
the
world
,
but
the
Spirit
that
is
from
God
,
[
that
we
may
know
the
things
that
are
freely
given
us
of
God
]
.
Whence
therefore
they
are
revealed
by
the
Spirit
,
not
as
pleasing
objects
in
themselves
only
,
but
as
gifts
,
the
evidences
and
issues
of
Divine
Love
;
their
own
proper
portion
,
by
the
bequest
of
that
Love
to
whom
they
are
shew'n
.
Nor
is
this
the
work
of
the
Spirit
only
,
as
inditing
the
Scriptures
,
but
it
is
such
a
work
as
helps
to
the
spiritual
discerning
of
these
things
;
such
as
whereto
the
natural
man
is
not
competent
,
who
yet
is
capable
of
reading
the
Scriptures
as
well
as
other
men
.
And
what
will
we
make
of
those
words
of
our
Saviour
,
when
having
told
his
Disciples
,
he
would
pray
the
Father
,
and
he
should
give
them
another
comforter
,
even
the
Spirit
of
Truth
,
that
he
might
abide
with
them
for
ever
:
Even
the
Spirit
of
Truth
,
I
will
not
leave
you
comfortless
,
I
will
come
to
you
;
that
is
,
(
as
is
plain
)
by
that
Spirit
]
.
And
then
shortly
after
subjoins
,
He
that
hath
my
commandments
and
keepeth
them
,
he
it
is
that
loveth
me
,
and
he
that
loveth
me
shall
be
loved
of
my
Father
,
and
I
will
love
him
,
and
will
manifest
my self
to
him
.
Here
is
an
express
promise
of
this
love-manifestation
,
whereof
we
speak
,
by
the
Spirit
,
(
the
Comforter
mentioned
above
)
;
not
to
those
particular
persons
only
,
unto
whom
he
was
then
directing
his
speech
,
or
to
those
only
of
that
time
and
age
,
but
to
them
indefinitely
that
should
love
Christ
,
and
keep
his
commandments
.
Which
is
again
repeated
in
other
words
of
the
same
import
;
after
Judas
(
not
Iscariot
)
his
wondering
expostulation
touching
that
peculiarly
of
this
loving
manifestation
;
Jesus
answered
and
said
unto
him
,
If
any
man
love
me
,
he
will
keep
my
words
;
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
So
that
such
a
manifestation
as
is
most
aptly
expressive
of
love
,
such
converse
and
cohabitation
as
imports
most
of
kindness
and
endearedness
,
they
have
encouragement
to
expect
that
do
love
Christ
and
keep
his
words
;
The
same
thing
no
doubt
with
that
shedding
abroad
of
the
love
of
God
in
their
hearts
,
by
the
Holy
Ghost
given
to
them
,
mentioned
before
.
And
whereas
we
have
so
plain
and
repeated
mention
of
the
seal
,
the
earnest
,
the
first-fruits
of
the
Spirit
,
what
can
these
expressions
be
understood
to
import
(
and
they
do
not
signifie
nothing
)
other
than
confirmation
of
the
love
of
God
,
or
assuring
and
satisfying
evidences
and
pledges
thereof
.
And
that
there
should
be
such
an
inward
manifestation
of
divine
love
superadded
to
the
publique
and
external
declaration
of
it
(
which
is
only
made
indefinitely
to
persons
so
and
so
characteriz'd
)
the
exigency
of
the
case
did
require
;
That
is
,
wherein
it
was
necessary
his
love
should
be
distinctly
understood
and
apprehended
,
it
was
so
far
necessary
this
course
should
be
taken
to
make
it
be
so
.
A
meer
external
revelation
was
not
sufficent
to
that
end
;
Our
own
(
unassisted
)
reasonings
therefrom
were
not
sufficient
.
As
other
Truths
have
not
their
due
and
proper
impression
,
meerly
by
our
rational
reception
be
they
never
so
plain
,
without
that
holy
sanctifying
influence
before
insisted
on
;
so
this
Truth
also
of
Gods
love
to
this
person
in
particular
hath
not
its
force
and
weitht
,
its
efficacy
and
fruit
answerable
to
the
design
of
its
discovery
,
unless
it
be
app●ied
and
urged
home
on
the
Soul
by
a
communicated
influence
of
the
Spirit
to
this
purpose
:
Many
times
not
so
far
as
to
overcome
and
silence
tormenting
doubts
,
fears
and
anguish
of
spirit
in
reference
hereto
,
and
,
where
that
is
done
,
not
sufficient
to
work
off
deadness
,
drowziness
,
indisposition
to
the
doing
of
God
chearful
service
,
not
sufficient
to
excite
and
stir
up
,
love
,
gratitude
,
admiration
and
praise
.
How
many
(
who
have
learned
not
to
make
light
of
the
love
of
God
as
the
most
do
)
who
reckon
in
his
favour
is
life
,
to
whom
it
is
not
an
indifferent
thing
whether
they
be
accepted
or
no
;
who
cannot
be
overly
in
their
enquiry
,
nor
trifle
with
matters
of
everlasting
consequence
,
who
are
not
enough
Atheists
and
Scepticks
to
permit
all
to
a
mad
hazard
,
nor
easie
to
be
satisfy'd
,
walk
mournfully
from
day
to
day
with
sunk
,
dejected
spirits
,
full
of
anxiety
,
even
unto
agonies
under
the
clear
(
external
)
discovery
of
Gods
love
,
to
persons
of
that
character
,
whereof
they
really
are
?
such
as
observe
them
judg
their
case
plain
,
and
every
one
thinks
well
of
them
,
but
themselves
;
yea
their
mouths
are
sometimes
stopt
,
by
such
as
discourse
the
matter
with
them
,
but
their
hearts
are
not
quieted
:
or
,
if
they
sometime
are
,
in
a
degree
,
yet
the
same
doubts
and
fears
return
with
the
former
importunity
,
the
same
work
is
still
to
be
done
,
and
't
is
but
rolling
the
returning
stone
:
And
all
humane
endeavours
to
apply
and
bring
home
the
comforts
proper
and
sutable
to
their
case
prove
fruitless
and
ineffectual
,
nothing
can
be
fastened
upon
them
;
they
refuse
to
be
comforted
,
while
God
himself
doth
not
create
(
that
which
is
the
fruit
of
his
own
lips
)
peace
,
peace
;
while
,
as
yet
,
they
are
not
fill'd
with
joy
and
peace
in
believing
,
through
the
power
of
the
Holy
Ghost
.
It
is
plain
there
needs
a
more
learned
tongue
than
any
humane
one
,
word
in
season
to
such
weary
ones
.
How
many
,
again
,
have
spirits
overcome
with
deadness
and
sloth
under
a
settled
(
perhaps
not
altogether
mistaken
but
more
notional
)
apprehension
of
the
same
love
!
They
have
only
that
assurance
which
arises
it
may
be
not
from
a
false
but
the
single
testimony
of
their
own
spirits
;
at
least
unaccompanied
with
other
than
the
ordinary
help
of
the
Spirit
,
not
very
distinguishable
from
the
workings
of
their
own
;
Have
reasoned
themselves
(
perhaps
regularly
,
by
observing
the
rule
and
the
habitual
bent
of
their
own
spirits
)
into
an
opinion
of
their
own
good
estate
,
so
that
they
are
not
vext
with
doubts
and
fears
as
some
others
are
.
But
they
do
not
discover
to
others
,
nor
can
discern
in
themselves
any
degree
of
life
and
vigour
,
of
heavenliness
and
spirituality
,
of
love
to
God
or
zeal
for
him
,
proportionable
to
their
high
expectations
from
him
,
or
the
great
import
of
this
thing
to
be
beloved
of
God
:
There
is
no
discernible
growth
or
spiritual
improvement
to
be
found
with
them
;
How
remote
is
their
temper
from
that
of
the
Primitive
Christians
!
walking
in
the
fear
of
the
Lord
,
and
in
the
comfort
of
the
Holy
Ghost
.
Wherefore
the
matter
is
plain
,
There
is
such
a
thing
,
as
an
effectual
over-powering
communication
of
the
Holy
Ghost
for
the
manifesting
of
the
love
of
God
,
of
great
necessity
and
importance
to
Christians
;
that
may
be
had
and
ought
to
be
diligently
sought
after
.
2.
And
if
it
be
afforded
(
which
was
the
other
thing
proposed
)
;
How
infinitely
delectable
is
that
manifestation
!
the
thing
it self
carries
its
own
reason
and
evidence
with
it
.
1.
If
we
consider
the
matter
represented
to
us
thereby
;
The
love
of
a
God!
How
transporting
would
the
thought
of
it
be
to
an
enlightened
apprehensive
mind
!
no
one
whose
nature
is
not
over-run
with
barbarism
would
entertain
the
discovery
of
the
harmless
innocent
love
(
though
it
were
not
profitable
to
us
)
even
of
a
creature
like
our selves
otherwise
than
with
complacency
;
Yea
,
though
it
were
a
much
inferiour
(
even
a
brute
)
creature
.
Men
are
pleased
to
behold
love
expressing
it self
towards
them
in
a
child
,
in
a
poor
neighbour
,
in
an
impotent
servant
;
yea
,
in
their
horse
or
their
dog
.
The
greatest
Prince
observes
with
delight
the
affection
of
the
meanest
peasants
among
his
Subjects
:
Much
more
would
they
please
themselves
if
they
have
occasion
to
take
notice
of
any
remarkable
expression
of
his
favourable
respect
to
them
!
But
how
unspeakably
more
,
if
he
vouchsafe
to
express
it
by
gracious
intimacies
,
and
by
condescending
familiarities
!
How
doth
that
person
hug
and
bless
himself
!
How
doth
his
Spirit
triumph
,
and
his
imagination
luxuriate
in
delightful
thoughts
and
expectations
,
who
is
in
his
own
heart
assured
he
hath
the
favour
of
his
Prince
!
Yea
,
with
what
complacency
are
inward
friends
wont
to
receive
the
mutual
expressions
of
each
others
love
!
And
can
it
be
thought
the
love
of
the
great
and
blessed
God
should
signifie
less
?
How
great
things
are
comprehended
in
this
,
The
Lord
of
Heaven
and
Earth
hath
a
kindness
towards
me
and
bears
me
good
will
!
How
grateful
is
the
relish
of
this
apprehension
,
both
in
respect
of
what
it
,
in
it self
,
imports
,
and
what
it
is
the
root
and
cause
of
?
True
ingenuity
values
love
for
it self
.
If
such
a
one
will
think
of
me
,
if
I
shall
have
a
place
in
his
remembrance
,
If
he
will
count
me
among
his
friends
;
this
we
are
apt
to
be
pleased
with
.
And
tokens
are
sent
and
interchanged
among
friends
,
not
only
to
express
love
,
but
to
preserve
and
cherish
it
,
and
keep
up
a
mutual
remembrance
among
them
.
And
as
there
is
a
great
pleasure
conceived
,
in
receiving
such
expressions
or
pledges
of
love
from
a
friend
,
not
so
much
for
the
value
of
the
thing
sent
,
as
of
what
it
signifies
,
and
is
the
token
of
his
love
,
his
kind
remembrance
;
so
is
there
no
less
pleasure
in
giving
and
sending
,
than
in
receiving
:
Because
that
hereby
,
as
we
gratifie
our
own
love
,
by
giving
it
a
kind
of
vent
this
way
;
so
we
foresee
how
we
shall
thereby
excite
theirs
;
which
therefore
,
we
put
a
value
upon
,
even
abstracting
from
any
advantage
we
expect
therefrom
.
And
this
hath
a
manifest
reason
in
our
very
natures
;
because
we
reckon
there
is
an
honour
put
upon
us
,
and
somewhat
is
attributed
to
us
,
when
we
are
well
thought
of
,
and
a
kindness
is
placed
upon
us
;
especially
by
such
as
have
themselves
any
reputation
for
wisdom
and
judgment
.
H●w
dignifying
is
the
love
of
God!
How
honourable
a
thing
to
be
his
favourite
!
To
Apostle
seems
to
put
a
mighty
stress
on
this
,
when
he
utters
those
so
emphatical
words
,
wherefore
we
labour
(
so
defectively
we
read
it
,
we
covet
,
or
are
ambitious
of
it
as
our
honour
,
as
that
word
signifies
)
,
that
whether
present
or
absent
we
may
be
accepted
of
him
;
q.
d.
neither
life
or
death
,
neither
being
in
the
body
or
out
of
it
,
signifie
any
thing
to
me
,
or
they
are
indifferent
things
in
comparison
of
this
honour
,
that
he
may
accept
me
,
that
I
may
be
pleasing
to
him
,
and
gracious
in
his
eyes
,
that
I
may
stand
well
in
his
thoughts
,
and
he
bear
a
kind
and
favourable
regard
to
me
.
Yea
and
this
is
a
thing
in
it self
delightful
,
not
only
as
it
's
honourable
,
but
as
it
is
strange
and
wonderful
.
Things
that
are
in
themselves
grateful
,
are
so
much
the
more
so
,
for
their
being
somewhat
surprising
,
and
above
all
our
expectation
.
I
say
,
supposing
they
have
an
antecedent
gratefulness
in
them
,
(
for
otherwise
we
know
there
are
also
very
unwelcome
wonders
,
and
which
are
so
much
the
more
dreadful
,
because
they
are
surprizing
and
unexpected
)
,
it
is
greatly
heightened
by
their
being
out
of
the
road
quite
of
all
our
thoughts
,
—
great
things
that
we
looked
not
for
.
And
who
would
have
look't
for
such
a
thing
as
this
,
That
the
Lord
of
Glory
should
place
his
Love
on
such
a
Worm
as
I
!
Which
is
set
off
with
the
more
advantage
,
because
the
same
light
that
represents
to
a
Soul
Gods
love
,
doth
also
discover
to
it
,
at
the
same
time
,
it
s
own
deformity
and
unloveliness
.
And
then
how
taking
and
overcoming
is
the
thought
,
I
impure
wretch
!
loathsome
miscreant
!
that
lost
apostate
creature
,
that
made
one
with
a
race
and
crew
of
rebels
,
was
confederate
with
rebellious
men
against
Him
,
yea
in
a
combination
with
those
revolted
creatures
the
Devils
,
and
now
taken
(
I
know
not
why
)
into
a
state
of
acceptance
and
favour
with
him
!
And
his
love
is
declared
to
be
towards
me
!
And
why
towards
me
?
in
my self
so
vile
!
And
such
love
!
the
love
of
an
holy
glorious
God
,
towards
one
in
whose
very
nature
was
such
an
horror
and
hell
of
wickedness
!
Why
towards
me
rather
than
others
,
not
naturally
more
vile
than
I
?
How
can
this
be
thought
on
without
crying
out
,
O
wonderful
!
O
the
depths
,
breadths
,
lengths
and
heights
of
this
love
,
that
so
infinitely
passeth
knowledg
!
And
here
the
greater
the
wonder
,
the
greater
is
also
the
delight
.
And
now
also
are
the
effects
of
this
love
great
in
the
eyes
of
the
Soul
,
according
to
the
apprehended
greatness
of
their
cause
.
If
we
indeed
were
to
form
conceptions
of
these
things
our selves
,
by
our
own
light
and
conduct
,
our
way
were
to
follow
the
ascending
order
,
and
go
up
from
the
effects
till
we
reach
the
cause
;
But
he
can
,
if
he
please
,
in
the
cause
present
to
us
the
effects
,
and
maginfie
them
in
our
eyes
,
by
giving
us
to
see
unto
how
great
and
magnificent
a
cause
they
owe
themselves
.
Now
shall
we
know
whence
all
hath
proceeded
that
he
hath
done
for
us
.
Wherefore
again
must
the
transported
Soul
admiringly
cry
out
,
I
now
see
whence
it
was
that
he
gave
his
Son
,
because
he
so
loved
the
world
!
Why
he
came
and
bled
and
died
,
who
hath
loved
us
,
and
washed
us
from
our
sins
in
his
blood
!
What
a
lustre
doth
that
love
cast
upon
those
sufferings
and
performances
!
I
see
why
he
sent
his
Gospel
to
me
,
why
so
convincing
awakening
words
were
often
spoken
in
my
ear
,
(
I
see
much
in
what
once
I
saw
but
little
)
,
why
he
so
earnestly
strove
with
me
by
his
spirit
,
why
he
gave
not
over
till
he
had
overcome
my
heart
,
why
he
humbled
,
melted
,
broke
me
,
why
he
drew
so
strongly
,
bound
me
so
fast
to
himself
,
in
safe
and
happy
bonds
;
why
he
shone
into
my
mind
with
that
mild
and
efficacious
light
,
transformed
my
whole
Soul
,
stampt
it
with
his
holy
Image
,
and
markt
me
out
for
his
own
.
These
are
now
great
things
,
when
I
behold
their
glorious
mighty
cause
!
And
now
also
in
this
same
cause
are
all
the
great
effects
to
be
seen
which
are
yet
to
be
brought
about
by
it
.
They
are
seen
as
very
great
.
His
continued
presence
and
conduct
,
which
he
affords
to
his
own
through
this
world
;
That
constant
fellowship
which
they
expect
him
to
keep
with
them
;
The
guidance
and
support
they
look
for
;
In
his
love
these
appear
great
things
.
And
now
doth
Heaven
sound
no
more
as
an
empty
name
,
it
looks
not
like
a
languid
faint
shadow
;
somewhat
can
be
apprehended
of
it
that
imports
substance
,
when
it
's
understood
to
be
a
state
of
rest
and
blessedness
in
the
communion
of
the
God
of
Love
;
and
intended
as
the
last
product
and
expression
of
his
love
!
They
are
seen
as
most
sure
and
certain
.
Such
Love
,
now
manifested
and
apprehended
,
leaves
no
place
for
doubtful
thoughts
and
suspicious
misgivings
.
There
is
no
fear
that
this
Love
intends
to
impose
upon
us
,
or
mock
us
with
the
representation
of
an
imaginary
heaven
;
or
that
it
will
fail
to
do
what
can
be
expected
from
it
to
bring
us
to
the
real
one
.
How
pleasant
is
it
now
to
behold
the
great
and
sure
products
of
this
mighty
Love
!
its
admirable
designs
and
projects
,
as
they
appear
in
the
Gospel-revelation
(
now
illustrated
and
shone
upon
by
divine
light
)
to
lie
ready
formed
in
the
pregnant
womb
of
this
great
productive
cause
.
It
cannot
but
be
an
unspeakable
pleasure
which
such
a
discovery
will
carry
with
it
;
when
we
thus
behold
the
matter
it self
that
is
discovered
and
offered
to
our
view
,
unto
which
it
must
be
a
very
considerable
additional
pleasure
that
will
arise
.
2.
From
the
nature
and
kind
of
this
manifestation
.
As
being
In
the
general
made
by
himself
.
'T
is
a
too
plain
and
sad
Truth
that
men
have
unhappily
learn'd
to
diminish
God
to
themselves
,
and
make
every
thing
of
him
seem
little
.
But
when
he
represents
his
Love
himself
(
as
who
but
God
can
represent
the
Love
of
God
?
He
only
can
tell
the
story
of
his
own
Love
)
that
evil
is
provided
against
:
He
will
manifest
it
so
as
it
shall
be
understood
;
and
set
it
off
to
the
best
advantage
.
He
will
make
it
known
how
great
a
thing
it
is
to
be
beloved
of
him
.
And
when
he
gives
that
blessed
salutation
;
Hail
thou
that
art
highly
favoured
!
O
thou
that
art
greatly
beloved
!
He
will
withal
bespeak
and
procure
a
sutable
entertainment
of
it
.
And
hence
Particularly
it
will
be
,
Most
incomparably
bright
and
lightsom
in
respect
of
any
representation
we
have
had
of
the
Love
of
God
any
other
way
.
Most
immediate
,
that
is
,
(
at
least
)
so
as
not
to
be
only
made
by
some
external
testimony
,
given
out
many
an
age
ago
,
out
of
which
we
are
left
to
pick
what
we
can
;
and
to
construe
or
misconstrue
it
as
our
own
judgment
serves
us
;
but
so
,
as
that
if
He
use
such
an
instrument
,
he
animates
it
,
puts
a
soul
into
it
,
leaves
it
not
as
a
dead
spiritless
letter
:
and
applies
it
himself
,
to
the
purpose
he
intends
by
it
,
and
immediately
himself
reaches
and
touches
the
heart
by
it
.
Most
facile
and
easily
sliding
in
upon
us
;
so
that
we
are
put
to
no
more
pains
,
than
to
behold
the
light
which
the
Sun
casts
about
us
and
upon
us
.
Whatever
labour
it
was
necessary
for
us
to
use
before
,
in
our
searches
and
enquiries
into
the
state
of
our
case
,
there
is
no
more
now
,
than
in
moving
being
carried
;
or
in
using
our
own
weak
hand
when
another
that
is
sufficiently
strong
lifts
and
guides
it
for
us
Most
efficacious
and
overcoming
:
That
makes
its
own
way
,
scatters
clouds
,
drives
away
darkness
,
admits
no
disputes
,
makes
doubts
and
misgiving
thoughts
vanish
,
pierces
with
a
quick
and
sudden
energy
like
lightening
,
and
strikes
through
the
mind
into
the
heart
;
there
sheds
abroad
this
love
,
diffuses
the
sweet
refreshing
savour
of
it
;
actuates
spiritual
sense
,
makes
the
soul
taste
how
gracious
the
Lord
is
;
and
relish
the
sweetness
of
his
love
,
puts
all
its
powers
into
a
sutable
motion
,
and
excites
answerable
affection
,
so
as
to
make
the
Soul
capable
of
interchanging
love
with
love
.
In
all
these
respects
,
this
manifestation
of
love
cannot
but
be
very
delectable
;
and
they
who
have
not
found
it
to
be
so
,
will
yet
apprehend
that
it
must
be
so
,
if
they
have
found
and
experienced
the
cravings
of
their
own
hearts
directed
this
way
,
and
can
upon
enquiry
find
this
among
the
things
they
would
fain
have
from
God
;
O
that
I
might
be
satisfied
of
his
love
!
that
I
might
know
his
good
will
towards
me
!
For
to
such
cravings
must
this
delight
at
least
be
commensurate
(
as
was
formerly
said
)
.
But
to
them
that
are
indifferent
in
this
matter
&
unconcerned
,
to
whom
the
love
of
God
is
a
fancy
or
a
trifle
,
no
real
or
an
inconsiderable
thing
,
all
this
will
be
as
tastless
as
the
white
of
an
egg
.
Concerning
which
yet
(
before
we
pass
from
this
head
)
't
is
needful
to
add
these
few
things
by
way
of
caution
.
1.
That
when
we
say
this
is
of
great
necessity
,
we
mean
not
that
it
is
simply
necessary
;
we
think
it
not
so
necessary
that
a
Christian
cannot
be
without
it
;
i.
e
as
a
Christian.
But
it
is
necessary
to
his
well-and
more-comfortable-being
,
and
his
more
lively
,
fruitful
walking
and
acting
in
his
Christian
course
.
2.
That
therefore
the
way
of
Gods
dealing
herein
is
with
great
latitude
and
variety
;
he
having
reserved
to
himself
by
the
tenour
of
his
Covenant
a
liberty
,
to
afford
or
suspend
it
,
to
give
it
in
a
greater
or
less
degree
as
in
absolute
sovereignty
,
and
infinite
wisdom
he
pleases
and
sees
fit
to
determine
.
3.
It
may
not
therefore
with
so
absolute
and
peremptory
an
expectation
be
sought
after
,
as
those
things
may
that
are
necessary
to
the
holding
of
souls
in
life
;
but
with
much
resignation
,
submission
,
and
deference
of
the
matter
to
the
divine
good
pleasure
;
such
as
shall
neither
import
disesteem
of
it
,
nor
impatience
in
the
want
of
it
.
4.
That
it
ought
to
be
less-esteemed
than
the
heart-rectifying-communication
,
that
is
impressive
of
Gods
Image
,
and
whereby
we
are
made
partakers
of
his
holiness
.
This
proceeds
more
entirely
from
pure
love
to
God
for
himself
,
that
from
self-love
;
this
tends
more
directly
to
the
pleasing
of
us
,
than
to
the
pleasing
of
God
.
This
is
necessary
(
as
was
said
)
but
to
our
well
or
better
being
,
That
simply
to
our
very
being
in
Christ
;
this
hath
its
greatest
real
value
from
its
subserviency
to
the
other
.
And
what
hath
its
value
from
its
reference
to
another
must
be
of
less
value
than
that
.
5.
That
its
a
great
mistake
to
think
God
is
not
otherwise
to
be
enjoyed
than
in
this
way
of
more
express
testification
of
his
love
;
as
if
you
could
have
no
enjoyment
of
a
friend
,
otherwise
than
by
his
often
repeating
to
you
;
I
love
you
,
I
love
you
,
indeed
I
love
you
.
6.
That
it
's
a
much
greater
,
to
place
the
sum
of
Religion
here
;
and
that
any
should
make
it
the
whole
of
their
business
,
to
seek
this
,
or
to
talk
of
it
;
or
should
think
God
doth
nothing
for
them
worth
their
acknowledgment
,
and
solemn
thanksgiving
while
he
doth
not
this
.
7.
Most
of
all
,
that
any
should
reckon
it
the
first
thing
they
have
to
do
when
they
begin
to
mind
Religion
,
to
believe
Gods
particular
love
to
them
,
and
that
he
hath
elected
them
,
pardoned
them
,
and
will
certainly
save
them
.
So
too
many
,
most
dangerously
impose
upon
themselves
;
and
accordingly
before
any
true
humiliation
,
renovation
of
heart
,
or
transaction
and
stipulation
with
the
Redeemer
,
do
set
themselves
thus
to
believe
,
and
it
may
be
seek
help
from
God
more
strongly
to
believe
it
,
when-as
the
Devil
is
too
ready
to
help
them
to
this
Faith
:
And
when
he
hath
done
it
,
they
cry
to
themselves
peace
,
peace
,
and
think
all
is
well
;
take
their
liberty
,
and
humour
themselves
,
live
as
they
list
,
and
say
that
for
so
long
a
time
they
have
had
assurance
of
their
salvation
.
The
Father
of
Lies
must
needs
be
the
Author
(
or
the
Fautor
,
or
both
)
of
this
Faith
;
for
it
is
a
lie
which
they
believe
;
that
is
,
that
they
are
pardoned
and
accepted
of
God
is
a
downright
lie
,
repugnant
to
his
Word
and
the
tenour
of
his
Covenant
.
And
for
any
thing
else
that
may
import
their
state
to
be
at
present
safe
,
is
to
them
no
credible
truth
.
8.
That
for
the
most
part
,
if
Christians
,
upon
whom
the
renewing-work
of
the
Holy
Ghost
in
that
former
communication
hath
in
some
degree
taken
place
,
do
yet
want
that
degree
of
this
also
,
which
is
necessary
to
free
them
from
very
afflicting
doubts
and
fears
,
and
enable
them
to
a
cheerful
and
lively
walking
with
God
;
it
is
to
be
reckoned
their
own
fault
;
either
that
they
put
too
much
upon
it
(
too
little
minding
his
publick
declarations
in
his
Word
)
,
or
do
unduly
seek
it
,
or
unseasonably
expect
it
;
or
that
they
put
too
little
upon
it
,
and
expect
or
seek
it
not
;
or
that
by
their
indulged
carnality
,
earthliness
,
vanity
of
spirit
,
they
render
themselves
uncapable
of
it
;
or
by
their
careless
and
too
licentious
walking
,
or
their
either
resisting
or
neglecting
holy
motions
,
they
grieve
that
Spirit
that
would
comfort
them
.
For
though
the
restraint
of
such
more
pleasant
communications
may
proceed
,
sometimes
,
from
an
unaccountable
Soveraignty
,
that
owes
no
reason
to
us
of
it's
arbitrary
way
of
giving
or
withholding
favours
;
yet
withal
,
we
are
to
know
and
consider
,
that
there
is
such
a
thing
as
paternal
and
domestick
Justice
proper
to
Gods
own
Family
,
and
which
as
the
Head
and
Father
of
it
,
he
exerciseth
therein
;
whereby
(
though
he
do
not
exercise
it
alike
at
all
times
)
it
seems
meet
to
his
infinite
Wisdom
to
awaken
and
rouze
the
sloth
,
or
rebuke
the
folly
,
or
check
the
vanity
,
or
chastise
the
wantonness
of
his
offending-children
;
and
that
even
in
this
way
,
by
retiring
himself
,
becoming
more
reserved
,
withdrawing
the
more
discernible
tokens
of
his
presence
,
and
leaving
them
to
the
torture
(
sometimes
)
of
their
own
conjectures
,
what
worse
thing
may
ensue
.
And
herein
he
may
design
,
not
only
ref●rmation
to
the
delinquents
,
but
instruction
to
others
,
and
even
vindication
to
Himself
.
For
however
these
his
dealings
with
mens
spirits
are
in
themselves
(
as
they
must
needs
be
)
secret
,
and
such
as
come
not
under
the
immediate
notice
of
other
men
;
yet
somewhat
consequential
thereto
,
doth
more
openly
appear
,
and
becomes
obvious
to
the
common
observation
of
serious
Christians
with
whom
such
persons
converse
;
that
is
,
not
only
such
as
languish
under
the
more
remarkable
terrors
of
their
spirits
,
and
are
visibly
,
as
it
were
,
consuming
in
their
own
flame
,
(
of
which
sort
there
occur
very
monitory
and
instructive
examples
,
at
some
times
)
;
but
even
such
also
as
are
deprived
of
his
quickning
influence
,
and
have
only
somewhat
remaining
in
them
that
is
ready
to
dye
,
that
are
pining
away
in
their
iniquities
,
and
sunk
deep
into
deadness
and
carnality
(
for
his
comforting
communication
is
also
quickning
,
and
he
doth
not
use
to
withhold
it
as
it
is
quickening
,
and
continue
it
as
it
is
comforting
,
but
if
such
have
comfort
,
such
as
it
is
,
they
are
their
own
comforters
)
,
do
carry
very
discernible
tokens
of
divine
pleasure
upon
them
;
and
the
evils
and
distempers
under
which
their
spirits
lye
wasting
,
are
both
their
sin
and
punishment
.
Their
own
wickedness
corrects
them
,
and
their
backsliding
reproves
them
.
And
that
reproof
being
observable
,
doth
the
same
time
warn
others
,
yea
and
do
that
right
to
God
,
as
to
let
it
be
seen
he
makes
a
difference
,
and
refuses
the
intimacies
with
more
negligent
,
loose
,
idle
,
wanton
professors
of
his
Name
,
which
he
vouchsafes
to
have
with
some
others
,
that
make
it
more
their
business
and
study
to
carry
acceptably
towards
him
,
and
are
more
manifestly
serious
,
humble
,
diligent
,
obedient
observers
of
his
will
.
If
therefore
we
find
not
what
we
have
found
in
this
kind
,
however
the
matter
may
possibly
be
resolvable
into
the
Divine
Pleasure
,
(
as
it
is
more
likely
to
be
in
the
case
of
such
desertions
as
are
accompanied
with
terror
,
when
no
notorious
apostacy
or
scandalous
wickedness
hath
gone
before
)
,
it
is
both
safe
and
modest
,
yea
and
obvious
to
suspect
such
delinquencies
as
were
before-mentioned
,
are
designed
to
be
animadverted
upon
;
and
that
the
Love
hath
been
injured
,
which
is
now
not
manifested
as
heretofore
.
9.
That
yet
such
a
degree
of
it
,
as
is
necessary
to
a
comfortable
serving
of
God
in
our
stations
being
afforded
;
such
superadded
degrees
,
as
whereby
the
Soul
is
in
frequent
raptures
and
transports
,
are
not
to
be
thought
withheld
penally
,
in
any
peculiar
or
remarkable
respect
,
(
or
otherwise
than
it
may
be
understood
some
way
a
penalty
,
not
to
be
already
perfectly
blessed
)
.
For
it
is
certain
,
that
such
rapturous
sensations
,
and
the
want
of
them
,
are
not
the
distinguishing
characters
of
the
more
grown
,
strong
,
and
excellent
Christians
,
and
of
them
that
are
more
infirm
,
and
of
a
meaner
and
lower
pitch
and
stature
.
Yea
those
extatical
emotions
,
although
they
have
much
of
a
sensible
delectation
in
them
(
as
more
hereafter
may
be
said
to
that
purpose
)
;
and
though
they
may
,
in
part
,
proceed
from
the
best
and
most
excellent
Cause
,
do
yet
,
if
they
be
frequent
(
which
would
signifie
an
aptitude
thereto
)
,
import
somewhat
of
diminution
in
their
subject
,
and
imply
what
is
some
way
a
lessening
of
it
;
that
is
,
they
imply
the
persons
that
are
more
disposed
this
way
,
to
be
of
a
temper
not
so
well
fixed
and
compos'd
,
but
more
volatile
and
airy
;
which
yet
doth
not
intimate
,
that
the
chief
Cause
and
Author
of
those
motions
is
therefore
mean
and
ignoble
;
nay
,
it
argues
nothing
to
the
contrary
,
but
that
the
Holy
Spirit
it self
may
be
the
supream
Cause
of
them
.
For
admitting
it
to
be
so
,
it
doth
not
alter
mens
natural
tempers
and
complexions
;
but
so
acts
them
,
as
that
they
retain
(
and
express
upon
occasion
)
what
was
peculiar
to
their
temper
notwithstanding
.
The
work
and
office
of
the
Holy
Ghost
,
in
its
special
communications
,
is
to
alter
and
new-mold
men
in
respect
of
their
moral
dispositions
,
not
those
which
are
strictly
and
purely
natural
;
the
subject
is
in
this
regard
the
same
it
was
;
and
whatsoever
is
received
,
is
received
according
to
the
disposition
of
that
;
and
it
gives
a
tincture
to
what
supervenes
and
is
implanted
thereinto
;
whence
the
same
degree
of
such
communicated
influence
will
not
so
discernibly
move
some
tempers
,
as
it
doth
others
;
as
the
same
quantity
of
fire
will
not
so
soon
put
solid
wood
into
a
flame
,
as
it
will
light
straw
.
That
some
men
therefore
are
less
sensibly
and
passionately
mov'd
with
the
great
things
of
God
(
and
even
with
the
discovery
of
his
love
)
than
some
others
,
doth
not
argue
them
to
have
less
of
the
Spirit
,
but
more
of
that
temper
which
better
comports
with
deeper
judgment
,
and
a
calm
and
sober
consideration
of
things
.
The
unaptness
of
some
mens
affections
unto
strong
and
fervent
motion
,
doth
indeed
arise
from
a
stupid
inconsiderateness
;
of
some
others
,
from
a
more
profound
consideration
,
by
which
the
deeper
things
sink
,
and
the
more
they
pierce
even
into
the
inmost
center
of
the
Soul
,
the
less
they
move
the
surface
of
it
.
And
though
I
do
not
think
the
saying
of
that
Heathen
applicable
to
this
case
,
It
is
a
wise
mans
part
to
admire
nothing
;
for
here
is
matter
enough
in
this
Theam
,
the
Love
of
God
,
to
justifie
the
highest
wonderment
possible
;
and
not
to
admire
in
such
a
case
,
is
most
stupidly
irrational
;
yet
I
conceive
the
admiration
(
as
well
as
other
affections
)
of
more
considering
persons
,
is
more
inward
,
calm
,
sedate
,
and
dispassionate
,
and
is
not
the
less
for
being
so
,
but
is
the
more
solid
and
rational
;
and
the
pleasure
that
attends
it
,
is
the
more
deep
and
lasting
:
And
the
fervour
that
ensues
upon
the
apprehended
Love
of
God
,
prompting
them
to
such
service
as
is
sutable
to
a
state
of
devotedness
to
his
interest
,
is
more
intense
and
durable
;
of
the
others
,
more
flashy
and
inconstant
.
As
,
though
Flax
set
on
fire
,
will
flame
more
than
Iron
;
yet
withal
it
will
smoak
more
,
and
will
not
glow
so
much
,
nor
keep
heat
so
long
.
10.
But
to
shut
up
this
Discourse
:
They
that
have
more
transporting
apprehensions
of
the
love
of
God
,
should
take
heed
of
despising
them
who
have
them
not
in
just
the
same
kind
,
or
do
not
express
them
in
the
same
seraphick
strains
.
They
that
have
them
not
,
should
take
heed
of
censuring
those
that
with
humble
modesty
,
upon
just
occasion
,
discover
and
own
what
they
do
experience
in
this
kind
;
much
less
should
they
conclude
,
that
because
they
find
them
not
,
there
is
therefore
no
such
thing
to
be
found
;
which
Cynical
humour
is
too
habitual
to
such
tempers
.
If
they
do
fancy
such
to
be
a
weaker
sort
of
persons
they
may
be
sincere
for
all
that
.
And
it
ought
to
be
considered
of
whom
it
was
said
,
That
he
would
not
quench
the
smoaking
flax
,
The
Grace
and
Spirit
of
Christ
ought
to
be
reverenc'd
in
the
various
appearances
thereof
:
Whether
we
be
sober
or
besides
our selves
—
The
love
of
Christ
constraineth
us
—
So
diversly
may
the
apprehensions
of
that
Love
work
in
the
same
person
,
of
his
love
.
Thus
far
we
have
given
some
account
of
the
object
to
be
delighted
in
;
wherein
,
if
any
think
strange
that
we
have
spoken
so
much
of
the
delectable
Divine
communication
as
belonging
to
the
object
(
which
how
it
doth
hath
been
sufficiently
shew'n
)
;
let
them
call
it
,
if
they
please
,
a
preparing
or
disposing
of
the
Subject
(
which
it
also
,
making
its
own
way
into
the
Soul
,
as
hath
been
said
,
effectually
doth
)
;
and
if
the
necessity
of
it
be
acknowledg'd
upon
that
account
,
it
equally
answers
the
main
purpose
aimed
at
in
all
this
;
and
had
it
been
only
so
considered
,
would
but
have
infer'd
some
alteration
in
the
frame
and
method
of
this
Discourse
,
but
not
at
all
of
the
substance
or
design
of
it
.
We
art
next
to
say
somewhat
briefly
of
the
Delight
it self
to
be
taken
therein
.
Nor
shall
we
be
herein
so
curious
as
to
distinguish
(
which
some
do
)
Delight
and
Joy
.
The
distinction
wont
to
be
assigned
,
cannot
,
't
is
plain
,
hold
here
,
so
as
to
make
the
former
of
these
signifie
a
brutish
affection
only
;
and
the
latter
proper
to
rational
nature
.
Nor
is
there
any
such
propriety
belonging
to
the
words
,
but
they
may
be
rendered
(
as
indeed
they
are
used
in
Scripture
)
promiscuously
,
either
in
reference
to
the
matter
of
intellectual
or
sensitive
complacency
,
and
either
of
a
reasonable
being
,
or
an
unreasonable
.
We
take
these
therefore
to
signifie
substantially
the
same
thing
,
and
here
delight
to
be
intirely
all
one
with
joy
:
That
is
,
there
is
not
any
the
highest
degree
of
joy
which
may
not
fitly
enough
be
comprehended
under
the
name
of
Delight
,
when
it
is
placed
(
as
here
it
is
requir'd
to
be
)
upon
the
blessed
God
;
Whereof
,
that
we
may
speak
the
more
fully
,
it
will
be
necessary
to
preface
somewhat
concerning
its
general
nature
;
and
more
principally
as
it
is
found
in
man
,
within
which
compass
our
principal
business
lies
.
Delight
,
in
the
general
,
is
most
intimately
essential
to
Love
;
which
imports
a
well-pleasedness
arising
from
the
apprehended
goodness
or
congruity
of
the
thing
loved
;
and
it
seems
to
be
meerly
by
accident
,
that
there
is
any
thing
else
in
Love
besides
that
complacency
of
Delight
:
That
is
,
what
there
is
else
belonging
to
the
nature
of
Love
arises
from
the
mixture
and
variety
which
is
to
be
found
in
the
present
state
of
things
;
which
,
if
it
were
at
present
universally
and
perfectly
good
,
and
as
most
rationally
it
might
be
wish'd
;
Love
could
have
no
exercise
but
in
Delight
.
Not
being
so
;
Desire
that
it
might
be
so
,
in
reference
to
our selves
and
others
whom
we
love
,
comes
duly
to
have
place
;
together
with
other
acts
or
exercises
of
Love
,
which
it
belongs
not
so
much
to
our
present
purpose
to
mention
.
For
instance
,
Whatsoever
we
can
love
,
is
either
Things
or
Persons
;
whatsoever
things
we
love
,
is
for
the
sake
of
Persons
,
either
our selves
or
others
;
whom
also
we
love
either
supreamly
,
or
subordinately
.
And
whomsoever
we
love
supreamly
,
as
it
is
certainly
either
God
or
our
selves
,
we
love
whatsoever
else
,
Person
or
Thing
,
either
for
Gods
sake
,
or
our
own
.
Be
it
now
the
one
or
other
,
or
wheresoever
we
can
place
our
love
,
we
find
things
in
reference
to
any
object
of
it
,
not
yet
as
we
would
have
them
,
and
as
they
shall
be
in
that
setled
state
which
shall
be
permanent
and
last
always
;
whereunto
this
is
but
preparatory
only
▪
and
introductive
.
The
Creation
is
indigent
,
every
creature
wants
somewhat
even
whereof
it
is
capable
;
and
our
own
wants
in
many
respects
,
we
cannot
but
feel
.
Nothing
is
perfect
in
its
own
Kind
,
in
respect
of
all
possible
accessories
thereto
;
even
the
state
of
glorify'd
Spirits
above
,
is
not
yet
every
way
perfect
;
much
is
wanting
to
their
full
and
compleat
felicity
;
the
Body
and
Community
whereto
they
belong
,
the
General
Assembly
,
is
not
yet
entire
and
full
;
Their
common
Ruler
and
Lord
is
not
acknowledg'd
and
had
in
honour
as
he
shall
be
.
In
the
mean
while
,
their
consummate
blessedness
(
which
much
depends
on
these
things
)
,
and
the
solemn
Jubilee
to
be
held
at
the
close
and
finishing
of
all
Gods
work
,
is
defer'd
.
Yea
,
and
if
we
go
higher
;
The
blessed
God
himself
,
the
Author
and
Original
of
all
things
,
although
no-thing
be
wanting
to
the
real
perfection
of
his
Being
and
Blessedness
,
hath
yet
much
of
his
Right
with-held
from
him
by
his
lapsed
and
apostate
Creatures
;
so
that
,
which
way
soever
we
turn
our selves
,
there
remains
to
us
much
matter
of
rational
(
yea
,
and
holy
)
desire
;
and
most
just
cause
that
our
love
(
place
we
it
as
well
and
duly
as
we
can
)
have
its
exercise
that
way
;
we
have
before
us
many
desiderata
,
according
as
things
yet
are
.
Desire
is
therefore
Love
suted
to
an
imperfect
state
of
things
wherein
it
is
yet
imperfect
.
And
because
it
's
suted
to
such
a
state
of
things
,
it
cannot
therefore
but
be
imperfect
love
,
or
love
tending
to
perfection
.
Pure
and
simple
delight
is
love
suted
to
a
state
of
things
every
way
perfect
,
and
whereto
there
is
nothing
lacking
.
Wherefore
Delight
appears
to
be
the
perfection
of
Love
,
or
Desire
satisfied
▪
But
now
because
this
present
state
is
mixed
,
and
not
simply
evil
,
or
such
wherein
we
find
no
present
good
;
therefore
the
love
which
is
suted
thereto
,
ought
consequently
to
be
mixed
of
these
two
especially
(
unto
which
two
the
present
discourse
is
both
extended
and
confin'd
,
because
these
two
affections
only
are
mentioned
in
the
Text
)
Desire
and
Delight
.
So
far
as
things
are
otherwise
than
we
(
practically
)
apprehend
,
't
is
fit
they
should
be
with
our selves
or
others
whom
we
love
;
our
Love
is
exercised
in
desire
,
wherein
they
are
as
we
would
have
them
,
in
delight
;
for
then
our
desire
is
so
far
satisfied
;
and
desire
satisfied
ceases
,
though
love
do
not
cease
.
Or
,
it
ceases
not
by
vanishing
into
nothing
,
but
by
being
satisfy'd
;
that
is
,
by
being
perfected
in
the
Delight
which
now
takes
place
.
The
one
of
these
is
therefore
truly
said
to
be
Love
exercised
upon
a
good
which
we
behold
at
a
distance
,
and
are
reaching
at
.
The
other
,
Love
solacing
it self
in
a
present
good
.
They
are
as
the
wings
and
arms
of
love
;
Those
for
pursuits
,
these
for
embraces
.
Or
the
former
is
love
in
motion
;
the
latter
is
love
in
rest
.
And
as
in
bodily
motion
and
rest
,
that
is
in
order
to
this
,
and
is
perfected
in
it
;
Things
move
not
,
that
they
may
move
,
but
that
they
may
rest
(
whence
perpetual
progressive
motion
is
not
to
be
found
)
;
so
it
is
also
in
the
motion
and
rest
of
the
mind
or
spirit
;
it
moves
towards
any
object
with
a
design
and
expectation
to
rest
in
it
,
and
(
according
to
the
course
and
order
which
God
hath
stated
and
set
)
can
never
move
forward
endlesly
towards
a
good
in
which
it
shall
not
at
length
rest
;
though
yet
Desire
and
Delight
have
a
continual
vicissitude
,
and
do
(
as
it
were
circularly
)
beget
one
another
.
And
thus
hath
God
himself
been
pleased
to
express
his
own
Delight
,
or
the
Joy
which
he
takes
in
his
people
,
that
of
Love
.
He
will
rejoice
over
thee
with
joy
,
he
will
rest
in
his
love
.
Wherefore
delight
hath
not
been
unfitly
defined
,
The
repose
or
rest
of
the
desiring
faculty
of
the
thing
desired
.
It
is
true
,
that
Love
,
as
such
,
hath
ever
somewhat
of
delectation
in
it
;
for
we
entertain
the
first
view
of
any
thing
we
apprehend
as
Good
,
with
some
pleasedness
therein
(
so
far
as
it
is
loved
)
,
it
is
grateful
to
us
,
and
we
are
gratified
some
way
by
it
;
yea
,
there
is
somewhat
of
this
before
any
emotion
by
desire
towards
it
;
For
we
would
not
desire
it
,
if
it
were
not
pleasing
to
us
;
which
desire
is
then
continued
(
as
far
as
love
is
in
exercise
)
till
it
be
attained
for
our selves
or
others
,
according
as
the
object
of
our
love
(
i.
e.
the
object
for
whom
as
we
may
call
it
)
is
.
Nor
is
that
a
difficulty
,
how
yet
there
may
be
somewhat
of
delectation
,
and
even
of
rest
in
this
love
of
desire
;
For
the
Soul
doth
in
that
case
,
while
it
is
thus
desiring
,
rest
from
the
indetermination
of
desire
:
that
is
,
if
it
have
placed
Love
upon
any
one
(
it
self
or
another
)
upon
whom
therefore
it
doth
with
a
sort
of
pleasedness
stay
and
rest
;
it
doth
first
in
the
general
desire
it
may
be
well
with
such
a
one
;
and
then
,
if
any
thing
occur
to
its
notice
that
it
apprehends
would
be
an
advantage
to
the
person
loved
;
though
it
cease
not
desiring
it
,
yet
it
ceases
from
those
its
former
hoverings
of
desire
;
being
pitch'd
upon
this
one
thing
,
as
satisfied
that
this
would
be
a
good
to
him
it
loves
.
The
appetite
stays
and
insists
upon
this
thing
;
As
the
Psalmist
,
One
thing
have
I
desired
.
of
hypothetical
rest
;
q.
d.
How
well-pleased
should
I
be
if
this
were
compast
and
brought
about
!
Or
it
hath
an
anticipated
and
pre-apprehended
rest
,
a
rest
in
hope
(
by
which
the
object
is
some
way
made
present
)
,
as
it
is
said
,
We
rejoice
in
hope
of
the
glory
of
God
.
For
there
is
no
rational
desire
which
is
not
accompani'd
with
hope
.
Despair
stifles
Desire
.
That
which
appears
simply
impossible
,
passes
for
nothing
;
and
goodness
goes
not
beyond
the
compass
of
being
.
But
whatsoever
appears
to
us
a
good
(
whether
for
our selves
or
another
)
,
that
is
sutable
and
possible
;
That
if
love
stir
in
reference
to
it
,
becomes
the
object
of
complacential
desire
;
that
is
,
it
pleases
us
first
upon
sight
,
or
upon
such
an
apprehension
of
it
;
the
appetite
pitches
,
centers
and
rests
upon
it
;
and
then
we
pursue
it
with
desire
.
But
then
our
delectation
therein
grows
,
as
our
hope
doth
it
will
be
attained
;
and
still
more
(
if
we
find
it
to
answer
its
first
appearance
)
as
by
degrees
it
is
attained
actually
;
till
being
fully
attain'd
,
our
desire
(
as
to
that
thing
)
ends
in
all
the
delight
and
satisfaction
which
it
can
afford
us
;
so
that
the
delight
and
rest
which
follows
desire
in
the
actual
fruition
of
a
full
and
satisfying-good
,
is
much
more
intense
and
pure
,
than
that
which
either
goes
before
,
or
doth
accompany
it
;
and
is
indeed
the
same
thing
with
fruition
or
enjoyment
it self
;
only
that
this
term
hath
been
,
by
some
,
more
appropriated
to
signifie
the
delectation
which
is
taken
in
the
last
End
,
unto
which
yet
it
hath
no
more
native
designation
than
divers
other
words
.
We
have
then
thus
far
some
general
notion
of
Delight
(
and
also
of
Desire
which
is
taken
in
here
only
on
the
by
,
and
as
tending
somewhat
to
illustrate
the
other
,
whereof
yet
what
we
now
say
may
be
of
some
use
hereafter
)
.
We
are
next
to
speak
of
this
Delight
in
special
,
which
is
here
to
be
placed
upon
God
.
About
which
we
are
are
to
consider
,
both
What
it
is
we
are
called
to
.
And
how
we
are
to
reckon
our selves
called
to
it
.
And
1
,
That
we
may
shew
,
What
we
are
called
to
.
Having
in
this
general
account
spoken
only
of
humane
delight
,
or
of
delight
as
it
is
to
be
found
among
men
;
It
will
now
be
necessary
to
distinguish
this
unto
-
Meerly
Natural
,
-
And
Holy
.
And
when
we
thus
distinguish
,
it
is
to
be
understood
,
that
by
natural
we
mean
what
is
within
the
sphere
of
Nature
in
its
present
corrupted
state
;
otherwise
,
what
was
natural
to
man
did
(
taken
in
a
large
sense
)
include
holiness
in
it
;
and
so
the
addition
of
holiness
doth
but
make
up
purely
natural
delight
,
as
it
was
at
first
:
But
as
the
case
now
is
,
the
distinction
is
necessary
.
And
the
latter
of
these
only
will
be
the
subject
of
our
following
discourse
;
as
being
only
sutable
to
the
blessed
Object
whereon
it
must
terminate
,
and
only
capable
of
being
apply'd
thereto
.
When
therefore
our
delight
is
to
be
placed
and
set
on
God
,
this
must
be
understood
as
presupposed
,
that
it
be
purify'd
,
drain'd
from
the
pollution
and
impure
tinctures
which
it
hath
derived
from
our
vitiated
Natures
,
and
further
contracted
by
our
converse
with
impure
,
mean
,
and
vile
things
.
For
only
that
delight
is
to
be
placed
on
God
which
can
be
so
placed
;
and
delighting
in
God
being
duly
designed
,
that
is
,
by
consequence
designed
which
is
necessary
thereto
:
And
thereto
is
necessary
,
not
meerly
the
direction
of
one
such
particular
act
towards
God
,
but
an
holy
principle
,
as
prerequisite
to
the
right
doing
even
of
that
also
.
Unholy
love
declines
God
;
and
indeed
it
is
unholy
,
in
as
much
as
it
doth
so
.
Whence
therefore
it
is
as
impossible
it
should
be
set
on
God
,
remaining
unholy
,
as
that
it
should
be
another
thing
from
it self
,
and
yet
be
still
wholly
what
it
was
.
Although
it
cannot
be
another
thing
in
its
general
nature
(
as
it
is
not
necessary
it
should
)
,
it
must
be
a
much
altered
thing
,
by
the
accession
of
holiness
thereto
.
And
this
coming
upon
the
whole
Soul
,
even
upon
all
its
faculties
and
powers
,
doth
therein
spread
it self
unto
its
delight
also
.
Delight
in
God
is
not
the
work
of
an
unholy
heart
.
And
(
as
may
be
collected
from
what
hath
been
said
)
Holiness
consisting
in
a
right
disposition
of
heart
towards
God
,
a
divine
Nature
,
participated
from
him
,
conform
to
him
,
and
which
works
and
tends
towards
him
,
and
in
it self
so
delightful
a
thing
;
It
may
thence
be
seen
what
holy
delight
is
,
or
wherein
the
holiness
of
it
stands
.
It
must
to
this
purpose
be
considered
,
that
this
holy
delight
is
twofold
,
according
to
a
two-fold
consideration
of
the
delectable
object
;
into
which
,
what
was
formerly
said
about
it
may
be
reduced
.
All
delight
in
God
supposes
,
as
hath
been
said
,
some
communication
from
him
.
That
communication
is
either
of
light
,
whereby
his
Nature
and
Attributes
are
in
some
measure
known
;
or
of
operative
influence
,
whereby
his
Image
is
imprest
,
and
the
Soul
is
fram'd
according
to
his
will
.
And
so
't
is
partly
mental
or
notional
(
I
mean
not
meerly
notional
,
but
that
hath
with
it
also
an
aptitude
to
beget
a
correspondent-impression
on
the
Soul
,
and
not
engage
it
in
some
speculations
concerning
him
only
)
,
and
partly
real
,
that
actually
begets
such
an
impression
it self
.
It
is
partly
such
as
may
be
understood
,
and
partly
such
as
may
be
felt
;
the
manifestation
of
his
Love
partly
belongs
to
the
one
of
these
,
and
partly
to
the
other
.
Answerably
hereto
,
the
delight
that
is
taken
in
him
,
is
either
more
-
Open
and
explicite
,
and
wherein
a
person
reflects
upon
,
and
takes
notice
of
his
own
act
,
and
whereupon
it
is
exercised
.
