SECT.
I.
Of
Perfection
in
general
.
The
Fruit
of
it
.
And
the
way
to
obtain
it
.
CHAP.
I.
The
Nature
of
Perfection
explained
,
and
Asserted
from
Reason
and
Scripture
.
MOst
Disputes
and
Controversies
arise
from
false
and
Mistaken
Notions
of
the
Matter
under
Debate
:
And
so
I
could
shew
it
has
happened
here
.
Therefore
to
prevent
Mistakes
,
and
cut
off
all
occasions
of
Contention
(
which
serves
only
to
defeat
the
Influence
and
Success
of
Practical
Discourses
)
I
think
it
necessary
to
begin
here
with
a
plain
account
,
what
it
is
I
mean
by
Religious
Perfection
.
Religion
is
nothing
else
but
the
purifying
and
refining
Nature
by
Grace
,
the
raising
and
exalting
our
Faculties
and
Capacities
by
Wisdom
and
Virtue
.
Religious
Perfection
therefore
,
is
nothing
else
but
the
Moral
Accomplishment
of
Human
Nature
;
such
a
Maturity
of
Virtue
as
Man
in
this
Life
is
capable
of
,
Conversion
begins
,
Perfection
consumates
the
Habit
of
Righteousness
:
In
the
one
,
Religion
is
as
it
were
in
its
Infancy
,
in
the
other
,
in
its
Strength
and
Manhood
;
so
that
Perfection
in
short
is
nothing
else
,
but
a
ripe
and
setled
Habit
of
true
Holiness
.
According
to
this
Notion
of
Religious
Perfection
,
He
is
a
Perfect
Man
whose
Mind
is
pure
and
Vigorous
,
and
his
Body
tame
and
obsequious
,
whose
Faith
is
firm
and
steady
,
his
Love
ardent
and
exalted
,
and
his
Hope
full
of
Assurance
,
whose
Religion
has
in
it
,
That
Ardour
and
Constancy
,
and
his
Soul
That
Tranquility
and
Pleasure
,
which
bespeaks
Him
a
Child
of
the
Light
,
and
of
the
Day
,
a
Partaker
of
the
Divine
Nature
,
and
raised
above
the
Corruption
which
is
in
the
World
through
Lust
.
This
account
of
Religious
Perfection
,
is
so
natural
and
easie
,
that
I
fancy
no
Man
will
demand
a
Proof
of
it
;
nor
should
I
go
about
one
,
were
it
not
to
serve
some
further
Ends
then
the
meer
Confirmation
of
it
.
It
has
manifestly
the
Countenance
both
of
Reason
and
Scripture
;
And
how
Contradictory
soever
some
Antient
and
Latter
Schemes
of
Perfection
seem
to
be
,
or
really
are
,
to
one
another
;
yet
do
they
all
agree
in
effect
in
what
I
have
laid
down
.
If
we
appeal
to
Reason
,
no
Man
can
doubt
,
but
that
an
Habit
of
Virtue
has
much
more
of
Excellence
and
Merit
in
it
,
then
single
accidental
Acts
,
or
uncertain
Fits
and
Passions
;
since
an
Habit
is
not
only
the
source
and
spring
of
the
noblest
Actions
,
and
the
most
elevated
Passions
,
but
it
renders
us
more
regular
and
steady
,
more
uniform
and
constant
in
every
thing
that
is
good
.
As
to
good
natural
Dispositions
,
they
have
little
of
Strength
,
little
of
Perfection
in
them
,
till
they
be
raised
and
improved
into
Habits
.
And
for
our
Natural
Faculties
,
they
are
nothing
else
,
but
the
Capacities
of
Good
or
Evil
;
they
are
undetermined
to
the
one
or
other
,
till
they
are
fix'd
and
influenced
by
Moral
Principles
.
It
remains
then
,
that
Religious
Perfection
must
consist
in
an
Habit
of
Righteousness
.
And
to
prevent
all
impertinent
Scruples
and
Cavils
,
I
add
a
Confirmed
and
well
established
One.
That
this
is
the
Scripture
Notion
of
Perfection
is
manifest
.
First
,
from
the
use
of
this
Word
in
Scripture
.
Secondly
,
from
the
Characters
and
Descriptions
of
the
best
and
highest
State
which
any
ever
actually
attained
,
or
to
which
we
are
invited
and
exhorted
.
1.
From
the
use
of
the
Word
:
Where-ever
we
find
any
Mention
of
Perfection
in
Scripture
,
if
we
examine
the
Place
well
,
we
shall
find
nothing
more
intended
,
than
Vprightness
and
Integrity
,
an
unblameable
and
unreproveable
Life
,
a
State
well
advanced
in
Knowledge
and
Virtue
.
Thus
Vpright
and
Perfect
are
used
as
terms
equivalent
,
Job
.
1.
and
that
Man
was
Perfect
and
Vpright
,
fearing
God
and
eschewing
Evil
;
and
Psalm
.
37.37
.
Mark
the
perfect
Man
,
and
behold
the
upright
Man
,
for
the
end
of
that
Man
is
Peace
.
Thus
again
,
when
God
exhorts
Abraham
to
Perfection
,
Gen.
17.1
.
I
am
the
Almighty
God
;
walk
before
me
and
be
thou
perfect
,
all
that
He
exhorts
him
to
,
is
a
steady
Obedience
to
all
his
Commandments
,
proceeding
from
a
lively
Fear
of
,
and
Faith
in
Him
;
and
this
is
the
general
use
of
this
word
,
Perfect
,
throughout
the
Old
Testament
,
namely
,
to
signifie
a
sincere
and
just
Man
,
that
feareth
God
,
and
escheweth
Evil
,
and
is
well
fix'd
and
established
in
his
Duty
.
In
the
New
Testament
;
Perfection
signifies
the
same
thing
which
it
does
in
the
Old
;
that
is
,
Universal
Righteousness
,
and
Strength
,
and
Growth
in
it
.
Thus
the
Perfect
Man
,
2
Tim.
3.17
.
is
one
,
who
is
throughly
furnished
to
every
good
work
.
Thus
St.
Paul
tells
us
,
Coll.
4.12
.
that
Epaphras
laboured
fervently
in
Prayers
for
the
Collossians
,
that
they
might
stand
perfect
and
compleat
in
all
the
will
of
God
.
In
Jam.
1.4
.
the
Perfect
Man
is
one
,
Who
is
entire
lacking
nothing
,
i.
e.
one
who
has
advanced
to
a
Maturity
of
Virtue
through
Patience
and
Experience
,
and
is
fortified
and
established
in
Faith
,
Love
and
Hope
.
In
this
Sense
of
the
word
Perfect
,
St.
Peter
prays
for
those
to
whom
he
writes
his
Epistle
,
1
Pet.
5.10
.
but
the
God
of
all
Grace
who
called
us
into
his
Eternal
Glory
by
Christ
Jesus
,
after
that
ye
have
suffered
awhile
,
make
you
Perfect
,
Stablish
,
Strengthen
,
Settle
you
.
When
St.
Paul
exhorts
the
Hebrews
to
go
on
to
Perfection
,
Heb.
6.
he
means
nothing
by
it
,
but
that
state
of
Manhood
which
consist
in
a
well
setled
Habit
of
Wisdom
and
Goodness
.
This
is
plain
first
from
ver.
11
,
12.
of
this
Chapter
,
where
he
himself
more
fully
explains
his
own
meaning
;
and
we
desire
that
every
one
of
you
do
shew
the
same
Diligence
,
to
the
full
Assurance
of
hope
unto
the
End
;
that
ye
be
not
slothful
,
but
followers
of
them
who
through
Faith
and
Patience
inherit
the
Promise
.
Next
from
the
latter
end
of
the
5
Chapter
;
where
we
discern
what
gave
occasion
to
his
Exhortation
;
there
distinguishing
Christians
into
two
Classes
,
Babes
and
Strong
Men
,
i.
e.
Perfect
and
Imperfect
,
he
describes
Both
at
large
thus
:
For
when
,
for
the
time
ye
ought
to
be
Teachers
,
ye
have
need
that
one
Teach
you
again
,
which
be
the
first
Principles
of
the
Oracles
of
God
;
and
are
become
such
as
have
need
of
Milk
,
and
not
of
strong
Meat
;
For
every
one
that
useth
Milk
is
unskilful
in
the
word
of
Righteousness
;
for
he
is
a
Babe
;
but
strong
Meat
belongeth
to
them
that
are
of
full
Age
,
even
those
,
who
by
reason
of
use
have
their
Senses
exercised
to
discern
both
good
and
evil
.
And
though
here
the
Apostle
seems
more
immediately
to
regard
the
Perfection
of
Knowledge
,
yet
the
Perfection
of
Righteousness
,
must
never
in
the
Language
of
the
Scripture
,
be
separated
from
it
.
Much
the
same
Remark
must
I
add
concerning
the
Integrity
of
Righteousness
and
the
Christian's
Progress
or
Advance
in
it
.
Though
the
Scripture
,
when
it
speaks
of
Perfection
,
do
sometimes
more
directly
referr
to
the
one
,
and
sometimes
to
the
other
;
yet
we
must
ever
suppose
that
they
do
mutually
imply
and
include
one
another
;
since
otherwise
the
Notion
of
Perfection
would
be
extreamly
maimed
and
incompleat
.
I
'll
insist
therefore
no
longer
on
the
use
of
the
Words
Perfect
and
Perfection
in
Scripture
:
But
as
a
further
Proof
that
my
Notion
of
Perfection
is
truly
Scriptural
,
I
will
shew
.
2.
That
the
utmost
Height
,
to
which
the
Scripture
exhorts
us
,
is
nothing
more
then
a
Steady
Habit
of
Holiness
;
that
the
brightest
Characters
it
gives
of
the
Perfect
Man
,
the
loveliest
Descriptions
it
makes
us
of
the
Perfectest
State
,
are
all
made
up
of
the
Natural
and
confessed
Properties
of
a
Ripe
Habit.
There
is
no
Controversie
that
I
know
of
,
about
the
Nature
of
a
Habit
,
every
Man's
Experience
instructs
him
in
the
whole
Philosophy
of
it
;
We
are
all
agreed
,
that
it
is
a
kind
of
Second
Nature
,
that
it
makes
us
exert
our selves
with
Desire
and
Earnestness
,
with
Satisfaction
and
Pleasure
;
that
it
renders
us
fix'd
in
our
Choice
,
and
constant
in
our
Actions
,
and
almost
as
averse
to
those
things
which
are
repugnant
to
it
,
as
we
are
to
those
which
are
distasteful
and
disagreeable
to
our
Nature
.
And
that
in
a
word
,
it
so
entirely
,
and
absolutely
,
possesses
the
Man
,
that
the
Power
of
it
is
not
to
be
resisted
,
nor
the
Empire
of
it
to
be
shaken
off
;
nor
can
it
be
removed
and
extirpated
without
the
greatest
Labour
and
Difficulty
imaginable
.
All
this
is
a
confess'd
and
almost
palpable
Truth
in
Habits
of
Sin
:
And
there
is
no
Reason
why
we
should
not
ascribe
the
same
Force
and
Efficacy
to
Habits
of
Virtue
;
Especially
,
if
we
consider
that
the
Strength
,
Easiness
,
and
Pleasure
which
belong
naturally
to
these
Habits
,
receive
no
small
Accession
from
the
Supernatural
Energy
and
Vigour
of
the
Holy
Spirit
.
I
will
therefore
in
few
words
shew
how
that
State
of
Righteousness
which
the
Scripture
invites
us
to
,
as
our
Perfection
,
directly
answers
this
account
I
have
given
of
an
Habit.
Is
Habit
in
General
a
second
Nature
?
This
State
of
Righteousness
is
in
Scripture
,
called
the
New
Man
,
Eph.
4.24
.
the
New
Creature
,
2
Cor.
5.17
.
the
Divine
Nature
,
2
Pet.
1.4
.
Does
it
consequently
Rule
and
Govern
Man
?
Hear
how
St.
Paul
expresses
this
Power
of
the
Habit
of
Holiness
in
himself
,
Gal.
2.20
.
I
am
Crucified
with
Christ
,
nevertheless
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
;
and
the
Life
which
I
now
live
in
the
Flesh
,
I
live
by
the
Faith
of
the
Son
of
God
,
who
loved
me
and
gave
himself
for
me
.
This
is
a
constant
Effect
of
Habits
,
and
is
equally
discernable
in
Those
of
Vice
and
Virtue
,
that
they
sway
and
govern
the
Man
they
possess
;
Rom.
6.16
.
know
ye
not
,
that
to
whom
ye
yield
your selves
Servants
to
obey
,
his
Servants
ye
are
to
whom
ye
obey
;
whether
of
Sin
unto
Death
,
or
of
Obedience
unto
Righteousness
?
Shall
I
go
on
to
a
more
distinct
and
particular
Consideration
of
the
Properties
of
an
Habit
?
The
first
is
,
a
great
Aversion
for
those
things
which
are
contrary
to
it
,
or
obstruct
us
in
the
Exercise
of
it
.
And
this
is
directly
the
Disposition
of
the
Perfect
Man
towards
Temptations
and
Sins
;
he
is
now
ashamed
of
those
things
which
before
he
gloried
in
;
he
is
filled
with
an
Holy
Indignation
against
those
things
which
before
he
took
Pleasure
in
;
and
what
before
he
courted
with
Fondness
and
Passion
,
he
now
shuns
with
Fear
and
Vigilance
.
In
brief
,
the
Scripture
describes
such
an
one
as
possessed
with
an
utter
Hatred
and
Abhorrence
of
every
Evil
way
,
and
as
an
irreconcileable
Enemy
to
every
thing
,
that
is
,
an
Enemy
to
his
Virtue
and
his
God
.
Thus
Psal.
119.163
.
I
hate
and
abhor
lying
,
but
thy
law
do
I
love
,
and
verse
128.
Therefore
I
esteem
all
thy
Precepts
concerning
all
things
to
be
right
,
and
I
hate
every
false
way
.
And
this
is
a
genuine
and
Natural
Effect
of
Integrity
or
uprightness
of
Heart
;
whence
't
is
the
Observation
of
our
Saviour
,
Math.
6.24
.
No
man
can
serve
two
Masters
;
for
either
he
will
hate
the
one
and
love
the
other
,
or
else
he
will
hold
to
the
one
and
despise
the
other
.
And
indeed
every
where
a
Hatred
,
a
Perfect
Hatred
of
Evil
is
accounted
as
a
necessary
Consequence
of
the
Love
of
God
,
Psal.
37.10
.
ye
that
love
the
Lord
hate
Evil
;
and
therefore
the
Psalmist
resolves
to
Practise
himself
what
he
prescribes
to
others
,
Psal.
101.2.3
.
I
will
behave
my self
wisely
in
a
perfect
way
:
O
when
wilt
thou
come
unto
me
?
I
will
walk
within
my
House
with
a
perfect
Heart
:
I
will
set
no
wicked
thing
before
mine
Eyes
:
I
hate
the
work
of
them
that
turn
aside
,
it
shall
not
cleave
to
me
.
And
how
can
this
be
otherwise
?
The
Love
of
God
must
necessarily
imply
an
Abhorrence
of
Evil
,
and
that
Habit
which
confirms
and
increases
the
one
,
must
confirm
and
increase
the
other
too
.
2.
The
Next
Property
of
an
Habit
is
,
that
the
Actions
,
which
flow
from
it
,
are
(
if
we
meet
not
with
violent
opposition
)
performed
with
Ease
and
Pleasure
;
what
is
Natural
,
is
pleasant
and
easie
,
and
Habit
is
a
Second
Nature
.
When
the
love
of
Virtue
,
and
the
hatred
of
Vice
have
once
rooted
themselves
in
the
Soul
;
what
can
be
more
natural
then
to
follow
after
the
one
,
and
shun
the
other
?
Since
this
is
no
more
then
embracing
and
enjoying
what
we
love
,
and
turning
our
backs
on
what
we
detest
.
This
therefore
is
one
constant
Character
of
Perfection
in
Scripture
;
Delight
,
and
Pleasure
,
are
every
where
said
to
accompany
the
Practice
of
Virtue
,
when
it
is
once
grown
up
to
Strength
and
Maturity
:
The
ways
of
Wisdom
are
ways
of
Pleasantness
,
and
all
her
Paths
are
Peace
,
Prov.
3.17
.
Perfect
Love
casteth
out
Fear
,
1
Joh.
4.18
.
and
to
him
that
Loves
,
the
Commandments
of
God
are
not
grievous
,
1
Joh.
5.3
.
Hence
it
is
,
that
the
good
Man's
delight
is
in
the
Law
of
the
Lord
,
and
that
he
meditates
therein
day
and
night
,
Psal.
1.2
.
Nor
does
he
delight
less
in
Action
then
Meditation
,
but
grows
in
Grace
as
much
as
Knowledge
;
and
abounds
daily
more
and
more
in
good
works
,
as
he
increases
in
the
Comfort
of
the
Holy
Ghost
.
Consonant
to
this
Property
of
Perfection
it
is
,
that
in
Psalm
.
19
,
and
119.
and
elsewhere
frequently
,
we
hear
the
Psalmist
expressing
a
kind
of
inconceiveable
Joy
and
Transport
in
the
Meditation
and
Practise
of
the
Commands
of
God
.
So
the
first
Christians
who
spent
their
Lives
in
Devotion
,
Faith
,
and
Charity
are
said
,
Act.
2.46
.
to
have
eaten
their
Meat
with
Gladness
and
Singleness
of
Heart
.
And
't
is
a
delightful
Description
we
have
of
the
Apostles
,
2
Cor.
6.10
as
sorrowful
,
yet
alway
rejoycing
;
as
poor
,
yet
making
many
rich
;
as
having
nothing
,
yet
possessing
all
things
.
3.
Vigour
and
Activity
,
or
much
Earnestness
and
Application
of
Mind
,
is
a
third
Property
of
an
Habit.
'T
is
impossible
not
to
be
intent
upon
those
things
for
which
,
we
have
even
an
Habitual
Passion
,
if
this
Expression
may
be
allowed
me
;
an
inclination
,
which
has
gathered
Strength
and
Authority
from
Custom
,
will
exert
it self
with
some
warmth
and
briskness
.
Now
certainly
,
there
is
nothing
more
frequently
required
of
,
or
attributed
to
the
Perfect
Man
in
Scripture
,
then
Zeal
and
Fervency
of
Spirit
in
the
ways
of
God
;
and
no
wonder
:
For
when
Actions
flow
at
once
from
Principles
and
Custom
,
when
they
spring
from
Love
,
and
are
attended
by
Pleasure
,
and
are
incited
and
quicken'd
by
Faith
,
and
Hope
too
:
How
can
it
be
,
but
that
we
should
repeat
'em
with
some
Eagerness
,
and
feel
an
Holy
Impatience
as
often
as
we
are
hindered
or
disappointed
?
And
as
the
Nature
of
the
Thing
shews
,
that
thus
it
ought
to
be
,
so
are
there
innumerable
Instances
in
the
Old
Testament
,
and
the
New
,
which
make
it
evident
,
that
thus
it
was
.
Shall
I
mention
the
example
of
our
Lord
,
who
went
about
doing
good
,
Act.
10.38
.
Shall
I
propose
the
Labours
and
Travils
of
St.
Paul
?
These
Patterns
it
may
be
,
will
be
judged
by
some
too
bright
and
dazling
a
Light
for
us
to
look
on
,
or
at
least
too
Perfect
for
us
to
copy
after
;
and
yet
St.
John
tells
us
,
that
he
,
who
says
he
abides
in
Him
,
ought
himself
also
so
to
walk
,
even
as
he
walked
,
1
Joh.
2.6
.
and
we
are
exhorted
to
be
followers
of
the
Apostles
,
as
they
were
of
Christ
.
But
if
the
Fervency
of
Christ
,
and
St.
Paul
,
seemed
to
have
soar'd
out
of
the
reach
of
our
imitation
,
we
have
Inferiour
Instances
enough
to
prove
the
Zeal
and
Fruitfulness
of
Habitual
Goodness
.
Thus
David
says
of
himself
,
Psal.
119.10
.
with
my
whole
Heart
have
I
sought
thee
:
and
Josiah
,
2
King
.
23.25
.
is
said
to
have
turned
to
the
Lord
with
all
his
Soul
,
and
with
all
his
Might
.
How
fervent
was
Anna
,
wo
departed
not
from
the
Temple
,
but
served
God
with
Fastings
and
Prayers
,
night
and
day
?
Luk.
2.37
.
how
Charitable
Tabitha
who
was
full
of
good
Works
and
Alms-deeds
which
she
did
?
Act.
9.36
.
Where
shall
I
place
Cornelius
?
With
what
words
shall
I
set
out
his
Virtues
?
with
what
but
those
of
the
Holy
Ghost
,
Act.
10.2
.
He
was
a
devout
Man
,
and
one
that
feared
God
with
all
his
House
,
which
gave
much
Alms
to
the
people
,
and
prayed
to
God
alway
.
But
peradventure
some
may
imagine
,
that
there
is
something
singular
and
extraordinary
in
these
Eminent
Persons
,
which
we
must
never
hope
to
equal
;
but
must
be
content
to
follow
them
at
a
vast
Distance
.
Well
,
let
this
be
so
;
What
have
we
to
say
to
whole
Churches
animated
by
the
same
Spirit
of
Zeal
?
What
are
we
to
think
of
the
Churches
of
Macedonia
,
whose
Charity
,
St.
Paul
thus
magnifies
,
2
Cor.
8.2
,
3.
in
a
great
trial
of
Affliction
,
the
abundance
of
their
Joy
,
and
their
deep
Poverty
,
abounded
to
the
Riches
of
their
Liberality
.
For
to
their
power
I
bear
record
,
yea
,
and
beyond
their
power
,
they
were
willing
of
themselves
.
And
,
St.
Paul
declares
himself
,
perswaded
of
the
Romans
,
that
they
were
full
of
goodness
filled
with
all
knowledge
;
Rom.
15.14
.
And
of
the
Corinthians
,
he
testifies
,
that
they
were
enriched
in
every
thing
,
and
came
behind
in
no
gift
;
1
Cor.
1.5
,
6.
that
they
did
abound
in
all
things
,
in
Faith
,
in
diligence
,
&c.
2
Cor.
8.7
.
I
will
stop
here
;
't
is
in
vain
to
heap
up
more
Instances
:
I
have
said
enough
to
shew
that
Vigour
and
Fervency
in
the
Service
of
God
,
is
no
miraculous
Gift
,
no
extraordinary
Prerogative
of
some
peculiar
Favorite
of
Heaven
;
but
the
natural
and
inseparable
Property
of
a
well
confirmed
Habit
of
Holiness
.
Lastly
,
is
Constancy
and
Steadiness
the
Property
of
an
Habit
?
It
is
an
undoubted
Property
of
Perfection
too
.
In
Scripture
,
Good
Men
are
every
where
represented
as
standing
fast
in
the
Faith
,
steadfast
and
unmovable
in
the
works
of
God
,
holding
fast
their
Integrity
:
In
one
word
,
as
constantly
following
after
Righteousness
,
and
maintaining
a
good
Conscience
towards
God
and
Man
.
And
so
Natural
is
This
to
one
Habitually
good
,
that
St.
John
affirms
of
such
a
one
that
he
cannot
sin
,
1
Joh.
3.9
.
whosoever
is
born
of
God
doth
not
commit
sin
,
for
his
Seed
remaineth
in
him
,
and
he
cannot
sin
because
he
is
born
of
God
.
Accordingly
,
Job
is
said
,
to
have
feared
God
and
eschewed
Evil
,
which
must
be
understood
of
the
constant
course
of
his
Life
.
Zachary
and
Elizabeth
are
said
to
be
Righteous
,
walking
in
all
the
Commandments
of
God
blameless
,
Luk.
1.6
.
Enoch
,
Noah
,
David
,
and
other
excellent
Persons
,
who
are
pronounc'd
by
God
,
Righteous
and
Just
and
Perfect
,
are
said
in
Scripture
,
to
walk
with
God
,
to
serve
Him
with
a
Perfect
Heart
,
with
a
full
purpose
of
Heart
to
cleave
to
him
,
and
the
like
.
And
this
is
that
Constancy
which
Christians
are
often
exhorted
to
;
watch
ye
,
stand
fast
in
the
Faith
,
quit
ye
like
Men
,
be
strong
,
1
Cor.
16.13
.
And
of
which
,
the
first
followers
of
our
Lord
left
us
such
remarkable
Examples
.
The
Disciples
are
said
to
have
been
continually
in
the
Temple
,
blessing
and
praising
God
,
Luk.
24.
And
the
first
Christians
are
said
to
have
continued
stedfastly
in
the
Apostles
Doctrine
and
fellowship
,
and
in
breaking
of
Bread
,
and
in
Prayers
,
Acts
2.42
.
Thus
I
think
I
have
sufficiently
cleared
my
Notion
of
Perfection
from
Scripture
:
Nor
need
I
multiply
more
Texts
to
prove
,
what
I
think
,
no
Man
can
doubt
of
,
unless
he
mistake
the
main
Design
and
End
of
the
Gospel
;
which
is
to
raise
and
exalt
us
to
a
steady
Habit
of
Holiness
:
The
end
of
the
Commandment
,
saith
St.
Paul
,
1
Tim.
1.5
.
is
Charity
out
of
a
pure
heart
,
and
of
a
good
Conscience
,
and
of
Faith
unfeigned
.
This
is
the
utmost
Perfection
Man
is
capable
of
,
to
have
his
Mind
enlightned
,
and
his
Heart
purified
;
and
to
be
inform'd
,
acted
and
influenc'd
by
Faith
and
Love
,
as
by
a
vital
principle
:
And
all
this
is
Essential
to
Habitual
Goodness
.
If
any
one
desire
further
Light
or
Satisfaction
in
this
Matter
,
let
him
read
the
eighth
Chapter
to
the
Romans
,
and
he
will
soon
acknowledge
,
that
he
there
finds
the
substance
of
what
I
have
hiterto
advanced
.
There
,
though
the
Word
it self
be
not
found
,
the
thing
called
Perfection
,
is
described
in
all
the
Strength
and
Beauty
,
in
all
the
Pleasure
and
Advantages
of
it
:
There
the
Disciple
of
Jesus
is
represented
as
one
,
who
walks
not
after
the
Flesh
but
after
the
Spirit
,
as
one
,
whom
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
has
set
free
from
the
Law
of
Sin
and
Death
,
one
who
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
does
not
mind
or
relish
the
things
of
the
Flesh
,
but
the
things
of
the
Spirit
,
one
in
whom
the
Spirit
of
Christ
dwells
:
He
does
not
stand
at
the
Door
and
knock
,
he
does
not
make
a
transient
visit
;
but
here
he
reigns
,
and
rules
,
and
inhabits
:
One
finally
in
whom
the
Body
is
dead
because
of
Sin
,
but
the
Spirit
is
life
because
of
Righteousness
.
And
the
Result
of
all
this
is
the
Joy
and
Confidence
,
the
Security
and
Transport
that
becomes
the
Child
of
God
.
Ye
have
not
received
the
Spirit
of
Bondage
again
to
Fear
,
but
ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
.
The
Spirit
it self
beareth
witness
with
our
Spirit
,
that
we
are
the
Children
of
God
;
and
if
Children
,
then
Heirs
,
heirs
of
God
,
and
joynt-heirs
with
Christ
.
And
now
't
is
no
wonder
,
if
the
Perfect
Man
long
for
the
Revelation
of
the
Glory
of
the
Sons
of
God
;
if
he
cry
out
in
Rapture
,
if
God
be
for
me
who
can
be
against
me
?
who
shall
lay
any
thing
to
the
Charge
of
God's
Elect
?
who
shall
seperate
me
from
the
Love
of
Christ
?
and
so
on
.
If
any
one
would
see
the
Perfect
Man
described
in
Fewer
words
,
he
needs
but
cast
his
Eye
on
Rom.
6.22
.
But
now
being
made
free
from
Sin
,
and
become
Servants
to
God
,
ye
have
your
Fruit
unto
Holiness
,
and
the
end
everlasting
Life
.
CHAP.
II.
This
Notion
of
Perfection
countenanced
by
all
sides
.
AFter
I
have
shewed
that
this
Notion
of
Perfection
is
warranted
by
Reason
and
Scripture
,
I
see
not
why
I
should
be
very
Solicitous
,
whether
it
do
,
or
do
not
clash
with
the
Opinions
of
Men.
But
the
Truth
is
,
if
we
examine
not
so
much
the
Expressions
and
Words
,
as
the
Sense
and
Meaning
of
all
Parties
about
this
Matter
,
we
shall
find
them
well
enough
agreed
in
it
at
the
bottom
.
And
't
is
no
wonder
,
if
(
notwithstanding
several
incidental
Disputes
)
they
should
yet
agree
in
the
Main
:
Since
the
Experience
of
Mankind
does
easily
teach
us
,
what
sort
of
Perfection
Human
Nature
is
capable
of
;
and
what
can
,
or
can
not
,
actually
be
attained
by
Man
.
The
Pelagians
did
not
contend
for
an
Angelical
Perfection
,
nor
St.
Austin
deny
such
a
one
as
was
truly
suitable
to
Man
:
the
one
could
not
be
so
far
a
Stranger
to
Human
Nature
,
as
to
exempt
it
in
Reality
from
those
Errors
and
Defects
,
which
the
best
of
Men
complain
of
,
and
labour
against
.
Nor
was
St.
Austin
so
little
acquainted
with
the
Power
of
the
Gospel
,
and
of
the
Spirit
,
as
not
to
be
well
enough
assured
that
Man
might
be
Habitually
Good
;
and
that
such
were
influenced
and
acted
by
a
firm
Faith
,
and
a
fervent
Love
,
and
well
grounded
Hope
.
The
Dispute
between
Them
then
,
concerning
Perfection
,
did
not
consist
in
This
,
whether
Men
might
be
Habitually
good
:
This
was
in
Reality
acknowledg'd
on
Both
sides
:
Nor
whether
the
best
Men
were
subject
to
Defects
,
for
This
too
,
Both
sides
could
not
but
be
sensible
of
,
but
in
these
two
things
especially
.
First
,
what
was
to
be
attributed
to
Grace
,
what
to
Nature
?
And
this
relates
not
to
the
Definition
or
Essence
of
Perfection
,
but
to
the
Source
and
Origine
of
it
.
Secondly
,
whether
those
Irregular
Motions
,
Defects
and
Errors
,
to
which
the
best
Men
were
subject
,
were
to
be
accounted
Sins
or
not
?
Neither
the
one
side
nor
the
other
then
,
as
far
as
I
can
discern
,
did
in
truth
mistake
the
Nature
of
Human
Perfection
:
Each
placed
it
in
Habitual
Righteousness
;
The
one
contended
for
no
more
,
nor
did
the
other
contend
for
less
in
the
Perfect
Man
.
And
when
the
one
asserted
him
free
from
Sin
,
he
did
not
assert
him
free
from
Defects
:
And
while
the
other
would
not
allow
the
best
Man
to
be
without
Sin
,
they
did
not
by
Sin
understand
any
thing
else
,
but
such
Disorders
,
Oppositions
to
,
or
Deviations
from
the
Law
of
God
,
as
the
Pelagian
himself
must
needs
own
to
be
in
the
Perfect
Man
.
The
Dispute
then
,
was
not
what
Man
might
,
or
might
not
attain
to
;
for
Both
sides
agreed
him
capable
of
the
same
Habitual
Righteousness
;
Both
sides
allowed
Him
subject
to
the
same
Frailties
:
But
one
side
would
have
these
Frailties
accounted
Sins
,
and
the
other
would
not
.
Numerous
indeed
have
been
the
Controversies
between
the
Popish
and
Reformed
Churches
about
Precept
and
Counsel
,
Mortal
and
Venial
Sin
,
the
Possibility
of
fulfilling
the
Law
of
God
,
the
Merit
of
Good
Works
,
and
such-like
.
But
after
all
,
if
we
enquire
what
that
Height
of
Virtue
is
to
which
the
best
of
Men
may
arrive
,
what
those
Frailties
and
Infirmities
are
to
which
they
are
subject
,
't
were
I
think
easie
to
shew
that
the
Wise
and
Good
are
on
all
hands
agreed
about
this
.
Nor
does
it
much
concern
my
present
purpose
in
what
sense
,
or
on
what
account
Papists
think
some
sins
Venial
,
and
Protestants
deny
them
to
be
so
;
since
neither
the
one
nor
the
other
,
exempt
the
Perfect
Man
from
Infirmities
,
nor
assert
any
other
Height
or
Perfection
then
what
consists
in
a
consummate
and
well
establish'd
Habit
of
Virtue
.
Some
Men
may
,
and
do
talk
very
extravagantly
:
But
it
is
very
hard
to
imagine
,
that
Sober
and
Pious
Men
should
run
in
with
them
.
Such
,
when
they
talk
of
Fulfilling
the
Law
of
God
and
keeping
his
Commandments
,
must
surely
understand
this
of
the
Law
of
God
in
a
Gracious
and
Equitable
sense
:
And
this
is
no
more
then
what
the
Scripture
asserts
of
every
sincere
Christian
.
When
they
talk
of
,
I
know
not
what
transcendant
Perfection
in
Monkery
,
they
must
surely
mean
nothing
more
,
then
that
Poverty
,
Chastity
,
and
Obedience
are
Heroick
Instances
of
Faith
and
Love
,
of
Poverty
of
Spirit
,
and
Purity
of
Heart
;
and
that
an
Ascetick
Discipline
is
the
most
compendious
and
effectual
way
to
a
Consummate
Habit
of
Righteousness
.
Finally
,
by
the
Distinction
of
Precept
and
Counsel
,
such
can
never
intend
surely
more
then
This
,
that
we
are
obliged
to
some
things
under
pain
of
Damnation
;
to
others
,
by
the
Hopes
of
greater
Degrees
of
Glory
:
For
't
is
not
easie
for
me
to
comprehend
,
that
any
Man
,
whose
Judgment
is
not
enslav'd
to
the
Dictates
of
his
Party
,
should
deny
either
of
these
two
Truths
.
1.
That
whatever
is
neither
forbidden
,
nor
commanded
by
any
Law
of
God
,
is
Indifferent
.
2.
That
no
Man
can
do
more
then
love
the
Lord
his
God
,
with
all
his
Heart
,
with
all
his
Soul
,
and
with
all
his
Might
,
and
his
Neighbour
as
himself
.
I
say
,
there
is
no
Degree
or
Instance
of
Obedience
,
that
is
not
comprised
within
the
Latitude
and
Perfection
of
these
Words
.
But
whatever
some
of
the
Church
of
Rome
,
or
it
may
be
,
the
greater
part
of
it
,
may
think
;
This
,
't
is
plain
,
was
the
Sense
of
the
Ancients
.
St.
Austin
[
(a)
](A49403-e16720-b)
(a)
Quaecunque
non
jubentur
,
sed
speciali
consilio
monentur
,
tum
recté
fiunt
,
cum
referuntur
ad
deligendum
Deum
,
&
proximum
propter
Deum
,
Aug.
Euch.
cap.
121.
could
never
understand
any
Merit
or
Excellence
in
those
things
that
were
Matter
of
Counsel
not
Precept
,
unless
they
flowed
from
,
and
had
regard
to
the
Love
of
God
,
and
our
Neighbour
.
And
Cassian's
[
(b)
](A49403-e16770-b)
(b)
Ac
proinde
ea
quibus
qualitates
Statutas
videmus
,
&
tempora
;
&
quae
sic
observata
sanctificant
,
ut
omissa
non
polluant
,
Media
esse
manifestum
est
,
ut
puta
Naptias
,
agriculturam
,
divitias
,
solitudinis
Remotionem
,
&c.
Cassian
.
Colla.
Patr.
Talem
igitur
Definitionem
supra
Jejunii
,
&c.
Nec
in
ipso
spei
nostrae
terminum
defigamus
,
sed
ut
per
ipsum
ad
puritatem
Cordis
&
Apostolicam
Charitatem
pervenire
possimus
,
ibid.
Excellent
Monks
resolved
all
the
value
of
such
things
,
to
consist
in
their
tendency
to
promote
Apostolical
Purity
and
Charity
.
And
Gregory
Nazianzen
[
(c)
](A49403-e16840-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Greg.
Nazian.
thought
it
very
extravagant
,
to
pretend
to
be
Perfecter
then
the
Rule
,
and
Exacter
then
the
Law
.
The
Quakers
have
made
much
noise
and
stir
about
the
Doctrine
of
Perfection
,
and
have
reflected
very
severely
on
others
,
as
subverting
the
great
Design
of
our
Redemption
(
which
is
Deliverance
from
Sin
)
and
upholding
the
Kingdom
of
Darkness
:
But
with
what
Justice
will
easily
appear
when
I
have
represented
their
Sense
,
which
I
will
do
very
Impartially
,
and
in
as
few
and
plain
words
as
I
can
.
Mr.
W.
P.
[
(d)
](A49403-e16970-b)
(d)
A
Key
opening
,
&c.
tells
us
,
that
They
are
so
far
Infallible
and
Perfect
,
as
they
are
led
by
the
Spirit
.
This
is
indeed
true
,
but
't
is
meer
trifling
:
For
This
is
an
Infallibility
and
Perfection
which
no
man
denies
,
who
believes
in
the
Holy
Ghost
;
since
whoever
follows
His
Guidance
must
be
in
the
right
,
unless
the
Holy
Ghost
himself
be
in
the
wrong
?
He
urges
,
't
is
true
,
a
great
number
of
Scriptures
to
shew
(
they
are
his
own
words
)
that
a
State
of
Perfection
from
Sin
(
though
not
in
fulness
of
Wisdom
and
Glory
)
is
attainable
in
this
Life
;
But
this
is
too
dark
and
short
a
hint
to
infer
the
Sense
of
his
Party
from
it
.
Mr.
Ed.
Burroughs
[
(e)
](A49403-e17130-b)
(e)
Principles
of
Truth
,
&c.
is
more
full
.
We
believe
(
saith
he
)
that
the
Saints
upon
Earth
may
receive
forgiveness
of
Sins
,
and
may
be
perfectly
freed
from
the
Body
of
Sin
and
Death
,
and
in
Christ
may
be
perfect
and
without
Sin
,
and
may
have
victory
over
all
Temptations
,
by
Faith
in
Jesus
Christ
.
And
we
believe
every
Saint
that
is
called
of
God
,
ought
to
press
after
Perfection
,
and
to
over-come
the
Devil
,
and
all
his
Temptations
upon
Earth
:
And
we
Believe
they
that
faithfully
wait
for
it
,
shall
obtain
it
,
and
shall
be
presented
without
Sin
in
the
Image
of
the
Father
;
And
such
walk
not
after
the
Flesh
,
but
after
the
Spirit
,
and
are
in
Covenant
with
God
,
and
their
sins
are
blotted
out
,
and
remembred
no
more
;
for
they
cease
to
commit
sin
,
being
Born
of
the
Seed
of
God
.
If
by
Sin
here
,
he
means
,
as
he
seems
to
do
,
Deliberate
or
Presumptuous
Sin
;
I
do
not
think
any
Establish'd
Church
,
whether
Protestant
or
Popish
,
Teaches
otherwise
.
Mr.
Barclay
[
(f)
](A49403-e17240-b)
(f)
Apol.
Thes.
8.
goes
very
Methodically
to
work
,
and
first
sets
down
the
state
of
the
Question
;
then
confutes
those
that
differ
from
Him
,
answers
their
Objections
out
of
Scripture
;
and
lastly
,
establishes
his
own
Doctrine
.
As
to
the
Perfection
which
he
asserts
,
he
lets
us
know
,
That
it
is
to
be
derived
from
the
Spirit
of
Christ
;
that
it
consists
not
in
an
Impossibility
of
Sinning
,
but
a
Possibility
of
not
Sinning
:
And
that
his
Perfect
Man
is
capable
of
Daily
Growth
and
Improvement
.
When
to
This
I
have
added
,
that
he
speaks
all
along
of
That
which
we
call
Wilful
Sin
,
as
appears
from
his
Description
of
it
;
for
he
calls
it
,
Iniquity
,
Wickedness
,
Impurity
,
the
Service
of
Satan
,
and
attributes
such
Effects
to
it
as
belong
not
at
all
to
what
we
call
Sins
of
Infirmity
;
when
I
say
This
is
added
to
render
his
Sense
clear
,
I
can
readily
subscribe
to
him
:
For
I
know
no
such
Doctrines
in
our
Church
as
Those
which
he
there
opposes
;
namely
,
that
the
Regenerate
are
to
live
in
Sin
,
and
that
their
Good
Works
are
Impure
and
Sinful
.
But
then
,
he
either
mistakes
the
Main
Point
in
Debate
,
or
prudently
declines
it
:
For
the
Question
is
not
,
whether
good
Men
may
live
in
Mortal
or
Wilful
Sin
,
but
whether
good
Men
are
not
subject
to
Frailties
and
Infirmities
,
which
are
indeed
Sins
though
not
imputable
under
the
Covenant
of
Grace
.
Whether
the
Quakers
are
not
in
this
Point
Pelagians
,
I
do
not
now
inquire
;
because
if
they
be
,
they
are
already
considered
.
Two
things
there
are
in
Mr.
Barclay's
state
of
the
Question
,
which
I
cannot
so
well
approve
of
;
the
One
is
,
that
he
expresses
himself
so
injudiciously
about
the
growth
and
improvement
of
his
Perfect
Man
,
that
he
seems
to
forget
the
Difference
the
Scriptures
make
between
Babes
and
full
Grown
Men
in
Christ
,
and
to
place
Perfection
so
low
in
reference
to
Positive
Righteousness
,
or
Virtue
,
as
if
it
consisted
in
Negative
only
,
or
ceasing
from
Sin
.
The
Other
is
,
That
though
he
does
not
peremptorily
affirm
a
State
of
Impeccability
attainable
in
this
Life
,
yet
he
seems
inclined
to
Believe
it
,
and
imagines
it
countenanced
by
1
Joh.
3.9
.
But
he
ought
to
have
consider'd
,
That
whatever
Impeccability
may
be
inferr'd
from
that
Text
,
it
is
attributed
,
not
to
some
extraordinary
Persons
,
but
to
all
whosoever
they
be
that
are
Born
of
God
,
but
this
is
out
of
my
way
.
All
that
I
am
to
observe
upon
the
whole
is
,
that
These
Men
place
Perfection
especially
in
refraining
from
Sin
:
I
advance
higher
;
and
place
it
in
a
well-setled
Habit
of
Righteousness
.
And
I
believe
they
will
be
as
little
dissatisfied
with
me
for
this
,
as
I
am
with
them
,
for
asserting
the
Perfect
Man
freed
from
Sin
.
For
as
Mr.
Barclay
expresses
himself
,
I
think
he
has
in
reality
no
Adversaries
but
Antinomians
and
Ranters
.
As
to
That
Perfection
which
is
magnified
by
Mistical
Writers
,
some
of
Them
have
only
darken'd
and
obscured
the
plain
Sense
of
the
Gospel
,
by
figurative
and
unintelligible
Terms
.
Those
of
Them
which
write
with
more
Life
and
Heat
than
other
Men
ordinarily
do
,
recommend
nothing
but
that
Holiness
which
begins
in
the
Fear
,
and
is
consummate
in
the
Love
of
God
,
which
enlightens
the
Mind
,
purifies
the
Heart
,
and
fixes
and
unites
Man
to
his
Soveraign
Good
,
that
is
God
:
And
I
am
sure
I
shall
not
differ
with
These
.
There
are
,
I
confess
,
almost
innumerable
sayings
of
the
Fathers
,
which
sufficiently
testifie
how
little
Friends
they
were
to
Perfection
,
in
such
a
Notion
of
it
as
is
too
generally
embraced
in
the
Church
of
Rome
.
The
Primitive
Spirit
breathed
Nothing
but
Humility
:
It
was
a
professed
Enemy
to
All
self-Confidence
and
Arrogance
,
to
Supererogation
and
Merit
;
and
it
invited
Men
earnestly
to
reflect
upon
the
Sins
and
Slips
of
Life
,
and
on
that
Opposition
which
the
Law
of
the
Body
maintains
against
the
Law
of
the
Mind
,
in
some
Degree
or
other
,
in
the
Best
Men.
This
Consideration
forced
the
Bishop
of
Condome
to
that
plain
and
honest
Confession
,
Itaque
Justitia
Nostra
licet
per
Charitatis
Infusionem
sit
vera
,
&c.
though
our
Righteousness
,
because
of
that
Love
which
the
Spirit
sheds
abroad
in
our
Hearts
,
be
Sincere
and
Real
,
yet
is
it
not
absolute
and
consummate
,
because
of
the
Opposition
of
Concupiscence
:
So
that
it
is
an
indispensable
Duty
of
Christianity
,
to
be
perpetually
bewailing
the
Errors
of
Life
.
Wherefore
we
are
oblig'd
humbly
to
confess
with
St.
Austin
,
That
our
Righteousness
in
this
Life
,
consists
rather
in
the
pardon
of
our
Sins
,
then
in
the
perfection
of
our
Virtues
.
All
this
is
undoubtedly
true
,
but
concerns
not
me
:
I
never
Dream
of
any
man's
passing
the
Course
of
Life
without
Sin
:
Nor
do
I
contend
for
such
a
Perfection
as
St.
Austin
calls
Absolute
,
which
will
admit
of
no
Increase
,
and
is
exempt
from
Defects
and
Errors
.
Though
on
the
other
hand
,
I
confess
I
cannot
but
think
,
some
carry
this
matter
too
far
;
and
while
they
labour
to
abate
the
Pride
and
Confidence
of
man
,
give
too
much
incouragement
to
Negligence
and
Presumption
.
I
cannot
see
how
frequent
Relapses
into
Deliberate
Acts
of
Wickedness
,
can
consist
with
a
well
setl'd
and
establish'd
Habit
of
Goodness
.
The
Heat
of
Dispute
in
some
,
and
a
sort
of
Implicite
Faith
for
their
Authority
in
others
,
has
produced
many
unwary
Expressions
,
and
I
doubt
very
unsound
and
pernicious
Notions
about
this
matter
.
CHAP.
III.
Inferences
deduced
from
the
Notion
of
Perfection
.
HAving
in
the
two
former
Chapters
fix'd
the
Notion
of
Religious
Perfection
,
and
prov'd
it
consonant
to
Reason
and
Scripture
,
and
not
so
only
,
but
also
made
it
appear
,
that
it
is
countenanced
by
the
Unanimous
Consent
of
All
,
who
have
ever
handled
This
Subject
.
I
have
nothing
now
to
do
,
but
by
way
of
Inference
,
to
represent
the
Advantages
we
may
reap
from
it
.
1.
It
is
from
hence
plain
,
That
Perfection
must
not
be
placed
in
Fantastick
Speculations
,
or
Voluntary
Observances
,
but
in
the
solid
and
useful
Virtues
of
the
Gospel
;
in
the
Works
of
Faith
,
the
Labour
of
Love
,
and
the
Patience
of
Hope
;
in
the
Purity
and
Humility
of
a
Child
of
Light
;
in
the
Constancy
and
Magnanimity
which
becomes
one
who
has
brought
the
Body
into
subjection
,
and
has
set
his
Affections
on
things
above
.
This
state
of
Perfection
is
well
enough
described
by
the
Rule
of
St.
Bennet
.
Ergo
his
omnibus
Humilitatis
Gradibus
ascensis
,
Monachus
mox
ad
Charitatem
,
&c.
The
Monk
having
passed
through
these
several
Stages
of
Humility
or
Mortification
,
will
arrive
at
that
Love
of
God
which
casteth
out
fear
;
by
which
he
will
be
enabled
to
perform
all
things
with
Ease
and
Pleasure
,
and
as
it
were
Naturally
,
which
before
he
perform'd
with
Reluctancy
and
Dread
;
being
now
moved
and
acted
,
not
by
the
terrors
of
Hell
,
but
by
a
delight
in
Goodness
,
and
the
force
of
an
excellent
Habit
:
Both
which
,
Christ
by
his
Spirit
Vouchsafes
to
increase
and
exalt
in
his
Servant
now
cleans'd
and
purg'd
from
all
Sin
and
Vice
.
2.
This
Notion
of
Perfection
proves
all
Men
to
lie
under
an
Obligation
to
it
:
For
as
All
are
capable
of
an
Habit
of
Holiness
,
so
is
it
the
Duty
of
All
to
endeavour
after
it
.
If
Perfection
were
indeed
an
Angelical
State
;
if
it
did
consist
in
an
Exemption
from
all
Defects
and
Infirmities
,
and
in
such
an
Elevation
of
Vertue
,
to
which
nothing
can
be
added
;
then
I
confess
,
all
Discourses
of
it
,
and
much
more
all
Attempts
after
it
,
would
be
vain
and
insolent
too
.
If
again
,
it
did
consist
in
some
Heroick
Pitch
of
Vertue
,
which
should
appear
to
have
some
thing
so
Singular
in
it
,
as
should
make
it
look
more
like
a
Miracle
than
a
Duty
,
it
were
then
to
be
expected
but
once
in
an
Age
,
from
some
Extraordinary
Person
,
called
to
it
by
Peculiar
Inspirations
,
and
Extraordinary
Gifts
.
But
if
Christian
Perfection
be
,
as
I
have
proved
,
only
a
well
confirmed
Habit
of
Goodness
,
if
it
differ
from
Sincerity
only
,
when
Sincerity
is
in
its
Weakness
and
Infancy
,
not
when
grown
up
,
then
't
is
plain
,
that
every
Christian
lies
under
an
Obligation
to
it
.
Accordingly
the
Scripture
exhorts
All
to
perfect
Holiness
in
the
fear
of
God
,
to
go
on
to
Perfection
,
Heb.
6.
And
it
assigns
This
as
one
great
end
of
the
institution
of
a
standing
Ministry
in
the
Churches
of
Christ
,
namely
,
the
perfecting
the
Saints
,
the
edifying
the
Body
of
Christ
,
till
we
all
come
in
the
Vnity
of
the
Faith
,
and
of
the
Knowledge
of
the
Son
of
God
,
unto
a
Perfect
Man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
,
Eph.
4.12
,
13.
And
hence
it
is
,
that
we
find
the
Apostles
pursuing
this
great
End
,
by
their
Prayers
and
Labours
,
earnestly
contending
and
endeavouring
to
present
all
Christians
Perfect
before
God
.
1
Thess.
3.10
.
Night
and
Day
praying
exceedingly
,
that
we
might
see
your
face
,
and
might
perfect
that
which
is
lacking
in
your
Faith
.
Col.
1.28
.
Whom
we
preach
,
warning
every
Man
,
and
teaching
every
Man
in
all
wisdom
,
that
we
may
present
every
Man
perfect
in
Christ
Jesus
,
see
1
Pet.
5.10
.
Coll.
4.13
.
Nay
further
,
the
Scripture
frequently
puts
us
in
mind
,
that
they
are
in
a
State
of
Danger
,
who
do
not
proceed
and
grow
in
Grace
,
and
press
on
towards
Perfection
.
Now
all
this
is
very
easily
accountable
,
taking
Perfection
for
a
well
setled
Habit
of
Holiness
;
but
on
no
other
Notion
of
it
.
3.
This
Account
of
Perfection
removes
Those
Scruples
which
are
often
started
about
the
Degrees
of
Holiness
and
Measures
of
Duty
,
and
are
wont
to
disturb
the
Peace
,
clog
the
Vigour
,
and
damp
the
Alacrity
of
many
well
Meaning
and
Good
People
.
Nay
,
many
of
Acute
Parts
and
Good
Learning
,
are
often
puzled
about
this
Matter
:
Some
teaching
that
Man
is
not
bound
to
do
his
best
;
others
on
the
quite
contrary
;
that
he
is
so
far
bound
to
it
,
that
he
is
always
oblig'd
to
pursue
the
most
Perfect
Duty
,
to
choose
the
most
Perfect
Means
,
and
to
exert
the
utmost
of
that
Strength
,
and
act
according
to
the
utmost
of
that
Capacity
with
which
God
has
endowed
him
.
Now
all
these
things
,
when
we
come
to
apply
these
General
Doctrines
to
Particular
Instances
,
and
a
vast
variety
of
Circumstances
,
have
so
much
Latitude
,
Ambiguity
,
and
Uncertainty
in
them
,
that
Men
of
Tender
Consciences
,
and
Defective
Understanding
,
reap
nothing
from
such
high
flown
Indefinite
Discourses
,
but
Doubts
and
Scruples
.
It
requires
a
Strong
and
Penetrating
Judgment
,
to
resolve
what
is
the
utmost
Extent
of
our
Power
and
Capacity
;
What
the
best
Mean
,
and
what
the
most
Perfect
Duty
,
when
many
present
themselves
to
us
,
and
all
variously
circumstantiated
.
But
now
,
as
I
have
stated
Matters
,
we
are
bound
indeed
to
pursue
and
labour
after
Growth
and
Improvement
in
the
Love
of
God
,
and
Charity
towards
our
Neighbour
,
in
Purity
,
Humility
,
and
the
like
.
And
this
we
shall
certainly
do
,
if
we
be
Sincere
;
in
other
Matters
we
are
left
to
our
Prudence
;
and
if
the
Error
of
our
Choice
proceed
only
from
an
Error
in
Judgment
,
not
a
Corruption
in
our
Hearts
,
we
are
safe
enough
.
4.
'T
is
very
easie
to
discern
now
where
we
stand
in
reference
to
Perfection
;
how
remote
we
are
from
it
,
or
how
near
to
it
.
For
the
nature
of
an
Habit
being
plain
and
Intelligible
,
the
Effects
and
Properties
of
it
,
obvious
to
the
Meanest
Capacity
,
't
is
easie
to
determine
upon
an
Impartial
Examination
,
whether
we
be
Habitually
Good
or
not
,
or
what
Approaches
we
have
made
towards
it
.
And
because
this
is
a
Matter
of
no
small
Importance
,
and
Men
are
generally
backward
enough
to
advance
too
far
into
such
Reflections
and
Applications
,
as
may
breed
any
Disturbance
to
their
Peace
,
or
any
Diminution
of
their
Good
Opinion
for
themselves
,
though
neither
the
one
nor
the
other
be
too
well
grounded
;
I
shall
not
think
my
time
mispent
,
if
I
here
take
this
task
upon
me
;
and
endeavour
by
several
Particular
deductions
,
to
lay
every
Man's
State
as
plainly
open
to
his
View
as
I
can
.
1st
.
Then
,
from
the
Notion
I
have
given
of
Perfection
,
it
appears
,
That
if
a
Man's
Life
be
very
Vneven
,
Unconstant
,
and
Contradictory
to
it self
,
if
he
be
to
day
a
Saint
,
and
to
morrow
a
Sinner
,
if
he
yield
to
day
to
the
Motives
of
the
Gospel
,
and
Impulses
of
the
Spirit
,
and
to
morrow
to
the
Sollicitations
of
the
Flesh
,
and
Temptations
of
the
World
,
he
is
far
from
being
Perfect
;
so
far
,
that
there
is
not
ground
enough
to
conclude
Him
Sincere
or
Real
,
though
Imperfect
Convert
.
The
only
certain
Proof
of
Regeneration
is
Victory
;
he
that
is
born
of
God
over-cometh
the
World
,
1
Joh.
5.4
.
Faith
,
though
it
be
True
,
is
not
presently
Saving
and
Justifying
till
it
have
subdued
the
Will
,
and
captivated
the
Heart
,
i.
e.
till
we
begin
to
Live
by
Faith
;
which
is
evident
from
That
Corn
in
the
Parable
,
which
though
it
shot
up
yet
had
it
not
Depth
of
Earth
,
nor
Root
enough
,
and
therefore
was
withered
up
,
and
brought
forth
no
fruit
.
Regret
and
Sorrow
for
Sin
is
an
Excellent
Passion
,
but
till
it
has
subdued
our
Corruptions
,
chang'd
our
Affections
,
and
purified
our
Hearts
,
't
is
not
that
Saving
Repentance
in
the
Apostle
,
2
Cor.
7.10
.
Godly
sorrow
worketh
Repentance
,
not
to
be
repented
of
.
We
may
have
some
sudden
Heats
and
Passions
for
Vertue
,
but
if
they
be
too
short
liv'd
to
implant
it
in
us
,
this
is
not
that
Charity
or
Love
which
animates
and
impregnates
the
New
Creature
mentioned
,
Gal.
5.6
.
Faith
working
by
Love
.
Lastly
,
we
may
have
good
Purposes
,
Intentions
,
nay
,
Resolutions
;
but
if
these
prove
too
weak
to
obtain
a
Conquest
over
our
Corruptions
,
if
they
prove
too
weak
to
resist
the
Temptations
we
were
wont
to
fall
by
,
't
is
plain
that
they
are
not
such
as
can
demonstrate
us
Righteous
,
or
entitle
us
to
a
Crown
,
which
is
promised
to
him
that
overcometh
.
And
here
I
cannot
but
remark
,
to
how
little
purpose
Controversies
have
been
multiplied
about
the
Justification
of
Man
.
'T
is
one
thing
for
God
to
justifie
us
,
i.
e.
to
Pardon
our
Sins
,
and
account
us
Righteous
and
his
Children
;
and
another
for
us
to
know
,
or
be
assured
that
he
does
so
.
If
we
enquire
after
the
former
,
't
is
plain
to
me
,
that
no
Man
can
be
accounted
Righteous
by
God
,
till
he
really
is
so
:
And
when
the
Man
is
Sanctified
throughout
in
Spirit
,
Soul
,
and
Body
;
then
is
he
certainly
Justified
,
and
not
till
then
.
And
this
I
think
is
confessed
by
all
,
except
Antinomians
;
and
whatever
Difference
there
is
amongst
Christians
in
this
Matter
,
it
lies
in
the
Forms
and
Variety
of
Expression
.
They
that
contend
earnestly
for
the
Necessity
of
Good
works
,
do
not
,
I
suppose
,
imagine
,
that
the
Works
are
Holy
,
before
the
Heart
is
so
;
for
as
is
the
Fountain
,
such
will
be
its
Streams
,
as
is
the
Tree
,
such
will
be
its
Fruits
.
What
Absurdity
then
is
there
in
admitting
that
Men
are
justified
before
they
bring
forth
Good
Works
;
if
they
cannot
bring
forth
Good
Works
till
they
be
Sanctified
and
Chang'd
?
On
the
other
hand
,
they
who
contend
so
earnestly
for
Justification
by
Faith
without
Works
,
do
not
only
suppose
that
the
Man
is
throughly
changed
,
by
the
Infusion
of
Habitual
Grace
,
but
also
that
this
Grace
,
as
soon
as
it
has
opportunity
,
will
exert
and
express
it self
in
good
Works
:
And
they
do
readily
acknowledge
that
the
Faith
which
does
not
work
by
Love
,
is
an
Historical
Unanimated
Faith
.
And
if
so
,
how
natural
is
it
to
comprise
in
that
Holiness
which
justifies
,
not
only
the
change
of
the
Heart
,
but
of
the
Actions
?
But
here
I
think
it
is
well
worth
the
considering
,
whether
that
thorough
Change
in
the
nature
of
a
Sinner
,
which
is
called
Holiness
,
be
now
effected
at
once
,
and
in
a
moment
,
and
not
rather
gradually
and
in
time
?
For
this
may
give
some
light
to
the
Doctrine
of
Justification
,
and
draws
off
from
Speculations
and
Theories
,
to
more
Useful
and
Practical
Thoughts
and
Discourses
about
it
.
'T
is
true
,
in
the
Primitive
times
,
when
the
Conviction
of
a
Sinner
was
wrought
by
a
dazling
light
,
by
Surprising
Miracles
,
by
Exuberant
Influxes
of
the
Spirit
,
and
the
Concurrence
of
many
extraordinary
things
,
Sanctification
(
as
in
the
Goaler
and
his
Family
,
Act.
16.
)
might
be
begun
and
finished
in
the
same
hour
.
But
I
doubt
it
is
rarely
so
with
us
at
this
day
;
our
Vices
are
not
so
suddenly
subdued
,
nor
our
Vertues
so
suddenly
implanted
.
Our
Convictions
in
the
Beginning
of
Conversion
,
are
seldom
so
full
and
clear
as
Theirs
:
And
if
we
may
judge
by
the
Effects
,
't
is
but
seldom
that
the
Principle
of
a
New
Life
is
infus'd
in
the
same
Plenty
and
Power
it
appears
to
have
been
in
Them
.
And
if
so
,
then
these
things
will
follow
;
1.
Though
in
the
first
Plantation
of
the
Gospel
Men
being
converted
,
as
it
were
in
a
Moment
,
ingrafted
by
Baptism
into
Christ
,
and
receiving
the
Holy
Ghost
,
the
Earnest
of
their
Justification
or
Acceptance
with
God
,
and
their
future
Glory
:
We
may
very
well
say
of
them
,
that
they
were
not
only
Justified
,
but
also
knew
themselves
to
be
so
,
before
they
had
brought
forth
any
other
Fruit
of
Righteousness
,
than
what
was
implied
in
the
Dedication
of
themselves
to
Christ
by
that
solemn
Rite
of
Baptism
;
but
at
this
day
,
when
Conversion
is
not
effected
in
the
same
manner
;
when
Faith
and
Good
Works
do
mutually
cherish
one
another
,
when
Righteousness
is
not
brought
forth
into
victory
,
but
by
long
labour
and
travel
;
I
see
not
why
Faith
and
Good
Works
may
not
be
pronounced
jointly
and
antecedently
necessary
to
our
Justification
.
2.
The
Doctrine
of
Infused
Habits
has
been
much
ridiculed
and
exposed
,
as
absurd
by
some
Men
;
and
I
must
confess
,
if
it
be
Essential
to
a
Habit
,
to
be
acquired
by
length
of
time
,
and
repetition
of
the
same
Acts
,
then
an
Infus'd
Habit
is
a
very
Odd
Expression
:
But
why
God
cannot
produce
in
us
those
strong
Dispositions
to
Vertue
in
a
Moment
,
which
are
naturally
produced
by
Time
;
or
why
we
may
not
ascribe
as
much
efficacy
to
Infus'd
Grace
,
as
Philosophers
are
wont
to
do
to
repeated
Acts
,
I
cannot
see
?
Nor
can
I
see
why
such
Dispositions
when
Infus'd
,
may
not
be
called
Habits
,
if
they
have
all
the
Properties
and
Effects
of
an
Habit.
And
that
such
excellent
Dispositions
were
on
a
sudden
wrought
in
the
Minds
of
Christians
in
the
beginning
of
Christianity
,
is
too
plain
from
the
History
of
those
times
to
need
a
proof
.
But
whether
such
Changes
are
ordinarily
effected
so
suddenly
at
this
day
,
we
have
much
reason
to
doubt
;
nay
,
I
think
it
appears
from
what
I
have
said
,
there
is
sufficient
reason
to
deny
it
.
And
if
so
,
the
Infusion
of
Habits
cannot
be
so
properly
insisted
on
now
as
then
;
and
we
may
be
more
subject
to
make
unwarrantable
Inferences
from
the
Doctrine
of
Infus'd
Habits
,
then
they
were
in
those
bright
and
Miraculous
days
.
3.
As
our
Progress
to
Sanctification
must
be
slower
then
formerly
,
as
it
must
be
longer
before
the
Grace
that
is
infus'd
so
far
,
master
our
corruption
,
and
dilate
and
diffuse
it self
through
our
whole
Nature
,
as
that
we
may
justly
be
denominated
Holy
and
Righteous
from
the
prevalence
of
this
Holy
Principle
:
So
by
a
necessary
consequence
,
our
Justification
must
commence
later
.
But
after
all
,
I
know
not
why
we
should
be
so
inquisitive
after
the
time
of
our
Justification
by
God
.
The
Comfort
of
a
Christian
does
not
result
immediately
from
God's
Justifying
him
,
but
from
his
knowing
that
he
does
so
.
And
if
this
be
the
thing
we
are
now
searching
after
,
namely
,
what
rational
Assurance
we
can
have
of
our
Justification
,
and
when
,
as
indeed
it
is
;
then
,
though
I
do
not
pretend
to
determine
,
that
Man
is
not
,
or
may
not
be
Justifi'd
or
accounted
righteous
by
God
,
upon
a
thorough
change
of
Mind
or
Soul
,
before
this
change
discovers
it self
in
a
Series
of
Victories
over
those
Temptations
by
which
he
was
led
Captive
before
;
Yet
I
assert
First
,
That
the
true
and
solid
proof
of
the
Sanctification
of
the
Heart
,
is
Sanctity
of
Life
.
Next
,
when
I
talk
of
Victory
,
I
suppose
Man
engag'd
,
I
suppose
him
encountred
by
Temptations
and
Enemies
;
and
then
I
affirm
,
that
the
Faith
which
is
not
strong
enough
to
Conquer
,
is
not
strong
enough
to
Justifie
;
if
any
Man
demand
,
may
not
that
Faith
which
is
Foil'd
to
day
,
Conquer
to
morrow
;
I
answer
,
I
must
leave
this
to
God
:
I
can
pronounce
nothing
of
the
Sincerity
of
the
Heart
,
but
by
the
outward
Deportment
and
Success
.
And
if
this
be
the
proper
way
of
judging
of
a
Man's
Sincerity
,
I
am
sure
I
may
with
much
more
confidence
affirm
,
that
nothing
less
then
Victory
can
be
a
clear
Argument
of
Perfection
.
My
business
therefore
shall
ever
be
to
be
Holy
,
and
then
I
'm
sure
I
shall
be
Justified
.
If
I
be
Holy
,
God
who
cannot
err
will
certainly
account
me
so
;
and
if
I
cease
to
be
so
,
God
must
cease
to
account
me
so
.
And
this
is
all
which
I
design
by
this
long
Paragraph
:
That
is
,
to
render
Men
more
careful
and
diligent
in
making
their
Calling
and
Election
sure
,
and
to
prevent
Presumption
and
groundless
Confidence
.
And
that
nothing
that
I
have
here
said
,
may
be
perverted
to
a
contrary
purpose
;
that
no
Man
from
some
passionate
resolutions
or
sudden
changes
of
his
own
Mind
,
may
be
tempted
to
conclude
too
hastily
of
his
being
Justified
,
as
if
the
change
wrought
in
him
,
were
equal
to
that
commonly
effected
in
the
first
Converts
of
Christianity
;
I
think
it
not
amiss
to
put
such
a
one
in
mind
,
that
even
These
were
not
Justified
,
unless
they
did
profess
Christ
with
the
Mouth
as
well
as
Believe
in
him
with
the
Heart
;
and
that
this
publick
Profession
of
Christianity
in
those
days
,
was
equivalent
to
many
Good
Works
in
These
.
2dly
,
He
that
feels
in
himself
little
or
no
Fervency
of
Spirit
,
little
or
no
Hunger
and
Thirst
after
Righteousness
,
has
reason
to
suspect
,
that
his
Regularity
is
little
more
then
common
Decency
and
Civility
,
and
to
doubt
,
lest
his
Religion
be
nothing
else
but
Custom
or
common
Prudence
.
I
see
not
how
so
much
Indifference
and
Sluggishness
can
consist
with
a
firm
Belief
and
Expectation
of
a
Crown
,
with
a
sincere
Love
of
God
and
Righteousness
.
But
if
we
may
suppose
such
a
one
restrained
from
Evil
,
and
preserved
in
the
way
of
Duty
,
after
a
sort
,
by
the
Fear
of
God
,
and
a
Desire
of
Heaven
,
yet
certainly
this
can
be
but
the
Infancy
of
the
New
Creature
at
most
:
And
the
best
advice
that
can
be
given
such
a
one
,
is
surely
that
of
St.
Peter
,
that
by
adding
one
degree
of
Vertue
to
another
,
he
would
use
all
diligence
to
make
his
Calling
and
Election
sure
,
2
Pet.
1.10
.
3dly
,
If
a
Man's
Religion
produce
very
few
Good
Works
,
or
such
only
as
put
him
to
little
travel
or
expence
,
we
may
conclude
,
that
this
Man
is
not
Perfect
;
his
Charity
is
too
weak
,
too
narrow
to
be
that
of
an
exalted
Christian
:
The
best
that
we
can
think
of
such
a
one
is
,
That
he
is
yet
taken
up
in
the
Discipline
of
Mortification
,
that
he
is
contending
with
his
Lusts
and
Passions
,
which
are
not
yet
so
far
reduc'd
,
so
far
subdu'd
and
brought
under
,
as
to
leave
him
in
a
State
of
Liberty
and
Peace
,
and
in
a
capacity
of
extending
and
enlarging
his
Charity
.
This
Remark
,
that
the
Inconsiderableness
of
our
Good
Works
is
reason
enough
to
question
,
not
only
one
's
Perfection
,
but
Sincerity
,
holds
good
in
such
Cases
only
,
where
neither
the
Opportunity
nor
Capacity
of
higher
and
nobler
Performances
is
wanting
.
I
dare
not
pronounce
that
no
Man
can
be
a
Christian
,
unless
he
be
fit
to
be
a
Martyr
:
'T
is
true
,
the
lowest
degree
of
Sincerity
must
imply
a
purpose
and
Resolution
of
Universal
Obedience
,
in
Defiance
of
all
Temptations
;
but
yet
That
Grace
,
for
ought
I
can
prove
to
the
contrary
,
may
be
sufficient
to
Save
a
Man
,
that
is
,
sufficient
to
master
the
Difficulties
he
is
to
encounter
with
,
although
he
should
not
be
to
grapple
with
the
Distempers
and
Tryals
to
which
the
Body
and
the
State
of
another
Man
may
be
subject
.
Surely
the
Wisdom
and
the
Faithfulness
of
God
can
be
no
further
concern'd
,
then
to
qualifie
any
one
for
the
discharge
of
those
duties
which
he
thinks
fit
to
call
him
to
:
And
if
the
discharge
of
such
duties
be
not
a
sufficient
Proof
of
our
Sincerity
,
we
can
never
have
any
,
but
must
be
always
held
in
suspence
and
torture
about
our
future
State
.
I
see
no
reason
to
question
,
but
that
the
Disciples
of
our
Lord
were
in
a
State
of
Grace
before
the
Resurrection
,
and
the
following
Pentecost
:
And
yet
I
think
I
have
plain
Reason
to
believe
,
that
they
were
not
fit
to
be
Martyrs
and
Confessors
till
then
;
the
Grace
they
had
before
might
,
I
doubt
it
not
,
have
enabled
them
to
live
Virtuously
amidst
Common
and
Ordinary
Temptations
:
But
it
was
necessary
that
they
should
be
endow'd
with
Power
from
on
High
,
before
they
could
be
fit
to
encounter
those
fiery
Tryals
,
to
which
the
Preaching
of
the
Gospel
was
to
expose
them
.
To
this
surely
our
Master
refers
,
when
he
tells
the
Pharisees
,
That
the
Children
of
the
Bride-Chamber
were
not
to
fast
while
the
Bride-groom
was
with
them
:
when
he
tells
his
Disciples
,
I
have
many
things
to
say
,
but
you
cannot
bear
them
yet
:
when
he
asked
the
Sons
of
Zebedee
.
Are
ye
able
to
drink
of
the
Cup
that
I
shall
drink
of
,
and
to
be
baptized
with
the
Baptism
that
I
am
baptized
with
,
Matth.
20.21
?
If
this
be
true
Divinity
,
as
I
am
(
I
had
almost
said
,
)
confident
it
is
,
then
I
am
confident
,
that
which
requires
very
unaccountable
Tests
of
a
Man's
Sincerity
,
is
very
extravagant
.
For
example
,
when
Men
talk
at
this
rate
,
that
a
Sincere
Christian
should
have
such
an
Abhorrence
for
Sin
,
as
to
fear
Guilt
more
then
its
Punishment
:
Such
a
Love
of
God
,
as
rather
then
offend
Him
,
to
be
content
to
Precipitate
and
Plunge
himself
into
the
Jaws
,
not
of
Death
,
like
the
Martyrs
,
but
of
Hell
it self
.
4thly
,
If
the
Duties
of
Religion
be
very
troublesome
and
uneasie
to
a
Man
,
we
may
from
hence
conclude
,
that
he
is
not
Perfect
:
For
though
the
Beginning
of
Wisdom
and
Vertue
be
generally
harsh
and
severe
to
the
Fool
and
Sinner
,
yet
to
him
that
has
Conquered
,
the
Yoke
of
Christ
is
easie
,
and
his
Burden
light
,
to
him
that
is
filled
with
the
Love
of
God
,
his
Commandments
are
not
grievous
;
hence
is
that
observation
of
the
Son
of
Sirach
,
Ecclus.
4.17
,
18.
For
at
the
first
she
will
walk
with
him
by
crooked
ways
,
and
bring
fear
and
dread
upon
him
,
and
torment
him
with
her
discipline
,
until
she
may
trust
his
Soul
and
try
him
by
her
Laws
,
then
will
she
return
the
straight
way
unto
him
,
and
comfort
him
,
and
shew
him
her
secrets
.
The
reason
of
this
Assertion
is
palpable
,
it
is
the
nature
of
an
Habit
to
render
difficult
Things
easie
,
harsh
Things
pleasant
,
to
fix
a
floating
and
uncertain
Humour
,
to
Nurse
and
Ripen
a
weak
and
tender
Disposition
into
Nature
.
And
't
is
as
reasonable
to
expect
these
effects
in
Religious
,
as
in
any
other
sorts
of
Habits
.
Lastly
,
He
who
does
not
find
Religion
full
of
Pleasure
,
who
does
not
Glory
in
God
,
and
rejoyce
in
our
Lord
Jesus
,
he
who
is
not
filled
with
an
humble
Assurance
of
the
Divine
Favour
,
and
a
Joyful
expectation
of
Immortality
and
Glory
,
does
yet
want
something
,
he
is
yet
defective
,
with
respect
,
either
to
the
brightness
of
Illumination
,
the
Absoluteness
of
Liberty
,
or
the
Ardor
of
Love
;
he
may
be
a
Good
Man
,
and
have
gone
a
great
way
in
his
Christian
Race
;
but
there
is
some
thing
still
behind
to
Compleat
and
Perfect
him
;
some
Error
or
other
creates
him
groundless
Scruples
,
some
Incumbrance
or
Impediment
or
other
,
whether
an
Infelicity
of
Temper
,
or
the
Incommodiousness
of
his
Circumstances
,
or
a
little
too
warm
an
Application
towards
something
of
the
World
,
retards
his
Vigour
and
abates
his
Affections
.
I
have
now
finished
all
that
I
can
think
necessary
to
form
a
general
Idea
of
Religious
Perfection
:
For
I
have
not
only
given
a
plain
Definition
or
Description
of
it
,
and
Confirm'd
and
Fortified
that
Description
by
Reason
and
Scripture
,
and
the
currant
Sense
of
all
Sides
and
Parties
,
but
have
also
by
various
Inferences
,
deduc'd
from
the
General
Notion
of
Perfection
,
precluded
all
groundless
Pretensions
to
it
,
and
enabled
Men
to
see
how
far
they
are
removed
and
distant
from
it
,
or
how
near
they
approach
it
.
The
next
thing
I
am
to
do
,
according
to
the
Method
I
have
proposed
,
is
,
to
consider
the
Fruits
and
Advantages
of
Perfection
.
A
consideration
which
will
furnish
us
with
many
great
,
and
I
hope
effectual
Incitements
or
Motives
to
it
;
and
demonstrate
its
Subservencie
to
our
Happiness
.
CHAP.
IV.
A
General
Account
of
the
Blessed
Effects
of
Religious
Perfection
.
THE
Glorious
and
Delightful
Fruits
of
Religious
Perfection
,
may
be
reduc'd
to
these
four
Heads
.
-
First
,
It
advances
the
Honour
of
the
True
and
Living
God
,
and
of
his
Son
Jesus
in
the
World
.
-
Secondly
,
It
promotes
the
Good
of
Mankind
.
-
Thirdly
,
It
produces
in
the
Perfect
Man
,
a
full
Assurance
of
Eternal
Happiness
and
Glory
.
-
Fourthly
,
It
puts
him
in
Possession
of
true
Happiness
in
this
Life
.
Of
the
two
former
,
I
shall
say
nothing
here
;
designing
to
insist
upon
them
more
particularly
.
In
the
following
Section
under
the
Head
of
Zeal
,
where
I
shall
be
oblig'd
by
my
Method
to
consider
the
Fruit
of
it
;
only
I
cannot
here
forbear
Remarking
,
That
Perfection
while
it
promotes
the
Honour
of
God
,
and
the
Good
of
Man
,
does
at
the
same
time
promote
our
own
Happiness
too
;
since
it
must
on
this
account
most
effectually
recommend
us
to
the
Love
of
the
One
and
the
Other
;
Them
that
Honour
me
,
saith
God
,
I
will
Honour
,
1
Sam.
2.30
.
And
our
Saviour
observes
,
that
even
Publicans
and
Sinners
love
those
who
love
them
,
Matth.
5.46
.
Accordingly
St.
Luke
tells
us
of
Christ
,
Luk.
2.52
.
That
Jesus
increased
in
Wisdom
and
Stature
,
and
in
favour
with
God
and
Man
;
and
of
those
eminently
Devout
and
Charitable
Souls
,
Act.
2.
that
they
had
favour
with
all
the
People
;
so
resistless
a
charm
is
the
beauty
and
loveliness
of
Perfect
Charity
,
even
in
the
most
deprav'd
and
corrupt
Times
.
And
what
a
Blessing
now
,
what
a
Comfort
,
what
a
Pleasure
is
it
,
to
be
the
Favorite
of
God
and
Man
!
The
Third
and
Fourth
I
will
now
discourse
of
,
and
that
the
more
largely
,
because
as
to
Assurance
,
it
is
the
foundation
of
that
Pleasure
which
is
the
richest
Ingredient
of
Human
Happiness
in
this
Life
.
And
,
as
to
our
present
Happiness
,
which
is
the
fourth
Fruit
of
Perfection
,
it
is
the
very
thing
for
the
sake
of
which
,
I
have
ingag'd
in
my
present
subject
.
And
therefore
it
is
very
fit
that
I
should
render
the
tendency
of
Perfection
to
procure
our
present
Happiness
,
very
conspicuous
.
Beginning
therefore
with
Assurance
,
I
will
assert
the
Possibility
of
attaining
it
in
this
Life
;
not
by
embroiling
my self
in
the
Brakes
of
several
nice
and
subtle
Speculations
with
which
this
subject
is
over-grown
,
but
by
laying
down
in
a
Practical
manner
,
the
Grounds
on
which
Assurance
depends
;
by
which
we
shall
be
able
at
once
to
discern
the
truth
of
the
Doctrine
of
Assurance
,
and
its
dependance
upon
Perfection
.
Now
Assurance
may
relate
to
the
time
Present
or
to
Come
:
For
the
Resolution
of
two
Questions
,
gives
the
Mind
a
perfect
ease
about
this
Matter
.
The
first
is
,
am
I
assured
that
I
am
at
present
in
a
state
of
Grace
?
The
second
,
am
I
assured
that
I
shall
continue
so
to
my
Life's
end
?
To
begin
with
the
first
,
the
Answer
of
this
Enquiry
depends
on
three
Grounds
.
First
,
A
Divine
Revelation
,
which
declares
in
General
,
who
shall
be
Saved
;
namely
,
They
who
Believe
and
Repent
.
Nor
does
any
Sect
doubt
but
that
Repentance
towards
God
,
and
Faith
in
our
Lord
Jesus
Christ
,
as
St.
Paul
speaks
,
are
the
Indispensable
Conditions
of
Life
.
'T
is
true
,
the
Notion
of
Repentance
is
miserably
perverted
by
some
,
and
that
of
Faith
by
others
:
But
what
remedy
is
there
against
the
Lusts
and
Passions
of
Men
?
The
Scripture
does
not
only
require
Repentance
and
Faith
,
but
it
explains
and
describes
the
Nature
of
Both
,
by
such
Conspicuous
and
Infallible
Characters
,
that
no
Man
can
be
Mistaken
in
these
two
Points
,
but
his
Error
must
be
owing
to
some
Criminal
Prejudices
or
Inclinations
that
Byass
and
pervert
him
.
Good
Men
have
ever
been
agreed
in
these
Matters
:
And
Catholick
Tradition
is
no where
more
uncontroulable
then
here
;
the
General
Doctrine
of
all
Ages
hath
been
,
and
in
this
still
is
,
that
by
Repentance
we
are
to
understand
a
New
Nature
and
New
Life
:
And
by
Faith
,
when
distinguished
from
Repentance
(
as
it
sometimes
is
in
Scripture
)
a
Reliance
upon
the
Mercy
of
God
through
the
Merits
and
Intercession
of
Jesus
,
and
Atonement
of
his
Blood
.
Heaven
lies
open
to
all
that
perform
these
Conditions
;
every
Page
of
the
Gospel
attest
this
;
this
is
the
Substance
of
Christ's
Commission
to
his
Apostles
,
that
they
should
Preach
Repentance
and
Remission
of
Sins
through
his
Name
amongst
all
Nations
.
And
this
is
one
Blessed
advantage
,
which
Revealed
Religion
has
above
Natural
;
that
it
contains
an
express
Declaration
of
the
Divine
Will
,
concerning
the
Pardon
of
all
Sins
whatsoever
upon
these
Terms
.
Natural
Religion
indeed
teaches
us
that
God
is
Merciful
,
but
it
teaches
us
that
he
is
Just
too
,
and
it
can
never
assure
us
,
what
Bounds
God
will
set
to
the
Exercise
of
the
one
or
the
other
;
and
when
Justice
,
and
when
Mercy
shall
take
Place
:
What
Sins
are
,
and
what
are
not
capable
of
the
benefit
of
Sacrifice
and
Repentance
.
And
this
uncertainty
,
considering
the
Sins
of
the
best
Life
,
was
ever
naturally
apt
to
beget
Despondencies
,
Melancholy
,
and
sometimes
a
Superstitious
dread
of
God
.
The
Second
Ground
of
assurance
as
it
relates
to
our
present
State
,
is
an
Application
of
the
Condition
of
Life
laid
down
in
the
Gospel
to
a
Man
's
own
Particular
Case
,
thus
;
They
that
Believe
and
Repent
shall
be
Saved
;
I
Believe
and
Repent
,
therefore
I
shall
be
Saved
.
Now
that
a
Man
upon
an
Examination
of
himself
,
may
be
throughly
assured
that
he
does
Believe
and
Repent
,
is
evident
from
Scripture
,
which
does
not
only
exhort
us
to
enter
upon
this
Examination
,
but
also
assert
,
that
Assurance
,
Joy
,
and
Peace
,
are
the
natural
Fruits
of
it
:
But
let
a
Man
examine
himself
,
and
so
let
him
eat
of
that
Bread
and
drink
of
that
Cup
,
1
Cor.
11.28
.
Examine
your selves
whether
ye
be
in
the
Faith
,
prove
your
own
selves
:
Know
ye
not
your
own
selves
,
how
that
Jesus
Christ
is
in
you
,
except
ye
be
Reprobates
?
2
Cor.
13.5
.
But
Sanctifie
the
Lord
God
in
your
Hearts
,
and
be
ready
always
to
give
an
answer
to
every
Man
that
asketh
you
a
reason
of
the
hope
,
that
is
in
you
with
meekness
and
fear
,
1
Pet.
3.15
.
And
hereby
we
do
know
that
we
know
him
,
if
we
keep
his
Commandments
;
1
Joh.
2.3
.
Beloved
,
if
our
Hearts
condemn
us
not
,
then
have
we
confidence
towards
God
,
1
Joh.
3.2
.
'T
is
true
,
Men
do
often
deceive
themselves
,
and
entertain
a
more
favourable
Opinion
of
their
state
then
they
ought
.
But
whence
proceeds
this
?
Even
from
too
Partial
or
Superficial
Reflections
on
themselves
,
or
none
at
all
.
And
therefore
the
Apostle
teaches
us
plainly
,
that
the
only
way
to
correct
this
Error
,
is
a
Sincere
and
diligent
search
into
our selves
:
For
if
a
Man
think
himself
to
be
something
,
when
he
is
nothing
,
he
deceiveth
himself
:
But
let
every
Man
prove
his
own
Work
,
and
then
shall
he
have
rejoycing
in
himself
alone
,
and
not
in
another
,
Gal.
6.3
,
4.
But
it
is
Objected
against
all
this
,
that
the
Heart
of
Man
is
so
deceitful
,
that
it
is
a
very
difficult
Matter
to
make
a
thorough
discovery
of
it
.
We
often
think
our selves
Sincere
,
when
the
success
of
the
next
Temptation
gives
us
just
reason
to
call
this
Sincerity
into
question
:
such
is
the
contradictions
Composition
of
our
Nature
,
that
we
often
act
contrary
to
our
inward
Convictions
,
and
frequently
fail
in
the
execution
of
those
designs
,
in
the
performance
of
those
resolutions
,
which
we
have
thought
very
well
grounded
,
and
this
being
not
to
be
charged
upon
the
Insufficiency
of
God's
Grace
,
but
the
Levity
or
Insincerity
of
our
own
Hearts
,
how
can
we
safely
frame
any
right
Opinion
of
our
Selves
from
those
affections
and
purposes
which
are
so
little
to
be
rely'd
upon
?
To
this
I
Answer
.
First
,
We
are
not
to
conclude
any
thing
concerning
our
Progress
or
Perfection
too
hastily
;
we
are
not
to
determine
of
the
final
Issue
of
a
War
by
the
success
of
one
or
two
Engagements
;
but
our
Hopes
and
Assurances
are
to
advance
slowly
and
gradually
in
proportion
to
the
abatement
of
the
Enemy's
Force
,
and
the
increase
of
our
own
;
so
that
we
may
have
time
enough
to
examine
and
prove
our
own
Hearts
.
Secondly
,
A
Sincere
Christian
,
but
especially
one
of
a
Mature
Vertue
,
may
easily
discern
his
spiritual
state
by
the
inward
movings
and
actings
of
the
Soul
,
if
he
attend
to
them
:
For
is
it
possible
that
such
a
one
should
be
ignorant
,
what
Impressions
Divine
Truths
make
upon
him
?
Is
it
possible
he
should
be
ignorant
,
whether
his
Faith
stand
firm
against
the
shock
of
all
Carnal
objections
,
whether
he
earnestly
desire
to
please
God
,
as
loving
him
above
all
things
,
whether
he
thirst
after
the
Consolation
and
Joy
of
the
Spirit
,
more
then
after
that
of
sensible
things
?
Is
it
possible
the
Soul
should
bewail
its
Heaviness
and
Driness
which
the
best
are
liable
to
at
some
season
or
other
?
Is
it
possible
that
the
Soul
should
be
carried
upwards
frequently
on
the
Wings
of
Faith
and
Love
,
that
it
should
maintain
a
familiar
and
constant
Conversation
with
Heaven
;
that
it
should
long
to
be
delivered
from
this
World
of
trouble
,
and
this
Body
of
Death
,
and
to
enter
into
the
Regions
of
Peace
,
of
Life
,
and
Righteousness
?
Is
it
possible
,
I
say
,
that
these
should
be
the
Affections
,
the
Longings
,
and
Earnings
of
the
Soul
,
and
yet
that
the
Good
Man
,
the
Perfect
Man
,
who
often
enters
into
his
Closet
,
and
Communes
with
his
own
Heart
,
should
be
ignorant
of
them
?
It
cannot
be
.
In
a
word
,
can
the
Reluctances
of
the
Body
,
and
the
Allurements
of
the
World
,
be
disarm'd
,
weaken'd
,
and
reduc'd
?
Can
the
Hunger
and
Thirst
after
Righteousness
be
very
eager
,
the
relish
of
spiritual
Pleasure
,
brisk
and
delightful
,
and
the
contempt
of
worldly
things
be
real
and
thoroughly
setled
,
and
yet
the
Man
be
insensible
of
all
this
?
It
cannot
be
.
But
if
we
fell
these
Affections
in
us
,
we
may
safely
conclude
,
that
we
are
Partakers
of
the
Divine
Nature
,
that
we
have
escaped
the
corruption
that
is
in
the
World
through
Lust
;
and
that
the
New
Creature
is
at
least
growing
up
into
a
Perfect
Man
,
to
the
Measure
of
the
Stature
of
the
fulness
of
Christ
.
Thirdly
,
The
surest
Test
of
a
State
of
Grace
,
is
our
abounding
in
Good
Works
:
You
shall
know
the
Tree
by
its
Fruit
,
is
our
Masters
own
Rule
,
and
it
can
never
deceive
us
:
He
that
doth
Righteousness
is
born
of
God
.
If
then
we
be
frequent
and
fervent
in
our
Devotion
towards
God
;
if
we
be
modest
and
grateful
in
the
Successes
,
Patient
and
Resigned
,
Calm
and
Serene
under
the
Crosses
and
Troubles
of
Life
:
If
we
be
not
only
Punctual
but
Honourable
in
our
dealings
,
if
we
be
Vigorous
and
Generous
in
the
Exercises
of
Charity
,
if
we
be
not
only
just
and
true
,
but
meek
,
gentle
and
obliging
in
our
Words
,
if
we
retrench
not
only
the
sinful
,
but
something
from
the
innocent
Liberties
and
Gratifications
of
Sense
,
to
give
our selves
more
entirely
up
to
the
Duties
and
Pleasures
of
Faith
:
If
finally
,
we
never
be
ashamed
of
Vertue
,
nor
flatter
,
complement
,
nor
wink
at
Vice
if
we
be
ready
to
meet
with
Death
with
comfort
,
and
retain
Life
with
some
degree
of
Indifference
:
If
these
things
,
I
say
,
be
in
us
,
we
have
little
reason
to
doubt
of
the
goodness
of
our
State
:
For
Good
Works
being
the
natural
Fruit
of
Grace
,
it
is
impossible
we
should
abound
in
the
one
without
being
possessed
with
the
other
.
One
would
think
now
,
that
there
should
be
nothing
further
needful
to
establish
the
Consolation
of
a
Christian
;
and
yet
God
out
of
regard
,
no
doubt
,
to
the
vast
Importance
and
happy
Influence
of
Assurance
has
furnished
us
with
another
ground
of
it
,
which
is
,
The
Third
and
Last
,
namely
,
the
Testimony
of
the
Spirit
.
This
Spirit
,
as
it
assists
us
in
our
Examination
,
so
it
ratifies
and
confirms
our
Sentence
by
its
suffrage
;
fortifying
our
assurance
and
increasing
our
Joy
.
All
this
the
Scripture
expresly
teaches
us
;
for
the
Spirit
is
called
The
earnest
of
our
Inheritance
,
the
Seal
of
our
Redemption
,
Eph.
1.13
,
14.
Eph.
4.30
,
31.
2
Cor.
2.10
.
2
Cor.
5.
And
though
it
be
not
improbable
,
but
that
these
and
such
like
Places
may
relate
more
immediately
to
that
Spirit
of
Promise
which
was
conspicuous
in
Miracles
,
and
seems
to
have
accompanied
all
that
believed
in
the
Infancy
of
the
Church
,
according
to
those
Words
of
our
Saviour
,
And
these
signs
shall
follow
them
that
believe
,
in
my
Name
shall
they
cast
out
Devils
,
&c.
Mark
16
,
17.
Yet
are
there
Texts
enough
which
assure
us
,
that
the
Spirit
of
God
should
be
imparted
to
believers
through
all
succeeding
Ages
,
and
that
this
should
be
one
effect
of
it
to
comfort
us
,
and
be
a
pledge
to
us
of
the
Divine
Favour
,
thus
,
Rom.
15.13
.
Now
the
God
of
hope
fill
you
with
all
joy
and
peace
in
believing
,
that
ye
may
abound
in
hope
through
the
power
of
the
Holy
Ghost
,
and
Rom.
8.15
,
16.
For
ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
but
ye
have
received
the
Spirit
of
adoption
whereby
we
cry
Abba
Father
;
the
Spirit
it self
beareth
witness
with
our
Spirit
,
that
we
are
the
Children
of
God
,
and
if
Children
,
then
heirs
,
heirs
of
God
,
and
joynt
heirs
with
Christ
.
If
it
be
here
demanded
what
this
Testimony
of
the
Spirit
is
,
I
answer
,
't
is
a
Powerful
Energy
of
the
blessed
Spirit
,
shedding
abroad
and
encreasing
the
Love
of
God
in
our
Hearts
,
Rom.
5.
Tribulation
worketh
Patience
,
Patience
Experience
,
and
Experience
Hope
,
and
Hope
makes
not
ashamed
;
because
the
love
of
God
is
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
which
is
given
unto
us
.
This
is
the
Spirit
of
Adoption
,
the
Spirit
of
Obsignation
,
the
Spirit
of
Glory
,
and
the
Spirit
of
Love
;
happy
is
he
who
is
partaker
of
it
,
he
has
attained
the
Maturity
of
Perfection
and
Pleasure
.
I
can
scarce
forbear
going
in
with
some
of
the
Fathers
,
who
thought
that
such
as
these
could
never
finally
fall
.
I
can
scarce
forbear
applying
to
such
,
those
words
,
Rev.
20.6
.
Blessed
and
Holy
is
he
that
hath
part
in
the
first
Resurrection
,
on
such
,
the
second
Death
hath
no
power
.
Thus
far
have
I
considered
Assurance
as
it
relates
to
the
present
time
.
But
,
2.
Assurance
may
regard
the
Time
to
come
;
and
it
conduces
very
little
less
to
the
Peace
and
Pleasure
of
a
Christian
to
be
assured
that
he
shall
persevere
in
a
good
State
,
then
that
he
is
now
in
one
.
Let
us
therefore
in
the
next
place
examine
what
grounds
the
Perfect
Man
may
have
for
such
a
perswasion
:
Now
these
are
likewise
three
.
-
First
,
The
Propension
and
Favour
of
God
for
the
Perfect
Man
.
-
Secondly
,
The
Sufficiency
of
Divine
Assistance
.
And
,
-
Thirdly
,
The
Conscience
of
his
own
Integrity
:
1.
The
Favour
of
God
,
I
need
not
go
about
to
prove
that
God
will
be
ever
ready
to
assist
the
Perfect
Man
,
I
need
not
prove
that
his
Eyes
are
always
upon
the
Righteous
,
and
that
his
Ears
are
always
open
to
their
Prayers
;
that
they
are
the
dear
Objects
of
his
Delight
and
Love
,
Reason
and
Scripture
both
do
abundantly
attest
this
,
and
the
repeated
Promises
of
God
to
good
Men
,
incourage
them
to
hope
from
God
whatever
beloved
Children
may
from
a
tender
and
kind
Father
.
Is
not
this
enough
then
to
inspire
the
Perfect
Man
with
great
and
confident
Hopes
?
