ROM.
viii
.
6.
—
But
to
be
Spiritually
minded
is
Life
and
Peace
.
CHAP.
I.
The
Words
of
the
Text
explained
.
THE
Expression
in
our
Translation
sounds
differently
from
that
in
the
Original
.
To
be
spiritually
minded
,
say
we
.
In
the
Original
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
that
in
the
former
part
of
the
Verse
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
we
render
to
be
carnally
minded
.
In
the
Margin
we
read
,
the
minding
of
the
Flesh
and
the
minding
of
the
Spirit
.
And
there
is
great
Variety
in
the
rendring
of
the
words
in
all
Translations
both
ancient
and
modern
.
Prudentia
,
Sapientia
,
Intelligentia
,
Mens
,
Cogitatio
,
Discretio
,
id
quod
Spiritus
sapit
;
the
Wisdom
,
the
Vnderstanding
,
the
Mind
,
the
Thought
or
Contrivance
,
the
Discretion
of
the
Spirit
,
that
which
the
Spirit
savoureth
,
are
used
to
express
it
.
All
our
English
Translations
from
Tindals
the
first
of
them
,
have
constantly
used
,
to
be
spiritually
minded
.
Neither
do
I
know
any
words
whereby
the
Emphasis
of
the
Original
,
considering
the
design
of
the
Apostle
in
the
place
can
be
better
expressed
.
But
the
Meaning
of
the
Holy
Ghost
in
them
must
be
further
enquired
into
.
In
the
whole
Verse
there
are
two
entire
Propositions
containing
a
double
Antithesis
,
the
one
in
their
Subjects
,
the
other
in
their
Predicates
.
And
this
Opposition
is
the
highest
and
greatest
that
is
beneath
eternal
Blessedness
,
and
Eternal
Ruine
.
The
Opposite
Subjects
,
are
the
minding
of
the
Flesh
,
and
the
minding
of
the
Spirit
;
or
the
being
carnally
minded
,
and
spiritually
minded
.
And
these
two
,
do
constitute
two
States
of
Mankind
,
unto
the
One
of
which
every
individual
Person
in
the
World
doth
belong
.
And
it
is
of
the
highest
Concernment
unto
the
Souls
of
men
,
to
know
whetherof
them
they
appertain
unto
.
As
unto
the
Qualities
expressed
by
the
Flesh
and
the
Spirit
,
there
may
be
a
mixture
of
them
in
the
same
Persons
at
the
same
time
;
there
is
so
in
all
that
are
Regenerate
.
For
in
them
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
lusteth
against
the
Flesh
,
and
these
are
contrary
,
Gal.
5.17
.
Thus
different
contrary
actings
in
the
same
Subject
constitute
not
distinct
States
▪
But
where
either
of
them
is
predominant
or
hath
a
prevalent
Rule
in
the
Soul
,
there
it
makes
a
different
State
.
This
Distinction
of
States
,
the
Apostle
expresseth
v.
9.
But
ye
are
not
in
the
Fesh
,
but
in
the
Spirit
.
Some
are
in
the
flesh
;
and
cannot
please
God
,
v.
8.
They
are
after
the
flesh
,
v.
5.
they
walk
after
the
flesh
,
v.
1.
they
live
after
the
flesh
,
v.
13.
This
is
one
State
.
Others
are
in
the
Spirit
,
v.
9.
after
the
Spirit
,
v.
5.
walk
after
the
Spirit
,
v.
1.
This
is
the
other
State
.
The
first
sort
are
carnally
minded
,
the
other
are
spiritually
minded
.
Unto
One
of
these
doth
every
living
Man
belong
,
he
is
under
the
ruling
Conduct
of
the
Flesh
or
of
the
Spirit
;
there
is
no
middle
state
;
though
there
are
different
Degrees
in
each
of
these
as
to
Good
and
Evil.
The
Difference
between
these
two
States
is
great
,
and
the
distance
in
a
manner
infinite
,
because
an
Eternity
in
Blessedness
or
Misery
doth
depend
upon
it
.
And
this
at
present
is
evidenced
by
the
different
Fruits
and
Effects
of
the
Principles
and
their
Operations
which
constitute
these
different
States
;
which
is
expressed
in
the
Opposition
that
is
between
the
Predicates
of
the
Proposition
;
For
the
minding
of
the
Flesh
is
death
;
but
the
minding
of
the
Spirit
is
Life
and
Peace
.
I.
To
be
carnally
minded
is
death
.
Death
as
it
is
absolutely
poenal
,
is
either
Spiritual
or
Eternal
.
The
first
of
these
it
is
formally
,
the
other
meritoriously
.
It
is
formally
death
spiritual
;
for
they
that
are
carnally
minded
,
are
dead
in
Trespasses
and
Sins
,
Eph.
2.1
.
For
those
who
fulfill
the
desires
of
the
flesh
and
of
the
mind
,
are
by
nature
Children
of
wrath
,
v.
3.
are
penally
under
the
power
of
spiritual
death
.
They
are
dead
in
sins
and
the
uncircumcision
of
the
flesh
,
Col.
2.13
.
And
it
is
death
eternal
,
Meritoriously
.
For
if
ye
live
after
the
flesh
ye
shall
dye
,
Rom.
8.13
.
as
the
Wages
of
Sin
is
death
,
Chap.
6.23
.
The
Reason
why
the
Apostle
denounces
so
woful
a
doom
,
so
dreadful
a
Sentence
on
the
carnal
mind
,
he
declares
in
the
two
next
Verses
.
For
the
carnal
mind
is
Enmity
against
God
;
for
it
is
not
subject
unto
the
Law
of
God
,
nor
indeed
can
be
;
so
then
they
that
are
in
the
flesh
cannot
please
God
.
If
it
be
thus
with
the
Carnal
mind
,
it
is
no
wonder
that
to
be
carnally
minded
is
death
;
it
is
not
meet
it
should
be
any
thing
else
.
That
which
is
Enmity
against
God
,
is
under
the
Curse
of
God
.
In
Opposition
hereunto
it
is
affirmed
,
that
to
be
spiritually
minded
,
or
the
minding
of
the
Spirit
,
is
life
and
peace
.
And
these
are
the
things
which
we
are
particularly
to
enquire
into
;
Namely
,
What
is
this
minding
of
the
Spirit
;
and
then
How
it
is
Life
and
Peace
.
1.
The
Spirit
in
this
Context
is
evidently
used
in
a
double
sence
,
as
is
usual
where
both
the
Holy
Spirit
himself
and
his
Work
on
the
Souls
of
men
,
are
related
unto
.
(
1.
)
The
Person
of
the
Spirit
of
God
himself
,
or
the
Holy
Ghost
is
intended
by
it
,
v.
9.
If
so
be
that
the
Spirit
of
God
dwelleth
in
you
.
And
so
also
v.
11.
The
Spirit
of
him
that
raised
up
Jesus
from
the
dead
.
He
is
spoken
of
as
the
principal
efficient
Cause
of
all
the
spiritual
Mercies
and
Benefits
here
and
afterwards
insisted
on
.
(
2.
)
It
is
used
for
the
Principle
of
spiritual
Life
wrought
in
all
that
are
regenerate
by
the
Holy
Ghost
.
For
that
which
is
born
of
the
Spirit
is
Spirit
,
Joh.
3.6
.
It
is
most
probable
that
the
name
Spirit
is
here
used
in
the
latter
sense
,
not
for
the
Spirit-himself
,
but
for
that
which
is
born
of
the
Spirit
,
the
Principle
of
spiritual
Life
in
them
that
are
born
of
God
.
For
it
is
in
its
Nature
,
Actings
,
Inclinations
,
and
Operations
opposed
unto
the
flesh
,
v.
1.4
,
5
;
But
the
Flesh
here
intended
is
that
inherent
corrupt
Principle
of
Depraved
Nature
,
whence
all
evil
Actions
do
proceed
,
and
wherewith
the
Actions
of
all
Evil
Men
are
vitiated
.
The
Opposition
between
them
is
the
same
with
that
mentioned
and
declared
by
the
Apostle
,
Gal.
5.17
,
18
,
&c.
Wherefore
the
Spirit
in
this
Place
is
the
holy
vital
Principle
of
new
Obedience
wrought
in
the
Souls
of
Believers
by
the
Holy
Ghost
,
enabling
them
to
live
unto
God
.
2.
Unto
this
Spirit
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ascribed
,
which
,
as
we
have
intimated
,
is
translated
with
great
Variety
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
principal
Power
and
Act
of
the
mind
.
It
is
its
Light
,
Wisdom
,
Prudence
,
Knowledge
,
Understanding
and
Discretion
.
It
is
not
so
with
respect
unto
Speculation
,
or
Ratiocination
meerly
;
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
its
Power
as
it
is
practical
,
including
the
habitual
frame
and
Inclination
of
the
Affections
also
.
It
is
its
faculty
to
conceive
of
things
with
a
delight
in
them
and
adherence
unto
them
,
from
that
suitableness
which
it
finds
in
them
unto
all
its
Affections
.
Hence
we
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
to
think
,
that
is
,
to
conceive
and
judge
,
Rom.
12.3
.
Sometimes
to
set
the
Affections
,
Col.
3.2
.
to
have
such
an
Apprehension
of
things
as
to
cleave
unto
them
with
our
Affections
.
Sometimes
to
mind
;
to
mind
earthly
things
,
Phil.
3.19
.
which
includeth
that
relish
and
savour
which
the
mind
finds
in
the
things
it
is
fixed
on
.
No
where
doth
it
design
a
Notional
Conception
of
things
only
;
but
principally
the
engagement
of
the
Affections
unto
the
things
which
the
mind
apprehends
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
here
used
,
expresseth
the
actual
exercise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Power
of
the
mind
before
described
.
Wherefore
the
minding
of
the
Spirit
,
is
the
actual
exercise
of
the
mind
as
renewed
by
the
Holy
Ghost
,
as
furnished
with
a
principle
of
spiritual
life
and
light
in
its
conception
of
spiritual
things
,
and
the
setting
of
its
Affections
on
them
,
as
finding
that
relish
and
savour
in
them
,
wherewith
it
is
pleased
and
satisfied
.
And
something
we
must
yet
further
observe
,
to
give
light
unto
this
Description
of
the
minding
of
the
Spirit
as
it
is
here
spoken
of
.
1.
It
is
not
spoken
of
absolutely
as
unto
what
it
is
in
it self
,
but
with
respect
unto
its
Power
and
Prevalency
in
us
;
significantly
rendred
,
to
be
spiritually
minded
;
that
is
,
to
have
the
mind
changed
and
renewed
by
a
Principle
of
spiritual
Life
and
Light
,
so
as
to
be
continually
acted
and
influenced
thereby
unto
thoughts
and
Meditations
of
spiritual
things
,
from
the
Affections
cleaving
unto
them
with
delight
and
satisfaction
.
So
on
the
contrary
it
is
,
when
Men
mind
earthly
things
.
From
a
Principle
of
love
unto
them
,
arising
from
their
suitableness
unto
their
corrupt
Affections
,
their
Thoughts
,
Meditations
and
Desires
are
continually
engaged
about
them
.
Wherefore
,
2.
Three
things
may
be
distinguished
in
the
great
Duty
of
being
spiritually
minded
under
which
Notion
it
is
here
recommended
unto
us
.
1.
The
actual
exercise
of
the
Mind
in
its
thoughts
,
Meditations
and
desires
about
things
spiritual
and
Heavenly
.
So
is
it
expressed
in
the
Verse
foregoing
.
They
that
are
after
the
flesh
,
do
mind
the
things
of
the
flesh
;
they
think
on
them
,
their
contrivances
are
about
them
,
and
their
desires
after
them
.
But
they
that
are
after
the
Spirit
,
the
things
of
the
Spirit
.
They
mind
them
by
fixing
their
Thoughts
and
Meditations
upon
them
.
2.
The
Inclination
,
Disposition
and
frame
of
the
mind
,
in
all
its
Affections
whereby
it
adheres
and
cleaves
unto
spiritual
things
.
This
minding
of
the
Spirit
resides
habitually
in
the
Affections
.
Wherefore
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Spirit
,
or
the
mind
as
renewed
and
acted
by
a
spiritual
Principle
of
light
and
life
,
is
the
Exercise
of
its
Thoughts
,
Meditations
and
desires
on
spiritual
things
,
proceeding
from
the
Love
and
delight
of
its
Affections
in
them
,
and
engagement
unto
them
.
3.
A
Complacency
of
mind
from
that
Gust
,
Relish
and
Savour
which
it
finds
in
spiritual
things
,
from
their
suitableness
unto
its
Constitution
,
Inclinations
and
desires
.
There
is
a
Salt
in
Spiritual
things
,
whereby
they
are
condited
and
made
savoury
unto
a
renewed
Mind
;
though
to
others
they
are
as
the
White
of
an
Egge
,
that
hath
no
taste
or
savour
in
it
.
In
this
Gust
and
Relish
lyes
the
sweetness
and
satisfaction
of
spiritual
Life
.
Speculative
Notions
about
Spiritual
things
,
when
they
are
alone
are
drye
,
sapless
and
barren
.
In
this
Gust
we
taste
by
Experience
that
God
is
Gracious
,
and
that
the
Love
of
Christ
is
better
than
Wine
,
or
whatever
else
hath
the
most
grateful
relish
unto
a
sensual
Appetite
.
This
is
the
proper
Foundation
of
the
Joy
which
is
unspeakable
and
full
of
Glory
.
All
these
things
do
concurr
in
the
minding
of
the
Spirit
,
or
to
constitute
any
Person
spiritually
minded
.
And
although
the
Foundation
of
the
whole
Duty
included
in
it
,
lyes
in
the
Affections
,
and
their
immediate
Adherence
unto
spiritual
things
,
whence
the
Thoughts
and
Meditations
of
the
mind
about
them
do
proceed
,
yet
I
shall
treat
of
the
distinct
Parts
of
this
Duty
in
the
Order
layd
down
,
beginning
with
the
Exercise
of
our
Thoughts
and
Meditations
about
them
.
For
they
being
the
first
genuine
Actings
of
the
Mind
,
according
unto
the
Prevalency
of
Affections
in
it
,
they
will
make
the
best
and
most
evident
discovery
of
what
nature
the
Spring
is
from
whence
they
do
arise
.
And
I
shall
not
need
to
speak
distinctly
unto
what
is
mentioned
in
the
third
place
,
concerning
the
Complacency
of
the
Mind
in
what
its
Affections
are
fixed
on
,
for
it
will
fall
in
with
sundry
other
things
that
are
to
be
spoken
unto
.
But
before
we
do
proceed
,
it
is
not
amiss
,
as
I
suppose
,
to
put
a
remark
upon
those
important
Truths
,
which
are
directly
contained
in
the
Words
,
proposed
as
the
Foundation
of
the
present
Discourse
.
As
,
1.
To
be
spiritually
minded
is
the
great
distinguishing
Character
of
true
Believers
from
all
Vnregenerate
Persons
.
As
such
,
is
it
here
asserted
by
the
Apostle
.
All
those
who
are
carnally
minded
,
who
are
in
the
flesh
,
they
are
unregenerate
,
they
are
not
born
of
God
,
they
please
him
not
,
nor
can
do
so
,
but
must
perish
for
ever
.
But
those
who
are
spiritually
minded
,
are
born
of
God
,
do
live
unto
him
,
and
shall
come
to
the
Enjoyment
of
him
.
Hereon
depends
the
Trial
and
Determination
of
what
State
we
do
belong
unto
.
2.
Where
any
are
Spiritually
minded
,
there
and
there
alone
is
Life
and
Peace
.
What
these
are
,
wherein
they
do
consist
,
what
is
their
Excellency
and
Preheminence
above
all
things
in
this
World
,
how
they
are
the
Effects
and
Consequents
of
our
being
spiritually
minded
,
shall
be
afterwards
declared
.
There
is
neither
of
these
Considerations
,
but
is
sufficient
to
demonstrate
of
how
great
Concernment
unto
us
it
is
to
be
spiritually
minded
,
and
diligently
to
enquire
whether
we
are
so
or
no.
It
will
therefore
be
no
small
Advantage
unto
us
,
to
have
our
Souls
and
Consciences
alwayes
affected
with
,
and
in
due
Subjection
unto
the
Power
of
this
Truth
;
Namely
,
that
to
be
spiritually
minded
is
Life
and
Peace
;
whence
it
will
follow
,
that
whatever
we
may
think
otherwise
,
if
we
are
not
so
,
we
have
neither
of
them
,
neither
Life
nor
Peace
.
It
will
,
I
say
,
be
of
use
unto
us
,
if
we
are
affected
with
the
Power
of
it
.
For
many
greatly
deceive
themselves
in
hearing
the
Word
.
They
admit
of
Sacred
Truths
in
their
Understanding
,
and
assent
unto
them
;
but
take
not
in
the
Power
of
them
on
their
Consciences
,
nor
strictly
judge
of
their
State
and
Condition
by
them
,
which
proves
their
Ruine
.
For
hereby
they
seem
to
themselves
to
believe
,
that
whereof
in
truth
they
believe
not
one
Syllable
as
they
ought
.
They
hear
it
,
they
understand
it
in
the
Notion
of
it
,
they
assent
unto
it
,
at
least
they
do
not
contradict
it
,
yea
they
commend
it
oftentimes
and
approve
of
it
.
But
yet
they
believe
it
not
.
For
if
they
did
,
they
would
judge
themselves
by
it
,
and
reckon
on
it
,
that
it
will
be
with
them
at
the
last
day
,
according
as
things
are
determined
therein
.
Or
such
Persons
are
as
the
Apostle
James
declares
,
like
a
man
beholding
his
natural
face
in
a
Glass
;
for
he
beholdeth
himself
and
goeth
his
ways
,
and
straightway
forgetteth
what
manner
of
man
he
was
,
Jam.
1.23
,
24.
There
is
a
Representation
made
of
them
,
their
State
and
Condition
unto
them
in
the
Word
;
they
behold
it
,
and
conclude
that
it
is
even
so
with
them
,
as
the
Word
doth
declare
.
But
immediately
their
minds
are
filled
with
other
thoughts
,
acted
by
other
Affections
,
taken
up
with
other
Occasions
,
and
they
forget
in
a
moment
the
Representation
made
of
themselves
and
their
Condition
.
Wherefore
all
that
I
have
to
offer
on
this
Subject
will
be
utterly
lost
,
unless
a
firm
perswasion
hereof
be
fixed
on
our
minds
,
unless
we
are
under
the
Power
of
it
,
that
to
be
spiritually
minded
is
life
and
peace
;
so
that
whatever
our
Light
and
Profession
be
,
our
Knowledge
or
our
Duty
,
without
this
we
have
indeed
no
real
Interest
in
Life
and
Peace
.
These
things
being
premised
,
I
shall
more
practically
open
the
Nature
of
this
Duty
,
and
what
is
required
unto
this
frame
of
spirit
.
To
be
Spiritually
minded
may
be
considered
either
as
unto
the
Nature
and
Essence
of
it
,
or
as
unto
its
Degrees
;
for
one
may
be
so
more
than
another
,
or
the
same
Person
may
be
more
so
at
one
time
than
another
.
In
the
first
way
it
is
opposed
unto
being
carnally
minded
,
in
the
other
unto
being
earthly
minded
.
To
be
carnally
minded
is
,
as
the
Apostle
speaks
,
Death
,
it
is
so
every
way
;
and
they
who
are
so
,
are
dead
in
trespasses
and
sins
.
This
is
opposed
unto
being
Spiritually
minded
as
unto
its
Nature
or
Essence
.
Where
a
man
as
unto
the
Substance
and
Being
of
the
Grace
and
Duty
intended
is
not
Spiritually
minded
,
he
is
carnally
minded
,
that
is
,
under
the
power
of
Death
spiritual
,
and
obnoxious
unto
death
Eternal
.
This
is
the
principal
Foundation
we
proceed
upon
;
whence
we
demonstrate
the
indispensible
necessity
of
the
frame
of
mind
enquired
after
.
There
are
two
ways
wherein
Men
are
Earthly-minded
.
The
one
is
absolute
,
when
the
love
of
earthly
things
is
wholly
predominant
in
the
mind
.
This
is
not
formally
and
properly
to
be
carnally
minded
,
which
is
of
a
larger
extent
.
The
one
Denomination
is
from
the
Root
and
Principle
,
namely
,
the
Flesh
;
the
other
from
the
Object
,
or
the
things
of
the
Earth
.
The
latter
is
a
branch
from
the
former
,
as
its
root
.
To
be
earthly
minded
,
is
an
operation
and
effect
of
the
carnal
mind
in
one
especial
way
and
Instance
.
And
it
is
as
exclusive
of
Life
and
Salvation
as
the
Carnal
mind
it self
,
Phil.
3.19
.
1
Joh.
2.16
.
This
therefore
is
opposed
unto
the
Being
of
Spiritual
mindedness
,
no
less
than
to
be
carnally
minded
,
is
.
When
there
is
in
any
a
Love
of
earthly
things
that
is
predominant
,
whence
a
Person
may
be
rightly
denominated
to
be
earthly
minded
,
he
is
not
nor
can
be
spiritually
minded
at
all
;
he
hath
no
Interest
in
the
frame
of
heart
and
Spirit
intended
thereby
.
And
thus
it
is
evidently
with
the
greatest
part
of
them
who
are
called
Christians
in
the
World
,
let
them
pretend
what
they
will
to
the
contrary
.
Again
;
there
is
a
being
Earthly-minded
,
which
consists
in
an
inordinate
Affection
unto
the
things
of
this
World
.
It
is
that
which
is
sinful
,
which
ought
to
be
mortified
,
yet
is
it
not
absolutely
inconsistent
with
the
Substance
and
Being
of
the
Grace
enquired
after
.
Some
who
are
really
and
truely
spiritually
minded
,
yet
may
,
for
a
time
at
least
,
be
under
such
an
inordinate
Affection
unto
,
and
care
about
earthly
things
,
that
if
not
absolutely
,
yet
comparatively
,
as
unto
what
they
ought
to
be
and
might
be
,
they
may
be
justly
said
to
be
earthly
minded
.
They
are
so
in
respect
of
those
degrees
in
being
spiritually
minded
,
which
they
ought
to
aim
at
,
and
may
attain
unto
.
And
where
it
is
thus
,
this
Grace
can
never
thrive
or
flourish
,
it
can
never
advance
unto
any
eminent
degree
.
This
is
the
Zoar
of
many
Professors
;
that
little
one
wherein
they
would
be
spared
.
Such
an
earthly-mindedness
as
is
wholly
inconsistent
with
being
Spiritually
minded
,
as
unto
the
State
and
Condition
which
depends
thereon
,
they
would
avoid
.
For
this
they
know
would
be
absolutely
exclusive
of
Life
and
Peace
;
They
cannot
but
know
that
such
a
frame
is
as
inconsistent
with
Salvation
,
as
living
in
the
vilest
sin
that
any
man
can
contract
the
Guilt
of
.
There
are
more
ways
of
Spiritual
and
Eternal
death
than
one
,
as
well
as
of
Natural
.
All
that
dye
,
have
not
the
Plague
;
and
all
that
perish
eternally
are
not
guilty
of
the
same
profligate
sins
.
The
Covetous
are
excluded
from
the
Kingdom
of
God
,
no
less
severely
than
Fornicators
,
Idolaters
,
Adulterers
and
Thieves
,
1
Cor.
6.9
,
10.
But
there
is
a
Degree
in
being
earthly
minded
,
which
they
suppose
their
Interest
,
Advantages
,
Relations
and
Occasions
of
life
do
call
for
,
which
they
would
be
a
little
indulged
in
;
They
may
abide
in
such
a
frame
without
a
disparagement
of
their
Profession
.
And
the
truth
is
,
they
have
too
many
companions
to
fear
an
especial
Reflexion
on
themselves
.
The
Multitude
of
the
Guilty
take
away
the
sense
and
shame
of
the
Guilt
.
But
besides
,
they
hope
well
that
it
is
not
inconsistent
absolutely
with
being
spiritually
minded
;
Only
they
cannot
well
deny
but
that
it
is
contrary
unto
such
degrees
in
that
grace
,
such
thriving
in
that
Duty
,
as
is
recommended
unto
them
.
They
think
well
of
others
who
are
Spiritually
minded
in
an
eminent
degree
.
At
least
they
do
so
as
unto
the
thing
it self
in
general
;
for
when
they
come
unto
particular
Instances
of
this
or
that
man
,
for
the
most
part
,
they
esteem
what
is
beyond
their
own
Measure
to
be
little
better
than
pretence
.
But
in
general
to
be
Spiritually
minded
in
an
eminent
degree
,
they
cannot
but
esteem
it
a
thing
excellent
and
desirable
.
But
it
is
for
them
who
are
more
at
leasure
than
they
are
;
their
Circumstances
and
Occasions
require
them
to
satisfie
themselves
with
an
inferior
measure
.
To
obviate
such
Pretences
I
shall
insist
on
nothing
in
the
Declaration
of
this
Duty
and
the
necessity
of
it
,
but
what
is
incumbent
on
all
that
believe
,
and
without
which
they
have
no
Grounds
to
assure
their
Conscience
before
God
.
And
at
present
in
general
I
shall
say
,
Whoever
he
be
,
who
doth
not
sincerely
aim
at
the
highest
degree
of
being
spiritually
minded
,
which
the
means
he
enjoyeth
would
lead
him
unto
,
and
which
the
light
he
hath
received
doth
call
for
;
who
judgeth
it
necessary
unto
his
present
Advantages
,
Occasions
and
Circumstances
,
to
rest
in
such
measures
or
degrees
of
it
,
as
he
cannot
but
know
that
they
come
short
of
what
he
ought
to
aim
at
,
and
so
doth
not
endeavor
after
Compleatness
in
the
Will
of
God
herein
,
can
have
no
satisfaction
in
his
own
mind
,
hath
no
unfailing
Grounds
,
whereon
to
believe
that
he
hath
any
thing
at
all
of
the
Reality
of
this
Grace
in
him
.
Such
a
Person
possibly
may
have
Life
which
accompanies
the
Essence
of
this
Grace
,
but
he
cannot
have
Peace
which
follows
on
its
Degree
in
a
due
Improvement
.
And
it
is
to
be
feared
,
that
far
the
greatest
number
of
them
who
satisfie
themselves
in
this
Apprehension
,
willingly
neglecting
an
Endeavour
after
the
further
Degrees
of
this
Grace
,
and
growth
in
this
Duty
,
which
their
Light
or
Convictions
,
and
the
means
they
enjoy
do
suggest
unto
them
,
are
indeed
carnally
minded
,
and
every
way
obnoxious
unto
death
.
CHAP.
II.
A
particular
Account
of
the
Nature
of
this
Grace
and
Duty
of
being
Spiritually
minded
.
How
it
is
Stated
in
and
evidenced
by
our
Thoughts
.
HAving
Stated
the
General
Concernments
of
that
Frame
of
mind
which
is
here
recommended
unto
us
,
we
may
proceed
to
enquire
more
particularly
into
the
Nature
of
it
,
according
unto
the
Description
before
given
,
in
distinct
Propositions
.
And
we
shall
carry
on
both
these
Intentions
together
;
First
,
to
shew
,
What
it
is
,
and
wherein
it
doth
consist
;
and
then
how
it
doth
evidence
it self
,
so
as
that
we
may
frame
a
right
Judgment
whether
it
be
in
us
or
no.
And
we
shall
have
no
regard
unto
them
,
who
either
neglect
or
despise
these
things
on
any
pretence
whatever
.
For
this
is
the
Word
according
unto
which
we
shall
all
shortly
be
Judged
;
To
be
Carnally
minded
is
Death
;
but
to
be
Spiritually
minded
is
Life
and
Peace
.
Thoughts
and
Meditations
as
proceeding
from
spiritual
Affections
are
the
first
things
wherein
this
Spiritual
mindedness
doth
consist
,
and
whereby
it
doth
evidence
it self
.
Our
Thoughts
are
like
the
Blossoms
on
a
Tree
in
the
Spring
.
You
may
see
a
Tree
in
the
Spring
all
covered
with
Blossoms
that
nothing
else
of
it
appears
.
Multitudes
of
them
fall
off
and
come
to
nothing
.
Oft-times
where
there
are
most
Blossoms
there
is
least
fruit
.
But
yet
there
is
no
fruit
,
be
it
of
what
sort
it
will
,
Good
or
Bad
,
but
it
comes
in
and
from
some
of
those
Blossoms
.
The
mind
of
man
is
covered
with
Thoughts
as
a
Tree
with
Blossoms
.
Most
of
them
fall
off
,
vanish
and
come
to
nothing
,
end
in
Vanity
;
and
sometimes
where
the
mind
doth
most
abound
with
them
,
there
is
the
least
Fruit
;
The
Sap
of
the
mind
is
wasted
and
consumed
in
them
.
Howbeit
there
is
no
Fruit
which
actually
we
bring
forth
,
be
it
good
or
bad
,
but
it
proceeds
from
some
of
these
Thoughts
.
Wherefore
ordinarily
these
give
the
best
and
surest
Measure
of
the
Frame
of
mens
minds
.
As
a
man
Thinketh
in
his
Heart
,
so
is
he
;
Pro.
23.7
.
In
case
of
strong
or
violent
Temptations
,
the
real
frame
of
a
mans
heart
is
not
to
be
judged
by
the
Multiplicity
of
Thoughts
about
any
object
.
For
whether
they
are
from
Satans
Suggestions
,
or
from
inward
Darkness
,
trouble
and
horror
,
they
will
impose
such
a
continual
sense
of
themselves
on
the
mind
,
as
shall
engage
all
its
thoughts
about
them
.
As
when
a
man
is
in
a
Storm
at
Sea
,
the
current
of
his
Thoughts
runs
quite
another
way
,
than
when
he
is
in
safety
about
his
occasions
.
But
ordinarily
Voluntary
Thoughts
are
the
best
measure
and
indication
of
the
frame
of
our
minds
.
As
the
nature
of
the
Soil
is
judged
by
the
Grass
which
it
brings
forth
;
so
may
the
disposition
of
the
Heart
by
the
predominancy
of
Voluntary
thoughts
.
They
are
the
original
acting
of
the
Soul
;
the
way
whereby
the
Heart
puts
forth
and
empties
the
Treasure
that
is
in
it
;
the
waters
that
first
rise
and
flow
from
the
fountain
.
Every
mans
Heart
is
his
Treasury
;
and
the
Treasure
that
is
in
it
,
is
either
Good
or
Evil
;
as
our
Saviour
tells
us
.
There
is
a
good
and
bad
Treasure
of
the
Heart
;
but
whatever
a
man
hath
,
be
it
good
or
evil
,
there
it
is
.
This
Treasure
is
opening
,
emptying
and
spending
it self
continually
,
though
it
can
never
be
exhausted
.
For
it
hath
a
Fountain
in
Nature
or
Grace
,
which
no
Expence
can
diminish
;
yea
it
increaseth
and
getteth
strength
by
it
.
The
more
you
spend
of
the
Treasure
of
your
Hearts
in
any
kind
,
the
more
will
you
abound
in
Treasure
of
the
same
kind
.
Whether
it
be
Good
or
Evil
,
it
grows
by
Expence
and
Exercise
.
And
the
principal
way
whereby
it
puts
forth
it self
,
is
by
the
Thoughts
of
the
mind
.
If
the
Heart
be
Evil
,
they
are
for
the
most
part
vain
,
filthy
,
corrupt
,
wicked
,
foolish
;
If
it
be
under
the
Power
of
a
Principle
of
Grace
,
and
so
have
a
good
Treasure
in
it
,
it
puts
forth
it self
by
thoughts
suitable
unto
its
Nature
,
and
compliant
with
its
inclinations
.
Wherefore
,
these
Thoughts
give
the
best
measure
of
the
frame
of
our
Minds
and
Hearts
.
I
mean
such
as
are
Voluntary
,
such
as
the
mind
of
its
own
accord
is
apt
for
,
inclines
and
ordinarily
betakes
it self
unto
.
Men
may
have
a
multitude
of
Thoughts
about
the
Affairs
of
their
Callings
and
the
Occasions
of
life
,
which
yet
may
give
no
due
measure
of
the
inward
frame
of
their
Hearts
.
So
men
whose
calling
and
work
it
is
to
study
the
Scripture
or
the
things
revealed
therein
,
and
to
preach
them
unto
others
;
cannot
but
have
many
Thoughts
about
Spiritual
things
;
and
yet
may
be
,
and
oftentimes
are
,
most
remote
from
being
spiritually
minded
.
They
may
be
forced
by
their
Work
and
Calling
to
think
of
them
early
and
late
,
Evening
and
Morning
;
and
yet
their
Minds
be
no
way
rendred
or
proved
Spiritual
thereby
.
It
were
well
if
all
of
us
who
are
Preachers
would
diligently
examine
our selves
herein
.
So
is
it
with
them
who
oblige
themselves
to
read
the
Scripture
,
it
may
be
so
many
Chapters
every
day
;
notwithstanding
the
diligent
performance
of
their
Task
,
they
may
be
most
remote
from
being
spiritually
minded
.
See
Ezek.
33.31
.
But
there
is
a
certain
Track
and
Course
of
Thoughts
that
men
ordinarily
betake
themselves
unto
,
when
not
affected
with
present
Occasions
.
If
these
be
vain
,
foolish
,
Proud
,
Ambitious
,
sensual
or
filthy
,
such
is
the
mind
and
its
frame
.
If
they
be
Holy
,
Spiritual
and
Heavenly
,
such
may
the
frame
of
the
mind
be
judged
to
be
.
But
these
things
must
be
more
fully
explained
.
It
is
the
great
Character
and
description
of
the
frame
of
mens
minds
in
an
unregenerate
Condition
,
or
before
the
Renovation
of
their
Natures
,
That
every
Imagination
of
the
Thoughts
of
their
Hearts
are
only
evil
continually
,
Gen.
6.5
.
They
are
continually
coyning
Figments
and
Imaginations
in
their
Hearts
,
stamping
them
into
Thoughts
that
are
vain
,
foolish
and
wicked
.
All
other
Thoughts
in
them
are
occasional
;
these
are
the
natural
,
genuine
product
of
their
Hearts
.
Hence
the
clearest
and
sometimes
first
discovery
of
the
bottomless
evil
Treasure
of
filth
,
folly
and
wickedness
that
is
in
the
Heart
of
man
by
nature
,
is
from
the
innumerable
multitude
of
evil
Imaginations
,
which
are
there
coyned
and
thrust
forth
every
day
.
So
the
wicked
are
said
to
be
like
the
troubled
Sea
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
;
Isa.
57.20
.
There
is
a
fulness
of
evil
in
their
Hearts
,
like
that
of
water
in
the
Sea
.
This
fulness
is
troubled
or
put
into
continual
Motion
by
their
Lusts
and
impetuous
desires
.
Hence
the
mire
and
dirt
of
evil
Thoughts
are
continually
cast
up
in
them
.
It
is
therefore
evident
that
the
Predominancy
of
Voluntary
thoughts
is
the
best
and
most
sure
indication
of
the
inward
frame
and
State
of
the
mind
.
For
if
it
be
so
on
the
one
side
as
unto
the
Carnal
mind
,
it
is
so
on
the
other
as
unto
the
Spiritual
.
Wherefore
to
be
spiritually
minded
in
the
first
place
is
,
to
have
the
Course
and
Stream
of
those
Thoughts
which
we
ordinarily
retreat
unto
,
which
we
approve
of
as
suited
unto
our
Affections
,
to
be
about
spiritual
things
.
Therein
consists
the
minding
of
the
Spirit
.
But
because
all
men
,
unless
horribly
profligate
,
have
thoughts
about
spiritual
things
,
yet
we
know
that
all
men
are
not
spiritually
minded
,
we
must
consider
,
What
is
required
unto
such
Thoughts
,
to
render
them
a
certain
Indication
of
the
state
of
our
minds
.
And
there
are
these
three
things
required
hereunto
.
1.
That
they
be
natural
,
arising
from
our selves
,
and
not
from
outward
occasions
.
The
Psalmist
mentions
the
inward
thoughts
of
men
,
Psal.
49.11
.
&
64.6
.
But
whereas
all
thoughts
are
the
inward
Acts
of
the
mind
,
it
should
seem
that
this
expression
makes
no
distinction
of
the
especial
kind
of
Thoughts
intended
,
from
those
of
another
sort
.
But
the
difference
is
not
in
the
formal
Nature
of
them
,
but
in
the
Causes
,
Springs
and
Occasions
.
Inward
thoughts
are
such
as
arise
meerly
and
solely
from
mens
inward
Principles
,
Dispositions
and
Inclinations
,
that
are
not
suggested
or
excited
by
any
outward
Objects
.
Such
in
wicked
men
are
those
actings
of
their
Lusts
,
whereby
they
entice
and
seduce
themselves
,
Jam.
1.14
.
Their
Lusts
stir
up
thoughts
leading
and
encouraging
them
to
make
Provision
for
the
flesh
.
These
are
their
inward
Thoughts
.
Of
the
same
Nature
are
those
thoughts
which
are
the
minding
of
the
Spirit
.
They
are
the
first
natural
egress
and
genuine
acting
of
the
habitual
disposition
of
the
Mind
and
Soul
.
Thus
in
Covetous
men
there
are
two
sorts
of
thoughts
,
whereby
their
Covetousness
acts
it self
.
First
;
Such
as
are
occasioned
by
outward
Objects
and
Opportunities
.
So
it
was
with
Achan
;
Josh.
7.21
.
When
,
saith
he
,
I
saw
among
the
Spoyls
a
goodly
Babylonish
Garment
,
and
two
hundred
Shekels
of
Silver
,
and
a
Wedge
of
Gold
,
then
I
coveted
them
.
His
sight
of
them
with
an
Opportunity
of
possessing
himself
of
them
,
excited
covetous
thoughts
and
desires
in
him
.
So
is
it
with
others
every
day
,
whose
Occasions
call
them
to
converse
with
the
Objects
of
their
Lusts.
And
some
by
such
Objects
may
be
surprized
into
Thoughts
that
their
minds
are
not
habitually
inclined
unto
.
And
therefore
when
they
are
known
,
it
is
our
duty
to
avoid
them
.
But
the
same
sort
of
Persons
have
thoughts
of
this
nature
arising
from
themselves
only
,
their
own
dispositions
and
inclinations
,
without
any
outward
Provocations
.
The
vile
Person
will
speak
villany
,
and
his
heart
will
work
iniquity
,
Isa.
32.6
.
And
this
he
doth
as
the
liberal
deviseth
liberal
things
,
v.
8.
from
his
own
disposition
and
inclination
,
he
is
contriving
in
his
thoughts
how
to
act
according
to
them
.
So
the
Vnclean
Person
hath
two
sorts
of
thoughts
with
respect
unto
the
satisfaction
of
his
Lusts.
First
,
Such
as
are
occasioned
in
his
mind
by
the
external
Objects
of
it
.
Hereunto
Stage-playes
,
Revellings
,
Dancings
with
the
Society
of
bold
Persons
,
Persons
of
corrupt
Communication
do
contribute
their
wicked
Service
.
For
the
avoidance
of
this
Snare
,
Job
made
a
Covenant
with
his
Eyes
,
Chap.
31.1
.
And
our
Saviour
gives
that
holy
Declaration
of
the
evil
of
it
,
Mat.
5.28
.
But
he
hath
an
habitual
Spring
of
these
thoughts
in
himself
constantly
enclining
and
disposing
him
thereunto
.
Hence
the
Apostle
Peter
tells
us
that
such
Persons
have
eyes
full
of
an
Adulteress
,
that
cannot
cease
from
sin
,
2
Ep.
2.14
.
Their
own
Affections
make
them
restless
in
their
thoughts
and
contrivances
about
sin
.
So
is
it
with
them
who
are
given
to
excess
in
Wine
or
strong
Drink
.
They
have
pleasing
thoughts
raised
in
them
from
the
Object
of
their
lust
represented
unto
them
.
Hence
Solomon
gives
that
advice
against
the
Occasion
of
them
.
Prov.
23.31
.
But
it
is
their
own
habitual
disposition
which
carries
them
unto
pleasing
thoughts
of
the
satisfaction
of
their
Lusts
,
which
he
describes
,
v.
34
,
35.
So
is
it
in
other
Cases
.
The
thoughts
of
this
latter
sort
,
are
mens
inward
thoughts
;
and
such
must
these
be
of
Spiritual
things
,
whence
we
may
be
esteemed
spiritually
minded
.
Psal.
45.1
.
Saith
the
Psalmist
,
My
Heart
is
enditing
a
good
matter
;
I
speak
of
the
things
which
I
have
made
touching
the
King
.
He
was
meditating
on
Spiritual
things
,
on
the
things
of
the
Person
and
Kingdom
of
Christ
.
Hence
his
Heart
bubbled
up
(
as
it
is
in
the
Original
)
a
good
matter
.
It
is
an
Allusion
taken
from
a
quick
Spring
of
living
Waters
;
From
its
own
life
and
fulness
it
bubbles
up
the
water
that
runs
and
flows
from
it
.
So
is
it
with
these
thoughts
in
them
that
are
Spiritually
minded
.
There
is
a
living
fulness
of
Spiritual
things
in
their
minds
and
Affections
,
that
springeth
up
into
holy
thoughts
about
them
.
From
hence
doth
our
Saviour
give
us
the
great
Description
of
Spiritual
life
.
It
is
a
Well
of
living
Water
springing
up
into
everlasting
life
.
Joh.
4.12
.
The
Spirit
with
his
Graces
residing
in
the
Heart
of
a
Believer
,
are
a
Well
of
living
Water
.
Nor
is
it
such
a
Well
as
content
with
its
own
fulness
doth
not
of
its
own
accord
without
any
Instrument
or
pains
in
drawing
send
out
its
refreshing
waters
,
as
it
is
with
most
Wells
though
of
living
Water
.
For
this
is
spoken
by
our
Saviour
in
answer
and
opposition
unto
that
Objection
of
the
Woman
,
upon
this
mention
of
giving
living
water
,
v.
10.
Sir
,
saith
she
,
thou
hast
nothing
to
draw
,
and
the
Well
is
deep
,
whence
wilt
thou
have
this
Water
;
V.
11.
True
,
saith
he
,
such
is
the
nature
of
this
Well
and
Water
,
dead
earthly
things
.
They
are
of
no
use
unless
we
have
Instruments
,
Lines
and
Buckets
to
draw
withall
.
But
the
living
Water
which
I
shall
give
is
of
another
nature
.
It
is
not
water
to
be
kept
in
a
Pit
or
Cistern
without
us
,
whence
it
must
be
drawn
;
but
it
is
within
us
;
and
that
not
dead
and
useless
,
but
continually
springing
up
unto
the
use
and
refreshment
of
them
that
have
it
.
For
so
is
it
with
the
Principle
of
the
New
Creature
,
of
the
new
Nature
,
the
Spirit
and
his
Graces
in
the
Hearts
of
them
that
do
believe
.
It
doth
of
it self
and
from
it self
,
without
any
external
Influence
on
it
,
incline
and
dispose
the
whole
Soul
unto
spiritual
Actings
that
tend
unto
Eternal
Life
.
Such
are
the
thoughts
of
them
that
are
Spiritually
minded
.
They
arise
from
the
inward
Principle
,
Inclination
and
Disposition
of
the
Soul
,
are
the
bublings
of
this
Well
of
living
water
;
they
are
the
mindings
of
the
Spirit
.
So
our
Saviour
describes
them
,
Matth.
12.35
.
A
Good
man
out
of
the
Good
Treasure
of
the
Heart
bringeth
forth
Good
things
.
First
the
Man
is
Good
;
as
he
said
before
,
make
the
Tree
Good
,
or
the
Fruit
cannot
be
Good
,
v.
33.
He
is
made
so
by
Grace
in
the
Change
and
Renovation
of
his
Nature
;
For
in
our selves
we
are
every
way
evil
.
This
Good
man
hath
a
Treasure
in
his
Heart
.
So
all
men
have
;
as
the
next
words
are
;
the
evil
man
out
of
the
evil
Treasure
of
the
Heart
.
And
this
is
the
great
difference
that
is
between
men
in
this
world
.
Every
man
hath
a
Treasure
in
his
Heart
;
that
is
,
a
prevailing
inexhaustible
Principle
of
all
his
actings
and
operations
.
But
in
some
this
Treasure
is
Good
,
in
others
it
is
Evil.
That
is
,
the
prevailing
Principle
in
the
Heart
,
which
carries
along
with
it
its
dispositions
and
Inclinations
,
is
in
some
Good
and
gracious
,
in
others
it
is
evil
.
Out
of
this
Good
Treasure
,
a
Good
man
bringeth
forth
Good
things
.
The
first
opening
of
it
,
the
first
bringing
of
it
forth
,
is
by
these
thoughts
.
The
Thoughts
that
arise
out
of
the
Heart
are
of
the
same
nature
with
the
Treasure
that
is
in
it
.
If
the
Thoughts
that
naturally
arise
and
spring
up
in
us
,
are
for
the
most
part
vain
,
foolish
,
sensual
,
earthly
,
selfish
,
such
is
the
Treasure
that
is
in
our
Hearts
,
and
such
are
we
.
But
where
the
Thoughts
that
thus
naturally
proceed
from
the
Treasure
that
is
in
the
Heart
,
are
spiritual
and
holy
,
it
is
an
argument
that
we
are
spiritually
minded
.
Where
it
is
not
thus
with
our
Thoughts
,
they
give
no
such
Evidence
as
that
enquired
after
.
Men
may
have
Thoughts
of
spiritual
things
,
and
that
many
of
them
,
and
that
frequently
,
which
do
not
arise
from
this
Principle
,
but
may
be
resolved
into
two
other
Causes
.
(
1.
)
Inward
Force
;
(
2.
)
Outward
Occasions
.
1.
Inward
Force
as
it
may
be
called
.
This
is
by
Convictions
.
Convictions
put
a
kind
of
a
force
upon
the
mind
,
or
an
Impression
that
causeth
it
to
act
contrary
unto
its
own
habitual
Disposition
and
Inclination
.
It
is
in
the
Nature
of
water
to
descend
.
But
apply
an
Instrument
unto
it
,
that
shall
make
a
compression
of
it
,
and
force
it
unto
a
vent
,
it
will
fly
upwards
vehemently
,
as
if
that
were
its
natural
motion
.
But
so
soon
as
the
force
of
the
Impression
ceaseth
,
it
returns
immediately
unto
its
own
proper
tendency
,
descending
towards
its
center
.
So
is
it
with
mens
Thoughts
oft-times
.
They
are
earthly
,
their
natural
course
and
motion
is
downwards
unto
the
Earth
and
the
things
thereof
.
But
when
any
efficacious
Conviction
presseth
on
the
mind
,
it
forceth
the
egress
of
its
Thoughts
upwards
towards
Heavenly
things
.
It
will
think
much
and
frequently
of
them
;
as
if
that
were
their
proper
motion
and
Course
.
But
so
soon
as
the
Power
of
the
Conviction
decayes
or
wears
off
,
that
the
mind
is
no
more
sensible
of
its
force
and
impression
;
the
thoughts
of
it
return
again
unto
their
old
Course
and
Track
,
as
the
water
tends
downwards
.
This
State
and
frame
is
graphically
described
,
Psal.
78.35
,
36
,
37.
When
he
slew
them
,
then
they
sought
him
,
and
they
returned
and
enquired
early
after
God
.
And
they
remembred
that
God
was
their
Rock
,
and
the
high
God
their
Redeemer
.
Nevertheless
they
did
but
flatter
him
with
their
mouths
,
and
they
lyed
unto
him
with
their
tongues
;
for
their
Heart
was
not
right
with
him
,
neither
were
they
stedfast
in
his
Covenant
.
Men
in
Troubles
,
Dangers
,
Sickness
,
Fears
of
Death
,
or
under
effectual
Conviction
of
Sin
from
the
preaching
of
the
Word
,
will
endeavour
to
think
and
meditate
on
spiritual
Things
.
Yea
they
will
be
greatly
troubled
that
they
cannot
think
of
them
more
than
they
do
,
and
esteem
it
their
folly
that
they
think
of
any
thing
else
.
But
as
freedom
and
Deliverance
do
approach
,
so
these
thoughts
decay
and
disappear
.
The
mind
will
not
be
compelled
to
give
place
unto
them
any
more
.
The
Prophet
gives
the
Reason
of
it
,
Jer.
13.23
.
Can
the
Aethiopian
change
his
skin
,
or
the
Leopard
his
spots
,
then
may
ye
also
do
good
,
that
are
accustomed
unto
evil
.
They
have
had
another
haunt
,
been
taught
another
course
,
the
habit
and
Inclination
of
the
mind
lyes
another
way
,
and
they
will
no
longer
tend
towards
spiritual
things
,
than
an
impression
is
on
them
from
their
Convictions
.
And
it
is
an
Argument
of
very
mean
Attainments
,
of
a
low
and
weak
degree
in
this
frame
of
heart
,
or
in
our
being
spiritually
minded
,
when
our
Thoughts
of
spiritual
things
,
do
rise
or
fall
according
unto
renewed
occasional
Convictions
.
If
when
we
are
under
Rebukes
from
God
in
our
Persons
or
Relations
,
in
fears
of
death
,
and
the
like
,
and
withall
have
some
renewed
convictions
of
sin
,
in
Commission
,
or
Omission
of
Duties
,
and
thereon
do
endeavour
to
be
more
spiritually
minded
in
the
constant
exercise
of
our
Thoughts
on
spiritual
things
,
which
we
fail
in
;
and
these
thoughts
decay
as
our
Convictions
in
the
causes
of
them
,
do
wear
off
or
are
removed
,
we
have
attained
a
very
low
degree
in
this
Grace
,
if
we
have
any
Interest
in
it
at
all
.
Water
that
ariseth
and
floweth
from
a
living
Spring
runneth
equally
and
constantly
,
unless
it
be
obstructed
or
diverted
by
some
violent
opposition
;
but
that
which
is
from
Thunder-showers
,
runs
furiously
for
a
season
,
but
is
quickly
dryed
up
.
So
are
those
Spiritual
Thoughts
which
arise
from
a
prevalent
internal
Principle
of
Grace
in
the
Heart
,
they
are
even
and
constant
,
unless
an
interruption
be
put
upon
them
for
a
season
by
Temptations
.
But
those
which
are
excited
by
the
Thunder
of
convictions
,
however
their
streams
may
be
filled
for
a
season
;
they
quickly
dry
up
and
utterly
decay
.
2.
Such
Thoughts
may
arise
in
the
minds
of
men
not
spiritually
minded
from
outward
means
and
Occasions
.
Such
I
intend
as
are
indeed
usefull
,
yea
appointed
of
God
for
this
End
among
others
,
that
they
may
ingenerate
and
stir
up
holy
Thoughts
and
Affections
in
us
.
But
there
is
a
difference
in
their
use
and
Operation
.
In
some
they
excite
the
inward
Principle
of
the
mind
to
act
in
holy
Thoughts
according
unto
its
own
sanctified
disposition
and
prevalent
Affections
.
This
is
their
proper
End
and
Use.
In
others
they
occasionally
suggest
such
thoughts
unto
the
minds
of
men
,
which
spring
only
from
the
Notions
of
the
things
proposed
unto
them
.
With
respect
unto
this
End
also
,
they
are
of
singular
use
unto
the
souls
of
men
,
howbeit
such
thoughts
do
not
prove
men
to
be
spiritually
minded
.
Where
you
till
and
manure
your
Land
,
if
it
brings
forth
plentifull
crops
of
Corn
,
it
is
an
Evidence
that
the
Soil
it
self
is
good
and
fertile
;
the
dressing
of
it
only
gives
occasion
and
Advantage
to
put
forth
its
own
Fruit-bearing
Vertue
.
But
if
in
the
tilling
of
Land
,
you
lay
much
dung
upon
it
,
and
it
brings
forth
here
and
there
an
handful
where
the
dung
lay
;
you
will
say
,
the
Soil
is
barren
,
it
brings
forth
nothing
of
it self
.
These
means
that
we
shall
treat
of
,
are
as
the
tilling
of
a
fruitful
Soil
,
which
help
it
in
bringing
forth
its
fruit
,
by
exciting
its
own
Vertue
and
Power
.
They
stir
up
holy
Affections
unto
holy
Thoughts
and
desires
.
But
in
others
,
whose
hearts
are
barren
,
they
only
serve
,
as
it
were
,
some
of
them
here
and
there
,
to
stir
up
spiritual
Thoughts
,
which
gives
no
Evidence
of
a
gracious
Heart
or
Spirit
.
But
because
this
is
a
matter
of
great
Importance
,
it
shall
be
handled
distinctly
by
it self
.
CHAP.
III.
Outward
Means
and
Occasions
of
Thoughts
of
such
Spiritual
things
,
which
do
not
prove
men
to
be
spiritually
minded
.
Preaching
of
the
Word
.
Exercise
of
Gifts
.
Prayer
.
How
we
may
know
,
Whether
our
Thoughts
of
spiritual
things
in
Prayer
are
truly
spiritual
Thoughts
,
proving
us
to
be
spiritually
minded
.
1.
SUch
a
Means
is
the
preaching
of
the
Word
it self
.
It
is
observed
concerning
many
in
the
Gospel
,
that
they
heard
it
willingly
,
received
it
with
joy
,
and
did
many
things
gladly
,
upon
the
Preaching
of
it
.
And
we
see
the
same
thing
exemplified
in
multitudes
every
day
.
But
none
of
these
things
can
be
without
many
thoughts
in
the
minds
of
such
Persons
,
about
the
Spiritual
things
of
the
Word
.
For
they
are
the
Effects
of
such
Thoughts
,
and
being
wrought
in
the
minds
of
men
,
will
produce
more
of
the
same
Nature
.
Yet
were
they
all
Hypocrites
,
concerning
whom
these
things
are
spoken
,
and
were
never
spiritually
minded
.
The
cause
of
this
Miscarriage
is
given
us
by
our
Saviour
,
Math.
13.20
,
21.
He
that
receiveth
the
seed
into
stony
places
,
the
same
is
he
that
heareth
the
Word
,
and
anon
receiveth
it
with
Joy
;
yet
hath
he
not
root
in
himself
,
but
dureth
for
a
while
.
The
Good
Thoughts
they
have
,
proceed
not
from
any
principle
in
themselves
.
Neither
their
Affections
nor
their
thoughts
of
these
things
,
have
any
internal
root
whereon
they
should
grow
.
So
is
it
with
many
who
live
under
the
present
dispensation
of
the
Gospel
.
They
have
thoughts
of
spiritual
things
continually
suggested
unto
them
;
and
they
do
abide
with
them
more
or
less
according
as
they
are
affected
.
For
I
speak
not
of
them
who
are
either
despisers
of
what
they
hear
,
or
way-side
hearers
,
who
understand
nothing
of
what
they
hear
,
and
immediately
lose
all
sense
of
it
,
all
thoughts
about
it
.
But
I
speak
of
them
who
attend
with
some
Diligence
,
and
receive
the
Word
with
some
Joy
.
These
insensibly
grow
in
knowledge
and
understanding
,
and
therefore
cannot
be
without
some
thoughts
of
spiritual
things
.
Howbeit
for
the
most
part
they
are
,
as
was
said
,
but
like
unto
waters
that
run
after
a
shower
of
rain
.
They
pour
out
themselves
as
if
they
proceeded
from
some
strong
living
Spring
,
whereas
indeed
they
have
none
at
all
.
When
once
the
waters
of
the
shower
are
spent
their
Channel
is
dry
,
there
is
nothing
in
it
but
Stones
and
dirt
.
When
the
Doctrine
of
the
Word
falls
on
such
Persons
as
showers
of
rain
,
it
gives
a
Course
,
sometimes
greater
sometimes
less
,
unto
their
Thoughts
towards
spiritual
things
.
But
they
have
not
a
Well
of
water
in
them
springing
up
into
Everlasting
life
.
Wherefore
after
a
while
their
minds
are
dryed
up
from
such
thoughts
;
nothing
remains
in
them
but
earth
,
and
that
perhaps
foul
and
dirty
.
It
must
be
observed
,
that
the
best
of
men
,
the
most
holy
and
spiritually
minded
,
may
have
,
nay
ought
to
have
their
Thoughts
of
spiritual
things
excited
,
multiplyed
,
and
confirmed
by
the
preaching
of
the
Word
.
It
is
one
end
of
its
Dispensation
,
one
principal
use
of
it
in
them
by
whom
it
is
received
.
And
it
hath
this
effect
two
wayes
.
(
1.
)
As
it
is
the
spiritual
food
of
the
Soul
,
whereby
its
Principle
of
Life
and
Grace
is
maintained
and
strengthened
.
The
more
this
is
done
,
the
more
shall
we
thrive
in
being
spiritually
minded
.
(
2.
)
As
it
administreth
occasion
unto
the
Exercise
of
Grace
.
For
proposing
the
proper
Object
of
Faith
,
Love
,
Fear
,
Trust
,
Reverence
unto
the
Soul
,
it
draws
forth
all
those
Graces
into
Exercise
.
Wherefore
,
although
the
Vigorous
actings
of
spiritual
thoughts
be
occasional
from
the
Word
,
be
more
under
and
after
the
preaching
of
it
,
than
at
other
times
,
it
is
no
more
but
what
ariseth
from
the
nature
and
use
of
the
Ordinance
,
by
Gods
own
appointment
,
nor
is
it
any
Evidence
that
those
with
whom
it
is
so
,
are
not
spiritually
minded
;
but
on
the
contrary
that
they
are
.
Yet
where
men
have
no
other
thoughts
of
this
matter
but
what
are
occasioned
by
the
outward
dispensation
of
the
Word
,
such
thoughts
do
not
prove
them
to
be
spiritually
minded
.