-
Or
,
more
latent
,
implicite
and
unobserv'd
,
when
his
delight
lies
folded
up
in
other
acts
and
dispositions
which
have
another
more
principal
design
,
though
that
also
is
involved
in
them
.
The
former
way
,
the
Soul
delights
in
God
more
directly
,
applying
it self
thereto
on
purpose
,
and
bending
the
mind
and
heart
intentionally
thereto
;
its
present
views
of
him
having
that
very
design
and
aim
.
The
latter
way
,
it
delights
in
him
rather
collaterally
,
when
its
present
action
(
as
well
as
the
disposition
leading
to
it
)
hath
another
more
direct
scope
and
aim
.
And
the
delight
only
adheres
to
the
act
,
as
being
in
it self
delightful
;
as
for
instance
,
the
acts
of
Repentance
,
Trust
,
Self-denial
,
&c.
which
have
another
end
than
delight
,
though
that
insinuates
into
them
.
The
former
of
these
may
be
called
contemplative
delight
.
The
Soul
solacing
it self
in
a
pleasant
meditation
of
God
,
whereby
its
delight
in
him
is
excited
and
stirred
up
.
The
latter
(
understanding
sense
spiritually
,
as
it
belongs
to
the
new
creature
,
and
is
taken
Phil.
1.
9.
Heb.
5.
ult.
)
may
be
called
sensitive
delight
;
whereby
the
Soul
,
as
it
were
,
tastes
how
gracious
the
Lord
is
.
Which
though
it
doth
by
the
other
also
,
yet
the
distinction
holds
in
respect
of
the
way
wherein
the
delight
is
begotten
and
begun
,
if
not
in
respect
of
the
thing
it self
,
begotten
,
or
wherein
the
matter
ends
.
In
the
former
way
,
the
Soul
more
expresly
reflects
upon
its
own
present
exercise
,
which
it
directly
intends
.
In
the
latter
,
it
may
not
reflect
expresly
either
upon
its
actual
delight
which
it
hath
,
nor
actually
consider
God
as
the
object
that
yeilds
it
that
pleasure
;
as
I
may
be
delighted
by
the
pleasant
taste
of
this
or
that
food
,
without
considering
what
the
things
is
I
am
feeding
on
;
nor
have
distinct
reflection
on
the
pleasure
I
take
therein
,
having
another
and
more
principal
design
in
eating
,
the
recruiting
of
my
strength
,
and
that
delight
being
only
accessory
and
accruing
on
the
by
.
The
former
is
less
durable
,
and
sooner
apt
to
vanish
upon
the
cessation
of
the
present
act
,
like
the
delight
of
the
eye
.
The
latter
is
more
permanent
,
as
that
of
the
taste
,
and
habitual
;
such
as
is
the
pleasure
of
any
thing
whereof
one
hath
a
continued
possession
,
as
of
a
confirm'd
state
and
habit
of
health
,
or
of
the
riches
,
dignities
,
pleasant
accommodations
which
belong
to
any
ones
setled
condition
;
of
which
he
hath
that
continual
enjoyment
that
insensibly
forms
his
spirit
,
raises
and
keeps
it
up
to
a
pitch
sutable
to
his
condition
,
though
he
have
not
every
day
or
hour
distinct
formed
thoughts
of
them
,
nor
is
often
in
that
contemplative
transport
with
Nebuchadnezzar
,
—
Is
not
this
great
Babylon
which
I
have
built
?
&c.
Both
these
are
holy
delight
,
or
delight
in
God
.
In
both
whereof
may
be
seen
,
added
to
the
general
nature
of
delight
,
an
holy
Nature
as
the
Principle
,
inferring
a
powerful
steady
determination
of
the
heart
towards
God
,
as
the
object
and
end
which
it
ultimately
tends
to
,
and
terminates
upon
.
Though
in
the
former
way
of
delighting
in
God
,
the
Soul
tends
towards
him
more
directly
:
In
the
latter
(
according
as
the
acts
may
be
to
which
the
delight
adheres
)
,
more
obliquely
,
and
through
several
things
that
may
be
intermediate
unto
that
final
and
ultimate
object
.
And
both
these
may
fitly
be
understood
to
be
within
the
meaning
of
this
Text
;
which
therefore
we
shall
now
consider
apart
and
severally
;
though
both
of
them
very
briefly
.
And
we
begin
with
the
latter
of
them
.
For
though
the
former
have
,
in
some
respect
,
an
excellency
in
it
above
the
latter
;
yet
as
the
progress
of
Nature
in
other
Creatures
is
by
way
of
ascent
,
from
what
is
more
imperfect
to
what
is
perfecter
and
more
excellent
:
So
is
it
with
the
communicated
Divine
Nature
in
the
new
creature
,
which
puts
it self
forth
,
first
in
more
imperfect
operations
,
the
buddings
,
as
it
were
,
of
that
tree
of
life
which
hath
its
more
florid
blossoms
,
and
at
length
its
ripe
and
fragrant
fruit
afterwards
;
Or
(
to
come
nearer
the
case
)
,
inasmuch
as
the
latter
sort
of
delight
(
according
to
the
order
wherein
we
before
mentioned
them
)
hath
more
in
it
of
the
exercise
of
spiritual
sense
;
the
other
more
of
spiritual
reason
;
Since
humane
Creatures
,
that
have
Natures
capable
of
both
sorts
of
functions
,
do
first
exercise
sense
,
and
by
a
slower
and
more
gradual
process
,
come
on
to
acts
of
ratiocination
afterwards
.
So
it
is
here
,
The
Soul
in
which
the
Divine
life
hath
taken
place
,
doth
first
exercise
it self
in
spiritual
sensations
:
So
that
though
,
in
the
matter
of
delight
,
it
is
not
destitute
of
the
grateful
relishes
of
things
truly
and
spiritually
delectable
;
yet
the
more
formed
and
designed
acts
of
holy
delectation
,
in
the
highest
object
thereof
,
distinctly
apprehended
and
pitcht
upon
for
that
purpose
,
do
follow
in
their
season
;
and
these
are
preparations
,
and
the
essays
of
the
new
creature
,
gradually
and
more
indistinctly
putting
forth
it self
in
order
thereto
;
The
Embryo's
of
the
other
.
If
therefore
it
be
inquired
,
Wherein
the
delight
of
this
more
imperfect
sort
doth
consist
?
I
answer
,
In
the
Souls
sensation
and
relish
of
sweetness
in
the
holy
quickening
communications
of
God
unto
it
,
by
which
he
first
forms
it
for
himself
,
and
in
the
operations
which
it
is
hereby
enabled
to
put
forth
towards
him
,
while
it
is
in
the
infancy
or
childhood
of
its
Christian
state
.
Nor
,
while
we
say
the
delight
of
this
kind
doth
more
properly
belong
to
the
younger
and
more
immature
state
of
Christianity
,
do
we
thereby
intend
wholly
to
appropriate
or
confine
it
to
that
state
:
For
as
when
a
Child
is
grown
up
to
the
capacity
of
exercising
reason
,
it
doth
not
then
give
over
to
use
sense
,
but
continues
the
exercise
of
it
also
in
its
adult
state
,
even
as
long
as
the
person
lives
;
only
,
in
its
infancy
and
childhood
its
life
is
more
intirely
a
life
of
sense
,
though
there
are
early
buddings
of
reason
,
that
soon
come
to
be
intermingled
therein
;
notwithstanding
which
▪
the
principle
that
rules
and
is
more
in
exercise
,
more
fitly
gives
the
denomination
:
So
it
is
in
this
case
also
;
that
is
,
though
there
are
sensations
of
Delight
and
pleasure
in
Religion
(
yea
,
and
those
more
quick
,
confirm'd
and
strong
in
more
grown
Christians
)
,
yet
these
sensations
are
more
single
and
unaccompany'd
(
though
not
altogether
)
with
the
exercise
of
spiritual
reason
and
judgment
,
and
do
less
come
in
that
way
with
Christians
in
their
minority
,
than
with
others
or
themselves
afterwards
.
Therefore
that
which
we
are
to
understand
our selves
called
to
under
the
name
of
delighting
in
God
(
thus
taken
)
is
,
The
keeping
of
our
Souls
open
to
Divine
Influences
and
Communications
:
Thirsting
after
them
,
praying
and
waiting
for
them
:
Endeavouring
to
improve
them
and
co-operate
with
them
,
and
to
stir
up
our selves
unto
such
exercises
of
Religion
as
they
lead
to
,
and
are
most
sutable
to
our
present
state
.
Together
with
an
allowing
,
yea
,
and
applying
our selves
to
stay
,
and
taste
in
our
progress
and
course
,
the
sweetness
and
delightfulness
of
those
communications
and
operations
whereof
we
have
any
present
experience
.
For
instance
;
When
we
find
God
at
work
with
us
,
and
graciously
dealing
with
our
spirits
,
to
humble
them
,
break
and
melt
them
under
a
sense
of
sin
,
incline
and
turn
them
towards
himself
,
draw
them
to
a
closure
with
his
Son
the
Redeemer
,
to
a
resignation
and
surrender
of
our selves
to
him
,
upon
the
terms
of
his
Covenant
and
Law
of
Grace
;
Yea
,
and
when
afterwards
we
find
him
framing
our
hearts
to
a
course
of
holy
walking
and
conversation
;
to
the
denyal
of
ungodliness
and
worldly
lusts
;
to
a
sober
,
righteous
and
godly
life
in
this
present
world
;
to
the
exercises
of
Piety
,
Sobriety
,
Righteousness
,
Charity
,
Mercy
,
&c.
And
now
this
or
the
like
heavenly
Dictate
occurs
to
us
,
Delight
thy self
in
the
Lord
;
what
doth
it
import
?
what
must
we
understand
it
to
say
or
signifie
to
us
?
Though
this
that
hath
been
mentioned
,
and
which
we
are
now
saying
is
not
all
that
it
signifies
(
as
will
be
shown
hereafter
)
;
yet
thus
much
we
must
understand
it
doth
signifie
and
say
to
us
:
Thy
only
true
Delights
are
to
be
found
in
a
course
of
Religion
,
they
are
not
to
be
expected
from
this
world
,
or
thy
former
sinful
course
;
but
in
exercising
thy self
unto
godliness
,
in
receiving
and
complying
with
the
Divine
discoveries
,
recommended
to
thee
in
the
Gospel
,
and
(
through
them
)
the
influences
of
Life
and
Grace
,
which
readily
flow
in
upon
any
Soul
that
hungers
and
thirsts
after
righteousness
;
and
by
which
thou
mayst
be
fram'd
in
all
things
after
the
good
and
holy
and
acceptable
will
of
God
.
Herein
thou
shalt
find
such
pleasures
and
Delights
entertaining
thy
Soul
,
as
that
thou
wilt
have
no
cause
to
envy
wicked
men
their
sensual
Delights
which
they
find
in
their
sinful
way
;
if
thou
wilt
but
observe
what
thou
findest
,
and
exercise
thy
sense
,
to
discern
between
good
and
evil
;
and
set
thy
self
to
consider
whether
there
be
not
as
well
more
satisfying
,
as
purer
relishes
of
pleasure
,
in
mortifying
the
flesh
with
the
affections
and
lusts
thereof
,
in
denying
thy self
,
in
dying
to
this
world
,
in
living
to
God
,
in
minding
the
things
of
another
world
,
in
giving
up
thy self
to
the
several
exercises
of
an
holy
Life
,
watching
,
praying
,
meditating
,
&c.
in
trusting
in
the
Lord
with
all
thy
heart
,
and
in
doing
all
the
good
thou
canst
in
thy
place
and
station
,
letting
so
thy
Light
shine
before
men
,
that
they
seeing
thy
good
works
,
may
glorifie
thy
Father
which
is
in
Heaven
;
In
contentment
with
what
thou
enjoyest
,
and
patience
under
what
thou
sufferest
in
this
world
,
in
doing
justice
,
loving
righteousness
,
and
walking
humbly
with
thy
God
,
Than
ever
the
vanishing
pleasures
of
sin
did
or
can
afford
.
Thus
into
these
two
Things
may
all
be
summ'd
up
,
which
Delighting
in
God
imports
according
to
this
notion
of
it
.
1.
The
applying
our selves
to
those
things
by
the
help
of
Gods
own
communicated
Influence
(
which
in
that
case
will
not
be
withheld
)
wherein
the
matter
of
Delight
lies
.
2.
The
reflecting
upon
the
things
themselves
that
are
so
Delightful
,
and
setting
our selves
to
discern
,
and
tasting
actually
the
Delectableness
of
them
.
And
surely
,
if
such
words
,
Delight
thy self
in
the
Lord
,
do
say
to
us
all
this
,
they
do
not
say
nothing
;
nor
say
any
thing
impertinent
,
either
to
their
ow●
native
import
,
or
our
state
and
condition
in
this
world
.
Obj.
But
here
it
may
be
Objected
;
If
we
so
interpret
Delighting
in
God
,
we
shall
by
this
means
bring
the
whole
of
Religion
,
and
all
sorts
of
actions
that
are
governed
and
directed
by
it
,
within
the
compass
of
this
one
thing
;
and
make
Delighting
in
God
,
swallow
up
all
that
belongs
to
a
Christian
,
and
be
the
same
thing
with
Repentance
,
Faith
,
Self-denial
,
Humility
,
Meekness
,
Patience
,
&c.
which
would
sure
seem
too
much
to
be
comprehended
under
the
name
of
one
Particular
holy
action
or
affection
;
Especially
that
they
should
be
called
Delighting
in
God
,
when
in
the
exercise
of
divers
of
these
God
may
possibly
not
be
in
that
instant
actually
so
much
as
thought
on
.
Answ.
To
this
it
may
be
sufficiently
answered
:
1.
That
these
things
cannot
be
hence
said
with
any
pretence
to
be
made
the
same
thing
with
Delighting
in
God
;
but
only
that
there
is
a
delight
adhering
to
all
these
;
no
more
than
it
can
be
said
,
when
,
at
some
splendid
Treat
or
entertainment
,
there
is
a
great
variety
of
delicious
Meats
and
Wine
,
which
do
therefore
all
agree
in
this
,
That
they
are
delectable
;
that
all
these
Dishes
and
Liquors
are
therefore
one
and
the
same
.
Or
,
if
the
Master
of
the
Feast
call
upon
his
Guests
to
delight
themselves
with
him
,
their
Friend
(
as
here
the
Particle
in
the
Text
,
which
we
read
Delight
thy self
[
in
]
the
Lord
,
may
be
read
Delight
thy self
[
with
]
him
)
;
and
he
explains
himself
,
That
he
means
by
tasting
this
and
that
and
another
sort
of
his
Provisions
,
and
eating
and
drinking
chearfully
thereof
,
surely
his
words
could
not
with
more
Reason
,
than
civility
be
capable
of
that
snarling
reply
;
That
,
therefore
,
it
seems
,
he
thought
the
things
themselves
or
their
tasts
and
relishes
were
all
one
.
For
though
they
all
afford
Delight
,
yet
each
of
a
different
kind
.
2.
But
are
not
all
these
truly
Delectable
?
Is
there
not
a
real
Delight
to
be
had
in
them
?
Let
any
man
,
that
hath
tried
,
consult
his
experience
;
yea
,
let
any
one
that
hath
not
besotted
his
Soul
,
and
infatuated
his
understanding
,
but
seriously
consider
the
very
Idaea's
of
these
things
,
and
revolve
the
notions
of
them
in
his
mind
,
and
then
soberly
judg
,
whether
they
be
not
delightful
?
And
,
if
so
,
when
there
is
an
actual
sense
of
pleasure
and
sweetness
in
the
communicated
power
,
and
in
the
practice
of
them
,
Why
is
not
this
delighting
in
God
?
Admit
that
he
is
not
actually
thought
on
in
some
of
these
exercises
;
As
when
I
freely
forgive
a
wrong
,
or
relieve
a
distressed
person
,
or
right
a
wronged
one
:
If
yet
I
do
these
things
,
from
the
radical
Principle
of
the
Love
of
God
deeply
setled
in
my
Soul
,
and
with
a
sensible
delight
accompanying
my
act
,
and
the
disposition
I
find
in
mine
heart
thereunto
:
Here
is
not
,
't
is
true
,
the
very
act
of
delighting
in
God
,
formally
terminated
upon
him
as
the
Object
;
But
it
's
he
that
gives
me
this
Delight
,
and
is
the
material
Object
(
as
well
as
Author
)
of
it
.
The
communication
is
from
him
,
whereby
I
am
delighted
,
and
inabled
to
do
the
things
that
are
further
delightful
.
As
if
I
converse
with
an
excellent
person
,
my
intimate
friend
,
who
is
at
this
time
incognito
,
and
by
a
disguise
conceals
himself
from
me
,
or
I
through
my
forgetfulness
or
inadvertency
have
no
present
thoughts
of
this
person
;
but
I
hear
his
pleasant
Discourse
,
and
am
much
taken
with
it
,
and
the
person
on
the
account
of
it
:
It
is
my
Friend
that
I
Delighted
in
all
this
while
though
I
knew
it
not
.
3.
And
what
fault
can
I
find
in
the
matter
that
Divine
delight
thus
runs
and
spreads
it self
through
the
whole
business
of
Religion
,
&
all
the
affairs
whereon
it
hath
any
influence
?
Is
this
the
worse
or
the
better
?
Have
I
any
cause
to
quarrel
at
this
?
Sure
I
have
not
.
But
if
I
have
not
such
actual
thoughts
of
God
,
as
may
give
me
the
advantage
of
terminating
my
Delight
more
directly
on
him
,
that
may
be
,
very
much
,
my
own
fault
.
4.
And
what
is
that
an
absurdity
that
under
the
name
of
Delighting
in
God
,
the
several
acts
and
exercises
of
Religion
besides
should
be
comprehended
?
How
often
in
Scripture
are
other
(
no-more-eminent
)
parts
of
Religion
put
for
the
whole
.
The
knowledg
of
God
,
calling
upon
God
,
The
fear
of
God
,
&c.
How
commonly
are
these
acknowledged
to
be
Paraphrases
of
Religion
?
And
shall
I
not
add
[
The
Love
of
God
?
]
That
most
authentick
and
owned
summary
of
all
practical
Religion
,
and
which
ought
to
influence
all
our
actions
.
And
then
how
far
are
we
from
our
mark
?
What
is
the
difference
between
loving
God
,
and
delighting
in
him
?
But
I
moreover
add
,
that
delight
it self
in
him
,
cannot
but
be
so
taken
in
that
sharp
passage
,
(
though
misapply'd
to
the
person
of
whom
it
was
meant
)
,
For
Job
hath
said
,
what
profit
is
it
that
a
man
should
delight
himself
with
God
,
(
i.
e.
or
be
religious
)
?
It
fitly
enough
signifies
Religion
,
as
thus
modify'd
or
qualified
,
viz.
as
having
this
quality
belonging
to
it
,
that
it
is
delightful
,
or
is
tinctur'd
with
delight
in
God
.
But
this
(
so
large
)
is
not
the
only
sense
,
as
we
have
said
,
wherein
we
are
to
take
delighting
in
God
.
And
when
any
part
of
Religion
casts
it's
name
upon
the
whole
,
it
would
be
very
unreasonable
to
exclude
the
part
from
which
the
denomination
is
taken
,
or
not
to
make
that
the
principal
thing
there
meant
.
We
therefore
proceed
to
speak
,
2.
Of
the
more
explicite
delight
in
God
:
And
shall
therein
consider
,
The
-
Nature
-
Modification
of
it
.
1.
It
s
Nature
;
Which
from
what
hath
been
said
of
delight
in
the
general
,
with
the
addition
of
holiness
thereto
,
(
which
is
the
work
of
Gods
Spirit
,
determining
the
act
or
faculty
to
which
it
adheres
towards
God
)
,
may
be
conceived
thus
,
That
it
is
the
acquiescense
or
rest
of
the
Soul
in
God
,
by
a
satisfiedness
of
will
in
him
,
as
the
best
and
most
excellent
Good
.
That
it
be
the
rest
of
the
Soul
,
belongs
to
its
general
nature
.
And
so
doth
the
mentioned
kind
of
rest
,
more
distinguishingly
,
by
the
wills
satisfiedness
in
him
:
Because
the
Soul
may
be
also
said
to
rest
satisfied
(
in
respect
of
another
faculty
)
by
the
meer
knowledg
of
Truth
;
But
this
supposes
so
much
of
that
also
as
is
necessary
.
And
because
the
acts
of
the
understanding
are
subservient
and
in
order
to
those
of
the
will
,
in
the
Souls
pursuit
of
a
delightful
good
;
which
is
so
far
attained
as
it
actually
delights
therein
;
Therefore
this
may
more
simply
be
called
the
rest
of
the
whole
Soul
,
whereas
that
other
is
its
rest
but
in
some
respect
only
:
Especially
when
we
add
,
As
in
the
best
and
most
excellent
good
;
for
this
signifies
the
good
wherein
it
rests
to
be
ultimate
,
and
its
last
end
,
the
very
period
of
its
pursuits
,
beyond
which
it
neither
needs
nor
desires
to
go
further
,
viz.
as
to
the
kind
and
nature
of
the
good
which
it
is
now
intent
upon
;
though
it
still
desire
more
of
the
same
,
till
there
be
no
place
left
for
further
desire
,
but
it
wholly
cease
and
end
in
full
satisfaction
.
And
that
we
may
speak
somewhat
more
particularly
of
this
rest
in
God
;
it
supposes
,
1.
Knowledg
of
him
.
That
the
Soul
be
well
furnished
with
such
conceptions
of
his
Nature
and
Attributes
,
as
that
it
may
be
truly
said
to
be
himself
it
delights
in
,
and
not
another
thing
;
not
an
Idol
of
its
own
fancy
,
and
which
its
imagination
hath
created
and
set
up
to
it
instead
of
God
.
Therefore
his
own
representation
of
himself
must
be
our
measure
;
which
being
forsaken
,
or
not
so
diligently
attended
to
,
He
is
either
by
some
,
misrepresented
,
(
according
as
their
own
corrupt
hearts
do
suggest
impure
thoughts
)
,
and
made
altogether
such
a
one
as
themselves
,
and
such
as
cannot
be
the
object
of
a
pure
and
spiritual
delight
;
or
by
others
(
as
their
guilt
and
fear
do
suggest
to
them
black
and
direful
thoughts
of
him
)
render'd
such
as
that
he
cannot
be
the
object
of
any
delight
at
all
.
2.
It
supposes
actual
thoughts
of
him
;
My
soul
shall
be
satisfi'd
as
with
marrow
and
fatness
,
3.
A
pleasedness
with
even
the
first
view
or
apprehension
of
him
;
which
is
most
essential
to
any
love
to
him
,
and
which
gives
rise
to
any
motion
of
(
4.
)
Desire
directed
towards
him
,
upon
the
apprehension
that
somewhat
is
absent
,
either
of
what
is
due
to
him
,
or
lacking
to
our selves
from
him
.
5.
It
includes
the
satisfaction
or
repose
it self
which
the
Soul
hath
,
so
far
as
it
finds
its
desire
answered
in
the
one
kind
or
the
other
.
Where
we
must
more
distinctly
know
,
that
the
delight
taken
in
him
,
is
according
as
the
desire
is
which
works
towards
him
,
and
that
as
our
love
to
him
is
:
Now
we
love
him
either
-
for
himself
,
or
-
for
our
own
selves
.
For
himself
,
ultimately
,
so
as
that
our
Love
periods
in
him
,
and
stays
there
,
viz.
on
him
,
as
good
in
himself
.
For
our selves
;
as
when
our
love
to
him
returns
upon
our selves
;
apprehending
a
goodness
in
him
which
is
sutable
for
our
enjoyment
.
Loving
him
in
the
former
way
,
we
desire
all
may
be
ascribed
and
given
to
him
,
that
possibly
may
or
can
.
And
because
we
know
him
to
be
every
way
perfect
and
full
,
and
that
nothing
can
be
added
to
him
of
real
perfection
,
and
therefore
nothing
can
be
given
him
besides
external
honour
and
acknowledgments
:
We
therefore
desire
these
may
be
universally
rendered
him
to
the
very
uttermost
.
And
as
far
as
we
find
him
worthily
glorify'd
,
admired
,
and
had
in
honour
,
so
far
we
have
delight
in
(
or
in
reference
to
)
him
;
consisting
in
the
gratification
of
that
desire
.
Loving
him
in
the
other
way
,
(
which
also
we
are
not
only
allow'd
,
but
obliged
to
do
,
in
contradistinction
to
all
creature-good
)
,
we
desire
his
nearer
presence
and
converse
,
more
full
communications
of
his
light
,
grace
,
and
consolations
.
And
are
delighted
according
as
we
find
such
desire
is
answered
unto
us
.
6.
The
form
of
expression
used
in
the
Text
,
implies
also
a
stirring
up
our selves
,
and
the
use
of
endeavours
with
our
own
hearts
,
to
foment
,
heighten
,
and
raise
our
own
delight
.
The
Conjugation
(
as
it
is
thought
fit
to
be
called
)
into
which
the
word
is
put
,
importing
(
by
a
peculiarity
of
expressiveness
belonging
to
the
sacred
Language
)
action
upon
ones
self
;
which
must
also
be
understood
to
have
the
same
force
,
in
reference
to
that
former
sense
of
delighting
in
God
;
That
is
,
that
we
put
our selves
upon
those
acts
and
exercises
whereunto
such
delight
is
adjoined
.
(
These
things
are
now
more
cursorily
mentioned
,
because
there
will
be
occasion
more
at
large
to
insist
on
them
in
the
Discourse
of
The
Practice
of
this
Duty
,
reserved
to
the
Second
Part
)
.
2.
We
now
proceed
to
the
Modification
of
this
Delight
in
God
;
or
the
right
manner
or
measure
of
it
.
Concerning
which
it
is
apparent
in
the
general
,
it
can
be
no
further
right
than
as
it
is
agreeable
to
its
Object
.
That
our
Delight
should
ever
be
adequate
,
or
of
a
measure
equal
to
it
,
is
plainly
impossible
:
But
it
must
be
some-way
sutable
,
or
must
bear
proportion
to
it
.
I
shall
here
mention
but
two
(
and
those
very
eminent
)
respects
wherein
it
must
do
so
;
viz.
in
respect
of
The
-
Excellency
-
Permanency
Of
the
Good
to
be
delighted
in
.
1.
The
excellency
of
it
.
Inasmuch
as
it
is
the
best
and
highest
Good
;
it
plainly
challenges
our
highest
Delight
:
That
is
,
The
highest
Delight
simply
,
which
our
natures
are
capable
of
,
is
most
apparently
due
to
the
blessed
God
,
even
by
the
Law
of
nature
it self
,
resulting
from
our
natures
,
referd
unto
his
.
And
as
the
Case
stands
under
the
Gospel
;
The
highest
Delight
comparatively
,
i.
e.
higher
than
we
take
in
any
thing
else
;
nothing
must
be
so
much
delighted
in
as
he
.
We
do
not
otherwise
delight
in
him
as
God
,
which
is
one
way
of
glorifying
him
.
And
its
part
of
the
Apostles
charge
upon
the
Pagan
world
,
that
knowing
him
to
be
God
,
they
did
not
glorifie
him
as
God
.
If
we
make
the
comparison
between
him
and
all
the
good
things
of
this
world
,
the
matter
is
out
of
question
.
It
is
the
sense
of
holy
Souls
,
Whom
have
I
in
Heaven
but
thee
?
When
others
say
,
Who
will
shew
us
any
Good
?
They
say
,
Lord
,
And
thereby
he
puts
gladness
into
their
hearts
,
more
than
when
Corn
and
Wine
increase
.
And
whosoever
love
not
Christ
more
than
Father
,
Their
present
worldly
life
it self
,
it
put
in
the
balance
,
he
must
outweigh
.
And
if
we
put
the
comparison
between
our
spiritual
eternal
Life
and
him
;
though
he
and
that
can
never
be
in
opposition
(
as
there
may
be
often
an
opposition
between
him
and
this
present
life
,
so
that
the
one
is
often
quitted
for
the
other
)
;
yet
neither
is
there
a
co-ordination
,
but
the
less
worthy
must
be
subordinate
to
the
more
worthy
:
We
are
to
desire
the
enjoyment
of
him
for
his
own
glory
.
And
yet
here
is
a
strange
and
admirable
complication
of
these
with
one
another
.
For
if
we
enjoy
him
,
delight
and
rest
in
him
as
our
best
and
most
satisfying
Good
,
we
thereby
glorifie
him
as
God
.
We
give
him
practically
highest
acknowledgments
,
we
confess
him
the
most
excellent
one
.
'T
is
his
glory
to
be
the
last
term
of
all
desires
,
and
beyond
which
no
reasonable
desire
can
go
further
.
And
if
we
seek
and
desire
his
glory
supreamly
,
sincerely
and
really
beyond
and
above
all
things
;
when
he
is
so
glorified
to
the
uttermost
,
or
we
are
assured
he
will
be
;
our
highest
desire
is
so
far
satisfied
,
and
that
turns
to
,
or
is
,
our
own
contentment
:
So
that
by
how
much
more
simply
and
sincerely
we
pass
from
,
and
go
out
of
our selves
,
so
much
the
more
certainly
we
find
our
own
satisfaction
,
rest
,
and
full
blessedness
in
him
.
As
it
is
impossible
the
Soul
that
loves
him
above
it self
,
can
be
fully
happy
,
while
he
hath
not
his
full
glory
;
so
it
is
for
the
same
reason
equally
impossible
,
but
it
must
be
so
when
he
hath
.
2.
Our
delight
must
be
sutable
to
the
Object
(
the
Good
to
be
delighted
in
)
.
In
respect
of
the
permanency
of
it
,
This
is
the
most
durable
and
lasting
Good
.
In
this
blessed
Object
therefore
we
are
to
rejoice
evermore
.
Trust
in
the
Lord
for
ever
,
because
in
the
Lord
Jehovah
is
everlasting
strength
.
Rejoice
in
the
Lord
alway
;
and
again
I
say
to
you
rejoice
;
alway
,
and
still
on
.
If
through
a
long
tract
of
time
you
have
been
constantly
alway
rejoicing
in
the
Lord
,
begin
again
,
I
,
again
,
say
to
you
rejoice
;
or
rather
never
give
over
.
The
Object
will
warrant
and
justifie
the
act
,
let
it
be
drawn
forth
to
never
so
vast
a
length
of
time
.
You
will
still
find
a
continual
spring
,
unexhausted
fulness
,
a
fountain
never
to
be
drawn
dry
.
There
will
never
be
cause
of
diversion
with
this
pretence
,
that
now
this
Object
will
yield
no
more
:
It
is
drained
to
the
uttermost
,
and
is
now
become
an
empty
and
gustless
thing
.
With
other
things
it
may
be
so
;
and
therefore
our
delight
doth
not
answer
the
natures
of
such
things
,
when
we
rejoice
in
them
as
if
we
rejoiced
not
.
They
are
as
if
they
were
not
.
All
the
things
of
this
world
are
so
.
For
even
the
fashion
of
this
world
passeth
away
;
as
it
is
afterwards
added
.
our
hearts
set
upon
that
which
is
not
?
That
takes
wing
,
and
leaves
us
in
the
dirt
.
This
Object
of
delight
is
the
I
am
,
yesterday
and
to
day
the
same
,
and
for
ever
;
without
variableness
and
shadow
of
change
.
Therefore
the
nature
of
it
cannot
allow
us
a
reason
;
wherefore
,
if
we
be
delighted
therein
yesterday
,
we
should
not
to
day
;
or
if
to
day
,
why
not
to
morrow
,
and
so
on
to
for
ever
.
Whence
then
we
may
see
no
one
can
say
he
hath
answered
the
import
of
this
Exhortation
,
Delight
thy self
in
the
Lord
,
by
having
delighted
in
him
at
sometime
.
It
is
continual
,
as
well
as
highest
delight
we
are
here
called
to
.
We
see
then
thus
far
what
we
are
called
to
when
we
are
here
directed
to
delight
our selves
in
the
Lord
.
2.
We
are
next
to
shew
How
we
are
called
to
it
.
And
the
matter
it self
will
answer
the
enquiry
,
we
are
called
to
it
,
according
to
what
,
in
it self
,
it
is
.
Now
it
is
Both
a
-
Priviledg
,
And
-
Duty
.
We
are
therefore
called
to
it
(
and
accordingly
are
to
understand
the
words
)
.
1.
By
way
of
gracious
invitation
to
partake
of
a
priviledg
,
which
our
Blessed
Lord
would
have
us
share
and
be
happy
in
;
no
longer
to
spend
our selves
in
anxious
pursuits
and
vain
expectations
of
Rest
where
it
is
not
to
be
found
;
but
that
we
retire
our selves
to
him
in
whom
we
shall
be
sure
to
find
it
.
Pity
and
Mercy
invite
us
here
to
place
our
delight
,
and
take
up
our
Rest.
And
concerning
this
,
there
is
no
question
or
imaginable
doubt
.
2.
By
way
of
authoritative
Command
.
For
we
must
know
,
That
delight
in
God
is
to
be
considered
not
only
under
the
notion
of
a
priviledg
unto
which
we
may
esteem
our selves
entitled
;
but
also
of
a
duty
whereto
we
are
most
indispensibly
obliged
.
This
is
a
thing
(
not
so
much
not
understood
,
as
)
not
considered
and
seriously
thought
on
,
by
very
many
;
and
the
not-considering
it
proves
no
small
disadvantage
to
the
life
of
Religion
.
It
occurs
to
very
many
,
more
familiarly
,
under
the
notion
of
a
high
favour
,
and
a
great
vouchsafement
(
as
indeed
it
is
)
,
that
God
will
allow
any
of
the
Sons
of
men
to
place
their
delights
in
himself
;
but
they
(
at
least
seem
to
)
think
it's
only
the
priviledg
of
some
special
favourites
;
of
whom
,
because
they
perhaps
,
are
conscious
they
have
no
cause
to
reckon
themselves
,
they
are
therefore
very
secure
in
the
neglect
of
it
.
And
thus
is
the
pretence
of
modesty
and
humility
very
often
made
an
umbrage
and
shelter
to
the
vile
carnality
of
many
an
heart
;
and
a
want
of
fitness
is
pretended
and
cherished
at
the
same
time
,
as
an
excuse
;
That
whereas
they
do
not
delight
in
God
,
they
never
may
:
For
he
that
is
unfit
to
day
,
and
never
therewithal
applies
himself
with
seriousness
,
to
the
endeavour
of
becoming
fit
,
is
likely
to
be
more
unfit
to
morrow
,
and
so
be
as
much
excused
always
as
now
;
and
by
the
same
means
at
length
excuse
himself
from
being
happy
;
but
never
from
having
been
the
Author
of
his
own
misery
:
But
what
?
is
it
indeed
no
duty
to
Love
God
?
Is
that
become
no
Duty
which
is
the
very
sum
and
comprehension
of
all
duties
?
or
can
they
be
said
to
Love
him
,
that
take
no
pleasure
in
him
,
that
is
,
to
Love
him
without
loving
him
.
It
is
,
indeed
,
wonderful
grace
that
there
should
be
such
a
contexture
of
our
happiness
and
duty
;
that
,
by
the
same
thing
,
wherein
we
are
obedient
,
we
also
become
immediately
,
in
the
same
degree
,
blessed
.
And
that
the
Law
of
God
in
this
case
hath
this
very
import
an
obligation
upon
us
to
Blessedness
.
But
in
the
mean
time
we
should
not
forget
that
Gods
Authority
and
Honour
are
concerned
herein
,
as
it
is
our
duty
;
as
well
as
our
own
happiness
,
as
it
is
our
priviledg
;
And
that
we
cannot
injure
our selves
in
this
matter
without
also
robbing
God
.
Delight
in
God
is
a
great
piece
of
homage
to
him
,
a
practical
acknowledgment
of
his
sovereign
excellency
,
and
perfect
all
comprehending
goodness
;
when
we
retire
from
all
the
world
to
him
,
we
confess
him
better
than
all
things
besides
:
That
we
have
none
in
Heaven
or
Earth
that
we
esteem
worthy
to
be
compared
with
him
.
But
when
our
hearts
are
averse
to
him
,
and
will
not
be
brought
to
delight
in
him
,
since
there
is
somewhat
in
the
mean
while
wherein
we
do
delight
;
we
do
as
much
as
say
(
yea
,
we
more
significantly
express
it
than
by
saying
)
that
whatever
that
is
,
't
is
better
than
he
;
Yea
,
that
such
a
thing
is
good
,
and
he
is
not
.
For
as
not-believing
him
is
a
denial
of
his
Truth
,
the
making
him
a
liar
;
not
delighting
in
him
is
,
equally
,
a
denial
of
his
Goodness
,
and
consequently
even
of
his
Godhead
it self
.
And
since
we
find
the
words
are
here
laid
down
plainly
in
a
preceptive
form
;
Delight
thy self
in
the
Lord
:
Can
any
think
themselves
after
this
at
liberty
,
to
do
so
or
not
?
'T
is
true
,
that
they
who
are
in
no
disposition
hereto
have
somewhat
else
to
do
in
order
to
that
(
of
which
hereafter
)
;
but
,
in
the
mean
time
,
how
forlorn
is
their
case
,
who
have
nothing
to
excuse
their
sin
by
,
but
sin
;
and
who
,
instead
of
extenuating
their
guilt
,
do
double
it
!
Yea
,
and
we
are
further
to
consider
,
that
it
is
not
only
commanded
,
by
a
meer
simple
precept
,
but
that
this
Precept
hath
its
solemn
sanction
;
and
that
not
only
by
promise
,
here
expresly
annexed
(
of
which
hereafter
)
;
but
also
of
imply'd
threatning
;
That
we
shall
not
else
have
the
desires
of
our
hearts
,
but
be
necessarily
unsatisfied
,
and
miserable
;
which
is
also
in
many
other
places
expressed
plainly
enough
.
Great
penalty
is
due
upon
not
delighting
in
God
,
even
by
the
Gospel-constitution
it self
;
which
is
not
so
unreasonably
form'd
as
to
require
more
in
this
matter
,
than
is
sutable
to
the
object
it self
;
and
is
framed
so
indulgently
,
as
to
accept
much
less
than
is
proportionable
thereto
;
and
yet
within
the
capacity
also
of
a
reasonable
Soul
:
so
that
,
though
the
very
nature
of
the
thing
doth
plainly
dictate
a
rule
,
by
which
this
matter
is
to
be
estimated
and
judged
;
yet
this
other
rule
gives
considerable
abatement
and
allowance
;
That
is
,
it
being
considered
what
the
Object
claims
and
challenges
,
as
by
its
own
proper
excellency
due
to
it
;
and
what
the
Subject
is
,
by
its
own
nature
,
capable
of
:
Not
only
doth
it
hence
appear
,
that
delight
in
God
is
a
duty
,
but
that
the
Soul
ought
to
rise
to
that
highest
pitch
of
delight
in
him
,
i.
e.
unto
the
highest
the
Soul
is
naturally
capable
of
.
The
very
Law
of
Nature
,
resulting
from
the
reference
and
comparison
of
our
nature
unto
Gods
own
,
requires
so
much
;
That
we
Love
(
or
delight
)
in
him
with
all
our
heart
,
with
all
our
mind
,
with
all
our
might
,
and
with
all
our
strength
;
He
deserves
from
us
our
very
uttermost
.
Yet
this
is
by
the
Gospel-constitution
required
with
indulgence
and
abatement
,
not
as
to
the
matter
required
,
but
as
to
the
manner
of
requiring
it
.
The
matter
required
,
is
still
the
same
,
so
as
that
the
purest
&
highest
delight
in
God
doth
not
cease
to
be
a
duty
,
or
any
gradual
defect
thereof
cease
to
be
a
sin
.
The
Gospel
doth
make
no
change
of
the
natures
of
things
;
makes
nothing
cease
to
be
due
to
God
from
us
,
which
the
Law
of
Nature
made
due
;
nor
renders
any
defect
innocent
,
which
is
in
its
own
nature
culpable
and
faulty
;
Therefore
the
same
pitch
of
delight
in
God
is
still
due
and
required
that
ever
was
:
But
that
perfection
is
not
(
finally
and
without
relief
)
required
in
the
same
manner
,
and
on
the
same
terms
it
was
;
that
is
,
it
is
not
,
by
the
Gospel
required
under
remediless
penalty
,
as
it
was
;
For
the
Law
of
Nature
(
though
it
made
not
a
remedy
simply
impossible
yet
it
)
provided
none
,
but
the
Gospel
provides
one
.
Yet
not
so
but
the
same
penalty
also
remains
in
it self
due
and
deserved
,
which
was
before
.
For
as
the
Gospel
takes
not
away
the
dueness
of
any
part
or
degree
of
that
obedience
which
we
did
owe
to
God
naturally
,
so
nor
doth
it
take
away
the
natural
dueness
of
punishment
,
for
disobedience
in
any
kind
or
degree
of
it
.
Only
it
provides
that
(
upon
the
very
valuable
consideration
which
it
makes
known
)
it
becomes
to
us
a
remissible
debt
,
and
actually
remitted
to
them
who
come
up
to
the
terms
of
it
.
Not
that
it
should
be
in
it self
no
debt
,
for
then
nothing
were
remitted
;
Nor
yet
,
when
it
so
provides
for
the
remission
of
defects
in
this
part
of
our
duty
,
doth
it
remit
the
substance
of
the
duty
it self
,
or
pardon
any
defects
of
it
to
any
but
such
who
are
found
sincere
in
this
,
as
well
as
the
other
parts
of
that
obedience
which
we
owe.
Others
,
who
after
so
gracious
overtures
,
remain
at
their
former
distance
,
and
retain
their
aversion
,
enmity
,
and
disaffection
to
God
,
it
more
grievously
(
and
most
justly
)
threatens
and
punishes
as
implacable
;
and
who
will
upon
no
terms
return
into
a
state
of
friendship
and
amity
with
their
Maker
,
whom
they
hated
without
cause
,
And
surely
since
(
as
was
formerly
said
)
it
is
God
in
Christ
that
is
the
intire
Object
of
this
Delight
or
Love
,
'T
is
a
fearful
penalty
that
is
determined
upon
them
that
do
not
so
place
it
;
If
any
man
love
not
the
Lord
Jesus
Christ
,
let
him
be
Anathema
,
Maran-atha
.
Grace
be
upon
all
them
that
do
,
it
is
plainly
imply'd
,
that
the
penalty
belongs
to
all
them
that
do
not
love
him
in
sincerity
.
Of
which
sincerity
therefore
of
delight
in
God
,
(
to
keep
within
the
compass
of
our
present
Theam
)
,
it
is
necessary
we
be
well
informed
;
as
we
may
be
from
what
hath
been
said
before
;
that
is
,
1.
That
we
delight
in
him
supreamly
,
and
above
all
things
else
,
viz.
with
our
highest
and
deepest
complacency
of
will
.
For
it
is
not
necessary
(
nor
ordinarily
possible
)
,
that
our
delight
in
him
should
be
ever
accompany'd
with
such
sensible
agitation
of
the
corporeal
Spirits
,
as
we
find
in
reference
to
meerly
sensible
objects
.
Which
is
not
essential
to
such
delight
,
but
an
accident
that
follows
union
with
the
body
;
and
more
frequently
,
and
to
a
greater
degree
in
some
tempers
of
body
than
others
.
But
it
is
necessary
there
be
that
practical
estimation
of
him
,
and
propension
towards
him
,
as
the
best
and
most
excellent
good
;
as
that
we
be
in
a
preparation
of
mind
and
heart
to
forego
whatever
can
come
into
any
competition
with
him
for
his
sake
.
That
though
we
do
not
thus
delight
in
him
so
much
as
we
should
,
yet
we
do
more
than
in
any
thing
else
.
2.
That
we
continue
herein
:
That
this
be
the
constant
habitual
temper
of
our
Spirits
towards
him
:
That
we
cleave
to
him
with
purpose
of
heart
,
as
not
only
the
most
excellent
,
but
the
most
permanent
object
of
our
delight
:
Having
setled
the
resolution
with
our selves
,
This
God
shall
be
our
God
for
ever
and
ever
;
He
shall
be
our
God
and
guide
even
to
the
death
.
And
that
there
be
frequent
actual
workings
of
heart
towards
him
,
agreeable
to
such
a
temper
,
though
they
are
not
so
frequent
as
they
ought
.
Which
account
we
give
of
this
sincerity
of
delight
in
God
,
not
to
encourage
any
to
take
up
with
the
lowest
degree
of
that
sincerity
;
but
that
none
may
be
encouraged
,
upon
their
own
mistake
in
this
matter
,
to
take
up
with
any
thing
short
of
it
;
and
that
we
may
see
whence
to
take
our
rise
in
aiming
at
the
highest
pitch
thereof
.
And
that
we
may
(
understanding
the
highest
intenseness
and
most
constant
exercise
of
delight
in
God
that
our
Natures
are
capable
of
,
to
be
our
duty
)
understand
also
,
that
in
reference
to
our
gradual
defects
and
intermissions
herein
,
we
ought
to
be
deeply
humbled
,
as
being
faulty
;
not
unconcern'd
,
as
though
we
were
innocent
in
this
regard
,
That
we
need
continual
pardon
upon
these
accounts
;
That
we
owe
it
to
the
Blood
of
the
Redeemer
,
that
such
things
can
be
pardoned
:
That
we
are
not
to
reckon
,
or
ever
to
expect
that
Blood
should
stand
us
in
stead
,
to
obtain
our
pardon
for
never
delighting
in
God
sincerely
at
all
;
but
only
(
supposing
we
do
it
sincerely
)
that
we
do
it
not
perfectly
.
For
most
certainly
,
they
whose
hearts
are
never
turned
to
him
as
their
best
and
most
sovereign
Good
or
Portion
,
and
Ruler
or
Lord
;
but
do
still
remain
alienated
in
their
minds
,
and
enemies
through
wicked
works
,
will
perish
notwithstanding
.
And
that
we
might
the
more
distinctly
,
together
with
the
apprehension
of
what
we
are
called
to
in
this
matter
,
understand
also
how
we
are
called
to
,
i.
e.
not
by
an
invitation
only
,
that
leaves
us
at
liberty
,
whether
we
will
or
will
not
,
as
we
think
fit
:
But
by
express
command
,
and
that
also
back't
with
the
severe
determination
of
most
dreadful
penalty
in
case
of
omission
.
And
thus
we
have
in
some
measure
shew'n
the
Import
of
the
Direction
in
the
Text
,
That
we
Delight
our selves
in
the
Lord
.
A
TREATISE
OF
Delighting
in
GOD
:
From
PSAL.
37.
4.
Delight
thy self
also
in
the
Lord
,
and
he
shall
give
thee
the
desires
of
thine
heart
.
PART
II.
Concerning
the
Practice
of
Delight
in
GOD.
WE
have
in
the
former
Part
extended
the
meaning
of
the
words
,
Delight
thy self
in
the
Lord
,
beyond
what
they
seem
at
first
sight
literally
to
signifie
:
So
as
not
to
understand
them
meerly
as
requiring
that
very
single
act
of
Delight
to
be
immediately
and
directly
terminated
on
God
himself
;
But
to
take
them
as
comprehending
also
the
sum
of
all
holy
and
religious
converse
with
God
,
i.
e.
as
it
is
delightful
,
or
as
it
is
seasoned
(
intermingled
,
and
as
it
were
besprinkled
)
with
delight
;
and
upon
the
same
account
,
of
all
our
other
converse
,
so
far
as
it
is
influenc't
by
Religion
.
And
I
doubt
not
,
to
such
as
shall
attentively
have
considered
what
hath
been
said
,
it
will
be
thought
very
reasonable
to
take
them
in
that
latitude
;
whereof
the
very
letter
of
the
Text
(
as
may
be
alledg'd
for
further
justification
hereof
)
is
most
fitly
capable
.
For
(
as
was
noted
upon
another
Text
where
we
have
the
same
phrase
)
the
particle
which
we
read
[
in
]
the
Lord
,
hath
not
that
signification
alone
,
but
signifies
also
[
with
]
or
[
by
]
or
[
besides
]
or
[
before
]
or
[
in
presence
of
]
,
as
if
it
had
been
said
,
Come
and
sit
down
with
God
,
retire
thy self
to
him
,
and
solace
thy self
in
the
delights
which
are
to
be
found
in
his
presence
and
converse
,
in
walking
with
him
,
and
transacting
thy
course
as
before
him
,
and
in
his
sight
.
As
a
man
may
be
said
to
delight
himself
with
a
friend
that
puts
himself
under
his
roof
;
and
besides
personal
converse
with
himself
,
freely
enjoys
the
pleasure
of
all
the
entertainments
,
accommodations
,
and
provisions
which
he
is
freely
willing
to
communicate
with
him
,
and
hath
the
satisfaction
which
a
sober
person
would
take
in
observing
the
rules
and
order
of
a
well-governed
house
.
According
to
this
(
divers
)
Import
of
the
Precept
enjoining
this
Duty
,
it
will
be
requisite
to
speak
diversly
of
the
Practice
of
the
Duty
it self
:
That
is
,
That
we
treat
of
the
practice
and
exercise
of
Delight
;
-
1.
As
a
thing
adherent
to
the
other
Duties
of
Religion
.
-
2.
As
it
is
a
distinct
Duty
of
it self
.
As
to
the
former
,
our
business
will
be
,
To
treat
of
the
exercise
of
Religion
as
delightful
.
Now
Religion
is
delightful
naturally
and
in
it self
;
and
makes
a
mans
other
actions
,
even
that
are
not
in
themselves
acts
of
Religion
,
delightful
also
,
so
far
as
they
are
governed
and
influenc't
by
it
;
If
that
Religion
be
true
,
i.
e.
if
it
be
living
,
such
as
proceeds
from
a
principle
of
Divine
life
.
Being
therefore
now
to
treat
of
the
Practice
of
this
Duty
(
whereof
the
account
hath
been
already
given
)
,
our
Discourse
must
aim
at
and
endeavour
these
two
things
,
(
the
former
as
leading
and
subservient
to
the
latter
)
,
viz.
-
1.
That
we
may
not
take
up
,
and
rest
,
or
let
our
practice
terminate
in
a
Religion
which
is
not
naturally
and
in
it self
delightful
.
-
2.
That
we
seek
after
and
improve
in
that
which
is
.
1.
That
which
is
not
so
,
we
have
great
reason
not
to
acquiesce
in
,
or
be
contented
with
,
for
it
is
plainly
such
as
will
not
defray
it self
,
or
bear
its
own
charges
,
as
having
only
cumber
and
burden
in
it
,
no
use
or
end
;
I
mean
the
dead
formality
of
Religion
only
.
We
find
it
natural
and
pleasant
to
carry
about
with
us
our
own
living
body
;
but
who
would
endure
(
how
wearisom
and
loathsom
a
task
were
it
?
)
to
lug
to
and
fro
a
dead
carcase
?
It
will
be
upon
this
account
needful
to
-
Insist
in
shewing
more
distinctly
,
What
sort
of
Religion
it
is
,
that
is
in
it self
wholly
undelightful
.
-
Propound
some
things
to
consideration
concerning
it
,
that
may
tend
to
beget
a
dislike
of
it
,
and
so
incline
us
to
look
further
.
1.
That
we
may
know
what
we
are
not
to
take
up
with
;
because
our
present
Subject
confines
us
to
this
one
measure
of
Religion
,
that
it
be
delightful
,
it
will
be
proper
to
limit
our
Discourse
to
this
Character
only
of
the
Religion
we
are
to
pass
from
,
as
vain
and
worthless
,
viz.
That
which
is
without
delight
;
which
it
also
will
be
sufficient
to
insist
on
to
our
present
purpose
.
For
since
(
as
hath
been
largely
shewn
)
the
delightfulness
of
the
Religion
which
is
true
,
and
living
is
intrinsecal
,
and
most
natural
to
it
,
't
will
therefore
be
certainly
consequent
,
that
which
is
not
delightful
is
dead
,
and
can
serve
for
nothing
.
And
yet
here
it
will
be
necessary
,
for
Caution
,
to
insert
,
1.
That
even
such
Religion
as
is
true
and
living
,
and
consequently
in
it self
delightful
,
yet
may
by
accident
sometimes
,
not
appear
or
be
thought
so
;
because
either
variety
of
occasions
may
divert
from
minding
,
or
some
imbittering
distemper
of
spirit
may
hinder
the
present
relishing
of
that
pleasure
which
is
truly
in
it
.
As
a
man
may
eat
and
feed
on
that
,
which
is
very
savoury
and
good
;
and
yet
,
though
his
taste
be
not
vitiated
,
but
because
he
reflects
not
,
may
not
every
moment
have
that
present
apprehension
that
it
is
so
;
much
more
if
the
Organs
of
taste
be
under
a
present
distemper
.
But
,
if
they
be
not
so
,
any
one's
asking
him
how
he
likes
that
dish
,
(
because
that
occasions
a
more
express
animadversion
)
,
will
also
draw
from
him
an
acknowledgment
that
it
is
pleasant
and
savoury
.
2.
That
a
dead
Religion
may
be
thought
delightful
;
and
through
the
ill
temper
of
the
subject
,
a
pleasure
may
be
apprehended
in
it
,
which
doth
not
naturally
arise
from
it
;
that
is
,
The
meer
external
part
of
Religion
may
be
flexible
,
and
be
accidentally
perverted
into
a
subserviency
to
some
purposes
which
Religion
of
it self
intends
not
,
in
respect
whereof
a
delight
may
injuriously
(
and
as
by
a
rape
)
be
taken
in
it
,
as
is
said
by
the
Prophet
of
an
hypocritical
people
,
Yet
they
seek
me
daily
,
and
delight
to
know
my
ways
,
as
a
Nation
that
did
righteousness
;
they
take
delight
in
approaching
to
God
.
Therefore
,
that
which
is
here
intended
,
is
not
,
that
the
Religion
should
be
rejected
,
in
some
present
exercises
whereof
we
have
not
the
actual
relish
of
a
present
pleasure
(
as
that
should
not
be
embraced
,
wherein
upon
any
whatsoever
terms
we
find
it
)
;
but
that
which
can
rightfully
,
and
upon
just
terms
afford
us
none
;
and
which
upon
our
utmost
enquiry
and
search
,
cannot
in
reason
(
as
it
is
not
unfit
that
spiritual
reason
should
be
imployed
in
making
a
judgment
what
may
)
be
thought
spiritually
delectable
.