He
knows
,
not
only
,
that
God
is
an
immutable
God
,
free
from
all
Levity
and
Inconstancy
;
and
therefore
,
that
nothing
less
then
Presumptino
and
Obstinacy
,
Habitual
Neglect
,
or
Wickedness
,
can
Tempt
him
to
recal
his
Gifts
,
or
repent
him
of
his
Favours
:
He
knows
not
only
that
God
is
faithful
,
and
will
not
suffer
him
to
be
Tempted
above
what
he
is
able
,
but
he
knows
also
,
that
he
has
a
powerful
Intercessor
at
the
Right-hand
of
God
,
an
Advocate
with
the
Father
,
who
cannot
but
prevail
.
Nor
is
this
all
yet
;
he
has
a
great
many
things
that
plead
for
him
with
God
:
There
are
his
Tears
which
are
Botled
up
,
there
are
his
Prayers
and
Alms
which
are
gone
up
for
a
Memorial
before
God
;
there
is
a
Book
of
Remembrance
written
wherein
all
his
pious
Discourses
are
Registred
;
and
God
is
Faithful
,
and
cannot
forget
his
Works
and
Labour
of
Love
.
The
Spirit
of
God
will
not
soon
quit
the
Bosom
that
it
so
long
resided
in
;
it
will
not
suffer
it self
to
be
divided
from
that
Person
with
whom
it
had
entered
into
so
close
an
Vnion
,
that
it
seemed
as
it
were
inanimated
or
incorporated
with
him
,
and
become
essential
to
his
Being
:
Whence
it
is
,
that
the
Spirit
is
said
to
be
grieved
when
he
is
forced
and
compelled
to
retire
.
2.
The
Second
Ground
of
Aslurance
for
the
time
to
come
,
is
the
sufficiency
of
Divine
Assistance
.
The
good
Man
is
well
assured
,
that
God
will
never
refuse
the
Protection
of
his
Providence
,
or
the
Aid
of
his
Spirit
:
And
what
can
be
too
difficult
for
these
?
Providence
can
prevent
a
Temptation
,
or
remove
it
,
the
Spirit
can
support
him
under
it
,
and
enable
him
to
vanquish
it
;
nay
,
it
can
enable
him
to
extract
new
strength
and
vigour
from
it
,
my
Grace
is
sufficient
for
thee
,
2
Cor.
12.9
.
the
Truth
of
which
Assertion
has
been
Illustriously
proved
by
the
victories
of
Martyrs
and
Confessors
,
who
have
triumphed
over
United
Force
of
Men
and
Devils
.
Though
then
the
Conscience
of
Human
Frailty
,
may
awaken
in
the
best
of
Men
,
Fear
and
Caution
,
the
Assurance
of
Divine
Assistance
cannot
but
beget
in
them
an
Holy
Confidence
,
the
Snares
and
Temptations
of
the
World
,
the
subtilty
and
vigilance
of
the
Devil
may
justly
create
a
Sollicitude
in
the
best
of
Men
,
but
when
they
consider
themselves
encompassed
with
the
Divine
Favour
,
they
can
have
no
reason
to
despond
.
3.
The
Conscience
of
his
own
Integrity
is
,
a
Third
Ground
of
a
good
Man's
Confidence
;
he
knows
that
nothing
but
crying
Provocations
can
quench
the
Spirit
,
and
oblige
God
to
desert
him
,
and
he
has
reason
to
hope
,
that
this
is
that
he
cannot
be
guilty
of
.
He
is
sure
,
that
presumptuous
Wickedness
is
not
only
repugnant
to
his
Principles
,
but
to
the
very
bent
of
his
Nature
,
to
all
the
Inclinations
and
Passions
of
his
Soul
,
I
speak
here
of
the
Perfect
Man
;
can
he
ever
wilfully
dishonour
and
disobey
God
,
who
loves
him
above
all
things
,
and
has
done
so
long
?
Can
he
forsake
,
and
betray
his
Saviour
,
who
has
long
rejoyced
and
gloried
in
him
,
who
has
been
long
accustomed
to
look
upon
all
the
Glories
and
Satisfactions
of
this
Life
,
as
dung
and
dross
in
comparison
of
him
?
Can
he
,
in
one
word
,
ever
be
seduced
to
renounce
and
hate
Religion
,
who
has
had
so
long
an
Experience
of
the
Beauty
and
of
the
Pleasure
of
it
?
Good
Habits
when
they
are
grown
up
to
Perfection
and
Maturity
seem
to
me
as
natural
,
as
't
is
possible
Evil
ones
should
be
:
And
if
so
,
't
is
no
less
difficult
to
extirpate
the
One
then
the
Other
.
And
I
think
I
have
the
Scripture
on
my
side
in
this
Opinion
:
Does
the
Prophet
Jeremy
demand
,
Can
the
Ethiopian
change
his
Skin
,
or
the
Leopard
his
Spots
,
then
may
you
that
are
accustomed
to
do
Evil
learn
to
do
Well
,
Jer.
13.23
.
St.
John
on
the
other
hand
does
affirm
,
Whosoever
is
born
of
God
doth
not
commit
sin
,
for
his
Seed
remaineth
in
him
,
and
he
cannot
sin
because
he
is
born
of
God
,
1
Ep.
3.9
.
Whosoever
abideth
in
him
sinneth
not
,
v.
6.
These
are
the
Grounds
of
Assurance
with
respect
of
the
time
to
come
.
As
to
Personal
and
Peremptory
Predestination
to
Life
and
Glory
,
't
is
at
least
a
controverted
Point
,
and
therefore
unfit
to
be
laid
as
the
Foundation
of
Assurance
.
But
suppose
it
were
granted
,
I
see
not
which
way
it
can
effect
our
present
enquiry
,
since
the
wisest
amongst
those
who
stickle
for
it
,
advise
all
to
Govern
themselves
by
the
general
Promises
and
Threats
of
the
Gospel
;
to
look
upon
the
Fruits
of
Righteousness
as
the
only
solid
proof
of
a
state
of
Grace
;
and
if
they
be
under
the
Dominion
of
any
Sin
,
not
to
presume
upon
Personal
Election
,
but
to
look
upon
themselves
as
in
a
state
of
Damnation
,
till
they
be
recovered
out
of
it
by
Repentance
.
Thus
far
all
sides
agree
;
and
this
I
think
is
abundantly
enough
:
for
here
we
have
room
enough
for
Joy
and
Peace
,
and
for
Caution
too
;
room
enough
for
Confidence
,
and
for
Watchfulness
too
:
The
Romanists
indeed
,
will
not
allow
us
to
be
certain
of
Salvation
,
Certitudine
fidei
cui
non
potest
subesse
falsum
,
with
such
a
Certainty
as
that
with
which
we
entertain
an
Article
of
Faith
,
in
which
there
is
no
room
for
Error
;
i.
e.
we
are
not
so
sure
that
we
are
in
the
Favour
of
God
,
as
we
are
or
may
be
that
there
is
a
God
.
We
are
not
so
sure
,
that
we
have
a
title
to
the
Merits
of
Christ
,
as
we
are
,
or
may
be
,
that
Jesus
is
the
Christ
.
Now
if
this
assertion
be
confined
to
that
Assurance
which
regards
the
time
to
come
,
as
I
think
it
generally
is
;
and
do
not
deny
Assurance
in
General
,
but
only
certain
Degrees
or
Measures
of
it
;
then
there
is
nothing
very
absurd
or
intolerable
in
it
.
For
a
less
Assurance
then
that
which
this
Doctrine
excludes
,
will
be
sufficient
to
secure
the
Pleasure
and
Tranquility
of
the
Perfect
Man
.
But
if
this
assertion
be
design'd
against
that
Assurance
which
regards
our
present
State
,
then
I
think
it
is
not
sound
,
nor
agreeable
,
either
to
Reason
,
Scripture
,
or
Experience
.
For
first
,
the
Question
being
about
a
matter
of
Fact
,
't
is
in
vain
to
argue
that
cannot
be
,
which
does
appear
manifestly
to
have
been
:
And
certainly
they
who
rejoyced
in
Christ
with
Joy
unspeakable
,
and
full
of
Glory
,
were
as
fully
perswaded
,
that
they
were
in
a
State
of
Grace
and
Salvation
,
as
they
were
that
Jesus
was
Risen
from
the
Dead
.
Secondly
,
't
is
one
thing
to
ballance
the
Strength
and
Degrees
of
Assurance
;
another
to
ballance
the
Reasons
of
it
.
For
it
is
very
possible
that
Assurance
may
be
stronger
,
where
the
Reason
of
it
may
not
be
so
clear
and
evident
as
where
the
Assurance
is
less
.
Thus
for
Example
;
the
evidence
of
Sense
seems
to
most
learned
Men
to
be
stronger
then
that
of
Faith
:
And
yet
through
the
assistance
of
the
Spirit
,
a
Man
may
embrace
a
Truth
that
depends
upon
Revelation
,
with
as
much
confidence
and
certainty
as
one
depending
upon
Sense
.
And
so
it
may
be
in
the
case
of
Assurance
:
The
Spirit
of
God
may
by
its
Concurrence
raise
our
Assurance
as
high
as
he
pleases
;
although
the
Reason
on
which
it
be
built
,
should
not
be
Divine
and
Infallible
,
but
meerly
Moral
,
and
subject
at
least
to
a
possibility
of
Error
.
But
Thirdly
,
Why
should
not
the
certainty
I
have
concerning
my
Present
State
,
be
as
Divine
and
Infallible
,
as
that
I
have
concerning
an
Article
of
Faith
?
If
the
Premises
be
Infallible
,
why
should
not
the
Conclusion
?
He
that
Believes
and
Repents
is
in
a
State
of
Grace
,
is
a
Divine
an
Infallible
Proposition
:
and
why
may
not
this
other
.
I
Believe
and
Repent
,
be
equally
Infallible
,
though
not
equally
Divine
?
What
Faith
and
Repentance
is
,
is
revealed
;
and
therefore
there
is
no
room
for
my
being
here
mistaken
:
Besides
,
I
am
assisted
and
guided
in
the
Tryal
of
my Self
by
the
Spirit
of
God
.
So
that
the
truth
of
this
Proposition
,
I
Believe
and
Repent
,
depends
partly
upon
the
evidence
of
Sense
;
and
I
may
be
as
sure
of
it
,
as
of
what
I
do
or
leave
undone
:
partly
upon
the
evidence
of
inward
Sensation
,
or
my
Consciousness
of
my
own
Thoughts
;
and
I
may
be
as
sure
of
it
as
I
can
be
of
what
I
love
or
hate
,
rejoyce
or
grieve
for
:
And
lastly
,
it
depends
upon
the
evidence
of
the
Spirit
of
God
,
which
assists
me
in
the
Examination
of
my Self
according
to
those
Characters
of
Faith
and
Repentance
,
which
he
hath
himself
revealed
.
And
when
I
conclude
from
the
two
former
Propositions
,
that
I
am
in
a
State
of
Grace
,
he
confirms
and
ratifies
my
Inference
.
And
now
,
let
any
one
tell
me
,
what
kind
of
certainty
that
is
,
that
can
be
greater
than
this
?
I
have
taken
this
pains
to
set
the
Doctrine
of
Assurance
in
a
clear
Light
,
because
it
is
the
great
Spring
of
the
Perfect
Man's
Comfort
and
Pleasure
,
the
source
of
his
Strength
and
Joy
.
And
this
puts
me
in
mind
of
that
other
fruit
of
Perfection
,
which
in
the
beginning
of
this
Chapter
,
I
promised
to
insist
on
,
which
is
,
Its
Subserviency
to
our
Happiness
in
this
Life
.
That
Happiness
increases
in
proportion
with
Perfection
,
cannot
be
denied
,
unless
we
will
at
the
same
time
deny
the
Happiness
of
a
Man
,
to
exceed
that
of
an
Infant
,
or
the
Happiness
of
an
Angel
that
of
Man
.
Now
this
truth
being
of
a
very
great
Importance
,
and
serving
singly
instead
of
a
thousand
Motives
to
Perfection
,
I
will
consider
it
impartially
,
and
as
closely
as
I
can
.
Happiness
and
Pleasure
,
are
generally
thought
to
be
only
two
words
for
the
same
thing
:
Nor
is
this
very
remote
from
truth
;
for
let
but
Pleasure
be
solid
and
lasting
,
and
I
cannot
see
what
more
is
wanting
to
make
Man
Happy
.
The
best
way
therefore
,
to
determin
how
much
Perfection
contributes
to
our
Happiness
,
is
to
examin
how
much
it
contributes
to
our
Pleasure
.
If
with
the
Epicurean
,
we
think
Indolence
our
supream
Happiness
,
and
define
Pleasure
by
the
absence
of
Pain
,
then
I
am
sure
the
Perfect
Man
will
have
the
best
claim
to
it
.
He
surely
is
freest
from
the
Mistakes
and
Errors
,
from
the
Passions
and
Follies
,
that
embroil
Human
Life
:
he
creates
no
evil
to
himself
,
nor
provokes
any
unnecessary
danger
.
His
Vertue
effectually
does
that
which
Atheism
attempts
in
vain
;
dispels
the
terror
of
an
invisible
Power
:
he
needs
not
drown
the
Voice
of
Conscience
by
Wine
,
or
Noise
,
or
the
toil
of
Life
;
it
speaks
nothing
to
him
,
but
what
is
kind
and
obliging
;
it
is
his
Comforter
,
not
his
Persecutor
:
And
as
to
this
World
,
he
reaps
that
satisfaction
and
tranquility
from
the
Moderation
of
his
Affections
,
which
Ambition
and
Avarice
do
in
vain
promise
themselves
from
Preferments
or
the
increase
of
Wealth
.
If
therefore
there
were
any
state
on
this
side
Heaven
exempt
from
Evil
,
it
must
be
that
of
the
Perfect
Man
.
But
he
knows
the
World
too
well
to
flatter
himself
with
the
expectation
of
Indolence
,
or
an
undisturb'd
tranquility
here
below
;
and
is
as
far
from
being
deluded
by
vain
Hopes
,
as
from
being
scar'd
by
vain
fears
,
or
tortur'd
and
distended
by
vain
desires
.
He
knows
the
World
has
its
Evils
,
and
that
they
cannot
wholly
be
avoided
;
he
knows
it
,
and
dares
behold
them
with
open
Eyes
,
survey
their
Force
,
and
feel
and
try
their
Edge
.
And
then
when
he
has
collected
his
own
strength
,
and
called
in
the
Aid
of
Heaven
,
he
shrinks
not
,
nor
desponds
;
but
meets
Evil
with
that
Courage
,
and
bears
it
with
that
evenness
of
Mind
,
that
he
seems
even
in
his
Afflictions
nearer
to
Indolence
,
then
the
Fool
and
Sinner
in
his
Prosperity
.
So
that
I
cannot
forbear
professing
,
there
appears
so
much
Beauty
,
so
much
loveliness
in
the
deportment
of
the
Perfect
Man
,
with
respect
to
the
Evils
of
Life
,
that
for
that
reason
alone
,
were
there
no
other
,
I
should
admire
and
prefer
his
Vertue
above
any
Possession
or
Enjoyment
of
Life
.
Give
me
leave
to
compare
the
Saint
and
Sinner
on
this
occasion
;
and
but
very
briefly
.
The
wise
Man's
eyes
,
saith
Solomon
,
Eccles.
2.14
.
are
in
his
head
;
but
the
fool
walks
in
darkness
:
The
wise
Man
sees
that
he
has
Enemies
,
I
mean
Evils
;
and
therefore
he
informs
himself
well
of
their
Strength
,
observes
their
Motion
,
and
prepares
for
the
Encounter
:
but
Ignorance
and
Stupidity
,
is
the
greatest
blessing
of
the
Sinners
Life
;
and
his
most
admir'd
Quality
is
not
to
be
apprehensive
of
Evil
,
till
it
crush
him
with
its
Weight
.
But
if
the
Sinner
be
not
fool
enough
to
arrive
at
this
degree
of
brutality
,
then
as
soon
as
the
report
of
the
most
distant
Evil
,
or
the
most
inconsiderable
,
reaches
his
Ear
,
how
it
fills
his
Imagination
,
how
it
shakes
his
Heart
,
and
how
it
embitters
his
Pleasures
?
And
to
what
poor
and
despicable
Arts
,
to
what
base
and
dishonourable
shifts
does
his
Fear
force
him
?
When
on
the
same
occasion
we
discover
nothing
in
the
Perfect
Man
,
but
a
beautiful
mixture
of
Humility
and
Faith
,
Devotion
and
Confidence
,
or
Assurance
in
God
,
He
is
not
afraid
of
evil
tidings
;
his
Heart
is
fixed
,
trusting
in
the
Lord
,
Psal.
112.
a
frame
of
Spirit
,
which
to
those
who
have
opportunity
and
sense
to
observe
it
,
renders
him
both
more
belov'd
and
rever'd
.
Lastly
,
if
we
consider
the
wicked
and
the
good
Man
,
actually
under
the
weight
and
pressure
of
Evil
,
how
much
unlike
is
the
state
of
the
one
in
reality
to
that
of
the
other
,
even
while
the
outward
circumstances
are
the
same
?
What
Chearfulness
,
what
Courage
,
what
Resignation
,
what
Hopes
adorn
the
One
!
What
Instruction
to
all
,
what
Satisfaction
to
his
Friends
and
Relations
does
his
Deportment
afford
!
And
how
does
it
inspire
and
warm
the
Breasts
of
those
that
converse
with
him
,
with
an
esteem
for
,
and
love
of
Goodness
,
and
himself
!
What
Charm
,
what
Delight
is
there
in
those
gracious
Speeches
,
that
proceed
at
this
time
out
of
a
Good
Man's
Mouth
!
I
know
that
my
Redeemer
liveth
:
The
Lord
giveth
,
and
the
Lord
taketh
away
,
and
blessed
be
the
Name
of
the
Lord
:
Thou
of
very
faithfulness
has
caused
me
to
be
afflicted
:
God
is
the
strength
of
my
Heart
and
my
Portion
for
ever
:
And
such-like
.
And
how
often
does
he
pour
out
his
Heart
in
secret
before
God
?
How
often
does
he
reflect
on
the
gracious
and
wise
ends
of
Divine
Chastisement
!
And
how
often
does
he
with
desire
and
thirst
,
Meditate
on
that
fulness
of
Joy
which
expects
him
in
the
Presence
of
God!
But
let
us
cast
our
Eye
now
on
the
Voluptuary
,
on
the
Ambitious
,
on
the
Covetous
,
or
any
other
sort
of
Sinner
,
under
Disgrace
,
Poverty
,
Sickness
,
or
any
such
Calamity
;
what
a
mean
and
despicable
Figure
does
such
a
one
make
!
What
Impatience
,
what
Despondency
,
what
Guilt
,
what
Pusillanimity
,
does
every
Word
,
every
Action
betray
!
Or
it
may
be
,
his
Insolence
is
turned
into
Crouching
and
Fawning
;
his
Rudeness
and
Violence
,
into
Artifice
and
Cunning
;
and
his
Irreligion
into
Superstition
.
Various
indeed
are
the
Humours
,
and
very
different
the
Carriage
of
these
unhappy
Men
in
the
Day
of
Tryal
;
but
all
is
but
Misery
in
a
different
dress
,
Guilt
and
Baseness
under
a
different
appearance
.
Here
I
might
further
remark
,
that
that
Faith
which
produces
Patience
in
Adversity
,
produces
likewise
Security
and
Confidence
in
Prosperity
.
I
will
lay
me
down
(
may
every
good
May
say
in
the
words
of
the
Psalmist
)
and
sleep
,
and
rise
again
,
for
thou
Lord
shalt
make
me
dwell
in
safety
.
And
surely
the
one
is
as
serviceable
to
the
ease
of
Human
Life
as
the
other
.
But
I
think
I
have
said
enough
to
shew
,
that
if
Pleasure
be
suppos'd
to
imply
no
more
then
Indolence
,
the
Perfect
Man
has
without
Controversie
a
far
greater
share
of
it
than
any
other
can
pretend
to
.
But
let
us
take
Pleasure
to
be
,
not
a
meer
Calm
,
but
a
gentle
Breeze
;
not
to
consist
in
meer
Rest
and
Quiet
,
but
a
delightful
Motion
;
not
in
the
meer
Tranquility
of
the
Mind
,
but
in
the
Transport
of
it
,
or
some
thing
nearly
approaching
it
.
Perfection
,
I
'm
confident
,
will
suffer
nothing
by
this
change
of
the
Notion
of
Pleasure
.
How
many
Pleasures
has
the
wise
Man
which
depend
not
on
Fortune
,
but
Himself
(
I
mean
his
Diligence
and
Integrity
)
and
to
which
the
Sinner
is
an
utter
Stranger
!
What
Pleasure
,
what
Triumph
is
equal
to
that
of
the
Perfect
Man
,
when
he
Glories
in
God
,
and
makes
his
boast
of
him
all
day
long
?
When
he
rejoyces
in
the
Lord
with
Joy
unspeakable
and
full
of
Glory
?
When
being
fill'd
with
all
the
fulness
of
God
,
transported
by
a
Vital
Sense
of
Divine
Love
,
and
strengthen'd
and
exalted
by
the
mighty
Energie
of
the
Spirit
of
Adoption
,
he
maintains
a
Fellowship
with
the
Father
and
with
his
Son
Jesus
?
All
Communion
with
God
,
consists
in
this
Joy
of
Love
and
Assurance
,
and
has
a
taste
of
Heaven
in
it
.
Let
the
most
Fortunate
,
and
the
wisest
Epicurean
too
,
Ransack
all
the
Store-houses
and
Treasures
of
Nature
,
let
him
Muster
together
all
his
Legions
of
Pleasures
,
and
let
him
,
if
he
can
,
consolidate
and
incorporate
them
all
,
and
after
all
,
being
put
into
the
Scale
against
This
alone
,
they
will
prove
lighter
then
Vanity
it self
.
To
be
the
Care
,
the
Delight
,
the
Love
,
of
an
Almighty
God
,
to
be
dear
to
him
,
who
is
the
Origine
and
Fountain
of
all
Perfections
,
Lord
!
What
Rest
,
what
Confidence
,
what
Joy
,
what
Extacy
,
do
these
thoughts
breed
!
How
sublime
,
how
lofty
,
how
delightful
and
ravishing
are
those
Expressions
of
St.
John
!
1
Epist.
3.1
,
2.
Behold
,
what
manner
of
Love
the
Father
has
bestowed
upon
us
,
that
we
should
be
called
the
Sons
of
God
:
Therefore
the
World
knoweth
us
not
,
because
it
knew
him
not
.
Beloved
,
now
are
we
the
Sons
of
God
,
and
it
doth
not
yet
appear
what
we
shall
be
;
but
we
know
,
that
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
And
those
again
of
the
Psalmist
,
I
am
continually
with
thee
,
thou
dost
hold
me
by
my
right
hand
:
Thou
shalt
guide
me
with
thy
Counsel
,
and
afterward
receive
me
into
Glory
,
Psal.
73.23
,
24.
But
I
will
descend
to
cooler
and
humbler
Pleasures
.
It
is
no
small
Happiness
to
the
Perfect
Man
,
that
he
is
himself
a
proper
Object
of
his
own
Complacency
.
He
can
reflect
on
the
Truth
and
Justice
,
the
Courage
and
Constancy
,
the
Meekness
and
Charity
of
his
Soul
,
with
much
Gratitude
towards
God
,
and
Contentment
in
himself
.
And
this
surely
he
may
do
with
good
Reason
:
For
the
Perfections
of
the
Mind
,
are
as
justly
to
be
preferr'd
before
those
of
the
Body
,
as
those
of
the
Body
before
the
Gifts
of
Fortune
:
nor
is
it
a
Matter
of
small
importance
to
be
pleas'd
with
one's
self
.
For
grant
any
one
but
this
,
and
he
can
never
be
very
Vneasie
or
very
Miserable
:
but
without
this
,
there
are
very
few
things
which
will
not
disturb
and
discompose
;
and
the
most
obliging
Accidents
of
Life
will
have
no
relish
in
them
.
'T
is
true
,
Folly
and
Vanity
does
sometimes
create
a
self-Complacency
in
the
Sinner
;
why
,
even
then
,
't
is
a
pleasing
Error
.
But
there
is
as
much
difference
between
the
Just
and
Rational
Complacency
of
a
wise
Man
in
himself
,
and
the
mistaken
one
of
a
Fool
,
as
there
is
between
the
false
and
fleeting
Fancies
of
a
Dream
,
and
the
solid
satisfactions
of
the
Day
.
This
will
be
very
manifest
upon
the
slightest
View
we
can
take
of
those
Actions
,
which
are
the
true
Reason
of
the
good
Mans
Satisfaction
in
himself
,
and
render
his
Conscience
a
continual
Feast
to
him
.
It
is
commonly
said
,
that
Vertue
is
its
own
reward
:
and
though
it
must
be
acknowledg'd
,
this
is
a
reward
which
is
not
sufficient
in
all
Cases
,
nor
great
enough
to
vanquish
some
sorts
of
Temptations
,
yet
there
is
a
great
deal
of
Truth
and
Weight
in
this
saying
.
For
a
state
of
Vertue
is
like
a
state
of
Health
,
or
Peace
,
of
Strength
and
Beauty
;
and
therefore
desireable
on
its
own
account
.
And
if
Pleasure
,
properly
speaking
,
be
nothing
else
,
but
the
agreeable
Exercise
of
the
Powers
of
Nature
about
their
proper
Objects
;
and
if
it
be
then
absolute
and
compleat
,
when
these
Powers
are
raised
,
and
the
Exercise
of
them
is
free
and
undisturbed
,
then
certainly
Virtue
which
is
nothing
else
but
the
Perfect
Action
of
a
Perfect
Nature
,
as
far
as
the
One
and
the
Other
,
may
be
admitted
in
this
state
of
Mortality
,
must
be
a
very
considerable
Pleasure
.
Acts
of
Wisdom
and
Charity
,
the
Contemplation
of
Truth
,
and
the
love
of
Goodness
,
must
be
most
natural
and
delightful
exercise
of
the
Mind
of
Man
:
and
because
Truth
and
Goodness
,
are
Infinite
and
Omnipresent
,
and
nothing
can
hinder
the
Perfect
Man
from
contemplating
the
one
,
and
loving
the
other
,
therefore
does
he
in
his
degree
and
measure
participate
of
his
Self-sufficiency
,
as
he
does
of
other
Perfections
of
God
;
and
enjoys
within
himself
an
inexhaustible
spring
of
Delight
.
How
many
,
how
various
are
the
Exercises
and
Employments
of
the
Mind
of
Man
!
And
when
it
is
once
polish'd
and
cultivated
,
how
agreeable
are
they
all
to
invent
and
find
out
,
to
illustrate
and
adorn
,
to
prove
and
demonstrate
,
to
weigh
,
discriminate
and
distinguish
,
to
deliberate
calmly
and
impartially
,
to
act
with
an
absolute
Liberty
,
to
despise
little
things
,
and
look
boldly
on
dangers
;
to
do
all
things
dextrously
,
to
converse
with
a
sweet
and
yet
a
manly
Air
,
in
honest
and
open
,
yet
taking
,
obliging
Language
!
How
delightful
are
these
things
in
themselves
!
How
much
do
they
conduce
to
the
service
,
the
beauty
and
dignity
of
Human
Life
!
To
these
accomplished
Minds
we
owe
Histories
,
Sciences
,
Arts
,
Trades
,
Laws
.
From
all
which
,
if
others
reap
an
unspeakable
Pleasure
,
how
much
more
the
Authors
,
the
Parents
of
them
?
And
all
this
puts
me
in
Mind
of
one
great
Advantage
which
the
Perfect
Man
enjoys
above
the
most
Fortunate
Sensualist
;
which
is
,
that
he
can
never
want
an
Opportunity
to
imploy
all
the
Vigour
of
his
Mind
,
usefully
and
delightfully
.
Whence
it
is
that
Retirement
,
which
is
the
Prison
and
the
Punishment
of
the
Fool
,
is
the
Paradise
of
the
Wise
and
Good
.
But
let
us
come
at
length
to
that
Pleasure
which
depends
upon
External
Objects
;
where
,
if
any
where
,
the
Fool
and
Sinner
,
must
dispute
his
Title
to
Pleasure
with
the
Wise
and
Good
.
How
many
things
are
there
here
which
force
us
to
give
the
Preference
to
the
Wise
Man
?
I
will
not
urge
that
a
narrow
,
a
private
Fortune
can
furnish
Store
enough
for
all
the
Appetites
of
Vertue
;
that
a
wise
Man
need
not
at
any
time
purchase
his
Pleasure
at
too
dear
a
rate
;
he
need
not
lie
,
nor
cheat
,
nor
crouch
,
nor
fawn
:
This
is
the
price
of
sinful
Pleasure
.
I
will
not
,
I
say
,
urge
these
and
the
like
Advantages
,
since
the
World
thinks
it
want
of
Spirit
to
be
content
with
a
little
;
and
want
of
wit
not
to
practise
those
Acts
,
let
them
be
never
so
base
,
by
which
we
may
compass
more
.
I
'll
only
remark
these
few
things
.
First
,
the
Wise
Man's
Prospect
,
is
enlarg'd
.
He
is
like
an
Artist
or
Philosopher
,
which
discovers
a
thousand
Pleasures
and
Beauties
in
a
Piece
,
wherein
the
Idiot
can
see
none
:
he
sees
in
all
the
Works
,
in
all
the
Providences
of
God
,
those
Depths
,
those
Contrivances
,
which
the
Fool
cannot
Fathom
;
that
Order
,
that
Harmony
,
which
the
Sinner
is
insensible
of
.
Next
,
the
Pleasure
of
Sense
,
that
is
not
refined
by
Vertue
,
leaves
a
stain
upon
the
Mind
:
't
is
course
and
turbulent
,
empty
and
vexatious
.
The
Pleasure
of
Vertue
is
like
a
Stream
,
which
runs
indeed
within
its
Banks
,
but
it
runs
smooth
and
clear
;
and
has
a
Spring
that
always
feeds
the
Current
:
But
the
Pleasure
of
Sin
is
like
a
Land
flood
Impetuous
,
Muddy
,
and
Irregular
:
And
as
soon
as
it
forsakes
the
Ground
it
over-flow'd
,
it
leaves
nothing
behind
it
,
but
slime
and
filth
.
Lastly
,
the
Wise
Man
,
forming
a
true
Estimate
of
the
Objects
of
Sense
,
and
not
looking
upon
them
as
his
Vltimate
end
,
enjoys
all
that
is
in
them
,
and
is
not
fool'd
by
an
Expectation
of
more
.
Thus
having
consider'd
the
Objects
of
Human
Pleasure
,
two
things
are
plain
,
first
,
That
the
Perfect
Man
has
many
Sources
or
Fountains
of
Pleasure
,
which
the
Sinner
never
tastes
of
,
which
he
cannot
relish
,
which
he
is
a
Stranger
to
:
Next
,
as
to
outward
things
,
that
He
has
even
here
,
many
Advantages
above
the
other
.
But
what
is
more
considerable
yet
,
is
,
All
the
claim
the
Sinner
lays
to
Pleasure
is
confin'd
to
the
Present
Moment
,
which
is
extreamly
short
and
extreamly
uncertain
,
the
Time
that
is
Past
and
to
Come
he
quits
all
Pretention
to
,
or
ought
to
do
so
.
As
to
the
time
Past
,
the
thing
is
self
evident
:
For
the
Sinner
,
looking
back
,
sees
his
Pleasures
and
Satisfactions
,
the
Good
Man
his
Tryals
and
Temptations
past
and
gone
:
The
Sinner
sees
an
end
of
his
Beauty
and
his
Strength
;
the
Good
Man
of
his
Weaknesses
and
Follies
;
the
one
when
he
looks
back
is
encountred
with
Sin
and
Folly
,
Wickedness
and
Shame
,
the
other
with
Repentance
and
Good
Works
;
Guilt
and
Fear
haunt
the
Reflections
of
the
one
,
Peace
and
Hope
attend
those
of
the
other
.
As
to
the
time
to
come
,
the
Atheist
hath
no
Prospect
at
all
beyond
the
Grave
,
the
Wicked
Christian
a
very
dismal
one
,
the
weak
and
Imperfect
a
doubtful
one
;
only
the
Wise
and
Perfect
an
assured
,
joyful
,
and
delightful
one
.
And
this
puts
me
in
mind
of
that
which
is
the
proper
Fruit
of
Perfection
,
and
the
truest
and
greatest
Pleasure
of
Human
Life
,
that
is
Assurance
,
assurance
of
the
Pardon
of
Sin
,
assurance
of
the
Divine
Favour
,
assurance
of
Immortality
and
Glory
.
Need
I
prove
,
that
Assurance
is
an
unspeakable
Pleasure
?
One
would
think
that
to
Man
who
is
daily
engag'd
in
a
Conflict
with
some
Evil
or
other
,
it
were
superfluous
to
prove
that
it
is
a
mighty
Pleasure
to
be
rais'd
,
though
not
above
the
Assault
,
though
not
above
the
Reach
,
yet
above
the
Venom
and
Malignity
of
Evils
:
To
be
fill'd
with
Joy
,
and
Strength
,
and
Confidence
;
to
ride
triumphant
under
the
Protection
of
the
Divine
Favour
,
and
see
the
Sea
of
Life
,
swell
and
toss
it self
in
vain
,
in
vain
threaten
the
Bark
it
cannot
sink
,
in
vain
invade
the
Cable
it
cannot
burst
.
One
would
think
,
that
to
Man
,
who
lives
all
his
Life
long
in
Bondage
for
fear
of
Death
,
it
should
be
a
surprizing
Delight
to
see
Death
lie
gasping
at
his
Feet
,
Naked
and
Impotent
without
Sting
,
without
Terror
:
One
would
finally
think
,
that
to
Man
,
who
lives
rather
by
Hope
then
Enjoyment
,
it
should
not
be
necessary
to
prove
,
that
the
Christian's
Hope
,
whose
Confidence
is
greater
,
its
Objects
more
glorious
,
and
its
Success
more
certain
than
that
of
any
worldly
Fancy
or
Project
,
is
full
of
Pleasure
;
and
that
it
is
a
delightful
Prospect
to
see
the
Heavens
opened
,
and
Jesus
,
our
Jesus
,
our
Prince
and
Saviour
,
sitting
at
the
Right
Hand
of
God
.
Thus
I
have
,
I
think
,
sufficiently
made
out
the
Subserviency
of
Perfection
to
the
Happiness
of
this
present
Life
,
which
was
the
thing
propos'd
to
be
done
in
this
Chapter
.
Nor
can
I
imagine
what
Objections
can
be
sprung
to
invalidate
what
I
have
said
;
unless
there
be
any
thing
of
Colour
in
these
two
.
1.
To
reap
the
Pleasure
,
will
some
one
say
,
which
you
have
discrib'd
here
,
it
requires
something
of
an
exalted
Genius
,
some
Compass
of
Understanding
,
some
Sagacity
and
Penetration
.
To
this
I
Answer
,
I
grant
indeed
that
some
of
those
Pleasures
which
I
have
reckon'd
up
as
belonging
to
the
Perfect
Man
,
demand
a
Spirit
rais'd
a
little
above
the
Vulgar
:
But
the
richest
Pleasures
,
not
the
most
Polish'd
and
Elevated
Spirits
,
but
the
most
Devout
and
Charitable
Souls
are
best
capable
of
.
Such
are
the
Peace
and
Tranquility
,
which
arises
from
the
Conquest
and
Reduction
of
all
inordinate
affections
;
the
satisfaction
which
accompanies
a
sincere
and
vigorous
discharge
of
Duty
,
and
our
Reflections
upon
it
;
the
Security
and
Rest
which
flows
from
Self-resignation
,
and
Confidence
in
the
Divine
Protection
:
And
lastly
,
the
Joy
that
springs
from
the
full
assurance
of
Hope
.
But
2ly
,
It
may
be
Objected
,
't
is
true
all
these
things
seem
to
hang
together
well
enough
in
Speculation
,
but
when
we
come
to
examine
the
matter
of
fact
,
we
are
almost
tempted
to
think
,
that
all
which
you
have
said
to
prove
the
ways
of
Wisdom
,
ways
of
Pleasantness
,
and
all
her
Paths
,
Peace
,
amounts
to
no
more
then
a
pretty
Amusement
of
the
Mind
,
and
a
Visionary
Scheme
of
Happiness
.
For
how
few
are
there
,
if
any
,
who
feel
all
this
to
be
truth
,
and
Experiment
the
Pleasure
you
talk
of
?
How
few
are
they
in
whom
we
can
discover
any
signs
of
this
Spiritual
joy
or
fruits
of
a
Divine
Tranquility
or
Security
?
I
answer
,
in
a
word
,
The
examples
of
a
perfect
and
mature
Vertue
are
very
few
;
Religion
runs
very
low
,
and
the
Love
of
God
and
Goodness
in
the
Bosoms
of
most
Christians
suffers
such
an
allay
and
mixture
,
that
it
is
no
wonder
at
all
,
if
so
imperfect
a
State
breed
but
very
weak
and
imperfect
Hopes
,
very
faint
and
doubtful
joys
.
But
I
shall
have
occasion
to
examine
the
force
of
this
Objection
more
fully
,
when
I
come
to
the
Obstacles
of
Perfection
.
CHAP.
V.
Of
the
Attainment
of
Perfection
,
Particularly
an
account
of
the
Manner
by
which
Man
Advances
or
grows
up
to
it
.
I
Have
in
the
first
,
second
,
and
third
Chapters
explain'd
the
Notion
of
Religious
Perfection
.
In
the
fourth
Chapter
,
I
have
insisted
on
two
effects
of
it
,
Assurance
and
Pleasure
:
My
method
therefore
now
leads
me
to
the
Attainment
of
Perfection
.
Here
I
will
do
too
things
.
1st
.
I
will
trace
out
the
several
Steps
and
Advances
of
the
Christian
towards
it
,
and
draw
up
as
it
were
,
a
short
History
of
his
Spiritual
Progress
,
from
the
very
Infancy
of
Vertue
to
its
Maturity
and
Manhood
.
2ly
,
I
will
discourse
briefly
of
the
Motives
and
Means
of
Perfection
.
Of
the
Christian's
Progress
towards
Perfection
.
Many
are
the
Figures
and
Metaphors
by
which
the
Scripture
describes
this
;
alluding
one
while
to
the
Formation
,
Nourishment
,
and
Growth
of
the
Natural
man
;
another
while
to
that
of
Plants
and
Vegetables
:
One
while
to
the
dawning
and
increasing
Light
,
that
shines
more
and
more
to
the
perfect
Day
.
Another
while
to
that
succession
of
Labours
and
Expectations
,
which
the
Husbandman
runs
through
from
Plowing
to
the
Harvest
.
But
of
all
the
Similes
which
the
Spirit
makes
use
of
to
this
end
,
there
is
one
especially
that
seems
to
me
to
give
us
the
truest
,
and
the
liveliest
Image
of
the
Change
of
a
Sinner
into
a
Saint
.
The
Scripture
represents
Sin
as
a
state
of
Bondage
,
and
Righteousness
as
a
state
of
Liberty
;
and
teaches
us
,
that
by
the
same
steps
by
which
an
enslaved
and
oppressed
People
arrive
at
their
Secular
,
by
the
very
same
does
the
Christian
,
at
his
Spiritual
Liberty
and
Happiness
.
First
then
,
as
soon
as
any
Judgment
or
Mercy
,
or
any
other
sort
of
Call
,
awakens
and
penetrates
the
Sinner
,
as
soon
as
a
clear
Light
breaks
in
upon
him
,
and
makes
him
see
and
consider
his
own
state
,
he
is
presently
agitated
by
various
Passions
according
to
his
different
Guilt
and
Temper
,
or
the
different
Calls
and
Motives
by
which
he
is
wrought
upon
:
One
while
Fear
,
another
while
Shame
;
one
while
Indignation
,
another
while
Hope
,
fills
his
Soul
:
He
resents
the
Tyranny
,
and
complains
of
the
Persecution
of
his
Lusts
;
he
upbraids
himself
with
his
folly
,
and
discovers
a
meanness
and
shamefulness
in
his
Vices
,
which
he
did
not
reflect
on
sufficiently
before
;
he
is
vex'd
and
troubled
at
the
plagues
and
mischiefs
his
Sin
and
Folly
have
already
procured
him
,
and
thinks
he
has
reason
to
fear
,
if
he
persist
,
others
far
more
intolerable
.
Then
he
calls
to
mind
the
Goodness
,
the
long-suffering
of
God
,
the
love
of
Jesus
,
the
Demonstration
of
the
Spirit
and
of
Power
;
and
how
distant
soever
he
be
from
Vertue
,
he
discerns
there
is
a
Beauty
and
Pleasure
in
it
;
and
cannot
but
judge
the
Righteous
happy
.
These
thoughts
,
these
Travels
of
the
mind
,
if
they
be
not
strangled
in
the
Birth
by
a
Man
's
own
wilfulness
or
Pusillanimity
,
or
unhappily
diverted
upon
some
Temptations
,
do
kindle
in
the
Bosom
of
the
Sinner
,
the
desires
of
Righteousness
and
Liberty
;
they
fill
him
with
Regret
and
Shame
,
cast
him
down
,
and
humble
him
before
God
,
and
make
him
finally
resolve
on
shaking
off
the
Yoke
.
This
may
be
called
a
state
of
Illumination
;
and
is
a
state
of
Preparation
for
,
or
Disposition
to
Repentance
:
Or
if
it
be
Repentance
it self
,
't
is
yet
but
an
Embrio
:
To
perfect
it
,
't
is
necessary
.
Secondly
,
That
the
Sinner
make
good
his
Resolutions
,
and
actually
break
with
his
Lusts
;
he
must
reject
their
Sollicitations
,
and
boldly
oppose
their
Commands
,
he
must
take
part
with
Reason
and
Religion
,
keep
a
Watch
and
Guard
over
his
Soul
,
and
must
earnestly
labour
by
Mortification
and
Discipline
,
by
Meditation
and
Prayer
to
root
out
Vice
,
and
Plant
Vertue
in
his
Soul
.
This
in
the
Language
of
the
Prophet
is
ceasing
to
do
Evil
,
and
learning
to
do
well
,
Isa.
1.16
,
17.
He
that
has
proceeded
thus
far
,
though
he
feel
a
great
Conflict
within
,
though
the
Opposition
of
Lust
be
very
strong
,
and
consequently
the
discharge
of
his
Duty
very
difficult
,
he
is
nevertheless
in
a
state
of
Grace
;
but
in
a
state
of
Childhood
too
;
he
is
sincere
,
but
far
from
being
Perfect
.
And
yet
this
is
the
state
which
many
continue
in
,
to
the
end
of
their
Lives
,
being
partly
abus'd
by
false
Notions
,
and
taught
to
believe
from
Rom.
7.
that
there
is
no
higher
or
perfecter
state
;
partly
intangled
and
incumbred
by
some
unhappy
circumstances
of
Life
:
Or
it
may
be
,
the
Force
or
Impetus
of
the
Soul
,
towards
Perfection
,
is
much
abated
by
the
Satisfaction
of
Prosperity
,
and
the
many
Diversions
and
Engagements
of
a
Fortunate
Life
:
But
he
that
will
be
Perfect
must
look
upon
this
state
as
the
beginning
of
Vertue
.
For
it
must
be
remembred
,
that
a
stubborn
and
powerful
Enemy
will
not
be
subdued
and
totally
brought
under
in
a
Moment
.
The
Christian
therefore
must
prosecute
this
War
till
he
has
finished
it
;
I
will
not
say
by
Extirpating
,
but
disabling
the
Enemy
.
But
here
I
would
have
it
well
observ'd
,
that
the
Reducing
the
Enemy
to
a
low
condition
,
is
not
always
effected
by
an
uninterrupted
Series
of
Victories
;
for
seldom
is
any
so
Fortunate
,
or
so
Brave
,
so
Wise
,
or
so
watchful
,
as
to
meet
with
no
Check
in
the
long
Course
of
a
difficult
War
;
't
is
enough
if
he
be
not
discourag'd
,
but
instructed
and
awaken'd
by
it
.
And
to
prevent
any
fatal
disaster
,
too
Errors
must
carefully
be
avoided
.
First
,
a
hasty
and
fond
confidence
in
our selves
,
with
an
over-weaning
contempt
and
neglect
of
the
Enemy
:
And
next
,
all
false
and
cowardly
Projects
of
Truces
and
Accommodations
:
Nor
is
the
sitting
down
content
with
poor
and
low
Attainments
very
far
removed
from
this
Latter
.
This
is
the
second
Stage
of
the
Christian's
Advance
towards
Perfection
;
and
may
be
call'd
the
state
of
Liberty
.
The
third
and
last
,
which
now
follows
,
is
the
state
of
Zeal
,
or
Love
,
or
as
Mystick
Wrighters
delight
to
call
it
the
state
of
Vnion
.
The
Yoke
of
sin
being
once
shaken
off
,
the
Love
of
Righteousness
,
and
a
delight
in
it
,
is
more
and
more
increased
:
And
now
the
Man
proceeds
to
the
last
round
in
the
Scale
of
Perfection
.
The
Wisdom
,
Courage
,
and
Vigour
of
a
Convert
,
is
generally
at
first
employed
in
subduing
his
corruptions
,
in
Conquering
his
ill
Habits
,
and
Defeating
his
Enemies
,
in
watching
over
his
own
Heart
,
and
guarding
himself
against
Temptations
.
But
this
being
once
done
,
he
is
in
full
Liberty
to
pursue
the
works
of
Peace
and
Love
.
Now
he
may
advance
from
necessary
to
voluntary
Acts
of
Self-denial
,
which
before
would
have
been
putting
old
Wine
into
new
Bottles
,
contrary
to
the
Advice
of
our
Master
,
Mat.
9.17
.
Now
he
may
enlarge
his
Knowledge
,
and
exchange
the
Milk
of
the
Word
for
strong
Meat
,
for
the
Wisdom
and
the
Mysteries
of
it
:
Now
he
may
extend
his
watchfulness
,
his
care
;
and
whereas
they
were
before
wisely
,
for
the
most
part
,
confined
to
his
own
safety
,
he
may
now
,
like
our
Saviour
,
go
about
doing
good
,
Act.
10.38
.
protecting
,
strengthning
,
and
rescuing
his
weak
Brethren
;
propagating
the
Faith
,
and
enflaming
the
bosoms
of
Men
with
the
love
of
Jesus
and
his
Truths
:
Now
in
a
word
,
he
may
give
himself
up
to
a
Life
of
more
exalted
Contemplation
,
Purity
and
Charity
,
which
will
be
natural
and
easie
now
,
though
it
were
not
so
in
the
beginning
.
And
this
Life
is
accompanied
with
Peace
and
Joy
in
the
Holy
Ghost
;
with
Confidence
and
Pleasure
:
Now
the
Yoke
of
Christ
is
easie
,
and
his
burden
light
,
now
he
rejoyces
with
Joy
unspeakable
,
and
Hopes
full
of
Glory
,
Now
't
is
not
so
much
he
that
lives
,
as
Christ
that
lives
in
him
,
For
the
life
which
he
now
leads
,
is
entirely
the
product
of
Faith
and
Love
,
and
his
greatest
business
is
to
maintain
the
Ground
which
he
has
got
,
and
to
hold
fast
the
steadfastness
of
his
Hope
unto
the
end
.
To
render
this
short
account
of
the
growth
of
Vertue
,
from
its
very
Seed
to
Maturity
,
the
more
useful
,
and
to
free
it
from
some
scruples
,
which
it
may
otherwise
give
occasion
to
,
I
will
here
add
two
or
three
Remarks
.
1.
That
the
State
and
Habit
of
Perfection
,
is
a
different
thing
from
some
suddain
Flights
,
or
Efforts
of
an
Extraordinary
Passion
,
and
so
is
the
fixt
,
and
establish'd
Tranquility
of
the
Mind
,
from
some
suddain
Gusts
,
and
short
lived
fits
of
spiritual
Joy
.
No
man
attains
to
the
Habits
of
Vertue
and
Pleasure
but
by
degrees
;
and
the
natural
method
and
order
by
which
he
advances
to
either
,
is
that
which
I
have
set
down
.
But
as
to
some
Sallies
of
the
most
pure
and
exalted
Passions
,
as
to
short
liv'd
fits
of
Perfection
,
as
to
transcient
Tasts
,
short
and
suddain
transports
of
spiritual
Pleasure
,
it
is
very
often
otherwise
.
God
sometimes
,
either
to
allure
the
frailty
of
a
new
Convert
,
or
to
Fortifie
his
Resolution
against
some
hazardous
Tryal
,
does
raise
him
to
an
extraordinary
height
,
by
more
then
usual
Communications
of
his
blessed
Spirit
;
and
ravishes
him
by
some
Glances
,
as
it
were
of
the
Beatifick
Vision
.
Raptures
of
Love
,
the
melting
tenderness
of
a
pious
Sorrow
;
the
Strength
of
Resolution
and
Faith
,
the
Confidence
and
Exultancy
of
Assurance
,
do
sometimes
accompany
some
sort
of
Christians
in
the
beginnings
of
Righteousness
,
or
in
the
state
of
Illumination
.
Where
the
Conviction
is
full
,
the
Imagination
lively
,
and
the
Passions
tender
,
it
is
more
easie
to
gain
Perfection
then
to
preserve
it
.
When
a
Profligate
Sinner
in
the
day
of
God's
Power
is
snatch'd
like
a
Fire-brand
out
of
the
Fire
,
rescued
by
some
amazing
and
surprizing
Call
,
like
Israel
by
Miracles
out
of
Egypt
,
I
wonder
not
,
if
such
a
one
loves
much
,
because
much
has
been
forgiven
him
;
I
wonder
not
if
he
be
swallowed
up
by
the
deepest
and
the
liveliest
sense
of
Guilt
and
Mercy
;
I
wonder
not
,
if
such
a
one
endeavour
to
repair
his
past
Crimes
by
Heroick
Acts
,
if
he
make
hast
to
redeem
his
lost
time
by
a
zeal
and
vigilance
hard
to
be
imitated
,
never
to
be
parllel'd
by
others
.
Hence
we
read
of
Judah's
Love
in
the
day
of
her
Espousal
,
Jer.
2.2
.
And
of
the
first
love
of
the
Church
of
Ephesus
,
Rev.
2.4
.
as
the
most
Perfect
.
And
in
the
first
times
of
the
Gospel
,
when
Men
were
Converted
by
astonishing
Miracles
,
when
the
Presence
and
Example
of
Jesus
and
his
Followers
,
when
the
Perspicuity
and
Authority
,
the
Spirit
and
Power
,
the
Lustre
and
Surprize
of
the
Word
of
Life
,
and
Salvation
dazled
,
over-power'd
and
transported
the
Minds
of
Men
,
and
made
a
thorough
change
in
a
moment
;
and
when
again
,
no
man
professed
Christianity
,
but
he
expected
by
his
Sufferings
and
Martyrdom
to
seal
the
truth
of
his
Profession
,
I
wonder
not
if
Vertue
ripened
fast
under
such
miraculous
Influences
of
Heaven
,
or
if
Assurance
sprung
up
in
a
moment
from
these
bright
proofs
of
an
unshaken
Integrity
.
But
we
,
who
live
in
colder
Climates
,
who
behold
nothing
in
so
clear
and
bright
a
Light
as
those
happy
Souls
did
,
must
be
content
to
make
shorter
and
slower
Steps
towards
Perfection
,
and
satisfie
our selves
with
a
natural
,
not
miraculous
Progress
.
And
we
,
whose
Vertues
are
so
generally
under-grown
,
and
our
Tryals
no
other
then
common
ones
,
have
no
reason
to
expect
the
Joys
of
a
Perfect
Assurance
,
till
we
go
on
to
Perfection
.
2ly
,
As
Perfection
is
a
work
of
time
,
so
is
it
of
great
Expence
and
Cost
too
,
I
mean
,
't
is
the
effect
of
much
Labour
and
Travel
,
Self-denial
and
Watchfulness
,
Resolution
and
Constancy
.
Many
are
the
Dangers
,
which
we
are
to
encounter
through
our
whole
Progress
towards
it
.
Why
else
are
we
exhorted
,
to
learn
to
do
good
?
To
perfect
Holiness
in
the
fear
of
God
,
2
Cor.
7.1
,
2.
To
be
renewed
in
the
Spirit
of
our
Minds
,
from
day
to
day
?
Eph.
4.23
.
To
watch
,
stand
fast
,
to
quit
us
like
Men
,
to
be
strong
?
1
Cor.
16.13
.
To
take
to
us
the
whole
Armour
of
God
that
we
may
be
able
to
stand
against
the
wiles
of
the
Devil
,
and
when
we
have
done
all
,
to
stand
,
Eph.
6.11.13
.
To
use
all
diligence
to
make
our
calling
and
election
sure
,
2
Pet.
1.10
.
and
such
like
?
Nay
,
which
is
very
remarkable
,
these
and
the
like
Exhortations
were
address'd
to
Christians
in
those
times
,
which
had
manifold
advantages
above
these
of
ours
.
If
I
should
say
,
That
the
Spirit
of
God
,
the
Sanctifying
Grace
of
God
,
was
then
power'd
forth
,
in
more
plentiful
measures
then
ever
after
,
not
only
Scripture
,
as
I
think
,
but
Reason
too
,
would
be
on
my
side
.
The
Interest
of
the
Church
of
Christ
required
it
;
Sanctity
being
as
necessary
as
Miracles
to
Convert
the
Jew
and
the
Gentile
.
But
besides
this
,
the
then
wonderful
,
and
surprizing
Light
of
the
Gospel
,
the
Presence
of
Jesus
in
the
Flesh
,
or
of
those
who
had
been
Eye-witnesses
of
his
Glory
,
a
crowd
of
wondrous
Works
and
Miracles
,
the
expectation
of
terrible
things
,
Temporal
and
Eternal
Judgments
at
the
door
;
and
an
equal
expectation
of
Glorious
ones
too
:
All
these
things
breaking
in
,
beyond
expectation
,
upon
a
Jewish
and
Pagan
World
,
over-whelm'd
before
by
thick
darkness
,
and
whose
abominations
were
too
notorious
to
be
conceal'd
,
and
too
detestable
to
be
excused
or
defended
,
could
not
but
produce
a
very
great
and
sudden
change
.
Now
therefore
,
if
in
these
times
,
many
did
start
forth
in
a
moment
fit
for
Baptism
,
and
Martyrdom
,
if
many
amongst
these
were
suddenly
changed
,
justified
and
crowned
,
I
wonder
not
;
this
was
a
day
of
Power
,
a
day
of
Glory
wherein
God
asserted
Himself
,
exalted
his
Son
,
and
rescued
the
World
,
by
a
stretched
out
Hand
.
I
should
not
therefore
from
hence
be
induced
to
expect
any
thing
like
at
this
day
.
But
yet
if
notwitstanding
all
this
,
Christians
in
those
happy
times
,
amidst
so
many
Advantages
,
stood
in
need
of
such
Exhortations
,
what
do
not
we
in
these
Times
?
If
so
much
Watchfulness
,
Prayer
,
Patience
,
Fear
,
Abstinence
,
and
earnest
Contention
became
them
,
when
God
as
it
were
bowed
the
Heavens
and
came
down
,
and
dwelt
amongst
Men
,
what
becomes
us
in
those
days
,
in
the
dregs
of
time
,
when
God
stands
as
it
were
aloof
off
,
to
see
what
will
be
our
latter
end
,
retired
behind
a
Cloud
,
which
our
Heresies
and
Infidelities
,
Schisms
and
Divisions
,
Sins
and
Provocations
,
have
raised
?
To
conclude
,
he
that
will
be
Perfect
must
not
sit
like
the
Lame
Man
by
Bethesdah's
Pool
,
expecting
till
some
Angel
come
to
cure
him
;
but
like
our
Lord
,
he
must
climb
the
Mount
,
and
Pray
;
and
then
he
may
be
transformed
,
he
may
be
raised
as
much
above
the
Moral
Corruption
of
his
Nature
by
Perfection
,
as
our
Saviour
was
,
above
the
Meanness
and
Humility
of
his
Body
,
by
his
Glorious
Transfiguration
.
These
two
Observations
are
of
manifold
use
.
For
many
expect
Pleasure
when
they
have
no
right
to
it
;
they
would
reap
,
before
Vertue
be
grown
up
and
ripen'd
;
and
being
more
intent
upon
the
Fruit
of
Duty
,
then
the
discharge
of
it
,
they
are
frequently
disappointed
and
discouraged
.
Others
there
are
,
who
mistaking
some
fits
and
flashes
of
Spiritual
Joy
for
the
Habitual
Peace
and
Pleasure
of
Perfection
,
do
entertain
too
early
Confidences
,
and
instead
of
perfecting
Holiness
in
the
fear
of
God
,
they
decline
,
or
it
may
be
,
fall
away
through
Negligence
and
Security
;
or
which
is
as
bad
,
the
Duties
of
Religion
grow
tasteless
and
insipid
to
them
for
want
of
that
Pleasure
which
they
ignorantly
or
presumptuously
expect
should
constantly
attend
'em
:
And
so
they
are
disheartened
or
disgusted
,
and
give
back
;
which
they
would
never
do
,
if
they
did
rightly
understand
,
that
Perfection
is
a
work
of
time
,
that
a
setled
Tranquility
,
an
Habitual
Joy
of
Spirit
,
is
the
Fruit
only
of
Perfection
,
and
that
those
short
Gleams
of
Joy
,
which
break
in
upon
new
Converts
,
and
sometimes
on
other
imperfect
Christians
,
do
depend
upon
extraordinary
Circumstances
,
or
are
peculiar
Favours
of
Heaven
.
Lastly
,
there
are
many
,
who
have
entertain'd
very
odd
Fancies
about
the
Attainment
of
Perfection
;
they
talk
and
act
as
if
Perfection
were
the
Product
,
not
of
Time
and
Experience
,
but
an
Instant
;
as
if
it
were
to
be
infused
in
a
moment
not
acquir'd
;
as
if
it
were
a
meer
Arbitrary
Favour
,
not
the
Fruit
of
Meditation
and
Discipline
?
'T
is
true
,
it
cannot
be
doubted
by
a
Christian
,
but
that
Perfection
derives
it self
from
Heaven
;
and
that
the
Seed
of
it
,
is
the
Grace
of
God
:
Yet
it
is
true
too
,
and
can
as
little
be
doubted
by
any
one
who
consults
the
Gospel
,
and
the
Experience
of
the
best
Men
,
that
we
must
watch
,
and
pray
,
and
contend
,
labour
,
and
persevere
,
and
that
long
too
,
e're
we
can
attain
it
.
And
whoever
fancies
himself
,
rapt
up
into
the
third
Heaven
on
a
sudden
,
will
find
himself
as
suddenly
led
down
to
the
Earth
again
;
if
he
do
not
use
his
utmost
diligence
to
fortifie
his
Resolutions
,
to
cherish
the
New-born
Flame
,
and
to
guard
and
improve
his
Vertues
.
3ly
,
It
may
be
Objected
against
the
account
I
have
given
of
the
growth
of
Vertue
,
that
when
I
come
to
the
Maturity
of
it
,
my
Colours
are
too
bright
,
my
Strokes
too
bold
,
and
the
Form
I
have
given
it
too
Divine
.
For
you
discribe
it
,
will
one
say
,
as
if
Man
,
now
grown
Perfect
,
had
nothing
to
do
,
but
to
enjoy
God
,
and
himself
;
as
if
he
were
already
entered
into
Rest
,
and
did
actually
sit
down
with
Christ
in
Heavenly
places
:
as
if
in
a
word
,
Vertue
were
no
longer
his
task
,
but
Pleasure
;
as
if
he
had
nothing
to
do
,
but
to
rejoyce
continually
,
nothing
further
to
press
after
,
nothing
to
combate
,
nothing
to
contend
with
:
Whereas
the
Fathers
generally
,
and
all
Judicious
Modern
Writers
seem
to
place
Perfection
in
nothing
higher
,
then
in
a
perpetual
Progress
towards
it
;
they
look
upon
Life
as
a
perpetual
warfare
,
and
utterly
deny
any
such
Height
or
Eminence
as
is
rais'd
above
Clouds
and
Storms
,
above
Troubles
and
Temptations
.
But
to
this
,
I
have
several
things
to
say
,
which
will
clear
my
sense
about
this
Matter
,
and
dispel
all
Objections
.
First
,
I
have
described
the
last
Stage
of
the
Christian's
spiritual
Progress
,
which
I
call
a
state
of
Zeal
,
and
in
which
I
suppose
the
Christian
to
commence
Perfect
;
this
I
say
,
I
have
described
in
the
same
manner
,
and
,
as
near
as
I
could
in
the
same
words
,
which
the
Scripture
does
.
Secondly
,
I
do
not
pretend
any where
to
assert
,
that
there
is
any
state
in
this
Life
,
rais'd
above
Tryals
and
Temptations
.
Alas
!
The
most
Perfect
Man
,
will
find
it
work
enough
,
to
make
good
the
Ground
he
has
gain'd
,
and
maintain
the
Conquest
he
has
won
;
much
watchfulness
and
labour
,
much
humility
and
fear
,
and
many
other
Vertues
are
necessary
to
Perseverance
in
a
state
of
Perfection
.
Thirdly
,
As
the
World
goes
now
,
and
indeed
ever
did
,
Perfection
is
a
state
we
arrive
at
very
late
;
and
all
the
way
to
it
,
full
of
Labour
and
Travel
,
full
of
Dangers
and
Difficulties
;
so
that
upon
this
account
,
the
Life
of
Man
may
well
enough
be
said
to
be
a
perpetual
Warfare
.
But
Fourthly
,
I
do
by
no
means
affirm
,
that
the
Perfect
Man
is
incapable
of
Growth
and
Improvement
.
Of
this
I
shall
have
occasion
to
unfold
my
sense
more
fully
afterwards
.
In
the
mean
time
I
cannot
forbear
observing
here
,
that
there
is
a
great
difference
between
the
growth
of
an
Imperfect
and
a
Perfect
Christian
;
for
supposing
Grace
to
be
always
increasing
,
and
the
very
Maturity
of
Vertue
to
admit
of
Degrees
,
yet
the
marks
and
distinctions
of
such
different
Degrees
are
so
nice
and
delicate
,
that
the
Advances
of
the
Perfect
Man
are
scarcely
perceptible
to
himself
,
without
the
closest
and
strictest
Enquiry
:
Much
less
can
they
fall
under
the
Observation
of
others
.
The
first
Change
of
a
Sinner
from
Darkness
to
Light
,
from
Vice
to
Virtue
,
from
an
aversion
for
God
and
Goodness
to
a
Sincere
,
though
not
a
Perfect
Love
of
both
,
is
very
palpable
:
So
again
,
the
change
from
a
state
of
weakness
and
inconstancy
,
to
one
of
strength
;
of
conflict
and
difficulty
,
to
one
of
ease
and
liberty
;
of
fear
and
doubt
,
to
one
of
confidence
and
pleasure
,
is
little
less
evident
and
sensible
.
But
the
several
degrees
of
growth
afterwards
,
the
improvements
,
whatever
they
be
,
of
a
Mature
state
,
are
of
another
Nature
,
not
consisting
in
a
Change
,
but
Adition
;
and
that
made
insensibly
.
Here
therefore
,
the
Perfect
Man
,
in
order
to
maintain
the
Peace
and
Pleasure
of
his
Mind
,
need
not
enter
into
a
Nice
and
Scrupulous
Examination
of
the
Degrees
and
Measures
of
his
Virtues
;
't
is
sufficient
that
he
make
good
his
Post
,
't
is
enough
if
he
follow
the
advice
of
St.
Paul
,
1
Cor.
15.58
.
If
he
be
steadfast
and
unmoveable
,
and
always
abounding
in
the
Works
of
the
Lord
.
CHAP.
VI.
Of
the
Means
of
Perfection
.
SHould
I
insist
particularly
,
on
every
one
of
the
Means
or
Instruments
of
Perfection
,
it
would
lead
me
through
the
whole
Systeme
of
Religion
;
it
would
oblige
me
to
treat
of
all
the
Articles
of
our
Faith
,
and
all
the
Parts
of
Moral
Righteousness
.
For
the
Vertues
of
the
Gospel
do
all
afford
mutual
support
and
nourishment
to
one
another
;
and
mutually
Minister
to
their
own
growth
and
strength
.
And
Prayer
and
the
Lord's
Supper
,
not
to
mention
Meditation
,
Psalmody
,
Conversation
,
Discipline
,
are
founded
upon
the
belief
of
all
the
Mysteries
of
our
Religion
;
and
consist
in
the
Exercise
of
almost
all
Christian
Graces
,
as
Repentance
,
Faith
,
Hope
,
Charity
:
But
this
would
be
an
endless
task
.
I
purpose
therefore
,
here
only
to
lay
down
some
few
General
Observations
,
which
may
serve
for
directions
in
the
use
of
Gospel
Means
,
point
out
the
End
we
are
to
aim
at
,
and
enable
us
to
reap
the
utmost
Benefit
from
them
.
These
Observations
are
.
1.
The
Practice
of
Wisdom
and
Vertue
is
the
best
way
to
improve
and
strengthen
both
.
2.
The
Two
general
and
immediate
Instruments
,
as
of
Conversion
,
so
of
Perfection
too
,
are
the
Gospel
and
the
Spirit
.
3.
The
natural
and
immediate
Fruit
of
Meditation
,
Prayer
,
Eucharist
,
Psalmody
,
and
good
Conversation
,
is
,
the
quickning
and
enlivening
the
Conscience
,
the
Fortifying
and
Confirming
our
Resolutions
,
and
the
raising
and
keeping
up
an
Heavenly
Frame
of
Spirit
.
4.
The
immediate
Ends
of
Discipline
,
are
the
subduing
the
Pride
of
the
Heart
,
and
reducing
the
Appetites
of
the
Body
.
5.
Lastly
,
Some
kinds
of
Life
are
better
suited
and
accommodated
to
the
great
Ends
of
Religion
and
Vertue
,
than
others
.
I
will
very
briefly
Illustrate
each
of
these
Observations
,
and
suggest
from
them
such
Rules
,
as
I
shall
judge
most
serviceable
to
promote
Perfection
.
§
.
1.
The
Practice
of
Wisdom
and
Vertue
,
is
the
best
way
to
improve
and
strengthen
both
.
This
is
a
Proposition
almost
Self-evident
:
For
besides
that
,
it
is
acknowldg'd
on
all
Hands
,
that
the
frequent
repetition
of
single
Acts
of
Vertue
,
is
the
natural
way
to
arrive
at
an
Habit
of
it
;
the
Practice
of
Vertue
gives
a
Man
great
boldness
towards
God
,
mingles
Joy
and
Pleasure
in
all
his
Addresses
to
him
,
purifies
and
enlightens
the
Mind
;
and
entitles
him
to
more
plentiful
Measures
of
Grace
,
and
higher
degrees
of
Favour
.
If
ye
continue
in
my
Word
,
then
are
ye
my
Disciples
indeed
;
and
ye
shall
know
the
Truth
,
and
the
Truth
shall
make
you
free
,
Joh.
8.31.3
,
To
him
that
hath
,
shall
be
given
,
and
he
shall
have
more
abundance
,
Mat.
13.12
.
If
this
be
so
,
as
undoubtedly
it
is
,
it
is
plain
,
That
we
ought
not
to
be
fond
of
such
a
Solitude
or
Retirement
,
as
cuts
off
the
opportunity
of
many
Vertues
,
which
may
be
daily
practis'd
in
a
more
publick
and
active
Life
.
The
true
Anchorite
or
Hermite
,
was
at
first
,
little
better
then
a
Pious
Extravagant
:
I
will
not
say
how
much
worse
he
is
now
.
Meditation
and
Prayer
are
excellent
Duties
,
but
Meekness
and
Charity
,
Mercy
and
Zeal
are
not
one
jot
inferiour
to
them
.
The
World
is
an
excellent
School
to
a
good
Christian
;
the
Follies
and
the
Miseries
,
the
Tryals
and
Temptations
of
it
,
do
not
only
exercise
and
employ
our
Vertue
,
but
cultivate
and
improve
it
:
They
afford
us
both
Instruction
and
Discipline
,
and
naturally
Advance
us
on
towards
a
solid
Wisdom
,
and
a
well-setled
Power
over
our selves
.
'T
is
our
own
fault
if
every
Accident
that
befalls
us
,
and
every
one
whom
we
converse
with
,
do
not
teach
us
somewhat
;
occasion
some
wise
Reflection
;
or
enkindle
some
Pious
Affection
in
us
.
We
do
not
reflect
on
our
Words
and
Actions
,
we
do
not
observe
the
motions
of
our
own
Hearts
as
diligently
as
we
ought
;
we
make
little
or
no
Application
of
what
we
see
or
hear
,
nor
learn
any
thing
from
the
Wisdom
,
and
the
Vertue
,
the
Folly
and
the
Madness
of
Man
,
and
the
consequences
of
both
:
And
so
,
we
neither
improve
our
Knowledge
,
nor
our
Vertue
,
but
are
the
same
to
day
we
were
yesterday
,
and
Life
wastes
away
in
common
Accidents
,
and
customary
Actions
,
with
as
little
alteration
in
us
,
as
in
our
Affairs
:
Whereas
,
were
we
mindful
,
as
we
ought
of
our
true
Interest
,
and
desirous
to
reap
some
spiritual
Benefit
from
every
thing
,
the
Vertues
of
Good
Men
would
enkindle
our
Emulation
,
and
the
Folly
and
Madness
of
Sinners
would
confirm
our
abhorrence
for
Sin
;
from
one
we
should
learn
Content
,
from
another
Industry
,
here
we
should
see
a
Charm
in
Meekness
and
Charity
,
there
in
Humility
;
in
this
Man
we
should
see
Reason
to
admire
Discretion
,
and
Command
of
himself
,
in
that
Courage
and
Constancy
,
Assiduity
and
Perseverance
:
Nor
would
it
be
less
useful
to
us
,
to
observe
,
how
Vanity
exposes
one
,
and
Peevishness
torments
another
;
how
Pride
and
Ambition
embroil
a
third
,
and
how
hateful
and
contemptible
Avarice
renders
a
fourth
;
and
to
trace
all
that
variety
of
ruin
,
which
Lust
,
and
Prodigality
,
Disorder
,
and
Sloth
leave
behind
them
.
And
as
this
kind
of
Observations
will
fill
us
with
solid
and
useful
Knowledge
,
so
will
a
diligent
attention
to
the
Rules
of
Righteousness
,
and
discretion
in
all
the
common
and
daily
actions
of
Life
,
enrich
us
with
true
Vertue
,
Religion
is
not
to
be
confin'd
to
the
Church
,
and
to
the
Closet
,
nor
to
be
exercised
only
in
Prayers
and
Sacraments
,
Meditation
and
Alms
;
but
every
where
,
we
are
in
the
Presence
of
God
,
and
every
Word
,
every
Action
,
is
capable
of
Morality
.
Our
Defects
and
Infirmities
,
betray
themselves
in
the
daily
Accidents
and
the
common
Conversation
of
Life
;
and
here
they
draw
after
them
very
important
Consequences
;
and
therefore
here
they
are
to
be
watched
over
,
regulated
and
govern'd
,
as
well
as
in
our
more
solemn
Actions
.
'T
is
to
the
Vertues
or
the
Errors
of
our
common
Conversation
and
ordinary
Deportment
,
that
we
owe
both
our
Friends
and
Enemies
,
our
good
or
bad
Character
abroad
,
our
Domestick
Peace
or
Troubles
;
and
in
a
high
degree
,
the
improvement
,
or
depravation
of
our
Minds
.
Let
no
Man
then
,
that
will
be
Perfect
or
Happy
,
abandon
himself
to
his
Humours
or
Inclinations
in
his
Carriage
towards
his
Acquaintance
,
his
Children
,
his
Servants
:
Let
no
Man
,
that
will
be
Perfect
or
Happy
,
follow
Prejudice
or
Fashion
in
the
common
and
customary
Actions
of
Life
:
But
let
him
assure
himself
,
that
by
a
daily
endeavour
to
conform
these
more
and
more
to
the
excellent
Rules
of
the
Gospel
,
he
is
to
train
up
himself
by
degrees
to
the
most
absolute
Wisdom
,
and
the
most
Perfect
Vertue
,
he
is
capable
of
.
And
to
this
end
he
must
first
know
himself
,
and
those
he
has
to
do
with
,
he
must
discern
the
proper
Season
and
the
just
Occasion
of
every
Vertue
;
and
then
,
he
must
apply
himself
to
the
acquiring
the
Perfection
of
it
by
the
daily
Exercise
of
it
,
even
in
those
things
,
which
,
for
want
of
due
Reflection
,
do
not
commonly
seem
of
any
great
Importance
.
To
one
,
that
is
thus
dispos'd
,
the
dulness
or
the
carelesness
of
a
Servant
,
the
stubbornness
of
a
Child
,
the
soureness
of
a
Parent
,
the
Inconstancy
of
Friends
,
the
Coldness
of
Relations
,
the
Neglect
or
Ingratitude
of
the
World
,
will
all
prove
extreamly
useful
,
and
beneficial
;
every
thing
will
instruct
him
,
every
thing
will
afford
an
opportunity
of
exercising
some
Vertue
or
another
;
so
that
such
a
one
shall
be
daily
learning
,
daily
growing
better
and
wiser
.
§
.
2.
The
two
great
Instruments
,
not
of
Regeneration
only
,
but
also
of
Perseverance
and
Perfection
,
are
the
Word
and
the
Spirit
of
God
.
This
no
Man
doubts
,
that
is
a
Christian
:
And
therefore
I
will
not
go
about
to
prove
it
:
Nor
will
I
at
present
discourse
of
the
Energy
and
Operation
of
the
one
,
and
the
other
;
or
examine
what
each
is
in
its
self
,
or
wherein
the
one
differs
from
the
other
.
'T
is
abundantly
enough
,
if
we
be
assured
,
that
the
Gospel
and
the
Spirit
,
are
proper
and
sufficient
Means
to
attain
the
great
Ends
,
I
have
mentioned
,
namely
,
our
Converversion
and
Perfection
.
And
that
they
are
so
,
is
very
plain
from
those
Texts
,
which
do
expresly
assert
,
That
the
Gospel
contains
all
those
Truths
,
that
are
necessary
,
to
the
clear
Exposition
of
our
Duty
,
or
to
the
moving
and
obliging
us
to
the
Practice
of
it
.
And
that
the
Spirit
implies
a
supply
of
all
that
supernatural
strength
,
be
it
what
it
will
,
that
is
necessary
to
enable
us
,
not
only
to
will
,
but
to
do
,
that
which
the
Gospel
convinces
us
to
be
our
Duty
.
Such
are
,
Rom.
8.2
.
For
the
Law
of
the
Spirit
of
Life
in
Christ
Jesus
,
hath
made
me
free
from
the
Law
of
Sin
and
Death
,
2
Tim.
3.16
,
17.
All
Scripture
is
given
by
inspiration
of
God
,
and
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
.
That
the
Man
of
God
may
be
Perfect
,
thoroughly
furnished
unto
all
good
works
,
2
Cor.
12.9
.
And
he
said
unto
me
,
my
Grace
is
sufficient
for
thee
,
for
my
Strength
is
made
perfect
in
weakness
.
Most
gladly
therefore
will
I
rather
glory
in
my
Infirmities
,
that
the
Power
of
Christ
may
rest
upon
me
,
1
Pet.
1.5
.
Who
are
kept
by
the
Power
of
God
through
Faith
unto
Salvation
,
ready
to
be
revealed
in
the
last
time
?
'T
is
needless
to
multiply
Texts
on
this
occasion
,
otherwise
't
were
very
easie
to
shew
;
That
all
things
necessary
to
Life
and
Godliness
,
are
contain'd
in
the
Word
and
Spirit
;
that
what
ever
is
necessarily
to
be
wrought
in
us
to
prepare
us
for
,
or
entitle
us
to
,
Eternal
Salvation
,
is
ascribed
to
the
Gospel
and
the
Spirit
.
This
truth
then
being
unquestionable
,
that
the
Gospel
and
the
Spirit
are
the
two
great
Instruments
of
Perfection
;
we
may
from
hence
infer
two
Rules
,
which
are
of
the
most
Universal
use
,
and
of
the
most
powerful
efficacy
in
the
pursuit
of
Perfection
.
1.
We
cannot
have
too
great
a
Value
,
too
great
a
Passion
for
the
Book
of
God
;
nor
fix
our
Thoughts
and
Hearts
too
earnestly
upon
the
truths
of
it
.
We
must
imitate
the
Thessalonians
,
in
behalf
of
whom
St.
Paul
thanks
God
,
because
when
they
received
the
Word
of
God
which
they
heard
of
him
,
they
received
it
not
as
the
Word
of
Men
,
but
as
it
is
in
Truth
,
the
Word
of
God
,
1
Thes.
2.13
.
that
is
,
we
must
entertain
the
Gospel
,
as
that
,
which
has
Infallible
Truth
in
all
its
Doctrines
,
uncontroulable
Authority
in
all
its
Precepts
,
a
Divine
Certainty
in
all
its
Promises
and
Threats
,
and
a
Divine
Wisdom
in
all
its
Counsels
and
Directions
:
And
he
that
thus
believes
,
will
certainly
find
the
Gospel
to
work
effectually
in
him
,
as
it
did
in
the
Thessalonians
.
What
Light
and
Beauty
will
he
discern
in
all
its
Descriptions
of
our
Duty
!
What
force
in
all
its
perswasions
!
what
Majesty
,
what
Dignity
,
what
Life
,
what
Power
,
what
Consolation
,
what
Support
!
In
one
word
,
what
Heavenly
Vertue
will
he
discern
in
each
part
of
it
,
and
what
vast
and
unfathomable
Wisdom
in
the
whole
Composure
and
Contrivance
of
it
!
How
will
he
then
admire
it
,
how
will
he
love
it
,
how
will
he
study
it
,
how
will
he
delight
in
it
!
How
will
he
be
transported
by
the
Promises
,
and
awed
by
the
Threats
of
it
!
How
will
he
be
pierced
and
struck
through
by
those
Exaggerations
of
Sin
,
and
Captiv'd
and
Enamour'd
by
those
lively
and
Divine
Descriptions
of
Vertue
he
meets
in
it
!
How
will
he
adore
the
Goodness
of
God
,
conspicuous
in
our
Redemption
!
How
will
he
be
inflam'd
with
the
love
of
Jesus
,
and
be
amaz'd
at
his
Condescension
and
Humility
!
This
and
much
more
is
the
natural
effect
of
our
receiving
the
Gospel
as
we
ought
,
and
pondering
the
truths
of
it
with
devout
and
incessant
Meditation
.
This
the
Royal
Psalmist
was
abundantly
sensible
of
,
Thy
word
have
I
hid
in
my
Heart
;
that
I
might
not
sin
against
thee
,
Psal.
119.11
.
Thou
through
thy
Commandments
has
made
me
wiser
then
mine
Enemies
:
for
they
are
ever
with
me
.
I
have
more
understanding
then
all
my
teachers
:
for
thy
Testimonies
are
my
Meditation
,
ver.
98.
To
which
I
might
add
many
other
verses
out
of
that
Psalm
,
containing
the
various
and
mighty
Effects
of
the
Word
of
God
.
Nor
will
any
one
think
,
that
I
attribute
too
much
to
the
study
of
this
Word
of
Life
,
who
shall
consider
that
it
is
one
of
the
great
Works
of
the
Holy
Spirit
,
to
incline
our
Hearts
to
the
Testimonies
of
God
,
to
write
his
Laws
in
our
Hearts
,
to
dispose
us
to
attend
to
revealed
Truths
;
and
in
one
word
,
to
fix
our
Minds
and
Thoughts
upon
them
.
2.
Since
the
Spirit
together
with
the
Gospel
,
is
a
joynt
Principle
of
Regeneration
and
Perfection
,
't
is
manifest
,
That
we
ought
to
live
in
a
continual
dependance
upon
God
.
He
must
be
our
Hope
and
Confidence
in
the
Day
of
Tryal
:
He
must
be
our
Praise
and
Boast
in
the
Day
of
Victory
,
and
in
the
Day
of
Peace
:
when
we
lie
down
,
and
when
we
rise
up
,
we
must
say
with
the
Psalmist
,
't
is
thou
Lord
that
makest
me
dwell
in
safety
,
Psal.
1.4
.
We
must
look
upon
our selves
as
surrounded
by
Enemies
,
and
besieged
by
Spiritual
Dangers
,
as
David
was
by
Temporal
:
And
as
he
in
the
one
,
so
must
we
in
the
other
,
expect
Strength
and
Salvation
from
Him
.
Through
God
we
shall
do
valiantly
;
for
he
it
is
that
shall
tread
down
our
Enemies
,
Psal.
60.12
.
Many
Nations
compass
me
round
about
;
but
in
the
name
of
the
Lord
I
will
destroy
them
.
And
when
we
have
conquer'd
Temptations
,
and
routed
the
Powers
of
Darkness
,
we
must
ascribe
all
,
not
to
our
own
strength
,
nor
to
our
own
watchfulness
,
but
to
the
Grace
and
the
Power
of
God
.
If
the
Lord
himself
had
not
been
on
our
side
:
Now
may
Israel
say
,
if
the
Lord
himself
had
not
been
on
our
side
,
when
the
Legions
of
Hell
combined
with
the
World
and
Flesh
against
us
,
they
had
swallowed
us
up
alive
,
Psal.
124.1
,
2
,
3.
Now
many
will
be
the
happy
effects
of
this
dependance
upon
God
:
we
shall
be
passionately
desirous
of
his
Presence
,
of
his
Grace
and
Favour
;
we
shall
dress
and
prepare
our
Souls
,
we
shall
awaken
and
dispose
all
our
Faculties
to
receive
him
;
we
shall
ever
do
the
things
that
may
invite
and
prevail
with
him
to
abide
with
us
;
we
shall
be
apprehensive
of
his
forsaking
us
,
as
the
greatest
Evil
that
can
befall
us
.
Lift
up
your
Heads
,
O
ye
Gates
,
and
be
ye
lift
up
,
ye
everlasting
Doors
;
and
the
King
of
Glory
shall
come
in
,
awake
O
my
Soul
,
raise
thy self
above
this
World
and
Flesh
,
that
thou
mayest
be
fit
for
the
King
of
Glory
to
dwell
in
thee
:
who
is
the
King
of
Glory
?
The
Lord
strong
and
mighty
,
the
Lord
mighty
in
Battel
;
that
Holy
Spirit
that
subdues
our
Enemies
,
that
strengthens
us
with
might
,
and
fills
us
with
Courage
and
Holy
Alacrity
,
Psal.
24.7
,
8.
Nor
does
the
Psalmist
prepare
his
Soul
for
God
by
Meditation
only
,
and
Spiritual
Recollection
,
and
Soliloquies
,
but
by
a
careful
and
circumspect
Regulation
of
all
his
Actions
,
Psal.
101.2
,
3.
I
will
behave
my self
wisely
in
a
perfect
way
:
O
when
wilt
thou
come
unto
me
?
I
will
walk
within
my
House
with
a
perfect
Heart
.
I
will
set
no
wicked
thing
before
mine
Eyes
:
I
hate
the
work
of
them
that
turn
aside
,
it
shall
not
cleave
to
me
.
And
how
earnestly
does
he
pray
against
God's
forsaking
him
?
Psal.
51.11
.
Cast
me
not
away
from
thy
Presence
,
and
take
not
thy
Holy
Spirit
from
me
.
The
Result
of
all
this
,
must
needs
be
Steadfastness
and
Growth
in
Holiness
and
Goodness
.
For
first
,
This
is
the
natural
influence
of
such
a
dependance
upon
God
;
it
places
us
as
always
before
Him
,
and
makes
us
walk
humbly
and
circumspectly
as
becomes
those
,
that
are
awed
by
the
Presence
of
so
Holy
a
Majesty
:
I
have
set
the
Lord
always
before
me
;
because
he
is
at
my
right-hand
,
I
shall
not
be
moved
,
Psal.
16.1
.
Secondly
,
we
cannot
doubt
but
that
God
will
plentifully
bestow
his
Grace
on
those
,
who
thus
rely
upon
him
.
For
where
can
He
bestow
it
with
more
Advantage
to
his
Glory
,
or
to
the
Propagation
of
Holiness
;
both
which
are
so
dear
to
him
?
Who
is
a
Subject
more
capable
of
it
,
or
who
can
be
better
entitled
to
it
,
then
he
who
thus
depends
upon
God
?
As
he
begs
it
Humbly
,
and
receives
it
Thankfully
;
so
he
will
Husband
it
Carefully
,
and
employ
it
Zealously
.
§
.
3.
In
Prayer
,
Meditation
,
and
other
Instrumental
duties
of
Religion
,
we
are
to
aim
at
one
or
all
of
these
three
things
.
1.
The
Quickning
and
Enlivening
the
Conscience
.
2.
The
Confirming
and
Strengthning
our
Resolutions
of
obedience
.
3.
The
Raising
and
Keeping
up
Holy
and
Devout
Affections
.
Great
is
the
benefit
of
each
of
these
:
Tenderness
of
Conscience
will
keep
us
,
not
only
from
Evil
,
but
every
appearance
of
it
;
increase
of
Spiritual
Strength
,
will
render
us
steadfast
and
unmoveable
in
all
the
Works
of
God
;
and
Holy
Passion
will
make
us
abound
in
them
.
To
spiritual
Passion
we
owe
the
Zeal
and
Pleasure
;
to
spiritual
Strength
,
or
Liberty
,
the
Constancy
and
Uniformity
,
of
an
Holy
Life
;
and
both
Strength
and
Passion
are
generally
owing
to
a
Tender
and
Enlighten'd
Conscience
.
For
while
the
Conscience
preserves
a
quick
and
nice
sense
of
Good
and
Evil
,
all
the
great
Truths
of
the
Gospel
will
have
their
proper
Force
,
and
natural
Efficacy
upon
us
.
These
then
are
the
Genuine
Fruits
of
Meditation
,
the
Eucharist
,
Psalmody
,
and
such-like
:
If
they
do
not
add
Life
and
Light
to
the
Conscience
,
if
they
do
not
augment
our
Strength
,
nor
exalt
our
Passions
,
if
they
do
not
increase
our
detestation
of
Sin
,
and
our
Love
to
God
and
Goodness
;
if
they
do
not
quicken
and
excite
Devout
Purposes
,
if
they
do
not
engage
and
refresh
the
Soul
by
Holy
Joy
and
Heavenly
Pleasure
;
if
,
I
say
,
they
do
not
in
some
degree
or
other
promote
these
things
,
we
reap
no
benefit
at
all
from
them
,
or
we
can
never
be
certain
that
we
do
.
But
though
the
Ends
I
have
mentioned
,
be
of
this
great
use
to
all
,
and
consequently
all
are
obliged
to
aim
at
them
,
yet
may
the
different
Defects
and
Imperfections
of
different
Christians
,
render
one
of
these
Ends
more
necessary
then
another
:
And
by
consequence
,
it
will
be
Wisdom
,
more
immediately
and
directly
to
intend
and
pursue
that
.
For
Example
,
if
a
Man's
Temper
be
such
,
that
his
Passions
do
soon
kindle
,
and
soon
die
again
;
that
he
is
apt
to
Form
wise
and
great
Projects
,
and
as
unapt
to
accomplish
any
thing
;
in
this
Case
,
it
will
be
his
Duty
to
aim
especially
at
the
increase
of
Strength
.
But
if
on
the
other
hand
,
a
Man's
Temper
be
Cold
and
Phlegmatick
,
Slow
and
Heavy
;
it
is
but
fit
,
that
he
should
particularly
apply
himself
to
the
awakening
and
exciting
Devout
Affections
in
his
Soul
.
For
as
excellent
purposes
do
often
miscarry
for
want
of
Constancy
and
Firmness
of
Mind
:
so
Steadiness
and
Firmness
of
Mind
,
doth
seldom
effect
any
great
matter
,
when
it
wants
Life
and
Passion
to
put
it
into
Motion
.
Again
,
if
one's
past
Life
has
been
very
Sinful
,
or
the
present
be
not
very
Fruitful
,
it
will
behove
such
a
one
to
increase
the
Tenderness
of
Conscience
,
to
add
more
Light
and
Life
to
its
Convictions
;
that
by
a
daily
Repetition
of
Contrition
and
Compunction
,
he
may
wash
off
the
Stain
,
or
by
the
Fruitfulness
of
his
following
Life
,
repair
the
Barrenness
of
that
Past
.
Having
thus
in
few
words
,
both
made
out
the
Usefulness
of
those
three
Ends
I
proposed
to
a
Christian
in
the
performance
of
Instrumental
duties
of
Religion
,
and
shewed
in
what
Cases
he
may
be
obliged
to
aim
more
immediately
at
one
then
another
,
I
will
now
enquire
,
and
that
as
briefly
as
I
can
,
how
these
three
Ends
may
be
scured
and
promoted
.
1st
.
Of
Tenderness
of
Conscience
,
or
the
full
and
lively
Convictions
of
it
.
To
promote
this
,
the
first
thing
necessary
is
Meditation
.
No
Man
,
who
diligently
searches
and
studies
the
Book
of
God
,
can
be
a
Stranger
,
to
himself
,
or
to
his
Duty
.
Not
to
his
Duty
;
for
this
Book
reveals
the
whole
Will
of
God
in
clear
and
full
Terms
,
it
gives
us
such
Infallible
Characters
of
Good
and
Evil
,
Right
and
Wrong
,
as
render
our
Ignorance
or
Error
inexcusable
:
It
points
out
the
great
Ends
of
Life
so
plainly
,
and
conducts
us
to
them
by
such
general
and
unerring
Rules
,
that
there
is
no
variety
of
Circumstances
can
so
perplex
and
ravel
our
Duty
,
but
that
an
honest
Man
by
the
help
of
this
,
may
easily
discover
it
.
For
this
Reason
't
is
,
that
the
Word
of
God
is
called
Light
,
because
it
does
distinguish
between
Good
and
Evil
,
Right
and
Wrong
,
and
like
a
Lamp
does
manifest
the
Path
which
we
are
to
choose
,
and
disperses
that
Mist
and
Darkness
,
with
which
the
Lust
of
Man
,
and
the
Subtilty
of
Hell
has
covered
it
.
And
for
this
Reason
't
is
,
that
the
Good
have
such
a
Value
,
and
the
Wicked
,
such
an
Aversion
for
the
Book
of
God
.
For
,
every
one
that
doth
Evil
hateth
the
Light
,
neither
cometh
to
the
Light
,
lest
his
Deeds
should
be
reproved
.
But
he
that
doth
Truth
cometh
to
the
Light
,
that
his
Deeds
may
be
made
manifest
,
that
they
are
wrought
in
God
,
Joh.
3.20
,
21.
Nor
can
he
that
Studies
the
Word
of
God
,
be
a
Stranger
to
Himself
any
more
then
to
his
Duty
.
For
this
Light
ransacks
all
the
Recesses
of
the
Soul
;
it
traces
all
its
Affections
back
to
their
first
Springs
and
Sources
;
it
lays
open
all
its
Desires
and
Projects
,
and
strips
its
most
secret
Purposes
of
all
their
Disguise
:
For
the
word
of
God
is
quick
and
powerful
,
and
sharper
then
any
two
Edged
Sword
;
piercing
even
to
the
dividing
asunder
of
Soul
and
Spirit
,
and
of
the
Joynts
and
Marrow
;
and
is
a
discerner
of
the
thoughts
,
and
intents
of
the
Heart
,
Heb.
4.12
.
In
a
word
,
if
we
would
preserve
the
Conscience
quick
,
and
sensible
,
we
must
be
daily
conversant
in
the
Book
of
God
.
For
this
commands
with
that
Authority
,
instructs
with
that
clearness
,
perswades
with
that
Force
,
reproves
with
that
Purity
,
Prudence
,
and
Charity
,
that
we
shall
not
easily
be
able
to
resist
it
;
it
describes
Righteousness
and
Sin
in
such
true
and
lively
Colours
,
proclaims
Rewards
and
Punishments
in
such
powerful
and
moving
Language
,
that
it
rouses
even
the
Dead
in
Sin
,
penetrates
and
wounds
the
stupid
and
obdurate
.
To
Meditation
we
must
add
Prayer
.
For
this
is
a
very
proper
and
essential
Means
to
refresh
and
renew
in
the
Soul
,
the
Hatred
of
Sin
,
and
Love
of
Goodness
;
and
to
improve
those
Impressions
which
Meditation
has
made
upon
it
.
We
cannot
easily
put
up
Petitions
to
God
with
Confidence
,
unless
we
do
the
things
that
please
him
;
for
our
Hearts
will
misgive
us
,
and
our
very
Petitions
will
reproach
us
:
And
the
meer
Thought
of
entring
more
immediately
into
the
Presence
of
God
,
does
oblige
us
to
a
more
careful
Tryal
and
Examination
of
our
Actions
.
For
God
being
not
only
Omniscient
but
Just
and
Holy
too
,
we
can
no
more
flatter
our selves
with
the
Hope
of
Pardon
for
any
Sin
into
which
we
are
betrayed
by
fondness
or
negligence
,
then
we
can
imagine
him
Ignorant
of
it
.
But
this
is
not
all
;
we
are
to
pray
,
that
God
would
enable
us
to
search
out
and
discover
our
own
Hearts
,
Psal.
139.23
,
24.
Search
me
O
God
,
and
know
my
Heart
:
Try
me
and
know
my
Thoughts
;
and
see
if
there
be
any
wicked
way
in
me
,
and
lead
me
in
the
way
Everlasting
.
And
if
we
do
this
sincerely
,
God
will
undoubtedly
grant
our
Requests
;
and
will
lay
open
to
us
all
our
present
Defects
,
and
Infirmities
,
and
shew
us
how
far
short
we
come
of
the
Glory
of
God
:
that
Perfection
of
Holiness
and
Happiness
,
which
many
Eminent
Saints
actually
arrived
at
upon
Earth
.
And
we
way
be
sure
,
that
Light
which
breaks
in
upon
our
Mind
with
this
Brightness
,
will
not
suffer
any
latent
Corruptions
to
continue
undiscovered
;
nor
permit
us
to
forget
the
Stains
and
Ruins
,
which
the
Sins
of
our
past
Life
,
have
left
behind
them
.
Conversation
is
another
way
,
by
which
we
learn
to
know
our selves
,
and
by
which
,
Conscience
is
kept
awake
,
and
in
its
Vigour
.
How
Convictive
,
how
moving
is
the
Discourse
of
a
Devout
and
Pious
Friend
?
When
he
complains
,
or
when
he
rejoyces
,
when
he
relates
the
History
of
his
own
Experience
,
when
he
lets
us
see
the
Designs
he
has
Form'd
,
and
the
excellent
Ends
his
Soul
thirsts
after
,
how
does
our
Heart
burn
within
us
?