Their
Endeavours
in
them
are
like
those
of
men
in
a
dream
.
Under
some
oppression
of
their
spirits
,
their
Imagination
fixeth
on
something
or
other
,
that
is
most
earnestly
to
be
desired
or
avoided
.
Herein
they
seem
to
themselves
to
strive
with
all
their
might
,
to
endeavour
to
goe
,
run
or
contend
,
but
all
in
vain
;
every
thing
fails
them
,
and
they
are
not
relieved
untill
they
are
awaked
.
So
such
Persons
in
Impressions
they
receive
from
the
Word
,
seem
to
strive
and
contend
in
their
thoughts
and
resolutions
to
comply
with
what
is
proposed
unto
them
;
but
their
strength
fails
,
they
find
no
success
,
for
want
of
a
Principle
of
Spiritual
Life
,
and
after
a
time
give
over
their
Endeavours
untill
they
are
occasionally
renewed
again
.
Now
the
Thoughts
which
in
the
Dispensation
of
the
Word
do
proceed
from
an
inward
Principle
of
Grace
excited
unto
its
due
exercise
,
are
distinguishable
from
them
which
are
only
occasionally
suggested
unto
the
mind
by
the
Word
outwardly
Preached
.
For
(
1.
)
They
are
especial
actings
of
Faith
and
Love
towards
the
things
themselves
that
are
Preached
.
They
belong
unto
our
receiving
the
Truth
in
the
Love
thereof
.
And
Love
respects
the
Goodness
of
the
things
themselves
,
and
not
meerly
the
Truth
of
the
Propositions
wherein
they
are
expressed
.
The
other
Thoughts
are
only
the
sence
of
the
Mind
as
affected
with
Light
and
Truth
,
without
any
cordial
Love
unto
the
things
themselves
.
(
2.
)
They
are
accompanied
with
Complacency
of
Soul
arising
from
Love
,
Experience
,
more
or
less
,
of
the
Power
of
them
,
and
their
suitableness
unto
the
new
Nature
or
Principle
of
Grace
in
them
.
For
when
our
minds
find
that
so
indeed
it
is
in
us
,
as
it
is
in
the
Word
;
that
this
is
that
which
we
would
be
more
conformable
unto
;
it
gives
a
secret
Complacency
with
satisfaction
unto
the
soul.
The
other
Thoughts
which
are
only
occasional
,
have
none
of
these
Concomitants
or
Effects
,
but
are
dry
and
barren
,
unless
it
be
in
a
few
words
or
transient
Dicourse
.
(
3.
)
The
former
are
means
of
spiritual
growth
.
So
some
say
the
natural
growth
of
Vegetables
is
not
by
insensible
motion
,
but
by
Gusts
and
sensible
eruptions
of
increase
.
These
are
both
in
spiritual
Growth
,
and
the
later
consists
much
in
those
thoughts
which
the
Principle
of
the
new
Nature
is
excited
unto
by
the
Word
in
the
latter
.
2.
The
Duty
of
Prayer
is
another
means
of
the
like
Nature
.
One
Principal
end
of
it
is
to
excite
,
stir
up
,
and
draw
forth
the
Principle
of
Grace
,
of
Faith
and
Love
in
the
Heart
,
unto
a
due
Exercise
in
holy
thoughts
of
God
and
Spiritual
things
,
with
Affections
suitable
unto
them
.
Those
who
design
not
this
End
in
Prayer
,
know
not
at
all
what
it
is
to
Pray
.
Now
all
sorts
of
Persons
have
frequent
Occasion
to
joyn
with
others
in
Prayer
,
and
many
are
under
the
Conviction
that
it
is
their
own
Duty
to
Pray
every
day
,
it
may
be
in
their
Families
and
otherwise
.
And
it
is
hard
to
conceive
how
men
can
constantly
joyn
with
others
in
Prayer
,
much
more
how
they
can
Pray
themselves
,
but
that
they
must
have
thoughts
of
Spiritual
things
every
day
;
Howbeit
it
is
possible
that
they
may
have
no
Root
,
or
living
spring
of
them
in
themselves
,
but
they
are
only
occasional
impressions
on
their
minds
from
the
outward
performance
of
the
Duty
.
I
shall
give
some
Instances
of
the
Grounds
hereof
,
which
on
many
Reasons
require
our
diligent
Consideration
.
Spiritual
Thoughts
may
be
raised
in
a
Person
in
his
own
Duty
,
by
the
Exercise
of
his
Gifts
,
when
there
is
no
acting
of
Grace
in
them
at
all
.
For
they
lead
and
guide
the
mind
unto
such
things
as
are
the
matter
of
Prayer
;
that
is
Spiritual
things
.
Gifts
are
nothing
but
a
spiritual
improvement
of
our
natural
Faculties
or
Abilities
.
And
a
man
cannot
speak
or
utter
any
thing
but
what
proceeds
from
his
Rational
Faculties
by
Invention
or
Memory
,
or
both
,
managed
in
and
by
his
thoughts
,
unless
he
speak
by
rote
,
and
that
which
is
not
rational
.
What
therefore
proceeds
from
a
mans
rational
Faculty
in
and
by
the
Exercise
of
his
Gifts
,
that
his
Thoughts
must
be
exercised
about
.
A
man
may
read
a
long
Prayer
that
expresseth
Spiritual
things
,
and
yet
never
have
one
Spiritual
thought
arise
in
his
mind
about
them
.
For
there
is
no
exercise
of
any
Faculty
of
his
mind
required
unto
such
reading
,
but
only
to
attend
unto
the
words
that
are
to
be
read
.
This
I
say
may
be
so
,
I
do
not
say
that
it
is
always
so
,
or
that
it
must
be
so
.
But
as
was
said
in
the
Exercise
of
Gifts
,
it
is
impossible
but
there
must
be
an
Exercise
of
Reason
,
by
Invention
,
Judgement
,
and
Memory
;
and
consequently
thoughts
of
spiritual
things
.
Yet
may
they
all
be
meerly
occasional
from
the
present
external
performance
of
the
Duty
,
without
any
living
spring
or
exercise
of
Grace
.
In
such
a
Course
may
men
of
tolerable
Gifts
continue
all
their
days
,
unto
the
satisfaction
of
themselves
and
others
,
deceiving
both
them
and
their
own
Souls
.
This
being
evident
from
the
Scripture
and
Experience
,
an
Enquiry
may
be
made
thereon
,
as
unto
our
own
concernment
in
these
things
;
especially
of
those
who
have
received
Spiritual
Gifts
of
their
own
,
and
of
them
also
in
some
degree
,
who
usually
enjoy
the
Gifts
of
others
in
this
Duty
.
For
it
may
be
asked
,
how
we
shall
know
whether
the
thoughts
which
we
have
of
spiritual
things
in
and
upon
Prayer
do
arise
from
Gifts
only
,
those
of
our
own
or
other
mens
,
giving
occasion
unto
them
,
or
are
influenced
from
a
living
Principle
and
Spring
of
Grace
in
our
Hearts
.
A
case
this
is
(
however
by
some
it
may
be
apprehended
)
of
great
importance
,
and
which
would
require
much
time
fully
to
resolve
.
For
there
is
nothing
whereby
the
refined
sort
of
Hypocrites
do
more
deceive
themselves
and
others
,
nothing
whereby
some
men
do
give
themselves
more
Countenance
in
an
Indulgence
unto
their
Lusts
,
than
by
this
Part
of
the
Form
of
Godliness
,
when
they
deny
the
Power
thereof
.
And
besides
,
it
is
that
wherein
the
best
of
Believers
ought
to
keep
a
diligent
watch
over
themselves
;
in
every
particular
Instance
of
the
Performance
of
this
Duty
.
With
respect
hereunto
in
an
especial
manner
are
they
to
watch
unto
Prayer
.
If
they
are
at
any
time
negligent
herein
,
they
may
rest
in
a
bare
exercise
of
Gifts
,
when
on
a
due
examination
and
trial
,
they
have
no
Evidence
of
the
acting
of
Grace
in
what
they
have
done
.
I
shall
therefore
with
what
brevity
I
can
give
a
Resolution
unto
this
Enquiry
.
And
to
this
end
Observe
,
1.
It
is
an
ancient
Complaint
,
that
Spiritual
things
are
filled
with
great
obscurity
and
difficulty
;
and
it
is
true
.
Not
that
there
is
any
such
thing
in
themselves
,
for
they
all
come
forth
from
the
Father
of
lights
,
and
are
full
of
Light
,
Order
Beauty
and
Wisdom
.
And
Light
and
Order
are
the
only
means
whereby
any
thing
makes
a
discovery
of
it self
.
But
the
Ground
of
all
darkness
and
difficulty
in
these
things
lyes
in
our selves
.
We
can
more
clearly
and
steadily
see
and
behold
the
Moon
and
the
Starres
,
than
we
can
the
Sun
when
it
shines
in
its
greatest
Lustre
.
It
is
not
because
there
is
more
light
in
the
Moon
and
Starres
than
in
the
Sun
,
but
because
the
light
of
the
Sun
is
greater
then
our
visive
Faculty
can
directly
bear
and
behold
.
So
we
can
more
clearly
discover
the
Truth
and
distinct
Nature
of
things
Moral
and
Natural
,
than
we
can
of
things
that
are
Heavenly
and
Spiritual
.
See
John
3.14
.
Not
that
there
is
more
substance
or
reality
in
them
,
but
because
the
Ability
of
our
Understanding
is
more
suited
unto
the
Comprehension
of
them
.
The
other
are
above
us
.
We
know
but
in
Part
,
and
our
minds
are
liable
to
be
hindred
and
disordered
in
their
apprehension
of
things
Heavenly
and
Spiritual
,
by
Ignorance
,
Temptations
,
and
Prejudices
of
all
sorts
.
In
nothing
more
are
men
subject
unto
mistakes
than
in
the
application
of
things
unto
themselves
,
and
a
Judgement
of
their
Interest
in
them
.
Fear
,
self-love
,
with
the
prevalency
of
Temptations
and
Corruptions
,
do
all
engage
their
Powers
to
darken
the
light
of
the
mind
and
to
pervert
its
Judgement
.
In
no
case
doth
the
deceitfulness
of
the
heart
,
or
of
sin
which
is
all
one
,
more
act
it self
.
Hence
Multitudes
say
Peace
to
themselves
,
to
whom
God
doth
not
speak
Peace
;
and
some
who
are
Children
of
Light
do
yet
walk
in
darkness
.
Hence
is
that
fervent
Prayer
of
the
Apostle
for
help
in
this
case
,
Ephes.
1.16
,
17
,
18
,
19.
There
is
also
a
great
similitude
between
Temporary
Faith
,
and
that
which
is
Saving
and
durable
;
and
between
Gifts
and
Grace
in
their
Operations
,
which
is
that
that
is
under
present
Consideration
.
It
is
acknowledged
therefore
,
that
without
the
especial
light
and
conduct
of
the
Spirit
of
God
,
no
man
can
make
such
a
Judgement
of
his
State
and
his
Actions
,
as
shall
be
a
stable
Foundation
of
giving
Glory
to
God
,
and
of
obtaining
peace
unto
his
own
soul.
And
therefore
the
greatest
part
of
mankind
do
constantly
deceive
themselves
in
these
things
.
But
ordinarily
under
this
blessed
Conduct
in
the
search
of
our selves
and
the
Concernments
of
our
duty
,
we
may
come
unto
a
satisfaction
whether
they
are
influenced
by
Faith
,
and
have
Grace
exercised
in
them
,
especially
this
duty
of
Prayer
,
or
whether
it
derive
from
the
power
of
our
natural
Faculties
,
raised
by
Light
and
spiritual
Gifts
only
;
and
so
whether
our
spiritual
Thoughts
therein
do
spring
from
a
Vital
Principle
of
Grace
,
or
whether
they
come
from
occasional
impressions
on
the
mind
,
by
the
performance
of
the
Duty
it self
.
If
men
are
willing
to
deceive
themselves
,
or
to
hide
themselves
from
themselves
,
to
walk
with
God
at
all
per
adventures
,
to
leave
all
things
at
hazard
,
to
put
off
all
Trials
unto
that
at
the
last
day
,
and
so
never
call
themselves
unto
an
account
as
unto
the
nature
of
their
Duties
in
any
particular
Instance
,
it
is
no
wonder
,
if
they
neither
do
nor
can
make
any
distinction
in
this
matter
as
unto
the
true
nature
of
their
Thoughts
in
Spiritual
Duties
.
Two
things
are
required
hereunto
.
1.
That
we
impartially
and
severely
examine
and
try
the
Frames
and
actings
of
our
minds
in
holy
Duties
by
the
Word
of
Truth
;
and
thereon
not
be
afraid
to
speak
that
plainly
unto
our
Souls
which
the
Word
speaks
unto
us
.
This
diligent
search
ought
to
respect
our
Principles
,
Aims
,
Ends
,
Actings
,
with
the
whole
deportment
of
our
Souls
in
every
duty
.
See
2
Cor.
13.5
.
If
a
man
receiveth
much
Money
,
and
look
only
on
the
outward
Form
and
Superscription
,
when
he
supposeth
that
he
hath
great
store
of
currant
Coin
in
Gold
and
Silver
,
he
may
have
only
heaps
of
Lead
or
Copper
by
him
.
But
he
that
trades
in
it
as
the
comfort
and
support
of
his
natural
life
and
condition
,
he
will
try
what
he
receives
both
by
the
Ballance
and
the
Touch-stone
,
as
the
occasion
requires
,
especially
if
it
be
in
a
time
when
much
adulterated
Coin
is
passant
in
the
World
.
And
if
a
man
reckons
on
his
Duties
by
Tale
and
Number
,
he
may
be
utterly
deceived
;
and
be
spiritually
poor
and
a
Bankrupt
,
when
he
esteems
himself
rich
,
encreased
in
Goods
and
wanting
nothing
.
Some
Duties
may
appearingly
hold
in
the
Ballance
as
to
Weight
,
which
will
not
hold
it
at
the
Touch-stone
as
to
Worth
.
Both
means
are
to
be
used
if
we
would
not
be
mistaken
in
our
Accounts
.
Thus
God
himself
in
the
midst
of
a
multitude
of
Duties
calls
the
People
to
try
and
examine
themselves
whether
or
no
they
are
such
as
have
Faith
and
Grace
in
them
,
and
so
like
to
have
acceptance
with
him
.
Isa.
58.2
,
3
,
4
,
5.
2.
Add
we
must
unto
our
own
diligent
enquiry
fervent
Prayers
unto
God
,
that
he
would
search
and
try
us
;
as
unto
our
sincerity
,
and
discover
unto
us
the
true
frame
of
our
hearts
.
Hereof
we
have
an
express
example
,
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
.
This
is
the
only
way
whereby
we
may
have
the
Spirit
of
God
witnessing
unto
our
sincerity
,
with
our
own
spirits
.
There
is
need
of
calling
in
divine
Assistance
in
this
matter
,
both
from
the
importance
of
it
,
and
from
its
difficulty
;
God
alone
knowing
fully
and
perfectly
what
is
in
the
hearts
of
men
.
I
no
way
doubt
but
that
in
the
impartial
use
of
these
means
,
a
man
may
come
to
assured
satisfaction
in
his
own
mind
,
such
as
wherein
he
shall
not
be
deceived
,
whether
he
doth
animate
and
quicken
his
thoughts
of
Spiritual
things
in
Duties
with
inward
Vital
Grace
,
or
whether
they
are
impressions
on
his
mind
,
by
the
occasion
of
the
Duty
.
A
Duty
this
is
of
great
Importance
and
necessity
,
now
Hipocrisie
hath
made
so
great
an
in-rode
on
Profession
,
and
Gifts
have
doflowred
Grace
in
its
principal
Operations
.
No
Persons
are
in
greater
danger
of
walking
at
hazard
with
God
,
than
those
who
live
in
the
exercise
of
Spiritual
Gifts
in
Duties
,
unto
their
own
satisfaction
and
others
.
For
they
may
countenance
themselves
with
an
Appearance
of
every
thing
that
should
be
in
them
in
reality
and
power
,
when
there
is
nothing
of
it
in
them
.
And
so
it
hath
fallen
out
.
We
have
seen
many
earnest
in
the
Exercise
of
this
Gift
,
who
have
turned
vile
and
debauched
Apostates
.
Some
have
been
known
to
live
in
sin
and
an
indulgence
of
their
Lusts
,
and
yet
to
abide
constant
in
their
Duties
.
Isa.
1.15
.
And
we
may
hear
Prayers
sometimes
that
openly
discover
themselves
unto
Spiritual
sense
,
to
be
the
Labour
of
the
Brain
,
by
the
help
of
Gifts
in
Memory
and
Invention
,
without
an
Evidence
of
any
mixture
of
Humility
,
Reverence
or
Godly
fear
;
without
any
acting
of
Faith
and
Love
.
They
flow
as
Wine
,
yet
smell
and
taste
of
the
unsavoury
Cask
from
whence
they
proceed
.
It
is
necessary
therefore
that
we
should
put
our selves
on
the
severest
trial
,
lest
we
should
be
found
not
to
be
spiritually
minded
in
Spiritual
Duties
.
Gifts
are
gracious
vouchsafements
of
Christ
to
make
Grace
useful
unto
our selves
and
others
;
yea
they
may
make
them
useful
unto
the
Grace
of
others
,
who
have
no
Grace
in
themselves
.
But
as
unto
our
own
souls
they
are
of
no
other
advantage
or
benefit
but
to
stir
up
Grace
unto
its
proper
Exercise
;
and
to
be
a
vehicle
to
carry
it
on
,
in
its
proper
use
.
If
we
do
not
always
regard
this
in
their
Exercise
,
we
had
better
be
without
them
.
If
instead
hereof
,
they
once
begin
to
impose
themselves
practically
upon
us
,
so
as
that
we
rest
in
spiritual
Light
acting
our
Inventions
,
Memories
and
Judgements
with
a
ready
utterance
,
or
such
as
it
is
,
there
is
no
form
of
Prayer
can
be
more
prejudicial
unto
our
Souls
.
As
Wine
if
taken
moderately
and
seasonably
helps
the
Stomach
in
Digestion
,
and
quickens
the
natural
Spirits
,
enabling
the
Powers
of
Nature
unto
their
Duty
,
is
useful
and
helpful
unto
it
,
but
if
it
be
taken
in
excess
,
it
doth
not
help
Nature
but
oppress
it
,
and
takes
on
it self
to
do
what
nature
should
be
assisted
unto
,
it
fills
mens
Carcasses
with
Diseases
as
well
as
their
Souls
with
sin
.
So
whilest
Spiritual
Gifts
are
used
and
employed
only
to
excite
,
aid
and
assist
Grace
in
its
operations
,
they
are
unutterably
useful
.
But
if
they
put
themselves
in
the
Room
thereof
,
to
do
all
that
Grace
should
do
;
they
are
hurtful
and
pernicious
.
We
have
need
therefore
to
be
very
diligent
in
this
Enquiry
,
whether
our
Spiritual
Thoughts
,
even
in
our
Prayers
,
be
not
rather
occasioned
from
the
Duty
,
than
spring
from
a
gracious
Principle
in
our
Hearts
,
or
are
the
actings
of
real
saving
Grace
.
2.
Where
thoughts
of
Spiritual
things
in
Prayer
are
Occasional
only
in
the
way
before
described
,
such
Prayers
will
not
be
a
means
of
Spiritual
Growth
unto
the
soul.
They
will
not
make
the
soul
Humble
,
Holy
,
Watchful
and
Diligent
in
universal
Obedience
.
Grace
will
not
thrive
under
the
greatest
constancy
in
such
Duties
.
It
is
an
astonishing
thing
to
see
how
under
frequency
of
Prayer
,
and
a
seeming
fervency
therein
,
many
of
us
are
at
a
stand
as
to
visible
thriving
in
the
Fruits
of
Grace
;
and
it
is
to
be
feared
,
without
any
encrease
of
strength
in
the
Root
of
it
.
Gods
Hand
is
not
shortned
that
he
cannot
save
,
nor
his
Ear
deafned
that
he
cannot
hear
.
He
is
the
same
as
in
the
dayes
of
old
,
when
our
Fathers
cryed
unto
him
and
were
delivered
,
when
they
trusted
in
him
and
were
not
confounded
.
Jesus
Christ
is
the
same
yesterday
,
and
to
day
,
and
for
ever
;
Prayer
is
the
same
that
it
was
,
and
shall
lose
nothing
of
its
Prevalency
whilest
,
this
World
endureth
.
Whence
is
it
then
that
there
is
so
much
Prayer
amongst
us
,
and
so
little
success
.
I
speak
not
with
respect
unto
the
outward
Dispensations
of
Divine
Providence
in
Afflictions
or
Persecutions
,
wherein
God
always
acts
in
a
way
of
Soveraignty
,
and
oft-times
gives
the
most
useful
answer
unto
our
Prayers
by
denying
our
Requests
.
I
intend
,
that
only
whereof
the
Psalmist
giveth
us
his
Experience
.
Psal.
138.3
.
In
the
day
when
I
cryed
,
thou
answeredst
me
,
and
strengthnedst
me
with
strength
in
my
soul.
Where
Prayers
are
effectual
,
they
will
bring
in
spiritual
strength
.
But
the
Prayers
of
many
seem
to
be
very
spiritual
,
and
to
express
all
conceivable
supplies
of
Grace
;
and
they
are
persisted
in
with
Constancy
.
And
God
forbid
we
should
Judge
them
to
be
Hypocritical
and
wholly
Insincere
.
Yet
is
there
a
defect
somewhere
,
which
should
be
enquired
after
.
For
they
are
not
so
answered
,
as
that
they
who
Pray
them
,
are
strengthned
with
strength
in
their
Souls
.
There
is
not
that
spiritual
thriving
,
that
growth
in
Grace
which
might
be
expected
to
accompany
such
Supplications
.
I
know
that
a
man
may
pray
often
,
pray
sincerely
and
frequently
for
an
especial
Mercy
,
Grace
,
or
Deliverance
from
a
particular
Temptation
;
and
yet
no
spiritual
Supply
of
strength
unto
his
own
experience
come
in
thereby
.
So
Paul
prayed
thrice
for
the
removal
of
his
Temptation
,
and
yet
had
the
Exercise
of
it
continued
.
In
such
a
case
there
may
be
no
defect
in
Prayer
,
and
yet
the
Grace
in
particular
aimed
at
not
be
attained
.
For
God
hath
other
Holy
Ends
to
accomplish
hereby
on
the
Soul
.
But
how
Persons
should
continue
in
Prayer
,
in
general
,
according
to
the
mind
of
God
,
so
far
as
can
be
outwardly
discovered
,
and
yet
thrive
not
at
all
,
as
unto
spiritual
strength
in
their
Souls
,
is
hard
to
be
understood
.
And
,
which
is
yet
more
astonishable
,
men
abide
in
the
Duty
of
Prayer
,
and
that
in
constancy
,
in
their
Families
,
and
otherwise
,
and
yet
live
in
known
sins
.
Whatever
spiritual
thoughts
such
men
have
in
and
by
their
Prayers
,
they
are
not
spiritually
minded
.
Shall
we
now
say
that
all
such
Persons
are
gross
Hypocrites
;
such
as
know
they
do
but
mock
God
and
Man
;
know
that
they
have
not
Desires
nor
Aims
after
the
things
which
they
mention
in
their
own
Prayers
;
but
do
these
things
either
for
some
corrupt
end
,
or
at
best
to
satisfie
their
Convictions
?
Could
we
thus
resolve
,
the
whole
difficulty
of
the
Case
were
taken
off
.
For
such
double
minded
Men
have
no
Reason
to
think
that
they
shall
receive
any
thing
of
the
Lord
,
as
James
speaks
,
Chap.
1.7
.
Indeed
they
do
not
.
They
never
Act
Faith
with
reference
unto
their
own
Prayers
.
But
it
is
not
so
with
all
of
this
sort
.
Some
judge
themselves
Sincere
,
and
in
good
Earnest
in
their
Prayers
,
not
without
some
Hopes
and
Expectations
of
Success
.
I
will
not
say
of
all
such
Persons
,
that
they
are
among
the
Number
of
them
concerning
whom
the
Wisdom
of
God
says
,
Because
I
called
unto
them
,
and
they
refused
;
they
shall
call
on
me
,
but
I
will
not
answer
,
they
shall
seek
me
early
,
and
shall
not
find
me
.
Prov.
1.18
,
19
,
20
,
21.
And
although
we
may
say
unto
such
Persons
in
general
,
Either
leave
your
Sinning
,
or
leave
your
Praying
,
from
Psal.
50.16
,
17.
and
that
with
respect
unto
present
Scandal
,
and
certain
Miscarriage
in
the
End
if
both
be
continued
in
;
yet
in
particular
I
would
not
advise
any
such
Person
to
leave
off
his
Praying
untill
he
had
left
his
Sin
.
This
were
to
advise
a
sick
Man
to
use
no
Remedies
untill
he
were
well
cured
.
Who
knows
but
that
the
Holy
Spirit
who
works
when
and
how
he
pleaseth
,
may
take
a
Time
to
Animate
these
lifeless
Prayers
,
and
make
them
a
means
of
Deliverance
from
the
Power
of
this
Sin
.
In
the
mean
time
the
Fault
and
Guilt
is
wholly
their
own
,
who
have
effected
a
Consistency
between
a
way
in
Sinning
and
a
Course
in
Praying
.
And
it
ariseth
from
hence
,
that
they
have
never
laboured
to
fill
up
their
Requests
with
Grace
.
What
there
hath
been
of
Earnestness
or
Diligence
in
them
,
hath
been
from
a
Force
put
upon
them
by
their
Convictions
and
Fears
.
For
no
man
was
ever
absolutely
prevail'd
on
by
Sin
,
who
prayed
for
Deliverance
according
to
the
mind
of
God
.
Every
Praying
man
that
perisheth
was
an
Hypocrite
.
The
Faithfulness
of
God
in
his
Promises
will
not
allow
us
to
Judge
otherwise
.
Wherefore
the
Thoughts
that
such
Persons
have
of
Spiritual
things
even
in
their
Duties
,
do
not
arise
from
within
,
nor
are
a
natural
Emanation
of
the
Frames
of
their
Hearts
and
Affections
.
3.
Earnestness
and
appearing
Fervency
in
Prayer
,
as
unto
the
outward
delivery
of
the
Words
of
it
,
yea
though
the
mind
be
so
affected
as
to
contribute
much
thereunto
,
will
not
of
themselves
prove
,
that
the
Thoughts
of
men
therein
do
arise
from
an
Internal
Spring
of
Grace
.
There
is
a
Fervency
of
Spirit
in
Prayer
,
that
is
one
of
the
best
Properties
of
it
,
being
an
earnest
Acting
of
Love
,
Faith
and
Desire
.
But
there
is
a
Fervency
wherewith
the
mind
it self
may
be
affected
,
that
may
arise
from
other
Causes
.
1.
It
may
do
so
from
the
ingagement
of
Natural
Affections
unto
the
Object
of
their
Prayer
,
or
the
things
Prayed
for
.
Men
may
be
mighty
Earnest
and
Intent
in
their
minds
,
in
praying
for
a
Dear
Relation
,
or
for
Deliverance
from
Eminent
Troubles
,
or
Imminent
Dangers
;
and
yet
all
this
Fervour
arise
from
the
vehement
Actings
of
Natural
Affections
about
the
things
prayed
for
,
excited
in
an
especial
manner
by
the
present
Duty
.
Hence
God
calls
the
earnest
cryes
of
some
for
Temporal
things
,
not
a
Crying
unto
him
,
but
an
Howling
,
Hosea
7.14
.
That
is
,
the
cry
of
hungry
Ravenous
Beasts
,
that
would
be
satisfied
.
2.
Sometimes
it
ariseth
from
the
sharpness
of
Convictions
,
which
will
make
men
even
Roar
in
their
Prayers
for
disquietment
of
Heart
.
And
this
may
be
where
there
is
no
true
Grace
as
yet
received
,
nor
it
may
be
ever
will
be
so
.
For
the
perplexing
Work
of
Convictions
,
goes
before
real
Conversion
;
and
as
it
produceth
many
other
Effects
and
Changes
in
the
mind
,
so
it
may
do
this
of
great
Fervency
in
Vocal
Prayers
,
especially
if
it
be
accompanied
with
outward
Afflictions
,
Pains
or
Troubles
.
Psal.
78.34
,
35.
3.
Oft-times
the
Mind
and
Affections
are
very
little
concerned
in
that
Fervour
and
Earnestness
which
appear
in
the
outward
Performance
of
the
Duty
.
But
in
the
exercise
of
Gifts
and
through
their
own
utterance
,
men
put
their
Natural
Affections
into
such
an
Agitation
,
as
shall
carry
them
out
into
a
great
Vehemency
in
their
Expressions
.
It
hath
been
so
with
sundry
Persons
,
who
have
been
discovered
to
be
Rotten
Hypocrites
,
and
have
afterwards
turned
Cursed
Apostates
.
Wherefore
all
these
things
may
be
,
where
there
is
no
gracious
Spring
,
or
Vital
Principle
,
Acting
it self
from
within
in
Spiritual
Thoughts
.
Some
it
may
be
will
design
an
Advantage
by
their
Conceptions
unto
the
Interest
of
Prophaneness
and
Scoffing
.
For
if
there
may
be
these
evils
under
the
Exercise
of
the
Gift
of
Prayer
,
both
in
Constancy
and
with
Fervency
;
if
there
may
be
a
total
want
of
the
Exercise
of
all
true
Grace
with
it
and
under
it
;
then
it
may
be
all
that
is
pretended
of
this
Gift
and
its
Use
,
is
but
Hypocrisie
and
Talk
.
But
I
say
,
(
1.
)
It
may
be
as
well
pretended
,
that
because
the
Sun
shining
on
a
Dung-hill
,
doth
occasion
offensive
and
noisom
Steams
,
therefore
all
that
is
pretended
of
its
Influence
on
Spices
and
Flowers
,
causing
them
to
give
out
their
Fragrancy
,
is
utterly
false
.
No
man
ever
thought
that
Spiritual
Gifts
did
change
,
or
renew
the
Minds
and
Natures
of
Men
;
where
they
are
alone
they
only
help
and
assist
unto
the
useful
Exercise
of
Natural
Faculties
and
Powers
.
And
therefore
where
the
Heart
is
not
savingly
renewed
,
no
Gifts
can
stir
up
a
saving
Exercise
of
Faith
.
But
where
it
is
so
,
they
are
a
means
to
cause
the
Savour
of
it
to
flow
forth
.
(
2.
)
Be
it
so
that
there
may
be
some
Evils
found
under
the
Exercise
of
the
Gift
of
Prayer
,
what
remedy
for
them
may
be
proposed
?
Is
it
that
men
should
Renounce
their
use
of
it
,
and
betake
themselves
unto
the
Reading
of
Prayers
only
?
(
1.
)
The
same
may
be
said
of
all
Spiritual
Gifts
whatever
,
for
they
are
all
of
them
liable
unto
Abuse
.
And
shall
we
reject
all
the
Powers
of
the
World
to
come
,
the
whole
complexe
of
Gospel
Gifts
,
for
the
Commuication
whereof
the
Lord
Christ
hath
promised
to
continue
his
Spirit
with
his
Church
unto
the
end
of
the
World
,
because
by
some
they
are
abused
?
(
2.
)
Not
only
the
same
,
but
far
greater
evils
may
be
found
in
and
under
the
Reading
of
Prayers
,
which
needs
no
further
Demonstration
than
what
it
gives
of
it self
every
Day
.
(
3.
)
It
is
hard
to
understand
,
how
any
benefit
at
all
can
accrew
unto
any
by
this
Relief
,
when
the
Advantages
of
the
other
way
are
evident
.
Wherefore
the
Enquiry
remains
,
How
we
may
know
unto
our
own
satisfaction
,
that
the
Thoughts
we
have
of
Spiritual
things
in
the
Duty
of
Prayer
,
are
from
Internal
fountain
of
Grace
,
and
so
are
an
evidence
that
we
are
Spiritually
minded
,
whereunto
all
these
things
do
tend
.
Some
few
things
I
shall
offer
towards
Satisfaction
herein
.
1.
I
take
it
for
granted
on
the
Evidence
before
given
,
that
Persons
who
have
any
Spiritual
Light
,
and
will
diligently
Examine
and
Try
their
own
Hearts
,
will
be
able
to
discern
what
real
Actings
of
Faith
,
of
Love
,
and
Delight
in
God
,
there
are
in
their
Duties
;
and
consequently
what
is
the
Spring
of
their
Spiritual
Thoughts
.
In
general
we
are
assured
,
that
he
that
believeth
,
hath
the
Witness
in
himself
.
1
Joh.
5.10
.
Sincere
Faith
will
be
its
own
Evidence
.
And
where
there
are
Sincere
Actings
of
Faith
,
they
will
evidence
themselves
,
if
we
try
all
things
impartially
by
the
Word
.
But
if
men
do
,
as
for
the
most
part
they
do
,
content
themselves
with
the
Performance
of
any
Duty
,
without
an
Examination
of
their
Principles
,
Frames
and
Actings
of
Grace
in
them
,
it
is
no
wonder
if
they
walk
in
all
Uncertainty
.
2.
When
the
Soul
finds
a
sweet
Spiritual
Complacency
in
and
after
its
Duties
,
it
is
an
Evidence
that
Grace
hath
been
acted
in
its
Spiritual
Thoughts
and
Desires
.
Jer.
31.
The
Prophet
receiveth
a
long
gracious
Message
from
God
,
filled
up
with
Excellent
Promises
and
Pathetical
Exhortations
unto
the
Church
.
The
whole
is
as
it
were
summ'd
up
in
the
close
of
it
.
Ver.
25.
For
I
have
satiated
the
weary
Soul
,
and
I
have
replenished
every
sorrowful
Soul
.
Whereon
the
Prophet
adds
,
Vpon
this
I
awaked
,
and
beheld
,
and
my
Sleep
was
sweet
unto
me
.
God's
gracious
Message
had
so
composed
his
spirits
,
and
freed
his
mind
from
Trouble
,
as
that
he
was
at
quiet
Repose
in
himself
,
like
a
man
asleep
.
But
after
the
end
of
it
,
he
stirrs
up
himself
unto
a
Review
and
Consideration
of
what
had
been
spoken
unto
him
:
I
awaked
and
beheld
,
or
I
stirred
up
my self
,
and
considered
what
had
been
delivered
unto
me
;
And
saith
he
,
my
Sleep
was
sweet
unto
me
;
I
found
a
gracious
Complacency
in
,
and
Refreshment
unto
my
Soul
,
from
what
I
had
heard
and
received
.
So
is
it
oft-times
with
a
Soul
that
hath
had
real
Communion
with
God
in
the
Duty
of
Prayer
.
It
finds
it self
both
in
it
,
and
afterwards
when
it
is
awakened
unto
the
consideration
of
it
,
spiritually
refreshed
,
it
is
sweet
unto
him
.
This
holy
Complacency
,
this
Rest
and
sweet
Repose
of
mind
,
is
the
Foundation
of
the
Delight
of
Believers
in
this
Duty
.
They
do
not
pray
only
because
it
is
their
Duty
so
to
do
,
nor
yet
because
they
stand
in
need
of
it
,
so
as
that
they
cannot
live
without
it
,
but
they
have
delight
in
it
;
and
to
keep
them
from
it
,
is
all
one
as
to
keep
them
from
their
daily
food
and
refreshment
.
Now
we
can
have
no
delight
in
any
thing
but
what
we
have
found
some
Sweetness
,
Rest
and
Complacency
in
.
Without
any
such
Experience
we
may
do
or
use
any
thing
,
but
cannot
do
it
with
delight
.
And
it
ariseth
(
1.
)
From
the
approach
that
is
made
unto
God
therein
.
It
is
in
its
own
Nature
an
Access
unto
God
on
a
Throne
of
Grace
.
Ephes.
2.18
.
Heb.
10.19
,
20.
And
when
this
Access
is
Animated
by
the
Actings
of
Grace
,
the
Soul
hath
a
Spiritual
Experience
of
a
nearness
in
that
Approach
.
Now
God
is
the
Fountain
and
Center
of
all
Spiritual
Refreshment
,
Rest
and
Complacency
:
And
in
such
an
Access
unto
him
,
there
is
a
refreshing
Taste
of
them
Communicated
unto
the
Soul
.
Psal.
36.7
,
8
,
9.
How
excellent
is
thy
Loving
kindness
,
O
God!
therefore
the
children
of
men
put
their
Trust
under
the
shadow
of
thy
Wings
.
They
shall
be
abundantly
satisfied
with
the
Fatness
of
thy
house
:
and
thou
shalt
make
them
Drink
of
the
River
of
thy
pleasures
.
For
with
thee
is
the
fountain
of
Life
:
in
thy
Light
we
shall
see
Light
.
God
is
proposed
in
the
Excellency
of
his
Loving
Kindness
,
which
is
comprehensive
of
his
Goodness
,
Grace
and
Mercy
.
And
so
is
he
also
as
the
Spring
of
Life
and
Light
,
all
Spiritual
Powers
and
Joyes
.
Those
that
believe
,
are
described
by
their
Trust
under
the
shadow
of
his
Wings
.
In
his
Worship
,
the
Fatnesse
of
his
House
,
they
make
their
Approaches
unto
him
.
And
the
Fruit
hereof
is
,
that
he
makes
them
to
Drink
of
the
River
of
his
Pleasures
,
the
satisfying
,
refreshing
Streams
of
his
Grace
and
Goodness
;
they
approach
unto
him
as
unto
the
Fountain
of
Life
,
so
as
to
Drink
of
that
Fountain
,
in
renewed
Communications
of
Life
and
Grace
;
and
in
the
Light
of
God
,
the
Light
of
his
Countenance
,
to
see
Light
,
in
satisfying
Joy
.
In
these
things
doth
consist
,
and
from
them
doth
arise
that
Spiritual
Complacency
which
the
Souls
of
Believers
do
find
in
their
Duties
.
(
2.
)
From
the
due
Exercise
of
Faith
,
Love
and
Delight
,
the
Graces
wherein
the
Life
of
the
new
Creature
doth
principally
consist
.
There
is
a
suitableness
unto
our
Natural
Constitution
,
and
a
secret
Complacency
of
our
Natures
in
the
proper
Actings
of
Life
Natural
,
for
its
own
Preservation
and
Encrease
.
There
is
so
in
our
Spiritual
Constitution
,
in
the
proper
Actings
of
the
Powers
of
our
Spiritual
Life
unto
its
Preservation
and
Encrease
.
These
Graces
in
their
due
Exercise
,
do
Compose
and
Refresh
the
mind
,
as
those
which
are
Perfective
of
its
State
,
which
quell
and
cast
out
whatever
troubles
it
.
Thence
a
blessed
Satisfaction
and
Complacency
befalls
the
Soul
.
Herein
he
that
believeth
hath
the
witness
in
himself
.
Besides
,
Faith
and
Love
are
never
really
Acted
on
Christ
,
but
they
prepare
and
make
meet
the
Soul
to
receive
Communications
of
Love
and
Grace
from
him
;
which
it
never
faileth
of
,
although
it
be
not
always
sensible
thereof
.
(
3.
)
From
the
Testimony
of
Conscience
,
bearing
witness
unto
our
sincerity
,
both
in
Aims
,
Ends
and
Performances
of
the
Duty
.
Hence
a
gracious
Repose
of
Mind
and
great
Satisfactoriness
doth
ensue
.
If
we
have
no
Experience
of
these
things
,
it
is
evident
that
we
walk
at
Random
in
the
best
of
our
Duties
;
For
they
are
among
the
principal
things
that
we
do
or
ought
to
Pray
for
.
And
if
we
have
not
Experience
of
the
Effects
of
our
Prayers
in
our
Hearts
,
we
neither
have
advantage
by
them
,
nor
give
Glory
unto
God
in
them
.
But
yet
here
,
as
in
most
other
Spiritual
things
,
one
of
the
worst
of
Vices
is
ready
to
impose
it self
in
the
room
and
place
of
the
best
of
our
Graces
.
And
this
is
,
Self-pleasing
in
the
Performance
of
the
Duty
.
This
instead
of
a
Grace
steeped
in
Humility
,
as
all
true
Grace
is
,
is
a
vile
effect
of
Spiritual
Pride
,
or
the
offering
of
a
Sacrifice
unto
our
own
Net
and
Drag
.
It
is
a
glorying
in
the
Flesh
;
for
whatever
of
Self
any
doth
glory
in
,
it
is
but
Flesh.
When
men
have
had
enlargements
in
their
Expressions
,
and
especially
when
they
apprehend
that
others
are
satisfied
or
affected
therewith
,
they
are
apt
to
have
a
secret
Self-pleasing
in
what
they
have
done
,
which
before
they
are
aware
turns
into
Pride
and
a
noxious
Elation
of
mind
.
The
same
may
befall
men
in
their
most
Secret
Duties
,
performed
outwardly
by
the
Aid
of
Spiritual
Gifts
.
But
this
is
most
remote
from
and
contrary
unto
that
Spiritual
Complacency
in
Duty
which
we
speak
of
,
which
yet
it
will
pretend
unto
,
untill
it
be
diligently
Examined
.
The
Language
of
this
Spiritual
Complacency
is
,
I
will
go
in
the
strength
of
the
Lord
God
,
I
will
make
mention
of
thy
Righteousness
,
of
thine
only
,
Psal.
71.16
.
That
of
Spiritual
Pride
is
;
God
I
thank
thee
that
I
have
done
thus
and
thus
;
as
it
was
expressed
by
the
Pharisee
.
That
is
in
God
alone
,
this
is
in
Self
.
That
draws
forth
the
Savour
of
all
Graces
:
this
immediately
covereth
and
buries
them
all
,
if
there
be
any
in
the
S●ul
.
That
fills
the
Soul
eminently
with
Humility
and
Self-abasement
;
this
with
a
lifting
up
of
the
mind
,
and
Proud
Self-conceit
.
That
casts
out
all
Remembrance
of
what
we
have
done
our selves
,
retaining
only
a
sence
of
what
we
have
received
from
God
,
of
the
impressions
of
his
Love
and
Grace
.
This
blots
out
all
Remembrance
of
what
we
have
freely
received
from
God
,
and
retains
only
what
we
have
done
our selves
.
Wherever
it
is
,
there
is
no
due
sence
either
of
the
Greatness
or
Goodness
of
God
.
Some
it
may
be
will
say
,
that
if
it
be
so
,
they
for
their
parts
are
cut
off
.
They
have
no
experience
of
any
such
Spiritual
rest
and
complacency
in
God
in
or
after
their
Prayers
.
At
the
best
they
begin
them
with
tears
and
end
them
in
sorrow
;
and
sometimes
they
know
not
what
is
become
of
them
,
but
fear
that
God
is
not
glorified
by
them
,
nor
their
own
souls
bettered
.
I
answer
,
(
1.
)
There
is
great
Spiritual
Refreshment
in
that
Godly
sorrow
which
is
at
work
in
our
Prayers
.
Where
the
Holy
Ghost
is
a
Spirit
of
Grace
and
Supplication
he
causeth
Mourning
,
and
in
that
Mourning
there
is
Joy
.
(
2.
)
The
secret
Encouragement
which
we
receive
by
praying
,
to
adhere
unto
God
constantly
in
Prayer
,
ariseth
from
some
experience
of
this
Holy
Complacency
,
though
we
have
not
a
sensible
evidence
of
it
.
(
3.
)
Perhaps
some
of
them
who
make
this
complaint
,
if
they
would
awaken
and
consider
,
will
find
that
their
souls
,
at
least
sometimes
,
have
been
thus
refreshed
,
and
brought
unto
an
holy
Rest
in
God
.
(
4.
)
Then
shall
you
know
the
Lord
,
if
you
follow
on
to
know
him
.
Abide
in
seeking
after
this
Complacency
and
satisfaction
in
God
,
and
you
shall
attain
it
.
3.
It
is
a
sure
Evidence
that
our
Thoughts
of
Spiritual
things
in
our
Supplications
are
from
an
internal
Spring
of
Grace
,
and
are
not
meerly
occasioned
by
the
Duty
it self
,
when
we
find
the
daily
fruit
and
advantage
of
them
;
especially
in
the
preservation
of
our
Souls
in
an
holy
,
humble
watchfull
frame
.
Innumerable
are
the
Advantages
,
Benefits
and
Effects
of
Prayer
;
which
are
commonly
spoken
unto
.
Growth
in
Grace
and
Consolation
is
the
substance
of
them
.
Where
there
is
continuance
in
Prayer
,
there
will
be
Spiritual
Growth
in
some
proportion
.
For
men
to
be
Earnest
in
Prayer
and
Thriftless
in
Grace
,
is
a
certain
Indication
of
prevalent
corruptions
,
and
want
of
being
Spiritually
Minded
in
Prayer
it self
.
If
a
man
eats
his
daily
food
,
let
him
eat
never
so
much
,
or
so
often
,
if
he
be
not
nourished
by
it
,
his
Body
is
under
the
Power
of
prevalent
distempers
.
And
so
is
his
Spiritual
Constitution
,
who
thriveth
not
in
the
use
of
the
food
of
the
New
Creature
.
But
that
which
I
fix
upon
with
respect
unto
the
present
enquiry
,
is
the
Frame
that
it
preserves
the
soul
in
.
It
will
keep
it
humble
and
upon
a
diligent
watch
as
unto
it's
dispositions
and
actings
.
He
who
prays
as
he
ought
,
will
endeavour
to
live
as
he
prayes
.
This
none
can
do
who
doth
not
with
diligence
keep
his
heart
unto
the
things
he
hath
prayed
about
.
To
pray
earnestly
and
live
carelesly
,
is
to
proclaim
that
a
man
is
not
Spiritually
minded
in
his
prayer
.
Hereby
then
we
shall
know
what
is
the
Spring
of
those
spiritual
Thoughts
,
which
our
minds
are
exercised
withall
in
our
supplications
.
If
they
are
influenced
unto
a
constant
daily
watch
for
the
preservation
of
that
frame
of
Spirit
,
those
dispositions
and
Inclinations
unto
spiritual
things
which
we
pray
for
,
they
are
from
an
internal
Spring
of
Grace
.
If
there
be
generally
an
unsuitableness
in
our
minds
unto
what
we
seem
to
contend
for
in
our
Prayers
,
the
Gift
may
be
in
exercise
,
but
the
Grace
is
wanting
.
If
a
man
be
every
day
on
the
Exchange
,
and
there
talketh
diligently
and
earnestly
about
Merchandize
and
the
Affairs
of
Trade
,
but
when
he
comes
home
thinks
no
more
of
them
,
because
indeed
he
hath
nothing
to
do
,
no
interest
in
them
,
he
may
be
a
very
poor
man
notwithstanding
his
pretences
.
And
he
may
be
spiritually
very
poor
who
is
on
occasions
fervent
in
prayer
,
if
when
he
retires
unto
himself
,
he
is
not
carefull
and
diligent
about
the
matter
of
it
.
4.
When
Spiritual
Affections
and
due
preparation
of
heart
unto
the
Duty
do
excite
and
animate
the
Gift
of
Prayer
,
and
not
the
Gift
make
impressions
on
the
Affections
,
then
are
we
Spiritually
Minded
therein
.
Gifts
are
Servants
not
Rulers
in
the
Mind
;
are
bestowed
on
us
to
be
serviceable
unto
Grace
,
not
to
lead
it
,
but
to
follow
it
,
and
to
be
ready
with
their
Assistance
on
its
exercise
.
For
the
most
part
where
they
lead
all
,
they
are
all
alone
.
This
is
the
natural
order
of
these
things
.
Grace
habitually
inclineth
and
disposeth
the
heart
unto
this
Duty
.
Providence
and
Rule
gives
the
occasions
for
its
excercise
;
Sence
of
Duty
calls
for
preparation
.
Grace
coming
into
actual
exercise
,
Gifts
come
in
with
their
Assistance
.
If
they
lead
all
,
all
is
out
of
order
.
It
may
be
otherwise
sometimes
.
A
Person
indispos'd
and
lifeless
,
ingaging
into
Prayer
in
a
way
of
Obedience
,
upon
conviction
of
Duty
,
may
in
and
by
the
Gift
have
his
Affections
excited
,
and
Graces
engaged
unto
its
proper
Work
.
It
may
be
so
,
I
say
;
but
let
men
take
heed
how
they
trust
unto
this
Order
and
Method
.
For
where
it
is
so
,
there
may
be
little
or
nothing
of
the
Exercise
of
true
Grace
in
all
their
fervour
and
Commotion
of
Affections
.
But
when
the
genuine
Actings
of
Faith
,
Love
,
holy
Reverence
and
gracious
Desires
,
do
stir
up
the
Gift
unto
its
Exercise
,
calling
in
its
assistance
unto
the
expression
of
themselves
;
then
are
the
Heart
and
Mind
in
their
proper
Order
.
5.
It
is
so
when
other
Duties
of
Religion
are
equally
regarded
and
attended
unto
with
Prayer
it self
.
He
,
all
whose
Religion
lyes
in
Prayer
and
Hearing
,
hath
none
at
all
.
God
hath
an
equal
respect
unto
all
other
Duties
,
and
so
must
we
have
also
.
So
is
it
expressed
as
unto
the
Instance
of
Alms
;
Acts
10.31
.
And
James
placeth
all
Religion
herein
,
because
there
is
none
without
it
;
Jam.
1.27
.
I
shall
not
value
his
Prayers
at
all
,
be
he
never
so
earnest
and
frequent
in
them
,
who
gives
not
Alms
according
to
his
Ability
.
And
this
in
an
especial
manner
is
required
of
us
who
are
Ministers
;
that
we
be
not
like
an
hand
set
up
in
cross
Wayes
,
directing
others
which
way
to
go
,
but
staying
behind
it self
.
This
digression
about
the
Rise
and
Spring
of
Spiritual
Thoughts
in
Prayer
,
I
judged
not
unnecessary
,
in
such
a
time
and
season
wherein
we
ought
to
be
very
jealous
,
lest
Gifts
impose
themselves
in
the
room
of
Grace
,
and
be
careful
that
they
are
employed
only
unto
their
proper
End
,
which
is
to
be
serviceable
unto
Grace
in
its
Exercise
,
and
not
otherwise
.
3.
There
is
another
Occasion
of
Thoughts
of
spiritual
things
,
when
they
do
not
spring
from
a
living
Principle
within
,
and
so
are
no
evidence
of
being
spiritually
minded
.
And
this
is
the
Discourse
of
others
.
They
that
fear
the
Lord
will
be
speaking
one
to
another
,
of
the
things
wherein
,
his
Glory
is
concerned
,
Mal.
3.16
.
To
declare
the
Righteousness
,
the
Glory
of
God
,
is
the
Delight
of
his
Saints
.
Psal.
145.
3
,
4
,
5
,
6
,
7
,
8.
Great
is
the
Lord
,
and
greatly
to
be
Praised
,
and
his
Greatness
is
unsearchable
.
One
Generation
shall
praise
thy
Works
to
another
,
and
shall
declare
thy
mighty
Works
.
I
will
speak
of
the
Glorious
honour
of
thy
Majesty
,
and
of
thy
wondrous
Works
.
And
men
shall
speak
of
the
might
of
thy
terrible
Acts
;
and
I
will
declare
thy
Greatness
.
They
shall
abundantly
utter
the
memory
of
thy
great
Goodness
,
and
shall
sing
of
thy
Righteousness
.
The
Lord
is
gracious
and
full
of
Compassion
,
slow
to
Anger
and
of
great
Mercy
.
And
accordingly
there
are
some
who
are
ready
on
all
occasions
to
be
speaking
or
making
mention
of
things
Divine
,
Spiritual
and
Holy
,
and
it
is
to
be
wished
that
there
were
more
of
them
.
All
the
flagitious
sins
that
the
World
is
filled
withall
,
are
not
a
greater
evidence
of
the
Degeneracy
of
Christian
Religion
,
than
this
is
,
that
it
is
grown
unusual
,
yea
a
shame
or
scorn
for
men
to
speak
together
of
the
things
of
God
.
It
was
not
so
when
Religion
was
in
its
primitive
Power
and
Glory
;
nor
is
it
so
with
them
who
really
fear
God
,
and
are
sensible
of
their
Duty
.
Some
I
say
there
are
who
embrace
all
occasions
of
Spiritual
Communication
.
Those
with
whom
they
do
converse
,
if
they
are
not
Profligate
,
if
they
have
any
spiritual
Light
,
cannot
but
so
far
comply
with
what
they
say
,
as
to
think
of
the
things
spoken
which
are
spiritual
.
Oft
times
the
Track
and
Course
of
mens
thoughts
,
lye
so
out
of
the
way
,
are
so
contrary
unto
such
things
,
that
they
seem
strange
unto
them
,
they
give
them
no
Entertainment
.
You
do
but
cross
their
way
with
such
Discourses
,
whereon
they
stand
still
a
little
and
so
pass
on
.
Even
the
Countenances
of
some
men
will
change
hereon
,
and
they
betake
themselves
unto
an
unsatisfied
silence
,
untill
they
can
divert
unto
other
things
.
Some
will
make
such
replies
of
empty
words
,
as
shall
evidence
their
Hearts
to
be
far
enough
estranged
from
the
things
proposed
unto
them
.
But
with
others
,
such
occasional
Discourses
will
make
such
Impressions
on
their
minds
,
as
to
stir
up
present
thoughts
of
Spiritual
things
.
But
though
frequent
occasions
hereof
may
be
renewed
,
yet
will
such
Thoughts
give
no
evidence
that
any
man
is
spiritually
minded
.
For
they
are
not
genuine
,
from
an
internal
Spring
of
Grace
.
From
these
causes
it
is
,
that
the
Thoughts
of
Spiritual
Things
are
with
many
,
as
Guests
that
come
into
an
Inn
,
and
not
like
Children
that
dwell
in
the
House
.
They
enter
occasionally
,
and
then
there
is
a
great
stir
about
them
,
to
provide
meet
entertainment
for
them
.
Within
a
while
they
are
disposed
of
,
and
so
depart
unto
their
own
occasions
,
being
neither
lookt
nor
enquired
after
any
more
.
Things
of
another
nature
are
attended
unto
;
New
Occasions
bring
in
new
Guests
for
a
season
.
Children
are
owned
in
the
House
,
are
missed
if
they
are
out
of
the
way
,
and
have
their
daily
Provision
constantly
made
for
them
.
So
is
it
with
these
occasional
Thoughts
about
Spiritual
things
.
By
one
means
or
other
they
enter
into
the
mind
,
and
there
are
entertained
for
a
season
.
On
a
sudden
they
depart
,
and
men
hear
of
them
no
more
.
But
those
that
are
Natural
and
Genuine
,
arising
from
a
living
spring
of
Grace
in
the
Heart
,
disposing
the
mind
unto
them
,
are
as
the
Children
of
the
House
;
They
are
expected
in
their
places
and
at
their
seasons
.
If
they
are
missing
,
they
are
enquired
after
.
The
Heart
calls
it self
unto
an
Account
whence
it
is
that
it
hath
been
so
long
without
them
,
and
calls
them
over
into
its
wonted
converse
with
them
.
CHAP.
IV.
Other
Evidences
of
Thoughts
about
Spiritual
things
,
arising
from
an
Internal
Principle
of
Grace
,
whereby
they
are
an
Evidence
of
our
being
Spiritually
Minded
.
The
abounding
of
these
Thoughts
,
how
far
,
and
wherein
such
an
Evidence
.
II.
THe
second
Evidence
that
our
Thoughts
of
Spiritual
things
do
proceed
from
an
Internal
Fountain
of
sanctified
Light
and
Affections
,
or
that
they
are
Acts
or
Fruits
of
our
being
Spiritually
minded
,
is
,
that
they
abound
in
us
,
that
our
minds
are
filled
with
them
.
We
may
say
of
them
as
the
Apostle
doth
of
other
Graces
;
If
these
things
are
in
you
and
abound
,
you
shall
not
be
barren
.
It
is
well
indeed
,
when
our
minds
are
like
the
Land
of
Egypt
in
the
years
of
Plenty
,
when
it
brought
forth
by
handfulls
;
when
they
flow
from
the
Well
of
Living
Water
in
us
with
a
full
Stream
and
Current
.
But
there
is
a
measure
of
abounding
,
which
is
necessary
to
evidence
our
being
Spiritually
minded
in
them
.
There
is
a
double
Effect
ascribed
here
unto
this
Frame
of
Spirit
;
First
Life
,
and
then
Peace
.
The
Nature
and
Being
of
this
Grace
depends
on
the
former
Consideration
of
it
,
namely
,
its
procedure
from
an
Internal
Principle
of
Grace
,
the
Effect
and
Consequence
whereof
is
Life
.
But
that
it
is
Peace
also
,
depends
on
this
Degree
and
measure
of
the
Actings
of
this
part
of
it
in
our
Spiritual
Thoughts
.
And
this
we
must
consider
.
It
is
the
Character
of
all
men
in
the
state
of
depraved
Nature
and
Apostasie
from
God
,
that
every
Imagination
of
the
Thoughts
of
their
Hearts
,
is
only
evil
continually
,
Gen.
6.5
.
All
Persons
in
that
condition
are
not
Swearers
,
Blasphemers
,
Drunkards
,
Adulterers
,
Idolaters
,
or
the
like
.
These
are
the
vices
of
particular
Persons
,
the
effects
of
particular
Constitutions
and
Temptations
.
But
thus
it
is
with
them
,
all
and
every
one
of
them
,
all
the
Imaginations
of
the
Thoughts
of
their
Hearts
are
evil
,
and
that
continually
.