We
shall
therefore
in
some
particular
heads
,
give
a
short
account
of
such
Religion
,
as
rationally
cannot
but
be
judged
undelightful
,
or
which
hath
not
that
in
it
which
can
yield
pleasure
to
a
sound
and
well-complexioned
spirit
;
but
that
if
any
be
taken
therein
,
that
very
pleasure
is
so
unnatural
and
out
of
kind
,
as
to
be
the
argument
rather
of
a
disease
in
the
Subject
,
than
of
any
real
goodness
in
the
thing
it self
.
Whereunto
we
only
premise
this
two-sold
general
Rule
,
whereby
an
undue
and
unnatural
delight
may
be
estimated
and
judg'd
of
.
1.
That
such
delight
may
be
justly
deem'd
unnatural
which
is
taken
in
any
thing
besides
,
and
with
the
neglect
of
the
proper
use
and
end
which
it
most
fitly
serves
for
.
2.
Such
as
is
accompanied
with
a
real
hurt
,
greater
than
the
delight
can
countervail
,
or
as
is
so
far
from
taking
in
profit
and
benefit
in
conjunction
with
it
,
as
that
the
damage
and
prejudice
which
it
cannot
recompence
,
is
inseparable
from
it
;
which
rules
will
be
the
more
fitly
applicable
to
the
present
case
;
for
that
(
as
hath
been
formerly
observed
)
the
delight
which
accompanies
the
acts
and
exercises
of
Religion
,
or
that
flow
from
it
,
though
it
be
natural
thereto
,
yet
is
not
the
only
or
chief
end
of
those
acts
;
but
they
have
another
more
important
end
,
unto
the
prosecution
whereof
by
such
acts
delight
is
only
adherent
:
Whence
the
delight
cannot
but
be
most
preposterous
and
perverse
,
which
is
taken
in
such
things
as
do
either
not
serve
the
more
principal
design
of
Religion
;
or
much
more
that
are
repugnant
and
destructive
of
it
.
By
these
Rules
we
may
plainly
see
what
delight
in
the
general
is
to
be
accounted
undue
.
As
by
the
former
Rule
we
would
justly
reckon
that
an
undue
delight
which
a
man
should
take
in
his
food
,
if
he
only
please
himself
with
the
looking
on
the
handsom
garnishing
of
the
dishes
,
which
he
loaths
in
the
mean
time
and
refuses
to
taste
;
or
which
a
covetous
miser
takes
in
having
wealth
hoarded
up
,
which
he
is
pleased
often
to
view
and
cannot
endure
to
use
.
And
by
the
latter
,
That
were
most
irrational
delight
,
which
in
a
Fever
one
should
take
in
gratifying
his
distempered
appetite
,
whereby
he
doth
not
so
much
relieve
nature
as
feed
his
disease
.
And
so
we
may
say
,
that
Religion
is
undelightful
,
i.
e.
not
duly
delightful
.
1.
Which
consists
wholly
in
revolving
in
ones
own
mind
the
notions
that
belong
to
Religion
,
without
either
the
experience
,
or
the
design
and
expectation
of
having
the
heart
and
conversation
formed
according
to
them
.
So
the
case
is
with
such
as
content
themselves
to
yield
the
principles
of
Religion
true
,
and
behold
with
a
notional
assent
and
approbation
the
connexion
&
agreement
of
one
thing
with
another
:
But
do
never
consider
the
tendency
and
aim
of
the
whole
;
or
that
the
Truth
of
the
Gospel
is
the
Doctrine
that
is
according
to
godliness
;
as
it
is
in
Jesus
,
except
it
be
to
the
renewing
the
Spirit
of
the
mind
,
putting
off
the
old
man
,
and
the
putting
on
of
the
new
.
When
this
is
never
considered
,
but
men
do
only
know
,
that
they
may
know
;
and
are
never
concerned
further
about
the
great
things
of
God
,
than
only
to
take
notice
that
such
things
there
are
offered
to
their
view
which
carry
with
them
the
appearance
of
Truth
,
but
mind
them
no
more
than
the
affairs
of
Eutopia
,
or
the
world
in
the
Moon
;
what
delight
is
taken
in
this
knowledg
,
is
surely
most
perverse
.
There
is
a
pleasure
indeed
in
knowing
things
,
and
in
apprehending
the
coherence
of
one
Truth
with
another
;
but
he
that
shall
allow
himself
to
speculate
only
about
things
wherein
his
life
is
concerned
,
and
shall
entertain
himself
with
delight
in
agitating
in
his
mind
certain
curious
general
notions
concerning
a
disease
or
a
crime
that
threatens
him
with
present
death
,
or
what
might
be
a
remedy
or
defence
in
such
a
case
,
without
any
thought
of
applying
such
things
to
his
own
case
,
or
that
the
case
is
his
own
,
one
may
say
of
such
pleasure
it
is
mad
;
or
of
this
delight
,
What
doth
it
?
or
he
that
only
surfeits
his
eye
with
beholding
the
food
he
is
to
live
by
,
and
who
in
the
mean
time
languishes
in
the
want
of
appetite
,
and
a
sickly
loathing
of
his
proper
nutriment
;
surely
such
a
one
hath
a
pleasure
that
no
sober
man
would
think
worth
the
having
.
And
the
more
any
one
doth
only
notionally
know
in
the
matters
of
Religion
,
so
as
that
the
temper
of
his
spirit
remains
altogether
unsutable
and
opposite
to
the
design
and
tendency
of
the
things
known
;
the
more
he
hath
lying
ready
to
come
in
judgment
against
him
;
and
if
therefore
he
count
the
things
excellent
which
he
knows
,
and
only
please
himself
with
his
own
knowledg
of
them
,
't
is
but
alike
case
as
if
a
man
should
be
much
delighted
to
behold
his
own
condemnation
written
in
a
fair
and
beautiful
hand
:
Or
,
as
if
one
should
be
pleased
with
the
glittering
of
that
sword
which
is
directed
against
his
own
heart
,
and
must
be
the
present
instrument
of
death
to
him
:
And
so
little
pleasant
is
the
case
of
such
a
person
in
it self
,
who
thus
satisfies
his
own
curiosity
with
the
concernments
of
eternal
life
and
death
,
that
any
serious
person
would
tremble
on
his
behalf
,
at
that
wherein
he
takes
pleasure
,
and
apprehend
just
horrour
in
that
state
of
the
case
whence
he
draws
matter
of
delight
.
2.
'T
is
yet
a
more
insipid
and
gustless
Religion
which
too
many
place
in
some
peculiar
opinions
,
that
are
either
false
,
and
contrary
to
Religion
,
or
doubtful
and
cumbersome
to
it
,
or
little
and
inconsiderable
,
and
therefore
certainly
alien
to
it
,
and
impertinent
.
For
if
that
Religion
only
be
truly
delightful
which
hath
a
vital
influence
on
the
heart
and
practice
,
as
that
must
needs
be
indelectable
,
which
is
only
so
notionally
conversant
about
the
greatest
truths
,
as
that
it
hath
no
such
influence
;
much
more
is
that
so
,
which
is
so
wholly
coversant
about
matters
either
opposite
or
irrelative
hereto
,
as
that
it
can
have
none
.
It
must
here
be
acknowledg'd
that
some
Doctrines
not
only
not
revealed
in
the
Word
of
God
,
but
which
are
contrary
thereto
,
may
(
being
thought
true
)
occasion
the
excitation
of
some
inward
affection
,
and
have
an
indirect
influence
to
the
regulating
of
practice
also
,
so
as
to
repress
some
grosser
enormities
.
As
the
false
notions
of
Pagans
concerning
the
Deity
,
which
have
led
them
to
Idolatry
,
have
struck
their
minds
with
a
certain
kind
of
reverence
of
invisible
powers
and
perhaps
rendered
some
more
sober
and
less
vicious
than
had
they
been
destitute
of
all
Religious
sentiments
.
And
yet
the
good
which
hath
hence
ensued
,
is
not
to
be
refer'd
to
the
particular
principles
of
Idolatry
,
which
were
false
;
but
to
the
more
general
principles
of
Religion
,
which
were
true
.
Yea
,
and
though
such
false
principles
viewed
alone
,
and
by
themselves
,
may
possibly
infer
somwhat
of
good
;
yet
that
is
by
accident
only
,
and
through
the
short-sightedness
and
ignorance
of
them
with
whom
they
obtain
;
who
,
if
they
did
consider
their
incoherence
with
other
common
notions
and
principles
most
certainly
true
,
would
receive
by
them
(
if
thought
the
only
Principles
of
Religion
)
so
much
the
greater
hurt
,
and
become
so
much
the
more
hopelesly
and
incurably
wicked
:
As
most
manifestly
the
principles
which
(
lookt
upon
by
themselves
)
while
they
are
reckon'd
true
,
do
lead
to
Idolatry
,
and
consequently
,
by
that
mistake
only
,
to
some
Religion
;
do
yet
,
being
really
false
,
lead
to
Atheism
,
and
of
themselves
tend
to
subvert
and
destroy
all
Religion
.
Therefore
such
Doctrines
as
cohere
not
with
the
general
frame
of
Truth
,
whatever
their
particular
aspect
may
be
,
considered
apart
and
by
themselves
,
are
yet
in
their
natural
tendency
opposite
and
destructive
to
the
true
design
of
Religion
,
and
the
pleasure
which
they
can
any
way
afford
,
is
only
stol'n
and
vain
;
such
as
a
person
takes
in
swallowing
a
potion
that
is
pleasant
,
but
which
,
if
it
perform
what
belongs
to
it
,
he
must
with
many
a
sickly
qualm
refund
and
disgorge
back
again
.
We
also
acknowledg
some
Truths
of
less
importance
,
may
be
said
to
concern
practice
,
though
not
so
immediately
.
Nor
is
it
therefore
the
design
of
this
Discourse
to
derogate
from
any
such
,
that
are
of
apparently
Divine
Revelation
or
Institution
;
which
,
however
they
justly
be
reckoned
less
than
some
other
things
,
yet
for
that
very
reason
as
they
are
reveal'd
by
God
for
such
an
end
,
are
by
no
means
to
be
esteemed
little
,
or
inconsiderable
;
be
their
subserviency
to
the
great
design
of
Religion
never
so
remote
.
Vpon
the
account
of
which
subserviency
,
they
are
also
to
be
esteem'd
delectable
,
that
is
,
in
proportion
thereto
;
but
when
they
are
so
esteem'd
beyond
that
proportion
,
and
are
exalted
into
an
undue
preference
to
their
very
end
it self
;
so
as
that
,
in
comparison
of
them
,
the
great
things
of
Religion
are
reckoned
low
,
frigid
,
sapless
things
;
when
men
set
their
hearts
upon
them
abstractly
,
and
without
consideration
of
their
reference
and
usefulness
to
the
greater
things
of
Religion
;
The
delight
that
is
so
taken
in
them
,
argues
but
the
disease
of
the
mind
that
takes
it
,
and
so
great
a
degree
of
dotage
,
that
a
serious
person
would
wonder
how
men
can
please
themselves
with
such
matters
,
without
considering
,
and
with
the
neglect
of
so
great
things
they
have
relation
to
.
3.
And
hither
is
to
be
refer'd
the
much
less
rational
pleasure
which
is
taken
by
some
in
the
meer
dress
wherewith
such
notions
and
opinions
may
be
artificially
clothed
by
themselves
or
others
;
Rhetorical
flourishes
,
a
set
of
fine
words
,
handsom
cadencies
and
periods
,
fanciful
representations
,
little
tricks
and
pieces
of
wit
,
and
(
which
cannot
pretend
so
high
)
pitiful
quibbles
and
gingles
,
inversions
of
sentences
,
the
pedantick
rhyming
of
words
,
yea
and
an
affected
tone
,
or
even
a
great
noise
,
things
that
are
neither
capable
of
gratifying
the
Christian
nor
the
man
;
without
which
even
the
most
important
weighty
matters
do
to
so
squeamish
stomachs
seem
gustless
and
unsavoury
,
and
are
reckon'd
dull
and
flat
things
.
And
most
plain
it
is
,
(
though
it
is
not
strange
,
that
so
trifling
minds
should
impose
upon
themselves
by
so
thin
a
sophism
)
,
that
such
are
in
a
great
mistake
,
whose
delight
being
wholly
taken
up
in
these
trifles
,
do
hereupon
think
they
taste
the
delights
of
Religion
;
for
these
are
nothing
of
it
,
are
found
about
it
only
accidentally
;
and
by
a
most
unhappy
accident
too
,
as
ill
(
for
the
most
of
these
things
)
agreeing
to
it
,
and
no
more
becoming
it
than
a
Fool
's
Coat
doth
a
prudent
grave
person
;
and
the
best
of
them
agreeing
to
it
but
in
common
with
any
thing
else
,
about
which
such
arts
may
be
used
;
so
that
they
are
no
way
any
thing
of
it
,
or
more
peculiarly
belonging
to
it
,
than
to
any
theam
or
subject
besides
,
unto
which
such
ornaments
(
as
they
are
thought
)
can
be
added
.
How
miserably
therefore
do
they
cheat
themselves
,
who
,
because
they
hear
with
pleasure
a
discourse
upon
some
head
of
Religion
thus
garnished
,
according
to
their
idle
trifling
humour
;
and
because
they
are
taken
with
the
contrivance
of
some
sentences
,
or
affected
with
the
loudness
of
the
voice
,
or
have
their
imagination
tickled
with
some
phantastical
illustrations
,
presently
conclude
themselves
to
be
in
a
Religious
transport
,
when
the
things
that
have
pleased
them
have
no
affinity
or
alliance
with
Religion
,
befal
to
it
but
by
chance
,
and
are
in
themselves
things
quite
of
another
Country
!
4.
Of
the
like
strain
is
the
Religion
that
is
made
up
all
of
talk
.
And
such
like
are
that
sort
of
persons
,
who
love
to
discourse
of
those
great
things
of
God
wherewith
it
was
never
their
design
or
aim
to
have
their
hearts
stamped
,
or
their
lives
commanded
and
governed
.
Who
invert
that
which
was
the
ancient
glory
of
the
Christian
Church
,
We
do
not
speak
great
things
,
but
live
them
.
And
are
pleased
with
only
the
noise
of
their
own
(
most
commonly
insigficant
sensless
)
words
;
unto
whom
how
ungrateful
a
relish
would
that
Precept
have
,
Be
swift
to
bear
,
slow
to
speak
!
And
how
much
to
be
regretted
a
thing
is
it
,
That
the
delights
of
practical
living
Religion
should
be
so
lost
,
and
vanish
into
a
meer
lip-labour
!
Things
of
this
nature
are
to
be
estimated
by
their
end
,
and
the
temper
of
Spirit
which
accompanies
them
;
Which
unto
a
serious
and
prudent
observer
,
are
commonly
very
discernible
and
easie
to
be
distinguisht
.
It
's
an
amiable
lovely
thing
to
behold
those
that
are
intent
upon
the
great
business
of
Religion
themselves
,
provoking
others
also
with
serious
gravity
unto
love
and
good
works
.
And
it
will
ever
stand
as
a
monumental
character
of
them
that
feared
the
Lord
,
that
they
spake
often
one
to
another
upon
this
account
.
pretence
of
this
is
odious
,
when
the
thing
designed
is
nothing
but
self-recommendation
,
and
the
spirit
of
the
pretenders
is
visibly
vain
and
empty
;
and
when
it
is
apparent
they
take
delight
,
not
in
the
things
they
speak
of
,
but
only
in
this
thing
it self
,
speaking
much
.
No
breath
is
then
more
fulsom
;
And
the
better
the
things
are
,
the
worse
it
is
to
have
no
more
savour
of
them
.
5.
Again
,
The
Religion
is
a-kin
to
this
,
which
stands
all
in
hearing
.
'T
is
as
remote
(
at
least
)
from
the
heart
,
when
it
is
wholly
placed
in
the
ear
,
as
when
it
's
all
in
the
tongue
.
As
it
is
with
them
that
are
hearers
only
,
not
doers
of
the
word
,
deceiving
their
own
souls
.
When
the
Preacher
is
to
them
as
a
very
lovely
song
,
of
one
that
can
play
well
on
an
instrument
,
and
they
hear
his
words
,
but
do
them
not
.
And
it
is
natural
to
the
same
sort
of
persons
to
be
pleased
indifferently
with
either
of
these
,
as
the
Athenians
were
in
hearing
or
telling
some
new
thing
.
Only
that
this
difference
most
commonly
appears
with
the
persons
we
intend
,
that
when
the
things
they
delight
to
hear
,
must
be
ever
new
,
or
at
least
new
drest
;
the
things
they
speak
,
shall
be
everlastingly
the
same
.
How
perverse
a
delight
is
that
?
Whereas
't
is
the
glory
of
substantial
Religion
,
that
the
principal
things
of
it
can
never
grow
old
,
or
be
dry
:
Their
ears
still
itch
after
novelties
;
a
plain
argument
that
it
is
not
Religion
it self
that
pleases
them
(
which
cannot
change
)
,
but
the
variable
accessory
modes
of
representing
it
.
However
,
there
is
certainly
very
often
a
distemper
appearing
among
those
that
profess
Religion
,
in
coveting
to
hear
unto
excess
,
and
beyond
what
is
either
sutable
or
designed
unto
use
and
profit
.
When
the
pleasure
of
a
delightful
revolving
of
the
ever-fresh
and
fragrant
Truths
of
the
Gospel
,
and
reducing
them
to
answerable
practice
,
is
lost
and
stifled
,
by
heaping
on
of
more
than
can
be
digested
.
And
many
an
hopeful
birth
of
pious
and
holy
dispositions
,
affections
,
and
good
works
,
is
suppressed
or
enfeebled
by
an
untimely
superfetation
.
6.
Lastly
,
'T
is
a
most
undelightful
Religion
,
which
consists
intirely
in
the
external
additaments
and
forms
of
Worship
,
which
this
or
that
party
have
chosen
to
affix
to
it
.
Yea
,
though
those
forms
be
never
so
certainly
of
Divine
Prescription
;
which
,
however
God
hath
appointed
them
,
were
never
appointed
or
intended
by
him
to
be
our
Religion
,
but
to
be
subservient
helps
and
means
to
it
.
Being
enlivened
by
it
,
they
are
comly
and
delightful
;
but
sever'd
and
cut
off
from
it
,
or
the
course
of
vital
spirit
that
should
flow
into
them
being
obstructed
and
represt
,
they
have
no
more
pleasure
in
them
than
a
dead
arm
or
finger
.
Such
Divine
appointments
themselves
,
severed
from
the
things
wherein
substantial
Religion
consists
,
have
been
an
abomination
to
the
Lord
,
(
Your
new
Moons
and
Sabbaths
,
&c.
my
Soul
hates
)
,
and
then
sure
there
is
little
reason
they
should
be
a
delight
to
us
.
If
they
be
,
it
is
as
fond
and
trifling
a
delight
,
as
when
one
hath
the
opportunity
of
conversing
with
some
excellent
person
,
to
neglect
all
his
wise
sayings
,
and
pleasant
instructive
discourses
,
and
only
to
please
ones
self
in
viewing
his
handsom
apparel
;
yea
,
though
I
should
know
at
the
same
time
,
that
I
thereby
greatly
displease
him
whom
(
as
is
also
supposable
)
I
were
greatly
concern'd
to
please
.
Thus
it
is
with
them
that
mind
only
the
solemnity
of
Gods
worship
,
not
the
design
.
And
more
gross
the
matter
is
,
with
such
as
be
their
observance
of
the
external
modes
of
Religion
,
think
to
expiate
the
badness
of
their
most
vicious
conversation
;
That
will
steal
,
and
murder
,
and
commit
adultery
,
oppress
the
stranger
,
the
fatherless
and
the
widow
;
and
yet
presume
to
stand
before
the
Lord
in
his
house
,
and
cry
,
the
Temple
of
the
Lord
,
&c.
This
is
the
Pharisaical
Religion
,
that
is
scrupulous
in
tything
Mint
,
Annise
,
and
Cummin
,
and
neglects
the
weighty
things
of
the
Law
,
Justice
,
Judgment
,
and
Truth
.
These
men
delight
in
what
not
only
is
dead
in
it self
,
but
will
be
mortal
unto
them
.
And
if
the
Divine
Institution
of
the
things
wherewith
they
so
vainly
please
themselves
,
will
not
bear
them
out
,
much
less
their
own
;
be
their
discriminating
denomination
or
profession
what
it
will
.
And
now
all
these
things
(
whether
severally
or
together
)
and
whatever
else
of
like
kind
do
at
the
best
make
but
a
dead
,
and
consequently
an
undelightful
Religion
,
such
as
hath
no
pleasure
in
it
,
because
it
hath
no
life
:
It
remains
therefore
,
2.
To
shew
,
how
unfit
such
a
Religion
is
to
be
chosen
or
rested
in
.
And
surely
since
(
as
appears
from
what
was
formerly
said
)
the
perswading
of
men
to
become
religious
or
godly
,
is
but
an
inviting
them
to
a
state
and
course
wherein
they
may
delight
themselves
with
God
;
or
to
a
life
of
pure
and
heavenly
pleasure
;
That
is
only
the
vain
shew
of
Religion
,
which
affords
nothing
of
that
pleasure
.
And
how
unreasonable
and
foolish
is
it
when
Religion
it self
is
the
thing
we
pretend
,
to
let
our selves
be
mock'd
(
as
we
mock
others
,
and
vainly
attempt
to
mock
Him
also
,
who
is
not
to
be
mocked
)
with
the
meer
empty
shew
and
appearance
of
it
!
That
we
may
be
here
somewhat
more
particular
,
let
it
be
considered
,
1.
That
the
Religion
which
is
in
it self
undelightful
,
is
,
for
the
same
reason
for
which
it
is
so
,
uncapable
of
growth
;
that
is
,
because
it
is
a
dead
thing
.
For
that
reason
it
is
without
delight
;
and
for
the
same
reason
admits
not
of
improvement
:
It
wants
the
self-improving
Principle
.
He
that
drinks
of
that
water
(
saith
our
Saviour
)
which
I
shall
give
him
,
it
shall
be
in
him
as
a
well
of
water
springing
up
in
him
unto
life
eternal
.
That
only
Principle
of
all
true
Religion
and
Godliness
,
The
Divine
Nature
,
the
Seed
of
God
,
is
of
that
heavenly
tendency
,
it
aims
and
aspires
upward
,
and
will
never
cease
shooting
up
till
it
reach
Heaven
;
and
the
pleasure
and
delightfulness
of
it
stands
much
in
its
continual
springing
up
towards
a
perfect
state
▪
from
a
grain
of
Mustard-seed
to
the
talness
of
a
Cedar
.
'T
is
pleasant
to
behold
its
constant
undecaying
greenness
and
verdure
;
such
as
renders
its
Subject
like
a
tree
planted
by
the
rivers
of
water
that
brings
forth
fruit
in
season
,
whose
leaf
also
doth
not
wither
,
and
whatsoever
he
doth
prospers
.
set
in
the
House
of
the
Lord
,
that
flourish
in
the
Courts
of
their
God
.
That
shall
still
bring
forth
fruit
even
in
old
age
,
The
dead
dry
forms
,
or
other
appendages
of
Religion
,
that
have
no
communion
with
a
living
root
,
or
the
Religion
that
is
only
made
up
of
these
,
gives
no
such
hope
of
improvement
.
A
great
and
most
considerable
prejudice
against
any
thing
that
pretends
to
the
name
of
Religion
;
which
being
at
first
an
imperfect
thing
(
as
that
especially
which
it self
is
but
pretence
and
shadow
cannot
but
be
)
if
it
shall
never
be
expected
to
be
better
,
can
have
little
claim
or
title
to
any
excellency
.
The
value
even
of
true
Religion
,
though
it
be
of
an
excellent
nature
and
kind
,
stands
much
in
the
hopefulness
and
improveableness
of
it
;
and
is
not
so
much
to
be
considered
in
respect
of
what
it
is
,
as
what
it
shall
come
to
.
This
lank
spiritless
Religion
assoon
as
you
assume
and
take
it
up
,
you
know
the
best
of
it
.
'T
is
not
of
a
growing
thriving
kind
;
Never
expect
better
of
it
.
'T
is
true
,
the
notional
knowledg
,
opinionativeness
,
and
external
observances
,
which
we
have
spoken
of
,
may
be
so
increased
,
as
an
heap
of
sand
may
be
;
but
the
Religion
of
such
grows
not
as
a
thing
that
hath
life
in
it
,
by
vital
self-improvement
.
2.
Nor
for
the
same
reason
can
it
be
a
lasting
thing
.
For
it
wants
what
should
maintain
it
.
It
will
,
as
a
vesture
,
wear
and
grow
old
;
or
,
being
as
a
cloak
put
on
to
serve
a
present
turn
,
is
,
when
that
turn
is
served
,
as
easily
thrown
off
,
i.
e.
being
found
to
be
more
cumbersom
than
useful
.
What
hath
living
Union
with
a
mans
own
self
,
it
's
neither
his
ease
nor
convenience
;
he
neither
affects
,
nor
can
endure
to
lay
it
aside
.
It
is
given
as
a
character
of
an
hypocrite
(
one
who
therefore
must
be
understood
to
carry
with
him
some
shew
and
face
of
Religion
,
and
to
want
the
living
Root
and
Principle
of
it
)
that
he
is
inconstant
in
his
Religion
;
will
he
at
all
times
call
upon
God
?
or
will
he
be
constantly
religious
?
The
interrogative
form
of
speech
implies
more
than
a
meer
negative
;
That
is
,
doth
not
only
say
that
he
will
not
at
all
times
call
upon
God
,
but
that
't
is
absurd
to
say
or
think
that
he
will
.
For
it
is
an
appeal
to
common
reason
in
the
case
;
as
if
it
had
been
said
,
Can
any
man
think
that
such
a
ones
Religion
will
be
lasting
?
It
imports
a
disdain
it
should
be
thought
so
.
What
?
he
call
upon
God
at
all
times
;
a
likely
thing
!
no
;
the
matter
is
plain
,
his
Religion
is
measured
by
his
secular
interest
,
and
he
will
only
be
so
long
Religious
as
will
serve
that
purpose
.
And
the
reason
is
plainly
assigned
in
the
foregoing
words
,
Will
he
delight
himself
in
the
Almighty
?
His
Religion
hath
no
delight
with
it
;
't
is
a
languid
faint
spiritless
thing
,
a
dead
form
.
If
it
had
life
,
it
would
have
pleasure
in
it
;
and
then
the
same
vital
principle
that
would
make
it
pleasant
,
would
make
it
lasting
and
permanent
also
.
3.
While
it
doth
last
,
it
wants
the
fruit
and
profit
,
which
should
be
designed
and
sought
by
Religion
;
even
for
the
same
reason
for
which
it
is
without
delight
,
it
is
also
fruitless
and
vain
,
i.
e.
because
it
hath
no
life
in
it
:
So
that
all
that
is
done
in
this
way
of
Religion
is
only
labour
and
toil
to
no
purpose
.
And
what
do
or
can
we
propose
to
our selves
from
Religion
,
as
the
proper
design
of
it
,
but
to
have
our
spirits
fitted
to
the
honouring
and
enjoying
of
God
,
unto
service
to
him
,
and
blessedness
in
him
;
and
that
we
may
hereupon
,
actually
both
serve
and
enjoy
him
?
Both
these
chiefly
depend
upon
his
favourable
acceptance
of
us
.
He
will
neither
reckon
himself
served
by
us
,
nor
allow
himself
to
be
enjoyed
,
if
he
be
not
pleased
with
us
.
And
how
shall
we
expect
to
please
him
with
that
,
wherewith
,
the
more
our
minds
come
to
be
rectified
and
made
conformable
to
the
rule
of
righteousness
and
life
,
the
more
impossible
it
is
that
we
can
be
pleased
our selves
?
Can
we
please
him
by
a
Religion
that
is
in
it self
unsavoury
,
spiritless
and
dead
;
and
that
affords
not
to
our selves
the
least
relish
of
true
pleasure
?
And
partly
the
success
of
our
Religion
in
the
mentioned
respects
,
depends
upon
the
due
temperament
our
spirits
receive
by
it
;
But
what
good
impression
can
that
light
chaffie
empty
Religion
,
that
hath
been
described
,
ever
be
hoped
to
make
there
?
Is
it
a
likely
means
of
refining
and
bettering
our
spirits
?
Even
as
it
is
void
of
spiritual
delight
it
's
also
of
spiritual
benefit
;
for
certainly
our
spirits
are
like
to
embrace
and
retain
nothing
in
which
they
can
take
no
pleasure
.
How
vain
then
is
that
Religion
by
which
we
can
neither
please
God
nor
profit
our selves
?
4.
It
ought
to
be
considered
how
foolish
a
thing
it
is
,
and
unworthy
of
a
reasonable
creature
to
do
that
in
a
continued
course
and
series
of
actions
wherein
we
can
have
no
design
,
and
do
aim
at
nothing
;
Even
they
that
place
their
Religion
in
things
so
remote
and
alien
to
the
Spirit
and
power
of
it
,
do
yet
spend
a
considerable
part
of
their
lifes-time
in
those
things
.
And
how
becoming
is
it
of
a
man
to
have
spent
so
much
of
his
time
in
doing
nothing
?
And
that
from
week
to
week
,
or
from
day
to
day
,
the
seasons
should
return
,
of
which
he
hath
constantly
this
to
say
,
Now
comes
the
time
of
doing
that
whereof
I
can
give
no
account
why
I
do
it
!
That
there
should
be
so
constant
a
defalcation
of
such
portions
of
time
for
that
which
a
man
can
neither
call
business
nor
recreation
,
which
tends
to
no
advantage
in
any
kind
.
For
it
tends
not
to
promote
his
secular
interest
but
in
so
indirect
and
by-a-way
,
and
with
so
sinister
and
basely-oblique
respects
,
as
an
honest
man
would
abhor
,
and
an
ingenious
man
be
ashamed
to
profess
;
And
his
spiritual
and
eternal
interest
much
less
.
This
were
therefore
the
same
thing
as
to
proclaim
ones
self
a
fool
or
a
vain
trifler
.
The
things
that
have
been
instanc't
in
(
considered
so
abstractly
from
the
substance
of
Religion
,
as
we
have
considered
them
)
being
such
,
some
of
them
,
as
carry
not
with
them
so
much
as
that
very
shew
of
wisdom
,
others
of
them
,
so
faint
a
shew
,
as
it
ill
becomes
a
wise
man
to
be
pleased
with
,
while
they
do
his
better
part
no
good
,
and
carry
not
that
shew
in
any
provision
(
as
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifies
)
for
the
satisfying
of
the
flesh
.
And
yet
it
is
to
be
withal
remembred
that
this
(
waste
and
lost
)
time
of
their
life
,
is
all
that
such
persons
allot
to
their
everlasting
concernments
;
and
that
the
things
which
have
been
mentioned
(
some
or
other
of
them
;
for
all
do
not
always
concur
with
the
same
persons
)
are
not
made
subservient
to
;
but
are
substituted
in
the
room
and
stead
of
the
Religion
by
which
those
concernments
should
be
provided
for
.
And
is
this
a
wise
provision
for
Eternity
?
What
,
man
?
A
few
empty
unimproved
notions
!
a
by-opinion
or
two
!
the
flourishes
of
a
little
pedantique
art
tickling
thy
toyish
fancy
!
the
motion
of
thy
(
only
)
busie
and
labouring
tongue
!
or
the
thirst
and
satisfaction
of
thy
vain
ear
!
the
bowing
of
thy
hypocritical
knee
!
Are
these
all
that
thou
designest
,
or
will
mind
to
do
for
thy
Soul
?
Are
these
like
well
to
supply
the
place
of
living
Religion
?
to
serve
thee
instead
of
inward
acquaintance
with
God
?
of
being
really
and
habitually
good
and
holy
?
of
doing
good
and
walking
in
the
path
of
life
?
What
a
Soul
hast
thou
that
can
live
upon
chaff
and
air
,
and
be
sustained
by
the
wind
?
Hast
thou
no
need
of
quickening
influence
from
God
?
no
hunger
after
the
heavenly
hidden
Manna
?
and
the
fruits
of
the
Tree
of
Life
?
What
use
makest
thou
of
thy
Understanding
,
or
of
the
Reason
of
a
man
,
when
thou
thinkest
such
empty
vanities
as
thou
trustest
in
can
do
the
office
,
or
attain
the
ends
of
true
Religion
?
How
much
more
rational
were
it
to
pretend
to
nothing
of
Religion
at
all
,
than
to
think
such
a
one
will
serve
the
turn
!
5.
Consider
,
what
reflections
are
likely
to
be
made
upon
this
matter
hereafter
,
when
thy
short
course
in
this
world
is
run
out
.
Will
it
be
a
grateful
remembrance
to
thee
that
thou
wast
so
long
hovering
about
the
borders
of
Religion
?
and
wast
at
the
very
door
and
wouldst
not
enter
in
?
That
thou
didst
so
often
think
and
speak
,
and
hear
of
the
things
wherein
Religion
stood
,
but
wouldst
never
allow
thy self
to
taste
the
pleasant
relishes
thereof
?
To
have
been
so
nigh
to
the
Kingdom
of
God
,
and
yet
an
alien
to
it
,
to
the
righteousness
and
peace
,
and
joy
in
the
Holy
Ghost
wherein
it
consists
!
That
thou
didst
only
please
thy self
with
the
painted
Casket
(
made
fine
,
as
thou
thought'st
,
but
only
with
thine
own
Pencil
)
wherein
so
rich
a
Jewel
was
;
and
retaining
that
,
threw'st
away
this
as
a
thing
of
nought
!
will
not
these
be
wounding
thoughts
?
6.
Let
it
be
seriously
pondered
how
offensive
it
must
be
to
the
jealous
God
that
any
should
thus
trifle
with
him
and
his
holy
things
,
under
a
shew
and
pretence
of
Religion
and
Devotion
to
him
.
Not
to
please
him
by
the
sincerity
and
truth
of
our
Religion
,
loses
the
end
and
reward
we
would
expect
.
But
that
is
not
all
.
To
provoke
him
by
the
hypocritical
pretence
and
abuse
of
it
,
cannot
but
infer
a
sharp
revenge
which
it
may
be
we
expected
not
.
And
let
us
bethink
our selves
how
high
the
provocation
is
:
Either
we
design
to
please
,
honour
and
enjoy
him
by
that
irrational
and
undelightful
course
of
Religion
,
or
we
do
not
;
If
we
do
not
,
This
signifies
nothing
but
highest
contempt
and
defiance
of
him
;
and
that
we
care
not
for
his
favour
,
nor
fear
his
displeasure
:
Yea
,
inasmuch
as
such
Religion
is
pretended
as
an
homage
to
him
,
it
is
nothing
really
but
most
profane
and
insolent
mockery
;
as
if
we
would
join
in
the
same
breath
and
in
the
same
act
,
Hail
Jesus
and
Crucifie
him
;
and
at
once
invest
him
with
the
purple
Robe
,
and
spit
in
his
Face
:
But
if
we
have
such
a
Design
,
and
do
really
think
to
please
him
by
such
trifling
with
him
;
and
that
these
vain
fancies
and
formalities
shall
make
amends
for
all
our
neglects
of
him
through
the
whole
course
of
our
lives
besides
;
Then
how
vile
thoughts
have
we
of
him
!
what
do
we
make
of
the
God
we
serve
?
How
justly
may
that
be
applied
to
us
,
Ye
worship
ye
know
not
what
!
He
that
killeth
an
oxe
is
as
if
he
slew
a
man
;
he
that
sacrificeth
a
lamb
as
if
he
cut
off
a
dogs
neck
;
He
that
offereth
an
Oblation
as
if
he
offered
swines
blood
;
He
that
burneth
Incense
as
if
he
blessed
an
Idol
.
He
is
pleased
with
their
Religion
as
he
would
be
with
murder
,
profaneness
and
Idolatry
.
And
is
it
strange
this
should
be
his
estimate
,
when
he
is
hereby
practically
represented
as
such
a
one
that
will
not
be
displeased
with
real
wickedness
,
and
that
will
be
pleased
with
the
thinnest
and
most
superficial
shew
of
Devoton
?
They
therefore
make
a
fair
hand
of
their
Religion
,
who
are
so
far
from
pleasing
God
by
it
and
advantaging
themselves
,
that
they
wound
their
own
Souls
(
as
they
are
most
like
to
do
that
handle
so
awkardly
such
an
edg'd
tool
)
and
render
God
their
most
avowed
enemy
.
The
Religion
then
which
hath
no
delight
in
it
hath
so
much
of
folly
,
incommodity
and
mischief
,
that
measuring
it
by
the
Rules
which
were
premised
,
we
may
see
sufficient
reason
why
such
a
Religion
should
not
be
chosen
or
rested
in
.
And
that
we
are
concerned
to
look
further
.
Wherefore
we
proceed
next
,
2.
To
the
other
Head
we
proposed
,
The
positive
judgment
we
are
to
make
,
What
Religion
is
fit
to
be
chosen
,
and
wherein
we
may
safely
acquiesce
;
whereof
we
shall
only
give
the
account
which
the
subject
we
have
in
hand
allows
to
be
here
given
,
i.
e.
That
it
be
such
as
is
in
it self
rationally
and
justly
delectable
.
And
though
Religion
is
not
to
be
chosen
only
,
or
chiefly
,
for
the
delightfulness
of
it
;
yet
since
,
as
we
have
seen
,
only
that
Religion
is
true
which
is
delightful
;
that
only
which
is
delightful
is
fit
to
be
chosen
.
So
that
this
is
a
certain
character
(
though
not
the
chief
cause
)
of
the
eligibleness
of
Religion
.
And
when
it
is
so
expresly
enjoyn'd
us
as
a
duty
,
To
delight
our selves
in
the
Lord
;
If
,
as
hath
been
shew'n
,
this
be
within
the
meaning
of
the
Precept
,
That
,
in
the
general
,
we
delight
our selves
in
a
way
and
course
of
Religion
;
It
is
plain
,
such
Religion
only
can
be
meant
or
intended
,
as
can
afford
us
matter
of
delight
,
or
as
is
in
it self
truly
and
really
delectable
.
And
here
we
shall
not
need
to
repeat
what
hath
been
so
largely
discoursed
in
the
former
part
,
tending
to
shew
the
rich
matter
of
delight
which
the
several
exercises
of
true
living
Religion
,
and
all
the
actions
influenced
and
directed
by
it
,
do
carry
in
them
.
It
will
only
be
requisite
,
to
offer
somewhat
partly
to
direct
,
partly
to
excite
unto
that
de
〈◊〉
〈◊〉
l
pleasant
life
.
1.
For
Direction
,
Let
such
Rules
be
observed
as
these
which
follow
.
1.
Endeavour
to
have
a
mind
well-instructed
in
the
knowledg
of
such
things
as
more
directly
concern
the
common
practice
of
a
Religious
man
,
as
such
.
That
is
,
to
be
throughly
insighted
into
practical
Truths
,
or
into
that
Truth
which
is
after
Godliness
.
It
hath
been
the
merciful
vouchsafement
of
the
Divine
Goodness
,
so
to
order
it
,
that
those
things
are
plain
and
but
few
,
which
are
of
more
absolute
necessity
in
Religion
;
as
may
be
seen
by
the
summary
accounts
which
we
find
sometimes
given
thereof
,
Repentance
towards
God
,
and
Faith
towards
our
Lord
Jesus
Christ
;
which
two
things
(
intimated
to
comprehend
the
whole
Counsel
of
God
)
do
manifestly
suppose
the
state
of
apostacy
,
and
express
the
way
of
remedy
;
whereinto
,
when
we
are
brought
,
How
succinct
and
clear
a
recapitulation
of
our
Duty
have
we
in
that
of
our
Saviour
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
:
And
thou
shalt
love
thy
Neighbbour
as
thy self
!
To
a
well-complexion'd
spirit
,
how
comprehensive
and
full
,
how
savoury
and
acceptable
will
these
things
appear
!
Nor
would
such
a
one
part
with
the
substantial
fulness
of
these
few
words
for
all
the
treasures
of
both
the
Indies
.
How
truly
is
it
called
,
That
good
,
that
acceptable
and
perfect
will
of
God!
And
how
fitly
to
be
prefer'd
before
thousands
of
Gold
and
Silver
!
Things
of
highest
value
are
not
bulky
;
their
excellency
is
the
greater
by
being
contracted
;
and
that
,
being
in
themselves
precious
,
they
are
so
conveniently
portable
.
How
easily
are
these
dictates
carried
about
with
us
through
our
whole
course
!
And
how
universally
useful
are
they
for
the
well-guiding
of
it
,
to
such
as
have
a
greater
mind
to
do
their
duty
than
move
questions
about
it
!
Two
things
are
both
opposite
to
this
Rule
,
and
not
a
little
prejudicial
to
the
delight
of
Religious
conversation
,
(
by
which
it
will
appear
,
how
conducible
to
it
the
matter
here
directed
is
)
,
viz.
Excessive
curiosity
in
the
speculation
of
Truths
belonging
to
Religion
;
without
designing
to
refer
them
to
practice
;
which
hath
been
animadverted
on
before
.
And
,
An
equally-excessive
scrupulosity
about
matters
of
practice
.
It
were
indeed
an
argument
of
a
desperate
mind
,
and
destitute
of
any
fear
of
God
,
To
be
careless
what
we
do
,
and
unconcern'd
whether
the
way
we
take
,
in
this
or
that
case
,
be
right
or
wrong
.
But
it
is
certain
,
there
may
be
an
excess
in
this
matter
,
and
too
often
is
;
that
is
,
there
may
be
a
scrupulosity
which
is
both
causless
and
endless
.
There
is
surely
some
medium
in
travelling
between
a
careless
wandering
we
mind
not
whether
,
and
a
perpetual
anxiety
whether
we
be
in
our
way
or
no
,
with
often
going
back
to
enquire
.
This
would
quite
destroy
both
the
pleasure
of
the
journey
,
and
the
progress
of
it
.
Some
difficulties
may
occur
,
which
should
justly
occasion
one
to
make
a
stand
and
consider
:
But
probably
,
very
many
cases
that
some
do
agitate
with
much
disquiet
to
themselves
and
others
,
would
soonest
be
expedited
by
sincerity
,
and
reducing
them
to
the
Law
of
Love
.
It
would
however
make
much
for
our
pleasant
delightful
walking
on
in
the
way
of
God
,
To
have
a
mind
(
informed
once
and
establisht
throughly
in
the
belief
of
the
principal
Doctrines
of
Christian
Religion
)
well
furnisht
also
with
the
most
useful
practical
Precepts
,
which
might
at
every
turn
be
ready
at
hand
to
be
apply'd
upon
emergencies
;
which
they
whom
predominant
self-interest
or
corrupt
inclination
render
not
difficult
to
the
apprehending
of
their
duty
,
(
our
way
is
not
usually
otherwise
so
very
intricate
)
,
may
cheerfully
and
innocently
guide
themselves
by
.
He
that
walketh
uprightly
,
walketh
surely
.
Though
some
mens
way
may
,
by
the
circumstances
of
their
conditions
,
be
much
more
perplext
than
others
,
who
are
therefore
concerned
to
be
the
more
wary
.
But
the
difficult
toil
and
tug
that
some
have
with
themselves
,
is
,
how
by
contrived
explications
they
may
make
their
Rule
bend
and
yeild
to
their
self-byast
humours
and
ends
;
which
because
they
find
it
not
easie
to
do
,
with
full
satisfaction
to
their
consciences
,
(
that
see
more
than
they
would
have
them
,
and
are
yet
not
of
authority
enough
with
them
to
govern
and
command
their
practice
)
,
it
is
not
strange
,
they
intangle
and
even
lose
themselves
amongst
thorns
and
briars
,
and
meet
with
little
delight
in
their
way
.
Wherefore
,
2.
Be
principally
intent
to
have
your
Soul
become
habitually
good
and
holy
,
by
its
own
setled
temper
and
complexion
inclin'd
and
made
sutable
to
the
way
of
righteousness
and
life
.
It
was
,
no
doubt
,
with
a
very
sweet
gust
and
relish
of
pleasure
,
that
the
Psalmist
utters
that
gratulatory
acknowledgment
of
the
Divine
goodness
in
this
,
He
restoreth
my
Soul
;
he
leadeth
me
in
paths
of
righteousness
,
for
his
names
sake
.
The
paths
of
righteousness
are
very
agreeable
and
pleasant
to
a
restored
,
a
sound
and
healthy
Soul
;
to
one
that
is
now
got
into
a
good
habit
,
and
a
setled
state
of
spiritual
strength
.
You
may
therefore
take
the
meaning
and
substance
of
this
Precept
,
in
the
Apostles
(
more-authoritative
)
words
,
Be
ye
transformed
in
the
renewing
of
your
mind
,
that
ye
may
prove
what
is
that
good
,
that
acceptable
and
perfect
will
of
God
.
You
can
never
(
q.
d.
)
have
a
proof
it
(
the
very
palate
of
your
Soul
will
be
vicious
and
still
disaffected
till
then
,
that
is
,
)
till
that
transformation
and
renewing
change
have
past
upon
you
.
Then
it
will
be
pleasant
to
you
to
know
the
will
of
God
;
your
delight
will
be
in
the
Law
of
the
Lord
,
and
in
his
Law
you
will
meditate
both
day
and
night
.
And
it
will
be
more
pleasant
to
do
it
.
You
will
esteem
the
words
of
his
mouth
as
your
appointed
food
,
and
it
will
be
as
your
meat
and
drink
to
do
his
will
.
You
can
easily
apprehend
how
toilsom
and
painful
any
thing
of
business
and
labour
is
to
a
person
that
languishes
under
some
enfeebling
lazy
disease
:
A
like
case
it
is
,
when
you
would
put
one
upon
doing
of
any
thing
spiritually
good
,
that
is
listless
,
indispos'd
,
to
every
good
work
reprobate
.
How
will
the
heart
recoil
and
give
back
!
with
how
vehement
a
reluctation
will
it
resist
the
proposal
,
as
if
you
were
urging
it
upon
flames
or
the
Swords
point
!
The
carnal
mind
is
enmity
against
God
,
and
is
not
subject
to
his
law
,
nor
indeed
can
be
.
But
when
once
the
law
of
God
is
within
your
heart
,
you
will
delight
to
do
his
will
.
To
one
that
is
born
of
God
,
be
good
(
really
and
habitually
so
)
in
order
to
your
doing
good
with
any
delight
,
exercises
loving-kindness
,
judgment
and
righteousness
in
the
earth
,
as
delighting
in
these
things
.
You
must
be
partaker
of
a
Divine
nature
,
and
have
the
heart-rectifying
communication
before
discoursed
of
,
and
become
Gods
own
workmanship
(
a
second
time
)
created
in
Christ
Jesus
unto
good
works
.
O
that
my
ways
were
directed
to
keep
thy
righteous
judgments
.
Let
my
heart
be
sound
in
thy
statutes
,
that
I
be
not
ashamed
.
And
it
should
be
sought
with
expectation
of
good-speed
and
without
despair
,
remembring
we
are
told
,
If
we
ask
,
we
shall
receive
;
if
we
seek
,
we
shall
find
;
if
we
knock
,
it
shall
be
opened
unto
us
;
yea
,
that
our
heavenly
Father
will
much
more
readily
give
his
Holy
Spirit
to
them
that
ask
,
than
you
would
bread
to
your
Child
that
calls
for
it
,
rather
than
a
stone
.
3.
When
once
you
find
your
spirit
is
become
in
any
measure
well-inclin'd
,
and
begins
to
savour
that
which
is
truly
good
;
know
yet
,
that
it
needs
your
continual
inspection
and
care
,
to
cherish
good
principles
and
repress
evil
ones
.
Your
work
is
not
done
as
soon
as
you
begin
to
live
;
as
care
about
an
Infant
ceases
not
as
soon
as
it
is
born
.
Let
it
be
therefore
your
constant
business
,
to
tend
your
inward
man
;
otherwise
all
things
will
soon
be
out
of
course
:
God
hath
coupled
delight
with
the
labour
of
a
Christian
,
not
with
the
sloth
and
neglect
of
himself
;
The
heart
must
then
be
kept
with
all
diligence
,
or
above
all
keeping
,
in
as
much
as
out
of
it
are
the
issues
of
life
:
All
vital
principles
are
lodg'd
there
;
and
only
the
genuine
issues
of
such
as
are
good
and
holy
,
will
yeild
you
pleasure
.
The
exercises
of
Religion
will
be
pleasant
when
they
are
natural
,
and
flow
easily
from
their
own
fountain
;
but
great
care
must
be
taken
that
the
fountain
be
kept
pure
.
There
are
other
springs
besides
,
which
will
be
apt
to
intermingle
therewith
their
bitter
waters
,
or
a
root
of
bitterness
,
whose
fruit
is
deadly
,
even
that
evil
thing
,
and
bitter
forsaking
the
Lord
.
I
wonder
not
,
if
they
taste
little
of
the
delights
of
Religion
that
take
no
heed
to
their
spirits
.
Such
a
curse
is
upon
the
nature
of
man
,
as
is
upon
the
ground
which
was
cursed
for
his
sake
,
(
till
the
blessing
of
Abraham
through
Jesus
Christ
do
take
place
,
to
eat
with
pleasure
,
comes
not
all
at
once
;
nor
do
the
encreases
of
it
come
on
,
or
the
pleasant
fruits
of
righteousness
spring
up
,
but
in
them
that
give
all
diligence
,
to
add
to
their
faith
,
vertue
;
and
to
vertue
,
knowledg
;
and
to
knowledg
,
temperance
;
and
to
temperance
,
patience
;
and
to
patience
,
godliness
;
and
to
godliness
,
brotherly-kindness
;
and
to
brotherly-kindness
,
charity
:
Which
would
make
that
we
be
not
barren
nor
unfruitful
in
the
knowledg
of
our
Lord
Jesus
Christ
.
Otherwise
,
look
in
upon
thy
Soul
when
thou
wilt
,
and
thou
wilt
have
no
other
than
the
dismal
prospect
of
miserable
wastes
and
desolation
.
Consider
it
seriously
,
wretched
man
!
who
tillest
thy
Field
,
but
not
thy
Soul
;
and
lovest
to
see
thy
Garden
neat
and
flourishing
,
but
lettest
thy
Spirit
lye
as
a
neglected
thing
,
and
as
if
it
were
not
thine
.
We
are
directed
for
the
moderating
of
our
care
in
our
earthly
concernments
,
to
consider
the
Lillies
how
they
grow
without
their
own
toil
,
and
are
beautifully
array'd
without
their
spinning
;
But
we
are
taught
by
no
such
instances
,
to
divert
or
remit
our
care
of
our
inward
man
.
To
these
concernments
,
let
us
then
apply
and
bend
our selves
;
That
is
,
carefully
to
observe
the
first
stirrings
of
our
thoughts
and
desires
;
to
animadvert
upon
our
inclinations
assoon
as
they
can
come
in
view
,
upon
our
designs
in
their
very
formation
;
and
enquire
concerning
each
,
whence
is
it
?
from
a
good
Principle
or
a
bad
?
whither
tends
it
?
to
good
or
hurt
?
will
not
this
design
,
if
prosecuted
,
prove
an
unjustifiable
self-indulgence
?
Does
it
not
tend
to
an
unlawful
gratifying
of
the
flesh
,
and
fulfilling
some
lusts
thereof
?
If
so
,
let
it
be
lop't
off
our
of
hand
,
and
the
axe
be
laid
even
to
the
root
:
strike
at
it
,
favour
it
not
:
Think
with
thy self
,
this
,
if
spared
,
will
breed
me
sorrow
;
so
much
as
I
give
to
it
,
I
take
away
from
the
comfort
of
my
life
;
and
spend
of
the
stock
of
my
spiritual
delight
in
God
;
Shall
I
let
sin
,
the
tormentor
of
my
Soul
,
live
and
be
mantain'd
at
so
costly
a
rate
?
If
any
good
inclination
discover
it self
,
cherish
it
,
confirm
and
strengthen
it
.
Look
up
,
and
pray
down
a
further
quickening
influence
;
Say
with
thy self
,
now
that
heavenly
Spirit
of
Life
and
Grace
begins
to
breath
,
More
of
this
pleasant
vital
breath
thou
blessed
and
holy
Spirit
!
Account
this
a
Seed-time
,
Now
the
light
and
gladness
are
a
sowing
in
thy
soul
(
which
are
wont
to
be
for
the
righteous
and
upright
in
heart
)
,
and
do
promise
ere
long
,
a
joyful
Harvest
.
But
if
thou
wilt
not
observe
how
things
go
with
thy
Soul
,
despair
that
they
will
ever
go
well
.
4.
Be
frequent
and
impartial
in
the
actual
exercise
of
gracious
Principles
;
or
in
practising
and
doing
as
they
direct
:
Your
actual
delight
arises
from
and
accompanies
your
holy
actions
themselves
,
and
is
to
be
perceived
and
tasted
in
them
;
not
in
the
meer
inclination
to
them
which
is
not
strong
enough
to
go
forth
into
act
.
And
as
these
Principles
are
more
frequently
exercised
,
they
grow
more
lively
and
vigorous
,
and
will
thence
act
more
strongly
and
pleasantly
;
so
that
your
delight
in
doing
good
,
will
grow
with
the
Principles
it
proceeds
from
.
But
then
you
must
be
impartial
and
even-handed
herein
,
as
well
as
frequent
;
and
run
the
whole
compass
of
that
Duty
which
belongs
to
you
as
a
Christian.
Exercise
your self
(
as
we
find
the
direction
is
)
unto
godliness
;
and
in
such
acts
and
parts
of
godliness
chiefly
and
in
the
first
place
,
as
may
be
the
exercise
of
the
mind
and
spirit
,
in
opposition
to
the
bodily
exercise
(
whether
severities
imposed
upon
,
or
performances
that
require
the
Ministery
of
that
grosser
part
)
to
which
this
nobler
kind
of
exercise
is
justly
prefer'd
.
Turn
the
powers
of
your
soul
upon
God
;
Act
seasonably
the
several
graces
of
the
Spirit
that
terminate
directly
upon
him
.
Let
none
grow
out
of
use
.
At
some
times
Repentance
,
at
others
Faith
,
now
your
Love
,
then
your
Fear
;
none
of
these
are
placed
in
you
,
or
are
sanctified
in
vain
.