What
variety
of
Affections
does
it
raise
in
us
,
when
he
makes
his
remarks
on
Human
Nature
and
the
World
,
when
he
bewails
the
dishonour
of
God
and
the
decay
of
Religion
amongst
us
,
when
he
relates
the
misery
and
misfortune
of
Sinners
,
and
observes
the
particular
Sins
and
Follies
that
occasioned
it
?
How
often
does
he
hereby
provoke
us
to
wise
Reflections
on
our selves
?
How
many
new
Beauties
does
he
discover
to
us
in
Vertue
,
how
many
Deformities
in
Sin
,
which
had
escaped
our
Observations
?
But
't
is
not
the
Conversation
only
of
my
Friend
,
but
his
Life
also
,
from
which
I
derive
,
or
may
do
so
,
Instruction
and
Admonition
.
The
Perfections
of
my
Friend
,
are
the
gentlest
and
the
mildest
,
and
yet
the
most
awakening
Reproofs
too
of
my
own
Defects
;
and
by
the
Freshness
and
Lustre
of
his
Vertue
,
I
discern
best
the
Weakness
and
the
Dimness
of
my
own
.
How
often
have
I
been
moved
to
turn
my
Thoughts
with
some
Indignation
on
my
own
Heats
and
Commotions
,
while
I
have
admired
and
blest
the
sweetness
and
the
gentleness
,
the
softness
and
the
calm
,
very
conspicuous
in
an
excellent
Friend
?
And
when
I
have
heard
another
mention
his
Nightly
Praises
,
and
those
Divine
Thoughts
which
filled
the
Intervals
of
his
Sleep
,
and
made
those
Hours
that
are
so
burthensome
to
some
,
the
most
entertaining
and
delightful
parts
of
his
Rest
,
how
have
I
been
inwardly
filled
with
Confusion
and
Shame
?
How
have
I
upbraided
and
reproached
my self
,
condemned
the
sluggishness
of
my
Daies
,
the
dulness
and
the
wandrings
of
my
Soul
by
Night
?
And
I
believe
every
sincere
Man
must
find
himself
thus
affected
on
the
like
occasions
.
For
in
this
kind
of
Reproof
,
which
I
talk
of
,
there
is
something
more
of
Force
and
Authority
than
is
to
be
found
in
any
other
;
for
the
Example
of
Friends
,
does
not
only
teach
us
what
we
are
to
do
,
but
demonstrates
also
that
it
may
be
done
.
Nor
does
Vertue
any where
appear
with
so
lovely
and
charming
an
Air
as
in
a
Friend
.
But
after
all
,
amongst
all
the
benefits
we
gain
by
excellent
Friendships
,
we
ought
not
to
reckon
this
as
the
least
,
that
it
is
one
,
and
that
an
indispensable
Office
of
Friendship
,
to
admonish
and
reprove
:
For
the
reproofs
of
Instruction
are
the
Paths
of
Life
,
Prov.
6.23
.
But
then
,
that
we
may
be
capable
of
this
Blessing
,
we
must
dispose
our
Minds
to
expect
and
bear
reproof
:
We
must
strive
after
an
humble
and
teachable
temper
;
and
we
must
invite
and
incourage
our
Friends
to
this
kindest
Office
;
not
only
by
unaffected
requests
,
but
also
by
obeying
their
advice
,
pardoning
whatever
Infirmity
may
be
interspers'd
with
it
,
and
loving
them
the
better
,
as
indeed
they
deserve
:
For
there
is
scarce
any
better
proof
of
their
Affection
,
Prudence
,
and
Courage
,
which
they
are
capable
of
giving
us
.
2ly
.
A
Second
End
of
Instrumental
Duties
is
the
Increase
of
Spiritual
Strength
.
Now
Spiritual
Strength
consists
in
the
Power
and
Dominion
we
have
over
our
Affections
and
Actions
:
and
it
stands
upon
two
Bases
;
the
Reduction
of
Sin
,
and
the
Growth
of
Vertue
;
whatever
does
weaken
and
reduce
our
propensions
to
Sin
,
whatever
promotes
the
subjection
of
the
Body
,
adds
Power
and
Authority
to
the
Mind
,
and
renders
Vertue
more
easie
and
pleasant
.
And
because
Vertues
have
a
mutual
Connexion
and
Dependance
upon
one
another
;
therefore
whatever
promotes
any
one
,
promotes
all
.
But
especially
whatever
strengthens
our
Hope
,
or
quickens
our
Fear
,
or
enlarges
our
Knowledge
,
and
increases
our
Faith
;
this
does
confirm
and
establish
our
Resolution
more
then
any
thing
else
.
Faith
is
the
Root
,
Fear
the
Guard
,
and
Hope
the
Spur
of
all
our
Vertues
.
Faith
convinces
us
what
is
our
Duty
;
Fear
makes
us
Impartial
,
Diligent
and
Watchful
;
Hope
resolved
,
and
active
in
the
Prosecution
of
it
.
It
being
thus
clear
,
what
our
Spiritual
Strength
consists
in
,
it
will
be
easie
to
discern
by
what
means
we
are
to
gain
it
.
But
I
can
here
only
suggest
those
Hints
and
Intimations
which
the
Reader
must
upon
occasion
,
as
he
needs
,
inlarge
and
improve
.
1.
Meditation
is
the
first
thing
necessary
.
We
must
often
survey
the
Grounds
and
Foundations
of
our
Faith
;
we
must
consider
frequently
and
seriously
the
Scripture
Topicks
of
Hope
and
Fear
,
such
are
the
Death
of
Jesus
,
a
Judgment
to
come
,
the
Holiness
and
Justice
,
and
the
Omnipresence
of
God
:
We
must
diligently
observe
the
Wiles
and
Stratagems
of
Satan
,
the
Arts
and
Insinuations
of
the
World
and
Flesh
,
and
mark
the
Progress
of
Sin
from
its
very
beginning
to
Maturity
;
and
all
this
with
a
particular
regard
to
the
Corruption
of
our
own
Nature
,
and
the
deceitfulness
of
our
own
Hearts
.
We
must
often
ponder
upon
the
Beauty
and
Peace
of
Holiness
,
the
love
of
God
and
of
Jesus
,
the
Vertues
,
sufferings
,
and
Crowns
of
Martyrs
.
And
finally
,
if
we
will
increase
in
strength
,
we
must
practise
this
duty
of
Meditation
often
,
and
we
must
not
suffer
our selves
to
be
withdrawn
from
it
,
or
be
prevail'd
with
to
intermit
it
on
any
slight
and
trivial
pretences
.
And
because
we
are
not
always
Masters
of
our
own
Affairs
,
nor
consequently
of
our
Time
,
therefore
ought
we
to
have
ever
ready
at
hand
,
a
good
Collection
of
Texts
,
which
contain
in
few
words
,
the
Power
and
Spirit
of
Gospel
Motives
,
the
Perfection
and
Beauty
of
Duties
,
and
the
substance
of
Advice
and
Counsel
:
And
to
fix
these
so
in
our
Memory
,
that
they
may
serve
as
a
Shield
for
us
to
oppose
,
as
our
Saviour
did
,
against
the
Darts
of
the
Devil
,
and
as
a
supply
of
excellent
and
useful
Thoughts
upon
a
suddain
,
so
that
in
all
the
little
Interruptions
of
business
,
and
the
many
little
vacancies
of
the
Day
,
the
Mind
,
which
is
an
active
and
busie
Spirit
,
may
never
want
a
proper
subject
to
work
upon
;
much
less
loose
it self
in
wild
and
lasie
amusements
,
or
defile
it self
by
vain
or
Vicious
Thoughts
.
But
we
must
not
only
take
care
that
Meditation
be
frequent
,
but
also
that
it
be
not
loose
and
roving
.
To
which
end
it
will
be
necessary
to
Study
our
selves
as
well
as
the
Scriptures
,
and
to
be
intimately
acquainted
with
the
advantages
and
disadvantages
of
our
Constitution
,
and
our
State
;
that
so
in
our
Meditations
on
the
Scriptures
,
we
may
more
particularly
have
an
Eye
on
those
Vices
we
are
most
obnoxious
to
,
and
those
Vertues
which
are
either
more
necessary
,
or
more
feeble
and
under-grown
.
Next
after
Meditation
must
follow
Prayer
.
Great
is
the
Power
of
Prayer
in
promoting
Christian
Strength
and
Fortitude
;
whether
we
consider
its
Prevalence
upon
God
,
or
its
natural
Influence
upon
our selves
.
If
we
consider
the
latter
,
what
Divine
Force
and
Energy
is
there
in
the
Confidences
of
Faith
,
the
Joys
of
Hope
,
the
earnest
Longings
and
Desires
of
Love
,
the
tender
Sorrows
of
Contrition
,
the
delight
of
Praises
and
Thanksgivings
,
the
Adorations
and
Self-depressions
of
a
profound
Humility
,
and
the
Resolutions
and
Vows
of
a
perfect
Abhorrence
of
,
and
Holy
Zeal
and
Indignation
against
Sin
!
How
do
these
things
mellow
and
enrich
the
Soul
?
How
do
they
raise
it
higher
and
higher
above
the
Corruption
which
is
in
the
World
through
Lust
!
How
do
they
renew
it
daily
,
and
make
it
a
Partaker
of
the
Divine
Nature
!
The
Repetition
of
the
same
acts
naturally
begets
an
Habit
;
and
Habit
is
the
Strength
and
Perfection
of
the
Soul
;
for
it
is
a
disposition
ripen'd
and
confirm'd
by
Custom
.
How
naturally
then
must
Prayer
fortifie
the
Mind
,
ripen
good
Dispositions
,
or
add
Strength
and
Perfection
to
good
Habits
!
Since
it
is
nothing
else
,
but
a
repeated
Exercise
of
almost
all
the
Graces
of
the
Gospel
,
Repentance
,
Faith
,
Hope
,
Charity
,
and
the
like
:
And
it
ought
to
be
observed
,
that
Prayer
gives
us
a
frequent
opportunity
of
exercising
those
Vertues
,
which
we
should
not
otherwise
be
so
often
oblig'd
to
do
.
If
Secondly
,
we
enquire
into
the
Prevalence
of
Prayer
with
God
,
we
shall
have
further
Reasons
yet
to
resolve
,
that
it
is
a
most
effectual
means
of
increasing
our
spiritual
Strength
.
What
will
God
deny
to
the
Prayer
of
a
Righteous
Man
?
He
may
deny
him
temporal
things
,
because
they
are
not
good
for
him
:
He
may
refuse
to
remove
a
Temptation
,
because
this
is
often
an
occasion
of
his
own
Glory
and
his
Servants
Reward
,
but
he
will
never
refuse
him
Grace
to
Conquer
it
.
He
will
no
more
deny
his
Spirit
to
one
that
earnestly
and
sincerely
begs
it
,
than
the
natural
Parent
will
Bread
to
his
hungry
and
craving
Child
.
And
no
wonder
,
since
Grace
is
as
necessary
to
the
spiritual
Life
as
Bread
to
the
natural
,
the
goodness
of
God
is
more
tender
and
compassionate
than
any
Instinct
in
Human
Nature
;
and
the
Purity
and
Perfection
of
God
more
zealously
solicitous
for
the
Holiness
and
Immortality
of
his
Children
then
Earthly
Parents
can
be
for
a
Sickly
,
perishing
Life
of
theirs
.
Thus
then
't
is
plain
,
that
Prayer
contributes
wonderfully
to
the
Strengthening
and
Establishing
the
Mind
of
Man
in
Goodness
.
But
then
we
must
remember
,
that
it
must
have
these
two
Qualifications
;
it
must
be
frequent
,
and
incessantly
Importunate
.
1.
It
must
be
Frequent
.
I
would
have
this
Rule
comply'd
with
as
far
as
it
may
,
even
in
our
stated
,
regular
,
and
solemn
Addresses
to
God
.
But
because
Business
,
and
several
Obligations
we
lie
under
to
the
World
,
do
often
press
hard
upon
us
,
therefore
must
I
give
the
same
Counsel
here
,
which
I
did
before
under
the
Head
of
Meditation
,
that
is
,
to
have
always
ready
and
imprinted
in
our
Memory
several
Texts
of
Scripture
,
containing
the
most
weighty
and
important
Truths
,
in
the
most
piercing
and
moving
Language
;
that
we
may
be
able
to
form
these
on
a
suddain
into
Ejaculations
,
in
which
,
our
Souls
may
mount
up
into
Heaven
,
amidst
the
Ardours
and
Transports
of
Desires
and
Praises
,
as
the
Angel
did
,
in
the
Flame
of
Manoah's
Sacrifice
.
2.
Prayer
must
be
incessantly
Importunate
.
Importunate
it
will
be
,
if
the
Soul
be
prepar'd
and
dispos'd
as
it
ought
;
that
is
,
if
it
be
disengaged
from
this
World
,
and
possessed
entirely
with
the
Belief
and
earnest
Expectation
of
a
better
;
if
it
be
humbled
in
it self
,
disclaim
all
Strength
and
Merit
of
its
own
,
and
rest
wholly
on
the
Goodness
and
All-sufficiency
of
God
.
I
add
Incessantly
in
Conformity
to
the
Parables
of
our
Lord
,
Luke
11.8
.
and
18.5
.
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Apostle
,
1
Thess.
5.17
.
And
whoever
considers
Human
Nature
well
,
and
remembers
how
soon
pious
Motions
vanish
,
and
how
little
they
effect
,
will
discern
a
plain
Reason
,
both
for
Vehemence
and
Perseverance
in
Prayer
:
For
Vehemence
,
that
the
Soul
may
be
deeply
impressed
by
pious
Passions
;
for
Perseverance
,
that
such
Impressions
may
not
be
effaced
and
obliterated
▪
Nor
let
any
one
fancy
,
That
Prayer
thus
qualified
has
not
a
better
influence
upon
God
as
well
as
upon
our selves
:
'T
is
true
,
God
is
void
of
the
painfulness
and
defects
of
Human
Passions
,
but
not
of
the
Perfection
of
Divine
ones
.
Woe
were
to
us
,
if
God
were
an
inflexible
,
inexorable
Deity
,
and
incapable
of
being
wrought
upon
by
the
incessant
Importunity
of
his
poor
Creatures
:
Woe
were
to
us
,
if
the
softness
and
the
tenderness
of
the
Divine
Nature
,
did
not
infinitely
exceed
the
little
resemblances
of
it
in
Man
.
If
in
a
word
,
God
did
not
abound
in
Goodness
,
Mercy
,
and
Compassion
,
more
easily
to
be
moved
and
excited
than
those
Human
Passions
that
bear
some
Analogy
to
them
.
Next
to
Conversation
with
God
by
Prayer
,
the
Conversation
of
good
Men
does
wonderfully
contribute
to
the
building
us
up
in
Faith
and
Vertue
.
How
does
the
Sense
and
Experience
of
such
as
deserve
our
esteem
and
affection
,
settle
and
establish
our
Judgment
when
they
concur
with
us
?
How
does
their
Knowledge
enlighten
us
,
their
Reason
strengthen
our
Faith
,
and
their
Example
enflame
us
with
Emulation
.
A
pious
Friendship
renders
Religion
it self
more
engaging
:
It
Sanctifies
our
very
Diversions
and
Recreations
,
and
makes
them
minister
to
Vertue
;
it
minds
us
when
we
are
forgetful
,
supports
and
encourages
us
;
when
we
faint
and
tire
,
reproves
and
corrects
us
when
we
give
back
,
and
recalls
us
into
the
right
path
,
when
we
go
out
of
it
.
This
is
,
or
this
should
be
,
the
business
of
Conversation
,
the
end
and
advantage
of
Friendship
:
We
should
be
often
talking
together
of
the
things
of
God
,
communicating
and
laying
open
the
state
of
our
Souls
,
our
Fears
,
our
Hopes
,
our
improvements
and
defects
;
we
should
watch
over
one
another
,
comfort
and
support
one
another
;
our
Discourse
should
always
minister
new
warmth
,
or
new
strength
to
our
Holy
Faith
and
Love
.
But
among
all
the
means
of
Grace
,
there
is
no
one
does
so
much
corroborate
and
nourish
the
Soul
of
Man
as
the
Holy
Eucharist
.
How
many
wise
and
Impartial
Reflections
does
the
Preparation
for
it
occasion
?
What
unfeigned
Humility
,
and
what
a
profound
Awe
of
the
Divine
Majesty
,
does
a
previous
Self-Examination
beget
in
us
?
What
a
tender
sense
of
the
Divine
Love
does
the
Contemplation
of
the
whole
Mystery
enkindle
?
What
Firmness
and
Resolution
do
we
derive
from
fresh
Vows
and
repeated
Engagements
;
and
these
offer'd
up
with
so
much
Solemnity
.
And
how
much
,
finally
is
the
Habit
of
Holiness
improved
by
that
spiritual
Pleasure
,
which
the
sensible
Assurances
of
Grace
and
Salvation
work
in
us
,
by
that
Awe
and
Holy
Fear
which
the
whole
action
leaves
behind
on
our
Minds
,
and
the
Zeal
,
Vigilance
,
and
Circumspection
it
obliges
us
to
for
the
time
following
:
Not
to
mention
here
,
how
the
Participation
of
this
Holy
Sacrament
obliges
us
to
a
most
solemn
Exercise
of
Repentance
towards
God
,
and
Faith
in
our
Lord
Jesus
,
of
Brotherly
Love
and
Charity
,
and
the
Hope
of
Immortality
and
Glory
.
Here
,
in
a
word
,
we
prepare
to
meet
God
,
as
we
would
do
in
Death
and
Judgment
;
here
we
make
an
open
Profession
of
our
Holy
Faith
,
renounce
the
World
and
Flesh
,
all
our
sinful
or
vain
desires
;
devote
our selves
to
the
Service
of
Jesus
;
and
learn
to
expect
Happiness
from
nothing
else
,
but
the
Merits
and
the
Imitation
of
his
Cross
.
So
profound
is
the
Wisdom
of
this
Institution
,
that
it
evidently
speaks
God
the
Author
of
it
,
and
proclaims
the
too
common
neglect
of
it
in
most
parts
of
this
Nation
,
an
in-excusable
Sin
and
Folly
.
3.
A
Third
end
of
Instrumental
Duties
of
Religion
,
is
,
the
raising
and
keeping
up
Holy
and
Devout
Affections
.
I
know
not
why
Passion
is
so
commonly
undervalued
and
disparaged
in
Religion
,
unless
they
who
thus
treat
it
,
mean
nothing
by
it
,
but
a
short-liv'd
and
superficial
commotion
of
the
Mind
,
which
leaves
no
print
or
relish
behind
it
,
and
is
presently
succeeded
by
Sin
and
Folly
.
Holy
Passion
is
the
vigour
and
strength
of
the
Soul
;
't
is
the
state
and
frame
of
the
Mind
when
it
is
throughly
moved
and
affected
.
And
therefore
to
form
to
ones
self
Religion
destitute
of
Passion
,
is
little
better
than
to
content
ones
self
with
one
that
is
lazy
,
lukewarm
,
and
lifeless
.
And
though
there
be
some
Tempers
very
unapt
to
be
moved
,
yet
't
is
hard
to
imagine
how
even
these
can
be
wrought
up
to
a
Resolution
,
or
that
Resolution
be
supported
and
continued
without
their
being
affected
so
throughly
,
as
to
feel
either
a
real
Passion
,
or
something
very
nearly
approaching
one
.
'T
is
an
excellent
Frame
of
Spirit
,
when
the
Soul
is
easily
elevated
,
and
transported
into
Holy
Passion
:
And
I
find
that
all
those
Vertues
or
rather
Acts
of
Vertue
which
are
described
to
the
Life
,
and
which
are
by
all
judg'd
most
Perfect
,
and
Lovely
,
have
most
of
Passion
in
them
.
How
warm
and
Passionate
was
the
Love
of
David
for
his
God!
What
Flame
,
what
vehemence
of
Desire
was
he
moved
by
,
when
he
cries
out
Psal.
42.1
,
2.
As
the
Heart
panteth
after
the
water-brooks
,
so
panteth
my
Soul
after
thee
,
O
God
:
My
Soul
thirsteth
for
God
,
for
the
living
God
.
What
awful
Concussions
and
Agitations
of
Spirit
did
he
feel
,
when
he
thus
describes
his
Fear
,
My
Flesh
trembleth
for
fear
of
thee
,
and
I
am
afraid
of
thy
Judgments
,
Psal.
119.120
.
What
afflictions
of
Soul
,
what
tenderness
of
Heart
do
we
meet
with
in
the
Repentance
of
St.
Peter
,
when
He
went
forth
and
wept
bitterly
!
Of
Mary
Magdalen
,
or
whoever
that
Woman
in
Luk.
7.
was
,
when
she
washed
the
Feet
of
our
Saviour
with
her
Tears
,
and
wiped
them
with
the
Hairs
of
her
Head
!
And
of
the
Royal
Psalmist
when
he
watered
his
Couch
with
his
Tears
,
Psal.
6.6
.
Nor
were
the
Pleasures
of
Assurance
less
sensible
and
vehement
then
the
sorrows
of
Repentance
,
when
the
first
Christians
rejoyced
with
Joy
unspeakable
,
and
Hopes
full
of
Glory
.
Shall
I
here
add
that
Holy
Indignation
against
Sin
,
that
vehement
desire
of
making
some
Reparation
for
it
,
which
is
the
effect
of
Godly
Sorrow
,
that
Zeal
and
Fervency
of
Spirit
in
the
Service
of
God
,
which
is
the
highest
Character
of
Perfection
it self
?
Shall
I
call
these
Passions
?
I
must
not
;
for
though
they
have
the
heat
and
agitation
of
Passion
,
they
have
in
them
the
firmness
and
steadiness
of
an
Habit.
And
I
wish
with
all
my
Heart
,
that
all
those
other
excellent
Affections
of
Soul
,
which
I
before
named
,
could
be
rendered
Natural
and
Habitual
.
The
nearer
we
come
to
this
,
undoubtedly
the
Perfecter
.
I
doubt
Mortality
is
incapable
of
any
such
height
:
But
the
more
frequent
as
well
as
the
more
vehement
and
fervent
,
the
better
certainly
.
For
great
is
the
Force
and
Vertue
of
Holy
Passion
:
the
flame
of
Love
refines
our
Nature
and
Purifies
it
from
all
its
Dross
;
the
Tears
of
a
Godly
Sorrow
,
extinguish
all
our
carnal
and
worldly
Lusts
,
and
the
Agitations
of
Fear
preserve
the
chastity
and
purity
of
the
Soul
.
'T
is
plain
then
,
that
our
Religion
ought
to
be
animated
by
Holy
Passions
,
that
the
more
frequent
and
natural
these
grow
,
the
more
Perfect
we
are
;
that
being
the
most
excellent
frame
of
Spirit
,
when
we
are
most
apt
to
be
sensibly
and
throughly
affected
by
Divine
Truths
.
By
what
Means
we
may
attain
to
this
,
is
now
briefly
to
be
considered
.
'T
is
certain
,
that
great
and
Important
,
wonderful
and
glorious
Truths
will
not
fail
to
affect
us
,
and
that
throughly
,
unless
Lust
or
Infidelity
have
render'd
us
stupid
and
impenetrable
.
And
that
Gospel
Truths
are
such
,
is
no
doubt
at
all
,
let
the
Conviction
be
full
,
the
Representation
lively
,
and
the
Truth
will
do
its
work
.
'T
is
for
want
of
such
circumstances
and
such
sensible
Notions
of
an
Object
as
may
strike
the
Imagination
;
for
want
of
close
and
particular
Applications
,
when
Divine
Truths
do
not
move
us
.
This
now
does
not
only
call
us
to
the
frequent
Meditation
of
the
most
Affecting
Subjects
,
the
Majesty
and
Omnipresence
of
God
;
the
Sufferings
of
Christ
,
Death
and
Judgment
,
Heaven
and
Hell
;
but
it
shews
also
,
how
to
model
and
form
our
Meditations
,
that
they
prove
not
cold
and
sluggish
.
Let
the
Object
of
our
Thoughts
be
described
by
the
most
sensible
Images
or
Resemblances
,
let
it
be
clad
with
the
most
natural
circumstances
,
let
it
be
made
as
particular
as
it
can
,
by
fixing
its
Eye
upon
us
,
and
pointing
its
Motion
towards
us
;
but
above
all
,
and
in
the
first
place
,
let
the
Proof
of
it
be
clear
and
strong
.
Prayer
is
an
Exercise
very
apt
to
move
the
Passion
:
The
Mind
having
disengaged
it self
from
all
Earthly
and
Bodily
Affections
is
prepared
for
the
impression
of
Truth
and
the
Spirit
of
God
;
it
draws
nearer
into
the
Presence
of
God
,
and
the
sense
of
this
sheds
an
awful
Reverence
upon
it
;
it
has
a
clearer
,
calmer
and
more
serious
View
of
Divine
Things
,
then
when
it
is
obscured
and
disturbed
by
worldly
Objects
.
In
a
word
,
Meditation
is
in
this
Exercise
render'd
more
solemn
and
more
particular
;
and
when
the
Holy
Fire
is
kindled
in
the
Soul
,
it
dilates
and
diffuses
it self
more
and
more
,
till
the
strength
of
Desire
,
the
vehemence
of
Holy
Love
,
transcending
the
weakness
of
this
Mortal
Nature
,
we
faint
under
the
Passions
that
we
cannot
bear
.
The
Lord's
Supper
is
an
Holy
Rite
,
wonderfully
adapted
to
raise
excellent
Passions
:
Here
Christ
is
,
as
it
were
,
set
forth
Crucified
amongst
us
;
we
see
His
Body
broken
,
and
His
Blood
poured
forth
;
here
with
a
devout
Joy
we
receive
and
embrace
Him
by
Faith
and
Love
in
those
Symbols
of
His
Body
and
Blood
,
and
Pledges
of
His
Love
.
The
Soul
must
be
very
ill
prepared
,
it
must
have
very
imperfect
Notions
of
Sin
and
Damnation
,
the
Cross
of
Christ
,
Grace
and
Salvation
,
which
is
not
sensible
of
a
Crow'd
of
Holy
Passions
springing
up
in
it
at
this
Sacrament
.
Hymns
and
Psalms
have
,
by
I
know
not
what
Natural
Magick
,
a
peculiar
Force
and
Operation
upon
a
pious
Mind
.
Divine
Poetry
has
a
noble
elevation
of
Thoughts
it
does
not
devise
and
counterfeit
Passions
,
but
only
vents
those
which
it
feels
;
and
these
are
pure
and
lovely
,
kindled
from
above
.
Therefore
are
all
its
Characters
natural
,
its
Descriptions
lively
,
its
Language
moving
and
powerful
;
and
all
is
so
directly
suited
to
a
Devout
Mind
,
that
it
presently
enters
,
it
,
moves
,
and
actuates
it
,
inspires
and
informs
it
with
the
very
Passions
it
describes
.
And
though
all
good
Men
are
not
equally
mov'd
in
this
Duty
,
yet
all
,
I
believe
,
are
more
or
less
mov'd
.
It
was
very
much
the
business
of
the
Prophets
,
and
all
of
Prophetick
Education
;
our
Lord
and
his
Disciples
practis'd
it
frequently
;
it
was
ever
a
great
part
of
Religious
Joy
,
and
one
of
the
greatest
Pleasures
of
pious
Retirement
:
And
I
wish
from
my
Heart
the
esteem
of
it
were
revived
in
our
Days
;
I
perswade
my self
it
would
add
much
to
the
Warmth
and
Pleasure
of
Devotion
,
it
would
contribute
to
introduce
Religion
into
our
Families
;
and
for
ought
I
know
,
into
our
very
Recreations
and
Friendships
.
And
this
minds
me
,
that
as
I
have
under
every
foregoing
Head
,
taken
notice
of
the
Advantages
of
Conversation
,
so
I
should
not
forget
it
here
.
This
has
a
lively
influence
upon
our
Minds
,
and
always
kindles
in
the
Soul
a
gentle
heat
.
And
did
we
but
accustom
our selves
to
entertain
one
another
with
Discourse
about
another
World
;
did
we
mingle
the
Praises
of
God
with
the
Feasts
and
Joys
of
Life
,
did
we
retire
to
our
Country-Houses
to
contemplate
the
variety
and
riches
of
Divine
Wisdom
and
Bounty
in
those
natural
Scenes
of
Pleasure
which
the
Country
affords
,
and
did
we
now
and
then
invite
our
Friends
to
joyn
with
us
in
offering
up
Halelujahs
to
God
on
this
account
,
what
Brightness
and
Serenity
,
what
Calm
and
Pleasure
,
would
this
diffuse
through
all
our
Souls
,
through
all
our
Days
!
To
this
that
I
have
said
touching
the
exciting
Holy
Passions
,
I
will
only
add
one
Observation
,
formed
upon
those
words
of
the
Apostle
,
Jam.
5.13
.
Is
any
among
you
afflicted
?
Let
him
Pray
,
is
any
merry
?
Let
him
sing
Psalms
,
That
Religion
must
be
accommodated
to
Nature
,
and
that
devout
Passions
will
soon
shoot
up
,
when
they
are
engrafted
upon
a
Natural
Stock
.
With
which
I
will
joyn
this
other
,
That
since
we
are
most
affected
by
such
truths
as
are
most
particular
,
circumstantiated
,
and
sensible
,
and
therefore
imprint
themselves
more
easily
and
deeply
on
our
imagination
;
for
this
Reason
,
I
should
recommend
the
Reading
the
Lives
of
Saints
and
excellent
Persons
,
were
they
not
generally
writ
so
,
that
we
have
reason
to
desire
somewhat
more
of
the
Spirit
of
Piety
in
the
Learned
,
and
more
of
Judgment
in
the
Pious
,
who
have
employed
their
Pens
on
this
Argument
.
§
.
4.
The
immediate
Ends
of
Discipline
are
,
the
subduing
the
Pride
of
the
Heart
,
and
the
reducing
the
Appetites
of
the
Body
.
By
Discipline
,
I
here
understand
whatever
voluntary
Rigours
we
impose
on
our
selves
,
or
whatever
voluntary
Restraints
we
lay
upon
our
allowed
Enjoyments
.
And
when
I
say
that
the
Humiliation
of
the
Heart
and
subjection
of
the
Body
are
the
immediate
Ends
of
both
,
I
do
not
exclude
any
other
which
may
be
involved
in
these
,
or
result
from
them
.
Now
,
of
what
Importance
these
two
things
are
,
I
need
not
shew
.
For
since
all
Sin
is
distinguished
in
Scripture
into
the
filthiness
of
the
Spirit
and
the
Flesh
,
it
is
plain
,
that
the
Pride
of
the
Heart
,
and
the
Lust
of
the
Body
,
are
the
two
great
causes
of
all
Immorality
and
Uncleanness
.
And
therefore
,
these
are
the
two
great
Ends
which
the
Wise
and
Good
have
ever
had
in
their
Eye
in
all
their
Acts
of
Self-denial
and
Mortification
.
This
is
sufficiently
attested
by
the
Example
of
David
,
Psal.
131.
Lord
,
I
am
not
high
minded
:
I
have
no
proud
looks
.
I
do
not
exercise
my self
in
great
matters
;
which
are
too
high
for
me
.
But
I
refrain
my
Soul
,
and
keep
it
low
,
like
as
a
Child
that
is
weaned
from
his
Mother
:
Yea
,
my
Soul
is
even
as
a
weaned
Child
.
And
from
that
other
of
St.
Paul
,
1
Cor.
9.25
,
26
,
27.
And
every
one
that
striveth
for
the
Mastery
,
is
temperate
in
all
things
.
Now
they
do
it
to
obtain
a
corruptible
Crown
,
but
we
an
incorruptible
.
I
therefore
so
run
,
not
as
uncertainly
:
So
fight
I
,
not
as
one
that
beateth
the
Air
:
But
I
keep
under
my
Body
,
and
bring
it
into
subjection
;
lest
that
by
any
means
,
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
.
Whoever
thus
mortifies
the
Pride
of
the
Heart
,
whoever
thus
brings
under
the
Body
,
will
soon
find
himself
truly
set
free
,
and
Master
of
himself
and
Fortune
:
He
will
be
able
to
run
the
way
of
God's
Commandments
,
and
to
advance
on
swiftly
towards
Perfection
,
and
the
Pleasure
and
Happiness
that
attends
it
.
And
to
attain
these
blessed
Ends
,
I
do
not
think
that
we
need
ensnare
our
Souls
in
the
perpetual
Bonds
of
Monastick
Vows
;
I
do
not
think
that
we
are
to
expose
our selves
by
any
Ridiculous
or
Fantastick
observances
:
There
is
,
I
say
,
no
need
of
this
;
for
we
may
,
as
oft
as
we
shall
see
fit
,
retrench
our
Pleasures
,
abate
of
the
Shew
,
and
figure
of
Life
;
we
may
renounce
our
own
Wills
to
comply
with
theirs
,
who
cannot
so
well
pretend
,
either
to
Authority
or
Discretion
:
And
if
these
things
cannot
be
done
in
some
circumstances
without
becoming
Fools
for
Christ
,
that
is
,
without
that
Tameness
,
that
Condescension
,
that
Diminution
of
our selves
which
will
never
comport
with
the
Humours
and
the
Fashions
of
the
World
;
here
is
still
the
more
room
for
Mortification
,
and
for
a
nearer
and
more
eminent
Imitation
of
the
Blessed
Jesus
:
Provided
still
we
decline
all
Affectation
of
Singularity
;
and
when
we
Practise
any
extraordinary
instance
of
Self-denial
,
we
be
ever
able
to
justifie
it
to
Religious
and
Judicious
Persons
by
the
Proposal
of
some
excellent
End
.
Fasting
indeed
is
plainly
prescribed
in
Scripture
,
and
though
the
Obligation
to
it
with
respect
to
its
Frequency
and
Measure
be
not
the
same
on
all
,
yet
all
should
some
time
or
other
Practise
it
,
as
far
as
the
Rules
of
Christian
Prudence
will
permit
.
And
I
have
often
thought
,
that
Fasting
should
generally
consist
,
rather
in
Abstinence
from
pleasing
Meats
,
than
from
all
;
not
the
Food
which
nourishes
our
strength
,
but
that
which
gratifies
the
Palate
,
ministring
most
directly
to
Wantonness
and
Luxury
.
For
the
better
Regulation
of
Voluntary
Discipline
,
I
propose
by
way
of
Advice
three
things
.
1.
I
do
not
think
it
best
to
bring
our selves
under
any
perpetual
and
unalterable
ties
in
any
instance
of
Self-denial
:
There
is
a
Vertue
in
Enjoying
the
World
as
well
as
in
Renouncing
it
;
and
't
is
as
great
an
Excellence
of
Religion
to
know
how
to
abound
as
how
to
suffer
want
:
Nay
what
is
more
,
all
voluntary
Austerities
are
in
order
to
give
us
a
Power
and
Dominion
over
our selves
in
the
general
course
of
a
prosperous
Life
;
and
Lastly
,
I
very
much
doubt
,
when
once
a
Man
has
long
and
constantly
accustomed
himself
to
any
Rigour
,
whether
it
continue
to
have
much
of
Mortification
in
it
,
or
whether
it
so
effectually
tend
to
promote
our
Spiritual
Liberty
,
as
it
would
if
we
did
return
to
it
but
now
and
then
as
we
saw
occasion
.
2.
We
must
not
multiply
unnecessary
Severities
;
and
that
no
Man
may
think
more
needful
than
really
are
,
I
observe
here
,
that
as
there
are
very
few
who
have
not
in
their
Nature
very
considerable
Infirmities
,
so
are
there
as
few
who
have
not
in
their
Fortune
very
considerable
Inconveniencies
:
And
if
they
would
apply
themselves
to
the
Mastering
of
both
these
as
they
ought
,
they
would
stand
in
less
need
of
the
Discipline
of
Arbitrary
Austerities
.
There
are
many
things
too
trifling
to
be
taken
notice
of
,
which
yet
do
prove
sufficient
to
disturb
the
quiet
of
most
,
and
betray
them
to
many
Passions
and
Indecencies
:
Nay
,
the
weaknesses
of
good
Men
are
sometimes
fed
by
Temptations
of
very
little
moment
.
Now
to
surmount
these
Temptations
,
and
to
frame
and
accommodate
the
Mind
to
bear
the
little
shocks
and
justles
,
which
we
daily
meet
with
,
without
any
Discomposure
or
Displeasure
,
is
a
matter
of
great
use
to
the
Tranquility
of
Life
,
and
the
Maturity
of
Vertue
.
To
be
able
to
bear
the
Pride
of
one
and
the
Stupidity
of
another
;
one
while
to
encounter
Rudeness
,
another
while
Neglect
,
without
being
moved
by
either
;
to
submit
to
Noise
,
Disorder
and
the
Distraction
of
many
little
Affairs
,
when
one
is
naturally
a
lover
of
Quietness
and
Order
,
or
when
the
Mind
is
intent
upon
things
of
Importance
;
in
one
word
,
to
digest
the
perpetual
disappointments
which
we
meet
with
,
both
in
Business
and
Pleasure
,
and
in
all
the
little
Projects
which
not
the
Elegant
and
Ingenious
only
,
but
People
of
all
Stations
and
all
Capacities
pursue
;
to
suffer
all
the
Humours
and
Follies
,
the
Errors
,
Artifices
,
Indecencies
and
Faults
of
those
we
have
to
do
with
,
with
that
Temper
we
ought
,
that
is
with
a
Calmness
which
proceeds
not
from
an
unconcernment
for
the
good
of
others
,
but
a
just
Dominion
over
our
own
Spirits
;
This
is
a
great
Height
;
and
to
train
our selves
up
to
it
daily
with
much
Patience
,
Vigilence
,
and
application
of
Mind
is
the
best
Discipline
.
Though
I
do
not
mean
hereby
to
exclude
all
voluntary
Impositions
;
for
in
order
to
Master
the
Evils
which
we
cannot
avoid
,
it
may
be
of
good
use
now
and
then
to
form
the
Mind
by
voluntary
Trials
and
Difficulties
of
our
own
choosing
.
3.
Lastly
,
we
must
ever
have
a
care
not
to
loose
the
Substance
for
the
Shadow
,
not
to
rest
in
the
Means
,
and
neglect
the
End
;
being
much
taken
up
in
Discipline
without
producing
any
Fruits
of
it
.
For
this
is
taking
much
pains
to
little
purpose
;
travelling
much
without
making
any
Progress
.
But
much
more
must
we
take
care
in
the
next
place
,
that
the
Discipline
we
put
our selves
upon
do
not
produce
any
ill
Fruit.
To
which
end
,
we
must
carefully
observe
three
things
.
1.
That
we
keep
to
that
Moderation
which
Spiritual
Prudence
requires
;
neither
exposing
nor
entangling
our selves
,
nor
discouraging
others
by
Excesses
and
Extravagancies
.
2.
That
our
Self-denial
never
betray
us
into
Pride
or
Vncharitableness
;
for
if
it
tempt
us
to
over-rate
our selves
and
despise
others
,
this
is
a
flat
Contradiction
to
one
of
the
main
Ends
of
Christian
Discipline
,
which
is
,
the
Humiliation
of
the
Heart
.
3.
That
we
ever
preserve
,
nay
,
increase
the
Sweetness
and
Gentleness
of
our
Minds
;
for
whatever
makes
us
sour
and
morose
,
or
peevish
and
unsociable
,
makes
us
certainly
so
much
worse
:
And
instead
of
begetting
in
us
nearer
Resemblances
of
the
Divine
Nature
,
gives
us
a
very
strong
tincture
of
a
Divelish
one
.
Athanasius
therefore
in
the
Life
of
Anthony
the
Hermite
observes
,
amongst
other
his
great
Vertues
,
That
after
Thirty
Years
spent
in
a
strange
kind
of
retired
and
solitary
Life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
did
not
appear
to
his
Friends
with
a
sullen
or
savage
,
but
with
an
obliging
,
sociable
Air
:
And
there
is
indeed
but
little
reason
,
why
the
Look
should
be
lowring
and
contracted
,
when
the
Heart
is
filled
with
Joy
and
Charity
,
Goodness
,
and
Pleasure
.
A
Serene
open
Countenance
,
and
a
chearful
,
grave
Deportment
,
does
best
suit
the
Tranquility
,
Purity
,
and
Dignity
of
a
Christian
Mind
.
§
.
5.
Lastly
,
Some
kinds
of
Life
,
are
better
suited
and
accommodated
to
the
great
Ends
of
Religion
and
Vertue
than
others
.
I
shall
not
here
enter
into
an
Examination
of
the
Advantages
or
Disadvantages
there
are
in
the
several
kinds
of
Life
with
reference
to
Religion
.
The
setling
this
and
several
other
things
relating
to
it
was
one
main
design
of
my
last
Book
.
All
therefore
that
I
have
here
to
do
is
but
to
make
one
plain
Inference
from
all
that
has
been
advanced
in
this
Chapter
.
If
Perfection
and
Happiness
cannot
be
obtained
without
a
frequent
and
serious
Application
of
our selves
to
the
Means
here
insisted
on
,
then
't
is
plain
,
that
we
ought
to
cast
our
Lives
,
if
we
can
,
into
such
a
Method
that
we
may
be
in
a
capacity
to
do
this
.
To
speak
more
particularly
and
closely
,
since
Meditation
,
Prayer
,
and
Holy
Conversation
,
are
so
necessary
to
quicken
the
Conscience
,
excite
our
Passions
,
and
fortifie
our
Resolutions
,
it
is
evident
that
it
is
as
necessary
so
to
model
and
form
our
Lives
,
that
we
may
have
time
enough
to
bestow
on
these
.
For
they
,
whose
Minds
and
Time
are
taken
up
by
the
World
have
very
little
leisure
for
things
of
this
Nature
,
and
are
very
little
dispos'd
to
them
,
and
as
ill
qualified
for
them
.
As
to
Conversation
,
as
the
World
goes
now
,
't
is
not
to
be
expected
that
it
should
have
in
it
any
relish
of
Piety
,
unless
between
such
as
have
entered
into
a
close
and
strict
Friendship
.
But
the
Worldly
Man
is
a
stranger
to
true
Friendship
,
't
is
too
sacred
,
too
delicate
a
thing
for
a
Mind
,
devoted
to
the
World
to
be
capable
of
.
A
regard
to
Interest
,
to
some
outward
Forms
and
Decencies
;
the
gratification
of
some
natural
Inclination
,
the
necessity
of
some
kind
of
Diversion
and
Enjoyment
,
may
invite
him
to
more
Familiarity
with
some
,
than
others
.
But
't
is
hard
to
believe
,
that
there
should
be
any
thing
in
such
Combinations
,
of
that
which
is
the
very
Life
and
Soul
of
Friendship
,
a
sincere
and
undesigning
Passion
,
increased
by
mutual
Confidences
and
Obligations
,
and
supported
and
strengthen'd
by
Vertue
and
Honour
.
As
to
Prayer
,
Men
of
business
do
I
doubt
oftner
read
or
say
Prayers
,
than
Pray
;
for
't
is
very
hard
to
imagine
that
a
Soul
that
grovels
perpetually
here
upon
Earth
,
that
is
incessantly
Solicitous
about
the
things
of
this
World
,
and
that
enters
abruptly
upon
this
Duty
without
any
Preparation
,
should
immediately
take
Fire
,
be
filled
with
Heavenly
Vigour
,
and
be
transported
with
earnest
and
impatient
desire
of
Grace
and
Glory
.
Ah!
How
hard
is
it
for
him
who
Hungers
and
Thirsts
perpetually
after
the
profits
of
this
World
,
to
Hunger
and
Thirst
after
Righteousness
too
!
If
such
Minds
as
these
retain
the
Belief
of
a
Providence
,
some
awe
of
God
,
and
some
degree
of
Gratitude
towards
Him
,
't
is
as
much
as
may
reasonably
be
expected
from
them
;
and
may
this
avail
them
as
far
as
it
can
!
Lastly
,
as
to
Meditation
,
how
can
it
be
imagined
that
such
whose
Minds
and
Bodies
are
fatigued
and
harrassed
by
Worldly
Business
should
be
much
inclined
to
it
,
or
well
prepared
for
it
?
How
should
these
Men
form
any
Notion
of
a
perfect
and
exalted
Vertue
,
of
devout
and
Heavenly
Passion
?
What
Conceptions
can
they
have
of
the
Power
and
Joy
of
the
Holy
Ghost
,
of
Poverty
of
Spirit
,
or
Purity
of
Heart
,
or
the
Diffusion
of
the
Love
of
God
in
our
Souls
?
What
Idea's
can
they
entertain
of
an
Heaven
,
or
of
Angelical
Pleasure
and
Beatitude
?
In
a
word
,
the
Religion
of
Men
intent
upon
this
World
,
when
they
pretend
to
any
,
which
too
often
they
do
not
,
consist
especially
in
two
things
,
in
Abstaining
from
Wickedness
,
and
doing
the
Works
of
their
civil
Caling
;
and
how
far
they
may
be
sensible
of
higher
Obligations
I
determine
not
.
Good
God!
What
a
Mercy
it
is
to
these
poor
Creatures
,
that
't
is
the
Fashion
of
their
Country
,
as
well
as
a
Precept
of
our
Religion
,
to
Dedicate
one
Day
in
seven
to
the
Service
of
God
and
their
Souls
!
But
have
I
not
often
taught
,
that
Purity
of
Intention
Converts
the
Works
of
a
secular
Calling
into
the
Works
of
God
?
I
have
so
,
't
is
Universally
taught
,
't
is
the
Doctrine
of
the
Gospel
;
and
therefore
I
shall
never
retract
it
;
but
ah
!
How
hard
a
thing
is
it
for
a
Worldly
Man
to
maintain
this
Purity
of
Intention
!
How
hard
a
thing
is
it
for
a
Mind
eaten
up
by
the
Love
and
Cares
of
this
World
to
do
all
to
the
Honour
of
God!
Though
therefore
I
cannot
retract
this
Doctrine
,
yet
the
longer
I
live
,
the
more
reason
do
I
see
,
for
qualifying
and
guarding
it
with
this
Caution
:
Let
no
Man
that
desires
to
be
Saved
,
much
less
that
desires
to
be
Perfect
,
take
Sanctuary
in
Purity
of
Intention
,
while
he
suffers
the
Works
of
his
secular
Calling
to
ingross
his
Soul
,
and
entirely
Usurp
his
Time
.
If
secular
Works
exclude
and
thrust
out
of
doors
such
as
are
properly
Religious
,
it
will
not
be
easie
to
conceive
,
how
the
Power
of
Godliness
should
be
maintained
,
how
any
wise
Thoughts
,
or
Heavenly
Desires
should
be
preserved
in
such
Men
;
or
how
,
finally
,
those
who
have
utterly
given
up
themselves
to
the
wisdom
of
this
World
,
should
retain
any
true
value
for
those
Maxims
of
the
Gospel
,
wherein
consists
the
true
Wisdom
,
that
is
from
above
.
All
that
I
have
said
against
a
Life
of
Business
may
,
with
equal
or
greater
force
,
be
urged
against
a
Life
of
Pleasure
:
I
mean
,
that
which
they
call
Innocent
Pleasure
:
The
one
and
the
other
entangle
and
ensnare
the
Mind
;
the
one
and
the
other
leave
in
it
a
peculiar
relish
,
which
continues
long
after
the
hurry
,
both
of
Pleasure
and
Business
is
over
.
But
all
this
while
,
I
would
not
have
what
I
have
said
be
extended
further
,
then
I
design
it
,
to
raise
scruples
in
Vertuous
and
Good
Men
,
instead
of
reforming
the
too
eager
Applications
of
the
Earthy
to
the
things
of
this
World
.
CHAP.
VII
.
Of
Motives
to
Perfection
.
INnumerable
are
the
Motives
to
Perfection
,
which
offer
themselves
to
any
one
,
that
reflects
seriously
on
this
Argument
.
An
hearty
endeavour
after
Perfection
is
the
best
proof
of
sincerity
;
the
nearest
approach
to
Perfection
,
is
the
nearest
approach
to
the
utmost
security
this
Life
is
capable
of
.
Great
is
the
beauty
and
loveliness
of
an
exalted
Vertue
,
great
the
Honour
and
Authority
of
it
;
and
a
very
happy
Influence
it
has
even
upon
our
Temporal
Affairs
:
And
to
this
may
be
added
,
the
Peace
and
Tranquility
of
a
wise
Mind
,
sanctified
Affections
,
and
a
Regular
Life
.
Besides
,
the
Love
of
God
is
boundless
,
and
the
Love
of
Jesus
is
so
too
,
and
therefore
I
demand
not
a
lazy
,
feeble
,
or
unsteady
Vertue
;
but
a
strong
and
vigorous
one
,
a
warm
and
active
;
such
as
a
true
Faith
,
great
Hopes
,
and
a
passionate
Love
do
naturally
excite
us
to
.
To
all
this
I
might
add
,
that
the
Spirit
of
God
is
always
pressing
on
and
advancing
,
desirous
to
communicate
himself
to
us
more
and
more
plentifully
,
if
we
be
not
backward
or
negligent
our selves
.
But
these
and
many
other
Enforcements
to
the
duty
of
Perfection
,
should
I
enlarge
on
them
,
would
swell
this
Treatise
to
an
intolerable
bulk
.
Nor
indeed
is
it
necessary
;
for
the
4th
Chapter
,
where
I
treat
of
the
Fruits
of
Perfection
,
does
contain
such
Motives
to
it
,
as
are
sufficient
to
excite
in
any
one
that
reads
them
,
a
most
vehement
desire
and
thirst
after
it
.
Here
therefore
all
that
I
think
fit
to
do
,
is
,
to
put
my
Reader
in
mind
of
another
Life
:
In
the
Glories
and
Pleasures
of
which
,
I
need
not
prove
that
the
Perfect
Man
will
have
the
greatest
share
.
This
is
a
Motive
,
that
must
never
be
out
of
the
thoughts
of
the
Man
that
will
be
Perfect
;
and
that
for
three
Reasons
,
which
I
will
but
just
mention
.
1.
Without
another
Life
,
we
can
never
form
any
true
Notion
of
a
Perfect
Vertue
.
Sociable
and
Civil
Vertues
may
be
supported
by
Temporal
Motives
,
and
fram'd
and
model'd
by
Worldly
Conveniencies
;
but
a
Divine
Vertue
must
be
built
upon
a
Divine
Life
,
upon
a
Heavenly
Kingdom
.
The
Reason
of
this
Assertion
is
plain
;
the
Means
must
always
bear
Proportion
to
the
End
;
where
therefore
the
end
is
an
Imperfect
,
Temporal
Good
,
there
needs
no
more
then
imperfect
unfinished
Vertue
to
attain
it
;
but
where
the
the
end
is
Heavenly
and
Immortal
,
the
Vertue
ought
to
be
so
too
.
Were
there
no
other
Life
,
the
Standard
and
Measure
of
the
Good
or
Evil
to
be
found
in
Actions
,
would
be
their
subserviency
to
the
temporal
Good
or
Evil
of
this
World
;
and
by
a
necessary
consequence
,
it
would
be
impossible
to
prove
any
higher
degrees
of
Poverty
of
Spirit
,
Purity
of
Heart
,
Charity
and
the
like
,
to
be
truly
Vertue
,
then
what
we
could
prove
truly
necessary
to
procure
the
Good
,
or
guard
us
against
the
Evil
,
of
this
Life
:
And
if
so
,
't
is
easie
to
conclude
what
mean
and
beggarly
kind
of
Vertues
would
be
produc'd
from
this
ground
.
2.
Without
another
Life
,
all
other
Motives
to
Perfection
will
be
insufficient
.
For
though
,
generally
speaking
,
such
is
the
Contrivance
of
Human
Nature
,
that
neither
the
common
Good
of
civil
Society
,
nor
the
more
particular
Good
of
private
Men
,
can
be
provided
for
,
or
secured
,
without
the
practice
of
sociable
and
political
Vertues
;
yet
't
is
certain
,
that
not
only
in
many
extraordinary
Cases
,
there
would
be
no
Reward
at
all
for
Vertue
,
if
there
were
not
one
reserved
for
it
in
another
World
;
but
also
in
most
Cases
,
if
there
were
not
a
future
Pleasure
,
that
did
infinitely
out-weigh
the
enjoyments
of
this
Life
,
Men
would
see
no
Obligation
to
Perfection
.
For
what
should
raise
them
above
the
love
of
this
World
,
if
there
were
no
other
?
Or
above
the
love
of
the
Body
,
if
when
they
died
they
should
be
no
more
for
ever
?
And
certainly
our
Minds
would
never
be
able
to
soar
very
high
,
nor
should
we
ever
arrive
at
any
Excellence
or
Perfection
in
any
Action
,
if
we
were
always
under
the
influence
of
the
love
of
the
World
,
and
the
Body
.
3.
A
Life
to
come
is
alone
a
sufficient
Motive
to
Perfection
.
Who
will
refuse
to
endure
hardship
as
a
good
Soldier
of
Christ
Jesus
,
who
firmly
believes
that
He
is
now
a
Spectator
,
and
will
very
suddenly
come
to
be
a
Judge
and
Rewarder
of
his
sufferings
?
How
natural
is
it
to
run
with
Patience
the
Race
that
is
set
before
us
,
to
him
who
has
an
Eternal
Joy
,
an
Eternal
Crown
,
alway
in
his
Eye
?
And
if
a
Life
to
come
can
make
a
Man
rejoyce
even
in
suffering
Evil
,
how
much
more
in
doing
Good
?
If
it
enable
him
to
Conquer
in
the
day
of
the
Churches
Tryal
and
Affliction
,
how
much
more
will
it
enable
him
to
abound
in
all
Vertues
in
the
day
of
its
Peace
and
Prosperity
?
How
freely
will
a
Man
give
to
the
distressed
Members
of
Christ
,
who
believes
that
he
sees
Christ
himself
standing
by
,
and
receiving
it
as
it
were
by
their
Hands
,
and
placing
it
to
his
own
account
,
to
be
repaid
a
thousand-fold
in
the
great
day
of
the
Lord
?
How
easily
will
a
Man
allay
the
storms
of
Passion
,
and
cast
away
the
weapon
of
Revenge
and
Anger
,
with
Indignation
against
himself
,
if
his
Faith
do
but
present
him
often
with
a
view
of
that
Canaan
,
which
the
Meek
in
Heart
shall
inherit
for
ever
?
How
Importunately
will
a
Man
pray
for
the
Pardon
of
Sin
,
whose
Sense
,
whose
Soul
,
whose
Imagination
is
struck
with
a
dread
of
being
for
ever
divided
from
God
,
and
excluded
from
the
Joys
and
Vertues
of
the
Blessed
?
How
fervently
will
a
Man
pray
for
the
Spirit
of
God
,
for
the
Increase
of
Grace
,
whose
Thoughts
are
daily
swallowed
up
with
the
Contemplation
of
an
Eternity
;
and
whose
Mind
is
as
fully
possess'd
of
the
certainty
and
the
Glory
of
another
World
,
as
of
the
emptiness
and
vanity
of
this
?
How
natural
,
finally
,
will
it
be
to
be
poor
in
Spirit
,
and
to
delight
in
all
the
Offices
of
an
unfeigned
Humility
,
to
that
Man
who
has
the
Image
of
Jesus
washing
the
feet
of
his
Disciples
,
and
a
little
after
Ascending
up
into
Heaven
,
alway
before
him
?
But
I
know
it
will
be
here
Objected
,
we
discern
not
this
Efficacy
you
attribute
to
this
Motive
.
The
Doctrine
of
another
Life
is
the
great
Article
of
the
Christian
Faith
,
and
it
is
every
where
Preached
throughout
Christendom
;
and
yet
Men
generally
seem
to
have
as
much
fondness
for
this
World
,
as
they
could
were
there
no
other
:
They
practise
no
Vertues
but
such
as
are
Profitable
and
Fashionable
,
or
none
any
further
than
they
are
so
.
To
this
I
answer
,
though
most
act
thus
,
there
are
many
,
I
hope
,
very
many
,
who
do
otherwise
;
and
that
all
in
general
do
not
,
proceeds
from
want
,
either
of
due
Consideration
,
or
firm
Belief
,
of
this
Doctrine
of
another
Life
.
First
from
not
Considerating
it
as
we
should
.
'T
is
the
greatest
disadvantage
of
the
Objects
of
Faith
,
compared
with
those
of
Sense
,
that
they
are
distant
and
invisible
.
He
therefore
that
will
be
Perfect
,
that
will
derive
any
Strength
and
Vertue
from
this
Motive
,
must
supply
this
distance
by
devout
and
daily
Contemplation
;
he
must
fetch
the
remote
objects
of
Faith
home
to
him
;
he
must
render
them
as
it
were
present
;
he
must
see
and
feel
them
by
the
strength
of
Faith
,
and
the
force
of
Meditation
;
which
if
he
do
,
then
will
his
Faith
certainly
prove
a
vital
and
victorious
Principle
;
then
will
no
Pleasure
in
this
World
be
able
to
combate
the
assured
Hopes
of
an
Heaven
,
nor
any
worldly
Evil
or
difficulty
sustained
for
Vertue
be
able
to
confront
the
Terrors
of
an
Hell
.
A
Second
Reason
why
this
Motive
doth
not
Operate
as
it
should
,
is
want
of
Faith
.
We
doubt
,
we
waver
,
we
stagger
,
or
take
things
upon
trust
;
assenting
very
slightly
and
superficially
to
the
Doctrine
of
another
Life
,
and
looking
upon
good
Works
rather
as
not
injurious
to
this
World
then
serviceable
to
a
better
:
And
then
,
't
is
no
more
wonder
that
the
unbelieving
Christian
does
not
enter
into
Perfection
and
Rest
,
than
that
the
unbelieving
Jew
did
not
:
'T
is
no
more
wonder
,
if
the
word
of
Life
do
not
profit
the
Christian
,
when
not
believed
by
him
,
then
if
it
do
not
profit
a
Pagan
,
who
has
never
heard
of
it
.
And
what
is
here
said
of
Infidelity
,
is
in
its
measure
and
proportion
true
when
applyed
to
a
weak
and
imperfect
Faith
.
He
,
therefore
that
will
be
Perfect
must
daily
pray
,
Lord
,
I
Believe
;
help
thou
mine
unbelief
.
He
must
daily
Consider
the
Grounds
on
which
the
Faith
and
Hope
of
a
Christian
stand
;
the
express
declarations
of
the
Divine
Will
concerning
the
future
Immortality
and
Glory
of
the
Children
of
God
;
the
demonstrastration
of
this
contained
in
the
Resurrection
of
Jesus
from
the
Dead
,
and
his
Ascension
,
and
Session
at
the
Right
Hand
of
God
:
And
to
this
he
may
add
,
the
Love
of
God
,
the
Merits
of
Jesus
,
and
the
State
and
Fortune
of
Vertue
in
this
World
.
From
all
which
one
may
be
able
to
infer
the
undoubted
certainty
of
another
World
.
The
Sum
of
all
amounts
to
this
;
whoever
will
be
Perfect
,
must
daily
,
I
should
,
I
think
,
have
said
,
almost
hourly
ponder
the
blessedness
that
attends
Perfection
in
another
Life
;
he
must
ponder
it
seriously
,
that
he
may
be
throughly
perswaded
of
it
;
he
must
ponder
it
often
,
that
the
Notions
of
it
may
be
fresh
and
lively
in
his
Soul
.
SECT.
II.
Of
the
several
Parts
of
Perfection
.
WHat
the
several
Parts
of
Religious
Perfection
are
,
will
be
easily
discerned
by
a
very
slight
Reflection
,
either
on
the
Nature
of
Man
,
or
the
general
Notion
of
Perfection
already
laid
down
.
If
we
consider
Man
,
whose
Perfection
I
am
treating
of
,
as
it
is
plain
that
he
is
made
up
of
Soul
and
Body
,
so
't
is
as
plain
that
Moral
Perfection
relates
to
the
Soul
,
as
the
chief
subject
of
it
,
and
to
the
Body
no
otherwise
then
as
the
Instrument
of
that
Righteousness
which
is
planted
in
the
Soul
.
Now
in
the
Soul
of
Man
we
find
these
three
things
;
Vnderstanding
,
Will
,
and
Affections
:
In
the
Improvement
and
Accomplishment
of
which
Human
Perfection
must
consequently
consist
.
And
if
we
enquire
wherein
this
Improvement
or
Accomplishment
lies
,
't
is
a
Truth
so
obvious
that
it
will
not
need
any
proof
,
that
Illumination
is
the
Perfection
of
the
Vnderstanding
,
Liberty
of
the
Will
,
and
Zeal
of
the
Affections
.
If
,
in
the
next
place
,
we
reflect
upon
the
Description
I
have
before
given
of
Perfection
,
nothing
is
more
evident
than
that
to
constitute
a
firm
Habit
of
Righteousness
,
three
things
are
necessary
:
1.
The
Knowledge
of
our
Duty
,
and
our
Obligations
to
it
.
2.
The
Subduing
our
Lusts
and
Passions
,
that
we
may
be
enabled
to
perform
it
.
Lastly
,
not
only
a
free
,
but
warm
and
vigorous
Prosecution
of
it
.
In
the
first
of
these
consists
Illumination
;
in
the
second
,
Liberty
;
and
in
the
third
,
Zeal
.
Upon
the
whole
then
't
is
evident
,
both
from
the
Nature
of
Perfection
,
and
of
Man
,
that
I
am
now
to
treat
in
order
of
these
three
things
,
Illumination
,
Liberty
and
Zeal
,
as
so
many
Essential
Parts
of
Religious
Perfection
.
Nor
must
I
stop
here
,
but
must
to
those
three
unavoidably
add
Humility
:
For
whether
we
consider
the
Sins
of
the
Perfect
Man's
past
Life
,
or
the
slips
and
defects
of
his
best
State
;
or
whether
we
consider
Man's
continual
dependance
upon
God
in
all
respects
,
but
especially
in
reference
to
the
Beginning
,
Progress
,
and
Consummation
of
his
Perfection
;
or
whether
,
Lastly
,
we
consider
the
scantiness
,
and
deficiency
,
not
only
of
this
or
that
Man's
Perfection
in
particular
,
but
of
Human
Perfection
in
general
,
we
cannot
but
conclude
,
that
nothing
can
become
Mortal
Man
(
even
though
all
the
Excellence
Human
Nature
is
capable
of
were
United
in
one
)
better
then
Humility
.
Humility
therefore
must
begin
,
and
compleat
,
Religious
Perfection
;
it
must
accompany
the
Christian
in
every
Stage
of
his
spiritual
Progress
;
it
must
Crown
all
his
Actions
,
and
add
that
Beauty
and
Excellence
,
that
Grace
and
Lustre
to
all
his
other
Vertues
,
that
is
wholly
necessary
to
render
them
acceptable
to
God
.
The
general
Notion
of
Perfection
being
thus
resolved
into
its
Parts
,
't
is
plain
I
am
now
to
Discourse
of
each
of
these
.
And
what
I
have
to
say
on
each
,
ought
according
to
the
strict
Rules
of
Method
to
be
comprised
within
the
same
Chapter
:
But
to
consult
the
ease
and
benefit
of
my
Reader
,
I
shall
slight
this
Nicety
,
and
distribute
my
Thoughts
into
as
many
Chapters
as
I
shall
judge
most
convenient
for
the
case
and
support
of
the
Memory
.
CHAP.
I.
Of
Illumination
,
what
it
consists
in
.
THE
Method
I
have
set
my self
,
obliges
me
here
to
three
things
.
-
1.
To
state
the
Notion
of
Illumination
,
and
resolve
what
it
is
:
-
2.
To
consider
the
Fruits
of
it
:
And
-
3.
To
shew
how
it
may
be
obtained
.
§
.
1.
What
it
is
.
It
happens
in
the
point
of
Illumination
,
as
it
does
in
that
of
Happiness
:
All
Men
at
first
hearing
form
in
general
an
agreeable
and
pleasing
Notion
of
it
,
all
Men
admire
and
love
it
;
but
few
have
any
distinct
and
true
Understanding
of
those
things
which
't
is
made
up
of
.
All
Men
conceive
Illumination
to
be
a
state
of
Light
and
Knowledge
,
as
they
do
Happiness
to
be
a
State
of
Pleasure
:
But
are
as
little
agreed
in
particular
,
wherein
consists
the
Light
or
Knowledge
which
makes
the
one
,
as
wherein
consists
the
Pleasure
that
makes
the
other
.
The
Lust
and
Passion
of
some
,
the
Superstition
and
Prejudice
of
others
,
Curiosity
and
Confidence
,
Weakness
and
Design
,
Enthusiasm
and
Fancy
,
embroil
and
perplex
all
things
.
However
,
every
honest
Man
hath
a
Clue
by
which
he
may
escape
out
of
this
Labyrinth
.
The
Scripture
shines
with
bright
and
gracious
Beams
throughout
all
this
Darkness
:
And
if
we
will
attend
to
it
,
we
cannot
wander
into
any
dangerous
mistake
.
This
describes
the
state
of
Illumination
very
plainly
to
us
;
calling
it
sometimes
Wisdom
,
sometimes
Knowledge
and
understanding
,
sometimes
Faith
,
sometimes
the
Spirit
of
Wisdom
and
Revelation
.
Next
,
it
acquaints
us
with
the
Design
and
End
of
it
;
namely
,
to
convert
us
from
the
power
of
Satan
to
the
service
of
the
Living
God
,
to
Purifie
and
Sanctifie
us
,
to
enable
us
to
approve
the
Holy
acceptable
and
perfect
Will
of
God
,
and
in
one
word
,
to
make
us
wise
unto
Salvation
.
Nay
it
procedes
further
,
and
points
out
to
us
particularly
the
Truths
in
the
Knowledge
of
which
Illumination
consists
.
Thus
the
Old
Testament
reckons
Wisdom
to
be
,
sometimes
the
Knowledge
of
God
,
sometimes
the
Knowledge
of
his
Law
,
sometimes
the
Vnderstanding
of
Proverbs
and
Parables
;
these
containing
as
it
were
the
Soul
of
Moral
Instruction
,
and
wrapping
up
in
few
and
lively
Words
,
whatever
the
Experience
of
the
Aged
,
or
the
observation
of
Men
of
the
most
piercing
Judgment
,
thought
best
deserved
to
be
transmitted
to
Posterity
.
But
all
this
amounts
to
the
same
thing
,
and
all
the
Descriptions
of
Wisdom
in
the
Old
Testament
may
be
sum'd
up
into
that
one
,
Job
28.28
.
Behold
the
fear
of
the
Lord
,
that
is
Wisdom
,
and
to
depart
from
evil
is
understanding
.
The
New
Testament
tells
us
,
this
is
Life
Eternal
,
to
know
thee
the
only
true
God
,
and
Jesus
Christ
whom
thou
hast
sent
:
That
Christ
is
the
Way
,
the
Truth
,
and
the
Life
:
That
in
Him
are
hid
all
the
Treasures
of
Wisdom
and
Knowledge
:
That
true
Understanding
consists
in
knowing
the
Will
of
God
;
which
Will
is
our
Sanctification
.
And
when
St.
Paul
understands
by
Wisdom
,
as
sometimes
he
does
,
the
penetrating
into
the
Spirit
and
Mystery
,
the
Depths
and
Recesses
of
the
Old
Testament
,
and
discovering
the
great
Design
of
Man's
Redemption
carried
on
,
through
all
the
Ages
of
the
World
,
and
through
a
wise
variety
of
Dispensations
,
this
alters
not
the
Notion
of
Illumination
:
For
this
does
not
point
out
to
us
any
new
,
or
different
Truths
,
but
only
regards
one
peculiar
way
of
explaining
,
or
establishing
and
confirming
the
great
Christian
Doctrines
.
To
conclude
,
we
may
easily
learn
what
sort
of
Knowledge
the
Spirit
of
God
recommends
to
us
above
all
other
,
from
those
Petitions
which
St.
Paul
puts
up
for
the
Ephesians
,
and
Collosians
.
For
the
Former
he
Prays
thus
;
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
may
give
unto
you
the
Spirit
of
Wisdom
and
Revelation
in
the
knowledge
of
him
;
the
Eyes
of
your
Vnderstanding
being
enlightned
,
that
ye
may
know
,
what
is
the
Hope
of
his
Calling
,
and
what
the
Riches
of
the
Glory
of
his
Inheritance
in
the
Saints
,
and
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
,
and
set
him
at
his
own
Right
Hand
in
the
Heavenly
places
,
&c.
Eph.
1.17
,
18
,
19
,
20.
For
the
Latter
thus
:
That
ye
might
be
filled
with
the
Knowledge
of
his
Will
,
in
all
Wisdom
and
Spiritual
Vnderstanding
;
That
ye
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
good
work
,
and
increasing
in
the
Knowledge
of
God
,
&c.
Col.
1.9
,
10.
If
from
these
and
the
like
Texts
we
form
a
general
Idea
of
Illumination
,
it
will
be
this
:
Illumination
is
a
State
of
Knowledge
,
consisting
,
in
the
abolishing
or
relinquishing
those
Errors
,
which
deprave
and
pervert
our
Affections
,
and
undermine
and
supplant
the
Empire
and
Authority
of
Reason
;
and
in
entertaining
and
embracing
those
Truths
,
which
purifie
the
one
,
and
restore
and
establish
the
other
:
All
this
in
order
to
entitle
us
to
the
Favour
of
God
,
and
a
blessed
Eternity
.
I
might
content
my self
with
this
general
Delineation
of
Illumination
.
But
because
this
is
a
subject
from
which
we
cannot
but
reap
so
much
Pleasure
and
Advantage
,
as
will
abundantly
requite
whatever
Labour
can
be
bestowed
upon
it
,
I
will
proceed
to
a
fuller
discovery
of
it
,
if
I
can
.
Illumination
then
being
a
State
of
Knowledge
,
the
Object
of
this
Knowledge
being
Truth
,
't
is
plain
,
that
in
order
to
form
a
just
and
distinct
Notion
of
Illumination
,
it
will
be
necessary
to
enquire
into
two
things
:
First
,
what
kind
of
Truth
;
and
Next
,
what
kind
of
Knowledge
of
these
Truths
,
constitutes
Illumination
.
1.
Of
the
Truths
which
Illuminate
.
We
have
many
noble
Characters
,
in
the
Old
Testament
,
and
the
New
,
which
distinguish
these
from
Truths
of
an
inferiour
Nature
:
All
which
are
,
I
think
,
compriz'd
by
Solomon
in
very
few
words
;
Prov.
24.13
,
14.
My
Son
,
saith
he
,
eat
thou
Honey
,
because
it
is
good
;
and
the
Honey
Comb
,
which
is
sweet
to
thy
taste
;
so
shall
the
knowledge
of
Wisdom
be
unto
thy
Soul
,
when
thou
hast
found
it
;
then
there
shall
be
a
reward
,
and
thy
expectation
shall
not
be
cut
off
.
Solomon
here
,
as
is
very
usual
with
inspired
Writers
,
does
compare
Spiritual
with
Corporeal
Things
,
or
Illustrates
the
one
by
the
other
.
He
tells
us
that
,
what
Honey
is
to
the
Body
,
that
Wisdom
is
to
the
Soul
:
And
recommending
the
Former
from
two
incomparable
Properties
,
its
Ministring
to
Health
,
and
Pleasure
,
he
recommends
the
Latter
from
Advantages
,
which
bear
indeed
some
Resemblance
;
but
are
as
much
Superiour
to
these
,
as
the
Soul
is
to
the
Body
.
My
Son
,
eat
thou
Honey
because
it
is
good
;
i.
e.
because
it
both
cleanses
and
purges
all
noxious
Humours
,
and
nourishes
and
strengthens
the
Body
:
And
the
Honey
Comb
because
it
is
sweet
to
the
taste
;
which
is
the
second
Excellence
of
this
sort
of
Food
,
namely
,
its
Pleasantness
;
and
properly
urged
to
invite
the
Eater
:
Then
proceeding
to
compleat
the
Comparison
,
he
adds
,
so
shall
the
Knowledge
of
Wisdom
be
to
thy
Soul
,
when
thou
hast
found
it
;
i.
e.
it
shall
Minister
to
the
Purification
,
Strength
,
and
Delight
of
thy
Soul
.
But
this
is
not
all
:
Though
the
Parallel
can
be
extended
no
further
between
Honey
and
Wisdom
,
yet
he
does
not
think
fit
for
that
Reason
to
omit
one
of
the
greatest
Excellencies
of
Wisdom
:
And
therefore
he
adds
,
then
there
shall
be
a
reward
,
and
thy
expectation
shall
not
be
cut
off
.
Wisdom
does
not
only
perfect
and
entertain
our
Minds
,
but
also
it
gives
us
a
title
to
those
Rewards
,
for
the
enjoyment
of
which
it
prepares
and
fits
us
.
Here
then
we
have
from
Solomon
the
true
Properties
of
true
Wisdom
:
By
these
we
may
pronounce
safely
of
all
the
different
kinds
of
Knowledge
;
distinguishing
the
precious
from
the
vile
,
and
fixing
the
true
Estimate
of
Each
.
If
there
be
any
sort
of
Truths
,
whose
Knowledge
does
not
promote
,
but
obstruct
these
great
Ends
,
these
we
are
to
despise
and
slight
,
to
shun
and
hate
.
But
if
there
be
any
Knowledge
,
that
does
neither
oppose
or
hinder
,
nor
yet
contribute
to
these
Ends
,
unless
accidentally
,
and
very
remotely
,
for
this
we
may
have
some
,
but
no
very
great
regard
or
esteem
.
But
whatever
Knowledge
that
be
,
which
is
attended
by
these
Fruits
,
this
is
that
which
we
are
to
search
for
as
for
hidden
Treasure
:
This
is
that
which
,
when
we
have
found
it
,
we
are
to
value
above
the
Gold
of
Ophir
,
the
Topaz
,
and
the
Carbuncle
,
and
all
precious
Stones
.
The
distinguishing
Characters
then
of
Illuminating
Truths
are
four
:
-
1.
They
Purifie
us
.
-
2.
They
Nourish
,
and
Strengthen
us
.
-
3.
They
Entertain
and
Delight
us
.
-
4.
They
procure
us
a
glorious
Reward
.
1.
They
Purifie
us
.
This
is
a
Property
,
which
the
Royal
Psalmist
frequently
attributes
to
the
Word
of
God
,
that
it
is
pure
and
clean
,
Psal.
119.
and
elsewhere
.
And
the
New
Testament
frequently
ascribes
to
Faith
,
and
Hope
,
that
they
purifie
the
Heart
,
1
Joh.
3.3
.
Acts
15.
And
this
sure
is
the
first
thing
necessary
to
the
Perfecting
the
Soul
of
Man
.
'T
is
with
the
Soul
,
as
with
the
Body
;
it
must
be
first
cleansed
from
hurtful
Humours
,
before
it
can
be
fed
,
and
nourished
;
purged
of
its
Errors
,
and
Vices
,
e're
it
can
be
enriched
with
Divine
Vertues
,
and
attain
that
Liberty
,
and
Strength
,
wherein
consists
the
true
Greatness
and
Excellence
of
the
Mind
of
Man
.
The
first
Step
towards
the
Perfection
of
Vertue
,
is
the
relinquishing
our
Vice
;
for
we
must
cease
to
do
Evil
,
e're
we
can
learn
to
do
Good
:
And
the
first
Step
towards
the
Perfection
of
Wisdom
,
is
the
dispelling
those
Errors
,
which
deceive
and
mislead
the
Mind
,
and
pervert
Life
.
What
these
were
in
the
Jew
,
and
Gentile
,
and
what
they
are
at
this
day
in
us
,
it
is
easie
enough
to
discern
.
The
Mind
of
Man
,
as
far
as
I
can
observe
,
is
naturally
prone
to
Religious
Worship
.
Not
only
the
consideration
of
the
wonderful
Mechanism
and
contrivance
of
the
World
,
and
of
Events
,
strange
,
suddain
,
and
unaccountable
,
but
also
the
Conscience
of
his
own
Impotence
,
and
Obnoxiousness
,
inclining
him
to
the
Belief
,
and
prompting
him
to
seek
the
Patronage
,
of
an
Invisible
,
All-sufficient
Power
.
In
the
next
place
,
the
Mind
of
Man
is
ever
prone
,
to
propose
to
him
some
great
,
some
soveraign
Good
;
in
which
he
may
acquiesce
,
and
by
which
he
may
secure
himself
,
as
well
as
he
can
,
against
the
Indigence
and
Poverty
of
his
Nature
,
and
the
Changes
and
Revolutions
,
the
Disasters
,
and
the
Miseries
,
to
which
this
Mortal
State
is
exposed
.
These
are
two
things
of
that
Importance
,
that
no
man
can
err
in
them
,
but
the
Error
must
prove
fatal
to
his
Repose
.
He
that
sets
up
to
himself
for
his
ultimate
End
,
an
empty
and
uncertain
Good
,
instead
of
a
Solid
and
Eternal
one
,
must
needs
be
as
miserably
deluded
and
disappointed
,
as
he
must
,
who
sets
up
to
himself
a
false
God
,
instead
of
the
true
;
or
goes
about
to
endear
and
recommend
himself
to
the
true
,
by
a
false
and
superstitious
Worship
.
Now
in
these
points
,
the
Jew
and
Gentile
were
miserably
,
though
not
equally
mistaken
.
The
Gentile
worshipped
Devils
,
instead
of
God
:
Their
Mysteries
were
either
sensual
,
or
cruel
;
their
Religion
did
oftner
incourage
Sin
,
than
Vertue
.
And
as
to
their
soveraign
Good
,
their
Hearts
were
set
upon
this
World
,
upon
the
Pomp
and
Pleasure
,
upon
the
Ease
and
Honour
of
it
;
and
they
had
either
none
,
or
very
dark
,
and
uncertain
Prospects
beyond
the
Grave
:
All
beyond
it
was
an
unknown
Region
,
full
of
Fables
and
idle
Phantoms
.
The
Jews
,
though
they
enjoy'd
the
Oracles
of
God
,
and
generally
preserved
the
Worship
of
one
true
and
living
God
,
yet
were
they
not
free
from
very
deplorable
Errors
relating
to
these
points
:
They
seemed
,
to
have
turned
the
true
God
into
an
Idol
,
and
to
have
entertained
some
Notions
of
Him
very
repugnant
to
his
Nature
:
they
looked
upon
him
as
the
God
of
the
Jews
,
not
of
the
Gentiles
;
as
a
Respecter
of
Persons
,
as
fond
,
and
partial
to
their
Nation
;
and
as
delighted
with
a
Religion
,
made
up
of
numerous
Rites
,
and
Ceremonies
,
and
external
Observances
.
And
this
could
not
but
have
a
very
sad
influence
upon
their
Religion
,
as
it
really
had
:
The
Holiness
which
is
truly
acceptable
to
God
,
being
neglected
,
and
abolished
;
and
Sadducism
,
or
Pharisaism
,
i.
e.
Sensuality
,
or
Hypocrisie
,
introduced
in
the
room
of
it
.
And
as
to
their
ultimate
End
,
or
supream
Good
,
the
Sadducees
denied
the
Resurrection
,
Angels
,
and
Spirits
;
and
therefore
't
is
not
to
be
expected
,
they
should
entertain
any
design
above
the
Pleasure
of
the
Body
.
And
though
the
Pharisees
acknowledged
Angels
,
and
a
Resurrection
,
yet
can
we
not
discern
,
that
they
had
a
real
value
for
any
thing
,
besides
the
Honour
,
Power
,
and
Wealth
of
this
World
.
And
no
wonder
;
since
they
could
,
upon
their
Principles
,
satisfie
themselves
in
a
Religion
,
which
had
nothing
of
internal
Purity
,
or
solid
Righteousness
,
in
it
.
So
that
upon
the
whole
,
the
Jew
and
Gentile
were
alike
wicked
:
Only
the
Wickedness
of
the
Jews
,
had
this
Aggravation
in
it
above
that
of
the
Gentiles
,
that
they
enjoy'd
the
Oracles
of
God
,
and
the
Favour
of
a
peculiar
Covenant
.
This
being
the
state
of
Darkness
,
which
lay
upon
the
Face
of
the
Jewish
and
Gentile
World
,
our
Lord
,
who
was
to
be
a
Light
to
lighten
the
Gentiles
,
and
the
Glory
of
his
People
Israel
,
advanced
,
and
established
in
the
World
that
Doctrine
,
which
directly
tends
to
dispel
these
Errors
,
and
rescue
Mankind
from
the
Misery
that
attends
them
.
For
all
that
the
Gospel
contains
may
be
reduced
to
these
three
Heads
:
First
,
the
Assertion
of
one
only
true
God
;
with
a
bright
and
full
Revelation
of
his
Divine
Attributes
and
Perfection
.
Secondly
,
an
Account
of
the
Will
of
God
,
or
the
Worship
he
delights
in
,
which
is
a
Spiritual
one
,
together
with
suitable
Means
,
and
Motives
;
in
which
last
is
contained
a
full
Declaration
of
Man's
supream
Happiness
.
Thirdly
,
the
Revelation
of
one
Mediator
between
God
and
Man
,
the
Man
Christ
Jesus
;
through
whom
we
have
access
with
boldness
to
the
Throne
of
Grace
;
through
whom
we
have
obtained
from
the
Father
,
Grace
,
and
Pardon
,
and
Adoption
;
and
through
whom
,
Lastly
,
all
our
Oblations
and
Performances
are
acceptable
to
Him
.
The
Design
of
this
glorious
Manifestation
was
to
open
Mens
Eyes
,
to
turn
them
from
Darkness
to
Light
,
and
from
the
Power
of
Satan
to
the
Living
God
:
That
they
might
obtain
Remission
of
Sins
,
and
an
Inheritance
of
Glory
.
These
then
are
the
truths
which
Illuminated
the
Gentile
and
Jewish
World
:
And
these
are
the
truths
which
must
Illuminate
us
at
this
day
.
These
dispel
all
destructive
Errors
,
that
lead
us
to
Vice
,
or
Misery
:
These
point
out
our
supream
Felicity
,
and
the
direct
way
to
it
:
These
open
and
enlarge
the
Eye
of
the
Soul
,
enable
it
to
distinguish
,
and
judge
with
an
unerring
Exactness
,
between
Good
and
Evil
,
between
Substantial
and
Superficial
,
Temporal
,
and
Eternal
Good
.
And
I
wish
from
my
Soul
,
whatever
Light
we
pretend
to
at
this
Day
,
we
were
well
grounded
and
established
in
these
Truths
.
I
doubt
notwithstanding
our
Belief
of
one
God
,
and
one
Mediator
;
and
notwithstanding
we
are
well
enough
assured
,
that
God
who
is
a
Spirit
,
must
be
worshipped
in
Spirit
and
in
Truth
;
and
notwithstanding
our
pretending
to
believe
a
Life
to
come
;
I
say
,
I
am
afraid
,
that
notwithstanding
these
things
,
we
do
generally
err
in
two
main
points
;
namely
,
in
the
Notion
we
ought
to
have
of
Religion
,
and
the
value
we
are
to
set
upon
the
World
and
the
Body
.
For
who
,
that
reflects
upon
the
Pomp
and
Pride
of
Life
,
upon
the
ease
,
the
softness
,
and
the
luxury
of
it
,
upon
the
frothiness
and
the
freedom
,
the
vanity
and
Impertinence
,
to
say
no
worse
,
of
Conversation
,
will
not
conclude
,
that
either
we
have
renounced
our
Religion
,
or
form
to
our selves
too
complaisant
,
and
indulgent
a
Notion
of
it
?
For
is
this
the
imitation
of
Jesus
?
Is
this
to
walk
as
he
walked
in
the
World
?
Can
this
be
the
Deportment
of
Men
to
whom
the
World
and
the
Body
is
Crucified
?
Can
such
a
Life
as
this
is
flow
from
those
Divine
Fountains
,
Faith
,
Love
,
and
Hope
?
Who
again
can
reflect
upon
the
Passion
we
discover
for
Superiority
and
Precedence
,
our
thirst
of
Power
,
our
ravenous
desire
of
Wealth
,
and
not
conclude
,
that
we
have
mistaken
our
main
End
,
that
we
set
a
wrong
value
upon
things
,
and
that
whatever
we
talk
of
an
Eternity
,
we
look
upon
this
present
World
as
our
portion
,
and
most
valuable
Good
?
For
can
such
a
tender
concern
for
,
such
an
eager
pursuit
after
temporal
things
flow
from
,
nay
consist
with
,
purity
of
Heart
,
and
poverty
of
Spirit
,
the
Love
of
God
,
and
a
Desire
of
Heaven
?
Whoever
then
will
be
Perfect
,
or
Happy
,
must
carefully
avoid
both
these
Errors
:
He
must
never
think
that
Religion
can
subsist
,
without
the
strength
and
vigour
of
our
Affections
:
Or
that
the
Bent
and
Vigour
of
our
Souls
can
be
pointed
towards
God
,
and
yet
the
Air
of
our
Deportment
and
Conversation
be
earthy
,
sensual
,
and
vain
,
conformed
even
to
a
Pagan
Pride
,
and
shew
of
Life
.
Next
,
he
must
never
cherish
in
himself
the
love
of
this
World
:
He
must
never
look
upon
himself
other
than
a
Stranger
and
Pilgrim
in
it
:
He
must
never
be
fond
of
the
Pleasure
of
it
:
He
must
never
form
vain
Designs
and
Projects
about
it
;
nor
look
upon
the
best
things
in
it
,
as
ingredients
of
our
Happiness
,
but
only
as
Instruments
of
Vertue
,
or
short
Repasts
and
Refreshments
in
our
Journey
.
And
because
all
our
mistakes
about
the
Nature
and
Perfection
of
Religion
,
and
the
Value
of
Temporal
things
,
do
generally
arise
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
peculiar
Sin
to
which
our
Constitution
betrays
us
;
therefore
the
Knowledge
of
our selves
,
an
intimate
Acquaintance
with
all
our
natural
Propensions
,
and
Infirmities
,
is
no
inconsiderable
Part
of
Illumination
.
For
we
shall
never
address
our selves
heartily
,
to
the
Cure
of
a
Disease
which
we
know
nothing
of
;
or
to
the
rectifying
any
inclination
,
till
we
are
throughly
convinced
that
't
is
irregular
,
and
dangerous
.
2.
The
Second
Character
of
Illuminating
Truths
is
,
that
they
are
such
as
feed
and
nourish
,
corroborate
and
improve
,
the
Mind
of
Man
.
Now
the
Properties
of
Bodily
strength
are
such
as
these
:
It
enables
us
to
Baffle
and
repel
Injuries
,
to
bear
Toil
and
Travel
,
to
perform
difficult
Works
with
speed
and
ease
,
and
finally
,
it
prolongs
Life
to
a
much
further
date
,
than
weak
and
crazy
Constitutions
can
arrive
at
.
And
of
all
these
we
find
some
Resemblances
in
Spiritual
Strength
:
But
as
much
more
Perfect
and
Excellent
,
as
the
Spirit
is
above
the
Body
.
Those
Truths
then
are
indeed
Illuminating
,
which
enable
us
to
vanquish
Temptations
,
to
endure
with
Constancy
and
Patience
the
Toils
and
Hardships
of
our
Christian
warfare
,
to
discharge
the
Duties
of
our
Station
with
Zeal
and
Vigour
,
and
which
,
Lastly
,
render
us
firm
,
steady
,
and
immortal
.
And
these
are
the
glorious
effects
which
are
attributed
to
the
Truths
of
God
.
Hence
is
the
Gospel
called
the
Power
of
God
unto
Salvation
,
Rom.
1.16
.
and
hence
it
is
,
that
we
read
of
the
Armour
of
God
,
Ephesians
6.11
.
The
Sword
of
the
Spirit
,
the
Shield
of
Faith
,
the
Breast-plate
of
Righteousness
,
&c.
to
intimate
to
us
the
Strength
and
Vertue
of
the
Word
of
God
,
and
that
it
brings
with
it
safety
and
success
.
And
hence
it
is
,
that
the
Word
of
God
is
said
to
quicken
and
strengthen
;
that
Man
is
said
to
live
,
not
by
Bread
alone
,
but
by
every
word
that
proceedeth
out
of
the
Mouth
of
God
;
that
Righteousness
is
called
Everlasting
;
and
that
he
that
doth
the
Will
of
God
is
affirmed
to
abide
for
ever
:
To
teach
us
plainly
,
that
there
is
nothing
steady
and
unalterable
,
nothing
durable
,
nothing
eternal
,
but
God
,
Divine
Truths
,
and
those
that
are
formed
and
modeled
by
them
.
There
are
Truths
indeed
which
are
meerly
Barren
,
and
Vnactive
,
which
amuse
and
suspend
the
Mind
,
but
never
benefit
it
:
but
there
are
others
which
are
,
in
the
Language
of
Solomon
,
like
Health
to
the
Navel
,
and
Marrow
to
the
Bones
:
Wisdom
and
Vertue
,
Life
and
Honour
,
the
Favour
of
God
and
Man
,
attend
them
where
e're
they
dwell
.
And
these
are
the
Truths
which
Illuminate
:
Truths
that
are
Active
,
and
Fruitful
;
that
make
us
wise
and
good
,
perfect
and
happy
:
such
as
we
have
a
mighty
Interest
in
,
such
as
have
a
strong
Influence
upon
us
,
such
as
give
a
new
Day
to
the
understanding
,
and
new
Strength
and
Liberty
to
the
Will
;
such
as
raise
and
exalt
our
Affections
,
and
render
the
whole
Man
,
more
rational
,
more
steady
,
more
constant
,
more
uniform
.
These
are
the
Truths
which
make
Men
great
and
modest
in
Prosperity
,
erect
and
couragious
in
Adversity
;
always
content
with
this
World
,
yet
alway
full
of
the
Hopes
of
a
better
:
Serene
,
Calm
,
and
well
assured
,
in
the
present
state
of
their
Souls
,
and
yet
thirsting
after
Perfection
,
Maturity
,
and
the
absolute
Consummation
of
Righteousness
in
the
World
to
come
.
Now
the
Truths
that
effect
all
this
,
are
all
reducible
to
those
which
I
have
mentioned
under
the
former
Head
:
For
in
those
we
find
all
that
is
necessary
to
Life
and
Godliness
,
to
Vertue
and
Glory
;
in
those
we
find
all
that
is
necessary
to
raise
and
support
true
Magnanimity
,
to
enlarge
and
free
the
Mind
,
and
to
add
Strength
and
Courage
to
it
.
For
what
can
more
certainly
promote
all
this
than
Immortality
and
Glory
?
What
can
be
a
surer
Foundation
for
the
Hope
of
both
to
rest
on
,
than
the
Favour
of
God
himself
?
And
what
can
more
effectually
reconcile
and
ingratiate
us
with
God
,
than
sincere
,
universal
Righteousness
,
and
the
Mediation
of
his
dearly
Beloved
Son
?
3.
The
Third
Character
of
Illuminating
Truth
is
,
that
they
are
Pleasant
and
Agreeable
to
the
Soul
.
Hence
it
is
that
the
Royal
Psalmist
pronounces
the
Word
of
God
sweeter
than
the
Honey
,
and
the
Honey
Comb
:
that
he
ascribes
to
it
Delight
and
Joy
;
For
he
tell
us
,
that
it
rejoyces
the
Heart
,
that
it
enlightens
the
Eyes
.
And
accordingly
we
find
the
true
Servants
of
God
,
not
only
continually
blessing
and
praising
God
in
the
Temple
,
but
magnifying
him
by
Psalms
▪
and
Hymns
in
their
Prisons
,
and
rejoycing
in
the
midst
of
Tribulation
.
But
when
I
reckon
Pleasure
and
Delight
amongst
the
Fruits
of
Illumition
,
I
must
add
,
that
there
is
a
vast
difference
,
between
the
Fits
and
Flashes
of
Mirth
,
and
the
serenity
of
a
Fixt
and
Habitual
Delight
;
between
the
Titillations
of
Sense
,
and
the
solid
Joys
of
the
Mind
;
and
lastly
,
between
the
Pleasures
of
Fancy
,
and
of
Reason
.
And
when
I
say
,
Illumination
consists
in
the
Knowledge
of
pleasant
and
agreeable
Truths
,
I
mean
it
of
rational
Pleasure
,
an
habitual
Tranquility
of
the
Mind
:
And
then
the
Matter
is
beyond
Question
.
Whatever
Truths
do
contribute
to
promote
this
,
the
Study
and
Contemplation
of
them
,
must
be
our
true
Wisdom
.
Joy
,
when
't
is
solid
and
rational
,
does
enlarge
and
exalt
the
Mind
of
Man
:
'T
is
,
as
it
were
,
Health
to
the
Navel
,
and
Marrow
to
the
Bones
;
it
renders
us
more
thankful
to
God
,
more
kind
and
courteous
to
Man
.
'T
is
an
excellent
Preparation
to
invite
more
Plentifully
Influxes
of
the
Spirit
of
God
.
Hence
did
Elijah
call
for
a
Musical
Instrument
,
when
he
desired
to
Prophesie
:
And
we
find
the
Company
of
Prophets
rejoycing
with
Hymns
,
Musick
,
and
Dances
;
all
outward
Testimonies
of
the
inward
Transports
,
and
Ravishment
of
their
Minds
.
And
as
I
am
perswaded
that
,
that
which
distinguishes
a
Godly
sorrow
,
from
a
Worldly
or
Impious
one
,
Repentance
and
Contrition
,
from
the
Agonies
and
Perplexities
of
Dispair
,
is
the
peace
and
tranquility
which
attends
it
;
so
am
I
perswaded
,
that
God
does
press
and
invite
us
to
Mourning
and
Sorrow
for
Sin
,
for
this
Reason
,
not
excluding
others
,
because
it
naturally
leads
on
to
Peace
and
Joy
:
A
soft
and
tender
Sorrow
dissipating
the
Fears
and
Distresses
of
Guilt
,
like
mild
and
fruitful
Showers
that
do
lay
Storms
.
In
a
word
,
there
is
no
such
powerful
.
Antidote
against
Sin
,
nor
spur
to
Holy
Industry
,
as
Holy
Pleasure
,
Pious
Joy
,
or
Spiritual
Peace
and
Tranquility
.
This
is
a
Partaking
,
or
Anticipating
,
the
powers
of
the
World
to
come
;
and
the
mightiest
Corroboration
of
every
thing
that
is
good
in
us
.
The
Study
then
of
such
Truths
,
is
true
Wisdom
.
And
Illumination
thus
far
will
consist
in
quitting
those
Errors
,
which
beget
Melancholy
,
Superstition
,
Desperation
;
and
in
such
Truths
,
as
enlarge
our
view
of
the
Divine
Perfections
,
and
exhibit
to
us
a
nearer
Presence
of
his
Goodness
,
and
Glory
:
Such
,
again
,
as
unfold
the
Dignity
of
Human
Nature
,
and
the
wise
and
gracious
Ends
of
our
Creation
:
Such
,
Lastly
,
as
extend
our
Prospect
,
and
enlarge
our
Hopes
;
support
our
Frailties
,
and
excite
our
Vigour
.