Some
as
unto
the
Matter
of
them
,
some
as
unto
their
End
,
all
as
unto
their
Principle
;
for
out
of
the
evil
Treasure
of
the
Heart
can
proceed
nothing
but
what
is
evil
.
That
infinite
multitude
of
open
sins
which
is
in
the
World
,
doth
give
a
clear
Prospect
or
Representation
of
the
Nature
and
Effects
of
our
Apostasie
from
God
.
But
he
that
can
consider
the
numberless
number
of
Thoughts
which
pass
through
the
minds
of
every
individual
Person
every
day
,
all
evil
,
and
that
continually
,
he
will
have
a
farther
Comprehension
of
it
.
We
can
therefore
have
no
greater
Evidence
of
a
change
in
us
from
this
State
and
Condition
,
than
a
change
wrought
in
the
course
of
our
Thoughts
.
A
Relinquishment
of
this
or
that
particular
sin
,
is
not
an
Evidence
of
a
Translation
from
this
state
.
For
as
was
said
,
such
particular
sins
proceed
from
particular
Lusts
and
Temptations
,
and
are
not
the
immediate
universal
Consequence
of
that
Depravation
of
Nature
which
is
equal
in
all
.
Such
alone
is
the
vanity
and
wickedness
of
the
Thoughts
and
Imaginations
of
the
Heart
.
A
change
herein
is
a
blessed
Evidence
of
a
change
of
State
.
He
who
is
cured
of
a
Dropsie
,
is
not
immediately
healthy
,
because
he
may
have
the
prevailing
seeds
and
matter
of
other
Diseases
in
him
,
and
the
next
day
die
of
a
Lethargy
:
But
he
who
from
a
state
of
Sickness
,
is
restored
in
the
Temperature
of
the
Mass
of
Blood
and
the
Animal
Spirits
,
and
all
the
Principles
of
Life
and
Health
,
unto
a
good
Crasis
and
Temperature
,
his
state
of
Body
is
changed
.
The
Cure
of
a
particular
sin
may
leave
behind
it
the
seeds
of
Eternal
Death
,
which
they
may
quickly
effect
.
But
he
who
hath
obtained
a
change
in
this
Character
which
belongs
essentially
unto
the
state
of
depraved
Nature
,
is
spiritually
recovered
.
And
the
more
the
stream
of
our
Thoughts
is
turned
,
the
more
our
minds
are
filled
with
those
of
a
contrary
Nature
,
the
greater
and
more
firm
is
our
Evidence
of
a
Translation
out
of
that
depraved
state
and
condition
.
There
is
nothing
so
unaccountable
as
the
Multiplicity
of
Thoughts
of
the
minds
of
men
.
They
fall
from
them
like
the
Leaves
of
Trees
,
when
they
are
shaken
with
the
Wind
in
Autumn
.
To
have
all
these
Thoughts
,
all
the
several
Figments
of
the
Heart
,
all
the
conceptions
that
are
framed
and
agitated
in
the
mind
,
to
be
evil
and
that
continually
,
what
an
Hell
of
Horrour
and
Confusion
must
it
needs
be
?
A
deliverance
from
this
Loathsom
hateful
state
,
is
more
to
be
valued
than
the
whole
World
.
Without
it
neither
Life
,
nor
Peace
,
nor
Immortality
,
or
Glory
,
can
ever
be
attained
.
The
design
of
Conviction
is
to
put
a
stop
unto
these
Thoughts
,
to
take
off
from
their
Number
,
and
thereby
to
lessen
their
Guilt
.
It
deserves
not
the
name
of
Conviction
of
Sin
,
which
respects
only
outward
Actions
,
and
regards
not
the
inward
Actings
of
the
mind
.
And
this
alone
will
for
a
season
make
a
great
change
in
the
Thoughts
,
especially
it
will
do
so
when
assisted
by
Superstition
directing
them
unto
other
Objects
.
These
two
in
Conjunction
are
the
rise
of
all
that
Devotional
Religion
which
is
in
the
Papacy
.
Conviction
labours
to
put
some
stop
and
bounds
unto
thoughts
absolutely
evil
and
corrupt
;
and
Superstition
suggests
other
Objects
for
them
,
which
they
readily
embrace
;
but
it
is
a
vain
Attempt
.
The
Minds
and
Hearts
of
men
are
continually
Minting
and
Coining
new
Thoughts
and
Imaginations
.
The
cogitative
Faculty
is
always
at
work
.
As
the
streams
of
a
mighty
River
running
into
the
Ocean
,
so
are
the
Thoughts
of
a
natural
man
,
and
through
self
they
run
into
Hell
.
It
is
a
fond
thing
to
set
a
Damme
before
such
a
River
,
to
curb
its
streams
.
For
a
little
space
there
may
be
a
stop
made
,
but
it
will
quickly
break
down
all
Obstacles
,
or
overflow
all
its
bounds
.
There
is
no
way
to
divert
its
Course
,
but
only
by
providing
other
Channels
for
its
Waters
,
and
turning
them
thereinto
.
The
mighty
Stream
of
the
evil
Thoughts
of
men
will
admit
of
no
Bounds
or
Dammes
to
put
a
stop
unto
them
.
There
are
but
two
wayes
of
Relief
from
them
;
the
one
respecting
their
moral
Evil
,
the
other
their
natural
Abundance
.
The
first
by
throwing
Salt
into
the
Spring
,
as
Elisha
cured
the
Waters
of
Jericho
;
that
is
,
to
get
the
Heart
and
Mind
seasoned
with
Grace
;
for
the
Tree
must
be
made
good
before
the
Fruit
will
be
so
.
The
other
is
,
to
turn
their
Streams
into
new
Chanels
,
putting
new
Aims
and
Ends
upon
them
,
fixing
them
on
new
Objects
;
so
shall
we
abound
in
Spiritual
Thoughts
;
for
abound
in
Thoughts
we
shall
whether
we
will
or
no.
To
this
Purpose
is
the
Advice
of
the
Apostle
,
Ephes.
5.
18
,
19.
And
be
not
drunk
with
Wine
wherein
is
Excess
,
but
he
filled
with
the
Spirit
,
speaking
to
your selves
in
Psalms
and
Hymns
and
Spiritual
Songs
.
When
men
are
drunk
with
Wine
unto
an
Excess
,
they
make
it
quickly
evident
,
what
Vain
,
Foolish
,
Ridiculous
Imaginations
it
filleth
their
minds
withall
.
In
opposition
hereunto
,
the
Apostle
adviseth
Believers
to
be
filled
with
the
Spirit
,
to
labour
for
such
a
Participation
of
him
as
may
fill
their
Minds
and
Hearts
,
as
others
fill
themselves
with
Wine
.
To
what
End
,
unto
what
Purpose
should
they
desire
such
a
participation
of
him
,
to
be
so
filled
with
him
?
It
is
unto
this
end
,
namely
,
that
he
by
his
Grace
may
fill
them
with
Holy
Spiritual
Thoughts
,
as
on
the
contrary
men
Drunk
unto
an
Excess
,
as
filled
with
those
that
are
Foolish
,
Vain
and
Wicked
.
So
the
words
of
ver.
19.
do
declare
,
for
he
adviseth
us
to
express
our
abounding
Thoughts
,
in
such
Duties
as
will
give
an
especial
vent
unto
them
.
Wherefore
,
when
we
are
Spiritually
minded
,
we
shall
abound
in
Spiritual
thoughts
,
or
Thoughts
of
Spiritual
Things
.
That
we
have
such
Thoughts
will
not
sufficiently
Evidence
that
we
are
so
,
unless
we
abound
in
them
.
And
this
leads
us
unto
the
principal
Enquiry
on
this
Head
;
namely
,
what
measure
we
ought
to
assign
hereof
,
how
we
may
know
when
we
abound
in
Spiritual
Thoughts
,
so
as
that
they
may
be
an
Evidence
of
our
being
Spiritually
minded
.
I
answer
in
general
,
among
other
Scriptures
read
over
Psal.
119.
with
understanding
.
Consider
therein
what
David
expresseth
of
himself
,
as
unto
his
constant
Delight
in
,
and
continual
Thoughts
of
the
Law
of
God
,
which
was
the
only
means
of
Divine
Revelation
at
that
season
.
Try
your selves
by
that
Pattern
;
Examine
your selves
whether
you
can
truly
speak
the
same
words
with
him
;
at
least
if
not
in
the
same
Degree
of
Zeal
,
yet
with
the
same
sincerity
of
Grace
.
You
will
say
,
that
was
David
.
It
is
not
for
us
,
it
is
not
our
Duty
to
be
like
unto
him
,
at
least
not
to
be
equal
with
him
.
But
as
far
as
I
know
,
we
must
be
like
him
,
if
ever
we
intend
to
come
to
the
place
where
he
is
.
It
will
ruine
our
Souls
,
if
when
we
read
in
the
Scripture
,
how
the
Saints
of
God
express
their
Experience
in
Faith
,
Love
,
Delight
in
God
and
constant
Meditations
on
him
,
we
grant
that
it
was
so
with
them
,
that
they
were
Good
and
Holy
men
,
but
it
is
not
necessary
that
it
should
be
so
with
us
.
These
things
are
not
written
in
the
Scripture
to
shew
what
they
were
,
but
what
we
ought
to
be
.
All
things
concerning
them
were
written
for
Admonition
;
1
Cor.
10.11
.
And
if
we
have
not
the
same
Delight
in
God
as
they
had
,
the
same
Spiritual
mindedness
in
Thoughts
and
Meditations
of
Heavenly
things
,
we
can
have
no
Evidence
that
we
please
God
as
they
did
,
or
shall
go
to
that
place
whither
they
are
gone
.
Profession
of
the
Life
of
God
passeth
with
many
at
a
very
low
and
easie
Rate
.
Their
Thoughts
are
for
the
most
part
vain
and
earthly
,
their
Communication
unsavoury
,
and
sometimes
corrupt
,
their
lives
at
best
uneven
and
uncertain
,
as
unto
the
Rule
of
Obedience
;
yet
all
is
well
,
all
is
Life
and
Peace
.
The
Holy
men
of
old
,
who
obtained
this
Testimany
,
that
they
Pleased
God
,
did
not
so
walk
before
him
.
They
meditated
continually
in
the
Law
;
thought
of
God
in
the
night
seasons
;
spake
of
his
Ways
,
his
Works
,
his
Praise
;
their
whole
Delight
was
in
him
,
and
in
all
things
they
followed
hard
after
him
.
It
is
the
Example
of
David
in
particular
that
I
have
proposed
.
And
it
is
a
Promise
of
the
Grace
to
be
administred
by
the
Gospel
,
that
he
who
is
feeble
shall
be
as
David
,
Zech.
12.8
.
And
if
we
are
not
so
in
his
being
Spiritually
minded
,
it
is
to
be
feared
we
are
not
Partakers
of
the
Promise
.
But
that
we
may
the
better
judge
of
our selves
therein
,
I
shall
add
some
few
Rules
unto
this
Direction
by
Example
.
1.
Consider
,
what
proportion
your
Thoughts
of
Spiritual
Things
bears
with
those
about
other
things
.
Our
principal
Interest
and
Concern
,
as
we
profess
,
lyes
in
things
Spiritual
,
Heavenly
and
Eternal
.
Is
it
not
then
a
foolish
thing
to
suppose
that
our
Thoughts
about
these
things
,
should
not
hold
some
proportion
with
those
about
other
things
,
nay
that
they
should
not
exceed
them
?
No
man
is
so
vain
in
earthly
things
,
as
to
pretend
that
his
Principal
concern
lyeth
in
that
whereof
he
thinks
very
seldom
in
comparison
of
other
things
.
It
is
not
so
with
men
in
reference
unto
their
Families
,
their
Trades
,
their
occasions
of
Life
.
It
is
a
truth
not
only
consecrated
by
the
Testimony
of
him
who
is
Truth
,
but
evident
also
in
the
Light
of
Reason
,
That
where
our
Treasure
is
there
will
our
Hearts
be
also
.
And
the
Affections
of
our
Hearts
do
Act
themselves
by
the
Thoughts
of
our
minds
.
Wherefore
,
if
our
principal
Treasure
be
as
we
profess
,
in
things
Spiritual
and
Heavenly
,
and
wo
unto
us
if
it
be
not
so
,
on
them
will
our
Affections
and
consequently
our
Desires
and
Thoughts
be
principally
fixed
.
That
we
may
the
better
Examine
our selves
by
this
Rule
,
we
must
consider
of
what
sorts
mens
other
Thoughts
are
;
and
as
unto
our
present
purpose
,
they
may
be
reduced
unto
these
heads
.
1.
There
are
such
as
are
exercised
about
their
Callings
and
lawful
occasions
.
These
are
numberless
and
endless
;
especially
among
a
sort
of
men
who
rise
early
and
go
to
bed
late
,
and
eat
the
Bread
of
carefulness
,
or
are
particularly
industrious
and
diligent
in
their
wayes
.
These
thoughts
men
approve
themselves
in
,
and
judge
them
their
Duty
,
as
they
are
in
their
proper
place
and
measure
.
But
no
Heart
can
conceive
the
Multitude
of
these
Thoughts
,
which
partly
in
Contrivances
,
partly
in
Converse
,
are
ingaged
and
spent
about
these
things
.
And
the
more
men
are
Immersed
in
them
,
the
more
do
themselves
and
others
esteem
them
diligent
and
Praise-worthy
.
And
there
are
some
who
have
neither
necessity
nor
occasion
to
be
ingaged
much
in
the
Duties
of
any
especial
Calling
,
who
yet
by
their
Words
and
Actions
declare
themselves
,
to
be
confined
almost
in
their
thoughts
unto
themselves
,
their
Relations
,
their
Children
,
and
their self
concerns
,
which
though
most
of
them
are
very
Impertinent
,
yet
they
justifie
themselves
in
them
.
All
sorts
may
do
well
to
Examine
what
proportion
their
Thoughts
of
Spiritual
things
do
bear
unto
those
of
other
things
.
I
fear
with
most
it
will
be
found
to
be
very
small
,
with
many
next
to
none
at
all
.
What
evidence
then
can
they
have
that
they
are
Spiritually
minded
,
that
their
principal
Interest
lyes
in
things
above
?
It
may
be
it
will
be
asked
,
whether
it
be
necessary
that
men
should
think
as
much
and
as
often
about
things
Spiritual
and
Heavenly
,
as
they
do
about
the
lawful
Affairs
of
their
Callings
.
I
say
more
,
and
more
often
,
if
we
are
what
we
profess
our selves
to
be
.
Generally
it
is
the
best
sort
of
men
,
as
to
the
things
of
God
and
Man
,
who
are
busied
in
their
Callings
,
some
of
one
sort
,
some
of
another
.
But
even
among
the
best
of
these
,
many
will
continually
spend
the
strength
of
their
Minds
and
vigour
of
their
Spirits
,
about
their
Affairs
all
the
day
long
;
and
,
so
they
can
pray
in
the
Morning
and
Evening
,
with
some
Thoughts
sometimes
of
Spiritual
things
occasionally
administred
,
do
suppose
they
acquit
themselves
very
well
.
As
if
a
man
should
pretend
that
his
great
Design
is
,
to
prepare
himself
for
a
Voyage
unto
a
far
Country
,
where
is
his
Patrimony
and
his
Inheritance
:
But
all
his
Thoughts
and
Contrivances
are
about
some
few
Trifles
,
which
if
indeed
he
intend
his
Voyage
he
must
leave
behind
him
;
and
of
his
main
Design
he
scarce
thinketh
at
all
.
We
all
profess
that
we
are
bound
for
Heaven
,
Immortality
,
and
Glory
:
but
is
it
any
Evidence
we
really
design
it
,
if
all
our
Thoughts
are
consumed
about
the
Trifles
of
this
World
,
which
we
must
leave
behind
us
,
and
have
only
occasional
Thoughts
of
things
above
?
I
shall
elswhere
shew
,
if
God
will
,
How
men
may
be
Spiritually
minded
in
their
earthly
Affairs
.
If
some
Relief
may
not
be
thence
obtained
,
I
cannot
tell
what
to
say
or
answer
for
them
,
whose
Thoughts
of
Spiritual
things
do
not
hold
Proportion
with
,
yea
exceed
them
which
they
lay
out
about
their
Callings
.
This
whole
Rule
is
grounded
on
that
of
our
Saviour
,
Math.
6.31
,
32
,
33
,
34.
Take
no
thought
,
saying
,
What
shall
we
eat
?
or
what
shall
we
drink
?
or
wherewith
we
shall
be
cloathed
?
But
seek
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
you
.
Take
therefore
no
thought
for
to
morrow
.
When
we
have
done
all
we
can
,
when
we
have
made
the
best
of
them
we
are
able
,
all
earthly
things
,
as
unto
our
Interest
in
them
,
amount
to
no
more
,
but
what
we
eat
,
what
we
drink
,
and
wherewith
we
are
cloathed
.
About
these
things
our
Saviour
forbids
us
to
take
any
Thought
,
not
absolutely
,
but
with
a
double
Limitation
.
As
first
,
that
we
take
no
such
Thought
about
them
,
as
should
carry
along
with
it
a
disquietment
of
mind
,
through
a
distrust
of
the
Fatherly
Care
and
Providence
of
God
.
This
is
the
design
of
the
Context
.
Secondly
,
No
Thought
that
for
Constancy
and
Ingagement
of
Spirit
,
should
be
like
unto
those
which
we
ought
to
have
about
Spiritual
Things
.
Seek
first
the
Kingdom
of
God
and
his
Righteousness
.
Let
that
be
the
chief
and
principal
thing
in
your
Thoughts
and
Consciences
.
We
may
therefore
conclude
,
that
at
least
they
must
hold
an
exceeding
Proportion
with
them
.
Let
a
man
industriously
ingaged
in
the
way
of
his
Calling
,
try
himself
by
this
Rule
every
Evening
.
Let
him
consider
what
have
been
his
Thoughts
about
his
earthly
Occasions
,
and
what
about
Spiritual
things
;
and
thereon
ask
of
himself
whether
he
be
Spiritually
minded
or
no.
Be
not
deceived
;
as
a
man
thinketh
,
so
is
he
.
And
if
we
account
it
a
strange
thing
,
that
our
Thoughts
should
be
more
exercised
about
Spiritual
things
,
than
about
the
Affairs
of
our
Callings
,
we
must
not
think
it
strange
if
when
we
come
to
the
trial
,
we
cannot
find
that
we
have
either
Life
or
Peace
.
Moreover
it
is
known
,
how
often
when
we
are
engaged
in
Spiritual
Duties
,
other
Thoughts
will
interpose
,
and
impose
themselves
on
our
minds
.
Those
which
are
about
mens
secular
Concernments
will
do
so
.
The
World
will
frequently
make
an
inroad
on
the
ways
to
Heaven
,
to
disturb
the
Passengers
and
wayfaring
men
.
There
is
nothing
more
frequently
complained
of
,
by
such
as
are
awake
unto
their
Duty
,
and
sensible
of
their
weakness
.
Call
to
mind
therefore
,
how
often
on
the
other
hand
Spiritual
Thoughts
do
interpose
,
and
as
it
were
impose
themselves
on
your
minds
,
whilest
you
are
engaged
in
your
earthly
Affairs
.
Sometimes
,
no
doubt
,
but
with
all
that
are
true
Believers
it
is
so
.
Or
ever
I
was
aware
,
saith
the
Spouse
,
my
Soul
made
me
as
the
Chariots
of
Amminadab
,
Cant.
6.12
.
Grace
in
her
own
Soul
surprised
her
into
a
ready
willing
Frame
unto
Spiritual
Communion
with
Christ
,
when
she
was
intent
on
other
Occasions
.
But
if
these
thoughts
of
Heavenly
things
so
arising
in
us
,
bear
no
proportion
with
the
other
sort
,
it
is
an
Evidence
what
Frame
and
Principle
is
predominant
in
us
.
2.
There
are
a
multitude
of
Thoughts
in
the
minds
of
men
,
which
are
vain
,
useless
,
and
altogether
unprofitable
.
These
ordinarily
through
a
dangerous
mistake
are
looked
on
as
not
sinful
,
because
as
it
is
supposed
,
the
matter
of
them
is
not
so
.
And
therefore
men
rather
shake
them
off
for
their
Folly
,
than
their
Guilt
.
But
they
arise
from
a
corrupt
Fountain
,
and
wofully
pollute
both
the
Mind
and
Conscience
.
Wherever
there
are
vain
Thoughts
,
there
is
Sin
.
Jerem.
4.14
.
Such
are
those
numberless
Imaginations
,
whereby
men
fancy
themselves
to
be
what
they
are
not
,
to
do
what
they
do
not
,
to
enjoy
what
they
enjoy
not
,
to
dispose
of
themselves
and
others
,
at
their
pleasure
.
That
our
Nature
is
liable
unto
such
a
pernicious
folly
,
which
some
of
tenacious
Fancies
have
turned
into
Madness
,
we
are
beholding
alone
to
our
cursed
Apostasie
from
God
,
and
the
vanity
that
possessed
our
minds
thereon
.
Hence
the
Prince
of
Tyrus
thought
he
was
a
God
,
and
sate
in
the
Seat
of
God
,
Ezek.
28.2
.
So
it
hath
been
with
others
;
And
in
those
,
in
whom
such
Imaginations
are
kept
unto
some
better
order
and
bounds
,
yet
being
traced
unto
their
Original
,
they
will
be
found
to
Spring
some
of
them
immediately
from
Pride
,
some
from
sensual
Lusts
,
some
from
the
Love
of
the
World
,
all
from
self
and
the
old
Ambition
to
be
as
God
,
to
dispose
of
all
things
as
we
think
meet
.
I
know
no
greater
Misery
or
Punishment
in
this
World
,
than
the
debasing
of
our
Nature
to
such
vain
Imaginations
;
and
a
perfect
freedom
from
them
is
a
part
of
the
Blessedness
of
Heaven
.
It
is
not
my
present
work
to
shew
how
sinfull
they
are
,
let
them
be
esteemed
only
fruitless
,
foolish
,
vain
and
ludicrous
.
But
let
men
examine
themselves
,
what
number
of
these
vain
useless
Thoughts
night
and
day
,
do
roave
up
and
down
in
their
minds
.
If
now
it
be
apprehended
too
severe
,
that
mens
Thoughts
of
Spiritual
things
should
exceed
them
that
are
employed
about
their
Lawful
Callings
,
let
them
consider
what
proportion
they
bear
unto
those
which
are
altogether
vain
and
useless
:
Do
not
many
give
more
time
unto
them
,
than
they
do
unto
holy
Meditations
,
without
an
endeavour
to
mortifie
the
one
,
or
to
stir
up
and
enliven
the
other
?
Are
they
not
more
wonted
to
their
seasons
,
than
holy
Thoughts
are
?
And
shall
we
suppose
that
those
with
whom
it
is
so
,
are
Spiritually
minded
?
3.
There
are
Thoughts
that
are
formally
evil
;
they
are
so
in
their
own
Nature
,
being
corrupt
contrivances
to
fulfil
the
desires
of
the
flesh
in
the
lusts
thereof
.
These
also
will
attempt
the
minds
of
Believers
.
But
they
are
always
looked
on
as
professed
Enemies
to
the
Soul
,
and
are
watched
against
.
I
shall
not
therefore
make
any
comparison
between
them
and
Spiritual
Thoughts
,
for
they
abound
only
in
them
that
are
carnally
minded
.
2.
The
second
Rule
to
this
purpose
is
,
That
we
would
consider
,
whether
Thoughts
of
Spiritual
things
do
constantly
take
possession
of
their
proper
seasons
.
There
are
some
times
and
seasons
in
the
course
of
mens
Lives
,
wherein
they
retire
themselves
unto
their
own
Thoughts
.
The
most
busied
men
in
the
World
have
some
times
of
Thinking
unto
themselves
.
And
those
who
design
no
such
thing
,
as
being
afraid
of
coming
to
be
wiser
or
better
than
they
are
,
do
yet
spend
time
therein
whether
they
will
or
no.
But
they
who
are
wise
will
be
at
home
as
much
as
they
can
,
and
have
as
many
seasons
for
such
their
Retirements
as
is
possible
for
them
to
attain
.
If
that
man
be
foolish
who
busieth
himself
so
much
abroad
in
the
concerns
of
others
,
that
he
hath
no
time
to
consider
the
state
of
his
own
House
and
Family
;
much
more
is
he
so
,
who
spendeth
all
his
Thoughts
about
other
things
,
and
never
makes
use
of
them
in
an
Enquiry
,
how
it
is
with
himself
and
his
own
Soul
.
However
men
can
hardly
avoid
,
but
that
they
must
have
some
seasons
,
partly
stated
,
partly
occasional
,
wherein
they
entertain
themselves
with
their
own
Thoughts
:
The
Evening
and
the
Morning
,
the
times
of
waking
on
the
Bed
,
those
of
the
necessary
cessation
of
all
ordinary
Affairs
,
of
walking
,
journeying
,
and
the
like
,
are
such
seasons
.
If
we
are
Spiritually
minded
,
if
Thoughts
of
Spiritual
things
do
abound
in
us
,
they
will
ordinarily
and
that
with
Constancy
possess
these
seasons
,
look
upon
them
as
those
which
are
their
due
,
which
belong
unto
them
.
For
they
are
expresly
assign'd
unto
them
in
the
way
of
Rule
,
expressed
in
Examples
and
Commands
.
See
Psal.
16.7
,
8.
Psal.
92.2
.
Deut.
6.7
.
If
they
are
usually
given
up
unto
other
ends
and
occasions
,
are
possessed
with
Thoughts
of
another
Nature
,
it
is
an
open
Evidence
that
Spiritual
Thoughts
have
but
little
Interest
in
our
minds
,
little
prevalency
in
the
conduct
of
our
Souls
.
It
is
our
Duty
to
afford
unto
them
stated
times
taken
away
from
other
Affairs
that
call
for
them
.
But
if
instead
thereof
we
rob
them
of
what
is
as
it
were
their
own
,
which
no
other
things
or
business
can
lay
any
just
claim
unto
,
how
dwelleth
the
Love
of
Spiritual
things
in
us
?
Most
Professors
are
convinced
that
it
is
their
Duty
to
pray
Morning
and
Evening
,
and
it
is
to
be
wished
that
they
were
all
found
in
the
Practice
of
it
.
But
if
ordinarily
they
judge
themselves
,
in
the
performance
of
that
Duty
,
to
be
discharged
from
any
further
Exercise
of
Spiritual
Thoughts
,
applying
them
unto
things
worldy
,
useless
,
or
vain
,
they
can
make
no
pretence
to
be
Spiritually
minded
.
And
it
must
be
observed
,
which
will
be
found
to
be
true
,
that
if
the
seasons
which
are
as
it
were
due
unto
such
Meditations
be
taken
from
them
,
they
will
be
the
worst
employed
of
all
the
Minutes
of
our
lives
.
Vain
and
Foolish
Thoughts
,
corrupt
Imaginations
,
will
make
a
common
haunt
unto
the
minds
of
men
in
them
,
and
habituate
themselves
unto
an
Expectation
of
Entertainment
;
whence
they
will
grow
Importunate
for
Admission
.
Hence
,
with
many
,
those
precious
moments
of
time
which
might
greatly
influence
their
Souls
unto
Life
and
Peace
if
they
were
indeed
Spiritually
minded
,
make
the
greatest
provision
for
their
trouble
,
sorrow
and
confusion
.
For
the
vain
and
evil
Thoughts
which
some
persons
do
accustome
themselves
unto
in
such
seasons
,
are
or
ought
to
be
a
Burden
upon
their
Consciences
more
than
they
can
bear
.
That
which
Providence
tenders
unto
their
good
is
turned
into
a
snare
;
and
God
doth
righteously
leave
them
unto
the
fruits
of
their
own
folly
,
who
so
despise
his
gracious
Provision
for
their
good
.
If
we
cannot
afford
unto
God
our
spare
time
,
it
is
evident
that
indeed
we
can
afford
nothing
at
all
.
Micah
2.1
.
They
devise
iniquity
upon
their
beds
.
The
seasons
proper
for
holy
Contemplation
,
they
make
use
of
to
fill
their
minds
with
wicked
Imaginations
,
and
when
the
Morning
is
light
they
practise
it
;
walking
all
day
on
all
occasions
,
suitably
unto
their
Devices
and
Imaginations
of
the
Night
.
Many
will
have
cause
to
complain
unto
Eternity
,
of
those
leasure
times
which
might
have
been
improv'd
for
their
advantage
unto
Eternal
Blessedness
.
If
we
intend
therefore
to
maintain
a
Title
unto
this
Grace
of
being
Spiritually
minded
,
if
we
would
have
any
Evidence
of
it
in
our selves
,
without
which
we
can
have
none
of
Life
or
Peace
,
and
what
we
pretend
thereof
is
but
an
effect
of
security
,
we
must
endeavour
to
preserve
the
claim
and
right
of
Spiritual
Thoughts
unto
such
seasons
,
and
actually
put
them
in
possession
of
them
.
3.
Consider
how
we
are
affected
with
our
Disappointments
about
these
seasons
.
Have
we
by
Negligence
,
by
Temptations
,
have
we
by
occasional
Diversions
or
Affairs
of
Life
been
taken
off
from
Thoughts
of
God
,
of
Christ
,
of
Heavenly
things
,
when
we
ought
to
have
been
engaged
in
them
;
how
are
we
affected
with
a
review
hereof
?
A
carnal
mind
is
well
enough
satisfied
with
the
omission
of
any
Duty
,
so
it
have
pretence
of
a
necessary
Occasion
.
If
it
hath
lost
a
temporal
Advantage
,
through
Attendance
unto
a
Spiritual
Duty
,
it
will
deeply
Reflect
on
it self
,
and
it
may
be
like
the
Duty
the
worse
afterwards
.
But
a
gracious
Soul
,
one
that
is
truely
Spiritually-minded
,
will
mourn
under
a
review
of
such
Omissions
,
and
by
every
one
of
them
is
stirred
up
unto
more
watchfulness
for
the
future
.
Alas
,
will
it
say
,
how
little
have
I
been
with
Christ
this
day
?
How
much
time
hath
passed
me
without
a
thought
of
him
?
How
foolish
was
I
,
to
be
wanting
to
such
or
such
an
Opportunity
?
I
am
in
Arrears
unto
my self
,
and
have
no
rest
untill
I
be
satisfied
.
I
say
,
if
indeed
we
are
Spiritually
minded
,
we
will
duely
and
carefully
call
over
the
consideration
of
those
times
and
seasons
,
wherein
we
ought
to
have
Exercised
our selves
in
Spiritual
Thoughts
;
and
if
we
have
lost
them
,
or
any
of
them
,
mourn
over
our
own
negligence
.
But
if
we
can
omit
and
lose
such
Seasons
or
Opportunities
from
time
to
time
,
without
regret
or
self-reflections
,
it
is
to
be
fear'd
that
we
wax
worse
and
worse
.
Way
will
be
made
hereby
for
further
Omissions
,
untill
we
grow
wholly
cold
about
them
.
And
indeed
that
woful
loss
of
time
that
is
found
amongst
many
Professors
,
is
greatly
to
be
bewail'd
.
Some
lose
it
on
themselves
,
by
a
continual
track
of
fruitless
Impertinent
Thoughts
about
their
own
concerns
.
Some
in
vain
converse
with
ohers
,
wherein
for
the
most
part
they
edifie
one
another
unto
vanity
.
How
much
of
this
time
might
,
nay
ought
to
be
redeemed
for
holy
Meditations
?
The
Good
Lord
make
all
Professors
sensible
of
their
loss
of
former
seasons
,
that
they
may
be
the
more
watchful
for
the
future
,
in
this
great
concernment
of
their
Souls
.
Little
do
some
think
what
Light
what
Assurance
,
what
Joy
,
what
readiness
for
the
Cross
or
for
Heaven
,
they
might
have
attained
,
had
they
laid
hold
on
all
just
seasons
of
exercising
their
Thoughts
about
Spiritual
things
which
they
have
enjoyed
,
who
now
are
at
a
loss
in
all
,
and
surprized
with
every
fear
or
difficulty
that
doth
befall
them
.
This
is
the
first
thing
that
belongs
unto
our
being
Spiritually
minded
;
for
although
it
doth
not
absolutely
or
essentially
consist
therein
,
yet
is
it
inseparable
from
it
,
and
the
most
undeceiving
Indication
of
it
.
And
thus
of
abounding
and
abiding
in
Thoughts
about
Spiritual
things
,
such
as
arise
and
spring
naturally
from
a
living
Principle
,
a
Spiritual
Frame
and
Disposition
of
Heart
within
.
CHAP.
V.
The
Objects
of
Spiritual
Thoughts
,
or
what
they
are
conversant
about
,
evidencing
them
in
whom
they
are
to
be
Spiritually
minded
.
Rules
directing
unto
steadiness
in
the
Contemplation
of
Heavenly
things
.
Motives
to
fix
our
Thoughts
with
Steadiness
in
them
.
BEfore
I
proceed
unto
the
next
general
Head
,
and
which
is
the
Principal
thing
,
the
foundation
of
the
Grace
and
Duty
enquired
after
,
some
things
must
be
spoken
to
render
what
hath
been
already
insisted
on
,
yet
more
particularly
useful
.
And
this
is
,
to
enquire
what
are
or
what
ought
to
be
the
special
Objects
of
those
Thoughts
,
which
under
the
Qualifications
laid
down
,
are
the
Evidences
of
our
being
Spiritually
minded
.
And
it
may
be
,
we
may
be
useful
unto
many
herein
,
by
helping
of
them
to
fix
their
minds
,
which
are
apt
to
rove
into
all
uncertainty
.
For
this
is
befallen
us
through
the
disorder
and
weakness
of
the
faculties
of
our
Souls
,
that
sometimes
what
the
mind
guides
,
leads
and
directs
unto
in
things
Spiritual
and
Heavenly
,
our
wills
and
Affections
through
their
Depravation
and
Corruption
will
not
comply
withal
,
and
so
the
good
designings
of
the
mind
are
lost
.
Sometimes
what
the
Will
and
Affections
are
inclin'd
unto
and
ready
for
,
the
mind
through
its
weakness
and
inconstancy
,
cannot
lead
them
to
the
accomplishment
of
;
so
to
will
is
present
with
us
,
but
how
to
perform
that
will
we
know
not
.
So
,
many
are
barren
in
this
Duty
,
because
they
know
not
what
to
fix
upon
,
nor
how
to
Exercise
their
Thoughts
when
they
have
chosen
a
subject
for
their
Meditations
.
Hence
they
spend
their
time
in
fruitless
Desires
that
they
could
use
their
Thoughts
unto
more
purpose
,
rather
than
make
any
Progress
in
the
Duty
it self
.
They
tire
themselves
not
because
they
are
not
willing
to
go
,
but
because
they
cannot
find
their
way
.
Wherefore
both
these
things
shall
be
spoken
unto
;
both
what
are
the
proper
Objects
of
our
Spiritual
Thoughts
,
and
how
we
may
be
steady
in
our
Contemplations
of
them
.
And
I
shall
unto
this
purpose
,
first
give
some
general
Rules
,
and
then
some
particular
Instances
in
way
of
Direction
.
1.
Observe
the
especial
Calls
of
Providence
and
apply
your
minds
unto
Thoughts
of
the
Duties
required
in
them
and
by
them
.
There
is
a
voice
in
all
signal
Dispensations
of
Providence
.
The
voice
of
the
Lord
cryeth
unto
the
City
,
the
men
of
wisdom
shall
see
thy
Name
;
hear
ye
the
rod
and
who
hath
appointed
it
.
Mic.
6.9
.
There
is
a
Call
,
a
Cry
in
every
Rod
of
God
,
in
every
chastising
Providence
;
and
therein
makes
a
Declaration
of
his
Name
,
his
Holiness
,
his
Power
,
his
Greatness
.
This
every
wise
substantial
man
will
labour
to
discern
and
so
comply
with
the
call
.
God
is
greatly
provoked
when
it
is
otherwise
.
Lord
,
when
thy
hand
is
lifted
up
,
they
will
not
see
,
but
they
shall
see
and
be
asham'd
.
Isa.
26.11
.
If
therefore
we
would
apply
our selves
unto
our
present
Duty
,
we
are
wisely
to
consider
what
is
the
voice
of
God
,
in
his
present
providential
Dispensations
in
the
World
.
Hearken
not
unto
any
who
would
give
another
Interpretation
of
them
,
but
that
they
are
plain
Declarations
of
his
Displeasure
and
Indignation
against
the
sins
of
men
.
Is
not
his
wrath
in
them
reveal'd
from
Heaven
against
the
ungodliness
of
men
,
especially
such
as
detain
the
Truth
in
unrighteousness
,
or
false
Hypocritical
Professors
of
the
Gospel
?
Doth
he
not
also
signally
declare
the
uncertainty
and
instability
of
Earthly
Enjoyments
,
from
Life
it self
to
a
Shoo-latchet
?
As
also
,
how
vain
and
foolish
it
is
to
adhere
inordinately
unto
them
.
The
fingers
that
appeared
writing
on
the
Wall
the
Doom
of
Belshazzar
,
did
it
in
Characters
that
none
read
,
and
words
that
none
could
understand
but
Daniel
.
But
the
present
Call
of
God
in
these
things
is
made
plain
upon
Tables
,
that
he
may
run
who
readeth
it
.
If
the
Heavens
gather
blackness
with
Clouds
,
and
it
thunder
over
us
,
if
any
that
are
on
their
Journey
will
not
believe
that
there
is
a
Storm
a
coming
,
they
must
bear
the
severity
of
it
.
Suppose
then
this
to
be
the
Voice
of
Providence
,
suppose
there
be
in
it
these
Indications
of
the
mind
and
will
of
God
,
what
are
the
Duties
that
we
are
called
unto
thereby
?
They
may
be
referred
unto
two
Heads
.
1.
A
diligent
search
into
our selves
,
and
an
holy
Watch
over
our selves
,
with
respect
unto
those
ways
and
sins
which
the
displeasure
of
God
is
declared
against
.
That
present
Providences
are
Indications
of
Gods
Anger
and
Displeasure
,
we
take
for
granted
.
But
when
this
is
done
,
the
most
are
apt
to
cast
the
Causes
of
them
on
others
and
to
excuse
themselves
;
so
long
as
they
see
others
more
wicked
and
prosligate
than
themselves
,
openly
guilty
of
such
Crimes
,
as
they
abhor
the
Thoughts
of
,
they
cast
all
the
wrath
on
them
,
and
fear
nothing
but
that
they
shall
suffer
with
them
.
But
alas
!
When
the
storm
came
on
the
Ship
at
Sea
,
wherein
there
was
but
one
person
that
feared
God
;
upon
an
Enquiry
for
whose
sake
it
came
,
the
Lot
fell
on
him
.
Jon.
1.7
.
The
cause
of
the
present
storm
may
as
well
be
the
secret
sins
of
Professors
,
as
the
open
Provocations
of
ungodly
men
.
God
will
punish
severely
those
which
he
hath
known
.
Amos
3.2
.
It
is
therefore
certainly
our
Duty
to
search
diligently
,
that
nothing
be
found
resting
in
us
,
against
which
God
is
declaring
his
Displeasure
.
Take
heed
of
negligence
and
security
herein
.
When
our
Saviour
foretold
his
Disciples
,
that
one
of
them
should
betray
him
,
he
who
alone
was
guilty
,
was
the
last
that
said
,
Master
is
it
I.
Let
no
ground
of
hopes
you
have
of
your
Spiritual
condition
and
acceptance
with
God
,
no
Sence
of
your
sincerity
in
any
of
your
Duties
,
no
visible
difference
between
you
and
others
in
the
World
,
impose
themselves
on
your
minds
to
divert
them
from
diligence
in
this
Duty
;
The
voice
of
the
Lord
cryeth
unto
the
City
,
and
the
man
of
wisdom
will
see
his
Name
.
2.
A
diligent
endeavour
to
live
in
an
holy
Resignation
of
our
Persons
,
our
Lives
,
our
Families
,
all
our
Enjoyments
,
unto
the
soveraign
Will
and
Wisdom
of
God
;
so
as
that
we
may
be
in
a
readiness
to
part
with
all
things
upon
his
call
without
repining
.
This
also
is
plainly
declared
in
the
voice
of
present
Providences
.
God
is
making
Wings
for
mens
Riches
,
he
is
shaking
their
Habitations
,
taking
away
the
visible
Defences
of
their
Lives
,
proclaiming
the
Instability
and
uncertainty
of
all
things
here
below
:
And
if
we
are
not
minded
to
contend
with
him
,
we
have
nothing
left
to
give
us
rest
and
peace
for
a
moment
,
but
an
holy
Resignation
of
all
unto
his
Soveraign
Pleasure
.
Would
you
now
know
what
you
should
fix
and
exercise
your
Thoughts
upon
,
so
as
that
they
may
be
Evidences
of
your
being
Spiritually
minded
?
I
say
,
be
frequently
conversant
in
them
about
these
things
.
They
lye
before
you
,
they
call
upon
you
,
and
will
find
you
a
just
employment
.
Count
them
part
of
your
business
,
allow
them
some
part
of
your
time
,
cease
not
untill
you
have
the
Testimony
of
your
Consciences
,
that
you
have
in
sincerity
stated
both
these
Duties
in
your
minds
,
which
will
never
be
done
without
many
Thoughts
about
them
.
Unless
it
be
so
with
you
,
God
will
be
greatly
displeased
at
the
neglect
of
his
coming
and
call
,
now
it
is
so
plain
and
articulate
.
Fear
the
woful
Dooms
recorded
,
Prov.
1.24
,
25
,
26
,
27
,
28.
Isa.
56.12
Chap.
66.4
.
to
this
purpose
.
And
if
any
calamity
,
publick
or
private
,
do
overtake
you
under
a
neglect
of
these
Duties
,
you
will
be
wofully
surprized
,
and
not
know
which
way
to
turn
for
Relief
.
This
therefore
is
the
time
and
season
wherein
you
may
have
an
especial
trial
and
experiment
whether
you
be
Spiritually
minded
or
no.
It
is
the
wisdom
of
Faith
to
excite
and
draw
forth
Grace
into
Exercise
according
unto
present
Occasions
.
If
this
Grace
be
habitually
resident
in
you
,
it
will
put
it self
forth
in
many
Thoughts
about
these
present
Duties
.
But
alas
!
for
the
most
part
,
men
are
apt
to
walk
contrary
to
God
in
these
things
,
as
the
Wisdom
of
the
flesh
is
contrary
unto
him
in
all
things
.
A
great
Instance
we
have
with
respect
unto
these
Duties
,
especially
the
latter
of
them
.
For
,
(
1.
)
Who
almost
makes
a
diligent
search
into
and
trial
of
his
heart
and
ways
,
with
respect
unto
the
procuring
causes
of
the
Displeasure
and
Judgments
of
God
?
Generally
when
the
Tokens
and
Evidences
of
them
do
most
abound
,
the
World
is
full
of
outragious
provoking
sins
.
These
visibly
proclaim
themselves
to
be
the
causes
of
the
coming
of
the
Wrath
of
God
on
the
Children
of
Disobedience
.
Hence
most
men
are
apt
to
cast
the
whole
Reason
of
present
Judgments
upon
them
,
and
to
put
it
wholly
from
themselves
.
Hence
commonly
there
is
never
less
of
self
Examination
,
than
when
it
is
called
for
in
a
peculiar
manner
.
But
as
I
will
not
deny
,
but
that
the
open
daring
sins
of
the
World
,
are
the
procuring
Cause
of
the
Wrath
of
God
against
it
in
temporal
Judgments
;
so
the
wisest
course
for
us
,
is
to
refer
them
unto
the
great
Judgment
of
the
last
Day
.
This
the
Apostle
directs
us
unto
;
2
Thess.
1.6
,
7
,
8
,
9
,
10.
Our
Duty
it
is
to
consider
on
what
accounts
Judgment
begins
at
the
House
of
God
,
and
to
examine
our selves
with
respect
thereunto
.
Again
,
the
other
part
of
our
present
Duty
in
complyance
with
the
voice
of
Providence
,
is
an
humble
Resignation
of
our selves
and
all
our
concernments
unto
the
will
of
God
,
sitting
loose
in
our
Affections
from
all
earthly
temporal
Enjoyments
.
This
we
neither
do
,
nor
can
do
,
let
us
profess
what
we
will
,
unless
our
Thoughts
are
greatly
exercised
about
the
Reasons
of
it
and
Motives
unto
it
.
For
this
is
the
way
whereby
Faith
puts
forth
its
efficacy
unto
the
Mortification
of
Self
and
all
earthly
Enjoyments
.
Wherefore
without
this
we
can
make
no
Resignation
of
our selves
unto
the
will
of
God
.
But
alas
!
how
many
at
present
do
openly
walk
contrary
unto
God
herein
?
The
Ways
,
the
Countenances
,
the
Discourses
of
men
do
give
Evidence
hereunto
.
Their
Love
unto
present
things
,
their
contrivances
for
their
encrease
and
continuance
do
grow
and
thrive
under
the
Calls
of
God
to
the
contrary
.
So
it
was
of
old
;
They
did
eat
,
they
drank
,
they
married
and
gave
in
marriage
,
untill
the
day
that
Noah
entred
into
the
Ark.
Can
the
generality
of
Professors
at
this
day
give
Testimony
unto
the
Exercise
of
their
Thoughts
upon
such
things
as
should
dispose
them
unto
this
holy
Resignation
?
That
they
meditate
on
the
Calls
of
God
,
and
thence
make
themselves
ready
to
part
with
all
at
his
time
and
pleasure
?
How
can
persons
pretend
to
be
Spiritually
minded
,
the
current
of
whose
Thoughts
lies
in
direct
contrariety
unto
the
mind
of
God
?
Here
lyes
the
ground
of
their
self-deceivings
;
they
are
Professors
of
the
Gospel
in
a
peculiar
manner
,
they
judge
themselves
Believers
,
they
hope
they
shall
be
saved
,
and
have
many
Evidences
for
it
.
But
one
Negative
Evidence
will
render
an
hundred
that
are
positive
useless
.
All
these
things
have
I
done
,
saith
the
young
man
;
yet
one
thing
thou
wantest
,
saith
our
Saviour
.
And
the
want
of
that
one
rendred
his
all
things
of
no
avail
unto
him
.
Many
things
you
have
done
,
many
things
you
do
,
many
grounds
of
hope
abide
with
you
,
neither
your selves
nor
others
do
doubt
of
your
Condition
.
But
are
you
Spiritually
minded
?
If
this
one
thing
be
wanting
,
all
the
rest
will
not
avail
you
,
you
have
indeed
neither
Life
nor
Peace
.
And
what
grounds
have
you
to
judge
that
you
are
so
,
if
the
current
of
your
thoughts
lye
in
direct
contrariety
unto
the
present
Calls
of
God
?
If
at
such
a
time
as
this
is
,
your
love
to
the
World
be
such
as
ever
it
was
,
and
perhaps
be
encreased
;
if
your
desires
are
strong
to
secure
the
things
of
this
Life
unto
you
and
yours
;
if
the
daily
contrivance
of
your
minds
be
not
how
you
may
attain
a
constant
Resignation
of
your selves
and
your
all
unto
the
Will
of
God
,
which
will
not
be
done
without
much
Thoughtfulness
and
Meditations
on
the
Reasons
of
it
and
Motives
unto
it
,
I
cannot
understand
how
you
can
judge
your selves
to
be
Spiritually
minded
.
If
any
therefore
shall
say
,
that
they
would
abound
more
in
Spiritual
Thoughts
,
only
they
know
not
what
to
fix
them
upon
;
I
propose
this
in
the
first
place
,
as
that
which
will
lead
them
unto
the
due
performance
of
present
Duties
.
Secondly
,
The
special
Trials
and
Temptations
of
men
,
call
for
the
Exercise
of
their
Thoughts
in
a
peculiar
manner
with
respect
unto
them
.
If
a
man
hath
a
bodily
Disease
,
Pain
or
Distemper
,
it
will
cause
him
to
think
much
of
it
whether
he
will
or
no
;
at
least
if
he
be
wise
he
will
so
do
;
nor
will
he
always
be
complaining
of
their
smart
,
but
enquire
into
their
causes
and
seek
their
removal
.
Yet
are
there
some
distempers
,
as
Lethargies
,
which
in
their
own
Nature
take
away
all
sence
and
thoughts
of
themselves
;
and
some
are
of
such
a
slow
secret
Progress
,
as
Hectick
Feavers
,
that
they
are
not
taken
notice
of
.
But
both
these
are
mortal
.
And
shall
men
be
more
negligent
about
the
Spiritual
Distempers
of
their
Souls
;
so
as
to
have
multiplied
Temptations
,
the
cause
of
all
Spiritual
Diseases
,
and
take
no
Thought
about
them
?
Is
it
not
to
be
fear'd
,
that
where
it
is
so
,
they
are
such
as
either
in
their
own
Nature
have
deprived
them
of
Spiritual
sence
,
or
by
their
deceitfulness
are
leading
on
insensibly
unto
death
Eternal
?
Not
to
have
our
minds
exercised
about
these
things
,
is
to
be
stupidly
secure
,
Prov.
23.34
,
35.
There
is
I
confess
some
difficulty
in
this
matter
,
how
to
exercise
our
Thoughts
aright
about
our
Temptations
.
For
the
great
way
of
the
prevalency
of
Temptations
is
by
stirring
up
multiplyed
Thoughts
about
their
Objects
,
or
what
they
do
lead
unto
.
And
this
is
done
or
occasioned
several
ways
.
(
1.
)
From
the
previous
power
of
Lust
in
the
Affections
.
This
will
fill
the
mind
with
Thoughts
.
The
heart
will
coin
Imaginations
in
complyance
therewith
.
They
are
the
way
and
means
whereby
Lust
draws
away
the
heart
from
Duty
and
enticeth
unto
sin
,
Jam.
1.14
.
The
means
at
least
whereby
men
come
to
have
eyes
full
of
Adultery
;
2
Pet.
2.14
.
or
live
in
constant
Contemplation
of
the
Pleasures
of
Sin
.
(
2.
)
They
arise
and
are
occasioned
by
renewed
Representations
of
the
Object
of
Sin
.
And
this
is
twofold
;
(
1.
)
That
which
is
real
,
as
Achan
saw
the
Wedge
of
Gold
and
coveted
it
,
Josh.
7.21
.
Prov.
23.31
.
Against
this
is
that
Prayer
of
the
Psalmist
,
Turn
away
mine
eyes
from
beholding
vanity
;
and
the
Covenant
of
Job
,
chap.
31.1
.
(
2.
)
Imaginary
,
when
the
Imagination
being
tainted
or
infected
by
Lust
,
continually
represents
the
pleasure
of
sin
and
the
actings
of
it
unto
the
mind
.
Herein
do
men
make
provision
for
the
Flesh
,
to
fulfil
the
Lusts
thereof
,
Rom.
13.14
.
(
3.
)
From
the
Suggestions
of
Sathan
,
who
useth
all
his
Wiles
and
Artifices
to
stir
up
thoughts
about
that
sin
whereunto
the
Temptation
leads
.
And
Temptation
seldom
fails
of
its
end
,
when
it
can
stir
up
a
multitude
of
unprofitable
Thoughts
about
its
Object
.
For
when
Temptations
do
multiply
Thoughts
about
Sin
,
proceeding
from
some
or
all
of
these
causes
,
and
the
mind
hath
wonted
it self
to
give
them
Entertainment
,
those
in
whom
they
are
,
do
want
nothing
but
opportunities
and
Occasions
taking
off
the
power
of
outward
restraints
for
the
commission
of
actual
sin
.
When
men
have
so
devised
mischief
,
they
practise
it
when
it
is
in
the
power
of
their
hand
,
Mic.
2.1
.
It
is
no
way
safe
to
advise
such
Persons
to
have
many
Thoughts
about
their
Temptations
;
they
will
all
turn
to
their
disadvantage
.
I
speak
unto
them
only
,
unto
whom
their
Temptations
are
their
Affliction
and
their
Burden
.
And
such
Persons
also
must
be
very
careful
how
they
suffer
their
Thoughts
to
be
exercised
about
the
Matter
of
their
Temptation
,
lest
it
be
a
snare
,
and
be
too
hard
for
them
.
Men
may
begin
their
Thoughts
of
any
Object
with
Abhorrency
and
Detestation
,
and
,
if
it
be
in
case
of
Temptation
,
end
them
in
Complacency
and
Approbation
.
The
deceitfulness
of
sin
lays
hold
on
something
or
other
that
Lust
in
the
mind
stays
upon
with
Delectation
,
and
so
corrupts
the
whole
frame
of
Spirit
which
began
the
Duty
.
There
have
been
Instances
wherein
Persons
have
entred
with
a
Resolution
to
punish
sin
,
and
have
been
ensnared
by
the
occasion
unto
the
Commission
of
the
sin
they
thought
to
punish
.
Wherefore
,
it
is
seldom
that
the
mind
of
any
one
exercised
with
an
actual
Temptation
,
is
able
safely
to
conflict
with
it
,
if
it
entertain
abiding
thoughts
,
of
the
matter
of
it
,
or
of
the
sin
whereunto
it
leads
.
For
sin
hath
mille
nocendi
Artes
,
and
is
able
to
transfuse
its
Poyson
into
the
affections
from
every
thing
it
hath
once
made
a
bait
of
,
especially
if
it
hath
already
defiled
the
mind
with
pleasing
Contemplations
of
it
.
Yea
oftentimes
a
man
that
hath
some
Spiritual
strength
and
therein
ingageth
unto
the
performance
of
Duties
,
if
in
the
midst
of
them
the
matter
of
his
Temptation
is
so
presented
unto
him
,
as
to
take
hold
of
his
thoughts
;
in
a
moment
,
as
if
he
had
seen
(
as
they
say
)
Medusa's
Head
,
he
is
turned
into
a
Stone
;
his
spirits
are
all
frozen
,
his
strength
is
gone
,
all
actings
of
Grace
do
cease
,
his
Armor
falls
from
him
,
and
he
gives
up
himself
a
Prey
to
his
Temptation
.
It
must
be
a
new
supply
of
Grace
that
can
give
him
any
Deliverance
.
Wherefore
,
whilst
Persons
are
exercised
with
any
Temptation
,
I
do
not
advise
them
to
be
conversant
in
their
thoughts
about
the
matter
of
it
.
For
sometimes
Remembrances
of
former
satisfaction
of
their
Lusts
,
sometimes
present
surprizals
,
with
the
suitableness
of
it
unto
corruption
not
yet
mortified
,
sometimes
the
craft
of
Sathan
fixing
their
Imagination
on
it
,
will
be
too
hard
for
them
,
and
carry
them
unto
a
fresh
complyance
with
that
sin
,
which
they
would
be
delivered
from
.
But
this
season
calls
in
an
especial
manner
for
the
exercise
of
the
Thoughts
of
men
,
about
the
wayes
and
means
of
Deliverance
from
the
snare
wherein
they
are
taken
,
or
the
danger
they
find
themselves
exposed
unto
.
Think
of
the
Guilt
of
sin
,
that
you
may
be
humbled
.
Think
of
the
Power
of
sin
,
that
you
may
seek
strength
against
it
.
Think
not
of
the
Matter
of
sin
,
the
things
that
are
in
the
World
suited
unto
the
Lusts
of
the
Flesh
,
the
Lust
of
the
Eye
,
and
the
Pride
of
Life
,
lest
you
be
more
and
more
entangled
.
But
the
present
Direction
is
,
think
much
of
the
wayes
of
Relief
from
the
power
of
your
own
Temptation
,
leading
unto
sin
.
But
this
,
men
unless
they
are
spiritually
minded
,
are
very
loth
to
come
unto
.
I
speak
not
of
them
that
love
their
Shackles
,
that
glory
in
their
Yoak
,
that
like
their
Temptations
well
enough
,
as
those
which
give
the
most
satisfactory
entertainment
unto
their
minds
.
Such
men
know
not
well
what
to
do
,
unless
they
may
in
their
Minds
converse
with
the
Objects
of
their
Lusts
,
and
do
multiply
Thoughts
about
them
continually
.
The
Apostle
calls
it
making
Provision
for
the
Flesh
,
to
fulfill
the
Lusts
thereof
.
Their
Principal
trouble
is
,
that
they
cannot
comply
with
them
to
the
utmost
by
reason
of
some
outward
restraints
.
These
dwell
near
unto
those
Fools
who
make
a
mock
of
sin
,
and
will
e're
long
take
up
their
Habitation
among
them
.
But
I
speak
,
as
I
said
before
,
of
them
only
whose
Temptations
are
their
Afflictions
,
and
who
groan
for
Deliverance
from
them
.
Acquaint
such
persons
with
the
great
,
indeed
only
way
of
Relief
in
this
Distress
,
as
it
is
expressed
,
Heb.
2.17
,
18.
He
is
a
Mercifull
and
Faithfull
High
Priest
in
things
appertaining
unto
God
;
for
in
that
he
himself
hath
suffered
being
tempted
,
he
is
able
to
Succour
them
that
are
Tempted
.
And
chap.
4.15
,
16.
For
we
have
not
an
High
Priest
that
cannot
be
touched
with
the
feeling
of
our
Infirmities
,
but
was
in
all
points
tempted
like
as
we
are
,
yet
without
sin
.
Let
us
therefore
come
boldly
to
the
Throne
of
Grace
,
that
we
may
obtain
Mercy
,
and
find
Grace
to
help
in
time
of
need
.
Let
them
know
that
their
only
way
for
their
Deliverance
is
by
acting
Faith
in
Thoughts
on
Christ
,
his
Power
to
succour
them
that
are
tempted
,
with
the
ways
whereby
he
administreth
a
sufficiency
of
Grace
unto
that
end
;
retreating
for
Relief
unto
him
on
the
urgency
of
Temptations
,
they
can
hardly
be
brought
unto
a
complyance
therewithall
.