Retire
much
with
God
;
learn
and
habituate
your selves
unto
secret
converse
with
him
;
contemplate
his
Nature
,
Attributes
and
Works
for
your
excitation
to
holy
Adoration
,
Reverence
and
Praise
.
And
be
much
exercised
in
the
open
Solemnities
of
his
Worship
;
there
endeavouring
that
though
your
inward
man
bear
not
the
only
,
it
may
the
principal
part
.
How
delightful
a
thing
is
it
,
to
be
paying
actual
avow'd
homage
to
the
great
Lord
of
Heaven
and
Earth
before
Angels
and
Men
!
And
never
think
your
Religious
and
Devotional
Exercises
can
acquit
you
,
or
supply
the
want
and
excuse
the
absence
of
Sobriety
and
Righteousness
.
Exercise
a
just
authority
over
your selves
.
Keep
your
imagination
,
passions
,
sensitive
appetite
under
a
due
restraint
,
so
as
to
be
moderate
in
your
desires
and
enjoyments
,
patient
as
to
your
wants
and
sufferings
:
Do
to
others
as
you
would
be
done
unto
:
Study
common
good
:
Endeavour
,
so
far
as
your
capacity
can
extend
,
all
about
you
may
be
the
better
for
you
:
Forbear
and
forgive
the
injurious
,
relieve
the
necessitous
,
delight
in
good
men
,
pity
the
bad
,
be
grateful
towards
friends
,
mild
and
unrevengeful
towards
enemies
,
just
towards
all
:
Abhor
to
do
not
only
a
dishonest
,
but
even
a
mean
and
unworthy
act
,
for
any
self-advantage
:
And
all
this
out
of
an
awful
and
dutiful
respect
to
God
;
by
which
the
ordinary
actions
of
your
life
may
become
as
so
many
acts
of
Religion
,
or
be
directed
and
influenc't
thereby
,
tinctured
as
it
were
with
the
savour
of
godliness
.
Pass
thus
,
in
your
continual
practice
,
through
the
whole
circle
of
Christian
Duties
and
Graces
,
with
an
equal
respect
to
all
Gods
Commandments
,
not
so
partially
addicting
your selves
to
one
sort
of
exercise
,
as
to
disuse
and
neglect
the
rest
;
which
kind
of
partiality
is
that
which
starves
Religion
,
and
stifles
the
delight
of
it
.
There
are
those
that
affect
the
reputation
of
being
sober
,
just
,
kind
,
charitable
persons
,
and
do
appear
such
,
who
yet
are
great
strangers
to
God
,
and
to
the
more
noble
exercises
of
the
Divine
Life
,
know
not
what
belongs
to
communion
with
God
,
live
not
in
his
love
and
converse
,
savour
not
heaven
;
have
not
so
much
as
the
taste
of
the
great
vital
powers
of
the
world
to
come
.
Others
,
that
pretend
to
much
acquaintance
with
God
,
and
are
much
taken
up
in
discoursing
of
his
love
,
and
of
intimacies
with
him
,
that
count
Justice
and
Charity
mean
things
,
and
much
beneath
them
;
can
allow
themselves
to
be
covetous
,
oppressive
,
fraudulent
,
wrathful
,
malicious
,
peevish
,
fretful
,
discontented
,
proud
,
censorious
,
merciless
;
and
so
glory
in
a
Religion
which
no
one
is
the
better
for
,
and
themselves
least
of
all
;
and
which
is
quite
of
another
stamp
from
the
pure
Religion
and
undefiled
,
new
creature
alike
maimed
and
defective
,
will
there
not
be
a
proportionable
diminution
of
its
delight
?
But
the
Spirit
of
God
is
the
Author
of
no
such
imperfect
productions
;
and
therefore
the
total
absence
of
any
holy
disposition
will
not
argue
the
true
delight
of
such
a
one
to
be
little
,
but
none
at
all
.
However
,
let
all
the
integral
parts
of
the
new
man
be
supposed
formed
at
first
,
and
existing
together
;
when
this
creature
is
thus
entirely
framed
,
it
is
our
business
to
see
to
the
due
exercise
,
and
thereby
to
the
improvement
and
growth
of
the
several
parts
,
wherein
if
one
be
neglected
,
it
infers
a
general
enfeeblement
of
the
whole
.
Let
patience
have
its
perfect
work
(
saith
that
Apostle
)
,
that
ye
may
be
perfect
,
&c.
Implying
,
That
not
only
the
absence
of
that
one
grace
,
but
it
s
not
being
throughly
exercised
,
would
render
us
very
defective
Christians
.
We
may
say
of
the
several
members
of
this
Divine
Creature
,
as
is
said
of
the
complex
body
of
Christians
,
If
one
suffer
,
all
the
members
suffer
with
it
;
if
one
be
honoured
,
all
rejoice
with
it
.
Therefore
that
you
may
experience
the
delightfulness
of
Religion
,
see
that
in
the
exercise
and
practice
of
it
you
be
entire
,
thorow
Christians
.
5.
Be
confirmed
in
the
apprehension
,
that
Religion
is
in
it self
a
delightful
thing
,
even
universally
and
in
the
whole
nature
of
it
.
Whereby
a
double
practical
mistake
and
error
will
be
avoided
,
that
greatly
obstructs
and
hinders
the
actual
relish
and
sensation
of
that
delight
.
1.
That
either
Religion
is
in
the
whole
nature
of
it
such
a
thing
to
which
delight
must
be
alien
,
and
banisht
from
it
:
As
if
nothing
did
belong
to
,
or
could
consist
with
it
,
but
sowre
severities
,
pensiveness
and
sad
thoughts
.
Or
else
,
2.
That
if
any
delight
did
belong
to
it
at
all
,
it
must
be
found
only
in
peculiar
extraordinary
assurances
and
perswasions
of
Gods
love
;
and
be
the
attainment
consequently
of
none
but
more
eminent
Christians
.
That
apprehension
being
throughly
admitted
,
both
these
misapprehensions
fall
and
vanish
.
And
it
will
take
place
,
if
it
be
duly
considered
,
That
there
is
a
delight
that
will
naturally
arise
from
the
congruity
and
fitness
of
actions
in
themselves
,
and
the
facility
of
them
,
that
they
flow
easily
from
their
proper
principles
.
Whereupon
there
can
be
no
true
vital
act
of
Religion
but
will
be
delightful
.
And
we
may
appeal
herein
to
the
judgments
of
such
as
shall
allow
themselves
to
consider
,
whether
the
matter
do
not
evidently
appear
to
be
so
upon
a
serious
review
and
revolving
with
themselves
of
the
several
gracious
operations
that
proceed
from
the
holy
rectitude
mentioned
in
the
former
part
;
as
the
acts
of
even
Repentance
,
self-abasement
,
self-denial
,
self-devoting
,
(
appearing
to
be
in
themselves
most
fit
and
becoming
things
)
,
and
readily
without
force
proceeding
(
as
they
cannot
but
do
)
from
a
rectified
and
well-disposed
heart
,
how
can
they
but
be
pleasant
?
And
it
is
much
in
our
way
to
the
experiencing
of
such
delight
,
to
be
at
a
point
with
our selves
,
and
well-resolved
wherein
it
is
to
be
sought
and
found
.
6.
However
all
the
acts
and
operations
of
true
,
and
living
Religion
be
in
themselves
delightful
,
yet
apply
your selves
to
the
doing
of
them
for
an
higher
reason
,
and
with
a
greater
design
than
your
own
delight
.
Otherwise
you
destroy
your
own
work
therein
,
and
dispoil
your
acts
of
their
substantial
moral
goodness
,
and
consequently
of
their
delightfulness
also
.
That
is
not
a
morally
good
act
,
which
is
not
refer'd
to
God
,
and
done
out
of
(
at
least
)
an
habitual
devotedness
to
him
,
so
as
that
he
be
the
supream
end
thereof
.
You
would
therefore
,
by
with-drawing
and
separating
their
reference
to
God
,
ravish
from
them
their
very
life
and
soul
;
yea
and
perfectly
nullifie
those
of
them
that
should
be
in
themselves
acts
of
Religion
.
So
as
that
in
respect
of
all
your
actions
,
that
separation
were
unjust
;
and
as
to
these
that
should
be
direct
acts
of
Religion
,
impossible
.
Since
therefore
they
are
only
delightful
as
they
are
vital
acts
,
proceeding
from
a
principle
of
Divine
Life
;
and
that
an
habitual
devotedness
to
God
,
is
that
very
(
comprehensive
and
most
radical
)
principle
;
you
should
,
by
designing
your
own
delight
in
them
supreamly
,
counter-act
your self
,
and
cross
your
own
end
;
you
should
make
them
acts
of
Idolatry
,
not
Religion
;
and
set
up
your
own
self
as
the
Idol
of
Jealousie
,
that
receives
the
homage
of
them
,
instead
of
God
:
Whereby
the
unlawful
pleasure
which
you
would
engross
to
your selves
,
will
turn
all
to
gall
and
wormwood
,
and
be
bitterness
in
the
end
.
That
therefore
you
may
taste
the
sweetness
and
pleasure
which
belongs
to
a
religious
godly
life
,
your
way
must
be
,
to
act
on
directly
forward
in
the
simplicity
of
your
heart
,
doing
all
that
you
do
to
and
for
God
.
And
thus
that
pleasure
,
because
it
is
natural
to
such
acts
,
will
of
its
own
accord
result
and
arise
to
you
;
and
so
much
the
more
,
by
how
much
less
you
design
for
your self
in
what
you
do
.
From
that
uprightness
and
sincerity
of
heart
towards
God
it
can
never
be
separated
.
But
to
be
a
Religious
Epicure
,
to
pray
,
hear
,
meditate
,
do
acts
of
justice
and
charity
,
only
to
please
and
humour
your selves
,
and
that
you
may
derive
a
kind
of
solace
and
satisfaction
from
your
own
work
,
is
to
undo
your
design
,
and
blast
the
Delight
which
you
covet
.
It
follows
while
you
seek
it
not
;
It
flies
from
you
while
you
so
inordinately
seek
it
.
7.
Yet
disallow
not
your self
to
taste
and
enjoy
the
pleasure
of
well-doing
:
Yea
,
and
(
secondarily
and
in
due
subordination
)
to
design
and
endeavour
that
you
may
do
so
.
It
is
in
it self
,
a
covetable
and
a
lawful
pleasure
;
so
that
it
be
not
sought
and
entertain'd
out
of
its
own
place
.
promised
pleasure
,
The
good
man
(
it
is
said
)
shall
be
satisfied
from
himself
;
And
it
is
by
particular
direction
to
be
testified
to
the
righteous
,
they
shall
eat
the
fruit
of
their
own
doings
.
That
thankful
acknowledgment
of
the
bounty
and
goodness
of
God
to
them
in
the
very
constitution
of
his
Laws
and
Government
,
is
become
a
part
of
their
duty
,
which
cannot
be
done
without
previous
relishes
of
the
sweetness
and
goodness
of
their
other
duty
.
They
are
required
in
every
thing
to
give
thanks
:
redeemed
of
the
Lord
,
with
everlasting
joy
upon
their
heads
;
sing
in
the
ways
of
the
Lord
;
that
the
ways
of
the
Lord
are
pleasantness
,
&
all
his
paths
peace
.
Therefore
you
should
designedly
set
your self
to
taste
the
goodness
and
delightfulness
of
holy
walking
.
And
to
that
end
,
when
you
find
the
blessed
cherishing
warmth
and
vigour
of
Gods
gracious
communication
let
in
upon
you
,
inlarging
your
hearts
,
making
your
way
and
work
easie
to
you
,
and
helping
you
to
do
with
an
untoilsom
facility
,
what
he
requires
and
calls
for
,
and
to
run
the
way
of
his
Commandments
;
so
that
you
can
do
acts
of
piety
,
righteousness
and
mercy
as
natural
acts
,
born
up
by
the
power
of
a
steady
living
Principle
acting
in
you
,
They
that
wait
upon
the
Lord
shall
renew
strength
and
mount
up
with
wings
as
Eagles
,
run
without
weariness
,
and
walk
without
fainting
)
;
You
should
now
reflect
and
take
notice
how
good
and
pleasant
is
this
!
Make
your
pauses
and
deliberate
;
have
your
seasons
of
respiration
and
drawing
breath
;
and
then
bethink
your self
,
commune
thus
with
your
own
heart
;
How
do
I
now
like
the
way
and
service
of
the
Lord
?
and
a
life
of
pure
devotedness
to
him
?
a
course
of
regular
walking
in
through
subjection
to
his
Laws
and
Government
?
and
that
the
course
of
my
actions
be
as
a
continual
sacrificing
;
doing
all
to
him
and
for
him
?
what
do
you
not
now
rejoice
that
you
find
your selves
to
offer
willingly
?
Can
you
forbear
with
gratitude
and
joy
to
acknowledg
and
own
it
to
him
,
that
it
is
of
his
own
hand
that
you
do
this
?
You
should
now
compare
your
present
with
your
former
state
and
temper
,
and
consider
how
much
better
is
it
to
me
to
live
in
his
fear
,
love
and
communion
,
than
to
be
,
as
once
I
was
,
alienated
from
the
life
of
God
,
and
as
without
him
in
the
world
!
Now
I
can
trust
and
obey
,
once
I
could
not
:
Now
,
when
the
opportunity
invites
,
I
am
in
some
readiness
to
serve
him
,
created
to
good
works
,
a
vessel
fitted
to
my
Masters
use
;
Some
time
I
was
to
every
good
work
reprobate
.
Surely
it
is
most
becoming
to
take
a
free
complacency
in
this
blessed
change
;
That
is
not
with
a
proud
Pharisaical
gloriation
to
say
,
God
,
I
thank
thee
,
I
am
not
as
other
men
;
or
,
trusting
in
your self
that
you
are
righteous
,
to
despise
others
;
but
with
a
mean
estimation
of
your self
,
and
all
you
can
do
;
and
with
that
deep
and
constant
sense
,
that
when
you
have
done
all
you
can
,
you
are
an
unprofitable
servant
,
you
do
but
your
duty
.
Yet
blessing
God
that
since
he
hath
made
such
things
your
duty
,
he
also
doth
in
some
measure
enable
you
to
do
it
;
That
he
hath
reconciled
and
attemper'd
your
heart
to
your
way
and
work
,
and
made
it
pleasant
to
you
:
Not
hypocritically
arrogating
all
to
your self
,
under
the
formal
and
false
shew
of
thanksgiving
to
him
;
or
aiming
only
more
colourably
to
introduce
a
vain
boast
and
ostentation
of
your self
,
in
the
form
of
gratulation
to
God
;
but
as
having
an
heart
inwardly
possest
with
the
humble
sense
who
it
is
that
hath
made
you
differ
,
not
only
from
other
men
,
but
from
your self
also
.
8.
And
because
that
disposedness
of
heart
unto
such
a
course
of
holy
practice
,
may
not
be
constantly
actual
,
and
equally
sensible
at
all
times
(
That
all
delight
in
the
ways
of
God
may
not
hereupon
cease
,
and
be
broken
off
,
which
in
those
sadder
intervals
cannot
but
suffer
a
great
diminution
)
;
You
must
take
heed
,
that
as
to
the
distempers
and
indispositions
you
now
discern
in
your
own
spirit
,
you
do
neither
indulge
your self
nor
despair
;
But
take
the
proper
course
of
redress
.
To
indulge
your self
in
them
were
mortal
.
Then
down
you
go
as
a
dead
weight
into
the
mire
and
dirt
,
into
the
depths
of
the
earth
,
and
your
swift
and
pleasant
flight
ends
in
an
heavy
lumpish
fall
.
You
should
therefore
bethink
your self
,
That
if
you
yield
to
a
slothful
sluggish
temper
of
spirit
,
which
you
now
feel
coming
on
upon
you
,
shortly
you
shall
have
nothing
(
sensibly
)
remaining
to
you
of
your
Religion
,
but
the
dead
and
empty
form
;
How
waste
and
desolate
a
thing
will
that
be
!
A
like
thing
as
if
you
come
into
a
deserted
house
where
you
were
wont
pleasantly
to
converse
with
most
delectable
friends
,
and
you
now
find
nothing
but
cold
bare
walls
.
How
dismal
will
it
be
when
only
the
same
duties
,
the
same
external
frame
and
acts
of
worship
remain
,
but
the
spirit
of
life
and
power
which
was
wont
to
breath
in
them
,
is
retired
and
gone
!
And
what
,
will
you
take
up
with
that
delusive
unconversible
shadow
,
or
be
content
to
embrace
the
stiff
and
breathless
carcase
that
remains
?
You
find
perhaps
your
spirit
sinking
into
carnality
,
an
earthly
temper
of
mind
gradually
seizing
on
you
;
worldly
thoughts
,
cares
,
desires
,
fears
,
invading
your
heart
,
by
the
same
degrees
that
these
come
on
,
life
retires
;
you
grow
listless
toward
God
;
your
heart
is
not
in
your
Religion
as
heretofore
:
You
keep
up
your
fashion
of
praying
,
and
doing
other
duties
which
were
your
former
wont
;
but
you
languish
in
them
:
Can
you
here
be
content
to
lie
still
and
die
?
And
rather
chuse
to
suffer
the
pains
of
death
than
of
labour
,
by
which
your
Soul
might
yet
live
?
Is
this
a
time
to
roll
your self
upon
your
slothful
bed
,
and
say
,
Soul
,
take
thine
ease
,
even
upon
the
pits
brink
?
Do
not
agree
the
matter
so
.
Think
not
of
making
a
covenant
with
Death
;
It
is
not
so
gentle
a
thing
as
your
slothful
temper
makes
you
think
;
Account
the
state
intolerable
wherein
you
are
so
manifestly
tending
towards
it
.
Think
not
well
of
your self
and
your
present
case
:
What
reason
soever
any
have
to
be
pleased
and
delighted
with
a
course
of
lively
converse
with
God
,
and
of
walking
in
the
Spirit
;
so
much
reason
you
have
to
be
displeased
with
your self
as
your
case
now
is
;
To
dislike
and
abhor
the
present
temper
of
your
own
Soul
.
If
the
life
of
Religion
,
and
its
vigorous
exercises
be
delightful
,
by
that
very
reason
it
appears
its
faint
and
sickly
languishings
are
not
so
.
Therefore
know
,
that
self-indulgence
is
now
most
unsutable
and
dangerous
.
Labour
to
awaken
in
your selves
some
sense
of
your
condition
.
Think
whither
am
I
going
?
Represent
to
your
own
Soul
the
terrors
of
Death
.
Admit
the
impression
thereof
.
Behold
its
frightful
visage
,
and
be
startled
at
it
.
Recount
with
your self
what
you
shall
be
if
God
who
is
your
life
quite
depart
;
If
this
shall
never
be
,
yet
know
that
your
fear
lest
it
should
is
the
means
of
your
preservation
.
And
let
the
apprehension
of
the
tendency
of
your
distemper
excite
in
you
that
just
and
seasonable
fear
.
How
sure
soever
you
are
of
the
principle
that
God
will
never
utterly
forsake
those
that
are
his
(
as
most
certainly
he
never
will
)
;
yet
you
cannot
be
so
sure
of
your
application
of
it
to
your self
,
as
your
case
stands
,
but
that
there
will
now
be
room
for
this
fear
;
Therefore
let
it
be
entertained
.
But
though
you
admit
a
just
and
very
solicitous
Fear
,
be
sure
that
you
exclude
not
Hope
:
Though
you
apprehend
your
case
dangerous
,
look
not
upon
it
as
desperate
.
Your
hope
must
not
be
in
your self
,
but
in
him
that
raises
the
dead
,
and
calleth
things
that
are
not
,
as
though
they
were
;
yea
,
makes
them
exist
and
be
.
But
if
you
cast
away
all
hope
,
you
yield
your self
to
perish
.
This
stops
your
breath
;
so
that
even
all
strugglings
for
life
,
and
the
very
gaspings
of
your
fainting
heart
must
immediately
cease
,
and
end
in
perfect
death
.
The
danger
of
your
case
,
as
bad
as
it
is
,
calls
not
for
this
;
nor
will
the
exigency
of
it
comport
with
it
,
when
once
the
Soul
says
there
is
no
hope
,
I
have
loved
strangers
and
after
them
will
I
go
.
Your
Hope
is
as
necessary
to
your
safety
as
your
Fear
;
we
are
saved
by
Hope
,
i.
e.
of
the
end
it self
,
which
therefore
animates
to
all
the
encounters
and
difficulties
of
our
way
,
as
well
from
within
as
from
without
.
Great
distempers
appear
in
you
and
often
return
;
yea
,
such
as
are
of
a
threatning
aspect
and
tendency
.
You
should
yet
consider
you
are
under
cure
:
The
prescribed
means
and
method
whereof
are
before
you
.
There
is
Balm
in
Gilead
,
and
a
Physician
there
.
One
in
whose
hands
none
that
trusted
him
ever
miscarried
.
'T
is
well
if
you
find
your self
sick
.
The
whole
need
him
not
,
and
will
not
therefore
commit
themselves
to
his
care
.
He
hath
relieved
many
such
as
you
,
that
apprehending
their
case
have
been
restored
to
him
;
let
them
despair
that
know
no
such
way
of
help
.
Say
within
your self
,
though
I
am
faln
and
low
,
I
shall
rise
and
stand
,
renewed
by
thee
,
O
my
God
.
Was
there
never
such
a
time
with
you
before
,
when
in
the
like
case
you
cried
to
the
Lord
and
he
answered
you
,
strengthened
you
with
strength
in
your
soul
?
Say
within
your self
,
Why
art
thou
cast
down
,
O
my
soul
,
hope
thou
in
God
;
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
(
where
health
shews
it self
in
lively
,
sprightly
,
pleasant
looks
)
and
my
God
.
And
this
very
hope
as
it
preserves
life
,
so
it
doth
the
delight
and
pleasure
of
life
from
being
quite
extinct
.
The
joy
of
hope
is
not
to
go
for
nothing
,
when
it
can
only
be
said
;
not
,
it
is
well
,
but
,
it
shall
be
.
It
is
pleasant
to
consider
that
the
state
wherein
Saints
on
earth
are
,
is
a
state
of
recovery
;
That
though
it
be
not
a
state
of
perfect
health
,
yet
it
is
not
(
also
)
a
state
of
death
;
but
wherein
they
are
tending
to
life
in
the
perfection
of
it
.
And
their
frequent
(
and
very
faulty
)
relapses
shall
be
found
but
to
magnifie
the
more
the
skill
and
patience
of
their
great
Physician
.
Therefore
however
you
are
not
hence
to
be
secure
,
or
imposing
upon
him
;
yet
let
not
your
hearts
sink
into
an
abject
despair
and
sullen
discontent
,
that
you
find
a
distempered
frame
sometimes
returning
.
Let
there
be
tender
relentings
after
God
.
Your
heart
ought
often
to
smite
you
,
that
you
have
been
no
more
careful
and
watchful
;
but
not
admit
a
thought
,
that
you
will
therefore
cast
off
all
;
that
it
's
in
vain
ever
to
strive
more
,
or
seek
to
recover
that
good
frame
that
you
have
often
found
is
so
soon
gone
.
Instead
of
that
apply
your self
with
so
much
the
more
earnestness
to
the
proper
course
of
remedy
;
and
therein
you
must
know
your
own
labour
and
diligence
;
your
contentions
with
your self
must
have
a
great
place
:
Otherwise
it
would
never
have
been
said
,
Be
watchful
and
strengthen
the
things
that
remain
that
are
ready
to
die
.
And
give
all
diligence
to
add
to
your
faith
vertue
,
but
subservient
,
and
of
your selves
alone
can
do
just
nothing
.
Therefore
,
if
ever
you
would
know
what
a
life
of
spiritual
delight
means
,
you
must
constantly
strive
against
all
your
spiritual
distempers
that
obstruct
it
[
in
the
power
of
the
Holy
Ghost
]
.
And
do
not
think
that
is
enjoining
you
a
course
wholly
out
of
your
power
;
for
though
it
be
true
,
that
the
power
of
the
Holy
Ghost
is
not
naturally
yours
,
or
at
your
dispose
;
yet
by
gracious
vouchsafement
and
ordination
it
is
:
If
it
were
not
so
,
Be
strong
in
the
Lord
,
and
in
the
power
of
his
might
;
If
we
live
in
the
Spirit
,
let
us
also
walk
in
the
Spirit
;
with
the
foregoing
prescription
of
Walking
in
the
Spirit
,
that
we
might
not
fulfil
the
lusts
of
the
flesh
.
Doth
the
Holy
Ghost
himself
prescribe
to
us
impertinently
,
in
order
to
our
obtaining
of
his
own
imparted
influences
?
Doth
not
He
know
the
method
and
way
wherein
they
are
to
be
conveyed
?
Or
would
he
deceive
us
by
misrepresenting
it
?
In
short
,
Walking
in
the
Spirit
must
signifie
something
;
and
what
can
it
signifie
less
than
dependence
on
its
power
,
and
subjection
thereto
,
with
the
continuance
of
both
these
?
These
therefore
are
necessary
to
the
making
of
that
power
our
own
:
1.
Dependence
and
trust
;
I
will
go
in
the
strength
of
the
Lord
God
,
&c.
I
will
strengthen
them
in
the
Lord
,
and
they
shall
walk
up
and
down
in
his
name
,
at
once
shews
us
both
the
communication
of
the
Divine
Power
[
I
will
strengthen
them
in
the
Lord
]
,
and
the
way
wherein
it
is
communicated
,
[
their
walking
up
and
down
in
his
name
]
,
viz.
in
actual
and
continued
dependence
thereon
.
The
blessed
God
hath
setled
this
connexion
between
our
Faith
and
his
own
exerted
Power
.
As
the
extraordinary
works
of
the
Spirit
were
not
done
,
but
upon
the
exercise
of
the
extraordinary
Faith
,
which
by
the
Divine
constitution
was
requisite
thereunto
:
So
that
the
Infidelity
which
stood
in
the
privation
of
this
Faith
,
did
sometimes
(
so
inviolable
had
that
constitution
made
that
connexion
)
in
a
sort
bind
up
the
Power
of
God
,
(
And
he
could
do
no
might
works
there
,
—
And
he
marvelled
because
of
their
unbelief
.
Why
could
not
we
cast
him
out
?
—
Because
of
your
unbelief
)
.
Nor
also
are
the
works
of
the
Holy
Ghost
,
that
are
common
upon
all
sincere
Christians
,
done
,
but
upon
the
intervening
exercise
of
that
more-common
Faith
.
above
all
the
other
parts
of
the
Divine
Armature
,
as
sufficient
to
quench
all
the
fiery
darts
of
the
wicked
;
therefore
are
we
said
to
be
kept
by
the
Power
of
God
through
Faith
.
in
terms
to
our
present
purpose
;
We
are
to
receive
the
promise
of
the
Spirit
(
i.
e.
the
Spirit
promised
)
through
Faith
.
Hereby
we
draw
the
Power
of
that
Almighty
Spirit
into
a
consent
and
co-operation
with
our
spirit
.
So
the
great
God
suffers
Himself
,
his
own
Arm
and
Power
to
be
taken
hold
of
by
us
.
He
is
ingaged
when
he
is
trusted
;
that
trust
being
now
in
this
case
,
not
a
rash
and
unwarrantable
presuming
upon
him
,
but
such
whereto
he
hath
given
the
invitation
and
encouragement
himself
.
Remember
thy
word
to
thy
servant
,
wherein
thou
hast
caused
me
to
hope
.
And
then
surely
he
will
not
frustrate
the
expectation
which
he
hath
himself
been
the
Author
of
.
He
would
never
have
induced
those
to
trust
in
him
,
whom
he
intended
to
disappoint
.
That
free
Spirit
which
(
as
the
Wind
blows
where
it
listeth
)
now
permits
it self
to
be
brought
under
bonds
,
even
the
bonds
of
Gods
own
Covenant
,
whereof
we
now
take
hold
by
our
faith
;
so
that
he
will
not
fail
to
give
forth
his
influence
,
so
far
as
shall
be
necessary
for
the
maintaining
a
resolution
in
us
of
stedfast
adherence
to
God
and
his
service
,
and
retaining
a
dominion
over
undue
inclinations
and
affections
.
How
express
and
peremptory
are
those
words
,
This
I
say
,
(
q.d.
)
(
I
know
what
I
say
,
I
have
well
weigh'd
the
matter
,
and
speak
not
at
random
)
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
!
And
so
much
as
this
affords
great
matter
of
rational
delight
,
though
more
sensible
transports
(
which
are
not
so
needful
to
us
,
and
in
reference
whereto
the
Spirit
therefore
retains
its
liberty
)
be
not
so
frequent
.
Therefore
if
we
aim
at
the
having
our
spirits
placed
and
setled
in
the
secret
of
the
Divine
Presence
,
entertain'd
with
the
delights
of
it
;
If
we
would
know
and
have
the
sensible
proof
of
that
Religion
which
is
all
life
and
power
,
and
consequently
sweetness
and
pleasure
;
our
direct
way
is
believing
on
the
Spirit
:
That
very
Trust
is
his
delight
,
He
taketh
pleasure
in
them
that
hope
in
his
mercy
.
It
is
that
whereby
we
give
him
Divine
Honour
,
the
homage
and
acknowledgment
proper
to
a
Deity
;
confessing
our selves
impotent
and
insufficient
to
think
any
thing
as
of
our selves
,
sufficiency
to
be
of
him
.
It
is
his
delight
to
be
depended
on
as
a
Father
by
his
children
.
He
is
pleased
that
Title
should
be
given
him
The
Father
of
Spirits
.
upon
his
invitation
apply
themselves
,
and
say
,
Lo
,
now
we
come
to
thee
,
thou
art
the
Lord
our
God
)
,
craving
his
renewed
communications
,
drawing
vital
influences
from
him
,
and
the
breath
of
life
,
adoring
his
boundless
fulness
that
filleth
all
in
all
.
And
when
we
thus
give
him
his
delight
,
we
shall
not
long
want
ours
.
But
then
we
must
also
add
,
2.
Subjection
to
our
dependence
;
a
willing
obedient
surrender
and
resignation
of
our selves
to
the
conduct
and
guidance
of
that
blessed
Spirit
.
A
dutiful
yielding
to
his
dictates
,
so
as
that
they
have
actually
with
us
the
governing
binding
force
and
power
of
a
Law
(
The
Law
of
the
Spirit
of
Life
in
Christ
as
it
is
called
[
*
](A44697-e33450-b)
*
Rom.
8.
2
)
Great
care
must
be
taken
of
grieving
and
quenching
the
Spirit
,
of
rebelling
and
vexing
it
,
of
resisting
it
,
of
striving
against
it
(
which
appears
to
have
been
the
horrid
crime
of
the
old
world
:
no
longer
strive
;
of
despiting
the
Spirit
of
grace
.
Spirit
of
Grace
;
and
unto
which
only
such
a
vengeance
(
as
it
is
intimated
in
what
follows
)
which
it
peculiarly
belong'd
to
God
himself
to
inflict
could
be
proportionable
.
When
we
permit
our selves
entirely
to
the
government
of
the
Holy
Ghost
,
thereby
to
have
our
spirits
and
ways
framed
and
directed
according
to
his
own
Rules
,
His
quickening
influence
,
and
the
pleasure
and
sweet
relishes
thereof
will
not
be
withheld
.
And
if
the
experience
of
some
Christians
seem
not
constantly
to
answer
this
,
who
complain
they
pray
often
for
the
Spirit
,
and
desire
earnestly
its
gracious
communications
,
but
find
little
of
them
,
They
are
concerned
seriously
to
reflect
,
and
bethink
themselves
whether
their
distrust
or
disobedience
,
or
both
,
have
not
made
them
desolate
.
Surely
we
are
altogether
faulty
in
this
matter
,
his
promise
and
faithfulness
do
not
fail
,
his
Spirit
is
not
straitned
;
But
we
either
do
not
entirely
commit
and
entrust
our selves
to
his
guidance
,
or
we
obediently
comply
not
with
it
;
but
either
indulge
our
sluggishness
and
neglect
,
or
our
contrary
inclinations
,
and
resist
his
dictates
,
are
intractable
and
wayward
,
not
apt
to
be
led
by
the
Spirit
,
and
hence
provoke
him
to
withdraw
from
us
.
Hereto
we
are
in
justice
to
impute
it
that
we
find
so
little
of
that
power
moving
in
us
,
all
the
motions
whereof
are
accompanied
with
so
much
delight
.
2.
For
Excitation
.
Little
one
would
think
should
be
needful
to
be
said
more
than
only
that
we
would
bethink
our selves
what
all
this
while
we
have
been
directed
to
and
are
by
this
Text.
If
that
be
once
understood
,
Hath
it
not
in
it self
invitation
enough
?
Do
we
need
further
to
be
invited
to
a
Life
of
delight
?
Do
we
need
to
be
prest
with
arguments
to
chuse
delightful
and
wholesom
food
,
rather
than
gall
and
wormwood
,
or
even
very
poyson
?
It
is
a
sad
argument
of
the
deplorate
state
of
man
that
he
should
need
arguments
in
such
a
case
!
But
because
(
moreover
)
much
is
to
be
said
hereafter
,
to
perswade
unto
delighting
in
God
considered
in
the
stricter
notion
of
it
,
and
that
will
also
be
applicable
to
this
purpose
;
therefore
little
is
intended
to
be
said
here
.
Only
it
is
to
be
considered
,
Do
you
intend
to
proceed
in
any
course
of
Religion
,
or
no
?
If
not
,
you
are
to
be
remitted
to
such
Discourses
as
prove
to
you
the
reasonableness
and
necessity
of
it
:
Which
if
you
think
nothing
you
meet
with
sufficiently
proves
,
Think
with
your self
how
well
you
can
prove
,
that
there
is
no
God
,
and
that
you
are
no
Man
,
but
a
perishing
Beast
.
For
these
things
they
are
concerned
not
fondly
to
presume
and
wish
,
but
most
clearly
and
surely
to
demonstrate
,
who
will
be
of
no
Religion
.
But
if
you
think
that
horrid
,
and
resolve
to
own
something
or
other
of
Religion
;
Will
you
here
use
your
understanding
,
and
consider
?
Is
it
indeed
so
horrid
a
thing
to
disavow
all
Religion
?
And
what
is
it
better
to
pretend
to
it
to
no
purpose
?
You
find
the
Religion
is
all
but
shew
and
shadow
,
meer
empty
vanity
and
mockery
,
which
is
not
delightful
.
If
you
will
not
chuse
a
better
,
because
it
is
delightful
,
(
as
you
are
not
advised
to
do
for
that
as
your
chief
reason
)
,
yet
at
least
chuse
that
which
is
so
,
because
it
is
in
other
more
considerable
respects
eligible
,
as
being
most
honourable
and
pleasing
to
Him
that
made
you
,
and
only
safe
and
profitable
to
your self
.
And
what
shall
your
Religion
serve
for
,
that
will
not
answer
these
purposes
?
And
if
you
be
not
ashamed
to
spend
so
considerable
a
part
of
the
time
of
your
life
,
as
the
exercises
of
your
Religion
will
take
up
,
in
doing
that
(
as
was
said
before
)
whereof
you
can
give
no
account
:
Yet
me-thinks
you
should
be
afraid
to
make
such
things
the
subject
of
your
vanity
,
as
do
relate
to
God
,
either
really
or
in
your
opinion
.
Can
you
find
nothing
wherein
vainly
to
trifle
,
but
the
sacred
things
of
the
Great
God
of
Heaven
,
and
the
eternal
concernments
of
your
own
Soul
?
And
shall
the
time
spent
about
these
matters
be
peculiarly
markt
out
as
your
idle
time
,
wherein
you
shall
be
doing
that
only
which
shall
wholly
go
for
loss
and
signifie
nothing
?
The
Religion
which
is
not
delightful
can
turn
to
no
better
account
.
If
therefore
you
will
have
a
Religion
,
and
you
have
any
reason
for
that
resolution
,
by
the
same
reason
you
would
have
any
,
you
must
have
the
pleasant
delightful
Religion
we
speak
of
.
You
have
no
other
choice
.
There
is
no
other
will
serve
your
turn
.
And
therefore
what
hath
been
said
to
divert
you
from
the
other
,
ought
to
perswade
you
to
the
choice
of
this
.
And
besides
,
since
there
is
so
much
of
secret
delight
in
true
substantial
Religion
,
that
ought
not
to
signifie
nothing
with
you
;
If
we
did
consider
the
delightfulness
of
it
alone
,
upon
that
single
account
,
it
surely
challenges
the
preference
,
before
that
which
is
neither
profitable
nor
delightful
.
And
that
it
is
in
it self
so
delightful
,
if
you
had
nothing
to
inform
you
but
the
report
of
such
as
profess
to
have
tried
and
found
it
so
,
methinks
that
at
least
should
provoke
you
to
try
also
.
How
sluggish
a
temper
doth
it
argue
,
not
to
be
desirous
to
know
the
utmost
that
is
in
it
!
It
were
even
a
laudable
curiosity
to
resolve
upon
making
trial
;
to
get
into
the
inmost
center
of
it
;
to
pierce
and
press
onward
till
you
reach
the
seat
of
life
,
till
you
have
got
the
secret
,
and
the
very
heart
of
Religion
and
your
heart
do
meet
and
join
in
one
.
Did
you
never
try
experiments
for
your
pleasure
?
Try
this
one
.
See
what
you
will
find
in
withdrawing
your self
from
all
things
else
,
and
becoming
entirely
devoted
to
God
through
the
Redeemer
,
to
live
after
his
will
,
and
in
his
presence
.
Try
the
difference
between
viewing
Truths
to
please
your
genius
,
or
using
Divine
Ordinances
to
keep
up
the
custom
,
to
conform
your self
to
those
you
live
among
,
and
help
to
make
a
solemn
shew
;
And
doing
these
things
with
a
serious
design
to
get
into
an
acquaintance
with
God
,
to
have
your
Soul
transformed
into
his
Image
,
that
you
may
have
present
and
eternal
fellowship
with
him
.
Try
how
much
better
it
is
,
to
have
your
lives
governed
by
an
awful
and
dutiful
respect
to
God
,
than
to
follow
your
own
wild
and
enormous
inclinations
:
And
whether
it
be
not
better
,
what
good
things
soever
you
do
,
to
do
it
for
the
Lords
sake
,
than
from
base
and
sordid
motives
.
And
why
should
you
be
of
so
mean
and
object
a
Spirit
,
as
to
content
your self
to
be
held
at
the
door
and
in
the
outer
Courts
of
Religion
;
when
others
enter
in
and
taste
the
rich
provisions
of
Gods
house
?
Why
will
you
distinguish
your selves
by
so
debasing
a
character
?
'T
is
a
just
and
commendable
ambition
,
to
be
as
forward
here
as
the
best
.
Why
will
you
suffer
this
and
that
and
the
other
man
to
enter
into
the
Kingdom
of
God
before
you
;
even
that
Kingdom
which
consists
in
righteousness
,
peace
,
and
joy
in
the
Holy
Ghost
!
Think
not
so
meanly
of
your self
;
impose
not
on
your self
that
needless
unwarrantable
modesty
,
as
to
account
you
are
of
a
lower
rank
than
all
that
ever
became
intimately
acquainted
with
the
hidden
delights
of
a
godly
life
;
At
least
you
are
as
capable
of
being
thought
worthy
as
any
,
for
his
sake
upon
whose
account
all
must
be
accepted
:
Therefore
think
with
your selves
,
Why
should
I
not
labour
to
attain
as
far
in
the
matter
of
Religion
,
as
this
or
that
Neighbour
of
mine
?
What
should
hinder
?
Who
restrains
or
forbids
me
?
But
you
cannot
,
if
you
consider
,
but
have
somewhat
more
to
assure
you
of
the
delightfulness
of
it
,
than
the
meer
report
of
others
;
For
your
own
Reason
and
Conscience
cannot
but
so
pronounce
,
if
you
go
to
the
particulars
that
have
been
instanc't
in
.
If
you
acknowledg
a
God
,
and
consider
your self
as
a
reasonable
Creature
made
by
him
,
and
depending
on
him
;
you
cannot
but
see
,
it
is
congruous
and
fit
your
spirit
should
be
so
framed
and
affected
towards
Him
,
towards
your
fellow-creatures
of
your
own
order
,
and
all
things
else
that
do
and
shall
circumstantiate
your
present
and
future
state
,
as
hath
been
in
some
measure
(
though
very
defectively
)
represented
;
And
that
it
must
needs
be
very
pleasant
,
if
it
were
so
.
You
can
frame
in
your
mind
an
Idea
of
a
life
transacted
according
to
such
rectified
inclinations
;
And
when
you
have
done
so
,
do
but
solemnly
appeal
to
your
own
judgment
,
whether
that
were
not
a
very
delectable
life
?
And
thereupon
bethink
your self
,
what
your
case
is
,
if
you
cannot
actually
relish
a
pleasure
in
what
your
own
judgment
tells
you
is
so
highly
pleasurable
.
Methinks
you
should
reflect
thus
,
What
a
monstrous
creature
am
I
,
that
confess
that
delightful
wherein
yet
I
can
take
no
delight
!
How
perverse
a
nature
have
I
!
Surely
things
are
much
out
of
order
with
me
;
I
am
not
what
I
should
be
!
And
one
would
think
,
it
should
be
uneasie
to
you
to
be
as
you
are
;
and
that
your
spirit
should
be
restless
till
you
find
your
temper
rectified
,
and
that
you
are
in
this
respect
become
what
you
should
be
.
And
will
you
dream
and
slumber
all
your
days
?
How
much
time
have
you
lost
,
that
might
have
been
pleasantly
spent
in
a
course
of
godliness
!
Do
you
not
aim
at
a
life
of
eternal
delights
with
God
?
If
you
now
begin
not
to
live
to
God
,
when
will
you
?
That
life
which
you
reckon
shall
never
end
with
you
,
must
yet
have
a
beginning
.
Will
you
defer
till
you
dye
your
beginning
to
live
?
Have
you
any
hope
God
will
deal
in
a
peculiar
way
with
you
from
all
men
,
and
make
the
other
world
the
place
of
your
first
heart-change
?
How
dismal
should
it
be
to
you
,
to
look
in
and
still
find
your
heart
dead
towards
God
,
and
the
things
of
God
;
so
that
you
have
no
delight
in
them
.
Think
what
the
beginnings
of
the
Divine
life
,
and
the
present
delights
of
it
,
must
be
the
earnest
of
to
you
,
and
make
sure
the
ground
(
betime
)
of
so
great
an
hope
.
BUT
I
forbear
here
to
insist
further
;
and
pass
on
to
the
Discourse
of
Delighting
in
God
,
under
the
other
more
strict
notion
of
it
,
viz.
As
the
very
act
of
delight
hath
its
direct
exercise
upon
himself
.
So
we
are
to
consider
this
delight
,
not
as
a
thing
some
way
adherent
to
all
other
duties
of
Religion
;
but
as
a
distinct
Duty
of
it self
,
that
requires
a
solemn
and
direct
application
of
our selves
thereunto
.
For
though
it
seems
little
to
be
doubted
,
but
there
is
in
this
Precept
a
part
of
Religion
put
for
the
whole
(
as
having
a
real
influence
,
and
conferring
with
its
name
a
grateful
savour
and
tincture
upon
the
whole
)
;
it
would
yet
be
very
unreasonable
,
not
to
take
special
notice
of
that
part
from
whence
the
intire
frame
of
Religion
hath
its
name
.
And
having
shewn
the
nature
of
this
Duty
already
in
the
former
part
,
what
is
now
to
be
said
,
must
more
directly
concern
the
practice
of
it
;
And
will
(
as
the
case
requires
)
fall
into
two
kinds
of
Discourse
,
viz.
Expostulation
concerning
the
omission
and
disuse
of
such
Practice
,
And
Invitation
thereunto
.
And
in
both
these
kinds
it
is
requisite
we
apply
our selves
to
two
sorts
of
Persons
,
viz.
Such
whose
spirits
are
wholly
averse
and
alien
to
it
.
And
Such
as
,
though
not
altogether
unpractis'd
,
are
very
defective
in
it
,
and
neglect
it
too
much
.
1.
Both
sorts
are
to
be
expostulated
with
;
and
no
doubt
,
the
great
God
hath
a
just
quarrel
with
mankind
(
whom
these
two
sorts
do
comprehend
)
upon
the
one
or
the
other
of
these
accounts
;
wherein
it
is
fit
we
should
plead
with
men
for
his
sake
and
their
own
.
And
,
1.
With
the
former
sort
;
Them
who
are
altogether
disaffected
to
God
,
alienated
and
enemies
in
their
minds
through
wicked
works
,
and
(
excepting
such
as
deny
his
being
,
with
whom
we
shall
not
here
concern
our selves
)
at
the
utmost
distance
from
delighting
in
him
.
And
as
to
such
,
our
Expostulation
should
aim
at
their
conviction
,
both
of
The
matter
of
fact
,
That
thus
the
case
is
with
them
.
And
of
The
great
iniquity
and
evil
of
it
.
First
,
It
is
needful
we
endeavour
to
fasten
upon
such
a
conviction
,
That
this
is
the
state
of
their
case
.
For
while
his
being
is
not
flatly
deny'd
,
men
think
it
generally
creditable
,
to
be
professed
Lovers
of
God
;
and
reckon
it
so
odious
a
thing
not
to
be
so
,
that
they
who
are
even
most
deeply
guilty
,
are
not
easily
brought
to
confess
enmity
to
him
;
but
flatter
themselves
in
their
own
eyes
,
till
their
iniquity
be
found
to
be
hateful
.
The
difficulty
of
making
such
apprehend
themselves
diseased
,
that
their
minds
are
under
the
power
of
this
dreadful
distemper
,
that
it
is
not
well
with
spirits
in
this
respect
,
is
the
great
obstruction
to
their
cure
.
But
I
suppose
you
to
whom
I
now
apply
my self
,
to
acknowledg
the
Bible
to
be
Gods
Word
,
and
that
you
profess
reverence
to
the
Truth
and
Authority
of
that
Word
,
and
will
yeild
to
be
tried
by
it
.
1.
Therefore
first
,
you
must
be
supposed
such
as
believe
the
account
true
,
which
that
book
gives
of
the
common
state
of
man
;
That
it
is
a
state
of
Apostacy
from
God
;
That
the
Lord
looking
down
from
heaven
upon
the
children
of
men
,
to
see
if
any
did
understand
and
seek
God
,
finds
they
are
all
gone
aside
,
i.
e.
(
that
the
return
may
answer
to
the
meaning
of
the
inquiry
)
,
gone
off
from
him
.
Every
one
of
them
is
gone
back
,
There
is
none
that
doth
good
,
no
not
one
;
which
is
quoted
by
the
Apostle
to
the
intent
,
That
every
mouth
may
be
stopped
,
and
the
whole
world
may
become
guilty
before
God
.
This
is
then
a
common
case
;
And
as
the
same
Apostle
charges
it
upon
the
Gentiles
,
haters
of
God
;
so
doth
our
Saviour
as
expresly
on
the
Jews
,
(
who
no
doubt
thought
themselves
as
innocent
of
this
crime
as
you
)
,
That
they
had
both
seen
and
hated
both
Him
and
his
Father
.
And
when
it
is
said
of
men
,
that
they
were
by
nature
the
children
of
wrath
,
(
they
to
whom
he
writes
even
as
others
)
,
do
you
think
that
is
spoken
of
any
lovers
of
God
,
as
their
present
state
?
Or
that
when
all
by
nature
are
children
of
wrath
,
any
are
by
nature
lovers
of
him
,
so
as
to
love
him
and
be
under
his
wrath
both
at
once
?
It
is
likely
then
,
that
against
so
plain
evidence
,
while
you
confess
your selves
men
,
you
will
not
deny
you
were
sometime
haters
of
God
.
Well
then
,
is
the
case
altered
with
you
?
It
is
a
conviction
against
you
,
that
you
are
of
humane
race
,
till
it
can
be
evidenc't
you
are
born
from
above
,
and
are
become
new
creatures
?
And
what
,
do
you
find
this
?
It
is
not
expected
,
you
should
be
able
to
tell
the
very
moment
when
you
ceas'd
from
your
enmity
against
God
,
and
became
his
friends
;
or
give
a
punctual
account
of
every
turn
or
motion
of
thoughts
in
such
a
change
:
But
it
is
to
be
supposed
,
the
work
was
not
done
upon
you
in
your
sleep
,
so
as
that
you
could
have
no
animadversion
of
what
was
doing
.
However
,
comparing
what
you
sometime
were
with
what
you
are
,
what
difference
do
you
observe
?
What
were
you
,
sometimes
haters
of
God
,
and
are
you
now
come
to
love
and
delight
in
him
,
without
perceiving
in
your selves
any
difference
?
Bethink
your selves
,
is
not
the
temper
of
your
spirits
just
such
Godward
as
it
was
always
wont
to
be
,
without
any
remarkable
turn
or
alteration
?
That
is
a
shrewd
presumption
against
you
,
that
your
case
is
most
deplorable
.
But
,
2.
What
is
your
present
temper
,
in
it self
considered
?
You
do
love
God
and
delight
in
him
,
How
do
you
make
it
appear
?
wherein
doth
that
friendly
and
dutiful
affection
towards
him
evidence
it self
?
Sure
love
and
hatred
are
not
all
one
with
you
.
Whereby
would
you
discern
your
hatred
towards
one
you
did
most
flatly
and
peremptorily
disaffect
?
You
would
dislike
the
thoughts
of
him
,
hate
his
memory
,
cast
him
out
of
your
thoughts
:
Do
you
not
the
same
way
shew
your
disaffection
to
God
?
Do
you
not
find
,
that
so
a
wicked
man
(
his
enemy
)
is
branded
and
distinguisht
,
God
is
not
in
all
his
thoughts
?
Are
not
they
who
shall
be
turned
into
Hell
described
thus
,
The
people
that
forget
God
;
that
is
,
who
willingly
and
of
choice
forget
him
,
or
from
the
habitual
inclination
of
their
hearts
?
And
is
not
that
your
case
?
What
could
hinder
you
to
remember
him
,
if
you
were
so
disposed
?
Yea
,
But
you
often
forget
your
friends
,
or
those
at
least
to
whom
you
are
sure
you
bear
no
ill
will
;
and
what
friend
would
expect
to
be
always
in
your
thoughts
?
It
's
answered
,
But
you
disrelish
not
the
remembrance
of
a
Friend
;
Do
you
not
the
thoughts
of
God
?
You
do
not
think
on
your
absent
Friends
while
no
present
occasion
occurs
,
to
bring
them
to
your
remembrance
:
But
is
God
absent
?
Is
he
far
from
any
one
of
us
?
Or
have
you
not
daily
before
your
eyes
,
things
enough
to
bring
him
to
mind
;
while
his
glorious
works
surround
you
,
and
you
live
,
move
,
and
have
your
being
in
him
,
and
your
breath
is
in
his
hand
?
Have
you
that
dependence
on
any
Friend
?
Are
you
under
so
much
obligation
to
any
?
You
often
do
not
think
on
Friends
with
whom
you
have
no
opportunity
to
converse
;
Have
you
no
opportunity
to
converse
with
Him
?
Your
Friends
can
lay
no
such
Law
upon
you
,
to
have
them
much
in
your
thoughts
.
It
argues
a
depraved
inclination
,
not
to
do
herein
what
you
ought
and
are
bound
to
do
.
You
cannot
by
the
exercise
of
your
thoughts
obtain
the
presence
of
a
Friend
;
you
might
a
most
comfortable
Divine
presence
.
And
what
though
you
think
not
of
many
to
whom
you
bear
no
ill
will
,
nor
have
any
converse
with
many
such
;
Is
it
enough
to
bear
no
ill
will
to
God
?
Will
that
suffice
you
to
delighting
in
him
?
Are
you
no
more
concerned
to
mind
God
and
converse
with
him
,
than
with
the
man
you
never
knew
,
or
had
to
do
with
?
Your
unconversableness
with
God
,
and
unmindfulness
of
him
,
can
proceed
from
nothing
but
ill
will
,
who
daily
offers
himself
to
your
converse
,
who
seeks
and
invites
your
acquaintaince
,
would
have
you
inwardly
know
him
,
and
lead
your
lives
with
him
,
Why
is
it
that
you
do
not
so
,
but
that
you
like
not
to
retain
him
in
your
knowledg
?
And
that
this
is
the
sense
and
language
of
your
hearts
towards
him
,
Depart
from
us
,
we
desire
not
the
knowledg
of
thy
ways
;
It
can
proceed
from
nothing
but
ill
will
and
a
disagreeable
temper
,
that
you
shun
the
converse
of
one
that
seeks
yours
;
that
you
will
take
no
notice
of
one
that
often
offers
himself
to
your
view
,
one
that
meets
you
at
every
turn
,
and
aims
to
draw
your
eye
,
and
cannot
gain
a
look
.
When
this
is
your
deportment
towards
God
,
that
he
passes
by
you
and
you
perceive
him
not
;
he
compasses
you
about
behind
and
before
and
is
acquainted
with
all
your
ways
,
and
with
him
and
his
ways
you
will
have
no
acquaintance
,
remain
alienated
from
the
life
of
God
,
and
as
without
him
in
the
world
;
Is
not
this
downright
enmity
?
Or
can
this
deportment
agree
with
habitual
and
the
frequent
actual
delight
in
God
which
is
requir'd
?
Again
,
Would
you
not
be
justly
taken
to
disaffect
one
whose
temper
is
ungrateful
,
whose
disposition
and
way
is
unpleasing
to
you
?
Is
it
not
thus
with
you
Godward
?
When
you
hear
of
the
purity
and
holiness
of
his
Nature
,
his
abhorrency
of
all
wickedness
,
and
how
detestable
to
him
every
thing
is
that
is
impure
,
and
that
he
will
not
endure
it
;
Do
not
your
hearts
regret
this
quality
(
as
we
must
conceive
of
it
)
in
the
Nature
of
God
?
Which
yet
,
because
it
is
his
very
Nature
,
doth
so
much
the
more
certainly
infer
,
that
a
dislike
of
it
cannot
but
include
disaffection
to
himself
,
and
that
habitual
and
constant
,
since
his
whole
way
of
dealing
with
men
,
and
the
course
of
his
government
over
the
world
,
do
(
and
shall
more
discernibly
)
savour
of
it
;
Do
they
not
wish
him
hereupon
not
to
be
,
in
this
respect
,
what
he
is
;
which
is
in
effect
,
to
wish
him
not
to
be
at
all
?