4.
The
last
property
of
those
Truths
in
the
Knowledge
of
which
Illumination
consists
,
is
,
that
they
are
such
as
procure
us
a
Reward
.
If
we
reflect
upon
those
three
Heads
,
under
which
I
ranged
those
Truths
,
which
Illuminated
the
Gentile
and
Jewish
World
,
we
shall
easily
discern
how
well
they
fit
this
Character
:
They
fill
the
Mind
with
Joy
and
Peace
,
and
make
it
abound
in
Hope
;
they
Purge
the
Man
from
his
natural
Corruption
,
and
fortifie
the
Mind
against
such
Impressions
▪
from
outward
Good
,
or
Evil
in
this
World
,
as
disquiet
and
torment
the
Sinner
;
they
procure
him
the
Protection
of
God's
Providence
,
and
the
Assistance
of
his
Spirit
,
in
this
Life
;
and
they
invite
him
to
hope
for
Glories
and
Pleasures
,
in
another
,
far
above
any
thing
that
the
Heart
of
Man
can
conceive
.
God
is
the
God
of
Hope
;
He
has
all
Fulness
and
Sufficiency
in
himself
:
And
therefore
Blessed
must
all
they
be
,
who
have
the
Lord
for
their
God
.
Jesus
is
the
Fountain
of
all
Consolation
:
He
is
made
unto
us
of
God
,
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
:
Happy
is
he
that
does
rejoyce
always
and
glory
in
Him
.
Righteousness
is
a
state
of
Health
and
Strength
,
of
Perfection
and
Beauty
,
of
Peace
and
Tranquility
,
of
Rest
and
Hope
:
Blessed
are
they
who
are
possessed
of
it
,
who
are
made
free
from
Sin
and
become
Servants
of
God
;
who
have
their
Fruit
unto
Holiness
,
and
the
end
everlasting
Life
.
Such
are
already
past
from
Death
to
Life
;
for
the
Spirit
of
Life
and
Holiness
of
God
and
Glory
,
rests
upon
them
.
This
is
the
Character
that
distinguishes
Gospel
Knowledge
,
from
all
other
sorts
of
Knowledge
.
No
knowledge
of
Arts
or
Sciences
,
and
much
less
the
most
exquisite
knowledge
of
all
the
Mysteries
of
the
Kingdom
of
Darkness
,
can
pretend
to
an
Eternal
Reward
.
A
short
and
impure
Pleasure
,
and
a
transcient
Interest
,
is
all
that
this
sort
of
Knowledge
can
bestow
;
and
very
often
,
instead
of
Pleasure
and
Profit
,
it
requites
its
Disciples
with
Pain
and
Trouble
.
The
Gospel
only
contains
those
Truths
,
which
confer
Life
and
Immortality
on
those
that
Believe
,
and
Obey
them
.
'T
is
the
Gospel
alone
that
teaches
us
,
how
we
are
to
gain
the
Love
and
Favour
of
God
;
and
't
is
God
alone
who
Rules
and
Governs
the
visible
and
invisible
World
.
He
therefore
alone
is
to
be
fear'd
,
and
He
alone
is
to
be
loved
.
Fear
not
them
,
saith
our
Saviour
,
Matth.
10.28
.
which
kill
the
Body
,
but
are
not
able
to
kill
the
Soul
;
but
rather
fear
him
who
is
able
to
destroy
both
Soul
and
Body
in
Hell
.
And
St.
John
gives
the
same
Precept
concerning
the
World
:
Love
not
the
World
,
neither
the
things
of
the
World
:
And
backs
it
by
the
same
reason
;
for
the
World
passeth
away
,
and
the
Lust
thereof
:
But
he
that
doth
the
Will
of
God
abideth
for
ever
.
That
is
,
the
World
can
at
best
but
gratifie
for
a
moment
the
Appetites
of
the
Body
,
or
the
Desires
of
a
sensual
Fancy
;
therefore
love
it
not
;
but
love
the
Father
,
who
after
the
dissolution
of
the
vital
Union
betwixt
Soul
and
Body
,
is
able
to
confer
Life
and
Happiness
on
both
to
all
Eternity
.
Thus
have
I
considered
the
Characters
of
Illuminating
Truths
.
And
the
whole
of
what
I
have
said
amounts
to
these
two
things
.
1.
There
are
Truths
of
very
different
kinds
:
Truths
that
are
of
no
use
;
such
are
those
which
are
either
trifling
or
meerly
notional
,
and
can
have
no
Influence
on
Human
Life
:
Truths
that
are
of
ill
use
;
such
are
those
of
which
consists
the
Arts
of
Sensuality
,
Avarice
,
Vanity
and
Ambition
:
These
are
to
be
detested
,
the
former
to
be
contemned
,
by
all
that
seek
after
true
Wisdom
.
Again
,
there
are
Truths
of
an
inferior
use
;
such
as
concern
our
Fortunes
,
our
Relations
,
our
Bodies
;
and
these
may
be
allowed
their
proper
place
,
and
a
reasonable
Value
.
But
the
Truths
which
concern
the
Peace
,
and
Pleasure
,
and
Strength
,
and
Liberty
of
our
Souls
;
which
procure
us
the
Favour
of
God
,
and
the
Grace
of
his
Spirit
;
the
Truths
,
in
a
word
,
which
secure
our
Temporal
and
Eternal
Happiness
;
these
are
Illuminating
Truths
,
these
have
a
transcendent
worth
,
and
inestimable
Excellence
,
or
Usefulness
,
and
consequently
can
never
be
too
dear
to
us
.
2.
Since
the
great
Characters
of
Illuminating
Truths
do
exactly
fit
the
Gospel
of
Jesus
,
't
is
plain
,
that
this
is
that
Systeme
of
Knowledge
,
which
we
are
to
Study
day
and
night
;
this
is
that
Divine
Philosophy
,
whose
Principles
and
Laws
we
must
incessantly
revolve
and
ponder
.
'T
is
not
without
reason
,
that
the
Psalmist
bestows
such
glorious
Elogies
upon
the
word
of
God
,
Psal.
19.
and
elsewhere
:
That
he
magnifies
,
one
while
the
intrinsick
Excellence
and
Beauty
,
another
while
the
Force
and
Efficacy
of
it
;
and
ever
and
anon
,
enlarges
himself
upon
the
advantages
,
the
unspeakable
advantages
,
which
reward
the
Meditation
and
Practice
of
it
.
Of
all
Perfections
I
have
seen
an
end
:
But
thy
Commandments
are
exceeding
broad
.
They
are
pure
,
they
endure
for
ever
;
they
enlighten
the
Eyes
,
and
rejoyce
the
Heart
.
Moreover
by
them
thy
Servant
is
warned
;
and
in
keeping
of
them
there
is
great
Reward
.
That
is
,
by
them
we
are
preserved
from
all
real
Evil
,
and
put
in
possession
of
,
or
entitled
to
,
all
real
Good
.
How
well
did
St.
Peter
answer
,
when
our
Lord
asked
his
Disciples
,
will
ye
also
go
from
me
?
Lord
,
whither
shall
we
go
?
Thou
hast
the
words
of
Eternal
Life
.
And
how
wisely
did
St.
Paul
resolve
,
to
know
nothing
but
Christ
Jesus
and
him
Crucified
?
For
He
is
the
Way
,
the
Truth
,
and
the
Life
;
and
in
Him
are
hid
all
the
Treasures
of
Wisdom
and
Knowledge
.
But
after
all
,
as
there
is
a
Form
of
Godliness
,
so
there
is
a
Form
of
Knowledge
,
without
the
power
of
it
.
The
Knowledge
of
the
same
Truths
,
as
I
observed
in
the
beginning
,
in
different
Persons
may
be
very
different
;
as
meeting
with
a
very
different
Reception
.
Our
Conceptions
may
be
more
clear
,
or
confused
,
more
lively
,
or
faint
,
more
perfect
,
or
maimed
:
And
our
Assent
may
be
stronger
,
or
weaker
.
In
some
they
may
only
float
superficially
,
in
others
they
may
penetrate
deeper
:
And
the
Degrees
of
their
Influence
and
Operation
,
will
be
certainly
proportioned
to
the
different
manner
of
their
Reception
.
For
this
reason
it
will
be
necessary
to
the
right
understanding
of
a
state
of
Illumination
,
to
discourse
.
2.
Of
the
Nature
of
that
Knowledge
we
must
have
of
the
Former
Truths
;
to
shew
,
what
sort
of
Conception
we
must
form
of
them
,
what
kind
of
Assent
we
must
pay
them
,
and
what
kind
of
Consideration
we
must
employ
about
them
.
As
I
have
therefore
laid
down
the
Properties
of
those
Truths
,
so
will
I
now
lay
down
the
Properties
of
that
Knowledge
of
them
,
which
is
Essential
to
Illumination
.
1.
Illuminating
Knowledge
must
be
deeply
rooted
.
This
our
Saviour
has
taught
us
in
that
Parble
,
wherein
he
has
observed
to
us
,
that
the
Seed
which
had
not
depth
of
Earth
,
as
it
soon
sprung
up
,
so
it
soon
withered
and
dryed
away
.
We
often
know
,
or
pretend
to
do
so
,
the
Rudiments
of
our
Religion
,
without
the
Grounds
and
Foundation
of
it
.
We
embrace
Conclusions
,
without
examining
the
Principles
from
whence
they
flow
:
and
contrary
to
the
advice
of
the
Apostle
,
we
are
unable
to
give
a
reason
,
to
any
one
that
asketh
us
of
the
Faith
,
and
the
Hope
,
that
is
in
us
.
And
then
ours
,
is
not
properly
Knowledge
,
but
Opinion
;
't
is
not
Faith
,
but
Credulity
:
'T
is
not
a
firm
Perswasion
,
but
an
easie
,
customary
Assent
.
And
this
is
overthrown
by
every
Temptation
;
defaced
,
or
much
blur'd
by
every
Atheistical
suggestion
,
or
Prophane
Objection
.
Does
the
World
or
our
Lust
tempt
us
,
as
the
Devil
did
our
first
Parents
,
ye
shall
not
surely
Die
?
how
easily
is
that
Faith
shaken
,
which
is
no
better
founded
?
How
easily
is
a
Man
induced
to
Hope
,
that
Sin
is
not
very
fatal
and
pernicious
,
that
God
will
easily
be
prevailed
with
to
pardon
it
,
that
the
Flames
of
Hell
are
Metaphorical
,
and
its
Eternity
a
mistaken
Notion
,
and
groundless
Fancy
,
if
he
be
ignorant
of
the
true
Reasons
of
God's
Wrath
,
and
Indignation
,
which
are
founded
in
the
very
Nature
of
God
and
Sin
?
Whereas
on
the
other
hand
,
he
that
well
understands
both
these
;
the
Deformity
,
and
Tendency
of
Sin
,
and
the
Holiness
,
and
the
Purity
,
of
the
Divine
Nature
,
cannot
but
discern
an
irreconcilable
Opposition
between
them
;
and
be
convinced
,
that
were
there
no
Tribunal
erected
for
the
Sinner
,
yet
would
Sin
be
its
own
Punishment
;
and
that
an
intolerable
Hell
,
consisting
in
the
disorder
of
Nature
,
an
exclusion
from
God
,
&c.
would
be
the
natural
and
necessary
Issue
of
it
.
The
sum
of
this
Argument
is
,
that
Knowledge
,
which
has
no
deep
root
is
subject
to
be
overthrown
by
ever
blast
:
That
Faith
which
is
little
more
than
Credulity
does
very
seldom
stand
against
any
very
rude
shock
.
Now
the
Grounds
of
our
Faith
and
Duty
are
fully
and
clearly
expounded
in
the
Gospel
:
And
here
especially
we
must
seek
them
.
When
I
say
this
,
I
reject
no
Collateral
Arguguments
,
I
refuse
no
Foreign
Aids
,
which
contribute
any
thing
to
confirm
and
fortifie
our
Belief
of
Gospel
Truths
.
The
Faith
of
St.
Thomas
did
,
in
part
at
least
,
depend
upon
the
Evidence
of
sense
.
Thomas
,
because
thou
hast
seen
thou
hast
believed
,
Joh.
20.29
.
And
so
did
that
of
the
rest
of
them
,
who
were
Eye
witnesses
of
the
Resurrection
and
Ascention
of
the
Blessed
Jesus
.
The
Doctrine
of
one
God
,
and
a
Judgment
to
come
,
may
receive
much
light
and
strength
from
natural
Reason
:
And
whatever
establishes
a
revealed
Truth
,
will
be
so
far
from
diminishing
,
that
it
will
,
increase
the
Vertue
and
Efficacy
of
it
.
All
the
Caution
I
think
fit
to
give
here
is
,
that
we
be
sure
that
the
Ground
be
Plain
,
and
Firm
,
on
which
we
build
the
Belief
of
an
Illuminating
Truth
.
Philosophy
,
in
many
cases
,
is
clear
and
convictive
:
St.
Paul
himself
amongst
the
Gentiles
frequently
appeals
to
Reason
.
But
too
often
we
call
our
Fancy
,
Philosophy
;
and
obtrude
upon
the
World
,
the
wild
and
undigested
Theories
of
a
warm
and
confident
Imagination
,
for
new
Discoveries
.
What
strange
stuff
was
Gnostick
Philosophy
once
?
What
did
it
produce
but
the
Corruption
of
the
Christian
Faith
?
And
what
can
be
expected
from
Mystick
,
Enthusiastick
Philosophy
,
or
Divinity
,
in
any
Age
,
any
Man
may
guess
,
without
any
deep
Penetration
.
Nor
do
I
doubt
but
that
all
judicious
and
experienced
Men
,
do
as
much
despise
and
nauseate
the
Blendures
and
Mixtures
of
pretended
Philosophy
with
our
Faith
and
Morals
,
as
the
World
generally
does
,
the
subtilties
and
perplexities
of
the
Schools
.
For
my
part
,
I
can't
endure
,
to
have
my
Religion
lean
upon
the
rotten
props
of
precarious
Notions
.
I
admire
,
I
love
,
the
Elevations
and
Enlargements
of
Soul
:
But
I
can
have
no
value
for
unaccountable
Amusements
or
Rambles
of
Fancy
.
An
itch
of
Novelty
or
Curiosity
has
a
Tincture
in
it
of
our
Original
Corruption
.
I
ever
suspect
an
Opinion
that
carries
an
Air
of
Novelty
in
it
;
and
do
always
prefer
a
vulgar
Truth
before
refined
Error
.
They
are
vulgar
Truths
,
which
like
vulgar
Blessings
,
are
of
most
use
,
and
truest
worth
:
And
surely
our
Saviour
thought
so
,
when
he
thanked
his
Father
,
that
he
had
hid
these
things
from
the
wise
,
and
prudent
,
and
revealed
them
unto
Babes
.
And
when
he
himself
taught
the
People
with
power
and
authority
,
and
not
as
the
Scribes
,
he
did
advance
no
subtil
Theories
,
but
bright
,
and
dazling
,
useful
,
and
convictive
Truths
.
This
minds
me
of
another
property
of
Illuminating
Knowledge
.
2.
This
Knowledge
must
not
be
obscure
,
and
confused
;
but
Distinct
and
Clear
.
Where
the
Images
of
things
are
slight
,
faint
,
and
vanishing
,
they
move
Men
but
very
weakly
,
and
affect
them
but
very
coldly
;
especially
in
such
Matters
as
are
not
subject
to
our
Senses
.
And
this
I
perswade
my self
is
one
chief
Reason
,
why
those
glorious
and
wonderful
Objects
,
God
,
a
Judgment
to
come
,
Heaven
,
and
Hell
,
do
strike
us
so
feebly
,
and
operate
so
little
.
We
have
generally
no
lively
,
distinct
,
and
clear
Conception
of
them
:
It
being
otherwise
impossible
,
That
things
in
their
own
Nature
dreadful
,
and
amazing
,
should
excite
in
us
no
Fear
;
or
that
things
in
their
own
Nature
infinitely
amiable
,
should
enkindle
in
us
no
Passion
,
no
Desire
.
The
Notions
we
have
of
Spiritual
and
Invisible
Things
are
dim
,
dusky
,
and
imperfect
:
Our
Thoughts
pass
over
them
so
slightly
,
that
they
scarce
retain
any
print
,
or
traces
of
them
.
Now
this
sort
of
Knowledge
will
never
do
the
work
:
These
drousie
notices
of
things
will
never
ferment
,
and
raise
our
Passions
for
Heaven
,
high
enough
to
confront
and
combate
those
we
have
for
the
World
.
From
hence
we
may
give
a
fair
account
,
what
the
use
is
of
Prophetick
Retirement
,
and
Prophetick
Eloquence
:
What
is
the
purpose
of
all
those
Schemes
,
and
Tropes
,
which
occur
in
inspired
Writings
:
And
why
the
best
of
Men
have
ever
so
much
affected
Solitude
,
and
Retreats
,
from
the
noise
and
the
hurry
of
the
World
.
Serious
,
frequent
,
and
devout
Contemplation
is
necessary
to
form
in
our
Minds
clear
,
distinct
,
and
sprightly
Notions
:
And
to
communicate
these
well
to
the
World
,
they
must
be
expressed
,
in
moving
Language
,
in
living
Tropes
and
Figures
.
Ah!
Did
we
but
consider
this
,
we
should
sure
allot
more
time
to
the
study
of
Divine
Truths
;
and
we
should
not
think
that
to
discover
them
throughly
,
it
were
enough
to
let
our
Thoughts
glance
upon
them
.
But
we
should
survey
and
ponder
them
,
with
all
the
exactness
and
diligence
,
that
were
necessary
to
make
lasting
,
and
distinct
impressions
upon
us
.
Could
we
know
by
Intuition
,
doubtless
wonderful
Objects
would
raise
very
extraordinary
Passions
in
us
.
But
this
we
cannot
,
let
us
come
as
near
it
as
we
can
.
Only
let
us
avoid
forming
absurd
and
false
Notions
of
things
,
whilst
we
endeavour
after
distinct
and
clear
ones
.
Spiritual
things
do
not
answer
Corporeal
,
like
Face
to
Face
in
a
Glass
:
And
therefore
,
though
to
give
some
light
to
things
that
are
above
us
,
we
may
find
out
all
the
Resemblances
of
them
we
can
in
those
things
we
are
acquainted
with
here
below
;
yet
we
must
still
remember
,
that
the
one
do
vastly
exceed
the
other
,
and
that
we
cannot
thus
get
a
just
and
adequate
Notion
of
them
.
3.
This
Knowledge
must
not
be
in
the
Understanding
,
crude
and
undigested
;
but
it
must
be
throughly
concocted
,
and
turned
into
Nourishment
,
Blood
,
and
Spirits
.
We
must
know
the
true
value
and
use
of
every
Principle
,
of
every
Truth
;
and
be
able
readily
to
apply
them
.
For
what
does
it
signifie
,
how
important
Truths
are
in
themselves
,
if
they
are
not
so
to
me
?
What
does
it
avail
that
they
are
impregnated
with
Life
and
Power
,
if
I
feel
not
any
such
Influence
?
Of
what
use
is
the
Knowledge
of
Gospel
Promises
to
me
,
if
I
reap
no
Comfort
from
them
?
Or
the
Knowledge
of
Gospel
Threats
,
if
they
are
unable
to
curb
and
restrain
my
Passions
?
And
so
is
it
with
other
Truths
:
What
will
it
avail
me
that
I
know
,
the
Life
of
Man
consists
not
in
the
multitude
of
the
things
which
he
possesses
,
if
notwithstanding
I
cannot
content
my self
with
a
Competency
?
That
Righteousness
is
the
chief
Good
,
and
the
richest
Treasure
of
the
Soul
of
Man
;
if
notwithstanding
I
seek
this
World
,
and
the
things
of
it
,
with
a
more
early
and
passionate
Concern
?
That
sin
and
pain
are
the
most
considerable
,
if
not
only
Evils
of
Man
,
if
notwithstanding
I
be
cast
down
,
and
broken
,
under
every
Adversity
?
And
thus
I
might
go
on
,
and
shew
you
,
that
the
Knowledge
which
is
not
digested
into
Nourishment
is
,
if
not
a
burden
,
of
no
benefit
to
us
.
'T
is
plain
,
that
is
to
me
nothing
worth
,
which
I
make
no
use
of
.
We
must
then
follow
the
advice
of
Solomon
,
and
never
quit
the
Search
and
Meditation
of
Truth
,
till
we
grow
intimate
and
familiar
with
it
;
and
so
have
it
always
ready
,
for
a
Guide
,
and
Guard
,
for
our
Support
,
and
Strength
,
and
for
our
Delight
and
Pleasure
.
We
must
bind
it
about
our
Heart
,
as
he
speaks
,
and
tie
it
as
an
Ornament
about
our
Neck
.
Then
,
when
we
go
forth
,
it
shall
lead
us
,
when
we
sleep
,
it
shall
keep
us
,
and
when
we
awake
,
it
shall
talk
with
us
:
For
the
commandment
is
a
Lamp
,
and
the
Law
is
light
,
and
reproofs
of
Instruction
are
the
way
of
Life
,
Prov.
6.
In
a
word
,
nothing
can
render
the
most
important
Truths
,
powerful
and
operative
in
us
,
but
such
a
Digestion
of
them
by
serious
and
devout
Meditation
,
as
may
in
a
manner
incorporate
them
with
us
.
And
this
the
Scripture
plainly
teaches
,
when
to
signifie
the
Force
and
Vertue
of
the
Gospel
,
above
that
of
the
Law
,
it
uses
these
words
:
For
this
is
the
Covenant
that
I
will
make
with
the
House
of
Israel
after
those
days
,
saith
the
Lord
,
I
will
put
my
Laws
into
their
Minds
,
and
write
them
in
their
Hearts
,
Heb.
8.10
.
intimating
,
that
no
Laws
,
no
Principles
,
can
ever
influence
us
,
till
they
be
deeply
imprinted
in
our
Hearts
.
To
wind
up
all
.
There
are
several
kinds
of
Knowledge
of
the
same
Truths
:
There
is
a
Knowledge
which
serves
us
,
only
as
Pisga's
top
did
Moses
;
to
shew
us
Canaan
,
but
not
to
bring
us
into
it
.
There
is
,
again
,
a
Knowledge
which
serves
us
,
only
as
the
Talent
did
the
wicked
Servants
;
not
to
procure
Rewards
,
but
Punishments
.
And
finally
,
there
is
a
Knowledge
,
which
like
the
Talents
in
the
Hand
of
the
faithful
and
good
Steward
,
enriches
us
first
,
and
recommends
us
afterwards
,
to
higher
Trusts
and
Dignities
:
which
improves
and
perfects
our
Nature
first
,
and
then
puts
us
into
possession
of
such
Blessings
,
as
only
Nature
thus
improved
and
perfected
is
capable
of
.
And
this
Knowledge
must
not
be
a
slight
,
superficial
,
and
undigested
one
;
it
must
not
be
a
confused
,
and
obscure
,
a
weak
and
imperfect
one
:
This
is
not
the
Knowledge
which
will
bring
forth
those
excellent
Fruits
,
which
we
have
reason
to
expect
from
true
Illumination
.
But
it
must
be
a
Knowledge
that
has
all
the
quite
contrary
Characters
:
even
such
as
I
have
before
described
at
large
.
That
this
is
an
Observation
of
the
greatest
weight
and
moment
,
is
evident
to
any
one
,
who
will
give
himself
leave
to
make
any
Reflection
on
the
present
State
of
Christianity
.
For
how
does
the
power
of
Darkness
prevail
,
amidst
the
Light
of
the
Gospel
?
How
has
the
Devil
erected
his
Throne
in
the
midst
of
that
Church
,
which
should
be
the
Kingdom
of
God
?
and
Sin
and
Death
reign
where
Life
and
Immortality
are
Preached
.
Whence
is
this
?
Are
Men
ignorant
of
those
Truths
which
make
up
the
Systeme
of
true
Wisdom
?
This
is
not
easie
to
be
imagined
;
scarcely
of
the
darkest
corners
of
the
Popish
Churches
;
much
less
of
ours
.
And
therefore
we
must
conclude
,
that
this
is
because
our
Knowledge
is
not
such
as
it
ought
to
be
,
with
respect
to
its
clearness
,
certainty
,
and
Digestion
.
CHAP.
II.
Of
the
Fruits
and
Attainments
of
Illumination
.
HAving
dispatched
the
Notion
of
Illumination
in
the
foregoing
Chapter
,
and
shew'd
both
what
Truths
,
and
what
sort
of
Knowledge
of
them
is
requisite
to
it
;
I
am
next
to
treat
,
-
1.
Of
the
Fruits
.
And
-
2.
Of
the
Attainment
of
it
.
S.
1.
As
to
the
Fruits
of
Illumination
,
I
have
the
less
need
to
insist
upon
them
,
because
whatever
can
be
said
on
this
Head
,
has
been
in
a
manner
anticipated
:
All
the
Characters
of
Illuminating
Truth
and
Illuminating
Knowledge
being
such
as
sufficiently
declare
the
blessed
effects
of
true
Illumination
.
I
will
,
therefore
,
be
very
short
on
this
Head
;
and
only
just
mention
two
Advantages
of
Illumination
.
As
the
use
of
Light
is
especially
twofold
,
to
Delight
,
and
Guide
us
;
so
do
we
reap
two
benefits
from
Illumination
.
1.
The
first
,
and
most
immediate
one
is
,
That
it
sets
the
whole
Man
,
and
the
whole
Life
right
;
that
it
fixes
our
Affections
on
their
proper
and
natural
Object
,
and
directs
all
our
Actions
to
their
true
End
.
I
do
not
mean
that
the
Vnderstanding
constantly
and
necessarily
influences
and
determines
the
Will
.
Expeperience
tells
us
,
that
we
have
a
fatal
Liberty
:
That
our
Affections
are
too
often
independant
of
our
Reason
;
that
we
sin
against
the
Dictates
of
Conscience
;
that
we
pursue
false
Pleasure
,
and
a
false
Interest
,
in
opposition
to
the
True
,
and
in
plain
opposition
to
our
Judgment
too
;
at
least
to
a
sedate
,
and
calm
one
.
And
the
Reason
of
all
this
is
,
because
we
consist
of
two
different
and
repugnant
Principles
;
a
Body
,
and
a
Soul
:
and
are
solicited
by
two
different
Worlds
,
a
temporal
,
and
an
eternal
one
.
But
all
this
notwithstanding
,
't
is
certain
that
Illumination
in
the
Mind
has
a
mighty
Influence
upon
us
:
For
it
is
continually
exciting
in
us
wise
Desires
,
and
excellent
purposes
:
'T
is
always
alluring
and
inviting
us
towards
our
Sovereign
Good
,
and
restraining
and
detering
us
from
Sin
and
Death
:
It
alarms
,
disquiets
,
disturbs
,
and
persecutes
us
,
as
often
as
we
err
and
wander
from
the
Path
of
Life
.
In
one
word
,
the
great
Work
of
Illumination
is
,
to
be
always
representing
the
Beauties
,
and
Pleasures
,
and
the
Beatitude
,
and
Glory
,
of
Vertue
;
and
remonstrating
the
Evils
,
and
Dishonours
,
the
Deformities
,
and
Dangers
of
Vice
:
so
that
a
Man
will
never
be
at
rest
,
who
has
this
Light
within
him
,
till
it
be
either
extinguished
or
obeyed
.
2.
This
Light
within
us
,
if
it
be
followed
,
and
complied
with
,
not
mud-died
,
and
disturbed
;
if
it
be
not
quenched
,
and
extinguished
,
by
wilful
Sin
,
or
unpardonable
Oscitancy
,
and
Remisness
;
if
in
a
word
,
its
Influence
be
not
interrupted
,
disperses
all
our
Fears
,
as
well
as
Errors
;
creates
an
unspeakable
Tranquility
in
the
Soul
;
spreads
over
us
a
calm
and
glorious
Sky
;
and
makes
every
thing
in
us
,
and
about
us
,
look
gay
and
verdant
,
and
beautiful
.
The
Dissipation
of
Pagan
Darkness
,
and
all
Participations
,
or
Resemblances
of
it
;
Deliverance
from
a
state
of
Bondage
and
Wrath
;
the
Peace
of
God
,
the
Love
of
Jesus
,
the
Fellowship
of
the
Holy
Ghost
,
the
Immortality
of
the
Soul
,
the
Resurrection
of
the
Body
,
the
Perfection
and
Blessedness
of
Eternity
,
good
God!
what
surprizing
,
what
ravishing
Themes
are
these
,
for
the
thoughts
of
an
enlightened
Soul
to
dwell
upon
!
Blessed
and
Happy
is
he
who
enjoys
this
Pleasure
upon
Earth
.
And
that
we
may
,
I
am
now
to
Discourse
S.
2.
Of
the
Attainment
of
Illumination
.
Now
whatever
advice
can
relate
to
this
,
may
be
reduced
under
two
Heads
:
-
1.
What
Qualifications
do
render
Man
capable
of
Illumination
.
-
2.
What
it
is
that
one
duly
qualified
is
to
do
in
Pursuit
of
it
.
§
.
1.
To
begin
with
the
Qualifications
requisite
to
Illumination
.
One
Man
is
distinguished
from
another
several
ways
:
By
his
Estate
,
or
Fortune
;
by
Natural
,
or
acquired
Endowments
;
and
by
Moral
Dispositions
:
and
each
of
these
may
have
some
,
though
a
very
different
,
Influence
upon
Human
Perfection
.
For
if
we
enquire
after
only
the
Essence
,
and
Integrity
of
Perfection
;
then
are
there
two
or
three
Moral
Qualifications
,
which
are
all
that
is
required
in
order
to
this
:
But
if
we
enquire
after
the
largeness
of
its
Stature
,
the
Symmetry
of
its
Features
,
the
Lustre
of
its
Complexion
,
and
the
Elegance
of
its
dress
;
then
may
we
allow
something
to
be
ascribed
to
Fortune
,
to
Nature
,
and
a
liberal
Education
.
This
is
an
Observation
very
necessary
to
be
made
.
For
though
every
Man
may
be
capable
of
Perfection
,
that
is
,
Habitual
Holiness
,
if
it
be
not
his
own
fault
;
yet
is
not
every
Man
capable
of
being
equally
Perfect
:
because
of
that
accidental
Variety
which
I
have
suggested
;
and
which
flows
from
different
Gifts
of
God
,
which
depend
not
on
our selves
.
This
being
premised
in
order
to
prevent
my
being
mistaken
,
I
proceed
and
determine
.
1.
That
Illumination
depends
not
upon
a
Man's
outward
Fortune
.
There
are
indeed
several
sorts
of
Knowledge
which
we
can
never
arrive
at
without
much
leisure
,
and
much
expence
:
And
in
order
to
support
the
one
,
and
enjoy
the
other
,
it
is
requisite
that
we
be
Masters
of
a
good
Fortune
.
Hence
is
that
Observation
of
the
Author
of
Ecclesiasticus
,
Chap.
38.24
.
The
Wisdom
of
a
Learned
Man
cometh
by
opportunity
of
leisure
;
and
he
that
has
little
business
shall
become
wise
.
And
therefore
in
the
following
Verses
,
he
excludes
the
Husbandman
,
the
Statuary
,
the
Engraver
,
the
Smith
,
the
Potter
;
and
all
consequently
whose
Time
and
Mind
is
taken
up
in
the
Labours
of
their
Profession
,
and
in
making
the
necessary
Provision
for
Life
;
these
,
I
say
,
he
excludes
from
all
Pretentions
to
Wisdom
.
How
can
he
get
Wisdom
that
holdeth
the
Plough
,
and
that
glorieth
in
the
Goad
;
whose
talk
is
of
Bullocks
?
&c.
But
this
is
not
the
Wisdom
that
I
am
enquiring
after
,
and
which
constitutes
Illumination
.
That
consists
not
in
the
Laws
of
our
Earthly
,
but
Heavenly
Country
:
Not
in
Arts
and
Sciences
which
relate
to
the
Body
and
minister
to
a
temporal
Life
;
but
in
those
Divine
Truths
which
purifie
the
Soul
,
and
minister
to
an
Eternal
one
:
no
,
not
in
Notional
Improvements
of
the
Mind
,
but
in
Spiritual
,
and
Vital
ones
.
And
therefore
the
Husbandman
,
and
the
Artist
,
the
Mechanick
,
and
the
Trader
,
are
as
capable
of
this
sort
of
Wisdom
,
as
the
Man
of
Office
,
Mony
,
or
Quality
.
There
needs
no
Wealth
to
render
one
the
Child
of
Light
and
of
the
Day
.
There
is
the
Book
of
Nature
;
the
Book
of
Revelation
;
both
the
Books
of
God
,
both
writ
throughout
with
glorious
Illuminating
Truths
:
These
lie
wide
open
to
every
honest
Christian
.
The
Being
,
and
Nature
,
of
God
;
the
Mediation
of
Jesus
;
and
a
Judgment
to
come
;
the
Nature
,
and
Necessity
,
of
Holiness
,
are
fully
revealed
,
and
unanswerably
proved
.
And
though
every
honest
Man
be
not
able
to
discover
all
the
Arguments
on
which
they
stand
,
yet
may
he
discover
enough
:
and
what
is
more
,
he
may
have
an
inward
,
vital
,
sensible
proof
of
them
;
he
may
feel
the
Power
,
the
Charms
of
Holiness
;
experiment
its
Congruity
and
Loveliness
to
the
Human
Soul
;
and
observe
a
thousand
Demonstrations
of
its
serviceableness
to
the
Honour
of
God
,
and
the
good
of
Mankind
:
He
may
have
a
a
full
convictive
sense
,
of
the
Manifestation
of
the
Divine
Perfections
,
in
the
great
work
of
our
Redemption
;
and
the
excellent
Tendency
of
it
may
be
so
palpable
,
and
conspicuous
to
him
,
as
to
leave
no
room
for
Doubts
,
or
Scruples
.
But
besides
all
this
,
there
is
a
Voice
within
,
there
is
a
Divine
Teacher
and
Instructor
,
which
will
ever
abide
with
him
,
and
lead
him
into
all
necessary
Truths
:
All
which
is
implied
in
those
words
of
our
Lord
,
If
any
Man
will
do
his
will
,
he
shall
know
of
the
Doctrine
;
whether
it
be
of
God
,
or
whether
I
speak
of
my self
,
Joh.
7.17
.
2.
Extraordinary
Natural
parts
,
such
as
Sagacity
,
or
Acuteness
of
Judgment
,
strength
of
Memory
,
the
liveliness
of
Imagination
,
are
not
necessary
to
Illumination
.
The
Gospel
,
as
I
remember
,
takes
no
notice
of
these
.
Such
is
the
beauty
of
Holiness
,
that
it
requires
rather
purity
of
Heart
,
then
quickness
of
Apprehension
,
to
render
us
enamoured
of
it
.
And
the
very
same
thing
may
be
said
of
the
Power
and
Energy
of
all
Gospel
Motives
,
and
of
the
Proofs
and
Evidences
too
of
Divine
Truths
.
To
convince
and
affect
us
,
there
is
no
need
of
Sagacity
,
and
Penetration
,
but
Probity
,
and
Sincerity
.
However
I
have
two
or
three
Reflections
to
make
here
,
which
may
not
be
unuseful
:
For
tho'
Acuteness
,
and
Retention
,
by
which
I
mean
quickness
in
discerning
,
and
firmness
in
preserving
Truth
,
be
commonly
accounted
Natural
Parts
,
and
generally
are
so
;
yet
I
think
,
where
the
one
,
or
the
other
,
are
most
defective
,
they
may
be
much
helped
,
and
wonderfully
improved
.
To
which
end
I
remark
,
First
,
That
those
defects
of
Vnderstanding
,
or
Memory
,
which
some
are
wont
to
accuse
themselves
of
in
Spiritual
things
,
are
with
more
Justice
to
be
imputed
to
want
of
concern
,
and
affection
for
such
things
,
than
to
any
incapacity
of
Nature
.
'T
is
plain
,
we
easily
understand
,
and
easily
remember
,
what
we
desire
and
love
:
And
where-ever
we
follow
the
Impulse
,
or
Conduct
of
strong
Inclinations
,
we
seldom
fail
of
excelling
.
Let
us
therefore
take
care
,
that
our
Hearts
be
set
upon
the
things
of
God
;
and
we
shall
soon
see
that
our
Judgment
and
Memory
will
no
more
fail
us
here
,
then
in
those
worldly
Interests
and
Pleasures
,
which
we
are
most
intent
upon
.
Secondly
,
as
to
Memory
;
it
depends
very
much
upon
the
Perspicuity
,
Regularity
,
and
Order
,
of
our
Notions
.
Many
complain
of
want
of
Memory
,
when
the
defect
is
in
their
Judgment
.
And
others
,
while
they
grasp
at
all
,
retain
nothing
.
In
order
then
to
relieve
this
infirmity
of
Memory
,
it
were
an
excellent
way
to
confine
our
search
and
Meditation
to
a
few
Objects
,
and
to
have
these
clearly
and
methodically
handled
.
A
Catechetical
way
of
expounding
and
asserting
the
Rudiments
of
our
Faith
,
if
done
as
it
ought
to
be
,
is
of
great
service
to
Persons
of
all
Capacities
;
but
especially
to
those
of
meaner
.
For
thus
they
may
not
only
be
enriched
,
with
the
Knowledge
of
the
most
useful
things
,
and
of
the
grounds
on
which
our
Obligation
,
either
to
Belief
,
or
Practice
,
is
bottom'd
;
but
also
may
be
furnished
with
general
Principles
of
Reason
,
by
which
they
may
steer
their
Judgment
in
all
cases
;
and
with
certain
Heads
of
Faith
,
and
Morals
,
to
which
they
may
be
able
to
reduce
most
of
what
they
read
or
hear
.
Thirdly
,
't
is
with
the
Understanding
,
as
with
the
Eye
of
the
Body
:
One
sees
further
off
,
and
in
a
fainter
Light
;
but
another
sees
as
well
,
with
regard
to
all
the
uses
of
Life
,
who
yet
requires
that
the
Object
should
be
nearer
,
and
the
Light
better
.
Men
of
slow
Capacities
,
must
not
be
Daring
,
or
Precipitate
,
in
passing
their
Sentence
,
and
forming
their
Notions
.
They
must
examine
,
whether
the
Matters
they
enquire
after
,
be
not
too
remote
and
obscure
:
whether
the
Object
may
be
brought
nearer
,
and
placed
in
a
better
Light
;
or
whether
they
may
be
furnished
with
Telescopes
,
or
Microscopes
,
fit
for
them
.
If
not
,
they
must
quit
the
search
of
such
Truths
,
as
improper
,
and
unnecessary
for
them
:
By
which
means
they
will
,
at
least
,
avoid
being
deceived
,
or
perplexed
;
which
is
no
small
advantage
.
To
be
enriched
with
a
kind
of
Vniversal
Knowledge
,
is
a
great
thing
;
but
I
doubt
too
great
for
Man
.
Next
to
this
is
,
to
be
endowed
with
a
Knowledge
of
necessary
,
and
important
Truths
;
and
to
be
freed
from
Errors
,
and
Perplexity
,
in
Matters
of
any
moment
:
And
methinks
it
were
no
great
excess
of
Modesty
,
or
Humility
,
for
Man
to
be
content
with
this
.
3.
There
is
no
great
need
of
acquired
Learning
in
order
to
true
Illumination
.
Our
Saviour
did
not
exact
of
his
Disciples
,
as
a
necessary
Preparation
for
his
Doctrine
,
the
Knowledge
of
Tongues
;
the
History
of
Times
,
or
Nature
,
Logick
,
Metaphysicks
,
Mathematicks
,
or
the
like
.
These
indeed
may
be
serviceable
to
many
excellent
Ends
:
They
may
be
great
accomplishments
of
the
Mind
;
great
Ornaments
,
and
very
engaging
Entertainments
of
Life
:
They
may
be
,
finally
,
very
excellent
and
necessary
Instruments
of
,
or
Introductions
to
,
several
Professions
,
or
Employments
.
But
as
to
Perfection
,
and
Happiness
,
to
these
they
can
never
be
indispensably
necessary
.
A
Man
may
be
excellently
,
habitually
Good
,
without
more
Languages
then
one
:
He
may
be
fully
perswaded
of
those
great
Truths
,
that
will
render
him
Master
of
his
Passions
,
and
independent
of
the
Word
;
that
will
render
him
easie
,
and
useful
in
this
Life
,
and
glorious
in
another
;
though
he
be
no
Logician
,
nor
Metaphysician
.
Yet
would
I
not
all
this
while
be
supposed
to
exclude
the
use
of
true
Reason
,
and
solid
Judgment
.
Though
the
meanest
capacity
may
attain
to
its
proper
Perfection
;
that
is
,
such
a
measure
of
Knowledge
,
as
may
make
the
Man
truly
wise
and
happy
;
yet
the
more
capacious
any
Man's
Soul
is
,
and
the
more
enlarged
his
Knowledge
,
the
more
Perfect
and
Happy
He.
4.
The
Qualifications
previously
necessary
to
Illumination
,
are
two
or
three
Moral
ones
,
implied
in
that
Infant
Temper
our
Saviour
required
in
those
who
would
be
his
Disciples
.
These
are
Humility
;
Impartiality
;
and
a
Thirst
,
or
love
,
of
Truth
.
First
,
Humility
.
He
that
will
be
taught
of
God
,
must
not
be
Proud
,
or
Confident
in
himself
.
He
must
not
over-rate
his
own
Parts
,
and
Capacity
;
nor
lean
too
stifly
to
his
own
understanding
.
He
must
firmly
believe
,
that
Illumination
is
the
Work
of
God
;
and
on
Him
he
must
depend
.
He
must
confess
the
weakness
of
his
own
Faculties
,
the
natural
Poverty
and
Indigence
of
his
understanding
;
and
so
look
up
to
God
,
who
is
the
Fountain
of
Wisdom
;
and
giveth
Grace
to
the
Humble
,
but
resisteth
the
Proud
.
Secondly
,
Impartiality
,
Sincerity
,
or
a
certain
Purity
,
and
innocence
of
Judgment
,
if
I
may
be
allowed
to
speak
so
.
That
the
Vnderstanding
may
be
capable
of
Divine
Light
,
it
must
not
be
blur'd
and
Stain'd
,
by
false
Principles
:
It
must
not
be
biassed
,
nor
influenced
by
any
corrupt
inclinations
.
Some
to
prove
their
Impartiality
or
Freedom
of
Judgment
,
abandon
themselves
to
the
scrupulousness
of
Scepticism
,
and
a
wanton
itch
of
endless
Disputation
,
and
Contradiction
.
But
I
cannot
think
it
necessary
to
our
Freedom
and
Impartiality
,
to
deny
the
Evidence
of
our
Senses
;
to
oppose
the
Vniversal
Reason
of
Mankind
;
and
to
shake
off
all
Reverence
for
the
Integrity
of
Man
,
and
the
Veracity
of
God
.
No
,
this
savours
too
much
,
either
of
Ostentation
,
or
of
a
raw
and
unexperienced
Affectation
of
new
Theories
and
Speculations
.
He
secures
his
Freedom
sufficiently
,
who
guards
his
Reason
against
the
force
of
groundless
Prepossessions
and
senseless
Modes
and
Customs
;
against
the
Lusts
of
the
Body
,
and
the
prejudices
of
Parties
:
Who
keeps
a
strict
Eye
upon
the
Motions
and
Tendencies
of
his
inferiour
Nature
;
who
admits
not
the
Dictates
of
a
Single
Person
,
or
Party
,
for
Catholick
Reason
;
who
considers
,
that
there
are
Revolutions
of
Phylosophy
and
Opinions
as
well
as
States
and
Kingdoms
;
and
judges
well
of
Times
,
and
Men
,
e're
he
pay
much
deference
to
Authority
.
But
Thirdly
,
this
is
not
all
that
is
necessary
to
any
compleat
Degree
of
Illumination
.
Impartiality
is
necessary
to
the
first
Dawnings
of
it
;
but
if
we
would
have
it
increased
,
and
diffuse
its
self
into
a
perfect
Day
of
Spiritual
Wisdom
,
and
Vnderstanding
,
we
must
hunger
and
thirst
after
Truth
.
An
unprejudiced
Mind
is
necessary
to
qualifie
us
for
the
first
Rudiments
of
Truth
:
but
we
must
be
inflamed
with
Desire
and
Love
of
it
,
e're
we
shall
enter
into
the
Sanctuary
or
Recesses
of
it
.
Therefore
our
Saviour
invites
to
him
every
one
that
thirsts
,
Joh.
7.37
.
And
St.
Peter
exhorts
us
,
as
new
born
Babes
to
desire
the
sincere
Milk
of
the
Word
,
that
we
may
grow
thereby
,
1
Epist.
2.2
.
And
St.
Paul
imputes
the
Damnation
of
those
that
perish
,
to
want
of
Love
of
the
Truth
,
2
Thess.
2.10
.
'T
is
too
trifling
to
Object
here
,
how
come
we
to
thirst
after
what
we
do
not
know
?
For
it
concerns
every
Man
to
enquire
,
what
will
become
of
him
for
ever
;
and
if
he
be
already
assured
,
that
there
is
another
World
,
and
a
glorious
Salvation
to
be
attained
,
it
is
natural
to
thirst
after
the
Resolution
of
such
Questions
as
these
,
What
shall
I
do
to
be
saved
?
What
shall
I
do
to
inherit
an
Eternal
Life
?
And
such
is
the
Beauty
of
Illuminating
Truth
,
that
every
Glance
of
it
kindles
in
our
Hearts
the
Love
of
it
:
And
such
its
boundless
Perfection
,
that
the
more
we
know
,
the
more
still
shall
we
desire
to
know
.
Having
thus
considered
what
qualifies
Man
for
Illumination
,
my
next
business
is
to
enquire
.
§
.
2.
What
one
thus
qualified
,
is
to
do
for
the
actual
Attainment
of
it
.
All
the
Advice
,
that
I
can
think
fit
here
to
be
given
,
may
be
reduced
to
four
Heads
:
-
1.
That
we
do
not
suffer
our
Minds
to
be
engaged
in
quest
of
Knowledge
forreign
to
our
purpose
.
-
2.
That
we
apply
our selves
with
a
very
tender
and
sensible
Concern
to
the
Study
of
Illuminating
Truths
.
-
3.
That
we
act
conformable
to
those
Measures
of
Light
which
we
have
attain'd
.
-
4.
That
we
frequently
and
constantly
address
our selves
to
God
,
by
Prayer
,
for
the
Illumination
of
his
Grace
.
1.
That
we
do
not
suffer
,
&c.
This
is
a
natural
and
necessary
Consequence
of
what
has
been
already
said
concerning
Illumination
.
For
if
Illumination
consist
in
the
Knowledge
,
not
of
all
sort
of
Truths
,
but
the
most
necessary
,
and
important
,
such
as
purifie
and
perfect
our
Nature
,
such
as
procure
us
sacred
and
stable
Pleasure
,
and
all
the
Rewards
that
flow
from
our
Adoption
to
God
,
it
is
then
plain
,
he
who
would
be
Perfect
,
ought
not
to
amuse
and
distract
his
Mind
in
Pursuit
of
trifling
,
or
divertive
Knowledge
:
that
he
ought
to
shun
,
and
not
to
admit
,
whatever
is
apt
to
entangle
,
perplex
,
or
defile
him
;
and
to
fix
his
Thoughts
,
and
confine
his
Meditations
,
to
the
great
Truths
of
the
Gospel
.
He
that
knows
the
only
true
God
,
and
Jesus
Christ
whom
he
hath
sent
,
knows
enough
to
oblige
him
to
Vertue
,
and
to
open
the
way
to
Glory
and
everlasting
Life
.
He
that
knows
nothing
but
Jesus
Christ
;
and
him
Crucified
,
knows
enough
in
order
to
Peace
,
Grace
,
and
Joy
;
enough
to
promote
Holiness
,
and
Hope
:
Hope
that
abounds
in
Joy
unspeakable
,
and
full
of
Glory
.
2.
We
must
apply
our selves
with
a
very
tender
and
sensible
Concern
to
the
Study
of
Illuminating
Truths
.
This
Rule
must
be
understood
to
enjoyn
three
things
.
1.
Great
Care
and
Caution
,
in
examining
Doctrins
proposed
;
and
in
distinguishing
between
Truth
and
Falsehood
.
2.
Great
Diligence
and
Industry
,
to
increase
and
enlarge
our
Knowledge
.
3.
Frequent
and
serious
Reflection
upon
the
Truths
we
know
.
1.
There
is
need
of
great
Caution
,
in
the
Trial
and
Examination
of
Doctrins
.
This
the
Scripture
it self
frequently
puts
us
in
mind
of
:
and
not
without
Reason
;
because
the
Devil
sows
his
Tares
amongst
the
Wheat
;
Errors
,
and
these
too
fatal
and
destructive
ones
,
are
frequently
obtruded
upon
the
World
for
the
Revelations
of
God
,
and
every
Party
,
nay
,
every
single
Author
lays
the
stress
of
Salvation
on
their
peculiar
and
distinguishing
Opinions
.
Beloved
,
believe
not
every
Spirit
,
but
try
the
Spirits
whether
they
are
of
God
:
because
many
false
Prophets
are
gone
out
into
the
World
,
1
John
4.1
.
'T
is
needless
to
multiply
Texts
,
or
Words
,
on
this
occasion
.
When
the
Peace
and
Purity
of
our
Mind
,
the
Rectitude
and
Happiness
of
our
Lives
,
and
the
Blessedness
of
Eternity
have
so
close
and
necessary
a
Dependance
upon
the
Doctrins
we
imbibe
,
that
we
hereby
either
secure
or
forfeit
them
,
who
sees
not
,
unless
he
be
stupid
,
and
infatuated
,
that
greater
Care
and
Solicitude
is
necessary
here
,
than
in
any
matter
whatever
,
because
there
is
no
other
equal
moment
?
Bad
Money
,
or
bad
Wares
,
instead
of
good
;
an
ill
Title
,
or
Conveyance
,
instead
of
a
firm
,
and
clear
one
,
may
impoverish
us
:
bad
Drugs
instead
of
good
,
may
infect
the
Body
,
and
destroy
the
Health
:
but
what
is
all
this
,
to
the
dismal
Consequences
of
Error
and
Heresie
,
which
impoverishes
,
and
infect
the
Mind
,
prevents
the
Life
,
and
damns
the
Man
to
all
Eternity
?
The
Example
of
the
Bereans
is
never
forgot
:
and
indeed
never
ought
to
be
on
this
occasion
.
We
must
admit
nothing
hastily
;
assent
to
nothing
without
examining
the
Grounds
on
which
it
stands
.
Credulity
,
Precipitation
,
and
Confidence
,
are
irreconcilable
Enemies
to
Knowledge
and
Wisdom
.
2.
We
are
to
use
great
Diligence
and
Industry
,
to
enlarge
and
increase
our
Knowledge
.
The
Treasures
of
Divine
Wisdom
are
almost
infinite
;
and
it
fares
with
those
that
Study
them
,
as
with
a
Traveller
when
he
ascends
a
rising
Ground
:
every
new
step
almost
,
enlarges
his
Horison
,
and
presents
new
Countries
,
new
Pleasures
,
to
his
Eye
.
'T
is
our
own
Negligence
,
if
we
do
not
daily
extend
the
Compass
of
our
Knowledge
:
if
our
View
of
things
grow
not
more
distinct
and
clear
,
and
our
Belief
of
them
more
firm
and
steady
.
This
is
to
grow
in
Grace
and
in
the
Knowledge
of
Christ
Jesus
our
Lord
,
2
Pet.
3.18
.
This
is
to
have
the
eye
of
our
Vnderstanding
opened
,
Eph.
1.17
.
this
is
to
be
filled
with
the
Knowledge
of
God
,
in
all
Wisdom
,
and
Vnderstanding
,
Col.
1.9
.
this
is
,
finally
,
for
the
Word
of
God
to
dwell
in
us
richly
,
Col.
3.16
.
And
of
what
Importance
this
is
,
is
manifest
from
what
I
have
before
proved
:
namely
,
that
Illumination
consists
not
in
a
credulous
and
ill-grounded
,
in
a
slight
and
superficial
,
or
a
confused
and
obscure
,
or
imperfect
sort
of
knowledge
,
but
in
a
clear
,
distinct
,
firm
,
and
well
established
one
.
And
the
acquiring
such
a
one
demands
a
very
diligent
and
an
indefatigable
Study
of
the
Word
of
Life
.
To
fill
the
Mind
with
numerous
,
great
,
and
beautiful
Ideas
,
and
these
,
clear
,
and
distinct
;
to
have
them
engraven
in
the
Memory
in
deep
and
lasting
Characters
;
to
have
them
lodged
and
disposed
in
that
Order
,
as
to
be
able
in
an
Instant
to
have
recourse
to
them
;
to
discern
,
and
demonstrate
plainly
,
the
Connexion
,
and
Dependance
▪
of
one
upon
another
,
and
the
unquestionable
Evidence
of
each
;
this
is
a
Work
of
Time
and
Labour
;
the
Fruit
of
a
Regular
and
Assiduous
Search
after
Truth
;
and
if
the
Capacities
and
Fortunes
of
all
Men
will
not
suffer
them
to
come
up
to
this
,
they
must
come
as
near
as
they
can
.
But
if
such
a
search
as
this
,
be
not
necessary
to
penetrate
the
Depths
,
and
to
discover
the
Beauties
,
of
Divine
Truths
,
or
to
convince
the
World
,
and
our selves
,
of
the
Certainty
of
them
,
yet
certainly
without
it
we
shall
never
be
able
to
extract
their
Force
and
Vertue
,
and
to
derive
Purity
and
Nourishment
from
them
:
Which
is
the
next
thing
implied
in
the
Rule
laid
down
.
3.
We
must
make
frequent
and
serious
Reflections
on
the
Truths
we
do
know
.
This
again
naturally
follows
from
the
Notion
of
Illumination
as
it
is
before
setled
.
For
if
it
is
not
every
Knowledge
of
the
best
things
,
that
suffices
for
Illumination
,
but
a
Vital
and
operative
one
,
that
is
,
a
well
grounded
,
clear
,
distinct
,
and
well-digested
one
,
it
is
plain
,
that
constant
,
daily
,
and
devout
Meditation
is
necessary
to
Illumination
:
because
't
is
not
a
transcient
,
and
perfunctory
Reflection
upon
the
most
important
Truths
;
't
is
not
a
fleeting
,
rambling
,
irregular
,
and
desultory
Meditation
of
them
,
that
will
possess
us
with
such
a
kind
of
Knowledge
.
To
imprint
a
Truth
in
lively
Notions
upon
our
Minds
,
to
digest
it
into
Nourishment
and
Strength
;
and
make
it
mix
it self
with
all
our
Affections
,
and
all
our
Actions
,
it
is
necessary
that
we
dwell
upon
it
with
Constancy
and
Delight
.
And
accordingly
we
find
that
excellent
and
elevated
Souls
,
both
under
the
Old
Testament
,
and
the
New
,
have
been
daily
,
nay
,
almost
hourly
,
conversant
in
the
Book
of
God
:
they
have
been
passionately
devoted
to
the
Study
of
it
,
and
delighted
more
in
it
,
than
in
Treasures
,
or
Honours
;
than
in
the
most
profitable
Employments
,
or
engaging
Diversions
of
Life
.
'T
is
this
kind
of
Meditation
on
God
,
on
Jesus
,
the
World
,
and
our
selves
,
that
can
alone
acquaint
us
thoroughly
with
each
:
't
is
this
kind
of
Meditation
on
Death
,
and
Judgment
,
Heaven
,
and
Hell
,
that
can
make
us
wise
unto
Salvation
.
The
sum
of
all
that
I
have
said
on
this
Rule
amounts
to
this
.
That
Illumination
is
not
to
be
attained
without
Labour
,
and
Travel
.
It
is
indeed
the
Gift
of
God
:
but
such
a
one
as
he
will
never
bestow
but
upon
those
who
ask
,
and
seek
,
and
knock
.
Divine
Bounty
,
and
Human
Industry
,
do
here
very
well
accord
:
the
Spirit
of
God
generally
joyns
them
together
;
and
't
is
Boldness
and
Impiety
in
Man
to
go
about
to
divide
them
,
Prov.
2.4
,
5
,
6.
If
thou
seekest
her
as
silver
,
and
searchest
for
her
as
hid
treasures
;
then
shalt
thou
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
.
For
the
Lord
giveth
Wisdom
:
out
of
his
mouth
cometh
Knowledge
and
Vnderstanding
.
Nor
will
any
one
surely
think
it
much
to
devote
his
Time
and
Labour
to
the
Attainment
of
Illumination
.
For
what
is
there
that
can
more
justly
challenge
,
or
better
deserve
,
both
?
Can
Pleasure
?
There
is
none
,
but
what
flows
from
Wisdom
,
that
is
either
pure
,
great
,
or
lasting
.
Can
Business
?
What
Business
can
be
of
greater
Importance
,
than
what
secures
our
Salvation
,
our
Eternity
?
Wisdom
then
is
the
principal
thing
,
therefore
get
Vnderstanding
,
Prov.
4.7
.
for
without
this
,
the
most
desireable
Possessions
,
and
Pleasures
of
Life
,
are
but
Cheats
and
Illusions
,
Mischiefs
and
Snares
.
For
the
turning
away
of
the
simple
shall
slay
them
;
and
the
Prosperity
of
fools
shall
destroy
them
,
Prov.
1.32
.
3.
That
we
act
conformable
to
those
Measures
of
Light
which
we
have
attained
.
The
more
Spiritual
we
grow
,
the
fitter
we
are
for
the
Residence
of
God's
Spirit
,
and
the
more
capable
of
his
Influences
.
The
more
we
subdue
all
inordinate
Affections
,
the
clearer
does
the
Vnderstanding
grow
,
and
the
more
absolute
its
Authority
.
The
Grace
of
God
,
if
it
be
complied
with
,
and
obeyed
,
while
it
renders
us
more
like
God
,
renders
us
more
dear
to
him
too
:
and
one
Favour
,
if
it
be
not
our
own
fault
,
qualifies
us
for
another
.
Whoever
shall
observe
the
Scriptures
,
will
find
that
Holiness
and
Illumination
advance
with
equal
steps
,
and
grow
up
by
the
same
degrees
of
Maturity
;
That
as
we
pass
on
from
the
Infancy
,
to
the
Manhood
,
of
Vertue
,
so
do
we
from
the
first
Rudiments
of
Wisdom
,
to
the
Heights
and
Mysteries
of
it
.
But
on
the
other
hand
,
Lust
obscures
and
eclipses
the
Light
within
:
Sin
depraves
and
corrupts
our
Principles
:
and
while
we
renounce
our
Vertue
,
we
quench
,
or
chase
away
the
Spirit
.
Into
a
malicious
Soul
Wisdom
shall
not
enter
;
nor
dwell
in
the
Body
that
is
subject
unto
Sin
:
For
the
holy
Spirit
of
discipline
will
flee
deceit
,
and
remove
from
thoughts
that
are
without
understanding
;
and
will
not
abide
when
unrighteousness
cometh
in
,
Wisd.
1.4
,
5.
4.
We
must
frequently
and
constantly
address
our selves
to
God
,
by
Prayer
,
for
the
Illumination
of
his
Grace
.
There
is
nothing
that
we
do
not
receive
from
above
:
and
if
the
most
inconsiderable
things
be
the
Gift
of
God
,
from
what
Fountain
,
but
from
him
,
can
we
expect
Illumination
?
The
Raptures
of
Poets
,
the
Wisdom
of
Law-givers
,
the
noblest
Pieces
of
Philosophy
,
and
indeed
all
Heroick
and
Extraordinary
Performances
,
were
by
the
Pagans
themselves
generally
attributed
to
a
Divine
Inspiration
.
And
the
Old
Testament
ascribes
a
transcendant
skill
even
in
Arts
and
Trades
to
the
Spirit
of
God
.
It
is
not
therefore
to
be
wondered
at
,
if
Illumination
,
be
attributed
to
Him
in
the
New
.
Wisdom
and
Vnderstanding
are
essential
Parts
of
Sanctity
;
and
therefore
must
proceed
from
the
sanctifying
Spirit
.
We
must
therefore
constantly
look
up
to
God
,
and
depend
upon
Him
for
Illumination
;
we
must
earnestly
Pray
in
the
Words
of
St.
Paul
,
That
the
God
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
would
give
unto
us
the
Spirit
of
Wisdom
and
Revelation
,
Eph.
1.17
.
This
Dependance
upon
God
,
in
Expectation
of
his
Blessing
on
our
search
after
Knowledge
,
puts
the
Mind
into
the
best
Disposition
and
Frame
to
attain
it
:
because
it
naturally
frees
and
disengages
it
from
those
Passions
,
Prejudices
,
and
Distractions
,
which
otherwise
entangle
,
and
disturb
it
,
and
render
it
uncapable
of
raised
,
sedate
,
and
coherent
Thoughts
.
But
what
is
more
than
this
,
there
are
repeated
and
express
Promises
made
it
;
so
that
it
can
never
fail
of
Success
:
Ask
,
and
it
shall
be
given
you
,
seek
and
ye
shall
find
,
knock
,
and
it
shall
be
opened
to
you
.
The
Reason
of
which
is
added
;
If
ye
then
being
evil
,
know
how
to
give
good
Gifts
unto
your
Children
;
how
much
more
shall
your
Father
which
is
in
Heaven
give
good
things
(
or
as
it
is
Luk.
11.
the
Holy
Spirit
)
to
them
that
ask
him
?
Mat.
7.7
,
11.
If
any
of
you
lack
Wisdom
,
let
him
ask
of
God
;
that
giveth
to
all
Men
liberally
,
and
upbraideth
not
:
and
it
shall
be
given
him
,
Jam.
1.5
.
nor
do
I
doubt
but
every
good
Man
has
these
Promises
verified
to
him
.
There
are
suddain
Suggestions
,
unexpected
Manifestations
,
extraordinary
Elevations
of
Mind
,
which
are
never
to
be
accounted
for
,
but
by
a
Divine
Principle
.
Nor
does
this
Doctrine
of
Spiritual
Illumination
,
or
Irradiation
,
in
the
least
diminish
the
Power
and
Excellence
of
the
Gospel
of
Christ
:
no
more
than
the
Instruction
of
the
Gospel
,
does
supersede
that
of
the
Spirit
.
For
we
must
not
think
that
the
Spirit
does
now
Reveal
any
new
Truth
,
of
general
Use
or
Importance
;
since
the
Canon
of
Scripture
would
on
this
supposal
be
but
a
defective
Rule
of
Faith
and
Manners
.
But
first
,
the
Spirit
may
assist
us
in
making
a
fuller
Discovery
of
the
Sense
of
Scripture
.
Secondly
,
the
Spirit
may
help
us
to
form
clearer
and
distincter
Notions
of
,
those
things
we
have
yet
but
an
imperfect
and
general
Knowledge
of
;
and
to
fix
,
and
imprint
them
,
in
more
lasting
,
as
well
as
more
legible
Characters
,
in
our
Minds
:
or
it
may
recal
to
our
Remembrance
,
such
things
as
are
obliterated
,
and
forgotten
:
Or
finally
it
may
produce
in
us
a
more
earnest
and
steady
Application
to
the
Truth
of
God
.
Thirdly
,
I
see
no
Reason
why
the
Spirit
may
not
vouchsafe
us
particular
Impulses
,
Directions
,
and
Intimations
,
upon
extraordinary
Occasions
,
and
suddain
Emergencies
;
where
Holy
Writ
affords
us
no
Light
,
and
Human
Prudence
is
at
a
Loss
.
Nor
does
any
thing
that
I
attribute
to
the
Spirit
in
all
this
,
detract
,
or
derogate
from
the
Dignity
,
or
the
Efficacy
of
the
Scripture
.
This
then
I
conceive
is
what
the
Spirit
does
in
the
Work
of
Illumination
.
But
how
it
does
,
it
is
not
necessary
,
nor
,
I
doubt
,
possible
to
be
determined
.
Nor
ought
our
Ignorance
of
this
to
be
objected
against
the
Truth
of
Divine
Illumination
.
We
are
sure
we
understand
and
remember
,
and
exercise
a
Freedom
,
or
Liberty
of
Will
,
in
our
Choices
,
Resolutions
,
and
Actions
:
but
the
Manner
how
we
do
this
,
is
an
Enquiry
that
does
hitherto
,
for
ought
I
can
see
,
wholly
surpass
and
transcend
our
Philosophy
.
I
will
here
close
this
Chapter
with
a
Prayer
of
Fulgentius
,
Lib.
1.
cap.
4.
After
he
has
in
the
beginning
of
the
Chapter
disclaimed
all
Pretences
to
the
fetting
up
himself
a
Master
,
Doctor
or
Dictator
to
his
Brethren
,
he
breaks
out
into
these
devout
and
pious
Words
.
—
I
will
not
cease
to
Pray
,
that
our
true
Master
and
Doctor
Christ
Jesus
,
either
by
the
Oracles
of
his
Gospel
,
or
by
the
Conversation
of
my
Brethren
,
or
Joint-disciples
,
or
else
by
the
secret
and
delightful
Instruction
of
Divine
Inspiration
,
in
which
without
the
Elements
of
Letters
,
or
the
sound
of
Speech
,
Truth
speaks
with
so
much
the
sweeter
,
as
the
stiller
and
softer
Voice
;
would
vouchsafe
to
teach
me
those
things
,
which
I
may
so
propose
,
and
so
assert
,
that
in
all
my
Expositions
and
Assertions
,
I
may
be
ever
found
conformable
,
and
Obedient
,
and
firm
to
that
Truth
,
which
can
neither
Deceive
,
nor
be
Deceived
.
For
it
is
Truth
it self
,
that
enlightens
,
confirms
,
and
aids
me
,
that
I
may
always
obey
and
assent
to
the
Truth
.
By
Truth
I
desire
to
be
informed
of
those
many
more
things
which
I
am
ignorant
of
,
from
whom
I
have
received
the
few
I
know
.
Of
Truth
I
beg
,
through
preventing
and
assisting
Grace
,
to
be
instructed
in
what
ever
I
yet
know
not
,
which
conduces
to
the
Interest
of
my
Vertue
,
and
Happiness
:
to
be
preserved
and
kept
steadfast
in
those
Truths
which
I
know
:
to
be
reformed
and
rectified
in
those
points
;
in
which
,
as
is
common
to
Man
,
I
am
mistaken
;
to
be
confirmed
and
established
in
those
Truths
wherein
I
waver
;
and
to
be
delivered
from
those
Opinions
that
are
erroneous
or
hurtful
.
I
beg
,
lastly
,
that
Truth
may
ever
find
,
both
in
my
Thoughts
and
Speeches
,
all
that
sound
and
wholesome
Doctrine
I
have
received
from
its
Gift
;
and
that
it
would
always
cause
me
to
utter
those
things
,
which
are
agreeable
to
it self
in
the
first
place
;
and
consequently
,
acceptable
to
all
faithful
Christians
in
the
next
.
CHAP.
III.
Of
Liberty
.
AFter
Illumination
,
which
is
the
Perfection
of
the
Vnderstanding
,
follows
Liberty
,
which
is
the
Perfection
of
the
Will.
In
Treating
of
which
,
I
shall
First
give
an
account
of
Liberty
in
General
:
And
then
discourse
of
the
several
Parts
of
it
;
as
it
regards
Wickedness
,
Vnfruitfulness
,
Human
Infirmities
,
and
Original
Corruption
.
§
.
1.
What
Liberty
is
.
There
have
been
several
Mistakes
about
this
Matter
:
But
these
have
been
so
absurd
,
or
extravagant
,
so
designing
or
sensual
,
that
they
Need
not
,
I
think
,
a
serious
Refutation
.
However
,
't
is
necessary
in
a
word
or
two
to
remove
this
Rubbish
and
Lumber
out
of
my
way
,
that
I
may
build
up
and
establish
the
Truth
more
easily
and
regularly
.
Some
then
,
have
placed
Christian
Liberty
in
Deliverance
from
the
Mosaick
Yoke
.
But
this
is
to
make
our
Liberty
consist
in
Freedom
from
a
Yoke
to
which
we
were
never
subject
;
and
to
make
our
Glorious
Redemption
from
the
Tyranny
of
Sin
and
the
Misery
that
attends
it
,
dwindle
into
an
Immunity
from
external
Rites
and
Observances
.
'T
is
true
,
the
Mosaick
Institution
,
as
far
as
it
consisted
in
outward
Observances
and
Typical
Rites
,
is
now
dissolved
:
The
Messias
being
come
,
who
was
the
Substance
of
those
Shadows
;
and
the
Beauty
of
Holiness
being
unfolded
and
displayed
,
without
any
Vail
upon
her
Face
.
But
what
is
this
to
Ecclesiastical
Authority
?
Or
to
those
Ecclesiastical
Institutions
,
which
are
no
Part
of
the
Mosaick
Yoke
?
From
the
Abrogation
,
indeed
,
or
Abolition
of
Ritual
and
Typical
Religion
one
may
infer
,
First
,
That
Christianity
must
be
a
Rational
Worship
,
of
Moral
,
Spiritual
Service
.
And
therefore
,
Secondly
,
That
Human
Institutions
,
when
they
enjoyn
any
thing
as
a
necessary
and
essential
Part
of
Religion
which
God
has
not
made
so
,
or
when
they
impose
such
Ri●es
,
as
through
the
Number
,
or
Nature
of
them
,
cherish
Superstition
,
obscure
the
Gospel
,
weaken
its
Force
,
or
prove
burthensome
to
us
,
are
to
be
rejected
and
not
complied
with
.
Thus
much
is
plain
,
and
nothing
farther
.
There
have
been
Others
,
who
have
run
into
more
intolerable
Errors
.
For
some
have
placed
Christian
Liberty
in
Exemption
from
the
Laws
of
Man
:
And
Others
,
advancing
higher
,
in
Exemption
even
from
the
moral
and
immutable
Laws
of
God
.
But
the
Folly
and
Wickedness
of
these
Opinions
sufficiently
confute
them
:
Since
't
is
notorious
to
every
one
,
that
Disobedience
and
Anarchy
is
as
flat
a
Contradiction
to
the
Peaceableness
,
as
Voluptuousness
and
Luxury
is
to
the
Purity
,
of
that
Wisdom
which
is
from
above
.
But
how
absurd
and
wicked
soever
these
Notions
are
;
yet
do
we
find
them
greedily
embraced
and
industriously
propagated
at
this
day
;
And
behold
,
with
Amazement
,
the
baffled
and
despicable
Gnosticks
,
Priscilianists
Libertines
,
and
I
know
not
what
other
spawn
of
Hell
,
reviving
in
Deists
and
Atheists
.
These
indeed
do
not
advance
their
Errours
under
a
Pretence
of
Christian
Liberty
,
but
,
which
is
more
ingenious
,
and
less
scandalous
of
the
two
,
in
open
Defiance
,
and
confessed
Opposition
to
Christianity
.
They
tell
us
,
that
we
impose
upon
the
World
false
and
fantastick
Notions
of
Vertue
and
Liberty
:
That
Religion
does
enslave
Man
,
not
set
him
free
;
awing
the
Mind
by
groundless
and
superstitious
Principles
,
and
restraining
and
infringing
our
true
and
natural
Liberty
:
Which
,
if
we
will
believe
them
,
consists
,
in
giving
Nature
its
full
swing
;
letting
loose
the
Reins
to
the
most
head-strong
Lusts
,
and
the
wildest
and
the
most
corrupt
Imaginations
.
But
to
this
,
't
is
easie
to
answer
,
That
while
these
Men
attempt
to
establish
their
Errours
,
and
fortifie
their
Minds
in
them
,
by
Arguments
of
some
sort
or
other
,
as
they
do
,
't
is
plain
,
that
they
suppose
and
acknowledge
with
us
,
That
we
ought
to
be
ruled
and
governed
by
Reason
.
And
if
this
be
true
,
then
,
by
undeniable
Consequence
,
true
Liberty
must
consist
,
not
in
doing
what
we
list
,
but
what
we
ought
;
not
in
following
our
Lust
,
or
Fancy
,
but
our
Reason
;
not
in
being
exempt
from
Law
,
but
in
being
a
Law
to
our selves
.
And
then
I
appeal
to
all
the
World
,
whether
the
Discipline
of
Vertue
,
or
Libertinism
;
whether
the
Schools
of
Epicurus
,
or
Christ
,
be
the
way
to
true
Liberty
.
I
appeal
to
the
Experience
of
Mankind
,
whether
Spiritual
,
or
Sensual
,
Pleasure
;
whether
the
Love
of
God
and
Vertue
,
or
the
Love
of
the
World
and
Body
,
be
the
more
like
to
qualifie
and
dispose
us
to
obey
the
Dictates
of
sober
and
solid
Reason
.
But
the
Truth
is
here
is
no
need
of
Arguments
:
The
Lives
and
Fortunes
of
Atheists
and
Deists
proclaim
aloud
what
a
glorious
kind
of
Liberty
they
are
like
to
bless
the
World
with
,
2
Pet.
2.19
.
Whilst
they
promise
Liberty
,
they
themselves
are
the
Servants
of
Corruption
.
And
this
Corruption
draws
on
their
Ruin
.
The
dishonourable
and
miserable
Courses
,
in
which
these
poor
Wretches
are
plunged
,
and
in
which
,
generally
,
they
perish
before
their
time
;
are
such
an
open
Contradiction
to
Reason
,
that
no
Man
doubts
but
that
they
have
abandoned
its
Conduct
,
that
they
have
given
themselves
up
to
that
of
Lust
and
Humour
:
And
that
they
earnestly
endeavour
to
force
,
or
betray
their
Reason
into
a
Compliance
to
Screen
themselves
from
the
reproach
and
disturbance
of
their
own
Minds
,
and
from
the
shame
and
contempt
of
the
World
.
I
have
dwelt
long
enough
on
this
Argument
,
'T
is
now
time
to
pass
on
,
and
resolve
what
Christian
Liberty
really
is
.
This
is
in
a
manner
evident
from
what
has
been
suggested
already
.
For
if
Reason
be
the
governing
Faculty
in
Man
,
then
the
Liberty
of
Man
must
consist
in
his
Subjection
to
Reason
:
And
so
Christian
Liberty
will
be
nothing
else
,
but
Subjection
to
Reason
enlighten'd
by
Revelation
.
Two
things
therefore
are
Essential
to
true
Liberty
:
A
clear
and
unbiassed
Judgment
;
and
a
Power
and
Capacity
of
Acting
conformable
to
it
.
This
is
a
very
short
,
but
full
Account
of
Liberty
.
Darkness
and
Impotence
constitute
our
Slavery
:
Light
and
Strength
our
Freedom
.
Man
is
then
free
,
when
his
Reason
is
not
awed
by
vile
Fears
,
or
bribed
by
viler
Hopes
:
When
it
is
not
tumultuosly
transported
and
hurried
away
by
Lusts
and
Passions
;
nor
cheated
and
deluded
by
the
guilded
appearances
of
Sophisticated
Good
;
but
it
deliberates
impartially
,
and
commands
effectually
.
And
because
the
great
Obstacle
of
this
Liberty
is
Sin
;
because
natural
and
contracted
Corruption
are
the
Fetters
in
which
we
are
bound
;
because
the
Law
in
the
Body
,
wars
against
the
Law
in
the
Mind
,
obscuring
the
Light
,
and
enfeebling
the
Authority
,
of
Reason
;
hence
it
is
,
that
Christian
Liberty
is
as
truly
,
as
commonly
,
described
,
by
a
Dominion
over
the
Body
,
by
the
subduing
our
corrupt
Affections
,
and
by
Deliverance
from
Sin
.
This
Notion
of
Liberty
may
be
sufficiently
established
upon
that
Account
of
Servitude
or
Bondage
which
the
Apostle
gives
us
,
Rom.
7.
where
he
represents
it
as
consisting
in
Impotence
,
or
Inability
to
do
those
things
,
which
God
commands
,
and
Reason
approves
:
for
to
will
is
present
with
me
;
but
how
to
perform
that
which
is
good
,
I
find
not
,
ver.
18.
Liberty
,
therefore
,
must
on
the
contrary
consist
,
in
being
able
,
not
only
to
will
,
but
to
do
good
;
in
obeying
those
Commandments
,
which
we
cannot
but
acknowledge
to
be
holy
and
just
,
and
good
.
And
this
is
the
very
Notion
which
our
Lord
and
Master
gives
us
of
it
,
Joh.
8.
For
,
when
the
Jews
bragg'd
of
their
Freedom
,
he
lets
them
know
,
that
Freedom
could
not
consist
with
Subjection
to
Sin
:
he
that
committeth
Sin
is
the
Servant
of
Sin
,
ver.
34.
That
honourable
Parentage
,
and
the
Freedom
of
the
Body
,
was
but
a
false
and
ludicrous
Appearance
of
Liberty
:
that
if
they
would
be
free
indeed
,
the
Son
must
make
them
so
,
ver.
36.
i.
e.
they
must
,
by
his
Spirit
and
Doctrine
,
be
rescued
from
the
Servitude
of
Lust
and
Errour
,
and
be
set
at
Liberty
to
work
Righteousness
.
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
indeed
:
and
ye
shall
know
the
Truth
,
and
the
Truth
shall
make
you
free
,
ver.
31
▪
32.
Finally
,
not
to
multiply
Proofs
,
of
a
truth
that
is
scarce
liable
to
be
controverted
,
as
the
Apostle
describes
the
Bondage
of
a
Sinner
in
Rom.
7.
so
does
he
the
Liberty
of
a
Saint
in
Rom.
8.
For
there
,
ver.
2.
he
tells
us
,
That
the
Law
of
the
Spirit
of
Life
has
set
the
true
Christian
free
from
the
Law
of
Sin
and
Death
.
And
then
he
lets
us
know
,
wherein
this
Liberty
consists
;
in
walking
,
not
after
the
Flesh
,
but
after
the
Spirit
:
in
the
Mortification
of
the
Body
of
Sin
,
and
Restitution
of
the
Mind
to
its
just
Empire
and
Authority
.
If
Christ
be
in
you
,
the
Body
is
dead
because
of
Sin
,
but
the
Spirit
is
Life
because
of
Righteousness
,
ver.
10.
And
all
this
is
the
same
thing
with
his
Description
of
Liberty
,
Chapter
6.
where
,
't
is
nothing
else
,
but
for
a
Man
to
be
made
free
from
Sin
,
and
become
the
Servant
of
God
.
Thus
then
we
have
a
plain
account
of
Bondage
and
Liberty
.
Yet
for
the
clearer
understanding
of
both
,
it
will
not
be
amiss
to
observe
,
that
they
are
each
capable
of
different
Degrees
;
and
both
the
one
and
the
other
may
be
more
or
less
entire
,
compleat
,
and
absolute
,
according
to
the
different
Progress
of
Men
in
Vice
and
Vertue
.
Thus
,
in
some
Men
,
not
their
Will
only
,
but
their
very
Reason
is
enslaved
.
Their
Vnderstanding
is
so
far
infatuated
,
their
Affections
so
entirely
captived
,
that
there
is
no
Conflict
at
all
between
the
Mind
and
the
Body
:
they
commit
Sin
without
any
Reluctancy
before-hand
,
or
any
Remorse
afterwards
:
their
s●ared
Conscience
making
no
Remonstrance
,
inflicting
no
wounds
,
nor
denouncing
any
Threats
.
This
is
the
last
Degree
of
Vassalage
.
Such
are
said
in
Scripture
to
be
dead
in
Trespasses
and
Sins
.
Others
there
are
in
whom
their
Lust
and
Appetite
prevails
indeed
,
but
not
without
Opposition
.
They
Reason
rightly
;
and
,
which
is
the
natural
Result
of
this
,
have
some
Desires
and
wishes
of
Righteousness
:
but
through
the
Prevalency
of
the
Body
,
they
are
unable
to
act
and
live
conformable
to
their
Reason
.
Their
Vnderstanding
has
indeed
Light
,
but
not
Authority
:
It
consents
to
the
Law
of
God
,
but
it
has
no
Power
,
no
Force
to
make
it
be
obeyed
:
it
produces
indeed
some
good
Inclinations
,
Purposes
,
and
Efforts
;
but
they
prove
weak
and
ineffectual
ones
,
and
unable
to
grapple
with
the
stronger
Passion
raised
by
the
Body
.
And
as
Bondage
,
so
Liberty
is
of
different
Degrees
,
and
different
Strength
.
For
though
Liberty
may
be
able
to
subsist
,
where
there
is
much
Opposition
from
the
Body
,
yet
't
is
plain
that
Liberty
is
most
absolute
and
compleat
,
where
the
Opposition
is
least
,
where
the
Body
is
reduced
to
an
entire
Submission
and
Obsequiousness
,
and
the
Spirit
reigns
with
an
uncontroul'd
and
unlimited
Authority
,
And
this
latter
is
that
Liberty
which
I
would
have
my
Perfect
man
possessed
of
.
I
know
very
well
't
is
commonly
taught
by
some
,
that
there
is
no
such
State
:
But
I
think
this
Doctrine
,
if
it
be
throughly
considered
,
has
neither
Scripture
,
Reason
,
nor
Experience
,
to
support
it
.
For
as
to
those
Places
,
Rom.
7.
and
Gal.
5.
urged
in
favour
of
an
almost
Incessant
,
strong
,
and
too-frequently
prevalent
lusting
of
the
Flesh
against
the
Spirit
,
it
has
been
often
answered
,
and
proved
too
,
that
they
are
so
far
from
belonging
to
the
Perfect
,
that
they
belong
not
to
the
Regenerate
.
But
on
the
contrary
,
those
Texts
,
that
represent
the
Yoke
of
Christ
easie
,
and
his
burden
light
;
which
affirm
the
Commandments
of
Christ
not
to
be
grievous
to
such
as
are
made
Perfect
in
Love
;
do
all
bear
witness
to
that
Liberty
,
which
I
contend
for
.
Nor
does
Reason
favour
my
Opinion
less
than
Scripture
.
For
if
the
Perfect
man
be
a
New
Creature
,
if
he
be
transformed
into
a
New
Nature
;
if
his
Body
be
dead
to
sin
,
and
his
Spirit
live
to
Righteousness
;
in
one
word
,
if
the
World
be
as
much
crucified
to
him
,
as
he
to
it
;
I
cannot
see
why
it
should
not
be
easie
for
him
to
act
consonant
to
his
Nature
:
why
he
should
not
with
Pleasure
and
Readiness
follow
that
Spirit
,
and
obey
those
Affections
,
which
reign
and
rule
in
him
.
Nor
can
I
see
why
a
Habit
of
Righteousness
should
not
have
the
same
Properties
with
other
Habits
;
that
is
,
be
attended
with
ease
and
pleasure
in
its
Operations
and
Actions
.
'T
is
true
,
I
can
easily
see
why
the
Habits
of
Righteousness
are
acquired
with
more
Difficulty
than
those
of
any
other
kind
:
but
,
I
say
,
I
cannot
see
,
when
they
are
acquired
,
why
they
should
not
be
as
natural
,
and
delightful
to
us
,
as
any
other
.
Lastly
,
how
degenerate
soever
Ages
past
have
been
,
or
the
present
is
,
I
dare
not
so
far
distrust
the
Goodness
of
my
Cause
,
or
the
Vertue
of
Mankind
,
as
not
to
refer
my self
willingly
,
in
this
point
,
to
the
Decision
of
Experience
.
I
am
very
well
assured
,
that
Truth
and
Justice
,
Devotion
and
Charity
,
Honour
and
Integrity
,
are
to
a
great
many
,
so
dear
and
delightful
,
so
natural
,
so
easie
,
that
it
is
hard
to
determine
,
whether
they
are
more
strongly
moved
,
by
a
sense
of
Duty
,
or
the
Instigations
of
Love
and
Inclination
,
and
that
they
cannot
do
a
base
thing
without
the
utmost
Mortification
,
and
Violence
to
their
Nature
.
Nor
is
all
this
to
be
wondred
at
,
if
we
again
reflect
on
what
I
just
now
intimated
;
that
the
Perfect
Man
is
a
new
Creature
,
transformed
daily
from
Glory
to
Glory
:
that
he
is
moved
by
new
Affections
,
raised
and
fortified
by
new
Principles
:
that
he
is
animated
by
a
Divine
Energy
;
and
sees
all
things
by
a
truer
and
brighter
Light
;
through
which
the
things
of
God
appear
lovely
and
beautiful
,
the
things
of
the
World
,
Deformed
and
worthless
;
just
as
to
him
who
views
them
through
a
Microscope
,
the
Works
of
God
appear
exact
and
elegant
,
but
those
of
Man
coarse
,
and
bungling
,
and
ugly
.
My
Opinion
then
,
which
asserts
the
absolute
Liberty
of
the
Perfect
Man
,
is
sufficiently
proved
here
,
and
in
Chap.
the
first
.
And
if
I
thought
it
were
not
,
I
could
easily
reinforce
it
with
fresh
Recruits
.
For
the
glorious
Characters
that
are
given
us
in
Scripture
,
of
the
Liberty
of
the
Children
of
God
,
and
the
blessed
Fruit
of
it
,
Peace
,
and
Joy
in
the
Holy
Ghost
,
would
easily
furnish
me
with
invincible
Arguments
:
Nor
would
the
contrary
Opinion
ever
have
been
able
to
have
kept
the
Field
so
long
as
it
has
done
,
had
it
not
been
favoured
by
a
weak
and
decayed
Piety
;
by
the
Fondnesses
of
Men
for
themselves
,
in
spight
of
their
Sins
and
Frailties
;
and
by
many
mistaken
Texts
.
But
that
this
Matter
may
,
if
possible
,
be
freed
from
all
Objections
.
1.
I
here
distinguish
between
Inordinate
,
and
Natural
,
Affections
.
By
Inordinate
Affections
,
I
mean
the
Tendencies
of
the
Soul
towards
that
which
is
Vnlawful
:
by
Natural
,
its
Propension
to
the
Body
with
which
it
is
invested
;
the
Desire
of
its
Health
,
and
Ease
,
and
the
Conveniencies
and
Necessaries
of
Life
for
this
end
.
Now
when
Religion
enjoyns
Repugnances
to
the
former
Appetites
,
the
Obedience
of
the
Perfect
Man
has
no
Reluctancy
in
it
:
but
when
it
enjoyns
things
,
as
sometimes
occasionally
it
does
,
which
thwart
and
cross
the
latter
;
here
the
Obedience
even
of
Christ
himself
could
not
be
exempt
from
Conflict
;
for
our
Natural
Appetites
,
in
this
sense
of
them
,
will
never
be
put
off
till
our
Bodies
be
.
I
think
this
is
so
clear
,
it
needs
not
be
illustrated
by
Instances
:
or
else
't
were
easie
to
shew
,
that
though
good
men
have
practised
Temperance
,
Chastity
,
Charity
,
and
other
Vertues
of
this
kind
,
with
ease
and
pleasure
too
;
yet
has
Nature
shrunk
and
startled
at
Persecution
and
Martyrdom
:
though
even
here
too
the
Courage
and
Resolution
of
some
hath
appear'd
to
be
much
above
what
Human
Nature
ever
seem'd
capable
of
.
2.
I
do
not
in
the
least
suppose
that
Nature
is
so
changed
,
but
that
the
Inclinations
to
sinful
Pleasure
,
or
Profit
,
or
any
other
forbidden
Object
,
will
soon
revive
again
,
even
in
the
Perfect
Man
,
unless
he
keep
a
watch
and
guard
upon
himself
,
and
pass
the
time
of
his
sojourning
here
in
fear
.
Not
to
be
subject
to
disorderly
Desires
,
not
to
be
liable
to
irregular
Motions
,
is
the
Priviledge
of
Souls
when
stript
of
a
Mortal
Body
,
or
cloath'd
with
an
Immortal
one
.
Till
then
,
the
Conjunction
of
Flesh
and
Blood
will
ever
render
the
poor
Soul
obnoxious
to
carnal
and
worldly
Appetites
:
And
the
natural
Appetites
of
the
Body
do
so
easily
pass
those
Bounds
that
divide
them
from
sinful
ones
,
that
the
best
of
men
can
never
be
secure
,
but
when
the
Mind
is
taken
up
in
Contemplation
,
Devotion
,
good
Works
,
or
engaged
in
the
Prosecution
of
some
just
,
and
honest
Design
;
or
amused
by
some
innocent
Recreation
:
for
in
these
Cases
,
the
Body
is
either
made
the
Instrument
of
Righteousness
;
or
at
least
wise
,
't
is
innocently
busied
,
and
diverted
from
those
Objects
,
to
which
it
has
too
too
impetuous
a
Tendency
.
I
have
now
,
I
think
,
sufficiently
stated
the
Notion
of
true
Liberty
;
and
I
hope
,
sufficiently
guarded
it
.
And
have
nothing
to
do
,
but
to
proceed
to
the
Fruits
of
it
.
Which
will
serve
for
so
many
Motives
,
or
Inducements
to
its
Attainment
.
§
.
2.
Of
the
Fruits
of
Liberty
.
These
may
be
reduced
under
four
Heads
.
1.
Sin
being
a
great
Evil
,
Deliverance
from
it
is
great
Happiness
.
2.
A
second
Fruit
of
this
Liberty
is
Good
Works
.
3.
It
gives
us
a
near
Relation
to
God
.
4.
The
great
and
last
Fruit
of
it
is
Eternal
Life
.
These
are
all
comprised
by
the
Apostle
in
Rom.
6.2.1
,
22
,
23.
What
fruit
had
ye
then
in
those
things
,
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
.
But
now
being
made
free
from
Sin
,
and
become
Servants
to
God
,
ye
have
your
fruit
unto
Holiness
,
and
the
end
everlasting
Life
.
For
the
wages
of
sin
is
Death
,
but
the
Gift
of
God
is
Eternal
Life
,
through
Jesus
Christ
our
Lord
.
And
these
are
the
great
Ends
which
the
Gospel
that
perfect
Law
of
Liberty
,
aims
at
,
and
for
which
it
was
Preached
to
the
World
:
as
appears
from
those
Words
of
our
Lord
to
St.
Paul
,
Acts
26.17
,
18.
unto
whom
now
I
send
thee
,
to
open
their
Eyes
,
and
to
turn
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
;
that
they
may
receive
forgiveness
of
Sins
,
and
inheritance
among
them
which
are
sanctified
by
Faith
that
is
in
me
.
I
will
here
insist
on
these
Blessed
Effects
of
Christian
Liberty
;
not
only
because
the
Design
of
the
Chapter
demands
it
,
but
also
to
prevent
the
being
obliged
to
any
tedious
Repetition
of
them
hereafter
,
under
every
distinct
Branch
of
Christian
Liberty
.
§
.
1.
Sin
is
a
great
Evil
;
and
therefore
Deliverance
from
the
Dominion
of
it
is
a
great
Good
.
To
make
this
evident
,
we
need
but
reflect
a
little
on
the
Nature
and
Effects
of
Sin
.
If
we
enquire
into
the
Nature
of
Sin
,
we
shall
find
that
it
is
founded
in
the
Subversion
of
the
Dignity
,
and
defacing
the
Beauty
,
of
Human
Nature
:
and
that
it
consists
,
in
the
Darkness
of
our
Understanding
,
the
Depravity
of
our
Affections
,
and
the
Feebleness
and
Impotence
of
the
Will.
The
Vnderstanding
of
a
Sinner
is
incapable
of
discerning
,
the
Certainty
and
Force
of
Divine
Truths
,
the
Loveliness
of
Vertue
;
the
unspeakable
Pleasure
which
now
flows
from
the
great
and
precious
Promises
of
the
Gospel
,
and
the
incomparably
greater
which
will
one
day
flow
from
the
Accomplishment
and
Fruition
of
them
.
His
Affections
,
which
if
fix't
and
bent
on
Vertue
,
had
been
Incentives
,
as
they
were
designed
by
God
,
to
noble
and
worthy
Actions
,
being
biass'd
,
and
perverted
,
do
now
hurry
him
on
to
lewd
and
wicked
ones
.
And
by
these
the
Mind
,
if
at
any
time
it
chance
to
be
awakened
and
render'd
sensible
of
its
Happiness
and
Duty
,
is
over-power'd
and
oppress'd
.
If
this
were
not
the
true
State
of
a
Sinner
,
if
the
strength
of
Sin
did
not
thus
consist
in
the
Disorder
and
Impotence
of
all
the
Faculties
of
the
Soul
,
whence
is
it
that
the
Sinner
acts
as
he
does
?
Is
it
not
evident
that
his
understanding
is
infatuated
,
when
he
lives
as
if
he
were
meerly
,
wholly
,
Body
?
As
if
he
had
no
Soul
,
or
none
but
one
resulting
from
,
and
dissolv'd
with
,
its
Temperament
and
Contexture
?
One
designed
to
no
higher
purpose
,
than
to
contrive
,
minister
to
,
and
partake
in
its
Sensualities
?
Is
it
not
evident
that
He
has
little
expectation
of
another
World
,
who
laies
up
his
Treasures
only
in
this
;
and
lives
as
if
he
were
Born
only
to
make
Provision
for
the
Flesh
to
fulfil
the
lusts
thereof
?
'T
is
true
,
all
Sinners
are
not
equally
stupid
or
obdurate
:
but
even
in
those
in
whom
some
sparks
of
Vnderstanding
and
Conscience
remain
unextinguished
,
how
are
the
weak
Desires
of
Vertue
baffled
,
and
over-power'd
,
by
the
much
stronger
Passions
which
they
have
for
the
Body
and
the
World
?
Do
they
not
find
themselves
reduced
to
that
wretched
state
of
Bondage
,
wherein
the
good
that
they
would
do
,
that
they
do
not
,
but
the
evil
that
they
would
not
do
,
that
is
present
with
them
?
'T
is
plain
then
,
that
Sin
is
a
Disease
in
our
Nature
:
that
it
not
only
extinguishes
the
Grace
of
the
Spirit
,
and
obliterates
the
Image
of
God
stampt
on
the
Soul
in
its
Creation
;
but
also
scatters
and
diffuses
,
I
know
not
what
Venome
,
and
Infection
thorough
it
,
that
makes
it
eagerly
pursue
its
own
Misery
.
'T
is
a
Disease
that
produces
more
intollerable
Effects
in
the
Soul
,
than
any
whatever
can
in
the
Body
.
The
Predominancy
of
any
noxious
Humour
can
breed
no
Pain
,
no
Disturbance
,
equal
to
that
of
a
Predominant
Passion●
no
Scars
or
Ruins
which
the
worst
Disease
leaves
behind
it
▪
are
half
so
deformed
and
loathsom
as
those
of
Vice
:
Nay
,
that
last
Change
,
which
Death
it self
produces
,
when
it
converts
a
beautiful
Body
into
Dust
and
Rottenness
▪
is
not
half
so
contemptible
or
hateful
as
that
of
Sin
;
when
it
transforms
Man
into
a
Beast
or
Devil
.