They
are
ready
to
say
,
Are
not
Abana
and
Pharpar
Rivers
of
Damascus
better
than
all
the
Waters
of
Israel
?
Is
it
not
better
to
betake
our selves
and
to
trust
unto
our
own
Promises
,
Resolutions
and
Endeavours
,
with
such
other
wayes
of
escape
,
as
are
in
our
own
power
?
I
shall
speak
nothing
against
any
of
them
in
their
proper
place
,
so
far
as
they
are
warranted
by
Scripture
Rule
.
But
this
I
say
,
none
shall
ever
be
delivered
from
perplexing
Temptations
unto
the
glory
of
God
and
their
own
Spiritual
Advantage
,
but
by
the
acting
and
exercising
of
Faith
on
Christ
Jesus
,
and
the
sufficiency
of
his
Grace
for
our
Deliverance
.
But
when
men
are
not
Spiritually
minded
,
they
cannot
fix
their
Thoughts
on
Spiritual
things
.
Therefore
do
men
daily
pine
away
under
their
Temptations
,
they
get
ground
upon
them
,
until
their
Breach
grow
great
like
the
Sea
,
and
there
be
no
healing
of
it
.
I
mention
this
only
to
shew
the
weight
and
necessity
of
the
Duty
proposed
.
For
when
men
under
the
Power
of
Conviction
are
pressed
with
Temptation
,
they
will
do
any
thing
rather
than
betake
themselves
unto
the
only
efficacious
Relief
.
Some
will
groan
and
cry
out
under
their
Vexation
from
the
Torture
they
are
put
unto
in
the
conflict
between
their
Temptations
and
Convictions
.
Some
will
betake
themselves
unto
the
pretended
Relief
that
any
false
Religion
tenders
unto
them
.
But
to
apply
themselves
in
Thoughts
of
Faith
unto
Jesus
Christ
,
whose
Grace
alone
is
sufficient
for
all
,
that
they
will
not
be
perswaded
unto
.
We
are
all
of
us
liable
unto
Temptations
.
Those
who
are
not
sensible
of
it
,
are
under
the
Power
of
what
the
Temptation
leads
unto
.
And
they
are
of
two
sorts
.
First
,
Such
as
are
extraordinary
,
when
the
hand
of
God
is
in
them
in
a
peculiar
manner
for
our
Rebuke
,
It
is
true
,
God
tempts
none
,
as
Temptation
formally
leads
unto
sin
.
But
he
orders
Temptations
so
far
forth
as
they
are
Afflictive
and
Chastisements
.
Thus
it
is
when
he
suffers
an
especial
corruption
within
to
fall
in
●onjunction
with
an
especial
Temptation
without
,
and
to
obtain
a
prevalency
thereby
.
Of
these
there
is
no
doub●
,
but
any
man
not
judicially
hardened
,
may
know
both
his
Disease
and
the
Remedy
.
But
that
ordinary
course
of
Temptations
which
we
are
exercised
withall
,
needs
a
diligent
Attendance
for
their
Discovery
as
well
as
for
our
Deliverance
from
them
.
And
it
is
to
be
feared
,
that
many
are
kept
in
Spiritual
weakness
,
useless
,
and
in
darkness
all
their
dayes
through
the
Power
of
their
Temptations
,
yet
never
know
what
they
are
,
or
wherein
they
consist
.
These
gray
hairs
are
sprinkled
on
them
,
yet
they
know
it
not
;
some
approve
themselves
in
those
very
things
and
ways
which
are
their
Temptations
.
Yet
in
the
exercise
of
due
Watchfulness
,
Diligence
and
Prudence
,
men
may
know
both
the
Plague
of
their
own
hearts
in
their
prevailing
Corruptions
,
and
the
ways
whereby
it
is
excited
through
Temptation
,
with
the
occasions
it
makes
use
of
,
and
the
Advantages
it
takes
.
For
Instance
:
One
may
have
an
Eminency
in
Gifts
,
and
usefulness
or
success
in
his
labours
,
which
gives
him
great
Acceptance
with
others
.
Such
an
one
shall
hardly
avoid
a
double
Temptation
.
First
of
Spiritual
Pride
and
self
Exaltation
.
Hence
the
Apostle
will
not
admit
a
Novice
,
one
unexperienced
in
the
ways
of
Grace
and
deceits
of
Sin
,
into
the
Office
of
the
Ministry
,
lest
he
should
be
lifted
up
with
Pride
,
and
fall
into
the
condemnation
of
the
Devil
,
1
Tim.
3.6
.
He
himself
was
not
without
danger
hereof
,
2
Cor.
12.17
.
The
best
of
men
can
hardly
fortifie
their
minds
against
the
secret
workings
of
Pride
upon
successes
and
applause
,
unless
they
keep
them
constantly
ballanced
with
Thoughts
of
their
own
vileness
in
the
sight
of
God
.
And
Secondly
,
Remisseness
unto
exact
universal
Mortification
,
which
they
countenance
themselves
against
,
by
their
Acceptance
and
Success
above
others
in
the
Ministry
.
It
were
much
to
be
desired
that
all
we
who
are
Ministers
,
would
be
carefull
in
these
things
;
for
although
some
of
us
may
not
much
please
others
,
yet
we
may
so
far
please
our selves
,
as
to
expose
our
Souls
unto
these
Snares
.
And
the
effects
of
negligence
herein
do
openly
appear
unto
the
Disadvantage
of
the
Gospel
:
Others
are
much
conversant
in
the
World
and
the
Affairs
of
it
.
Negligence
as
unto
a
Spiritual
watch
,
Vanity
in
Converse
,
Love
of
earthly
things
,
with
conformity
unto
the
World
,
will
on
all
occasions
impose
themselves
upon
them
.
If
they
understand
not
their
Temptations
herein
,
Spiritual
Mindedness
will
be
impaired
in
them
continually
.
Those
that
are
Rich
have
their
especial
Temptations
,
which
for
the
most
part
are
many
,
plausible
and
effectual
;
and
those
that
are
Poor
have
theirs
also
.
The
Snares
of
some
lye
in
their
Constitutions
,
of
others
in
their
Society
,
of
most
in
the
various
Circumstances
of
Life
.
Those
who
are
upon
their
Watch
in
any
due
measure
,
who
exercise
any
Wisdom
or
Observation
concerning
themselves
,
may
know
wherein
their
Temptations
do
lye
,
what
are
the
Advantages
whereby
they
perplex
their
Minds
and
endanger
their
Souls
.
In
these
cases
generally
men
are
taught
what
are
the
ways
and
means
of
their
Deliverance
and
Preservation
.
Wherefore
there
are
three
things
required
unto
this
Duty
,
and
Spiritual
Wisdom
unto
them
all
.
(
1.
)
To
know
what
are
the
especial
Temptations
from
whence
you
suffer
,
and
whereby
the
Life
of
God
is
obstructed
in
in
you
.
If
this
be
neglected
,
if
it
be
disregarded
,
no
man
can
maintain
either
Life
or
Peace
,
or
is
Spiritually
minded
.
(
2.
)
Know
your
Remedy
,
your
Relief
,
wherein
alone
it
doth
consist
.
Many
Duties
are
required
of
us
unto
this
end
,
and
are
usefull
thereunto
.
But
know
assuredly
,
that
no
one
of
them
,
not
all
of
them
in
conjunction
will
bring
in
Relief
unto
the
glory
of
God
and
your
own
Peace
,
without
Application
by
Faith
unto
him
who
is
able
to
succour
them
that
are
Tempted
.
Wherefore
,
(
3.
)
Herein
lyes
your
great
Duty
with
respect
unto
your
Temptations
,
namely
,
in
a
constant
exercise
of
your
Thoughts
on
the
Love
,
Care
,
Compassion
and
tenderness
of
Christ
,
with
his
Ability
to
help
,
succour
and
save
them
that
do
believe
,
so
to
strengthen
your
Faith
and
Trust
in
him
,
which
will
prove
assuredly
successeful
and
Victorious
.
The
same
Duty
is
incumbent
on
us
with
respect
unto
any
urgent
prevalent
general
Temptation
.
There
are
Seasons
wherein
an
hour
of
Temptation
comes
on
the
earth
to
try
them
that
dwell
therein
.
What
if
a
man
should
judge
that
now
it
is
such
an
hour
,
and
that
the
Power
of
Darkness
is
put
forth
therein
?
what
if
he
should
be
perswaded
that
a
general
security
,
coldness
,
deadness
and
Decay
in
Grace
,
especially
as
to
the
vigorous
Actings
of
Zeal
,
Love
,
and
Delight
in
God
,
with
an
Indifferency
unto
Holy
Duties
,
are
the
effects
of
this
hour
of
Temptation
?
I
do
not
say
determinately
that
so
it
is
,
let
others
judge
as
they
see
cause
.
But
if
any
one
do
so
judge
,
undoubtedly
it
is
his
Duty
to
be
exercised
in
his
Thoughts
,
how
he
may
escape
in
this
day
of
Tryal
,
and
be
counted
worthy
to
stand
before
the
Son
of
Man
.
He
will
find
it
his
concernment
to
be
conversant
in
his
mind
with
the
Reasons
and
Motives
unto
watchfulness
,
and
how
he
may
obtain
such
supplies
of
Grace
as
may
effectually
preserve
him
from
such
Decayes
.
3.
All
things
in
Religion
both
in
Faith
and
Practice
are
to
be
the
Objects
of
such
Thoughts
.
As
they
are
proposed
or
occurr
unto
our
Minds
in
great
variety
on
all
sorts
of
occasions
,
so
we
ought
to
give
them
entertainment
in
our
Meditations
.
To
hear
things
,
to
have
them
proposed
unto
us
,
it
may
be
,
in
the
way
of
a
Divine
Ordinance
,
and
to
let
them
slip
out
or
flow
from
us
,
as
Water
that
is
poured
into
a
leaking
Vessel
,
is
the
Ruine
of
many
Souls
.
I
shall
therefore
choose
out
some
Instances
as
was
before
proposed
,
of
those
things
which
I
judge
that
they
who
would
be
Spiritually
minded
,
ought
to
abide
and
abound
in
Thoughts
concerning
them
.
1.
It
is
our
Duty
greatly
to
mind
the
things
that
are
above
,
eternal
things
,
both
as
unto
their
Reality
,
their
present
State
,
and
our
future
enjoyment
of
them
.
Herein
consists
the
Life
of
this
Grace
and
Duty
.
To
be
Heavenly
Minded
,
that
is
,
to
mind
the
things
of
Heaven
,
and
to
be
Spiritually
Minded
is
all
one
;
Or
it
is
the
effect
of
being
Spiritually
Minded
,
as
unto
its
Original
and
essence
;
or
the
first
proper
actings
of
it
.
It
is
the
Cause
of
it
,
as
unto
its
growth
and
Degrees
;
and
it
is
the
Evidence
of
it
in
Experience
.
Nor
do
I
understand
how
it
is
possible
for
a
Man
to
place
his
chief
Interest
in
things
above
,
and
not
have
many
thoughts
of
them
.
It
is
the
great
Advice
of
the
Apostle
on
a
supposition
of
our
Interest
in
Christ
and
Conformity
unto
him
,
Col.
3.1
,
2.
If
ye
then
be
risen
with
Christ
,
seek
those
things
that
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
.
Set
your
Affections
(
or
your
Thoughts
)
Mind
much
,
the
things
that
are
above
.
It
becomes
those
who
through
the
vertue
of
the
Resurrection
of
Christ
are
raised
unto
Newness
of
Life
,
to
have
their
Thoughts
exercised
on
the
State
of
things
above
,
with
respect
unto
the
Presence
of
Christ
among
them
.
And
the
singular
use
of
our
Prospect
into
these
things
,
or
our
Meditations
on
them
,
he
instructs
us
in
,
2
Cor.
4.16
,
17
,
18.
For
which
cause
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
man
is
renewed
day
by
day
.
For
our
light
Affliction
which
is
but
for
a
Moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
.
Whilst
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
,
for
the
things
which
are
seen
are
temporal
,
but
the
things
which
are
not
seen
are
eternal
.
Not
to
faint
under
the
daily
Decays
of
our
outward
man
,
and
the
Approaches
of
Death
thereby
,
to
bear
afflictions
as
things
light
and
Momentary
,
to
thrive
under
all
in
the
inward
man
,
are
unspeakable
Mercies
and
Priviledges
.
Can
you
attain
a
better
frame
?
Is
there
any
thing
that
you
would
more
desire
,
if
you
are
Believers
?
Is
it
not
better
to
have
such
a
mind
in
us
,
than
to
enjoy
all
the
Peace
and
security
that
the
world
can
afford
?
One
principal
means
whereby
we
are
made
partakers
of
these
things
,
is
a
due
Meditation
on
things
unseen
and
Eternal
.
These
are
the
things
that
are
within
the
Vail
,
whereon
we
ought
to
cast
the
Anchor
of
our
Hope
in
all
the
Storms
we
meet
withall
,
Heb.
6.19
,
20.
whereof
we
shall
speak
more
afterwards
.
Without
doubt
the
generality
of
Christians
are
greatly
defective
in
this
Duty
,
partly
for
want
of
Light
into
them
,
partly
for
want
of
Delight
in
them
;
they
think
little
of
an
eternal
Countrey
.
Wherever
men
are
,
they
do
not
use
to
neglect
Thoughts
of
that
Countrey
wherein
their
Inheritance
lyes
.
If
they
are
absent
from
it
for
a
season
,
yet
will
they
labour
to
acquaint
themselves
with
the
principal
Concernments
of
it
.
But
this
Heavenly
Countrey
wherein
lyes
our
Eternal
Inheritance
,
is
not
regarded
.
Men
do
not
as
they
ought
exercise
themselves
unto
thoughts
of
things
Eternal
and
Invisible
.
It
were
impossible
if
they
did
so
,
that
their
Minds
should
be
so
earthly
,
and
their
Affections
cleave
so
as
they
do
unto
present
things
.
He
that
looks
steadily
on
the
Sun
,
although
he
cannot
bear
the
lustre
of
its
beams
fully
,
yet
his
sight
is
so
affected
with
it
,
that
when
he
calls
off
his
eyes
from
it
,
he
can
see
nothing
as
it
were
of
the
things
about
him
,
they
are
all
dark
unto
him
.
And
he
who
looks
steadily
in
his
Contemplations
on
things
above
,
eternal
things
,
though
he
cannot
comprehend
their
Glory
,
yet
a
Vail
will
be
cast
by
it
on
all
the
desireable
Beauties
of
Earthly
things
,
and
take
off
his
Affections
from
them
.
Men
live
and
act
under
the
Power
of
a
Conviction
,
that
there
is
a
State
of
Immortality
and
Glory
to
come
.
With
a
perswasion
hereof
they
much
relieve
themselves
in
their
Sorrows
,
Sufferings
and
Temptations
.
Yet
with
many
it
is
only
a
Reserve
when
they
can
be
here
no
more
;
But
as
unto
daily
Contemplation
of
the
Nature
and
Causes
of
it
,
or
as
unto
any
entrance
into
it
by
Faith
and
Hope
,
the
most
are
Strangers
thereunto
.
If
we
are
Spiritually
minded
,
nothing
will
be
more
natural
unto
us
,
than
to
have
many
Thoughts
of
Eternal
things
,
as
those
wherein
all
our
own
principal
Concerns
do
lye
,
as
well
as
those
which
are
excellent
and
glorious
in
themselves
.
The
Direction
thereon
is
,
that
we
would
make
Heavenly
Things
,
the
things
of
the
future
State
of
Blessedness
and
Glory
,
a
principal
Object
of
our
Thoughts
;
that
we
would
think
much
about
them
,
that
we
would
Meditate
much
upon
them
.
Many
are
discouraged
herein
,
by
their
Ignorance
,
and
Darkness
,
by
their
want
of
due
conceptions
and
steady
apprehensions
of
Invisible
Things
.
Hence
one
of
these
two
things
do
befall
them
,
when
they
would
Meditate
on
things
above
.
(
1.
)
The
Glory
of
them
,
the
Glory
of
God
in
them
,
being
essentially
Infinite
and
Incomprehensible
,
doth
immediately
overwhelm
them
,
and
as
it
were
in
a
moment
,
put
them
unto
an
utter
loss
,
that
they
cannot
frame
one
Thought
in
their
minds
about
them
.
Or
,
(
2.
)
They
want
Skill
and
Ability
to
conceive
aright
of
Invisible
things
,
and
to
dispose
of
them
in
such
order
in
their
minds
,
as
that
they
may
sedately
exercise
their
Thoughts
about
them
.
Both
these
shall
be
afterwards
spoken
unto
.
At
present
I
shall
only
say
,
that
Whosoever
shall
sincerely
engage
in
this
Duty
according
unto
what
he
hath
,
and
shall
abide
constant
therein
,
he
will
make
such
a
refreshing
Progress
in
his
Apprehension
of
Heavenly
Things
,
as
he
will
be
greatly
satisfied
withall
.
We
are
kept
in
Darkness
,
Ignorance
,
and
unsteadiness
of
Meditations
about
them
,
not
from
the
nature
of
the
Things
themselves
,
but
from
our
own
Sloth
,
Negligence
,
and
readiness
to
be
turned
aside
by
Apprehensions
of
Difficulties
,
of
the
Lyon
in
the
way
.
Wherefore
I
shall
consider
two
things
.
(
1.
)
What
are
the
principal
Motives
unto
this
Duty
of
fixing
our
Thoughts
on
the
things
that
are
above
,
and
the
Advantages
which
we
receive
thereby
.
(
2.
)
Give
some
Directions
how
and
on
what
in
particular
we
may
exercise
our
Thoughts
on
those
things
above
.
(
1.
)
Faith
will
be
encreased
and
strengthened
by
it
.
Invisible
things
are
the
proper
Objects
of
Faith
.
It
is
the
evidence
of
things
not
seen
,
Heb.
11.1
.
Wherefore
in
our
Thoughts
of
them
,
Faith
is
in
its
proper
exercise
,
which
is
the
principal
means
of
its
Growth
and
encrease
.
And
hereon
two
things
will
ensue
.
1.
The
Soul
will
come
unto
a
more
satisfactory
abiding
sense
of
the
Reality
of
them
.
Things
of
Imagination
which
maintain
a
value
of
themselves
by
Darkness
,
will
not
bear
a
diligent
search
into
them
.
They
lose
of
their
Reputation
on
every
serious
Enquiry
.
If
rational
men
would
but
give
themselves
the
Liberty
of
free
Indagation
by
their
own
Thoughts
,
it
would
quickly
cashiere
the
Fools
Paradise
of
Mahomet
,
the
Purgatory
of
the
Papists
,
and
all
such
Creatures
of
Imagination
and
Superstition
.
But
where
things
are
real
and
substantial
,
the
more
they
are
enquired
into
,
the
more
they
evidence
their
being
and
subsistence
.
It
is
not
therefore
every
Profession
of
a
Faith
of
a
future
state
of
Blessedness
that
will
reallize
it
in
our
Minds
.
And
therefore
for
the
most
part
it
is
rather
a
Notion
that
men
have
of
Heavenly
things
which
they
do
not
contradict
,
than
any
solid
satisfaction
in
,
or
spiritual
sense
of
their
Reality
.
For
these
are
things
that
Eye
hath
not
seen
,
nor
Ear
heard
,
nor
will
enter
into
the
Heart
of
man
to
conceive
,
whose
existence
,
nature
and
real
state
are
not
easily
comprehended
.
But
through
the
continual
Exercise
of
holy
thoughts
about
them
,
the
Soul
obtains
an
entrance
into
the
midst
of
them
,
finding
in
them
both
durable
substance
and
Riches
.
There
is
no
way
therefore
to
strengthen
Faith
unto
any
degree
,
but
by
a
daily
Contemplation
on
the
things
themselves
.
They
who
do
not
think
of
them
frequently
,
shall
never
believe
them
sincerely
.
They
admit
not
of
any
collateral
Evidence
,
where
they
do
not
evidence
themselves
unto
our
Souls
.
Faith
,
as
we
said
,
thus
exercised
,
will
give
them
a
subsistence
,
not
in
themselves
,
which
they
have
antecedent
thereunto
;
but
in
us
,
in
our
Hearts
,
in
the
Minds
of
them
that
do
believe
.
Imagination
creates
its
own
Object
;
Faith
finds
it
prepared
before-hand
.
It
will
not
leave
a
bare
Notion
of
them
in
the
Understanding
,
but
give
them
a
spiritual
subsistence
in
the
Heart
;
as
Christ
himself
dwells
in
our
hearts
by
Faith
.
And
there
are
two
things
that
will
discover
this
subsistence
of
them
in
us
.
(
1.
)
When
we
find
them
in
a
continual
Readiness
to
rise
up
in
our
Minds
,
on
all
Occasions
wherein
the
Thoughts
and
Remembrance
of
them
are
needfull
and
usefull
unto
us
.
There
are
many
seasons
,
some
whereof
shall
be
immediately
spoken
unto
,
and
many
Duties
wherein
and
whereunto
the
Faith
and
Thoughts
of
things
invisible
and
eternal
are
needful
unto
us
,
so
as
that
we
cannot
fill
up
those
Seasons
,
nor
perform
those
Duties
in
a
due
manner
without
them
.
If
on
all
such
occasions
they
do
from
the
inward
frame
of
our
minds
present
themselves
unto
us
,
or
through
our
acquaintance
and
familiarity
with
them
,
we
recurre
in
our
Thoughts
unto
them
,
they
seem
to
have
a
real
subsistence
given
unto
them
in
our
Souls
.
But
if
on
such
occasions
wherein
alone
they
will
yield
us
help
and
relief
,
we
accustom
our selves
to
other
Thoughts
,
if
those
concerning
them
are
as
it
were
out
of
the
way
,
and
arise
not
in
our
minds
of
their
own
accord
,
we
are
yet
strangers
unto
this
effect
of
Faith
.
(
2.
)
They
are
realized
unto
us
,
they
have
a
subsistence
in
us
,
when
the
Soul
continually
longeth
to
be
in
them
.
When
they
have
given
such
a
Relish
unto
our
Hearts
,
as
the
first
Fruits
of
Glory
,
that
we
cannot
but
desire
on
all
opportune
Considerations
,
to
be
in
the
full
enjoyment
of
them
,
Faith
seems
to
have
had
its
effectual
work
herein
upon
us
.
For
want
of
these
things
do
many
among
us
walk
in
Disconsolation
all
their
Dayes
.
2.
It
will
gradually
give
the
Heart
an
acquaintance
with
the
especial
nature
and
use
of
these
things
.
General
Thoughts
and
Notions
of
Heaven
and
Glory
,
do
but
fluctuate
up
and
down
in
the
Mind
,
and
very
little
influence
it
unto
other
Duties
.
But
assiduous
Contemplation
will
give
the
mind
such
distinct
Apprehensions
of
Heavenly
things
as
shall
duely
affect
it
with
the
Glory
of
them
.
The
more
we
discern
of
the
Glory
and
Excellency
of
them
in
their
own
nature
,
of
their
suitableness
unto
ours
,
as
our
only
proper
Rest
and
Blessedness
,
as
the
Perfection
and
complement
of
what
is
already
begun
in
us
by
Grace
,
of
the
restless
tendency
of
all
gracious
Dispositions
and
Inclinations
of
our
Hearts
towards
their
Enjoyment
,
the
more
will
Faith
be
established
in
its
cleaving
unto
them
;
so
in
the
Contemplation
of
these
things
consists
the
principal
food
of
Faith
,
whereby
it
is
nourished
and
strengthened
.
And
we
are
not
to
expect
much
work
,
where
there
is
not
provision
of
proper
Food
for
them
that
labour
.
No
wonder
if
we
find
Faith
faint
and
weak
in
the
work
it
hath
to
do
,
which
oft
times
is
great
and
weighty
,
if
we
neglect
to
guide
it
daily
unto
that
which
should
administer
strength
unto
it
.
(
2.
)
It
will
give
Life
and
Exercise
unto
the
Grace
of
Hope
.
Hope
is
a
glorious
Grace
,
whereunto
blessed
Effects
are
ascribed
in
the
Scripture
,
and
an
effectual
Operation
unto
the
supportment
and
consolation
of
Believers
.
By
it
are
we
purified
,
sanctified
,
saved
.
And
to
summe
up
the
whole
of
its
excellency
and
efficacy
,
it
is
a
principal
way
of
the
working
of
Christ
as
inhabiting
in
us
,
Col.
1.27
.
Christ
in
you
the
hope
of
Glory
.
Where
Christ
evidenceth
his
Presence
with
us
,
he
gives
us
an
infallible
hope
of
Glory
;
he
gives
us
an
assured
Pledge
of
it
,
and
worketh
our
Souls
unto
an
expectation
of
it
.
Hope
in
general
is
but
an
uncertain
Expectation
of
a
future
Good
which
we
desire
.
But
as
it
is
a
Gospel
Grace
,
all
uncertainty
is
removed
from
it
,
which
would
hinder
us
of
the
Advantage
intended
in
it
.
It
is
an
earnest
Expectation
proceeding
from
Faith
,
Trust
and
Confidence
,
accompanied
with
longing
desires
of
Enjoyment
.
From
a
Mistake
of
its
Nature
it
is
,
that
few
Christians
labour
after
it
,
exercise
themselves
unto
it
,
or
have
the
benefit
of
it
.
For
to
live
by
Hope
,
they
suppose
inferres
a
State
not
only
beneath
the
Life
of
Faith
and
all
assurance
in
believing
,
but
also
exclusive
of
them
.
They
think
,
to
hope
to
be
saved
is
a
condition
of
men
who
have
no
grounds
of
Faith
or
Assurance
.
But
this
is
to
turn
a
Blessed
fruit
of
the
Spirit
,
into
a
common
Affection
of
nature
.
Gospel
Hope
is
a
fruit
of
Faith
,
Trust
and
Confidence
.
Yea
the
height
of
the
actings
of
all
Grace
issues
in
a
well
grounded
hope
,
nor
can
it
rise
any
higher
,
Rom.
5.
2
,
3
,
4
,
5.
Now
the
Reason
why
men
have
no
more
use
of
,
no
more
benefit
by
this
excellent
Grace
,
is
because
they
do
not
abide
in
Thoughts
and
contemplation
of
the
things
hoped
for
.
The
especial
Object
of
Hope
is
Eternal
Glory
.
Col.
1.27
.
Rom.
5.2
.
The
peculiar
use
of
it
is
,
to
support
,
comfort
and
refresh
the
Soul
in
all
Trials
,
under
all
weariness
and
Despondencies
,
with
a
firm
expectation
of
a
speedy
entrance
into
that
Glory
,
with
an
earnest
desire
after
it
.
Wherefore
unless
we
acquaint
our selves
by
continual
Meditation
with
the
Reality
and
Nature
of
this
Glory
;
it
is
impossible
it
should
be
the
Object
of
a
vigorous
active
Hope
,
such
as
whereby
,
the
Apostle
says
,
we
are
saved
.
Whithout
this
we
can
neither
have
that
Evidence
of
Eternal
things
,
nor
that
valuation
of
them
,
nor
that
preparedness
in
our
minds
for
them
,
as
should
keep
us
in
the
exercise
of
Gracious
Hope
about
them
.
Suppose
sundry
Persons
engaged
in
a
Voyage
unto
a
most
remote
Countrey
,
wherein
all
of
them
have
an
Apprehension
that
there
is
a
place
of
Rest
and
an
Inheritance
provided
for
them
.
Under
this
Apprehension
they
all
put
themselves
upon
their
Voyage
,
to
possess
what
is
so
prepared
.
Howbeit
some
of
them
have
only
a
general
Notion
of
these
things
,
they
know
nothing
distinctly
concerning
them
,
and
are
so
busied
about
other
affairs
,
that
they
have
no
leisure
to
inquire
into
them
,
or
do
suppose
that
they
cannot
come
unto
any
satisfactory
knowledge
of
them
in
particular
,
and
so
are
content
to
go
on
with
general
Hopes
and
Expectations
.
Others
there
are
who
by
all
possible
means
acquaint
themselves
particularly
with
the
nature
of
the
Climate
whither
they
are
going
,
with
the
Excellency
of
the
Inheritance
and
Provision
that
is
made
for
them
.
Their
Voyage
proves
long
and
wearisome
,
their
Difficulties
many
and
their
Dangers
great
,
and
they
have
nothing
to
relieve
and
encourage
themselves
,
but
the
Hope
and
expectation
of
the
Countrey
whither
they
are
going
.
Those
of
the
first
sort
will
be
very
apt
to
despond
and
faint
;
their
general
hopes
will
not
be
able
to
relieve
them
.
But
those
who
have
a
distinct
Notion
and
Apprehension
of
the
State
of
things
whither
they
are
going
,
and
of
their
incomparable
Excellency
,
have
alwayes
in
a
readiness
wherewith
to
chear
their
minds
and
support
themselves
.
In
that
Journey
or
Pilgrimage
wherein
we
are
ingaged
towards
an
Heavenly
Countrey
,
we
are
sure
to
meet
with
all
kinds
of
dangers
,
difficulties
and
Perils
.
It
is
not
a
general
Notion
of
Blessedness
that
will
excite
and
work
in
us
a
spiritual
refreshing
Hope
.
But
when
we
think
and
Meditate
on
future
Glory
as
we
ought
,
that
Grace
which
is
neglected
for
the
most
part
as
unto
its
benefit
,
and
dead
as
unto
its
exercise
,
will
of
all
others
be
most
Vigorous
and
active
,
puting
it self
forth
on
all
occasions
.
This
therefore
is
an
inestimable
Benefit
of
the
Duty
exhorted
unto
,
and
which
they
find
the
Advantage
of
,
who
,
are
really
Spiritually
minded
.
3.
This
alone
will
make
us
ready
for
the
Cross
,
for
all
sorts
of
Sufferings
that
we
may
be
exposed
unto
.
There
is
nothing
more
necessary
unto
Believers
at
this
season
,
than
to
have
their
minds
furnished
with
provision
of
such
things
as
may
prepare
them
for
the
Cross
and
Sufferings
.
Various
Intimations
of
the
mind
of
God
,
Circumstances
of
Providence
,
the
present
State
of
things
in
the
World
,
with
the
instant
Peril
of
the
latter
dayes
,
do
all
call
them
hereunto
.
If
it
be
otherwise
with
them
,
they
will
at
one
time
or
other
be
wofully
surprized
,
and
think
strange
of
their
Trials
,
as
if
some
strange
thing
did
befall
them
.
Nothing
is
more
usefull
unto
this
end
,
than
constant
Thoughts
and
contemplations
of
Eternal
things
and
future
Glory
.
From
thence
alone
can
the
Soul
have
in
a
readiness
,
what
to
lay
in
the
Ballance
against
all
sorts
of
Sufferings
.
When
a
Storm
begins
to
arise
at
Sea
,
the
Mariners
bestir
themselves
in
the
Management
of
the
Tackling
of
the
Ship
,
and
other
Applications
of
their
Art
for
their
safety
.
But
if
the
Storm
encrease
and
come
to
extremity
,
they
are
forced
to
forego
all
other
means
and
betake
themselves
unto
a
Sheat-Anchor
,
to
hold
their
Ship
steady
against
its
violence
.
So
when
a
Storm
of
Persecution
and
Troubles
begins
to
arise
,
men
have
various
wayes
and
considerations
for
their
Relief
.
But
if
it
once
comes
to
extremity
,
if
Sword
,
Nakedness
,
Famine
,
and
Death
,
are
inevitably
coming
upon
them
,
they
have
nothing
to
betake
themselves
unto
that
will
yield
them
solid
Relief
,
but
the
consideration
and
Faith
of
things
Invisible
and
Eternal
.
So
the
Apostle
declares
this
State
of
things
,
2
Cor.
4.
16
,
17
,
18.
the
words
before
insisted
on
.
For
which
cause
we
faint
not
,
but
though
our
outward
man
perish
,
yet
the
inward
is
renewed
day
by
day
.
For
our
light
affliction
which
is
but
for
a
moment
,
worketh
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
;
while
we
look
not
at
the
things
which
are
seen
,
but
at
the
things
which
are
not
seen
;
for
the
things
which
are
seen
are
temporal
,
but
the
things
which
are
not
seen
are
eternal
.
He
lays
all
sorts
of
Afflictions
in
one
Scale
,
and
on
the
consideration
of
them
,
declares
them
to
be
light
and
but
for
a
moment
.
Then
he
layes
Glory
in
the
other
Scale
,
and
finds
it
to
be
ponderous
,
weighty
,
and
Eternal
;
an
exceeding
weight
of
Glory
.
In
the
one
is
Sorrow
for
a
little
while
,
in
the
other
Eternal
Joy
.
In
the
one
Pain
for
a
few
moments
,
in
the
other
everlasting
Rest
;
In
the
one
is
the
loss
of
some
few
temporary
things
,
in
the
other
the
full
fruition
of
God
in
Christ
,
who
is
all
in
all
.
Hence
the
same
Apostle
casts
up
the
account
of
these
things
,
and
gives
us
his
Judgment
concerning
them
,
Rom.
8.18
.
For
I
reckon
that
the
Sufferings
of
this
present
time
are
not
to
be
compared
with
the
Glory
that
shall
be
revealed
in
us
;
there
is
no
comparison
between
them
,
as
if
one
had
as
much
Evil
and
Misery
in
them
,
as
the
other
hath
of
Good
and
Blessedness
;
as
though
his
State
was
any
way
to
be
complained
of
,
who
must
undergo
the
one
whilest
he
hath
an
interest
in
the
other
;
or
as
though
to
escape
the
one
,
he
hazard
the
enjoyment
of
the
other
.
It
is
inseparable
from
our
Nature
to
have
a
fear
of
and
aversation
from
great
distressing
Sufferings
,
that
are
above
the
power
of
Nature
to
bear
.
Even
our
Lord
Jesus
himself
,
having
taken
on
him
all
the
sinless
Properties
of
our
Natures
,
had
a
fear
and
aversation
,
though
holy
and
gracious
with
respect
unto
his
own
.
Those
who
through
a
stout-heartedness
do
contemn
them
before
their
Approach
,
boasting
in
themselves
of
their
Abilities
to
undergo
them
,
censuring
such
as
will
not
unadvisedly
engage
in
them
,
are
such
as
seldom
glorify
God
when
they
are
really
to
conflict
with
them
.
Peter
alone
trusted
unto
himself
that
he
would
not
forsake
his
Master
,
and
seemed
to
take
the
Warning
ill
that
they
should
all
do
so
;
and
he
alone
denyed
him
.
All
Church
Stories
are
filled
with
Instances
of
such
as
having
born
themselves
high
before
the
Approach
of
Trials
,
have
shamefully
miscarried
when
their
Trials
have
come
.
Wherefore
it
is
moreover
allowed
unto
us
,
to
use
all
lawfull
means
for
the
avoiding
of
them
.
Both
Rules
and
Examples
of
the
Scripture
give
sufficient
warranty
for
it
.
But
there
are
Times
and
Seasons
wherein
without
any
Tergiversation
they
are
to
be
undergone
unto
the
Glory
of
God
,
and
in
the
discharge
of
our
Duty
,
confessing
Christ
before
men
,
as
we
would
be
owned
by
him
before
his
Father
in
Heaven
.
All
things
do
now
call
us
to
prepare
for
such
a
season
,
to
be
Martyrs
in
Resolution
,
though
we
should
never
really
lose
our
lives
by
Violence
.
Nothing
will
give
us
this
Preparation
,
but
to
have
our
minds
exercised
in
the
Contemplation
of
Heavenly
things
,
of
things
that
are
Invisible
and
Eternal
.
He
who
is
thus
Spiritually
Minded
,
who
hath
his
Thoughts
and
Affections
set
on
things
above
,
will
have
alwayes
in
a
Readiness
what
to
oppose
unto
any
circumstance
of
his
Sufferings
.
Those
views
which
such
an
one
hath
had
by
Faith
,
of
the
increated
Glories
above
,
of
the
things
in
Heavenly
Places
,
where
Christ
sits
at
the
right
hand
of
God
,
of
the
Glory
within
the
Vail
,
whereby
they
have
been
realized
and
made
present
unto
his
Soul
,
will
now
visit
him
every
moment
,
abide
with
him
continually
,
and
put
forth
their
efficacy
unto
his
supportment
and
refreshment
.
Alas
!
what
will
become
of
many
of
us
,
who
are
grovelling
continually
on
the
Earth
,
whose
Bellies
cleave
unto
the
Dust
,
who
are
strangers
unto
the
Thoughts
of
Heavenly
Things
,
when
distressing
troubles
shall
befall
us
?
Why
shall
we
think
that
refreshing
Thoughts
of
things
above
will
then
visit
our
Souls
,
when
we
resisted
their
admittance
in
dayes
of
Peace
?
Do
you
come
to
me
in
your
distress
,
saith
Jepthe
,
when
in
the
time
of
your
Peace
you
drove
me
from
you
?
When
we
would
thus
think
of
Heavenly
things
to
our
Refreshment
,
we
shall
hardly
get
them
to
make
an
abode
with
us
.
I
know
God
can
come
in
by
the
mighty
Power
of
his
Spirit
and
Grace
,
to
support
and
comfort
the
Souls
of
them
who
are
called
and
even
surprized
into
the
greatest
of
Sufferings
.
Yet
do
I
know
also
that
it
is
our
Duty
not
to
Tempt
him
in
the
neglect
of
the
ways
and
means
which
he
hath
appointed
for
the
communication
of
his
Grace
unto
us
.
Our
Lord
Jesus
Christ
himself
,
as
the
Author
and
finisher
of
our
Faith
,
for
the
Joy
that
was
set
before
him
,
endured
the
Cross
and
despised
the
Shame
,
Heb.
12.2
.
His
Mediatory
Glory
in
the
Salvation
of
the
Church
,
was
the
Matter
of
the
Joy
set
before
him
.
This
he
took
the
view
and
prospect
of
in
all
his
Sufferings
,
unto
his
Refreshment
and
Supportment
.
And
his
Example
,
as
the
Author
and
finisher
of
our
Faith
,
is
more
efficaciously
instructive
than
any
other
Rule
or
Precept
.
Eternal
Glory
is
set
before
us
also
;
It
is
the
Design
of
Gods
Wisdom
and
Grace
,
that
by
the
contemplation
of
it
we
should
relieve
our selves
in
all
our
Sufferings
,
yea
and
rejoyce
with
Joy
unspeakable
and
full
of
Glory
.
How
many
of
those
blessed
Souls
now
in
the
enjoyment
of
God
and
Glory
,
who
passed
through
fiery
Trials
and
great
Tribulations
,
were
enabled
to
sing
and
rejoyce
in
the
Flames
by
a
Prepossession
of
this
Glory
in
their
Minds
through
Believing
?
yea
some
have
been
so
filled
with
them
,
as
to
take
off
all
sence
of
pain
under
the
most
exquisite
Tortures
.
When
Stephen
was
to
be
Stoned
,
to
encourage
him
in
his
Sufferings
and
comfort
him
in
it
,
the
Heavens
were
opened
,
and
he
saw
Jesus
standing
at
the
right
hand
of
God
.
Who
can
conceive
what
contempt
of
all
the
Rage
and
madness
of
the
Jews
,
what
a
neglect
of
all
the
pains
of
Death
this
view
raised
his
holy
Soul
unto
?
To
obtain
therefore
such
views
frequently
by
Faith
,
as
they
do
who
are
truely
Spiritually
minded
,
is
the
most
effectual
way
to
encourage
us
unto
all
our
Sufferings
.
The
Apostle
gives
us
the
force
of
this
encouragement
in
a
comparison
with
Earthly
things
.
1
Cor.
9.25
.
Every
man
who
striveth
for
the
mastery
,
is
temperate
in
all
things
;
Now
they
do
it
to
obtain
a
corruptible
Crown
,
but
we
an
incorruptible
.
If
men
when
a
corruptible
Crown
of
vain
Honour
and
Applause
is
proposed
unto
them
,
will
do
and
endure
all
that
is
needfull
for
the
Attainment
of
it
,
and
relieve
themselves
in
their
hardships
with
Thoughts
and
Imaginations
of
attaining
it
,
grounded
on
uncertain
hopes
;
shall
not
we
who
have
a
Crown
immortal
and
invisible
proposed
unto
us
,
and
that
with
the
highest
assurance
of
the
enjoyment
of
it
,
chearfully
undergo
,
endure
and
suffer
what
we
are
to
go
through
in
the
way
unto
it
?
4.
This
is
the
most
effectual
Means
to
wean
the
heart
and
affections
from
things
here
below
;
to
keep
the
mind
unto
an
undervaluation
,
yea
a
Contempt
of
them
as
occasion
shall
require
.
For
there
is
a
season
wherein
there
is
such
a
contempt
required
in
us
of
all
Relations
and
enjoyments
,
as
our
Saviour
calleth
,
the
hating
of
them
;
that
is
,
not
absolutely
but
comparatively
,
in
comparison
of
him
and
the
Gospel
,
with
the
Duties
which
belong
unto
our
Profession
,
Luke
14.26
.
If
any
man
come
to
me
,
and
hate
not
Father
and
Mother
,
and
Wife
and
Children
,
and
Brethren
and
Sisters
,
yea
and
his
own
Life
also
,
he
cannot
be
my
Disciple
.
Some
I
fear
if
they
did
but
consider
it
,
would
be
apt
to
say
,
This
is
an
hard
saying
,
who
can
bear
it
?
and
others
cry
out
with
the
Disciples
in
another
case
,
Lord
who
then
can
be
saved
?
But
it
is
the
Word
whereby
we
must
be
judged
,
nor
can
we
be
the
Disciples
of
Christ
on
any
other
Terms
.
But
here
in
an
especial
manner
lyes
the
wound
and
weakness
of
Faith
and
Profession
in
these
our
dayes
.
The
Bellies
of
men
cleave
unto
the
Dust
,
or
their
Affections
unto
earthly
things
.
I
speak
not
of
those
who
by
Rapine
,
Deceit
and
Oppression
,
strive
to
enrich
themselves
;
nor
of
those
who
design
nothing
more
than
the
Attainment
of
Greatness
and
Promotions
in
the
world
,
though
not
by
wayes
of
open
wickedness
;
least
of
all
of
them
who
make
Religion
and
perhaps
their
Ministry
therein
,
a
Means
for
the
attaining
Secular
ends
and
Preferments
.
No
wise
man
can
suppose
such
persons
,
any
of
them
,
to
be
spiritually
minded
,
and
it
is
most
easie
to
disprove
all
their
pretences
.
But
I
intend
only
those
at
present
,
whose
wayes
and
Means
of
attaining
Riches
,
are
lawfull
,
honest
and
unblameable
;
who
use
them
with
some
moderation
,
and
do
profess
that
their
Portion
lyes
in
better
things
;
so
as
it
is
hard
to
fasten
a
Conviction
on
them
in
matter
of
their
conversation
.
Whatever
may
seem
to
reflect
upon
them
,
they
esteem
it
to
be
that
whose
omission
would
make
them
foolish
in
their
Affairs
,
or
negligent
in
their
Duty
.
But
even
among
these
also
,
there
is
oft
times
that
inordinate
Love
unto
present
things
,
that
esteem
and
valuation
of
them
,
that
concernment
in
them
,
as
are
not
consistent
with
their
being
Spiritually
minded
.
With
some
their
Relations
,
with
some
their
Enjoyments
,
with
most
both
in
Conjunction
,
are
an
Idol
which
they
set
up
in
their
hearts
,
and
secretly
bow
down
unto
.
About
these
are
their
Hopes
and
Fears
exercised
,
on
them
is
their
Love
,
in
them
is
their
Delight
.
They
are
wholly
taken
up
with
their
own
concerns
,
count
all
lost
that
is
not
spent
on
them
,
and
all
time
mispent
that
is
not
engaged
about
them
.
Yet
the
things
which
they
do
,
they
judge
to
be
good
in
themselves
,
their
hearts
do
not
condemn
them
as
to
the
Matter
of
them
.
The
Valuation
they
have
of
their
Relations
and
Enjoyments
they
suppose
to
be
lawful
,
within
the
bounds
which
they
have
assigned
unto
it
.
Their
care
about
them
is
in
their
own
minds
but
their
Duty
.
It
is
no
easie
matter
,
it
requires
much
Spiritual
Wisdom
to
fix
right
boundaries
unto
our
Affections
and
their
actings
about
Earthly
things
.
But
let
men
plead
and
pretend
what
they
please
,
I
shall
offer
one
Rule
in
this
case
which
will
not
fail
.
And
this
is
,
that
when
men
are
so
confident
in
the
good
State
and
measure
of
their
affections
and
their
Actings
towards
earthly
things
,
as
that
they
will
oppose
their
ingagements
into
them
,
unto
known
Duties
of
Religion
,
Piety
and
Charity
,
they
are
gone
into
a
sinfull
excess
.
Is
there
a
State
of
the
Poor
that
requires
their
Liberality
and
Bounty
?
you
must
excuse
them
,
they
have
Families
to
provide
for
;
when
what
is
expected
from
them
signifies
nothing
at
all
,
as
unto
a
due
provision
for
their
Families
,
nor
is
what
would
lessen
their
Inheritances
or
Portions
one
Penny
in
the
issue
.
Are
they
called
to
an
Attendance
on
seasons
of
Religious
Duties
?
they
are
so
full
of
Business
,
that
it
is
impossible
for
them
,
to
have
leisure
for
any
such
occasions
;
so
by
all
ways
declaring
that
they
are
under
the
power
of
a
prevalent
predominant
.
Affection
unto
earthly
things
.
This
fills
all
places
with
lifeless
,
sapless
,
useless
Professors
,
who
approve
themselves
in
their
condition
,
whilest
it
is
visibly
unspiritual
and
withering
.
The
Heart
will
have
something
whereon
in
a
way
of
Preheminence
,
it
will
fix
it self
and
its
Affections
.
This
in
all
its
perpetual
motions
it
seeks
for
rest
and
satisfaction
in
;
And
every
man
hath
an
Edge
,
the
Edge
of
his
Affections
is
set
one
way
or
other
,
though
it
be
more
keen
in
some
than
others
.
And
whereas
all
sorts
of
things
,
that
the
Heart
can
fix
upon
or
turn
the
Edge
of
its
Affections
unto
,
are
distributed
by
the
Apostle
into
things
above
and
things
beneath
,
things
Heavenly
and
things
Earthly
,
if
we
have
not
such
a
view
and
prospect
of
Heavenly
things
as
to
cause
our
Hearts
to
cleave
unto
them
and
delight
in
them
,
let
us
pretend
what
we
will
,
it
is
impossible
but
that
we
shall
be
under
the
power
of
a
predominant
Affection
unto
the
things
of
this
World
.
Herein
lyes
the
great
Danger
of
Multitudes
at
this
present
season
.
For
let
men
profess
what
they
will
under
the
power
of
this
frame
,
their
Eternal
state
is
in
hazard
every
moment
.
And
Persons
are
ingaged
in
it
in
great
variety
of
Degrees
.
And
we
may
cast
them
under
two
Heads
.
1.
Some
do
not
at
all
understand
that
things
are
amiss
with
them
,
or
that
they
are
much
to
be
blamed
.
They
plead
as
was
before
observed
,
that
they
are
all
lawful
things
which
their
hearts
do
cleave
unto
,
and
which
it
is
their
Duty
to
take
care
of
and
regard
.
May
they
not
delight
in
their
own
Relations
,
especially
at
such
a
time
when
others
break
and
cancel
all
Duties
and
bonds
of
Relation
in
the
service
of
and
provision
they
make
for
their
Lusts
?
May
they
not
be
careful
in
good
and
honest
wayes
of
diligence
about
the
things
of
the
world
,
when
the
most
either
lavish
their
time
away
in
the
pursuit
of
bestial
Lusts
,
or
heap
them
up
by
deceit
and
Oppression
?
May
they
not
contrive
for
the
promotion
of
their
children
in
the
world
,
to
adde
the
other
hundred
or
thousand
pounds
unto
their
Advancement
,
that
they
may
be
in
as
good
condition
as
others
,
seeing
he
is
worse
than
an
Infidel
who
provides
not
for
his
own
family
?
By
such
reasonings
and
secret
Thoughts
do
many
justifie
themselves
in
their
earthly
mindedness
.
And
so
fixed
they
are
in
the
Approbation
of
themselves
,
that
if
you
urge
them
to
their
Duty
,
you
shall
loose
their
acquaintance
,
if
they
do
not
become
your
Enemies
for
telling
them
the
Truth
.
Yea
they
will
avoid
one
Duty
that
lyeth
not
against
their
earthly
Interest
,
because
it
leads
unto
another
.
They
will
not
ingage
in
Religious
Assemblies
,
or
be
constant
unto
their
Duty
in
them
,
for
fear
Dutyes
of
Charity
should
be
required
of
them
or
expected
from
them
:
On
what
Grounds
such
Persons
can
satisfie
themselves
that
they
are
Spiritually-minded
,
I
know
not
.
I
shall
leave
only
one
Rule
with
Persons
that
are
thus
minded
.
Where
our
Love
unto
the
world
,
hath
prevailed
by
its
reasonings
,
pleas
and
pretences
,
to
take
away
our
fear
and
jealousy
over
our
own
hearts
,
lest
we
should
inordinately
love
it
,
there
it
is
assuredly
predominant
in
us
.
2.
Others
are
sensible
of
the
evil
of
their
hearts
,
at
least
are
jealous
and
afraid
lest
it
should
be
found
that
their
hearts
do
cleave
inordinately
unto
these
things
.
Hence
they
endeavour
to
contend
against
this
evil
,
sometimes
by
forcing
themselves
unto
such
Acts
of
Piety
or
Charity
as
are
contrary
unto
that
frame
,
and
sometimes
by
labouring
a
change
of
the
frame
it self
:
Especially
they
will
do
so
when
God
is
pleased
to
awaken
them
by
Trials
and
Afflictions
,
such
as
write
Vanity
and
Emptiness
on
all
earthly
enjoyments
.
But
for
the
most
part
they
strive
not
lawfully
,
and
so
obtain
not
what
they
seem
to
aim
at
.
This
Disease
with
many
is
mortal
;
and
will
not
be
throughly
cured
in
any
but
by
the
due
exercise
of
this
part
of
Spiritual-mindedness
.
There
are
other
Duties
required
also
unto
the
same
end
,
namely
,
of
the
Mortification
of
our
Desires
and
Affections
unto
earthly
things
,
whereof
I
have
treated
elsewhere
.
But
without
this
or
a
fixed
contemplation
on
the
Desirableness
,
Beauty
and
Glory
of
Heavenly
things
,
it
will
not
be
attained
.
Further
to
evince
the
Truth
hereof
,
we
may
observe
these
two
things
.
First
,
If
by
any
means
a
man
do
seem
to
have
taken
off
his
Heart
from
the
Love
of
present
things
,
and
be
not
at
the
same
time
taken
up
with
the
Love
of
things
that
are
Heavenly
,
his
seeming
Mortification
is
of
no
advantage
unto
him
.
So
persons
frequently
through
Discontent
,
Disappointments
or
dissatisfaction
with
Relations
,
or
meer
natural
Weariness
,
have
left
the
world
,
the
Affairs
and
cares
of
it
,
as
unto
their
wonted
conversations
in
it
,
and
have
betaken
themselves
to
Monasteries
,
Convents
,
or
other
Retirements
suiting
their
Principles
,
without
any
Advantage
to
their
Souls
.
Secondly
,
God
is
no
such
severe
Lord
and
Master
,
as
to
require
us
to
take
off
our
Affections
from
,
and
mortifie
them
unto
those
things
which
the
Law
of
our
Nature
makes
dear
unto
us
,
as
Wives
,
Children
,
Houses
,
Lands
and
Possessions
,
and
not
propose
unto
us
somewhat
that
is
incomparably
more
excellent
to
fix
them
upon
.
So
he
invites
the
Elect
of
the
Gentiles
unto
Christ
,
Psal.
45.10
.
Hearken
O
Daughter
,
and
consider
,
and
encline
thine
ear
,
forget
also
thine
own
People
and
thy
Fathers
house
;
that
is
,
come
into
the
Faith
of
Abraham
,
who
forsook
his
Country
and
his
Fathers
house
to
follow
God
whither
ever
he
pleased
.
But
he
proposeth
this
for
their
encouragement
,
ver.
11.
So
shall
the
King
greatly
desire
thy
Beauty
,
for
he
is
thy
Lord
,
and
worship
thou
him
.
The
Love
of
the
Great
King
is
an
abundant
satisfactory
Recompence
for
parting
with
all
things
in
this
world
.
So
when
Abrahams
Servant
was
sent
to
take
Rebecka
for
a
Wife
unto
Isaac
,
he
required
that
she
should
immediately
leave
Father
and
Mother
,
Brothers
and
all
enjoyments
,
and
go
along
with
him
;
But
withall
,
that
she
might
know
her self
to
be
no
loser
thereby
,
he
not
only
assured
her
of
the
Greatness
of
his
Master
,
but
also
at
present
he
gave
her
Jewels
of
Silver
,
and
Jewels
of
Gold
,
and
Rayment
,
Gen.
24.53
.
And
when
our
Saviour
requires
that
we
should
part
with
all
for
his
sake
and
the
Gospel
,
he
promiseth
an
hundred
Fold
in
lieu
of
them
even
in
this
Life
,
namely
,
in
an
Interest
in
things
Spiritual
and
Heavenly
.
Wherefore
,
without
an
assiduous
Meditation
on
Heavenly
things
,
as
a
better
,
more
noble
and
suitable
Object
for
our
Affections
to
be
fixed
on
,
we
can
never
be
freed
in
a
due
manner
from
an
inordinate
Love
of
the
things
here
below
.
It
is
sad
to
see
some
Professors
who
will
keep
up
spiritual
Duties
in
Churches
and
in
their
Families
,
who
will
speak
and
discourse
of
Spiritual
Things
,
and
keep
themselves
from
the
open
Excesses
of
the
world
;
yet
when
they
come
to
be
tryed
by
such
Duties
as
entrench
on
their
Love
and
adherence
unto
Earthly
Things
,
quickly
manifest
how
remote
they
are
from
being
Spiritually-minded
in
a
due
manner
.
Were
they
to
be
tryed
,
as
our
Saviour
tryed
the
young
man
who
made
such
a
profession
of
his
conscientious
and
religious
conversation
;
Go
sell
what
thou
hast
,
give
to
the
poor
,
and
follow
me
;
something
might
be
pleaded
in
excuse
for
their
Tergiversation
.
But
alas
!
they
will
decline
their
Duty
when
they
are
not
touched
unto
the
hundredth
part
of
their
enjoyments
.
I
bless
God
,
I
speak
not
thus
of
many
of
my
own
knowledge
;
and
may
say
with
the
Apostle
unto
the
most
unto
whom
I
usually
speak
in
this
manner
;
But
Beloved
we
are
perswaded
better
things
of
you
,
and
things
that
accompany
Salvation
,
though
we
thus
speak
,
Heb.
6.9
.
Yea
,
the
same
Testimony
may
be
given
of
many
in
this
City
,
which
the
same
Apostle
gives
unto
the
Churches
of
Macedonia
,
2
Cor.
8.1
,
2
,
3.
Vnderstand
the
Grace
of
God
bestowed
on
the
Churches
of
Macedonia
,
how
that
in
a
great
Trial
of
Affliction
,
the
Abundance
of
their
Joy
and
their
Poverty
abounded
unto
the
Riches
of
their
Liberality
.
For
to
their
Power
,
and
beyond
their
Power
,
they
were
willing
of
themselves
.
There
hath
been
nothing
done
amongst
us
,
that
may
or
can
be
boasted
of
,
yet
considering
all
Circumstances
,
it
may
be
there
have
not
been
more
Instances
of
true
Evangelical
Charity
in
any
Age
or
Place
for
these
many
years
.
For
them
who
have
been
but
useful
and
helpful
herein
,
the
Lord
remember
them
for
good
,
and
spare
them
according
to
the
Multitude
of
his
Mercies
.
It
is
true
,
they
have
not
,
many
of
them
,
founded
Colledges
,
built
Hospitals
,
or
raised
works
of
State
and
Magnificence
.
For
very
many
of
them
are
such
,
as
whose
deep
Poverty
comparatively
hath
abounded
unto
the
Riches
of
their
Liberality
.
The
Basks
and
Bellyes
of
multitudes
of
poor
and
needy
Servants
of
Christ
have
been
warmed
and
refreshed
by
them
,
blessing
God
for
them
.
Thank
's
be
to
God
,
saith
the
Apostle
in
this
case
,
for
his
unspeakable
Gift
,
2
Cor.
9.15
.
Blessed
be
God
who
hath
not
left
the
Gospel
without
this
Glory
,
nor
the
Profession
of
it
without
this
evidence
of
its
Power
and
Efficacy
.
Yea
God
hath
exalted
the
Glory
of
Persecutions
and
Afflictions
.
For
many
,
since
they
have
lost
much
of
their
enjoyments
by
them
,
and
have
all
endangered
continually
,
have
abounded
in
Dutyes
of
Charity
beyond
what
they
did
in
the
dayes
of
their
fulness
and
prosperity
.
So
out
of
the
Eater
there
hath
come
forth
meat
.
And
if
the
world
did
but
know
what
Fruits
in
a
way
of
Charity
and
Bounty
,
unto
the
Praise
of
God
and
Glory
of
the
Gospel
,
have
been
occasioned
by
their
making
many
poor
,
it
would
abate
of
their
satisfaction
in
their
successes
.
But
with
many
it
is
not
so
.
Their
Minds
are
so
full
of
earthly
things
,
they
do
so
cleave
unto
them
in
their
Affections
,
that
no
sence
of
Duty
,
no
Example
of
others
,
no
concernment
of
the
Glory
of
God
or
the
Gospel
,
can
make
any
impressions
on
them
.