The
same
thing
which
the
heart
of
the
Fool
says
,
No
God
;
i.e.
This
would
please
such
a
one
to
the
very
heart
.
And
doth
this
import
no
enmity
?
Can
this
stand
with
delight
in
him
?
Are
you
not
disaffected
to
him
,
whom
not
being
able
to
accuse
of
falshood
,
whom
having
the
greatest
imaginable
assurances
of
the
impossibility
he
should
deceive
,
you
will
yet
by
no
means
be
induced
to
trust
?
Consider
,
What
doth
your
trust
in
God
signifie
,
more
than
the
sound
of
the
Name
?
Doth
it
quiet
your
heart
,
in
reference
to
any
affairs
you
pretend
to
commit
to
him
?
Doth
it
purifie
it
,
and
check
your
ill
inclinations
,
in
any
thing
wherein
they
should
be
countermanded
upon
the
credit
of
his
Word
?
What
doth
his
Testimony
concerning
the
future
things
you
have
not
seen
,
weigh
with
you
,
to
the
altering
of
your
course
,
and
rendering
it
such
as
may
comport
and
square
with
the
belief
of
such
things
?
Would
not
the
word
of
an
ordinary
man
,
premonishing
you
of
any
advantage
or
danger
which
you
have
no
other
knowledg
of
,
be
of
more
value
with
you
?
Constant
suspicion
of
any
one
,
without
cause
or
pretence
,
most
certainly
argues
radicated
enmity
.
You
love
him
not
whom
you
cannot
trust
.
Do
you
love
him
whom
upon
all
occasions
you
most
causlesly
displease
;
whose
offence
you
reckon
nothing
of
?
Is
that
ingenuous
towards
a
Friend
,
or
dutiful
towards
a
Father
or
a
Lord
?
How
do
you
,
in
this
,
carry
towards
the
blessed
God
?
Are
you
wont
to
displease
your selves
to
please
him
,
or
cross
your
own
will
to
do
his
?
Do
you
take
delight
in
him
whom
you
make
no
difficulty
to
vex
;
whose
known
declared
pleasure
,
though
you
confess
him
greater
,
wiser
,
and
more
righteous
than
your self
,
you
have
no
more
regard
to
,
wherein
it
crosses
your
own
inclination
,
than
you
would
have
to
that
of
your
Child
,
your
Slave
,
or
a
Fool
?
Have
you
any
thing
to
except
against
that
measure
and
character
of
loyal
affection
to
your
Redeemer
and
Lord
,
If
ye
love
me
,
keep
my
commandments
;
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
;
This
is
the
love
of
God
,
that
we
keep
his
commandments
?
Do
you
not
disobey
the
known
will
of
God
in
your
ordinary
practice
without
regret
?
Do
not
you
know
it
to
be
his
will
,
That
you
strive
to
enter
in
at
the
strait
gate
;
That
you
seek
first
the
Kingdom
of
Heaven
;
That
you
keep
your
heart
with
all
diligence
;
That
you
deny
your self
,
crucifie
the
flesh
,
be
temperate
,
just
,
merciful
,
patient
?
Do
you
aim
at
obeying
him
in
these
things
?
Can
you
say
,
Lord
,
for
thy
sake
I
refrain
the
things
to
which
my
heart
inclines
?
Hath
his
prohibition
any
restraining
force
upon
your
hearts
?
Do
you
not
allow
your self
to
be
licentious
,
earthly
,
vain
,
proud
,
wrathful
,
revengeful
,
though
you
know
it
will
offend
him
?
And
is
this
your
love
to
him
,
or
delight
in
him
?
Do
you
bear
goodwill
to
him
whose
reproach
and
dishonour
you
are
not
concern'd
for
,
yea
,
whom
you
stick
not
to
dishonour
and
reproach
?
whose
interest
among
men
hath
no
place
in
your
thoughts
,
whose
friends
are
none
of
yours
,
whose
enemies
are
your
friends
,
whose
favour
you
care
not
for
,
nor
regret
his
frowns
,
whose
Worship
is
a
burthen
to
you
,
(
that
you
had
rather
do
any
thing
than
pray
to
him
)
,
and
his
fellowship
an
undesired
thing
?
Make
an
estimate
by
these
things
of
the
temper
of
your
hearts
towards
God
;
and
consider
whether
it
bespeak
delight
in
him
,
or
not
rather
habitual
aversion
and
enmity
.
It
may
be
you
will
admit
these
things
seem
to
carry
somewhat
of
conviction
with
them
:
But
they
concern
many
that
are
taken
for
godly
persons
and
lovers
of
God
,
as
well
as
they
do
you
.
And
it
may
be
many
such
may
take
themselves
for
godly
persons
and
lovers
of
God
,
and
be
mistaken
as
well
as
you
;
And
what
will
that
mend
your
cause
?
If
these
things
will
prove
a
person
one
that
hath
no
delight
in
God
,
they
equally
prove
it
as
to
you
and
others
,
which
will
make
nothing
to
your
advantage
.
But
if
they
who
have
sincere
love
to
God
,
are
in
a
degree
peccant
against
the
Laws
of
such
love
(
as
that
they
are
,
they
will
hear
in
due
time
)
,
They
are
more
ready
to
accuse
themselves
than
other
men
;
They
abhor
themselves
,
that
they
do
not
more
entirely
delight
in
God
,
and
repent
in
dust
and
ashes
:
It
better
becomes
you
,
to
imitate
their
repentance
,
than
glory
in
their
sinful
weakness
;
which
while
they
patronize
not
themselves
,
you
should
not
think
it
can
afford
a
valuable
patronage
unto
you
.
When
did
you
check
and
contend
with
your
own
hearts
upon
these
accounts
,
as
they
are
wont
to
do
?
And
if
these
things
,
in
a
degree
found
with
them
,
prove
their
delight
in
God
imperfect
,
their
prevailing
contraries
will
prove
it
(
however
)
sincere
.
And
if
you
will
not
now
understand
the
difference
,
God
grant
you
may
not
hereafter
at
a
more
costly
rate
,
between
the
imperfection
and
the
total
want
of
his
love
;
between
having
your
heart
and
Soul
imperfectly
alive
towards
God
and
perfectly
dead
.
You
may
further
say
,
God
is
out
of
your
sight
,
and
therefore
how
can
it
be
expected
you
should
find
a
sensible
delight
in
him
?
But
is
he
out
of
the
sight
of
your
minds
?
If
he
be
,
what
would
you
infer
,
That
then
you
cannot
delight
in
him
at
all
,
and
therefore
that
you
do
not
;
the
thing
that
you
are
charg'd
with
all
this
while
.
But
he
is
out
of
sight
by
the
high
excellency
of
his
Being
;
for
which
reason
he
should
be
delighted
in
the
more
,
i.e.
with
a
deeper
delight
,
though
not
like
that
you
take
in
the
things
of
sense
:
And
he
hath
been
so
beyond
all
things
,
notwithstanding
his
abode
in
that
light
which
is
inaccessible
.
This
therefore
is
confession
without
excuse
;
and
would
never
be
offered
as
an
excuse
by
any
,
but
those
that
are
lost
in
flesh
and
sense
,
have
forgot
they
have
reasonable
Souls
,
and
had
rather
be
numbred
with
Brutes
than
Men
;
As
if
there
were
not
many
things
you
have
not
seen
with
the
eyes
of
flesh
,
more
excellent
than
those
you
have
!
Or
as
if
you
had
no
other
faculty
than
eyes
of
flesh
to
see
with
!
Which
since
you
have
,
and
the
depravation
thereof
is
vicious
and
sinful
,
as
your
not-delighting
in
God
(
the
matter
of
fact
)
seems
to
be
yeilded
,
and
so
you
quit
your
first
Post
;
It
will
thence
appear
,
that
it
cannot
but
be
sinful
too
.
And
since
at
that
you
seem
to
make
a
stand
(
as
at
your
next
Post
)
,
either
thinking
to
deny
or
extenuate
the
evil
of
it
,
our
Expostulation
must
follow
you
thither
,
and
be
aimed
,
2.
To
evince
to
you
the
greatness
and
horridness
of
that
sin
.
Suffer
your selves
therefore
to
be
reasoned
with
to
this
purpose
,
and
consider
,
First
,
That
you
have
somewhat
of
delectation
in
your
Natures
,
i.e.
you
have
the
power
naturally
inherent
in
you
,
of
taking
delight
in
one
thing
or
other
.
You
have
such
a
thing
as
love
about
you
.
Are
not
some
things
grateful
and
agreeable
to
you
,
in
which
you
can
and
do
take
complacency
?
Therefore
herein
an
act
is
not
enjoined
you
which
is
incompetent
to
your
Natures
,
or
simply
impossible
to
you
.
Next
then
,
Do
you
not
know
,
your
delight
or
love
ought
to
be
placed
on
some
good
or
other
that
is
known
to
you
;
and
among
things
that
you
know
to
be
good
,
proportionably
to
the
goodness
which
you
find
in
them
,
and
supreamly
on
the
best
?
Further
,
Do
you
not
acknowledg
the
blessed
God
to
be
the
best
and
most
excellent
Good
?
as
being
the
first
and
fountain-Good
,
the
fullest
and
most
comprehensive
,
the
purest
and
altogether
unmixed
,
the
most
immutable
and
permanent
Good
?
How
plain
and
certain
is
this
?
How
manifestly
impossible
is
it
,
if
there
were
not
such
a
Good
,
that
otherwise
any
thing
else
should
ever
have
been
good
,
or
been
at
all
?
Is
not
this
as
sure
and
evident
as
any
thing
your
senses
could
inform
you
of
?
Whence
is
the
glorious
excellency
of
this
great
Creation
,
the
beauty
,
loveliness
,
pleasantness
of
any
Creature
?
Must
not
all
that
,
and
infinitely
more
,
be
originally
in
the
great
Creator
of
all
.
This
,
if
you
consider
,
you
cannot
but
see
and
own
.
While
then
your
own
hearts
tell
you
,
you
delight
not
in
God
,
Do
not
your
Consciences
begin
to
accuse
and
judg
you
,
that
you
deal
not
righteously
in
this
matter
?
And
ought
it
not
to
fill
your
Souls
with
horror
,
when
you
consider
,
you
take
no
delight
in
the
best
and
sovereign
Good
?
Yea
,
when
you
look
into
your
disaffected
hearts
and
find
,
that
you
not
only
do
not
delight
in
God
,
but
you
cannot
;
and
not
for
the
want
of
the
natural
power
,
but
a
right
inclination
?
Should
you
not
with
astonishment
bethink
your selves
,
every
one
for
himself
,
what
is
this
that
's
befal'n
me
;
I
am
convinced
,
this
is
the
best
Good
,
every
way
most
worthy
of
my
highest
delight
and
love
,
and
yet
my
heart
savours
it
not
!
You
can
have
no
pretence
to
say
,
That
because
your
heart
is
disinclin'd
,
therefore
you
are
excused
,
for
you
only
do
not
what
through
an
invincible
disinclination
you
apprehend
you
cannot
do
.
But
you
should
bethink
your self
,
What
a
wretch
am
I
,
that
am
so
ill-inclin'd
?
For
is
not
any
one
more
wicked
according
as
he
is
more
strongly
inclin'd
to
wickedness
and
averse
to
what
is
good
?
But
how
vincible
or
invincible
your
disinclination
is
,
you
do
not
yet
know
,
not
having
yet
made
due
trial
.
That
you
cannot
of
your selves
overcome
,
it
is
out
of
question
:
But
have
you
tried
what
help
might
be
got
from
Heaven
,
in
the
use
of
Gods
own
prescribed
means
?
If
that
course
bring
you
in
no
help
,
then
may
you
understand
how
much
you
have
provoked
the
Lord
.
For
though
he
have
promised
,
that
for
such
as
turn
at
his
reproof
,
he
will
pour
out
his
Spirit
to
them
;
who
when
he
calls
refuse
,
and
when
he
stretches
out
his
hand
regard
not
,
but
set
at
naught
all
his
counsel
,
&c.
may
call
and
not
be
answered
,
may
seek
him
early
and
not
find
him
.
And
that
wickedness
may
somewhat
be
estimated
by
this
effect
,
that
thus
it
makes
the
Spirit
of
Grace
retire
,
that
free
,
benign
,
merciful
Spirit
,
the
Author
of
all
love
,
sweetness
and
goodness
,
become
to
a
forlorn
soul
a
resolved
stranger
.
If
you
are
so
given
up
,
you
have
first
given
up
your selves
;
You
have
wilfully
cast
him
out
of
your
thoughts
,
and
hardened
your
own
hearts
against
him
,
who
was
the
Spring
of
your
Life
and
Being
,
and
in
whom
is
all
your
Hope
:
And
whether
this
malignity
of
your
hearts
shall
ever
finally
be
overcome
or
no
(
as
you
have
no
cause
to
despair
but
it
may
be
overcome
,
if
apprehending
your
life
to
lie
upon
it
,
you
wait
and
strive
,
and
pray
and
cry
,
as
your
case
requires
)
;
Yet
do
you
not
see
it
to
be
a
fearful
pitch
of
malignity
?
and
so
much
the
worse
and
more
vicious
by
how
much
it
is
more
hardly
overcome
?
That
we
may
here
be
a
little
more
particular
▪
Consider
,
1.
How
tumultuous
and
disorderly
a
thing
this
your
disaffection
is
?
You
are
here
to
consider
its
direct
tendency
,
its
natural
aptitude
or
what
it
doth
of
it self
,
and
in
its
own
nature
lead
and
tend
to
.
If
you
may
withdraw
your
delight
and
love
from
God
,
then
so
may
all
other
men
as
well
:
Therefore
now
view
the
thing
it self
in
the
common
nature
of
it
;
And
so
,
Is
not
aversion
to
delight
in
God
a
manifest
contrariety
to
the
order
of
things
?
A
turning
all
upside
down
?
A
shattering
and
breaking
asunder
the
bond
between
rational
appetite
and
the
First
Good
?
A
disjointing
and
unhinging
of
the
best
and
noblest
part
of
Gods
Creation
from
its
station
and
rest
,
its
proper
basis
and
center
?
How
fearful
a
rupture
doth
it
make
!
How
violent
and
destructive
a
dislocation
!
If
you
could
break
in
pieces
the
orderly
contexture
of
the
whole
universe
within
it self
,
reduce
the
frame
of
nature
to
utmost
confusion
,
rout
all
the
ranks
and
orders
of
creatures
,
tear
asunder
the
Heavens
,
and
dissolve
the
compacted
body
of
the
earth
,
mingle
Heaven
and
Earth
together
,
and
resolve
the
World
into
a
meer
heap
;
you
had
not
done
so
great
a
spoil
,
as
in
breaking
the
primary
and
supream
tie
and
bond
between
the
Creature
and
his
Maker
;
Yea
,
between
the
Creator
of
all
things
and
his
more
noble
and
excellent
Creature
.
All
the
relations
,
aptitudes
and
inclinations
of
the
Creatures
to
one
another
,
are
but
inferior
and
subordinate
to
those
between
the
Creatures
and
their
common
Author
and
Lord
:
And
here
the
corruption
of
the
best
cannot
but
be
worst
of
all
.
Again
,
2.
What
an
unnatural
wickedness
is
it
!
To
hate
thy
own
original
!
To
disaffect
the
most
bountiful
Author
of
thy
Life
and
Being
!
What
wouldst
thou
say
to
it
if
thy
own
Son
did
hate
the
very
sight
of
thee
,
and
abhor
thy
presence
and
converse
?
especially
if
thou
never
gave
him
the
least
cause
?
If
thou
hast
been
always
kind
and
indulgent
,
full
of
paternal
affection
towards
him
,
Wouldst
thou
not
think
him
a
vile
miscreant
?
and
reckon
the
Earth
too
good
to
bear
him
?
But
how
little
,
and
in
how
low
a
capacity
,
didst
thou
contribute
to
his
being
in
comparison
of
what
the
great
God
did
to
thine
?
How
little
of
natural
excellency
hast
thou
above
him
(
it
may
be
in
many
things
besides
this
unhappy
temper
he
much
excels
thee
)
when
thou
knowest
,
in
thy
Maker
is
infinite
excellency
beyond
what
thou
canst
pretend
unto
?
And
what
cause
canst
thou
pretend
of
disaffection
towards
him
?
Many
good
works
hath
he
done
for
thee
;
For
which
of
these
dost
thou
hate
him
?
Whereby
hath
he
ever
disoblig'd
thee
?
With
how
sweet
and
gentle
allurements
hath
he
sought
to
win
thy
heart
?
And
is
it
not
most
vilely
unnatural
that
thy
spirit
should
be
so
sullenly
averse
to
him
,
who
is
pleased
to
be
stiled
the
Father
of
Spirits
?
And
in
which
respect
it
may
fitly
be
said
to
thee
,
Dost
thou
thus
requite
the
Lord
,
O
foolish
Creature
,
Is
not
he
thy
Father
—
?
If
thou
didst
hate
thy
own
self
(
in
a
sense
besides
that
wherein
it
is
thy
duty
,
and
in
which
kind
thou
hast
,
as
thy
case
is
,
a
just
and
dreadful
cause
of
self-abhorrence
)
;
If
thou
didst
hate
thy
very
life
and
being
,
and
wer't
laying
daily
plots
of
self-destruction
,
thou
wer
't
not
so
wickedly
unnatural
.
He
is
more
intimate
to
thee
than
thou
art
to
thy self
.
That
natural
love
which
thou
owest
to
thy self
,
and
the
nature
from
whence
it
springs
,
is
of
him
,
and
ought
to
be
subordinate
to
him
;
And
by
a
superior
Law
of
Nature
,
thy
very
life
if
he
actually
require
it
,
ought
to
be
sacrific'd
and
laid
down
for
his
sake
:
Thy
hatred
towards
him
,
therefore
is
more
prodigiously
unnatural
,
than
if
it
were
most
directly
and
implacably
bent
against
thy self
.
And
yet
also
in
hating
him
thou
dost
most
mischievously
hate
thy self
too
;
and
all
that
thou
dost
,
by
the
instinct
of
that
vile
temper
of
heart
towards
him
thou
dost
it
against
thy
own
life
and
soul.
Thou
cuttest
thy self
off
from
him
who
is
thy
life
;
and
art
laying
a
train
for
the
blowing
up
of
thy
eternal
Hope
.
All
that
hate
him
love
death
.
3.
It
is
the
most
comprehensive
wickedness
,
and
which
entirely
contains
all
other
in
it
.
For
as
the
Law
of
Love
is
the
universal
and
summary
Law
,
comprehending
all
Duty
,
and
even
as
it
enjoins
love
to
God
(
for
love
to
men
ought
to
be
resolved
into
that
,
and
must
be
for
his
sake
)
;
so
must
disaffection
to
God
be
comprehensive
of
all
sin
,
whereinto
every
thing
of
it
resolves
it self
.
Dost
thou
not
see
then
how
thou
cancellest
and
nullifiest
the
obligation
of
all
Laws
,
while
thou
hast
no
delight
in
God
?
offerest
violence
to
the
very
knot
and
juncture
,
wherein
they
all
meet
and
are
infolded
together
?
Not
to
delight
in
God
therefore
,
What
can
it
be
but
the
very
top
of
Rebellion
?
What
will
thy
sobriety
,
thy
justice
,
thy
charity
signifie
,
if
thou
hadst
these
to
glory
in
,
while
thou
art
habitually
disaffected
to
thy
God
?
Let
men
value
thee
for
these
,
to
whom
thereby
thou
shewest
some
respect
;
But
shall
he
,
who
in
the
mean
time
knows
thou
bearest
none
to
him
?
4.
It
is
a
most
reproachful
contemptuous
wickedness
!
To
him
,
I
mean
,
whom
it
most
directly
offends
against
!
Carries
it
not
in
it
most
horrid
contumely
and
indignity
to
the
most
high
God
?
It
is
a
practical
denial
of
all
those
excellencies
in
him
,
that
render
and
recommend
him
the
most
worthy
object
of
our
delight
;
it
is
more
than
saying
,
He
is
not
good
,
holy
,
wise
,
just
and
true
.
Things
may
on
the
sudden
be
said
that
are
not
deliberately
thought
,
and
may
be
retracted
the
next
breath
;
but
a
mans
stated
,
constant
course
and
way
signifies
the
apprehension
it
proceeds
from
to
be
fixed
,
and
that
it
is
the
setled
habitual
sense
of
his
Soul
.
Yea
,
and
since
,
as
hath
been
said
,
Thou
delightest
in
other
things
whilst
thou
delightest
not
in
him
;
It
plainly
imports
it
to
be
the
constant
sense
of
thy
very
heart
,
that
those
things
are
better
than
He.
What
is
it
then
that
hath
thy
delight
and
love
?
Whereon
is
thy
heart
set
?
Commune
with
thy self
.
Dost
thou
not
tremble
,
when
thou
findest
this
to
be
thy
very
case
,
that
thou
may'st
truly
say
,
I
can
delight
in
creatures
,
but
not
in
God
;
can
take
pleasure
in
my
friend
,
but
none
in
him
;
I
must
confess
it
to
be
the
temper
of
my
heart
,
that
I
love
my
Father
,
Mother
,
Son
or
Daughter
more
than
Christ
:
Is
it
not
then
to
be
concluded
from
his
own
express
word
,
take
pleasure
in
them
that
do
them
,
yea
and
thy self
take
pleasure
to
commit
iniquity
;
but
in
the
glorious
holy
God
thou
canst
take
no
pleasure
!
Then
wouldst
thou
be
content
to
carry
the
plain
sense
of
thy
heart
written
on
thy
forehead
,
and
proclaim
it
to
all
the
world
,
as
thy
resolved
practical
judgment
,
That
thou
accountest
thy
Friends
,
thy
Relations
,
this
vile
and
vanishing
World
,
thy
wicked
Associates
,
thine
own
impure
lusts
,
better
than
God
?
And
dost
thou
not
yet
see
the
horrid
vileness
of
thy
own
heart
in
all
this
?
Art
thou
yet
an
harmless
innocent
creature
,
an
honest
well-meaning
man
for
all
this
?
Yea
,
wil't
thou
not
see
,
that
thine
heart
goes
against
thy
Conscience
all
this
while
?
That
thou
disaffectest
him
in
whom
thou
knowest
thou
shouldst
delight
?
That
the
temper
of
thy
Spirit
is
a
continual
affront
to
thy
profession
,
through
the
perfidious
falshood
and
vanity
whereof
,
thou
dost
but
cover
hatred
with
lying
lips
?
Is
not
that
an
odious
thing
which
thou
so
seekest
to
hide
;
and
which
,
though
thou
art
not
loath
to
be
guilty
of
it
,
thou
art
so
very
unwilling
should
be
known
?
And
since
thou
art
so
very
loath
it
should
be
known
,
How
canst
thou
hold
up
thy
head
before
that
eye
that
is
as
a
flame
of
fire
,
that
searches
thy
heart
and
tries
thy
reins
,
that
observes
thy
wayward
spirit
,
and
sees
with
how
obstinate
an
aversion
thou
declinest
his
acquaintance
and
converse
?
Wilt
thou
stand
before
the
glorious
Majesty
of
Heaven
and
Earth
,
who
knows
thy
disaffected
heart
,
and
say
,
it
is
but
a
small
transgression
thou
hast
been
guilty
of
,
in
not
loving
him
and
making
him
thy
delight
?
Dost
thou
think
this
will
pass
for
a
little
offence
in
the
solemn
judgment
of
the
great
day
that
is
drawing
on
?
Or
will
thy
heart
indure
,
or
thy
hands
be
strong
,
when
the
secrets
of
all
hearts
shall
be
laid
open
,
thou
shalt
stand
convicted
before
his
Tribunal
in
the
sight
of
Angels
and
Men
,
of
having
born
all
thy
days
a
false
disloyal
heart
,
full
of
malignity
and
ill-will
to
thy
Soveraign
Lord
,
whom
thou
wast
so
many
ways
obliged
to
serve
and
cleave
to
with
delight
and
love
?
When
the
difference
shall
be
visibly
put
between
those
that
delighted
in
God
and
them
that
never
did
,
and
thou
shalt
be
markt
out
for
one
of
them
that
didst
in
heart
depart
from
him
all
thy
days
,
and
be
thereupon
abandon'd
to
the
society
of
that
horrid
accursed
crew
,
in
whom
only
thou
didst
delight
:
Surely
thou
wilt
not
then
say
,
thy
transgression
was
small
.
2.
But
we
are
also
to
expostulate
with
another
sort
;
who
,
though
they
are
not
altogether
unacquainted
with
this
heavenly
exercise
of
delighting
in
God
,
yet
too
much
disuse
it
,
and
apply
not
themselves
to
it
(
as
who
do
?
)
with
that
constancy
and
intention
of
Soul
as
the
matter
requires
.
And
these
we
are
to
put
upon
the
consideration
of
such
evils
,
as
either
are
included
in
this
neglect
,
or
are
ally'd
unto
it
(
and
do
therefore
accompany
and
aggravate
the
natural
evil
of
it
)
,
as
either
causing
it
,
or
being
caused
by
it
.
And
,
1.
Those
whom
we
now
intend
are
to
bethink
themselves
,
what
evil
is
included
in
their
neglect
of
this
part
of
holy
Practice
.
And
you
are
to
judg
of
the
evil
of
it
by
its
disagreement
with
such
known
and
usual
measures
,
as
whereto
our
practice
should
be
sutable
,
and
which
in
reason
and
justice
it
is
to
be
estimated
and
censured
by
;
as
for
instance
,
The
Divine
Law
,
Conscience
,
Experience
,
Obligation
by
kindness
,
Stipulation
,
Relation
,
Profession
,
Tendency
of
the
new
Nature
,
Dictates
of
Gods
Spirit
,
The
course
and
drift
of
his
design
;
with
all
which
it
will
be
found
to
have
very
ill
accord
.
1.
How
directly
opposite
is
it
to
the
Law
of
God!
Not
only
to
his
express
written
Precept
,
but
to
that
immutable
eternal
Law
which
arises
from
our
very
Natures
refer'd
unto
his
!
The
obligingness
or
binding
force
whereof
,
doth
not
so
much
stand
in
this
,
That
the
thing
to
be
done
is
such
as
whereto
our
Natures
were
originally
inclin'd
,
(
which
yet
is
of
great
weight
,
they
having
been
thus
inclin'd
and
determin'd
by
our
Maker
himself
,
so
that
our
inclination
was
in
this
case
expressive
of
his
Will
)
;
but
(
which
is
indeed
the
very
reason
of
that
,
for
we
must
conceive
the
Divine
Wisdom
in
the
blessed
God
to
conduct
all
the
determinations
of
His
Will
)
,
the
natural
unchangeable
congruity
of
the
thing
it self
.
And
therefore
as
to
the
things
whose
constant
fitness
would
render
them
matter
of
Duty
to
us
at
all
times
,
it
was
provided
,
inclinations
sutable
to
them
should
be
planted
in
our
Natures
from
the
beginning
:
But
things
that
were
to
be
matter
of
Duty
but
for
a
time
,
having
only
a
present
fitness
unto
some
present
juncture
or
state
of
affairs
,
it
was
sufficient
that
the
Divine
Pleasure
should
be
signified
about
them
in
some
way
more
sutable
to
their
occasional
and
temporary
use
,
and
that
might
not
so
certainly
extend
to
all
men
and
times
.
That
great
Law
of
Love
to
God
(
which
comprehends
this
of
delighting
in
him
)
is
you
may
be
sure
of
that
former
sort
,
it
being
impossible
there
should
be
a
reasonable
Creature
in
being
,
but
it
will
immediately
and
always
be
his
Duty
to
love
God
supreamly
and
above
all
things
;
yea
,
that
you
must
know
is
the
most
fundamental
of
all
such
Laws
.
And
therefore
,
when
because
original
impressions
were
become
so
obscure
and
illegible
in
our
Natures
,
it
became
necessary
there
should
be
a
new
and
more
express
Edition
of
them
in
Gods
written
Word
:
This
is
placed
in
the
very
front
of
them
,
Thou
shalt
have
no
other
gods
before
me
;
Which
signifies
only
the
having
of
a
God
in
Name
and
no
more
,
if
it
doth
not
signifie
loving
him
before
all
other
.
Wherefore
when
our
Saviour
was
to
tell
which
was
the
first
and
great
Commandment
,
he
gives
it
thus
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
.
The
thing
enjoined
by
this
Law
is
most
substantial
,
the
life
and
soul
of
all
other
Duty
,
and
without
which
all
that
we
can
do
besides
is
but
meer
shadow
;
for
whatsoever
we
are
enjoined
to
do
else
,
we
must
understand
enjoined
to
be
done
out
of
love
to
God
,
as
the
principle
whence
it
must
proceed
;
and
not
proceeding
thence
,
the
moral
goodness
of
it
vanishes
as
a
beam
cut
off
from
the
Sun
.
For
on
this
(
with
the
other
which
is
like
unto
it
,
and
which
also
hangs
upon
this
)
hang
all
the
Law
and
the
Prophets
.
And
what
durst
thou
who
knowest
God
,
or
rather
art
known
of
him
,
neglect
so
great
and
substantial
a
Duty
?
This
is
not
like
the
command
of
wearing
fringe
on
the
borders
of
the
garment
,
or
of
not
wearing
a
garment
of
linnen
and
woollen
;
wherein
sure
they
whom
it
concerned
should
have
been
very
undutiful
to
have
disobeyed
:
But
it
is
the
very
greatest
among
the
great
things
of
the
Law
;
A
Duty
upon
which
all
Duty
depends
,
even
for
life
and
breath
!
Should
not
this
have
obtain'd
in
thy
practice
,
that
ought
to
run
through
and
animate
all
the
rest
?
Or
was
it
fit
it
should
ly
dead
and
bound
up
in
the
habitual
principle
,
and
not
go
forth
(
or
very
rarely
)
into
act
and
exercise
?
Or
didst
thou
do
thy
duty
herein
,
by
being
only
inclin'd
to
do
it
?
Or
would
not
the
inclination
,
if
it
were
right
,
infer
(
or
otherwise
is
it
like
to
last
long
without
)
sutable
exercise
?
express
a
Law
neglected
,
so
often
enjoined
(
or
the
practice
mentioned
with
approbation
,
Rejoice
in
the
Lord
ye
righteous
;
Rejoice
in
the
Lord
,
and
again
I
say
to
you
rejoice
,
&c.
Should
not
so
frequent
inculcations
of
the
same
thing
have
been
answered
by
the
frequency
and
continuedness
of
your
practice
of
it
?
A
frequent
,
practical
,
explicite
,
recognition
and
owning
of
him
as
the
supream
delight
,
the
great
solace
,
repose
and
rest
of
your
Souls
,
that
you
have
been
so
little
aw'd
with
the
apprehension
of
his
authority
and
right
in
this
case
?
When
he
hath
mercifully
chosen
,
to
make
that
the
matter
of
his
command
and
claim
,
wherein
your
own
advantage
,
satisfaction
and
content
doth
so
entirely
consist
?
That
your
practice
is
herein
disagreeable
to
a
Law
,
speaks
it
sinful
;
that
it
transgresses
so
great
a
Law
,
highly
aggravates
your
sin
:
A
Law
so
important
,
upon
which
so
much
depends
,
so
express
and
plain
,
legible
in
the
very
nature
of
things
,
and
in
reference
whereto
,
the
very
excellency
of
the
object
would
suffice
to
be
a
Law
to
you
,
and
dictate
your
duty
,
if
no
command
had
been
otherwise
given
in
the
case
.
Surely
the
neglect
of
such
a
Law
cannot
have
been
without
great
transgression
.
2.
Your
own
Conscience
you
will
acknowledg
ought
to
be
a
Rule
to
you
,
when
it
manifestly
agrees
with
that
former
Rule
,
The
supream
and
Royal
Law
.
Do
you
not
find
your selves
herein
to
have
offended
against
that
?
It
may
be
your
sleeping
Conscience
did
not
find
your self
to
offend
:
But
do
you
not
find
your self
to
have
offended
it
,
now
beginning
to
awake
?
This
is
not
a
doubtful
and
disputable
matter
,
(
perhaps
your
minding
such
matters
too
much
,
hath
hindered
you
in
this
)
,
surely
you
will
not
make
a
scruple
of
it
,
a
difficult
case
of
Conscience
,
Whether
you
should
take
the
Lord
of
Heaven
and
Earth
for
your
God
?
Whether
you
should
chuse
him
for
your
portion
,
seek
rest
in
him
,
and
place
upon
him
your
delight
and
love
?
And
if
in
so
plain
a
case
your
Conscience
hath
not
exprest
it self
offended
,
you
have
offended
against
it
,
in
letting
it
sleep
so
securely
,
and
not
stirring
it
up
to
its
proper
office
and
work
.
And
know
,
that
sinning
against
the
light
of
ones
own
Conscience
,
doth
not
stand
only
in
going
against
the
actual
deliberated
thoughts
which
we
have
had
,
but
also
in
walking
contrary
to
our
habitual
knowledg
,
and
the
thoughts
and
apprehensions
which
thence
we
might
and
should
actually
have
had
;
Inadvertency
and
disregard
of
known
duty
,
is
the
most
usual
way
of
sinning
against
Conscience
.
And
besides
,
Have
you
not
in
this
often
gone
against
the
repeated
checks
of
your
own
Consciences
!
Bethink
your selves
,
Have
you
not
in
your
prayers
intermingled
frequent
confessions
of
your
cold
love
to
God
,
and
that
you
have
taken
so
little
delight
in
him
?
And
were
those
only
customary
forms
with
you
,
and
words
of
course
?
Surely
(
though
it
might
not
be
urgently
enough
)
your
Consciences
did
at
such
times
accuse
you
.
And
let
that
be
a
dreadful
thing
in
your
eyes
,
to
continue
a
course
which
,
if
you
consider
,
you
cannot
but
condemn
.
And
,
3.
Ought
not
your
Experience
to
have
been
instructive
to
you
;
as
it
commonly
is
to
men
in
other
matters
?
Have
you
not
in
this
neglect
run
counter
to
such
instruction
?
By
this
means
you
are
suppos'd
to
have
known
the
sweetness
,
as
by
that
last
mentioned
,
the
equity
and
fitness
of
delight
in
God
.
Have
not
those
been
your
best
hours
,
wherein
you
could
freely
solace
your selves
in
him
?
was
not
one
of
them
better
than
a
thousand
otherwise
spent
!
Did
you
never
find
it
good
for
you
,
to
draw
nigh
to
God
?
and
hereupon
pronounce
them
blessed
whom
he
did
chuse
,
and
cause
to
approach
unto
him
?
And
where
is
that
blessedness
of
which
ye
spake
?
Have
ye
forgotten
,
that
ye
ever
thus
tasted
how
gracious
the
Lord
was
?
And
't
is
like
,
you
have
by
your
taste
found
it
also
an
evil
thing
and
bitter
to
depart
from
him
.
Methinks
you
should
reckon
it
a
great
increase
of
your
sin
to
have
gone
against
your
own
sense
,
when
especially
,
your
superior
rule
might
give
you
assurance
it
did
not
deceive
you
.
And
doth
it
not
expresly
oblige
you
to
follow
its
guidance
,
being
come
to
full
age
,
upon
them
,
who
by
reason
of
use
(
or
accustomedness
)
have
senses
exercised
to
discern
between
Good
and
Evil
?
4.
And
what
will
you
say
to
the
great
obligations
which
the
love
and
kindness
of
God
have
laid
upon
you
?
Will
you
not
esteem
your selves
to
have
been
thereby
bound
to
place
your
love
and
delight
on
him
?
Could
you
decline
doing
so
without
putting
a
slight
upon
his
love
,
who
is
infinite
in
what
he
is
,
and
who
is
love
?
was
not
his
love
enough
to
deserve
yours
?
The
love
of
a
God
,
that
of
a
silly
worm
!
Were
you
not
oblig'd
to
love
him
back
again
,
who
was
so
much
before-hand
with
you
in
the
matter
of
love
?
To
love
him
who
had
loved
you
first
?
The
first
love
is
Therefore
perfectly
free
;
the
latter
is
thereby
certainly
obliged
and
become
bounden
duty
.
How
variously
and
with
how
mighty
demonstration
hath
that
love
exprest
and
evidence't
it self
?
It
hath
not
glanc't
at
you
,
but
rested
on
you
,
and
setled
in
delight
.
He
hath
so
stood
affected
towards
the
people
of
his
choice
,
and
put
a
name
on
them
on
purpose
to
signifie
his
delight
in
them
.
He
rejoices
over
them
with
joy
,
and
rests
in
his
love
to
them
.
The
Lord
taketh
pleasure
in
his
people
.
His
delights
have
from
of
old
been
with
the
Sons
of
men
.
to
delight
in
him
who
hath
always
sought
thy
good
,
done
strange
things
to
effect
it
,
takes
pleasure
in
thy
prosperity
and
exercises
loving
kindness
towards
thee
with
delight
?
Who
contrived
thy
Happiness
;
wrought
out
thy
Peace
at
the
expence
of
Blood
,
even
his
own
;
Taught
thee
the
way
of
Life
,
cared
for
thee
all
thy
days
,
hath
supplied
thy
wants
,
born
thy
burdens
,
eas'd
thy
griefs
,
wip't
thy
tears
.
And
if
now
he
say
to
thee
;
After
all
this
couldst
thou
take
no
pleasure
in
me
?
Will
not
that
confound
and
shame
thee
?
He
hath
exprest
his
love
by
his
so
earnest
(
and
at
last
successful
)
endeavours
to
gain
thine
.
By
this
,
that
he
hath
seemed
to
put
a
value
on
it
;
and
that
he
desisted
not
till
in
some
degree
he
had
won
it
:
Whereupon
there
hath
been
an
acquaintance
,
a
friendship
,
some
intimacies
between
him
and
thee
,
according
as
sovereign
Majesty
hath
vouchsafed
to
descend
,
and
advance
sinful
dust
.
And
how
disingenuous
,
unbecoming
and
unsutable
to
all
this
is
thy
strangeness
and
distance
afterwards
!
It
it
is
more
unworthy
to
cast
out
of
your
hearts
than
not
to
have
admitted
such
a
guest
.
5.
How
contrary
is
this
omission
to
what
by
solemn
vow
and
astipulation
you
have
bound
your selves
to
?
It
hath
graciously
pleased
the
blessed
God
in
his
transactions
with
men
to
contrive
his
Laws
into
the
form
of
a
Covenant
,
wherein
upon
terms
,
he
binds
himself
to
them
,
expecting
(
what
he
obtains
from
such
as
become
his
own
)
their
restipulation
.
Wonderful
grace
!
that
he
should
article
with
his
Creatures
,
and
capitulate
with
the
work
of
his
own
hands
!
And
whereas
his
first
and
great
Law
(
and
which
virtually
being
submitted
to
comprehends
our
obedience
to
all
the
rest
)
is
as
hath
been
noted
,
Thou
shalt
have
no
other
Gods
before
me
;
This
also
he
gives
forth
often
,
as
the
sum
and
abridgment
of
his
Covenant
,
That
he
will
be
our
God
,
and
we
shall
be
his
people
.
Now
this
you
have
consented
to
;
and
therein
bound
your selves
,
(
as
you
have
heard
our
Saviour
expounds
the
first
and
great
Commandment
)
To
love
him
with
all
your
soul
,
&c.
And
how
well
doth
your
neglect
to
delight
in
him
agree
and
consist
with
this
?
What
,
love
him
with
all
your
soul
in
whom
you
can
rarely
find
your selves
to
take
any
pleasure
?
Surely
your
hearts
will
now
misgive
and
admit
a
conviction
you
have
not
dealt
truly
(
as
well
as
not
kindly
)
in
this
.
What
,
not
to
keep
Faith
with
the
righteous
God!
To
deceive
a
Deceiver
some
would
think
not
intolerable
.
But
what
pretence
can
there
be
for
such
dealing
with
the
God
of
Truth
?
You
have
vow'd
to
him
,
What
think
you
of
this
drawing
back
?
Such
trifling
with
him
;
the
great
and
terrible
God
who
keeps
Covenant
and
Mercy
for
ever
!
How
unbecoming
is
it
!
to
dally
with
him
as
you
would
with
an
uncertain
whiffling
man
?
To
be
off
and
on
,
to
say
and
unsay
,
that
he
shall
be
your
God
,
and
that
he
shall
not
,
(
for
how
is
he
your
God
if
you
delight
not
in
him
?
)
imports
little
of
that
solemn
gravity
and
stayedness
which
becomes
a
transaction
with
the
most
High
God
.
He
takes
no
pleasure
in
fools
;
Wherefore
pay
that
which
you
have
vowed
.
6.
Nor
doth
it
better
agree
with
your
Relation
to
him
,
which
arises
from
your
Covenant
.
Thence
he
becomes
yours
and
you
his
:
I
entred
into
Covenant
with
thee
,
and
thou
becamest
mine
;
and
the
Covenant
binding
on
both
parts
,
the
relation
is
mutual
;
so
that
thereby
also
he
becomes
yours
:
It
is
a
most
near
,
represented
therefore
by
the
nearest
among
men
,
even
the
conjugal
,
relation
;
Therefore
how
full
is
that
Song
of
Songs
of
expressions
importing
mutual
delights
sutable
thereto
!
And
what
a
bondage
(
as
well
as
incongruity
)
were
that
relation
without
delight
?
Have
you
repented
your
Choice
?
If
not
,
Why
take
you
not
pleasure
?
Why
do
you
not
rejoice
and
glory
in
it
,
even
as
he
professes
to
do
over
you
?
If
he
should
repent
,
In
what
case
were
you
?
Not
to
take
pleasure
,
in
God!
Your
own
God!
How
strangely
uncouth
is
it
?
You
are
not
to
consider
him
as
a
stranger
,
an
unrelated
one
.
If
he
were
such
to
you
his
own
excellencies
challenge
to
be
beheld
with
delight
;
But
you
are
to
reckon
and
say
of
him
,
This
is
my
Beloved
,
and
this
is
my
Friend
,
&c.
I
am
his
and
he
is
mine
.
And
how
ill
do
such
words
become
the
mouth
that
utters
them
not
from
the
abundance
of
the
heart
!
even
from
an
heart
abounding
and
overflowing
with
Love
and
Joy
!
7.
And
how
doth
the
temper
of
your
heart
and
your
practice
,
while
you
take
not
actual
,
ordinary
delight
in
God
,
clash
and
jar
with
your
profession
?
For
admit
you
do
not
then
make
an
express
verbal
profession
of
actual
delight
in
God
at
such
times
when
you
find
it
not
,
yet
you
still
avow
your selves
,
and
would
be
accounted
and
lookt
upon
as
related
to
him
:
And
the
just
challenges
of
that
relation
are
not
any
way
answered
,
but
by
a
course
of
ordinary
actual
delight
.
So
much
your
Profession
manifestly
imports
.
Whilst
you
profess
the
Lord
to
be
your
God
,
you
profess
him
to
be
your
supream
delight
.
And
how
is
he
so
,
when
you
seldom
have
a
delightful
thought
of
him
,
or
look
to
him
with
any
pleasure
?
and
the
temper
of
your
Spirit
towards
him
is
usually
strange
and
shie
?
And
bethink
your selves
,
What
would
you
then
be
esteemed
?
such
as
care
not
for
him
,
as
value
him
not
?
Would
you
willingly
be
taken
for
such
in
all
those
long
intervals
wherein
your
actual
delight
in
him
is
wholly
discontinued
?
Would
you
not
be
ashamed
the
disposition
of
your
heart
towards
him
at
such
times
should
be
known
?
Do
you
not
desire
to
be
better
thought
of
?
What
is
there
then
at
the
bottom
,
and
under
the
covert
of
your
yet
continued
profession
at
such
times
,
but
falsehood
?
A
correspondent
affection
there
is
not
.
Is
not
your
very
profession
then
meer
dissimulation
and
a
lie
?
A
concealment
and
disguise
of
an
heart
inwardly
bad
and
naught
?
but
which
only
comforts
it self
that
it
is
not
known
;
that
is
all
day
long
full
of
earth
and
vanity
,
and
wholly
taken
up
with
either
the
contentments
,
delights
and
hopes
,
or
the
cares
,
fears
,
and
discontents
that
do
naturally
arise
from
these
vile
mean
Objects
,
and
so
are
of
a
kind
as
mean
and
vile
as
they
;
Only
makes
a
shift
to
lie
hid
all
the
while
,
and
lurk
under
the
appearance
such
a
one
hath
put
on
of
a
Lover
of
God
,
and
one
that
above
all
things
delights
in
him
.
But
is
this
honest
dealing
?
or
was
this
indeed
all
that
was
this
while
to
be
got
of
God
,
the
credit
of
being
thought
his
?
Yet
it
may
be
you
will
somewhat
relieve
your selves
,
by
saying
you
suppose
for
all
this
your
profession
was
not
altogether
false
.
For
you
hope
there
was
still
a
Principle
in
you
by
which
your
heart
was
habitually
directed
towards
God
,
and
whereby
his
Interest
did
still
live
and
was
maintained
in
you
,
notwithstanding
your
many
and
long
diversions
from
him
.
And
while
your
Profession
did
signifie
that
,
it
signified
some
real
thing
,
and
so
was
not
a
false
and
lying
Profession
.
But
to
this
I
say
,
Was
this
all
that
your
Profession
was
in
it self
apt
,
and
by
you
designed
to
signifie
?
Surely
it
was
apt
and
intended
to
signifie
more
than
habitual
inclination
.
It
carried
the
appearance
of
such
actings
Godward
as
were
sutable
to
your
having
him
for
your
God
;
And
you
would
it's
likely
have
been
loth
it
should
have
been
otherwise
understood
.
And
surely
whatsoever
it
said
or
imported
more
than
the
Truth
was
false
.
And
again
,
Can
you
be
confident
that
so
much
as
you
suppose
,
was
true
?
Are
you
sure
of
this
,
that
because
you
have
sometimes
found
some
motions
of
heart
towards
God
,
it
is
therefore
habitually
inclin'd
to
him
,
when
it
very
rarely
puts
forth
it self
in
any
sutable
acts
,
and
for
the
most
part
works
quite
another
way
?
Whereby
are
Habits
to
be
known
but
by
the
frequency
of
their
acts
?
Do
not
you
know
there
are
many
half-inclinations
and
workings
of
heart
with
some
complacency
God-ward
that
prove
abortive
and
come
to
nothing
,
as
that
of
the
stony
ground
,
and
that
of
Heb.
6.
4.
do
more
than
intimate
.
Surely
your
hope
and
safety
more
depend
upon
your
repentance
,
your
return
and
closer
adherence
to
God
thereupon
,
than
the
supposition
your
heart
is
in
the
main
sound
and
right
amidst
those
more
notable
declinings
from
him
.
But
we
will
admit
your
supposition
true
(
which
the
consideration
of
the
persons
we
are
now
dealing
with
and
the
Design
of
this
present
Piece
of
our
Discourse
requires
)
and
take
it
for
granted
,
that
amidst
this
your
great
neglect
,
you
have
notwithstanding
,
a
Principle
,
a
new
and
holy
nature
in
you
,
whose
tendency
is
Godward
:
Whereupon
we
further
say
then
,
8.
And
doth
not
your
unaccustomedness
to
this
blessed
exercise
resist
the
Tendency
of
that
new
nature
?
And
so
your
practice
while
your
hearts
run
a
quite
contrary
course
(
for
they
are
not
doing
nothing
while
they
are
not
in
this
delightful
way
working
towards
God
)
doth
not
only
offend
against
your
profession
which
it
in
great
part
belies
;
but
against
that
vital
Principle
also
,
which
is
in
you
;
and
so
your
very
excuse
aggravates
your
sin
.
Is
there
indeed
such
a
Principle
in
you
?
And
whither
tends
it
?
Is
it
not
from
God
?
And
doth
it
not
then
naturally
aim
at
him
and
tend
towards
him
?
Being
upon
both
those
accounts
(
as
well
as
that
it
resembles
him
,
and
is
his
living
Image
)
called
a
participation
of
the
Divine
Nature
?
Yea
,
doth
it
not
tend
to
delight
in
him
?
For
it
tends
to
him
as
the
Souls
last
end
and
rest
.
What
good
Principle
can
you
have
in
you
God
ward
if
you
have
not
Love
to
him
?
And
the
property
of
that
is
to
work
towards
him
by
desire
,
that
it
may
rest
in
him
by
delight
.
Have
you
Faith
in
God
?
That
works
by
this
Love
.
Faith
is
that
great
power
in
the
Holy
Soul
by
which
it
acts
from
God
as
a
Principle
;
Love
is
that
by
which
it
acts
towards
him
as
an
End
;
By
that
it
draws
from
him
,
by
this
it
moves
to
him
,
and
rests
in
him
.
The
same
holy
gracious
nature
(
dependently
on
its
great
Author
and
Cause
)
inclining
it
both
to
this
motion
and
rest
;
and
to
the
former
,
in
order
to
the
latter
:
So
by
the
work
of
the
new
Creature
is
the
Soul
formed
purposely
for
blessedness
in
God
and
devotedness
to
him
;
its
aspirations
,
its
motions
,
its
very
pulse
,
breath
,
tend
and
beat
this
way
.
But
you
apply
not
your
Souls
to
delight
in
God
.
You
bend
your
minds
and
hearts
another
way
;
What
are
you
doing
then
?
You
are
striving
against
your
own
life
;
you
are
mortifying
all
good
inclinations
towards
God
,
stifling
and
stopping
the
breath
that
your
panting
heart
would
send
forth
to
him
;
you
are
busily
crucifying
the
new
creature
,
instead
of
the
body
of
sin
.
There
is
somewhat
in
you
that
would
work
towards
God
,
and
you
suffer
it
not
;
And
is
that
well
?
That
Divine
thing
,
born
of
God
,
of
heavenly
descent
,
that
hath
so
much
in
it
of
sacredness
by
its
extraction
and
parentage
,
you
fear
not
to
do
violence
to
!
If
indeed
such
a
thing
(
as
you
seem
to
hope
)
be
in
you
;
at
sometime
or
other
you
may
perceive
which
way
it
beats
and
tends
.
The
Soul
in
which
it
hath
place
is
byass'd
by
it
Godward
;
and
though
often
it
is
not
discernible
,
it
sometimes
shews
its
inclination
.
Other
men
,
and
meaner
creatures
,
sleep
sometimes
,
and
then
their
most
rooted
dispositions
appear
not
;
when
they
are
awake
they
bewray
them
,
and
let
them
be
seen
in
their
actions
,
motions
and
pursuits
.
The
renewed
Soul
hath
its
sleeping
intervals
too
,
and
what
propensions
it
hath
towards
God
is
little
discernible
,
(
and
yet
even
then
it
sometimes
dreams
of
him
,
at
least
between
sleeping
and
waking
;
I
sleep
,
but
my
heart
waketh
,
it
is
the
voice
of
my
beloved
)
:
But
if
you
seriously
commune
with
your selves
in
your
more
wakeful
seasons
,
you
may
perceive
what
your
hearts
seek
and
crave
;
some
such
sense
as
this
may
be
read
in
them
,
The
desire
of
our
Souls
is
unto
thy
Name
,
O
Lord
,
and
to
the
remembrance
of
thee
.
One
thing
have
I
desired
,
that
will
I
seek
after
,
to
behold
the
beauty
(
the
delight
,
as
the
word
signifies
)
of
the
Lord
.
And
when
you
observe
this
discovered
inclination
,
you
may
see
what
it
is
that
in
your
too
wonted
course
you
repress
and
strive
against
.
That
Divine
Birth
calls
for
sutable
nutriment
,
more
tastes
how
gracious
the
Lord
is
.
You
will
have
it
feed
upon
ashes
,
upon
wind
and
vanity
;
or
(
although
it
had
the
best
Parent
,
it
hath
so
ill
a
Nurse
)
when
it
asks
bread
,
you
give
it
a
stone
,
and
let
it
be
stung
by
a
Scorpion
:
And
the
injury
strikes
higher
than
at
it
alone
,
even
(
as
is
obvious
)
at
the
very
Author
of
this
Divine
Production
;
Which
therefore
we
add
as
a
further
aggravation
of
this
evil
,
viz.
9.
That
it
's
an
offence
against
the
Spirit
of
Grace
,
whose
dictates
are
herein
slighted
and
opposed
;
for
surely
with
the
tendencies
of
the
new
creature
he
concurs
:
It
is
maintained
by
him
as
well
as
produced
,
continually
depends
on
him
as
to
its
being
,
properties
,
and
all
its
operations
.
Nothing
therefore
can
be
cross
to
the
inclination
of
a
renewed
Soul
,
as
such
,
which
is
not
more
principally
so
to
the
Holy
Ghost
himself
.
And
particularly
the
disposing
of
the
Soul
unto
delight
is
most
expresly
ascribed
to
him
;
joy
in
the
Holy
Ghost
:
And
we
find
it
numbered
among
the
fruits
of
the
Spirit
.
sensible
glory
,
or
so
distinguishably
,
that
we
can
discern
what
influence
is
from
the
superiour
Cause
and
what
from
subordinate
;
our
reason
and
faith
certainly
assure
us
of
what
our
sense
cannot
reach
in
this
matter
:
So
it
is
here
also
,
The
Divine
Spirit
accommodates
himself
very
much
to
the
same
way
of
working
with
our
own
,
and
acts
us
sutably
to
our
own
Natures
.
And
though
by
very
sensible
tokens
we
cannot
always
tell
which
be
the
motions
that
proceed
from
him
;
yet
Faith
teaches
us
from
his
Word
,
to
ascribe
to
him
whatever
spiritual
good
we
find
in
our selves
;
inasmuch
as
we
are
not
of
our selves
sufficient
to
think
a
good
thought
.
And
if
by
that
Word
we
judg
of
the
various
motions
that
stir
in
us
,
we
may
discern
which
are
good
and
which
not
;
and
so
may
know
what
to
ascribe
to
the
Spirit
,
and
what
not
.
Whereas
therefore
that
Word
commands
us
to
delight
in
God
,
if
we
find
any
motion
in
our
hearts
tending
that
way
,
we
are
presently
to
own
the
finger
of
God
,
and
the
touch
of
his
Holy
Spirit
therein
.