If
we
do
not
yet
sufficiently
comprehend
the
Nature
of
Sin
,
by
viewing
it
as
it
exists
in
our
Minds
and
Hearts
,
we
may
Contemplate
it
in
our
Actions
.
And
here
,
't
is
Blindness
and
Folly
,
Rashness
and
Madness
,
Incogitance
,
Levity
,
Falshood
and
Cowardise
;
't
is
every
thing
that
is
mean
,
and
base
:
and
all
this
aggravated
by
the
most
accursed
Ingratitude
that
Human
Nature
is
capable
of
.
These
and
the
like
Reflections
on
the
Nature
of
Sin
,
cannot
chuse
but
render
it
hateful
.
And
if
,
Secondly
,
we
make
any
serious
ones
on
the
Effects
of
it
,
they
cannot
fail
of
rendering
it
frightful
and
dreadful
to
us
.
These
Effects
may
be
especially
reduced
to
Three
:
1.
The
ill
Influence
Sin
has
upon
our
Temporal
Concerns
.
2.
Guilt
.
And
3.
Fear
.
As
to
the
First
of
these
,
I
shall
only
say
that
we
suffer
very
few
Evils
but
what
are
owing
to
our
own
Sins
:
that
it
is
very
rarely
any
Calamity
befalls
us
,
but
we
may
put
our
Finger
on
the
Fountain
,
the
,
Sin
,
I
mean
,
from
whence
the
Mischief
flows
.
Whence
come
Wars
and
Fighting
amongst
you
,
saith
St.
James
,
come
they
not
from
your
Lusts
,
which
war
in
your
Members
?
This
is
every
jot
as
applicable
to
Private
,
as
Publick
Contentions
:
and
where
Envy
,
Strife
,
and
Contention
is
,
no
evil
Work
,
no
Disaster
,
will
be
long
absent
.
I
might
run
through
all
the
different
kinds
of
Evils
,
that
infest
the
Body
,
or
embroil
the
Fortune
;
that
blast
our
Hopes
,
or
stain
our
Desires
▪
and
easily
shew
,
that
they
all
generally
spring
from
our
Vices
.
Nay
what
is
worse
yet
,
I
could
shew
that
Sin
converts
our
good
things
into
evil
,
and
our
Enjoyments
into
Punishments
:
that
it
renders
the
slightest
Evils
intollerable
;
turns
Scratches
into
Wounds
,
and
Wounds
into
Gangrenes
.
But
this
is
too
copious
a
subject
;
and
would
insensibly
render
me
Voluminous
,
when
I
would
be
as
short
as
possibly
I
can
.
A
Second
Effect
of
Sin
is
Guilt
:
which
is
nothing
else
,
but
a
Consciousness
of
having
done
ill
,
and
an
Obligation
to
Punishment
resulting
from
it
.
And
though
Men
often
Sin
with
Hopes
of
Impunity
,
yet
it
is
hard
to
imagine
;
even
on
this
supposal
,
that
they
should
sin
without
suffering
the
Reproaches
of
their
own
Minds
;
which
surely
must
be
very
uneasie
to
them
:
To
be
perpetually
vex't
at
ones
own
Folly
to
commit
those
things
which
we
inwardly
condemn
,
and
be
in
continual
Pain
lest
they
should
come
to
Light
▪
to
be
always
displeased
at
ones
self
,
and
afraid
,
not
only
of
the
Reflections
of
others
,
but
our
own
:
This
is
,
methinks
,
a
great
Evil
,
did
no
other
attend
our
sin
.
But
▪
Thirdly
,
Fear
is
almost
inseparably
joyned
with
Guilt
:
for
Guilt
does
not
only
damp
the
Chearfulness
,
and
enfeeble
the
Vigour
,
of
the
Mind
;
it
does
not
only
destroy
that
Confidence
Man
would
otherwise
naturally
have
in
God
and
render
him
Cowardly
and
Pusillanimous
;
but
it
terrifies
his
Soul
with
Melancholy
Apprehensions
,
and
makes
him
live
continually
in
fear
of
Death
and
Punishment
.
And
thus
the
Scripture
represents
the
state
of
a
sinner
:
The
wicked
flee
when
none
pursue
:
but
the
righteous
are
bold
as
a
lion
,
Prov.
28.1
.
If
our
heart
condemn
us
,
God
is
greater
than
our
heart
,
and
knoweth
all
things
,
1
John
3.2
.
There
is
no
peace
to
the
wicked
,
saith
the
Lord
,
Isa.
48.22
.
To
deliver
them
,
who
through
fear
of
death
,
were
all
their
life
time
subject
to
bondage
,
Heb.
2.15
.
The
sinners
in
Zion
are
afraid
,
fearfulness
has
surpised
the
Hypocrites
;
who
among
us
shall
dwell
with
the
devouring
fire
?
who
amongst
us
shall
dwell
with
everlasting
burnings
?
Isa.
23.14
.
Nor
let
any
one
wonder
,
that
notwithstanding
the
outward
Gaiety
of
the
sinner
,
the
Spirit
thus
describes
the
inward
Condition
of
his
Soul
.
As
long
as
Men
retain
the
Belief
of
a
God
,
it
is
impossible
they
should
wholly
free
themselves
from
the
Fear
of
him
.
They
may
indeed
forget
him
in
the
Fits
of
Lust
or
Passion
:
but
in
their
Intermissions
his
Terrours
will
return
upon
them
with
more
Violence
.
Again
,
as
long
as
Men
retain
the
common
Principles
of
Truth
and
Justice
;
if
they
acknowledge
but
the
Obligation
of
that
universal
Law
,
Thou
shalt
do
to
others
,
as
thou
wouldest
they
should
do
unto
thee
,
't
is
impossible
they
should
reflect
on
their
sins
without
Regret
and
uneasiness
;
for
there
is
no
sin
but
has
,
more
or
less
Repugnancy
in
it
to
Truth
,
Justice
,
and
Goodness
.
Finally
,
as
long
as
Men
are
perswaded
that
there
is
such
a
Faculty
as
Conscience
,
that
God
has
prescribed
them
a
Law
,
and
that
they
are
accountable
to
Him
;
the
natural
Conscience
cannot
chuse
but
by
Fits
,
and
upon
Occasions
,
scourge
and
torture
,
lance
and
gash
them
.
And
't
is
a
hard
matter
to
wear
out
these
Notions
:
they
are
so
natural
and
obvious
;
the
Proofs
of
them
are
so
clear
;
their
Reputation
and
Authority
in
the
World
is
so
well
established
;
and
the
Providence
of
God
so
frequently
inculcates
them
.
Men
may
easily
wear
out
all
sense
of
the
Beauty
,
and
of
their
Obligations
to
the
Heights
and
Perfections
,
of
Vertue
:
but
they
cannot
so
easily
do
this
in
reference
to
Virtue
in
general
;
because
't
is
temper'd
and
accommodated
to
Human
Nature
,
and
Society
;
and
necessary
to
the
tollerable
well-being
of
the
World
.
Men
may
soon
,
I
confess
,
extinguish
their
Christianity
;
but
not
Humanity
:
and
while
this
remains
,
Sin
will
leave
a
Stain
,
and
Guilt
behind
it
;
and
Guilt
will
be
attended
by
uneasiness
,
and
Fear
.
The
very
Pagans
,
who
had
advanced
so
far
in
Wickedness
,
as
to
be
given
up
to
all
dishonourable
Passions
,
and
to
commit
all
Vncleanness
with
Greediness
,
had
not
yet
so
mortified
and
stupified
their
Consciences
but
that
it
gave
them
much
Disturbance
,
Rom.
1.
ver.
32.
't
is
said
of
them
,
that
they
knew
the
Judgment
of
God
,
that
they
which
committed
such
things
,
were
worthy
of
Death
.
And
Rom.
2.15
.
their
Consciences
are
said
to
accuse
and
condemn
them
.
And
't
is
of
very
wicked
Men
,
that
the
Author
to
the
Hebrews
affirms
,
that
through
fear
of
Death
they
were
all
their
life
time
subject
to
bondage
.
But
are
there
not
,
will
some
say
,
many
Ingenious
and
Brave
Spirits
,
who
have
dispersed
these
vain
Spectres
,
and
burst
those
superstitious
Fetters
,
by
which
you
labour
to
scare
and
enslave
the
World
?
I
do
not
doubt
;
indeed
,
but
that
there
are
too
many
who
have
vigorously
endeavour'd
to
cashier
all
Principles
of
Natural
and
Revealed
Religion
,
and
utterly
to
extinguish
all
Conscience
of
Good
and
Evil.
But
this
is
such
an
Attempt
,
in
which
,
I
confess
,
I
could
never
have
believed
,
that
the
most
daring
sinner
could
have
proved
succesful
,
had
not
the
Scriptures
told
me
that
there
are
some
,
who
are
past
feeling
,
Eph.
4.19
.
of
a
fear'd
Conscience
,
2
Tim.
4.2
.
who
are
not
ashamed
when
they
have
committed
Iniquity
,
neither
can
they
blush
,
Jer.
6.15
.
who
call
good
,
evil
,
and
evil
,
good
;
that
put
darkness
for
Light
,
and
light
for
darkness
;
that
put
bitter
for
sweet
,
and
sweet
for
bitter
,
Isa
5.20
.
Such
sinners
there
are
then
:
but
what
does
this
amount
to
?
What
can
their
Sense
or
Example
weigh
?
I
am
sure
these
poor
Wretches
are
as
far
distant
from
any
true
Happiness
,
as
from
true
Sense
;
and
deserve
our
Pity
,
not
Imitation
.
As
will
easily
appear
from
these
following
Considerations
.
1.
'T
is
true
,
Conscience
depends
upon
Opinion
:
but
what
if
this
Opinion
depend
upon
Sense
,
and
Truth
?
What
if
it
be
built
upon
the
Demonstration
of
the
Spirit
and
of
Power
?
In
what
a
deplorable
Condition
are
these
Men
of
Wit
?
The
Fear
of
an
angry
God
,
a
Judgment
to
come
,
and
an
Hell
,
is
no
common
or
ordinary
Fear
.
'T
is
not
the
Fear
of
a
scratch
,
or
wound
in
the
Body
;
of
a
ba●●e
in
the
Pursuit
of
Preferment
;
or
a
Disappointment
in
that
of
Pleasure
;
't
is
not
the
loss
,
or
the
forfeiture
of
Estate
,
in
part
,
or
whole
:
't
is
not
a
Blot
,
upon
our
Reputation
;
't
is
not
the
Death
of
a
Child
,
a
Brother
,
or
what
is
more
unless
he
be
such
,
a
Friend
:
't
is
not
any
thing
of
this
kind
that
is
the
Object
of
this
Fear
;
but
Misery
,
pure
,
and
unallay'd
▪
complicated
,
accumulated
Misery
:
Misery
unalterable
,
incurable
,
and
lasting
as
long
as
Eternity
.
Methinks
before
one
should
venture
on
a
Sin
,
which
is
threatned
with
such
a
state
as
this
;
and
much
more
,
before
one
should
resolve
to
continue
in
it
;
were
reasonable
to
be
very
sure
,
that
the
Notion
of
a
Hell
were
false
,
and
the
Doctrine
of
Eternal
Punishment
a
meer
Bug-bear
.
Nay
,
I
protest
,
in
a
matter
of
this
Importance
,
I
think
one
should
scarce
trust
to
a
Demonstration
;
unless
it
had
passed
the
Test
of
the
most
solid
and
Impartial
part
of
Mankind
,
and
stood
the
Shock
and
Trial
of
many
Ages
.
But
,
alass
after
the
utmost
Efforts
of
Wit
and
Lust
,
what
has
ever
yet
been
produced
,
that
has
been
able
to
undergo
the
Examination
even
of
an
honest
Man
?
What
Arguments
have
yet
been
started
against
a
Judgment
to
come
,
that
have
been
able
to
work
upon
any
who
were
truly
serious
in
the
Point
?
And
if
a
Judgment
to
come
,
why
not
an
Hell
?
Revelation
is
plain
;
and
Reason
can
find
no
Inconsistency
in
the
Doctrine
.
Human
Laws
punish
a
single
Offence
sometimes
with
Death
or
Banishment
;
with
loss
of
Estate
:
and
by
this
,
and
divers
other
Ways
,
extend
the
Punishment
of
the
Criminal
to
his
Posterity
:
that
is
,
make
it
as
Eternal
as
they
can
.
And
shall
it
be
thought
unjust
in
God
to
punish
the
repeated
Provocations
of
an
impenitent
Life
;
the
Neglect
of
that
great
Salvation
wrought
by
the
Blood
and
published
by
the
Mouth
of
his
dearly
Beloved
Son
;
and
all
this
wilfully
in
Defiance
of
the
Light
of
the
Gospel
,
and
Sollicitations
of
the
Spirit
;
in
Defiance
of
Mercies
and
Chastisements
;
shall
it
,
I
say
,
be
thought
unjust
in
God
to
punish
this
by
a
miserable
Eternity
?
when
Infinite
Goodness
has
in
vain
tried
all
imaginable
means
to
reclaim
a
Sinner
,
what
has
he
to
complain
of
,
if
God
leave
him
to
the
Effects
of
his
own
Choice
?
Sin
as
it
alienates
our
Affections
from
God
,
here
,
so
must
it
certainly
exclude
us
from
his
Presence
,
and
his
Favour
,
hereafter
?
And
what
can
be
the
Case
of
that
wretched
Creature
,
who
is
banished
for
ever
to
those
black
and
dismal
Regions
,
which
no
Ray
,
no
Influence
of
Divine
Goodness
can
ever
reach
?
Where
shall
those
unhappy
Creatures
dwell
,
which
shall
be
chased
by
the
Presence
and
Glory
of
God
out
of
the
new
Heavens
and
the
new
Earth
(
or
which
rather
can
never
approach
either
)
but
in
that
outward
Darkness
,
which
is
parted
from
the
World
of
the
Blessed
by
an
unpassable
Gulph
?
Ah!
then
,
if
this
be
so
,
what
do
wretched
Men
gain
by
growing
impudent
in
Wickedness
?
alas
!
the
more
insensible
Men
are
of
the
Deformity
and
Danger
of
Sin
,
the
more
desperate
their
state
,
the
more
incurable
their
Disease
;
and
the
nearer
they
to
Death
and
Destruction
,
My
Spirit
shall
not
always
strive
with
Man
.
This
is
indeed
a
blessed
Advantage
to
stand
upon
the
brink
of
Damnation
!
'T
is
a
glorious
Victory
,
to
have
defeated
all
the
Means
of
Grace
and
Happiness
!
'T
is
an
Heroick
Atchievement
,
to
be
able
to
extinguish
all
true
Sense
,
and
Reason
,
as
well
as
Religion
,
and
become
impregnable
,
impenetrable
,
to
all
Arguments
,
to
all
Motives
,
which
either
the
tenderest
Love
,
or
the
profoundest
Wisdom
of
God
and
Man
can
attack
us
by
!
2.
I
cannot
but
think
that
those
very
Men
,
who
for
the
most
part
are
obdurate
and
insensible
,
do
suffer
some
,
though
rare
returns
of
Anxiety
and
Fear
.
Why
else
are
they
such
avowed
Enemies
to
Solitude
and
Retirement
?
to
all
serious
and
calm
Reflections
,
that
they
are
ready
to
take
up
with
a
most
trifling
and
contemptible
Business
or
Diversion
?
nay
,
tired
with
a
dull
and
tasteless
Repetition
of
a
Folly
,
they
chuse
to
repeat
it
to
their
Lives
End
,
rather
than
be
alone
,
and
thoughtful
?
What
is
this
but
to
confess
,
that
there
is
something
within
,
which
they
are
afraid
to
awaken
?
that
there
is
such
a
Brightness
in
Divine
Truth
,
that
they
dare
not
open
their
Eyes
upon
it
,
lest
it
should
fill
their
Souls
with
the
Terrours
of
God
.
This
Height
of
Wickedness
then
,
at
best
,
is
a
state
fit
only
for
Fortunate
Sinners
;
who
can
roul
and
tumble
from
Folly
to
Folly
,
from
one
Impertinence
or
Extravagance
to
another
,
endlesly
:
and
yet
what
becomes
of
these
poor
Things
,
when
a
Disaster
,
when
a
Disease
,
nay
but
a
wakeful
hour
by
Night
,
forces
them
to
retire
into
themselves
?
3.
A
Sinner
does
not
soon
arrive
at
this
state
of
Insensibility
.
It
costs
him
very
dear
to
grow
impudent
in
his
Lust
.
Many
a
Pang
,
many
a
Torment
has
he
suffer'd
first
,
often
has
he
felt
the
Wounds
of
Conscience
:
often
has
he
trembled
and
shrunk
at
the
Menaces
of
God
.
The
Soul
can
no
more
be
reconciled
to
Sin
,
than
the
Body
to
Excess
;
but
by
passing
thorough
many
painful
and
sickly
Fits
,
many
uneasie
Pangs
and
Qualms
.
And
is
it
not
worth
the
while
to
endure
so
much
in
order
to
be
damned
?
Is
it
not
an
infallible
Mark
of
more
than
vulgar
Wisdom
to
purchase
Misery
at
so
dear
a
rate
?
To
endure
hardship
,
as
good
Soldiers
of
Christ
Jesus
,
for
a
Crown
,
a
never-fading
Crown
,
this
,
with
them
,
is
an
undertaking
that
deserves
to
be
exposed
,
and
lashed
with
the
utmost
severity
of
Spight
and
Confidence
:
but
to
suffer
,
as
it
were
,
repeated
Martyrdoms
,
to
gain
an
Hell
,
this
is
what
they
think
becomes
Men
of
their
Parts
and
Gallantry
.
Blessed
God!
to
what
Degree
of
Madness
and
Stupidity
may
Men
of
the
finest
Natural
Parts
sink
,
when
abandon'd
by
Thee
?
or
rather
,
when
they
themselves
abandon
Thee
and
that
Light
which
Thou
hast
set
up
in
the
World
?
Our
Lord
and
Master
thought
the
Profits
and
Pleasures
of
the
whole
World
,
a
poor
Compensation
for
the
Loss
of
the
Soul
:
What
is
a
Man
profited
,
if
he
gain
the
whole
World
,
&c.
Matth.
16.
But
these
Men
rather
than
it
should
not
perish
for
ever
,
will
charge
through
Shame
and
Pain
,
Remorse
and
Sickness
;
and
all
the
Obstacles
that
God
has
set
between
us
and
a
desperate
Height
of
Wickedness
.
4.
Though
a
Sinner
may
come
to
that
Pass
,
as
to
suppress
his
Conscience
,
and
master
his
Fears
;
yet
he
must
ever
be
conscious
to
himself
,
of
the
Fruitlesness
,
and
the
Meanness
of
a
Course
of
Sin
.
He
must
needs
be
inwardly
sensible
,
that
he
has
wearied
himself
to
commit
Iniquity
to
no
purpose
;
that
his
Mind
has
been
restless
,
and
tempestuous
,
like
a
troubled
Sea
,
casting
up
its
own
Mire
and
Dirt
:
He
must
be
conscious
to
himself
,
that
he
is
false
,
and
unjust
,
unconstant
,
and
ingrateful
;
and
in
Bondage
to
such
Lusts
,
as
are
mean
and
poor
,
and
injurious
to
his
Repose
,
and
which
he
has
often
wished
himself
free
from
.
And
this
,
no
doubt
,
must
be
a
blessed
Condition
,
when
a
Man
's
own
Mind
does
to
his
face
assure
him
,
that
he
is
that
very
thing
,
which
all
the
World
condemns
and
scorns
;
and
which
he
cannot
endure
to
be
charg'd
with
,
without
resenting
it
as
the
highest
Affront
!
Certainly
it
were
better
that
all
the
World
should
call
me
Fool
,
and
Knave
,
and
Villain
,
than
that
I
should
call
my self
so
,
and
know
it
to
be
true
.
My
Peace
and
Happiness
depends
upon
my
own
Opinion
of
my self
,
not
that
of
others
:
't
is
the
inward
sentiments
,
that
I
have
of
my self
,
that
raise
or
deject
me
;
and
my
Mind
can
no
more
be
pleased
with
any
Sensation
but
its
own
,
than
the
Body
can
be
gratified
by
the
Relishes
of
another's
Palate
.
5.
The
more
insensible
a
Sinner
grows
,
the
more
intollerable
is
the
Disorder
and
Distraction
which
Sin
produces
in
his
Affairs
.
While
Men
are
under
any
little
restraints
of
Conscience
,
while
they
are
held
in
by
Scruples
,
and
Fears
,
and
Fits
of
Regret
;
while
,
in
a
Word
,
they
Sin
with
any
Modesty
;
so
long
Sin
will
tollerably
comport
with
their
Interest
,
and
Reputation
:
but
as
soon
as
they
grow
insensible
,
and
impudent
,
they
pass
all
bounds
;
and
there
is
nothing
so
dear
and
considerable
to
them
,
which
they
will
not
Sacrifice
to
their
Wickedness
.
Now
Wife
and
Children
,
Friends
,
Estate
,
Laws
,
Vows
,
Compacts
,
Oaths
,
are
no
stronger
Ties
to
them
than
Sampson's
Withs
,
or
Cords
.
Such
a
one
as
this
is
very
well
described
in
the
Prophet
:
Thou
art
a
swift
Dromedary
,
traversing
her
ways
;
a
wild
Ass
used
to
the
Wilderness
;
that
snuffeth
up
the
Wind
at
her
pleasure
:
in
her
occasion
who
can
turn
her
away
?
Jer.
2.22
.
And
again
,
he
is
fitly
represented
to
an
Horse
rushing
into
the
Battel
.
He
has
as
much
Contempt
for
his
safety
and
Happiness
,
as
for
Reason
and
Religion
:
he
defies
Shame
,
Ruin
,
and
Death
,
as
much
as
he
does
God
and
Providence
:
in
one
word
,
with
an
impudent
and
lewd
stupidity
,
he
makes
all
the
hast
he
can
to
be
undone
:
and
since
he
will
be
so
,
it
were
well
if
he
could
be
undone
alone
.
I
am
sure
we
have
too
many
Instances
at
this
Day
,
of
the
miserable
and
fatal
Effects
of
Atheism
and
Deism
,
to
leave
any
room
to
doubt
whether
I
have
strained
the
point
here
or
no.
Upon
the
whole
,
it
does
appear
,
that
Sin
is
a
great
Evil
:
and
that
the
Evil
of
it
is
not
lessen'd
,
but
increased
by
Obduration
.
And
from
hence
the
Proposition
infer'd
does
naturally
follow
,
that
Deliverance
from
it
is
a
great
Good
:
so
great
,
that
if
we
estimate
it
by
the
Evil
there
is
in
Sin
,
Health
to
the
Sick
,
Liberty
to
the
Captive
,
Day
to
the
benighted
,
weary
,
and
wandring
Traveller
;
a
Calm
,
a
Port
,
to
Passengers
in
a
Storm
,
Pardon
to
Men
adjudged
to
Death
,
are
but
weak
and
imperfect
Images
or
Resemblances
of
it
.
A
Disease
will
at
worst
terminate
with
the
Body
and
Life
and
Pain
will
have
an
End
together
.
But
the
Pain
that
Sin
causes
will
endure
to
all
Eternity
;
for
the
Worm
dies
not
,
and
the
Fire
will
not
be
quenched
.
The
Errour
of
the
Traveller
will
be
corrected
by
the
approaching
Day
,
and
his
Weariness
refreshed
at
the
next
Stage
he
comes
to
:
but
he
that
errs
impenitently
from
the
Path
of
Life
,
is
lost
for
ever
.
When
the
Day
of
Grace
is
once
set
upon
him
,
no
Light
shall
e're
recal
his
wandring
Feet
,
into
the
Path
of
Righteousness
and
Peace
;
no
Ease
,
no
Refreshment
,
shall
e're
relieve
his
Toil
and
Misery
.
Whilest
the
Feet
of
the
Captive
are
loaded
with
Fetters
,
his
Soul
may
enjoy
its
truest
Liberty
;
and
in
the
midst
of
Dangers
,
and
Dungeons
like
Paul
and
Silas
,
he
may
sing
Songs
of
Praise
and
Triumph
:
but
the
Captivity
of
Sin
defiles
,
oppresses
,
and
enslaves
the
Mind
,
and
delivers
up
the
miserable
Man
to
those
intollerable
and
endless
Evils
,
which
inexorable
Justice
,
and
Almighty
Wrath
inflicts
upon
Ingratitude
and
Obstinacy
.
A
Storm
can
but
wreck
the
Body
,
a
frail
and
worthless
Bark
:
the
Soul
will
escape
safe
to
Shore
,
the
Blessed
Shore
,
where
the
happy
Inhabitants
enjoy
an
undisturbed
,
an
Everlasting
Calm
:
but
Sin
makes
Shipwrack
of
Faith
and
a
good
Conscience
,
and
he
that
perishes
in
it
,
does
but
pass
into
a
more
miserable
state
;
for
on
the
wicked
God
will
rain
Snares
,
Fire
and
Brimstone
,
storm
and
tempest
;
this
shall
be
their
portion
forever
,
Psal.
11.
And
Lastly
,
a
Pardon
sends
back
a
Condemned
Criminal
to
Life
,
that
is
,
to
Sins
and
Sufferings
,
to
toils
and
troubles
,
which
Death
,
if
Death
were
the
utmost
he
had
to
fear
,
would
have
freed
him
from
:
But
he
that
is
once
delivered
from
Sin
,
is
past
from
Death
to
Life
;
and
from
this
Life
of
Faith
,
of
Love
,
of
Hope
,
shall
soon
pass
to
another
of
Fruition
and
Glory
.
§
.
2.
A
Second
Fruit
of
Liberty
is
,
Good
Works
;
Here
I
will
shew
Two
things
:
First
,
and
this
but
briefly
,
that
the
Works
of
Righteousness
contribute
mightily
to
our
Happiness
;
and
that
immediately
.
Secondly
,
That
Deliverance
from
Sin
removes
the
great
Obstacles
and
Impediments
of
Righteousness
,
and
throws
off
that
Weight
,
which
would
otherwise
encumber
and
tire
us
in
our
Race
.
1.
Holiness
is
no
small
Pleasure
,
no
small
Advantage
,
to
him
who
is
exercised
therein
.
When
Nature
is
renewed
and
restored
,
the
Works
of
Righteousness
are
properly
and
truly
the
Works
of
Nature
:
and
to
do
good
to
Man
,
and
offer
up
our
Praises
and
Devotions
to
God
,
is
to
gratifie
the
strongest
and
most
delightful
Inclinations
we
have
.
These
indeed
are
at
first
stifled
,
and
oppressed
,
by
Original
Corruption
,
false
Principles
,
and
Vicious
Customs
:
But
when
once
they
have
broke
through
these
,
like
Seeds
through
the
Earthy
Coats
they
are
enclosed
and
imprisoned
in
,
and
are
impregnated
,
warmed
and
cherished
by
an
Heavenly
Influence
,
they
naturally
shoot
up
into
good
works
.
Vertue
has
a
Coelestial
Original
,
and
a
Coelestial
Tendency
:
from
God
it
comes
,
and
towards
God
it
moves
:
and
can
it
be
otherwise
than
amiable
and
pleasant
?
Vertue
is
all
Beauty
,
all
Harmony
,
and
Order
:
and
therefore
we
may
view
,
and
review
,
consider
,
and
reflect
upon
it
with
Delight
.
It
procures
us
the
Favour
of
God
and
Man
;
it
makes
our
Affairs
naturally
run
smoothly
and
calmly
on
;
and
fills
our
Minds
with
Courage
,
Chearfulness
,
and
good
Hopes
.
In
one
word
,
Diversion
and
Amusements
give
us
a
Fanciful
Pleasure
,
an
Animal
sensitive
Life
,
a
short
and
mean
one
;
Sin
a
deceitful
,
false
,
and
fatal
one
:
Only
Vertue
,
a
pure
,
a
rational
,
a
glorious
,
and
lasting
one
.
And
this
is
enough
to
be
said
here
:
the
Loveliness
of
Holiness
being
a
subject
which
ever
and
anon
I
have
occasion
to
engage
in
.
2.
I
am
next
to
shew
,
that
Deliverance
from
Sin
removes
the
Impediments
of
Vertue
.
This
will
easily
be
made
out
,
by
examining
what
Influence
,
selfishness
,
sensuality
,
and
the
Love
of
this
World
,
which
are
the
three
great
Principles
or
Sources
of
Wickedness
,
have
upon
the
several
Parts
of
Evangelical
Righteousness
?
1.
The
first
Part
is
that
,
which
contains
those
Duties
,
that
more
immediately
relate
to
our selves
.
These
are
especially
two
,
Sobriety
,
and
Temperance
.
By
Sobriety
,
I
mean
a
serious
and
impartial
Examination
of
things
;
or
such
a
state
of
Mind
as
qualifies
us
for
it
.
By
Temperance
,
I
mean
the
moderation
of
our
Affections
and
Enjoyments
,
even
in
lawful
and
allowed
Instances
.
From
these
proceed
,
Vigilance
,
Industry
,
Prudence
,
Fortitude
;
or
Patience
and
Steadiness
of
mind
in
the
Prosecution
of
what
is
best
.
Without
these
't
is
in
vain
to
expect
,
either
Devotion
towards
God
,
or
Justice
and
Charity
towards
Man
.
Nay
nothing
good
or
great
can
be
accomplished
without
them
:
since
without
them
we
have
no
ground
to
hope
for
,
either
the
Assistance
of
Divine
Grace
,
or
the
Protection
and
Concurrence
of
Divine
Providence
.
Only
the
pure
and
chast
Soul
is
a
fit
Temple
for
the
Residence
of
the
Spirit
:
and
the
Providence
of
God
watches
over
none
,
or
at
least
none
have
Reason
to
expect
it
should
,
but
such
as
are
themselves
vigilant
and
industrious
.
But
now
,
how
repugnant
to
,
how
inconsistent
with
those
Vertues
,
is
that
Infatuation
of
Mind
,
and
that
Debauchery
of
Affections
,
wherein
Sin
consists
?
How
incapable
,
either
of
Sobriety
or
Temperance
,
do
selfishness
,
Sensuality
,
and
the
Love
of
this
World
,
render
us
?
What
a
false
Estimate
of
things
do
they
cause
us
to
form
?
How
insatiable
do
they
render
us
in
our
Desire
of
such
things
,
as
have
but
false
and
empty
Appearances
of
Good
?
and
how
imperiously
do
they
precipitate
us
into
those
Sins
,
which
are
the
Pollution
and
Dishonour
of
our
Nature
?
On
the
contrary
,
let
man
be
but
once
enlightned
by
Faith
;
let
him
but
once
come
to
believe
,
that
his
Soul
is
himself
,
that
he
is
a
Stranger
and
Pilgrim
upon
Earth
,
that
Heaven
is
his
Country
,
and
that
to
do
good
Works
is
to
lay
up
his
Treasure
in
it
;
let
him
,
I
say
,
but
once
believe
this
,
and
then
,
how
Sober
,
how
Temperate
,
how
Wise
,
how
Vigilant
,
and
Industrious
will
he
grow
?
And
this
he
will
soon
be
induced
to
believe
,
if
he
be
not
actually
under
the
Influence
of
vicious
Principles
,
and
vicious
Customs
.
When
the
Mind
is
undeceived
and
disabused
,
and
the
Affections
disengaged
,
't
is
natural
to
Man
to
think
calmly
,
and
to
Desire
and
Enjoy
with
a
Moderation
,
suited
to
just
and
sober
Notions
of
worldly
things
:
for
this
is
to
think
and
act
as
a
Man
.
A
Second
Part
of
Holiness
regards
God
as
its
immediate
Object
,
and
consists
in
the
Fear
and
Love
of
Him
;
in
Dependance
,
and
Self-Resignation
;
in
Contemplation
and
Devotion
.
As
to
this
,
't
is
plain
,
that
whoever
is
under
the
Dominion
of
any
Sin
,
must
be
an
Enemy
,
or
at
least
a
Stranger
to
it
.
The
Infidel
knows
no
God
:
and
the
Wicked
will
not
,
or
dares
not
,
approach
one
.
Their
Guilt
,
or
their
Aversion
keeps
them
from
it
.
Selfishness
,
Sensuality
,
and
the
Love
of
the
World
,
are
inconsistent
with
the
Love
of
the
Father
,
and
all
the
several
Duties
we
owe
him
:
They
alienate
the
Minds
of
Men
from
Him
,
and
set
up
other
Gods
in
his
room
.
Hence
,
the
Covetous
are
pronounced
guilty
of
Idolatry
,
Col.
3.5
.
and
the
Luxurious
and
Vnclean
are
said
to
make
their
Belly
their
God
,
and
to
glory
in
their
shame
,
Phil.
3.19
.
But
as
soon
as
a
poor
Man
discerns
,
that
he
has
set
his
Heart
upon
false
Goods
;
as
soon
as
he
finds
himself
cheated
,
and
deceived
in
all
his
Expectations
by
the
World
,
and
is
convinced
that
God
is
his
proper
and
his
Sovereign
Good
;
how
natural
is
it
to
turn
his
Desires
and
Hopes
from
the
Creature
upon
the
Creator
?
How
natural
is
it
to
contemplate
his
Greatness
and
Goodness
,
to
thirst
impatiently
for
his
Favour
,
and
dread
his
Displeasure
?
And
such
a
Man
will
certainly
make
the
Worship
of
God
a
great
part
,
at
least
,
of
the
Business
and
Employment
of
Life
.
With
this
he
will
begin
,
and
with
this
he
will
end
the
Day
:
nor
will
he
rest
here
:
his
Soul
will
be
ever
and
anon
mounting
towards
Heaven
,
in
Ejaculations
;
and
there
will
be
scarce
any
Action
,
any
Event
,
that
will
not
excite
him
to
praise
and
adore
God
,
or
engage
him
in
some
wise
Reflections
on
his
Attributes
.
But
all
this
,
will
the
Loose
and
Atheistical
say
,
may
be
well
spar'd
,
't
is
only
a
vain
and
idle
Amusement
.
War
and
Peace
,
Business
and
Trade
,
have
no
Dependance
upon
it
:
Kingdoms
and
Common-wealths
may
stand
and
flourish
,
and
sensible
Men
may
be
rich
and
happy
,
without
it
.
But
to
this
I
answer
,
Religion
towards
God
is
the
Foundation
of
all
true
Vertue
towards
our
Neighbour
.
Laws
would
want
the
better
part
of
their
Authority
,
if
they
were
not
enforced
by
an
Awe
of
God
:
the
wisest
Counsels
would
have
no
Effect
,
did
not
Vertue
and
Religion
help
to
execute
them
:
Kingdoms
and
Common-wealths
would
be
dissolved
,
and
burst
to
pieces
,
if
they
were
not
united
and
held
in
by
these
bonds
:
and
Wickedness
would
reduce
the
World
to
one
great
Solitude
and
Ruin
,
were
it
not
tempered
and
restrained
,
not
only
by
the
Vertues
,
and
Examples
,
but
by
the
Supplications
and
Intercessions
too
,
of
devout
Men.
Finally
,
this
is
an
Objection
fit
for
none
to
make
▪
but
the
Sottish
and
the
Ignorant
:
Men
of
desperate
Confidence
and
little
Knowledge
.
For
who
ever
is
able
to
consider
,
by
what
Motives
Mankind
has
ever
been
wont
to
be
most
strongly
affected
,
by
what
Principles
the
World
has
ever
been
led
and
governed
;
how
great
an
Interest
even
Superstition
has
had
,
either
in
the
Civilizing
and
Reforming
Barbarous
Nations
;
or
the
Martial
Successes
of
the
first
Founders
of
Monarchies
,
and
the
like
;
whoever
,
I
say
,
is
able
to
reflect
,
though
but
slightly
,
on
these
things
,
can
never
be
so
silly
,
as
to
demand
what
the
use
of
Religion
is
;
or
to
imagin
it
possible
to
root
up
its
Authority
in
the
World
.
The
Third
Part
of
Holiness
regards
our
Neighbour
;
and
consists
in
the
Exercise
of
Truth
,
Justice
,
and
Charity
.
And
no
where
is
the
ill
Influence
of
Selfishness
,
Sensuality
,
and
the
Love
of
the
World
,
more
notorious
than
here
:
For
these
rendring
us
impatient
and
insatiable
in
our
Desires
,
violent
in
the
Prosecution
of
them
,
extravagant
and
excessive
in
our
Enjoyments
;
and
the
things
of
this
World
being
few
and
finite
,
and
unable
to
satisfie
such
inordinate
Appetites
;
we
stand
in
one
anothers
Light
,
in
one
anothers
way
to
Profit
and
Pleasures
,
or
,
too
often
at
least
,
seem
to
do
so
:
and
this
must
unavoidably
produce
a
thousand
miserable
Consequences
.
Accordingly
,
we
daily
see
that
these
Passions
,
Selfishness
,
Sensuality
,
and
the
Love
of
the
World
,
are
the
Parents
of
Envy
and
Emulation
,
Avarice
,
Ambition
,
Strife
,
and
Contention
,
Hypocrisie
and
Corruption
,
Lewdness
,
Luxury
and
Prodigality
:
but
are
utter
Enemies
to
Honour
,
Truth
and
Integrity
;
to
Generosity
and
Charity
.
To
obviate
therefore
the
mischievous
Effects
of
these
vicious
Principles
,
Religion
aims
at
implanting
in
the
World
others
,
of
a
benign
and
beneficent
Nature
;
opposing
,
against
the
Love
of
the
World
,
Hope
;
against
Selfishness
,
Charity
;
and
against
Sensuality
,
Faith
:
And
to
the
end
the
different
Tendency
of
these
Different
Principles
may
be
the
more
conspicuous
;
I
will
briefly
compare
the
Effects
they
have
in
reference
to
our
Neighbour
.
Selfishness
makes
Men
look
upon
the
World
as
made
for
him
alone
;
and
upon
all
as
his
Enemies
,
who
do
any
way
interfere
with
,
or
obstruct
his
Designs
:
it
Seals
up
all
our
Treasures
;
confines
all
our
Care
and
Thoughts
to
our
private
Interest
,
Honour
,
or
Pleasure
;
employs
all
our
Parts
,
Power
,
and
Wealth
,
and
all
our
Time
too
,
in
Pursuit
of
our
particular
Advantage
.
Sensuality
tempts
a
Man
,
to
abandon
the
Care
and
Concern
for
his
Country
,
his
Friends
,
and
Relations
,
and
neglect
the
Duties
of
his
Station
,
that
he
may
give
himself
up
to
some
sottish
and
dishonourable
Vice
:
it
prevails
with
him
to
refuse
Alms
to
the
poor
,
Assistance
to
any
publick
or
Neighbourly
good
Work
,
and
even
a
decent
,
nay
sometimes
a
necessary
Allowance
to
his
Family
,
that
he
may
waste
and
lavish
out
his
Fortune
upon
some
vile
and
expensive
Lust
.
In
a
word
,
it
makes
him
incapable
of
the
Fatigues
of
Civil
Business
;
and
much
more
of
the
Hardships
and
Hazards
of
War
:
So
that
instead
of
imitating
the
glorious
Example
of
Vriah
,
who
would
not
suffer
himself
to
be
courted
into
the
Enjoyment
even
of
allowed
Pleasures
,
nor
indulge
himself
in
the
Tendernesses
and
Caresses
of
a
Wife
and
Children
,
while
Joab
and
the
Armies
of
Israel
were
in
the
Field
;
he
,
on
the
contrary
,
dissolves
and
melts
down
his
Life
and
Fortunes
in
Vncleanness
and
Luxury
,
the
shame
and
burden
of
his
Country
and
his
Family
,
at
a
time
when
not
only
the
Honour
,
but
the
Safety
,
of
his
Country
lies
at
stake
,
and
Prince
and
People
defend
it
by
their
Toil
and
Blood
.
What
should
I
mention
the
Love
of
the
World
?
are
not
the
Effects
of
it
as
visible
,
amongst
us
,
as
deplorable
?
does
not
this
,
where-ever
it
reigns
,
fill
all
Places
with
Bribery
and
Corruption
,
Falshood
,
Treachery
,
and
Cowardise
?
Worse
cannot
be
said
on
't
,
and
more
needs
not
:
for
what
Societies
can
thrive
,
or
which
way
can
Credit
and
Reputation
be
Supported
;
what
Treasures
,
what
Counsels
,
what
Armies
,
what
Conduct
,
can
save
a
People
,
where
these
Vices
prevail
?
Let
us
now
,
on
the
other
side
,
suppose
Selfishness
,
Sensuality
,
and
the
Love
of
the
World
,
cashiered
;
and
Faith
,
Hope
,
and
Charity
,
entertained
in
their
Room
;
what
a
blessed
Change
will
this
effect
in
the
World
?
how
soon
will
Honour
and
Integrity
,
Truth
and
Justice
,
and
a
publick
Spirit
revive
?
how
serviceable
and
eminent
will
these
render
every
Man
in
his
Charge
?
These
are
the
true
Principles
of
great
and
brave
Actions
:
these
,
these
alone
,
can
render
our
Duty
dearer
to
us
than
any
temporal
Consideration
:
these
will
enable
us
to
do
good
Works
,
without
an
Eye
to
the
Return
they
will
make
us
:
These
will
make
it
appear
to
us
very
reasonable
,
to
Sacrifice
Fortune
,
Life
,
every
thing
,
when
the
Honour
of
God
,
and
publick
good
,
demand
it
of
us
.
The
Belief
,
and
Hope
of
Heaven
,
is
a
sufficient
Incouragement
to
Vertue
when
all
others
fail
:
the
Love
of
God
,
as
our
Supream
Good
,
will
make
us
easily
surmount
the
Consideration
;
of
Expence
,
Difficulty
,
or
hazard
,
in
such
Attempts
as
we
are
sure
will
please
Him
;
and
the
Love
of
our
Neighbour
as
our selves
,
will
make
us
compassionate
to
his
Evils
and
Wants
,
tender
to
his
Infirmities
,
and
Zealous
of
his
good
as
of
our
own
.
How
happy
then
would
these
Principles
make
the
World
?
and
how
much
is
it
the
Interest
of
every
one
to
encourage
and
propagate
these
,
and
to
discountenance
and
suppress
the
contrary
ones
?
I
have
done
with
the
second
Effect
of
Christian
Liberty
;
and
will
pass
on
to
the
Third
,
as
soon
as
I
have
made
two
Remarks
on
this
last
Paragraph
.
First
,
't
is
very
evident
from
what
has
been
said
in
it
,
that
solid
Vertue
can
be
Graffed
on
no
Stock
,
but
that
of
Religion
:
that
universal
Righteousness
can
be
rais'd
on
none
but
Gospel
Principles
,
who
is
he
that
overcometh
the
World
,
but
he
that
believeth
that
Jesus
is
the
Christ
?
1
Joh.
5.
I
do
not
oppose
this
Proposition
against
Jew
or
Gentile
.
God
vouchsafed
in
sundry
times
and
in
divers
manners
,
such
Revelations
of
his
Truth
,
and
such
Communications
of
his
Grace
,
as
he
saw
fit
,
and
to
these
,
is
the
Righteousness
hereof
,
whatever
it
was
,
to
be
attributed
,
not
to
the
Law
of
Nature
,
or
Moses
.
But
suppose
it
against
the
bold
Pretensions
of
Libertin's
and
Atheists
at
this
day
.
Honour
and
Justice
in
their
Mouths
is
a
vain
Beast
;
and
the
Natural
Power
they
pretend
to
over
their
own
Actions
,
to
square
,
and
govern
them
according
to
the
Rules
of
right
Reason
,
is
only
a
malitious
Design
to
supplant
the
Honour
of
Divine
Grace
;
and
is
as
false
,
and
groundless
,
as
arrogant
.
Alas
!
they
talk
of
a
Liberty
which
they
do
not
understand
:
for
did
they
but
once
admit
Purity
of
Heart
into
their
Notion
of
it
,
they
would
soon
discern
what
Strangers
they
are
to
it
.
How
is
it
possible
,
but
that
they
should
be
the
Servants
of
the
Body
,
who
reject
and
disbelieve
the
Dignity
and
Pre-eminence
of
the
Soul
?
How
is
it
possible
,
they
should
not
be
Lovers
of
Pleasure
more
than
Lovers
of
God
,
who
either
believe
no
God
,
or
none
that
concerns
himself
much
about
us
?
and
how
can
they
chuse
but
be
selfish
,
and
sensual
,
and
doat
upon
this
World
,
who
expect
no
better
,
who
believe
no
other
?
Take
away
Providence
and
a
Life
to
come
,
and
what
can
oblige
a
Man
to
any
Action
,
that
shall
cross
his
temporal
Interest
or
his
Pleasure
;
what
shall
reward
his
espousing
Vertue
,
when
it
has
no
Doury
,
but
Losses
,
Reproaches
,
and
Persecutions
?
what
shall
curb
him
in
the
Career
of
a
Lust
,
when
he
may
commit
it
,
not
only
with
Impunity
,
but
as
the
World
sometimes
goes
,
with
Honour
and
Preferment
too
?
Though
,
therefore
,
such
Men
as
these
may
possibly
restrain
their
outward
Actions
,
yet
are
they
all
the
while
enslaved
and
defiled
in
their
Affections
;
and
the
very
Liberty
they
boast
of
in
their
Conduct
and
Management
of
themselves
openly
,
springs
from
their
secret
Servitude
to
some
vile
Passion
or
other
.
Nor
yet
can
I
be
so
soft
and
easie
as
to
grant
,
that
such
Men
as
these
,
either
do
or
can
arrive
,
at
the
Liberty
they
pretend
to
:
I
mean
,
that
of
Regulating
and
Governing
all
their
outward
Actions
by
the
Rules
of
Vertue
.
They
too
often
throw
off
the
Disguise
,
which
either
Hypocrisie
,
or
Enmity
to
Religion
,
makes
them
put
on
;
and
prove
too
plainly
to
the
World
;
that
when
they
lay
Restraints
on
themselves
in
this
or
that
Sin
,
't
is
only
to
indulge
themselves
the
more
freely
and
securely
in
others
.
Secondly
,
My
next
Remark
is
,
That
it
is
gross
Stupidity
,
or
Impudence
,
to
deny
a
Providence
and
another
World
,
when
the
Belief
of
both
is
so
indispensably
necessary
to
the
well-being
of
this
.
The
Frame
and
Nature
of
Man
,
and
the
necessities
of
this
World
,
require
both
.
Without
these
selfishness
must
undoubtedly
be
the
predominant
Principle
.
This
would
breed
unreasonable
Desires
;
and
these
would
fill
us
with
Fears
and
Jealousies
:
so
that
a
State
of
Nature
,
would
indeed
be
a
State
of
War
;
and
our
Enmity
against
one
another
would
not
be
extinguished
by
Civil
Society
;
but
only
concealed
,
and
restrained
,
till
a
fit
Occasion
for
its
breaking
out
should
present
it self
:
Laws
would
want
that
Force
,
Common-wealths
that
Bond
,
or
Cement
,
Conversation
,
that
Confidence
,
and
our
Possessions
,
that
security
which
is
necessary
to
render
them
Blessings
to
us
.
§
.
3.
A
Third
Fruit
of
Christian
Liberty
is
that
Relation
which
it
creates
between
God
and
us
.
We
are
no
longer
of
the
World
,
but
are
separated
,
and
sanctified
,
devoted
,
and
dedicated
to
God
.
Thus
St.
Peter
,
1
Epist.
2.9
.
Ye
are
a
Chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
.
And
thus
St.
Paul
,
Rom.
8.15
,
16.
ye
have
not
received
the
Spirit
of
Bondage
again
to
fear
;
but
ye
have
received
the
Spirit
of
Adoption
,
whereby
we
cry
,
Abba
,
Father
.
The
Spirit
it self
beareth
witness
with
our
Spirit
,
that
we
are
the
Children
of
God
:
and
if
Children
,
then
Heirs
,
Heirs
of
God
,
and
Joint-Heirs
with
Christ
.
God
is
our
God
:
we
are
his
People
.
He
is
our
Father
;
and
we
are
his
Children
,
we
are
ingraffed
into
his
Family
.
The
Consequence
of
this
is
,
his
Dearly
Beloved
,
and
Only
Begotten
Son
,
is
our
Advocate
at
his
right
Hand
,
the
Propitiation
for
our
Sins
,
and
Intercessour
for
us
.
His
Spirit
resides
with
us
,
to
comfort
,
and
assist
us
;
his
Angels
guard
us
,
and
minister
to
us
:
for
we
are
no
longer
the
Object
of
his
Wrath
,
but
of
his
Love
,
and
Care
.
How
does
the
Apostle
triumph
on
this
Argument
.
Heb.
12.18
,
19
▪
&c.
For
ye
are
not
come
unto
the
Mount
that
might
be
touched
,
and
that
burned
with
Fire
,
nor
unto
blackness
,
and
darkness
,
and
tempest
,
and
the
sound
of
a
Trumpet
,
and
the
Voice
of
Words
;
which
voice
they
who
heard
,
entreated
that
the
word
should
not
be
spoken
to
them
any
more
:
For
they
could
not
endure
that
which
was
commanded
;
and
if
so
much
as
a
Beast
touch
the
Mountain
it
shall
be
stoned
▪
or
thrust
thorow
with
a
Dart
:
And
so
terrible
was
the
sight
,
that
Moses
said
,
I
exceedingly
fear
and
quake
:
But
ye
are
come
unto
Mount
Sion
,
and
unto
the
City
of
the
living
God
,
the
heavenly
Jerusalem
;
and
to
an
innumerable
Company
of
Angels
:
To
the
general
Assembly
,
and
Church
of
the
First
Born
,
which
are
written
in
Heaven
;
and
to
God
,
the
Judge
of
all
,
and
to
the
Spirits
of
just
Men
made
perfect
:
and
to
Jesus
,
the
Mediatour
of
the
new
Covenant
;
and
to
the
Blood
of
sprinkling
,
that
speaketh
better
things
then
that
of
Abel
.
And
thus
again
,
1
Cor.
3.2
.
Therefore
let
no
Man
glory
in
Men
;
for
all
things
are
yours
:
whether
Paul
,
or
Apollo
,
or
Cephus
,
or
the
World
,
or
Life
,
or
Death
,
or
things
present
,
or
things
to
come
;
all
are
yours
,
and
ye
are
Christs
,
and
Christ
is
Gods
.
These
are
great
and
glorious
things
.
What
Dignity
,
and
Eminence
,
does
this
Adoption
raise
us
to
?
what
Blessedness
flow
from
Communion
and
Fellowship
with
God
?
what
can
we
want
,
or
what
can
we
fear
,
when
we
have
so
mighty
an
Interest
in
the
Soveraign
of
Heaven
and
Earth
?
when
all
his
Divine
Perfections
are
employed
to
promote
and
secure
our
Happiness
?
Now
,
sure
,
we
may
rejoyce
,
now
we
may
glory
and
triumph
;
for
certainly
all
things
must
work
together
for
our
good
.
But
as
fallen
Angels
envied
the
Happiness
of
New
Created
Man
,
so
do
Apostate
and
Debauched
Men
envy
that
of
the
Godly
.
And
one
of
these
will
be
apt
to
say
,
hold
,
Sir
,
you
run
too
fast
;
these
glorious
Priviledges
are
yet
but
in
the
Embrio
,
and
all
your
Happiness
is
yet
but
in
the
Reversion
:
Notwithstanding
all
these
big
words
,
you
must
grant
me
,
that
you
are
,
yet
,
but
in
a
State
of
Probation
;
that
you
are
to
undergo
Hardships
and
Difficulties
,
and
to
live
upon
the
thin
Diet
of
Hope
,
and
Expectation
:
and
so
,
I
think
,
I
might
take
you
down
,
from
Heirs
of
God
,
to
Servants
,
at
the
best
.
Well
,
I
will
grant
that
we
,
yet
,
live
by
Faith
,
and
wait
for
the
Hope
of
Glory
:
Nor
will
I
,
at
present
,
contend
about
those
Pleasures
,
that
are
but
in
the
bud
:
I
will
,
for
once
,
quit
all
that
Preference
,
both
as
to
Nobility
,
and
Pleasure
,
which
Adoption
,
and
the
full
Assurance
of
Hope
,
gives
a
Godly
Man
above
a
Sinner
;
and
I
will
take
the
State
of
a
Child
of
God
to
be
,
as
the
Objector
would
have
it
:
I
will
suppose
him
to
be
under
Age
,
till
he
come
to
another
Life
;
and
to
differ
nothing
from
a
Servant
,
whilst
he
is
so
,
though
he
be
Heir
of
all
.
Yet
,
after
all
,
if
I
can
prove
,
that
't
is
our
Duty
to
serve
God
,
it
will
be
no
contemptible
Fruit
,
no
small
Commendation
of
Liberty
,
that
it
enables
us
to
do
our
Duty
.
And
that
it
is
our
Duty
to
serve
God
is
plain
:
For
is
it
not
fit
,
that
He
who
made
and
still
upholds
the
World
,
should
govern
it
?
ought
we
not
to
pay
Obedience
to
His
Laws
,
whose
Infinite
Perfections
,
and
Immence
Beneficence
,
invest
Him
with
an
absolute
and
uncontroulable
Sovereignty
over
us
?
whom
should
we
honour
with
our
Soul
,
and
Body
,
but
Him
who
is
the
Author
of
both
?
to
whom
should
we
devote
and
Sacrifice
what
we
have
,
but
to
Him
,
from
whom
we
received
all
?
whose
Praise
should
we
shew
forth
,
but
His
who
has
called
us
out
of
Darkness
into
his
marvelous
Light
?
whom
should
we
obey
and
adore
,
but
Him
,
who
has
translated
us
out
of
Bondage
into
Liberty
,
out
of
the
servitude
of
Satan
,
into
the
Kingdom
of
his
dear
Son
;
having
redeemed
us
,
by
the
Blood
of
his
Son
,
from
that
Wrath
to
which
our
Sins
had
deservedly
subjected
us
?
But
this
is
not
all
:
I
shall
prove
it
not
only
to
be
our
Duty
,
but
our
Honour
,
and
our
Happiness
to
serve
God
;
even
on
the
supposition
on
which
the
Objection
proceeds
,
and
which
I
,
at
present
grant
.
1.
'T
is
our
Honour
to
serve
Him
,
whom
Angels
serve
,
to
whom
all
things
in
Heaven
and
in
Earth
do
bow
and
obey
:
't
is
the
highest
Prerogative
we
can
derive
from
Grace
or
Nature
,
to
be
capable
of
serving
Him
.
His
Divine
Perfections
transcend
the
Conceptions
of
inferiour
Creatures
;
and
can
be
known
,
contemplated
,
and
adored
,
by
none
,
but
such
as
are
made
but
a
little
lower
than
the
Angels
;
such
as
are
endued
,
not
only
with
the
Light
of
Reason
,
but
with
a
far
brighter
,
that
of
the
Spirit
of
God
.
This
is
indeed
our
utmost
Perfection
,
and
must
be
our
utmost
Ambition
:
this
alone
makes
us
considerable
,
who
are
in
all
other
Respects
,
but
mean
and
contemptible
:
for
we
draw
but
a
precarious
,
and
dependant
Breath
;
and
the
World
we
inhabit
is
a
dark
and
tempestuous
one
,
full
of
Folly
and
Misery
.
But
even
this
will
serve
for
a
further
Confirmation
of
what
I
further
contend
for
.
For
being
indigent
and
needy
,
standing
at
an
infinite
Distance
from
self-Sufficiency
,
't
is
plain
,
that
what
we
cannot
find
within
us
,
we
must
seek
without
us
.
Some
All-sufficient
Good
we
must
find
out
:
something
we
must
rest
in
,
and
repose
our selves
upon
:
and
this
will
be
our
God
,
this
we
shall
serve
,
and
adore
.
And
what
shall
this
be
?
shall
we
serve
Evil
Spirits
?
These
are
our
avowed
and
inveterate
Enemies
,
and
go
about
,
like
a
roaring
Lion
,
seeking
whom
they
may
devour
.
Shall
we
serve
the
Good
?
this
were
to
dishonour
our
Nature
,
to
serve
our
Fellow-Creatures
,
and
Fellow-Servants
:
Besides
that
such
will
never
Sacrilegiously
usurp
their
Maker's
Honour
,
nor
admit
that
Service
which
is
due
to
Him
alone
.
Shall
we
then
serve
Man
?
Alass
!
the
Breath
of
great
Ones
is
in
their
Nostrils
;
their
Life
is
but
a
Vapour
,
tossed
to
and
fro
,
with
restless
Noise
and
Motion
;
and
then
it
vanishes
,
they
dye
,
and
all
their
Thoughts
and
Projects
perish
.
What
then
,
shall
we
at
length
be
reduced
to
serve
our
Lust
?
this
is
worse
than
Pagan
Idolatry
,
Stocks
and
Stones
,
indeed
,
could
not
help
or
reward
their
Votaries
:
but
our
Lusts
,
like
wild
and
Savage
Tyrants
,
destroy
where
they
rule
,
and
oppress
and
overwhelm
us
with
Ruins
and
Mischiefs
,
while
we
servily
court
and
flatter
them
.
I
have
not
done
yet
:
I
have
proved
it
,
indeed
,
to
be
our
Duty
and
Honour
,
to
serve
God
;
but
these
,
with
some
,
are
cold
and
lifeless
Topicks
.
I
will
now
prove
it
to
be
our
Interest
and
Happiness
:
and
this
too
laying
aside
at
present
,
as
I
promised
,
the
Consideration
of
a
future
Reward
,
and
the
Joys
springing
from
it
.
To
make
good
this
Assertion
,
it
will
be
necessary
,
briefly
to
examine
two
things
.
First
,
the
Design
,
or
End
;
and
Secondly
,
the
Nature
,
of
this
Service
.
If
we
enquire
after
the
End
of
it
,
't
is
evidently
our
own
Advantage
,
and
Happiness
.
The
Lusts
,
or
the
Humours
,
the
Wants
,
and
Necessities
of
Man
,
may
put
him
upon
invading
our
Liberty
,
or
purchasing
and
contracting
with
us
for
our
Servitude
:
But
God
is
All-sufficient
to
himself
,
and
has
no
need
of
our
Service
:
When
He
will
be
glorified
by
us
,
't
is
that
we
may
enjoy
his
Protection
and
Bounty
:
When
He
obliges
us
to
obey
his
Commands
,
't
is
in
order
to
perfect
our
Natures
and
purifie
and
qualifie
us
for
the
Enjoyment
of
Spiritual
and
Divine
Pleasures
:
When
He
enjoyns
us
Prayer
,
't
is
because
it
does
exalt
and
enlarge
our
Minds
,
and
fit
us
for
the
Blessings
it
obtains
▪
When
He
prescribes
us
self-Resignation
,
't
is
because
he
will
choose
for
us
,
and
manage
our
Affairs
,
better
than
we
can
our
selves
.
Let
us
in
the
Next
place
consider
the
Nature
of
this
Service
.
To
serve
God
,
what
is
it
,
but
to
love
what
is
infinitely
lovely
;
to
follow
the
Conduct
of
infinite
Wisdom
;
and
to
repose
our
Confidence
in
that
Being
,
whose
Goodness
,
is
as
boundless
,
as
his
Power
?
to
serve
God
,
't
is
to
pursue
the
great
End
of
our
Creation
,
to
act
consonant
to
the
Dignity
of
our
Nature
,
and
to
govern
our
Lives
by
the
Dictates
of
an
enlighten'd
Reason
.
How
wisely
has
Our
Church
in
one
of
her
Collects
expressed
her
Notion
of
the
Nature
of
God's
Service
?
whose
service
is
perfect
Freedom
.
The
Devil
maintains
his
Dominion
over
us
,
by
infatuating
our
Vnderstandings
,
by
enfeebling
and
fettering
our
Will
,
by
deluding
and
corrupting
our
Affections
:
But
,
on
the
quite
contrary
the
more
clear
and
impartial
our
Vnderstandings
,
the
more
free
and
absolute
our
Wills
,
the
more
unbyass'd
and
rational
our
Affections
,
the
fitter
are
we
to
worship
God
,
nay
,
indeed
,
we
cannot
worship
Him
at
all
,
as
we
ought
to
do
,
unless
our
Souls
be
thus
qualified
.
Therefore
is
the
Service
of
God
called
a
Rational
Service
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
the
Word
of
God
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sincere
Milk
:
to
signifie
to
us
,
that
in
the
Service
of
God
,
all
is
real
and
solid
Good
.
Such
is
the
Perfection
of
our
Natures
,
the
might
,
and
Joy
,
of
the
Spirit
;
the
Protection
,
and
Conduct
of
Providence
;
and
all
the
great
and
precious
Promises
of
God
in
Christ
,
are
yea
,
and
Amen
.
But
in
the
Service
of
Sin
,
all
is
Cheat
and
Imposture
:
and
under
a
pompous
shew
of
Good
,
the
Present
is
Vanity
,
and
the
Future
,
Repentance
:
but
such
a
Repentance
as
does
not
relieve
,
but
increase
the
Sinners
Misery
.
This
is
enough
to
be
said
of
the
Nature
of
God's
Service
:
And
by
the
Concessions
I
made
my
Objector
about
the
Beginning
of
this
Head
,
I
am
restrained
from
taking
notice
of
the
more
glorious
Effects
of
it
:
Yet
some
there
are
,
very
great
and
good
ones
,
that
fall
not
within
the
Compass
of
the
Objection
,
which
I
will
but
just
mention
.
The
first
is
Rest.
While
Religion
regulates
the
Disorder
,
and
reduces
the
Extravagance
of
our
Affections
,
it
does
,
in
Effect
,
lay
a
storm
,
and
compose
a
Mutiny
in
our
Bosoms
.
Whilst
it
Enlightens
our
Minds
,
and
teaches
us
the
true
Value
,
that
is
,
at
least
the
comparative
,
Worthlesness
of
Worldly
things
,
it
extinguishes
the
Troubles
which
present
Disappointments
and
Losses
,
and
prevents
those
Fears
which
the
Prospect
of
future
Changes
and
Revolutions
is
wont
to
create
in
us
.
A
Mind
that
is
truly
enlighten'd
,
and
has
no
Ambition
but
for
Immortality
and
Glory
;
whose
Humility
with
reference
to
these
temporal
Things
is
built
upon
a
true
Notion
of
the
Nature
of
them
;
this
Soul
has
entered
already
into
its
Rest.
This
is
the
Doctrine
of
our
Lord
and
Master
,
Matth.
11.28
,
29.
Come
unto
me
all
ye
that
labour
and
are
heavy
laden
,
that
is
,
all
ye
that
are
oppressed
by
the
Weight
of
your
own
Cares
and
Fears
,
that
are
fatigued
,
and
toil'd
in
the
Designs
and
Projects
of
Avarice
and
Ambition
,
and
I
will
give
you
rest
.
Take
my
Yoke
upon
you
,
and
learn
of
me
;
for
I
am
meek
,
and
lowly
in
heart
;
and
ye
shall
find
rest
unto
your
Souls
.
I
need
not
,
I
think
,
here
shew
,
that
the
more
we
fear
and
serve
God
,
the
more
we
love
and
admire
Him
,
the
more
clear
is
the
Vnderstanding
,
and
the
more
pure
the
Heart
.
For
the
more
we
converse
with
solid
and
eternal
Good
,
the
more
insignificant
and
trifling
will
temporal
Things
appear
to
us
:
and
the
more
the
Mind
rejoyces
in
the
Lord
,
the
oftner
't
is
rapt
up
into
Heaven
,
and
,
as
it
were
,
transfigured
into
a
more
glorious
Being
,
by
the
Joy
of
the
Spirit
,
and
the
Ardours
of
Divine
Love
,
the
more
flat
and
insipid
are
all
earthly
and
carnal
Satisfactions
to
it
.
Another
Effect
that
attends
our
shaking
off
the
Dominion
of
Sin
,
and
our
devoting
our selves
to
the
Service
of
God
,
is
our
being
purified
from
Guilt
.
The
Stains
of
the
past
Life
are
washed
off
by
Repentance
,
and
the
Blood
of
Jesus
:
and
the
Servant
of
God
contracts
no
new
ones
by
wilful
and
presumptuous
Sin
.
Now
,
therefore
,
he
can
enter
into
himself
,
and
commune
with
his
own
Heart
,
without
any
Vneasiness
:
he
can
reflect
upon
his
Actions
,
and
review
each
day
when
it
is
past
,
without
inward
Regret
,
or
Shame
.
To
break
off
a
vicious
Course
;
to
vanquish
both
Terrours
,
and
Allurements
,
when
they
perswade
to
that
which
is
mean
and
base
;
to
be
Master
of
ones
self
;
and
entertain
no
Affections
,
but
what
are
wise
,
and
regular
,
and
such
,
as
one
has
Reason
to
wish
should
daily
increase
and
grow
stronger
;
these
are
things
so
far
from
meriting
Reproach
and
Reproof
from
ones
own
Mind
,
that
they
are
sufficient
to
support
it
against
all
Reproaches
from
without
▪
Such
is
the
Beauty
,
such
the
Pleasure
of
a
well
established
Habit
of
Righteousness
,
that
it
does
more
than
compensate
the
Difficulties
,
to
which
either
the
Attainment
,
or
the
Practice
of
it
,
can
expose
a
Man
.
Lastly
,
He
that
is
free
from
Guilt
,
is
free
from
Fear
too
.
And
indeed
this
is
the
only
way
to
get
rid
of
all
our
Fears
:
not
by
denying
,
or
renouncing
God
,
with
Atheists
,
but
by
doing
the
things
that
please
Him
.
He
that
is
truly
Religious
,
is
the
only
Man
,
who
upon
rational
Ground
,
is
raised
above
Melancholy
and
Fear
.
For
what
should
he
fear
?
God
is
his
Glory
,
his
Boast
,
his
Joy
,
his
Strength
:
and
if
God
be
for
him
,
who
can
be
against
him
?
neither
things
present
,
nor
to
come
;
neither
Life
,
nor
Death
,
can
separate
him
from
the
Love
of
God
in
Christ
Jesus
.
There
is
nothing
within
the
Bounds
of
Time
,
or
Eternity
,
that
he
needs
fear
.
Man
cannot
hurt
him
:
he
is
incompassed
with
the
favour
and
loving
kindness
of
God
,
as
with
a
Shield
.
But
if
God
permit
him
to
suffer
for
Righteousness
sake
,
happy
is
he
:
This
does
but
increase
his
present
Joy
,
and
future
Glory
.
But
what
is
most
considerable
,
Death
it self
cannot
hurt
him
,
Devils
cannot
hurt
him
:
the
sting
of
Death
is
Sin
,
and
the
strength
of
Sin
is
the
Law
;
but
thanks
be
to
God
,
who
giveth
us
the
Victory
through
our
Lord
Jesus
Christ
.
For
there
is
no
Condemnation
to
them
who
are
in
Christ
Jesus
;
who
walk
not
after
the
Flesh
but
after
the
Spirit
.
These
Considerations
prove
the
present
Condition
of
a
Servant
of
God
happy
:
Happy
in
Comparison
of
the
Loose
and
Wicked
:
but
in
Comparison
with
what
he
shall
be
hereafter
,
he
is
infinitely
short
of
the
Joy
and
Glory
of
his
End
.
In
this
respect
,
indeed
,
he
is
yet
in
a
state
of
Tryal
and
Trouble
,
of
Discipline
and
Probation
:
in
this
respect
his
Perfection
and
Happiness
do
but
just
peep
up
above
the
Ground
:
the
Fulness
and
Maturity
of
both
he
cannot
enjoy
,
till
he
come
to
Heaven
.
And
this
is
,
§
.
4.
The
Last
Fruit
of
Christian
Liberty
.
That
Heaven
will
consist
of
all
the
Blessings
,
of
all
the
Enjoyments
,
that
Human
Nature
,
when
raised
to
an
Equality
with
Angels
,
is
capable
of
:
that
Beauties
and
Glories
,
Joys
and
Pleasures
,
will
as
it
were
,
like
a
fruitful
and
ripe
Harvest
here
,
grow
up
there
in
all
the
utmost
Plenty
and
Perfection
that
Omnipotence
it self
will
e're
produce
,
is
not
at
all
to
be
controverted
.
Heaven
is
the
Master-piece
of
God
,
the
Accomplishment
,
and
Consummation
of
all
his
wonderful
Designs
,
the
last
and
most
endearing
Expression
of
boundless
Love
.
And
hence
it
is
,
that
the
Holy
Spirit
,
in
Scripture
,
describes
it
by
the
most
taking
,
and
the
most
admired
things
upon
Earth
:
and
yet
we
cannot
but
think
,
that
this
Image
,
though
drawn
by
a
Divine
Pencil
,
must
fall
infinitely
short
of
it
.
For
what
temporal
things
can
yield
Colours
or
Metaphors
,
strong
and
rich
enough
to
paint
Heaven
to
the
Life
?
One
thing
there
is
indeed
,
which
seems
to
point
us
to
a
just
and
adequate
Notion
of
an
Heaven
:
it
seems
to
excite
us
to
strive
and
attempt
for
Conceptions
of
what
we
cannot
grasp
,
we
cannot
comprehend
,
and
the
labouring
Mind
,
the
more
it
discovers
,
concludes
still
the
more
behind
:
and
that
is
,
the
Beatifick
Vision
.
This
is
that
which
as
Divines
generally
teach
,
does
constitute
Heaven
:
and
Scripture
seems
to
teach
so
too
.
I
confess
I
have
often
doubted
,
whether
our
seeing
God
in
the
Life
to
come
did
necessarily
imply
,
that
God
should
be
the
immediate
Object
of
our
Fruition
;
or
only
,
that
we
should
there
,
as
it
were
,
drink
at
the
Fountain
Head
;
and
being
near
and
dear
to
Him
in
the
highest
Degree
,
should
ever
flourish
in
his
Favour
,
and
enjoy
all
Good
,
heap'd
up
,
press'd
down
,
and
running
over
.
I
thought
the
Scriptures
might
be
easily
reconciled
to
this
sense
:
and
the
Incomprehensible
Glory
of
the
Divine
Majesty
inclin'd
me
to
believe
it
the
most
reasonable
,
and
most
easily
accountable
.
Injoyment
,
and
especially
where
an
Intelligent
Being
is
the
Object
of
it
,
seem'd
to
imply
something
of
Proportion
,
something
of
Equality
,
something
of
Familiarity
.
But
ah
!
what
Proportion
,
thought
I
,
can
there
ever
be
between
Finite
and
Infinite
?
what
Equality
between
a
poor
Creature
and
his
incomprehensible
Creatour
?
what
Eye
shall
gave
on
the
splendours
of
his
essential
Beauty
,
when
the
very
Light
He
dwells
in
is
inaccessible
,
and
even
the
Brightness
he
vailes
himself
in
is
too
dazling
even
for
Cherub
and
Seraphs
,
for
ought
I
know
,
to
behold
?
Ah!
what
Familiarity
can
there
be
between
this
Eternal
and
inconceiveable
Majesty
,
and
Beings
which
He
has
formed
out
of
nothing
?
And
when
,
on
this
occasion
,
I
reflected
on
the
Effects
,
which
the
Presence
of
Angels
had
upon
the
Prophets
;
and
saw
Human
Nature
in
Man
Sinking
,
and
dying
away
,
because
unable
to
sustain
the
Glory
of
one
of
their
Fellow-Creatures
;
I
thought
my self
in
a
manner
obliged
to
yield
,
and
stand
out
no
longer
against
a
Notion
which
,
though
differing
from
what
was
generally
received
,
seemed
to
have
more
Reason
on
its
side
,
and
to
be
more
intelligible
.
But
when
I
called
to
mind
,
that
God
does
not
disdain
,
even
while
we
are
in
a
state
of
Probation
,
and
Humility
,
of
Infirmity
,
and
Mortality
,
to
account
us
not
only
his
Servants
,
and
his
People
,
but
his
Friends
,
and
his
Children
;
I
began
to
question
the
former
Opinion
:
and
when
I
had
survey'd
the
Nature
of
Fruition
,
and
the
various
Ways
of
it
,
a
little
more
attentively
,
I
wholly
quitted
it
.
For
I
observed
,
that
the
Enjoyment
is
most
transporting
,
where
Admiration
mingles
with
our
Passion
:
where
the
beloved
Object
stands
not
upon
the
same
Level
with
us
,
but
condescends
to
meet
a
Vertuous
and
aspiring
,
and
ambitious
Affection
.
Thus
the
happy
Favourite
enjoys
a
gracious
Master
:
and
thus
the
Child
does
with
respectful
Love
meet
the
tenderness
of
his
Parent
:
and
the
Wisdom
and
Vertue
,
which
sometimes
raises
some
one
happy
Mortal
,
above
the
common
size
and
height
of
Mankind
,
does
not
surely
diminish
,
but
increase
the
Affection
,
and
the
Pleasure
,
of
his
Friends
that
enjoy
him
.
Again
,
the
Nature
of
Enjoyment
varies
,
according
to
the
various
Faculties
of
the
Soul
,
and
the
senses
of
the
Body
.
One
way
we
enjoy
Truth
,
and
another
,
Goodness
:
One
way
Beauty
,
and
another
Harmony
;
and
so
on
.
These
things
considered
,
I
saw
there
was
no
necessity
,
in
order
to
make
God
the
Object
of
our
Fruition
,
either
to
bring
Him
down
to
any
thing
unworthy
of
his
Glory
,
or
to
exalt
our
selves
to
a
Height
we
are
utterly
uncapable
of
,
I
easily
saw
,
that
we
,
who
love
and
adore
God
here
,
should
when
we
enter
into
his
Presence
,
admire
and
love
him
infinitely
more
.
For
God
being
infinitely
amiable
,
the
more
we
contemplate
,
the
more
clearly
we
discern
his
Divine
Perfections
and
Beauties
,
the
more
must
our
Souls
be
inflamed
with
a
Passion
for
Him
:
And
I
have
no
Reason
to
doubt
,
but
that
God
will
make
us
the
most
gracious
Returns
of
our
Love
,
and
express
His
Affections
for
us
,
in
such
Condescensions
,
in
such
Communications
of
Himself
,
as
will
transport
us
to
the
utmost
Degree
that
created
Beings
are
capable
of
.
Will
not
God
,
that
sheds
abroad
his
Love
in
our
Hearts
by
his
Spirit
here
,
fully
satisfie
it
hereafter
?
will
not
God
who
fills
us
here
with
the
Joy
of
his
Spirit
by
,
I
know
not
what
,
inconceivable
ways
,
communicate
Himself
in
a
more
ravishing
and
Ecstatick
manner
to
us
,
when
we
shall
behold
him
as
he
is
,
and
live
for
ever
encircled
in
the
Arms
of
his
Love
and
Glory
?
Upon
the
whole
then
,
I
cannot
but
believe
,
that
the
Beatifick
Vision
will
be
the
Supream
Pleasure
of
Heaven
:
yet
I
do
not
think
that
this
is
to
exclude
those
of
an
inferiour
Nature
.
God
will
be
there
,
not
only
all
,
but
in
all
.
We
shall
see
him
as
he
is
;
and
we
shall
see
him
reflected
,
in
Angels
,
and
all
the
Inhabitants
of
Heaven
;
nay
,
in
all
the
various
Treasures
of
that
Happy
Place
:
but
in
far
more
bright
and
lovely
Charcters
than
in
his
Works
here
below
.
This
is
a
state
,
now
,
that
answers
all
Ends
,
and
satisfies
all
Appetites
,
let
'em
be
never
so
various
,
never
so
boundless
,
Temporal
Good
,
nay
a
state
accumulated
with
all
temporal
Goods
,
has
still
something
defective
,
something
empty
in
it
:
That
which
is
crooked
cannot
be
made
straight
,
and
that
which
is
wanting
cannot
be
numbred
.
And
therefore
the
Eye
is
not
satisfied
with
seeing
,
nor
the
Ear
with
hearing
:
but
all
things
are
full
of
Labour
;
Man
cannot
utter
it
.
And
if
this
were
not
the
state
of
temporal
Things
,
yet
that
one
Thought
of
Solomon
that
he
must
leave
them
,
makes
good
the
Charge
of
Vanity
and
Vexation
:
And
the
contrary
is
that
which
compleats
Heaven
;
namely
,
that
it
is
Eternal
.
Were
Heaven
to
have
an
End
,
that
End
would
make
it
None
.
That
Death
would
be
as
much
more
intolerable
than
this
here
,
as
the
Joys
of
Heaven
are
above
those
of
Earth
.
For
the
Terrour
,
and
the
Evil
of
it
,
would
be
to
be
estimated
,
by
the
Perfection
of
that
Nature
and
Happiness
which
it
would
put
an
End
to
.
To
Dye
in
Paradise
,
amidst
a
Crowd
of
Satisfactions
,
how
much
more
intollerable
were
this
,
than
to
Dye
in
those
accursed
Regions
that
bred
continually
Briars
and
Brambles
,
Cares
and
Sorrows
?
And
now
,
I
doubt
not
,
but
every
one
will
readily
acKnowledge
,
that
an
Heaven
,
were
it
believed
,
were
such
a
Fruit
of
Christian
Liberty
,
such
a
Motive
to
it
,
as
none
could
resist
.
Did
I
believe
this
,
have
I
heard
one
say
,
I
would
quit
my
Trade
,
and
all
Cares
and
Thoughts
of
this
World
;
and
wholly
apply
my self
to
get
that
other
you
talk
of
.
There
was
no
need
of
going
thus
far
:
But
this
shews
what
the
natural
Influence
of
this
Doctrine
of
a
Life
to
come
is
;
and
that
it
is
generally
owing
to
Infidelity
,
where
't
is
frustrated
and
defeated
.
What
is
in
this
Case
to
be
done
?
what
Proof
,
what
Evidences
,
are
sufficient
to
beget
Faith
in
him
,
who
rejects
Christianity
,
and
all
Divine
Revelation
?
He
that
hears
not
Moses
and
the
Prophets
,
Christ
and
his
Apostles
,
neither
will
he
believe
though
one
rose
from
the
dead
.
This
Doctrine
of
a
Life
to
come
was
generally
believed
by
the
Gentile
World
.
It
was
indeed
very
much
obscur'd
,
but
never
extinguished
,
by
the
Addition
of
many
fabulous
and
superstitious
Fancies
;
so
strong
was
the
Tradition
,
or
Reason
,
or
rather
both
,
on
which
't
was
built
.
The
Jews
universally
embraced
it
.
The
general
Promises
of
God
to
Abraham
and
his
Seed
,
and
the
several
Shadows
and
Types
of
it
in
the
Mosaick
Institution
,
did
confirm
them
in
the
Belief
of
a
Doctrine
,
which
,
I
do
not
doubt
,
had
been
transmitted
to
them
even
from
Enoch
,
Noah
,
and
all
their
pious
Ancestors
.
Nor
must
we
look
upon
the
Sadduces
amongst
the
Jews
,
or
the
Epicureans
amongst
the
Gentiles
,
to
be
any
Objection
against
this
Argument
of
a
Life
to
come
,
founded
in
Tradition
,
and
the
universal
Sense
of
Mankind
:
because
they
were
not
only
inconsiderable
,
compared
to
the
Body
of
the
Jewish
,
or
Pagan
World
,
but
also
Desertors
and
Apostates
from
the
Philosophy
and
Religion
received
.
To
what
End
should
I
proceed
from
the
Gentile
and
Jew
to
the
Christian
?
were
Christianity
entertained
as
it
ought
,
the
very
supposal
of
any
Doubt
concerning
a
Life
to
come
would
be
impertinent
.
Here
we
have
numerous
Demonstratitions
of
it
.
Not
only
the
Fortune
of
Vertue
in
this
Life
,
which
is
often
very
calamitous
,
but
even
the
Origine
,
and
Nature
of
it
,
do
plainly
evince
a
Life
to
come
.
For
to
what
End
can
the
Mortification
of
the
Body
,
by
Abstractions
and
Meditations
,
be
enjoyned
,
if
there
be
no
Life
to
come
?
What
need
is
there
of
Renovation
,
or
Regeneration
by
the
Word
and
Spirit
of
God
,
were
there
no
Life
to
come
?
One
would
think
,
'
the
common
End
of
this
natural
Life
,
might
be
well
enough
secured
upon
the
common
Foundation
of
Reason
and
Human
Laws
.
What
should
I
here
add
,
the
Love
of
God
,
and
the
Merits
of
Jesus
?
from
both
which
we
may
derive
many
unanswerable
Arguments
of
a
Life
to
come
.
For
though
,
when
we
reflect
upon
it
,
it
appears
as
much
above
our
Merit
,
as
it
is
above
our
Comprehension
,
yet
when
we
consider
,
that
Eternal
Life
is
the
Gift
of
God
through
Jesus
Christ
our
Lord
,
what
less
than
an
Heaven
can
we
expect
from
an
infinite
Merit
,
and
Almighty
Love
?
The
Love
of
God
must
be
Perfect
as
Himself
:
and
the
Merits
of
Jesus
must
be
estimated
by
the
Greatness
of
his
Person
,
and
his
Sufferings
.
He
that
cannot
be
wrought
upon
by
these
and
the
like
Gospel-Arguments
,
will
be
found
,
I
doubt
,
impenetrable
to
all
others
.
'T
is
in
vain
to
argue
with
such
a
one
from
natural
Topicks
:
and
therefore
I
will
stop
here
.
I
should
now
pass
on
to
the
Third
Thing
,
the
Attainment
of
Christian
Liberty
:
But
this
Chapter
is
grown
much
too
big
already
:
And
to
the
consideration
of
the
Fruit
of
this
Liberty
,
which
I
have
so
long
insisted
on
,
nothing
more
needs
to
be
added
,
but
the
Observation
of
those
Rules
,
which
I
shall
lay
down
in
the
following
Chapters
.
For
whatever
Advice
will
secure
the
several
Parts
of
our
Liberty
,
will
consequently
secure
the
whole
.
I
will
therefore
close
this
Chapter
here
;
with
a
brief
Exhortation
,
to
endeavour
after
Deliverance
from
Sin
.
How
many
and
powerful
Motives
have
we
to
it
?
Would
we
free
our selves
from
the
Evils
of
this
Life
?
let
us
dam
up
the
Source
of
them
,
which
is
Sin
.
Would
we
surmount
the
Fear
of
Death
?
let
us
disarm
it
of
its
Sting
,
and
this
is
Sin
.
Would
we
perfect
and
accomplish
our
Natures
with
all
excellent
Qualities
?
't
is
Righteousness
,
wherein
consists
the
Image
of
God
,
and
Participation
of
the
Divine
Nature
:
't
is
the
cleansing
our selves
from
all
Filthiness
of
the
Flesh
and
Spirit
,
and
the
perfecting
Holiness
in
the
fear
of
God
,
that
must
transform
us
from
Glory
to
Glory
.
Would
we
be
Masters
of
the
most
glorious
Fortunes
?
't
is
Righteousness
that
will
make
us
Heirs
of
God
,
and
Joynt-Heirs
with
Christ
:
't
is
the
Conquest
of
our
Sins
,
and
the
abounding
in
good
Works
,
that
will
make
us
rich
towards
God
,
and
lay
up
for
us
a
good
Foundation
for
the
Life
to
come
.
Are
we
ambitious
of
Honour
?
let
us
free
our selves
from
the
servitude
of
Sin
.
'T
is
Vertue
only
,
that
is
truly
honourable
,
and
Praise-worthy
:
and
nothing
surely
can
entitle
us
to
so
noble
a
Relation
;
for
this
allies
us
to
God
.
For
as
our
Saviour
speaks
,
they
only
are
the
Children
of
Abraham
,
who
do
the
Works
of
Abraham
;
the
Children
of
God
,
who
do
the
Works
of
God
.
These
are
they
,
who
are
born
again
:
not
of
the
Will
of
the
Flesh
,
or
of
the
Will
of
Man
;
but
of
God
.
These
are
they
,
who
are
incorporated
into
the
Body
of
Christ
;
and
being
ruled
and
animated
by
his
Spirit
,
are
entitled
to
all
the
blessed
Effects
of
his
Merit
and
Intercession
.
These
are
they
,
in
a
word
,
who
have
overcome
,
and
will
,
one
day
,
sit
down
with
Christ
in
his
Throne
;
even
as
He
also
overcame
,
and
is
set
down
with
his
Father
in
his
Throne
,
Rev.
3.21
.
Good
God!
how
absurd
and
perverse
all
our
Desires
and
Projects
are
!
We
complain
of
the
Evils
of
the
World
;
and
yet
we
hugg
the
Causes
of
them
,
and
cherish
those
Vices
,
whose
fatal
Wounds
are
ever
big
with
numerous
and
intollerable
Plagues
.
We
fear
Death
;
and
would
get
rid
of
this
Fear
,
not
by
disarming
,
but
sharpning
its
Sting
;
not
by
subduing
,
but
forgetting
it
.
We
love
Wealth
and
Treasure
:
but
't
is
that
which
is
Temporal
,
not
Eternal
.
We
receive
Honour
one
of
another
;
but
we
seek
not
that
which
comes
from
God
only
.
We
are
fond
of
Ease
and
Pleasure
;
and
at
the
same
time
we
wander
from
those
Paths
of
Wisdom
,
which
alone
can
bring
us
to
it
.
For
,
in
a
word
,
't
is
this
Christian
Liberty
that
makes
Men
truly
free
:
not
the
being
in
bondage
to
no
Man
,
but
to
no
Sin
:
not
the
doing
what
we
list
,
but
what
we
ought
.
'T
is
Christian
Liberty
that
makes
us
truly
great
,
and
truly
glorious
?
for
this
alone
renders
us
,
Serviceable
to
others
,
and
Easie
to
our
selves
;
Benefactors
to
the
World
,
and
delightsome
at
home
:
't
is
Christian
Liberty
makes
us
truly
prosperous
,
truly
fortunate
;
because
it
makes
us
truly
happy
:
filling
us
with
Joy
and
Peace
,
and
making
us
abound
in
hope
,
through
the
Power
of
the
Holy
Ghost
.
CHAP.
IV.
Of
Liberty
as
it
relates
to
Original
Sin
.
WHatever
Difficulties
the
Doctrine
of
Original
Sin
really
be
involved
in
,
or
seem
at
least
to
some
to
be
so
,
they
will
not
concern
me
,
who
am
no
further
obliged
to
consider
it
,
than
as
it
is
an
Impediment
of
Perfection
:
For
though
there
be
much
Disputes
about
Original
Sin
,
there
is
little
or
none
about
Original
Corruption
;
the
Reality
of
this
is
generally
acknowledged
,
though
the
Guilt
,
the
Sinfulness
or
Immorality
of
it
,
be
controverted
.
And
though
there
be
Diversity
of
Opinions
concerning
the
Effects
of
Original
Corruption
in
Eternity
,
yet
there
is
no
Doubt
at
all
made
but
that
it
incites
and
instigates
us
to
actual
Sin
;
and
is
the
Seed-plot
of
Human
Folly
,
and
Wickedness
.
All
Men
I
think
,
are
agreed
,
that
there
is
a
Byass
and
strong
Propension
in
our
Nature
towards
the
Things
of
the
World
,
and
the
Body
;
That
the
subordination
of
the
Body
to
the
Soul
,
and
of
the
Soul
to
God
,
wherein
consists
Righteousness
,
is
subverted
and
overthrown
:
That
we
have
Appetites
which
clash
with
,
and
oppose
the
Commands
of
God
,
not
only
when
they
threaten
Violence
to
our
Nature
,
as
in
the
Cases
of
Confession
and
Martyrdom
,
but
also
when
they
only
prune
its
Luxuriancy
and
Extravagance
:
That
we
do
not
only
desire
sensitive
Pleasure
,
but
even
to
that
Degree
,
that
it
hurries
,
and
transports
us
,
beyond
the
Bounds
,
that
Reason
and
Religion
set
us
:
We
have
not
only
an
Aversion
for
Pain
and
Toil
and
Death
,
but
to
that
Excess
,
that
it
tempts
us
to
renounce
God
,
and
our
Duty
for
the
sake
of
Carnal
Ease
,
and
Temporal
safety
.
And
finally
,
that
we
are
so
backward
to
entertain
the
Belief
of
revealed
Truths
,
so
prone
to
terminate
our
Thoughts
on
,
and
confine
our
Desires
within
this
visible
World
as
our
Portion
,
and
to
look
upon
our selves
,
no
other
than
the
mortal
,
and
corruptible
Inhabitants
of
it
;
that
this
makes
us
selfish
,
and
sordid
,
proud
and
ambitious
,
false
,
subtle
,
and
contentious
to
the
endless
Disturbance
of
Mankind
and
our selves
.
That
this
I
say
,
is
the
state
of
Nature
,
that
this
is
the
Corruption
we
Labour
under
,
all
Men
,
I
think
,
are
agreed
:
And
no
wonder
;
for
did
a
Controversie
arise
about
this
,
there
would
be
no
need
to
appeal
any
further
,
for
the
Decision
of
it
,
than
to
ones
own
Experience
;
this
would
tell
every
one
that
thus
it
is
in
Fact
;
and
Reason
,
if
we
will
consult
it
,
will
tell
us
,
why
it
is
so
:
for
what
other
than
this
,
can
be
the
Condition
of
Man
,
who
enters
the
World
with
a
Soul
so
dark
and
destitute
of
Divine
Light
,
so
deeply
immerced
and
plung'd
into
Flesh
and
Blood
,
so
tenderly
and
intimately
affected
by
Bodily
Sensations
;
and
with
a
Body
,
so
adapted
and
suited
to
the
Things
of
this
World
,
and
fastened
to
it
by
the
Charms
of
Pleasure
,
and
the
Bonds
of
Interest
,
Convenience
and
Necessity
.
This
Account
of
Original
Corruption
,
agrees
very
well
with
that
St.
Paul
gives
us
of
it
,
Rom.
7.
and
elsewhere
:
And
with
that
Assertion
of
our
Lord
and
Master
,
on
which
he
builds
the
necessity
of
Regeneration
by
Water
and
the
Holy
Spirit
.
Joh.
3.6
.
That
which
is
born
of
the
flesh
,
is
flesh
,
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
Having
thus
briefly
explained
,
what
I
mean
in
this
Chapter
by
Original
Sin
,
I
am
next
to
consider
these
two
Things
.
1.
How
far
this
Distemper
of
Nature
is
curable
.
2.
Which
way
this
Cure
is
to
be
effected
.
As
to
the
first
Enquiry
,
I
would
not
be
understood
to
proceed
in
it
with
a
regard
to
all
the
Regenerate
in
General
,
but
only
to
the
Perfect
;
for
the
strength
of
Original
Sin
cannot
but
be
very
different
in
new
Converts
,
or
Babes
in
Grace
,
and
in
such
as
are
advanced
to
an
Habit
of
Righteousness
.
This
being
premised
,
I
think
,
I
may
on
good
Ground
resolve
.
That
Original
Sin
in
the
Perfect
Man
,
may
be
so
far
reduced
and
master'd
,
as
to
give
him
but
very
rare
and
slight
Disturbance
.
This
seems
to
me
evident
from
the
great
Change
,
that
must
be
wrought
in
him
,
who
is
converted
from
a
Sinner
into
a
Saint
;
If
any
Man
be
in
Christ
,
he
is
a
new
Creature
:
old
things
are
past
away
,
behold
all
things
are
become
new
,
2
Cor.
5.17
.
and
it
is
hard
to
conceive
this
new
Nature
,
without
new
Propensions
,
and
Inclinations
,
not
only
different
from
,
but
repugnant
to
,
our
former
Original
and
Corrupt
ones
;
or
at
least
we
must
suppose
this
new
Creation
,
so
far
to
have
reformed
and
corrected
the
Man
,
that
Original
Corruption
has
lost
the
Strength
and
Force
,
which
before
it
had
.
This
will
be
more
clear
yet
,
if
we
observe
never
so
slightly
,
the
several
Parts
of
this
great
Change
.
First
,
the
Soul
of
an
excellent
Person
is
filled
with
an
unfeigned
and
habitual
Sorrow
for
,
and
Detestation
of
,
all
Sin
;
I
hate
,
saith
the
Psalmist
,
every
false
way
.
And
how
inconsistent
is
the
strength
,
and
Heat
of
corrupt
Propensions
,
with
the
Tears
and
Aversions
of
a
true
Penitent
?
how
tame
is
the
Body
,
how
pure
the
Mind
,
when
the
Man
is
possess'd
with
a
firm
and
holy
Indignation
against
Sin
,
when
he
dissolves
in
the
pious
Tenderness
of
a
contrite
Spirit
!
Next
the
Soul
of
a
good
Man
,
is
possessed
with
an
ardent
Love
of
God
and
of
Jesus
,
with
a
firm
Belief
,
and
a
steady
Hope
of
a
blessed
Eternity
;
with
enlightened
Eyes
he
beholds
the
Vanity
of
all
earthly
Things
,
and
admires
the
Solidity
,
the
Weight
,
and
Duration
of
Heavenly
Glory
:
he
is
risen
with
Christ
,
and
therefore
seeks
those
things
that
are
above
where
Christ
sits
on
the
right
hand
of
God
:
He
has
set
his
Affection
on
things
above
,
and
not
on
things
on
the
Earth
;
for
he
is
dead
,
and
his
Life
is
hid
with
Christ
in
God
.
And
must
we
not
now
suppose
such
a
one
cleansed
and
purified
from
all
corrupt
Affections
,
when
the
very
Bent
of
his
Soul
is
quite
another
way
?
must
we
not
suppose
the
Force
and
Strength
of
depraved
Nature
,
overpowred
and
subdued
,
by
these
heavenly
Affections
?
How
mortified
must
such
a
Man
be
to
the
World
and
to
the
Body
?
how
feeble
is
the
Opposition
,
that
inferiour
Nature
can
raise
against
a
Mind
,
invested
with
so
absolute
and
soveraign
Authority
,
and
endowed
with
Light
and
Strength
from
above
?
Lastly
,
the
Perfect
Man
has
not
only
crucified
the
Inordinate
and
sinful
Lusts
and
Affections
of
the
Body
,
but
has
also
obtained
a
great
Mastery
even
over
the
natural
Appetites
of
it
;
how
else
can
it
be
that
his
Desires
,
and
Hopes
,
are
in
Heaven
;
that
he
waits
for
the
Lord
from
thence
;
that
he
desires
to
be
dissolved
and
to
be
with
Christ
;
and
groans
to
be
rid
of
the
corruptible
Tabernacle
of
the
Body
?
He
that
is
thus
above
the
Body
,
may
certainly
be
concluded
,
to
be
in
some
degree
above
,
even
the
most
natural
Appetites
.
He
that
has
set
himself
free
in
a
great
Measure
,
even
from
his
Aversion
to
Death
,
and
in
his
Affection
at
least
very
much
loosen'd
the
bond
,
the
knot
,
that
unties
Soul
and
Body
,
may
certainly
very
reasonably
be
presumed
to
be
much
more
above
all
covetous
,
ambitious
,
or
wanton
Inclinations
.