If
there
be
yet
in
them
so
much
Life
and
Light
of
Grace
,
as
to
design
a
Deliverance
from
this
woful
condition
,
the
means
insisted
on
must
be
made
use
of
.
Especially
this
Advice
is
needful
unto
those
who
are
Rich
,
who
have
large
Possessions
,
or
abound
in
the
Goods
of
this
world
.
The
Poor
,
the
Afflicted
,
the
Sorrowful
are
prompted
from
their
outward
circumstances
as
well
as
excited
by
inward
Grace
,
frequently
to
remember
and
to
think
of
the
Things
above
,
wherein
lyes
their
only
Reserve
and
Relief
against
the
trouble
and
urgency
of
their
present
condition
.
But
the
enjoyment
of
these
things
in
abundance
,
is
accompanyed
with
a
two-fold
evil
,
lying
directly
contrary
unto
this
Duty
.
1.
A
Desire
of
encrease
and
adding
thereunto
.
Earthly
enjoyments
enlarge
mens
Earthly
Desires
;
and
the
Love
of
them
grows
with
their
income
.
A
moderate
stock
of
Waters
,
sufficient
for
our
use
,
may
be
kept
within
ordinary
banks
.
But
if
a
Flood
be
turned
into
them
,
they
know
no
bounds
,
but
overflow
all
about
them
.
The
encrease
of
Wealth
and
Riches
enlargeth
the
Desires
of
men
after
them
,
beyond
all
bounds
of
wisdom
,
sobriety
,
or
safety
.
He
that
labours
hard
for
his
daily
bread
,
hath
seldom
such
earnest
vehement
Desires
of
an
Addition
unto
what
he
hath
,
as
many
have
who
already
have
more
than
they
know
how
to
use
,
or
almost
what
to
do
withal
.
This
they
must
have
more
,
and
the
last
Advantage
serves
for
nothing
but
to
stir
them
up
to
look
out
for
another
.
And
yet
such
men
would
on
other
Accounts
be
esteemed
good
Christians
,
and
Spiritually
minded
,
as
all
Good
Christians
are
.
2.
They
draw
the
Heart
to
value
and
esteem
them
,
as
those
which
bring
in
their
satisfaction
,
and
make
them
to
differ
from
those
whom
they
see
to
be
poor
and
miserable
.
Now
these
things
are
contrary
unto
,
and
where
they
are
habitually
prevalent
,
inconsistent
utterly
with
being
Spiritually
minded
.
Nor
is
it
possible
,
that
any
who
in
the
least
degree
are
under
their
power
,
can
ever
attain
Deliverance
,
unless
their
Thoughts
are
fixed
,
and
their
Minds
thereby
possessed
with
due
apprehensions
of
invisible
things
and
eternal
Glory
.
These
are
some
few
of
those
many
Advantages
which
we
may
obtain
by
fixing
our
Thoughts
and
Meditations
,
and
thereby
our
Affections
on
the
things
that
are
above
.
And
there
are
some
things
which
make
me
willing
to
give
some
few
Directions
for
the
practice
of
this
Duty
.
For
whatever
else
we
are
and
do
,
we
neither
are
nor
can
be
truely
Spiritually
minded
,
whereon
Life
and
Peace
depend
,
unless
we
do
really
exercise
our
Thoughts
unto
Meditations
of
Things
above
.
Without
it
all
our
Religion
is
but
vain
.
And
as
I
fear
,
men
are
generally
wanting
and
defective
herein
in
point
of
Practice
;
so
I
do
also
,
that
many
through
the
Darkness
of
their
Minds
,
the
weakness
of
their
Intellectuals
,
and
Ignorance
of
the
nature
of
all
things
unseen
,
do
seldom
set
themselves
unto
the
Contemplation
of
them
.
I
shall
therefore
give
some
few
Directions
for
the
Practice
of
this
Duty
.
CHAP.
VI.
Directions
unto
the
Exercise
of
our
Thoughts
on
things
above
;
things
future
,
invisible
and
eternal
;
On
God
himself
,
with
the
Difficultyes
of
it
,
and
Oppositions
unto
it
,
and
the
way
of
their
Removal
.
Right
Notions
of
future
Glory
stated
.
WE
have
treated
in
general
before
of
the
proper
Objects
of
our
Spiritual
Thoughts
as
unto
our
present
Duty
.
That
which
we
were
last
ingaged
in
,
is
an
Especial
Instance
in
Heavenly
Things
;
Things
future
and
invisible
,
with
the
Fountain
and
Spring
of
them
all
in
Christ
and
God
himself
.
And
because
men
generally
are
unskilled
herein
,
and
great
Difficulties
arise
in
the
way
of
the
Discharge
of
this
Part
of
the
Duty
in
hand
,
I
shall
give
some
especial
Directions
concerning
it
.
1.
Possess
your
Minds
with
right
notions
and
apprehensions
of
things
above
,
and
of
the
state
of
future
Glory
.
We
are
in
this
duty
to
look
at
the
things
which
are
not
seen
,
2
Cor.
4.16
.
It
is
Faith
only
whereby
we
have
a
prospect
of
them
;
for
we
walk
by
Faith
and
not
by
sight
.
And
Faith
can
give
us
no
interest
in
them
,
unless
we
have
due
apprehensions
of
them
.
For
it
doth
but
assent
and
cleave
unto
the
Truth
of
what
is
proposed
unto
it
.
And
the
greatest
part
of
Mankind
do
both
deceive
themselves
,
and
feed
on
Ashes
in
this
matter
.
They
fancy
a
future
Estate
which
hath
no
foundation
but
in
their
own
Imaginations
.
Wherefore
the
Apostle
directing
us
to
seek
and
mind
the
things
that
are
above
,
addes
for
the
guidance
of
our
Thoughts
,
the
consideration
of
the
principal
concernment
of
them
,
where
Christ
sitteth
at
the
right
hand
of
God
,
Col.
3.1
,
2.
He
would
lead
us
unto
distinct
Apprehensions
of
those
Heavenly
things
,
especially
of
the
presence
of
Christ
in
his
Exaltation
and
Glory
.
Wherefore
the
true
Notion
of
these
things
which
we
are
to
possess
our
minds
withal
,
may
here
be
considered
.
All
that
have
an
Apprehension
of
a
future
State
of
Happiness
do
agree
in
this
matter
,
that
it
contains
in
it
or
is
accompanied
with
a
deliverance
and
freedom
from
all
that
is
evil
.
But
in
what
is
so
,
they
are
not
agreed
.
Many
esteem
only
those
things
that
are
grievous
,
troublesome
,
wasting
and
destructive
unto
Nature
to
be
so
;
that
is
,
what
is
poenal
,
in
pain
,
sickness
,
sorrow
,
loss
,
poverty
,
with
all
kind
of
outward
Troubles
,
and
Death
it self
,
are
evil
.
Wherefore
they
suppose
that
the
future
state
of
Blessedness
will
free
them
from
all
these
things
,
if
they
can
attain
unto
it
.
This
they
will
lay
in
the
Ballance
against
the
Troubles
of
Life
,
and
sometimes
it
may
be
against
the
Pleasures
of
it
,
which
they
must
forego
.
Yea
Persons
profane
and
profligate
will
in
words
at
least
profess
,
that
Heaven
will
give
them
rest
from
all
their
Troubles
.
But
it
is
no
place
of
Rest
for
such
Persons
.
Unto
all
others
also
,
unto
Believers
themselves
,
these
things
are
evil
,
such
as
they
expect
a
Deliverance
from
in
Heaven
and
Glory
.
And
there
is
no
doubt
,
but
it
is
lawful
for
us
,
and
meet
that
we
should
contemplate
on
them
,
as
those
which
will
give
us
a
Deliverance
from
all
outward
Troubles
,
Death
it self
and
all
that
leads
thereunto
.
Heaven
is
promised
as
Rest
unto
them
that
are
troubled
.
2
Thes.
1.7
.
It
is
our
Duty
under
all
our
.
Sufferings
,
Reproaches
,
Persecutions
,
Troubles
and
Sorrows
,
to
raise
up
our
minds
unto
the
contemplation
of
that
state
,
wherein
we
shall
be
freed
from
them
all
.
It
is
a
blessed
Notion
of
Heaven
,
that
God
shall
therein
wipe
away
all
tears
from
our
eyes
,
Rev.
7.17
.
or
remove
far
from
us
all
causes
of
sorrow
.
And
it
would
be
unto
our
Advantage
,
if
we
did
accustome
our
minds
more
unto
this
kind
of
Relief
than
we
do
;
If
upon
the
Incursion
of
fears
,
dangers
,
sorrows
,
we
did
more
readily
retreat
unto
Thoughts
of
that
State
wherein
we
shall
be
freed
from
them
all
;
even
this
most
inferiour
consideration
of
it
,
would
render
the
Thoughts
of
it
more
familiar
,
and
the
thing
it self
more
useful
unto
us
.
Much
better
it
were
,
than
on
such
occasions
to
be
exercised
with
heartless
complaints
,
uncertain
hopes
,
and
fruitless
contrivances
.
But
there
is
that
which
unto
them
who
are
truely
Spiritually
minded
,
hath
more
evil
in
it
than
all
these
things
together
,
and
that
is
sin
.
Heaven
is
a
state
of
Deliverance
from
sin
,
from
all
sin
,
in
all
the
causes
,
concomitants
and
effects
of
it
.
He
is
no
true
Believer
unto
whom
sin
is
not
the
greatest
burden
,
sorrow
,
and
trouble
.
Other
things
,
as
the
Loss
of
Dear
Relations
,
or
extraordinary
pains
,
may
make
deeper
Impressions
on
the
Mind
by
its
natural
Affections
at
some
seasons
,
than
ever
our
sins
did
at
any
one
time
,
in
any
one
Instance
.
So
a
man
may
have
a
greater
Trouble
in
sense
of
pain
,
by
a
fit
of
the
Tooth-ache
,
which
will
be
gone
in
an
hour
,
than
in
an
Hectick
Feavour
or
Consumption
,
which
will
assuredly
take
away
his
Life
.
But
take
in
the
whole
course
of
our
Lives
,
and
all
the
actings
of
our
souls
in
Spiritual
Judgment
as
well
as
natural
Affection
,
and
I
do
not
understand
how
a
man
can
be
a
sincere
Believer
,
unto
whom
sin
is
not
the
greatest
Burden
and
sorrow
.
Wherefore
in
the
first
place
it
belongs
unto
the
true
Notion
of
Heaven
,
that
it
is
a
State
wherein
we
shall
be
eternally
freed
from
sin
,
and
all
the
concernments
of
it
,
but
only
the
exaltation
of
the
Glory
of
Gods
Grace
in
Christ
,
by
the
pardon
of
it
.
He
that
truely
hates
sin
and
abhorrs
it
,
whose
principal
Desire
and
Design
of
Life
is
to
be
freed
from
it
so
far
as
it
is
possible
;
who
walks
in
self
Abasement
through
a
sence
of
his
many
Disappointments
,
when
he
hoped
it
should
act
in
him
no
more
,
cannot
as
I
judge
but
frequently
betake
himself
for
Refreshment
unto
Thoughts
of
that
state
wherein
he
shall
be
freed
from
it
and
triumph
over
it
unto
eternity
.
This
is
a
Notion
of
Heaven
that
is
easily
apprehended
and
fixed
on
the
Mind
,
which
we
may
dwell
upon
,
unto
the
great
advantage
and
satisfaction
of
our
Souls
.
Frequent
Thoughts
and
Meditations
of
Heaven
under
this
notion
,
do
argue
a
man
to
be
Spiritually
minded
.
For
it
is
a
convincing
Evidence
that
sin
is
a
Burden
unto
him
,
that
he
longs
to
be
delivered
from
it
and
all
its
consequents
;
that
no
Thoughts
are
more
welcome
unto
him
,
than
those
of
that
state
wherein
sin
shall
be
no
more
.
And
although
men
are
troubled
about
their
sins
,
and
would
desirously
be
freed
from
them
,
so
far
as
they
perplex
their
Minds
,
and
make
their
Consciences
uneasie
;
yet
if
they
are
not
much
in
the
prospect
of
this
Relief
,
if
they
find
not
Refreshment
in
it
,
I
fear
their
trouble
is
not
such
as
it
ought
to
be
.
Wherefore
,
when
men
can
so
wrangle
and
wrestle
with
their
Convictions
of
sin
,
and
yet
take
up
the
best
of
their
Relief
in
hopes
that
it
will
be
better
with
them
at
some
times
or
other
in
this
world
,
without
longing
Desires
after
that
state
wherein
sin
shall
be
no
more
,
they
can
give
no
evidence
that
they
are
Spiritually
minded
.
It
is
quite
otherwise
with
sincere
Believers
in
the
exercise
of
this
Duty
.
The
considerations
of
the
Grace
and
Love
of
God
,
of
the
Blood
of
Christ
,
of
the
Purity
and
Holiness
of
that
good
Spirit
that
dwelleth
in
them
,
of
the
Light
,
Grace
and
Mercy
which
they
have
attained
through
the
Promises
of
the
Gospel
,
are
those
which
make
the
Remainders
of
sin
most
grievous
and
burdensom
unto
them
.
This
is
that
which
even
breaks
their
hearts
,
and
makes
some
of
them
go
mourning
all
the
day
long
,
namely
,
that
any
thing
of
that
which
alone
God
hates
▪
should
be
found
in
them
,
or
be
remaining
with
them
.
It
is
in
this
condition
an
Evidence
that
they
are
Spiritually
minded
,
if
together
with
watchful
endeavours
for
the
universal
mortification
of
sin
,
and
utter
excision
of
it
both
root
and
branch
,
they
constantly
adde
these
Thoughts
of
that
blessed
State
wherein
they
shall
be
absolutely
and
eternally
freed
from
all
sin
,
with
Refreshment
,
Delight
,
and
Complacency
.
These
things
belong
unto
our
Direction
for
the
fixing
of
our
Thoughts
and
Meditations
on
things
above
.
This
the
meanest
and
weakest
person
who
hath
the
least
spark
of
Sincerity
and
Grace
is
capable
of
apprehending
and
able
to
practise
.
And
it
is
that
which
the
sense
they
have
of
the
evil
of
sin
will
put
them
on
every
day
,
if
they
shut
not
their
eyes
against
the
Light
of
the
Refreshment
that
is
in
it
.
Let
them
who
cannot
arise
in
their
minds
unto
fixed
and
stable
Thoughts
of
any
other
notion
of
these
Invisible
things
,
dwell
on
this
consideration
of
them
,
wherein
they
will
find
no
small
Spiritual
Advantage
and
Refreshment
unto
their
Souls
.
2.
As
unto
the
Positive
Part
of
this
glorious
future
State
,
the
Thoughts
and
apprehensions
of
men
are
very
various
.
And
that
we
may
know
as
well
what
to
avoid
,
as
what
to
embrace
,
we
shall
a
little
reflect
on
some
of
them
.
1.
Many
are
able
to
entertain
no
rational
Conceptions
about
a
future
state
of
Blessedness
and
Glory
,
no
notions
wherein
either
Faith
or
Reason
is
concerned
.
Imagination
they
have
of
something
that
is
great
and
glorious
,
but
what
it
is
they
know
not
.
No
wonder
if
such
Persons
have
no
delight
in
,
no
use
of
Thoughts
of
Heaven
.
When
their
Imaginations
have
fluctuated
up
and
down
in
all
uncertainties
for
a
while
,
they
are
swallowed
up
in
nothing
.
Glorious
and
therefore
desirable
they
take
it
for
granted
that
it
must
be
.
But
nothing
can
be
so
unto
them
,
but
what
is
suitable
unto
their
present
Dispositions
,
Inclinations
and
Principles
.
And
hereof
there
is
nothing
in
the
true
Spiritual
Glory
of
Heaven
,
or
in
the
eternal
enjoyment
of
God
.
These
things
are
not
suited
unto
the
Wills
of
their
minds
and
of
the
flesh
,
and
therefore
they
cannot
rise
up
unto
any
constant
desires
of
them
.
Hence
to
please
themselves
,
they
begin
to
imagine
what
is
not
.
But
whereas
what
is
truely
Heaven
pleaseth
them
not
,
and
what
doth
please
them
is
not
Heaven
,
nor
there
to
be
found
,
they
seldom
or
never
endeavour
in
good
earnest
to
exercise
their
Thoughts
about
it
.
It
were
well
if
Darkness
and
Ignorance
of
the
true
nature
of
the
future
State
and
eternal
Glory
,
did
not
exceedingly
prejudice
Believers
themselves
,
as
unto
their
Delight
in
them
and
Meditations
about
them
.
They
have
nothing
fixed
or
stated
in
their
Minds
,
which
they
can
betake
themselves
unto
in
their
Thoughts
when
they
would
contemplate
about
them
.
And
by
the
way
,
whatever
doth
divert
the
minds
of
men
from
the
power
and
life
of
Spiritual
Worship
,
as
do
all
pompous
Solemnities
in
the
performance
of
it
,
doth
greatly
hinder
them
as
unto
right
Conceptions
of
our
future
state
.
There
was
a
Promise
of
Eternal
Life
given
unto
the
Saints
under
the
Old
Testament
:
But
whereas
they
were
obliged
unto
a
Worship
that
was
carnal
and
outwardly
pompous
,
they
never
had
clear
and
distinct
Apprehensions
of
the
future
state
of
Glory
;
For
Life
and
Immortality
were
brought
to
Light
by
the
Gospel
.
Wherefore
,
although
no
man
living
can
see
or
find
out
the
infinite
Riches
of
Eternal
Glory
;
yet
is
it
the
Duty
of
all
to
be
acquainted
with
the
Nature
of
it
in
general
,
so
as
that
they
may
have
fixed
Thoughts
of
it
,
Love
unto
it
,
earnest
Desires
after
it
,
all
under
its
own
true
and
proper
Notion
.
2.
So
great
a
Part
of
Mankind
as
the
Mahumetans
,
unto
whom
God
hath
given
all
the
principal
and
most
desirable
parts
of
the
World
to
inhabit
and
possess
,
do
conceive
the
state
of
future
Blessedness
to
consist
in
the
full
satisfaction
of
their
sensual
Lusts
and
Pleasures
.
An
Evidence
this
is
,
that
the
Religion
which
they
profess
,
hath
no
power
or
Efficacy
on
their
Minds
to
change
them
from
the
Love
of
Sin
,
or
placing
their
Happiness
in
fulfilling
the
Desires
of
the
Flesh.
It
doth
not
at
all
enlighten
their
Minds
to
discern
a
Beauty
in
Spiritual
things
,
nor
excite
their
Affections
unto
the
Love
of
them
,
nor
free
the
Soul
to
look
after
Blessedness
in
such
things
as
alone
are
suited
unto
its
rational
Constitution
.
For
if
it
did
,
they
would
place
their
Happiness
and
Blessedness
in
them
.
Wherefore
,
it
is
nothing
but
an
Artifice
of
the
god
of
this
World
,
to
blind
the
Eyes
of
men
unto
their
Eternal
Destruction
.
3.
Some
of
the
Philosophers
of
old
did
attain
an
Apprehension
that
the
Blessedness
of
men
in
another
world
doth
consist
in
the
Souls
full
satisfaction
in
the
Goodness
and
Beauty
of
the
Divine
Nature
.
And
there
is
a
Truth
in
this
Notion
which
contemplative
men
have
adorned
with
excellent
and
rational
Discourses
.
And
sundry
who
have
been
and
are
Learned
among
Christians
,
have
greatly
improved
this
Truth
,
by
the
Light
of
the
Scripture
.
From
Reason
they
take
up
with
Thoughts
of
the
Goodness
,
the
Amiableness
,
the
self-sufficiency
,
the
alsufficient
satisfactoriness
of
the
infinite
Perfections
of
the
Divine
Nature
.
These
things
shine
in
themselves
with
such
a
glorious
Light
,
as
that
there
is
no
more
required
unto
a
perception
of
them
,
but
that
men
do
not
wilfully
shut
their
eyes
against
it
,
through
bestial
Sensuality
and
Love
of
Sin
.
From
Reason
also
do
they
frame
their
Conceptions
concerning
the
Capacity
of
the
Souls
of
men
for
the
immediate
Enjoyment
of
God
,
and
what
is
suited
therein
unto
their
utmost
Blessedness
.
No
more
is
required
unto
these
things
,
but
a
due
consideration
of
the
Nature
of
God
and
Man
,
with
our
Relation
unto
him
and
dependance
on
him
.
By
the
Light
of
the
Scripture
they
frame
these
things
into
that
which
they
call
the
Beatifical
Vision
,
whereby
they
intend
all
the
wayes
whereby
God
in
the
highest
and
immediate
Instances
,
can
and
doth
communicate
of
himself
unto
the
Souls
of
men
,
and
the
utmost
Elevation
of
their
intellectual
Capacities
to
receive
those
Communications
.
It
is
such
an
Intellectual
Apprehension
of
the
Divine
Nature
and
Perfections
,
with
ineffable
Love
,
as
gives
the
Soul
the
utmost
Rest
and
Blessedness
which
its
Capacities
can
extend
unto
.
These
things
are
so
;
and
they
have
been
by
many
both
piously
and
elegantly
illustrated
.
Howbeit
they
are
above
the
Capacities
of
ordinary
Christians
,
they
know
not
how
to
manage
them
in
their
Minds
,
nor
exercise
their
Thoughts
about
them
.
They
cannot
reduce
them
unto
present
usefulness
,
nor
make
them
subservient
unto
the
exercise
and
encrease
of
Grace
.
And
the
Truth
is
,
the
Scripture
gives
us
another
Notion
of
Heaven
and
Glory
,
not
contrary
unto
this
,
not
inconsistent
with
it
,
but
more
suited
unto
the
Faith
and
Experience
of
Believers
,
and
which
alone
can
convey
a
true
and
useful
sence
of
these
things
unto
our
Minds
.
This
therefore
is
diligently
to
be
enquired
into
,
and
firmly
stated
in
our
Thoughts
and
Affections
.
4.
The
principal
Notion
which
the
Scripture
gives
us
of
the
State
of
Heavenly
Blessedness
,
and
which
the
meanest
Believers
are
capable
of
improving
in
daily
practice
,
is
,
That
Faith
shall
be
turned
into
Sight
,
and
Grace
into
Glory
.
We
walk
now
by
Faith
and
not
by
Sight
,
saith
the
Apostle
,
2
Cor.
5.7
.
Wherefore
this
is
the
Difference
between
our
present
and
our
future
state
,
that
Sight
hereafter
shall
supply
the
room
of
Faith
,
1
Joh.
3.2
.
And
if
Sight
come
into
the
place
of
Faith
,
then
the
Object
of
that
Sight
must
be
the
same
with
the
present
Object
of
our
Faith
.
So
the
Apostle
informs
us
;
1
Cor.
13.9.10
,
12.
For
we
know
in
part
,
and
when
we
Prophesie
in
part
;
but
when
that
which
is
perfect
is
come
,
that
which
is
in
part
shall
be
done
away
.
For
now
we
see
through
a
Glass
darkly
,
but
then
face
to
face
.
Those
things
which
we
see
now
darkly
as
in
a
glass
,
we
shall
then
have
an
immediate
sight
and
full
comprehension
of
;
for
that
which
is
perfect
must
come
and
doe
away
that
which
is
in
part
.
What
then
is
the
principal
Present
Object
of
Faith
as
it
is
Evangelical
,
into
whose
room
Sight
must
succeed
?
Is
it
not
the
Manifestation
of
the
Glory
of
the
infinite
Wisdom
,
Grace
,
Love
,
Kindness
and
Power
of
God
in
Christ
,
the
Revelation
of
the
eternal
Councels
of
his
Will
,
and
the
ways
of
their
Accomplishment
unto
the
eternal
Salvation
of
the
Church
in
and
by
him
;
with
the
glorious
exaltation
of
Christ
himself
?
Wherefore
,
in
the
full
satisfactory
Representation
of
these
things
unto
our
Souls
,
received
by
Sight
or
a
direct
immediate
Intuition
of
them
,
doth
the
Glory
of
Heaven
principally
consist
.
We
behold
them
now
darkly
as
in
a
glass
;
that
is
,
the
utmost
which
by
Faith
we
can
attain
unto
;
in
Heaven
they
shall
be
openly
and
fully
displayed
.
The
infinite
incomprehensible
Excellencies
of
the
Divine
Nature
,
are
not
proposed
in
Scripture
as
the
immediate
Object
of
our
Faith
,
nor
shall
they
be
so
unto
Sight
in
Heaven
.
The
Manifestation
of
them
in
Christ
is
the
immediate
Object
of
our
Faith
here
,
and
shall
be
of
our
Sight
hereafter
.
Only
through
this
Manifestation
of
them
we
are
lead
even
by
Faith
ultimately
to
acquiesce
in
them
;
as
we
shall
in
Heaven
be
lead
by
Love
perfectly
to
adhere
unto
them
with
Delight
ineffable
.
This
is
our
immediate
Objective
Glory
in
Heaven
,
we
hope
for
no
other
.
And
this
if
God
will
I
shall
shortly
more
fully
explain
.
Whoever
lives
in
the
exercise
of
Faith
,
and
hath
any
experience
of
the
Life
,
Power
and
Sweetness
of
these
Heavenly
things
,
unto
whom
they
are
a
Spring
of
Grace
and
Consolation
,
they
are
able
to
meditate
on
the
Glory
of
them
in
their
full
enjoyment
.
Think
much
of
Heaven
,
as
that
which
will
give
you
a
perfect
view
and
comprehension
of
the
Wisdom
and
Love
and
Grace
of
God
in
Christ
,
with
those
other
things
which
shall
be
immediately
declared
.
Some
perhaps
will
be
ready
to
say
,
that
if
this
be
Heaven
they
can
see
no
great
Glory
in
it
,
no
such
Beauty
as
for
which
it
should
be
desired
.
It
may
be
so
,
for
some
have
no
Instrument
to
take
a
view
of
Invisible
things
but
carnal
Imaginations
.
Some
have
no
Light
,
no
Principle
,
no
disposition
of
Mind
or
Soul
,
whereunto
these
things
are
either
acceptable
or
suitable
.
Some
will
go
no
further
in
the
consideration
of
the
Divine
Excellencies
of
God
,
and
the
Faculties
and
actings
of
our
Souls
,
than
Reason
will
guide
them
,
which
may
be
of
use
.
But
we
look
for
no
other
Heaven
,
we
desire
none
,
but
what
we
are
lead
unto
and
prepared
for
by
the
Light
of
the
Gospel
;
that
which
shall
perfect
all
the
beginnings
of
Gods
Grace
in
us
;
not
what
shall
be
quite
of
another
nature
and
destructive
of
them
.
We
value
not
that
Heaven
which
is
equally
suited
unto
the
Desires
and
Inclinations
of
the
worst
of
men
as
well
as
of
the
best
;
for
we
know
that
they
who
like
not
Grace
here
,
neither
do
nor
can
like
that
which
is
Glory
hereafter
.
No
man
who
is
not
acquainted
experimentally
in
some
measure
,
with
the
Life
,
Power
and
Evidence
of
Faith
here
,
hath
any
other
Heaven
in
his
aim
,
but
what
is
erected
in
his
own
Imagination
.
The
Glory
of
Heaven
which
the
Gospel
prepares
us
for
,
which
Faith
leads
and
conducts
us
unto
,
which
the
Souls
of
Believers
long
after
,
as
that
which
will
give
full
Rest
,
Satisfaction
and
Complacency
,
is
the
full
,
open
,
perfect
Manifestation
of
the
Glory
of
the
Wisdom
,
Goodness
,
and
Love
of
God
in
Christ
,
in
his
Person
and
Mediation
,
with
the
Revelation
of
all
his
Councels
concerning
them
,
and
the
communication
of
their
effects
unto
us
.
He
that
likes
it
not
,
unto
whom
it
is
not
desireable
,
may
betake
himself
unto
Mahomets
Paradise
,
or
the
Philosophers
Speculations
,
in
the
Gospel
Heaven
he
hath
no
Interest
.
These
are
the
things
which
we
see
now
darkly
as
in
a
Glass
,
by
Faith
;
in
the
view
of
them
are
our
Souls
gradually
changed
into
the
likeness
of
God
;
and
the
comprehension
of
them
is
that
which
shall
give
us
our
utmost
conformity
and
likeness
unto
him
whereof
our
natures
are
capable
.
In
a
sense
and
experience
of
their
Reality
and
Goodness
given
us
by
the
Holy
Ghost
,
do
all
our
spiritual
Consolations
and
Joyes
consist
.
The
Effects
produced
by
them
in
our
Souls
are
the
first
fruits
of
Glory
.
Our
Light
,
Sense
,
Experience
and
Enjoyment
of
these
things
however
weak
and
frequently
interrupted
,
our
Apprehensions
of
them
however
dark
and
obscure
,
are
the
only
means
whereby
we
are
made
meet
for
the
Inheritance
of
the
Saints
in
Light
.
To
have
the
eternal
Glory
of
God
in
Christ
,
with
all
the
fruits
of
his
Wisdom
and
Love
,
whilest
we
are
our selves
under
the
full
participation
of
the
effects
of
them
,
immediately
,
directly
,
revealed
,
proposed
,
made
known
unto
us
in
a
divine
and
glorious
Light
,
our
Souls
being
furnished
with
a
Capacity
to
behold
and
perfectly
comprehend
them
,
this
is
the
Heaven
which
according
unto
Gods
Promise
we
look
for
.
But
as
was
said
,
these
things
shall
be
elsewere
more
fully
treated
of
.
It
is
true
,
that
there
are
sundry
other
things
in
particular
that
belong
unto
this
State
of
Glory
.
But
what
we
have
mentioned
is
the
Fountain
and
Spring
of
them
all
.
We
can
never
have
an
immeditate
enjoyment
of
God
in
the
Immensity
of
his
Nature
,
nor
can
any
created
understanding
conceive
any
such
things
.
Gods
communications
of
himself
unto
us
,
and
our
enjoyment
of
him
,
shall
be
in
and
by
the
manifestation
of
his
Glory
in
Christ
.
He
who
can
see
no
Glory
,
who
is
sensible
of
no
Blessedness
in
these
things
,
is
a
stranger
unto
that
Heaven
which
the
Scripture
reveals
,
and
which
Faith
leads
unto
.
It
may
be
enquired
,
what
is
the
Subjective
Glory
,
or
what
Change
is
to
be
wrought
in
our selves
that
we
may
enjoy
this
Glory
?
Now
that
consists
principally
as
unto
our
Souls
in
the
Perfection
of
all
Grace
,
which
is
initially
wrought
and
subjectively
resides
in
us
in
this
world
.
The
Grace
which
we
have
here
,
shall
not
be
done
away
as
unto
its
essence
and
nature
,
though
somewhat
of
it
shall
cease
as
unto
the
manner
of
its
Operation
.
What
Soul
could
think
with
Joy
of
going
to
Heaven
,
if
thereby
he
must
lose
all
his
present
Light
,
Faith
,
and
Love
of
God
,
though
he
be
told
that
he
should
receive
that
in
lieu
of
them
,
which
is
more
excellent
,
whereof
he
hath
no
experience
,
nor
can
understand
of
what
nature
it
is
.
When
the
Saints
enter
into
Rest
,
their
Good
Works
do
follow
them
,
and
how
can
they
do
so
,
if
their
Grace
do
not
accompany
them
,
from
whence
they
proceed
?
The
Perfection
of
our
present
Graces
which
are
here
weak
,
and
interrupted
in
their
operations
,
is
a
principal
Eminency
of
the
State
of
Glory
.
Faith
shall
be
heightned
into
Vision
as
was
proved
before
,
which
doth
not
destroy
its
Nature
,
but
cause
it
to
cease
as
unto
its
manner
of
Operation
towards
things
invisible
.
If
a
man
have
a
weak
small
Faith
in
this
Life
,
with
little
Evidence
,
and
no
Assurance
,
so
that
he
doubts
of
all
things
,
questions
all
things
,
and
hath
no
Comfort
from
what
he
doth
believe
;
if
afterwards
through
supplyes
of
Grace
,
he
hath
a
mighty
prevailing
Evidence
of
the
things
believed
,
is
filled
with
Comfort
and
Assurance
;
this
is
not
by
a
Faith
or
Grace
of
another
kind
than
what
he
had
before
;
but
by
the
same
Faith
raised
unto
an
higher
Degree
of
Perfection
.
When
our
Saviour
cured
the
Blind
man
,
and
gave
him
hls
sight
;
Mark
8.
at
first
he
saw
all
things
obscurely
and
imperfectly
,
he
saw
men
,
as
Trees
,
walking
;
ver.
24.
But
on
another
application
of
Vertue
unto
him
,
he
saw
all
things
clearly
;
ver.
25.
It
was
not
a
sight
of
another
kind
which
he
then
received
,
than
what
he
had
at
first
;
only
its
imperfection
whereby
he
saw
men
like
Trees
walking
was
taken
away
.
Nor
will
our
perfect
vision
of
things
above
,
be
a
Grace
absolutely
of
another
kind
from
the
Light
of
Faith
which
we
here
enjoy
;
only
what
is
imperfect
in
it
will
be
done
away
,
and
it
will
be
made
meet
for
the
present
enjoyment
of
things
here
at
a
distance
and
invisible
.
Love
shall
have
its
Perfection
also
,
and
the
least
Alteration
in
its
manner
of
Operation
of
any
Grace
whatever
.
And
there
is
nothing
that
should
more
excite
us
to
labour
after
a
growth
in
Love
to
God
in
Christ
,
than
this
,
that
it
shall
to
all
Eternity
be
the
same
in
its
Nature
and
in
all
its
Operations
,
only
both
the
one
and
the
other
shall
be
made
absolutely
perfect
.
The
Soul
will
by
it
be
enabled
to
cleave
unto
God
unchangeably
,
with
eternal
Delight
,
Satisfaction
and
Complacency
.
Hope
shall
be
perfect
in
Enjoyment
,
which
is
all
the
Perfection
it
is
capable
of
.
So
shall
it
be
as
unto
other
Graces
.
This
subjective
Perfection
of
our
Natures
,
especially
in
all
the
Faculties
,
Powers
,
and
Affections
of
our
Souls
and
all
their
Operations
,
belongs
unto
our
Blessedness
,
nor
can
we
be
blessed
without
it
.
All
the
Objective
Glory
in
Heaven
would
not
in
our
beholding
and
enjoyment
of
it
(
if
it
were
possible
)
make
us
blessed
and
happy
,
if
our
own
Natures
were
not
made
perfect
,
freed
from
all
disorder
,
irregular
motions
and
weak
imperfect
Operations
.
What
is
it
then
that
must
give
our
Nature
this
subjective
Perfection
?
It
is
that
Grace
alone
whose
beginnings
we
are
here
made
partakers
of
.
For
therein
consists
the
Renovation
of
the
Image
of
God
in
us
.
And
the
perfect
communication
of
that
Image
unto
us
,
is
the
absolute
Perfection
of
our
Natures
;
the
utmost
which
their
capacity
is
suited
unto
.
And
this
gives
us
the
last
thing
to
be
enquired
into
,
namely
by
what
means
in
our selves
we
shall
eternally
abide
in
that
state
.
And
this
is
by
the
unalterable
Adherence
of
our
whole
Souls
unto
God
,
in
perfect
Love
and
Delight
.
This
is
that
whereby
alone
the
Soul
reacheth
unto
the
essence
of
God
,
and
the
infinite
incomprehensible
perfections
of
his
Nature
.
For
the
perfect
nature
hereof
,
Divine
Revelation
hath
left
it
under
a
vail
,
and
so
must
we
do
also
.
Nor
do
I
designedly
handle
these
things
in
this
place
,
but
only
in
the
way
of
a
Direction
how
to
exercise
our
Thoughts
about
them
.
This
is
that
notion
of
Heaven
which
those
who
are
spiritually
minded
ought
to
be
conversant
withall
.
And
the
true
stating
of
it
by
Faith
,
is
a
discriminating
character
of
Believers
.
This
is
no
Heaven
unto
any
others
.
Those
who
have
not
an
experience
of
the
Excellency
of
these
things
in
their
initial
state
in
this
World
,
and
their
incomparable
Transcendency
unto
all
other
things
,
cannot
conceive
how
heavenly
Glory
and
Blessedness
should
consist
in
them
.
Unskilful
men
may
cast
away
rough
unwrought
Diamonds
as
useless
Stones
;
they
know
not
what
polishing
will
bring
them
unto
.
Nor
do
men
unskilful
in
the
Mysteries
of
Godliness
,
judge
there
can
be
any
Glory
in
rough
unwrought
Grace
;
they
know
not
what
lustre
and
beauty
the
polishing
of
the
Heavenly
hand
will
give
unto
it
.
It
is
generally
supposed
that
however
men
differ
in
and
about
Religion
here
,
yet
they
agree
well
enough
about
Heaven
,
they
would
all
go
to
the
same
Heaven
.
But
it
is
a
great
Mistake
,
they
differ
in
nothing
more
;
they
would
not
all
go
to
the
same
Heaven
.
How
few
are
they
who
value
that
Heavenly
State
which
we
have
treated
of
;
or
do
understand
how
any
blessedness
can
consist
in
the
enjoyment
of
it
?
But
this
and
no
other
Heaven
would
we
go
unto
.
Other
notions
there
may
be
,
there
are
of
it
,
which
being
but
fruits
and
effects
of
mens
own
Imaginations
,
the
more
they
dwell
in
the
contemplation
of
them
,
the
more
carnal
they
may
grow
,
at
best
the
more
superstitious
.
But
spiritual
Thoughts
of
this
Heaven
,
consisting
principally
in
freedom
from
all
sin
,
in
the
Perfection
of
all
Grace
in
the
vision
of
the
Glory
of
God
in
Christ
,
and
all
the
excellencies
of
the
Divine
Nature
as
manifested
in
him
,
are
an
effectual
Means
for
the
improvement
of
spiritual
Life
,
and
the
encrease
of
all
Graces
in
us
.
For
they
cannot
but
effect
an
Assimilation
in
the
Mind
and
Heart
unto
the
things
contemplated
on
,
where
the
Principles
and
Seeds
of
them
are
already
inlaid
and
begun
.
This
is
our
first
Direction
.
Secondly
,
Having
fixed
right
Notions
and
Apprehensions
of
Heavenly
things
in
our
minds
,
it
is
our
Duty
to
think
and
contemplate
greatly
on
them
,
and
our
own
concernment
in
them
.
Without
this
all
our
Speculations
concerning
the
nature
of
eternal
things
,
will
be
of
no
use
unto
us
.
And
unto
your
Encouragement
and
Direction
,
take
these
few
short
Rules
relating
unto
this
Duty
.
(
1.
)
Here
lyes
the
great
Trial
whether
we
are
spiritually
minded
or
no
,
by
vertue
of
this
Rule
;
If
we
are
risen
with
Christ
,
we
will
mind
the
things
that
are
above
,
Col.
3.3
.
(
2.
)
Here
lyes
the
great
Means
whereby
we
may
attain
further
degrees
in
that
blessed
frame
of
mind
,
if
it
be
already
formed
in
us
,
by
vertue
of
that
Rule
;
Beholding
the
Glory
of
God
as
in
a
Glass
,
we
are
changed
into
the
same
Image
from
Glory
to
Glory
,
2
Cor.
3.18
.
(
3.
)
Here
lyes
the
great
Evidence
whether
we
have
a
real
interest
in
the
things
above
or
no
;
whether
we
place
our
Portion
and
Blessedness
in
them
,
by
vertue
of
that
Rule
;
Where
our
Treasure
is
,
there
will
our
Hearts
be
also
.
Are
they
our
Treasure
,
our
Portion
,
our
Reward
,
in
comparison
whereof
all
other
things
are
but
loss
and
dung
?
we
shall
assuredly
be
conversant
in
our
minds
about
them
.
(
4.
)
It
cannot
be
imagined
,
that
a
man
should
have
in
him
a
Principle
cognate
and
suited
unto
things
above
,
of
the
same
kind
and
nature
with
them
,
that
his
Soul
should
be
under
the
conduct
of
those
habits
of
Grace
,
which
strive
and
naturally
tend
unto
Perfection
,
labouring
greatly
here
under
the
weight
of
their
own
weaknesses
,
as
it
is
with
all
who
are
truely
Spiritually
Minded
,
and
yet
not
have
his
Thoughts
greatly
exercised
about
these
things
,
1
Joh.
3.3
.
It
were
well
if
we
would
trye
our selves
by
things
of
so
uncontroulable
Evidence
.
What
can
any
object
unto
the
Truth
of
these
things
,
or
the
Necessity
of
this
Duty
?
If
it
be
otherwise
with
us
,
it
is
from
one
of
these
two
causes
;
either
we
are
not
convinced
of
the
Truth
and
Reality
of
them
,
or
we
have
no
delight
in
them
,
because
we
are
not
spiritually
minded
.
Do
we
think
that
men
may
turmoyl
themselves
in
earthly
Thoughts
all
the
day
long
,
and
when
they
are
freed
of
their
Affairs
,
betake
themselves
unto
those
that
are
vain
and
useless
,
without
any
stated
converse
with
things
above
,
and
yet
enjoy
Life
and
Peace
?
We
must
take
other
measures
of
things
,
if
we
intend
to
live
unto
God
,
to
be
like
him
,
and
to
come
unto
the
enjoyment
of
him
.
What
is
the
matter
with
men
that
they
are
so
stupid
?
They
all
generally
desire
to
go
to
Heaven
,
at
least
when
they
can
live
here
no
longer
.
Some
indeed
have
no
other
regard
unto
it
,
but
only
that
they
would
not
go
to
Hell
.
But
most
would
dye
the
Death
of
the
Righteous
,
and
have
their
latter
end
like
his
,
yet
few
there
are
who
endeavour
to
attain
a
right
Notion
of
it
,
to
try
how
it
is
suited
unto
their
Principles
and
Desires
;
but
content
themselves
with
such
general
notions
of
it
as
please
their
Imaginations
.
It
is
no
wonder
if
such
Persons
seldom
exercise
their
Minds
or
Thoughts
about
it
,
nor
do
they
so
much
as
pretend
to
be
Spiritually
minded
.
But
as
for
those
who
are
instructed
in
these
things
,
who
profess
their
chiefest
Interest
to
lye
in
them
,
not
to
abound
in
Meditation
concerning
them
,
it
argues
indeed
that
whatever
they
profess
,
they
are
earthly
and
carnal
.
Again
;
Meditate
and
think
of
the
Glory
of
Heaven
,
so
as
to
compare
it
with
the
opposite
state
of
Death
and
eternal
Misery
.
Few
men
care
to
think
much
of
Hell
,
and
the
Everlasting
Torments
of
the
Wicked
therein
.
Those
do
so
least
,
who
are
in
most
danger
of
falling
thereinto
.
They
put
far
from
them
the
evil
day
,
and
suppose
their
Covenant
with
Death
and
Hell
to
be
sure
.
Some
begin
to
advance
an
Opinion
that
there
is
no
such
Place
,
because
it
is
their
Interest
and
Desire
that
there
should
be
none
.
Some
out
of
Profaneness
make
a
Scoffe
at
it
,
as
though
a
future
Judgment
were
but
a
Fable
.
Most
seem
to
think
that
there
is
a
Severity
in
thoughts
about
it
,
which
it
is
not
fit
we
should
be
too
much
terrified
withal
.
Some
transient
Thoughts
they
will
have
of
it
,
but
not
suffer
them
to
abide
in
their
minds
,
lest
they
should
be
too
much
discomposed
.
Or
they
think
it
not
consistent
with
the
Goodness
of
Christ
to
leave
any
men
in
that
condition
;
whereas
there
is
more
spoken
directly
of
Hell
,
its
Torments
and
their
Eternity
,
by
himself
self
〈◊〉
in
all
the
Scripture
besides
.
These
Thoughts
●●●…ost
proceed
from
an
unwillingness
to
be
troubled
〈◊〉
their
sins
,
and
are
useful
unto
none
.
It
is
the
height
of
Folly
for
men
to
endeavour
the
hiding
of
themselves
for
a
few
Moments
from
that
which
is
unavoidably
coming
upon
them
unto
Eternity
;
and
the
due
consideration
whereof
,
is
a
means
for
an
Escape
from
it
.
But
I
speak
only
of
true
Believers
.
And
the
more
they
are
conversant
in
their
Thoughts
about
the
future
estate
of
Eternal
Misery
,
the
greater
Evidence
they
have
of
the
Life
and
confidence
of
Faith
.
It
is
a
necessary
Duty
to
consider
it
,
as
what
we
were
by
nature
obnoxious
unto
,
as
being
Children
of
Wrath
;
what
we
have
deserved
by
our
Personal
sins
,
as
the
wages
of
sin
is
Death
;
what
we
are
delivered
from
through
Jesus
the
Deliverer
who
saves
us
from
the
wrath
to
come
;
what
expression
it
is
of
the
Indignation
of
God
against
sin
,
who
hath
prepared
this
Tophet
of
Old
;
that
we
may
be
delivered
from
sin
,
kept
up
to
an
Abhorrency
of
it
,
walking
in
Humility
,
self-abasement
,
and
the
Admiration
of
Divine
Grace
.
This
therefore
is
required
of
us
,
that
in
our
Thoughts
and
Meditations
,
we
compare
the
state
of
Blessedness
and
Eternal
Glory
,
as
a
free
and
absolute
effect
of
the
Grace
of
God
in
and
through
Christ
Jesus
,
with
that
state
of
Eternal
Misery
,
which
we
had
deserved
.
And
if
there
be
any
spark
of
Grace
or
of
holy
Thankfulness
in
our
Hearts
,
it
will
be
stirred
up
unto
its
due
exercise
.
Some
it
may
be
will
say
,
that
they
complained
before
that
they
cannot
get
their
minds
fixed
on
these
things
.
Weakness
,
Weariness
,
Darkness
,
Diversions
,
Occasions
do
prevalently
obstruct
their
abiding
in
such
Thoughts
.
I
shall
speak
further
unto
this
afterwards
,
at
present
I
shall
only
suggest
two
things
.
(
1.
)
If
you
cannot
attain
,
yet
continue
to
follow
after
;
get
your
minds
in
a
perpetual
endeavour
after
an
abode
in
spiritual
Thoughts
.
Let
your
minds
be
rising
towards
them
every
hour
,
yea
an
hundred
times
a
day
,
on
all
occasions
,
on
a
continual
sense
of
Duty
;
and
sigh
within
your selves
for
deliverance
,
when
you
find
Disappointments
,
or
not
a
continuance
in
them
.
It
is
the
sence
of
that
Place
;
Rom.
8.23
,
24
,
25
,
26
,
27.
(
2.
)
Take
care
you
go
not
backwards
and
lose
what
you
have
wrought
.
If
you
neglect
these
things
for
a
season
,
you
will
quickly
find
your selves
neglected
by
them
.
So
I
observe
it
every
day
in
the
hearing
of
the
Word
.
Whilst
Persons
keep
up
themselves
to
a
diligent
Attendance
on
it
where
they
find
it
preached
unto
their
Edification
,
they
find
great
Delight
in
it
,
and
will
undergo
great
Difficulties
for
the
enjoyment
of
it
:
Let
them
be
diverted
from
it
for
a
season
,
after
a
while
it
grows
indifferent
unto
them
,
any
thing
will
satisfy
them
that
pretends
unto
the
same
Duty
.
CHAP.
VII
.
Especial
Objects
of
Spiritual
Thoughts
on
the
Glorious
State
of
Heaven
,
and
what
belongs
thereunto
.
First
,
of
Christ
himself
.
Thoughts
of
Heavenly
Glory
,
in
opposition
unto
.
Thoughts
of
Eternal
Misery
.
The
Use
of
such
Thoughts
.
Advantage
in
Sufferings
.
IT
will
be
unto
our
Advantage
having
stated
right
Notions
of
the
Glory
of
the
blessed
State
above
in
our
minds
,
to
fix
on
some
particulars
belonging
unto
it
,
as
the
especial
Object
of
our
Thoughts
and
Meditations
.
As
,
(
1.
)
Think
much
of
him
who
unto
us
is
the
Life
and
Center
of
all
the
Glory
of
Heaven
that
is
,
Christ
himself
.
I
shall
be
very
brief
in
treating
hereof
,
because
I
have
designed
a
peculiar
Treatise
on
this
Subject
,
of
beholding
the
Glory
of
Christ
both
here
and
unto
Eternity
.
At
present
therefore
a
few
things
only
shall
be
mentioned
,
because
on
this
occasion
they
are
not
to
be
omitted
.
The
whole
of
the
Glory
of
the
State
above
is
expressed
by
being
ever
with
the
Lord
;
where
he
is
,
to
behold
his
Glory
.
For
in
and
through
him
is
the
Beatifical
manifestation
of
God
and
his
Glory
made
for
evermore
.
And
through
him
are
all
Communications
of
inward
Glory
unto
us
.
The
present
Resplendency
of
Heavenly
Glory
,
consists
in
his
Mediatory
Ministry
,
as
I
have
at
large
elsewhere
declared
.
And
he
will
be
the
means
of
all
glorious
communications
between
God
and
the
Church
unto
Eternity
.
Wherefore
if
we
are
Spiritually
minded
,
we
should
fix
our
Thoughts
on
Christ
above
,
as
the
Center
of
all
Heavenly
Glory
.
To
help
us
herein
we
may
consider
the
things
that
follow
.
(
1.
)
Faith
hath
continual
Recourse
unto
him
on
the
account
of
what
he
did
and
suffered
for
us
in
this
world
.
For
thereon
,
Pardon
of
sin
,
Justification
and
Peace
with
God
do
depend
.
This
ariseth
in
the
first
place
from
a
sence
of
our
own
wants
.
But
Love
of
him
is
no
less
necessary
unto
us
than
Faith
in
him
.
And
although
we
have
powerful
Motives
unto
Love
,
from
what
he
did
and
was
in
this
world
,
yet
the
formal
Reason
of
our
Adherence
unto
him
thereby
is
what
he
is
in
himself
,
as
he
is
now
exalted
in
Heaven
.
If
we
rejoyce
not
at
the
Remembrance
of
his
present
Glory
,
if
the
Thoughts
of
it
be
not
frequent
with
us
and
refreshing
unto
us
,
how
dwelleth
his
Love
in
us
?
(
2.
)
Our
Hope
is
that
e're
long
we
shall
be
ever
with
him
.
And
if
so
,
it
is
certainly
our
Wisdom
and
Duty
to
be
here
with
him
as
much
as
we
can
.
It
is
a
vain
thing
for
any
to
suppose
that
they
place
their
chiefest
happiness
in
being
for
ever
in
the
Presence
of
Christ
,
who
care
not
at
all
to
be
with
him
here
as
they
may
.
And
the
only
way
of
our
being
present
with
him
here
,
is
by
Faith
and
Love
,
acting
themselves
in
Spiritual
Thoughts
and
Affections
.
And
it
is
an
absurd
thing
for
men
to
esteem
themselves
Christians
,
who
scarce
think
of
Christ
all
the
day
long
.
Yet
some
,
as
one
complained
of
old
,
scarce
ever
think
or
speak
of
him
but
when
they
swear
by
his
Name
.
I
have
read
of
them
who
have
lived
and
dyed
in
continual
Contemplation
on
him
,
so
far
as
the
Imperfection
of
our
present
state
will
admit
.
I
have
known
them
,
I
do
know
them
,
who
call
themselves
unto
a
Reproof
if
at
any
time
he
hath
been
many
minutes
out
of
their
Thoughts
.
And
it
is
strange
that
it
should
be
otherwise
with
them
who
love
him
in
sincerity
;
yet
I
wish
I
did
not
know
more
,
who
give
evidences
that
it
is
a
rare
thing
for
them
to
be
exercised
in
serious
Thoughts
and
Meditations
about
him
.
Yea
there
are
some
who
are
not
averse
upon
occasions
to
speak
of
God
,
of
Mercy
,
of
Pardon
,
of
his
Power
and
Goodness
,
who
if
you
mention
Christ
unto
them
,
with
any
thing
of
Faith
,
Love
,
Trust
in
him
,
they
seem
unto
them
as
a
strange
thing
.
Few
there
are
who
are
sensible
of
any
Religion
beyond
what
is
natural
.
The
things
of
the
Wisdom
and
Power
of
God
in
Christ
,
are
foolishness
unto
them
.
Take
some
Directions
for
the
Discharge
of
this
Duty
.
(
1.
)
In
your
Thoughts
of
Christ
be
very
careful
that
they
are
conceived
and
directed
according
to
the
Rule
of
the
Word
,
lest
you
deceive
your
own
souls
,
and
give
up
the
conduct
of
your
Affections
unto
vain
Imaginations
.
Spiritual
Notions
befalling
carnal
minds
,
did
once
by
the
means
of
Superstition
ruine
the
Power
of
Religion
.
A
Conviction
men
had
that
they
must
think
much
of
Jesus
Christ
,
and
that
this
would
make
them
conformable
unto
him
;
but
having
no
real
Evangelical
Faith
,
nor
the
Wisdom
of
Faith
to
exercise
it
in
their
Thoughts
and
Affections
in
a
due
manner
,
nor
understanding
what
it
was
to
be
truely
like
unto
him
,
they
gave
up
themselves
unto
many
foolish
Inventions
and
Imaginations
;
by
which
they
Thought
to
express
their
Love
and
conformity
unto
him
.
They
would
have
Images
of
him
which
they
would
embrace
,
adore
,
and
bedew
with
their
tears
.
They
would
have
Crucifixes
as
they
called
them
,
which
they
would
carry
about
them
,
and
wear
next
unto
their
hearts
,
as
if
they
resolved
to
lodge
Christ
alwayes
in
their
bosoms
.
They
would
go
in
Pilgrimage
to
the
place
where
he
dyed
and
rose
again
,
through
a
thousand
dangers
;
and
purchase
a
feigned
Chip
of
a
Tree
whereon
he
suffered
,
at
the
price
of
all
they
had
in
the
world
.
They
would
endeavour
by
long
Thoughtfulness
,
Fastings
and
Watchings
,
to
cast
their
Souls
into
Raptures
and
Extasies
,
wherein
they
fancied
themselves
in
his
Presence
.
They
came
at
last
to
make
themselves
like
him
,
in
getting
impressions
of
wounds
,
on
their
sides
,
their
hands
and
feet
.
Unto
all
these
things
and
sundry
others
of
an
alike
Nature
and
Tendency
,
did
Superstition
abuse
and
corrupt
the
Minds
of
men
,
from
a
pretence
of
a
Principle
of
Truth
;
For
there
is
no
more
certain
Gospel
Truth
than
this
,
that
Believers
ought
continually
to
contemplate
on
Christ
,
by
the
actings
of
Faith
in
their
Thoughts
and
Affections
;
and
that
thereby
they
are
changed
and
transformed
into
his
Image
,
2
Cor.
3.18
.
And
we
are
not
to
forego
our
Duty
,
because
other
men
have
been
mistaken
in
theirs
;
nor
part
with
practical
fundamental
Principles
of
Religion
,
because
they
have
been
abused
by
Superstition
.
But
we
may
see
herein
,
how
dangerous
it
is
to
depart
in
any
thing
from
the
conduct
of
Scripture
Light
and
Rule
,
when
for
want
thereof
,
the
best
and
most
noble
Endeavours
of
the
minds
of
men
,
even
to
love
Christ
and
to
be
like
unto
him
,
do
issue
in
Provocations
of
the
highest
nature
.
Pray
therefore
that
you
may
be
kept
unto
the
Truth
in
all
things
by
a
diligent
Attendance
unto
the
only
Rule
thereof
,
and
conscientious
subjection
of
Soul
unto
the
Authority
of
God
in
it
.
For
we
ought
not
to
suffer
our
Affections
to
be
entangled
with
the
paint
or
Artificial
Beauty
of
any
way
or
means
of
giving
our
Love
unto
Christ
,
which
are
not
warranted
by
the
Word
of
Truth
.
Yet
I
must
say
,
that
I
had
rather
be
among
them
who
in
the
actings
of
their
Love
and
Affections
unto
Christ
do
fall
into
some
irregularities
and
excesses
in
the
manner
of
expressing
it
(
provided
their
Worship
of
him
be
neither
Superstitious
nor
Idolatrous
)
than
among
those
who
professing
themselves
to
be
Christians
,
do
almost
disavow
their
having
any
Thoughts
of
or
Affection
unto
the
Person
of
Christ
:
But
there
is
no
need
that
we
should
foolishly
run
into
either
of
these
extreams
.
God
hath
in
the
Scripture
sufficiently
provided
against
them
both
.
He
hath
both
shewed
us
the
Necessity
of
our
diligent
acting
of
Faith
and
Love
on
the
Person
of
Christ
;
and
hath
limited
out
the
way
and
means
whereby
we
may
so
do
;
And
let
our
Designs
be
what
they
will
,
where
in
any
thing
we
depart
from
his
Prescriptions
,
we
are
not
under
the
conduct
of
his
Spirit
,
and
so
are
sure
to
lose
all
that
we
do
.
Wherefore
two
things
are
required
that
we
may
thus
think
of
Christ
and
Meditate
on
him
according
to
the
mind
and
will
of
God
.
(
1.
)
That
the
means
of
bringing
him
to
Mind
,
be
what
God
hath
promised
and
appointed
.
(
2.
)
That
the
continued
Proposal
of
him
as
the
Object
of
our
Thoughts
and
Meditations
be
of
the
same
kind
.
For
both
these
ends
,
the
superstitious
minds
of
men
invented
the
wayes
of
Images
and
Crucifixes
,
with
their
Appurtenances
before
mentioned
.
And
this
rendred
all
their
Devotion
an
Abomination
.