And
what
have
you
found
no
such
motions
excited
,
no
thoughts
cast
in
that
have
had
this
aspect
and
tendency
,
which
your
indulged
carnality
and
aversion
have
represt
and
counter-wrought
?
Herein
you
have
grieved
and
quencht
the
Spirit
.
And
if
it
have
not
over-born
you
into
what
you
should
have
understood
to
have
been
your
duty
,
but
have
upon
your
untractableness
retired
and
withdrawn
from
you
;
Do
not
therefore
make
the
less
reckoning
of
the
matter
,
but
the
more
rather
;
this
carries
more
in
it
of
awful
consideration
to
you
,
and
smarter
rebuke
that
He
desisted
.
You
must
consider
him
as
a
free
Agent
,
and
who
works
to
will
and
to
do
of
his
good
pleasure
.
His
influence
is
retractable
,
and
when
it
is
retracted
,
you
ought
in
this
case
to
reckon
it
signifies
a
resentment
of
your
undutiful
and
regardless
carriage
towards
him
.
And
ought
you
not
to
smite
upon
the
thigh
then
,
and
say
,
What
have
I
done
?
You
have
striven
against
the
Spirit
of
the
most
High
God
;
You
have
resisted
him
in
the
exeeution
of
his
Office
,
when
you
were
committed
to
his
Conduct
and
Government
;
you
have
fal'n
out
and
quarrelled
with
your
merciful
Guide
,
and
slighted
at
once
both
his
Authority
and
Love
.
This
could
be
no
small
offence
.
And
you
are
also
to
consider
,
that
when
such
a
Province
was
assigned
him
in
reference
to
you
,
and
such
as
you
;
and
the
great
God
set
his
Spirit
on
work
about
you
.
It
was
with
a
special
end
and
design
,
being
the
determination
of
most
wise
Counsel
.
And
how
highly
doth
this
increase
the
offence
?
That
,
10.
You
have
herein
directly
obstructed
the
course
and
progress
of
that
Design
;
That
could
be
no
other
than
the
magnifying
of
his
grace
in
your
conduct
to
blessedness
.
This
is
that
whereon
he
hath
been
intent
;
and
he
hath
made
his
Design
herein
so
visible
,
that
they
that
run
might
read
what
it
was
.
The
very
overture
to
you
of
placing
your
delights
on
him
speaks
its
end
;
'T
is
that
whereby
he
should
be
most
highly
acknowledg'd
and
you
blessed
both
at
once
.
His
known
design
you
ought
to
have
reckoned
did
prescribe
to
you
,
and
give
you
a
Law
;
'T
is
a
part
of
civility
towards
even
an
ordinary
man
,
not
to
cross
his
Design
which
I
know
him
earnestly
to
intend
,
when
it
tends
no
way
to
my
prejudice
,
or
any
mans
;
Yea
,
to
do
so
would
in
common
interpretation
,
besides
rudeness
,
argue
ill
nature
and
a
mischievous
disposition
.
Much
more
would
duty
and
just
observance
towards
a
superior
challenge
so
much
,
as
not
to
counter-work
him
,
and
awe
a
well-temper'd
spirit
into
subjection
and
compliance
;
but
a
stiff
reluctancy
to
the
great
and
known
Design
of
the
blessed
God
,
meant
so
directly
to
our
own
advantage
,
speaks
so
very
bad
a
temper
▪
hath
in
it
such
a
complication
of
peevish
wilfulness
,
of
undutifulness
and
ingratitude
to
him
,
of
negligence
and
disregard
of
our selves
,
that
it
must
want
a
name
to
express
it
.
And
now
do
you
see
what
evil
the
neglect
of
delighting
in
God
(
accompanied
as
it
cannot
but
be
with
the
having
your
hearts
otherwise
ingaged
and
vainly
busie
)
doth
include
and
carry
in
it
?
Will
you
pause
a
while
and
deliberate
upon
it
?
Do
but
make
your
just
and
sober
estimate
by
the
things
that
have
been
mentioned
.
Measure
it
by
Gods
Law
,
and
it
imports
manifest
disobedience
in
a
matter
of
highest
consequence
;
by
the
judgment
of
your
own
conscience
,
and
it
imports
much
boldness
against
light
in
a
very
plain
case
;
by
your
experience
,
and
it
speaks
an
uninstructible
stupidity
,
or
a
very
heedless
forgetful
spirit
;
by
the
obligation
laid
upon
you
,
by
the
kindness
of
this
very
counsel
and
offer
(
besides
many
other
ways
)
,
and
it
hath
in
it
great
ingratitude
and
insensibleness
of
the
greatest
love
;
by
your
Covenant
,
and
it
imports
treachery
;
by
your
Relation
,
much
incongruity
and
undecency
;
by
your
Profession
,
falshood
and
hypocrisie
;
by
the
tendency
of
the
new
nature
in
you
,
unnatural
violence
;
by
the
Dictates
of
Gods
Spirit
,
great
untractableness
;
by
his
known
declared
Design
in
this
matter
,
a
most
undutiful
disrespect
to
him
,
with
a
most
wretched
carelesness
of
your selves
,
as
to
your
nearest
and
most
important
concern
.
One
would
think
it
needless
to
say
more
;
But
why
should
we
balk
any
thing
that
so
obviously
occurs
,
tending
to
set
forth
the
exceeding
great
sinfulness
of
this
sin
?
Therefore
know
,
that
besides
its
great
faultiness
in
it self
,
Much
also
cannot
but
be
derived
into
it
from
its
very
faulty
causes
.
It
supposes
and
argues
great
evils
that
flow
into
it
,
and
from
which
it
hath
its
rise
.
1.
Great
blindness
and
ignorance
of
God
;
For
is
it
possible
any
should
have
known
and
not
have
loved
him
?
or
have
beheld
his
glory
and
not
have
been
delighted
therewith
?
and
that
with
such
delight
and
love
as
should
have
held
a
setled
seat
and
residence
in
them
.
And
can
your
ignorance
of
God
be
excusable
or
innocent
?
Some
have
not
the
knowledg
of
God
,
I
speak
it
to
your
shame
.
Do
you
pretend
to
him
,
and
know
him
not
?
Worship
him
so
oft
,
and
worship
you
know
not
what
?
Had
such
opportunity
of
knowing
him
,
and
yet
be
ignorant
?
In
Judah
is
God
known
,
and
that
his
Name
were
great
in
Israel
,
where
he
hath
had
his
Tabernacle
and
dwelling
place
.
Here
one
would
think
his
Altar
should
not
bear
the
same
Inscription
as
at
Athens
,
To
the
unknown
God
.
How
express
hath
his
discovery
of
himself
been
to
you
!
and
how
amiable
!
What
was
there
in
it
not
delectable
?
or
in
respect
whereof
he
hath
not
appeared
altogether
lovely
?
as
it
were
composed
of
delights
?
You
have
had
opportunity
to
behold
him
clad
with
the
Garments
of
Salvation
and
Praise
;
And
as
he
is
in
Christ
,
in
that
alluring
posture
,
reconciling
the
world
to
himself
,
wherein
all
his
Attributes
have
visibly
comply'd
to
the
reconciling
design
;
His
boundless
fulness
of
life
and
love
not
obstructed
by
any
of
them
,
from
flowing
out
in
rich
and
liberal
communications
.
If
you
had
not
excluded
that
glorious
pleasant
light
wherein
he
is
so
to
be
beheld
,
you
would
have
beheld
what
had
won
your
hearts
fully
,
and
bound
them
to
him
in
everlasting
delight
and
love
.
And
have
you
not
reason
to
be
ashamed
you
have
not
known
him
better
,
and
to
better
purpose
?
Alienation
from
the
life
of
God
proceeds
from
blindness
of
heart
,
i.
e.
a
chosen
affected
voluntary
blindness
.
Or
if
your
knowledg
of
him
be
not
little
.
2.
Your
little
delight
in
him
argues
much
unmindfulness
of
him
;
At
least
that
you
have
not
minded
him
duly
,
and
according
to
what
you
have
known
.
It
might
here
be
seasonable
to
suggest
to
you
,
how
likely
it
is
,
that
several
ways
your
great
faultiness
in
the
matter
of
thinking
of
God
may
have
contributed
to
the
withholding
of
your
delight
from
him
.
Consider
therefore
,
1.
Have
not
your
thoughts
of
him
been
slight
and
transient
?
Have
they
not
been
overly
superficial
thoughts
?
casual
only
,
and
such
as
have
dropt
into
your
minds
as
it
were
by
chance
,
fluid
and
roving
,
fixed
neither
upon
him
nor
into
your
hearts
?
Too
much
resembling
what
is
said
of
the
wicked
man
,
God
is
not
in
all
his
thoughts
;
He
hath
not
been
amidst
them
.
Your
thoughts
have
not
united
upon
him
,
he
hath
not
been
situated
and
centred
in
them
.
Was
not
this
the
case
?
You
bestowed
upon
him
it
may
be
now
and
then
an
hasty
passant
glance
,
the
careless
cast
of
a
wandering
eye
;
and
was
this
likely
to
beget
an
abiding
permanent
delight
?
Have
you
been
wont
to
compose
your selves
designedly
and
on
purpose
to
think
of
him
,
so
as
your
thoughts
might
be
said
to
have
been
directed
towards
him
by
the
desire
and
inclining
bent
of
your
heart
;
according
to
that
,
The
desire
of
our
Soul
is
towards
thy
name
,
and
to
the
remembrance
of
thee
?
Whence
it
is
that
't
is
represented
as
the
usual
posture
of
them
whom
he
reckons
among
his
Jewels
,
and
for
whom
the
book
of
remembrance
was
written
,
they
thought
on
his
name
.
A
thing
that
they
might
be
known
by
,
and
distinguisht
from
other
men
;
(
wherefore
it
is
observable
,
that
their
remembrance
of
him
,
was
thought
worth
the
remembring
,
and
to
be
transmitted
into
records
,
never
to
be
forgotten
)
.
The
evil
of
your
not-delighting
in
God
,
hath
a
great
accession
from
your
negligent
thinking
of
him
.
2.
Have
not
your
thoughts
of
Him
been
low
and
mean
,
such
as
have
imported
light
esteem
?
Compare
them
with
those
admiring
thoughts
,
Who
is
like
unto
thee
,
O
Lord
,
among
the
gods
!
Who
is
like
thee
,
glorious
in
holiness
!
O
Lord
,
our
Lord
,
how
excellent
is
thy
name
in
all
the
earth
!
How
unlike
have
yours
been
to
such
thoughts
?
Bethink
your selves
,
how
deeply
culpable
you
have
made
your
neglect
to
delight
in
God
,
by
your
unworthy
thoughts
,
by
which
you
have
detracted
so
unspeakably
from
the
Divine
excellency
!
Hence
you
have
more
to
account
for
than
meerly
not-delighting
in
God
,
a
rendering
him
such
to
your selves
,
as
if
he
were
not
worthy
to
be
delighted
in
.
How
ought
this
to
shake
your
hearts
!
3.
Have
they
not
been
hard
thoughts
;
full
of
censure
,
and
misjudging
of
his
Nature
,
Counsels
,
Ways
and
Works
?
Have
there
not
been
perverse
reasonings
,
with
dislike
of
his
Methods
of
Government
over
men
in
this
present
state
?
As
if
he
had
too
little
kindness
for
such
as
you
would
have
him
favour
,
and
too
much
for
others
;
Judging
his
love
and
hatred
by
false
measures
?
This
seems
to
be
much
the
evil
unto
which
the
Injunction
of
delight
in
God
is
here
opposed
in
this
Psalm
;
and
whence
it
may
be
estimated
,
how
directly
that
militates
against
this
,
and
prevailing
,
excludes
it
.
Perhaps
you
have
delighted
so
little
in
God
,
because
ye
have
thought
(
the
thing
that
is
so
wearisom
to
him
)
,
Every
one
that
doth
evil
is
good
in
the
sight
of
the
Lord
,
and
he
delighteth
in
them
;
and
have
said
in
your
hearts
,
Where
is
the
God
of
Judgment
.
Or
have
you
not
been
more
peccant
in
your
apprehensions
of
his
rules
and
resolutions
for
the
disposing
of
men
as
to
their
eternal
states
?
Have
you
not
disbelieved
the
revelation
he
hath
given
of
his
Nature
,
and
express
declarations
of
his
mind
and
purpose
touching
these
matters
?
Was
it
not
enough
for
you
to
have
known
his
gracious
propensions
towards
returning
sinners
,
that
desire
him
again
for
their
God
,
and
willingly
accept
the
grace
,
and
submit
themselves
to
the
conduct
and
government
of
his
Son
?
Should
not
this
have
allured
and
won
your
hearts
to
him
,
and
made
you
,
with
humble
thankful
admiration
of
his
grace
,
resign
and
yeild
your selves
to
be
his
for
ever
?
Have
you
not
measured
your
apprehensions
of
him
by
the
suggestions
and
misgivings
of
your
guilty
jealous
hearts
;
or
by
your
experienc'd
animosity
,
and
the
implacableness
of
your
own
spirits
towards
such
as
have
offended
you
;
as
if
he
could
forgive
no
more
than
you
are
dispos'd
to
do
?
Have
you
not
oppos'd
your
own
imaginations
of
him
to
his
express
testifications
of
himself
,
that
He
is
Love
;
Slow
to
anger
,
and
of
great
mercy
,
&c.
And
that
as
the
heavens
are
high
above
the
earth
,
so
are
his
ways
above
your
ways
,
and
his
thoughts
above
your
thoughts
?
Have
you
not
(
against
his
plain
word
)
thought
him
irreconcilable
,
and
averse
to
the
accepting
of
any
atonement
for
you
?
prescribed
and
set
bounds
to
him
,
and
thought
your
sin
greater
than
could
be
forgiven
?
And
if
hereupon
you
have
not
delighted
in
him
,
and
have
found
all
ingenuous
affection
towards
him
stifled
within
you
,
as
your
not-delighting
in
him
,
was
a
foul
evil
;
the
more-sinful
injurious
cause
(
denying
the
infinite
goodness
of
his
Nature
,
and
giving
the
lye
to
his
Word
)
hath
made
it
beyond
all
expression
worse
.
And
further
at
least
consider
,
4.
Have
not
your
thoughts
of
God
been
few
?
Is
not
the
meditation
of
him
with
you
an
unwonted
thing
?
The
Psalmist
,
resolving
to
mind
him
much
,
To
praise
and
sing
to
him
as
long
as
he
lived
,
and
while
he
had
any
being
,
Doth
as
it
were
prophesie
to
himself
,
that
his
meditation
of
him
should
be
sweet
.
Frequent
(
right
)
thoughts
of
God
,
will
surely
be
pleasant
delightful
thoughts
:
But
your
little
delight
in
God
too
plainly
argues
,
you
have
minded
him
but
seldom
.
And
how
full
of
guilt
is
your
not-delighting
in
God
upon
this
account
?
How
cheap
is
the
expence
of
a
thought
?
What
,
that
so
much
should
not
be
done
in
order
to
the
delightful
rest
of
your
Soul
in
God!
3.
It
supposes
much
carnality
,
a
prone
inclination
and
addictedness
to
this
earth
and
the
things
of
it
;
And
thereupon
argues
in
you
a
very
mean
abject
spirit
.
While
you
can
take
no
pleasure
(
or
do
take
so
little
)
in
God
,
is
there
nothing
else
wherein
you
take
pleasure
?
And
what
is
it
?
God
hath
in
this
matter
no
other
rival
than
this
world
.
'T
is
its
friendship
that
is
enmity
to
him
;
something
or
other
of
it
,
The
lust
of
the
flesh
,
the
lust
of
the
eye
,
or
the
pride
of
life
prevails
far
,
while
the
love
of
the
Father
hath
so
little
place
in
you
.
Nor
are
you
to
think
more
favourably
of
your
case
,
if
you
take
little
actual
complacency
in
the
world
also
;
probably
it
is
because
you
have
little
of
it
to
delight
in
;
it
may
be
you
are
more
acquainted
with
the
cares
of
it
than
the
delights
;
or
your
desire
after
it
is
much
larger
than
your
possession
.
'T
is
all
one
for
that
.
But
what
are
your
hearts
most
apt
to
delight
in
?
or
,
what
is
most
agreeable
to
your
temper
?
'T
is
the
same
thing
,
what
earthly
affection
predominates
in
you
,
while
the
temper
of
your
spirit
is
earthly
;
and
it
is
thereby
held
off
from
God
.
Your
not-having
actual
earthly
delights
to
put
in
the
balance
against
heavenly
,
is
only
by
accident
.
But
all
your
cares
,
desires
and
hopes
of
that
vile
kind
,
would
turn
into
as
vile
delights
,
if
you
had
your
wills
.
In
the
mean
time
,
you
are
the
more
excuseless
,
and
your
sin
is
the
grosser
,
That
even
the
cares
and
troubles
of
this
world
are
of
more
value
with
you
than
delight
in
God
.
How
far
are
you
from
that
temper
,
Whom
have
I
in
heaven
but
thee
,
and
whom
do
I
desire
on
earth
besides
thee
?
4.
And
how
sad
an
argument
is
it
,
of
downright
aversion
and
disaffectedness
to
God
,
in
a
great
degree
at
least
yet
remaining
!
Whence
can
your
not-delighting
in
him
proceed
,
but
from
this
,
as
its
most
immediate
cause
?
What
could
hinder
you
,
if
your
heart
were
inclin'd
?
Are
you
not
astonisht
,
to
behold
this
as
the
state
of
your
case
,
That
you
delight
not
in
him
,
because
your
heart
is
against
it
;
that
is
,
from
flat
enmity
.
And
what
doth
more
naturally
import
enmity
to
any
thing
,
than
to
turn
off
from
it
,
as
not
being
able
to
take
pleasure
in
it
.
So
God
expresses
his
detestation
of
Apostates
,
If
any
man
draw
back
,
my
Soul
shall
have
no
pleasure
in
him
.
And
his
contempt
of
Jechoniah
is
signified
by
the
like
manner
of
speaking
.
Do
you
not
tremble
to
think
that
this
should
be
the
temper
of
your
spirit
towards
God
,
and
that
your
estimate
of
him
,
as
if
he
were
a
despised
broken
Idol
,
vessel
wherein
is
no
pleasure
?
Reckon
then
thus
with
your self
;
As
your
case
stands
,
and
things
do
lye
between
God
and
you
,
your
little
delight
in
God
can
have
no
more
favourable
account
given
of
it
,
nor
be
resolved
into
any
gentler
or
milder
cause
than
enmity
.
And
if
this
seem
to
you
not
to
be
a
cause
,
but
to
be
coincident
,
and
fall
in
with
it
,
so
much
the
worse
.
By
how
much
less
this
enmity
hath
of
antecedency
to
your
neglect
,
or
the
more
it
seems
the
same
with
it
,
so
much
the
more
it
discovers
the
evil
of
the
thing
it self
.
For
by
what
worse
name
can
we
call
any
thing
than
enmity
to
God
?
But
we
speak
of
your
habitual
temper
,
as
that
which
is
the
cause
of
your
actual
neglect
.
And
since
you
have
a
discovery
of
God
as
the
most
delectable
Object
,
cannot
pretend
there
is
a
better
,
have
leave
and
free
permission
to
place
your
delight
on
him
,
yea
are
earnestly
invited
and
prest
to
it
,
'T
is
plain
,
nothing
else
is
in
your
way
to
hinder
you
;
Therefore
you
delight
not
in
him
,
because
your
heart
only
is
averse
.
3.
We
also
might
insist
further
to
shew
the
evils
that
ensue
and
follow
upon
this
neglect
:
Such
I
mean
,
as
do
not
follow
casually
and
by
accident
,
but
which
have
a
very
inward
connexion
with
it
,
and
are
its
most
natural
consequents
;
being
some
way
caused
by
it
,
or
which
it
doth
very
directly
tend
to
beget
.
And
yet
these
we
need
not
be
solicitously
curious
to
distinguish
,
as
things
of
a
kind
altogether
diverse
from
those
last
mentioned
under
the
foregoing
head
.
For
it
is
very
apparent
,
the
same
things
may
both
cause
little
delight
in
God
,
and
be
caused
thereby
;
As
a
person
may
therefore
not
delight
in
God
because
he
knows
him
not
,
and
may
therefore
be
the
less
apt
to
entertain
the
knowledg
of
him
,
because
he
hath
no
delight
in
him
.
And
the
case
is
the
same
as
to
the
other
things
spoken
of
as
causes
of
this
omission
,
i.
e.
that
it
and
they
may
be
mutual
causes
of
one
another
.
But
it
however
equally
serves
the
design
of
aggravating
the
evil
of
not
taking
frequent
actual
delight
in
God
,
that
hereby
sin
grows
,
whether
in
the
same
or
in
different
kinds
;
There
is
still
an
increase
of
sin
,
though
but
of
the
same
sort
that
was
in
being
before
.
You
ought
to
consider
then
,
As
you
take
so
little
delight
in
God
from
that
very
bad
cause
,
that
you
have
not
entertained
the
right
knowledg
of
him
,
when
you
had
so
great
opportunity
to
get
much
of
it
,
which
makes
your
matter
very
ill
;
Do
you
not
also
find
that
by
your
withholding
your selves
from
delighting
in
him
,
you
have
still
less
disposition
to
seek
his
more
inward
acquaintance
?
And
doth
not
that
make
your
matter
much
worse
?
If
you
already
know
somewhat
of
him
,
you
yet
know
but
in
part
;
your
object
is
infinite
,
and
this
knowledg
so
excellent
,
that
you
cannot
fully
attain
to
it
,
there
is
still
more
to
be
known
.
Now
therefore
if
you
did
delight
much
in
God
,
pressing
hard
after
him
?
would
you
not
be
following
on
to
know
him
?
The
like
may
be
said
as
to
the
rest
.
The
irrectitude
and
great
faultiness
of
your
thoughts
of
God
,
though
that
contribute
not
a
little
to
your
not-delighting
in
him
,
yet
also
,
if
you
did
delight
in
him
more
,
would
not
your
thoughts
of
him
be
more
deeply
serious
,
more
highly
raised
?
Would
you
not
be
very
unapt
to
take
up
injurious
hard
thoughts
of
him
?
Would
not
his
thoughts
(
once
become
precious
to
you
)
be
also
numerous
,
or
innumerable
rather
,
actual
delight
in
God
.
Besides
what
may
further
follow
hereupon
,
The
languishment
and
decays
of
your
inward
man
;
The
difficulty
you
find
to
trust
in
God
,
when
you
are
reduc'd
to
straits
,
(
as
who
would
commit
his
concernments
to
one
he
doth
not
love
?
)
;
Your
impatience
of
adverse
and
cross
emergencies
,
that
may
often
befal
to
you
;
Your
aptness
to
vexation
or
despondency
;
The
easie
victory
a
temptation
hath
over
you
,
as
surely
he
is
sooner
drawn
away
from
God
,
or
into
sin
against
him
,
who
delights
not
in
him
)
;
Your
less-usefulness
in
your
place
and
station
;
Your
want
of
courage
,
resolution
,
zeal
for
God
,
(
which
are
best
maintained
by
delight
and
the
relishes
of
a
sweet
complacency
taken
in
him
)
;
Your
sluggishness
in
a
course
of
well-doing
;
The
sense
of
a
toilsom
heavy
labour
in
Religion
,
that
it
begets
you
weariness
without
rest
,
(
whence
you
rather
affect
a
rest
from
it
,
than
in
it
and
by
it
)
;
and
lastly
,
Your
continual
bondage
by
the
fear
of
death
,
(
which
one
would
not
dread
,
apprehending
it
only
a
removal
into
his
presence
in
whom
I
delight
)
.
All
these
things
(
which
might
have
been
distinctly
insisted
on
,
and
more
expresly
accommodated
to
the
present
purpose
,
but
that
I
would
not
be
over-tedious
,
and
that
somewhere
else
some
or
other
of
them
may
fall
again
in
our
way
)
do
bring
in
great
and
weighty
additions
to
the
evil
and
guiltiness
of
this
sin
,
and
much
tend
to
lay
load
upon
it
,
to
fill
up
its
measure
,
even
unto
pressing
down
and
running
over
.
For
how
just
is
it
,
to
impute
to
it
what
it
naturally
causes
,
and
lay
its
own
impure
and
viperous
births
at
its
own
door
?
And
though
this
Discourse
have
been
drawn
out
to
a
greater
length
than
was
intended
,
it
will
not
be
lost
labour
,
if
by
all
that
hath
been
said
,
any
that
fear
God
shall
be
brought
to
apprehend
more
of
the
odiousness
of
this
sin
;
and
the
self-indulgent
thought
be
banisht
far
from
them
,
that
this
is
either
an
indifferent
matter
,
or
at
least
(
if
it
be
somewhat
a
careless
)
't
is
one
of
their
more
harmless
inadvertencies
and
omissions
.
Which
good
effect
,
if
through
the
blessing
of
God
it
may
accomplish
,
there
will
be
the
less
need
unto
such
to
read
on
,
but
take
their
nearer
way
to
the
immediate
present
practice
of
this
great
Duty
.
And
because
also
it
is
to
be
hoped
,
that
the
evil
of
this
neglect
once
apprehended
,
will
prompt
and
quicken
serious
and
considering
persons
to
set
upon
the
enjoined
Duty
;
It
will
be
the
less
necessary
to
enlarge
much
in
that
other
kind
of
Discourse
,
which
we
now
come
to
,
viz.
2.
Invitation
thereunto
.
Wherein
yet
we
have
reason
to
fear
it
may
be
too
needful
to
place
some
part
of
our
present
labour
.
For
though
in
matters
of
an
infinitely
inferior
nature
and
concernment
,
any
practice
is
readily
undertaken
that
is
once
represented
reasonable
and
gainful
;
In
such
a
business
as
this
,
an
hundred
difficulties
are
imagined
;
we
stand
as
persons
that
cannot
find
their
hands
;
and
all
the
question
is
,
(
even
if
there
be
some
inclination
to
it
,
or
conviction
at
least
it
should
be
done
)
,
But
how
shall
we
go
about
it
?
We
are
apt
to
grope
as
in
the
dark
,
even
at
noon-day
,
and
cannot
find
the
door
or
way
that
leads
into
a
practice
wherein
there
is
so
much
both
of
pleasantness
and
duty
.
Therefore
as
the
case
is
,
the
Invitation
to
this
exercise
ought
,
if
it
were
possible
,
to
be
a
kind
of
manuduction
;
and
it
is
needful
we
be
not
only
called
and
prest
,
but
even
led
into
it
.
This
then
we
are
to
endeavour
,
the
giving
of
some
plain
Prescriptions
,
that
may
put
us
into
an
easie
and
direct
way
of
falling
expeditely
upon
this
delightful
work
.
And
here
it
must
be
considered
,
that
all
(
as
hath
been
said
)
are
not
in
an
equal
disposition
to
it
;
Some
are
more
averse
,
others
less
,
but
all
too
much
;
Therefore
are
we
to
begin
as
low
as
their
case
may
require
,
who
are
less
dispos'd
;
and
so
proceeding
on
in
our
course
,
somewhat
may
fall
in
more
sutable
to
them
who
are
in
some
disposition
to
it
,
but
do
yet
need
(
as
who
do
not
?
)
some
help
and
furtherance
in
order
thereto
.
First
therefore
,
It
is
necessary
,
that
you
do
deliberately
and
resolvedly
design
the
thing
it self
.
Propose
to
your selves
delighting
in
God
as
a
business
unto
which
you
will
designedly
and
with
stedfast
purpose
apply
your
whole
Soul
.
Content
not
your selves
with
light
roving
thoughts
about
it
,
which
many
have
about
divers
matters
which
they
never
think
fit
to
engage
themselves
in
.
Determine
the
matter
fully
in
your
own
heart
,
and
say
,
Many
projects
I
have
tried
in
my
time
,
sundry
things
I
have
turn'd
my
mind
unto
,
to
little
purpose
,
I
will
now
,
see
what
there
is
of
delight
to
be
found
in
God
.
The
sloth
and
aversion
of
a
backward
heart
must
be
overcome
by
resolution
;
and
that
resolution
be
well-weighed
,
deliberately
taken
up
,
deeply
fixed
,
that
it
may
last
and
overcome
.
And
why
should
you
not
be
resolved
in
this
point
?
Is
this
a
matter
always
to
be
waved
?
Know
you
another
way
to
be
happy
?
Are
you
yet
to
learn
,
that
a
reasonable
Soul
needs
the
fulness
of
God
to
make
it
happy
,
and
that
there
is
no
other
God
but
one
?
Can
there
be
any
dispute
or
doubt
in
the
case
,
when
there
is
but
one
thing
to
be
done
,
besides
yeilding
ones
self
to
be
miserable
for
ever
?
And
what
need
of
that
,
while
yet
there
is
one
way
to
avoid
it
?
Surely
,
that
there
is
but
one
,
is
better
than
if
there
were
a
thousand
.
You
need
not
now
be
lnog
in
chusing
;
nor
do
you
need
to
deliberate
,
becauseof
any
doubt
in
the
case
,
but
that
you
may
more
fully
comprehend
in
your
own
thoughts
that
there
is
none
,
and
that
your
resolution
may
hereupon
grow
the
more
peremptory
,
and
secure
from
the
danger
of
any
change
.
To
talk
of
any
difficulty
in
the
matter
,
is
a
strange
impertinency
;
for
who
would
oppose
difficulty
to
necessity
?
or
alledg
,
the
thing
is
hard
which
must
be
done
?
Or
must
it
be
done
,
and
never
be
attempted
?
or
attempted
,
and
not
be
resolved
upon
?
You
have
nothing
to
do
to
read
further
,
who
will
not
digest
this
first
counsel
,
and
here
settle
your
resolution
,
I
will
apply
my self
to
a
course
of
delight
in
God
.
If
this
appear
not
reasonable
to
you
,
despair
that
any
thing
will
that
follows
.
'T
is
foolish
trifling
,
to
look
upon
such
writings
that
profess
their
design
,
and
have
it
in
their
fronts
,
that
they
are
meant
for
helps
unto
Christian
practice
,
only
with
an
humour
of
seeing
what
a
man
can
say
.
And
if
ever
you
will
be
in
earnest
,
you
must
return
to
this
point
;
And
will
but
waste
time
to
no
purpose
,
if
you
will
not
now
set
down
your
resolution
;
that
is
,
That
you
will
seek
an
happiness
for
your
Soul
,
(
too
long
already
neglected
!
)
;
an
happiness
that
may
satisfie
and
last
;
And
(
where
only
it
is
to
be
found
)
in
the
blessed
God
;
and
in
him
by
setting
your selves
to
delight
in
him
;
since
nothing
can
make
you
happy
wherein
you
delight
not
.
And
that
you
will
make
use
of
what
you
further
read
,
according
as
you
find
it
conducing
,
and
apt
to
serve
your
purpose
herein
.
Then
next
,
2.
Consider
your
present
state
Godward
.
Must
you
,
do
you
see
you
must
come
to
this
point
,
of
having
your
delight
in
God
?
In
what
posture
then
are
your
affairs
towards
him
?
How
do
things
stand
between
him
and
you
?
You
do
well
know
,
you
were
unacceptable
to
him
,
and
his
enemy
;
and
that
his
Justice
and
holy
Nature
obliged
him
to
hold
you
as
such
,
(
though
he
never
gave
you
ground
to
think
him
implacable
)
.
Can
you
delight
in
an
enemy
?
who
(
as
matters
in
that
case
stand
)
must
be
apprehended
ready
to
avenge
himself
on
you
,
and
as
having
whet
his
glittering
Sword
,
and
made
the
Arrow
ready
upon
the
string
,
directed
against
your
very
heart
?
Apprehend
this
to
have
been
your
case
,
and
most
deservedly
,
That
you
were
an
impure
hateful
wretch
,
deformed
and
loathsom
,
one
that
could
yeild
the
holy
God
no
matter
of
delight
,
full
of
enmity
and
contrariety
to
him
,
and
in
whom
he
could
not
but
find
much
cause
of
most
just
hatred
.
Remember
you
were
one
of
his
revolted
creatures
,
under
his
most
deserved
wrath
and
curse
.
Know
at
how
vast
a
distance
you
were
from
delighting
in
him
,
or
a
state
that
could
admit
of
it
.
Consider
,
Is
this
still
your
case
?
And
do
not
rashly
think
it
altered
;
or
that
you
have
nothing
to
do
,
but
out
of
hand
to
rush
upon
the
business
of
delighting
in
God
.
3.
Yet
do
not
think
it
unalterable
.
Do
not
conclude
it
as
a
determined
and
undoubted
thing
,
that
matters
can
never
be
taken
up
between
God
and
you
,
or
you
become
sutable
and
acceptable
to
him
.
Look
not
upon
your
vile
wicked
heart
as
unalterably
wicked
;
nor
upon
him
therefore
as
an
irreconcilable
enemy
.
Account
he
waits
for
your
turning
to
him
,
as
being
inclin'd
to
friendship
with
you
;
Otherwise
would
vengeance
have
suffered
you
so
long
to
live
?
Have
you
not
been
long
at
his
mercy
?
Hath
he
not
spared
you
,
when
it
was
in
his
power
to
crush
you
at
pleasure
?
Do
not
think
therefore
(
what
you
have
no
pretence
for
)
that
he
hath
a
destructive
design
upon
you
,
and
will
accept
of
no
atonement
.
4.
Acquaint
your self
with
the
way
and
terms
upon
which
his
Gospel
declares
him
reconcilable
;
that
is
,
that
he
will
never
be
reconciled
to
you
while
you
remain
wicked
,
nor
for
your
own
sake
,
become
you
never
so
good
.
That
a
more
costly
sacrifice
than
you
can
either
procure
or
be
,
must
expiate
your
guilt
,
and
make
your
peace
.
If
this
matter
could
have
been
effected
in
a
less
expensive
way
,
the
Son
of
God
had
not
(
as
you
know
he
was
)
been
designed
himself
,
and
made
that
sacrifice
;
nor
a
work
have
been
undertaken
by
him
that
might
as
well
have
been
done
by
common
hands
.
And
since
he
submitted
and
undertook
as
he
did
,
reckon
with
your self
,
how
highly
just
it
is
,
that
the
entire
honour
of
so
merciful
condescension
,
and
so
great
a
performance
,
be
wholly
ascribed
to
him
.
But
withal
know
,
he
shed
his
blood
,
not
in
kindness
to
your
sin
,
but
to
you
:
And
that
his
design
was
at
once
to
procure
the
death
of
that
,
and
your
life
;
That
you
need
his
Spirit
as
well
as
his
Blood
;
that
to
recommend
and
reconcile
you
to
his
Holiness
,
as
well
as
this
to
his
vindictive
Justice
;
That
as
you
expect
ever
to
experience
and
taste
the
delights
of
that
communion
,
whereinto
he
calls
you
,
you
must
not
only
have
the
blood
of
Christ
to
cleanse
you
from
all
sin
,
walk
in
the
light
,
as
he
is
in
the
light
;
That
an
entire
resignation
,
a
betrusting
and
subjecting
of
your self
to
the
mercy
and
governing
power
of
the
Redeemer
,
is
necessary
to
the
setting
of
things
right
between
God
and
you
;
In
whom
only
you
may
both
accept
God
and
be
accepted
of
him
;
That
he
must
be
the
center
of
union
between
God
and
you
;
and
that
union
the
ground
of
all
delightful
intercourse
.
5.
Make
request
to
him
,
that
he
would
draw
you
into
that
union
with
his
Son
;
unto
whom
none
can
come
,
Do
not
dream
and
slumber
in
this
business
;
but
know
your
All
depends
on
it
.
Consider
the
exigency
of
your
case
.
Do
you
find
your
heart
sluggish
and
indispos'd
to
any
such
transaction
with
God
and
Christ
?
Doth
it
decline
and
draw
back
?
Know
,
it
herein
doth
but
act
its
own
nature
,
and
do
as
it
is
,
or
like
it self
;
Therefore
stir
up
your self
,
to
take
hold
of
his
strength
;
in
which
way
,
if
you
have
mind
to
be
at
peace
,
you
shall
make
peace
.
Cry
to
him
earnestly
,
Draw
a
poor
wretch
out
of
darkness
and
death
,
that
must
otherwise
be
at
eternal
distance
from
thee
,
and
be
miserable
for
ever
.
Join
me
to
him
who
will
bring
me
to
thee
,
and
make
me
one
for
ever
with
thee
.
Hereupon
,
6.
Accepting
Jesus
Christ
as
thy
Saviour
and
thy
Lord
;
accept
in
him
,
with
all
humble
reverence
,
thankfulness
and
admiration
of
divine
mercy
and
goodness
,
the
blessed
God
to
be
thy
God
;
surrendring
and
yeilding
up
thy self
entirely
and
fully
to
be
his
for
ever
.
Do
this
unfainedly
,
and
with
great
solemnity
;
And
let
it
be
to
thee
for
an
everlasting
memorial
!
Record
it
as
a
memorable
day
,
wherein
thou
didst
go
out
of
thy self
,
and
all
finite
,
narrow
,
limited
good
,
and
pass
into
union
with
the
eternal
,
immense
,
incomprehensible
and
all-comprehending
good
,
and
enter
upon
it
as
thine
own
!
And
what
,
wilt
thou
delight
in
a
God
that
is
not
thine
?
Canst
thou
be
content
to
look
wistly
on
him
,
as
one
unrelated
and
a
stranger
?
Apprehend
(
and
bless
God
that
this
is
the
state
of
the
case
)
,
that
in
this
way
he
offers
himself
most
freely
to
thee
.
It
were
astonishing
to
think
of
purchasing
so
great
a
good
!
the
matter
were
not
to
be
offered
at
.
But
how
transporting
is
it
,
that
nothing
but
acceptance
and
resignation
should
be
needful
to
make
thee
one
with
the
great
God
,
and
make
his
fulness
thine
!
Therefore
make
haste
to
do
this
,
and
be
not
hasty
in
doing
it
.
Defer
not
,
but
do
it
with
great
seriousness
,
deliberation
,
and
fulness
of
consent
;
considering
you
are
about
to
enter
into
an
everlasting
Covenant
not
to
to
be
forgotten
;
and
doing
a
thing
never
to
be
again
undone
.
Now
if
herein
your
heart
be
sincere
,
and
there
be
a
real
and
vital
exercise
of
your
very
Soul
in
this
transaction
with
God
in
Christ
,
so
as
that
you
truly
take
him
for
your
God
,
preferring
him
in
your
estimation
and
choice
above
all
things
,
and
giving
up
your self
absolutely
and
without
reservation
to
him
as
his
,
to
be
governed
and
disposed
of
by
him
in
all
things
at
his
pleasure
;
You
are
hereby
brought
into
that
state
that
doth
admit
of
delighting
in
him
.
And
what
remains
to
be
said
,
will
concern
you
as
persons
in
a
nearer
capacity
,
and
who
have
a
kind
of
fundamental
aptitude
and
disposedness
of
heart
unto
this
spiritual
work
;
And
will
therefore
be
directed
to
you
,
considered
according
to
that
supposition
.
Only
it
is
withal
to
be
considered
,
in
the
case
of
many
such
,
that
they
were
arrived
hither
long
ago
,
and
been
(
as
was
before
supposed
)
hereupon
somewhat
exercised
and
vers'd
in
this
piece
of
holy
practice
,
have
had
many
pleasant
turns
with
God
,
and
tasted
often
the
delights
of
his
converse
:
But
have
discontinued
their
course
,
and
are
grown
strange
to
him
who
was
their
delight
;
have
suffered
themselves
by
insensible
degrees
to
be
drawn
and
tempted
away
from
him
;
or
there
hath
been
some
grosser
and
more
violent
rupture
,
by
which
they
have
broken
themselves
off
.
It
will
be
requisite
to
say
somewhat
more
peculiar
to
these
,
(
for
the
reducing
of
them
again
even
to
this
unitive
point
)
;
After
which
,
what
shall
ensue
,
may
in
common
concern
them
,
and
all
that
are
arrived
so
far
,
together
.
For
such
therefore
whose
case
this
is
,
it
will
surely
both
become
and
concern
you
to
take
this
course
:
1.
Make
a
stand
,
and
bethink
your selves
;
Can
you
justifie
your
carriage
towards
him
whom
you
have
taken
to
be
your
God
?
Can
you
approve
your
own
way
?
Was
this
all
that
you
oblig'd
your selves
unto
in
the
day
of
your
solemn
Treaty
with
him
;
Only
to
take
on
you
the
Name
of
a
Relation
to
him
,
and
so
(
excepting
that
you
would
now
and
then
complement
him
in
some
piece
of
external
heartless
homage
)
take
leave
till
you
meet
again
with
him
in
another
world
?
And
that
in
the
mean
time
this
present
world
,
or
your
carnal
self
(
to
be
gratified
and
served
out
of
it
)
should
really
be
your
God
,
and
He
only
bear
the
name
?
Was
this
indeed
your
meaning
?
Or
if
it
was
,
did
you
deal
sincerely
in
that
Treaty
?
Or
can
you
think
it
was
his
meaning
,
and
that
he
would
expect
no
more
from
you
?
Can
you
allow
your selves
so
to
interpret
his
Covenant
,
and
give
this
as
the
summary
account
of
the
tenor
of
it
?
How
would
you
then
expound
it
to
nothing
!
And
make
a
meer
trifle
of
it
!
And
make
your
Religion
a
fitter
service
for
an
inanimate
sensless
Idol
,
than
the
living
and
true
God
;
Do
you
not
yet
know
what
the
Name
of
God
imports
?
Can
he
be
a
God
to
you
that
is
not
acknowledg'd
by
you
as
your
very
best
,
the
universal
,
and
absolutely
all-comprehending
good
?
But
if
you
apprehend
there
was
really
more
in
the
matter
;
and
that
you
have
been
altogether
faulty
in
this
thing
.
Then
,
2.
Represent
to
your selves
as
fully
as
you
can
the
greatness
of
the
fault
.
What
have
you
made
God
an
unnecessary
thing
to
you
,
while
the
Creature
,
your
very
Idols
,
lying
vanities
,
were
thought
necessary
?
And
these
were
the
things
upon
which
you
thought
fit
to
set
your
hearts
!
Which
you
have
loved
,
which
you
have
served
,
after
which
you
have
walked
,
which
you
have
sought
,
and
whom
you
have
worshipt
!
(
The
heap
of
expressions
wherewith
it
seem'd
meet
to
the
Spirit
of
God
to
set
out
the
profuse
lavishness
of
Idolatrous
affection
)
.
Think
how
monstrous
this
is
!
Revolve
in
your
own
minds
the
several
aggravations
of
your
sinful
neglect
before
mentioned
;
and
labour
to
feel
the
weight
of
them
upon
your
own
spirits
;
Think
what
time
you
have
lost
from
pleasant
delightful
walking
with
God!
What
damage
you
have
done
your selves
!
How
far
you
might
have
attained
!
How
much
you
are
cast
behind
in
your
preparations
for
a
blessed
Eternity
!
What
wrong
you
have
done
him
,
whom
you
took
for
the
God
of
your
life
,
to
whom
you
vowed
your
hearts
and
souls
!
How
little
kindly
and
truly
you
have
dealt
with
him
!
3.
Return
to
him
with
weeping
and
supplication
.
Open
your selves
freely
to
him
.
Let
him
hear
you
bemoaning
your selves
,
pour
out
your
Souls
to
him
,
in
large
acknowledgments
and
confessions
of
your
guiltiness
;
which
,
while
you
keep
silence
,
will
consume
your
bones
and
waste
you
to
nothing
.
Remember
whence
you
are
fal'n
,
and
repent
and
do
your
first
works
.
Till
then
,
He
hath
this
against
you
,
that
you
have
left
your
first
love
.
And
consider
,
Is
it
not
a
grievous
thing
to
you
?
Doth
it
not
pain
your
hearts
,
that
your
Lord
and
Redeemer
should
have
somewhat
against
you
(
as
it
were
laid
up
,
noted
,
and
put
on
record
,
kept
in
store
,
and
(
as
himself
remarkably
expresses
it
,
(
sealed
up
among
his
treasures
)
;
somewhat
that
sticks
with
him
,
and
which
he
bears
in
mind
,
and
hath
lying
in
his
heart
against
you
?
Is
this
a
small
thing
with
you
?
when
that
must
be
apprehended
to
be
his
sense
(
and
suppose
him
saying
to
you
)
I
remember
the
kindness
of
thy
youth
,
the
love
of
thine
espousals
—
And
now
since
those
former
days
,
What
iniquity
hast
thou
found
in
me
,
that
thou
art
gone
far
from
me
,
and
hast
walked
after
vanity
,
and
art
become
vain
?
How
confounding
a
thing
were
it
,
if
he
should
say
,
as
sometime
to
others
in
a
case
resembling
yours
(
and
why
should
you
not
take
it
as
equally
belonging
to
you
)
?
O
my
people
,
What
have
I
done
unto
thee
?
and
wherein
have
I
wearied
thee
?
testifie
against
me
:
And
while
the
case
admits
such
sharp
and
cutting
rebuke
,
and
that
it
is
the
matter
of
rebuke
(
not
rebuke
it self
abstracted
from
the
matter
,
i.
e.
if
it
were
causless
)
that
should
smart
or
wound
;
How
becoming
is
it
!
and
sutable
to
the
case
,
to
cast
down
a
wounded
bleeding
heart
before
the
Lord
,
and
be
abased
in
the
dust
at
the
footstool
of
his
Mercy-seat
!
And
though
your
sin
be
great
and
hainous
;
4.
Yet
apprehend
you
are
before
a
Mercy-Seat
;
That
there
is
forgiveness
with
him
that
he
may
be
feared
.
How
would
this
apprehension
promote
the
humiliation
which
the
case
requires
!
A
sullen
despondency
that
excludes
hope
of
mercy
hardens
the
heart
;
continues
the
sinful
comfortless
distance
:
Therefore
apply
your selves
to
him
;
seek
his
Pardon
in
the
Blood
of
the
Redeemer
;
know
you
need
it
,
and
that
it
is
only
upon
such
terms
to
be
obtained
.
Yet
also
take
heed
lest
any
diminishing
thoughts
of
the
evil
of
your
sin
return
,
and
make
you
neglect
the
thing
,
or
wave
the
known
stated
way
of
remission
.
We
are
apt
to
look
upon
crimes
whereby
men
are
immediately
offended
,
(
and
which
therefore
are
of
worse
reputation
among
men
)
,
as
robbery
,
murder
,
&c.
as
very
horrid
.
This
is
a
matter
that
lies
immediately
between
Spirit
and
Spirit
;
the
God
of
the
Spirits
of
all
flesh
and
your
Spirit
.
You
have
had
a
solemn
transaction
with
him
,
and
have
dealt
falsly
:
And
though
the
matter
were
secret
between
God
and
you
,
Is
it
the
less
evil
in
it self
for
that
?
If
you
had
dealt
unworthily
,
and
used
base
treachery
towards
a
friend
,
in
a
matter
only
known
to
him
and
your self
,
Would
you
not
when
you
have
reflected
,
blush
to
see
his
face
,
till
matters
be
composed
betwixt
you
?
And
is
there
another
way
of
having
them
composed
,
and
of
restoring
delightful
friendly
converse
,
than
by
your
seeking
his
Pardon
,
and
his
granting
it
?
Could
you
have
the
confidence
to
put
your self
upon
conversing
with
him
as
at
former
times
,
without
such
a
preface
?
Or
were
it
not
great
immodesty
and
impudence
to
offer
at
it
?
But
that
when
this
hath
been
the
case
between
the
blessed
God
and
you
,
and
you
now
come
with
deep
resentments
,
and
serious
unfeigned
acknowledgments
of
your
most
offensive
neglects
of
him
,
to
seek
forgiveness
at
his
hand
,
he
should
be
easie
and
facile
to
forgive
;
How
should
this
melt
you
down
before
him
!
And
this
is
what
his
own
word
obliges
you
to
apprehend
and
believe
of
him
.
These
words
He
hath
required
to
be
proclaimed
to
you
;
Return
you
back-sliding
ones
,
and
I
will
not
cause
mine
anger
to
fall
upon
you
;
for
I
am
merciful
,
saith
the
Lord
,
and
I
will
not
keep
anger
for
ever
.
Only
acknowledg
your
iniquity
,
that
you
have
transgressed
against
the
Lord
your
God
,
and
have
scattered
your
ways
to
the
strangers
under
every
green
tree
(
your
offence
hath
been
Idolatry
as
well
as
theirs
)
;
Turn
,
O
backsliding
Children
,
saith
the
Lord
;
for
I
am
married
unto
you
—
What
heart
would
not
break
and
bleed
at
this
overture
!
You
can
be
recovered
to
no
capacity
of
delighting
in
God
,
as
heretofore
,
till
you
sensibly
feel
the
need
of
great
forgiveness
,
and
have
a
disposition
of
heart
inwardly
to
relish
the
sweetness
and
pleasantness
of
it
;
Till
those
words
do
agree
with
the
sense
of
your
hearts
,
and
you
can
(
as
in
a
transport
)
cry
out
,
O
the
blessedness
of
the
man
(
as
the
expression
imports
)
whose
iniquity
is
forgiven
,
and
whose
sin
is
covered
!
&c.
And
now
when
you
are
come
thus
far
,
if
the
temper
of
your
Spirit
be
right
even
in
this
,
there
will
be
in
conjunction
with
the
desire
,
hope
and
value
of
forgiveness
,
at
least
an
equal
dread
of
such
future
strangenesses
and
breaches
between
God
and
you
:
And
that
will
be
very
natural
to
you
,
which
I
next
add
as
further
advice
;
5.
Most
earnestly
seek
and
crave
a
better
and
more
fixed
temper
of
spirit
;
More
fully
determined
and
bent
Godward
;
That
your
heart
may
be
directed
into
the
love
of
God
;
the
spirit
of
love
,
power
,
and
a
sound
mind
may
bear
rule
in
you
.
Be
intent
upon
the
recovery
of
that
healthy
soundness
,
which
wheresoever
it
hath
place
,
will
with
a
certain
steady
power
,
and
a
strong
inclining
bent
of
love
,
carry
your
heart
toward
God
.
And
take
heed
lest
you
be
satisfied
in
the
expectation
and
hope
of
forgiveness
,
as
to
your
former
neglects
of
God
,
without
this
.
There
is
a
manifest
prejudice
daily
accrewing
to
the
Christian
name
and
profession
,
by
the
unequal
estimation
which
that
part
of
the
Doctrine
of
Christ
hath
,
that
concerns
the
work
of
his
Spirit
upon
us
,
regeneration
,
the
new
creature
,
repentance
,
and
an
holy
life
;
in
comparison
of
that
which
concerns
his
performances
and
acquisitions
for
us
,
expiation
of
sin
,
satisfaction
of
Divine
Justice
,
forgiveness
and
acceptance
with
God
.
How
sweet
ravishing
transporting
Doctrines
,
and
how
pure
Gospel
are
these
latter
accounted
by
many
,
who
esteem
the
former
cold
,
sapless
,
unpleasant
notions
!
Thence
comes
Christian
Religion
to
look
with
so
distorted
a
face
and
aspect
,
as
if
it
suffered
a
convulsion
,
that
hath
altered
and
disguised
it
unto
that
degree
,
that
it
is
hardly
to
be
known
;
being
made
to
seem
as
if
it
imported
only
a
design
to
rescue
some
persons
from
Divine
Wrath
and
Justice
,
without
ever
giving
them
that
disposition
of
heart
which
is
necessary
both
to
their
serving
of
God
and
their
blessedness
in
him
.
This
is
not
to
be
imputed
so
much
to
the
misrepresentation
made
of
it
by
them
,
whose
business
it
hath
been
to
instruct
others
,
(
though
of
them
too
many
may
have
been
very
faulty
in
almost
suppressing
or
insisting
less
,
or
very
little
,
upon
Doctrines
of
the
former
strain
,
while
the
stream
of
their
Discourses
hath
mostly
run
upon
the
other
)
;
for
it
must
be
acknowledged
,
that
by
very
many
in
our
age
,
the
absolute
necessity
of
the
great
heart-change
hath
been
both
most
clearly
represented
,
and
as
urgently
prest
as
perhaps
in
most
that
have
gone
before
.
But
the
matter
is
plainly
to
be
most
attributed
to
that
depravedness
of
mans
nature
,
whence
there
is
a
most
unequal
and
partial
reception
of
the
Truth
of
God
;
and
that
which
seems
(
taken
apart
by
it self
)
to
import
more
of
indulgence
to
sinners
is
readily
catcht
at
,
that
which
more
directly
strikes
at
the
very
root
of
sin
,
is
let
pass
as
if
it
had
never
been
spoken
.
And
so
men
make
up
to
themselves
a
Gospel
of
this
tenor
and
import
,
That
let
the
temper
of
their
spirits
towards
God
be
what
it
will
,
if
they
rely
and
rest
upon
the
righteousness
of
Christ
,
God
will
be
reconciled
to
them
.
And
they
think
they
need
take
no
further
care
.
But
whatever
is
said
in
the
Gospel
of
Christ
besides
,
of
the
necessity
of
being
born
of
God
,
of
partaking
a
Divine
nature
,
of
putting
off
the
old
man
,
and
putting
on
the
new
,
&c.
is
lookt
upon
as
if
it
had
been
thrown
in
by
chance
,
and
did
signifie
nothing
.
And
the
other
,
without
this
,
is
thought
to
be
pure
Gospel
;
As
if
these
were
impertinent
additions
and
falsifications
.
But
will
not
such
men
understand
,
that
the
detracting
of
any
thing
from
the
Instrument
or
Testament
of
a
man
,
as
well
as
adding
thereto
,
makes
it
another
thing
,
and
none
of
his
act
or
deed
?
And
so
that
their
pure
Gospel
,
as
they
call
it
,
is
another
Gospel
,
nay
(
because
there
cannot
be
another
)
no
Gospel
?
Or
will
they
not
understand
,
how
simply
impossible
it
is
,
in
the
very
nature
of
the
thing
,
that
the
end
should
be
attained
,
of
bringing
men
to
blessedness
,
(
i.
e.
to
a
delightful
rest
in
God
)
,
without
their
having
a
new
nature
,
an
heart
inclined
and
bent
toward
God
,
wrought
to
a
conformity
and
agreement
with
Gods
own
holy
Nature
and
Will
,
unto
which
the
offer
and
hope
of
forgiveness
by
the
Blood
of
Christ
is
designed
to
win
and
form
them
?