These
are
the
Grounds
on
which
I
attribute
to
the
Perfect
Man
,
so
high
a
Degree
of
Freedom
from
Original
Sin
as
I
do
in
the
Proposition
laid
down
.
2ly
.
But
yet
I
do
not
in
the
least
think
,
that
the
most
Perfect
Man
upon
Earth
,
can
so
extinguish
the
sparks
of
Original
Corruption
,
but
that
if
he
do
not
keep
a
Watch
and
Guard
upon
himself
,
they
will
gather
Strength
and
revive
again
:
And
the
Reason
of
this
is
plain
;
because
it
has
a
Foundation
in
our
very
Nature
.
The
Dispute
concerning
the
Existence
of
Original
Corruption
in
us
after
Baptism
,
or
Regeneration
is
,
methinks
a
very
needless
one
:
For
if
it
be
about
the
Notion
we
ought
to
entertain
of
it
,
that
is
,
whether
it
be
properly
Sin
or
not
,
this
is
a
Contention
about
Words
;
for
what
signifies
it
by
what
Name
we
call
this
Remainder
of
Original
Pravity
,
when
all
grant
,
that
the
Stain
and
Guilt
of
it
,
is
washed
off
and
pardoned
:
But
if
it
be
about
the
Force
and
Efficacy
of
it
,
this
indeed
is
a
Controversie
of
some
Moment
;
but
a
very
foolish
one
,
on
one
side
:
for
to
what
purpose
can
it
be
,
to
say
a
great
many
subtil
and
puzling
Things
against
a
Truth
,
that
every
Man
feels
and
experiments
at
one
time
or
other
.
Upon
the
whole
then
,
I
may
thus
describe
the
Liberty
of
the
Perfect
Man
with
respect
to
Original
Sin
:
He
has
mortified
it
,
though
not
utterly
extirpated
it
,
he
has
subdued
it
though
not
exterminated
it
;
and
therefore
he
is
not
only
free
from
sinful
and
inordinate
Lusts
and
Affections
,
but
also
,
in
a
far
greater
measure
than
other
Men
,
from
those
Infirmities
and
Irregularities
which
are
,
as
it
were
,
the
struglings
and
Ebullitions
of
Original
Sin
,
not
yet
sufficiently
tam'd
.
He
has
advanced
his
Victory
very
far
,
even
over
his
natural
Appetites
;
he
has
no
stronger
Inclination
for
the
Body
,
or
for
the
World
,
and
the
Things
of
it
,
than
such
as
becomes
a
Man
that
is
possessed
with
a
deep
sense
of
the
Vanity
of
this
World
,
and
the
Blessedness
of
another
.
The
World
is
in
a
high
Degree
crucified
to
him
,
and
he
counts
all
things
but
dung
and
dross
in
comparison
with
the
Excellency
of
the
knowledge
of
Christ
Jesus
his
Lord
.
His
Sorrows
and
his
Joys
,
his
Desires
and
his
Fears
,
be
the
occasion
never
so
just
or
lawful
,
pass
not
the
modest
Bounds
of
a
wise
Moderation
.
He
desires
without
Impatience
,
cares
and
contrives
,
hopes
and
pursues
,
without
Anxiety
,
or
Sollicitude
;
he
is
cautious
without
Fear
and
Pusillanimity
,
he
is
sad
without
Dejection
or
Despondency
,
and
Pleasant
without
Vanity
.
All
this
indeed
shews
him
,
not
only
to
have
conquered
Sin
and
Folly
,
but
in
a
great
Measure
also
,
his
natural
Propension
to
them
.
But
after
all
,
this
happy
Creature
must
remember
,
that
he
is
still
in
the
Body
,
in
the
Body
whose
Appetites
will
soon
pass
beyond
their
due
Bounds
,
if
he
be
indulgent
or
careless
:
he
must
remember
that
he
is
not
immutably
holy
,
his
Understanding
is
not
so
clear
and
bright
,
but
that
it
may
be
deceived
,
nor
the
Bent
of
his
Affections
so
strongly
set
upon
good
,
but
that
they
may
be
perverted
;
and
therefore
he
must
be
sober
and
vigilant
,
and
fear
always
.
Thus
have
I
stated
the
Cureableness
of
our
Original
Corruption
.
And
as
I
think
,
I
have
plainly
the
Countenance
of
Scripture
,
so
I
do
not
see
,
that
I
in
the
least
clash
with
that
Clause
,
in
the
Ninth
Article
of
our
Church
,
which
affirms
concerning
Original
Sin
thus
.
And
this
Infection
of
Nature
doth
remain
,
yea
,
in
them
that
are
regenerated
,
whereby
the
Lust
of
the
Flesh
,
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
some
do
expound
the
Wisdom
,
some
sensuality
,
some
the
Affection
,
some
the
Desire
of
the
Flesh
,
is
not
subject
to
the
Law
of
God
.
For
this
must
not
be
understood
surely
,
as
if
the
Flesh
did
always
Lust
against
the
Spirit
in
the
Regenerate
,
but
only
that
the
Regenerate
themselves
are
liable
and
obnoxious
to
these
Lustings
;
which
,
on
supposal
,
that
the
Perfect
Man
were
here
thought
upon
by
the
Compilers
of
this
Article
,
imports
no
Contradiction
to
any
thing
I
have
delivered
.
The
Truth
is
,
I
have
asserted
no
more
concerning
the
Cureableness
of
Original
Corruption
,
than
what
is
necessary
to
secure
the
Interest
of
Holiness
,
as
well
as
the
Honour
of
the
Word
and
Spirit
.
I
have
too
often
had
occasion
to
observe
,
that
the
stating
our
Obligation
to
reduce
Original
Corruption
too
laxly
,
ministers
not
a
little
to
the
Carnal
Confidence
of
supine
and
careless
Persons
.
How
greedily
do
some
imbibe
,
and
how
fond
are
they
of
this
Notion
,
that
the
Flesh
,
even
in
the
Regenerate
,
does
always
Lust
against
the
Spirit
?
and
the
next
thing
is
,
to
look
upon
their
darling
Errors
,
as
unavoidable
Infirmities
,
flowing
from
the
uncurable
Distemper
of
Original
Sin
.
To
the
end
therefore
,
that
under
Colour
and
Pretence
of
the
Impossibility
of
a
perfect
Cure
and
Restitution
of
our
Nature
to
perfect
Innocence
and
unspotted
Purity
,
we
may
not
sit
down
contented
in
an
impure
State
;
and
never
advance
to
those
Degrees
of
Health
and
Innocence
,
which
we
may
,
and
ought
actually
arrive
at
,
I
think
fit
here
,
to
guard
the
Doctrine
of
Original
Sin
,
with
this
one
general
Caution
.
That
we
be
very
careful
not
to
mistake
Contracted
for
Natural
Corruption
;
not
to
mistake
a
Super-induced
Nature
,
defaced
by
all
the
Slime
and
Mud
,
which
popular
Errors
and
Fashions
leave
upon
it
,
for
Original
Nature
,
or
Nature
in
that
State
in
which
it
enters
the
World
.
'T
is
I
doubt
,
a
very
hard
thing
to
find
,
but
one
arrived
at
any
Maturity
of
Years
,
in
whom
Nature
is
the
same
thing
now
,
that
it
was
in
the
Womb
or
the
Cradle
;
in
whom
these
are
no
worse
Propensions
,
than
what
necessarily
flow
from
the
Frame
and
Composition
of
his
Being
.
Alas
!
our
Original
Depravation
,
be
it
what
it
will
,
is
very
betimes
improved
by
false
Principles
and
foolish
Customs
;
by
a
careless
Education
,
and
by
the
Blandishments
and
Insinuations
of
the
World
:
and
every
Man
is
so
partial
to
himself
,
that
he
is
very
willing
to
have
his
Defects
and
Errors
pass
under
the
Name
of
Natural
and
unavoidable
ones
,
because
this
seems
to
carry
in
it
its
own
Apology
.
This
is
a
fatal
Error
and
continues
Men
in
their
Vices
,
nay
gives
them
peace
in
them
too
,
to
their
Lives
End
;
for
why
should
not
a
Man
forbear
attempting
what
he
despairs
of
effecting
?
To
prevent
which
,
I
earnestly
desire
my
Reader
to
consider
,
that
all
,
who
have
treated
this
Doctrine
of
Original
Sin
with
any
Solidity
or
Prudence
,
do
carry
the
Matter
as
far
at
least
,
as
I
have
done
:
They
teach
not
only
that
Original
Corruption
may
be
Prun'd
and
Lop't
,
but
that
it
may
be
cut
down
,
mortified
,
and
dried
up
.
That
since
no
Man
can
assure
himself
how
far
he
may
advance
his
Conquest
over
his
natural
Corruption
,
and
the
Interest
of
every
Man's
safety
and
Glory
obliges
him
to
advance
it
as
far
as
he
can
,
he
must
never
cease
fighting
against
it
,
while
it
fights
against
him
.
That
since
every
Sin
is
so
far
Mortal
as
it
is
voluntary
,
and
has
as
much
Guilt
in
it
as
Freedom
,
every
Man
ought
to
be
extreamly
jealous
,
least
he
be
subject
to
any
vicious
Inclination
,
that
is
in
Reality
the
Pruduct
not
of
Nature
,
but
of
Choice
.
And
Lastly
,
since
though
much
less
than
habitual
Goodness
may
constitute
a
Man
in
a
State
of
Grace
,
yet
nothing
less
can
produce
Perfection
,
or
a
constant
Assurance
of
Eternal
Happiness
:
therefore
no
Man
ought
to
acquiesce
,
while
he
sees
himself
short
of
this
:
and
every
Man
should
remember
that
his
Goodness
ought
to
consist
in
a
Habit
of
those
Vertues
,
to
which
,
he
is
by
Nature
the
most
averse
.
I
have
now
dispatched
My
first
Enquiry
,
and
resolved
how
far
Original
Sin
is
curable
.
The
Next
is
,
§
.
2.
How
this
Cure
may
be
effected
.
And
here
't
is
plain
,
what
we
are
to
aim
at
in
general
;
for
if
Original
Righteousness
consists
,
as
I
think
it
cannot
be
doubted
in
the
Subordination
of
the
Body
to
the
Soul
,
and
the
Soul
to
God
;
and
Original
Corruption
in
the
Subversion
of
this
Order
,
then
the
Cure
must
consist
in
restoring
this
Subordination
by
the
weakning
and
reducing
the
Power
of
the
Body
,
and
by
quickning
and
strengthening
the
Mind
,
and
so
re-establishing
its
Soveraignty
and
Authority
.
The
Scriptures
accordingly
let
us
know
,
that
this
is
the
great
Design
of
Religion
,
and
the
great
Business
of
Man
,
1
Cor.
9
,
25.
And
every
Man
that
striveth
for
the
Mastery
,
is
temperate
in
all
things
.
Now
they
do
it
to
,
obtain
a
corruptible
Crown
,
but
we
an
incorruptible
.
And
this
St.
Paul
illustrates
and
explains
by
his
own
example
in
the
following
Words
.
I
therefore
so
run
,
not
as
uncertainly
:
so
fight
I
,
not
as
one
that
beateth
the
Air
:
But
I
keep
under
my
Body
,
and
bring
it
into
Subjection
.
The
Preference
,
given
to
the
Cares
and
Appetites
of
the
Body
or
of
the
Mind
,
is
the
distinguishing
Character
which
constitutes
and
demonstrates
Man
either
Holy
or
Wicked
,
they
that
are
of
the
flesh
do
mind
the
things
of
the
flesh
,
and
they
that
are
of
the
Spirit
the
things
of
the
Spirit
,
Rom.
8.5
.
And
the
Threats
of
the
Gospel
belong
to
the
Servants
of
the
Flesh
,
its
Promises
to
the
Servants
of
the
Spirit
;
For
if
ye
live
after
the
flesh
,
ye
shall
dye
:
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
Body
,
ye
shall
live
,
Rom.
8.13
.
He
that
soweth
to
his
flesh
,
shall
of
the
flesh
reap
corruption
:
but
he
that
soweth
to
the
Spirit
,
shall
of
the
Spirit
reap
life
everlasting
,
Gal.
6.8
.
I
grant
that
in
these
Places
,
and
elsewhere
very
commonly
,
as
by
the
Spirit
is
meant
the
Mind
enlightened
and
aided
by
the
Grace
of
God
,
so
by
the
Body
or
Flesh
is
meant
our
inferiour
Nature
,
not
just
such
as
it
proceeds
out
of
the
Womb
,
but
as
it
is
further
depraved
by
a
Carnal
and
Worldly
Conversation
.
However
since
Original
is
the
Seed
,
or
Root
of
Voluntary
or
Customary
Corruption
,
these
Texts
do
properly
and
directly
enough
,
serve
to
the
Confirmation
of
the
Doctrine
for
which
they
are
alledg'd
.
This
then
is
the
great
Duty
of
Man
,
this
is
the
great
End
which
he
is
always
to
have
in
his
Eye
,
the
mortifying
the
Body
,
and
entirely
subjugating
it
to
the
Reason
of
the
Mind
.
Here
the
Christian
Warfare
must
begin
,
and
here
end
;
for
he
who
has
crucified
the
Body
with
the
Lusts
and
Affections
thereof
,
has
entered
into
rest
,
as
far
as
this
Life
is
capable
of
it
:
He
that
laies
the
Foundation
of
Morals
here
,
does
build
upon
a
Rock
,
and
he
that
here
pushes
his
Success
to
the
utmost
point
,
has
reached
the
highest
Round
in
the
Scale
of
Perfection
,
and
given
the
finishing
strokes
to
Holiness
and
Vertue
.
This
I
say
then
,
he
that
will
be
free
,
must
lay
down
as
a
general
Rule
to
himself
,
from
which
he
must
resolve
never
to
swerve
;
That
he
is
by
all
rational
and
possible
Methods
to
diminish
the
Strength
and
Authority
of
the
Body
,
and
increase
that
of
the
Mind
.
By
this
we
ought
to
judge
of
the
Conveniences
or
Inconveniences
of
our
worldly
Fortunes
;
by
this
we
are
to
determine
of
the
Innocence
or
Malignity
of
Actions
;
by
this
we
are
to
form
and
estimate
our
Acquaintance
and
Conversation
,
and
by
this
we
are
to
judge
of
the
Bent
and
Tendency
of
our
Lives
;
by
this
we
are
to
regulate
our
Diversions
;
by
this
we
may
resolve
of
the
Nature
and
Degree
of
our
Pleasures
,
whether
lawful
,
whether
expedient
or
not
:
And
in
one
word
,
by
this
we
may
pass
a
true
Sentence
upon
the
Degrees
and
Measures
of
our
Natural
Affections
.
There
are
many
things
,
that
are
in
their
own
Nature
indifferent
enough
that
prove
not
so
to
me
;
and
there
is
such
a
Latitude
in
the
Degrees
and
Measures
of
Duty
and
Deviations
from
it
,
that
it
is
a
very
hard
matter
in
several
Cases
,
to
define
nicely
and
strictly
what
is
lawful
or
unlawful
.
But
I
am
sure
in
all
Cases
this
is
a
wise
and
safe
Rule
that
we
are
to
aim
at
the
strengthning
the
Authority
of
our
Minds
,
and
the
weakning
the
Force
and
Power
of
our
carnal
Appetites
.
By
Consequence
every
Man
ought
to
examine
himself
,
by
what
Arts
,
by
what
Practises
the
Light
of
his
Understanding
comes
to
be
obscured
,
the
Authority
of
his
Reason
weaken'd
,
and
the
Tenderness
of
his
Conscience
to
be
so
much
blunted
and
worn
off
.
And
when
he
has
discovered
this
,
he
must
avoid
these
things
as
temptations
and
snares
;
he
must
shun
these
Paths
as
those
that
lead
to
Danger
and
Death
;
and
whatever
he
finds
to
have
a
contrary
Tendency
,
these
are
the
things
that
he
must
do
,
these
are
the
things
that
he
must
Study
contrive
,
and
follow
,
how
happy
would
a
Man
be
,
how
perfect
would
he
soon
grow
,
if
he
did
conduct
himself
by
this
Rule
?
how
little
need
would
he
have
of
outward
Comforts
;
how
little
value
would
he
have
for
Power
and
Honour
,
for
the
State
and
Pride
of
Life
?
how
little
would
he
hunt
after
the
Pleasures
of
Sense
;
what
Peace
should
he
maintain
within
,
when
he
should
do
nothing
that
were
repugnant
to
the
Reason
of
his
Mind
;
what
Joy
and
Hope
would
he
abound
with
,
when
he
should
have
so
many
daily
Proofs
of
his
Integrity
,
as
the
living
above
the
Body
would
give
him
?
and
how
would
all
this
strengthen
and
exalt
the
Mind
;
what
Flights
would
it
take
towards
Heaven
,
and
how
invincible
would
it
prove
to
all
Temptations
?
Happy
and
Perfect
that
Man
,
who
has
the
Kingdom
of
God
thus
within
him
,
whose
Life
is
hid
with
Christ
in
God
,
when
Christ
who
is
his
Life
shall
appear
,
he
also
shall
appear
with
him
in
Glory
!
This
is
a
comprehensive
Rule
,
and
,
if
well
pursued
,
sufficient
of
its
self
to
do
the
Work
I
am
here
aiming
at
:
But
that
it
may
be
more
easily
reduced
to
Practice
,
I
think
it
not
amiss
,
to
take
a
more
particular
View
of
it
;
And
then
it
may
be
resolved
into
these
two
.
1.
We
must
lay
due
Restraints
upon
the
Body
.
2.
We
must
invigorate
and
fortifie
the
Mind
,
partly
by
the
Light
of
the
Gospel
,
and
the
Grace
of
the
holy
Spirit
,
and
partly
by
accustoming
it
to
retire
and
with
draw
it self
from
the
Body
.
§
.
1.
As
to
the
Restraints
we
are
to
lay
upon
the
Body
,
what
they
are
,
we
easily
learn
from
the
Scriptures
;
for
First
,
these
expresly
forbid
us
to
gratifie
the
Lusts
and
Affections
of
the
Flesh
,
and
that
not
only
because
they
are
injurious
to
our
Neighbour
,
and
a
Dishonour
to
our
holy
Profession
,
but
also
because
they
have
an
ill
Influence
upon
the
strength
and
Liberty
,
the
Power
and
Authority
of
the
Mind
;
Dearly
beloved
I
beseech
you
as
Strangers
and
Pilgrims
abstain
from
fleshly
Lusts
which
war
against
the
Soul
,
1
Pet.
2.11
.
And
whoever
enters
into
the
account
of
things
,
will
easily
discern
this
to
be
true
;
there
is
a
Deceitfulness
in
Sin
,
a
sensuality
in
Lust
;
Who
sees
not
that
there
is
more
Attraction
in
the
Pride
,
and
Ostentation
of
Life
,
than
in
the
Simplicity
and
Plainness
of
it
.
That
there
is
more
Temptation
,
and
Allurement
in
Riot
and
Luxury
,
than
in
frugality
and
a
Competency
?
that
the
Imagination
of
a
Solomon
himself
cannot
but
be
wretchedly
abused
,
if
he
give
it
leave
to
wander
and
wanton
in
variety
?
In
a
word
,
if
the
Mind
follow
a
carnal
or
worldly
Appetite
and
Fancy
in
all
its
Excesses
and
Debauches
,
it
will
soon
find
it self
miserably
enslaved
and
intoxicated
;
it
will
be
wholly
in
the
Interest
of
the
Body
,
and
wholly
given
up
to
to
the
Pleasures
of
it
.
Secondly
,
Though
the
Scripture
do
not
prohibit
some
States
or
Conditions
of
this
Life
,
which
seem
as
it
were
more
nearly
allied
to
,
or
at
least-wise
at
less
Distance
from
the
Lusts
of
the
Flesh
than
others
are
,
yet
it
forbids
us
to
covet
and
pursue
them
.
Thus
St.
Paul
,
Rom.
12.16
.
Mind
not
high
things
.
The
Apostle
does
not
here
oblige
any
Man
to
degrade
himself
beneath
his
Birth
,
or
to
fly
from
those
Advantages
,
which
God's
Providence
and
his
own
Merits
give
him
a
just
Title
to
;
but
certainly
he
does
oblige
the
Christian
not
to
aspire
ambitiously
to
great
Things
,
nor
fondly
to
pride
himself
in
successes
of
this
kind
:
so
when
a
little
after
he
commands
us
in
Honour
to
prefer
one
another
,
certainly
he
does
not
teach
how
to
talk
,
but
how
to
act
,
not
how
to
court
and
compliment
,
but
how
to
deport
our selves
consonant
to
those
Notions
with
which
Charity
towards
our
Neighbour
and
Humility
towards
our selves
ought
to
inspire
us
.
Thus
again
we
are
not
forbidden
to
be
rich
;
no
Man
is
bound
to
strip
himself
of
those
Possessions
which
he
is
born
to
,
or
to
shut
out
that
Increase
,
which
God's
Blessing
,
and
his
own
Diligence
naturally
bring
in
.
But
we
are
forbid
to
thirst
after
Riches
,
or
to
value
our selves
upon
them
,
and
commanded
to
be
content
with
those
things
that
we
have
;
and
if
God
bless
us
with
Wealth
to
enjoy
it
with
Modesty
and
Thankfulness
,
and
dispense
it
with
Liberality
,
1
Tim.
6.6
,
7
,
8
,
9
,
10.
Godliness
with
Contentment
is
great
gain
:
for
we
brought
nothing
into
this
World
,
and
it
is
certain
we
can
carry
nothing
out
,
and
having
Food
and
Raiment
,
let
us
be
therewith
content
.
But
they
that
will
be
rich
,
fall
into
temptation
,
and
a
Snare
,
and
into
many
foolish
,
and
hurtful
Lusts
,
which
drown
Men
in
Destruction
and
Perdition
.
For
the
Love
of
Money
is
the
root
of
all
Evil
,
which
while
some
coveted
after
they
have
erred
from
the
faith
,
and
pierced
themselves
thorow
with
many
Sorrows
.
ver.
17
,
18
,
19.
Charge
them
that
are
rich
in
this
World
,
that
they
be
not
high
minded
,
nor
trust
in
uncertain
Riches
,
but
in
the
living
God
,
who
giveth
us
all
things
richly
to
enjoy
.
That
they
do
good
,
that
they
be
rich
in
good
works
,
ready
to
distribute
;
willing
to
communicate
.
Laying
up
in
store
for
themselves
a
good
foundation
against
the
time
to
come
,
that
they
may
lay
hold
on
Eternal
Life
.
And
to
multiply
no
more
Instances
of
Restraints
of
this
or
the
like
nature
,
thus
we
ought
to
stand
affected
towards
Praise
and
Reputation
,
Interest
and
Power
,
Beauty
,
Strength
,
&c.
We
must
neither
be
too
Intent
upon
them
,
nor
enjoy
them
with
too
much
Gust
and
Satisfaction
;
for
this
is
that
Disposition
which
appears
to
me
to
suit
best
with
the
Spirit
and
Design
of
the
Gospel
,
and
with
the
Nature
of
such
things
as
being
of
a
middle
sort
,
are
equally
capable
of
being
either
Temptations
or
Blessings
,
Instruments
of
Good
or
Evil.
3ly
.
The
Scripture
regulates
and
bounds
our
natural
and
necessary
Appetites
,
not
so
much
by
nicely
defining
the
exact
Degrees
and
Measures
within
which
Nature
must
be
strictly
contained
,
as
by
exalted
Examples
,
of
,
and
Exhortations
to
,
a
Spiritual
,
pure
and
heavenly
Disposition
.
Thus
our
Lord
and
Master
seems
to
me
,
to
give
some
check
to
the
stream
of
natural
Affection
,
and
to
call
off
his
Disciples
from
it
to
the
Consideration
of
a
Spiritual
Relation
,
Mark
3.34
,
35.
And
he
looked
round
about
on
them
which
sate
about
him
,
and
said
,
behold
my
Mother
and
my
Brethren
.
For
whosoever
shall
do
the
will
of
God
,
the
same
is
my
Brother
,
and
my
Sister
,
and
Mother
.
To
which
words
of
our
Lord
I
may
joyn
those
of
St.
Paul
,
henceforth
know
we
no
Man
after
the
flesh
,
yet
now
henceforth
know
we
him
no
more
,
2
Cor.
5.16
.
The
Answer
of
our
Lord
to
a
Disciple
,
who
would
have
deferr'd
his
following
him
till
he
had
Buried
his
Father
,
Matt.
8.
●1
.
and
to
him
who
begged
leave
to
go
and
bid
farewell
,
first
to
his
Relations
and
Domesticks
,
Luke
9.61
.
does
plainly
countenance
the
Doctrine
I
here
advance
;
and
so
does
St.
Paul
,
1
Cor.
7.29
.
so
often
cited
by
me
.
Not
that
our
Saviour
or
his
Apostles
did
ever
account
our
natural
Affections
vicious
and
impure
;
for
't
is
a
Vice
to
be
without
them
,
Rom.
1.31
.
not
that
they
went
about
to
diminish
,
or
abate
,
much
less
to
cancel
the
Duties
flowing
from
them
,
no
;
They
only
prune
the
Luxuriancy
of
untaught
Nature
,
and
correct
the
Fondnesses
and
Infirmities
of
Animal
Inclinations
.
Our
natural
Affections
may
entangle
and
enslave
us
,
as
well
as
unlawful
and
irregular
ones
,
if
we
lay
no
Restraint
upon
them
.
Religion
indeed
,
makes
them
the
Seeds
of
Vertue
;
but
without
it
,
they
easily
betray
us
into
Sin
and
Folly
.
For
this
Reason
I
doubt
not
,
lest
,
under
pretence
of
satisfying
our
most
natural
and
importunate
Appetites
,
we
should
be
ensnared
into
the
Love
of
this
World
,
and
intangled
in
the
Cares
of
it
,
our
Saviour
forbids
us
to
take
thought
for
to
morrow
,
even
for
the
necessaries
of
to
morrow
,
what
we
shall
eat
,
and
what
we
shall
drink
,
and
where-withal
we
shall
be
clothed
,
Matt.
6.
These
are
the
Restraints
laid
upon
the
Body
in
Scripture
,
which
if
any
Man
observe
,
he
will
soon
discern
himself
as
far
purified
and
freed
from
Original
Corruption
,
as
Human
Nature
in
this
Life
is
capable
of
.
And
that
he
may
,
§.
2ly
.
He
must
fortifie
and
invigorate
the
Mind
.
And
this
must
be
done
two
ways
,
First
,
by
possessing
it
with
the
Knowledge
of
the
Gospel
and
the
Grace
of
the
Spirit
.
Secondly
by
withdrawing
it
often
from
the
Body
.
As
to
the
former
Branch
of
this
Rule
,
the
Necessity
of
it
is
apparent
;
since
the
state
of
Nature
is
such
,
as
has
before
been
described
,
we
stand
in
need
,
not
only
of
Revelation
to
enlighten
us
,
but
also
of
Grace
to
strengthen
us
;
Of
the
former
to
excite
us
to
exert
all
the
Force
and
Power
we
have
;
of
the
Latter
to
enable
us
to
do
that
which
our
natural
Force
never
can
effect
.
It
cannot
be
here
expected
,
that
I
should
treat
of
the
Operation
of
the
Spirit
,
and
the
Ways
of
obtaining
it
,
grieving
,
and
quenching
it
:
this
would
demand
a
peculiar
Treatise
.
I
will
here
only
observe
,
That
't
is
the
Work
of
the
Spirit
to
repair
,
in
some
Degree
at
least
,
the
Ruins
of
the
Fall
;
to
rectifie
Nature
;
to
improve
our
Faculties
,
and
to
imprint
in
us
the
Divine
Image
:
That
Meditation
and
Prayer
,
and
a
careful
Conformity
to
the
Divine
Will
,
obtain
and
increase
the
Grace
of
the
Spirit
;
That
Negligence
and
presumptuous
Wickedness
grieve
and
extinguish
it
.
As
to
the
Knowledge
of
the
Gospel
,
I
shall
not
need
to
say
much
here
;
I
have
considered
this
matter
in
the
Chapter
of
Illumination
;
and
will
only
observe
that
the
Doctrines
of
the
Gospel
are
such
,
as
if
they
be
thoroughly
imbibed
,
do
effectually
raise
us
above
a
state
of
Nature
,
and
set
us
free
from
the
Power
and
Prevalence
of
our
Original
Corruption
.
Were
we
but
once
perswaded
that
we
are
Strangers
and
Pilgrims
upon
Earth
,
That
all
Carnal
Gratifications
do
war
against
the
Soul
,
That
our
Souls
are
properly
our selves
,
and
That
our
first
Cares
are
to
be
for
them
;
That
God
is
himself
our
Sovereign
Good
,
and
the
Fountain
of
all
inferiour
Good
;
that
our
Perfection
and
Happiness
consist
in
the
Love
and
Service
of
Him
;
That
we
have
a
mighty
Mediatour
who
once
Died
for
us
,
and
ever
Lives
to
make
Intercession
for
us
;
That
a
Kingdom
,
incorruptible
and
undefiled
,
and
that
fadeth
not
away
,
is
reserved
in
Heaven
,
for
all
meek
,
faithful
,
and
holy
Souls
:
Were
we
,
I
say
,
but
once
thoroughly
perswaded
of
these
Truths
,
with
what
Vigour
would
they
impregnate
our
Minds
?
how
clear
would
be
the
Convictions
of
Conscience
;
how
uncontroulable
the
Authority
of
Reason
;
how
strong
the
Instincts
and
Propensions
of
the
Mind
towards
Righteousness
and
Vertue
?
These
would
alienate
the
Mind
from
the
World
and
the
Body
,
and
turn
the
Bent
of
it
another
way
;
these
would
inspire
it
with
other
Desires
and
Hopes
,
and
make
it
form
different
Projects
from
what
it
had
before
;
old
things
are
done
away
,
and
all
things
are
become
new
.
The
Second
Branch
,
of
this
second
particular
Rule
is
,
that
we
must
accustom
our selves
to
retire
frequently
from
the
Commerce
and
Conversation
of
the
Body
.
Whether
the
Eating
the
forbidden
Fruit
did
open
to
the
Mind
new
Scenes
of
Sensuality
,
which
it
thought
not
of
,
and
so
called
it
down
,
from
the
Serenity
and
Heights
of
a
more
pure
and
contemplative
Life
,
to
participate
the
turbulent
Pleasures
of
Sense
,
immersing
it
as
it
were
by
this
means
deeper
into
the
Body
,
I
pretend
not
to
judge
.
But
't
is
certain
,
a
too
too
intimate
Conjunction
of
the
Mind
with
the
Body
and
the
satisfactions
of
it
,
does
very
much
debase
it
.
'T
is
our
great
Unhappiness
that
the
Soul
is
always
in
the
Senses
,
and
the
Senses
are
always
upon
the
World
;
we
converse
with
the
World
;
we
talk
of
the
World
;
we
think
of
the
World
;
we
project
for
the
World
;
and
what
can
this
produce
,
but
a
carnal
and
worldly
Frame
of
Spirit
?
We
must
meditate
Heavenly
Things
;
we
must
have
our
Conversation
in
Heaven
;
we
must
accustom
our selves
to
inward
and
Heavenly
Pleasures
,
if
we
will
have
Heavenly
Minds
:
We
must
let
no
day
pass
,
wherein
we
must
not
withdraw
our selves
from
the
Body
,
and
sequester
our selves
from
the
World
,
that
we
may
converse
with
God
and
our
own
Souls
.
This
will
soon
enable
us
to
disdain
the
low
and
beggerly
satisfactions
of
the
outward
Man
,
and
make
us
long
to
be
set
free
from
the
Weight
of
this
corruptible
Body
,
to
breath
in
purer
Air
,
and
take
our
fill
of
refined
and
spiritual
Pleasure
.
I
have
insisted
thus
long
on
the
Cure
of
Original
Sin
,
not
only
because
it
is
the
Root
of
all
our
Misery
,
but
also
,
because
there
is
such
an
Affinity
between
this
and
the
Sin
of
Infirmity
,
which
I
am
next
to
speak
to
,
that
the
same
Remedies
may
be
prescribed
to
both
:
so
that
I
am
already
eased
of
a
part
of
the
Labour
which
I
must
otherwise
have
under-gone
in
the
following
Chapter
.
I
am
now
,
by
the
Laws
of
my
own
Method
,
obliged
to
consider
the
Effects
of
this
Branch
of
Christian
Liberty
in
the
Perfect
Man
;
and
to
shew
what
Influence
it
has
upon
his
Happiness
.
But
having
,
Sect.
1.
Chap.
4.
discoursed
at
large
of
the
Subserviency
of
Perfection
to
our
Happiness
;
and
in
Sect.
2.
Chap.
3.
of
the
happy
Effects
of
the
Christian
Liberty
in
general
,
I
have
the
less
need
to
say
much
here
on
this
Head
:
Yet
I
cannot
wholly
forbear
saying
something
of
it
.
The
Conquest
over
Original
Corruption
,
such
as
I
have
described
it
,
raises
Man
to
the
highest
pitch
of
Perfection
that
our
Nature
is
capable
of
;
makes
him
approach
the
nearest
,
that
Mortality
can
,
to
the
Life
of
Angels
;
and
plants
him
on
the
Mount
of
God
,
where
Grace
,
and
Joy
,
and
Glory
,
shines
always
on
him
with
more
direct
and
strong
Raies
.
Now
is
Virtue
truly
Lovely
,
and
truly
Happy
;
now
the
Assurance
of
the
Mind
is
never
interrupted
,
its
Joy
never
over
cast
;
It
enjoys
a
perpetual
Calm
within
,
and
sparkles
with
a
peculiar
Lustre
that
cannot
be
counterfeited
,
cannot
be
equall'd
.
Some
faint
and
partial
Resemblances
,
I
confess
,
of
this
Vertue
,
or
rather
of
this
State
or
Consummation
of
it
,
have
I
,
though
very
rarely
,
seen
in
some
masterly
strokes
of
Nature
.
I
have
observed
in
some
that
sweetness
of
Temper
,
in
others
that
Coldness
and
absolute
Command
over
themselves
with
respect
to
the
Pleasures
,
and
in
several
that
innate
Modesty
and
Humility
,
that
natural
Indifference
for
the
Power
,
Honour
,
and
Grandure
of
Life
,
that
I
could
scarce
forbear
pronouncing
that
they
had
so
far
each
of
them
escaped
the
Contagion
of
Original
Corruption
,
and
could
not
but
bless
and
love
them
.
But
after
all
,
there
is
a
vast
Difference
between
these
Creatures
of
Nature
and
those
of
Grace
;
the
Perfection
of
the
one
is
confined
to
this
or
that
particular
Disposition
,
but
that
of
the
other
is
in
its
Degree
Universal
;
The
Perfection
of
the
one
has
indeed
as
much
Charm
in
it
as
pure
Nature
can
have
;
but
the
other
has
a
Mixture
of
something
Divine
in
it
,
it
has
an
Heavenly
Tincture
which
add
something
of
Sacredness
and
Majesty
to
it
that
Nature
wants
;
The
Perfection
of
the
one
is
indeed
easie
to
its
self
,
and
amiable
to
others
,
but
the
Perfection
of
the
other
is
Joy
and
Glory
within
,
and
commands
a
Veneration
as
well
as
Love
from
all
it
converses
with
.
Blessed
State
!
when
shall
I
attain
thy
lovely
Innocence
!
when
shall
I
enter
into
thy
Divine
Rest
!
when
shall
I
arrive
at
thy
Security
,
thy
Pleasure
!
CHAP.
V.
Of
Liberty
with
respect
to
Sins
of
Infirmity
.
THis
is
a
Subject
,
wherein
the
very
Being
of
Holiness
or
Vertue
,
the
Salvation
of
Man
,
and
the
Honour
of
God
,
are
deeply
interessed
:
For
if
we
allow
of
such
Sins
for
Venial
,
as
really
are
not
so
,
we
destroy
the
Notion
,
or
evacuate
the
Necessity
of
Holiness
;
endanger
the
Salvation
of
Man
,
and
bring
a
Reflection
upon
God
as
a
Favourer
of
Impiety
.
On
the
other
hand
,
if
we
assert
those
Sins
damnable
,
which
are
not
really
so
,
we
miserably
perplex
and
disturb
the
Minds
of
Men
,
and
are
highly
injurious
to
the
Goodness
of
God
;
representing
Him
as
a
severe
and
intolerable
Master
.
But
how
important
soever
this
Subject
be
,
there
is
no
other
,
I
think
,
in
the
compass
of
Divinity
,
wherein
so
many
Writers
have
been
so
unfortunately
engaged
;
so
that
it
is
over-grown
with
Dispute
and
Controversie
,
with
Confusion
and
Obscurity
,
and
numberless
Absurdities
and
Contradictions
.
This
I
have
thought
necessary
to
observe
in
the
Entrance
of
my
Discourse
,
not
to
insult
the
Performances
of
others
,
or
to
raise
in
the
Reader
any
great
Expectation
for
my
own
;
but
indeed
for
a
quite
contrary
Reason
,
namely
,
to
dispose
him
to
a
favourable
Reception
of
what
I
here
offer
towards
the
rendring
the
Doctrine
of
Sins
of
Infirmity
intelligible
,
and
preventing
the
Disservice
which
Mistakes
about
it
do
to
Religion
.
By
Sins
of
Infirmity
,
both
Ancients
and
Moderns
,
Papists
,
and
Protestants
,
do
I
think
,
understand
such
Sins
as
are
consistent
with
a
State
of
Grace
and
Favour
;
from
which
the
best
Men
are
never
entirely
freed
in
this
Life
,
though
they
be
not
imputed
to
them
.
This
then
being
taken
for
granted
,
I
shall
Enquire
into
these
three
Things
.
1.
Whether
there
be
any
such
Sins
,
Sins
in
which
the
most
Perfect
live
and
dye
.
2.
If
there
are
,
what
these
be
.
What
it
is
that
distinguishes
them
from
Damnable
or
Mortal
ones
.
3.
How
far
we
are
to
extend
the
Liberty
of
the
Perfect
Man
in
Relation
to
these
.
1.
Whether
there
be
any
such
.
That
the
best
Men
are
not
without
Errors
,
without
Defects
and
Failings
,
and
that
not
only
in
their
past
Life
or
unregenerate
State
,
but
their
best
and
most
Perfect
one
,
is
a
Truth
which
cannot
,
one
would
think
,
be
controverted
:
For
what
Vnderstanding
is
there
which
is
not
liable
to
Error
?
what
Will
that
does
not
feel
something
of
Impotence
,
something
of
Irregularity
?
What
Affections
,
that
are
meerly
Human
,
are
ever
constant
,
ever
raised
?
Where
is
the
Faith
that
has
no
Scruple
,
no
Diffidence
,
the
Love
that
has
no
Defect
,
no
Remission
;
the
Hope
that
has
no
Fear
in
it
?
what
is
the
State
which
is
not
liable
to
Ignorance
,
Inadvertency
,
Surprise
,
Infirmity
?
where
is
the
Obedience
that
has
no
Reluctancy
,
no
Remisness
,
no
Deviation
?
This
is
a
Truth
which
,
whether
Men
will
or
no
,
they
cannot
chuse
but
feel
;
the
Confessions
of
the
Holiest
of
Men
bear
Witness
to
it
.
And
the
Pretension
of
the
Quakers
,
to
a
Sinless
and
Perfect
State
,
is
abundantly
confuted
by
that
Answer
,
one
of
the
most
eminent
of
them
,
makes
to
an
Objection
,
which
charges
them
with
arrogating
and
assuming
to
themselves
Infallibility
and
Perfection
,
viz.
That
they
were
so
far
Infallible
and
Perfect
,
as
they
were
led
by
the
Spirit
of
God
.
For
what
is
this
,
but
to
desert
and
betray
,
not
defend
their
Cause
?
'T
is
plain
then
,
as
to
Matter
of
Fact
,
that
the
most
Perfect
upon
Earth
are
not
without
Frailties
and
Infirmities
;
and
such
Infirmities
as
discover
themselves
in
actual
Slips
and
Errors
.
But
the
Question
is
,
whether
these
are
to
be
accounted
Sins
?
I
must
confess
if
we
strictly
follow
the
Language
of
the
Scripture
,
we
should
rather
call
them
by
some
other
Name
;
for
this
does
so
generally
understand
by
Sin
,
a
Deliberate
Transgression
of
the
Law
of
God
,
that
it
will
be
very
difficult
to
produce
many
Texts
wherein
the
Word
Sin
is
used
in
any
other
sense
.
As
to
Legal
Pollutions
,
I
have
not
much
considered
the
matter
.
But
as
to
Moral
ones
I
am
in
some
Degree
confident
,
that
the
word
Sin
does
generally
signifie
such
a
Transgression
as
by
the
Gospel
Covenant
is
punishable
with
Death
;
and
rarely
does
it
occur
in
any
other
sense
,
I
say
rarely
;
for
,
if
I
be
not
much
mistaken
,
the
Scripture
does
sometimes
call
those
Infirmities
I
am
now
talking
of
Sin
.
But
what
if
it
did
not
?
'T
is
plain
,
That
every
Deviation
from
the
Law
of
God
,
if
it
has
any
Concurrence
of
the
will
in
it
,
is
in
strict
speaking
Sin
:
and
't
is
as
plain
that
the
Scripture
does
frequently
give
us
such
Descriptions
and
Characters
,
and
such
Names
of
these
Sins
of
Infirmity
,
as
do
oblige
us
both
to
strive
and
watch
against
them
,
and
repent
of
them
.
For
it
calls
them
Spots
,
Errors
,
Defects
,
Slips
,
and
the
like
.
But
,
what
is
,
Lastly
,
most
to
my
purpose
,
it
is
plain
,
That
this
Distinction
of
Sins
,
into
Mortal
,
and
Venial
,
or
Sins
of
Infirmity
,
has
its
Foundation
in
express
Texts
of
Scripture
.
Numerous
are
the
Texts
cited
to
this
purpose
:
But
he
that
will
deal
fairly
must
confess
,
that
they
are
most
of
them
improperly
and
impertinently
urged
,
as
relating
either
to
Falls
into
Temporal
Calamity
,
or
to
Mortal
,
not
Venial
,
Sins
;
or
to
the
Sins
of
an
unregenerate
State
;
or
to
a
comparative
Impurity
,
I
mean
the
Impurity
of
Man
with
respect
to
God
;
a
Form
of
Expression
frequent
in
Job
.
I
will
therefore
content
my self
to
cite
three
or
four
,
which
seem
not
liable
to
these
Exceptions
,
Deut
,
32.4
.
they
have
corrupted
themselves
;
their
Spot
is
not
the
spot
of
his
Children
:
They
are
a
perverse
and
crooked
Generation
.
Here
two
things
seem
to
be
pointed
out
to
us
plainly
,
First
,
That
the
Children
of
God
are
not
without
their
Spots
,
Secondly
,
That
these
are
not
of
the
same
Nature
with
those
of
the
wicked
,
in
comparison
with
whose
wilful
and
perverse
Transgressions
,
the
Children
of
God
are
,
elsewhere
,
pronounced
blameless
without
Offence
,
without
Spot
,
Psal.
19.12
,
13.
Who
can
understand
his
Errors
?
cleanse
thou
me
from
secret
Faults
:
keep
back
also
thy
Servant
from
presumptuous
Sins
,
let
them
not
have
dominion
over
me
,
then
shall
I
be
upright
and
I
shall
be
innocent
from
the
great
Transgression
.
Here
again
the
Psalmist
seems
to
me
to
place
Uprightness
in
Freedom
from
Deliberate
or
Mortal
Sin
,
and
to
admit
of
another
sort
of
Transgressions
,
into
which
,
even
upright
Men
slip
sometimes
.
Nor
does
the
Psalmist
here
only
assert
Venial
Sins
,
but
he
seems
to
me
to
suggest
the
Springs
and
Sources
of
them
,
namely
,
some
secret
Dispositions
in
our
Nature
to
Folly
and
Error
,
which
he
prays
God
to
cleanse
and
free
him
from
more
and
more
;
cleanse
thou
me
from
secret
Faults
.
The
word
Fault
is
not
in
the
Original
;
but
something
of
that
kind
must
be
supplied
to
render
the
sense
entire
in
our
Language
.
The
words
of
Solomon
,
Prov.
20.9
.
seem
to
relate
to
this
Corruption
lurking
in
us
,
and
never
utterly
to
be
extirpated
;
Who
can
say
I
have
made
my
Heart
clean
,
I
am
pure
from
my
Sin
?
For
if
this
should
be
applied
to
Mortal
Sin
,
every
one
sees
,
that
it
will
contradict
a
hundred
places
in
Scripture
,
which
attribute
to
Righteous
Men
,
Purity
of
Heart
,
and
Deliverance
from
Sin
.
Lastly
,
James
3.2
.
we
are
told
plainly
,
that
in
many
things
we
offend
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
not
Sinners
only
,
but
Righteous
and
Upright
Men
,
have
their
Defects
and
Slips
.
And
accordingly
there
is
not
any
Life
which
we
have
the
History
of
in
Scripture
,
how
excellent
soever
the
Person
be
,
but
we
meet
with
some
of
these
recorded
;
as
will
appear
from
those
several
Instances
I
shall
produce
,
when
I
come
to
describe
the
Nature
of
these
Sins
.
And
certainly
when
David
says
of
himself
,
my
Sins
are
more
in
number
than
the
hairs
of
my
head
.
He
that
shall
interpret
this
Place
of
Mortal
or
Presumptuous
Sins
,
will
both
contradict
the
Scriptures
,
which
acquit
him
,
except
in
the
matter
of
Vriah
,
and
highly
wrong
the
Memory
of
David
,
making
him
a
Prodigy
of
Wickedness
,
instead
of
a
Saint
.
Nor
does
that
make
any
thing
against
me
,
which
he
adds
in
the
next
Words
,
my
heart
fails
me
;
or
that
in
the
foregoing
Verse
,
mine
Iniquities
have
taken
hold
upon
me
,
so
that
I
am
not
able
to
look
up
.
For
I
do
not
affirm
that
the
Psalmist
here
has
regard
only
to
Sins
of
Infirmity
exclusively
of
others
,
no
,
he
reckons
all
together
,
and
so
discerns
the
one
aggravated
by
the
other
;
and
the
Guilt
of
all
together
very
far
enhansed
.
Nor
do
I
,
Secondly
,
interess
my self
here
in
that
Dispute
between
Protestants
and
Papists
,
whether
Sins
of
Infirmity
are
not
damnable
in
their
own
Nature
though
not
imputed
under
the
Covevenant
of
Grace
?
Nor
do
I
,
Lastly
,
examine
what
a
vast
Heap
of
Sins
of
Infirmity
may
amount
to
,
though
the
Gilt
of
this
or
that
alone
were
not
so
fatal
.
I
have
then
,
I
think
,
proved
the
matter
in
Question
;
having
shewed
both
from
the
Experience
of
Mankind
,
and
the
Scripture
,
That
the
best
Men
have
their
Infirmities
and
Defects
;
And
that
these
may
properly
enough
be
called
Sins
.
I
think
it
superfluous
to
prove
,
that
they
consist
with
a
state
of
Salvation
;
since
't
is
not
by
any
,
that
I
know
of
,
denied
;
and
may
be
easily
enough
made
out
,
from
what
I
have
already
said
.
I
am
now
to
Enquire
,
S.
2.
What
these
Sins
be
;
and
how
distinguished
from
Mortal
or
Damnable
ones
.
To
this
purpose
we
may
distinguish
Human
Actions
(
under
which
I
comprise
both
Internal
and
External
)
into
three
sorts
,
Voluntary
,
Involuntary
,
and
Mixt.
§
.
1.
There
are
Actions
properly
and
truly
Voluntary
;
such
are
those
deliberate
Transgressions
of
a
Divine
Law
,
which
Man
commits
in
Opposition
to
the
direct
Remonstrances
of
Conscience
;
he
knows
the
Action
is
forbid
,
he
sees
the
Turpitude
and
Obliquity
of
it
;
he
is
not
ignorant
of
the
punishment
denounced
against
it
,
and
yet
he
ventures
upon
it
:
This
is
plainly
Mortal
,
Damnable
Sin
,
and
I
cannot
think
,
that
any
Circumstance
or
Pretence
whatever
,
can
render
it
Venial
.
And
therefore
I
must
be
pardoned
,
if
I
cannot
be
of
their
Opinion
who
supposed
,
that
the
smalness
of
the
Matter
,
the
Reluctancy
of
Conscience
,
or
the
Length
and
Force
of
a
Temptation
,
can
so
soften
and
mitigate
a
Voluntary
Transgression
,
as
to
diminish
it
into
a
Sin
of
Infirmity
.
1.
As
to
the
smalness
of
the
Matter
.
Some
cannot
but
think
those
Transgressions
Venial
,
which
are
,
for
the
Matter
of
them
,
so
slight
and
insignificant
,
that
they
seem
to
be
attended
by
no
mischievous
Con̄sequence
,
nor
to
offer
any
Dishonour
to
God
,
nor
Injustice
to
Man
.
But
I
doubt
this
Notion
of
Venial
Sin
has
no
Solidity
in
it
;
For
either
Men
perform
such
Actions
Deliberately
,
or
Indeliberately
,
knowing
them
to
be
sinful
,
or
believing
them
to
be
innocent
.
Now
if
we
perform
any
Action
Deliberately
,
and
knowing
it
to
be
sinful
,
we
never
ought
to
look
upon
this
as
a
little
Sin
,
much
less
a
Venial
one
.
The
Reason
of
this
is
plain
.
The
First
Notion
that
every
Man
has
of
Sin
,
is
,
that
it
is
forbidden
by
,
and
displeasing
to
God
;
and
then
to
do
that
deliberately
,
which
we
know
will
provoke
God
,
is
an
Argument
of
a
fearless
and
irreligious
Heart
,
a
Heart
destitute
of
the
Love
of
God
,
the
Love
of
Righteousness
,
and
Heaven
.
But
if
a
Man
transgress
in
a
trifling
Instance
indeliberately
;
this
alters
the
Case
;
for
the
Matter
not
being
of
Importance
enough
to
excite
the
Intention
and
Application
of
the
Mind
:
and
there
being
consequently
no
Malignity
of
the
Will
in
an
Action
,
where
there
was
no
Concurrence
of
the
Judgment
,
I
cannot
but
think
,
this
may
very
well
pass
for
an
Human
Infirmity
;
for
all
the
fault
that
can
be
here
laid
to
the
Charge
of
Man
is
,
Incogitancy
or
Inadvertency
;
and
that
too
as
excusable
a
one
as
can
be
.
Lastly
,
where
the
Matter
of
an
Action
is
very
trifling
and
inconsiderable
,
and
draws
after
it
no
ill
Consequence
,
either
with
respect
to
God
or
Man
,
in
this
Case
,
if
a
Man
judge
it
no
Sin
,
I
cannot
think
it
i●
any
to
him
;
though
by
a
Nice
and
Scrupulous
Construction
,
it
may
fall
within
the
Compass
of
some
Divine
Prohibition
.
The
Distinction
of
the
Schoolmen
is
good
enough
here
;
it
is
besides
the
Law
,
but
not
against
it
:
or
it
is
against
the
Letter
,
but
not
the
Design
and
Intention
of
the
Law
of
God
.
I
cannot
think
that
it
is
consistent
with
the
Infinite
Goodness
of
God
,
to
punish
such
things
as
these
with
Eternal
Misery
,
or
that
it
can
become
a
Man
of
sense
,
seriously
to
afflict
his
Soul
for
them
.
I
cannot
for
my
Life
,
perswade
my self
that
I
should
provoke
God
,
if
passing
thorough
a
Field
of
my
Neighbour's
Corn
or
Pease
,
I
should
pull
off
an
Ear
or
Cod
;
or
passing
through
his
Orchard
,
should
eat
an
Apple
.
The
Notion
I
have
of
God
,
and
the
great
End
and
Design
of
his
Laws
will
not
suffer
me
to
entertain
such
trifling
,
weak
,
and
superstitious
Fancies
.
And
here
I
cannot
but
take
notice
of
two
Things
,
which
very
much
perplex
the
Minds
of
some
good
People
;
that
is
an
Idle
Word
and
Jesting
:
concerning
both
which
,
't
is
very
plain
,
That
such
are
miserably
mistaken
;
and
that
they
are
no
sins
at
all
,
unless
unreasonable
and
superstitious
scruples
make
them
so
:
This
I
say
,
on
supposition
,
that
by
Idle
word
,
they
mean
only
such
talk
,
as
does
not
tend
to
Edification
;
and
by
Jesting
only
that
which
is
Innocent
and
Divertive
.
By
an
Idle
Word
(
Matt.
12.
)
our
Saviour
plainly
means
a
blasphemous
Word
,
if
that
saying
of
our
Saviour
,
of
every
idle
Word
,
&c.
be
to
be
limited
,
and
confined
by
the
sense
of
the
Context
:
For
the
occasion
of
that
Assertion
of
our
Lord
,
was
the
Blasphemy
which
the
Jews
belch'd
out
against
his
Miracles
.
Or
if
our
Lord
here
,
on
this
occasion
,
advances
a
general
Doctrine
,
then
,
by
an
Idle
Word
,
we
must
understand
a
wicked
one
,
proceeding
from
a
corrupt
and
naughty
Heart
;
and
tending
as
directly
to
promote
Impiety
,
as
gracious
and
wholsome
Discourse
does
to
promote
Edification
.
This
is
evident
from
ver.
25.
a
good
Man
,
out
of
the
good
treasure
of
the
Heart
,
bringeth
forth
good
things
;
and
an
evil
Man
,
out
of
the
evil
treasure
bringeth
forth
evil
things
.
And
ver.
37.
for
by
thy
words
thou
shalt
be
justified
,
and
by
thy
words
thou
shalt
be
condemned
.
By
Jesting
,
Eph.
5.4
.
The
Apostle
understands
the
modish
Raillery
of
the
Greeks
,
which
was
generally
made
up
of
Prophaneness
and
Wantonness
;
or
brisk
and
sharp
Ironies
.
This
is
plain
,
both
from
the
Company
we
find
it
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Filthiness
and
Foolish
Speaking
;
and
from
the
Character
,
given
it
in
common
with
the
other
two
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
the
very
same
,
that
is
given
the
most
infamous
,
and
vilest
Lusts
and
Passions
.
Rom.
1.28
.
Things
not
convenient
is
a
diminutive
Expression
,
implying
such
things
as
contain
much
Turpitude
and
Wickedness
in
them
.
Beza
,
as
appears
by
his
Notes
,
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
,
foolish
speaking
,
or
(
not
and
)
Jesting
;
which
(
as
he
observes
)
makes
Jesting
the
same
thing
with
foolish
Speaking
,
or
Buffoonry
.
And
justifies
that
Jesting
,
which
consists
in
a
pleasant
,
and
divertive
Facetiousness
from
1
King
.
18.27
,
2
King
.
3.23
.
Isa.
14.11
.
2.
Some
think
,
that
the
meer
Reluctancy
,
and
Opposition
of
Conscience
against
Sin
,
is
sufficient
to
constitute
a
Sin
of
Infirmity
.
And
this
has
received
no
small
Countenance
,
from
such
an
Interpretation
of
Rom.
7.
as
makes
Holiness
to
be
nothing
else
but
a
Vicissitude
of
Desires
and
Actions
,
repugnant
to
one
another
.
But
at
this
rate
no
Man's
Sins
would
be
Damning
but
his
,
whose
Conscience
were
sear'd
,
and
when
ones
Heart
did
condemn
one
,
God
would
be
sure
to
acquit
one
:
which
agrees
very
ill
with
St.
John
,
If
our
heart
condemn
us
,
God
is
greater
than
our
heart
and
knoweth
all
things
,
1
Joh.
3.21
.
No
man
,
unless
arrived
at
a
Reprobate
Sense
,
can
do
that
which
is
evil
without
Reluctancy
;
for
his
Conscience
will
forbid
him
,
as
long
as
it
has
the
least
Degree
of
Tenderness
in
it
;
and
restrain
him
as
far
as
it
has
power
.
And
as
to
Rom.
7.
it
has
been
abundantly
consider'd
;
and
,
I
think
,
sufficiently
proved
to
belong
to
those
,
who
are
the
Servants
of
Sin
;
as
Rom.
8.
does
to
those
,
who
are
set
free
.
St.
Austin
indeed
tells
us
,
that
he
understood
that
Chapter
at
first
as
the
Pelageans
did
,
for
a
Person
under
the
Law
,
and
under
the
Power
of
Sin
;
But
that
he
found
himself
constrained
afterwards
,
to
understand
it
of
St.
Paul
himself
.
I
will
not
examin
the
Solidity
of
his
Reasons
:
'T
is
enough
to
me
,
that
his
Change
of
Opinion
does
Religion
no
harm
:
For
he
is
so
far
from
making
a
state
of
Holiness
to
consist
with
Acts
of
Deliberate
Sin
against
Conscience
,
that
he
will
not
excuse
so
much
,
as
rebellious
Motions
and
Appetites
,
if
consented
to
.
All
that
he
contends
for
,
in
a
good
Man
from
this
Chapter
is
,
That
Lapsed
Nature
will
sometimes
exert
it self
,
even
in
the
best
Men
,
in
disorderly
and
distemper'd
Appetites
.
3.
Others
,
Lastly
,
will
have
those
Sins
,
into
which
we
fall
,
either
over-power'd
by
the
strength
,
or
wearied
out
by
the
Assiduity
or
Length
of
a
Temptation
,
pass
for
Infirmities
.
But
this
Opinion
has
as
little
ground
as
the
two
former
.
I
can
find
no
Scripture
that
countenances
this
Notion
.
There
are
indeed
,
some
of
great
Reputation
,
who
have
promoted
it
;
But
,
I
think
,
the
words
of
St.
Paul
make
against
it
,
1
Cor.
10.13
.
There
hath
no
temptation
taken
you
,
but
such
as
is
common
to
Man
;
but
God
is
faithful
,
who
will
not
suffer
you
to
be
tempted
above
that
you
are
able
;
but
will
with
the
temptation
also
make
a
way
to
escape
;
that
ye
may
be
able
to
bear
it
.
The
Design
,
of
which
Words
,
is
certainly
,
to
encourage
Christians
against
the
bigest
Temptations
,
by
an
Assurance
of
Relief
from
God
,
proportionable
to
our
Necessities
;
and
consequently
must
imply
,
that
if
we
yield
to
a
Temptation
,
't
is
our
own
fault
.
God
expects
,
we
should
stand
firm
,
under
the
highest
Trials
.
Be
thou
faithful
unto
death
,
and
I
will
give
thee
a
Crown
of
Life
,
Rev.
2.10
.
To
him
that
overcometh
will
I
grant
to
sit
with
me
in
my
Throne
,
even
as
I
also
overcame
,
and
am
set
down
with
my
Father
in
his
Throne
,
Rev.
3.21
.
But
whosoever
shall
deny
me
before
Men
,
him
will
I
also
deny
before
my
Father
which
is
in
Heaven
,
Matt.
10.33
.
If
therefore
,
by
Sins
of
Infirmity
,
Men
mean
,
such
as
are
consistent
with
the
state
of
Grace
.
i.
e.
such
as
good
Men
may
frequently
fall
into
,
without
forfeiting
the
Peace
of
Conscience
,
and
the
Favour
of
God
,
I
cannot
possibly
think
,
that
any
Deliberate
Sin
,
can
be
such
,
upon
the
score
of
the
Temptation
;
or
that
any
of
those
Sins
,
reckoned
in
the
Catalogue
,
Gal.
5.
and
Eph.
5.
can
be
such
on
the
account
of
the
Violence
or
Perseverance
,
with
which
,
they
attack
us
.
But
,
Secondly
,
if
by
Sins
of
Infirmity
they
mean
,
such
Sins
as
Righteous
Men
are
liable
to
,
I
know
not
what
they
are
,
from
which
,
they
are
exempted
.
But
if
,
Lastly
,
by
Sins
of
Infirmity
,
they
mean
such
,
for
which
God
is
more
easily
entreated
,
then
there
is
no
Question
to
be
made
,
but
that
there
is
a
Difference
in
Sins
;
which
is
to
be
estimated
,
by
the
different
Measures
of
Grace
and
Knowledge
;
by
the
different
Degrees
of
Deliberation
and
Surprise
;
and
by
the
Force
or
Weakness
,
the
Continuance
or
Shortness
,
of
a
Temptation
:
And
Finally
,
by
the
different
Effects
,
and
Tendencies
of
Sins
.
To
all
which
,
I
do
not
question
,
but
that
the
Spirit
has
regard
in
those
Directions
,
which
it
gives
us
,
for
our
Behaviour
towards
such
as
fall
,
Gal.
6.1
.
Brethren
,
if
a
Man
be
overtaken
in
a
fault
,
ye
,
which
are
spiritual
,
restore
such
a
one
in
the
Spirit
of
Meekness
;
considering
thy self
,
lest
thou
also
be
tempted
.
And
of
some
have
compassion
,
making
a
difference
:
And
others
save
with
fear
,
pulling
them
out
of
the
fire
,
Jude
22
▪
23.
§
.
2.
A
Second
sort
of
Actions
are
such
,
as
we
call
Involuntary
;
that
is
,
those
,
wherein
we
exercise
no
Deliberation
,
no
Choice
.
Some
have
reduced
Sins
of
Infirmity
to
this
Head
,
but
with
what
Colour
of
Reason
any
one
may
judge
.
For
since
Actions
,
truly
Involuntary
,
are
neither
the
Object
of
the
Understanding
nor
Will
,
't
is
hard
to
conceive
what
Morality
there
can
be
in
them
.
The
Grounds
,
on
which
this
Opinion
is
built
are
such
as
these
.
First
,
the
Measure
,
say
they
,
of
Good
and
Evil
is
the
Law
of
God
;
But
Involuntary
and
unavoidable
Actions
are
not
a
proper
Subject
of
Laws
:
for
to
what
purpose
is
it
to
prescribe
Rules
,
or
to
propose
Rewards
and
Punishments
to
such
Actions
,
as
are
no
way
subject
to
our
Choice
.
Secondly
,
they
tell
us
,
't
is
inconsistent
with
the
Goodness
of
God
,
and
the
Riches
of
Gospel
Grace
,
to
impute
those
things
to
a
Man
as
Damnable
Sins
,
which
fall
not
within
the
Compass
of
his
Power
of
Deliberation
.
Now
,
I
must
confess
,
I
am
so
far
from
denying
any
Actions
,
that
can
lay
a
just
claim
to
this
Apology
to
be
Venial
,
that
I
cannot
forbear
thinking
,
that
they
are
not
sinful
:
For
where
there
is
no
Law
there
is
no
Transgression
.
But
how
does
this
way
of
arguing
,
for
the
Excusableness
of
Involuntary
Transgressions
,
consist
with
those
other
Doctrines
which
they
maintain
concerning
them
;
namely
,
That
we
are
bound
to
Repentance
for
them
;
That
these
Sins
are
not
Venial
in
their
own
Nature
,
but
only
through
the
Favour
of
God
.
For
the
Law
,
taken
in
its
Rigour
,
denounces
Death
against
all
Sin
in
general
,
without
Limitation
or
Exception
;
so
that
if
God
should
judge
rigorously
,
even
Involuntary
Sin
,
would
fall
under
that
Sentence
,
the
wages
of
Sin
is
Death
.
This
,
I
must
confess
,
seems
to
me
very
incoherent
.
For
if
an
Action
be
of
that
Nature
,
that
it
cannot
properly
be
the
Matter
or
Subject
of
a
Law
,
how
can
it
fall
under
the
Condemnation
of
Law
?
If
it
be
of
that
Nature
,
that
it
is
incapable
of
any
Moral
Regulation
,
nor
subject
to
the
Influence
of
Reward
or
Punishment
,
how
can
it
be
meer
Matter
of
Grace
,
that
a
Man
is
not
Damned
for
it
?
In
a
word
,
if
an
Action
be
truly
,
and
properly
Involuntary
,
it
can
by
no
means
be
Sin
:
and
if
it
be
Voluntary
,
it
is
subject
to
the
Regulation
of
Laws
:
'T
is
a
proper
Instance
of
Deliberation
and
Freedom
,
and
capable
of
Rewards
and
Punishments
.
And
the
Truth
is
,
the
one
needs
no
Apology
,
and
the
other
is
not
capable
of
any
;
the
one
is
a
Mortal
Sin
,
and
the
other
no
Sin
at
all
.
And
therefore
,
we
must
look
for
Venial
Sin
,
in
some
other
Species
of
Action
.
§
.
3.
The
last
Class
of
Actions
are
those
which
are
of
a
mixt
Nature
;
partly
Voluntary
,
and
partly
Involuntary
:
And
here
,
I
think
,
we
must
place
Sins
of
Infirmity
,
by
whatever
Names
we
may
call
them
.
For
these
surely
,
if
they
are
be
rankt
(
as
by
all
they
are
)
amongst
Actual
Sins
,
must
be
such
Actions
,
as
have
in
them
something
of
Voluntary
,
something
of
Involuntary
,
much
of
Human
Frailty
,
and
something
of
Sinful
,
much
of
unavoidable
,
and
something
of
Moral
Obliquity
.
These
are
the
Transgressions
,
which
the
Scripture
seems
to
me
,
to
intend
by
Errors
,
Defects
,
Slips
,
Motes
the
Spots
of
God's
Children
;
and
these
certainly
,
if
any
,
must
be
the
Sins
that
can
consist
with
a
state
of
Grace
.
For
these
do
not
imply
a
Deliberate
Wickedness
in
the
Will
,
much
less
an
Habitual
one
;
nay
,
they
do
not
include
in
them
any
Wickedness
at
all
,
strictly
speaking
,
but
are
truly
the
Effects
of
Human
Frailty
,
and
the
unhappy
Circumstances
of
this
Mortal
Life
.
Thus
then
I
describe
a
Venial
Sin
;
it
has
in
it
so
much
of
Voluntary
as
to
mak
it
Sin
,
so
much
of
Involuntary
as
to
make
it
Frailty
;
it
has
so
much
of
the
Will
in
it
,
that
it
is
capable
of
being
reduced
;
and
yet
so
much
of
Necessity
in
it
,
it
is
never
utterly
to
be
extirpated
:
it
has
some
thing
in
it
Criminal
enough
to
oblige
us
to
watch
against
it
,
repent
of
it
;
and
yet
so
much
in
it
pitiable
and
excusable
,
as
to
entitle
us
to
Pardon
under
the
Covenant
of
Grace
.
And
thus
I
distinguish
Venial
from
Mortal
Sin
:
Mortal
Sin
proceeds
from
a
Heart
,
either
Habitually
corrupted
,
or
deceived
and
captived
for
the
time
;
but
Venial
Sin
results
from
the
Imperfections
and
Infelicities
of
our
Nature
,
and
our
State
.
Mortal
Sin
is
truly
Voluntary
and
Deliberate
in
the
Rice
and
Birth
of
it
,
and
mischievous
and
injurious
in
its
Consequence
:
But
Venial
Sin
is
very
far
Indeliberate
in
its
Beginning
,
and
,
if
not
indulged
,
almost
harmless
in
its
Effects
:
Deficiency
is
,
as
it
were
,
the
Essence
of
the
one
,
Malignity
of
the
other
;
in
the
one
we
see
more
of
Frailty
,
in
the
other
more
of
Wickedness
:
in
the
one
something
nearly
ally'd
to
Necessity
,
in
the
other
to
Presumption
:
the
one
is
the
Transgression
of
the
Law
of
Perfection
,
the
other
of
the
Law
of
Sincerity
;
the
one
is
repugnant
to
the
Letter
,
the
other
to
the
Design
and
End
of
the
Law
;
the
one
is
a
Violation
of
God's
Commands
,
taken
in
the
most
favourable
Construction
,
the
other
a
Violation
of
them
in
a
rigorous
one
.
That
this
was
the
Notion
of
St.
Austin
,
St.
Jerome
,
and
others
,
who
impugn'd
the
sinless
Perfection
of
the
Pelagians
,
is
very
plain
.
1.
From
the
Distinction
they
made
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Crimen
and
Peccatum
,
i.
e.
between
Wickedness
and
Defects
,
between
Crimes
and
Faults
:
for
this
is
plainly
the
Sense
wherein
they
used
those
Words
.
And
next
from
those
very
clear
and
lively
Descriptions
of
Venial
Sin
,
which
occur
frequently
in
St.
Austin
;
after
whom
,
't
is
well
known
,
others
writ
.
Such
is
that
[
*
](A49403-e107500-b)
*
—
Fit
ut
per
Ignorantiam
vel
Infirmitatem
non
exertis
adversus
eam
totis
viribus
voluntatis
,
eidem
ad
illicita
etiam
nonnulla
cedamus
,
tanto
magis
&
crebrius
quanto
deteriores
,
tanto
minus
&
rarius
quanto
meliores
sumus
.
Tom.
7.
De
Peccat
.
Rem
.
P.
689.
through
Ignorance
or
Infirmity
,
for
want
of
exerting
our
utmost
strength
against
Concupiscence
,
we
are
drawn
away
by
it
to
some
unlawful
things
;
and
the
worse
we
are
so
much
the
more
and
the
oftner
,
but
the
better
we
are
so
much
the
less
and
the
seldomer
do
we
give
way
to
it
.
And
thus
[
†
](A49403-e107540-b)
†
Hoc
&
nos
dicimus
,
posse
Hominem
non
peccare
,
si
velit
,
pro
tempore
,
pro
loco
,
pro
imbecillitate
corporea
,
quamdiu
intentus
est
Animus
quamdiu
chorda
nullo
vitio
laxatur
in
Cithera
Dial.
3.
adv.
Pelag.
p.
201.
St.
Jerome
imputes
Venial
Sin
,
to
our
not
making
use
of
our
utmost
Strength
and
Diligence
.
I
might
content
my self
with
having
given
this
general
Description
of
Sins
of
Infirmity
,
did
I
not
know
,
how
ill
a
Talent
some
have
at
Application
of
Generals
to
any
particular
Case
;
and
how
little
satisfactory
,
such
Account
is
,
to
the
weak
and
scrupulous
.
For
the
sake
of
these
therefore
,
I
think
,
fit
to
be
a
little
more
distinct
and
particular
on
this
Argument
.
In
Venial
Sin
then
,
two
Things
must
be
considered
.
-
1.
The
matter
of
it
.
-
2.
The
manner
of
Committing
it
.
1.
As
to
the
Matter
,
I
conceive
,
it
ought
to
be
slight
and
inconsiderable
.
There
is
no
room
for
a
Venial
Sin
in
things
of
a
crying
provoking
Nature
;
as
in
Adultery
,
Idolatry
,
Murther
;
for
in
these
the
Injustice
and
Wickedness
,
with
respect
to
God
and
Man
,
is
palpable
and
formidable
;
and
can
never
,
for
ought
I
see
,
be
extenuated
by
any
Circumstances
into
Sins
of
Infirmity
.
But
when
I
say
,
the
Matter
of
the
Sin
of
Infirmity
,
must
not
be
a
detestable
and
crying
Provocation
,
I
do
not
mean
to
extend
this
to
the
first
Tendencies
and
Dispositions
even
towards
such
Sins
.
Thus
though
Adultery
cannot
be
a
Venial
Sin
,
yet
the
first
Sallies
of
the
Desire
,
the
first
Glances
and
Wandrings
of
the
Eye
,
may
.
And
the
same
thing
may
be
said
,
of
the
first
Motions
towards
any
other
Sin
.
2.
As
to
the
next
thing
to
be
considered
in
a
Venial
Sin
;
that
is
,
the
manner
of
committing
it
,
it
must
proceed
from
Ignorance
,
Frailty
,
or
Surprise
.
1.
From
Ignorance
.
By
Ignorance
I
do
not
mean
that
which
is
utterly
invincible
,
but
that
which
has
some
Defect
,
some
Frailty
,
some
Degree
of
Negligence
it
it
.
Of
this
kind
,
I
take
those
Errors
to
be
,
against
which
,
David
prays
,
Psal.
19.12
.
who
can
understand
his
Errors
?
cleanse
thou
me
from
secret
faults
.
He
that
considers
Human
Nature
,
and
the
Power
of
Education
;
the
Influence
of
Prejudices
,
which
we
suck
in
betimes
,
and
such-like
,
will
easily
acknowledge
,
that
there
may
be
such
Errors
.
When
we
have
used
a
moral
Diligence
in
examining
our
Lives
,
and
trying
our
own
Hearts
;
Yet
considering
the
vast
Variety
of
Duties
,
we
are
to
run
through
,
no
humble
Man
can
be
confident
,
that
he
has
omitted
nothing
,
that
he
is
mistaken
in
nothing
.
This
I
take
to
be
the
sense
of
Solomon
,
Prov.
20.9
.
who
can
say
,
I
have
made
my
heart
clean
,
I
am
pure
from
my
Sin
?
And
this
I
take
to
be
the
sense
of
St.
Paul
,
1
Cor.
4.4
.
For
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
:
but
he
that
judgeth
me
is
the
Lord
.
There
are
Mistakes
and
Errors
,
which
might
indeed
have
been
prevented
or
removed
,
by
the
strictest
Impartiality
,
and
the
strictest
Diligence
.
But
alas
!
how
often
do
good
Men
fall
short
of
both
these
?
how
common
is
it
for
good
Men
to
be
too
far
transported
by
the
best
of
Principles
,
even
Zeal
?
how
often
do
good
Men
mix
their
Errors
in
Reproof
and
Reprehension
,
and
in
the
one
and
the
other
,
they
discern
it
not
.
2.
Surprise
and
Inadvertency
is
another
thing
,
that
renders
Sin
,
Venial
.
The
Multitude
of
Affairs
and
Temptations
,
the
Suddenness
and
Unexpectedness
of
some
unusual
Temptation
,
or
something
of
this
kind
,
may
betray
a
good
Man
into
some
Slips
or
Errors
,
in
Word
or
Deed.
This
I
take
to
be
the
Case
of
Sarah
,
when
she
said
,
I
laughed
not
:
of
Jonah
,
when
he
replied
upon
God
,
I
do
well
to
be
angry
,
Jon.
3.
Of
David
,
when
he
pronounced
rashly
,
do
thou
and
Zibah
divide
the
Land
,
2
Sam.
16.4
.
Of
Saul
and
Barnabas
,
when
they
broke
out
,
into
Heat
and
Anger
.
But
that
which
was
a
Sin
of
Infirmity
in
the
beginning
,
became
,
I
doubt
,
a
Deliberate
one
in
the
end
,
when
they
parted
from
one
another
.
Some
extend
this
Circumstance
of
Surprise
to
excuse
Sins
,
which
imply
notorious
Wickedness
,
and
are
of
very
ill
Consequence
:
But
I
think
very
erroneously
.
'T
is
true
,
these
Sins
of
Surprise
,
whatever
the
matter
of
them
be
,
are
generally
conceived
,
to
be
much
extenuated
,
through
want
of
Opportunity
to
summon
our
strength
,
and
to
make
use
of
mature
and
sober
Deliberation
;
especially
where
the
Temptation
is
not
only
sudden
,
but
violent
too
.
For
in
this
case
,
the
Soldier
of
Christ
,
taken
,
as
it
were
,
in
an
Ambush
,
or
blown
up
with
a
Mine
,
seems
to
be
lost
and
defeated
,
before
he
discern
his
Danger
:
I
do
not
doubt
then
,
but
this
suddenness
of
a
Temptation
,
does
very
much
diminish
the
Guilt
of
a
Sin
.
But
we
ought
to
remember
too
,
that
there
are
many
things
,
that
do
abate
,
and
take
off
from
this
Excuse
:
As
First
,
It
is
not
easie
to
conceive
how
any
thing
,
that
is
a
direct
Wickedness
,
that
is
a
Sin
of
a
deeper
Die
than
ordinary
,
on
the
account
of
its
mischievous
Consequences
,
should
make
its
Approach
so
silently
,
and
so
suddenly
,
that
we
should
fall
into
it
indiscernably
.
Secondly
,
The
Christian
is
bound
to
shun
not
only
every
Evil
,
but
every
Appearance
of
it
;
and
't
is
hard
to
imagine
,
that
a
sincere
Man
,
who
does
indeed
strain
at
a
Gnat
,
should
swallow
a
Camel
.
He
that
preserves
the
Tenderness
of
Conscience
,
as
he
will
have
an
Aversion
for
small
Sins
,
so
will
he
have
an
Horror
for
great
ones
.
Thirdly
,
The
Mind
of
a
Christian
ought
to
be
possessed
and
awed
by
the
Fear
of
God
;
and
that
not
a
slight
and
transient
,
but
a
deep
and
lasting
one
.
The
Psalmist
was
not
content
to
say
,
I
am
afraid
of
thy
Judments
,
but
to
express
how
thoroughly
this
Fear
had
seized
him
,
he
adds
,
my
flesh
trembleth
for
Fear
of
thee
,
Psal.
119.
And
certainly
,
this
Fear
is
a
sort
of
impenetrable
Armour
,
which
extinguishes
all
the
fiery
Darts
of
the
Devil
.
In
vain
is
the
Suddenness
,
or
the
Briskness
of
a
Temptation
,
unless
we
first
lay
aside
this
Shield
.
Fourthly
,
We
are
bound
to
be
always
on
our
Watch
and
Guard
;
and
therefore
if
we
relax
our
Discipline
,
if
we
live
secure
and
careless
,
if
we
rashly
cast
our selves
upon
Dangers
,
our
Sin
then
will
be
but
the
Consequence
of
our
Folly
:
and
therefore
one
Error
cannot
be
an
Excuse
or
an
Apology
for
another
.
I
think
therefore
,
the
Apology
of
Surprise
,
should
be
confin'd
and
limited
to
slight
Offences
;
it
cannot
properly
have
room
in
great
ones
,
or
if
it
have
,
it
may
be
urged
in
Mitigation
of
our
Punishment
;
but
never
,
I
doubt
,
for
total
Impunity
.
3.
Lastly
,
Venial
Sin
has
its
Rise
from
the
Defects
and
Imperfections
of
our
Nature
,
and
the
disadvantageous
Circumstances
of
our
State
.
Here
come
in
the
Failures
and
Defects
in
the
Measures
and
Degrees
of
Duty
;
if
these
can
be
properly
reckon'd
for
Sins
:
I
say
,
if
they
can
;
For
I
do
not
see
that
this
is
a
good
Argument
,
we
are
bound
to
the
highest
Degree
of
Love
by
that
Law
,
thou
shalt
love
the
Lord
thy
God
with
all
thy
Heart
;
therefore
whatsoever
falls
short
,
of
the
highest
and
most
absolute
Degree
of
Love
,
is
a
Sin
:
For
at
this
Rate
,
whatever
were
short
of
Perfection
,
would
be
Sin
.
We
must
love
nothing
better
than
God
,
nothing
equal
to
Him
:
This
will
constitute
us
in
a
State
of
Sincerity
.
What
is
further
required
is
,
that
we
are
bound
to
aim
at
,
and
pursue
after
the
highest
,
and
most
perfect
Degrees
of
Love
:
but
we
are
not
bound
under
Pain
of
Damnation
to
attain
them
.
But
on
the
other
hand
,
I
readily
grant
,
that
our
falling
short
,
in
the
Degrees
of
Faith
,
Love
,
Hope
,
and
the
like
,
may
be
properly
reckoned
amongst
Sins
;
when
they
spring
from
Defects
of
Vigilance
and
Industry
:
And
if
these
Defects
be
such
,
as
can
consist
with
Sincerity
,
then
are
the
Imperfections
,
or
the
Abatements
of
our
Virtues
,
pardonable
;
and
then
only
.
Here
again
fall
in
Omissions
,
wandring
Thoughts
,
Dulness
and
Heaviness
in
Duty
,
the
short
Titillations
of
some
irregular
Fancies
,
Forgetfulness
,
slight
and
short
Fits
of
Envy
,
Discontent
,
Anger
,
Ambition
,
Gaiety
of
Mind
.
Thus
we
find
the
Disciples
falling
asleep
,
when
they
should
have
pray'd
,
Mat.
26.
and
David
praying
,
quicken
thou
me
,
Psal.
119.
Thus
his
Soul
too
was
often
cast
down
,
and
disquieted
within
him
,
Psal.
42.
2
Chron.
30.18
,
19.
Job
cursed
the
Day
of
his
Birth
.
In
short
,
our
Natures
are
Human
not
Angelical
;
and
our
State
is
full
of
Variety
of
Accidents
,
that
they
are
too
apt
to
discompose
the
Mind
and
divert
it
from
its
great
End
.
The
Ebbs
and
Flows
of
Blood
and
Spirits
,
and
an
unlucky
constitution
,
or
a
Distemper
;
the
Multitude
or
Confusion
of
Affairs
;
the
Violence
or
the
Length
of
Tryals
,
the
Ease
and
Flattery
of
Prosperity
,
the
Weariness
of
the
Body
,
or
of
the
Mind
,
the
Incommodiousness
of
Fortune
,
Roughness
of
Conversation
,
these
,
and
a
thousand
other
things
,
are
apt
to
produce
Defects
and
Failures
in
our
Obedience
,
short
Disorders
in
our
Affections
;
and
such
Emotions
and
Eruptions
as
abundantly
prove
the
best
to
be
but
Men
;
and
the
highest
Perfection
,
if
it
be
but
Human
,
to
be
wanting
and
defective
.
I
think
,
I
have
now
omitted
nothing
necessary
to
form
a
true
Notion
of
Sin
of
Infirmity
.
My
next
business
therefore
is
,
to
consider
,
S.
3.
How
far
the
Liberty
of
the
Perfect
Man
,
in
respect
of
Venial
Sin
,
ought
to
be
extended
.
There
is
great
Affinity
between
Venial
and
Original
Sin
;
and
therefore
the
Perfect
Man's
Liberty
,
as
it
relates
to
the
one
and
the
other
,
consists
in
much
the
same
Degrees
,
and
is
to
be
attain'd
by
the
same
Method
;
so
that
I
might
well
enough
dismiss
this
Subject
,
and
pass
on
to
Mortal
Sin
.
But
reflecting
on
the
Nature
of
Man
,
how
prone
we
are
to
Sin
,
and
yet
how
apt
we
are
to
think
well
of
our selves
,
I
judge
it
necessary
to
guard
the
Doctrine
of
Venial
Sin
,
by
some
few
Rules
,
which
may
at
once
serve
to
secure
our
sincerity
,
and
point
out
the
Perfection
we
are
to
aspire
to
.
1st
.
then
,
If
we
would
prevent
any
fatal
event
of
Sins
flowing
from
Ignorance
,
we
must
take
care
,
that
our
Ignorance
it self
be
not
Criminal
:
and
that
it
will
not
be
,
if
our
Hearts
be
sincerely
disposed
to
do
our
Duty
,
and
if
we
use
moral
Diligence
to
know
it
:
if
we
be
impartial
,
humble
,
and
honest
,
and
have
that
Concern
for
the
Knowledge
and
Practise
of
our
Duty
,
that
is
in
some
sort
,
proportionable
to
the
Importance
of
it
.
The
Ignorance
,
that
arises
from
natural
Incapacity
,
or
want
of
sufficient
Revelation
,
is
invincible
;
and
therefore
innocent
,
Joh.
9.41
.
Jesus
said
unto
them
,
if
ye
were
blind
ye
should
have
no
Sin
,
but
now
ye
say
we
see
,
therefore
your
Sin
remaineth
:
and
,
15.22
.
if
I
had
not
come
and
spoken
unto
them
they
had
not
had
Sin
:
but
now
they
have
no
cloke
for
their
Sins
.
This
Rule
must
be
understood
of
necessary
Knowledge
in
General
;
and
more
legible
and
conspicuous
Lines
of
Duty
:
Both
which
,
notwithstanding
there
may
be
room
for
Sins
of
Infirmity
to
enter
,
where
Mortal
ones
cannot
:
there
may
be
imperfect
Dispositions
of
Mind
,
and
latent
Prejudices
;
there
may
be
Instances
of
Duty
of
a
slighter
moment
;
there
may
be
several
Circumstances
,
and
small
Emergencies
that
may
either
be
,
without
the
Aim
,
or
escape
the
Discovery
of
a
moral
Search
,
that
is
,
of
a
Human
one
:
which
,
though
it
be
without
Hypocrisie
,
is
yet
not
without
more
or
less
Frailty
.
As
to
Perfection
,
it
differs
in
this
,
as
it
does
in
other
Cases
,
from
sincerity
only
in
the
Degrees
,
by
which
it
is
advanced
above
it
.
He
that
will
be
Perfect
,
must
search
for
Wisdom
as
for
hid
Treasures
:
his
Delight
must
be
in
the
Law
of
the
Lord
,
and
in
his
Law
must
be
meditate
day
and
night
:
his
Thirst
of
Truth
must
be
more
eager
,
and
impatient
,
his
Diligence
more
wakeful
,
more
circumspect
,
more
particular
,
more
steady
and
constant
than
that
of
the
Beginner
;
or
of
one
who
is
no
farther
advanced
,
than
such
Measures
of
Faith
and
Love
,
as
are
indispensably
necessary
to
Sincerity
,
will
carry
him
.
2ly
.
Sins
that
are
occasion'd
by
Surprise
and
Inadvertency
will
not
prove
destructive
;
if
the
Inadvertency
it self
be
in
a
manner
innocent
:
That
is
,
First
,
there
is
no
room
for
Inadvertency
in
compleat
Acts
of
crying
Sins
.
Secondly
,
There
is
no
pretence
for
Inadvertency
,
if
we
had
any
Misgivings
within
,
or
Warnings
without
concerning
that
particular
Sin
,
into
which
we
fell
afterwards
;
much
less
,
if
we
cherish
ill
Motions
till
they
grow
too
strong
for
us
.
And
Last
of
all
,
if
we
repeat
the
same
Sin
frequently
and
contemptuously
.
And
to
this
I
may
add
,
he
cannot
be
said
to
Sin
through
Surprise
,
who
throws
himself
into
the
Way
of
Temptation
,
even
though
he
be
conscious
of
his
own
Infirmity
.
3ly
.
As
to
those
Moral
Defects
,
which
flow
from
natural
Infirmity
,
they
will
not
destroy
us
;
if
the
Infirmity
it self
be
pardonable
.
There
are
Infirmities
which
we
acquire
;
Infirmities
which
grow
stronger
by
Indulgence
;
Infirmities
which
continue
meerly
because
we
do
not
take
Pains
to
subdue
them
:
Our
Moral
Defects
must
not
flow
from
these
kinds
of
Infirmities
;
but
from
such
,
as
considering
Human
Nature
,
and
the
State
of
this
World
,
't
is
impossible
utterly
to
root
out
.
These
moral
Defects
will
do
us
no
harm
;
if
,
First
,
we
take
Care
to
settle
in
our
Minds
the
Habits
of
those
Vertues
that
are
directly
opposite
to
them
.
Secondly
,
If
we
watch
and
fight
against
our
natural
Infirmities
;
and
endeavour
to
reduce
our
Appetites
,
even
our
natural
Appetites
,
within
strict
and
narrow
Bounds
.
Thirdly
,
If
we
wash
off
the
Stains
of
our
Slips
,
and
Defects
by
a
general
Repentance
:
For
upon
the
Notion
I
have
here
given
of
Venial
Sin
,
Repentance
appears
to
be
very
necessary
:
for
I
require
in
them
,
something
of
Voluntary
,
someting
of
Freedom
;
enough
to
make
an
Action
sinful
,
though
not
to
prove
the
Heart
corrupt
,
or
wicked
.
And
because
the
Degrees
of
Voluntary
and
Involuntary
,
are
not
so
easily
distinguishable
from
one
another
,
't
is
plain
,
our
best
security
against
any
ill
Consequence
of
our
Defects
and
Frailties
is
a
Godly
Sorrow
.
And
therefore
I
wonder
not
,
if
David
charge
himself
more
severely
than
God
does
,
my
Sins
are
more
in
number
than
the
hairs
of
my
head
:
this
was
a
Confession
that
became
the
Humility
and
Sollicitude
of
a
Penitent
;
That
became
the
Reflections
of
a
wise
and
Perfect
Man
;
and
the
Corruption
of
Human
Nature
;
the
Alloy
of
Human
Performances
;
the
slips
and
Defects
;
the
Interruptions
,
Neglects
,
and
Deviations
of
the
best
Life
.
CHAP.
VI.
Of
Liberty
as
it
imports
Freedom
or
Deliverance
from
Mortal
Sin
.
HERE
I
will
Enquiry
into
three
Things
,
1.
What
Mortal
Sin
is
;
or
what
kind
of
Sins
they
be
,
which
are
on
all
hands
acknowledg'd
,
to
be
Inconsistent
with
a
state
of
Grace
and
Favour
.
2.
How
far
,
the
Perfect
Man
must
be
set
free
,
or
deliver'd
from
this
kind
of
Sins
;
or
how
remote
he
is
from
the
Guilt
of
them
.
3.
Which
way
this
Liberty
may
be
best
attained
.
S.
1.
The
First
thing
necessary
is
,
to
state
the
Notion
of
that
Sin
,
which
passes
under
the
Name
of
Mortal
,
Wilful
,
Presumptuous
,
or
Deliberate
Sin
:
For
these
in
Writers
are
equivalent
Terms
,
and
promiscuously
used
to
signifie
one
and
the
same
thing
.
Sin
(
saith
St.
John
1
Ep.
3.4
.
)
is
the
Transgression
of
the
Law
.
This
is
a
plain
and
full
Definition
too
of
Sin
.
For
the
Law
of
God
is
the
Rule
of
Moral
Actions
;
't
is
the
Standard
and
Measure
of
Right
and
Wrong
,
of
moral
Good
and
Evil
:
whatever
is
not
within
the
Compass
of
the
Law
,
is
not
within
the
Compass
of
Morality
neither
:
whatever
cannot
be
comprehended
within
this
Definition
,
cannot
have
in
it
the
entire
and
compleat
Notion
of
Sin
;
or
,
which
is
all
one
,
it
cannot
be
Sin
,
in
a
strict
,
proper
and
adequate
Sense
of
the
Word
:
Hence
St.
John
in
the
same
Verse
tells
us
,
That
whosoer
sinneth
transgresseth
a
Law
;
and
St.
Paul
,
Rom.
4.15
.
where
there
is
no
Law
there
is
no
Transgression
.
Sin
then
must
alwaies
suppose
a
Law
;
without
which
,
there
can
be
neither
Vice
nor
Vertue
,
Righteousness
nor
Wickedness
:
For
these
are
nothing
else
,
but
the
Violation
or
Observation
of
the
Law
of
God
;
or
Habits
and
States
resulting
from
the
one
or
the
other
.
But
this
is
not
all
.
Two
Things
more
must
be
remark'd
to
render
this
Definition
,
which
the
Apostle
gives
us
of
Sin
,
clear
and
full
.
First
,
The
Law
must
be
sufficiently
reveal'd
.
Secondly
,
The
Transgression
of
it
must
be
truly
Voluntary
.
1.
By
sufficient
Revelation
of
a
Divine
Law
every
one
understands
,
That
the
Law
must
be
so
publish'd
to
the
Man
,
who
is
to
be
govern'd
by
it
,
that
the
Authority
and
Sense
of
it
may
be
,
if
it
be
not
his
own
fault
,
render'd
evident
to
him
.
If
the
Divine
Authority
of
any
Rule
or
Precept
be
doubtful
and
uncertain
,
the
Obligation
of
it
will
be
so
too
;
And
it
is
as
necessary
,
that
the
sense
of
the
Law
should
be
evident
,
as
its
Authority
.
The
Law
that
is
pen'd
in
dark
and
ambiguous
Terms
is
,
properly
speaking
,
no
Law
at
all
.
Since
the
Mind
of
the
Law-giver
is
not
sufficiently
made
known
by
it
.
Whatever
is
necessarily
,
to
be
forborn
or
done
by
us
,
must
be
fully
and
clearly
prescribed
in
the
Law
of
God
;
and
if
it
be
not
,
it
can
never
be
necessary
.
Men
,
through
Weakness
or
Design
,
may
Enact
Laws
that
are
but
a
heap
of
Letters
,
a
Crowd
of
dubious
,
Delphick
Sentences
.
But
God
can
never
do
so
;
because
this
is
repugnant
both
to
his
Wisdom
and
Goodness
,
and
to
the
very
End
of
a
Law
too
:
which
is
to
be
a
Rule
not
a
Snare
;
't
is
to
give
Understanding
to
the
Simple
;
to
be
a
Light
to
our
Feet
,
and
a
Lamp
to
our
Paths
:
not
,
like
an
Ignis
fatuus
,
to
betray
us
into
Brakes
,
and
Precipices
,
and
Ruin
,
and
Death
.
2.
Transgression
must
be
a
Voluntary
one
.
And
this
imports
two
Things
.
1.
A
Knowledge
of
Law
.
2.
A
Consent
to
the
Breach
of
it
.
First
,
As
to
the
Knowledge
of
the
Law
.
All
that
I
have
to
say
here
,
in
few
words
,
is
,
That
Ignorance
of
the
Law
excuses
a
Transgression
when
it
is
it self
excusable
;
but
if
the
Ignorance
it self
be
Criminal
,
the
effect
of
it
must
be
so
too
.
We
must
never
think
of
excusing
our
Sins
by
alledging
an
Ignorance
,
into
which
,
not
our
own
Incapacity
,
or
any
other
reasonable
Cause
,
but
Neglect
or
Contempt
of
the
Truth
,
or
some
other
vicious
Lust
or
Passion
,
has
betray'd
us
.
Secondly
,
As
to
the
Consent
of
the
Will.
This
is
necessary
to
demonstrate
any
Action
sinful
or
vertuous
;
without
this
,
the
Mind
will
be
no
Partner
in
the
Sin
;
and
by
Consequence
cannot
be
involved
in
the
Guilt
of
it
.
Whatever
we
cannot
help
is
our
Misfortune
,
not
our
Fault
,
Actions
meerly
natural
,
or
meerly
forc'd
,
can
neither
be
good
nor
evil
.
The
concurrence
of
Reason
and
Choice
,
is
indispensably
necessary
,
to
the
Morality
of
an
Action
.
All
this
is
plainly
taught
us
by
St.
James
1.14
,
15.
But
every
Man
is
tempted
;
when
he
is
drawn
away
of
his
own
Lust
,
and
enticed
;
then
when
Lust
hath
conceived
it
bringeth
forth
Sin
;
and
Sin
when
it
is
finished
bringeth
forth
Death
.
Which
words
do
certainly
imply
,
That
the
Spring
and
Principle
of
Sin
is
within
our selves
;
That
't
is
our
natural
Corruption
,
that
entices
and
allures
us
;
and
't
is
our
Consent
to
its
Enticements
,
that
gives
Being
to
Sin
,
and
defiles
us
with
Guilt
.