That
which
tends
unto
these
ends
among
Believers
,
is
the
Promise
of
the
Spirit
;
and
the
Institutions
of
the
Word
.
Would
you
then
think
of
Christ
as
you
ought
;
take
these
two
directions
.
(
1.
)
Pray
that
the
Holy
Spirit
may
abide
with
you
continually
to
mind
you
of
him
,
which
he
will
do
in
all
in
whom
he
doth
abide
;
For
it
belongs
unto
his
Office
.
(
2.
)
For
more
fixed
Thoughts
and
Meditations
;
take
some
express
place
of
Scripture
,
wherein
he
is
set
forth
and
proposed
either
in
his
Person
,
Office
,
or
Grace
unto
you
,
Gal.
3.1
.
4.
This
Duty
lyes
at
the
Foundation
of
all
that
blessed
communion
and
entercourse
,
that
is
between
Jesus
Christ
and
the
Souls
of
Believers
.
This
I
confess
is
despised
by
some
and
the
very
Notion
of
it
esteemed
ridiculous
.
But
they
do
therein
no
less
than
renounce
Christianity
,
and
turn
the
Lord
Christ
into
an
Idol
,
that
neither
knoweth
,
seeth
,
nor
heareth
.
But
I
speak
unto
them
who
are
not
utter
strangers
unto
the
Life
of
Faith
,
who
know
not
what
Religion
is
,
unless
they
have
real
spiritual
entercourse
and
communion
with
the
Lord
Christ
thereby
.
Consider
this
therefore
as
it
is
in
particular
exemplified
in
the
Book
of
Canticles
.
There
is
not
one
Instance
of
it
to
be
found
,
which
doth
not
suppose
a
continual
Thoughtfulness
of
him
.
And
in
answer
unto
them
,
as
they
are
actings
of
Faith
and
Love
wherein
he
is
delighted
,
doth
he
by
his
Spirit
insinuate
into
our
Minds
and
Hearts
,
a
gracious
sence
of
his
own
Love
,
Kindness
and
Relation
unto
us
.
The
great
variety
wherein
these
things
are
mutually
carryed
on
between
him
and
the
Church
,
the
singular
endearments
which
ensue
thereon
,
and
blessed
Estate
in
Rest
and
Complacency
,
do
make
up
the
substance
of
that
Holy
Discourse
.
No
Thoughts
then
of
Christ
,
proceeding
from
Faith
,
accompanyed
with
Love
and
Delight
,
shall
be
lost
:
They
that
sow
this
seed
shall
return
with
their
sheaves
;
Christ
will
meet
them
with
gracious
Intimations
of
his
Acceptance
of
them
,
delight
in
them
,
and
return
a
sense
of
his
own
Love
unto
them
.
He
never
will
be
,
he
never
was
behind
with
any
poor
Soul
in
returns
of
Love
.
Those
gracious
and
blessed
Promises
which
he
hath
made
of
coming
unto
them
that
believe
in
him
,
of
making
his
abode
with
them
,
and
of
supping
with
them
,
all
expressions
of
a
Gracious
Presence
and
intimate
Communion
,
do
all
depend
on
this
duty
.
Wherefore
we
may
consider
three
things
concerning
these
Thoughts
of
Christ
.
(
1.
)
That
they
are
exceeding
acceptable
unto
him
,
as
the
best
pledges
of
our
Cordial
Affection
.
Cant.
2.14
.
O
my
Dove
that
art
in
the
clefts
of
the
Rock
,
in
the
secret
places
of
the
stairs
,
let
me
see
thy
countenance
,
let
me
hear
thy
voice
;
for
sweet
is
thy
voice
,
and
thy
countenance
is
comely
.
When
a
Soul
through
manifold
discouragements
and
despondencies
withdraws
,
and
as
it
were
hides
it self
from
him
,
he
calleth
to
see
a
poor
weeping
,
blubbered
face
,
and
to
hear
a
broken
voice
,
that
scarce
goes
beyond
sighs
and
groans
.
(
2.
)
These
Thoughts
are
the
only
Means
,
whereby
we
comply
with
the
gracious
intimations
of
his
Love
mentioned
before
.
By
them
do
we
hear
his
Knocking
,
know
his
Voice
,
and
open
the
door
of
our
Hearts
to
give
him
entrance
,
that
he
may
abide
and
sup
with
us
.
Sometimes
indeed
the
Soul
is
surprized
into
Acts
of
Gracious
Communion
with
Christ
,
Cant.
6.11
.
But
they
are
not
to
be
expected
unless
we
abide
in
those
wayes
and
means
which
prepare
and
make
our
Souls
meet
for
the
Reception
and
entertainment
of
him
.
Wherefore
,
(
3.
)
Our
want
of
experience
in
the
power
of
this
Holy
entercourse
and
communion
with
Christ
,
ariseth
principally
from
our
Defect
in
this
Duty
.
I
have
known
one
who
after
a
long
Profession
of
Faith
and
Holiness
,
fell
into
great
Darkness
and
distress
,
meerly
on
this
account
,
that
he
did
not
experience
in
himself
,
the
Sweetness
,
Life
,
and
Power
of
the
Testimonies
given
concerning
the
real
Communications
of
the
Love
of
Christ
unto
,
and
the
intimation
of
his
Presence
with
Believers
.
He
knew
well
enough
the
Doctrine
of
it
,
but
did
not
feel
the
Power
of
it
;
at
least
he
understood
there
was
more
in
it
,
than
he
had
experience
of
.
God
carryed
him
by
Faith
through
that
Darkness
;
but
taught
him
withal
,
that
no
sence
of
these
things
was
to
be
let
into
the
Soul
,
but
by
constant
Thoughtfulness
and
Contemplations
on
Christ
.
How
many
blessed
visits
do
we
lose
,
by
not
being
exercised
unto
this
Duty
.
See
Cant.
5.1
,
2
,
3.
Sometimes
we
are
busie
,
sometimes
careless
and
negligent
,
sometimes
slothful
,
sometimes
under
the
power
of
Temptations
,
so
that
we
neither
enquire
after
,
nor
are
ready
to
receive
them
.
This
is
not
the
way
to
have
our
Joyes
abound
.
Again
,
I
speak
now
with
especial
respect
unto
him
in
Heaven
.
The
Glory
of
his
Presence
as
God
and
Man
eternally
united
,
the
Discharge
of
his
Mediatory
Office
as
he
is
at
the
right
hand
of
God
,
the
Glory
of
his
present
acting
for
the
Church
,
as
he
is
the
Minister
of
the
Sanctuary
and
the
true
Tabernacle
which
God
hath
fixed
and
not
Man
,
the
Love
,
Power
and
Efficacy
of
his
Intercession
,
whereby
he
takes
care
for
the
Accomplishment
of
the
Salvation
of
the
Church
,
the
approach
of
his
Glorious
coming
unto
Judgment
,
are
to
be
the
Objects
of
our
daily
Thoughts
and
Meditations
.
Let
us
not
mistake
our selves
.
To
be
spiritually
minded
is
not
to
have
the
Notions
and
Knowledge
of
spiritual
things
in
our
minds
;
it
is
not
to
be
constant
,
no
not
to
abound
in
the
performance
of
Duties
,
both
which
may
be
where
there
is
no
Grace
in
the
Heart
at
all
.
It
is
to
have
our
Minds
really
exercised
with
delight
about
Heavenly
things
,
the
things
that
are
above
,
especially
Christ
himself
as
at
the
right
hand
of
God
.
Again
:
So
think
of
eternal
things
as
continually
to
lay
them
in
the
Ballance
against
all
the
sufferings
of
this
Life
.
This
use
of
it
I
have
spoken
unto
somewhat
before
;
and
it
is
necessary
it
should
be
pressed
upon
all
occasions
.
It
is
very
probable
that
we
shall
yet
suffer
more
than
we
have
done
.
Those
who
have
gone
before
us
,
have
done
so
;
it
is
foretold
in
the
Scripture
,
that
if
we
will
live
Godly
in
Christ
Jesus
we
must
do
so
;
we
stand
in
need
of
it
,
and
the
World
is
prepared
to
bring
it
on
us
.
And
as
we
must
suffer
,
so
it
is
necessary
unto
the
Glory
of
God
,
and
our
own
Salvation
,
that
we
suffer
in
a
due
manner
.
Meer
sufferings
will
neither
commend
us
unto
God
,
nor
any
way
advantage
our
own
Souls
.
When
we
suffer
acording
to
the
will
of
God
,
it
is
an
eminent
Grace
,
Gift
and
Priviledge
,
Psal.
1.29
.
But
many
things
are
required
hereunto
.
It
is
not
enough
that
men
suppose
themselves
to
suffer
for
Conscience
sake
,
though
if
we
do
not
so
,
all
our
sufferings
are
in
vain
.
Nor
is
it
enough
that
we
suffer
for
this
or
that
way
of
Profession
in
Religion
,
which
we
esteem
to
be
true
and
according
to
the
Mind
of
God
,
in
opposition
unto
what
is
not
so
.
The
Glory
of
Sufferings
on
these
accounts
solely
,
hath
been
much
sullied
in
the
dayes
wherein
we
live
.
It
is
evident
that
Persons
out
of
a
natural
Courage
,
accompanied
with
deep
radicate
perswasions
,
and
having
their
minds
influenced
with
some
sinister
ends
,
may
undergo
things
hard
and
difficult
,
in
giving
Testimony
unto
what
is
not
according
to
the
Mind
of
God
.
Examples
we
have
had
hereof
in
all
Ages
,
and
in
that
wherein
we
live
in
an
especial
manner
.
See
1
Pet.
4.14
,
15
,
16.
We
have
had
enough
to
take
off
all
paint
and
appearance
of
Honour
from
them
who
in
their
sufferings
are
deceived
in
what
they
profess
.
But
men
may
from
the
same
Principles
suffer
for
what
is
indeed
according
to
the
Mind
of
God
,
yea
may
give
their
bodyes
to
be
burned
therein
,
and
yet
not
to
his
Glory
nor
their
own
eternal
Advantage
.
Wherefore
we
are
duely
to
consider
all
things
that
are
requisite
to
make
our
sufferings
acceptable
unto
God
and
honourable
unto
the
Gospel
.
I
have
observed
in
many
a
frame
of
Spirit
with
respect
unto
sufferings
,
that
I
never
saw
good
event
of
when
it
was
tryed
to
the
uttermost
.
Boldness
,
confidence
,
a
pretended
contempt
of
hardships
,
and
scorning
other
men
whom
they
suppose
defective
in
these
things
,
are
the
Garments
or
Livery
they
wear
on
this
Occasion
.
Such
Principles
may
carry
men
out
in
a
bad
Cause
,
they
will
never
do
so
in
a
good
.
Evangelical
Truth
will
not
be
honourably
witnessed
unto
,
but
by
Evangelical
Graces
.
Distrust
of
our selves
,
a
due
apprehension
of
the
nature
of
the
evils
to
be
undergone
,
and
of
our
own
frailty
,
with
continual
Prayers
to
be
delivered
from
them
,
or
supported
under
them
,
and
prudent
care
to
avoid
them
without
an
inroad
on
conscience
,
or
neglect
of
Duty
,
are
much
better
preparations
for
an
entrance
into
a
state
of
Suffering
.
Many
things
belong
unto
our
Learning
aright
this
first
and
last
Lesson
of
the
Gospel
,
namely
,
of
bearing
the
Cross
,
or
undergoing
all
sorts
of
sufferings
for
the
Profession
of
it
.
But
they
belong
not
unto
our
present
Occasion
.
This
only
is
that
which
we
now
press
,
as
an
evidence
of
our
sincerity
in
our
sufferings
,
and
an
effectual
means
to
enable
us
chearfully
to
undergo
them
,
which
is
to
have
such
a
continual
prospect
of
the
future
state
of
Glory
,
so
as
to
lay
it
in
the
Ballance
against
all
that
we
may
undergo
.
For
,
(
1.
)
To
have
our
Minds
filled
and
possessed
with
Thoughts
thereof
,
will
give
us
an
Alacrity
in
our
entrance
into
sufferings
in
a
way
of
Duty
.
Other
considerations
will
offer
themselves
unto
our
Relief
,
which
will
quickly
fade
and
disappear
.
They
are
like
a
Cordial
Water
which
gives
a
little
Relief
for
a
Season
,
and
then
leaves
the
Spirits
to
sink
beneath
what
they
were
before
it
was
taken
.
Some
relieve
themselves
from
the
consideration
of
the
Nature
of
their
Sufferings
;
they
are
not
so
great
,
but
that
they
may
conflict
with
them
and
come
off
with
safety
.
But
there
is
nothing
of
that
kind
so
small
,
which
will
not
prove
too
hard
and
strong
for
us
,
unless
we
have
especial
Assistance
.
Some
do
the
same
from
their
Duration
;
they
are
but
for
ten
dayes
or
six
months
,
and
then
they
shall
be
free
.
Some
from
the
Compassion
and
esteem
of
Men.
These
and
the
like
considerations
are
apt
to
occur
unto
the
minds
of
all
sorts
of
Persons
,
whether
they
are
spiritually
minded
or
no.
But
when
our
Minds
are
accustomed
unto
Thoughts
of
the
Glory
that
shall
be
revealed
,
we
shall
chearfully
entertain
every
way
and
path
that
leads
thereunto
;
as
suffering
for
the
Truth
doth
in
a
peculiar
manner
.
Through
this
Medium
we
may
look
chearfully
and
comfortably
,
on
the
loss
of
Name
,
Reputation
,
Goods
,
Liberty
,
Life
it self
;
as
knowing
in
our selves
that
we
have
better
and
more
abiding
comforts
to
betake
our selves
unto
.
And
we
can
no
other
way
glorify
God
by
our
Alacrity
in
the
entrance
of
sufferings
,
than
when
it
ariseth
from
a
prospect
into
and
valuation
of
those
invisible
things
which
he
hath
promised
,
as
an
abundant
Recompence
for
all
we
can
lose
in
this
world
.
2.
The
great
Aggravation
of
Sufferings
is
their
long
continuance
,
without
any
rational
Appearance
or
hopes
of
Relief
.
Many
who
have
entred
into
Sufferings
with
much
Courage
and
Resolution
,
have
been
wearied
and
worn
out
with
their
continuance
.
Elijah
himself
was
hereby
reduced
to
pray
that
God
would
take
away
his
Life
,
to
put
an
end
unto
his
Ministry
and
Calamities
.
And
not
a
few
in
all
Ages
have
been
hereby
so
broken
in
their
natural
Spirits
,
and
so
shaken
in
the
exercise
of
Faith
,
as
that
they
have
lost
the
Glory
of
their
Confession
,
in
seeking
deliverance
by
sinful
compliances
in
the
denial
of
the
Truth
.
And
although
this
may
be
done
out
of
meer
weariness
,
(
as
it
is
the
Design
of
Sathan
to
wear
out
the
Saints
of
the
most
High
)
with
reluctance
of
Mind
,
and
a
Love
yet
remaining
unto
the
Truth
in
their
Hearts
,
yet
hath
it
constantly
one
of
these
two
Effects
.
Some
by
the
overwhelming
sorrow
that
befalls
them
on
the
account
of
their
failure
in
Profession
,
and
out
of
a
deep
sense
of
their
unkindness
unto
the
Lord
Jesus
,
are
stirred
up
immediately
unto
higher
Acts
of
confession
than
ever
they
were
before
ingaged
in
,
and
unto
an
higher
Provocation
of
their
Adversaries
,
untill
their
former
troubles
are
doubled
upon
them
,
which
they
frequently
undergo
with
great
satisfaction
.
Instances
of
this
nature
occurr
in
all
stories
of
great
Persecutions
.
Others
being
cowed
and
discouraged
in
their
Profession
,
and
perhaps
neglected
by
them
whose
Duty
it
was
rather
to
restore
them
,
have
by
the
craft
of
Sathan
given
place
to
their
Declensions
,
and
become
vile
Apostates
.
To
prevent
these
evils
arising
from
the
Duration
of
sufferings
without
a
prospect
of
Deliverance
,
nothing
is
more
prevalent
than
a
constant
Contemplation
on
the
future
Reward
and
Glory
.
So
the
Apostle
declares
it
;
Heb.
11.35
.
When
the
Mind
is
filled
with
the
Thoughts
of
the
unseen
Glories
of
Eternity
,
it
hath
in
readiness
what
to
lay
in
the
Ballance
against
the
longest
continuance
and
Duration
of
sufferings
,
which
in
comparison
thereunto
at
their
utmost
extent
are
but
for
a
Moment
.
I
have
insisted
the
longer
on
these
things
,
because
they
are
the
peculiar
Object
of
the
Thoughts
of
them
that
are
indeed
Spiritually
minded
.
CHAP.
VIII
.
Spiritual
Thoughts
of
God
himself
.
The
Opposition
unto
them
and
Neglect
of
them
,
with
their
Causes
and
the
way
of
their
Prevalency
.
Predominant
Corruptions
expelling
due
Thoughts
of
God
,
how
to
be
discovered
,
&c.
Thoughts
of
God
,
of
what
nature
,
and
what
they
are
to
be
accompanyed
withal
,
&c.
I
Have
spoken
very
briefly
unto
the
first
particular
Instance
of
the
Heavenly
things
,
that
we
are
to
fix
our
Thoughts
upon
,
namely
,
the
Person
of
Christ
.
And
I
have
done
it
on
the
Reason
before
mentioned
,
namely
,
that
I
intend
a
peculiar
Treatise
on
that
subject
,
or
and
Enquiry
how
we
may
behold
the
Glory
of
Christ
in
this
Life
,
and
how
we
shall
do
so
unto
Eternity
.
That
which
I
have
reserved
unto
the
last
place
as
unto
the
exercise
of
their
Thoughts
about
,
who
are
Spiritually
Minded
,
is
that
which
is
the
absolute
Foundation
and
Spring
of
all
spiritual
things
;
namely
,
God
himself
.
He
is
the
Fountain
whence
all
these
things
proceed
,
and
the
Ocean
wherein
they
issue
;
He
is
their
Center
and
Circumference
wherein
they
all
begin
,
meet
and
end
.
So
the
Apostle
issues
his
profound
Discourse
of
the
Councels
of
the
Divine
Will
and
Mysteries
of
the
Gospel
,
Rom.
11.36
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
Glory
for
ever
.
All
things
arise
from
his
Power
,
are
all
disposed
by
his
Wisdom
into
a
tendency
unto
his
Glory
;
of
him
,
and
through
him
,
and
to
him
are
all
things
.
Under
that
consideration
alone
are
they
to
be
the
Objects
of
our
Spiritual
Meditations
,
namely
,
as
they
come
from
him
,
and
tend
unto
him
.
All
other
things
are
finite
and
limited
;
But
they
begin
and
end
in
that
which
is
immense
and
infinite
.
So
God
is
All
in
All.
He
therefore
is
or
ought
to
be
the
only
Supream
absolute
Object
of
our
Thoughts
and
Desires
;
other
things
are
from
and
for
him
only
.
Where
our
Thoughts
do
not
either
immediately
and
directly
,
or
mediately
and
by
just
consequence
tend
unto
and
End
in
him
,
they
are
not
Spiritual
,
1.
Pet.
1.21
.
To
make
way
for
Directions
how
to
exercise
our
Thoughts
on
God
himself
,
some
things
must
be
premised
concerning
a
sinful
defect
herein
,
with
the
Causes
of
it
.
1.
It
is
the
great
Character
of
a
Man
presumptuously
and
flagitiously
wicked
,
that
God
is
not
in
all
his
Thoughts
,
Psal.
10.4
.
That
is
,
he
is
in
none
of
them
.
And
of
this
want
of
Thoughts
of
God
there
are
many
Degrees
;
for
all
wicked
men
are
not
equally
so
forgetful
of
him
.
1.
Some
are
under
the
power
of
Atheistical
Thoughts
:
They
deny
,
or
question
,
or
do
not
avowedly
acknowledge
the
very
Being
of
God
.
This
is
the
height
of
what
the
enmity
of
the
carnal
Mind
can
rise
unto
.
To
acknowledge
God
,
and
yet
to
refuse
to
be
subject
to
his
Law
or
Will
,
a
Man
would
think
were
as
bad
if
not
worse
,
than
to
deny
the
Being
of
God
.
But
it
is
not
so
.
That
is
a
Rebellion
against
his
Authority
,
this
and
Hatred
unto
the
only
Fountain
of
all
Goodness
,
Truth
and
Being
;
and
that
because
they
cannot
own
it
,
but
withal
they
must
acknowledge
it
to
be
infinitely
righteous
,
holy
and
powerful
,
which
would
destroy
all
their
desires
and
security
.
Such
may
be
the
Person
in
the
Psalm
;
for
the
words
may
be
read
,
All
his
Thoughts
are
that
there
is
no
God
.
Howbeit
the
Context
describes
him
as
one
who
rather
despiseth
his
Providence
,
than
denyeth
his
Being
.
But
such
there
are
whom
the
same
Psalmist
elsewhere
brands
for
Fools
,
though
themselves
seem
to
suppose
that
Wisdom
was
born
and
will
dye
with
them
,
Psal.
14.1
.
Psal.
53.1
.
It
may
be
never
any
Age
since
the
Flood
,
did
more
abound
with
open
Atheism
,
among
such
as
pretended
unto
the
use
and
improvement
of
Reason
,
than
that
wherein
we
live
.
Among
the
ancient
civilized
Heathen
,
we
hear
ever
and
anon
of
a
person
branded
for
an
Atheist
;
yet
are
not
certain
whether
it
was
done
justly
or
no.
But
in
all
Nations
of
Europe
at
this
day
,
Cities
,
Courts
,
Towns
,
Fields
,
Armies
,
abound
with
Persons
,
who
if
any
credit
may
be
given
unto
what
they
say
or
do
,
believe
not
that
there
is
a
God
.
And
the
Reason
hereof
may
be
a
little
enquired
into
.
Now
this
is
no
other
in
general
,
but
that
men
have
decocted
and
wasted
the
Light
and
Power
of
Christian
Religion
.
It
is
the
fullest
Revelation
of
God
,
that
ever
he
made
,
it
is
the
last
that
ever
he
will
make
in
this
World
.
If
this
be
despised
,
if
men
rebell
against
the
Light
of
it
,
if
they
break
the
Cords
of
it
,
and
are
senseless
of
its
Power
,
nothing
can
preserve
them
from
the
highest
Atheism
that
the
nature
of
man
is
capable
of
.
It
is
in
vain
to
expect
Relief
or
Preservation
from
inferior
means
,
where
the
highest
and
most
Noble
is
rejected
.
Reason
or
the
Light
of
Nature
gives
Evidences
unto
the
being
of
God
;
and
Arguments
are
still
well
pleaded
from
them
to
the
confusion
of
Atheists
.
And
they
were
sufficient
to
retain
men
in
an
Acknowledgment
of
the
Divine
Power
and
Godhead
,
who
had
no
other
,
no
higher
Evidences
of
them
.
But
where
men
have
had
the
Benefit
of
Divine
Revelation
,
where
they
have
been
Educated
in
the
Principles
of
Christian
Religion
,
have
had
some
Knowledge
,
and
made
some
Profession
of
them
;
and
have
through
the
Love
of
sin
,
and
hatred
of
every
thing
that
is
truely
good
,
rejected
all
Convictions
from
them
concerning
the
Being
,
Power
and
Rule
of
God
,
they
will
not
be
kept
unto
a
Confession
of
them
,
by
any
considerations
that
the
Light
of
nature
can
suggest
.
There
are
therefore
among
others
,
three
Reasons
why
there
are
more
Atheists
among
them
who
live
where
the
Christian
Religion
is
professed
,
and
the
Power
of
it
rejected
,
than
among
any
other
sort
of
men
,
even
than
there
were
among
the
Heathens
themselves
.
1.
God
hath
designed
to
magnifie
his
Word
above
all
his
Name
,
or
all
other
wayes
of
the
Revelation
of
himself
unto
the
Children
of
Men
,
Psal.
138.2
.
Where
therefore
this
is
rejected
and
despised
,
he
will
not
give
the
Honour
unto
Reason
or
the
Light
of
Nature
,
that
they
shall
preserve
the
Minds
of
men
from
any
evil
whatever
.
Reason
shall
not
have
the
same
Power
and
Efficacy
on
the
Minds
of
men
,
who
reject
the
Light
and
Power
of
Divine
Revelation
by
the
Word
;
as
it
hath
,
or
may
have
on
them
whose
best
guide
it
is
,
who
never
enjoyed
the
Light
of
the
Gospel
.
And
therefore
there
is
oft
times
more
common
Honesty
among
civilized
Heathens
and
Mahumetans
than
amongst
degenerate
Christians
.
And
from
the
same
Reason
the
Children
of
Professors
are
sometimes
irrecoverably
profligate
.
It
will
be
said
,
many
are
recovered
unto
God
by
Afflictions
,
who
have
despised
the
Word
.
But
it
is
otherwise
;
never
any
were
converted
unto
God
by
Afflictions
who
had
rejected
the
Word
.
Men
may
by
Afflictions
be
recalled
unto
the
Light
of
the
Word
,
but
none
are
immediately
turned
unto
God
by
them
.
As
a
good
Shepheard
,
when
a
Sheep
wanders
from
the
Flock
,
and
will
not
hear
his
call
,
sends
out
his
Dog
,
which
stops
him
and
bites
him
.
Hereon
he
looks
about
him
,
and
hearing
the
call
of
the
Shepheard
returns
again
to
the
Flock
,
Job
33.19
,
20
,
21
,
22
,
23
,
24
,
25.
But
with
this
sort
of
Persons
,
it
is
the
way
of
God
,
that
where
the
principal
means
of
the
Revelation
of
himself
,
and
wherein
he
doth
most
glorifie
his
Wisdom
and
his
Goodness
,
is
despised
,
he
will
not
only
take
off
the
Efficacy
of
inferior
means
,
but
judicially
harden
the
Hearts
and
blind
the
Eyes
of
men
,
that
such
means
shall
be
of
no
use
unto
them
.
See
Isa.
6.8
,
9
,
10
,
11
,
12.
Acts
13
,
40
,
41.
Rom.
1.21
,
28.
2
Thes.
2.11
,
12.
2.
The
Contempt
of
Gospel
Light
and
Christian
Religion
,
as
it
is
supernatural
,
(
which
is
the
Beginning
of
Transgression
unto
all
Atheists
among
us
,
)
begets
in
,
and
leaves
on
the
mind
such
a
depraved
,
corrupt
habit
,
such
a
Congeries
of
all
Evils
,
that
the
Hatred
of
the
Goodness
,
Wisdom
and
Grace
of
God
can
produce
;
that
it
cannot
but
be
wholly
inclined
unto
the
worst
of
Evils
,
as
all
our
Original
vitious
Inclinations
succeeded
immediately
on
our
rejection
and
loss
of
the
Image
of
God
.
The
best
things
corrupted
,
yeild
the
worst
Savour
;
as
Manna
stank
and
bred
worms
.
The
Knowledge
of
the
Gospel
being
rejected
,
stinking
Worms
take
the
place
of
it
in
the
Mind
,
which
grow
into
Vipers
and
Scorpions
.
Every
Degree
of
Apostacy
from
Gospel-Truth
,
brings
in
a
proportionate
Degree
of
inclination
unto
wickedness
into
the
Hearts
and
Minds
of
men
,
2
Pet.
2.21
.
And
that
which
is
total
,
unto
all
the
evils
that
they
are
capable
of
in
this
world
.
Whereas
therefore
Multitudes
from
their
Darkness
,
Unbelief
,
Temptation
,
Love
of
Sin
,
Pride
and
contempt
of
God
,
do
fall
off
from
all
subjection
of
Soul
and
Conscience
unto
the
Gospel
,
either
notionally
or
practically
,
deriding
or
despising
all
supernatural
Revelations
;
they
are
a
thousand
times
more
disposed
unto
down-right
Atheism
,
than
Persons
who
never
had
the
Light
or
Benefit
of
such
Revelations
.
Take
heed
of
Decayes
.
Whatever
Ground
the
Gospel
loseth
in
our
Minds
,
Sin
possesseth
it
for
it self
and
its
own
Ends.
Let
none
say
,
it
is
otherwise
with
them
.
Men
grow
Cold
and
Negligent
in
the
Duties
of
Gospel
Worship
,
publick
and
private
;
which
is
to
reject
Gospel
Light
.
Let
them
say
and
pretend
what
they
please
,
that
in
other
things
,
in
their
Minds
and
Conversations
,
it
is
well
with
them
;
indeed
it
is
not
so
.
Sin
will
,
sin
doth
one
way
or
other
,
make
an
encrease
in
them
proportionate
unto
these
Decayes
;
and
will
sooner
or
later
discover
it self
so
to
do
.
And
themselves
if
they
are
not
utterly
hardened
,
may
greatly
discover
it
,
inwardly
in
their
Peace
,
or
outwardly
in
their
Lives
.
3.
Where
Men
are
resolved
not
to
see
,
the
greater
the
Light
is
that
shines
about
them
,
the
faster
they
must
close
they
Eyes
.
All
Atheism
springs
from
a
Resolution
not
to
see
things
invisible
and
Eternal
.
Love
of
sin
,
a
resolved
continuance
in
the
practice
of
it
,
the
effectual
Power
of
vitious
Inclinations
,
in
opposition
unto
all
that
is
Good
,
make
it
the
Interest
of
such
men
that
there
should
be
no
God
to
call
them
to
an
account
.
For
a
Supream
unavoidable
Judge
,
an
Eternal
Rewarder
of
Good
and
Evil
,
is
inseparable
from
the
first
notion
of
a
Divine
Being
.
Whereas
therefore
the
most
glorious
Light
and
uncontroulable
Evidence
of
these
things
shines
forth
in
the
Scripture
,
men
that
will
abide
by
their
interest
to
love
and
live
in
sin
,
must
close
their
Eyes
with
all
the
Arts
and
Powers
that
they
have
,
or
else
they
will
pierce
into
their
Minds
unto
their
Torment
.
This
they
do
by
down-right
Atheism
,
which
alone
pretends
to
give
them
security
against
the
Light
of
Divine
Revelation
.
Against
all
other
convictions
,
they
might
take
shelter
from
their
,
fears
,
under
less
degrees
of
it
.
It
is
not
therefore
unto
the
Disparagement
but
honour
of
the
Gospel
,
that
so
many
avow
themselves
to
be
Atheists
,
in
those
places
wherein
the
Truth
of
it
is
known
and
professed
.
For
none
can
have
the
least
Inclination
or
Temptation
thereunto
,
untill
they
have
before
hand
rejected
the
Gospel
,
which
immediately
exposeth
them
unto
the
worst
of
Evils
.
Nor
is
there
any
means
for
the
Recovery
of
such
Persons
.
The
Opposition
that
hath
been
made
unto
Atheism
with
Arguments
for
the
Divine
Being
and
Existence
of
God
,
taken
from
Reason
and
natural
Light
,
in
this
and
other
Ages
,
hath
been
of
good
use
to
cast
contempt
on
the
pretences
of
evil
men
,
to
justifie
themselves
in
their
folly
.
But
that
they
have
so
much
as
changed
the
Minds
of
any
,
I
much
doubt
.
No
man
is
under
the
power
of
Atheistical
Thoughts
,
or
can
be
so
long
,
but
he
that
is
insnared
into
them
by
his
desire
to
live
securely
and
uncontroulably
in
sin
.
Such
Persons
know
it
to
be
their
Interest
,
that
there
should
be
no
God
,
and
are
willing
to
take
shelter
under
the
bold
Expressions
and
Reasonings
of
them
,
who
by
the
same
means
have
hardened
and
blinded
their
minds
into
such
foolish
Thoughts
.
But
the
most
rational
Arguments
for
the
Being
of
the
Deity
,
will
never
prove
an
effectual
cure
unto
a
predominant
Love
of
,
and
habitual
course
in
sin
,
in
them
who
have
resisted
and
rejected
the
Means
and
Motives
unto
that
End
declared
in
divine
Revelation
.
And
unless
the
Love
of
sin
be
cured
in
the
Heart
,
Thoughts
in
the
Acknowledgment
of
God
,
will
not
be
fixed
in
the
Mind
.
2.
There
are
those
of
whom
also
it
may
be
said
,
that
God
is
not
in
all
their
Thaughts
,
though
they
acknowledge
his
Essence
and
Being
.
For
they
are
not
practically
influenced
in
any
thing
by
the
Notions
they
have
of
him
.
Such
is
the
Person
of
whom
this
is
affirmed
;
Psal.
10.4
.
He
is
one
who
through
Pride
and
Profligacy
with
hardness
in
sin
,
regards
not
God
in
the
Rule
of
the
World
,
ver.
4
,
5
,
11
,
13.
Such
is
the
world
filled
withal
at
this
day
,
as
they
are
described
,
Tit.
1.16
.
They
profess
that
they
know
God
,
but
in
their
Works
deny
him
,
being
abominable
and
disobedient
,
and
to
every
good
work
Reprobate
.
They
think
,
they
live
,
they
act
in
all
things
as
if
there
were
no
God
,
at
least
as
if
they
never
thought
of
him
with
fear
and
Reverence
.
And
for
the
most
part
we
need
not
seek
far
for
Evidences
of
their
disregard
of
God
;
the
Pride
of
their
countenances
testify
against
them
,
Psal.
10.4
.
And
if
they
are
followed
further
,
cursed
Oaths
,
Licentiousness
of
Life
,
and
hatred
of
all
that
is
Good
,
will
confirm
and
Evidence
the
same
.
Such
as
these
may
own
God
in
words
,
may
be
afraid
of
him
in
dangers
,
may
attend
outwardly
on
his
Worship
;
but
they
think
not
of
God
at
all
in
a
due
manner
;
he
is
not
in
all
their
Thoughts
.
3.
There
are
yet
less
Degrees
of
this
disregard
of
God
and
forgetfulness
of
him
.
Some
are
so
filled
with
Thoughts
of
the
World
,
and
the
Occasions
of
Life
,
that
it
is
impossible
they
should
think
of
God
as
they
ought
.
For
as
the
Love
of
God
,
and
the
Love
of
the
World
in
prevalent
Degrees
are
inconsistent
,
(
for
if
a
man
loveth
this
World
,
how
dwelleth
the
Love
of
God
in
him
?
)
so
Thoughts
of
God
and
of
the
World
,
in
the
like
Degree
are
inconsistent
.
This
is
the
state
of
many
who
yet
would
be
esteemed
Spiritually
minded
.
They
are
continually
conversant
in
their
Minds
about
earthly
things
.
Some
things
impose
themselves
on
them
under
the
Notion
of
Duty
:
They
belong
unto
their
Callings
,
they
must
be
attended
unto
.
Some
are
suggested
unto
their
Minds
from
daily
occasions
and
occurrences
.
Common
Converse
in
the
world
ingageth
men
into
no
other
but
wordly
Thoughts
:
Love
and
desire
of
earthly
things
,
their
enjoyment
and
encrease
,
exhaust
the
vigour
of
their
Spirits
all
the
day
long
.
In
the
midst
of
a
multitude
of
Thoughts
arising
from
these
and
the
like
occasions
,
whilst
their
Hearts
and
Heads
are
reaking
with
the
steam
of
them
,
many
fall
immediately
in
their
seasons
unto
the
Performance
of
Holy
Duties
.
Those
times
must
suffice
for
Thoughts
of
God
.
But
notwithstanding
such
Duties
,
what
through
the
want
of
a
due
preparation
for
them
,
what
through
the
fulness
of
their
minds
and
Affections
with
other
things
,
and
what
through
a
neglect
of
Exercising
Grace
in
them
,
it
may
be
said
comparatively
,
that
God
is
not
in
all
their
Thoughts
.
I
pray
God
,
that
this
,
at
least
as
unto
some
Degrees
of
it
,
be
not
the
condition
of
many
among
us
.
I
speak
not
now
of
men
who
visibly
and
openly
live
in
sin
,
profane
in
their
Principles
and
profligate
in
their
Lives
.
The
Prayers
of
such
Persons
are
an
Abomination
unto
the
Lord
;
neither
have
they
ever
any
Thoughts
of
him
,
which
he
doth
accept
:
But
I
speak
of
them
who
are
sober
in
their
Lives
,
industrious
in
their
Callings
,
and
not
openly
negligent
about
the
outward
Duties
of
Religion
.
Such
men
are
apt
to
approve
of
themselves
,
and
others
also
to
speak
well
of
them
;
for
these
things
are
in
themselves
commendable
and
praise-worthy
.
But
if
they
are
traced
home
,
it
will
be
found
as
to
many
of
them
,
that
God
is
not
in
all
their
Thoughts
as
he
ought
to
be
.
Their
Earthly
Conversation
,
their
vain
Communication
,
with
their
foolish
Designs
,
do
all
manifest
that
the
vigour
of
their
spirits
,
and
most
intense
contrivances
of
their
Minds
,
are
ingaged
into
things
below
.
Some
refuse
,
transient
,
unmanaged
Thoughts
are
sometimes
cast
away
on
God
,
which
he
despiseth
.
4.
Where
Persons
do
cherish
secret
predominant
Lusts
in
their
hearts
and
lives
,
God
is
not
in
their
Thoughts
as
he
ought
to
be
.
He
may
be
,
he
often
is
much
in
the
words
of
such
Persons
,
but
in
their
Thoughts
he
is
not
,
he
cannot
be
in
a
due
manner
.
And
such
Persons
no
doubt
there
are
.
Ever
and
anon
,
we
hear
of
one
and
another
whose
secret
Lusts
break
forth
into
a
discovery
.
They
flatter
themselves
for
a
season
,
but
God
oft
times
so
orders
things
in
his
holy
Providence
,
that
their
Iniquity
shall
be
found
out
to
be
hateful
.
Some
hateful
Lust
discovers
it self
to
be
predominant
in
them
.
One
is
Drunken
,
another
Unclean
,
a
third
an
Oppressour
.
Such
there
were
ever
found
among
Professors
of
the
Gospel
,
and
that
in
the
best
of
times
;
Among
the
Apostles
one
was
a
Traytor
,
a
Devil
.
Of
the
first
Professors
of
Christianity
,
there
were
those
whose
God
was
their
Belly
,
whose
end
was
Destruction
,
who
minded
earthly
things
,
Phil.
3.18
,
19.
Some
may
take
Advantage
at
this
Acknowledgment
,
that
there
are
such
Evils
among
such
as
are
called
Professors
.
And
it
must
be
confessed
that
great
scandal
is
given
hereby
unto
the
world
,
casting
both
them
that
give
it
,
and
them
to
whom
it
is
given
,
under
a
most
dreadful
woe
.
But
we
must
bear
the
reproach
of
it
,
as
they
did
of
old
,
and
commit
the
issue
of
all
things
unto
the
watchful
care
of
God
.
However
it
is
Good
in
such
a
season
to
be
jealous
over
our selves
and
others
,
to
exhort
one
another
daily
whilst
it
is
called
to
day
,
lest
any
be
hardened
through
the
Deceitfulness
of
sin
.
See
Heb.
12.13
,
14
,
15
,
16
,
17.
And
because
those
with
whom
it
is
thus
,
cannot
be
spiritually
minded
;
yet
are
there
some
Difficulties
in
the
case
,
as
unto
the
predominancy
of
a
secret
Lust
or
Sin
,
I
shall
consider
it
somewhat
more
distinctly
.
1.
We
must
distinguish
between
a
Time
of
Temptation
in
some
,
and
the
ordinary
State
of
Mind
and
Affections
in
others
.
There
may
be
a
season
wherein
God
in
his
holy
wise
Orderings
of
all
things
towards
us
,
and
for
his
own
Glory
,
in
his
holy
blessed
Ends
,
may
suffer
a
Lust
or
Corruption
to
break
loose
in
the
Heart
,
to
strive
,
tempt
,
suggest
,
and
tumultuate
,
unto
the
great
trouble
and
disquietude
of
the
Mind
and
Conscience
.
Neither
can
it
be
denyed
,
but
that
falling
in
conjunction
with
some
vigorous
Temptation
,
it
may
proceed
so
far
as
to
surprize
the
Person
in
whom
it
is
into
actual
sin
,
unto
his
defilement
and
amazement
.
In
this
case
no
man
can
say
,
he
is
tempted
of
God
,
for
God
tempeth
no
man
,
but
every
man
is
tempted
of
his
own
Lust
and
enticed
.
But
yet
Temptations
of
what
sort
soever
they
be
,
so
far
as
they
are
afflictive
,
corrective
,
or
penal
,
are
ordered
and
disposed
by
God
himself
.
For
there
is
no
evil
of
that
nature
,
and
he
hath
not
done
it
.
And
where
he
will
have
the
Power
of
any
corruption
to
be
afflictive
in
any
Instance
,
two
things
may
safely
be
ascribed
unto
him
.
1.
He
withholds
the
supplies
of
that
Grace
whereby
it
might
be
effectually
mortifyed
and
subdued
.
He
can
give
in
a
Sufficiency
of
Efficacious
Grace
,
to
repell
any
Temptation
,
to
subdue
any
or
all
our
Lusts
and
Sins
.
For
he
can
and
doth
work
in
us
to
will
and
to
do
,
according
to
his
Pleasure
.
Ordinarily
he
doth
so
in
them
that
believe
;
so
that
although
their
Lusts
may
rebell
and
war
,
they
cannot
defile
or
prevail
.
But
unto
the
continual
supplies
of
this
actual
prevailing
Grace
he
is
not
obliged
.
When
it
may
have
a
Tendency
unto
his
holy
Ends
,
he
may
and
doth
withhold
it
.
When
it
may
be
a
proud
Soul
is
to
be
humbled
,
a
careless
Soul
to
be
awakened
,
an
unthankful
Soul
to
be
convinced
and
rebuked
,
a
backsliding
Soul
to
be
recovered
,
a
froward
,
selfish
,
passionate
Soul
to
be
broken
and
meekened
,
he
can
leave
them
for
a
season
unto
the
sore
exercise
of
a
prevalent
corruption
,
which
under
his
holy
guidance
shall
contribute
greatly
unto
his
blessed
Ends.
It
was
so
in
the
Temptation
of
Paul
,
2
Cor.
11.7
,
8
,
9.
If
a
man
through
disorder
and
excesses
,
is
contracting
many
habitual
Distempers
of
Body
,
which
gradually
and
insensibly
tend
unto
his
Death
;
it
may
be
an
advantage
to
be
cast
into
a
violent
feavour
,
which
threatens
immediately
to
take
away
his
Life
.
For
he
will
hereby
be
throughly
awakened
unto
the
consideration
of
his
Danger
,
and
not
only
labour
to
be
freed
from
his
Feavour
,
but
also
for
the
future
to
watch
against
those
Disorders
and
Excesses
which
cast
him
into
that
condition
.
And
sometimes
a
loose
careless
Soul
,
that
walks
in
a
secure
formal
Profession
,
contracts
many
Spiritual
Diseases
which
tend
unto
Death
and
ruine
.
No
Arguments
or
Considerations
can
prevail
with
him
,
to
awaken
himself
,
to
shake
himself
out
of
the
Dust
,
and
to
betake
himself
unto
a
more
diligent
and
humble
walking
before
God
.
In
this
state
,
it
may
be
,
through
the
permission
of
God
,
he
is
surprized
into
some
open
actual
sin
.
Hereon
through
the
vigorous
actings
of
an
enlightened
Conscience
,
and
the
stirrings
of
any
sparks
of
Grace
which
yet
remain
,
he
is
amazed
,
terrifyed
,
and
stirs
up
himself
to
seek
after
Deliverance
.
2.
God
may
and
doth
in
his
Providence
administer
Objects
and
Occasions
of
mens
Lusts
for
their
Trial.
He
will
place
them
in
such
Relations
,
in
such
Circumstances
,
as
shall
be
apt
to
provoke
their
Affections
,
Passions
,
Desires
and
Inclinations
,
unto
those
Objects
that
are
suited
unto
them
.
In
this
state
any
Lust
will
quickly
get
such
Power
in
the
Mind
and
Affections
,
as
to
manage
continual
solicitations
unto
sin
.
It
will
not
only
dispose
the
Affections
towards
it
,
but
multiply
Thoughts
about
it
,
and
darken
the
mind
as
unto
those
Considerations
,
which
ought
to
prevail
unto
its
Mortification
.
In
this
condition
it
is
hard
to
conceive
how
God
should
be
in
the
Thoughts
of
men
in
a
due
manner
.
However
this
state
is
very
different
from
the
habitual
Prevalency
of
any
secret
sin
or
corruption
,
in
the
ordinary
course
of
mens
walking
in
the
world
,
and
therefore
I
do
not
directly
intend
it
.
If
any
one
shall
enquire
how
we
may
know
this
Difference
,
namely
,
That
is
between
the
occasional
Prevalency
of
any
Lust
or
Corruption
in
conjunction
with
a
Temptation
,
and
the
Power
of
sin
in
any
Instance
habitually
and
constantly
complyed
withall
,
or
indulged
in
the
Mind
:
I
answer
:
1.
It
is
no
great
matter
whether
we
are
able
to
distinguish
between
them
or
no.
For
the
End
why
God
suffers
any
corruption
to
be
such
a
Snare
and
Temptation
,
such
a
Thorn
and
Bryar
,
is
to
awaken
the
Souls
of
men
out
of
their
security
,
and
to
humble
them
for
their
pride
and
negligence
.
The
more
severe
are
their
apprehensions
concerning
it
,
the
more
effectual
it
will
be
unto
this
end
and
purpose
.
It
is
Good
it
may
be
that
the
Soul
should
apprehend
more
of
what
is
sinful
in
it
,
as
it
is
a
corruption
,
than
of
what
is
afflictive
in
it
as
it
is
a
Temptation
.
For
if
it
be
conceived
as
a
predominant
Lust
,
if
there
be
any
spark
of
Grace
remaining
in
the
Soul
,
it
will
not
rest
untill
in
some
measure
it
be
subdued
.
It
will
also
immediately
put
it
upon
a
diligent
search
into
it self
,
which
will
issue
in
deep
self-abasement
,
the
principal
End
designed
.
But
,
2.
For
the
Relief
of
them
that
may
be
perplexed
in
their
Minds
,
about
their
state
and
condition
,
I
say
,
there
is
an
apparent
Difference
between
these
things
.
A
Lust
or
Corruption
arising
up
or
breaking
forth
into
a
violent
Temptation
,
is
the
continual
Burthen
,
Grief
,
and
Affliction
of
the
Soul
wherein
it
is
.
And
as
the
Temptation
for
the
most
part
which
befalls
such
a
Person
will
give
him
no
rest
from
its
reiterated
solicitations
;
so
he
will
give
the
Temptation
no
Rest
,
but
will
be
continually
conflicting
with
it
,
and
contending
against
it
.
It
fills
the
Souls
with
an
Amazement
at
it self
,
and
continual
self-abhorrency
,
that
any
such
seeds
of
filth
and
folly
should
be
yet
remaining
in
it
.
With
them
in
whom
any
sin
is
ordinarily
prevalent
,
it
is
otherwise
.
According
to
their
Light
and
renewed
occasional
convictions
,
they
have
trouble
about
it
,
they
cannot
but
have
so
,
unless
their
Consciences
are
utterly
seared
.
But
this
Trouble
respects
principally
,
if
not
solely
,
its
Guilt
and
Effects
.
They
know
not
what
may
ensue
on
their
complyance
with
it
,
in
this
world
and
another
.
Beyond
this
they
like
it
well
enough
,
and
are
not
willing
to
part
with
it
.
It
is
of
this
latter
sort
of
Persons
of
whom
we
speak
at
present
.
2.
We
must
distinguish
between
the
perplexing
sollicitation
of
any
Lust
,
and
the
conquering
Predominancy
of
it
.
The
Evil
that
is
present
with
us
,
will
be
solliciting
and
pressing
unto
sin
of
its
own
accord
,
even
where
there
is
no
such
especial
Temptation
,
as
that
spoken
of
before
.
So
is
the
case
stated
,
so
are
the
nature
and
Operations
of
it
described
,
Rom.
1.
Gal.
5.
And
sometimes
an
especial
particular
Lust
,
may
be
so
warmed
and
fomented
by
mens
constitutions
within
,
or
be
so
exposed
unto
provoking
,
exciting
occasions
without
,
as
to
bring
perpetual
trouble
on
the
mind
.
Yet
this
may
be
where
no
sin
hath
the
predominancy
enquired
after
.
And
the
Difference
between
the
perplexing
sollicitation
of
any
corruption
unto
sin
,
and
the
conquering
prevalency
of
it
,
lyes
in
this
;
that
under
the
former
,
the
Thoughts
,
contrivances
and
actings
of
the
mind
,
are
generally
disposed
and
enclined
unto
an
opposition
unto
it
,
and
a
conflict
with
it
,
how
it
may
be
obviated
,
defeated
,
destroyed
,
how
an
absolute
victory
may
be
obtained
against
it
.
Yea
Death
it self
is
sweet
unto
such
Persons
under
this
notion
,
as
it
is
that
which
will
deliver
them
from
the
perplexing
Power
of
their
Corruptions
,
so
is
the
state
of
such
a
Soul
at
large
represented
,
Rom.
7.
In
the
other
case
,
namely
,
of
its
predominancy
,
it
disposeth
of
the
Thoughts
actually
for
the
most
part
,
to
make
provision
for
the
flesh
,
and
to
fulfill
it
in
the
Lusts
thereof
.
It
fills
the
mind
with
pleasing
contemplations
of
its
Object
,
and
puts
it
on
contrivances
for
satisfaction
.
Yea
part
of
the
Bitterness
of
Death
unto
such
Persons
,
is
that
it
will
make
an
everlasting
separation
between
them
,
and
the
satisfaction
they
have
received
in
their
Lusts.
It
is
bitter
in
the
Thoughts
of
it
unto
a
worldly
minded
Man
,
because
it
will
take
him
from
all
his
enjoyments
,
his
wealth
,
profits
and
advantages
.
It
is
so
unto
the
sensual
Person
,
as
that
which
finally
determines
all
his
pleasures
.
3.
There
is
a
difference
in
the
Degrees
of
such
a
predominant
Corruption
.
In
some
it
taints
the
Affections
,
vitiates
the
Thoughts
,
and
works
over
the
Will
unto
Acts
of
a
secret
complacency
in
sin
,
but
proceeds
no
farther
.
The
whole
Mind
may
be
vitiated
by
it
,
and
rendred
in
the
Multitude
of
its
Thoughts
,
vain
,
sensual
,
or
worldly
,
according
as
is
the
nature
of
the
prevailing
Corruption
.
Yet
here
God
puts
bounds
unto
the
raging
of
some
mens
corruptions
,
and
sayes
to
their
proud
waves
,
thus
far
shall
ye
proceed
,
and
no
farther
.
He
either
layes
a
restraint
on
their
minds
,
that
when
Lust
hath
fully
conceived
,
it
shall
not
bring
forth
sin
,
or
he
sets
an
hedge
before
them
in
his
Providence
,
that
they
shall
not
be
able
in
their
circumstances
,
to
find
their
way
unto
what
perhaps
they
do
most
earnestly
desire
.
A
woful
Life
it
is
that
such
Persons
lead
.
They
are
continually
tortured
between
their
Corruptions
and
Convictions
,
or
the
Love
of
sin
,
and
fear
of
the
Event
.
With
others
it
pursues
its
course
into
outward
actual
sins
,
which
in
some
are
discovered
in
this
world
,
in
others
they
are
not
.
For
some
mens
sins
go
before
them
unto
Judgment
and
some
follow
after
.
Some
fall
into
sin
upon
surprizal
,
from
a
concurrence
of
Temptation
with
Corruption
,
and
Opportunities
;
some
habituate
themselves
unto
a
course
in
sin
,
though
in
many
it
be
not
discovered
,
in
some
it
is
.
But
among
those
who
have
received
any
Spiritual
Light
,
and
made
Profession
of
Religion
thereon
,
this
seldom
falls
out
,
but
from
the
great
Displeasure
of
God
.
For
when
men
have
long
given
way
unto
the
Prevalency
of
sin
in
their
Affections
,
Inclinations
and
Thoughts
,
and
God
hath
set
many
an
hedge
before
them
to
give
bounds
unto
their
Inclinations
,
and
to
shut
up
the
womb
of
sin
;
sometimes
by
Afflictions
,
sometimes
by
fears
and
dangers
,
sometimes
by
the
Word
;
and
yet
the
bent
of
their
Spirits
is
towards
their
sin
;
God
takes
off
his
hand
of
restraint
,
removes
his
hindrances
,
and
gives
them
up
unto
their
own
Hearts
Lusts
,
to
do
the
things
that
are
not
convenient
.
All
things
hereon
suits
their
Desires
▪
and
they
rush
into
actual
sins
and
follies
,
setting
their
feet
in
the
paths
that
go
down
to
the
Chambers
of
Death
.
The
uncontrollable
Power
of
sin
in
such
Persons
,
and
the
greatness
of
Gods
Displeasure
against
them
,
makes
their
condition
most
deplorable
.
Those
that
are
in
this
State
,
of
either
sort
,
the
first
or
the
latter
,
are
remote
from
being
Spiritually
minded
,
nor
is
God
in
all
their
Thoughts
as
he
ought
to
be
.
For
,
1.
They
will
not
so
think
and
meditate
on
God
.
Their
Delight
is
turned
another
way
.
Their
Affections
which
are
the
spring
on
their
Thoughts
,
which
feed
them
continually
,
do
cleave
unto
the
things
which
are
most
adverse
unto
him
.
Love
of
sin
is
gotten
to
be
the
Spring
in
them
,
and
the
whole
stream
of
the
Thoughts
which
they
choose
and
delight
in
,
are
towards
the
Pleasures
of
it
.
If
any
Thoughts
of
God
come
in
,
as
a
faint
Tyde
for
a
few
minutes
,
and
drive
back
the
other
stream
,
they
are
quickly
repelled
and
carryed
away
with
the
strong
current
of
those
which
proceed
from
their
powerful
Inclinations
.
Yet
may
such
Persons
abide
in
the
Performance
of
outward
holy
Duties
;
or
attendance
unto
them
.
Pride
of
or
satisfaction
in
their
Gifts
may
give
them
Delight
in
their
own
performances
,
and
something
in
those
of
others
they
may
be
exceedingly
pleased
withal
;
as
it
is
expresly
affirmed
,
Ezek.
33.31
,
32.
But
in
these
things
they
have
no
immediate
real
Thoughts
of
God
,
none
that
they
delight
in
,
none
that
they
seek
to
stirr
up
in
themselves
,
and
those
which
impose
themselves
on
them
they
reject
.
2.
As
they
will
not
,
so
they
dare
not
think
of
God
.
They
will
not
,
because
of
the
Power
of
their
Lusts
;
they
dare
not
,
because
of
their
Guilt
.
No
sooner
should
they
begin
to
think
of
him
in
Good
Earnest
,
but
their
sin
would
lose
all
its
desirable
forms
and
appearances
,
and
represent
it self
in
the
Horror
of
Guilt
alone
.
And
in
that
condition
all
the
Properties
of
the
Divine
Nature
are
suited
to
encrease
the
Dread
and
Terror
of
the
sinner
.
Adam
had
heard
Gods
voice
before
with
Delight
and
satisfaction
;
But
on
the
hearing
of
the
same
voice
after
he
had
sinned
,
he
hid
himself
and
cryed
that
he
was
afraid
.
There
is
a
way
for
men
to
think
of
God
with
the
Guilt
of
sin
upon
them
,
which
they
intend
to
forsake
;
but
none
for
any
to
do
it
with
the
Guilt
of
sin
which
they
resolve
to
continue
in
.
Wherefore
of
all
these
sorts
of
Persons
it
may
be
said
,
that
God
is
not
in
all
their
Thoughts
,
and
therefore
are
they
far
enough
from
being
spiritually
minded
.
For
unless
we
have
many
Thoughts
of
God
,
we
cannot
be
so
.
Yea
moreover
there
are
two
things
required
unto
those
Thoughts
which
we
have
of
God
,
that
there
may
be
an
Evidence
of
our
being
so
.
1.
That
we
take
delight
in
them
,
Psal.
30.4
.
Sing
unto
the
Lord
,
O
ye
Saints
of
his
,
and
give
thanks
at
the
remembrance
of
his
Holiness
.
The
Remembrance
of
God
,
delighteth
and
refresheth
the
Hearts
of
his
Saints
,
and
stirrs
them
up
unto
Thankfulness
.
1.
They
rejoyce
in
what
God
is
in
himself
.
Whatever
is
good
,
amiable
or
desireable
;
whatever
is
holy
just
and
powerful
;
whatever
is
gracious
,
wise
and
merciful
,
and
all
that
is
so
,
they
see
and
apprehend
in
God
.
That
God
is
what
he
is
,
is
the
matter
of
their
chiefest
Joy
.
Whatever
befalls
them
in
this
world
,
whatever
Troubles
and
Disquietment
they
are
exercised
withal
,
the
Remembrance
of
God
is
a
satisfactory
Refreshment
unto
them
.
For
therein
they
behold
all
that
is
Good
and
Excellent
,
the
infinite
Center
of
all
Perfections
.
Wicked
men
would
have
God
to
be
any
thing
but
what
he
is
.
Nothing
that
God
is
really
and
truely
,
pleaseth
them
.
Wherefore
they
either
frame
false
Notions
of
him
in
their
Minds
,
as
Psal.
50.21
.
Or
they
think
not
of
him
at
all
,
at
least
as
they
ought
,
unless
sometimes
they
tremble
at
his
Anger
and
Power
.
Some
Benefit
they
suppose
may
be
had
,
by
what
he
can
do
,
but
how
there
can
be
any
Delight
in
what
he
is
,
they
know
not
.