For
can
men
be
happy
in
him
in
whom
they
take
no
delight
?
or
delight
in
him
to
whom
the
very
temper
of
their
spirits
is
habitually
unsutable
and
repugnant
?
How
plain
are
things
to
them
that
are
not
resolved
not
to
see
!
Wherefore
beware
of
contenting
your selves
with
the
meer
hope
,
that
upon
your
having
admitted
a
conviction
,
and
felt
some
regret
in
your
spirits
for
former
strangeness
to
God
,
you
shall
be
pardoned
;
so
as
thereupon
never
to
design
a
redress
,
but
run
on
the
same
course
as
before
:
And
when
you
have
hereby
contracted
a
new
score
,
and
the
load
of
your
guilt
begins
to
be
sensibly
heavy
upon
you
,
then
betake
your selves
to
God
for
a
new
pardon
.
What
presumptuous
trifling
is
this
with
the
Lord
of
Heaven
and
Earth
!
And
what
do
you
mean
by
it
,
or
seem
to
expect
?
Is
it
not
,
that
God
should
instead
of
remitting
your
sin
to
you
remit
your
duty
;
cancel
the
obligation
of
that
very
supream
universal
fundamental
Law
of
Nature
it self
,
and
excuse
you
quite
from
ever
loving
,
delighting
in
him
,
or
setting
your
heart
upon
him
at
all
?
Think
not
forgiveness
alone
then
will
serve
your
turn
;
it
will
signifie
as
much
as
a
pardon
will
do
to
a
Malefactor
just
ready
to
dye
of
a
mortal
disease
;
he
,
poor
man
!
as
much
needs
a
skilful
Physician
,
as
a
merciful
Prince
;
And
so
do
you
.
And
your
matter
is
nothing
the
worse
(
sure
)
,
that
the
person
of
each
is
sustained
by
the
same
Jesus
,
and
that
both
parts
can
be
performed
by
the
same
hand
.
And
know
,
that
a
restored
rectitude
of
Spirit
Godward
,
a
renewed
healthiness
and
soundness
of
heart
,
with
your
actual
delighting
in
God
thereupon
in
your
future
course
,
stands
in
nearer
and
more
immediate
connexion
with
your
final
perfect
delightful
rest
and
blessedness
in
him
,
than
your
being
perpetually
forgiven
the
not-doing
of
it
;
if
this
were
supposed
possible
without
that
;
But
it
is
not
indeed
supposable
,
for
if
God
would
not
therefore
hereafter
banish
you
his
presence
(
as
now
he
does
not
)
,
you
would
for
ever
banish
your selves
,
as
now
you
do
.
6.
Let
there
be
a
solemn
recognition
and
renewal
of
your
engagement
and
devoting
of
your self
to
God
.
Again
take
hold
of
his
Covenant
,
and
see
that
it
take
faster
hold
of
you
.
Do
it
as
if
you
had
never
done
it
,
as
if
you
were
now
to
begin
with
him
;
only
that
your
own
sin
and
his
grace
ought
now
to
appear
greater
in
your
eyes
;
that
more
odious
,
that
you
have
added
treachery
to
disaffection
;
this
more
glorious
and
admirable
,
that
yet
he
hath
left
open
to
you
a
door
of
hope
,
and
that
there
is
place
for
repentance
,
and
that
he
is
ready
to
treat
with
you
again
on
a
new
score
.
With
what
humility
,
shame
,
fear
and
trembling
,
distrust
of
your self
,
resolution
of
future
more
diligent
circumspection
and
observation
of
your
own
spirit
,
trust
and
dependence
on
his
,
ought
this
transaction
now
to
be
managed
with
the
holy
God!
And
when
you
are
thus
returned
into
the
way
and
course
of
your
duty
;
Then
may
what
follows
concern
you
in
common
with
all
other
,
that
(
being
entered
)
desire
direction
how
to
proceed
and
improve
in
this
holy
Exercise
of
Delighting
in
God
.
Because
therefore
such
as
have
been
somewhat
practised
in
this
course
,
and
being
convinc't
of
the
equity
and
excellency
of
it
,
desire
to
make
progress
therein
,
do
yet
find
a
difficulty
in
it
;
it
goes
not
easily
with
them
,
they
are
easily
diverted
and
can
hardly
hold
on
in
it
;
some
what
is
intended
to
be
said
,
that
possibly
may
,
through
the
Lords
blessing
be
of
some
use
as
to
that
(
too-common
)
case
.
1.
First
then
,
Let
it
be
your
great
study
and
endeavour
to
get
a
temper
of
mind
actually
,
ordinarily
and
more
entirely
spiritual
.
We
suppose
the
implantation
of
some
holy
and
spiritual
Principles
in
you
already
;
But
that
is
not
enough
.
For
as
a
mind
wholly
carnal
,
only
savours
the
things
of
the
flesh
,
will
perpetually
withdraw
and
recoil
,
if
you
offer
it
any
thing
tending
God-ward
;
so
,
in
whatsoever
degree
it
is
carnal
,
it
will
do
thus
in
a
proportionable
degree
.
If
you
say
,
let
me
now
apply
my self
to
some
delightful
intercourse
with
God
,
while
an
earthly
tincture
is
fresh
with
you
,
and
it
was
some
carnal
thing
that
made
the
last
impression
upon
your
spirit
,
many
excuses
will
be
found
out
,
there
will
be
manifold
diversions
;
It
will
never
be
thought
seasonable
.
Many
other
things
will
be
judged
necessary
to
be
minded
first
.
Wherefore
fence
against
the
addictedness
of
your
hearts
to
those
other
things
.
And
whereas
,
through
the
great
advantages
that
sensible
things
have
upon
your
senses
and
imagination
,
you
are
in
continual
danger
to
be
over-born
and
held
off
from
God
;
This
you
must
earnestly
intend
to
watch
and
fortifie
those
inlets
,
and
not
to
give
away
your
souls
to
sense
and
the
things
of
sense
.
Trust
not
your
senses
and
their
objects
to
parly
,
but
under
strict
inspection
.
Never
suffer
that
they
should
let
in
upon
you
what
is
sutable
and
grateful
to
them
at
their
own
pleasure
.
You
need
to
have
somewhat
else
than
sense
,
even
a
spirit
of
might
and
power
,
that
may
counter-mand
and
over-rule
in
every
of
those
ports
,
and
turn
the
battle
in
the
gate
.
Those
use
to
be
the
places
of
most
strength
;
and
surely
here
there
needs
most
.
Your
case
and
present
state
cannot
admit
that
you
securely
give
up
your selves
to
unmixed
unsolicitous
delight
even
in
the
best
Object
.
If
you
intermit
care
and
vigilancy
,
you
will
soon
have
such
things
come
in
upon
you
,
as
will
make
a
worse
mixture
in
your
delight
than
they
can
do
,
and
corrupt
and
spoil
all
.
Your
delight
were
better
to
be
mixed
with
holy
care
,
than
with
sinful
vanity
;
that
tends
to
preserve
,
this
utterly
to
destroy
it
.
Your
state
is
that
of
conflict
and
warfare
:
You
must
be
content
with
such
spiritual
delight
,
as
will
consist
with
this
state
.
In
a
time
of
War
and
Danger
,
when
a
City
is
beset
with
a
surrounding
Enemy
,
and
all
the
Inhabitants
are
to
be
intent
upon
common
Safety
,
their
case
will
not
admit
,
that
they
should
entirely
indulge
themselves
to
ease
and
pleasure
:
And
surely
it
is
better
to
bear
the
inconvenience
of
Watching
and
Guarding
themselves
,
and
enjoy
the
comforts
which
a
rational
probability
of
Safety
by
such
means
will
allow
them
,
than
meerly
with
the
mad
hope
of
procuring
themselves
an
opportunity
and
vacancy
for
freer
delights
,
to
throw
open
their
Gates
,
and
permit
themselves
and
all
their
delectable
things
to
the
rapine
&
spoil
of
a
merciless
Enemy
:
Understand
this
to
be
your
case
.
Therefore
strictly
guard
all
the
avenues
of
your
inward
man
.
It
is
better
resist
there
and
combate
your
Enemy
,
than
within
your
Walls
;
who
is
more
easily
kept
than
driven
out
.
There
cause
every
occasion
and
object
(
even
that
importunes
and
pretends
business
to
you
)
to
make
a
stand
,
and
diligently
examine
the
errand
.
Let
also
for
this
purpose
a
spirit
of
Wisdom
and
Judgment
reside
here
,
(
The
Gate
was
wont
to
be
the
place
of
counsel
and
judgment
,
as
well
as
strength
)
,
that
may
prudently
consider
what
is
to
be
entertained
and
what
not
;
and
determine
and
do
accordingly
.
you
will
have
no
rule
over
your
own
spirit
,
but
let
it
be
as
a
City
broken
down
and
without
walls
;
If
you
will
live
careless
and
at
ease
,
and
think
in
this
way
to
have
delight
in
God
,
your
delight
will
soon
find
other
Objects
,
and
grow
like
that
of
the
Swine
wallowing
in
the
mire
,
become
sensual
,
impure
,
and
at
length
turn
all
to
Gall
and
Wormwood
.
It
may
be
you
have
known
some
of
much
pretence
to
Piety
,
that
would
allow
themselves
the
liberty
of
being
otherwise
very
pleasant
in
their
usual
conversation
;
by
which
you
may
imagine
delight
in
God
(
which
you
cannot
suppose
such
persons
unacquainted
with
)
may
fairly
consist
with
another
sort
of
delight
.
Nor
indeed
is
it
to
be
doubted
but
it
may
;
For
the
Rules
and
Measures
which
the
Holy
God
hath
set
us
import
no
such
rigorous
severity
,
nor
do
confine
us
to
so
very
narrow
bounds
,
but
that
there
is
scope
and
latitude
enough
left
unto
the
satisfaction
of
sober
desires
and
inclinations
that
are
of
a
meaner
kind
.
He
that
hath
adjoined
the
inferior
faculties
we
find
in
our selves
to
our
natures
,
and
at
first
created
a
terrestrial
Paradise
for
innocent
man
,
never
intended
to
forbid
the
gratification
of
those
faculties
,
nor
hath
given
us
any
reason
to
doubt
but
that
the
lower
delights
that
are
sutable
to
them
might
be
innocently
entertained
;
Nay
,
and
the
very
Rules
themselves
of
Temperance
and
Sobriety
which
he
hath
given
us
,
for
the
guiding
and
governing
of
sensitive
desires
,
do
plainly
imply
,
that
they
are
permitted
.
For
that
which
ought
not
to
be
,
is
not
to
be
regulated
,
but
destroyed
:
But
then
,
whereas
such
rules
do
so
limit
the
inclinations
and
functions
of
the
low
animal
life
,
as
that
they
may
be
consistent
with
our
end
,
and
subservient
to
it
;
How
perverse
and
wicked
an
indulgence
to
them
were
it
,
to
oppose
them
at
once
both
to
the
Authority
of
him
that
set
us
those
Rules
,
and
(
therein
)
to
our
very
end
it self
!
That
delectation
in
the
things
of
this
lower
world
,
which
is
not
by
the
Divine
Law
forbidden
and
declared
evil
,
either
in
it self
,
or
by
the
undue
measure
,
season
,
or
other
circumstances
thereof
,
is
abundantly
sufficient
for
our
entertainment
,
and
the
gratification
of
this
grosser
part
,
while
we
are
in
this
our
earthly
pilgrimage
;
and
so
much
can
never
hurt
us
,
nor
hinder
our
higher
delights
.
God
hath
fenc'd
and
hedg'd
them
in
for
us
(
as
a
Garden
inclosed
)
by
his
own
Rules
and
Laws
set
about
them
;
so
that
we
cannot
prejudice
or
empair
them
,
but
by
breaking
thorough
his
inclosure
.
Our
great
care
and
study
therefore
must
be
,
to
repress
and
mortifie
all
earthly
and
sensual
inclinations
,
unto
that
degree
as
till
they
be
reduc't
to
a
conformity
and
agreement
with
his
Rules
and
Measures
;
unto
which
they
who
have
no
regard
,
and
do
yet
pretend
highly
to
spirituality
,
and
delight
in
God
,
'T
is
apparently
nothing
else
but
meer
hollow
pretence
;
they
only
put
on
a
good
face
,
and
make
a
fair
shew
;
look
big
,
and
speak
great
swelling
words
of
vanity
,
as
they
must
be
called
,
while
their
hearts
taste
nothing
of
what
their
tongues
utter
.
Spiritual
delight
and
joy
is
a
severe
thing
,
separated
from
vain
and
unbecoming
levities
,
as
well
as
from
all
earthly
impurities
▪
and
only
grows
and
flourishes
in
a
Soul
that
is
dead
to
this
world
,
and
alive
to
God
through
Jesus
Christ
.
See
then
to
the
usual
temper
of
your
spirit
;
and
do
not
think
it
enough
,
that
you
hope
the
great
renewing
change
did
somtime
pass
upon
it
;
and
that
therefore
your
case
is
good
and
safe
,
and
you
may
now
take
your
ease
and
liberty
;
But
be
intent
upon
this
,
to
get
into
a
confirmed
growing
spirituality
,
and
that
you
may
find
you
are
in
your
ordinary
course
after
the
Spirit
;
savour
the
things
of
the
Spirit
;
And
then
especially
will
the
blessed
God
himself
become
your
great
delight
,
exceeding
joy
.
Retire
yourself
from
this
world
,
draw
off
your
mind
and
heart
.
This
is
Gods
great
rival
.
The
friendship
of
this
world
is
enmity
to
him
,
carnal
mind
;
mind
that
is
over-friendly
affected
towards
this
world
,
or
not
chastly
;
wherefore
also
in
that
fore-mentioned
Scripture
,
they
that
are
supposed
and
suspected
to
have
made
themselves
,
in
that
undue
sense
,
friends
of
this
world
,
are
bespoken
under
the
names
of
Adulterers
and
Adulteresses
.
You
must
cast
off
all
other
Lovers
,
if
you
intend
delighting
in
God
.
Get
up
then
into
the
higher
region
where
you
may
be
out
of
the
danger
of
having
your
spirit
ingulpht
,
and
as
it
were
,
suck't
up
of
the
spirit
of
this
world
;
or
of
being
subject
to
its
debasing
,
stupifying
influence
.
Bear
your self
as
the
inhabitant
of
another
country
.
Make
this
your
mark
and
scope
,
that
the
temper
of
your
spirit
may
be
such
,
that
the
secret
of
the
Divine
Presence
may
become
to
you
as
your
very
element
,
wherein
you
can
most
freely
breath
and
live
,
and
be
most
at
ease
;
and
out
of
which
you
may
perceive
you
cannot
enjoy
your self
;
and
that
what-ever
tends
to
withdraw
you
from
him
,
any
extravagant
motion
,
the
beginnings
of
the
excursion
,
or
the
least
departing
step
,
may
be
sensibly
painful
and
grievous
to
you
.
And
do
not
look
upon
it
as
an
hopeless
thing
you
should
ever
come
to
this
;
One
thing
have
I
desired
of
the
Lord
,
that
will
I
seek
after
,
that
I
may
dwell
in
the
House
of
the
Lord
,
all
the
days
of
my
life
,
to
behold
the
beauty
of
the
Lord
,
and
to
enquire
in
his
Temple
.
Nor
was
this
a
transient
fit
only
with
the
Psalmist
,
but
we
find
him
frequently
speaking
the
same
sense
,
Surely
goodness
and
mercy
shall
follow
me
all
the
days
of
my
life
,
and
I
will
dwell
in
the
House
of
the
Lord
for
ever
,
And
again
we
have
the
like
strains
;
How
amiable
are
thy
Tabernacles
,
O
Lord
God
of
Hosts
!
My
Soul
longeth
;
yea
,
even
fainteth
for
the
Courts
of
the
Lord
:
Blessed
are
they
that
dwell
in
thy
House
,
&c.
And
what
was
this
House
more
to
him
than
another
House
,
save
that
here
he
reckoned
upon
enjoying
the
Divine
Presence
?
So
that
here
was
an
heart
so
naturaliz'd
to
this
Presence
,
as
to
affect
an
abode
in
it
,
and
that
he
might
lead
his
life
with
God
,
and
dwell
with
him
all
his
days
;
He
could
not
be
content
with
giving
a
visit
now
and
then
.
And
why
should
this
temper
of
spirit
in
the
clearer
light
of
the
Gospel
be
look't
upon
as
an
unattainable
thing
?
A
lazy
despondency
,
and
the
mean
conceit
,
that
it
is
modest
not
to
aim
so
high
,
starves
Religion
,
and
stifles
all
truly
noble
and
generous
desires
.
Let
this
then
be
the
thing
designed
with
you
,
and
constantly
pursue
and
drive
the
design
,
that
you
may
get
into
this
disposition
of
spirit
towards
God
.
His
Spirit
will
not
be
restrained
,
if
it
be
duly
sought
,
and
dutifully
comply'd
with
and
obeyed
;
if
you
carefully
reserve
your self
for
him
,
whom
be
hath
set
apart
for
himself
.
If
you
will
be
entirely
his
,
and
keep
your
distance
,
using
an
holy
chast
reservedness
as
to
other
things
;
that
is
,
such
things
as
any
way
tend
to
indispose
your
spirit
towards
him
,
or
render
it
less
sutable
to
his
converse
,
He
will
be
no
stranger
to
you
.
And
that
it
may
be
more
sutable
and
fit
for
him
,
you
should
habituate
and
accustom
your self
to
converse
in
the
general
with
spiritual
things
.
You
will
be
as
the
things
are
you
converse
most
with
;
they
will
leave
their
stamp
and
impress
on
you
;
wandring
after
vanity
,
you
will
become
vain
;
minding
earthly
things
,
you
will
become
earthly
;
Accordingly
,
being
much
taken
up
with
spiritual
things
,
you
will
bear
their
image
,
and
become
spiritual
.
Think
how
unworthy
it
is
,
since
you
have
faculties
(
and
those
now
refined
and
improved
by
Divine
light
and
grace
)
that
are
capable
of
being
employed
about
so
much
higher
objects
than
those
of
sense
,
That
you
should
yeild
to
a
confinement
,
in
so
great
part
,
to
so
low
and
mean
things
;
whence
it
is
,
that
when
you
should
mind
things
of
an
higher
nature
,
't
is
a
strange
work
with
you
,
and
those
things
seem
odd
and
uncouth
to
you
,
and
are
all
with
you
as
meer
shadow
and
darkness
,
that
you
should
be
most
familiar
with
.
Urge
on
your
spirit
;
make
it
enter
into
the
invisible
world
.
May
you
not
be
assured
,
if
you
will
use
your
understanding
,
That
there
are
things
you
never
saw
,
that
are
unspeakably
more
excellent
and
glorious
than
any
thing
you
have
seen
,
or
than
can
be
seen
by
eyes
of
flesh
?
Why
should
your
mind
and
thoughts
be
limited
within
the
narrow
bounds
of
this
sublunary
world
;
so
small
and
minute
,
and
(
by
the
apostacy
and
sin
of
man
)
so
abject
and
deformed
a
part
of
Gods
Creation
?
Do
not
bind
down
your
spirit
to
the
consideration
and
view
of
the
affairs
and
concernments
only
of
this
Region
of
sin
and
wretchedness
;
where
few
things
fall
under
your
notice
,
that
can
be
a
comfortable
(
or
so
greatly
edifying
and
instructive
a
)
prospect
to
a
serious
spirit
.
But
consider
,
That
as
certainly
as
you
behold
with
your
eyes
the
wickedness
and
miseries
of
this
forlorn
world
,
that
hath
forsaken
God
,
and
is
in
great
part
forsaken
of
him
;
so
certainly
,
there
is
a
vastly
greater
world
than
this
,
of
glorious
and
innocent
Creatures
,
that
stand
in
direct
and
dutiful
subordination
to
their
common
Maker
and
Lord
;
loving
,
and
beloved
of
him
;
delighting
to
do
his
will
,
and
solacing
themselves
perpetually
in
his
blessed
presence
,
and
in
the
mutual
love
,
communion
and
felicity
of
one
another
.
innumerable
company
rather
as
they
are
called
)
the
Redeemer
is
daily
adjoining
such
as
he
recovers
and
translates
out
of
the
ruins
and
desolation
of
this
miserable
accursed
part
of
the
Universe
.
Reckon
your self
as
someway
appertaining
to
that
blessed
Society
.
Mind
the
affairs
thereof
as
those
of
your
own
Country
,
and
that
properly
belong
to
you
.
When
we
are
taught
to
pray
,
That
the
will
of
God
may
be
done
on
earth
as
it
is
in
heaven
;
Can
it
be
supposed
,
it
ought
to
be
a
strange
thing
to
our
thoughts
,
how
affairs
go
there
?
Surely
Faith
and
holy
Reason
,
well
used
,
would
furnish
us
with
regular
and
warrantable
notions
enough
of
the
state
of
things
above
,
that
we
should
not
need
to
carry
it
as
persons
that
have
no
concern
therein
;
or
,
when
we
are
required
to
be
as
strangers
on
earth
,
that
we
should
make
our selves
such
to
heaven
rather
.
Let
your
mind
be
much
employed
in
considering
the
state
of
things
between
God
and
his
Creatures
.
Design
a
large
field
for
your
thoughts
to
spread
themselves
in
,
(
and
you
will
also
find
it
a
fruitful
one
)
;
let
them
run
backward
and
forward
,
and
expatiate
on
every
side
.
Think
how
all
things
sprang
from
God
,
and
among
them
Man
,
that
excellent
part
of
this
his
lower
Creation
;
what
he
was
towards
God
,
and
what
he
is
now
become
.
Think
of
the
admirable
person
,
the
glorious
excellences
,
the
mighty
design
,
the
wonderful
atchievements
and
performances
of
the
Redeemer
;
And
the
blessed
issue
he
will
bring
things
to
at
length
.
Think
of
,
and
study
much
the
nature
,
parts
and
accomplishments
of
the
new
creature
;
get
your
mind
well-instructed
and
furnished
with
apprehensions
of
the
whole
entire
frame
of
that
holy
rectitude
wherein
the
Image
of
God
upon
renewed
Souls
doth
consist
;
the
several
lovely
ornaments
of
the
hidden
man
of
the
heart
,
how
it
is
framed
and
habited
,
when
it
is
as
it
should
be
towards
God
and
towards
men
.
Cast
about
,
and
you
will
not
want
matter
of
spiritual
employment
and
exercise
for
your
minds
and
hearts
;
nor
have
occasion
,
if
any
expostulate
with
you
,
why
you
mind
this
earth
and
the
things
of
sense
so
much
,
to
say
,
you
know
not
what
else
to
think
of
;
you
may
sure
find
many
things
else
.
And
if
you
would
use
your
thoughts
to
such
converse
,
and
thus
daily
entertain
your self
,
In
this
way
you
may
expect
a
spiritual
frame
to
grow
habitual
to
you
;
and
then
would
the
rest
of
your
business
do
it self
.
You
would
not
need
to
be
prest
and
perswaded
to
delight
in
God
,
any
more
than
to
do
the
acts
of
Nature
,
to
eat
,
and
drink
,
and
move
,
yea
and
draw
your
breath
.
2.
Endeavour
your
knowledg
,
or
the
conception
you
have
of
God
,
may
be
more
distinct
and
clear
.
For
observe
whether
when
you
would
apply
your self
to
delight
in
him
,
this
be
not
the
next
(
or
at
least
one
)
great
obstruction
after
that
of
an
indisposed
carnal
heart
,
That
though
you
would
,
and
you
know
't
is
fit
you
should
do
so
,
you
know
not
how
to
go
about
it
;
for
you
are
at
a
loss
,
what
or
how
to
conceive
of
him
.
But
is
it
fit
it
should
be
always
thus
?
What
,
ever
learning
and
never
arrive
to
this
knowledg
?
'T
is
most
true
,
We
can
never
search
out
the
Almighty
unto
perfection
;
And
it
will
always
be
but
a
little
portion
we
shall
know
of
that
glorious
incomprehensible
Being
:
But
since
there
is
a
knowledg
of
God
,
we
are
required
to
have
our
Souls
furnisht
with
,
and
whereon
eternal
life
depends
,
with
all
gracious
dispositions
of
heart
towards
him
,
that
are
the
beginnings
of
that
life
;
Certainly
the
whole
compass
of
our
Duty
and
Blessedness
is
not
all
laid
upon
an
Impossibility
;
And
therefore
,
if
we
do
not
so
far
know
as
to
love
and
delight
in
him
above
all
things
else
,
this
must
be
through
our
own
great
default
;
and
more
to
be
imputed
to
our
carelesness
and
contentedness
to
be
ignorant
,
than
that
he
is
unknowable
,
or
hath
so
reserved
and
shut
up
himself
from
us
that
we
cannot
know
him
.
There
are
many
things
belonging
to
the
Being
of
God
which
we
are
not
concerned
to
know
,
and
which
it
would
be
a
vain
and
bold
curiosity
to
pry
into
:
But
what
is
necessary
to
direct
or
practise
,
and
tends
to
shew
how
we
should
be
and
carry
our selves
towards
him
,
is
not
(
such
hath
been
his
gracious
vouchsafement
)
impossible
or
difficult
to
be
known
.
We
may
apprehend
him
to
be
the
most
excellent
Being
;
and
may
descend
to
many
particular
excellencies
,
wherein
we
may
easily
apprehend
him
infinitely
to
surpass
all
other
Beings
.
For
we
most
certainly
know
,
all
things
were
of
him
,
and
therefore
,
that
whatsoever
excellency
we
can
observe
in
creatures
,
must
be
eminently
and
in
highest
perfection
in
Him
,
without
the
want
of
any
thing
,
but
what
doth
it self
import
weakness
and
imperfection
;
And
hath
it
not
been
His
errand
&
business
into
the
world
,
who
lay
in
his
bosom
,
to
declare
him
?
And
hath
not
he
,
who
at
sundry
times
and
in
divers
manners
spake
in
time
past
unto
the
fathers
by
the
Prophets
,
in
these
last
days
spoken
to
us
by
his
Son
,
whom
he
hath
appointed
heir
of
all
things
,
by
whom
also
he
made
the
worlds
,
who
is
the
brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
?
He
hath
been
on
earth
the
visible
Representation
of
God
to
men
;
The
Divine
Glory
shone
in
him
;
The
glory
of
the
only
begotten
Son
of
the
Father
,
full
of
grace
and
truth
;
Was
not
that
Divine
?
Suppose
we
then
,
we
had
seen
Christ
in
the
flesh
,
and
been
the
constant
observers
of
his
whole
conversation
on
earth
,
(
and
though
we
have
not
seen
it
,
we
have
the
sufficient
Records
of
his
Life
and
Actions
in
our
hands
)
;
Let
us
I
say
suppose
him
from
day
to
day
before
our
eyes
,
in
all
his
meek
,
humble
,
lovely
deportments
among
men
;
and
withal
in
the
beams
of
Majesty
that
appeared
through
that
vail
wherein
he
was
pleased
to
inwrap
himself
:
If
we
did
observe
him
going
to
and
fro
,
and
every
where
doing
good
,
scattering
blessings
wherever
he
went
;
with
what
compassion
and
tenderness
he
healed
the
sick
,
instructed
the
ignorant
,
supplied
and
fed
the
hungry
and
necessitous
;
how
he
bare
with
the
weak
,
forgave
the
injurious
(
even
against
his
own
life
)
,
and
wept
over
secure
and
obstinate
sinners
;
with
what
mighty
power
he
cast
out
Devils
,
raised
the
dead
,
commanded
Winds
and
Seas
,
and
they
obeyed
him
;
with
what
authority
,
zeal
and
conviction
he
contested
against
an
hypocritical
generation
of
hardened
,
impenitent
,
unbelieving
wretches
,
casting
flames
of
holy
just
displeasure
in
their
faces
,
and
threatning
them
with
the
damnation
of
Hell
:
And
now
suppose
the
veil
laid
aside
,
and
the
lustre
of
all
these
excellencies
shining
forth
,
without
the
interposition
of
any
obscuring
cloud
or
shadow
;
And
such
a
one
is
the
blessed
God
.
For
this
was
the
express
Image
of
his
Person
;
and
as
he
himself
tells
us
,
They
that
have
seen
Him
,
have
seen
the
Father
.
And
do
you
not
now
see
one
to
be
delighted
in
?
But
yet
further
,
Can
you
not
frame
a
notion
of
Wisdom
,
Goodness
,
Justice
,
Holiness
,
Truth
,
Power
,
with
other
known
Perfections
,
all
concurring
together
in
a
Being
purely
Spiritual
(
not
obvious
to
our
sense
)
,
and
that
was
Eternally
and
Originally
of
Himself
,
the
Author
and
Original
of
all
things
,
and
who
is
therefore
over
all
and
in
all
,
infinite
and
unchangeable
in
all
the
perfections
before-mentioned
?
Surely
such
conceptions
are
not
impossible
to
you
?
And
this
is
He
in
whom
you
are
to
delight
.
Lift
up
then
your
minds
above
your
senses
and
all
sensible
things
;
use
your
understandings
,
whereby
you
are
distinguisht
from
brute
creatures
.
Consider
,
this
is
he
from
whom
you
and
all
things
sprang
,
and
in
whom
your
life
is
.
Do
you
perceive
life
,
wisdom
,
power
,
love
in
other
things
;
these
must
all
have
some
or
other
fountain
.
Other
things
have
not
these
of
themselves
,
for
they
are
not
of
themselves
,
therefore
they
must
derive
and
partake
them
from
him
;
and
thence
it
is
evident
,
they
must
be
in
him
in
their
highest
excellency
.
Of
this
,
your
understandings
,
duly
exercised
,
will
render
you
as
sure
,
as
if
you
saw
that
infinite
glory
,
in
which
all
these
meet
,
with
your
eyes
;
and
will
assure
you
,
't
is
so
much
more
excellent
and
glorious
,
for
that
it
cannot
be
seen
with
your
eyes
.
You
see
the
external
acts
and
expressions
of
these
things
from
such
creatures
as
you
are
:
But
life
,
wisdom
,
power
,
love
themselves
are
invisible
things
,
which
in
themselves
you
cannot
see
;
yet
you
are
not
the
less
certain
that
there
are
such
things
.
And
do
you
not
find
,
that
the
certain
evidence
you
have
,
that
these
things
meet
in
this
or
that
creature
,
do
render
it
lovely
and
delightful
in
your
eyes
?
especially
,
if
you
have
,
or
apprehend
you
may
have
nearest
interest
in
such
a
creature
?
The
blessed
God
not
only
hath
these
things
in
himself
,
but
is
these
very
things
himself
;
therefore
must
be
invisible
,
as
they
are
;
And
because
he
not
only
hath
them
,
but
is
them
,
therefore
they
are
in
him
perfectly
unchangeably
and
eternally
,
as
being
his
very
Essence
.
Think
then
of
a
Being
that
is
pure
,
original
,
substantial
,
life
,
wisdom
,
power
,
love
;
And
how
infinitely
amiable
and
delectable
should
that
ever
blessed
Being
be
unto
you
!
Converse
with
the
Word
of
God
.
Read
his
descriptions
of
Himself
;
And
do
not
content
your selves
to
have
the
words
and
expressions
before
your
eyes
,
or
in
your
mouths
,
that
represent
to
you
his
Nature
and
Attributes
;
but
make
your
pauses
,
and
consider
the
things
themselves
signify'd
by
them
;
that
is
,
when
you
read
such
passages
of
his
own
holy
Book
,
as
that
which
tells
you
his
name
,
that
He
is
the
Lord
,
the
Lord
God
,
gracious
and
merciful
,
&c.
Or
that
tell
you
He
is
light
,
He
is
love
,
He
is
God
only
wise
,
He
is
the
Almighty
,
God
all-sufficient
,
He
is
all
in
all
,
and
that
the
Heavens
,
and
Heaven
of
Heavens
cannot
contain
Him
;
Or
wherein
you
find
him
admired
as
glorious
in
Holiness
;
Or
that
say
,
He
is
what
He
is
,
that
He
is
the
first
and
the
last
,
the
Alpha
and
Omega
,
&c.
Labour
to
fix
the
apprehension
and
true
import
of
all
such
expressions
deep
in
your
mind
;
that
you
may
have
an
entire
and
well-formed
representation
of
him
before
you
,
unto
which
you
may
upon
all
occasions
have
recourse
,
and
not
be
at
a
loss
every
time
you
are
to
apply
your selves
to
any
converse
with
him
,
what
or
how
to
conceive
of
him
.
And
because
meer
words
,
though
they
may
furnish
you
with
a
more
full
and
comprehensive
notion
of
him
,
yet
it
may
be
not
with
so
lively
a
one
,
or
that
you
find
so
powerfully
striking
your
heart
,
compare
with
that
account
his
Word
gives
you
of
him
,
the
Works
which
your
eyes
may
daily
behold
,
and
which
you
are
assured
were
wrought
and
done
by
him
.
To
read
or
hear
of
his
Wisdom
,
Power
,
Goodness
,
&c.
and
then
to
have
the
visible
effects
within
your
constant
view
,
that
so
fully
correspond
to
what
his
Word
hath
said
of
him
,
and
demonstrate
him
to
be
what
you
were
told
he
is
;
How
mighty
a
confirmation
doth
this
carry
with
it
!
You
may
behold
somewhat
of
him
in
every
creature
.
All
his
Works
do
not
only
represent
,
but
even
praise
and
commend
him
to
you
.
Above
all
,
since
he
is
only
to
be
seen
in
his
own
light
,
pray
earnestly
and
continually
to
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
that
he
would
give
you
the
spirit
of
wisdom
and
revelation
in
the
knowledg
of
him
.
From
such
as
so
desire
to
know
him
,
he
will
not
conceal
himself
.
This
is
your
more
direct
following
on
to
know
the
Lord
;
you
shall
know
,
and
that
his
going
forth
shall
be
prepared
as
the
morning
.
By
your
craving
looks
,
and
the
expecting
posture
of
your
waiting
eye
,
you
draw
forth
and
invite
his
enlightening
communications
,
which
do
but
wait
for
an
invitation
.
For
it
is
most
reasonable
you
should
feel
your
want
,
and
express
your
desire
of
what
is
so
precious
,
before
you
find
it
.
Hereby
you
put
your selves
amidst
the
glorious
beams
of
his
vital
pleasant
light
;
or
do
open
your
Souls
to
admit
and
let
it
in
upon
you
.
Who
when
he
finds
it
is
with
you
a
desired
thing
and
longed
for
,
takes
more
pleasure
in
imparting
,
than
you
can
pains
in
seeking
,
or
plesure
in
receiving
it
.
Nor
yet
,
when
you
have
thus
attained
to
some
competent
measure
of
the
knowledg
of
God
,
are
you
to
satisfie
your selves
that
now
you
are
not
altogether
ignorant
:
But
,
3.
Imploy
your
knowledg
in
frequent
and
solemn
thinking
on
him
;
which
is
one
(
and
the
next
)
end
of
that
knowledg
,
and
a
further
great
means
to
your
delighting
in
him
.
Your
knowledg
of
God
signifies
little
to
this
purpose
,
or
any
other
,
if
,
as
it
gives
you
the
advantage
of
having
frequent
actual
thoughts
of
him
,
it
be
not
used
to
this
end
.
Not
having
this
knowledg
,
when
you
would
set
your selves
seriously
to
think
on
God
,
you
are
lost
in
the
dark
,
and
know
not
which
way
to
turn
your selves
;
And
having
it
,
you
will
be
as
much
strangers
to
delight
in
him
,
if
you
let
your
knowledg
lye
bound
up
in
dead
and
spiritless
notion
,
and
labour
not
to
have
it
turned
into
active
life
and
fervent
love
,
by
the
agitation
of
your
working
thoughts
.
By
your
musing
this
fire
must
be
kindled
.
Do
you
suppose
it
possible
,
to
delight
in
God
and
not
think
of
him
?
If
God
be
the
solace
and
joy
of
your
Souls
,
surely
it
must
be
God
remembered
and
minded
much
,
not
neglected
and
forgotten
.
My
soul
(
saith
the
Psalmist
)
shall
be
satisfied
as
with
marrow
and
fatness
,
his
meditation
of
him
shall
be
sweet
,
when
he
says
he
will
be
glad
in
the
Lord
.
'T
is
not
a
brutal
delight
you
are
here
invited
to
.
Even
such
creatures
have
their
Pleasures
also
;
and
do
need
thereto
,
besides
a
sutable
object
,
only
the
help
and
ministry
of
their
senses
.
Your
delight
in
God
can
find
no
way
into
your
hearts
,
but
by
the
introduction
of
your
exercised
minds
.
There
the
matter
must
be
prepared
and
form'd
,
by
which
your
delight
is
to
be
nourish'd
&
maintained
.
Hereto
then
you
must
apply
your selves
with
design
,
and
with
serious
diligence
,
and
take
pains
with
your
recoiling
thoughts
.
Do
not
make
that
fulsom
pretence
,
to
excuse
your
slothful
neglect
,
that
you
cannot
command
your
own
thoughts
.
The
thing
it self
is
unquestionably
true
,
and
that
you
are
not
of
your selves
sufficient
to
think
any
thing
that
is
good
,
as
of
your selves
;
and
so
you
may
truly
enough
say
,
that
you
cannot
think
any
thought
at
all
without
God
▪
or
so
much
as
draw
a
breath
.
Only
,
as
besides
your
natural
dependence
on
God
for
the
support
of
your
natural
life
and
being
,
there
must
be
that
course
taken
,
and
those
things
done
,
by
which
in
an
orderly
course
of
Providence
you
may
live
;
so
for
the
maintaining
of
your
spiritual
life
(
which
very
much
stands
in
delight
and
joy
in
God
)
you
must
join
a
spiritual
dependence
for
that
special
influence
and
concurrence
which
is
necessary
hereto
,
with
the
doing
of
such
things
as
by
Gods
appointment
and
prescription
are
to
serve
this
end
.
They
who
complain
therefore
they
cannot
attain
to
it
,
to
delight
in
God
,
or
their
delight
in
him
is
faint
and
languishing
;
while
in
the
mean
time
they
use
no
endeavour
to
bend
and
direct
their
thoughts
towards
him
,
do
make
as
idle
a
complaint
,
as
he
that
shall
say
,
he
is
in
a
miserable
straving
condition
,
and
nothing
nourishes
him
,
who
wanting
nothing
sutable
for
him
,
is
so
wretchedly
slothful
,
that
he
will
be
at
no
pains
to
prepare
,
or
so
much
as
eat
and
chew
his
own
necessary
food
.
You
may
not
imagine
,
you
have
all
that
is
needful
for
the
well-governing
of
your
spirits
in
your
own
hands
and
power
.
Nor
ought
you
therefore
to
think
,
that
what
is
simply
needful
is
not
to
be
had
.
God
is
not
behind-hand
with
you
;
He
is
no
such
hard
task-master
,
as
to
require
Brick
and
allow
no
Straw
:
But
may
most
righteously
say
,
ye
are
idle
,
and
do
therefore
only
complain
like
the
sluggard
in
his
bed
,
whose
hands
cannot
endure
to
labour
.
You
dare
not
deliberately
go
to
God
,
and
tell
him
,
you
do
all
you
can
to
fix
the
thoughts
of
your
hearts
on
him
,
and
yet
it
will
not
be
;
or
that
he
gives
you
no
help
.
Though
he
can
be
no
way
indebted
to
you
,
but
by
his
own
free
promise
;
He
giveth
meat
to
them
that
fear
him
,
being
ever
mindful
of
his
Covenant
,
(
yea
he
doth
it
for
Ravens
and
Sparrows
)
;
He
will
not
then
famish
the
Souls
that
cry
to
him
,
and
wait
on
him
;
Their
heart
shall
live
that
seek
God
.
It
's
becoming
and
sutable
to
the
state
of
things
between
him
and
you
,
that
he
should
put
you
upon
seeking
that
you
may
find
.
Your
reasonable
nature
and
faculties
(
especially
being
already
rectified
in
some
measure
,
and
enlivened
by
his
Grace
and
Spirit
)
do
require
to
be
held
to
such
terms
.
It
is
natural
to
you
to
think
;
and
there
is
nothing
more
sutable
to
the
new
creature
,
than
that
you
apply
and
set
your selves
to
think
on
him
,
and
that
your
thoughts
be
set
(
and
held
)
on
work
to
enquire
and
seek
him
out
.
Know
therefore
,
you
do
not
your
parts
,
unless
you
make
this
more
your
business
:
Therefore
to
be
here
more
particular
;
1.
Solemnly
set
your selves
at
chosen
times
to
think
on
God
.
Meditation
is
of
it self
a
distinct
Duty
,
and
must
have
a
considerable
time
allow'd
it
among
the
other
exercises
of
the
Christian
Life
.
It
challenges
a
just
share
and
part
in
the
time
of
our
Lives
;
and
he
in
whom
〈◊〉
〈◊〉
to
place
our
delight
,
is
,
you
know
,
the
prime
and
chief
Object
of
this
holy
Work
.
Is
it
reasonable
that
he
who
is
our
Life
,
and
our
All
,
should
never
be
thought
on
,
but
now
and
then
,
as
it
were
by
chance
,
and
on
the
by
?
My
meditation
on
him
shall
be
sweet
.
Doth
not
that
imply
that
it
was
with
the
Psalmist
a
designed
thing
to
meditate
on
God
?
that
it
was
a
stated
course
?
whereas
it
was
become
customary
and
usual
to
him
,
his
ordinary
practice
to
appoint
times
for
meditating
on
God
,
his
well-known
exercise
,
(
which
is
supposed
)
he
promises
himself
satisfaction
and
solace
of
soul
herein
.
Let
your
eyes
herein
therefore
prevent
the
Night-watches
.
Reckon
you
have
neglected
one
of
the
most
important
businesses
of
the
day
,
if
you
have
omitted
this
,
and
that
to
such
omissions
you
ow
your
little
delight
in
God
▪
Wherein
therefore
are
you
to
repair
your selves
but
by
redressing
this
great
neglect
?
2.
Think
often
of
him
amidst
your
other
affairs
.
Every
one
as
he
is
called
(
be
his
state
or
way
of
living
what
it
will
,
abide
with
God
.
And
how
is
that
but
by
often
thinking
of
him
,
as
being
a
great
part
(
and
fundamental
to
all
the
rest
)
of
what
can
be
meant
by
this
abode
?
How
grateful
a
mixture
would
the
thoughts
of
God
make
with
that
great
variety
of
other
things
which
we
are
necessarily
to
be
concern'd
in
,
while
we
are
in
this
world
!
If
they
be
serious
and
right
thoughts
they
will
be
accompanied
with
same
favour
and
relish
of
sweetness
,
and
at
least
,
tend
to
keep
the
heart
in
a
disposition
for
more
delightful
solemn
intercourses
with
God
.
It
is
a
sad
Truth
(
than
which
also
nothing
is
more
appar●nt
)
that
whatsoever
there
is
,
either
of
sinfulness
or
uncomfortableness
in
the
lives
of
those
who
have
engaged
and
devoted
themselves
to
God
,
doth
in
greatest
part
proceed
from
their
neglect
to
mind
God
.
A
thing
,
if
due
heed
were
taken
about
it
,
so
easie
,
so
little
laborious
,
and
the
labour
whereof
(
so
much
as
it
is
)
were
sure
to
be
recompenc't
with
so
unspeakable
pleasure
;
that
they
are
so
often
lost
in
darkness
,
drown'd
in
carnality
,
buried
in
earthliness
,
and
overwhelmed
with
miseries
and
desolations
of
spirit
,
and
all
this
for
want
of
a
right
employing
of
their
thoughts
,
is
from
hence
only
;
They
set
their
thoughts
upon
things
that
tend
either
to
corrupt
and
deprave
their
spirits
,
or
to
disquiet
and
afflict
them
.
At
this
in-let
,
and
by
the
labour
of
their
own
thoughts
,
sins
and
calamities
are
brought
in
upon
them
as
a
flood
;
which
very
thoughts
if
they
were
plac't
and
exercised
aright
,
would
let
in
God
upon
them
,
fill
them
with
his
fulness
,
replenish
their
Souls
with
his
light
,
grace
,
and
consolations
.
And
how
much
more
easie
an
exercise
were
it
to
keep
their
thoughts
imployed
upon
one
object
that
is
ever
full
,
delectable
and
present
;
than
to
divide
them
among
many
,
that
either
lie
remote
,
and
out
of
their
power
,
to
be
pursued
with
anxiety
,
toil
,
and
very
often
with
disappointment
;
Or
,
being
nearer
hand
,
are
to
be
enjoyed
(
if
they
be
things
that
have
an
appearance
of
good
in
them
)
with
much
danger
and
damage
to
their
spirits
,
and
with
little
satisfaction
;
or
(
if
they
appear
evil
)
to
be
endured
with
pain
and
sorrow
!
So
that
the
labour
of
their
thoughts
,
among
those
many
things
,
brings
them
in
torture
,
when
their
Rest
upon
God
alone
,
delight
and
joy
:
Here
their
souls
might
dwell
at
ease
or
(
as
those
words
import
)
rest
in
goodness
(
even
with
that
quiet
repose
which
men
are
wont
to
take
by
night
;
for
so
the
word
we
read
Dwell
peculiarly
fignifies
,
after
the
weariness
which
we
may
suppose
to
have
been
contracted
by
the
labour
of
the
foregoing
day
.
And
if
no
such
sweet
and
pleasant
fruit
were
to
be
hoped
for
from
the
careful
government
and
ordering
of
our
thoughts
,
Is
the
obligation
of
Gods
Law
in
this
matter
nothing
with
us
?
whom
we
are
bound
to
fear
,
and
love
,
to
trust
and
obey
above
all
things
,
of
him
are
we
not
bound
so
much
as
to
think
?
And
what
is
loving
God
with
all
our
mind
,
so
expresly
mentioned
in
that
great
summary
of
our
duty
towards
him
?
Or
what
can
it
mean
,
after
the
required
love
of
all
the
heart
,
and
all
the
soul
,
to
add
so
particularly
,
and
with
all
thy
mind
,
when-as
the
mind
we
know
is
not
the
seat
of
love
?
Surely
it
cannot
at
least
,
but
imply
,
that
our
thoughts
must
be
much
exercised
upon
God
even
by
the
direction
of
our
Love
,
and
that
our
Love
must
be
maintain'd
by
thoughts
of
him
;
That
our
minds
and
hearts
must
continually
correspond
and
concur
to
the
loving
of
God
;
and
so
our
whole
soul
be
exercised
and
set
on
work
therein
.
What
doth
it
mean
that
our
Youth
is
challenged
to
the
remembrance
of
him
?
They
that
forget
God
.
they
thought
on
his
Name
?
Why
do
we
suppose
our
thoughts
exempt
from
his
Government
,
or
the
obligation
of
his
Laws
?
Why
should
it
be
reckoned
less
insolent
to
say
our
thoughts
,
than
our
tongues
are
our
own
,
who
is
Lord
over
as
?
May
we
do
what
we
will
with
our
thoughts
?
Who
gave
us
our
thinking
power
,
or
made
us
capable
of
forming
a
thought
?
And
now
,
Will
we
assume
the
confidence
to
tell
God
we
think
on
him
all
that
we
can
?
How
many
idle
thoughts
in
the
day
might
we
have
exchang'd
for
thoughts
of
God!
and
every
thought
have
been
to
us
a
spring
of
pleasure
,
and
holy
delight
in
him
!
Know
then
that
if
ever
you
will
do
any
thing
in
this
great
matter
of
deligbting
in
God
,
you
must
arrest
your
thoughts
for
him
,
and
engage
them
in
more
constant
converse
with
him
:
And
withal
mix
prayers
with
those
thoughts
;
or
let
them
often
be
praying
,
craving
thoughts
,
such
as
may
carry
with
them
annexed
desires
;
or
wherein
your
heart
may
breath
out
requests
,
Rejoice
the
Soul
of
thy
Servant
;
For
unto
thee
,
O
Lord
,
do
I
lift
up
my
soul
,
&c.
See
they
be
spiritful
thoughts
that
carry
life
in
them
,
and
aim
to
draw
more
.
But
now
our
thoughts
may
be
conversant
about
him
under
very
various
considerations
,
and
all
of
them
very
delightful
.
And
this
variety
may
much
increase
our
delight
,
while
our
minds
converse
with
him
,
now
under
one
notion
,
then
under
another
.
They
are
apt
to
tire
and
grow
weary
,
being
long
imployed
the
same
way
upon
the
same
thing
.
And
it
were
an
injury
to
the
blessed
God
himself
,
when
he
presents
himself
under
various
aspects
and
appearances
,
so
to
take
notice
of
any
one
,
as
to
overlook
and
neglect
the
rest
.
Therefore
,
4.
Look
often
to
him
according
as
absolutely
considered
he
is
in
himself
the
most
excellent
Being
;
and
as
in
reference
to
his
creatures
,
he
is
the
Supream
Author
and
Lord
of
all
.
There
is
an
unspeakable
pleasure
to
be
taken
in
him
so
beheld
.
Too
many
while
their
distrust
,
or
their
carnality
and
strangeness
to
God
holds
them
in
suspence
concerning
their
own
special
relation
to
him
,
are
apt
to
fancy
themselves
excused
of
delighting
in
him
:
It
belongs
not
to
them
they
think
,
but
to
some
familiar
friends
,
and
great
favourites
of
his
to
whom
he
expresses
special
kindness
,
and
on
whom
he
places
the
marks
of
his
more
peculiar
good-will
.
But
do
you
think
so
to
shift
and
wave
the
obligation
of
an
universal
Law
upon
mankind
,
and
all
reasonable
nature
?
You
are
to
remember
(
as
hath
been
said
)
your
delight
in
God
is
not
to
be
considered
only
as
your
priviledg
,
but
as
an
act
of
homage
to
him
that
made
you
,
and
put
an
intelligent
apprehensive
spirit
into
you
,
by
which
you
are
capable
of
knowing
who
made
you
,
and
of
beholding
your
Makers
excellency
with
admiration
and
delight
.
And
if
now
you
are
become
guilty
and
vile
;
Will
you
run
into
darkness
and
hide
your selves
from
him
,
or
close
your
eyes
,
and
then
say
,
the
Sun
doth
not
shine
,
and
deny
the
blessed
glorious
God
to
be
what
most
truly
and
unchangeably
he
is
?
What-ever
you
are
or
have
desired
he
should
be
towards
you
,
yet
do
him
right
.
Behold
and
confess
his
glorious
excellency
,
every
way
most
worthy
to
be
delighted
in
.
Nor
have
you
rendered
your selves
so
vile
,
nor
had
so
much
cause
of
apprehending
his
displeasure
towards
you
,
by
any
thing
so
much
as
this
,
Your
not
having
taken
delight
in
him
all
this
while
;
and
your
neglect
to
take
the
ways
(
spoken
of
before
)
tending
to
bring
you
thereto
.
If
you
think
you
have
no
special
relation
to
him
,
Do
you
think
you
ever
shall
if
you
continue
,
in
the
temper
of
your
spirits
,
strangers
to
him
,
and
look
upon
him
as
one
in
whom
you
are
to
take
no
delight
?
Surely
't
is
your
dutiful
affection
towards
him
and
complacency
in
him
,
that
must
give
you
ground
to
hope
you
are
his
,
and
he
is
yours
;
And
therefore
the
beginnings
and
first
degrees
of
that
complacency
and
delight
must
be
in
you
before
;
being
begotten
by
the
view
of
that
excellency
which
he
hath
in
himself
antecedently
to
his
being
related
to
you
.
Yea
,
and
if
your
relation
to
him
were
already
as
sure
and
evident
to
you
as
can
be
supposed
;
yet
are
you
to
take
heed
of
confining
your
delight
in
him
to
that
consideration
of
him
only
;
or
of
making
it
the
chief
reason
of
that
your
delight
.
For
so
your
delight
in
him
will
be
more
for
your
own
sakes
,
or
upon
your
own
account
than
his
.
Learn
to
look
upon
things
as
they
are
,
and
not
according
to
their
aspect
upon
your
affairs
.
Is
it
not
a
greater
thing
that
he
is
God
,
than
that
he
is
yours
?
It
is
a
purer
,
a
more
noble
and
generous
affection
to
him
you
are
to
aim
at
,
than
what
is
measured
only
by
your
private
interest
.
Is
that
boundless
fulness
of
life
,
glory
,
and
all
perfection
(
treasured
up
in
the
eternal
and
incomprehensible
Being
)
to
be
all
estimated
by
the
capacity
and
concerns
of
a
silly
worm
?
That
consideration
,
therefore
,
being
sometimes
laid
aside
,
sit
down
and
contemplate
God
as
he
is
in
himself
,
not
disowning
(
as
it
is
not
fit
you
should
)
but
only
waving
the
present
consideration
of
any
more
comfortable
relation
,
wherein
you
may
(
though
most
justly
)
suppose
him
to
stand
to
you
;
and
see
if
you
cannot
take
pleasure
in
this
,
that
he
is
great
and
glorious
,
and
to
have
a
being
so
every
way
perfect
before
your
eyes
.
Try
if
it
will
not
be
pleasant
to
you
to
fall
down
before
him
,
and
give
him
Glory
;
To
join
your
Praises
and
triumphant
Songs
to
those
of
Saints
and
Angels
:
And
how
much
yet
also
it
will
add
to
your
satisfaction
to
behold
and
acknowledg
him
exalted
above
all
blessing
and
praise
.
How
great
delight
hath
been
taken
in
him
upon
such
accounts
!
In
what
transports
have
holy
souls
been
upon
the
view
and
contemplation
of
his
Sovereign
Power
and
Dominion
;
his
wife
and
righteous
Government
;
his
large
and
flowing
Goodness
,
that
extends
in
common
to
all
the
Works
of
his
hands
!
Labour
to
imitate
the
ingenous
and
loyal
affection
of
this
kind
,
whereof
you
find
many
expressions
in
the
sacred
Volume
.
For
what
hath
been
matter
of
delight
to
Saints
of
old
,
ought
surely
still
as
much
to
be
accounted
so
.
To
give
instances
.
You
sometimes
find
them
in
a
most
complacential
adoration
of
his
wonderful
Wisdom
and
Counsels
.
And
again
,
To
God
only
wise
be
glory
,
through
Jesus
Christ
for
ever
.
Amen
.