From
all
this
now
put
together
,
't
is
easie
to
conclude
,
what
sort
of
a
Description
we
are
to
form
of
Mortal
Sin
.
'T
is
such
a
Transgression
of
the
Law
of
God
,
as
is
vicious
in
its
Original
,
deliberate
in
its
Commission
,
and
Mischievous
in
its
Tendencies
or
Effects
:
The
Heart
is
corrupted
and
misled
by
some
Lust
or
other
,
and
so
consents
to
the
Breach
of
the
Moral
Law
of
God
,
a
Law
of
Eternal
and
Immutable
Goodness
:
or
if
the
Sin
consists
in
the
Breach
of
any
Positive
Law
,
it
must
yet
imply
in
it
some
moral
Obliquity
in
the
Will
;
or
in
the
Tendency
of
the
Action
,
or
both
.
So
that
Presumptuous
,
or
Mortal
Sin
,
call
it
by
what
Name
we
Will
,
is
a
Deliberate
Transgression
of
a
known
Law
of
God
,
tending
to
the
Dishonour
of
God
,
the
Injury
of
our
Neighbour
,
or
the
Depravation
of
our
Nature
.
Such
are
those
sins
which
the
Prophet
Isaiah
,
exhorts
those
,
who
will
repent
,
to
cease
from
.
And
such
are
those
we
have
a
Catalogue
of
Eph.
5.
Gal.
5.
and
elsewhere
,
Now
the
Works
of
the
Flesh
are
manifest
,
which
are
these
,
Adultery
,
Fornication
,
Vncleanness
,
Lasciviousness
,
Idolatry
,
Witchcraft
,
Hatred
,
Variance
,
Emulations
,
Wrath
,
Strife
,
Seditions
,
Heresies
,
Envyings
,
Murders
,
Drunkenness
,
Revellings
,
and
such-like
.
These
are
the
sins
,
of
which
,
as
of
so
many
Members
,
the
Body
of
sin
consists
:
These
constitute
the
old
Man
:
These
are
sometimes
called
,
the
filthiness
of
the
Flesh
and
Spirit
,
Vngodliness
,
Wickedness
Iniquity
,
the
Lusts
of
the
Flesh
,
worldly
Lusts
and
such-like
.
These
and
the
like
sins
have
,
as
I
said
,
in
them
very
apparent
Symptoms
of
Malignity
and
Mortality
:
They
are
always
the
Effect
of
some
carnal
and
worldly
Lusts
,
prevailing
over
the
Law
of
the
Mind
;
and
they
imply
a
contempt
of
God
,
Injustice
to
our
Neighbour
,
and
some
kind
of
Defilement
,
and
Pollution
of
our
Nature
.
And
that
these
are
the
plain
Indications
,
of
such
a
Guilt
,
as
excludes
a
Man
from
Heaven
,
and
the
Favour
of
God
,
is
very
plain
,
from
the
account
,
which
the
Scripture
gives
us
,
both
of
the
Origine
and
Influence
of
sin
;
from
the
Care
it
takes
to
fortifie
the
Heart
against
all
Infection
,
from
the
constant
Representations
it
makes
us
of
the
shamefulness
,
and
the
Mischief
of
sin
,
even
in
Reference
to
this
World
,
as
well
as
the
other
.
I
cannot
see
any
thing
further
necessary
,
to
the
Explication
of
Deliberate
,
or
Presumptuous
sin
;
unless
it
be
here
fit
to
add
,
That
it
is
Mortal
,
though
it
proceed
no
further
than
the
Heart
.
There
is
no
need
at
all
,
that
it
should
be
brought
forth
into
Action
,
to
render
it
Fatal
,
and
Damnable
.
This
is
evident
,
not
only
from
the
Nature
of
Divine
Worship
,
which
must
be
entire
,
sincere
and
spiritual
;
and
therefore
can
no
more
be
reconciled
to
the
Wickedness
of
our
Hearts
,
than
of
our
Actions
;
but
also
,
from
the
express
words
of
our
Saviour
,
Out
of
the
Heart
proceed
Fornication
,
Adultery
,
Theft
,
&c.
And
elsewhere
,
he
pronounces
the
Adultery
of
the
Heart
Damnable
,
as
well
as
that
of
the
Body
,
Mat.
5.28
.
But
I
say
unto
you
,
that
whosoever
looketh
upon
a
Woman
to
lust
after
her
,
hath
committed
Adultery
already
with
her
in
his
Heart
.
S.
2.
I
am
next
to
give
some
account
of
the
Liberty
of
Perfect
Man
,
in
reference
to
the
sin
,
I
have
been
discoursing
of
.
I
shall
not
need
to
stop
at
any
General
or
Preliminary
Observations
;
as
,
That
Abstinence
from
sin
regards
all
the
Commandments
of
God
alike
;
and
to
do
otherwise
were
to
mutilate
and
maim
Religion
,
and
to
dishonour
God
,
while
we
pretend
to
worship
and
obey
Him
:
For
the
Breach
of
any
single
Commandment
is
a
manifest
Violation
of
the
Majesty
,
and
Authority
of
God
,
whatever
Observance
we
may
pay
all
the
rest
:
For
,
he
that
said
do
not
commit
Adultery
;
said
also
,
do
not
kill
.
Now
if
thou
commit
no
Adultery
,
yet
if
thou
kill
,
thou
art
become
a
transgressor
of
the
Law
,
Jam.
2.11
.
That
the
Restraints
,
Man
is
to
lay
upon
himself
,
relate
no
less
to
the
Lusts
of
the
Soul
,
than
the
Actions
of
the
Body
;
Except
your
Righteousness
exceed
the
Righteousness
of
the
Scribes
and
Pharisees
,
you
shall
by
no
means
enter
into
the
Kingdom
of
Heaven
,
Mat.
5.10
.
That
to
begin
well
will
avail
us
little
,
unless
we
finish
well
too
.
Universality
,
Sincerity
,
and
Perseverance
are
generally
acknowledged
to
be
essential
and
indispensable
Properties
of
Saving
,
Justifying
,
Faith
.
These
things
therefore
,
being
but
just
mentioned
,
I
proceed
to
the
Point
to
be
enquir'd
into
,
and
resolve
.
1.
To
be
free
,
from
the
Dominion
and
Power
of
Mortal
Sin
,
is
the
first
and
lowest
step
;
this
is
indispensable
to
sincerity
,
and
absolutely
necessary
to
Salvation
;
Let
not
Sin
reign
in
your
mortal
Bodies
to
fulfil
the
Lusts
thereof
,
Rom.
6.12
.
And
the
advancing
thus
far
,
does
,
I
acknowledge
,
constitute
Man
in
a
state
of
Grace
;
For
in
Scripture
,
Men
are
Denominated
righteous
or
wicked
,
not
from
single
Acts
of
Vice
or
Vertue
,
but
from
the
Prevalence
and
Dominion
,
from
the
Habit
or
Custom
of
the
one
,
or
the
other
,
know
ye
not
,
that
to
whom
ye
yeild
your selves
Servants
to
obey
,
his
Servants
ye
are
to
whom
ye
obey
:
whether
of
Sin
unto
Death
,
or
of
Obedience
unto
Righteousness
?
Rom.
6.16
.
But
then
I
must
here
add
two
Remarks
by
way
of
Caution
.
1st
.
We
must
not
presume
too
soon
of
Victory
over
an
Habitual
Sin
.
An
evil
Habit
is
not
soon
broken
off
;
nor
is
it
an
easie
Matter
to
resolve
,
when
we
have
set
our selves
free
from
the
Power
of
it
.
Sometimes
the
Temptation
does
not
present
it self
as
often
as
it
was
wont
;
or
not
with
the
same
Advantages
:
sometimes
one
Vice
restrains
us
from
another
;
sometimes
worldly
Considerations
,
or
some
little
Change
in
our
Temper
,
without
any
thorough
Change
in
our
Minds
,
puts
us
out
of
humour
for
a
little
while
with
a
darling
Sin
;
and
sometimes
the
Force
and
Clearness
of
Conviction
,
produces
some
pious
Fits
,
which
,
though
they
do
not
utterly
vanquish
a
Lust
,
do
yet
force
it
to
give
way
and
retreat
for
a
while
,
and
interrupt
that
Love
which
they
do
not
exstinguish
:
All
this
may
be
,
and
the
work
not
yet
be
done
;
nor
our
Liberty
yet
gain'd
.
If
therefore
we
fall
,
though
but
now
and
then
,
and
though
at
some
Distance
of
time
,
into
the
same
sin
,
we
have
great
reason
to
be
jealous
of
its
Power
and
our
Safety
:
Nay
,
though
we
restrain
our selves
from
the
outward
Commission
of
it
,
if
yet
,
we
feel
a
strong
Propension
to
it
;
if
we
discern
our selves
ready
to
take
fire
on
the
Appearance
of
a
Temptation
;
if
we
are
fond
of
approaching
as
near
it
as
we
can
,
and
are
pleas'd
with
those
Indulgencies
,
which
are
very
near
a
kin
to
it
,
we
have
reason
to
doubt
that
our
Conquest
is
not
yet
entire
.
Nay
,
the
Truth
is
,
we
cannot
be
on
good
Grounds
assured
,
that
we
are
Masters
of
our selves
till
we
have
a
setled
Aversion
for
the
sin
,
which
before
we
doted
on
;
and
shun
the
Occasions
,
which
before
,
we
courted
;
till
we
be
possess'd
of
a
Habit
of
that
Vertue
,
which
is
a
direct
Contradiction
to
it
;
and
take
as
much
pleasure
in
the
Obedience
,
as
ever
we
did
,
in
the
Transgression
of
a
Divine
Command
.
2ly
.
There
are
some
Sins
of
that
provoking
Nature
,
so
criminal
in
their
Birth
,
and
mischievous
in
their
Consequences
,
That
one
single
Act
,
or
Commission
of
one
of
these
,
is
equivalent
to
a
Habit
of
others
:
such
is
Murther
,
Idolatry
,
Perjury
Adultery
;
these
cannot
be
committed
without
renouncing
Humanity
,
as
well
as
Christianity
;
without
resisting
the
Instincts
,
and
Impulses
of
Nature
,
as
well
as
the
Eight
of
the
Gospel
,
and
the
Grace
of
the
Spirit
.
We
must
break
thorough
a
great
many
Difficulties
,
and
Terrors
e're
we
can
come
at
these
Sins
;
we
must
commit
many
other
,
in
order
,
to
commit
one
of
these
;
we
must
deliberate
long
,
resolve
desperately
,
and
in
Defiance
of
God
and
Conscience
;
and
what
is
the
Effect
of
Habit
in
other
Instances
,
is
a
necessary
Preparative
in
these
,
that
is
,
Obduration
.
In
this
Case
therefore
,
the
unhappy
Man
,
that
has
been
guilty
of
any
one
of
these
,
must
not
look
upon
himself
as
set
free
,
when
he
is
come
to
a
Resolution
of
never
repeating
it
again
;
But
then
when
he
loaths
,
and
abhors
himself
,
in
Dust
and
Ashes
,
when
he
has
made
the
utmost
Reparation
of
the
Wrong
he
is
capable
of
:
when
,
if
the
Interest
of
Vertue
require
it
,
he
is
content
to
be
oppress'd
with
Shame
and
Sufferings
:
when
,
in
one
word
,
a
long
and
constant
Course
of
Mortification
,
Prayers
,
Tears
and
good
Works
have
washed
off
the
Stain
and
Guilt
.
2.
We
must
be
free
,
not
only
from
a
Habit
,
but
from
single
Acts
of
deliberate
presumptuous
Sin
.
The
Reason
is
plain
;
Mortal
Sin
cannot
be
committed
without
wounding
the
Conscience
,
grieving
the
Spirit
,
and
renouncing
our
Hopes
in
God
through
Christ
,
for
the
time
at
least
.
The
wages
of
Sin
is
Death
;
is
true
,
not
only
of
Habits
,
but
single
Acts
of
Deliberate
Sin
.
Death
is
the
penalty
,
the
Sanction
of
every
Commandment
;
and
the
Commandment
does
not
prohibit
Habits
only
,
but
single
Acts
too
.
Nor
is
there
indeed
any
room
for
Doubt
or
Dispute
here
,
but
in
one
Case
;
which
is
,
If
a
Righteous
Man
should
be
taken
off
in
the
very
Commission
of
a
Sin
,
which
he
was
fallen
into
?
Here
indeed
,
much
may
be
said
,
and
with
much
Uncertainty
.
But
the
Resolution
of
this
Point
,
does
not
,
as
far
as
I
can
see
,
minister
to
any
good
or
necessary
End
;
and
therefore
I
will
leave
it
to
God
.
In
all
other
Cases
,
every
thing
is
clear
and
plain
;
For
if
the
Servant
of
God
fall
into
a
presumptuous
Sin
,
't
is
universally
acknowledg'd
,
that
he
cannot
recover
his
Station
but
by
Repentance
.
If
he
repent
presently
,
he
is
safe
;
but
if
he
continue
in
his
Sin
,
if
he
repeat
it
,
he
passes
into
a
state
of
Wickedness
;
widens
the
Breach
between
God
and
his
Soul
;
declines
insensibly
into
a
Habit
of
sin
,
and
renders
his
Wound
more
and
more
incurable
.
'T
is
to
little
purpose
,
I
think
here
,
to
consider
the
vast
Difference
there
is
in
the
Commission
,
even
of
the
same
sin
,
between
a
Child
of
God
,
and
a
Child
of
Wrath
;
because
a
Child
of
God
must
not
commit
it
at
all
:
if
he
do
,
though
it
be
with
Reluctancy
,
though
it
be
,
as
it
were
,
with
an
imperfect
Consent
,
and
with
a
divided
Soul
;
though
the
Awe
of
Religion
and
Conscience
seems
not
utterly
to
have
forsaken
him
,
even
in
the
midst
of
his
sin
,
though
his
Heart
smite
him
,
the
very
Minute
it
is
finish'd
,
and
Repentance
and
Remorse
take
off
the
Relish
of
the
unhappy
Draught
,
yet
still
't
is
Sin
;
't
is
in
its
Nature
Damnable
:
and
nothing
but
the
Blood
of
Jesus
can
purge
the
Guilt
.
3.
The
Perfect
Man
may
be
supposed
,
not
only
actually
to
abstain
from
Mortal
Sin
,
but
to
be
advanced
so
far
in
the
Mortification
of
all
his
inordinate
Affections
,
as
to
do
it
with
Ease
and
Pleasure
,
with
Constancy
and
Delight
.
For
it
must
reasonably
be
presumed
,
that
his
Victory
over
ungodly
and
worldly
Lust
,
is
more
confirm'd
and
absolute
;
his
Abhorrence
of
them
more
deep
and
sensible
,
more
fixt
and
lasting
than
that
of
a
Beginner
or
Babe
in
Christ
.
The
Regenerate
at
first
fears
the
Consequence
of
sin
;
but
by
Degrees
he
hates
the
Sin
it self
.
The
Purity
of
his
Soul
renders
him
now
incapable
of
finding
any
pleasure
in
what
he
doted
on
before
;
and
the
Love
of
God
and
Vertue
raiseth
him
above
the
Temptations
which
he
was
wont
to
fall
by
;
old
things
are
past
away
and
all
things
are
become
new
.
4.
Lastly
,
The
Perfect
Man's
Abstinence
is
not
only
more
easie
and
steady
,
but
more
entire
and
compleat
also
,
than
that
of
others
:
He
has
a
regard
to
the
End
and
Design
of
the
Law
;
to
the
Perfection
of
his
Nature
;
to
the
Purity
and
Elevation
of
his
Sowl
;
and
therefore
he
expounds
the
Prohibitions
of
the
Law
in
the
most
enlarg'd
Sense
,
and
interprets
them
by
a
Spirit
of
Faith
and
Love
.
He
is
not
content
to
refrain
from
Actions
directly
criminal
,
but
shuns
every
Appearance
of
Evil
;
and
labours
to
mortifie
all
the
Dispositions
and
Tendencies
of
his
Nature
towards
it
;
and
to
decline
whatever
Circumstances
of
Life
are
apt
to
betray
the
Soul
into
a
Love
of
this
World
,
or
the
Body
:
he
has
crucified
the
World
and
the
Body
too
.
That
Pleasure
,
that
Honour
,
that
Power
,
that
Profit
,
which
captives
the
Sinners
,
tempts
,
and
tries
,
and
disquiets
the
Novice
,
is
but
a
burthen
,
a
trouble
to
him
:
he
finds
no
Gust
,
no
relish
in
these
things
.
He
is
so
far
from
Intemperance
,
so
far
from
Wantonness
,
so
far
from
Pride
and
Vanity
,
that
could
he
without
any
Disadvantage
to
the
Interest
of
Religion
,
he
would
imitate
the
Meanness
,
the
Plainness
,
the
Laboriousness
,
the
Self-denial
of
our
Saviour's
Life
;
not
only
in
Disposition
and
Affection
of
his
Soul
,
but
even
in
his
outward
State
and
Deportment
;
and
would
prefer
it
far
above
the
Pomp
and
Shew
of
Life
.
In
one
word
,
he
enquires
not
how
far
he
may
Enjoy
and
be
Safe
,
but
how
far
he
may
deny
himself
and
be
wise
:
he
is
so
far
from
desiring
forbidden
Satisfactions
,
that
he
is
unwilling
and
afraid
to
find
too
much
Satisfaction
in
the
natural
,
and
necessary
Actions
of
an
animal
Life
.
I
need
not
prove
this
to
any
one
who
has
read
the
foregoing
Chapters
:
for
it
is
what
I
have
been
doing
throughout
this
Treatise
.
It
is
nothing
,
but
what
is
consonant
to
the
whole
Tenour
of
the
Scripture
;
and
to
the
Example
of
the
best
Times
.
And
't
is
conformable
to
what
the
best
Authors
have
writ
,
who
have
any
thing
of
Life
and
Spirit
in
their
Works
:
or
have
any
true
Notion
of
the
great
Design
of
Christian
Religion
,
which
is
,
an
heavenly
Conversation
.
Let
any
one
but
cast
his
Eye
on
St.
Basil
,
or
any
other
after
him
,
who
aim'd
at
the
same
thing
I
now
do
,
the
promoting
Holiness
in
the
World
in
the
Beauty
and
Perfection
of
it
,
and
he
will
acknowledge
,
that
I
am
far
from
having
carried
this
matter
too
high
.
I
will
quote
but
one
or
two
Passages
of
St.
Basil
,
[
(a)
](A49403-e109640-b)
(a)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p.
454.
his
Description
of
the
Perfect
Man
with
regard
to
his
Self-denial
runs
thus
.
He
is
one
that
consults
the
Necessities
,
not
the
Pleasure
of
his
Nature
;
and
seems
to
grudge
the
Time
which
he
bestows
on
the
Support
and
Nourishment
of
a
corruptible
Body
.
He
is
so
far
from
looking
upon
eating
and
drinking
,
&c.
as
an
Enjoyment
,
that
he
rather
accounts
it
a
Task
or
troublesome
Service
,
which
the
Frailty
of
his
Nature
demands
at
his
hands
.
Nor
was
this
great
Man
more
severe
against
the
Lusts
of
the
Flesh
,
than
against
those
other
Branches
of
the
Love
of
the
World
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
.
[
(b)
](A49403-e109690-b)
(b)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
p.
456.
All
Vanity
and
Affection
of
Praise
and
Respect
,
all
the
Ostentation
(
saith
he
)
and
shew
of
Life
,
is
utterly
unlawful
for
a
Christian
.
And
all
this
is
directly
consonant
to
his
Gloss
[
(c)
](A49403-e109710-b)
(c)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
p.
457.
on
those
words
of
S.
Paul
,
they
that
use
the
World
as
not
abusing
it
,
whatever
is
beyond
use
is
abuse
;
directly
consonant
to
his
Definition
of
Temperance
.
[
(d)
](A49403-e109760-b)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
p
,
454.
That
it
is
the
Extirpation
of
Sin
;
the
Extermination
of
unruly
Passions
,
and
the
Mortification
of
the
Body
,
extending
even
to
the
natural
Appetites
,
and
Affections
of
it
.
I
know
not
what
Scruples
or
Mistakes
,
the
Doctrine
I
here
advance
concerning
this
Part
of
my
Perfect
Man's
Liberty
,
may
be
encounter'd
with
:
But
I
am
Confident
,
I
have
given
no
just
Occasion
for
any
.
I
do
not
say
of
the
Perfect
with
Jovinian
,
that
they
cannot
fall
;
but
I
say
,
they
may
,
and
ought
to
stand
;
and
,
if
it
be
not
their
own
fault
,
will
do
so
.
I
do
not
affirm
of
them
,
as
the
Hereticks
in
Vincentius
Lyrinensis
did
of
their
Part
,
that
they
are
priviledg'd
from
sin
by
a
peculiar
Grace
,
and
transcendent
Favour
;
but
I
affirm
,
that
they
shall
not
want
Grace
to
preserve
them
from
it
,
unless
they
be
wanting
to
themselves
.
I
do
not
go
about
to
maintain
that
God
sees
no
sin
in
his
Children
;
but
I
maintain
,
That
Mortal
Sin
is
not
the
Spot
of
his
Children
.
But
do
not
I
in
this
fall
in
with
the
Papists
,
who
assert
the
Possibility
of
keeping
the
Commands
of
God
?
I
answer
,
That
taking
them
in
the
sense
,
in
which
they
themselves
in
the
Conference
at
Ratisbone
defend
this
Doctrine
,
I
do
.
They
there
tell
us
,
that
when
they
talk
thus
,
they
take
the
Law
or
Commands
of
God
,
not
in
a
strict
and
rigid
;
but
in
a
favourable
and
equitable
;
i.
e.
a
Gospel
Construction
:
And
this
is
so
far
from
being
Heterodox
,
that
Davenant
accounts
it
,
a
plain
giving
up
the
Question
in
Controversie
.
But
am
I
not
run
into
the
Error
of
the
Pelagians
,
and
Quakers
?
I
answer
,
if
the
one
or
the
other
assert
,
That
the
Perfect
Man
passes
thorough
the
whole
Course
of
Life
without
falling
into
any
Sin
;
or
,
That
in
the
best
part
of
Life
,
he
is
impeccable
,
and
not
subject
to
sin
(
as
in
the
Heat
of
Disputation
their
Adversaries
seem
sometimes
to
fasten
on
them
)
I
am
at
a
wide
Distance
from
them
.
But
if
they
teach
,
That
the
Perfect
Man
has
Grace
and
Strength
enough
to
forbear
Wilful
Sin
,
and
that
many
actually
do
so
,
I
am
I
must
confess
exactly
of
their
Mind
.
But
then
,
I
am
at
the
same
time
of
the
same
Mind
with
St.
Austin
and
St.
Jerome
too
;
For
they
teach
the
very
same
Doctrine
:
For
they
never
contended
about
the
Possibility
of
Freedom
or
Deliverance
from
Mental
Sin
,
but
only
from
Venial
.
St.
Jerome
[
*
](A49403-e109930-b)
*
Dial.
Secund.
adv.
Pelag.
p.
189.
shall
explain
his
own
Sense
,
Etenim
absque
vitio
.
quod
grecé
dicitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hominem
posse
esse
aio
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
,
sine
Peccato
,
esse
nego
.
Which
is
the
same
thing
that
St.
Austin
commonly
admits
;
That
Man
may
be
sine
Crimine
,
but
not
sine
Peccato
,
without
Mortal
,
but
not
without
Venial
Sin
.
And
in
this
,
they
are
certainly
of
the
Mind
of
the
Scripture
;
which
every
where
represents
the
Perfect
Man
,
as
holy
,
blameless
,
undefiled
,
without
Spot
walking
with
God
:
and
in
one
word
,
as
free
from
Sin
.
If
any
Man
can
reconcile
these
Texts
,
which
are
very
numerous
,
with
Mortal
Sin
,
I
will
not
say
in
the
best
state
of
the
best
Men
,
but
a
state
of
Sincerity
,
and
Regeneration
,
I
will
acknowledge
my
Mistake
.
But
till
then
,
I
cannot
but
think
,
the
Doctrine
I
advance
,
necessary
to
establish
the
true
Notion
of
Holiness
;
and
convince
us
of
our
Obligation
to
it
.
This
Doctrine
is
again
necessary
to
wipe
off
those
Aspersions
and
Calumnies
,
the
Quakers
cast
upon
our
Church
;
as
if
it
held
,
That
the
Regenerate
themselves
may
continue
in
their
Sins
;
nay
,
cannot
be
freed
from
them
.
Our
Church
teaches
indeed
(
Artic.
14.
)
That
the
most
Perfect
Men
are
never
utterly
exempt
from
Defects
,
Failings
,
and
Human
Infirmities
;
and
I
believe
they
themselves
are
not
confident
enough
to
teach
otherwise
:
only
they
will
not
call
these
Infirmities
Sins
:
And
then
the
whole
Controversie
is
reduced
to
this
;
we
agree
in
the
thing
,
but
differ
in
the
Name
;
And
in
this
Difference
,
we
are
not
only
on
the
humbler
,
but
the
safer
side
too
:
for
acknowledging
them
Sins
,
we
shall
be
the
better
disposed
sure
,
to
be
sorry
for
them
,
to
beg
pardon
of
them
and
watch
against
them
.
The
Fruit
of
this
Liberty
has
been
sufficiently
accounted
for
Chap.
3.
And
therefore
I
proceed
.
S.
3.
To
propose
some
Rules
for
the
Attainment
of
it
.
1.
The
Mind
must
be
grounded
and
rooted
in
the
Faith
;
it
must
be
thoroughly
convinced
and
perswaded
of
these
great
Articles
of
the
Christian
Religion
,
That
there
is
a
God
,
and
such
a
God
,
Holy
,
Just
,
Omniscient
,
and
Omnipotent
one
;
the
Incarnation
,
Suffering
and
Glory
of
the
Blessed
Jesus
;
a
Judgment
to
come
,
and
the
Eternal
Rewards
and
Punishments
of
another
Life
.
The
firm
Belief
of
these
things
does
naturally
promote
these
two
Effects
.
1.
It
will
awaken
a
Sinner
out
of
his
Lethargy
and
Security
;
it
will
disturb
him
in
his
sinful
Enjoyments
,
and
fill
his
Mind
with
guilty
Fears
,
and
uneasie
Reflections
.
And
when
the
Man
finds
no
Rest
,
no
security
in
his
Sins
,
this
will
naturally
oblige
him
to
endeavour
the
Conquest
of
them
.
But
then
,
we
must
not
stifle
and
suppress
these
Thoughts
,
we
must
give
Conscience
full
Liberty
;
we
must
hear
the
Dictates
of
our
own
Minds
patiently
;
and
consider
seriously
those
terrible
Truths
,
which
they
lay
before
us
;
till
we
go
from
this
Exercise
deeply
impress'd
with
such
Notions
as
these
:
That
our
Sins
,
sooner
or
later
,
will
certainly
bring
upon
us
temporal
and
eternal
Misery
;
That
nothing
,
but
sincere
Righteousness
,
can
produce
true
and
lasting
Happiness
;
That
it
is
a
dreadful
Danger
to
dally
too
long
with
Indgination
,
or
presume
too
far
on
the
Mercy
of
a
just
,
and
holy
and
Almighty
God
:
That
the
neglecting
the
great
Salvation
tender'd
by
the
Gospel
,
and
procured
by
the
Blessed
Jesus
,
the
slighting
the
blood
of
the
Covenant
,
and
grieving
the
Holy
Spirit
(
all
which
we
do
by
willful
Sin
)
is
a
Guilt
,
that
will
sink
down
the
obstinate
Sinner
into
the
lowest
Hell
;
and
render
his
Condition
more
intolerable
,
that
that
of
Tyre
and
Sidon
,
Sodom
and
Gomorrah
.
2.
The
Second
Effect
of
the
firm
Belief
of
these
Gospel
Truths
,
is
,
that
it
begets
in
us
a
Contempt
of
this
World
;
and
all
the
things
of
it
.
To
him
that
Beelieves
.
How
short
is
Time
compar'd
to
Eternity
?
How
false
,
how
empty
are
the
Pleasures
of
Sin
,
compared
with
those
of
Heaven
,
how
insignificant
the
Esteem
or
Love
of
Man
to
that
of
God
?
How
worthless
are
all
our
worldly
Hopes
and
Pretensions
in
respect
of
an
Interest
in
Jesus
?
Now
the
Soul
that
is
once
possess'd
thoroughly
with
these
Notions
,
what
will
it
not
do
,
what
will
it
not
suffer
,
rather
than
fall
short
of
,
or
forfeit
its
Crown
?
In
what
state
will
it
not
be
contented
,
nay
,
in
what
state
will
it
not
abound
in
Joy
,
whilst
it
holds
fast
the
steadfastness
of
its
Hope
,
and
is
secure
of
the
Love
of
Jesus
?
Here
begins
that
Purity
of
Heart
,
which
is
the
Fountain
of
true
Epicureism
,
that
Greatness
of
Mind
which
alone
is
true
Honour
and
Fortitude
.
But
that
Faith
may
have
these
Effects
upon
us
,
it
must
not
be
only
a
true
but
a
lively
Faith
:
therefore
my
2.
Second
Rule
,
or
if
you
please
,
another
Branch
of
the
former
Rule
,
shall
be
this
.
They
,
that
will
be
free
indeed
,
must
not
only
believe
the
great
Truths
of
the
Gospel
,
but
must
frequently
and
seriously
ponder
them
,
till
they
have
imprinted
in
themselves
as
clear
,
distinct
and
perfect
Ideas
of
them
as
we
are
capable
of
.
This
will
soon
mortifie
the
Appetites
of
the
Body
,
corrrect
our
false
Opinions
of
worldly
Things
;
and
baffle
all
the
Sophistry
and
Confidence
of
Lust
.
A
lively
Faith
,
is
a
Faith
that
imports
the
most
clear
and
natural
,
the
most
full
and
enlarg'd
Notions
of
its
Objects
;
a
Faith
,
that
not
only
looks
upon
the
Articles
of
our
Creed
as
true
,
but
beholds
them
in
a
manner
as
present
;
and
so
represented
and
drawn
to
the
Life
,
that
they
fill
the
Soul
with
great
and
moving
Considerations
.
This
Faith
does
not
only
Believe
,
that
there
is
a
God
,
but
it
beholds
Him
and
walks
before
Him
as
present
;
it
sees
Him
array'd
in
all
his
Glory
,
and
in
all
his
Majesty
,
in
all
the
Power
,
and
all
the
Terrors
,
in
all
the
Beauties
and
all
the
Graces
of
the
Divine
Nature
:
it
does
not
only
believe
that
there
are
Rewards
and
Punishments
,
but
is
extreamly
sensible
of
the
Terrors
of
the
one
,
and
Attractions
of
the
other
;
and
looks
upon
both
as
at
the
door
.
It
does
not
only
acknowledge
a
Mediator
,
but
takes
a
full
view
of
the
Misery
of
that
state
,
wherein
we
lay
through
Sin
;
and
of
the
Blessedness
of
that
,
into
which
,
we
are
translated
by
the
Redemption
which
is
in
Jesus
.
It
Contemplates
this
Mediatour
in
all
the
several
steps
of
Condescension
,
and
Humiliation
;
in
all
the
Tenderness
,
and
Transports
of
his
Passion
;
in
all
the
melancholy
Scenes
of
his
Sufferings
;
and
the
bright
and
chearful
ones
of
his
Glory
.
This
is
the
Faith
that
sets
us
free
.
3.
We
must
not
stop
in
Faith
,
till
it
be
made
perfect
in
Love
.
We
must
meditate
Divine
Truths
till
they
have
fired
our
Souls
,
till
they
have
enkindled
our
Affections
,
till
we
be
possess'd
by
an
ardent
Love
of
God
,
of
Jesus
,
of
Righteousness
,
and
of
Heaven
;
till
all
our
other
Desires
and
Passions
be
converted
into
,
and
swallowed
up
of
Love
;
till
God
becomes
the
Center
of
our
Souls
;
and
in
Him
we
rest
,
in
Him
we
glory
,
and
in
Him
we
rejoyce
.
O
Love
,
how
great
and
glorious
are
the
things
that
are
said
of
thee
!
'T
is
thou
who
dost
impregnate
and
animate
Faith
it self
;
't
is
thou
who
dost
surmount
the
Difficulties
of
Duty
,
and
make
the
Yoke
of
Christ
easie
and
his
Burthen
light
:
't
is
thou
,
who
dost
cast
out
Fear
,
and
make
Religion
full
of
Pleasure
;
't
is
thou
that
dost
make
us
watchful
against
Temptations
,
and
impatient
under
the
Interruptions
of
Duty
:
't
is
thou
that
makest
us
dis-relish
the
Pleasures
of
this
World
,
and
long
to
be
dissolved
and
to
be
with
Christ
.
Here
is
the
Liberty
of
the
Sons
of
God
.
Blessed
are
they
even
in
this
World
who
attain
it
.
But
one
Caution
I
must
here
add
,
That
our
Love
must
not
be
a
Flesh
,
a
Bit
,
but
a
steady
and
well
setled
Affection
,
an
Affection
that
has
the
Warmth
of
Passion
,
and
the
Firmness
of
Habit.
We
must
therefore
by
repeated
Meditations
,
and
Prayers
,
daily
nourish
this
Flame
of
the
Altar
,
and
not
suffer
it
to
go
out
.
4.
We
must
never
be
at
rest
,
till
we
have
possess'd
our
Minds
with
a
perfect
Hatred
of
the
sin
which
we
are
most
subject
to
.
The
Love
of
God
,
his
Long-suffering
and
forbearance
,
the
Sufferings
of
Jesus
,
the
struglings
of
the
Spirit
,
the
Peace
and
Pleasure
of
Holiness
,
the
Guilt
and
Vexation
,
the
Shame
and
Punishment
of
Sin
,
its
ill
Influence
on
our
present
Perfection
,
and
Happiness
,
on
our
Peace
and
Hopes
,
are
proper
Topicks
to
effect
this
.
A
thorough
Hatred
of
Sin
once
setled
and
rooted
in
us
,
will
produce
that
Sorrow
,
that
Indignation
,
that
Watchfulness
,
that
Zeal
,
which
will
remove
us
far
enough
,
not
only
from
the
Sin
,
but
also
from
the
ordinary
Temptations
to
it
;
and
place
us
almost
,
without
the
Danger
of
a
Relapse
.
To
this
former
Rule
,
I
should
add
this
other
;
that
when
once
a
Man
has
resolved
upon
a
new
Course
of
Life
,
whatever
Difficulties
he
finds
in
his
Ways
,
whatever
Baffles
he
meets
with
,
he
must
never
quit
the
Desgn
of
Vertue
and
Life
:
he
must
never
give
over
Fighting
,
till
he
Conquer
.
The
reason
is
plain
;
for
he
must
either
Conquer
or
Dye
.
But
this
belonging
rather
to
Perseverance
in
Vertue
,
than
the
Beginning
of
it
,
therefore
I
but
just
mention
it
.
5.
It
will
not
be
imprudent
in
this
Moral
as
in
Physical
Cures
to
observe
diligently
,
and
follow
the
Motions
,
and
Tendencies
of
Nature
.
Where
there
are
Seeds
of
Generosity
and
Honour
;
the
Turpitude
and
Shame
of
Sin
,
the
Baseness
and
Ingratitude
of
it
,
the
Love
of
God
and
of
Jesus
,
and
such
like
,
are
fit
Topicks
to
dwell
upon
.
Where
Fear
is
more
apt
to
prevail
,
there
the
Terrors
of
the
Lord
are
the
most
powerful
Motive
:
And
so
whatever
the
Frame
and
Constitution
of
Nature
be
,
it
will
not
be
difficult
to
find
Arguments
in
the
Gospel
adapted
to
it
,
which
will
be
so
much
the
more
prevalent
,
as
they
are
the
more
natural
.
6.
Lastly
,
We
must
use
all
Means
to
obtain
the
Spirit
of
God
;
and
to
increase
and
cherish
his
Influence
:
We
must
ask
,
and
seek
,
and
knock
,
i.
e.
we
must
pray
,
and
Meditate
,
and
Travel
with
Patience
,
and
with
Importunity
,
that
our
Heavenly
Father
may
give
us
his
Holy
Spirit
:
And
when
we
have
it
,
we
must
not
grieve
it
,
by
any
Deliberate
Sin
;
nor
quench
it
by
Security
or
Negligence
,
by
sensual
Freedoms
and
Presumption
;
but
we
must
cherish
every
Motion
;
improve
every
Desire
,
and
Passion
,
that
it
works
in
us
:
we
must
shun
every
Appearance
of
Evil
:
we
must
press
on
towards
Perfection
;
we
must
watch
unto
Prayer
;
we
must
spend
the
Time
of
our
sojourning
here
in
fear
;
we
must
rejoyce
and
glory
in
the
Lord
;
and
we
must
wait
for
the
blessed
Hope
,
and
the
glorious
appearance
of
the
great
God
and
our
Saviour
Christ
Jesus
.
And
now
I
have
finished
what
I
had
to
say
on
this
Subject
,
of
the
Perfect
Man's
Liberty
as
it
relates
to
Mortal
or
Wilful
Sin
.
I
have
shewed
what
this
Sin
is
;
how
far
Man
may
be
freed
from
it
,
and
referring
the
Reader
to
Chap.
4.
for
the
Fruit
of
this
Freedom
.
I
have
here
,
Lastly
,
given
that
Advice
which
I
thought
most
serviceable
to
the
Attainment
of
it
.
And
thorough
this
whole
Chapter
,
I
have
had
regard
,
not
only
to
Perfection
but
Sincerity
;
it
being
indeed
improper
to
do
otherwise
;
since
we
cannot
arrive
at
the
one
,
but
thorough
the
other
.
For
Sincerity
is
Perfection
in
its
Infancy
,
or
Non-age
:
and
Perfection
is
nothing
else
but
Sincerity
cultivated
by
Meditation
and
Discipline
,
and
cherish'd
by
the
Influence
of
Heaven
.
And
now
let
no
Man's
Heart
fail
him
while
he
contemplates
the
Difficulties
which
block
up
the
Way
to
his
Liberty
.
The
Way
indeed
is
steep
,
and
the
Top
is
high
;
but
Serenity
and
Happiness
,
Security
and
Glory
dwell
there
.
Many
indeed
are
the
Temptations
which
would
forbid
our
assent
and
thrust
us
down
:
But
we
are
Armed
all
over
;
they
cannot
hurt
us
;
the
Spirit
supports
and
encourages
us
;
and
nothing
but
our
Cowardise
and
Inconstancy
can
prevent
our
Success
:
Watch
ye
,
stand
fast
,
quit
ye
like
Men
,
be
strong
;
and
then
,
you
shall
be
sure
to
Conquer
,
and
enter
into
Rest
.
CHAP.
VII
.
Of
Unfruitfulness
as
it
consists
in
Idleness
.
UNfruitfulness
is
a
fit
Subject
to
conclude
a
Discourse
of
Liberty
with
,
or
begin
one
of
Zeal
;
for
lying
,
like
a
Tract
of
Ground
,
between
two
bordering
Kingdoms
,
it
may
indifferently
be
laid
to
either
.
As
it
implies
a
direct
Opposition
to
Spiritual
Life
and
Sincerity
,
it
naturally
falls
in
under
the
Consideration
of
Zeal
;
As
it
implies
a
Servile
Subjection
to
some
vile
Lust
or
or
other
,
it
naturally
falls
,
in
under
the
Consideration
of
Liberty
:
So
that
by
allotting
it
this
Place
,
I
shall
at
once
compleat
my
Reflections
on
the
Argument
of
Liberty
,
and
make
a
good
progress
into
that
of
Zeal
.
Barrenness
,
or
Unfruitfulness
may
in
general
best
be
understood
,
by
comparing
it
with
a
State
of
Wickedness
:
From
which
,
as
it
is
usually
distinguished
in
the
Notion
of
the
Vulgar
,
so
does
it
really
differ
on
many
Accounts
.
The
one
has
in
it
an
Air
of
Defiance
,
the
other
of
Vnconcernment
for
Religion
;
the
one
forgets
God
,
the
other
contemns
Him
;
the
one
has
no
Relish
nor
Savour
of
that
which
is
good
,
the
other
finds
too
much
Gust
and
Pleasure
in
that
which
is
evil
;
the
one
makes
us
by
Degrees
Enemies
,
the
other
Strangers
to
God
.
In
short
,
there
is
little
Doubt
to
be
made
,
but
that
the
Omission
of
a
Duty
,
and
the
Commission
of
a
Crime
;
Lukewarmness
in
that
which
is
good
,
and
Eagerness
and
Confidence
in
that
which
is
evil
,
may
,
and
generally
do
differ
very
widely
in
the
Degrees
of
Guilt
:
From
hence
it
is
(
the
Sinner
being
always
a
partial
and
indulgent
Judge
of
himself
)
that
it
is
not
unusual
for
many
,
who
seem
to
have
some
Abhorrence
of
Wickedness
,
to
be
far
enough
from
apprehending
much
Evil
,
or
much
Danger
in
Unfruitfulness
.
This
is
a
fatal
Error
;
it
frustrates
the
great
Design
of
Religion
,
and
robs
it
of
its
truest
Honour
,
good
Works
.
For
what
can
Religion
effect
by
that
Man
,
who
retains
nothing
of
it
,
but
the
bare
Form
and
Profession
,
and
dares
promise
himself
not
only
Impunity
but
a
Heaven
,
in
an
useless
and
unprofitable
Life
?
Unfruitfulness
,
if
more
particularly
inquir'd
into
,
consists
in
two
Things
,
a
Neglect
of
Duty
,
or
a
lifeless
and
unprofitable
Performance
of
it
.
The
Former
I
will
call
Idleness
,
the
Latter
Lukewarmness
,
Coldness
,
Formality
;
and
treat
of
each
in
order
,
Of
the
Former
in
this
,
and
of
the
Latter
in
the
following
Chapter
.
And
because
each
of
them
are
encumbered
with
Mistakes
,
and
Errors
,
which
arise
not
only
from
Self-Love
and
Partiality
,
but
also
from
Shallowness
of
Judgment
,
joyn'd
with
Tenderness
of
Conscience
,
I
shall
endeavour
so
to
mannage
this
Subject
,
as
neither
to
discourage
the
weak
,
nor
embolden
the
careless
.
§
.
1.
Of
Idleness
.
The
Omission
of
a
Duty
may
be
either
Habitual
or
Occasional
and
Accidental
:
And
accordingly
the
Case
of
Omission
may
be
very
different
.
1.
An
Habitual
Omission
of
Duty
cannot
consist
with
Sincerity
:
A
general
Neglect
of
Duty
defeats
the
main
End
of
Religion
,
which
is
to
Honour
God
,
adorn
our
Holy
Profession
,
and
promote
the
Good
of
Human
Society
;
all
which
can
never
be
attained
but
by
following
after
Righteousness
,
and
abounding
in
the
Fruits
of
it
.
By
this
Rule
,
an
idle
,
though
innocent
,
Life
must
necessarily
be
accounted
irreligious
and
vicious
,
being
a
flat
Contradiction
to
our
excellent
Profession
,
He
who
does
not
pray
,
nor
meditate
,
nor
pursue
any
End
of
Charity
,
though
he
be
otherwise
civil
and
regular
in
his
Life
,
yet
because
be
does
not
work
Righteousness
,
because
he
is
so
far
from
imitating
the
Zeal
or
Charity
of
the
Blessed
Jesus
,
that
he
acts
directly
repugnant
to
both
;
therefore
must
he
not
be
looked
upon
,
as
a
Disciple
of
Jesus
;
but
as
an
Alien
,
and
a
Stranger
.
He
whose
Life
is
spent
in
Vanity
or
Drudgery
,
in
Pleasure
or
Business
,
though
his
Pleasure
be
not
impure
,
nor
his
Business
unjust
,
yet
is
he
,
before
God
,
a
Criminal
,
because
unprofitable
:
he
has
received
the
Grace
of
God
in
vain
;
the
Light
of
the
Gospel
has
risen
upon
him
in
vain
;
and
he
has
serv'd
no
Interest
of
Vertue
,
or
Religion
in
his
Generation
:
and
therefore
he
will
be
excluded
Heaven
,
with
the
slothful
Servant
,
who
hid
his
Masters
Talent
in
a
Napkin
,
Luke
19.20
.
2.
The
Case
of
an
accidental
,
or
occasional
Omission
of
Duty
,
is
very
different
from
that
of
habitual
Neglect
of
it
:
an
occasional
Omission
may
be
,
not
only
lawful
,
but
necessary
;
but
the
Neglect
of
Duty
never
can
be
either
.
The
Circumstances
of
positive
Duty
,
and
the
Measures
or
Degrees
of
Moral
Good
,
are
not
strictly
fix'd
and
setled
;
and
therefore
a
single
Omission
,
either
in
the
one
or
the
other
,
where-ever
there
is
a
sufficient
Reason
for
it
,
can
neither
grieve
the
Spirit
,
nor
frustrate
the
Design
of
Religion
;
nor
consequently
imply
any
Corruption
in
the
Heart
.
But
then
we
must
take
Care
.
1.
That
our
Omission
be
not
too
frequent
.
We
must
always
have
regard
,
in
this
matter
of
Duty
,
to
the
great
End
and
Designs
of
its
Injunction
;
we
must
take
care
that
our
Omissions
in
moral
Duties
be
not
so
often
,
that
either
the
Honour
of
our
Religion
,
or
the
Welfare
of
our
Neighbour
suffer
by
it
,
Nor
must
we
so
often
omit
Instrumental
Duties
,
Prayers
,
Reading
,
the
Sacrament
,
and
the
like
,
as
thereby
to
abate
,
or
much
less
extinguish
,
our
Spiritual
Gust
and
Fervour
.
Omission
of
Duty
,
too
often
repeated
,
breeds
a
kind
of
Indifference
,
or
Lukewarmness
;
and
soon
passes
into
Coldness
,
and
Insensibleness
:
and
this
often
ends
in
a
reprobate
Mind
,
and
an
utter
Aversion
for
Religion
.
2ly
.
We
must
endeavour
,
some
way
or
other
to
compensate
the
Omission
of
a
Duty
;
to
make
up
by
Charity
,
what
we
have
defalc'd
from
Devotion
;
or
to
supply
by
short
Ejaculations
,
what
we
have
been
forc'd
to
retrench
from
fix'd
and
regular
Offices
of
Prayer
.
And
he
that
watches
for
Opportunities
,
either
of
Improvement
,
or
doing
Good
,
will
I
believe
,
never
have
Reason
to
complain
of
the
want
of
them
:
God
will
put
into
his
hands
either
the
one
or
the
other
;
and
for
the
Choice
,
he
cannot
do
better
,
than
follow
God's
.
3ly
.
A
single
Omission
must
never
proceed
from
a
sinful
Motive
;
from
a
Love
of
the
World
or
Indulgence
to
the
Body
;
Necessity
or
Charity
is
the
only
just
and
proper
Apology
for
it
.
Instrumental
or
Positive
Duties
may
give
way
to
moral
ones
;
the
Religion
of
the
Means
,
to
the
Religion
of
the
End
:
and
in
Moral
Duties
,
the
less
may
give
way
to
the
greater
.
But
Duty
must
never
give
way
to
Sin
,
nor
Religion
to
Interest
or
Pleasure
.
Having
thus
briefly
given
an
account
,
what
Omission
of
Duty
is
,
and
what
is
not
sinful
;
and
consequently
so
setled
the
notion
of
Idleness
,
that
neither
the
careless
,
nor
the
scrupulous
,
can
easily
mistake
their
Case
,
I
will
now
propose
such
Considetations
,
as
I
judge
most
likely
,
to
deter
Men
from
it
;
and
such
Advice
,
as
may
be
the
best
Guard
and
Preservative
against
it
.
1.
The
First
Thing
,
I
would
have
every
one
lay
to
heart
is
,
That
a
State
of
Idleness
is
a
State
of
damnable
Sin
.
Idleness
is
directly
repugnant
to
the
great
Ends
of
God
,
both
in
our
Creation
,
and
Redemption
.
As
to
our
Creation
,
can
we
imagine
that
God
,
who
created
not
any
thing
but
for
some
excellent
End
,
should
Create
Man
for
none
,
or
for
a
silly
one
?
The
Spirit
within
us
,
is
an
active
and
vivacious
Principle
:
our
rational
Faculties
capacitate
,
and
qualifie
us
for
doing
Good
;
this
is
the
proper
Work
of
Reason
,
the
truest
and
most
natural
Pleasure
of
a
rational
Soul
.
Who
can
think
now
,
that
our
wise
Creatour
lighted
this
Candle
within
us
,
that
we
might
oppress
and
stifle
it
by
Negligence
and
Idleness
?
That
he
contriv'd
and
destin'd
such
a
Mind
to
squander
,
and
fool
away
its
Talents
in
Vanity
and
Impertinence
?
As
to
our
Redemption
,
't
is
evident
both
what
the
Design
of
it
is
,
and
how
opposite
Idleness
is
to
it
.
Christ
gave
himself
for
us
,
to
Redeem
us
from
all
Iniquity
;
and
to
purifie
to
himself
a
peculiar
People
,
zealous
of
good
Works
,
Tit.
2.14
.
and
this
is
what
our
Regeneration
,
or
Sanctification
aims
at
:
We
are
God's
Workmanship
created
in
Christ
Jesus
unto
good
Works
,
which
God
has
before
ordained
,
that
we
should
walk
in
them
,
Eph.
2.10
.
How
little
then
can
a
useless
and
barred
Life
,
answer
the
Expectations
of
God
?
What
a
miserable
Return
must
it
be
to
the
Blood
of
his
Son
;
and
how
utterly
must
it
disappoint
all
the
purposes
of
his
Word
,
and
Spirit
?
But
What
need
I
argue
further
,
the
Truth
I
contend
for
is
the
express
and
constant
Doctrine
of
the
Scriptures
:
is
not
Idleness
,
and
fulness
of
Bread
,
reckoned
amongst
the
Sins
of
Sodom
?
what
means
the
Sentence
against
the
barren
Fig-tree
,
Luke
13.7
.
but
the
Destruction
and
Damnation
of
the
Idle
,
and
the
Sluggish
?
the
Indignation
of
God
is
not
enkindled
against
the
Barrenness
of
Trees
,
but
Men.
What
can
be
plainer
,
than
the
Condemnation
of
the
unprofitable
Servant
,
who
perished
because
he
had
not
improved
his
Talent
,
Matt.
25.38
.
and
how
frequently
does
the
Apostle
declare
himself
against
the
idle
,
and
disorderly
?
and
all
this
proceeds
upon
plain
and
necessary
Grounds
:
Our
Lord
was
an
Example
of
Vertue
,
as
well
as
Innocence
;
and
he
did
not
only
refrain
from
doing
Evil
,
but
he
went
about
doing
good
.
We
can
never
satisfie
the
Intention
of
Divine
Precepts
,
by
Negative
Righteousness
;
when
God
prohibits
the
Filthiness
of
the
Flesh
and
Spirit
,
he
enjoyns
the
perfecting
Holiness
in
his
Fear
:
when
he
forbids
us
to
do
evil
,
he
at
the
same
time
,
prescribes
the
learning
to
do
well
.
What
need
I
multiply
more
Words
;
Idleness
is
a
flat
Contradiction
to
Faith
,
Hope
,
Charity
;
to
Fear
,
Vigilance
,
Mortification
;
and
therefore
certainly
,
must
be
a
damning
Sin
;
These
are
all
active
,
and
vigorous
Principles
;
but
Idleness
enfeebles
and
dis-spirits
,
manacles
and
fetters
us
:
These
are
pure
,
strict
and
self-denying
Principles
;
but
Idleness
is
soft
,
and
indulgent
:
These
Conquer
the
World
,
and
the
Body
,
raise
and
exalt
the
Mind
;
but
Idleness
is
far
from
enterprising
any
thing
;
from
attempting
any
thing
that
is
good
;
it
pompers
the
Body
and
effeminates
,
and
dissolves
the
Mind
;
and
finally
,
whatever
Innocence
,
or
Inoffensiveness
it
may
pretend
to
,
it
does
not
only
terminate
in
Sin
,
but
has
its
Beginning
from
it
;
from
Stupidity
,
and
Ignorance
;
from
Vanity
and
Levity
;
from
Softness
,
and
Sensuality
,
from
some
prevailing
Lust
,
or
other
.
2.
Next
after
the
Nature
,
the
Consequences
of
Idleness
are
to
be
considered
;
and
,
if
it
be
taken
in
the
utmost
Latitude
there
is
scarce
any
Sin
,
which
is
more
justly
liable
to
so
many
tragical
Accusations
;
for
it
is
the
Parent
of
Dishonour
and
Poverty
;
and
of
most
of
the
Sins
and
Calamities
of
this
mortal
Life
.
But
at
present
,
I
view
it
only
as
it
is
drawn
with
a
half
Face
,
and
that
the
much
less
deformed
of
the
two
:
I
consider
it
here
,
as
pretending
to
Innocence
;
and
flattering
it self
with
the
Hopes
of
Happiness
:
And
yet
even
thus
,
supposing
it
,
as
harmless
and
inoffensive
as
it
can
be
,
yet
still
,
these
will
be
the
miserable
Effects
of
it
:
It
will
rob
Religion
,
and
the
World
of
the
Service
due
to
both
;
it
will
bereave
us
of
the
Pleasure
of
Life
,
and
the
Comfort
of
Death
;
and
send
us
down
at
last
to
a
cursed
Eternity
.
For
where
are
the
Vertues
,
that
should
maintain
the
Order
,
and
Beauty
of
Human
Society
;
that
should
relieve
and
redress
the
Miseries
of
the
World
?
where
are
the
Vertues
that
should
vindicate
the
Honour
of
Religion
,
and
demonstrate
its
Divinity
,
as
effectually
as
Predictions
or
Miracles
can
do
?
where
are
the
bright
Examples
,
that
should
convert
the
unbelieving
part
of
Mankind
,
and
inflame
the
believing
part
with
a
generous
Emulation
?
Certainly
,
the
lazy
Christian
,
the
slothful
Servant
,
can
pretend
to
nothing
of
this
kind
.
As
to
the
Pleasure
of
Life
,
if
true
and
lasting
,
if
pure
and
spiritual
,
't
is
easie
to
discern
,
from
what
Fountains
it
must
be
drawn
.
Nothing
but
Poverty
of
Spirit
,
can
procure
our
Peace
,
nothing
but
Purity
of
Heart
,
our
Pleasure
.
But
ah
!
how
far
are
the
Idle
and
Unactive
from
these
Vertues
?
Faith
,
Love
,
and
Hope
are
the
Seeds
of
them
:
Victories
and
Triumphs
,
Devotion
,
Alms
,
and
good
Works
,
the
Fruits
of
them
:
But
what
a
stranger
to
these
,
is
the
Drone
and
Sluggard
?
Then
for
the
Comfort
of
Death
,
it
must
proceed
from
a
well
spent
Life
:
he
that
sees
nothing
,
but
a
vast
Solitude
and
Wilderness
behind
him
,
will
never
,
like
the
Israelites
,
see
a
Canaan
before
him
.
Life
must
be
fill'd
with
good
Works
,
or
else
Death
will
look
but
dark
and
gloomy
,
when
the
Conscience
enquires
every
where
after
the
Effects
of
the
Word
,
and
the
Spirit
,
and
the
Blood
of
Jesus
;
and
can
discover
in
all
the
parts
,
in
all
the
paths
of
Life
,
no
Tracks
of
any
thing
,
but
Fancy
and
Fortune
,
Humour
and
Indulgence
:
How
will
it
shrink
,
and
faint
,
and
tremble
;
what
pensive
,
melancholy
Doubts
,
will
damp
and
choke
its
Hope
.
And
how
can
it
be
otherwise
?
Alas
,
the
Mind
of
a
Christian
,
is
sufficiently
informed
,
that
every
Man
shall
receive
according
to
what
he
has
done
in
the
Body
;
God
will
judge
every
Man
according
to
his
Works
;
what
then
must
become
of
him
,
who
has
none
to
shew
.
If
Immortality
and
Glory
,
if
Life
and
Peace
,
be
the
Reward
of
well-doing
;
nay
,
of
patient
continuance
in
well-doing
,
what
will
become
of
the
drousie
,
and
supine
,
and
careless
,
the
Sot
and
the
Sluggish
,
who
have
slept
,
and
fool'd
,
and
trifl'd
away
Life
.
3.
I
might
aggravate
the
Guilt
of
Idleness
,
by
taking
an
Estimate
of
the
Talents
it
wastes
,
the
Obligations
it
slights
,
and
the
Hopes
it
forfeits
.
I
might
render
Man
more
jealous
and
apprehensive
of
falling
into
it
,
by
observing
how
generally
it
prevails
;
which
is
a
plain
Proof
,
either
of
the
strength
of
the
Temptation
,
or
our
Propension
;
a
plain
Proof
,
either
that
there
is
,
I
know
not
what
secret
Magick
in
the
Sin
,
or
else
,
that
the
Cheat
,
it
imposes
upon
the
World
,
is
a
very
clever
,
a
very
dexterous
one
.
But
I
have
said
enough
;
and
where
the
former
Considerations
fail
,
these
will
hardly
succeed
;
Therefore
I
will
now
pass
on
from
Arguments
to
Advice
;
which
was
the
next
thing
proposed
to
be
done
.
And
here
,
my
Advice
must
have
regard
to
two
different
sorts
of
Persons
.
1.
To
such
as
are
born
to
plentiful
,
or
competent
Fortunes
.
2.
To
such
as
are
to
raise
their
own
;
or
to
provide
for
the
Support
,
and
Maintenance
of
themselves
,
and
their
Families
,
by
their
Labour
or
Industry
,
in
some
Calling
or
profession
.
To
the
Former
,
the
best
Directions
I
can
give
are
these
.
1.
He
that
is
Master
of
his
Time
,
ought
to
devote
the
more
to
Religion
;
to
whom
God
has
given
much
,
of
him
much
will
be
required
:
Nor
has
such
a
one
any
Excuse
left
,
either
for
Omission
,
or
a
hasty
,
and
cursory
Performance
of
Duty
,
but
one
,
one
,
that
will
increase
his
Guilt
,
i.
e.
Laziness
,
Pleasure
,
or
some
Sin
or
other
.
Such
a
one
therefore
,
ought
to
be
constant
,
and
diligent
in
frequenting
the
publick
Assemblies
of
the
Church
;
his
Attendance
upon
Prayers
,
Sacraments
,
Sermons
,
must
be
such
,
as
becomes
a
Man
,
who
,
as
it
has
pleased
God
,
seems
born
not
to
provide
for
Life
,
but
only
to
live
,
only
to
improve
,
and
enjoy
Life
;
and
carry
on
the
nobler
Designs
of
it
:
and
as
becomes
a
Man
,
whose
good
,
or
ill
Example
,
is
of
such
vast
Importance
to
the
Service
or
Dis-service
of
Religion
.
Nor
must
such
a
ones
Attendance
on
the
Publick
,
excuse
him
from
the
religious
Offices
of
the
Closet
,
or
his
Family
;
he
ought
to
abound
in
each
:
He
may
be
more
frequent
in
Meditation
and
Prayer
;
in
Reading
and
Instruction
;
and
perform
each
with
more
Justness
,
and
Solemnity
than
others
can
.
2.
Persons
of
Fortune
,
ought
to
be
careful
in
the
Choice
of
Intimates
,
and
Friends
.
Conversation
is
not
always
a
Loss
,
but
sometimes
a
Gain
of
Time
:
We
often
need
to
have
our
Forgetfulness
reliev'd
,
our
Drowsiness
awaken'd
,
by
the
Discourses
and
Reflections
of
our
Friends
.
If
Discourse
were
generally
season'd
with
Grace
,
Conversation
would
be
the
greatest
Blessing
;
if
with
Sense
,
and
Reason
,
Innocence
,
and
Prudence
,
it
would
be
the
most
agreeable
Entertainment
of
Human
Life
.
But
how
mischievous
is
the
Acquaintance
which
infects
us
with
Vanity
,
and
Lightness
of
Spirit
,
which
shews
us
nothing
,
but
a
Gaudy
out-side
,
and
a
Frothy
Soul
;
whose
Example
binds
Men
in
Civility
to
be
foolish
,
and
makes
Confidence
,
and
Vice
,
and
Mis-spence
of
Time
,
a
Fashion
.
3.
It
were
to
be
wished
,
That
Persons
of
the
best
Rank
,
were
ever
bred
up
to
something
;
to
something
,
that
might
improve
;
to
something
that
might
amuse
,
and
innocently
engage
their
Minds
;
to
something
,
that
might
employ
Life
without
encumbring
it
.
And
yet
alas
,
what
need
I
wish
this
;
how
many
excellent
Qualities
are
necessary
to
render
a
Gentleman
worthy
of
the
Station
,
where
God
has
placed
him
?
Let
him
pursue
these
;
how
many
are
the
Vertues
,
how
many
the
Duties
,
to
which
a
Christian
is
oblig'd
?
for
him
attend
these
;
There
is
a
great
deal
requisite
,
to
make
a
good
Master
,
a
good
Husband
,
a
good
Father
,
a
good
Son
,
a
good
Neighbour
,
a
good
Parishioner
,
an
excellent
Subject
,
and
an
excellent
Friend
!
and
yet
there
are
many
other
Relations
,
besides
these
.
In
a
word
,
there
is
no
Man
,
who
when
he
shall
appear
before
God
,
will
not
be
found
to
have
omitted
many
Duties
;
and
to
have
perform'd
many
other
with
less
Care
,
and
Diligence
,
than
he
ought
:
and
surely
,
such
a
one
cannot
justly
complain
,
for
want
of
Business
.
I
doubt
rather
on
the
contrary
,
That
whoever
takes
a
just
and
full
view
of
things
,
will
have
reason
to
complain
;
That
Life
is
short
,
and
our
Work
great
;
That
let
us
use
all
the
Diligence
we
can
;
and
be
as
frugal
of
our
Time
as
we
will
,
we
arrive
much
sooner
at
a
Maturity
of
Years
,
than
of
Knowledge
and
Vertue
.
4.
The
Diversions
of
Persons
of
this
Quality
,
ought
to
be
well
regulated
;
such
as
become
the
Character
of
a
Gentleman
,
and
the
Dignity
of
a
Christian
,
that
is
,
that
must
be
neither
mean
nor
vicious
.
But
I
have
treated
this
,
and
the
foregoing
Heads
,
more
copiously
in
Human
Life
;
to
which
I
refer
my
Reader
.
As
to
such
,
in
the
next
place
,
who
are
engag'd
in
a
Profession
,
I
have
particularly
considered
their
State
in
several
Places
;
and
find
little
to
add
here
;
but
only
to
mind
them
,
That
they
may
be
guilty
of
Idleness
too
;
That
their
Idleness
is
the
more
criminal
,
the
less
Temptation
they
have
to
it
.
They
may
neglect
the
Duties
of
their
Calling
.
I
mean
,
their
Secular
Calling
;
and
if
they
be
unfaithful
and
negligent
in
their
Temporal
Concern
,
it
is
not
to
be
expected
,
that
they
should
be
more
Sollicitous
and
Industrious
about
their
Spiritual
one
.
They
may
again
,
suffer
the
Cares
of
this
Life
to
thrust
out
those
of
another
;
and
then
they
are
truly
idle
and
slothful
Servants
to
God
,
how
industrious
,
and
faithful
soever
they
are
,
to
the
World
:
for
Life
is
but
wasted
,
and
mis-spent
,
if
it
make
not
Provision
for
Eternity
:
and
it
matters
little
,
whether
it
be
wasted
in
Pleasure
,
or
in
Drudgery
.
CHAP.
VIII
.
Of
Unfruitfulness
as
it
consists
in
Lukewarmness
,
Coldness
,
or
Formality
.
IN
the
former
Chapter
,
I
consider'd
that
part
of
Unfruitfulness
,
which
consists
in
the
Omission
of
Duty
:
I
am
now
to
consider
another
part
of
it
,
which
consists
in
too
perfunctory
a
Performance
of
it
.
Besides
those
,
who
are
truly
unprofitable
,
because
they
slight
or
neglect
the
Duties
of
Religion
;
there
is
another
Sort
of
Men
,
who
at
the
last
Day
,
will
fall
under
the
same
Character
,
and
Condemnation
;
not
because
they
perform
no
Duties
,
but
because
their
Performance
of
them
is
depretiated
by
Coldness
,
and
Formality
:
Men
,
who
make
a
fair
Appearance
of
Religion
,
and
yet
have
no
inward
spiritual
Life
:
Men
,
who
do
generally
observe
the
external
Duties
of
Religion
,
but
with
so
little
Gust
,
with
such
Indifference
and
Lukewarmness
,
that
they
are
neither
acceptable
to
God
,
nor
useful
to
themselves
.
This
State
of
Deadness
,
may
be
consider'd
either
more
generally
,
as
it
runs
thorough
the
whole
course
of
our
Lives
and
Actions
;
or
more
particularly
,
in
this
or
that
Instance
of
Religion
.
1.
When
't
is
so
general
,
that
the
Bent
and
Course
of
our
Lives
,
is
,
for
want
of
relish
of
the
Things
of
God
,
perverted
and
depraved
;
when
we
have
no
Designs
,
drive
on
no
Ends
,
that
are
suitable
to
the
Excellency
and
Dignity
of
our
Nature
;
to
the
Holiness
of
our
Profession
and
to
the
great
and
manifest
Obligations
of
God
:
when
we
have
no
Joys
or
Pleasures
,
no
Thirsts
or
Appetites
,
that
do
truly
become
a
Christian
:
when
we
make
no
Progress
,
no
Advance
towards
our
great
End
:
when
our
Discourses
and
Employments
,
have
no
Tincture
of
the
Spirit
,
and
no
Tendency
to
Edification
.
I
think
we
may
then
boldly
conclude
,
that
this
is
a
state
of
Carnality
,
and
Death
.
And
that
this
want
of
Relish
in
the
general
Course
of
our
Lives
,
proceeds
from
a
real
want
of
a
Sincere
Faith
,
and
true
Illumination
.
For
were
the
Mind
,
once
truly
Enlighten'd
;
were
it
once
clearly
convinc'd
,
firmly
and
habitually
perswaded
,
of
the
Beauty
and
Excellence
of
the
Things
of
God
;
as
we
should
have
Notions
different
from
those
of
worldly
,
carnal
Men
,
so
would
there
consequently
be
a
Difference
in
the
Nature
of
our
Hopes
,
and
Fears
;
of
our
Desires
and
Designs
;
of
our
Joys
and
Sorrows
;
and
as
necessarily
in
the
main
Scope
,
and
Tendency
of
of
our
Conversation
.
Whoever
therefore
finds
this
general
Stupidity
in
the
Course
of
his
Life
,
let
him
not
flatter
himself
in
the
Performance
of
any
of
the
Duties
of
Religion
:
he
has
a
corrupt
,
carnal
and
blind
Heart
;
his
Performances
proceed
not
from
true
Principles
,
and
have
not
that
Life
and
Vigour
in
them
that
they
ought
;
they
are
as
different
from
the
Performances
of
a
Man
,
truly
regenerate
,
and
sanctified
,
as
the
Civilities
and
Complements
of
a
well-bred
Acquaintance
,
from
the
substantial
Offices
of
a
Sincere
,
and
affectionate
Friend
.
Nor
can
any
Man
,
who
will
take
the
least
pains
to
examin
himself
,
be
ignorant
of
,
or
mistaken
in
,
the
Condition
of
his
Soul
,
if
this
be
it
.
For
whoever
,
will
act
honestly
and
impartially
,
ought
not
to
pass
a
Sentence
of
Absolution
on
himself
,
upon
the
bare
Performance
of
some
relative
,
or
instrumental
Duties
of
Religion
;
but
he
ought
to
Inquire
,
First
,
What
Vertues
he
Practises
,
which
put
him
upon
Expence
,
Hazard
or
Travel
;
what
Works
of
Piety
or
Charity
,
he
performs
;
and
what
Proportion
they
bear
to
his
Ability
.
Next
,
he
ought
to
consider
the
Design
and
End
,
he
proposes
to
himself
,
in
all
his
Religious
Performances
;
whether
he
seek
the
Honour
of
God
,
the
Welfare
of
Man
,
and
his
own
Improvement
and
Growth
in
Goodness
,
or
whether
he
does
this
meerly
to
acquit
himself
of
a
task
,
and
discharge
himself
of
what
he
takes
for
granted
,
as
a
Duty
;
though
he
finds
no
pleasure
,
no
advantage
in
it
.
Thirdly
,
he
must
reflect
upon
the
Frame
and
Temper
of
his
Mind
,
in
reference
to
these
Duties
;
what
hunger
and
thirst
he
has
for
Righteousness
;
what
Warmth
,
Ardor
,
Elevation
,
or
Earnestness
of
Mind
,
accompanies
his
Performances
;
what
Peace
,
and
Pleasure
his
Reflection
on
them
;
or
whether
Religion
be
not
a
burthen
to
him
,
or
something
to
which
Custom
only
reconciles
him
.
Lastly
,
he
ought
to
examine
what
Operation
,
what
Influence
his
Religious
Performances
have
upon
him
.
Prayer
,
Hearing
,
Reading
,
and
such-like
Duties
,
do
naturally
tend
,
to
enlighten
the
Mind
,
purifie
the
Heart
,
increase
our
Love
,
strengthen
our
Faith
,
and
confirm
our
Hope
;
and
therefore
,
where
this
is
not
the
Effect
of
them
,
we
may
conclude
,
that
they
are
not
discharg'd
in
that
manner
,
and
with
that
Sincerity
,
they
ought
.
He
therefore
that
will
examin
himself
aright
,
must
not
ask
himself
how
often
he
reads
,
how
often
he
hears
,
&c.
and
then
rest
there
;
but
must
ask
himself
,
what
Effect
these
Performances
have
had
upon
his
Mind
;
which
he
will
soon
discern
;
if
he
demand
of
himself
,
what
the
bent
and
scope
of
his
Life
is
:
how
much
he
advances
,
and
improves
in
the
Conquest
of
any
Vice
,
and
the
Attainment
of
any
Vertue
;
what
he
loves
,
or
what
he
hates
;
what
Esteem
he
has
for
the
Things
of
God
,
and
what
for
the
things
of
Men.
And
in
a
word
,
how
he
follows
after
Universal
Righteousness
;
and
how
he
encreases
in
Purity
of
Heart
,
and
Poverty
of
Spirit
.
2.
Lukewarmness
,
or
Coldness
,
may
be
consider'd
more
particularly
,
as
it
discovers
it self
in
the
Performance
of
this
or
that
Duty
;
in
Hearing
,
Reading
,
Prayer
,
and
Participation
of
the
Lord's
Supper
.
Now
't
is
certain
,
that
there
is
a
Deadness
in
these
Duties
,
which
proceeds
from
a
carnal
,
and
unsanctified
Heart
;
and
is
a
plain
Symptom
of
a
State
of
Sin
:
And
yet
it
is
too
common
,
that
they
,
who
are
subject
to
it
,
make
little
Reflection
upon
it
,
and
are
little
concerned
for
it
.
On
the
other
hand
,
many
complain
of
Lifelessness
in
Duty
,
where
there
is
no
just
ground
for
this
Complaint
;
And
this
is
no
small
Evil
to
such
;
for
it
disturbs
the
Peace
of
their
Minds
,
damps
the
Chearfulness
and
Alacrity
of
their
Service
,
and
clogs
and
encumbers
their
Religion
,
with
needless
doubts
,
and
Scruples
.
Some
have
gone
about
to
set
this
matter
right
very
unskilfully
;
and
whilst
they
have
,
as
they
thought
,
shun'd
Enthusiastick
Raptures
,
and
irregular
Heate
,
have
really
betray'd
the
Cause
of
true
and
solid
Fervency
of
Spirit
;
and
talked
of
Prayer
,
and
such
other
Duties
in
such
a
manner
,
as
cannot
but
reflect
disadvantagiously
on
themselves
,
amongst
such
,
as
are
moderately
vers'd
in
the
Scriptures
;
and
have
any
Experience
of
the
Power
of
God's
Word
,
and
Spirit
,
upon
their
Souls
.
But
what
surprises
me
most
is
,
that
some
,
of
very
deserved
Repute
,
have
taught
,
That
the
seeking
spiritual
Pleasure
in
Prayer
,
is
an
Enemy
to
Perfection
;
That
Heat
and
Ardor
of
Spirit
in
Prayer
,
does
,
often
happen
to
the
weakest
Christians
;
and
very
seldom
to
the
Perfect
.
But
my
business
not
being
to
combat
the
Opinions
of
Men
,
but
to
advance
Truths
in
the
most
charitable
,
and
in
the
most
effectual
manner
,
that
I
can
;
Therefore
without
taking
Notice
of
the
Motives
,
or
Reasons
,
which
have
byass'd
any
on
this
Subject
,
I
will
lay
down
two
or
three
Propositions
,
which
will
,
I
hope
,
clear
this
Matter
,
and
promote
the
Design
,
I
am
now
carrying
on
.
1.
Then
,
Lifelessness
,
or
Lukewarmness
in
these
Duties
,
must
never
be
constant
.
There
is
a
vast
Difference
,
between
habitual
and
accidental
Coldness
in
Duty
;
the
Former
is
the
Symptom
of
worldly
,
carnal
,
and
unregenerate
Minds
;
but
not
the
Latter
.
Many
are
the
Accidents
,
which
disturb
,
and
indispose
the
Body
;
many
are
the
things
which
distract
,
and
clog
the
Mind
;
from
both
which
,
because
we
shall
never
be
utterly
free
in
this
World
,
therefore
our
Devotion
will
never
be
so
constant
,
and
uniform
;
but
that
it
will
have
its
Interruptions
,
and
Allays
;
and
Dulness
and
Lifelessness
,
will
sometimes
seize
upon
the
best
of
Christians
.
But
then
,
if
this
spiritual
Deadness
,
in
Religious
Exercises
,
be
fixt
,
constant
,
and
habitual
,
it
must
needs
be
a
Proof
of
a
corrupt
Mind
;
For
't
is
impossible
,
that
there
should
be
a
true
Principle
of
Grace
within
,
which
should
never
,
or
very
rarely
,
shew
it self
in
the
Sincerity
,
and
Fervency
of
our
Devotion
.
How
is
it
possible
,
that
that
Man
,
who
is
generally
slight
,
and
superficial
in
his
Confession
,
should
have
a
true
Compunction
,
and
sincere
Contrition
for
Sins
?
How
is
it
possible
that
he
,
who
is
generally
indifferent
,
formal
and
cold
in
his
Petitions
,
should
have
a
just
Sense
,
either
of
his
Wants
,
or
Dangers
;
or
a
true
Value
,
for
the
Grace
and
Favour
of
God
?
The
Sum
is
,
Deadness
in
Duty
,
is
either
General
or
Rare
,
Common
or
Accidental
:
If
it
befalls
us
Commonly
,
't
is
an
Argument
of
an
unregenerate
Heart
;
if
Rarely
,
't
is
not
.
But
if
the
Returns
of
Life
and
Deadness
in
Duty
,
be
so
frequent
and
unconstant
,
that
't
is
impossible
to
determin
,
whether
the
one
or
the
other
,
prevail
most
;
then
't
is
plain
,
that
the
State
also
of
such
a
Man
is
very
dubious
.
2.
Duty
must
never
be
Destitute
of
Sincerity
,
though
it
may
of
Pleasure
and
Transport
;
it
must
never
be
without
Seriousness
and
Concernment
,
though
it
may
be
,
very
defective
in
the
Degrees
of
Love
,
and
Ardency
.
Thus
in
Prayer
,
the
Tenderness
and
Contrition
of
the
Soul
,
dissolv'd
in
Love
,
and
Sorrow
,
is
a
Frame
of
Spirit
,
much
above
,
what
the
Penitent
commonly
arrives
at
.
But
an
Aversion
for
Sin
,
a
firm
Resolution
to
forsake
it
;
and
a
hearty
Desire
to
be
enabled
by
the
Grace
of
God
,
so
to
do
,
is
what
he
must
not
want
.
So
again
,
Joy
and
Transport
,
the
Ardor
and
Exultancy
of
Mind
,
is
the
Effect
of
a
clear
Understanding
;
an
assur'd
Conscience
;
a
Heart
enflam'd
with
Love
,
and
a
strict
Life
;
Whoever
therefore
,
falls
short
in
the
one
,
will
generally
fall
short
in
the
other
too
.
But
every
Christian
,
that
is
truly
such
,
must
have
a
true
Sense
of
his
Wants
,
a
hearty
desire
to
please
God
;
a
true
Notion
of
his
Goodness
,
and
a
steady
Dependance
upon
it
thorough
Christ
.
And
these
things
are
sufficient
,
to
unite
our
Hearts
,
and
our
Lips
in
the
same
Petitions
;
to
make
us
in
earnest
,
in
all
the
Duties
we
perform
;
and
careful
to
intend
,
the
main
end
of
them
.
3.
The
Prayer
of
the
Perfect
Man
,
is
generally
offer'd
up
,
with
the
tenderest
and
most
exalted
Passion
;
and
a
holy
Pleasure
mingles
it self
,
in
every
part
of
his
Office
:
his
Petitions
and
Praises
;
his
Confessions
,
Deprecations
,
and
Confidences
,
are
all
of
them
,
Expressions
of
warm
,
and
Delightful
Passions
.
And
how
can
we
well
conceive
it
otherwise
?
must
not
those
Praises
and
Magnificates
,
be
full
of
Joy
and
Transport
,
which
flow
from
a
full
Assurance
of
the
Divine
Favour
,
from
a
long
Experience
of
his
Love
,
and
from
the
glorious
Prospect
of
a
blessed
Eternity
?
can
those
Deprecations
,
and
Confidences
want
a
heavenly
Calm
,
and
Tranquility
of
Spirit
,
which
rest
upon
the
Mediation
of
Jesus
,
the
Promises
of
an
immutable
God
,
and
the
Pledge
of
his
Spirit
?
can
those
Confessions
want
Contrition
,
that
have
all
the
Tenderness
,
that
holy
Zeal
,
and
the
humblest
Reflections
,
can
inspire
them
with
?
which
are
powered
forth
by
a
Soul
enlightn'd
,
purify'd
,
strong
in
the
Faith
,
rooted
and
grounded
in
Love
,
by
a
Soul
consequently
,
that
has
the
liveliest
Sense
of
the
Deformity
,
and
Danger
of
Sin
,
of
the
Beauty
and
Pleasure
of
Holiness
,
of
the
infinite
Goodness
of
God
,
and
of
that
Love
of
Christ
,
that
passeth
Knowledge
?
Can
finally
,
those
Petitions
want
Desire
and
Flame
,
which
are
offer'd
up
by
a
Soul
,
that
hungers
and
thirsts
after
Righteousness
,
that
counts
all
things
,
but
dung
and
dross
in
comparison
of
Jesus
,
that
pants
after
God
,
that
long●
to
be
dissolv'd
,
and
to
be
with
Christ
?
And
as
we
may
thus
,
from
the
Nature
of
things
collect
,
what
kind
of
Prayers
,
those
of
the
Perfect
Man
generally
are
;
so
may
we
,
from
the
Example
of
the
Royal
Psalmist
,
and
others
,
demonstrate
all
this
,
to
be
no
vain
Speculation
;
but
real
Matter
of
Fact
.
'T
is
true
,
Weight
and
Dignity
of
Matter
,
Gravity
and
Significancy
of
Expression
,
are
the
Characters
,
most
conspicuous
in
Publick
Offices
,
in
the
best
and
most
ancient
Prayers
:
and
particularly
in
the
Lord's
Prayer
.
We
find
in
them
,
few
or
no
Figures
of
Speech
,
no
Vehemence
of
Expression
.
But
it
is
true
too
,
That
the
Devotion
of
a
Soul
disengag'd
as
it
were
,
from
the
Body
,
retir'd
from
the
World
,
collected
within
it self
,
raised
by
daily
Contemplation
,
and
accustom'd
to
Converse
with
Heaven
,
flows
naturally
,
and
easily
.
Those
great
Ideas
,
which
such
a
Prayer
as
that
of
our
Lord's
Composure
present
to
the
Mind
,
inflame
the
Desire
,
awaken
all
the
Passions
of
the
Holy
Man
,
without
any
Labour
of
Imagination
,
or
Artifice
of
Words
.
Thus
have
I
considered
the
Nature
of
Lukewarmness
;
and
shew'd
how
far
the
Perfect
Man
is
remov'd
from
it
.
My
next
business
is
,
to
perswade
and
exhort
Men
to
quit
it
;
and
become
sincere
,
and
zealous
.
Only
I
must
,
First
,
take
notice
by
the
way
,
That
besides
Idleness
,
and
Lukewarmness
,
there
is
sometimes
a
Third
Cause
,
or
occasion
of
Unfruitfulness
;
which
deserves
never
to
be
slighted
:
that
is
,
Fickleness
,
Vnsteadiness
,
or
Inconstancy
.
Many
there
are
,
who
often
purpose
,
project
,
and
resolve
great
Matters
;
but
never
bring
forth
any
Fruit
to
Perfection
:
What
they
Build
one
day
,
they
throw
down
another
.
They
put
on
,
as
many
various
moral
Forms
,
as
Proteus
in
the
Poets
does
,
natural
ones
;
sometimes
they
are
in
a
fit
of
Zeal
;
at
other
times
,
nothing
but
Coldness
and
bare
Form
;
sometimes
they
are
in
the
Camp
of
Vertue
;
sometimes
in
that
of
Vice
.
In
a
word
,
they
halt
,
like
the
Israelites
,
between
God
and
Baal
;
and
are
divided
,
and
distracted
,
between
a
Sense
of
Duty
,
and
the
Love
of
the
World
and
the
Body
;
between
the
Checks
and
Incitements
of
Conscience
,
on
the
one
hand
;
and
some
foolish
Inclinations
on
the
other
.
This
State
,
I
have
had
an
Eye
too
very
often
,
nor
shall
I
forget
it
here
;
but
shall
propose
such
a
Method
for
the
Cure
of
Lukewarmness
,
and
Formality
,
as
may
be
also
of
very
good
use
to
all
such
,
as
fall
short
of
the
main
End
of
Religion
;
being
not
truly
,
and
thoroughly
changed
;
but
are
only
almost
perswaded
to
be
Christians
:
and
only
not
altogether
so
far
from
the
Kingdom
of
Heaven
,
as
others
.
This
being
premised
,
I
proceed
,
and
1.
I
will
Enquire
into
the
Causes
from
whence
Lukewarmness
,
and
all
abortive
Attempts
after
Vertue
,
flow
.
2.
I
will
shew
the
Folly
,
Guilt
,
and
Danger
of
a
Laodicean
State
.
§
.
1.
Of
the
Causes
,
&c.
These
are
generally
Four
.
1.
Men
finding
themselves
under
great
Difficulties
in
coming
up
to
Holiness
,
in
the
true
genuine
and
Gospel
Notion
of
it
,
have
endeavour'd
to
enlarge
the
Way
,
and
widen
the
Gate
that
leads
to
Life
;
and
have
therefore
form'd
to
themselves
,
more
soft
and
pliant
Notions
,
of
Vice
and
Vertue
:
Such
as
may
be
more
easily
accommodated
,
either
to
their
particular
Inclinations
,
or
to
the
Modes
,
and
Fashions
of
the
World
,
than
those
of
Christ
,
and
his
Apostles
can
.
Hence
it
is
,
that
amongst
such
as
pretend
,
to
some
regard
for
Religion
,
Humility
,
Poverty
of
Spirit
,
Self-denial
,
Abstinence
and
Mortification
,
are
so
far
from
being
visible
in
their
Practice
,
that
we
seem
to
have
almost
lost
the
Notion
of
them
.
And
the
Pride
of
Life
,
and
the
Lust
of
the
Eyes
,
are
so
universally
practised
,
that
though
we
know
,
that
these
in
St.
John
,
are
the
Names
of
Vices
,
we
scarce
know
what
the
Things
themselves
are
.
We
have
confounded
the
Mears
and
Bounds
of
Vice
and
Vertue
;
and
such
are
the
Freedoms
,
I
will
now
say
of
those
who
profess
Debauchery
,
but
Christianity
,
that
if
they
be
consistent
with
the
Sanctity
and
Purity
of
the
Gospel
,
't
will
be
hard
to
determine
,
what
Excess
is
.
And
in
a
word
,
how
many
are
there
,
who
making
a
Profession
of
living
by
Faith
,
and
looking
for
the
blessed
Hope
,
and
the
glorious
Appearance
of
Christ
,
do
yet
live
,
as
if
all
the
business
of
Life
,
were
to
get
,
and
enjoy
as
much
of
this
World
as
they
can
;
who
professing
themselves
the
Disciples
of
Christ
,
whose
Heart
was
lowly
,
his
Fortune
mean
,
and
his
Appearance
humble
,
do
yet
lay
out
their
Time
,
their
Labour
,
their
Wealth
,
on
this
one
Design
,
to
make
such
a
shew
,
such
a
Figure
in
the
World
,
as
may
render
them
the
Gaze
,
and
Envy
of
their
Neighbours
?
And
,
as
our
Indulgence
to
our selves
in
these
things
,
which
relate
to
the
Pride
,
and
Vanitfy
of
Life
,
and
the
Ease
and
Appetites
of
the
Body
,
is
very
great
,
so
on
the
same
ground
,
and
for
the
same
reason
,
is
our
Zeal
for
the
Interest
of
Vertue
,
and
the
Honour
of
God
,
very
little
,
faint
,
and
remiss
.
Conversation
has
very
little
Savour
,
very
little
Grace
in
it
;
and
we
are
so
far
,
from
being
resolute
,
and
industrious
to
awe
,
or
shame
Vice
abroad
,
that
we
our selves
should
be
almost
out
of
Countenance
,
if
we
should
be
observ'd
to
pay
any
particular
Respect
to
Religion
or
Vertue
in
Company
.
The
Government
of
our
Families
,
is
so
lax
and
easie
,
that
it
savours
more
of
Coldness
and
Indifferency
,
than
Fervency
of
Spirit
.
'T
is
true
indeed
,
these
I
am
speaking
of
,
do
generally
frequent
the
House
of
God
;
and
they
sit
before
him
as
his
People
;
and
delight
to
hear
his
Word
:
But
so
did
the
Jews
,
when
God
tells
them
,
in
the
Prophet
Ezek.
33.31
.
that
their
hearts
went
after
their
Covetousness
:
And
in
the
Prophet
Isaiah
,
we
have
but
an
odd
Character
of
the
Morals
of
these
People
;
of
whom
,
God
saith
,
yet
they
seek
me
daily
,
and
delight
to
know
my
ways
:
nay
further
,
they
delight
in
approaching
to
God
,
Isa.
58.2
.
Now
though
such
,
as
I
am
speaking
of
,
may
not
be
guilty
to
this
Degree
,
so
as
to
be
chargeable
with
open
Wickedness
;
yet
I
am
very
much
afraid
,
that
even
in
this
Duty
,
they
but
promote
the
Cheat
,
and
Imposture
they
put
upon
themselves
;
and
make
their
Diligence
in
this
point
,
minister
to
quiet
their
Consciences
in
their
Laodicean
State
;
for
't
were
easie
to
prove
,
that
such
as
these
,
do
more
generally
aim
at
the
Entertainment
of
the
Ear
,
than
the
Reformation
of
the
Heart
.
And
we
may
say
of
Preachers
now
,
as
God
did
of
Ezekiel
;
And
lo
,
thou
art
unto
them
as
a
lovely
Song
,
of
one
that
has
a
very
pleasant
Voice
,
Ezek.
33.32
.
the
Musick
of
the
Voice
;
the
Gracefulness
of
Delivery
;
a
Flow
of
Words
;
the
Surprize
of
Novelty
,
and
Notion
;
the
Beauty
of
Sentences
;
and
the
Sparkling
of
Wit
and
Fancy
,
or
an
Appearance
of
Learning
,
these
are
,
I
doubt
,
too
aften
the
things
that
draw
together
,
and
charm
an
Auditory
:
And
so
all
are
pleased
,
but
none
converted
or
edified
;
for
who
sweats
or
blushes
,
who
trembles
or
grows
pale
at
these
Sermons
?
who
goes
away
from
them
wounded
,
or
struct
through
,
serious
,
and
pensive
,
full
of
pious
Fears
,
and
devout
Desires
.
2.
A
Laodicean
State
,
springs
from
Sloth
and
Pusillanimity
,
or
the
Want
of
a
thorough
,
and
well-grounded
Resolution
.
This
was
one
Cause
of
the
Israelites
Fluctuation
,
and
Uncertainty
;
they
were
indeed
,
desirous
of
a
Canaan
,
but
were
not
forward
to
purchase
it
,
by
tedious
Marches
,
hazardous
Encounters
,
and
the
Hardship
of
Hunger
,
and
Thirst
,
and
such
like
:
They
were
ever
and
anon
willing
to
have
preferr'd
,
the
Dishonour
and
Servitude
of
Egypt
,
with
Security
and
Fulness
,
before
a
Canaan
on
these
Tems
.
And
thus
it
is
,
this
day
with
Christians
of
a
Laodicean
Spirit
,
and
a
doubtful
,
staggering
Allegiance
.
An
Heaven
they
would
have
,
but
would
not
purchase
it
at
too
dear
a
ra●e
;
they
would
be
accounted
the
Disciples
of
Christ
,
and
share
in
the
Merits
of
his
Sufferings
,
but
they
would
not
take
up
his
Sufferings
,
but
they
would
not
take
up
his
Cross
,
in
any
sense
,
and
follow
him
.
But
alas
,
Israel
might
as
well
have
gained
their
Liberty
,
without
going
out
of
Egypt
;
or
a
Canaan
,
without
Travel
and
Hardship
,
and
Blood
,
as
these
,
Vertue
,
and
Heaven
without
Watchfulness
and
Industry
:
We
may
as
well
hope
to-support
,
and
increase
the
Health
and
Strength
of
the
Body
,
without
Food
or
Exercise
,
as
that
of
the
Soul
,
without
Meditation
,
and
Prayer
:
we
may
as
soon
Conquer
our
Enemies
,
without
Discipline
,
Expence
and
Blows
,
as
master
our
Corruptions
,
and
become
Vertuous
,
without
spiritual
Watchfulness
,
Travel
,
or
Contention
.
There
is
indeed
Force
and
Efficacy
enough
,
in
the
Word
of
God
,
to
enlighten
the
Mind
,
and
purifie
the
Heart
;
if
we
would
but
frequently
and
seriously
Read
,
and
Meditate
it
.
The
Grace
of
the
Spirit
is
sufficient
to
conquer
our
Corruptions
,
and
strengthen
,
and
establish
us
in
Faith
,
and
Obedience
,
if
we
did
but
earnestly
and
frequently
pray
for
it
;
and
cherish
and
improve
it
,
when
obtain'd
.
The
Means
,
which
God
has
prescribed
,
are
undoubtedly
proper
,
and
suitable
,
powerful
,
and
effectual
to
the
Attainment
,
Preservation
,
and
Increase
of
Holiness
;
and
all
his
Ordinances
,
have
a
Divine
Vertue
,
and
Energy
in
them
,
if
they
be
but
duly
,
and
consciensciously
made
use
of
.
But
if
we
do
not
watch
;
if
we
do
not
meditate
;
if
we
do
not
pray
;
if
we
expose
our selves
to
a
vain
,
and
trifling
Conversation
,
if
we
Indulge
the
Body
,
all
the
Ease
it
is
inclined
to
;
and
put
our selves
upon
no
Duties
;
practise
no
Discipline
,
that
we
have
any
Reluctancy
for
,
't
is
not
to
be
wonder'd
at
,
if
our
Vertue
be
crazy
,
and
sickly
;
if
our
Performances
be
cold
,
and
unedifying
;
our
Faith
weak
;
our
Affections
low
,
and
grovelling
;
our
Life
unsteady
,
and
unprofitable
;
our
Religion
destitute
of
true
Pleasure
;
and
our
latter
End
of
any
rational
Comfort
,
or
well-grounded
Confidence
?
'T
is
naturally
to
be
expected
,
that
the
Soul
of
the
Sluggard
,
should
be
like
his
Field
,
Prov.
24.30
.
I
went
by
the
Field
of
the
Slothful
,
and
by
the
Vineyard
of
the
Man
void
of
understanding
;
and
lo
it
was
all
grown
over
with
Thorns
;
and
Nettles
had
covered
the
face
thereof
;
and
the
stone
wall
thereof
was
broken
down
:
this
is
one
plain
Cause
,
and
commonly
the
First
,
of
our
halting
between
God
and
Baal
;
namely
our
Idleness
,
and
Sloth
in
Religion
,
joyned
with
Pusillanimity
and
Cowardise
,
which
moves
us
to
decline
all
Difficulties
,
and
disables
us
to
make
a
bold
Resistance
against
Temptations
:
how
criminal
and
guilty
,
this
must
render
us
in
the
sight
of
God
,
't
is
no
difficulty
to
guess
.
Is
this
the
Zeal
,
the
Revenge
of
an
humble
,
and
active
Penitent
?
Is
this
to
redeem
the
Time
,
and
efface
the
Memory
of
our
past
Sins
and
Provocations
?
Is
this
the
Conversation
,
that
becomes
the
Children
of
the
Light
,
and
of
the
Day
?
Is
this
our
hunger
and
thirst
after
Righteousness
?
is
this
our
Ambition
,
our
Passion
for
an
Heaven
?
Finally
,
is
it
thus
we
requite
the
Mercies
,
and
Obligations
of
God
,
and
the
Love
of
Jesus
,
that
passeth
Knowledge
?
shall
such
halting
trimming
Christians
as
these
,
think
ye
,
ever
be
judg'd
,
endued
with
a
true
and
living
Faith
,
who
express
it
the
whole
Tenour
of
their
Lives
,
so
much
Coldness
,
and
Indifference
for
that
Salvation
,
which
the
Son
of
God
,
thought
worth
the
purchasing
,
by
so
much
Travel
,
and
so
much
Sorrow
,
so
much
Shame
,
and
so
much
Blood
?
3.
A
Third
Cause
of
our
Halting
between
God
and
Baal
is
some
Degree
of
Infidelity
.
This
was
the
Case
of
Israel
too
.
They
were
ever
prone
to
Idolatry
;
partly
train'd
up
to
it
in
Egypt
,
and
elsewhere
;
partly
being
more
capable
of
forming
an
Idea
of
a
Finite
and
Topical
God
,
than
of
an
Infinite
and
Universal
one
,
Jer.
23.23
.
Partly
being
fond
of
following
the
Fashions
of
other
Nations
.
And
lastly
,
mov'd
,
partly
by
that
great
and
long
Prosperity
,
which
Egypt
,
and
other
Idolatrous
Nations
enjoy'd
:
and
no
doubt
,
comparing
it
too
,
with
the
Variety
and
Uncertainty
of
their
own
Fortune
and
the
frequent
Disappointment
of
their
Expectations
,
Hose.