Yea
all
their
trouble
ariseth
from
hence
,
that
he
is
what
he
is
.
It
would
be
a
relief
unto
them
,
if
they
could
make
any
abatement
of
his
Power
,
his
Holiness
,
his
Righteousness
,
his
Omnipresence
;
But
his
Saints
,
as
the
Psalmist
speaks
,
give
thanks
at
the
Remembrance
of
his
Holiness
.
And
when
we
can
delight
in
the
Thoughts
of
what
God
is
in
himself
,
of
his
infinite
Excellencies
and
Perfections
,
it
gives
us
a
threefold
evidence
of
our
being
spiritually
minded
.
(
1.
)
In
that
it
is
such
an
Evidence
that
we
have
a
gracious
Interest
in
those
Excellencies
and
Perfections
,
whereon
we
can
say
with
rejoycing
in
our selves
,
this
God
,
thus
holy
,
thus
powerful
,
thus
just
,
good
and
gracious
,
is
our
God
,
and
he
will
be
our
guide
unto
Death
.
So
the
Psalmist
under
the
consideration
of
his
own
frailty
and
apprehensions
of
Death
in
the
midst
of
his
years
,
comforts
and
refresheth
himself
with
Thoughts
of
Gods
Eternity
and
Immutability
,
with
his
Interest
in
them
,
Psal.
102.23
,
24
,
25
,
26
,
27
,
28.
And
God
himself
proposeth
unto
us
,
his
infinite
Immutability
as
the
Ground
whereon
we
may
except
safety
and
deliverance
,
Mal.
3.6
.
When
we
can
thus
think
of
God
and
what
he
is
with
delight
,
it
is
I
say
an
Evidence
that
we
have
a
gracious
Covenant
Interest
,
even
in
what
God
is
in
Himself
;
which
none
have
but
those
who
are
spiritually
minded
.
2.
It
is
an
Evidence
that
the
Image
of
God
is
begun
to
be
wrought
in
our
own
Souls
;
and
we
approve
of
and
rejoyce
in
it
more
than
in
all
other
things
whatever
.
Whatever
Notions
men
may
have
of
the
Divine
Goodness
,
Holiness
,
Righteousness
and
Purity
,
they
are
all
but
barren
,
jejune
and
fruitless
,
unless
there
be
a
similitude
and
conformity
unto
them
,
wrought
in
their
Minds
and
Souls
.
Without
this
they
cannot
rejoyce
in
the
Thoughts
and
Remembrance
of
the
Divine
Excellencies
.
Wherefore
when
we
can
do
so
,
when
such
Meditations
of
God
are
sweet
unto
us
,
it
is
an
Evidence
that
we
have
some
experience
in
our selves
of
the
excellency
of
the
Image
of
those
Perfections
,
and
that
we
rejoyce
in
them
above
all
things
in
this
world
.
3.
They
are
so
also
,
in
that
they
are
manifest
,
that
we
do
discern
and
judge
that
our
Eternal
Blessedness
doth
consist
in
the
full
Manifestation
,
and
our
Enjoyment
of
God
in
what
he
is
,
and
of
all
his
Divine
Excellencies
.
This
Men
for
the
most
part
take
for
granted
,
but
how
it
should
be
so
,
they
know
not
.
They
understand
it
in
some
measure
whose
hearts
are
here
deeply
affected
with
Delight
in
them
;
they
are
able
to
believe
that
the
manifestation
and
Enjoyment
of
the
Divine
Excellencies
will
give
Eternal
Rest
,
satisfaction
and
complacency
unto
their
Souls
.
No
wicked
man
can
look
upon
it
otherwise
than
a
Torment
,
to
abide
for
ever
with
Eternal
Holiness
,
Isa.
33.14
.
And
we
our selves
can
have
no
present
prospect
into
the
fulness
of
future
Glory
,
when
God
shall
be
all
in
all
,
but
through
the
Delight
and
satisfaction
which
we
have
here
in
the
contemplation
of
what
God
is
in
himself
,
as
the
Center
of
all
divine
Perfections
.
I
would
therefore
press
this
unknown
,
this
neglected
Duty
on
the
minds
of
those
of
us
in
an
especial
manner
,
who
are
visibly
drawing
nigh
unto
Eternity
.
The
Daies
are
coming
,
wherein
what
God
is
in
himself
,
that
is
as
manifest
and
exerted
in
Christ
,
shall
alone
be
(
as
we
hope
)
the
Eternal
Blessedness
and
Reward
of
our
Souls
.
Is
it
possible
that
any
thing
should
be
more
necessary
for
us
,
more
useful
unto
us
,
than
to
be
exercised
in
such
Thoughts
and
Contemplations
.
The
Benefits
we
may
have
hereby
are
not
to
be
reckoned
,
some
of
them
only
may
be
named
.
As
(
1.
)
We
shall
have
the
best
Trial
of
our selves
,
how
our
hearts
really
stand
affected
towards
God
.
For
if
upon
Examination
we
find
our selves
not
really
to
delight
and
rejoyce
in
God
,
for
what
he
is
in
himself
,
and
that
all
Perfections
are
eternally
resident
in
him
,
how
dwelleth
the
Love
of
God
in
us
?
But
if
we
can
truely
rejoyce
at
the
Remembrance
of
his
Holiness
,
in
the
Thoughts
of
what
he
is
,
our
Hearts
are
upright
with
him
.
(
2.
)
This
is
that
which
will
effectually
take
off
our
Thoughts
and
Affections
from
things
here
below
.
One
spiritual
view
of
the
Divine
Goodness
,
Beauty
and
Holiness
,
will
have
more
efficacy
to
raise
the
heart
unto
a
contempt
of
all
earthly
things
,
than
any
other
Evidences
whatever
.
(
3.
)
It
will
encrease
the
Grace
of
being
heavenly
minded
in
us
,
on
the
Grounds
before
declared
.
(
4.
)
It
is
the
best
,
I
had
almost
said
,
it
is
the
only
Preparation
for
the
future
full
enjoyment
of
God
.
This
will
gradually
lead
us
into
his
Presence
,
take
away
all
fears
of
Death
,
increase
our
longing
after
Eternal
Rest
,
and
ever
make
us
groan
to
be
uncloathed
.
Let
us
not
than
cease
labouring
with
our
hearts
,
until
through
Grace
,
we
have
a
spiritually
sensible
Delight
and
Joy
in
the
Remembrances
and
Thoughts
of
what
God
is
in
himself
.
2.
In
Thoughts
of
God
,
his
Saints
rejoyce
at
the
Remembrance
of
what
he
is
,
and
what
he
will
be
unto
them
.
Herein
have
they
regard
unto
all
the
holy
Relations
that
he
hath
taken
on
himself
towards
them
,
with
all
the
Effects
of
his
Covenant
in
Christ
Jesus
.
To
that
purpose
were
some
of
the
last
words
of
David
,
2
Sam.
23.
5.
Although
my
house
be
not
so
with
God
,
yet
he
hath
made
with
me
an
everlasting
Covenant
,
ordered
in
all
things
and
sure
,
this
is
all
my
Salvation
and
all
my
desire
.
In
the
prospect
he
had
of
all
the
Distresses
that
were
to
befall
his
Family
,
he
triumphantly
rejoyceth
in
the
Everlasting
Covenant
that
God
had
made
with
him
.
In
these
Thoughts
his
Saints
take
delight
,
they
are
sweet
unto
them
and
full
of
refreshment
.
Their
Meditations
of
him
are
sweet
,
and
they
are
glad
in
the
Lord
,
Psal.
104.34
.
Thus
is
it
with
them
that
are
truely
spiritually
minded
.
They
not
only
think
much
of
God
,
but
they
take
Delight
in
these
Thoughts
,
they
are
sweet
unto
them
;
and
not
only
so
,
but
they
have
no
solid
Joy
nor
Delight
,
but
in
their
Thoughts
of
God
,
which
therefore
they
retreat
unto
continually
.
They
do
so
especially
on
great
occasions
,
which
of
themselves
are
apt
to
divert
them
from
them
.
As
suppose
a
Man
hath
received
a
signal
Mercy
,
with
the
matter
whereof
he
is
exceedingly
affected
and
delighted
.
The
minds
of
some
men
are
apt
on
such
occasions
to
be
filled
with
thoughts
of
what
they
have
received
,
and
their
Affections
to
be
wholly
taken
up
with
it
.
But
he
who
is
Spiritually
Minded
,
will
immediately
retreat
unto
Thoughts
of
God
,
placing
his
Delight
and
taking
up
his
satisfaction
in
him
.
And
so
on
the
other
side
,
great
Distresses
,
prevalent
Sorrows
,
strong
Pains
,
violent
Distempers
,
are
apt
of
themselves
to
take
up
and
exercise
all
the
Thoughts
of
men
about
them
.
But
those
who
are
spiritually
minded
,
will
in
and
under
them
all
continually
betake
themselves
unto
Thoughts
of
God
,
wherein
they
find
relief
and
refreshment
against
all
that
they
feel
or
fear
.
In
every
state
,
their
principal
Joy
is
in
the
Remembrance
of
his
Holiness
.
2.
That
they
be
accompanied
with
Godly
Fear
and
Reverence
.
These
are
required
of
us
,
in
all
wherein
we
have
to
do
with
God
,
Heb.
12.28
,
29.
And
as
the
Scripture
doth
not
more
abound
with
Precepts
unto
any
Duty
,
so
the
Nature
of
God
and
our
own
,
with
the
infinite
distance
between
them
,
make
it
indispensably
necessary
even
in
the
light
of
the
natural
Conscience
,
Infinite
Greatness
,
infinite
Holiness
,
infinite
Power
,
all
which
God
is
,
command
the
uttermost
reverential
fear
that
our
nature
are
capable
of
.
The
want
hereof
is
the
spring
of
innumerable
evils
,
yea
indeed
of
all
that
is
so
.
Hence
are
blasphemous
abuses
of
the
holy
Name
of
God
in
cursed
Oaths
and
Execrations
;
hence
it
is
taken
in
vain
,
in
Ordinary
Exclamations
;
hence
is
all
Formality
in
Religion
.
It
is
the
spiritual
Mind
alone
that
can
Reconcile
those
things
which
are
prescribe
us
as
our
Duty
towards
God
.
To
delight
and
Rejoyce
in
him
alwayes
,
to
triumph
in
the
Remembrance
of
him
,
to
draw
nigh
unto
him
with
boldness
and
confidence
,
are
on
the
one
hand
prescrib'd
unto
us
:
And
on
the
other
it
is
so
,
that
we
fear
and
tremble
before
him
,
that
we
fear
that
Great
and
dreadful
Name
the
Lord
our
God
,
that
we
have
Grace
to
serve
him
with
Reverence
and
Godly
Fear
,
because
he
is
a
consuming
fire
.
These
things
Carnal
Reason
can
comprehend
no
consistency
in
;
what
it
is
afraid
of
,
it
cannot
delight
in
;
and
what
it
delights
in
,
it
will
not
long
fear
.
But
the
Consideration
of
Faith
(
concerning
what
God
is
in
himself
,
and
what
he
will
be
unto
us
,
)
gives
these
different
Graces
their
distinct
Operations
,
and
a
blessed
Reconciliation
in
our
Souls
.
Wherefore
,
all
our
Thoughts
of
God
ought
to
be
accompanied
with
an
holy
Awe
and
Reverence
,
from
a
due
sense
of
his
Greatness
,
Holiness
and
Power
.
Two
things
will
utterly
vitiate
all
Thoughts
of
God
,
and
render
them
useless
unto
us
.
(
1.
)
Vain
Curiosity
.
(
2.
)
Carnal
Boldness
.
It
is
inimaginable
how
the
subtle
disquisitions
and
disputes
of
men
,
about
the
Nature
,
Properties
and
Councels
of
God
,
have
been
corrupted
,
rendred
sapless
and
useless
by
vain
Curiosity
,
and
striving
for
an
artificial
Accuracy
in
the
expression
of
mens
apprehensions
.
When
the
Wits
and
Minds
of
men
are
engaged
in
such
Thoughts
,
God
is
not
in
all
their
Thoughts
,
even
when
all
their
Thoughts
are
concerning
him
.
When
once
men
are
got
into
their
Metaphysical
Curiosities
,
and
Logical
Niceties
in
their
Contemplations
about
God
and
his
Divine
Properties
,
they
bid
farewell
for
the
most
part
unto
all
Godly
Fear
and
Reverence
.
Others
are
under
the
power
of
Carnal
Boldness
,
that
they
think
of
God
with
no
other
respect
,
than
if
they
thought
of
Worms
of
the
earth
like
themselves
.
There
is
no
holy
Awfulness
upon
their
Minds
and
Souls
in
the
mention
of
his
Name
.
By
these
things
may
our
Thoughts
of
God
be
so
vitiated
,
that
the
heart
shall
not
in
them
be
affected
with
a
Reverence
of
him
,
nor
any
Evidence
be
given
that
we
are
spiritually
minded
.
It
is
this
holy
Reverence
that
is
the
means
of
bringing
in
Sanctifying
vertue
into
our
Souls
,
from
God
,
upon
our
Thoughts
of
him
.
None
that
think
of
God
with
a
due
Reverence
,
but
he
shall
be
sensible
of
Advantage
by
it
.
Hereby
do
we
sanctifie
God
in
our
Access
unto
him
,
and
when
we
do
so
,
he
will
sanctifie
and
purifie
our
hearts
by
those
very
Thoughts
in
which
we
draw
nigh
to
him
.
We
may
have
many
sudden
,
occasional
,
transient
Thoughts
of
God
,
that
are
not
Introduced
into
our
minds
by
a
preceding
Reverential
Fear
.
But
if
they
leave
not
that
fear
on
our
hearts
,
in
proportion
unto
their
continuance
with
us
,
they
are
of
no
value
,
but
will
insensibly
habituate
us
unto
a
common
bold
frame
of
Spirit
,
which
he
despises
.
So
is
it
in
the
case
of
Thoughts
of
a
contrary
nature
.
Thoughts
of
sin
,
of
sinful
Objects
may
arise
in
our
minds
from
the
Remainders
of
Corruption
;
or
be
occasioned
by
the
Temptations
and
Suggestions
of
Satan
;
If
these
are
immediately
rejected
and
cast
out
of
us
,
the
Soul
is
not
more
prejudiced
by
their
entrance
,
than
it
is
Advantaged
by
their
Rejection
through
the
power
of
Grace
.
But
if
they
make
frequent
returns
into
the
minds
of
men
,
or
make
any
abode
or
continuance
in
their
soliciting
of
the
Affections
,
they
greatly
defile
the
Mind
and
Conscience
,
disposing
the
person
unto
the
further
entertainment
of
them
.
So
if
our
occasional
Thoughts
of
God
,
do
immediately
leave
us
,
and
pass
away
without
much
affecting
our
Minds
;
we
shall
have
little
or
no
Benefit
by
them
.
But
if
by
their
frequent
visits
,
and
some
continuance
with
us
,
they
dispose
Souls
unto
an
holy
Reverence
of
God
,
they
are
a
blessed
means
of
promoting
our
Sanctification
.
Without
this
,
I
say
,
there
may
be
thoughts
of
God
unto
no
advantage
of
the
Soul
.
There
is
implanted
on
our
Nature
such
a
sence
of
a
Divine
Power
and
Presence
,
as
that
on
all
sudden
occasions
and
surprizals
,
it
will
act
it self
according
unto
that
sence
and
apprehension
.
There
is
Vox
Naturae
clamantis
ad
Dominum
Naturae
:
A
voice
in
Nature
it self
,
upon
any
thing
that
is
suddenly
too
hard
for
it
,
which
cryes
out
immediately
unto
the
God
of
Nature
.
So
men
on
such
occasions
without
any
consideration
are
surprized
into
a
calling
on
the
Name
of
God
,
and
crying
unto
him
.
And
from
the
same
natural
apprehension
it
is
,
that
wicked
and
profane
persons
,
will
break
forth
on
all
occasions
into
cursed
Swearing
by
his
Name
.
So
men
in
such
wayes
have
Thoughts
of
God
without
either
Reverence
or
Godly
fear
,
without
giving
any
Glory
unto
him
,
and
for
the
most
part
unto
their
own
disadvantage
.
Such
are
all
thoughts
of
God
that
are
not
accompanyed
with
holy
Fear
and
Reverence
.
There
is
scarce
any
Duty
that
ought
at
present
to
be
more
press'd
on
the
Consciences
of
men
,
than
this
of
keeping
up
a
constant
holy
Reverence
of
God
in
all
wherein
they
have
to
do
with
him
,
both
in
private
and
publick
,
in
their
inward
Thoughts
,
and
outward
Communication
.
Formality
hath
so
prevailed
on
Religion
,
and
that
under
the
most
effectual
means
of
its
suppression
,
that
very
many
do
manifest
,
that
they
have
little
or
no
Reverence
of
God
,
in
the
most
solemn
Duties
of
his
Worship
;
and
less
it
may
be
in
their
secret
Thoughts
.
Some
wayes
that
have
been
found
out
to
keep
up
a
pretence
and
appearance
of
it
,
have
been
and
are
destructive
unto
it
.
But
herein
consists
the
very
Life
of
all
Religion
.
The
fear
of
God
is
in
the
Old
Testament
the
usual
expression
of
all
the
due
respect
of
our
Souls
unto
him
;
and
that
because
where
that
is
not
in
exercise
,
nothing
is
accepted
with
him
.
And
thence
the
whole
of
our
wisdom
is
said
to
consist
therein
,
and
if
it
be
not
in
a
prevalent
exercise
in
all
wherein
we
have
to
do
with
him
immediately
,
all
our
Duties
are
utterly
lost
as
to
the
Ends
of
his
Glory
and
the
Spiritual
Advantage
of
our
own
Souls
.
CHAP.
IX
.
What
of
God
or
in
God
we
are
to
think
and
meditate
upon
.
His
Being
;
Reasons
of
it
;
Oppositions
to
it
;
the
way
of
their
Conquest
.
Thoughts
of
the
Omnipresence
,
and
Omniscience
of
God
,
peculiarly
necessary
.
The
Reasons
hereof
.
As
also
of
his
Omnipotency
.
The
Use
and
Benefit
of
such
Thoughts
.
THese
things
mentioned
have
been
premised
in
General
,
as
unto
the
nature
,
manner
and
way
of
exercise
of
our
Thoughts
on
God
.
That
which
remains
is
to
give
some
particular
instances
,
of
what
we
are
to
think
upon
in
an
especial
manner
;
and
what
we
will
be
conversant
withall
in
our
Thoughts
,
if
so
be
we
are
Spiritually
minded
.
And
I
shall
not
insist
at
present
on
the
things
which
concern
his
Grace
and
Love
in
Christ
Jesus
,
which
belong
unto
another
head
,
but
on
those
which
have
an
Immediate
respect
unto
the
Divine
Nature
it self
,
and
its
holy
essential
Properties
.
(
1.
)
Think
much
of
the
Being
and
Existence
of
God
.
Herein
lyes
the
Foundation
of
all
our
Relation
and
access
unto
him
.
Heb.
11.6
.
He
that
cometh
unto
God
,
must
believe
that
he
is
.
This
is
the
first
Object
of
Faith
;
and
it
is
the
first
Act
of
Reason
;
and
being
the
sole
Foundation
of
all
Religion
,
it
is
our
duty
to
be
exercised
unto
multiplied
Thoughts
about
it
,
renewed
on
all
occasions
.
For
many
who
are
not
direct
Atheists
,
yet
live
without
any
solid
well-grounded
Assent
unto
the
Divine
being
;
They
do
not
so
believe
it
as
to
be
practically
influenced
with
the
Consideration
of
it
.
It
is
granted
,
that
the
inbred
Light
of
Nature
,
in
the
due
exercise
of
Reason
,
will
give
any
Rational
creature
satisfaction
in
the
Being
of
God
.
But
there
is
in
the
most
an
Anticipation
of
any
Thoughts
of
this
nature
by
Tradition
and
Education
,
which
hath
invited
men
into
an
assent
unto
it
,
they
know
not
how
.
They
never
call'd
it
into
question
,
nor
have
as
they
suppose
any
cause
so
to
do
.
Nature
it self
startles
at
the
first
Thoughts
of
denying
of
it
,
but
if
ever
such
persons
on
any
urgent
occasions
come
to
have
real
Thoughts
about
it
,
they
are
at
a
loss
and
fluctuate
in
their
minds
,
as
not
having
any
certain
indubitable
convicton
of
its
truth
.
Wherefore
,
as
our
Knowledge
of
the
Divine
Being
is
as
to
the
Foundation
of
it
laid
in
the
Light
of
Nature
,
the
Operation
of
Conscience
,
and
the
due
exercise
of
Reason
about
the
works
and
effects
of
infinite
Power
and
Wisdom
;
so
it
ought
to
be
increased
,
and
rendred
useful
by
faith
in
Divine
Revelations
,
and
the
Experience
of
Divine
power
through
them
.
By
this
Faith
we
ought
to
let
in
frequent
thoughts
of
the
Divine
being
and
Existence
.
And
that
on
two
Reasons
rendring
the
duty
necessary
in
an
Eminent
manner
,
in
this
Age
wherein
we
live
.
1.
The
abounding
of
Atheism
both
Notional
and
Practical
.
The
Reasons
of
it
,
have
been
given
before
,
and
the
matter
of
fact
is
evident
unto
any
Ordinary
observation
.
And
on
two
accounts
with
respect
hereunto
we
ought
to
abound
in
Thoughts
of
Faith
concerning
the
Being
of
God
.
(
1.
)
An
especial
Testimony
is
required
in
us
,
in
opposition
to
this
cursed
effect
of
Hell
.
He
therefore
who
is
spiritually
minded
,
cannot
but
have
many
Thoughts
of
the
Being
of
God
,
thereby
giving
Glory
to
him
.
Isai.
43.9
,
10
,
11
,
12.
Let
all
the
Nations
be
gathered
together
,
and
let
the
people
be
assembled
:
who
among
them
can
declare
this
,
and
shew
us
former
things
?
let
them
bring
forth
their
witnesses
,
that
they
may
be
justified
:
or
let
them
hear
,
and
say
,
It
is
truth
.
Ye
are
my
witnesses
,
saith
the
Lord
,
and
my
servant
whom
I
have
chosen
:
that
ye
may
know
and
believe
me
,
and
understand
that
I
am
he
:
before
me
there
was
no
God
formed
,
neither
shall
there
be
after
me
.
I
,
even
I
am
the
Lord
,
and
beside
me
there
is
no
Saviour
.
I
have
declared
,
and
have
saved
,
and
I
have
shewed
,
when
there
was
no
strange
god
among
you
:
therefore
ye
are
my
witnesses
,
saith
the
Lord
,
that
I
am
God
.
Chap.
44.8
.
Fear
ye
not
,
neither
be
afraid
:
have
not
I
told
thee
from
that
time
,
and
have
declared
it
;
ye
are
even
my
witnesses
.
Is
there
a
God
besides
me
?
yea
,
there
is
no
God
:
I
know
not
any
.
(
2.
)
We
shall
have
occasion
of
them
continually
administred
unto
us
.
Those
Atheistical
impieties
,
principles
and
practices
which
abound
amongst
us
,
are
grievous
provocations
unto
all
pious
Souls
.
Without
frequent
retreat
unto
Thoughts
of
the
Being
of
God
,
there
is
no
relief
nor
refreshment
to
be
had
under
them
.
Such
was
the
case
of
Noah
in
the
old
World
,
and
of
Lot
in
Sodom
,
which
rendred
their
Graces
illustrious
.
2.
Because
of
the
unaccountable
Confusions
that
all
things
are
fill'd
withall
at
this
day
in
the
World
.
Whatever
in
former
times
hath
been
a
Temptation
in
humane
Affairs
unto
any
of
the
People
of
God
,
it
abounds
at
this
day
.
Never
had
men
profane
and
profligate
greater
outward
appearances
to
strengthen
them
in
their
Atheism
,
nor
those
that
are
Godly
greater
Tryals
for
their
Faith
,
with
respect
unto
the
visible
State
of
things
in
the
world
.
The
Psalmist
of
old
on
such
an
occasion
was
almost
surprized
into
unbelieving
complaints
,
Psal.
73.2
,
3
,
4
,
&c.
And
such
surprizals
may
now
also
befall
us
,
that
we
may
be
ready
to
say
with
him
;
Verily
I
have
cleansed
my
heart
in
vain
,
and
washed
my
hands
in
Innocency
,
for
all
the
day
long
have
I
been
plagued
and
chastened
every
morning
.
Hence
when
the
Prophet
Habakkuk
was
exercised
with
Thoughts
about
such
a
state
of
things
as
is
at
this
day
in
the
World
,
which
he
declares
,
Chap.
1.6
,
7
,
8
,
9
,
10
,
11
,
12.
he
layes
the
foundation
of
his
consideration
in
the
fresh
exercise
of
Faith
on
the
Being
and
Properties
of
God
,
v.
12
,
13.
And
David
makes
that
his
Retreat
on
the
like
occasion
,
Psal.
11.3
,
4
,
5.
In
such
a
season
as
this
is
,
upon
both
the
accounts
mentioned
,
those
who
are
spiritually
minded
will
much
exercise
their
Thoughts
about
the
Being
and
Existence
of
God
.
They
will
say
within
themselves
,
Verily
there
is
a
Reward
for
the
Righteous
,
verily
he
is
a
God
who
judgeth
in
the
earth
.
Hence
will
follow
such
apprehensions
of
the
Immensity
of
his
Nature
,
of
his
eternal
Power
and
Infinite
Wisdom
,
of
his
absolute
Soveraignty
,
as
will
hold
their
Souls
firm
and
stedfast
,
in
the
highest
storms
of
Temptation
that
may
befall
them
.
Yet
are
there
two
things
that
the
weaker
sort
of
Believers
may
be
exercised
with
,
in
their
Thoughts
of
the
Divine
Being
and
Existence
,
which
may
occasion
them
some
trouble
.
1.
Sathan
knowing
the
weakness
of
our
Minds
in
the
immediate
Contemplation
of
things
infinite
and
incomprehensible
,
will
sometimes
take
advantage
to
insinuate
blasphemous
Imaginations
in
opposition
unto
what
we
would
fix
upon
,
and
relieve
our selves
withal
.
He
will
take
that
very
time
,
trusting
unto
our
weakness
and
his
own
methods
of
subtilty
,
to
suggest
his
Temptations
unto
Atheism
,
by
insnaring
Enquiries
,
when
we
go
about
to
refresh
our
Souls
with
Thoughts
of
the
Divine
Being
and
Excellencies
.
But
is
there
a
God
indeed
?
How
do
you
know
that
there
is
a
God
?
and
may
it
not
be
otherwise
?
will
be
his
language
unto
our
minds
.
For
from
his
first
Temptation
by
way
of
an
ensnaring
Question
,
Yea
,
and
hath
God
said
it
,
ye
shall
not
eat
of
every
Tree
of
the
Garden
?
he
proceeds
still
much
in
the
same
methods
.
So
he
did
with
our
Saviour
himself
,
If
thou
be
the
Son
of
God
:
Is
there
a
God
?
how
if
there
should
be
none
?
In
such
a
case
the
Rule
is
given
us
by
the
Apostle
;
Above
all
take
the
shield
of
Faith
,
whereby
ye
shall
be
able
to
quench
all
the
fiery
darts
of
the
Wicked
,
Eph.
6.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
wicked
one
,
that
is
the
Devil
.
And
two
wayes
will
Faith
Act
it self
on
this
occasion
.
(
1.
)
By
a
speedy
rejection
of
such
Diabolical
Suggestions
with
detestation
.
So
did
our
Saviour
in
a
case
not
unlike
it
;
Get
thee
behind
me
Sathan
.
Wherefore
,
if
any
such
Thoughts
are
suggested
,
or
seem
to
arise
in
your
minds
,
know
assuredly
that
they
are
no
less
immediately
from
the
Devil
,
than
if
he
personally
stood
before
you
,
and
visibly
appear'd
unto
you
;
if
he
did
so
,
there
is
none
of
you
but
would
arm
your selves
with
an
utter
defiance
of
what
he
should
offer
unto
you
.
It
is
no
less
necessary
on
this
occasion
,
when
you
may
feel
him
,
though
you
see
him
not
.
Suffer
not
his
fiery
darts
to
abide
one
moment
with
you
,
entertain
no
parly
or
dispute
about
them
,
reject
them
with
indignation
,
and
strengthen
your
rejection
of
them
with
some
pertinent
testimony
of
Scripture
,
as
our
Saviour
did
.
If
a
man
have
a
Granado
or
Fire-ball
cast
into
his
Cloaths
by
his
Enemy
,
he
doth
not
consider
whether
it
will
burn
or
no
,
but
Immediately
shakes
it
off
from
him
.
Deal
no
otherwise
with
these
fiery
darts
,
lest
by
their
abode
with
you
they
inflame
your
Imagination
unto
greater
disturbance
.
(
2.
)
In
case
they
utterly
depart
not
upon
this
Endeavour
for
their
exclusion
and
casting
out
,
return
immediately
without
further
dispute
unto
your
own
Experience
.
When
the
Devil
hath
ask'd
you
the
Question
,
if
you
answer
him
,
you
will
be
ensnar'd
;
but
if
thereon
you
ask
your selves
the
Question
,
and
apply
your selves
unto
your
own
experience
for
an
answer
unto
it
,
you
will
frustrate
all
his
designs
.
There
are
Arguments
to
be
taken
as
was
said
from
the
Light
of
Nature
,
and
Reason
in
its
proper
exercise
,
sufficient
to
defeat
all
Objections
of
that
kind
.
But
these
are
not
our
proper
weapons
in
case
of
our
own
Temptation
,
which
alone
is
now
under
Consideration
.
It
requires
longer
and
more
sedate
reasonings
than
such
a
state
will
admit
of
,
nor
is
it
a
Sanctified
medium
for
our
Relief
.
It
is
what
is
suited
unto
suggestions
on
the
occasion
of
our
Meditations
that
we
enquire
after
.
In
them
we
are
not
to
argue
on
such
Principles
,
but
to
take
the
shield
of
Faith
to
Quench
these
fiery
darts
.
And
if
on
such
occasions
Sathan
can
divert
us
into
long
disputes
about
the
Being
of
God
,
he
hath
his
end
,
by
carrying
us
off
from
the
meditation
on
him
which
we
did
design
,
and
after
a
while
he
will
prevail
to
make
it
a
common
road
and
trade
,
that
no
sooner
shall
we
begin
to
think
of
God
,
but
immediately
we
must
dispute
about
his
Being
.
Therefore
the
way
in
this
case
for
him
who
is
really
a
Believer
,
is
to
retreat
immediately
unto
his
own
Experience
,
which
will
pour
shame
and
contempt
on
the
suggestions
of
Sathan
.
There
is
no
Believer
,
who
hath
knowledge
and
time
to
exercise
the
wisdom
of
Faith
in
the
consideration
of
himself
and
of
Gods
dealings
with
him
,
but
hath
a
witness
in
himself
of
his
eternal
Power
and
Godhead
,
as
also
of
all
those
other
Perfections
of
his
Nature
which
he
is
pleased
to
manifest
and
glorify
by
Jesus
Christ
.
Wherefore
on
this
suggestion
of
Sathan
,
that
there
is
no
God
,
he
will
be
able
to
say
,
that
he
might
better
tell
me
that
I
do
not
Live
nor
Breathe
,
that
I
am
not
fed
by
my
Meat
,
nor
warm'd
by
my
Cloaths
,
that
I
know
not
my self
nor
any
thing
else
:
For
I
have
spiritual
sence
and
experience
of
the
contrary
;
like
him
of
old
,
who
when
a
cunning
Sophister
would
prove
unto
him
by
Syllogisms
that
there
was
no
such
thing
as
motion
,
he
gave
no
answer
unto
his
Arguments
,
but
Rose
up
and
walked
.
How
often
,
will
he
say
,
have
I
had
experience
of
the
power
and
presence
of
God
in
Prayer
;
as
though
I
had
not
only
heard
of
him
by
the
hearing
of
the
ear
,
but
also
seen
him
by
the
seeing
of
the
eye
?
How
often
hath
he
put
forth
his
Power
and
Grace
in
me
by
his
Spirit
and
his
Word
with
an
uncontrollable
Evidence
of
his
Being
,
Goodness
,
Love
and
Grace
?
How
often
hath
he
refreshed
my
Conscience
with
the
sense
of
the
pardon
of
sin
,
speaking
that
peace
unto
my
Soul
,
which
all
the
world
could
not
communicate
unto
me
?
In
how
many
afflictions
,
dangers
,
troubles
hath
he
been
a
present
help
and
relief
?
what
sensible
Emanations
of
Life
and
Power
from
him
have
I
obtain'd
in
Meditation
on
his
Grace
and
Glory
?
As
he
who
had
been
blind
answered
the
Pharisees
unto
their
ensnaring
captious
questions
;
Be
it
what
it
will
,
One
thing
I
know
,
that
whereas
I
was
blind
now
I
see
.
Whatever
,
saith
such
a
Soul
,
be
in
this
Temptation
of
Sathan
,
one
thing
I
know
full
well
,
that
whereas
I
was
dead
,
I
am
alive
,
whereas
I
was
blind
,
now
I
see
,
and
that
by
an
effect
of
divine
power
.
This
shield
of
Faith
managed
in
the
hand
of
Experience
,
will
quench
the
fiery
darts
of
Sathan
;
and
he
will
fall
under
a
double
defeat
.
(
1.
)
His
Temptations
will
be
repell'd
by
the
proper
way
of
resistance
,
whereon
he
will
not
only
desist
in
his
Attempt
,
but
even
fly
from
you
.
Resist
the
Devil
,
saith
the
Apostle
,
and
he
will
fly
from
you
.
He
will
not
only
depart
and
cease
to
trouble
you
,
but
will
depart
as
one
defeated
and
confounded
.
And
it
is
for
want
of
this
resistance
lively
made
use
of
,
that
many
hang
so
long
in
the
Bryars
of
this
Temptation
.
(
2.
)
Recalling
the
Experiences
we
have
had
of
God
,
will
lead
us
unto
the
exercise
of
all
kind
of
Graces
,
which
is
the
greatest
disappointment
of
our
Adversary
.
(
2.
)
In
Thoughts
of
the
Divine
Being
and
Existence
,
we
are
apt
to
be
at
a
loss
,
to
be
as
it
were
overwhelmed
in
our
minds
,
because
the
Object
is
too
great
and
Glorious
for
us
to
contemplate
on
.
Eternity
and
Immensity
,
every
thing
under
the
notion
of
Infinite
,
take
off
the
mind
from
its
distinct
actings
,
and
reduce
it
as
it
were
unto
nothing
.
Hereon
in
some
,
not
able
to
abide
in
the
strict
Reasons
of
things
,
vain
and
foolish
Imaginations
are
apt
to
arise
,
and
enquiries
how
can
these
things
be
,
which
we
cannot
comprehend
?
Others
are
utterly
at
a
loss
,
and
turn
away
their
Thoughts
from
them
,
as
they
would
do
their
eyes
from
the
bright
beams
of
the
Sun
.
Two
things
are
adviseable
in
this
case
.
1.
That
we
betake
our selves
unto
an
holy
Admiration
of
what
we
cannot
comprehend
.
In
these
things
we
cannot
see
God
and
Live
;
nay
in
life
Eternal
it self
they
are
not
absolutely
to
be
comprehended
,
only
what
is
Infinite
can
fully
comprehend
what
is
so
.
Here
they
are
the
Objects
of
Faith
and
Worship
,
in
them
we
may
find
rest
and
satisfaction
,
when
enquiries
and
reasonings
will
disquiet
us
,
and
it
may
be
overwhelm
us
.
Infinite
Glory
forbids
us
any
near
approach
but
only
by
Faith
.
The
Soul
thereby
bowing
down
it self
unto
Gods
adoreable
Greatness
,
and
Imcomprehensible
Perfections
,
finding
our selves
to
be
nothing
and
God
to
be
all
,
will
give
us
rest
and
peace
in
these
things
;
Rom.
11.33
,
34
,
35
,
36.
We
have
but
unsteady
Thoughts
,
of
the
greatness
of
the
World
,
and
all
the
Nations
and
Inhabitants
of
it
,
yet
are
both
it
and
these
but
as
the
dust
of
the
ballance
and
the
drop
of
the
bucket
,
as
vanity
,
as
nothing
,
compared
with
God
:
what
then
can
our
Thoughts
concerning
him
issue
in
,
but
holy
Admiration
?
2.
In
case
we
are
brought
unto
a
loss
and
disorder
in
our
minds
,
on
the
contemplation
of
any
one
Infinite
Property
of
God
,
it
is
good
to
divert
our
Thoughts
unto
the
Effects
of
it
,
such
as
whereof
we
have
,
or
may
have
experience
;
for
what
is
too
great
or
high
for
us
in
it self
,
is
made
suitable
to
our
understandings
in
its
Effects
.
So
the
Invisible
things
of
God
,
are
known
in
and
by
the
things
that
are
seen
.
And
there
is
indeed
no
Property
of
the
Divine
Nature
,
but
we
may
have
an
experience
of
it
as
unto
some
of
its
effects
in
and
upon
our selves
.
These
we
may
consider
,
and
in
the
Streams
taste
of
the
Fountain
which
we
cannot
approach
.
By
them
we
may
be
led
unto
an
holy
admiration
of
what
is
in
it self
Infinite
,
Immense
,
Imcomprehensible
.
I
cannot
comprehend
the
Immensity
of
Gods
Nature
,
it
may
be
I
cannot
understand
the
nature
of
Immensity
;
yet
if
I
find
by
experience
and
do
strongly
believe
,
that
he
is
alwaies
present
wherever
I
am
,
I
have
the
Faith
of
it
,
and
satisfaction
in
it
.
(
2.
)
With
Thoughts
of
the
divine
Being
,
those
of
his
Omnipresence
and
Omniscience
ought
continually
to
accompany
us
.
We
cannot
take
one
step
in
a
walk
before
him
,
unless
we
remember
that
alwayes
and
in
all
places
he
is
present
with
us
,
that
the
frame
of
our
hearts
and
our
inward
Thoughts
are
continually
in
his
view
no
less
than
our
outward
Actions
.
And
as
we
ought
to
be
perpetually
under
an
awe
of
,
and
in
the
fear
of
God
in
these
apprehensions
,
so
there
are
some
seasons
wherein
our
minds
ought
to
be
in
the
actual
conception
and
thoughts
of
them
,
without
which
we
shall
not
be
preserved
in
our
Duty
.
1.
The
first
season
of
this
nature
,
is
when
times
,
places
,
with
other
occasions
of
Temptation
and
consequently
of
Sinning
,
do
come
and
meet
.
With
some
,
Company
doth
constitute
such
a
season
;
and
with
some
,
Secrecy
with
Opportunity
do
the
same
.
There
are
those
who
are
ready
with
a
careless
boldness
to
put
themselves
on
such
Societies
as
they
do
know
have
been
Temptations
unto
them
and
occasions
of
sin
;
every
such
entrance
into
any
society
or
company
,
unto
them
who
know
how
it
hath
formerly
succeeded
,
is
their
actual
sin
,
and
it
is
Just
with
God
to
leave
them
to
all
the
evil
Consequents
that
do
ensue
.
Others
also
do
either
choose
,
or
are
frequently
cast
on
such
Societies
;
and
no
sooner
are
they
engag'd
in
them
,
but
they
forget
all
regard
unto
God
,
and
give
themselves
up
not
only
unto
Vanity
,
but
unto
various
sorts
of
excess
.
David
knew
the
Evil
and
Danger
of
such
occasions
;
and
gives
us
an
account
of
his
behaviour
in
them
,
Psal.
39.1
,
2
,
3.
I
said
,
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
tongue
:
I
will
keep
my
mouth
with
a
bridle
,
while
the
wicked
is
before
me
.
I
was
dumb
with
silence
,
I
held
my
peace
,
even
from
Good
,
and
my
sorrow
was
stirred
:
My
heart
was
hot
within
me
,
while
I
was
musing
,
the
fire
burned
:
then
spake
I
with
my
tongue
.
As
for
their
evil
words
and
wayes
he
would
have
no
communication
with
them
.
And
as
unto
Good
discourse
,
he
judged
it
unseasonable
,
to
cast
Pearl
before
Swine
.
He
was
therefore
silent
as
unto
that
also
,
though
it
was
a
grief
and
trouble
to
him
.
But
this
occasioned
in
him
afterwards
those
excellent
Meditations
which
he
expresseth
in
the
following
Verses
.
In
the
entrances
of
these
occasions
,
if
men
would
remember
the
presence
of
God
with
them
,
in
these
places
,
with
the
holy
severity
of
the
Eye
that
is
upon
them
,
it
would
put
an
awe
upon
their
spirits
,
and
embitter
those
Jollities
,
whose
Relish
is
given
them
by
Temptation
and
Sin
.
He
doth
neither
walk
humbly
nor
circumspectly
,
who
being
unnecessarily
cast
on
the
Society
of
men
wicked
or
profane
,
(
on
such
occasions
wherein
the
ordinary
sort
of
men
give
more
than
ordinary
liberty
unto
corrupt
Communication
or
Excess
in
any
kind
,
)
doth
not
in
his
entrance
of
them
call
to
mind
the
presence
and
all-seeing
Eye
of
God
,
and
at
his
Departure
from
them
,
consider
whether
his
Deportment
hath
been
such
as
became
that
Presence
,
and
his
being
under
that
Eye
.
But
alas
!
Pretences
of
Business
and
necessary
Occasions
,
Ingagements
of
Trade
,
carnal
Relations
,
and
the
common
course
of
communication
in
the
world
,
with
a
supposition
that
all
sorts
of
Society
are
allowed
for
Diversion
,
have
cast
out
the
Remembrance
of
God
from
the
minds
of
most
,
even
then
when
men
cannot
be
preserved
from
sin
without
it
.
This
hath
sullied
the
Beauty
of
Gospel
Conversation
amongst
the
most
,
and
left
in
very
few
any
prevalent
Evidence
of
being
spiritually
minded
.
Wherefore
,
as
unto
them
who
either
by
their
voluntary
choice
or
necessity
of
their
Occasions
,
do
enter
and
engage
pomiscuously
into
all
Societies
and
Companies
,
let
them
know
assuredly
,
that
if
they
awe
not
their
hearts
and
spirits
continually
with
the
Thoughts
and
apprehensions
of
the
Omnipresence
and
Omniscience
of
God
,
that
he
is
alwayes
with
them
,
and
his
Eye
alwayes
upon
them
,
they
will
not
be
preserved
from
Snares
and
sinful
miscarriages
.
Yea
,
such
Thoughts
are
needful
unto
the
best
of
us
all
,
and
in
the
best
of
our
societies
,
that
we
behave
not
our selves
undecently
in
them
at
any
time
.
Again
,
unto
some
,
Privacy
,
Secresy
,
and
Opportunity
,
are
occasions
of
Temptation
and
Sin
.
They
are
so
unto
persons
under
Convictions
not
wholly
turned
to
God
.
Many
a
good
Beginning
hath
been
utterly
ruined
by
this
occasion
and
Temptation
.
Privacy
and
Opportunity
have
overthrown
many
such
persons
in
the
best
of
their
Resolutions
.
And
they
are
so
unto
all
persons
not
yet
flagitiously
wicked
.
Cursed
fruits
proceed
every
day
from
these
Occasions
.
We
need
no
other
Demonstration
of
their
Power
and
Efficacy
in
Tempting
unto
sin
,
but
the
visible
Effects
of
them
.
And
what
they
are
unto
any
,
they
may
be
unto
all
,
if
not
diligently
watched
against
▪
So
the
Apostle
reflects
on
the
shameful
things
that
are
done
in
the
dark
,
in
a
concurrence
of
Secresie
and
Opportunity
.
This
therefore
gives
a
Just
season
unto
Thoughts
of
the
Omnipresence
and
Omniscience
of
God
,
and
they
will
not
be
wanting
in
some
measure
in
them
that
are
spiritually
minded
.
God
is
in
this
place
,
the
darkness
is
no
darkness
unto
him
,
Light
and
Darkness
are
with
him
both
alike
,
are
sufficient
considerations
to
lay
in
the
Ballance
against
any
Temptation
springing
out
of
Secresie
and
Opportunity
.
One
Thought
of
the
actual
presence
of
the
holy
God
,
and
the
open
view
of
his
all-seeing
eye
,
will
do
more
to
cool
those
Affections
which
Lust
may
put
into
a
tumult
on
such
occasions
,
than
any
other
consideration
whatever
.
A
speedy
Retreat
hereunto
upon
the
first
perplexing
Thought
wherewith
Temptation
assaults
the
Soul
,
will
be
its
strong
Tower
,
where
it
shall
be
safe
.
2.
A
second
Season
calling
for
the
Exercise
of
our
minds
in
Thoughts
of
the
Omnipresence
and
Omniscience
of
God
,
is
made
up
of
our
Solitudes
and
Retirements
.
These
give
us
the
most
genuine
Tryals
whether
we
are
spiritually
minded
or
no.
What
we
are
in
them
,
that
we
are
and
no
more
.
But
yet
in
some
of
them
,
as
in
Walking
and
Journeyings
or
the
like
,
vain
Thoughts
and
foolish
Imaginations
are
exceeding
apt
to
solicit
our
minds
.
Whatever
is
stored
up
in
the
Affections
or
Memory
,
will
at
such
a
time
offer
it self
for
our
present
entertainment
:
And
where
men
have
accustomed
themselves
unto
any
sort
of
things
,
they
will
press
on
them
for
the
possession
of
their
Thoughts
,
as
it
were
whether
they
will
or
no.
The
Psalmist
gives
us
the
way
to
prevent
this
evil
;
Psal.
16.7
,
8.
I
will
bless
the
Lord
who
hath
given
me
counsel
,
my
reins
also
instruct
me
in
the
night
season
.
I
have
set
the
Lord
alwayes
before
me
,
because
he
is
at
my
Right
hand
.
His
Reins
,
that
is
,
his
Affections
,
and
secret
Thoughts
,
gave
him
counsel
and
instructed
him
in
all
such
seasons
;
But
whence
had
they
that
wisdom
and
faithfulness
:
In
themselves
they
are
the
seat
of
all
Lusts
and
Corruptions
,
nor
could
do
any
thing
but
seduce
him
into
an
evil
frame
.
It
was
from
hence
alone
that
he
set
the
Lord
alwayes
before
him
.
Continual
Apprehensions
of
the
presence
of
God
with
him
,
kept
his
Mind
,
his
Heart
and
Affections
,
in
that
Awe
and
Reverence
of
him
,
as
that
they
alwayes
instructed
him
unto
his
Duty
.
But
as
I
remember
,
I
spake
somewhat
as
unto
the
due
management
of
our
Thoughts
in
this
Season
before
.
3.
Times
of
great
Difficulties
,
Dangers
,
and
Perplexities
of
mind
thereon
,
are
a
season
calling
for
the
same
Duty
.
Suppose
a
man
is
left
alone
in
his
Tryals
for
the
Profession
of
the
Gospel
,
as
it
was
with
Paul
,
when
all
men
forsook
him
,
and
no
man
stood
by
him
.
Suppose
him
to
be
brought
before
Princes
,
Rulers
,
or
Judges
that
are
fill'd
with
Rage
and
armed
with
Power
against
him
,
all
things
being
disposed
to
affect
him
with
dread
and
terrour
.
It
is
the
Duty
of
such
a
one
to
call
off
his
Thoughts
from
all
things
visibly
present
,
and
to
fix
them
on
the
Omnipresence
and
Omniscience
of
God
.
He
sits
amongst
those
Judges
though
they
acknowledge
him
not
;
He
rules
over
them
at
his
pleasure
;
He
knows
the
cause
of
the
Oppressed
,
and
justifies
them
whenever
the
world
condemns
;
and
can
deliver
them
when
he
pleaseth
.
With
the
Thoughts
hereof
did
those
holy
Souls
support
themselves
when
they
stood
before
the
fiery
countenance
of
the
bloody
Tyrant
on
the
one
hand
,
and
the
burning
fiery
Furnace
on
the
other
,
Dan.
3.14
.
Our
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
furnace
,
and
he
will
deliver
us
out
thine
hand
,
O
King
;
But
if
not
,
be
it
known
unto
thee
O
King
,
that
we
will
not
serve
thy
Gods
,
nor
worship
the
Golden
Image
which
thou
hast
set
up
.
Thoughts
of
the
Presence
and
Power
of
God
,
gave
them
not
only
comfort
and
supportment
under
:
their
distress
,
when
they
were
alone
and
helpless
,
but
Courage
and
Resolution
to
defie
the
Tyrant
to
his
face
.
And
when
the
Apostle
was
brought
before
Nero
that
Monster
of
cruelty
and
villany
,
and
all
men
forsook
him
,
he
affirms
,
that
the
Lord
stood
by
him
,
and
strengthened
him
,
2
Tim.
4.17
.
He
refreshed
himself
with
Thoughts
of
his
presence
,
and
had
the
blessed
fruit
of
it
.
Wherefore
,
on
such
occasions
,
when
the
Hearts
of
men
are
ready
to
quake
,
when
they
see
all
things
about
them
fill'd
with
dread
and
Terrour
,
and
all
help
far
away
,
it
is
I
say
,
their
duty
and
wisdom
,
to
abstract
and
take
off
their
Thoughts
from
all
outward
and
present
appearances
,
and
to
fix
them
on
the
presence
of
God
.
This
will
greatly
change
the
Scene
of
things
in
their
minds
;
and
they
will
find
that
Strength
and
Power
and
Wisdom
are
on
their
side
alone
;
all
that
appears
against
them
,
being
but
vanity
,
folly
,
and
weakness
.
So
when
the
Servant
of
Elisha
saw
the
place
where
they
were
,
compassed
with
an
Host
,
both
Horses
and
Chariots
that
came
to
take
them
,
he
cryed
out
for
fear
,
Alas
my
Master
how
shall
we
do
?
But
upon
the
prayer
of
the
Prophet
,
the
Lord
opening
the
eyes
of
the
young
man
,
to
see
the
Heavenly
guard
that
he
had
sent
unto
him
,
the
mountain
being
full
of
Horses
and
Chariots
of
fire
round
about
Elisha
,
his
fear
and
trouble
departed
,
2
Kings
6.15
,
16
,
17.
And
when
in
the
like
Extremity
God
opens
the
Eye
of
Faith
to
behold
his
glorious
Presence
,
we
shall
no
more
be
afraid
of
the
dread
of
men
.
Herein
did
the
Holy
Martyrs
triumph
of
Old
,
and
even
despised
their
bloody
Persecutors
.
Our
Saviour
himself
made
it
the
ground
of
his
supportment
on
the
like
occasion
,
John
16.32
.
Behold
,
saith
he
to
his
Disciples
,
his
only
Friends
,
the
hour
cometh
,
yea
is
now
come
,
that
ye
shall
be
scattered
every
one
to
his
own
,
and
leave
me
alone
,
and
yet
I
am
not
alone
,
because
the
Father
is
with
me
.
Can
we
but
possess
our
Souls
with
the
Apprehension
,
that
when
we
are
left
alone
in
our
tryals
and
dangers
,
from
any
countenance
of
Friends
,
or
help
of
men
,
yet
that
indeed
we
are
not
alone
,
because
the
Father
is
with
us
,
it
will
support
us
under
our
despondencies
,
and
enable
us
unto
our
Duties
.
4.
Especial
Providential
warnings
call
for
Thoughts
of
Gods
Omnipresence
and
Omniscience
.
So
Jacob
in
his
nightly
Vision
,
instantly
made
this
Conclusion
;
God
is
in
this
place
and
I
knew
it
not
.
We
have
frequently
such
warnings
given
unto
us
.
Sometimes
we
have
so
in
the
things
which
are
esteemed
accidental
,
whence
it
may
be
we
are
strangely
delivered
.
Sometimes
we
have
so
in
the
things
which
we
see
to
befall
others
,
by
Thunder
,
Lightning
,
Storms
at
Sea
or
Land
.
For
all
the
works
of
God
,
especially
those
that
are
rare
and
strange
,
have
a
voice
whereby
he
speaks
unto
us
.
The
first
thing
suggested
unto
a
spiritual
Mind
in
such
seasons
,
will
be
,
God
is
in
this
place
,
he
is
present
that
liveth
and
seeth
,
as
Hagar
confessed
on
the
like
occasion
,
Gen.
16.13
,
14.
(
3.
)
Have
frequent
Thoughts
of
Gods
Omnipotency
,
or
his
Almighty
Power
.
This
most
men
it
may
be
,
suppose
they
need
not
much
Exhortation
unto
;
for
none
ever
doubted
of
it
;
who
doth
not
grant
it
on
all
occasions
?
Men
grant
it
indeed
in
general
;
for
eternal
Power
is
inseparable
from
the
first
notion
of
the
Divine
Being
.
So
are
they
conjoyned
by
the
Apostle
,
his
eternal
Power
and
Godhead
,
Rom.
1.20
.
Yet
few
believe
it
for
themselves
and
as
they
ought
.
Indeed
,
to
believe
the
Almighty
Power
of
God
,
with
reference
unto
our selves
and
all
our
Concernments
Temporal
and
Eternal
,
is
one
of
the
highest
and
most
Noble
Acts
of
Faith
,
which
includes
all
others
in
it
.
For
this
is
that
which
God
at
first
proposed
alone
as
the
proper
Object
of
our
Faith
,
in
our
entrance
into
Covenant
with
him
,
Gen.
17.1
.
I
am
God
Almighty
;
That
which
Job
arrived
unto
after
his
long
exercise
and
Tryal
:
I
know
,
saith
he
,
thou
canst
do
every
thing
,
and
no
Thought
of
thine
can
be
hindred
,
Chap.
42.2
.
God
hath
spoken
once
,
(
saith
the
Psalmist
)
twice
have
I
heard
this
,
that
Power
belongs
unto
God
,
Psal.
62.11
.
It
was
that
which
God
saw
it
necessary
frequently
to
instruct
him
in
.
For
we
are
ready
to
be
affected
with
the
Appearances
of
present
power
in
Creatures
,
and
to
suppose
that
all
things
will
go
according
unto
their
wills
,
because
of
their
power
.
But
it
is
quite
otherwise
;
all
creatures
are
poor
feeble
Ciphers
that
can
do
nothing
;
Power
belongs
unto
God
,
it
is
a
flower
of
his
Crown
Imperial
,
which
he
will
suffer
none
to
usurp
;
if
the
proudest
of
them
go
beyond
the
Bounds
and
Limits
of
his
present
Permission
,
he
will
send
Worms
to
eat
them
up
,
as
he
did
to
Herod
.
It
is
utterly
impossible
we
should
walk
before
God
,
unto
his
Glory
,
or
with
any
real
peace
,
comfort
or
satisfaction
in
our
own
Souls
,
unless
our
minds
are
continually
exercised
with
Thoughts
of
his
Almighty
Power
.
Every
thing
that
befalls
us
,
every
thing
that
we
hear
of
,
which
hath
the
Least
of
Danger
in
it
,
will
discompose
our
Minds
,
and
either
make
us
tremble
like
the
leaves
of
the
Forrest
that
are
shaken
with
the
wind
,
or
betake
our selves
to
foolish
or
sinful
relief
,
unless
we
are
firmly
established
in
the
Faith
hereof
.
Consider
the
Promises
of
God
unto
the
Church
which
are
upon
Record
,
and
as
yet
unaccomplished
;
consider
the
present
state
of
the
Church
in
the
world
,
with
all
that
belongs
unto
it
;
in
all
the
fears
and
dangers
they
are
exposed
unto
,
in
all
the
evils
they
are
exercised
withall
,
and
we
shall
quickly
find
,
that
unless
this
Sheat-anchor
be
well
fix'd
,
we
shall
be
tossed
up
and
down
at
all
uncertainties
,
and
exposed
to
most
violent
Temptations
,
Rev.
19.6
.
Unto
this
end
are
we
call'd
hereunto
by
God
himself
,
in
his
Answer
unto
the
despondent
complaints
of
the
Church
in
its
greatest
dangers
and
calamities
.
Isa.
40.
28
,
29
,
30
,
31.
Hast
thou
not
known
,
hast
thou
not
heard
,
that
the
Everlasting
God
,
the
Lord
,
the
Creator
of
the
ends
of
the
Earth
fainteth
not
,
neither
is
weary
?
There
is
no
searching
of
his
understanding
.
He
giveth
power
to
the
faint
,
and
to
them
that
have
no
might
,
he
increaseth
strength
.
Even
the
youths
shall
faint
and
be
weary
,
and
the
young
men
shall
utterly
fall
:
But
they
that
wait
upon
the
Lord
shall
renew
their
strength
:
they
shall
mount
up
with
wings
as
Eagles
,
they
shall
run
and
not
be
weary
,
and
they
shall
walk
and
not
faint
.
Take
one
Instance
,
which
is
the
continual
concernment
of
us
all
.
We
are
obnoxious
unto
Death
every
moment
.
It
is
never
the
further
from
any
of
us
because
we
think
not
of
it
as
we
ought
.
This
will
lay
our
Bodies
in
the
dust
,
from
whence
they
will
have
no
more
disposition
nor
power
in
themselves
to
rise
again
,
than
any
other
part
of
the
mould
of
the
Earth
.
Their
recovery
must
be
an
act
of
external
Almighty
Power
,
when
God
shall
have
a
desire
to
the
work
of
his
hands
;
when
he
shall
call
,
and
we
shall
answer
him
out
of
the
dust
.
And
it
will
transmit
the
Soul
into
an
invisible
world
,
putting
a
final
End
unto
all
Relations
,
Enjoyments
and
Circumstances
here
below
.