To
the
King
Eternal
,
To
the
only
wise
God
our
Saviour
be
Glory
and
Majesty
,
Elsewhere
we
have
them
in
transports
admiring
his
Holiness
.
Who
is
like
unto
thee
,
O
Lord
,
And
this
is
recommended
and
enjoined
to
his
holy
Ones
as
the
special
matter
of
their
joy
and
praise
:
At
other
times
we
have
their
magnificent
Celebrations
of
his
Glorious
Power
,
and
that
by
way
of
Triumph
over
the
Paganish
gods
;
Our
God
is
in
the
heavens
,
This
is
given
out
as
the
Song
of
Moses
and
the
Lamb
,
Who
shall
not
fear
thee
,
O
Lord
,
and
glorifie
thy
name
?
Great
and
marvelous
are
thy
works
,
Lord
God
Almighty
,
&c.
And
how
do
they
magnifie
his
Mercy
and
Goodness
both
towards
his
own
people
,
and
his
creatures
in
general
.
To
insert
all
that
might
be
mentioned
to
this
purpose
,
were
to
transcribe
a
great
part
of
the
Bible
.
And
in
what
raptures
do
we
often
find
them
,
in
the
contemplation
of
his
Faithfulness
and
Truth
,
his
Justice
and
Righteousness
,
his
Eternity
,
the
boundlesness
of
his
Presence
,
the
greatness
of
his
Works
,
the
extensiveness
of
his
Dominion
,
the
perpetuity
of
his
Kingdom
,
the
exactness
of
his
Government
;
Who
is
a
strong
God
like
unto
thee
,
But
will
God
indeed
dwell
on
the
earth
?
Behold
the
heaven
and
heaven
of
heavens
cannot
contain
thee
.
And
his
Glory
in
the
general
(
which
results
from
his
several
Excellencies
in
conjunction
)
,
How
loftily
is
it
often
celebrated
with
the
expression
of
the
most
loyal
desires
that
it
may
be
every-where
renowned
,
and
of
greatest
complacency
,
in
as
far
as
it
is
apprehended
so
to
be
.
The
glory
of
the
Lord
shall
endure
for
ever
.
They
shall
sing
in
the
ways
of
the
Lord
,
for
great
is
the
glory
of
the
Lord
.
Be
thou
exalted
above
the
heavens
,
let
thy
glory
be
above
all
the
earth
.
Let
them
praise
the
name
of
the
Lord
,
for
his
name
alone
is
excellent
,
his
glory
is
above
the
earth
and
the
heavens
.
When
you
read
such
passages
as
these
(
whether
they
be
elogies
or
commendations
of
him
,
or
doxologies
and
direct
attributions
of
glory
to
him
)
,
you
are
to
bethink
your selves
,
with
what
temper
of
heart
these
things
were
uttered
!
with
how
raised
and
exalted
a
spirit
!
what
high
delight
and
pleasure
was
conceived
in
glorifying
God
,
or
in
beholding
him
glorious
!
How
large
and
unbounded
a
heart
,
and
how
full
of
his
praise
doth
still
every
where
discover
it self
in
such
strains
;
When
all
Nations
,
when
all
Creatures
,
when
every-thing
that
hath
breath
,
when
Heaven
and
Earth
are
invited
together
,
to
join
in
the
consort
,
and
bear
a
part
in
his
praises
!
And
now
eye
him
under
the
same
notions
under
which
you
have
seen
him
so
magnified
,
that
in
the
same
way
you
may
have
your
own
heart
wrought
up
to
the
same
pitch
and
temper
towards
him
.
Should
it
not
provoke
an
emulation
,
and
make
you
covet
to
be
amidst
the
throng
of
loyal
and
devoted
Souls
,
when
you
see
them
ascending
as
if
they
were
all
incense
!
When
you
behold
them
dissolving
and
melting
away
in
delight
and
love
,
and
ready
to
expire
,
even
fainting
that
they
can
do
no
more
;
designing
their
very
last
breath
shall
go
forth
in
the
close
of
a
Song
!
(
I
will
sing
unto
the
Lord
,
as
long
as
I
live
,
I
will
sing
praise
to
my
God
while
I
have
my
being
!
)
How
becoming
is
it
,
to
resolve
,
This
shall
be
my
aim
and
ambition
,
to
fly
the
same
,
and
if
it
were
possible
,
a
greater
height
.
Read
over
such
Psalms
as
are
more
especially
designed
for
the
magnifying
of
God
;
and
when
you
see
what
were
the
things
that
were
most
taking
to
so
spiritual
and
pious
hearts
;
thence
receive
instruction
,
and
aim
to
have
your
hearts
alike
affected
and
transported
with
the
same
things
.
Frame
the
supposition
,
that
you
are
meant
,
that
the
invitation
is
directed
to
you
,
O
Come
let
us
sing
unto
the
Lord
,
let
us
come
before
his
presence
with
thanksgiving
,
and
make
a
joyful
noise
to
him
with
Psalms
;
for
the
Lord
is
a
great
God
,
and
a
great
King
above
all
gods
,
&c.
And
think
with
your selves
,
Is
he
not
as
great
as
he
was
?
Is
he
not
as
much
our
Maker
as
he
was
theirs
?
Is
it
not
now
as
true
,
that
the
Lord
reigneth
,
and
is
high
above
all
the
earth
,
and
exalted
far
above
all
gods
?
Now
since
these
were
the
considerations
upon
which
so
great
complacency
was
taken
in
him
,
set
the
same
before
your
own
eyes
.
And
since
these
were
proposed
as
the
matter
of
so
common
a
joy
,
and
the
Creation
seems
design'd
for
a
musical
instrument
of
as
many
strings
as
there
are
Creatures
in
Heaven
and
Earth
;
Awake
,
and
make
haste
to
get
your
heart
fixed
:
Lest
the
heavens
rejoice
,
and
the
earth
be
glad
,
the
world
and
all
that
dwell
therein
:
Lest
the
sea
roar
,
and
the
fulness
thereof
,
the
floods
clap
their
hands
,
the
fields
and
the
hills
be
joyful
together
,
and
all
the
trees
of
the
wood
rejoice
before
the
Lord
,
while
you
only
are
silent
and
unconcern'd
.
And
seriously
consider
the
kind
and
nature
of
that
joy
and
delight
in
God
wherewith
the
hearts
of
holy
men
did
so
exceedingly
abound
;
Which
is
to
be
collected
from
the
expressed
ground
and
reasons
of
it
,
for
the
most
part
,
wheresoever
you
have
any
discovery
of
that
joy
it self
;
This
general
and
principal
character
may
be
given
of
it
,
that
it
was
a
sincerely-devout
and
a
loyal
joy
;
not
a
mean
,
narrow
,
selfish
pleasure
,
an
hugging
of
themselves
in
this
apprehension
meerly
,
It
is
well
with
me
,
or
I
am
safe
and
happy
whatsoever
becomes
of
the
world
.
This
was
still
the
burden
of
their
Song
;
The
Lord
is
great
,
and
glorious
,
and
excellent
is
exalted
;
and
most
high
over
all
.
And
it
is
to
be
observed
,
that
as
this
was
the
common
and
more
usual
strain
and
temper
of
holy
Souls
,
in
the
ages
whereof
the
Scriptures
give
us
any
account
;
so
were
doubts
,
and
fears
,
and
troubled
thoughts
concerning
their
own
interest
in
God
,
a
great
deal
less
usual
and
common
in
those
days
.
So
that
in
proportion
to
the
other
pious
and
holy
exercises
of
such
as
were
true
fearers
of
God
and
devoted
to
him
,
there
is
little
account
given
us
of
any
thing
of
that
kind
in
the
sacred
Writings
,
and
especially
in
the
New
Testament
of
our
Lord
▪
An
argument
,
That
such
as
were
sincerely
religious
were
most
taken
up
about
the
interest
of
God
and
Christ
in
the
world
,
rejoicing
either
in
the
observation
of
its
growth
and
increase
,
or
in
the
hope
and
confidence
that
it
shall
grow
:
And
that
they
were
much
less
concerned
about
their
own
interest
;
yea
and
that
this
course
did
thrive
best
with
them
.
While
they
were
most
intent
upon
the
affairs
of
their
common
Lord
,
their
own
were
well
enough
provided
for
.
We
cannot
hereupon
but
note
therefore
by
the
way
,
how
altered
a
thing
Religion
is
now
become
.
Almost
the
whole
business
of
it
,
even
among
them
that
more
seriously
mind
any
thing
belonging
to
it
,
is
a
fear
of
going
to
Hell
;
and
hence
perpetual
endless
scruples
,
doubts
and
enquiries
about
marks
and
signs
,
and
how
to
know
what
is
the
least
degree
of
that
grace
which
is
necessary
to
their
being
saved
.
As
if
the
intention
were
to
beat
down
the
price
to
the
very
lowest
,
and
dodge
always
,
and
cheapen
heaven
to
the
utmost
,
it
may
be
feared
(
as
too
many
)
with
a
design
not
to
aim
at
any
thing
higher
than
what
is
meerly
necessary
to
that
purpose
only
,
and
never
to
mind
being
excellent
,
but
only
being
saved
.
And
yet
also
it
were
well
,
in
a
comparative
sense
,
if
that
it self
were
minded
in
good
earnest
by
many
that
profess
beyond
the
common
rate
;
And
That
whereas
their
own
interest
is
the
thing
they
most
mind
,
it
were
not
their
meanest
and
least
considerable
interest
,
even
that
of
their
sense
,
and
flesh
,
and
secular
advantage
;
and
that
under
the
pretence
too
(
which
makes
the
matter
so
much
the
worse
)
of
much
love
and
zeal
Godward
,
and
devotedness
to
his
interest
;
which
they
supposed
involved
and
wrapt
up
wholly
with
theirs
.
Whence
also
all
their
delight
and
joy
is
measured
only
by
the
aspect
of
the
world
,
and
of
publick
affairs
upon
them
and
their
private
ones
:
And
they
are
either
overwhelmed
with
sorrow
,
or
transported
with
joy
,
according
as
the
state
of
things
doth
either
frown
upon
,
or
favour
their
concernments
.
In
the
days
when
the
interest
of
Christ
lay
more
entirely
and
undividedly
among
one
sort
of
men
;
and
more
apparently
,
their
contests
being
less
among
themselves
,
and
chiefly
with
the
Infidel
world
;
and
they
had
,
for
the
most
part
,
no
enemies
but
those
in
common
of
the
Christian
Name
and
Cause
:
So
that
any
common
state
of
suffering
to
them
,
was
the
visible
prejudice
of
that
Cause
and
Interest
:
Why
,
what
,
Did
they
delight
and
please
themselves
in
nothing
but
a
warm
Sun
and
Halcyon-seasons
?
Surely
they
had
matter
little
enough
for
that
sort
of
joy
.
And
what
,
Did
they
therefore
dejectedly
languish
and
despond
,
and
give
themselves
up
to
sorrow
and
despair
?
Nor
that
neither
;
unless
they
had
all
had
but
one
neck
,
and
that
also
perfectly
in
the
enemies
power
,
it
had
been
an
impossible
thing
to
stifle
and
extinguish
their
delight
and
joy
:
So
fully
did
Christ
make
it
good
to
them
,
That
their
sorrow
should
be
turned
into
joy
,
and
their
joy
should
no
man
take
from
them
.
For
even
that
increased
it
which
aim'd
at
it's
suppression
;
and
the
waters
thrown
upon
their
flame
,
became
rivers
of
oyl
.
They
had
got
a
secret
way
of
rejoicing
in
tribulation
,
of
counting
it
all
joy
when
they
fell
into
divers
tentations
,
of
taking
pleasure
in
reproaches
for
the
sake
of
Christ
,
of
turning
difficulties
and
hazards
into
matter
of
triumph
,
of
taking
joyfully
the
spoiling
of
their
goods
,
and
glorying
to
be
counted
worthy
to
suffer
any
thing
for
so
excellent
a
name
.
Insomuch
,
that
though
their
Head
and
Lord
was
in
a
most
ignominious
way
taken
from
them
,
and
they
left
as
a
despised
party
of
men
in
the
midst
of
an
outragious
world
,
under
the
(
seemingly-hopeless
)
profession
of
addictedness
to
the
interest
of
a
Man
that
dy'd
upon
a
Cross
among
Thieves
but
the
other
day
:
And
though
many
of
them
never
saw
his
face
,
but
had
their
knowledg
of
him
by
report
and
hear-say
,
yet
believing
they
rejoic'd
,
with
joy
unspeakable
and
full
of
glory
.
The
matter
and
ground
of
their
joy
was
not
so
uncertain
and
changeable
a
thing
,
nor
so
light
and
unsubstantial
as
the
worlds
kindness
and
favour
,
and
the
smooth
face
of
a
serene
Sky
.
These
were
true
Lovers
of
Christ
;
and
such
as
counted
him
worthy
for
whom
they
should
do
all
that
lay
in
their
power
,
and
suffer
all
which
it
was
in
the
power
of
any
others
to
do
against
them
upon
his
account
.
They
that
rejoice
and
place
their
delight
in
the
blessed
God
himself
through
Jesus
Christ
,
have
for
the
Object
of
their
joy
the
Everlasting
I
AM
,
Him
who
is
the
same
yesterday
,
and
to
day
,
and
for
ever
.
And
whose
excellent
glory
may
be
clouded
indeed
and
eclips'd
to
the
world
and
the
eye
of
Sense
;
but
still
shines
in
it self
,
and
to
the
eye
of
Faith
,
with
the
same
bright
and
undiminish'd
lustre
.
That
delight
will
then
be
continued
and
permanent
,
and
ever
springing
up
in
fresh
liveliness
and
vigour
,
which
is
taken
in
this
blessed
Object
,
considered
as
it
is
in
it self
;
and
that
hath
place
in
a
Soul
that
acts
in
a
steady
direct
course
towards
that
Object
,
without
sinister
respects
,
or
any
selfish
ones
,
of
even
the
highest
kind
,
otherwise
than
in
that
subordination
which
will
be
sutable
to
the
vast
disproportion
and
inequality
between
Gods
interest
and
ours
;
that
is
,
(
looking
upon
our
own
external
concernments
as
unworthy
to
be
named
in
the
same
day
)
,
That
though
we
reckon
what
there
is
delectable
in
God
will
make
for
our
eternal
advantage
;
yet
to
consider
that
advantage
of
ours
so
much
less
,
and
to
be
so
much
more
pleased
and
satisfy'd
,
that
he
is
in
himself
blessed
and
glorious
,
as
it
is
in
it self
a
thing
more
considerable
that
he
be
so
,
than
it
is
what
becomes
of
us
,
or
of
any
creature
,
or
of
this
whole
Creation
.
We
are
not
indeed
concern'd
,
nor
may
think
it
warrantable
to
put
our selves
upon
any
such
severe
and
unnatural
trials
of
our
love
and
fidelity
to
him
,
as
to
put
the
question
to
our
own
hearts
,
Could
we
be
content
to
lye
in
Hell
,
or
be
in
the
state
of
the
damned
for
ever
for
his
Glory
?
For
it
were
a
most
injurious
and
vile
supposition
of
somewhat
inconsistent
with
his
own
most
blessed
Nature
,
and
eternal
,
essential
felicity
,
(
for
his
happiness
cannot
but
be
much
placed
in
the
benignity
of
his
Nature
)
,
to
imagine
that
ever
he
can
be
pleased
,
or
esteem
himself
glorify'd
by
the
everlasting
miseries
of
any
one
that
truly
loves
him
.
We
ought
to
abhor
the
mention
or
imagination
of
such
a
thing
▪
as
a
blasphemy
against
his
infinite
goodness
;
the
denial
whereof
were
to
deny
his
Godhead
.
And
it
were
also
an
absurd
and
self-contradicting
supposition
:
For
none
can
be
in
the
state
of
the
damned
,
but
they
must
be
also
in
a
state
of
extream
enmity
to
God
,
and
of
all
wickedness
and
malignity
arrived
and
grown
up
to
its
highest
pitch
;
Which
indeed
is
the
very
horrour
,
and
immost
center
of
Hell
:
Wickedness
and
eternal
misery
differing
(
for
the
most
part
)
but
in
degree
,
as
grace
and
glory
do
.
So
that
to
put
our selves
upon
this
trial
of
sincerity
towards
God
,
were
to
ask
ourselves
,
Whether
we
would
be
willing
to
express
our
sincere
love
to
God
,
by
everlasting
hatred
of
him
;
and
the
Truth
of
our
grace
by
being
as
maliciously
wicked
as
the
Devil
and
his
Angels
?
The
expressions
of
Moses
and
Paul
so
frequently
alledged
can
be
wiredrawn
to
no
such
sense
.
This
is
no
place
to
discuss
the
importance
of
them
.
But
i●
were
certainly
most
imprudent
(
whatsoever
they
import
)
to
seek
marks
of
sincere
love
to
God
thence
,
which
may
be
fetcht
from
so
many
plain
texts
of
Scripture
.
But
it
is
out
of
question
that
we
may
and
ought
to
mind
and
take
complacency
in
our
own
blessedness
,
in
a
degree
inferior
and
subordinate
to
that
which
we
take
in
the
glory
of
the
blessed
God
,
without
making
the
sinful
and
absurd
supposition
of
their
inconsistency
:
Or
that
we
can
ever
be
put
to
choose
the
absence
or
privation
of
the
one
as
a
means
to
the
other
.
And
such
complacency
and
delight
in
God
as
arises
upon
such
grounds
is
of
the
right
stamp
and
kind
.
See
then
that
yours
be
a
well-complexion'd
delight
,
and
such
as
inwardly
partakes
of
the
true
nature
of
Religion
i.
e.
that
hath
in
it
entire
devotedness
to
God
as
the
very
life
,
Soul
,
spirit
of
it
:
And
if
this
be
not
the
thing
but
meerly
self-satisfaction
which
you
chiefly
have
in
pursuit
under
the
name
of
delight
in
God
;
you
beat
the
air
,
and
do
but
hunt
after
a
shadow
.
For
there
is
no
such
thing
as
real
solid
delight
in
God
any-where
existing
,
or
ever
will
be
,
separately
and
apart
from
a
supream
love
and
addictedness
of
heart
to
him
and
his
interest
as
our
chief
and
utmost
end
.
Which
temper
of
spirit
towards
him
,
must
be
maintained
and
improved
,
by
our
fixed
intuition
and
view
of
his
glorius
greatness
,
and
absolute
excellency
and
perfection
;
and
the
congruity
and
fitness
which
we
thereupon
apprehend
,
that
we
and
all
things
,
(
as
all
are
of
him
)
should
be
wholly
to
him
,
that
he
alone
may
have
the
glory
.
5.
And
though
you
are
not
to
prefer
the
consideration
of
your
own
interest
in
God
as
a
good
sutable
to
you
,
or
to
give
it
the
highest
place
in
your
delight
;
yet
also
you
must
take
heed
of
neglecting
it
,
or
of
denying
it
any
place
at
all
.
For
though
we
may
plainly
observe
,
as
hath
been
said
,
That
it
was
the
usual
temper
of
holy
Men
of
Old
,
to
be
most
taken
up
in
admiring
God
upon
the
account
of
his
own
Excellency
and
Glory
in
it self
considered
;
and
may
thence
collect
that
to
be
the
genuine
right
temper
of
a
gracious
heart
when
it
is
most
it self
:
Yet
also
't
is
as
evident
,
That
they
were
far
from
neglecting
their
own
interest
in
God
,
and
that
they
counted
it
not
a
small
matter
;
Yea
,
that
it
had
(
though
not
the
principal
)
a
very
great
influence
upon
their
delight
and
joy
in
him
.
No
one
can
read
the
Bible
,
and
not
have
frequent
occasion
to
take
notice
of
this
.
For
how
often
do
we
find
him
spoken
of
under
the
names
of
their
Portion
,
Heritage
,
&
c
!
And
in
what
raptures
of
Joy
do
we
often
find
them
upon
that
account
!
So
the
Psalmist
considers
him
,
when
he
says
,
The
lines
are
fallen
to
him
in
pleasant
places
,
and
he
had
a
goodly
heritage
.
How
often
do
we
find
them
glorying
in
their
relation
by
Covenant
,
and
making
their
boasts
of
him
as
their
God
;
I
will
love
thee
,
O
Lord
,
my
strength
,
&
c
!
You
have
[
my
]
no
less
than
nine
times
repeated
in
the
beginning
(
the
first
and
second
verses
)
of
that
Psalm
,
My
strength
,
my
rock
,
my
fortress
,
my
deliverer
,
my
God
,
&c.
And
afterwards
How
glorious
a
triumph
is
there
raised
,
and
in
what
exultation
do
we
behold
them
upon
this
!
Who
is
God
save
the
Lord
,
and
who
is
a
Rock
save
our
God
?
And
again
,
The
Lord
liveth
and
blessed
be
my
Rock
,
and
let
the
God
of
my
Salvation
be
exalted
.
And
this
was
some
of
the
last
holy
breath
uttered
by
that
anointed
one
of
the
God
of
Jacob
,
Israel
;
He
hath
made
with
me
an
everlasting
Covenant
ordered
in
all
things
and
sure
.
And
this
is
all
my
Salvation
and
all
my
Desire
—
With
this
,
How
well
satisfied
and
pleased
did
he
expire
,
and
go
down
to
the
grave
!
And
the
People
of
God
are
sometime
represented
as
so
taken
with
this
apprehension
of
their
peculiar
relation
to
God
that
they
cannot
be
content
to
know
,
but
they
proclaim
;
it
;
nor
was
it
enough
the
present
age
should
know
,
but
they
must
have
it
told
the
following
generation
;
Let
Mount
Sion
rejoice
,
&c.
That
ye
may
tell
the
generation
following
—
For
this
God
is
our
God
.
See
their
ostentation
of
him
,
This
God!
q.
d.
Behold
what
a
God
have
we
!
View
him
well
,
and
take
notice
how
glorious
a
God
he
is
.
And
as
they
glory
in
the
greatness
of
the
God
to
whom
they
were
related
,
so
they
do
in
the
eternity
of
the
relation
.
This
God
is
our
God
for
ever
and
ever
!
&c.
And
how
unexpressible
was
the
inward
pleasure
wherewith
we
may
suppose
those
words
to
have
been
uttered
,
God
even
our
own
God
shall
bless
us
!
How
delightful
an
appropriation
!
as
if
it
were
intended
to
be
said
,
The
blessing
it self
were
less
significant
,
it
could
not
have
that
savour
with
it
if
it
were
not
from
our
own
God
.
Not
only
therefore
allow
but
urge
your
spirits
thus
to
look
towards
God
,
that
you
may
both
delight
in
him
,
as
being
in
himself
the
most
excellent
one
,
&
also
as
being
yours
;
for
know
,
you
are
not
permitted
only
,
but
obliged
to
eye
,
accept
and
rejoice
in
him
as
such
.
It
is
his
first
and
great
Law
,
and
the
form
of
his
Covenant
which
he
requires
you
to
enter
into
with
him
,
To
take
him
for
your
God
.
Herein
to
be
shie
and
decline
,
is
to
rebel
.
And
when
he
offers
himself
in
all
his
rich
fulness
to
be
your
Portion
and
your
God
,
How
vile
ingratitude
were
it
to
neglect
and
overlook
the
kindness
of
the
overture
.
It
is
his
glory
to
have
indigent
souls
satiating
themselves
in
him
,
drawing
from
him
their
vital
breath
,
living
upon
him
as
their
All
:
Confessing
they
cannot
live
,
but
by
his
vouchsafed
communications
.
And
if
you
should
say
you
love
him
,
but
so
he
be
ever
glorious
in
himself
,
you
care
not
to
be
happy
;
It
would
sound
like
an
hollow
complement
.
You
are
not
to
deal
with
a
God
upon
such
terms
.
It
becomes
you
not
,
nor
is
sutable
to
him
.
It
is
fit
for
you
to
own
it
to
him
,
that
he
is
your
Life
,
that
you
are
a
meer
nothing
in
your self
,
and
must
seek
your
All
in
him
.
as
the
God
of
your
life
.
You
do
not
own
him
as
God
,
except
you
own
and
adore
him
as
your
all-sufficient
Good
,
and
that
fulness
which
filleth
all
in
all
.
You
detract
from
the
glory
of
his
Godhead
,
if
you
attribute
not
this
to
him
;
And
if
accordingly
,
as
one
that
cannot
live
without
him
,
you
do
not
seek
union
with
him
,
and
joyn
your self
to
him
,
and
then
rejoyce
and
solace
your self
in
that
blessed
conjunction
.
And
if
you
be
not
sure
as
yet
that
he
is
yours
,
your
delighting
in
him
is
not
therefore
to
be
suspended
and
delayed
till
you
be
.
But
in
the
mean
time
delight
in
him
as
willing
to
become
yours
.
To
disbeleive
that
he
is
willing
,
is
to
give
him
the
lye
.
It
is
the
great
design
of
his
Gospel
so
to
represent
him
to
you
.
See
that
your
hearts
do
embrace
and
close
with
that
as
a
most
delightful
and
lovely
representation
:
The
great
and
glorious
Lord
of
heaven
and
earth
offering
himself
in
all
his
fulness
to
be
thine
!
Thy
portion
and
thy
God
for
ever
!
How
transporting
should
this
be
to
you
!
Nor
,
if
you
suspect
the
sincerity
of
your
own
heart
towards
him
(
which
is
the
only
thing
you
can
have
any
pretence
to
suspect
,
for
it
were
a
blasphemy
to
his
Truth
and
Goodness
to
intimate
a
suspicious
thought
of
him
)
may
you
therefore
spend
all
your
time
in
anxious
enquiries
,
or
in
looking
only
upon
your
own
evil
heart
:
But
look
most
,
and
with
a
direct
and
steady
eye
towards
him
.
Behold
and
view
well
his
glory
and
his
love
,
that
by
this
means
your
heart
may
be
captivated
and
more
entirely
won
to
him
.
This
makes
delight
in
God
a
strange
thing
in
the
hearts
and
practice
of
many
.
They
find
too
much
cause
of
complaint
concerning
their
own
hearts
,
that
they
are
disaffected
,
and
disenclin'd
Godward
.
And
what
is
the
course
they
take
hereupon
?
Their
Religion
is
nothing
but
complaint
.
And
all
their
days
are
spent
in
beholding
that
they
are
bad
,
without
ever
taking
the
way
to
become
better
.
They
conclude
their
case
to
be
evil
and
full
of
danger
,
because
they
find
they
can
take
no
delight
in
God
:
And
they
will
take
no
delight
in
him
because
they
have
that
apprehension
of
the
danger
of
their
case
.
And
so
their
not-delighting
in
God
resolves
into
it self
.
And
they
delight
not
in
him
because
they
delight
not
in
him
.
T
is
strange
the
absurdity
of
this
is
not
more
reflected
on
.
And
what
now
is
to
be
done
in
this
case
?
To
rest
here
is
to
be
held
in
a
circle
of
sin
and
misery
all
your
days
:
And
would
signify
as
if
delighting
in
God
were
a
simple
impossibility
,
or
as
if
not
to
delight
in
God
,
were
a
thing
so
highly
rational
as
to
be
its
own
sufficient
self-justification
;
And
that
it
were
reason
enough
not
to
delight
in
him
because
we
do
not
.
There
can
be
no
other
way
to
be
taken
but
to
behold
him
more
in
that
discovery
of
him
which
his
Gospel
sets
before
your
eyes
,
and
in
that
way
seek
to
have
your
hearts
taken
with
his
amiableness
and
love
,
and
allured
to
delight
in
him
.
And
labour
in
this
way
to
have
that
delight
increased
to
that
degree
,
that
it
may
cease
to
be
a
question
or
doubt
with
you
,
Do
I
delight
in
God
or
no
?
Whence
when
you
reflect
and
find
that
you
do
;
Then
shall
you
have
that
additional
matter
of
further
delight
;
That
whereas
you
before
took
delight
in
him
because
being
in
himself
so
excellent
a
one
he
hath
freely
offered
himself
to
you
to
become
yours
;
You
may
now
delight
in
him
also
,
because
you
are
sure
he
is
so
:
Whereof
you
cannot
have
a
more
fatisfying
assurance
than
from
his
so
express
saying
,
I
Love
them
that
Love
me
;
we
love
him
because
he
loved
us
first
.
6.
Take
especial
heed
of
more
apparent
and
grosser
transgressions
.
Nor
account
your
security
from
the
danger
of
them
so
much
to
stand
in
your
being
ordinarily
out
of
the
way
of
temptations
to
them
,
as
in
an
habitual
frame
of
holiness
,
and
the
settled
aversion
of
your
heart
to
them
.
Endeavour
a
growing
conformity
to
God
in
the
temper
of
your
spirit
,
and
to
be
in
Love
with
purity
;
That
your
heart
may
no
more
endure
an
impure
thought
,
than
you
would
fire
in
your
bosom
.
If
you
be
herein
careless
and
remiss
,
and
suffer
your
heart
to
grow
dissolute
,
or
more
bold
and
adventurous
,
in
admitting
sinful
cogitations
;
Or
if
you
have
more
liking
or
less
dislike
of
any
wicked
course
wherein
others
take
their
liberty
,
you
are
approaching
the
borders
of
a
dangerous
precipice
.
And
if
some
greater
breach
hereupon
ensue
between
God
and
you
,
what
becomes
of
your
delight
in
him
?
A
sad
interruption
of
such
pleasant
intercourse
cannot
but
follow
,
both
on
his
part
,
and
on
yours
.
On
his
part
,
a
suspension
and
restraint
of
those
communications
of
light
and
grace
which
are
necessary
to
your
delight
in
him
.
He
will
be
just
in
his
way
of
dealing
towards
those
of
his
own
family
,
as
well
as
merciful
.
It
appears
how
much
David's
delight
in
God
was
intermitted
,
upon
his
great
transgression
,
through
Gods
withdrawing
from
him
,
when
he
prays
he
would
restore
the
joy
of
his
salvation
.
And
on
your
part
,
will
insue
both
less
liking
of
Gods
presence
,
and
a
dread
of
it
:
Your
inclination
will
not
be
towards
him
as
before
;
though
the
act
of
sin
be
soon
over
,
the
effect
will
remain
;
even
a
carnal
frame
of
spirit
that
disaffects
converse
with
God
,
and
cares
not
to
come
nigh
him
.
And
if
that
were
not
,
a
guilty
fear
would
hold
you
off
;
so
that
if
you
were
willing
,
you
would
not
dare
to
approach
him
:
Your
liberty
taken
to
sin
would
soon
infer
a
bondage
upon
your
spirit
God-ward
,
unless
conscience
be
wholly
asleep
;
and
you
have
learned
a
stupid
insolent
confidence
to
affront
God
,
which
surely
would
signifie
little
to
your
delight
in
him
.
Thou
shalt
put
away
iniquity
from
thy
tabernacles
—
Then
shalt
thou
have
thy
delight
in
the
Almighty
;
and
shalt
lift
up
thy
face
unto
God
.
The
conscience
of
unpurged
iniquity
,
will
not
let
you
lift
up
your
face
or
appear
in
that
glorious
presence
.
7.
Cherish
the
great
grace
of
humility
;
And
be
ever
mean
and
low
in
your
own
eyes
.
That
temper
carries
in
it
even
a
natural
disposition
to
delight
in
God
.
How
sweet
complacency
will
such
a
Soul
take
in
him
!
His
light
and
glory
shine
with
great
lustre
in
the
eyes
of
such
a
one
while
there
is
not
a
nearer
(
imagined
)
lustre
to
vie
therewith
(
Stars
are
seen
at
noon
,
by
them
that
descend
low
into
a
deep
pit
)
.
They
will
admire
God
but
little
that
admire
themselves
much
.
And
take
little
pleasure
in
him
,
who
are
too
much
pleased
with
themselves
.
And
how
sweet
a
relish
have
his
love
and
grace
to
an
humble
lowly
soul
,
that
esteems
it self
less
than
the
least
of
his
mercies
!
With
what
ravishing
delight
,
will
Divine
mercy
be
entertain'd
,
when
it
is
so
unexpectedly
vouchsafed
;
when
this
shall
be
the
sense
of
the
Soul
now
caught
into
the
embraces
of
Gods
love
,
What
I
vile
creature
!
impure
worm
!
what
,
beloved
of
God!
Expectation
,
grounded
especially
upon
an
opinion
of
merit
,
would
unspeakably
lessen
a
favour
,
if
it
were
afforded
(
as
also
expected
evils
seem
the
less
when
they
come
)
.
But
the
lowly
soul
,
that
apprehends
desert
of
nothing
but
Hell
,
is
surprized
and
overcome
with
wonder
and
delight
,
when
the
great
God
expresses
kindness
towards
it
.
Besides
that
he
more
freely
communicates
himself
to
such
:
To
this
man
will
I
look
,
even
to
him
that
is
poor
and
of
a
contrite
spirit
,
8.
Reckon
much
upon
an
eternal
abode
in
that
presence
where
is
fulness
of
joy
and
pleasures
for
evermore
.
Enjoy
by
a
serious
believing
foresight
the
delights
of
heaven
,
labour
to
rejoyce
in
hope
of
the
glory
of
God
.
Look
beyond
this
your
present
state
.
Confine
not
your
eye
and
delight
to
what
is
now
to
be
enjoyed
,
but
think
of
what
shall
be
.
Set
before
your
eyes
the
glorious
prospect
of
the
blessed
God
communicating
himself
to
that
vast
Assembly
of
Angels
and
the
spirits
of
just
men
made
perfect
,
in
clearest
discoveries
of
his
glory
,
and
richest
effusions
of
his
goodness
.
The
best
appearance
of
things
in
this
world
,
makes
but
a
dull
scene
in
comparison
of
this
.
If
you
look
towards
God
according
to
what
now
appears
of
his
glory
in
the
frame
of
the
universe
,
and
the
course
of
his
administrations
and
government
over
his
Creatures
,
He
hath
not
,
't
is
true
,
left
himself
without
witness
.
And
you
may
behold
much
that
would
be
to
you
the
matter
of
delightful
admiration
;
If
your
eye
be
clear
,
and
can
pierce
through
clouds
and
darkness
and
a
manifold
veil
.
He
hath
made
this
world
and
is
every-where
in
it
,
but
it
knows
him
not
.
His
light
shines
in
darkness
,
that
doth
not
comprehend
it
.
Beams
of
his
glory
do
every-where
break
forth
,
through
every
Creature
,
Providence
,
Law
,
and
Ordinance
of
his
.
But
much
of
his
glory
that
shines
in
the
Creation
is
hid
by
a
train
of
second
causes
,
through
which
few
look
to
the
first
.
His
Laws
men
judg
of
according
to
their
interests
and
inclinations
,
while
the
holy
glorious
Majesty
that
enacted
them
is
out
of
sight
.
His
work
in
the
world
is
carried
on
in
a
mystery
;
His
interest
lives
,
but
is
deprest
;
They
who
are
most
devoted
to
him
are
supported
indeed
by
his
invisible
hand
,
but
are
,
in
the
mean
time
,
low
,
for
the
most
part
,
and
afflicted
.
If
you
now
limit
and
confine
your
apprehensions
of
him
to
his
present
appearances
,
the
matter
of
your
delight
is
real
,
but
much
diminish't
:
But
conceive
of
him
(
as
your
Faith
can
behold
him
at
a
distance
)
in
that
posture
wherein
having
setled
the
eternal
State
of
things
he
will
finally
shew
himself
.
Conceive
him
as
having
now
gathered
home
all
that
that
have
been
recovered
to
him
out
of
the
apostacy
,
and
joined
them
to
those
numberless
legions
of
innocent
and
pure
spirits
about
his
throne
that
never
offended
:
Conceive
him
as
dispensing
rewards
,
pouring
out
blessings
upon
the
loyal
heads
and
hearts
of
them
that
expressed
fidelity
and
duty
to
him
in
the
time
and
state
of
trial
and
temptation
;
Letting
his
Glory
shine
out
with
bright
and
direct
beams
,
to
so
many
beholding
and
admiring
eyes
;
Giving
forth
the
full
and
satisfying
communications
of
his
love
,
and
making
Rivers
of
pleasure
flow
perpetually
to
the
replenishing
the
vast
enlarged
capacities
,
of
so
innumerable
a
multitude
of
grateful
adoring
spirits
,
to
whom
it
is
now
sensibly
to
be
perceived
how
his
fulness
filleth
All
in
all
.
Take
this
view
of
him
;
and
let
your
Faith
and
Hope
thus
enter
into
that
which
is
within
the
veil
:
And
remember
there
is
only
a
little
time
between
you
and
that
blessed
state
;
That
then
you
are
to
enter
into
the
joy
of
your
Lord
;
so
that
the
very
element
and
region
wherein
you
are
to
live
for
ever
,
shall
be
nothing
else
but
delight
and
joy
.
In
this
way
of
believing
foresight
,
and
by
this
lawful
and
allowed
prepossession
of
future
blessedness
,
much
surely
would
be
added
to
your
present
delight
in
God
.
Should
not
the
thoughts
of
him
be
pleasant
to
you
from
whom
you
are
expecting
so
great
things
?
If
your
delight
in
him
be
any
at
all
,
upon
what
you
have
already
found
and
experienced
of
his
goodness
;
It
should
be
abundantly
the
more
upon
what
you
are
by
his
Word
encouraged
to
look
for
.
And
having
thus
given
some
account
in
what
way
delight
in
God
is
to
be
exercised
and
improved
;
It
were
a
charitable
hope
that
there
would
be
little
need
to
propound
arguments
to
perswade
unto
it
:
But
it
were
an
hope
not
grounded
upon
common
experience
,
which
too
plainly
tells
us
,
that
though
such
directions
as
these
are
plain
and
obvious
,
not
unknown
to
Christians
;
but
only
less
considered
(
whence
it
was
not
needless
here
to
recommend
them
)
,
yet
delight
in
God
obtains
little
place
in
the
practice
of
the
most
.
There
will
therefore
too
probably
be
still
much
need
of
excitation
to
it
.
And
yet
because
it
is
not
multitude
of
words
that
is
likely
to
do
the
business
,
but
the
weight
of
things
,
urged
on
by
a
more
powerful
hand
than
that
of
man
,
and
that
much
may
be
collected
to
this
purpose
from
what
hath
been
said
of
the
sinfulness
of
the
omission
;
I
shall
,
with
great
brevity
,
offer
these
things
only
to
be
considered
.
Is
it
not
a
merciful
vouchsafement
that
the
holy
God
allows
you
to
place
your
delight
on
him
,
and
invites
you
to
it
?
How
much
Grace
and
Love
breaths
in
these
words
,
Delight
thy self
also
in
the
Lord
!
Trust
in
him
was
recommended
before
,
and
now
this
being
added
also
;
How
plain
is
it
that
your
ease
and
rest
is
the
thing
designed
!
Is
it
fit
to
receive
so
much
kindness
with
neglect
?
Again
,
He
delights
in
you
,
I
speak
to
such
of
whom
this
may
be
supposed
.
what
he
is
,
and
what
you
are
;
And
at
once
,
both
wonder
and
yield
.
And
what
else
have
you
to
delight
in
?
what
thing
will
you
name
,
that
shall
supply
the
place
of
[
GOD
]
or
be
to
you
in
the
stead
of
him
?
Moreover
,
Who
should
delight
in
him
but
you
?
his
friends
?
his
sons
?
those
of
his
own
house
?
Think
what
life
and
vigour
it
will
infuse
into
you
;
The
joy
of
the
Lord
will
be
your
strength
.
How
pleasantly
will
you
hold
on
your
course
!
and
discharge
all
the
other
Duties
of
this
your
present
state
!
You
must
serve
him
.
Dare
you
think
of
throwing
off
his
yoke
?
How
desirable
is
it
then
to
take
delight
in
him
whom
I
must
serve
!
which
only
makes
that
service
acceptable
to
him
,
and
easie
to
my self
!
Further
,
This
is
a
pleasure
none
can
rob
you
of
;
A
joy
that
cannot
be
taken
from
you
.
Other
Objects
of
your
delight
are
vanishing
daily
.
Neither
Men
nor
Devils
can
ever
hinder
your
delighting
in
God
,
if
your
hearts
be
so
enclin'd
;
And
were
you
never
brought
to
take
pleasure
in
any
person
or
thing
to
which
you
had
a
former
aversion
;
One
that
had
wrong'd
you
might
yet
possibly
win
you
by
after-kindness
.
Give
a
reason
why
you
should
be
more
difficult
towards
the
blessed
God
that
never
wrong'd
you
!
and
whose
way
towards
you
hath
constantly
imported
so
much
good-will
!
And
consider
that
your
condition
on
earth
is
such
,
as
exposes
you
to
many
sufferings
and
hardships
;
Which
by
your
not-delighting
in
him
,
you
can
never
be
sure
to
avoid
,
(
for
they
are
things
common
to
men
)
but
which
,
by
your
delighting
in
him
,
you
may
be
easily
able
to
endure
.
Besides
all
this
,
seriously
consider
,
that
you
must
die
;
You
can
make
no
shift
to
avoid
that
.
How
easily
tolerable
and
pleasant
,
will
it
be
to
think
,
then
,
of
going
to
him
with
whom
you
have
lived
in
a
delightful
communion
before
!
And
how
dreadful
to
appear
before
him
,
to
whom
your
own
heart
shall
accuse
you
to
have
been
(
against
all
his
importunities
and
allurements
)
a
disaffected
stranger
!
To
these
I
add
the
consideration
in
the
other
part
of
the
verse
;
And
he
shall
give
thee
the
desire
of
thine
heart
.
By
Desire
]
it
's
plain
we
are
to
understand
the
thing
desired
which
is
usual
.
By
the
thing
desired
,
we
must
not
be
so
unreasonable
as
to
think
is
meant
,
any
thing
whatsoever
it
be
,
that
,
even
with
the
greatest
extravagancy
,
we
may
set
our
hearts
upon
;
as
worldly
possessions
,
riches
,
honours
,
&c.
For
it
were
most
unbecoming
that
delight
in
God
should
be
so
mercenary
;
or
be
propounded
as
the
price
of
so
mean
things
.
Yea
,
and
if
the
matter
were
so
to
be
understood
,
delight
in
God
were
a
means
to
the
attaining
of
these
things
as
the
end
;
which
were
to
make
the
blessed
God
an
inferiour
good
to
these
.
Nor
can
we
suppose
that
one
who
delights
in
God
should
ever
esteem
any
reward
or
recompence
of
another
kind
,
greater
than
what
he
finds
in
this
very
delight
it self
.
And
besides
,
we
are
very
prone
to
desire
things
that
(
as
the
case
may
be
)
would
prove
very
hurtful
to
us
.
If
God
should
gratifie
us
with
every
thing
we
fancy
he
should
many
times
please
us
to
our
ruine
.
And
do
we
believe
that
when
he
hath
won
a
person
to
place
his
delight
and
take
pleasure
in
himself
,
He
will
requite
him
with
a
mischief
?
Since
then
we
may
not
understand
him
to
mean
that
whatsoever
we
desire
,
if
we
delight
in
him
,
we
shall
have
;
We
are
to
enquire
further
.
And
it
's
plain
the
things
that
can
be
supposed
to
be
desired
by
such
persons
as
are
here
spoken
to
,
must
be
of
one
of
these
two
sorts
:
Either
things
of
a
spiritual
nature
,
that
tend
directly
to
the
gratification
and
advantage
of
the
inward
man
;
Or
else
external
good
things
,
that
make
for
the
support
and
comfort
of
this
present
life
.
We
will
suppose
it
to
be
the
one
or
the
other
of
these
.
And
shall
shew
that
whichsoever
sort
it
be
that
is
desired
,
Delighting
in
God
doth
naturally
infer
the
satisfaction
(
some
way
or
other
)
of
such
desires
.
1.
Supposing
they
be
spiritual
good
things
that
are
desired
,
Delight
in
God
is
most
directly
the
satisfaction
it self
of
such
desire
.
Whatsoever
purely
spiritual
good
we
can
desire
is
either
God
himself
,
or
somewhat
in
order
to
him
.
If
it
be
God
himself
we
desire
,
so
far
as
we
delight
in
him
we
enjoy
him
,
and
have
what
we
would
have
;
And
can
only
enjoy
him
more
fully
,
by
more
entire
and
composed
rest
and
delight
in
him
.
If
it
be
somewhat
in
order
to
him
,
He
is
still
supreamly
and
ultimately
desired
in
that
very
desire
;
so
that
in
delighting
in
him
,
we
have
our
end
,
and
that
upon
which
this
desire
doth
lastly
terminate
.
And
now
should
not
this
be
a
great
inducement
to
us
to
delight
in
God
,
that
hereby
our
desires
,
the
motions
of
our
working
hearts
directed
towards
him
,
do
immediately
find
in
him
a
peaceful
and
pleasant
rest
,
and
turn
into
a
satisfying
fruition
?
2.
Supposing
the
things
we
desire
be
those
of
an
inferiour
kind
;
Delight
in
God
doth
not
a
little
to
the
satisfying
of
them
also
.
It
doth
not
,
as
was
said
,
intitle
us
to
the
things
themselves
we
desire
whatever
they
be
,
or
how
unsutable
soever
to
us
.
But
first
,
It
moderates
these
desires
,
makes
them
sober
,
prudent
,
and
rational
,
and
capable
of
being
satisfied
with
what
is
fit
for
us
.
He
that
is
much
habituated
to
delight
in
God
is
not
apt
to
foolish
extravagant
desires
.
This
is
the
sence
of
such
a
one
,
Not
my
will
Lord
,
but
thine
be
done
.
He
may
desire
the
same
thing
that
others
do
,
yet
not
with
the
same
peremptory
and
precipitant
desire
,
but
with
a
desire
tempered
with
submission
,
and
with
a
reserved
deference
of
the
matter
to
the
Divine
pleasure
:
This
thing
,
Lord
,
I
desire
if
thou
see
good
.
So
that
the
general
object
of
such
a
ones
desire
is
only
that
which
in
the
divine
estimate
is
fit
and
good
for
him
.
And
though
he
desire
this
or
that
particular
thing
,
yet
not
as
it
is
this
thing
,
but
as
supposing
it
possible
this
thing
may
be
judged
fit
for
him
by
the
supream
Wisdom
,
whereto
he
hath
refer'd
the
matter
.
But
if
it
shall
be
judged
otherwise
;
This
thing
falls
without
the
compass
of
the
general
object
of
his
desire
,
and
in
just
construction
he
desires
it
not
.
For
he
desires
it
not
otherwise
than
on
that
condition
that
God
see
it
meet
for
him
;
And
not
longer
than
till
he
find
he
does
not
.
In
which
case
the
sobriety
and
submissiveness
of
his
former
desire
,
appears
in
his
cheerful
patient
want
of
the
thing
which
he
finds
God
hath
thought
fit
to
deny
him
.
So
that
even
then
,
his
desire
is
satisfied
,
that
is
,
It
doth
not
(
as
often
it
is
with
a
carnal
heart
)
turn
,
being
crost
,
into
rage
and
madness
;
But
into
a
complacential
peace
,
and
rest
in
the
Divine
will
.
He
is
satisfied
in
what
God
hath
thought
fit
to
do
.
Yea
the
very
thing
is
done
which
he
would
have
done
:
God
hath
given
him
his
hearts
desire
.
For
let
the
question
be
put
to
such
a
person
,
Do
you
desire
such
a
thing
though
God
judg
it
will
be
hurtful
to
you
or
unfit
for
you
?
And
no
doubt
he
will
,
not
in
faint
Words
that
have
no
sence
under
them
(
as
almost
any
other
man
would
)
but
from
his
very
heart
and
Soul
say
,
No.
And
if
he
deliberate
the
matter
of
his
own
accord
,
or
by
any
ones
enquiry
be
occasion'd
to
do
so
,
This
will
be
found
the
sence
of
his
heart
,
(
though
his
desire
hath
inclin'd
to
this
or
that
thing
in
particular
)
:
And
this
would
be
his
Prayer
in
such
a
case
,
Lord
,
If
thy
wisdom
,
which
is
infinitely
more
than
mine
,
see
this
thing
not
fit
,
cross
me
,
deny
me
in
this
desire
of
mine
.
And
this
general
desire
at
least
,
which
is
the
measure
of
the
particular
one
,
is
sure
to
be
accomplisht
to
one
that
hath
God
for
his
delight
.
All
things
shall
Work
together
for
good
,
to
them
that
love
God
.
And
this
love
to
God
,
or
delight
in
him
,
as
it
entitles
such
to
that
his
care
and
concern
for
them
which
is
exprest
in
this
promise
;
So
it
doth
in
its
own
nature
dispose
their
hearts
to
an
acquiescence
and
satisfiedness
therein
.
For
love
to
God
,
where
it
is
true
,
is
supream
,
and
prevails
over
all
other
love
to
this
or
that
particular
good
.
Whence
it
cannot
be
,
but
,
if
this
love
be
in
act
,
(
as
,
the
Text
must
be
understood
to
call
unto
actual
and
exercised
delight
in
God
)
it
must
subdue
,
and
keep
the
heart
so
far
subject
to
the
divine
good
pleasure
,
as
that
its
desire
and
addictedness
to
this
particular
lesser
good
(
concerning
which
there
may
also
be
a
just
and
rational
doubt
whether
it
will
be
now
a
good
to
him
yea
or
no
)
shall
never
be
a
matter
of
controversy
and
quarrel
with
him
who
is
,
unquestionably
,
the
Supream
and
universal
good
.
How
will
that
one
thought
overcome
,
if
such
a
one
shall
but
apprehend
God
saying
to
him
,
Dost
thou
love
me
above
all
things
,
and
wilt
yet
contend
with
me
for
such
a
trifle
!
And
we
may
by
the
way
note
,
That
upon
this
ground
of
the
dubious
mutability
of
external
good
things
(
which
,
by
circumstances
,
may
become
evil
to
this
or
that
person
)
As
they
are
not
here
,
so
nor
can
they
be
any-where
the
matter
of
a
general
absolute
promise
,
to
be
claim'd
indefinitely
by
any
ones
faith
.
The
nature
of
the
thing
refuses
it
.
For
suppose
we
,
that
what
may
,
in
this
or
that
case
,
become
evil
or
prejudicial
to
this
or
that
person
,
doth
now
actually
become
so
,
and
is
the
matter
of
an
absolute
promise
,
now
claimable
by
such
a
person
,
What
would
follow
?
That
an
evil
is
now
the
actual
matter
of
a
promise
!
Than
which
what
can
be
said
or
supposed
more
absurd
?
when
nothing
can
further
or
otherwise
be
the
matter
of
a
promise
,
than
as
it
is
good
.
Wherefore
that
promise
would
,
in
the
supposed
case
,
degenerate
(
as
the
matter
of
it
is
by
the
present
circumstances
varied
)
and
turn
into
a
threatning
.
Wherefore
when
that
condition
or
proviso
is
not
expresly
added
to
a
promise
concerning
a
temporal
good
,
the
very
nature
of
the
thing
implies
(
and
requires
)
it
to
be
understood
.
For
it
is
not
,
otherwise
than
as
qualifi'd
by
that
condition
,
any
way
a
promise
.
Now
he
that
is
in
the
present
exercise
of
delight
in
God
,
hath
his
heart
so
set
upon
God
and
alienated
from
earthly
things
,
as
that
the
present
temper
of
it
bears
proportion
to
the
natural
tenor
of
such
promises
;
And
is
not
otherwise
than
by
the
cessation
of
this
delight
,
liable
to
the
torture
of
unsatisfied
desire
in
reference
to
these
lower
things
:
Although
the
fig-tree
shall
not
blossom
—
yet
I
will
rejoyce
in
the
Lord
&c.
And
as
delight
in
God
doth
thus
reduce
and
moderate
desires
in
reference
to
any
inferior
good
;
so
that
,
if
it
be
with-held
,
they
admit
a
satisfaction
without
it
,
and
the
want
of
is
easily
tolerable
.
So
secondly
,
If
it
be
granted
,
Delight
in
God
addes
a
satisfying
sweetness
to
the
enjoyment
.
A
lover
of
God
hath
another
taste
and
relish
,
even
of
earthly
good
things
,
than
an
earthly-minded
man
can
have
.
He
hath
that
sweet
Savor
of
the
Love
of
God
upon
his
spirit
,
that
imparts
a
sweetness
to
all
the
enjoyments
of
this
World
,
beyond
what
such
things
in
their
own
nature
have
with
them
.
This
makes
the
righteous
mans
little
,
better
than
the
great
revenues
of
many
wicked
.
Upon
the
whole
therefore
,
This
is
,
if
duly
weighed
,
a
mighty
and
most
perswasive
argument
to
delight
in
God
.
For
it
imports
thus
much
,
which
I
add
for
a
close
to
this
discourse
.
If
you
place
your
delight
here
;
You
are
most
certainly
delivered
from
the
vexation
and
torment
of
unsatisfied
desire
.
The
motions
of
your
Souls
are
sure
to
end
in
a
pleasant
rest
.
Your
lesser
desires
will
be
swallowed
up
in
greater
,
and
all
in
the
Divine
fulness
;
So
that
you
will
now
say
,
Whom
have
I
in
heaven
but
thee
?
and
there
is
none
on
earth
I
desire
besides
thee
.
present
Hell
to
you
.
And
it
may
be
it
is
not
enough
considered
,
how
much
the
future
Hell
stands
also
in
unsatisfied
desire
;
Which
desire
(
all
sutable
Objects
being
for
ever
cut
off
from
it
)
turns
wholly
to
despair
,
rage
and
torture
.
And
that
ravenous
appetite
,
which
would
be
preying
upon
external
Objects
that
now
fail
,
turns
inward
,
and
as
an
insatiable
Vulture
,
gnaws
everlastingly
the
wretched
Soul
it self
.
And
the
beginnings
of
this
Hell
you
will
now
have
within
you
,
while
you
refuse
to
delight
in
God
.
The
sapless
,
earthly
vanities
upon
which
your
hearts
are
set
give
you
some
present
content
,
which
allays
your
misery
for
a
little
while
,
and
renders
it
less
sensible
to
you
:
But
they
have
nothing
in
them
to
answer
the
vast
desires
of
a
reasonable
immortal
spirit
.
Whereby
you
certainly
doom
yourselves
to
perpetual
disrest
.
For
in
these
false
vanishing
shadows
of
goodness
,
you
cannot
have
satisfaction
,
and
in
the
blessed
God
you
will
not
.