2.
never
laying
it
to
Heart
all
the
while
,
that
the
way
to
secure
their
Prosperity
,
was
to
change
,
not
their
God
but
their
Manners
.
I
would
to
God
,
this
were
not
too
lively
a
Description
of
the
State
of
too
many
Christians
;
and
that
we
could
not
trace
our
Lukewarmness
and
Fickleness
in
Religion
,
too
plainly
back
,
to
the
same
Source
or
Origine
;
namely
,
some
Degrees
of
Infidelity
.
I
wish
the
Prosperity
of
the
wicked
,
do
not
somewhat
undermine
the
Belief
of
a
Providence
:
I
wish
whatever
we
talk
of
a
Treasure
in
another
World
,
we
do
not
now
and
then
think
it
wisest
to
have
our
Portion
in
this
.
I
am
afraid
,
that
the
Decays
and
Dissolutions
of
our
Nature
in
Death
,
the
Rottenness
and
Corruption
of
the
Grave
,
and
the
Variety
of
Changes
and
Fortunes
,
our
very
Dust
undergoes
,
may
tempt
us
to
some
Scruples
,
and
Jealousies
about
a
post-humous
Life
.
But
however
it
be
in
these
points
,
I
am
too
too
well
assur'd
,
that
we
do
often
doubt
,
whether
Vertue
be
the
true
Blessedness
of
Life
;
whether
there
be
that
Pleasure
in
Righteousness
,
the
Scripture
affirms
there
is
.
I
am
confident
,
the
Notions
of
Righteousness
and
Holiness
,
with
which
the
Scripture
furnishes
us
,
are
often
blur'd
and
blotted
by
the
Maxims
and
Customs
of
the
World
:
and
perswade
my self
,
that
there
is
scarcely
one
of
those
,
that
are
Laodiceans
and
Trimmers
in
Religion
,
that
do
not
flatter
themselves
,
that
God
will
not
be
as
severe
as
his
Threats
;
and
that
he
will
receive
them
into
Heaven
,
upon
milder
and
softer
terms
,
than
the
Gospel
proposes
.
Some
such
kind
of
Infidelity
as
this
,
must
possess
the
Heart
,
where-ever
the
Life
is
so
infinitely
below
our
Profession
.
When
the
Word
preached
doth
not
profit
,
it
is
because
it
is
not
mingled
with
a
due
Measure
of
Faith
,
in
those
that
hear
it
.
If
we
did
truly
believe
the
Revelations
of
God
;
if
we
did
see
the
Promises
of
God
as
evident
and
present
by
Faith
,
though
distant
in
themselves
,
't
were
impossible
,
but
they
must
move
,
but
they
must
take
us
;
't
were
impossible
,
but
they
must
enkindle
in
us
another
sort
of
Desire
,
and
this
Desire
would
soon
produce
another
sort
of
Endeavours
,
another
sort
of
Life
.
When
Moses
beheld
Canaan
from
Pisga
,
how
passionately
did
he
desire
to
enter
into
that
good
Land
?
When
the
Disciples
had
seen
Jesus
.
Ascend
up
into
Heaven
,
how
were
they
transported
with
a
Desire
of
following
him
!
how
unspeakable
was
their
Joy
!
how
fervent
their
Prayers
!
how
lasting
and
enlarged
their
Gratitude
!
they
returned
to
Jerusalem
,
with
great
Joy
;
and
were
continually
in
the
Temple
,
praising
and
blessing
God
.
How
does
a
Prospect
of
Gain
captivate
the
Covetous
?
How
does
the
Fancy
or
Expectation
of
Pleasure
,
enflame
the
Voluptuary
?
how
does
the
Sight
of
Vanity
,
and
Grandure
,
infect
the
proud
?
and
the
Hope
of
Glory
fire
the
Ambitious
?
What
,
hath
the
Beauty
and
Pleasures
of
Holiness
,
no
Attraction
?
has
Heaven
no
Charms
in
it
?
has
the
Favour
and
Love
of
God
,
and
of
Jesus
no
Force
,
no
Power
in
them
?
Surely
we
have
not
the
face
to
deny
,
but
that
the
Promises
of
God
,
are
great
and
precious
one
:
and
if
they
raise
no
Passion
in
us
,
it
must
not
be
through
want
of
Excellent
and
Loveliness
in
them
,
but
want
of
Faith
in
us
.
And
then
judge
you
,
how
acceptable
this
kind
of
Infidelity
must
render
us
to
God
;
what
Value
can
God
have
for
a
People
whom
no
kindness
can
oblige
,
no
Arguments
convince
;
with
whom
,
no
Miracles
can
gain
Belief
;
no
Assurances
or
Promises
find
Credit
?
Hell
is
the
portion
of
the
fearful
,
and
unbeliever
,
Rev.
21.8
.
And
what
dreadful
Judgments
did
overwhelm
Israel
,
as
often
as
they
thus
halted
between
God
and
Idols
!
It
did
not
excuse
them
,
that
they
had
some
sort
of
Veneration
for
the
Memory
of
Moses
,
and
his
Miracles
;
since
this
was
not
able
to
over-rule
their
Prejudice
,
and
Superstition
;
that
they
retain
some
Honour
,
for
Abraham
,
Isaac
,
and
Jacob
,
and
that
God
,
which
was
the
Fear
of
their
Fathers
;
since
they
had
as
much
,
or
more
,
for
the
Nations
round
about
them
;
and
their
Gods
too
.
And
whatever
Power
they
did
acknowledge
in
the
God
of
Heaven
;
or
whatever
Benefit
they
did
own
themselves
to
have
deriv'd
from
him
,
as
I
can
hardly
think
,
the
Memory
of
either
was
utterly
extinguish'd
amongst
them
,
all
this
avail'd
them
nothing
,
while
they
made
their
Court
to
other
Gods
too
;
and
put
their
Trust
in
their
Patronage
,
and
Protection
.
Though
this
be
sufficient
to
make
us
sensible
of
the
Guilt
of
a
Laodicean
Vertue
,
and
an
uncertain
halting
Faith
,
yet
I
must
advance
on
,
and
observe
unto
you
a
worse
Principle
,
if
worse
can
be
,
of
this
Deportment
yet
,
which
is
,
4.
The
Fourth
Fountain
of
this
Unsteadiness
and
Remisness
in
Religion
is
,
some
Remains
of
Corruption
;
the
Prevalency
of
some
vicious
Passion
or
other
.
Mens
Actions
,
are
the
plainest
Indications
of
their
Affections
.
If
the
Life
looks
two
ways
,
we
need
not
doubt
,
but
that
the
Heart
does
so
too
.
This
was
that
made
the
young
Man
in
the
Gospel
fluctuate
so
between
Christ
and
Mammon
;
this
was
the
Case
of
Herod
,
he
had
yielded
,
no
doubt
,
to
the
Power
and
Force
of
the
Baptists
Reasons
;
if
he
had
not
been
drawn
back
by
the
Charms
of
his
Herodias
.
And
this
is
the
Case
of
every
Man
,
who
is
but
almost
a
Christian
;
he
is
under
the
Ascendant
of
some
silly
or
vile
Lust
or
other
:
this
is
that
,
which
spoils
the
Taste
of
the
hidden
Manna
;
and
diminisheth
the
Price
of
Canaan
.
Without
doubt
,
Men
would
apply
themselves
more
vigorously
,
to
spiritual
Things
,
were
they
not
too
fond
of
the
Body
,
and
the
Pleasures
of
it
:
they
would
certainly
seek
the
Kingdom
of
Heaven
,
more
earnestly
;
and
make
a
better
provision
than
they
do
for
the
other
World
,
were
they
not
too
much
taken
with
this
;
and
therefore
too
apt
to
set
up
their
Rest
on
this
side
Jordan
.
Now
if
this
be
so
,
what
can
we
expect
;
they
only
who
conquer
,
are
crowned
;
they
that
sow
to
the
flesh
,
and
to
the
world
,
can
reap
nothing
from
these
but
Corruption
.
These
kind
of
Christians
,
though
peradventure
,
they
are
not
Slaves
to
any
infamous
and
scandalous
Lusts
,
are
yet
entangled
by
some
other
,
not
muchless
injurious
,
though
not
to
Reputation
,
yet
to
Purity
of
Heart
;
they
are
captived
to
the
World
,
and
Flesh
,
though
their
Chains
seem
better
polished
,
and
of
a
finer
Metal
;
they
cannot
mount
upwards
,
they
cannot
conquer
,
being
retarded
,
and
kept
under
,
if
not
by
the
Strength
of
Temptation
,
yet
by
their
own
Softness
and
Weakness
:
and
yet
,
why
should
I
doubt
,
but
these
are
conquer'd
by
Temptation
?
The
more
innocent
the
Object
of
any
ones
Passion
is
,
generally
the
more
fatal
;
because
we
are
the
more
apt
to
indulge
our selves
in
it
.
The
Causes
of
Lukewarmness
being
thus
pointed
out
,
't
is
evident
,
what
the
Cure
of
it
consists
in
,
namely
,
in
forming
just
,
and
correct
Notions
of
Vertue
,
and
Vice
;
in
strengthening
,
and
confirming
our
Faith
;
and
in
perfecting
,
and
compleating
our
Reformation
.
I
will
now
endeavour
to
possess
the
Minds
of
Men
,
with
an
Aversion
and
Dread
of
this
State
of
Lukewarmness
,
by
shewing
,
-
1.
The
Folly
.
-
2.
The
Guilt
,
and
-
3.
The
Danger
of
it
.
1.
The
Folly
.
How
reasonably
may
I
here
,
address
my self
to
the
Luke-warm
,
in
the
words
of
Elijah
to
the
Israelites
;
How
long
halt
ye
between
two
Opinions
;
if
the
Lord
be
God
,
follow
him
;
but
if
Baal
,
then
follow
him
,
1
King
.
18.21
.
If
you
do
indeed
believe
,
that
your
Safety
and
Happiness
,
depends
upon
God
,
then
serve
him
in
good
earnest
:
but
if
you
think
,
this
depends
upon
the
World
,
the
Flesh
and
the
Devil
,
then
serve
these
:
if
you
really
think
,
that
Vertue
and
Religion
,
are
the
most
solid
and
stable
Treasure
,
then
strive
sincerely
and
vigorously
to
possess
your selves
of
them
:
but
if
you
really
think
,
that
the
Ease
and
Pleasure
of
the
Body
,
Respect
,
and
Pomp
,
and
State
is
the
proper
Portion
,
and
soveraign
Good
of
Man
,
then
devote
,
and
offer
up
your selves
to
these
.
For
what
a
folly
is
that
Life
,
which
will
neither
procure
us
the
Happiness
of
this
World
,
nor
of
another
?
To
what
purpose
is
it
,
to
listen
only
so
much
to
Conscience
,
as
to
damp
and
chil
our
Pleasure
;
and
so
much
to
Pleasure
,
as
to
disturb
the
Peace
and
Repose
of
Conscience
?
But
indeed
,
as
the
Words
of
Elijah
were
rather
an
Irony
than
any
real
Doubt
,
whether
Baal
or
the
Lord
were
God
,
rather
a
scornful
Derision
of
their
Folly
,
and
Stupidity
,
than
a
Serious
Exhortation
to
deliberate
,
whether
Idolatry
or
the
Worship
of
the
true
God
,
were
to
be
chosen
:
I
doubt
not
,
but
mine
will
seem
to
you
,
to
carry
no
other
Sound
in
them
.
The
Disparity
is
so
vast
between
God
and
the
World
,
between
Religion
and
Sensuality
,
Covetousness
or
Ambition
;
between
those
Hopes
and
Enjoyments
,
we
may
reap
from
the
one
,
and
those
we
can
fancy
in
the
other
;
that
there
is
no
place
for
doubting
,
what
Choice
we
are
to
make
,
or
to
which
Side
we
are
to
adhere
:
Nay
,
in
this
we
are
more
criminal
than
the
Israelite
,
being
self-condemn'd
.
The
Israelites
indeed
,
seem
to
be
at
a
Loss
,
whether
the
Lord
,
or
Baal
were
God
;
they
doubted
under
whose
Protection
they
might
thrive
best
.
But
at
this
day
,
whoever
believes
a
God
,
knows
very
well
,
there
is
none
besides
him
.
Whatever
passion
we
have
for
the
World
,
and
the
Things
of
it
;
whatever
spiritual
Idolatry
,
we
are
guilty
of
,
our
Opinions
are
not
yet
so
far
corrupted
,
as
to
attribute
to
them
,
in
Reality
,
any
thing
like
Divinity
.
Whilst
we
dote
on
,
Wealth
,
we
at
the
same
time
know
that
it
makes
its
self
Wings
,
and
flies
away
:
whilst
on
Greatness
,
and
Power
we
know
,
that
't
is
but
a
piece
of
empty
,
and
toilsom
Pageantry
;
and
often
the
Subject
of
Misery
and
dismal
Tragedies
,
not
incident
to
a
lower
State
:
whilst
we
dote
on
Pleasure
,
we
are
well
assur'd
,
that
't
is
dishonourable
and
short
,
and
intermixt
with
Fears
,
and
Shame
,
and
Torment
:
We
know
that
nothing
here
below
is
able
to
free
our
State
,
and
Fortune
from
Calamity
;
our
Mind
from
Guilt
;
the
Body
from
Death
,
much
less
the
whole
Man
from
a
miserable
Eternity
.
In
one
word
,
we
know
that
what
we
admire
is
Vanity
,
and
what
we
worship
is
indeed
an
Idol
.
This
being
so
,
I
will
insist
no
longer
on
this
Topick
;
for
since
the
World
bears
no
Competition
with
God
in
our
Opinion
,
though
it
often
rival
him
in
our
Affections
,
we
are
not
to
impute
the
halting
of
a
Laodicean
Christian
to
any
Perswasion
of
Omnipotence
or
Alsufficiency
;
or
any
thing
like
Divinity
,
in
the
things
he
dotes
on
,
serves
and
worships
:
but
we
must
find
out
some
other
Reason
of
it
.
And
that
is
generally
this
,
we
are
willing
to
believe
,
that
our
Fondness
for
the
World
,
and
our
,
Indulgence
to
the
Body
is
consistent
enough
with
Religion
;
That
it
is
no
Violation
of
our
Faith
,
nor
Provocation
to
God
;
nor
conserquently
,
Prejudice
to
our
Eternal
Interest
:
And
then
't
is
no
wonder
,
if
we
blend
and
compound
Religion
,
and
Sensuality
;
and
stand
divided
in
our
Affections
:
and
consequently
halt
in
our
Service
between
God
and
the
World
.
To
prevent
this
I
will
shew
.
2.
That
this
is
a
great
Sin
;
which
is
sufficiently
evident
from
this
Single
Consideration
,
That
it
frustrates
the
Efficacy
of
the
Gospel
and
the
Spirit
;
and
entirely
defeats
the
great
Design
of
the
Christian
Religion
.
For
,
1.
Religion
has
no
effectual
Influence
upon
the
Lukewarm
himself
:
the
Gospel
works
no
thorough
Change
in
him
.
The
Sinner
is
not
converted
into
a
Saint
;
nor
Human
Nature
perfected
by
Participation
of
a
Divine
one
.
2.
The
Laodiceans
can
never
offer
up
to
God
any
Gift
,
any
Sacrifice
worthy
of
him
;
nor
render
him
any
Service
acceptable
to
him
;
the
Kingdom
of
God
is
Righteousness
and
Peace
and
Joy
in
the
Holy
Ghost
,
Rom.
14.
He
that
in
these
things
serveth
Christ
,
is
acceptable
to
God
,
and
approved
of
Men.
But
alas
!
these
Men
are
almost
utter
Strangers
to
these
things
;
a
few
,
faint
,
and
irresolute
Wishes
,
formal
and
customary
Prayers
,
nigardly
and
grumbling
Alms
,
and
an
Attendance
upon
God's
Word
,
rather
out
of
spiritual
Wantonness
,
than
Devotion
,
these
are
the
Offerings
,
they
can
make
God
;
and
will
God
be
better
pleas'd
with
these
,
than
he
was
with
those
of
Israel
,
that
were
deform'd
with
Maims
and
Blemishes
,
Mal.
1.8
.
offer
now
these
to
thy
Governour
:
will
he
he
pleased
with
thee
,
or
accept
of
thy
Person
,
saith
the
Lord
of
Host
.
The
Magi
indeed
,
left
their
Country
,
and
offer'd
Gold
,
Frankincense
and
Myrrh
to
our
Saviour
,
Mat.
2.
David
would
not
Sacrifice
to
God
of
that
which
cost
him
nothing
,
2
Sam.
24.
24.
The
Primitive
Christians
offered
up
to
God
,
Prayers
,
and
Tears
,
Labours
,
and
Travels
;
Nay
their
Honours
,
their
Fortunes
,
their
Lives
,
their
Blood
.
But
alas
,
what
have
these
Men
to
offer
?
they
have
not
Love
enough
to
put
them
upon
any
Expence
,
nor
Faith
enough
,
to
put
them
upon
any
Hardships
,
for
the
sake
of
God
,
and
Vertue
.
For
though
they
think
themselves
rich
and
incresed
in
goods
;
and
to
have
need
of
nothing
,
yet
are
they
poor
,
wretched
,
and
miserable
,
and
blind
,
and
naked
,
Rev.
3.17
.
And
shall
these
receive
a
Crown
of
Righteousness
?
shall
these
share
in
the
Kingdom
of
Jesus
?
shall
these
partake
in
the
Triumph
of
the
Last
Day
,
it
can
never
be
;
they
do
nothing
worthy
of
the
Gospel
,
nothing
that
can
entitle
them
to
the
Benefit
of
the
Cross
of
Christ
.
3.
The
Life
of
the
Laodicean
Christian
will
never
do
any
do
any
Credit
to
Religion
;
or
reflect
any
Honour
on
the
Gospel
.
No
Man
will
be
ever
able
to
discern
the
Beauty
of
Holiness
,
or
the
Power
and
Efficacy
of
Divine
Truths
,
from
the
Practise
and
Conversation
of
such
an
one
.
Ah!
had
the
Carriage
of
the
Primitive
Times
been
such
as
his
,
I
know
not
what
Miracles
might
have
done
,
I
am
sure
Examples
would
never
have
made
many
Proselites
.
But
the
Christians
then
acted
those
Vertues
,
which
the
Pagan
only
pretended
to
:
and
Faith
in
Jesus
atchiev'd
those
Victories
over
the
World
,
which
the
Jews
(
so
debauch'd
and
stupid
were
they
grown
)
did
in
the
Declension
of
that
State
neither
understand
nor
pretend
to
:
This
was
that
which
made
the
World
admire
,
and
love
Christianity
.
After
thus
much
said
of
the
Effects
of
this
sort
of
Carriage
;
I
need
scarcely
put
any
one
in
Mind
,
what
will
be
the
last
and
saddest
Effect
of
it
;
for
if
our
Christianity
be
such
,
that
it
neither
truly
sets
us
free
from
our
Bondage
to
the
World
and
Flesh
;
nor
enrich
our
Soul
with
true
and
solid
Vertues
;
if
it
neither
promote
the
Honour
of
God
,
nor
the
Good
of
Man
,
it
must
unavoidably
follow
that
having
no
true
Title
to
God's
Favour
,
nor
any
rational
Ground
,
on
which
to
build
an
Assurance
of
it
,
we
can
reap
no
true
Comfort
or
Pleasure
from
Religion
here
,
nor
any
Reward
from
it
hereafter
.
Alas
!
what
talk
I
of
Comfort
and
Reward
?
Distress
and
Anguish
must
take
hold
of
the
Sinners
in
Sion
;
and
Fearfulness
must
suprize
the
Hypocrite
:
And
from
the
Troubles
and
Miseries
of
thu
Life
,
they
must
go
down
into
the
Everlasting
Torments
of
another
.
The
Scripture
is
plain
;
God
will
spue
them
out
of
his
Mouth
,
as
he
did
the
Laodicean
:
He
will
shut
the
Gate
of
Heaven
against
them
,
as
against
the
foolish
Virgins
that
had
no
Oyl
in
their
Lamps
:
And
their
Hell
will
have
one
Torment
in
it
,
which
is
incident
to
no
others
,
that
they
had
once
the
Hopes
of
Heaven
;
and
it
is
no
small
Aggravation
of
Misery
to
fall
into
it
,
even
from
the
Expectation
of
Happiness
.
This
is
not
,
as
I
observed
above
to
be
apply'd
to
accidental
Dulness
or
Deadness
in
Duty
;
nor
are
the
Decays
or
Abatements
of
Love
,
which
good
Men
somtimes
suffer
,
immediately
to
be
pronounced
damnable
.
But
yet
these
are
to
be
put
in
Mind
of
the
Danger
they
are
in
;
and
recall'd
to
their
former
Zeal
,
in
the
Words
of
the
Spirit
to
the
Church
of
Ephesus
,
Nevertheless
,
I
have
somewhat
against
thee
,
because
thou
hast
left
thy
first
Love
.
Remember
therefore
from
whence
thou
art
fallen
;
and
repent
,
and
do
the
first
Works
;
or
else
I
will
come
unto
thee
quickly
,
and
will
remote
thy
Candlestick
out
of
his
place
,
except
thou
repent
,
Rev.
2.4
,
5.
CHAP.
IX
.
Of
Zeal
.
Or
the
First
thing
to
be
consider'd
in
a
State
of
Zeal
;
namely
,
what
Holiness
or
Righteousness
he
may
be
supposed
to
have
arrived
at
.
I
Am
arriv'd
at
the
last
Stage
of
Perfection
,
which
I
chuse
to
call
a
State
of
Zeal
;
not
only
because
the
Scripture
seems
to
direct
me
to
this
Expression
,
but
also
because
,
it
seems
to
me
,
more
full
and
proper
than
others
,
that
may
be
,
or
are
made
use
of
,
for
the
same
End
.
A
State
of
Vnion
is
an
Expression
that
better
suits
another
Life
that
this
.
For
the
Lesson
,
the
Perfect
Man
is
ever
and
anon
to
revolve
in
his
Mind
is
,
That
the
present
Life
is
a
Life
of
Labour
,
and
Travel
,
and
Sufferings
;
the
future
one
,
of
Rewards
,
and
Crowns
,
and
Enjoyments
.
Then
as
to
that
other
Expression
,
the
State
of
Love
,
it
suits
my
purpose
well
enough
;
but
does
not
come
up
so
justly
and
exactly
to
it
,
as
the
State
of
Zeal
;
for
I
take
Zeal
to
be
Love
,
in
the
utmost
Elevation
and
Vivacity
,
that
it
is
capable
of
.
And
now
,
what
a
noble
,
what
a
fruitful
Argument
,
am
I
entering
upon
?
Methinks
,
I
feel
my
Soul
grow
warm
,
and
enkindle
upon
my
approaching
it
;
and
my
first
Views
,
or
contemplations
of
it
,
inspire
me
with
Desires
of
the
same
Nature
,
with
it self
.
I
am
concern'd
to
see
my self
,
confin'd
and
limited
,
by
the
Laws
of
Method
;
and
find
my self
inclin'd
to
wish
,
That
I
were
now
to
write
,
rather
a
just
Volume
,
than
a
few
Pages
.
Here
the
Heroick
Acts
,
or
what
is
more
,
the
Heroick
Lives
of
Saints
,
Martyrs
and
Confessors
,
present
themselves
to
my
Thoughts
:
Here
Human
Nature
,
enriched
,
adorned
,
and
elevated
to
the
utmost
Degree
,
by
a
Participation
of
the
Divine
one
;
Here
the
Power
of
God's
Word
,
the
Energy
of
the
Holy
Ghost
,
the
Triumphs
of
Faith
,
and
the
Exstasies
of
Love
,
would
be
described
;
Here
the
different
Excellencies
of
different
Vertues
,
and
the
different
Value
of
good
Works
should
be
stated
and
setled
,
and
the
various
Paths
,
in
which
,
Men
pursue
the
Heights
of
Vertue
;
and
the
noblest
Designs
be
examin'd
,
and
solid
Piety
and
true
Wisdom
be
refin'd
,
from
the
Alloys
and
Mixtures
of
Enthusiasm
,
Superstition
,
Fancy
,
or
whatever
else
they
are
disfigur'd
,
and
debas'd
by
.
But
this
cannot
now
be
done
,
and
it
may
be
it
could
not
at
all
be
done
by
me
:
No
Measure
of
the
Spirit
,
peradventure
,
below
that
with
which
the
Apostles
were
inspir'd
,
is
sufficient
to
treat
this
Argument
,
as
it
requires
.
Besides
,
according
to
my
Capacity
,
I
have
been
all
along
making
this
point
.
When
,
in
the
First
Section
,
I
stated
the
Notion
of
Perfection
,
shew'd
by
what
Steps
we
advanced
to
it
,
what
Means
we
are
to
make
use
of
,
and
what
would
be
the
Fruit
of
it
,
I
did
in
Effect
describe
to
my
Reader
,
the
State
of
Zeal
,
and
mark'd
out
the
Path
that
leads
to
it
.
When
,
in
the
Second
,
I
labour
to
establish
the
true
Liberty
of
Man
,
upon
the
Overthrow
,
and
Extirpation
not
only
of
Mortal
Sin
,
and
of
Idleness
and
Lukewarmness
,
but
also
,
as
far
as
it
might
be
,
even
of
Sin
of
Infirmity
,
and
Original
Corruption
,
what
else
was
I
doing
,
but
prosecuting
this
one
Designe
,
namely
,
the
implanting
,
and
propagating
in
the
World
,
the
State
of
Zeal
?
However
,
something
there
seems
to
me
yet
wanting
,
to
compleat
my
Undertaking
;
and
that
I
am
to
endeavour
now
.
To
which
End
I
will
here
discourse
of
three
Things
.
1.
What
it
is
in
general
I
mean
by
Zeal
.
2.
What
is
that
Perfection
of
Holiness
,
or
Righteousness
,
wherein
it
consists
.
And
3.
Of
the
Efficacy
or
Force
of
this
Holiness
,
as
it
exerts
it self
in
good
Works
.
Of
these
the
two
Former
shall
be
the
Argument
of
this
;
the
Third
of
the
following
Chapter
.
§.
1.
of
Zeal
in
General
,
what
it
is
.
I
do
not
exclude
,
some
Degrees
of
Zeal
,
from
every
Period
of
the
Christian's
Life
;
Sincerity
cannot
subsist
wholly
without
it
.
The
Hunger
and
Thirst
after
Righteousness
,
which
is
the
subject
of
one
of
our
Saviour's
Beatitudes
,
must
be
more
or
less
in
every
Child
of
God
.
But
it
may
signifie
one
thing
in
the
Infant
,
another
in
the
Adult
Christian
;
in
the
one
,
the
Conquest
of
Sin
,
or
rather
,
of
the
Reliques
and
Remains
of
former
sinful
Habits
,
and
the
Attainment
of
habitual
Goodness
is
the
Object
of
this
Hunger
and
Thirst
:
In
the
other
it
imports
,
a
vehement
Desire
of
whatever
is
yet
wanting
to
a
further
Accomplishment
,
and
Consummation
of
Righteousness
already
fix't
and
establish'd
;
the
entire
and
ultimate
Perfection
of
it
in
Heaven
;
and
in
the
mean
Time
,
the
promoting
the
Divine
Glory
upon
Earth
,
whatever
it
cost
him
to
do
so
.
By
a
State
of
Zeal
then
,
I
here
mean
Vertue
or
Holiness
,
not
in
the
bud
,
or
in
the
blossom
,
but
in
its
full
Strength
and
Stature
,
grown
up
,
and
ripe
,
and
loaded
with
blessed
Fruits
:
I
mean
that
Holiness
that
is
the
Result
of
Illumination
,
or
Clearness
of
Judgment
,
of
the
Strength
and
Force
of
Holy
Resolution
,
and
the
Vigour
and
Energy
of
Holy
Passions
.
In
a
word
,
I
mean
that
folie
,
spiritual
,
and
operative
Religion
,
which
may
be
felt
and
enjoy'd
by
us
our selves
,
in
the
Serenity
and
Tranquility
of
Conscience
,
the
Longings
and
Breathings
of
Pious
Desires
,
the
Joys
and
Pleasures
of
a
Rational
Assurance
;
discern'd
by
the
World
,
in
our
Lives
and
Actions
,
in
the
Modesty
of
our
Garb
,
in
the
Plainness
and
Humility
of
all
things
else
,
that
pertain
to
the
Port
of
Life
,
in
the
Temperance
of
our
Meals
,
the
Purity
and
Heavenliness
of
Conversation
,
the
Moderation
of
our
Designs
and
enjoyments
,
the
Instruction
of
our
Families
,
with
a
tender
and
undefatigable
Watchfulness
over
them
,
the
Constancy
of
our
Attendance
upon
,
and
the
Devoutness
of
our
Deportment
in
,
the
publick
Worship
of
God
;
and
finally
,
in
the
Activity
,
and
Generosity
of
our
Charity
;
Or
,
to
speak
my
Thoughts
in
the
Language
of
St.
Paul
,
a
State
of
Zeal
is
that
Perfection
or
Maturity
of
Holiness
,
which
abounds
in
the
Work
of
Faith
,
the
Labour
of
Love
,
and
the
Patience
of
Hope
,
in
our
Lord
Jesus
Christ
,
in
the
sight
of
God
,
and
our
Father
,
1
Thess.
1.3
.
Now
the
end
of
all
this
is
,
the
advancing
the
Glory
of
God
:
and
therefore
Zeal
is
well
enough
describ'd
,
or
defin'd
,
by
an
ardent
or
vehement
Desire
of
doing
so
.
Now
this
is
advanced
two
Ways
:
First
,
by
our
Personal
and
Inherent
Holiness
:
And
,
Secondly
,
by
the
Fruit
of
it
,
good
Works
.
Of
both
which
,
I
will
now
speak
a
little
more
particularly
.
§
.
2.
Of
that
Perfection
of
Holiness
which
constitutes
the
State
of
Zeal
.
Here
I
will
Enquire
into
two
Things
.
1.
Whether
the
Perfect
Man
,
must
be
possessed
of
all
the
Treasures
of
Goodness
:
Whether
he
must
be
adorned
by
a
Confluence
,
and
an
Accumulation
of
all
Vertues
.
2.
What
Height
of
Vertue
,
what
Degree
of
Holiness
,
he
may
be
supposed
to
arrive
at
.
1.
Of
the
Extent
of
Righteousness
.
It
is
generally
thought
,
That
Universality
,
is
as
essential
and
necessary
a
Property
of
Gospel
Righteousness
,
as
Sincerity
,
and
Perseverance
;
That
there
is
an
inseparable
Connexion
and
Union
,
between
all
Christian
Vertues
,
so
that
he
who
wants
any
,
must
be
concluded
,
to
have
none
:
This
want
being
,
not
like
a
Blemish
that
diminishes
the
Beauty
,
or
a
Maim
that
weakens
the
Strength
,
but
like
a
Wound
that
dissolves
,
the
Frame
and
Contexture
,
of
the
Natural
Body
.
This
Opinion
is
partly
built
upon
Reason
,
which
tells
us
,
That
there
is
a
native
Lustre
and
Beauty
in
all
Vertues
;
and
therefore
,
there
is
no
one
in
the
whole
Systeme
of
Morality
,
but
must
be
lovely
and
amiable
to
a
good
Man
.
Partly
,
upon
Scripture
,
in
which
,
we
find
the
Christian
represented
as
holy
in
all
manner
of
Conversation
,
1
Pet.
1.15
.
perfect
in
every
good
work
,
Heb.
13.21
.
as
fill'd
with
all
the
Fulness
of
God
,
Eph.
3.19
.
as
fruitful
in
every
good
work
,
Col.
1.10
.
and
exhorted
,
in
the
most
comprehensive
Terms
imaginable
,
to
the
Practice
of
every
Vertue
.
Finally
,
Brethren
,
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
if
there
be
any
Vertue
,
and
if
there
be
any
praise
,
think
〈◊〉
these
things
.
To
which
may
be
added
numerous
Texts
,
importing
,
That
Faith
is
a
Principle
of
Vniversal
Righteousness
;
and
That
the
Fear
and
Love
of
God
,
do
equally
oblige
us
to
all
his
Commandments
;
and
That
the
Violation
,
of
one
,
involves
us
in
the
Guilt
of
all
.
And
the
result
of
all
this
seems
to
be
plainly
this
,
That
the
whole
Chain
of
Graces
is
dissolved
and
lost
,
if
there
be
but
one
Link
wanting
.
But
at
this
rate
,
as
the
Sincere
Man
must
be
endow'd
with
all
manner
of
Vertues
,
so
must
the
Perfect
excel
in
all
:
But
the
one
and
the
other
Assertion
.
If
we
consider
things
closely
,
seems
to
have
in
them
insuperable
Difficulties
,
There
is
a
vast
Variety
in
the
Natures
of
Men
,
in
the
States
and
Conditions
of
Life
,
and
in
the
kinds
and
Degrees
,
as
well
of
the
Sanctifying
,
as
of
the
Miraculous
Gifts
of
God
.
St.
Paul
tells
us
,
every
Man
has
his
proper
Gift
of
God
,
1
Cor.
7.7
.
From
whence
it
seems
naturally
to
be
inferr'd
,
That
every
Man
is
not
capable
of
attaining
to
an
Excellence
and
Eminence
in
every
Vertue
.
Experience
tells
us
,
That
there
are
different
kinds
of
Natures
,
as
well
as
Soils
;
and
that
some
kinds
of
Vertues
,
like
some
kinds
of
Seed
,
will
thrive
better
in
one
than
in
another
.
Nor
does
Grace
alter
the
Matter
much
;
since
it
generally
accommodates
it self
to
Nature
.
Lastly
,
it
seems
very
hard
,
That
every
Man
should
have
the
Vertues
of
all
Men
,
of
all
States
,
of
all
Capacities
;
every
particular
Member
,
the
Vertues
of
the
whole
Church
;
the
Beauty
and
Strength
of
the
Church
,
as
well
as
of
the
natural
Body
,
or
Common-wealth
,
consisting
,
not
in
the
All-sufficieney
of
every
Member
,
but
in
that
Variety
of
Gifts
and
Graces
,
that
cements
and
unites
,
enriches
,
and
Supports
the
whole
.
To
come
up
to
Matter
of
Fact
;
I
read
of
the
Faith
of
Abraham
,
the
Meekness
of
Moses
,
the
Patience
of
Job
,
the
Love
of
Mary
Magdalen
,
the
Zeal
of
St.
Peter
,
and
the
Labours
and
Travels
of
St.
Paul
;
which
Firmness
and
Constancy
is
too
mean
a
Name
for
.
These
Vertues
seem
therefore
,
to
have
been
the
peculiar
Excellencies
of
these
Persons
;
and
to
have
shone
in
them
with
more
transcendant
Lustre
,
than
any
other
:
These
seem
to
have
been
the
Vertues
,
for
which
Grace
and
Nature
eminently
qualified
them
;
and
to
which
the
Providence
of
God
,
more
immediately
,
and
directly
,
called
them
.
All
this
consider'd
,
seems
it
not
enough
,
to
come
up
to
the
Perfection
of
these
great
Men
?
may
it
not
suffice
,
to
excel
in
these
Vertues
,
which
Nature
,
Grace
,
and
Providence
prescrib'd
?
may
not
the
Perfect
be
allow'd
to
want
,
what
he
does
not
need
;
would
one
not
think
,
that
,
in
many
Respects
,
it
were
enough
for
him
to
be
free
from
this
or
that
Vice
,
rather
than
to
expect
that
he
should
be
adorn'd
with
this
or
that
Vertue
,
which
he
has
no
use
for
?
Especially
,
if
by
Vertue
,
we
understand
strictly
,
such
a
Habit
as
enables
us
to
act
easily
,
and
delightfully
.
To
adjust
this
Matter
.
1.
The
Perfect
Man
must
,
as
I
have
proved
before
,
not
only
be
set
free
from
the
Dominion
of
Sin
,
but
also
abstain
even
from
a
single
Act
of
presumptuous
Wickedness
:
he
must
neither
Criminally
omit
a
Duty
,
nor
Deliberately
commit
any
thing
repugnant
to
it
.
2ly
,
He
must
be
endowed
with
Spiritual
Wisdom
and
Understanding
,
with
Faith
,
Hope
,
Charity
,
with
the
Graces
which
I
will
call
Vniversal
,
because
necessary
,
and
indispensable
to
all
as
Christians
,
abstracting
from
their
particular
Capacities
and
Relations
;
and
that
too
,
in
an
eminent
Degree
;
so
as
to
be
strong
in
the
Grace
which
is
in
Christ
Jesus
,
2
Tim.
2.1
.
This
will
render
him
holy
in
all
manner
of
Conversation
:
and
thoroughly
furnish'd
to
all
good
Works
.
These
two
things
,
constitute
Vniversal
Righteousness
,
compleat
the
Perfect
Man
,
and
fully
satisfie
the
Texts
alledg'd
.
Or
if
not
,
what
follows
will
.
3ly
.
He
must
excel
in
those
Vertues
,
which
are
most
Natural
.
I
call
those
Vertues
Natural
,
to
which
Grace
and
Nature
,
most
powerfully
dispose
,
and
incline
him
;
for
these
he
seems
to
be
design'd
by
God
;
these
will
soon
grow
up
to
Maturity
;
and
much
will
be
their
Fruit
,
and
great
their
Beauty
.
I
do
not
all
this
while
suppose
,
that
the
Perfect
Man
,
ought
not
so
far
to
subdue
,
and
rectifie
his
Temper
,
as
not
only
to
overcome
the
Sin
of
this
Constitution
,
but
in
some
Degrees
,
possess
the
Vertue
,
that
is
most
repugnant
to
it
.
But
to
expect
him
to
be
eminent
here
,
is
,
I
doubt
,
too
hard
and
unreasonable
.
For
here
,
when
he
has
bestowed
much
Pains
and
Travel
,
much
Care
and
Cost
,
his
Progress
may
not
be
so
much
,
as
where
he
bestowed
least
.
But
here
I
must
add
two
Cautions
;
the
one
is
,
That
no
Man
mistake
contracted
Habits
for
Nature
,
and
then
conclude
,
that
it
will
be
impossible
for
him
to
attain
the
Perfection
of
this
or
that
Vertue
,
through
a
natural
Incapacity
.
In
the
next
place
,
let
no
Man
satisfie
,
and
content
himself
,
in
a
weak
and
imperfect
State
of
that
Vertue
,
which
is
directly
opposed
to
the
Sin
of
his
Constitution
;
but
let
him
think
,
that
here
,
if
any
where
,
his
Vertue
must
be
always
growing
;
and
let
him
not
doubt
,
but
that
our
Saviour's
Promise
,
as
far
as
it
can
be
accomplish'd
on
Earth
,
belongs
to
his
sincere
Endeavours
here
;
Blessed
are
they
that
hunger
and
thirst
after
Righteousness
;
for
they
shall
be
filled
,
Matth.
5.6
.
4.
The
Perfect
Man
must
be
eminent
in
those
Vertues
,
which
are
most
Necessary
:
Such
are
those
,
which
his
particular
Station
and
Calling
,
or
any
other
Dispensation
of
Providence
,
he
is
under
,
requires
of
him
.
Whatever
Vertues
may
be
more
delightful
,
these
are
more
important
;
others
may
be
more
natural
,
these
have
more
or
Vse
and
more
of
Merit
.
A
Man
may
fall
short
of
Perfection
in
others
,
without
either
Disparagement
,
or
Guilt
;
but
Deficiency
in
these
,
can
hardly
escape
both
.
Besides
,
every
thing
is
lovely
it
its
place
,
and
in
its
time
.
There
is
a
peculiar
Grace
and
Lustre
,
that
attends
the
Vertues
of
a
Man's
Station
,
that
is
scarcely
to
be
found
in
any
other
.
I
would
therefore
,
have
my
Perfect
Man
,
truely
great
in
his
own
Business
;
and
shine
with
a
dazling
Lustre
in
his
own
Sphere
.
To
this
purpose
,
surely
,
speaks
the
Advice
of
St.
Paul
,
Rom.
12.6
,
7
,
8.
Having
then
Gifts
,
differing
according
to
the
Grace
that
is
given
to
us
,
whether
Prophecy
,
let
us
Prophecy
according
to
the
proportion
of
Faith
:
or
ministery
,
let
us
wait
on
our
ministring
:
or
he
that
teacheth
on
teaching
:
or
he
that
exhorteth
,
on
Exhortation
:
he
that
giveth
,
let
him
do
it
with
Simplicity
:
he
that
ruleth
,
with
Diligence
:
he
that
sheweth
Mercy
,
with
Chearfulness
.
5.
Lastly
,
as
there
is
a
different
Guilt
in
Sins
,
so
there
is
different
Merit
in
Vertues
:
as
amongst
Miraculous
,
so
amongst
sanctifying
Gifts
,
some
are
more
excellent
than
others
;
and
he
is
the
most
Perfect
Man
,
who
is
enrich'd
with
the
most
Perfect
Gifts
.
The
three
Heroick
Vertues
of
the
Gospel
are
,
Faith
,
Love
,
Humility
.
Nor
do
I
presumptuously
,
contrary
to
the
Apostle
,
exclude
Hope
;
but
comprehend
it
under
Faith
.
Of
Faith
I
have
often
had
occasion
to
speak
.
Humility
will
make
the
last
Chapter
of
this
Section
;
and
therefore
,
I
will
only
exhort
to
Love
.
Love
is
the
noblest
Fruit
of
Illumination
and
Faith
,
the
true
Source
and
Parent
of
Joy
and
Peace
.
Love
is
the
most
pregnant
Seed
of
a
Divine
Life
;
't
is
the
Principle
that
animates
,
moves
,
and
forms
the
whole
Body
of
Righteousness
:
Love
is
the
bond
of
Union
,
and
Communion
with
the
Father
and
his
Son
Jesus
through
the
Spirit
.
And
't
is
but
fit
,
that
what
renders
as
most
like
God
,
should
render
us
most
dear
to
him
too
:
and
this
Love
does
;
for
God
is
Love
.
In
short
Love
is
the
fulfilling
of
the
Law
;
't
is
the
Beauty
and
Perfection
of
a
Disciple
of
Jesus
;
and
the
great
Subject
of
Praise
and
Glory
in
the
Day
of
Judgment
.
Love
is
the
last
Round
in
the
Scale
of
Perfection
;
and
therefore
my
Perfect
Man
,
must
abound
in
this
.
What
Degrees
of
Love
of
Desire
,
or
Complacency
for
the
things
of
this
present
Life
,
may
consist
with
Sincerity
,
what
with
Perfection
,
may
be
easily
learn't
from
several
parts
of
this
Work
.
There
is
no
doubt
but
the
Perfect
Man
,
must
love
God
to
that
Degree
,
that
he
must
always
cleave
to
him
,
walk
as
always
before
him
,
ever
meditate
and
contemplate
on
Him
,
and
his
Works
;
contrive
and
study
,
labour
and
contend
to
please
Him
:
It
must
be
an
Affliction
to
him
to
be
divided
from
Him
but
for
a
little
while
;
and
he
must
ever
and
anon
,
by
Day
and
Night
,
break
out
into
his
Praises
,
and
rejoyce
and
Glory
in
him
.
2.
He
must
love
God
to
that
Degree
,
as
that
all
things
,
in
Comparison
of
Him
,
must
appear
blasted
and
wither'd
,
empty
and
contemptible
,
without
Pleasure
,
without
Beauty
:
And
consequently
,
he
must
so
thirst
after
the
Beatifick
Vision
,
after
the
Presence
and
Fruition
of
God
,
that
he
must
earnestly
desire
to
be
dissolv'd
,
and
pant
,
and
long
to
be
dismissed
from
the
Pilgrimage
of
this
World
,
and
from
the
corruptible
Tabernacle
of
the
Body
.
Nor
do
I
,
Lastly
,
doubt
,
but
that
this
Love
is
often
sensibly
transporting
:
't
is
a
fire
within
,
that
strives
to
break
out
,
and
exert
it self
in
the
Fruitions
of
Heaven
:
't
is
a
rich
and
mighty
Cordial
,
that
raises
Nature
above
it self
,
and
makes
it
all
Purity
,
all
Glory
.
Thus
have
I
consider'd
,
the
Extent
or
Compass
of
the
Perfect
Man's
Vertues
.
And
the
Sum
total
is
:
In
some
he
must
excell
,
because
Natural
and
Easie
;
in
others
,
because
necessary
.
Universal
ones
he
cannot
want
;
they
are
essential
to
Christianity
;
others
,
of
a
peculiar
Nature
,
he
may
,
unless
his
Circumstances
exact
them
:
Nor
is
this
any
Diminutton
of
his
Perfection
.
Patience
,
Fortitude
,
Moderation
,
Vigilance
,
&c.
are
the
Vertues
of
Earth
,
not
Heaven
;
and
yet
,
none
thinks
,
the
blessed
Inhabitants
of
that
Place
Imperfect
,
because
not
endow'd
with
Habits
which
they
do
not
want
.
Above
all
,
he
that
will
be
Perfect
,
must
abound
in
those
Graces
,
which
are
of
the
most
Heroick
Nature
;
Faith
,
Love
,
and
Humility
:
For
these
are
they
,
which
most
effectually
exalt
Man
above
himself
,
and
above
the
World
;
which
inflame
him
with
a
Zeal
for
the
Honour
of
God
,
and
the
Good
of
Man
;
and
enable
him
to
surmount
the
Difficulties
,
which
he
meets
with
,
in
prosecuting
this
Glorious
Design
.
I
am
next
to
Enquire
,
§
.
2.
To
what
Height
,
to
what
Degrees
of
Vertue
,
the
Perfect
Man
may
advance
.
I
have
in
part
anticipated
this
Enquiry
already
;
yet
cannot
forbear
adding
here
two
Observations
.
First
,
That
Reason
and
Scripture
seem
to
press
us
on
towards
an
endless
Progress
in
Vertue
.
And
yet
,
Secondly
,
That
both
seem
to
propose
to
us
,
such
a
State
of
Perfection
as
attainable
,
beyond
which
,
we
cannot
go
;
that
so
the
Beginner
may
not
dispair
of
Perfection
,
nor
the
Perfect
abate
any
thing
of
their
Vigilance
,
and
their
Industry
.
Such
a
Degree
of
Excellence
,
to
which
nothing
can
be
added
;
such
a
Height
,
above
which
,
there
is
no
room
to
soar
,
if
apply'd
to
Man
,
and
this
World
,
is
surely
but
an
Imaginary
Notion
.
To
dream
of
such
a
Perfection
,
were
to
forget
our
Nature
,
and
our
State
:
no
Sagacity
of
Judgment
,
no
Strength
of
Resolution
,
no
Felicity
of
Circumstances
,
can
ever
advance
us
to
this
Height
.
Such
a
Perfection
as
this
,
that
is
incapable
of
any
Increase
,
belongs
,
I
believe
,
to
God
alone
:
or
if
we
may
allow
it
to
Angels
,
we
must
certainly
deny
it
to
Man
:
In
whom
,
one
would
think
,
the
Appetites
of
the
Body
can
never
be
so
entrely
subdued
,
that
there
should
be
no
place
to
extend
his
Conquest
,
or
render
his
Victory
more
entire
,
and
compleat
:
and
in
whom
,
one
would
think
,
the
Spirit
of
God
should
never
reside
in
that
Measure
,
that
there
should
be
nothing
to
be
added
to
his
Fulness
.
'T
is
hard
to
conceive
,
how
we
should
study
the
Systeme
of
Divine
Faith
,
how
we
should
daily
reflect
upon
our
Lives
and
Actions
,
without
growing
in
spiritual
Wisdom
and
Understanding
;
'T
is
hard
to
conceive
,
how
we
should
give
God
,
the
World
,
and
our selves
,
repeated
Proofs
of
our
Integrity
in
the
day
of
Tryal
,
without
increasing
our
Strength
and
Assurance
:
and
Love
must
naturally
increase
with
these
.
Whence
it
is
,
that
St.
Paul
,
acknowledging
himself
not
yet
Perfect
,
resolves
,
that
forgetting
those
things
that
are
behind
,
and
reaching
forwards
to
those
things
that
are
before
,
he
would
press
on
towards
the
Mark
,
for
the
prize
of
the
high
Calling
of
God
,
in
Christ
Jesus
.
Phil.
3.13
,
14.
And
St.
Austin
resolves
,
plenissima
Charitas
,
quam
diu
hîc
homo
vivit
,
est
in
Nemine
;
an
absolute
Plenitude
of
Charity
is
in
no
Mortal
upon
Earth
.
And
yet
,
if
we
come
to
Fact
and
Practice
,
one
would
be
tempted
to
think
,
that
the
Disciples
of
our
Lord
and
Master
,
had
arrived
at
that
State
,
wherein
their
business
was
not
to
climb
higher
,
but
rather
to
make
good
the
Ground
they
had
gain'd
.
What
could
render
St.
Paul's
Victory
over
the
Body
more
compleat
,
who
assures
us
,
I
am
crucified
with
Christ
?
And
again
,
I
am
crucified
to
the
World
,
and
the
World
is
crucified
to
me
?
What
could
render
the
Authority
and
Dominion
of
his
Mind
more
absolute
,
or
its
Graces
more
consummate
,
and
entire
?
who
could
say
with
Truth
,
't
is
not
I
who
live
,
but
Christ
who
lives
in
me
.
What
would
you
have
added
to
that
Faith
,
and
Love
,
which
made
him
ready
,
not
only
to
be
bound
,
but
to
die
at
Jerusalem
,
which
made
him
long
to
be
dissolved
and
to
be
with
Christ
?
As
to
those
words
of
his
,
Phil.
3.13
.
forgetting
those
things
that
are
behind
,
and
reaching
forwards
,
&c.
they
relate
to
his
Tryals
and
Performances
,
to
his
Perils
and
Conflicts
,
not
to
his
Attainments
:
he
does
not
here
deny
himself
to
be
Perfect
,
though
that
might
well
enough
have
become
his
Modesty
,
and
Humility
;
but
only
,
that
he
was
not
to
look
upon
himself
as
already
at
his
Goal
,
a
Conqueror
and
Crown'd
;
there
being
much
yet
behind
to
do
and
suffer
,
notwithstanding
all
that
he
had
passed
through
.
This
is
the
Sense
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
render
,
not
as
though
I
were
already
perfect
.
As
to
St.
Austin
,
I
am
of
his
Mind
;
for
he
speaks
Comparatively
,
and
does
in
effect
no
more
than
affirm
,
That
no
Man
living
is
as
Perfect
in
this
World
,
as
he
will
be
in
another
,
which
no
Man
sure
can
ever
doubt
.
—
If
we
consult
Reason
,
will
it
not
be
apt
to
tell
us
,
That
as
every
Being
has
its
Bounds
set
it
,
so
has
every
Perfection
too
?
That
there
is
a
Stature
,
as
of
the
Natural
,
so
of
the
Spiritual
Man
,
beyond
which
it
cannot
grow
?
That
as
to
Grace
,
no
more
can
be
infused
,
than
our
Natures
are
capable
of
?
Otherwise
,
like
too
rich
a
Cordial
,
it
will
not
strengthen
,
but
fire
our
Natures
;
or
like
too
dazling
a
Light
,
it
will
not
assist
,
but
oppress
our
Faculties
.
And
does
not
the
Parable
of
our
Master
countenance
this
,
Matth.
25.2
.
wherein
he
tells
us
,
That
God
gave
to
one
,
five
Talents
,
to
another
,
two
,
to
another
,
one
,
to
every
Man
according
to
his
Ability
.
By
which
one
would
think
our
Lord
insinuates
,
That
the
Measures
of
Grace
are
usually
distributed
in
Proportion
to
the
Capacities
of
Nature
;
and
that
he
who
improved
his
two
Talents
into
four
,
arriv'd
at
his
proper
Perfection
,
as
well
as
he
,
who
improv'd
his
five
into
ten
;
it
being
as
absurd
to
expect
,
That
the
Perfection
of
every
Man
should
be
the
same
,
as
to
expect
,
that
all
Mens
Bodies
should
be
of
the
same
Height
,
or
their
Minds
of
the
same
Capacity
.
Reflecting
on
all
this
together
,
I
cannot
but
be
of
Opinion
,
That
some
have
actually
arriv'd
at
that
strength
of
Faith
,
at
that
ardour
of
Love
,
that
they
seemed
to
have
been
uncapable
of
any
considerable
Accessions
in
this
Life
.
But
yet
,
new
occasions
may
still
demand
new
Vertues
;
which
were
indeed
before
contained
and
included
in
Faith
,
and
Love
;
but
no
otherwise
,
than
as
Fruits
and
Trees
are
in
their
Seeds
.
And
some
Degree
of
Original
Corruption
may
still
be
lurking
in
the
most
sanctified
Nature
;
and
some
Venial
Defects
and
Imperfections
or
other
,
may
still
leave
room
,
for
the
greatest
of
Saints
to
extend
his
Conquest
.
Besides
,
't
is
hard
to
determine
or
fix
the
Bounds
of
Knowledge
,
and
every
new
Degree
of
Light
seems
to
make
way
for
more
.
So
that
after
all
,
nothing
hinders
,
but
that
the
Path
of
the
Perfect
Man
,
may
,
as
well
with
respect
to
his
Righteousness
as
his
Fortunes
,
be
like
the
shining
Light
,
which
shineth
more
and
more
unto
the
Perfect
day
;
I
mean
,
the
Day
of
a
blessed
Eternity
.
The
Motives
to
Perfection
,
the
Fruit
of
it
,
the
Means
and
Methods
of
attaining
it
,
laid
down
in
the
First
Section
,
will
all
serve
here
:
therefore
I
have
nothing
to
offer
of
this
sort
;
only
,
if
I
forgot
to
pay
that
Deference
to
the
Institutions
of
our
Church
,
which
they
justly
deserve
,
I
do
it
now
:
and
do
earnestly
perswade
my
Reader
,
to
a
strict
Observance
of
them
.
I
do
not
only
think
this
necessary
to
maintain
a
Face
of
Religion
amongst
us
,
but
also
,
highly
conducive
to
true
Perfection
.
I
am
fully
satisfied
,
That
there
is
a
peculiar
Presence
of
God
in
his
publick
Ordinances
;
That
the
Devotion
of
good
Men
does
mutually
inflame
and
enkindle
one
another
;
That
there
is
a
holy
Awe
and
Reverence
seizes
the
Minds
of
good
Men
,
when
they
draw
near
to
God
in
publick
Worship
;
And
finally
,
That
if
the
Offices
of
our
Liturgy
do
not
affect
our
Hearts
,
't
is
because
,
they
are
very
much
indisposed
,
and
very
poorly
qualified
for
the
true
and
spiritual
Worship
of
God
.
CHAP.
X.
Of
Zeal
,
as
it
consists
in
Good
Works
.
AND
now
,
let
not
any
one
think
,
that
I
have
taken
Pains
to
advance
the
Illumination
of
a
Sinner
,
to
knock
off
his
Chains
and
Fetters
,
to
raise
him
as
far
as
might
be
above
the
Corruption
of
Nature
,
and
the
Defects
and
Infirmities
of
Life
;
to
scatter
those
lazy
Fogs
and
Mists
which
hung
upon
his
Spirits
,
and
to
enrich
him
with
Heroick
Vertues
;
let
no
Man
,
I
say
,
fancy
,
that
I
have
laboured
to
do
all
this
,
that
after
all
,
my
Perfect
Man
might
sit
down
like
an
Epicurean
God
,
and
enjoy
himself
;
might
talk
finely
of
Solitary
Shades
and
Gardens
,
and
spend
a
precious
Life
,
fitted
for
the
noblest
Designs
in
a
sluggish
Retirement
.
No
,
no
;
as
Vertue
is
the
Perfection
of
Human
Life
,
so
is
Action
the
Perfection
of
Vertue
:
and
Zeal
is
that
Principle
of
Action
,
which
I
require
in
a
Saint
of
God
.
Accordingly
,
the
Scriptures
describe
this
great
,
this
happy
Man
,
as
,
full
of
the
Holy
Ghost
,
fervent
in
Spirit
,
zealous
of
good
Works
.
Such
a
one
was
Moses
,
mighty
in
Word
and
Deed
,
as
well
as
learned
in
all
the
Knowledge
of
the
Egyptians
;
Such
a
one
was
St.
Stephen
,
as
full
of
a
Divine
Ardour
and
irresistible
Fervency
of
Spirit
,
as
of
an
irresistible
Wisdom
:
And
such
a
one
was
the
excellent
Cornelius
a
devout
Man
,
one
that
had
transfus'd
and
deriv'd
the
fear
of
God
from
his
own
Bosom
,
throughout
his
Family
,
and
Relations
,
and
Friends
too
;
one
that
gave
much
Alms
,
and
prayed
to
God
always
.
What
need
I
multiply
Instances
?
this
is
that
,
which
distinguishes
the
Perfect
Man
from
all
others
;
the
Victories
of
Faith
,
the
Labours
of
Charity
,
the
Constancy
and
Patience
of
Hope
,
and
the
Ardors
of
Devotion
.
Need
I
here
distinguish
a
Zeal
of
God
,
from
the
Fierceness
of
Faction
,
the
Cruelty
of
Superstition
,
from
the
wakeful
and
indefatigable
Activity
of
Avarice
and
Ambition
,
from
the
unruly
Heats
of
Pride
and
Passion
,
and
from
the
implacable
Fury
of
Revenge
?
it
needs
not
:
No
foolish
,
no
false
,
fantastick
,
earthly
,
or
devilish
Principle
can
counterfeit
a
Divine
Zeal
.
'T
is
a
Perfection
,
that
shines
with
such
a
peculiar
Lustre
,
with
such
an
Heavenly
Majesty
and
Sweetness
,
that
nothing
else
can
imitate
it
;
't
is
always
pursuing
Good
,
the
Honour
of
God
,
and
the
Happiness
of
Man
:
it
contends
earnestly
for
the
Faith
once
delivered
to
the
Saints
;
but
it
contends
as
earnestly
too
,
to
root
out
Wickedness
,
and
implant
the
Righteousness
of
the
Gospel
in
the
World
.
It
is
not
eager
for
the
Articles
of
a
Sect
or
Party
,
and
unconcern'd
for
Catholick
ones
.
When
it
presses
for
Reformation
it
begins
at
home
;
and
sets
a
bright
Example
of
what
it
would
recommend
to
others
.
'T
is
meek
and
gentle
under
its
own
Affronts
,
but
warm
and
bold
against
those
which
are
offer'd
to
God
.
In
a
word
,
though
Love
fill
its
Sails
,
Divine
Wisdom
and
Prudence
give
it
Ballast
:
and
it
has
no
Heat
,
but
what
is
temper'd
and
refracted
by
Charity
and
Humility
.
Need
I
in
the
next
place
,
fix
or
state
the
various
Degrees
of
Zeal
?
Alas
,
it
is
not
requisite
:
Zeal
being
nothing
else
,
but
an
ardent
Thirst
of
promoting
the
Divine
Glory
by
the
best
Works
.
'T
is
plain
,
the
more
excellent
the
Work
,
and
the
more
it
cost
,
the
more
Perfect
,
the
more
exalted
the
Zeal
that
performs
it
.
When
like
Mary
,
we
quit
the
Cumber
and
Destraction
of
this
World
,
and
chuse
Religion
for
our
Portion
,
then
do
we
love
it
in
good
earnest
.
When
with
the
Disciples
,
we
can
say
Lord
,
we
have
forsaken
all
and
followed
thee
or
are
ready
to
do
so
;
when
we
are
continually
blessing
and
praising
God
;
when
,
if
the
Necessities
of
Christ's
Church
require
it
,
we
are
ready
to
call
nothing
our
own
;
when
we
are
prepared
,
if
the
Will
of
God
be
so
,
to
resist
even
unto
Blood
;
when
nothing
is
dear
,
nothing
delightful
to
us
but
God
and
Holiness
;
then
have
we
reached
the
Height
of
Zeal
.
In
a
word
,
Zeal
is
nothing
else
,
but
the
Love
of
God
made
Perfect
in
us
.
And
if
we
would
see
it
drawn
to
the
Life
,
we
must
contemplate
it
in
the
blessed
Jesus
,
who
is
the
Perfect
Pattern
of
Heroick
Love
.
How
boundless
was
his
Love
,
when
the
whole
World
,
and
how
transcendent
when
a
World
of
Enemies
,
was
the
Object
of
it
?
how
indefatigable
was
his
Zeal
?
how
wakeful
?
how
meek
?
how
humble
?
how
firm
and
resolv'd
?
His
Labours
and
Travels
,
his
Self-denial
,
Prayers
and
Tears
,
his
Silence
and
Patience
,
his
Agony
and
Blood
,
and
charitable
Prayers
poured
out
with
it
for
his
Persecutors
,
instruct
us
fully
,
what
Divine
Love
,
what
Divine
Zeal
is
.
And
now
,
even
at
this
time
,
Love
reigns
in
him
,
as
he
reigns
in
Heaven
:
Love
is
still
the
Predominant
,
the
darling
Passion
of
his
Soul
.
Worthy
art
thou
,
O
Jesus
to
receive
Honour
,
and
Glory
,
and
Dominion
!
worthy
art
thou
,
to
sit
down
with
thy
Father
on
his
Throne
!
worthy
art
thou
to
judge
the
World
,
because
thou
hast
loved
,
because
thou
hast
been
zealous
unto
Death
,
because
thou
hast
overcome
!
Some
there
are
indeed
,
who
have
followed
thy
bright
Example
,
though
at
a
great
Distance
.
First
,
Martyrs
and
Confessors
.
Next
,
those
belov'd
,
and
admir'd
Princes
,
who
have
govern'd
their
Kingdoms
in
Righteousness
;
to
whom
,
the
Honour
of
God
,
and
the
Good
of
the
World
has
been
far
dearer
,
than
Pleasure
,
than
Empire
,
than
absolute
Power
,
or
that
ominous
Blaze
that
is
now
called
Glory
.
And
next
follow
,
hold
!
this
is
the
Work
of
Angels
;
they
must
Marshal
the
Field
of
Glory
in
the
End
of
all
things
.
O
my
God
,
may
I
,
at
least
,
be
one
,
to
fill
the
Train
of
this
Triumphant
Procession
in
that
blessed
Day
,
when
thou
shall
Crown
the
Zeal
,
and
Patience
of
thy
Saints
!
Thus
have
I
given
,
a
short
Account
of
Zeal
.
I
will
now
endeavour
to
kindle
it
in
every
breast
by
some
few
Considerations
;
which
will
at
once
,
evince
,
the
Necessity
,
and
declare
the
Fruit
of
it
.
1.
Our
own
Security
and
Happiness
,
demand
of
us
a
Zeal
fruitful
in
good
Works
.
2.
It
is
indispensable
to
the
Welfare
and
Good
of
our
Neighbour
.
3.
It
ministers
most
effectually
to
the
Glory
of
God
.
1.
Our
own
Salvation
and
Happiness
depend
upon
it
.
For
without
this
,
we
reject
,
on
at
least
frustrate
the
Counsels
of
God
,
against
our
own
Souls
,
't
was
for
this
Christ
Died
,
that
he
might
purifie
to
himself
a
peculiar
People
Zealous
of
good
Works
.
This
is
the
great
End
of
our
Election
,
God
hath
chosen
us
in
Christ
before
the
Foundation
of
the
World
,
that
we
should
be
holy
,
and
without
blame
before
him
in
Love
,
Eph.
1.4
.
which
is
to
be
explain'd
by
Eph.
2.10
.
where
God
is
said
to
have
before
ordain'd
that
we
should
walk
in
good
Works
.
And
the
beginning
of
the
ver.
minds
us
,
that
't
is
for
this
End
God
imparts
the
Light
of
his
Word
,
and
the
Vigour
of
his
Spirit
;
that
for
this
End
he
sanctifies
and
renews
our
Nature
:
We
are
his
Workmanship
,
created
in
Christ
Jesus
unto
good
Works
.
St.
Peter
tells
us
,
That
this
is
that
which
all
the
great
and
precious
Promises
of
God
immediately
aim
at
:
First
Godliness
;
then
Life
:
First
Vertue
;
then
Glory
.
What
shall
I
say
more
?
Our
Lord
in
his
Narrative
of
the
Last
Judgment
,
and
elsewhere
;
and
his
Apostles
in
almost
innumerable
Places
,
have
with
great
Power
,
and
great
Earnestness
,
inculcated
this
Doctrine
;
that
we
shall
be
judged
according
to
our
Works
:
that
Immortality
and
Glory
is
the
Portion
,
not
of
Knowledge
,
but
Patience
and
Charity
;
not
of
an
Orthodox
Belief
and
Specious
Pretention
,
but
of
Righteousness
and
Zeal
:
for
the
incorruptible
,
the
never-fading
Crown
,
is
a
Crown
of
Righteousness
.
Or
if
Men
will
be
judg'd
by
their
Faith
,
which
is
not
the
Language
of
the
Gospel
,
this
does
not
alter
the
Matter
at
all
:
Since
Faith
it self
will
be
judg'd
by
its
Works
.
And
as
a
happy
Eternity
depends
upon
our
Zeal
,
so
nothing
else
can
give
us
any
comfortable
,
any
rational
Assurance
of
it
in
this
Life
.
The
Reason
is
plain
;
because
't
is
Zeal
that
is
the
only
unquestionable
Proof
of
our
Integrity
;
and
Good
Works
are
the
Fruit
which
alone
can
evidence
the
Life
and
Truth
of
our
Faith
and
Love
:
hereby
we
know
,
that
we
know
him
if
we
keep
his
Commandments
,
1
Joh.
2.3
.
Yea
,
a
Man
may
say
,
thou
hast
Faith
and
I
have
Works
:
shew
me
thy
Faith
without
thy
Works
,
and
I
will
shew
thee
my
Faith
by
my
Works
,
Jam.
2.18
.
Dost
thou
believe
in
God
?
why
art
thou
not
holy
as
He
is
holy
?
Dost
thou
believe
in
Jesus
?
why
dost
thou
not
deny
thy self
,
take
up
thy
cross
and
follow
him
?
why
dost
thou
not
walk
as
he
walk'd
?
Dost
thou
believe
a
Judgment
to
come
?
why
dost
thou
not
work
out
thy
Salvation
with
fear
and
trembling
?
why
dost
thou
not
prepare
to
meet
thy
God
?
why
art
thou
not
rich
in
good
Works
,
that
thou
mayest
lay
up
a
good
foundation
against
the
time
to
come
,
and
lay
hold
on
Eternal
Life
?
Nor
are
good
Works
less
necessary
to
prove
our
Love
than
Faith
.
Certainly
if
we
love
Holiness
,
if
we
hunger
and
thirst
after
Righteousness
,
we
shall
never
live
in
a
direct
Contradiction
to
the
strongest
Passions
of
our
Soul
:
we
shall
never
refuse
to
gratifie
an
Inclination
,
which
is
not
only
fervent
in
us
,
but
its
Gratification
will
procure
us
Eternal
Rewards
too
.
Certainly
,
if
we
love
God
,
we
cannot
but
seek
his
Glory
;
we
cannot
but
be
desirous
to
maintain
Communion
with
him
.
And
if
so
,
do
we
know
any
Sacrifice
,
that
is
more
acceptable
to
God
than
good
Works
?
do
we
know
any
that
he
delights
in
more
than
Zeal
?
Do
we
Love
the
B.
Jesus
?
are
not
good
Works
the
very
Test
of
this
Love
,
which
himself
has
appointed
?
If
a
Man
love
me
,
he
will
keep
my
Commandments
,
Joh.
14.15
.
Ye
are
my
friends
if
ye
do
whatsoever
I
command
you
,
Joh.
15.14
.
The
Love
of
Christ
,
saith
the
Apostle
,
constrains
us
what
to
do
to
live
not
to
our selves
,
but
to
him
that
Died
for
us
,
and
rose
again
,
2
Cor.
5.15
.
What
other
Returns
can
we
make
to
Jesus
?
what
other
way
can
we
express
our
Gratitude
to
him
?
He
sits
on
the
Right
hand
of
God
:
all
Power
is
given
him
in
Heaven
and
in
Earth
:
he
does
not
himself
need
our
Ministry
,
nor
want
our
Service
and
Charity
:
But
hear
what
he
says
,
in
as
much
as
you
did
it
to
one
of
these
my
little
ones
,
you
have
done
it
to
me
,
Matt.
25.40
.
2.
Our
Zeal
is
indispensably
necessary
to
the
Welfare
and
Happiness
of
Others
.
Do
we
regard
our
Neighbours
Eternal
Interest
?
't
is
Zeal
represses
Sin
,
and
Propagates
Righteousness
:
't
is
Zeal
defends
the
Faith
,
and
suppresses
Heresie
and
Error
?
't
is
Zeal
converts
the
Unbeliever
,
and
builds
up
the
Believer
:
't
is
Zeal
that
awakens
the
drousie
,
quickens
the
lukewarm
,
strengthens
the
weak
,
and
enflames
the
good
with
a
holy
Emulation
:
't
is
Zeal
that
baffles
all
Objections
,
refutes
all
Calumnies
,
and
vanquishes
all
Oppositions
raised
against
Religion
,
and
oppresses
its
Enemies
with
Shame
and
Confusion
.
'T
is
,
in
a
word
,
Zeal
and
Zeal
alone
,
that
can
make
Religion
appear
lovely
and
delightful
,
and
reconcile
the
World
to
it
:
for
this
alone
can
adorn
the
Gospel
;
for
it
renders
Vertue
more
conspicuous
,
more
taking
in
Life
and
Example
,
than
it
can
be
in
the
Precepts
and
Descriptions
of
Words
.
Nor
is
Zeal
less
serviceable
to
the
Temporal
,
that
Eternal
Interest
of
Mankind
.
When
God
laid
the
Foundations
of
the
World
,
he
laid
the
Foundation
of
Vertue
too
:
and
when
he
form'd
Man
,
he
wove
the
Necessity
of
good
Works
into
his
very
Nature
.
How
necessary
is
Justice
to
poor
Creatures
who
lie
so
open
to
Wrongs
and
Injuries
?
how
indispensable
is
Charity
,
or
Generosity
to
these
who
are
expos'd
to
so
many
Accidents
,
to
so
many
Wants
,
to
such
a
Viscissitude
of
Fortune
?
and
being
all
subject
to
so
many
Follies
and
Infirmities
,
to
so
many
Mistakes
and
Fancies
,
how
strong
must
be
our
Obligation
to
mutual
Forbearance
,
Patience
,
and
Gentleness
?
In
a
word
,
Sin
and
Misery
abounds
in
the
World
:
and
if
there
were
not
Vertues
and
good
Works
to
ballance
the
one
,
and
●o
relieve
and
support
us
under
the
other
,
Life
would
be
intollerable
.
So
that
Reveal'd
and
Natural
Religion
do
necessarily
terminate
and
center
in
a
Zeal
for
good
Works
as
their
ultimate
End
,
and
utmost
Perfection
in
this
Life
:
and
that
Rule
of
our
Saviour
,
whatsoever
ye
would
that
Men
should
do
to
you
,
do
ye
even
so
unto
them
,
is
an
Abstract
,
not
only
of
the
Law
and
the
Prophets
,
but
of
the
Code
of
Nature
too
;
and
this
single
Principle
,
if
sincerely
pursued
,
will
ferment
and
work
us
up
to
the
noblest
Heights
of
Zeal
.
I
might
here
,
if
it
were
necessary
,
easily
shew
that
Zeal
has
as
happy
an
Influence
on
the
publick
as
the
private
:
that
this
must
animate
that
Justice
and
Mercy
that
supports
the
Throne
:
that
it
is
the
Soul
of
that
Honour
,
Integrity
,
Generosity
,
and
Religion
,
which
support
the
States
and
Kingdoms
of
the
World
;
and
without
which
all
Politick
Systems
must
needs
tend
to
a
Dissolution
.
But
I
have
said
enough
:
And
from
what
I
have
said
the
Truth
of
my
Third
Consideration
naturally
appears
.
3.
Viz.
That
Zeal
ministers
most
effectually
to
the
Glory
of
God
.
For
if
Zeal
be
in
it self
thus
lovely
,
thus
necessary
;
if
the
Fruits
and
Effects
of
it
be
thus
serviceable
to
the
Temporal
and
Eternal
Interest
of
Man
:
what
a
Lovely
,
what
an
agreeable
Notion
of
God
shall
we
form
from
this
one
Consideration
of
him
,
That
he
is
the
great
Author
of
it
?
That
he
,
is
the
Origine
and
Fountain
of
that
Light
and
Heat
,
of
that
Strength
and
Power
of
which
't
is
compounded
and
constituted
?
He
commands
and
exacts
it
;
he
excites
and
encourages
to
it
by
the
Promise
of
an
Eternal
Crown
,
and
the
ravishing
Fruition
of
himself
:
he
has
planted
the
Seeds
of
it
in
our
Nature
,
and
he
cherishes
them
by
the
blessed
and
vigorous
Influences
of
his
Word
and
Spirit
.
How
gracious
is
the
Divine
Nature
!
how
gracious
is
the
Divine
Government
!
when
the
Substance
of
his
Laws
is
,
that
we
should
love
as
Brethren
,
that
we
should
cloath
the
naked
,
feed
the
hungry
,
deliver
the
captive
,
instruct
the
foolish
,
comfort
the
afflicted
,
forgive
one
another
,
if
need
be
,
seven
times
a
day
;
and
such
like
.
If
to
do
all
this
,
be
an
Argument
of
being
Regenerate
and
born
of
God
;
if
this
be
a
Proof
of
his
Spirit
ruling
in
us
,
his
Nature
communicated
to
us
,
and
his
Image
stampt
upon
us
,
how
amiable
must
God
be
when
we
discern
so
much
Benefit
,
and
so
much
Pleasure
,
and
so
much
Beauty
,
and
so
much
Loveliness
in
those
Qualities
which
are
but
faint
and
imperfect
Resemblances
of
Him
!
In
a
word
,
the
Holiness
of
his
Children
and
Servants
,
is
a
Demonstration
of
the
Holiness
of
God
himself
:
and
in
this
consists
the
very
Lustre
of
Divine
Glory
.
Holiness
is
the
Flower
of
all
his
Attributes
:
the
most
Perfect
because
the
most
Comprehensive
of
all
his
Divine
Perfections
:
For
Holiness
includes
Wisdom
,
Power
,
and
Goodness
.
As
to
Goodness
the
Case
is
so
plain
,
that
Holiness
and
Goodness
are
commonly
used
as
Terms
equivalent
.
As
to
Wisdom
't
is
evident
,
That
no
Action
is
commendable
and
lovely
,
whatever
the
Matter
of
it
be
,
unless
the
Principle
,
the
Motive
of
it
be
Wise
and
rational
:
therefore
Wisdom
cannot
be
separated
from
the
Notion
of
Holiness
.
Lastly
as
to
Power
,
this
must
needs
be
comprised
in
it
too
:
for
Beneficence
,
which
is
at
least
one
great
branch
of
Holiness
,
must
unavoidably
imply
Power
in
the
Benefactor
and
Impotence
and
Want
in
the
Beneficiary
.
And
this
is
the
Notion
wherein
Holiness
,
when
ascribed
to
God
in
Scripture
,
is
generally
taken
.
Holy
,
Holy
,
Holy
,
Lord
God
of
Hosts
:
Heaven
and
Earth
are
full
of
thy
Glory
does
express
the
Greatness
and
Majesty
,
as
well
as
the
Rectitude
and
Purity
,
of
the
Divine
Nature
:
and
to
sanctifie
the
Lord
God
in
our
Hearts
is
,
in
the
Language
of
the
Scripture
not
only
to
love
him
for
his
Goodness
,
but
revere
and
fear
him
for
his
Majesty
and
Greatness
.
Need
I
here
add
that
the
Excellencies
of
the
Creature
,
their
Fitness
and
Subserviency
to
the
great
Ends
of
their
Creation
,
is
the
Glory
of
the
Creator
,
just
as
the
Beauty
Strength
and
Convenience
of
the
Work
is
the
Honour
of
the
Architect
?
if
the
Sun
,
Moon
,
and
Stars
,
the
irrational
and
inanimate
Parts
of
the
Creation
,
shew
forth
the
Glory
of
God
,
how
much
more
do
spiritual
and
rational
Beings
?
and
Vertue
is
the
Perfection
of
Reason
,
and
Zeal
of
Vertue
;
for
this
is
that
which
does
directly
and
immediately
advance
those
great
Ends
that
are
dearest
to
God
,
as
I
have
,
I
think
,
abundantly
made
out
.
CHAP.
XI
.
Of
Humility
.
OUR
Saviour
has
so
often
pronounced
the
humblest
,
the
greatest
in
the
Kingdom
of
Heaven
;
He
has
so
often
promised
the
first
place
and
the
greatest
Exaltation
to
the
lowest
Condescensions
;
He
was
Himself
so
illustrious
an
Example
of
Lowliness
of
Heart
,
of
Poverty
of
Spirit
;
and
the
Apostle
has
so
expresly
asserted
his
Joy
and
Crown
to
be
the
Reward
of
his
Humility
,
Phil.
2.
That
I
can
never
think
that
Man
can
ever
rise
to
a
more
eminent
Height
than
that
to
which
the
Imitation
of
this
Vertue
of
Christ
will
advance
him
.
The
more
Perfect
therefore
Man
is
,
the
more
humble
must
he
be
too
:
The
clearer
View
,
and
the
more
assured
Hope
he
has
of
Heaven
,
the
more
unconcerned
must
he
be
for
all
those
things
which
the
World
pays
a
Respect
and
Honour
to
,
the
more
he
must
be
above
them
:
The
more
fervent
his
Love
of
God
and
his
Neighbour
grows
,
the
more
confidently
must
he
place
all
his
Glory
in
this
one
thing
,
the
Conformity
of
his
Affections
and
Life
to
that
of
the
blessed
Jesus
.
Then
is
he
Perfect
;
and
the
same
Mind
is
in
him
that
was
in
Christ
Jesus
.
Finally
,
the
more
he
knows
God
,
the
nearer
he
is
admitted
into
Communion
with
him
;
the
more
plainly
will
he
discern
at
how
infinite
Distance
he
stands
from
the
Divine
Majesty
and
Purity
,
and
will
prostrate
himself
even
into
Dust
and
Ashes
before
him
.
The
Perfect
Man
admires
,
adores
,
obeys
,
loves
,
relies
,
trusts
,
and
resigns
up
himself
and
all
that
is
dear
to
him
to
God
.
He
is
nothing
in
his
own
Eyes
;
he
pretends
to
nothing
,
he
lays
Claim
to
nothing
on
any
other
Title
than
that
of
the
Goodness
and
Bounty
of
God
.
Whatever
Vertues
he
has
,
he
ascribes
them
to
the
Grace
of
God
:
and
the
Glory
and
Immortality
he
expects
,
he
expects
only
as
the
Gift
of
God
,
through
Jesus
Christ
our
Lord
.
And
whatever
he
be
in
himself
,
he
compares
no
himself
with
others
,
but
he
proves
his
own
Work
,
that
he
may
have
Rejoycing
in
himself
alone
,
and
not
in
another
.
Nothing
but
Zeal
for
God
or
Charity
for
Man
can
put
him
upon
the
asserting
his
own
Merit
or
Service
:
but
when
glories
,
it
is
like
St.
Paul
,
in
his
Infirmities
;
that
the
Power
of
Christ
may
rest
upon
him
.
Need
I
here
insist
on
the
Fruit
of
Humility
?
Surely
't
is
conspicuous
to
every
one
that
thinks
at
all
.
Great
is
the
Peace
and
Rest
of
the
humble
Soul
here
;
and
great
will
be
his
Glory
hereafter
.
He
who
loves
not
the
World
nor
the
things
of
it
,
the
Lust
of
the
Fesh
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
,
enjoys
a
perpetual
Calm
and
Serenity
of
Mind
.
There
is
no
Object
that
can
raise
any
Storm
in
him
;
there
is
nothing
that
can
breed
in
him
uneasie
Desires
and
Fears
.
He
that
loves
the
Father
is
fixt
on
an
immutable
and
perfect
Good
:
and
he
that
now
quits
all
for
God
,
shall
one
day
participate
of
the
Fulness
of
God
,
and
that
for
ever
.
Need
I
invite
and
exhort
Man
to
Humility
?
need
I
guard
him
against
spiritual
Pride
?
one
would
think
't
were
altogether
useless
to
attempt
it
.
Is
it
possible
that
the
Creature
should
think
himself
so
independent
of
his
Creator
,
that
he
should
be
able
to
pay
him
more
Service
than
were
due
to
him
?
Is
it
possible
that
Man
should
set
such
a
rate
upon
his
own
Righteousness
,
as
to
think
it
capable
of
deserving
the
utmost
Rewards
that
an
Infinite
God
can
bestow
upon
him
?
Is
it
possible
,
in
a
word
,
that
Man
,
poor
,
frail
,
sinful
,
Man
,
Man
that
can
do
nothing
that
is
good
,
but
by
the
Assistance
of
Divine
Grace
;
Man
deprav'd
,
and
corrupted
in
his
Nature
,
and
but
a
very
ill
husband
of
Grace
;
is
it
possible
,
I
say
,
that
Man
should
be
proud
towards
God
,
towards
that
glorious
and
incomprehensible
Being
,
who
is
the
Creator
and
Lord
,
the
Monarch
and
Patron
,
the
God
and
Father
of
Heaven
and
Earth
?
But
as
absurd
as
this
is
,
universal
Experience
teaches
us
,
that
Humility
,
true
Humility
is
a
hard
Lesson
:
and
that
very
excellent
Persons
are
not
out
of
the
Danger
of
falling
into
vicious
Elations
of
Mind
.
In
order
therefore
to
promote
the
one
and
secure
us
against
the
other
,
I
will
propose
these
two
or
three
Considerations
.
1.
There
never
was
meer
Man
yet
that
did
not
fall
short
of
his
Duty
.
2.
Man
is
the
Creature
of
God
,
depends
upon
Him
,
and
has
receiv'd
all
from
him
:
and
therefore
let
him
do
the
utmost
he
can
,
he
does
no
more
than
his
Duty
.
3.
God
stands
in
no
Need
of
our
Service
:
and
't
is
our
own
not
his
Interest
we
promote
by
it
.
1.
There
never
was
mere
Man
yet
,
&c.
For
Proof
of
this
,
I
will
not
flie
to
Original
Corruption
,
or
Sins
of
Infirmity
.
Alas
!
I
need
not
.
The
Apostle
,
Rom.
1.
and
2.
lays
the
Foundation
of
Justification
by
Faith
,
in
the
universal
Defection
and
Depravation
of
Mankind
.
They
are
altogether
gone
out
of
the
way
,
there
is
none
that
doth
Good
,
no
not
one
.
And
what
Sins
he
there
charges
the
World
with
,
the
Catalogue
he
gives
us
of
them
will
inform
us
.
But
are
we
no
better
than
they
?
I
answer
the
Light
of
the
Gospel
,
and
the
preventing
Grace
of
God
has
undoubtedly
given
a
great
Check
to
the
Progress
of
Sin
in
the
World
:
but
since
no
Man
can
be
Justified
but
through
Faith
in
the
Blood
of
Jesus
,
't
is
plain
that
we
too
must
be
concluded
under
Sin
.
And
though
our
Sins
may
not
in
the
Number
,
or
Scandal
of
them
,
equal
theirs
,
yet
we
ought
to
remember
too
,
that
every
Sin
is
the
more
provoking
,
the
more
voluntary
it
is
;
and
the
greater
the
Grace
is
which
it
resists
and
despises
.
But
what
need
I
compare
our Selves
with
the
Jew
or
Gentile
?
what
need
I
prove
by
Argument
and
Authority
that
no
Man
ever
yet
liv'd
,
or
will
live
without
Sin
?
I
mean
Mortal
Sin
.
Who
ever
yet
look'd
back
diligently
into
his
past
Life
,
and
did
not
meet
with
Stains
and
Deformities
enough
?
when
I
consider
what
Legions
of
Sins
are
rang'd
under
those
two
Banners
of
the
Devil
,
the
Filthiness
of
the
Flesh
,
and
of
the
Spirit
;
when
I
call
to
mind
Envy
,
Discontent
,
Murmuring
,
Distrust
,
Pride
,
Covetousness
,
Ambition
,
Wilfulness
,
Contention
,
Forwardness
,
Passion
,
Dissimulation
,
Falshood
,
Flattery
,
and
a
thousand
other
Sins
;
and
when
I
reflect
upon
the
Weaknesses
and
Prepensions
of
Nature
,
and
the
almost
innumerable
Temptations
to
which
we
are
exposed
,
I
must
confess
I
am
not
at
all
surprised
to
think
,
that
no
Flesh
can
be
Justified
in
the
Sight
of
God
by
a
Covenant
of
Works
:
And
when
ever
I
find
any
upon
a
Death-bed
,
as
I
do
some
,
acquitting
themselves
from
the
Guilt
of
any
Deliberate
Wickedness
,
I
rather
admire
their
Ignorance
,
and
Partiality
,
than
their
Innocence
.
And
yet
,
after
all
,
a
good
Man
is
not
to
examine
himself
,
only
concerning
the
Evil
that
he
has
done
,
but
also
concerning
the
Good
which
he
has
omitted
.
He
must
enquire
,
how
far
he
has
fallen
short
of
that
Poverty
of
Spirit
,
and
Purity
of
Heart
,
which
he
ought
to
have
come
up
too
:
and
how
far
he
has
been
wanting
in
those
Duties
which
a
thorough
Zeal
would
have
push'd
him
on
too
:
And
when
he
has
done
this
,
let
him
be
proud
if
he
can
.
2.
Man
is
the
Creature
of
God
,
depends
upon
him
,
and
has
receiv'd
all
from
Him
.
And
therefore
let
him
do
the
utmost
he
can
,
he
does
no
more
than
his
Duty
:
and
strictly
speaking
,
cannot
merit
of
him
.
He
that
will
pretend
to
Merit
,
must
be
his
own
Master
;
he
must
have
a
Right
over
his
own
Actions
;
he
must
be
free
to
dispose
of
his
Affections
and
Services
as
he
pleases
.
For
if
he
be
antecedently
bound
,
if
he
have
no
Liberty
,
no
Freedom
,
no
Right
to
dispose
of
himself
,
or
any
thing
he
is
possessed
of
,
't
is
plain
such
a
one
cannot
merit
.
And
this
is
the
direct
Case
between
God
and
Man
.
God
is
the
great
Lord
,
the
great
Proprietor
of
Heaven
and
Earth
.
He
that
gives
Alms
,
does
but
restore
a
part
of
what
God
lent
him
:
he
that
takes
patiently
the
Loss
of
Goods
,
or
Health
or
Friends
,
does
but
give
back
what
he
had
no
right
to
retain
:
he
was
but
Tenant
at
Will
,
and
had
no
Right
to
any
thing
longer
than
God
thought
fit
to
continue
it
.
And
in
all
other
Instances
of
Duty
the
Case
will
be
still
plainer
.
If
he
adore
,
and
worship
God
,
there
is
infinite
Reason
that
he
should
;
for
he
depends
upon
him
for
his
Being
,
and
Preservation
.
If
he
love
God
never
so
much
,
God
has
deserv'd
much
more
than
he
can
pay
Him
:
not
only
the
Enjoyments
of
Life
,
but
even
Life
it self
being
derived
from
Him
.
From
this
Argument
it
will
follow
,
that
it
is
impossible
for
a
Creature
to
merit
of
its
Creator
.
Angels
themselves
never
could
.
For
might
it
not
be
said
with
as
much
Truth
concerning
them
,
as
concerning
Man
,
who
made
thee
to
differ
,
or
what
hast
thou
which
thou
didst
not
receive
?
and
if
thou
hast
received
it
,
why
dost
thou
boast
as
if
thou
hadst
not
received
it
?
1
Cor.
4.7
.
And
the
same
may
be
concluded
concerning
Adam
in
Paradise
.
For
I
demand
,
had
he
kept
the
Covenant
of
God
,
had
he
done
this
by
Divine
Grace
,
or
by
his
own
Strength
'
?
If
by
the
Grace
of
God
,
as
Divines
generally
hold
,
then
may
we
apply
the
Expression
of
St.
Austin
to
Adam
,
as
well
as
to
any
one
now
under
the
Dispensation
of
the
Gospel
:
That
when
God
rewards
the
works
of
Man
,
he
does
only
crown
in
him
his
own
Gifts
.
But
suppose
he
had
done
this
by
his
own
natural
Strength
:
were
not
the
Endowments
of
Nature
,
as
much
the
Gifts
of
God
as
the
Endowments
of
Grace
▪
the
one
were
Natural
,
the
other
Supernatural
Gifts
:
both
Gifts
still
,
though
of
a
different
kind
.
If
it
be
here
Objected
,
if
this
be
so
,
how
comes
St.
Paul
to
affirm
,
to
him
that
worketh
is
the
reward
due
not
of
Grace
but
of
Debt
?
Rom.
4.4
.
I
answer
,
First
,
God
seems
,
when
he
enters
into
Covenant
with
Man
,
to
suspend
,
or
lay
aside
the
natural
Right
which
He
has
over
him
as
his
Creature
;
and
to
transact
with
him
as
free
,
and
Master
of
himself
:
But
this
is
all
infinite
condescension
.
Secondly
,
it
seems
unsuitable
to
the
infinite
Goodness
of
God
,
to
bereave
Man
of
the
Life
and
Happiness
he
has
once
conferr'd
upon
him
,
unless
he
forfeits
it
by
some
Demerit
:
The
Gifts
and
calling
of
God
are
without
Repentance
;
nor
can
I
think
how
Death
,
which
has
so
much
Evil
in
it
,
could
have
enter'd
the
World
,
if
Sin
had
not
enter'd
it
first
.
In
this
Sense
,
unsinning
Obedience
gives
a
kind
of
right
to
the
Continuance
of
those
good
things
,
which
are
at
first
the
meer
Effects
of
Divine
Grace
and
Bounty
.
Lastly
,
a
Covenant
of
Works
being
once
establish'd
,
't
is
plain
that
as
Sin
forfeits
Life
,
so
Obedience
must
give
a
right
to
it
:
and
as
the
Penitent
could
not
be
restored
,
but
by
an
Act
of
Grace
,
so
he
that
commits
no
Sin
,
would
need
no
Pardon
.
But
then
Life
it self
,
and
an
Ability
to
work
Righteousness
,
must
be
owing
to
Grace
antecedent
to
the
Covenant
:
and
so
such
a
one
would
have
whereof
to
boast
comparatively
,
with
respect
to
others
who
fell
;
but
not
before
God
.
The
Sum
of
all
is
,
Man
has
nothing
to
render
to
God
,
but
what
he
has
received
from
him
:
and
therefore
can
offer
him
nothing
but
his
own
:
Which
is
no
very
good
Foundation
for
Merit
.
But
suppose
him
absolute
Master
of
himself
:
Suppose
him
holding
all
things
independent
of
God
.
Can
the
Service
of
a
few
Days
merit
Immortality
and
Glory
,
Angelical
Perfection
,
and
a
Crown
?
He
must
be
made
up
of
Vanity
and
Presumption
,
that
dares
affirm
this
.
3.
God
stands
in
no
need
of
our
Service
,
and
't
is
our
own
not
his
Interest
we
promote
by
it
.
The
Foundation
of
Merit
amongst
Men
is
Impotence
and
Want
:
the
Prince
wants
the
Service
and
Tribute
of
the
Subject
;
the
Subject
the
Protection
of
the
Prince
:
the
Rich
needs
the
Ministry
and
the
Labour
of
the
Poor
;
the
Poor
Support
and
Maintenance
from
the
Rich.
And
it
is
thus
in
Imaginary
,
as
well
as
Real
Wants
.
The
Luxury
and
Pleasure
of
one
,
must
be
provided
for
and
supported
by
the
Care
and
Vigilance
of
others
:
and
the
Pomp
and
the
Pride
of
one
part
of
the
World
cannot
subsist
,
but
on
the
Servitude
of
the
other
.
In
these
Cases
therefore
,
mutual
Wants
create
mutual
Rights
,
and
mutual
Merit
.
But
this
is
not
the
Case
between
God
and
Man
.
God
is
not
subject
to
any
Wants
or
Necessities
:
Nor
is
his
Glory
,
or
Happiness
capable
of
Diminution
or
Increase
.
He
is
a
Monarch
,
that
needs
no
Tribute
to
Support
his
Grandeur
,
nor
any
Strength
or
Power
,
besides
his
own
,
to
guard
his
Throne
.
If
we
revolt
,
or
rebel
,
we
cannot
injure
Him
:
if
we
be
loyal
and
obedient
,
we
cannot
profit
Him
.
He
has
all
Fulness
,
all
Perfection
in
himself
:
He
is
an
Almighty
and
All-sufficient
God
.
But
on
the
quite
contrary
,
though
God
have
no
Wants
,
we
have
many
:
and
though
his
Majesty
and
Felicity
be
subject
to
no
Vicissitude
,
we
are
subject
to
many
.
Our
Service
to
God
therefore
is
our
own
Interest
;
and
our
Obedience
is
design'd
to
procure
our
own
Advantage
:
we
need
,
we
daily
need
his
Support
and
Protection
;
we
depend
entirely
on
His
Favour
and
Patronage
:
in
him
we
live
,
and
move
,
and
have
our
Being
:
and
from
Him
,
as
from
an
inexhaustible
Fountain
,
we
derive
all
the
Streams
of
Good
,
by
which
we
are
refreshed
and
improved
.
To
know
,
and
love
Him
is
our
Wisdom
;
to
depend
upon
Him
,
our
Happiness
and
Security
;
to
serve
and
worship
Him
,
our
Perfection
and
Liberty
;
to
enjoy
Him
will
be
our
Heaven
;
and
those
Glimpses
of
his
Presence
,
which
we
are
vouchsafed
thorough
the
Spirit
in
this
Life
,
are
the
Pledges
and
Foretaste
of
it
.
This
is
the
constant
Voice
of
Scripture
:
Every
good
Gift
,
and
every
perfect
Gift
is
from
above
,
and
cometh
from
the
Father
of
Lights
,
Jam.
1.17
.
If
I
were
hungry
,
I
would
not
tell
thee
;
for
the
World
is
mine
,
and
the
Fulness
thereof
.
Will
I
eat
the
Flesh
of
Bulls
,
or
drink
the
Blood
of
Goats
?
Offer
unto
God
Thanksgiving
,
and
pay
thy
Vows
unto
the
most
high
:
and
call
upon
me
in
the
day
of
trouble
;
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
,
Psal.
50.12
,
13.
&c.
If
thou
be
Righteous
what
givest
thou
unto
him
?
thy
Wickedness
may
hurt
a
Man
,
&c.
Job
35.7
,
8.