I
speak
not
of
them
who
are
stout-hearted
and
far
from
Righteousness
,
who
live
and
dye
like
Beasts
,
or
under
the
power
of
horrible
Presumption
,
without
any
due
Thoughts
of
their
future
and
Eternal
state
.
But
as
unto
others
,
what
comfort
or
satisfaction
can
any
man
have
in
his
Life
,
whereon
his
All
depends
,
and
which
is
passing
from
him
every
moment
;
unless
he
hath
continual
Thoughts
of
the
mighty
power
of
God
,
whereby
he
is
able
to
receive
his
departing
Soul
,
and
to
raise
his
Body
out
of
the
dust
?
Not
to
insist
on
more
particulars
;
Thus
is
it
with
them
who
are
Spiritually
minded
,
thus
must
it
be
with
us
all
,
if
we
pretend
a
Title
unto
that
Priviledge
.
They
are
filled
with
Thoughts
of
God
,
in
opposition
unto
that
Character
of
wicked
men
,
that
God
is
not
in
all
their
Thoughts
.
And
it
is
greatly
to
be
feared
,
that
many
of
us
when
we
come
to
be
weighed
in
this
Ballance
,
will
be
found
too
Light
.
Men
may
be
in
the
performance
of
outward
Dutyes
,
they
may
hear
the
Word
with
some
delight
,
and
do
many
things
gladly
,
they
may
escape
the
pollutions
that
are
in
the
world
through
Lust
,
and
not
run
out
into
the
same
compass
of
Excess
and
Riot
with
other
men
;
yet
may
they
be
strangers
unto
inward
Thoughts
of
God
with
delight
and
complacency
.
I
cannot
understand
how
it
can
be
otherwise
with
them
whose
minds
are
over
and
over
filled
with
earthly
things
,
however
they
may
satisfie
themselves
with
pretences
of
their
Callings
and
lawful
Enjoyments
,
or
not
any
way
inordinately
set
on
the
Pleasures
or
Profits
of
the
world
.
To
walk
with
God
,
to
live
unto
him
,
is
not
meerly
to
be
found
in
an
Abstinence
from
outward
sins
,
and
in
the
performance
of
outward
Duties
,
though
with
Diligence
in
the
Multiplication
of
them
.
All
this
may
be
done
upon
such
Principles
,
for
such
Ends
,
with
such
a
frame
of
heart
,
as
to
find
no
Acceptance
with
God
.
It
is
our
Hearts
that
he
requireth
,
and
we
can
no
way
give
them
unto
him
,
but
by
our
Affections
,
and
holy
Thoughts
of
him
with
delight
.
This
it
is
to
be
spiritually
minded
,
this
it
is
to
walk
with
God
.
Let
no
man
deceive
himself
,
unless
he
thus
abound
in
holy
Thoughts
of
God
,
unless
our
Meditation
of
him
be
sweet
unto
us
,
all
that
we
else
pretend
unto
,
will
fail
us
in
the
day
of
our
Tryal
.
This
is
the
first
thing
wherein
we
may
Evidence
our selves
unto
our selves
,
to
be
under
the
conduct
of
the
minding
of
the
Spirit
or
to
be
spiritually
minded
.
And
I
have
insisted
the
longer
on
it
,
because
it
contains
the
first
sensible
Egress
of
the
Spring
of
living
waters
in
us
,
the
first
acting
of
spiritual
Life
unto
our
own
experience
.
I
should
now
proceed
unto
the
consideration
of
our
Affections
,
of
whose
frame
and
state
these
Thoughts
are
the
only
genuine
Exposition
.
But
whereas
there
are
,
or
may
be
some
who
are
sensible
of
their
own
weakness
,
and
deficiency
in
the
discharge
of
that
part
of
this
duty
in
being
spiritually
minded
,
which
we
have
passed
through
,
and
may
fall
under
discouragements
thereon
,
we
must
follow
him
as
we
are
able
who
will
not
Quench
the
smoaking
Flax
,
nor
break
the
bruised
Reed
,
by
offering
something
unto
the
relief
of
them
that
are
sincere
,
under
the
sense
of
their
own
weakness
.
CHAP.
X.
Sundry
things
tendred
unto
such
as
Complain
that
they
know
not
how
,
that
they
are
not
able
to
abide
in
holy
Thoughts
of
God
,
and
Spiritual
or
Heavenly
things
;
for
their
Relief
,
Instruction
and
Direction
.
Rules
concerning
stated
Spiritual
Meditation
.
SOme
will
say
,
yea
many
on
all
occasions
do
say
,
That
there
is
not
any
thing
in
all
their
Duty
towards
God
wherein
they
are
more
at
a
loss
,
than
they
are
in
this
one
,
of
fixing
or
exercising
their
Thoughts
or
Meditations
on
things
Heavenly
or
Spiritual
.
They
acknowledge
knowledge
it
a
Duty
;
they
see
an
Excellency
in
it
,
with
inexpressible
usefulness
.
But
although
they
often
try
and
attempt
it
,
they
cannot
attain
unto
any
thing
,
but
what
makes
them
ashamed
both
of
it
and
themselves
.
Their
Minds
they
find
are
unsteady
,
apt
to
rove
and
wander
,
or
give
entertainment
unto
other
things
,
and
not
to
abide
on
the
Object
which
they
design
their
Meditation
towards
.
Their
Abilities
are
small
,
their
Invention
barren
,
their
Memories
frail
,
and
their
Judgments
to
dispose
of
things
into
right
order
,
weak
and
unable
.
They
know
not
what
to
think
on
for
the
most
part
,
and
when
they
fix
on
any
thing
,
they
are
immediately
at
loss
as
unto
any
progress
,
and
so
give
over
.
Hence
other
Thoughts
,
or
Thoughts
of
other
things
take
advantage
to
impose
themselves
on
them
,
and
what
began
in
spiritual
Meditation
,
ends
in
carnal
Vanity
.
On
these
considerations
,
oft-times
they
are
discouraged
to
enter
on
the
Duty
,
oft-times
give
it
over
so
soon
as
it
is
begun
,
and
are
glad
if
they
come
off
without
being
losers
by
their
Endeavours
,
which
often
befals
them
.
With
respect
unto
other
Duties
it
is
not
so
with
them
.
Unto
such
as
are
really
concerned
in
these
things
,
unto
whom
their
want
and
defect
is
a
Burden
;
who
mourn
under
it
,
and
desire
to
be
freed
from
it
,
or
refreshed
in
their
conflict
with
it
,
I
shall
offer
the
things
that
ensue
.
1.
That
sense
of
the
Vanity
of
our
Minds
which
this
consideration
duely
attended
unto
will
give
us
,
ought
greatly
to
humble
and
abase
our
Souls
.
Whence
is
it
thus
with
us
,
that
we
cannot
abide
in
Thoughts
and
Meditations
of
things
Spiritual
and
Heavenly
?
It
is
because
they
are
such
things
as
we
have
no
great
concernment
in
?
It
may
be
they
are
things
worthless
,
and
unprofitable
,
so
that
it
is
to
purpose
to
spend
our
Thoughts
about
them
:
The
Truth
is
,
they
alone
are
worthy
,
useful
and
desireable
,
all
other
things
in
comparison
of
them
,
are
but
Loss
and
dung
.
Or
it
is
because
the
faculties
and
Powers
of
our
Souls
were
not
originally
suited
unto
the
contemplation
of
them
,
and
delight
in
them
?
This
also
is
otherwise
;
They
were
all
given
unto
us
,
all
created
of
God
for
this
End
,
all
fitted
with
Inclinations
and
power
to
abide
with
God
in
all
things
without
aversation
or
weariness
.
Nothing
was
so
natural
,
easie
and
pleasant
unto
them
,
as
steadiness
in
the
contemplation
of
God
and
his
works
.
The
cause
therefore
,
of
all
this
evil
lyes
at
our
own
doors
.
All
this
therefore
and
all
other
Evils
,
came
upon
us
by
the
entrance
of
sin
.
And
therefore
Solomon
in
his
Enquiry
after
all
the
Causes
and
Effects
of
Vanity
,
brings
it
under
this
Head
;
Lo
this
only
have
I
found
,
that
God
made
man
upright
;
but
they
have
sought
out
many
Inventions
,
Eccles.
7.29
.
For
hereby
our
Minds
that
were
created
in
a
state
of
blessed
Adherence
unto
God
,
where
wholly
turned
off
from
him
,
and
not
only
so
,
but
filled
with
Enmity
against
him
.
In
this
state
that
Vanity
which
is
prevalent
in
them
,
is
both
their
Sin
and
their
Punishment
.
Their
sin
in
a
perpetual
Inclination
unto
things
vain
,
foolish
,
sensual
and
wicked
.
So
the
Apostle
describes
it
at
large
,
Ephes.
4.17
,
18
,
19.
Tit.
3.3
.
And
their
punishment
in
that
being
turned
off
from
the
chiefest
Good
,
wherein
alone
Rest
is
to
be
found
,
they
are
filled
with
darkness
,
confusion
and
disquietment
,
being
like
a
troubled
Sea
that
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
.
By
grace
our
Minds
are
renewed
;
that
is
changed
and
delivered
from
this
frame
;
but
they
are
so
partially
only
.
The
Principle
of
Vanity
is
no
longer
predominant
in
us
,
to
alienate
us
from
the
life
of
God
,
or
to
keep
us
in
Enmity
against
him
.
Those
who
are
so
renewed
do
not
walk
in
the
Vanity
of
their
Minds
as
others
do
,
Ephes.
4.17
.
They
go
up
and
down
in
all
their
wayes
and
occasions
with
a
Stream
of
vain
Thoughts
in
their
Minds
.
But
the
remainders
of
it
,
are
effectually
Operative
in
us
,
in
all
the
actings
of
our
minds
towards
God
affecting
them
with
Vncertainty
and
Instability
.
As
he
who
hath
received
a
great
wound
in
any
principal
part
of
his
Body
,
though
it
may
be
so
cured
,
as
that
death
shall
not
immediately
ensue
thereon
;
yet
it
may
make
him
go
weak
and
lame
all
his
dayes
,
and
hinder
him
in
the
Exercise
of
all
the
powers
of
Life
.
The
Vanity
of
our
Minds
is
so
cured
,
as
to
deliver
us
from
spiritual
death
;
but
yet
such
a
wound
,
such
a
weakness
doth
remain
,
as
both
weakens
and
hinders
us
in
all
the
operations
of
Spiritual
life
.
Hence
those
who
have
made
any
progress
in
Grace
,
are
sensible
of
their
Vanity
,
as
the
greatest
Burden
of
their
Souls
,
and
do
groan
after
such
a
compleat
Renovation
of
their
Minds
,
as
whereby
they
may
be
perfectly
freed
from
it
.
This
is
that
which
they
principally
regard
in
that
complaining
desire
,
Rom.
7.24
.
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
Yea
they
groan
under
a
sence
of
it
every
day
;
nor
is
any
thing
such
a
trouble
unto
them
,
observing
how
it
defeats
them
in
their
designs
to
contemplate
on
Heavenly
things
;
how
it
frustrates
their
best
Resolutions
to
abide
in
the
spiritual
actings
of
Faith
and
Love
;
how
they
are
imposed
on
by
it
with
the
Thoughts
of
things
which
either
in
themselves
or
in
their
consequences
they
most
abhorre
;
nothing
are
they
so
afraid
of
,
nothing
is
so
grievous
and
burdensome
unto
them
,
nothing
do
they
more
groan
for
deliverance
from
.
When
there
is
War
in
any
place
,
it
behoveth
them
that
are
concerned
,
to
have
an
Eye
and
regard
unto
all
their
Enemies
,
and
their
Attempts
against
them
.
But
if
they
are
Vigilant
and
diligent
in
their
Oppositition
unto
those
that
are
without
,
that
visibly
contend
with
them
,
and
in
the
mean
time
Neglect
such
as
trayterously
act
within
among
themselves
,
betraying
their
Councels
,
and
weakning
their
Strength
,
they
will
be
undoubtedly
ruined
.
Wise
men
do
first
take
care
of
what
is
within
,
as
knowing
if
they
are
there
betrayed
,
all
they
do
against
their
open
Enemies
is
to
no
purpose
.
In
the
warfare
wherein
we
are
engag'd
,
we
have
Enemies
of
all
sorts
that
openly
and
visibly
in
various
Temptations
fight
against
our
Souls
.
These
it
is
our
Duty
to
watch
against
,
to
conflict
with
,
and
to
seek
a
conquest
over
.
But
it
is
this
internal
vanity
of
mind
,
that
endeavours
in
all
things
to
betray
us
,
to
weaken
us
in
all
our
Graces
,
or
to
hinder
their
due
operations
;
and
to
open
the
doors
of
our
Hearts
unto
our
cursed
Enemies
.
If
our
principal
Endeavour
be
not
to
discover
,
suppress
and
destroy
this
Traytor
,
we
shall
not
succed
in
our
spiritual
warfare
.
This
therefore
being
the
original
cause
of
all
that
disabilty
of
mind
as
unto
steadiness
in
holy
Thoughts
and
Meditations
whereof
you
do
complain
,
when
you
are
affected
therewith
,
turn
unto
the
consideration
of
that
from
whence
it
doth
proceed
.
Labour
to
be
humbled
greatly
,
and
to
walk
humbly
under
a
sence
of
the
Remainders
of
this
Vanity
of
mind
.
So
some
wholesom
Fruits
may
be
taken
from
this
bitter
Root
;
and
Meat
may
come
out
of
this
Eater
.
If
when
you
cannot
abide
in
holy
Thoughts
of
God
,
and
your
Relation
unto
him
,
you
reflect
on
this
cause
of
it
to
your
further
Humiliation
and
self-abasement
,
your
Good
designs
and
purposes
are
not
lost
.
Let
such
an
one
say
;
I
began
to
think
of
God
,
of
his
Love
and
Grace
in
Christ
Jesus
,
of
my
Duty
towards
him
;
and
where
now
in
a
few
minutes
do
I
find
my self
?
I
am
got
into
the
Ends
of
the
earth
,
into
things
useless
and
earthly
;
or
am
at
such
a
loss
as
that
I
have
no
mind
to
proceed
in
the
work
wherein
I
was
ingaged
.
O
wretched
man
that
I
am
,
what
a
cursed
Enemy
have
I
within
me
!
I
am
asham'd
of
my self
,
weary
of
my self
,
loath
my self
,
who
shall
deliver
me
from
this
Body
of
Death
?
Such
Thoughts
may
be
as
useful
unto
him
as
those
which
he
first
designed
.
True
it
is
we
can
never
be
freed
absolutely
from
all
the
Effects
of
this
Vanity
and
Instability
of
Mind
in
this
world
.
Vnchangeable
cleaving
unto
God
,
alwayes
,
in
all
the
Powers
and
Affections
of
our
Minds
,
is
reserved
for
Heaven
.
But
yet
great
degrees
may
be
attained
in
the
conquest
and
expulsion
of
it
,
such
as
I
fear
few
have
experience
of
;
yet
ought
all
to
the
labour
after
.
If
we
apply
our selves
as
we
ought
to
the
increase
of
Spiritual
Light
and
Grace
;
if
we
labour
diligently
to
abide
and
abound
in
Thoughts
of
spiritual
things
,
and
that
in
Love
to
them
,
and
delight
in
them
;
if
we
watch
against
the
entertainment
and
approbation
of
such
Thoughts
and
things
in
our
minds
,
as
whereby
this
vain
frame
is
pleased
and
confirmed
;
there
is
,
though
not
an
absolute
perfection
,
yet
a
blessed
degree
of
Heavenly
Mindedness
to
be
attain'd
,
and
therein
the
nearest
approach
unto
Glory
,
that
in
this
world
we
are
capable
of
.
If
a
man
cannot
attain
an
Athletick
Constitution
of
Health
,
or
a
strength
like
that
of
Sampson
;
yet
if
he
be
wise
he
will
not
omit
the
use
of
such
means
as
may
make
him
to
be
useful
in
the
ordinary
Duties
of
Life
.
And
although
we
cannot
attain
Perfection
in
this
matter
,
which
yet
is
our
Duty
to
be
continually
pressing
after
;
yet
if
we
are
wise
,
will
be
endeavouring
such
a
cure
of
this
spiritual
distemper
,
as
we
may
be
able
to
discharge
all
the
duties
of
the
Life
of
God
.
But
if
men
in
all
other
things
,
feed
the
Vanity
of
their
own
Minds
,
if
they
permit
them
to
Rove
continually
after
things
foolish
,
sensual
and
earthly
;
if
they
wilfully
supply
them
with
Objects
unto
that
End
,
and
labour
not
by
all
means
for
the
Mortification
of
this
evil
frame
;
in
vain
shall
they
desire
or
expect
to
bring
them
at
any
time
,
on
any
occasion
,
to
be
Steady
in
the
Thoughts
of
Heavenly
things
.
If
it
be
thus
with
any
,
as
it
is
to
be
feared
it
is
with
many
,
it
is
their
duty
to
mind
the
words
of
our
Lord
Jesus
Christ
in
the
first
place
,
Make
the
Tree
Good
,
and
then
the
Fruit
will
be
Good
,
and
not
before
.
When
the
power
of
Sanctifying
Grace
hath
made
the
Mind
habitually
Spiritual
and
Heavenly
,
Thoughts
of
such
things
will
be
natural
unto
it
,
and
accompanyed
with
delight
.
But
they
will
not
be
so
untill
the
God
of
Peace
have
Sanctified
us
in
our
whole
Spirits
,
Souls
and
Bodies
;
whereby
we
may
be
preserved
blameless
unto
the
comeing
of
Jesus
Christ
.
2.
Be
alwaies
sensible
of
your
own
Insufficincy
to
raise
in
your
Minds
or
to
managed
spiritual
Thoughts
,
or
Thoughts
of
things
spiritual
and
Heavenly
in
a
due
manner
.
But
in
this
case
men
are
apt
to
suppose
,
that
as
they
may
,
so
they
can
think
of
what
they
please
.
Thoughts
are
their
own
,
and
therefore
be
they
of
what
sort
they
will
,
they
need
no
assistance
for
them
.
They
cannot
think
as
they
ought
,
they
can
do
nothing
at
all
.
And
nothing
will
convince
them
of
their
folly
,
untill
they
are
burdened
with
an
experience
of
the
contrary
,
as
unto
Spiritual
things
.
But
the
advice
given
is
expressely
laid
down
by
the
Apostle
in
the
Instance
of
himself
.
2
Cor.
3.5
.
Not
that
we
are
sufficient
of
our selves
to
think
any
thing
as
of
our selves
,
but
our
sufficiency
is
of
God
.
He
speaks
principally
of
Ministers
of
the
Gospel
,
and
that
of
such
as
were
most
eminently
furnished
with
Spiritual
Gifts
and
Graces
,
as
he
declares
v.
6.
And
If
it
be
so
with
them
,
and
that
with
respect
unto
the
work
and
Duties
of
their
Calling
,
how
much
more
is
it
so
with
others
,
who
have
not
their
Graces
nor
their
Offices
?
Wherefore
if
men
without
regard
unto
the
present
actual
Grace
of
God
,
and
the
supplies
of
his
Spirit
,
do
suppose
that
they
can
of
themselves
,
exercise
their
Minds
in
spiritual
Thoughts
,
and
so
only
fret
at
themselves
when
they
fall
into
disappointment
,
not
knowing
what
is
the
matter
with
them
,
they
will
live
in
a
lifeless
barren
frame
all
their
dayes
.
By
the
strength
of
their
natural
Abilities
,
men
may
frame
Thoughts
of
God
,
and
heavenly
things
in
their
Minds
,
according
unto
the
knowledge
they
have
of
them
.
They
may
Methodize
them
by
Rules
of
Art
,
and
express
them
elegantly
unto
others
.
But
even
while
they
do
so
,
they
may
be
far
enough
from
being
spiritually
minded
.
For
there
may
be
in
their
Thoughts
,
no
actings
of
Faith
,
Love
or
holy
Delight
in
God
,
or
any
Grace
at
all
.
But
such
alone
are
things
which
we
enquire
after
,
they
are
such
only
as
wherein
the
Graces
of
the
Spirit
are
in
their
proper
Exercise
.
With
respect
unto
them
we
have
no
sufficiency
in
our selves
,
all
our
sufficiency
must
be
of
God
.
There
is
no
Truth
among
persons
of
Light
and
Knowledge
more
generally
granted
in
the
notion
of
it
than
this
,
that
of
our selves
we
can
do
nothing
;
and
none
more
neglected
in
daily
practice
.
Men
profess
they
can
do
nothing
of
themselves
,
and
yet
go
about
their
Duties
as
if
they
could
do
all
things
.
3.
Remember
that
I
have
not
at
present
treated
of
solemn
stated
Meditation
.
Concerning
which
other
Rules
and
Instructions
ought
to
be
given
.
By
solemn
or
stated
Meditation
,
I
intend
the
Thoughts
of
some
Subject
Spiritual
and
Divine
,
with
the
fixing
,
forcing
and
ordering
our
Thoughts
about
it
,
with
a
design
to
affect
our
own
Hearts
and
Souls
with
the
matter
of
it
,
or
the
things
contained
in
it
.
By
this
design
it
is
distinguish'd
from
the
study
of
the
Word
,
wherein
our
principal
aim
is
to
learn
the
Truth
,
or
to
declare
it
unto
others
.
And
so
also
from
Prayer
,
whereof
God
himself
is
the
immediate
Object
.
But
in
Meditation
it
is
the
affecting
of
our
own
Hearts
and
Minds
with
Love
,
Delight
and
Humiliation
.
At
present
I
have
only
shewed
what
it
is
to
be
Spiritually
minded
,
and
that
in
this
Instance
of
our
Thoughts
as
they
proceed
from
the
habitual
frame
of
our
hearts
and
affections
;
or
of
what
sort
the
constant
course
of
our
Thoughts
ought
to
be
,
with
respect
unto
all
the
occasions
of
the
Life
of
God
.
This
persons
may
be
in
a
readiness
for
,
who
are
yet
unskilful
in
,
and
unable
for
stated
Meditation
.
For
there
is
required
thereunto
such
an
Exercise
of
our
Natural
Faculties
and
Abilities
,
as
some
through
their
weakness
and
Ignorance
are
incapable
of
.
But
as
unto
what
we
have
hitherto
insisted
on
,
it
is
not
unattainable
by
any
in
whom
is
the
Spirit
of
Faith
and
Love
.
For
it
is
but
the
frequent
actings
of
them
that
I
intend
.
Wherefore
,
do
your
Hearts
and
Affections
lead
you
unto
many
Thoughts
of
God
,
and
Spiritual
Things
?
do
they
spring
up
in
you
,
as
water
in
a
well
of
living
Waters
?
Are
you
ready
on
all
occasions
to
entertain
such
Thoughts
,
and
to
be
conversant
with
them
,
as
opportunity
doth
offer
it self
?
Do
you
labour
to
have
in
a
readiness
what
is
useful
for
you
with
respect
unto
Temptations
and
Duties
?
Is
God
in
Christ
,
and
the
things
of
the
Gospel
,
the
ordinary
Retreat
of
your
Souls
?
Though
you
should
not
be
able
to
carry
on
an
orderly
stated
Meditation
in
your
minds
,
yet
you
may
be
spiritually
minded
.
A
man
may
not
have
a
Capacity
and
Ability
to
carry
on
a
great
Trade
of
Merchandize
in
the
world
.
The
knowledge
of
all
sorts
of
Commodities
,
and
Seasons
,
of
the
World
and
Nations
of
it
,
with
those
Contrivances
and
Accounts
which
belong
unto
such
Trade
may
be
above
his
comprehension
,
and
he
may
quickly
ruine
himself
in
undertaking
such
an
Employment
.
Yet
may
the
Abilities
of
this
man
serve
him
well
enough
to
carry
on
a
retail
Trade
in
a
private
Shop
,
wherein
perhaps
he
may
thrive
as
well
,
and
get
as
good
an
Estate
as
any
of
those
whose
greater
Capacities
lead
them
forth
unto
more
large
and
hazardous
Employments
.
So
it
may
be
with
some
in
this
case
.
The
natural
Faculties
of
their
minds
are
not
sufficient
to
enable
them
unto
Stated
Meditation
.
They
cannot
cast
things
into
that
method
and
order
which
is
required
thereunto
;
nor
frame
the
conceptions
of
their
minds
into
words
significant
and
expressive
;
yet
as
unto
frequency
of
Thoughts
of
God
,
and
a
disposition
of
Mind
thereunto
,
they
may
thrive
and
be
skilful
beyond
most
others
of
greater
natural
Abilities
.
Howbeit
,
because
even
Stated
Meditation
is
a
necessary
Duty
,
yea
the
principal
way
whereby
our
spiritual
Thoughts
do
profitably
act
themselves
,
I
shall
have
regard
thereunto
in
the
following
Direction
;
wherefore
,
4.
Whatever
Principle
of
Grace
we
have
in
our
minds
,
we
cannot
attain
unto
a
ready
exercise
of
it
in
a
way
of
spiritual
Meditation
or
otherwise
,
without
great
Diligence
,
nor
without
great
Difficulty
.
It
was
shewed
at
the
entrance
of
this
Discourse
,
that
there
is
a
Difference
in
this
Grace
,
between
the
Essence
,
Substance
or
Reality
of
it
,
which
we
would
not
exclude
men
from
,
under
many
failings
or
infirmities
;
and
the
useful
Degrees
of
it
,
wherein
it
hath
its
principal
exercise
.
As
there
is
a
difference
in
Life
natural
,
and
its
actings
,
in
a
weak
deseased
sickly
Body
,
and
in
that
which
is
of
a
Good
Constitution
and
in
a
vigorous
health
.
Supposing
the
first
,
the
Reality
of
this
Grace
,
be
wrought
in
us
,
or
implanted
in
our
Minds
by
the
holy
Ghost
,
as
a
principal
part
of
that
new
Nature
which
is
the
workmanship
of
God
,
created
in
Christ
Jesus
unto
good
works
;
yet
unto
the
growth
and
improvement
of
it
,
as
of
all
other
Graces
,
our
own
diligent
Care
,
Watchfulness
,
and
spiritual
striving
in
all
holy
Duties
are
required
.
Unless
the
most
fruitful
Ground
be
manured
,
it
will
not
bring
forth
an
useful
Crop
.
Let
not
any
think
that
this
frame
of
a
Spiritual
mind
,
wherein
there
is
a
disposition
unto
and
a
readiness
for
all
holy
Thoughts
of
God
,
of
Christ
,
of
spiritual
,
and
heavenly
things
,
at
all
times
and
on
all
occasions
,
will
befall
him
and
continue
with
him
he
knows
not
how
.
As
good
it
is
for
a
poor
man
to
expect
to
be
rich
in
this
world
without
Industry
,
or
a
weak
man
to
be
strong
and
healthy
without
Food
and
Exercise
;
as
to
be
spiritually
minded
without
an
earnest
endeavour
after
it
.
It
may
be
enquired
what
is
requisite
thereunto
?
And
we
may
name
some
of
those
things
without
which
such
an
holy
frame
will
not
be
attained
.
As
,
1.
A
continual
watch
is
to
be
kept
in
and
on
the
Soul
against
the
Incursions
of
vain
Thoughts
and
Imaginations
,
especially
in
such
seasons
wherein
they
are
apt
to
obtain
Advantage
.
If
they
are
suffer'd
to
make
an
inroad
into
the
mind
,
if
we
accustom
our selves
to
give
them
entertainment
,
if
they
are
wont
to
lodge
within
,
in
vain
shall
we
hope
or
desire
to
be
spiritually
minded
.
Herein
consists
a
principal
part
of
that
duty
which
our
Saviour
so
frequently
,
so
emphatically
chargeth
on
us
all
;
namely
to
Watch
,
Mark
3.37
.
Unless
we
keep
a
strict
watch
herein
,
we
shall
be
betray'd
into
the
hands
of
our
spiritual
enemies
;
for
all
such
Thoughts
are
but
making
provision
for
the
flesh
to
fullfill
its
desires
in
the
lusts
thereof
,
however
they
may
be
disappointed
as
unto
actual
sin
.
This
is
the
substance
of
the
advice
given
us
in
charge
,
Prov.
4.23
.
Keep
thy
heart
with
all
diligence
,
for
out
of
it
are
the
Issues
of
Life
.
2.
Careful
Avoidance
of
all
societies
and
businesses
of
this
life
,
which
are
apt
under
various
pretences
to
draw
and
seduce
the
mind
unto
an
earthly
or
sensual
frame
.
If
men
will
venture
on
those
things
which
they
have
found
by
Experience
,
or
may
find
by
Observation
,
that
they
seduce
and
draw
off
their
Minds
from
an
Heavenly
frame
unto
that
which
is
contrary
thereunto
,
and
will
not
watch
unto
their
avoidance
,
they
will
be
filled
with
the
fruit
of
their
own
wayes
.
Indeed
the
Common
Converses
of
Professors
among
themselves
and
others
,
walking
,
talking
and
behaving
themselves
like
other
men
,
being
as
full
of
the
world
as
the
world
is
of
it self
,
hath
lost
the
Grace
of
being
Spiritually-minded
within
,
and
stain'd
the
Glory
of
Profession
without
.
The
Rule
observ'd
by
David
will
manifest
how
careful
we
ought
to
be
herein
,
Psal.
39.1
,
2
,
3.
I
said
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
Tongue
:
I
will
keep
my
Mouth
with
a
bridle
while
the
wicked
is
before
me
.
I
was
dumb
with
silence
,
I
held
my
peace
even
from
good
,
and
my
sorrow
was
stirred
.
My
heart
was
hot
within
me
,
while
I
was
musing
the
fire
burned
;
then
spake
I
with
my
Tongue
:
Which
place
was
spoken
unto
before
.
3.
An
holy
Constraint
put
on
the
Mind
to
abide
in
the
Duty
of
Spiritual
Thoughts
and
Meditations
,
pressing
it
continually
with
the
Consideration
of
their
Necessity
and
Usefulness
.
The
Mind
will
be
apt
of
it self
to
start
aside
from
Duties
?
purely
Spiritual
,
through
the
mixture
of
the
Flesh
abiding
in
it
.
The
more
inward
and
purely
Spiritual
any
Duty
is
,
which
hath
no
outward
Advantages
;
the
more
prone
will
the
Mind
be
to
decline
from
it
.
It
will
be
so
,
more
from
private
Prayer
than
Publick
,
more
from
Meditation
than
Prayer
.
And
other
things
will
be
apt
to
draw
it
aside
by
Objects
without
,
and
various
stirrings
of
the
Affections
within
.
An
holy
Constraint
is
to
be
put
upon
it
,
with
a
sudden
Rejection
of
what
rises
up
to
its
diversion
or
disturbance
.
Wherefore
,
we
are
to
call
in
all
constraining
Motives
,
such
as
the
Consideration
of
the
Love
of
Christ
,
2
Cor.
5.14
.
to
keep
the
Mind
steady
unto
its
Duty
.
4.
Diligent
use
of
Means
to
furnish
the
Soul
with
that
Light
and
Knowledge
of
Heavenly
things
,
which
may
administer
continual
matter
of
holy
Thoughts
and
Meditations
from
within
our selves
.
This
hath
been
spoken
unto
at
large
before
.
And
the
want
hereof
is
that
which
keeps
many
from
the
least
Proficiency
in
these
Duties
.
As
a
man
may
have
some
skill
or
ability
for
a
Trade
,
yet
if
he
have
no
Materials
to
work
upon
,
he
must
sit
still
and
let
his
Trade
alone
.
And
so
must
men
do
as
unto
the
work
of
Holy
Meditation
:
whatever
be
the
Ability
of
the
natural
Faculties
,
their
Inventions
or
Memories
,
if
they
are
not
furnished
with
Knowledge
of
things
Spiritual
and
Heavenly
,
which
are
the
subject
matter
of
such
Meditations
,
they
must
let
their
work
alone
.
Hence
the
Apostle
prays
for
the
Colossians
,
that
the
Word
of
God
might
dwell
in
them
richly
in
all
Wisdom
,
Chap.
3.16
.
That
is
,
that
they
might
abound
in
the
knowledge
of
the
mind
of
Christ
,
without
which
we
shall
be
unfit
for
this
Duty
.
5.
Vnweariedness
in
our
Conflict
with
Sathan
,
who
by
various
Artifices
and
the
Injection
of
fiery
darts
labours
continually
to
divert
us
from
these
Duties
.
He
is
seldom
or
never
wanting
unto
this
occasion
.
He
who
is
furnished
in
any
measure
with
spiritual
Wisdom
and
Vnderstanding
,
may
find
him
more
sensibly
at
work
in
his
Craft
and
Opposition
with
respect
unto
this
Duty
,
than
any
other
way
.
When
we
stand
thus
before
the
Lord
,
he
is
alwayes
at
our
right
hand
to
resist
us
.
And
oft-times
his
Strength
is
great
.
Hence
,
as
was
observed
,
oft-times
men
design
really
to
exercise
themselves
in
holy
Thoughts
,
but
end
in
vain
Imaginations
,
and
rather
take
up
with
Trifles
than
continue
in
this
Duty
.
Steadiness
in
the
Resistance
of
him
on
these
Occasions
,
is
one
great
part
of
our
Spiritual
Warfare
.
And
we
may
know
that
he
is
at
work
by
his
Engines
and
Methods
.
For
they
consist
in
his
Suggestions
of
vain
,
foolish
or
corrupt
Imaginations
.
When
they
begin
to
rise
in
our
Minds
,
at
such
times
as
we
would
engage
them
in
Spiritual
Meditation
,
we
may
know
assuredly
from
whence
they
are
.
6.
Continual
watchful
Care
,
that
no
root
of
Bitterness
spring
up
and
defile
us
,
that
no
Lust
or
Corruption
be
predominant
in
us
.
When
it
is
so
,
if
Persons
in
complyance
with
their
Convictions
do
endeavour
sometimes
to
be
exercised
in
these
Duties
,
they
shall
labour
in
the
very
fire
,
where
all
their
Endeavours
will
be
Immediately
consumed
.
7.
Mortification
unto
the
World
in
our
Affections
and
Desires
,
with
Moderation
in
our
Endeavours
after
the
Needful
things
of
it
,
are
also
necessary
hereunto
;
yea
to
that
Degree
,
that
without
them
no
man
can
in
any
sence
be
said
to
be
Spiritually-minded
.
For
otherwise
our
Affections
cannot
be
so
preserved
under
the
Power
of
Grace
,
as
that
Spiritual
things
may
be
alwayes
Savoury
unto
us
.
Some
it
may
be
will
say
,
That
if
all
these
things
are
required
thereunto
,
it
will
take
up
a
mans
whole
Life
and
Time
to
be
Spiritually-minded
.
They
hope
they
may
attain
it
at
an
easier
rate
,
and
not
forgoe
all
other
Advantages
and
Sweetnesses
of
Life
,
which
a
strict
Observation
of
these
things
would
cast
them
upon
.
I
answer
;
that
however
it
may
prove
an
hard
Saying
unto
some
,
yet
I
must
say
it
,
and
my
heart
would
reproach
me
if
I
should
not
say
,
that
if
the
principal
part
of
our
time
be
not
spent
about
these
things
,
whatever
we
suppose
,
we
have
indeed
neither
Life
nor
Peace
.
The
First-fruits
of
all
were
to
be
offered
unto
God
,
and
in
Sacrifices
he
required
the
Blood
,
and
the
Fat
of
the
Inwards
.
If
the
best
be
not
his
,
he
will
have
nothing
.
It
is
so
as
to
our
Time
.
Tell
me
,
I
pray
you
,
how
you
can
spend
your
Time
and
your
Lives
better
,
or
to
better
purpose
;
and
I
shall
say
,
Go
on
and
prosper
.
I
am
sure
some
spend
so
much
of
their
time
so
much
worse
,
as
it
is
a
shame
to
see
it
.
Do
you
think
you
came
into
this
World
,
to
spend
your
whole
Time
and
Strength
in
your
Employments
,
your
Trades
,
your
Pleasures
,
unto
the
Satisfaction
of
the
Will
of
the
Flesh
and
of
the
Mind
?
Have
you
Time
enough
to
Eat
,
to
Drink
,
to
Sleep
,
to
Talk
unprofitably
,
it
may
be
corruptly
,
in
all
sorts
of
unnecessary
Societies
,
but
have
not
enough
to
Live
unto
God
,
in
the
very
Essentials
of
that
Life
which
consists
in
these
things
?
Alas
!
you
came
into
the
World
under
this
Law
;
It
is
appointed
to
all
men
once
to
die
,
and
after
that
is
the
Judgment
;
and
the
End
why
your
Life
here
is
granted
unto
you
,
is
that
you
may
be
prepared
for
that
Judgement
.
If
this
be
neglected
,
if
the
principal
part
of
your
Time
be
not
improv'd
with
respect
unto
this
End
,
you
will
fall
under
the
Sentence
of
it
unto
Eternity
.
But
men
are
apt
to
mistake
in
this
matter
.
They
may
think
that
these
things
tend
to
take
them
off
from
their
Lawful
Employments
and
Recreations
,
which
they
are
generally
afraid
of
,
and
unwilling
to
purchase
any
frame
of
Mind
at
so
dear
a
rate
.
They
may
suppose
that
to
have
men
spiritually
minded
,
we
would
make
them
Mopes
,
and
to
disregard
all
the
Lawful
Occasions
of
Life
.
But
let
not
any
be
mistaken
;
I
am
not
upon
a
design
that
will
be
easily
,
or
it
may
be
honestly
defeated
.
Men
are
able
to
defend
themselves
in
their
Callings
and
Enjoyments
,
and
to
satisfie
their
Consciences
against
any
Perswasions
to
the
contrary
.
Yet
there
is
a
Season
wherein
we
are
obliged
to
part
with
all
we
have
,
and
give
up
our selves
wholly
to
follow
Christ
in
all
things
;
Math.
19.21
.
And
if
we
neglect
or
refuse
it
in
that
season
,
it
is
an
Evidence
that
we
are
Hypocrites
.
And
there
was
a
time
when
Superstition
had
so
much
Power
on
the
Minds
of
men
,
that
multitudes
were
perswaded
to
forsake
,
to
give
up
all
their
Interest
in
Relations
,
Callings
,
Goods
,
Possessions
,
and
betake
themselves
unto
tedious
Pilgrimages
,
yea
hard
Services
in
War
,
to
comply
with
that
Superstition
;
and
it
is
not
the
Glory
of
our
Profession
,
that
we
have
so
few
Instances
of
men
parting
with
all
,
and
giving
up
themselves
unto
Heavenly
Retirement
.
But
I
am
at
present
on
no
such
Design
;
I
aim
not
to
take
men
out
of
their
lawful
Earthly
occasions
,
but
to
bring
spiritual
Affections
and
Thoughts
into
the
management
of
them
all
.
The
things
mentioned
will
deprive
you
of
no
Time
you
can
lay
a
claim
unto
;
but
Sanctifie
it
all
.
I
confess
he
must
be
a
great
Proficient
in
Spirituality
,
who
dares
venture
on
an
absolute
Retirement
,
and
he
must
be
well
satisfied
that
he
is
not
called
unto
an
usefulness
among
men
inconsistent
therewith
:
Unto
them
it
may
prove
a
disadvantage
:
Yet
this
also
is
attainable
if
other
Circumstances
do
concur
.
Men
under
the
due
Exercise
of
Grace
and
the
Improvement
of
it
,
may
attain
unto
that
fixedness
in
Heavenly-mindedness
,
that
Inconcernment
in
all
things
here
below
,
as
to
give
themselves
up
intirely
and
continually
unto
Heavenly
Meditation
,
unto
a
blessed
Advancement
of
all
Grace
,
and
a
near
approach
unto
Glory
.
And
I
would
hope
it
was
so
with
many
of
them
in
ancient
times
,
who
renounced
the
World
,
with
all
Circumstances
of
Relations
,
State
,
Inheritances
,
and
betook
themselves
unto
Retirement
in
Wildernesses
,
to
abide
alwayes
in
Divine
Contemplation
.
But
afterwards
when
Multitudes
whose
minds
were
not
so
prepared
,
by
a
real
growth
in
all
Grace
and
Mortification
unto
the
World
,
as
they
were
,
betook
themselves
under
the
same
pretences
unto
a
Monastical
Retirement
;
the
Devil
,
the
World
,
sensual
Lusts
,
Superstition
,
and
all
manner
of
Evils
pursued
them
,
found
them
out
,
possessed
them
,
unto
the
unspeakable
dammage
and
Scandal
of
Religion
.
This
therefore
is
not
that
which
I
invite
the
common
sort
of
Believers
unto
.
Let
them
that
are
able
and
free
,
receive
it
.
The
Generality
of
Christians
have
Lawful
Callings
,
Employments
and
Businesses
,
which
ordinarily
they
ought
to
abide
in
.
That
they
also
may
live
unto
God
in
their
Occasions
,
they
may
do
well
to
consider
Two
things
.
1.
Industry
in
mens
Callings
is
a
thing
in
it self
very
Commendable
.
If
in
nothing
else
,
it
hath
an
Advantage
herein
,
that
it
is
a
means
to
preserve
men
from
those
Excesses
in
Lust
and
Ryot
,
which
otherwise
they
are
apt
to
run
into
.
And
if
you
consider
the
two
sorts
of
men
,
whereinto
the
Generality
of
Mankind
are
Distributed
,
namely
of
them
who
are
industrious
in
their
Affairs
,
and
those
who
spend
their
time
so
far
as
they
are
able
in
Idleness
and
Pleasure
;
the
former
sort
are
far
more
amiable
and
desireable
.
Howbeit
it
is
capable
of
being
greatly
abused
.
Earthly-mindedness
,
Covetousness
,
devouring
things
holy
as
to
Times
and
Seasons
of
Duty
,
Uselesness
,
and
the
like
pernicious
Vices
do
invade
and
possess
the
Minds
of
men
.
There
is
no
Lawful
Calling
that
doth
absolutely
exclude
this
Grace
of
being
Spiritualy-minded
in
them
that
are
ingaged
in
it
,
nor
any
that
doth
include
it
.
Men
may
be
in
the
meanest
of
Lawful
Callings
and
be
so
,
and
men
may
be
in
the
best
and
highest
and
not
be
so
.
Consider
the
Calling
of
the
Ministry
:
The
Work
and
Duty
of
it
calls
on
those
that
are
employed
in
it
,
to
have
their
Minds
and
Thoughts
conversant
about
spiritual
and
heavenly
things
.
They
are
to
study
about
them
,
to
meditate
on
them
,
to
commit
them
unto
Memory
,
to
speak
them
out
unto
others
.
It
will
be
said
,
Surely
such
men
must
needs
be
Spiritually-minded
.
If
they
go
no
further
than
what
is
mentioned
,
I
say
they
must
needs
be
so
,
as
Printers
must
needs
be
Learned
,
who
are
continually
conversant
about
Letters
.
A
man
may
with
great
Industry
ingage
himself
in
these
things
,
and
yet
his
mind
be
most
remote
from
being
Spiritual
.
The
Event
doth
declare
that
it
may
be
so
,
and
the
Reasons
of
it
are
manifest
.
It
requires
as
much
,
if
not
more
Watchfulness
,
more
Care
,
more
Humility
,
for
a
Minister
to
be
Spiritually
minded
in
the
Discharge
of
his
Calling
,
than
to
any
sort
of
men
in
theirs
:
And
that
,
as
for
other
Reasons
,
so
because
the
commonness
of
the
exercise
of
such
Thoughts
,
with
their
design
upon
others
in
their
expression
,
will
take
off
their
Power
and
Efficacy
.
And
he
will
have
little
benefit
by
his
own
Ministy
,
who
endeavours
not
in
the
first
place
an
Experience
in
his
own
heart
of
the
Power
of
the
Truths
which
he
doth
teach
unto
others
.
And
there
is
Evidently
as
great
a
failing
herein
among
us
,
as
among
any
other
sort
of
Christians
,
as
every
occasion
of
Tryal
doth
Demonstrate
.
2.
Although
Industry
in
any
honest
Calling
be
allowable
,
yet
unless
men
labour
to
be
Spiritually-minded
in
the
exercise
of
that
Industry
,
they
have
neither
Life
nor
Peace
.
Hereunto
all
the
things
before
mentioned
,
are
necessary
;
I
know
not
how
any
of
them
can
be
abated
,
yea
more
is
required
than
is
expressed
in
them
.
If
you
burn
this
Roll
,
another
must
be
written
,
and
many
like
things
must
be
added
unto
it
.
And
the
Objection
from
the
expence
of
Time
in
the
Observance
of
them
,
is
of
no
force
.
For
a
man
may
do
as
much
work
whil'st
he
is
Spiritually
minded
,
as
whil'st
he
is
Carnal
.
Spiritual
Thoughts
will
no
more
hinder
you
in
your
Callings
than
those
that
are
vain
and
earthly
,
which
all
sorts
of
men
can
find
leisure
for
in
the
midst
of
their
Employments
.
If
you
have
filled
a
Vessel
with
Chaff
,
yet
you
may
pour
into
it
a
great
deal
of
water
,
which
will
be
contained
in
the
same
space
and
Vessel
.
And
if
it
be
necessary
that
you
should
take
in
much
of
the
Chaff
of
the
world
into
your
minds
,
yet
are
they
capable
of
such
measures
of
Grace
as
shall
preserve
them
sincere
unto
God
.
Fifthly
,
This
frame
will
never
be
preserved
,
nor
the
Duties
mentioned
be
ever
performed
in
a
due
manner
,
unless
we
dedicate
some
part
of
our
Time
peculiarly
unto
them
.
I
speak
unto
them
only
concerning
whom
I
suppose
that
they
do
daily
set
apart
some
portion
of
Time
unto
holy
duties
,
as
Prayer
and
Reading
of
the
Word
,
and
they
find
by
experience
that
it
succeeds
well
with
them
.
For
the
most
part
if
they
lose
their
Seasons
,
they
lose
their
Duties
.
For
some
have
complained
,
that
the
urgency
of
Business
,
and
multiplicity
of
Occasions
driving
them
at
first
from
the
fixed
time
of
their
Duties
,
hath
brought
them
into
a
course
of
neglecting
Duty
it self
.
Wherefore
it
is
our
wisdom
to
set
apart
constantly
some
part
of
our
time
,
unto
the
exercise
of
our
thoughts
about
spiritual
things
in
the
way
of
Meditation
.
And
I
shall
close
this
discourse
with
some
Directions
in
this
particular
unto
them
who
complain
of
their
disability
for
the
discharge
of
this
duty
.
(
1.
)
Choose
and
separate
a
fit
time
or
Season
,
a
time
of
freedom
from
other
Occasions
and
diversions
.
And
because
it
is
our
duty
to
redeem
time
with
respect
unto
holy
Duties
,
such
a
season
may
be
the
more
useful
,
the
more
the
purchase
of
it
stands
us
in
.
We
are
not
at
any
Time
to
serve
God
with
what
costs
us
nought
,
nor
with
any
Time
that
comes
within
the
same
Rule
.
If
we
will
allow
only
the
Refuse
of
our
Time
unto
this
duty
,
when
we
have
nothing
else
to
do
,
and
it
may
be
through
weariness
of
Occasions
are
fit
for
nothing
else
,
we
are
not
to
expect
any
great
success
in
it
.
This
is
one
pregnant
reason
why
men
are
so
cold
and
formal
,
so
lifeless
in
spiritual
duties
,
namely
,
the
Times
and
Seasons
which
they
allot
unto
them
.
When
the
Body
is
wearied
with
the
labour
and
occasions
of
the
day
,
and
it
may
be
the
mind
in
its
natural
faculties
indisposed
,
even
by
the
means
of
necessary
refreshment
,
men
think
themselves
meet
to
Treat
with
God
about
the
great
concernments
of
his
Glory
,
and
their
own
Souls
.
This
is
that
which
God
condemneth
by
the
Prophet
,
Mal.
1.8
.
And
if
you
offer
the
blind
for
Sacrifice
is
it
not
evil
?
and
if
you
offer
the
lame
and
sick
is
it
not
evil
?
offer
it
now
unto
thy
Governour
will
he
be
pleased
with
thee
,
or
accept
thy
person
?
Both
the
Law
of
Nature
,
and
all
the
Laws
of
holy
Institutions
,
do
require
that
we
should
serve
God
with
the
best
that
we
have
,
as
all
the
fat
of
the
Inwards
was
to
be
offered
in
Sacrifice
.
And
shall
we
think
to
offer
that
Time
unto
God
,
wherein
we
are
unmeet
to
appear
before
an
earthly
Ruler
?
Yet
such
in
my
account
are
the
Seasons
,
especially
the
evening
seasons
,
that
most
men
choose
for
the
duties
of
their
holy
Worship
.
And
you
may
do
well
to
consider
that
beyond
the
day
and
time
which
he
hath
taken
unto
himself
by
an
Everlasting
Law
,
how
little
of
the
Choice
of
your
time
you
have
offered
unto
God
as
a
Free-will-offering
,
that
you
may
be
excited
to
future
diligence
.
If
therefore
you
seriously
intend
this
Duty
,
choose
the
Seasons
for
it
wherein
you
are
most
fit
,
when
even
the
natural
vigour
of
your
spirits
is
most
free
and
active
.
Possibly
some
will
say
,
this
may
be
such
a
time
as
when
the
occasions
of
the
world
do
call
most
earnestly
for
your
attendance
unto
them
.
I
say
that
is
the
Season
I
would
recommend
.
And
if
you
can
conquer
our
minds
to
redeem
it
for
God
at
that
rate
,
your
endeavours
in
it
will
be
prosperous
.
However
,
trust
not
to
times
that
will
offer
themselves
.
Take
them
not
up
at
hazard
.
Let
the
time
it self
be
a
free-will
Offering
to
God
,
taken
from
the
Top
of
the
heap
,
or
the
Choicest
part
of
your
useful
Time
.
(
2.
)
Preparation
of
Mind
unto
a
due
Reverence
of
God
and
spiritual
things
,
is
required
previously
hereunto
.
When
we
go
about
this
duty
,
if
we
rush
into
thoughts
of
heavenly
things
without
a
due
reverential
preparation
,
we
shall
quickly
find
ourselves
at
a
loss
.
See
the
Rule
,
Eccles.
5.1
,
2.
Grace
to
serve
God
with
reverence
and
Godly
fear
,
is
required
in
all
things
wherein
we
have
to
do
with
him
,
as
in
this
duty
we
have
in
an
immediate
and
especial
manner
.
Endeavour
therefore
in
the
first
place
to
get
your
hearts
deeply
affected
with
an
awful
reverence
of
God
,
and
an
holy
regard
unto
the
heavenly
nature
of
the
things
you
would
meditate
upon
.
Hereby
your
Minds
will
be
composed
,
and
the
roots
of
other
thoughts
,
be
they
vain
or
earthly
,
which
are
apt
to
arise
and
divert
you
from
this
duty
,
will
be
cast
out
.
The
principles
of
these
contrary
Thoughts
are
like
Jacob
and
Esau
,
they
struggle
in
the
same
womb
,
and
often-times
Esau
will
come
first
forth
,
and
for
a
while
seem
to
carry
the
Birth-right
.
If
various
thoughts
do
conflict
in
our
Minds
,
some
for
this
world
,
and
some
for
another
,
those
for
this
world
may
carry
it
for
a
season
.
But
where
a
due
Reverence
of
God
hath
cast
out
the
Bond-woman
and
her
Children
,
the
workings
of
the
Flesh
in
its
vain
Thoughts
and
Imaginations
,
the
Mind
will
be
at
liberty
to
exercise
it self
on
spiritual
things
.
(
3.
)
Earnest
Desires
after
a
renewed
sence
and
relish
of
Spiritual
things
are
required
hereunto
.
If
we
ingage
into
this
duty
meerly
on
a
conviction
of
the
necessity
of
it
,
or
set
our selves
about
it
because
we
think
we
ought
to
do
so
,
and
it
will
not
be
well
done
utterly
to
neglect
it
,
we
may
not
expect
to
be
successeful
in
it
:
But
when
the
Soul
hath
at
any
time
tasted
that
the
Lord
is
gracious
,
when
its
Meditations
on
him
have
been
sweet
,
when
Spiritual
things
have
had
a
Savour
and
Relish
in
the
mind
and
Affections
,
and
hereon
it
comes
unto
this
duty
with
earnest
desires
to
have
the
like
tastes
,
the
like
experience
,
yea
to
have
them
encreased
;
then
is
it
in
the
way
of
an
hopeful
progress
.
And
this
also
will
make
us
persevere
in
our
endeavours
to
go
through
with
what
we
undertake
;
namely
,
when
we
do
know
by
former
Experience
what
is
to
be
attained
in
it
,
if
we
dig
and
search
for
it
as
Treasure
.
If
you
shall
think
that
the
right
discharge
of
this
duty
may
be
otherwise
attained
;
if
you
suppose
that
it
deserves
not
all
this
Cost
and
charge
about
it
;
Judge
by
what
is
past
,
whether
it
be
not
adviseable
to
give
it
over
and
let
it
alone
.
As
good
lye
quietly
on
the
ground
,
as
continually
attempt
to
rise
,
and
never
once
effect
it
.
Remember
how
many
successeless
attempts
you
have
made
upon
it
,
and
all
have
come
to
nothing
,
or
that
which
is
as
bad
as
nothing
.
I
cannot
say
that
in
this
way
you
shall
alwayes
succeed
;
But
I
fear
you
will
never
have
success
in
this
duty
,
without
such
things
as
are
of
the
same
nature
and
use
with
it
.
When
after
this
Preparation
,
you
find
your selves
yet
perplexed
and
entangled
,
not
able
comfortably
to
persist
in
Spiritual
Thoughts
,
unto
your
Refreshment
,
take
these
two
Directions
for
your
Relief
.
1.
Cry
and
Sigh
to
God
for
Help
and
Relief
.
Bewail
the
darkness
,
weakness
and
instability
of
your
Minds
,
so
as
to
groan
within
your selves
for
Deliverance
.
And
if
your
designed
Medi●●…ions
do
issue
only
in
a
renewed
gracious
sense
of
your
own
Weakness
and
Insufficiency
,
with
Application
unto
God
for
Supplyes
of
Strength
,
they
are
by
no
means
lost
as
unto
a
Spiritual
account
.
The
thoughts
of
Hezekiah
in
his
Meditations
did
not
seem
to
have
any
great
Order
or
consistency
,
when
he
so
exprest
them
;
Like
a
Crane
or
a
Swallow
so
did
I
chatter
;
I
did
mourn
as
a
Dove
:
Mine
eyes
failed
with
looking
upwards
;
O
Lord
,
I
am
oppressed
,
undertake
for
me
;
Isa.
38.14
.
When
the
Soul
labours
sincerely
for
Communion
with
God
,
but
sinks
into
broken
confused
thoughts
under
the
weight
of
its
own
weakness
,
yet
if
he
looks
to
God
for
relief
,
his
chattering
and
Mourning
will
be
accepted
with
God
,
and
profitable
unto
himself
.
2.
Supply
the
Brokenness
of
your
Thoughts
with
Ejaculatory
Prayers
,
according
as
either
the
Matter
of
them
,
or
your
defect
in
the
Management
of
them
doth
require
.
So
was
it
with
Hezekiah
in
the
Instance
before
mentioned
;
where
his
own
Meditations
were
weak
and
broken
,
he
cryes
out
in
the
midst
of
them
,
O
Lord
,
I
am
oppressed
,
undertake
for
me
.
And
Meditation
is
properly
a
Mixture
of
Spiritual
Apprehension
of
God
and
heavenly
things
,
in
the
Thoughts
and
Conceptions
of
the
Mind
,
with
Desires
and
Supplications
thereon
.
It
is
good
and
profitable
to
have
some
special
designed
Subject
of
Meditation
in
our
Thoughts
.
I
have
at
large
declared
before
what
things
are
the
proper
Objects
of
the
Thoughts
of
them
that
are
Spiritually-minded
.
But
they
may
be
more
peculiarly
considered
as
the
matter
of
designed
Meditation
.
And
they
may
be
taken
out
of
some
especial
spiritual
Experience
that
we
have
lately
had
,
or
some
Warnings
we
have
received
of
God
,
or
something
wherewith
we
have
been
peculiarly
affected
in
the
Reading
or
Preaching
of
the
Word
,
or
what
we
find
the
present
posture
and
Frame
of
our
Minds
and
Souls
to
require
;
or
that
which
supplyes
all
most
frequently
,
the
Person
and
Grace
of
our
Lord
Jesus
Christ
.
If
any
thing
of
this
nature
be
peculiarly
designed
,
antecedently
unto
this
Duty
,
and
a
Season
be
sought
for
it
with
respect
thereunto
,
the
Mind
will
be
fixed
and
kept
from
wandering
after
variety
of
Subjects
,
wherein
it
is
apt
to
lose
it self
,
and
brings
nothing
to
Perfection
.
Lastly
,
Be
not
discouraged
with
an
Apprehension
,
that
all
that
you
can
attain
unto
in
the
discharge
of
this
duty
is
so
little
,
so
contemptible
,
as
that
it
is
to
no
purpose
to
persist
in
it
.
Nor
be
wearied
with
the
difficulties
you
meet
withal
in
its
performance
.
You
have
to
do
with
him
only
in
this
matter
,
who
will
not
break
the
bruised
Reed
,
nor
quench
the
smoaking
Flax
;
whose
will
it
is
,
that
none
should
despise
the
day
of
small
things
.
And
if
there
be
in
this
Duty
a
ready
Mind
,
it
is
accepted
according
to
what
a
man
hath
,
and
not
according
to
what
he
hath
not
.
He
that
can
bring
into
this
Treasure
only
the
Mites
of
broken
Desires
and
Ejaculatory
Prayers
,
so
they
be
his
best
,
shall
not
come
behind
them
who
cast
into
it
out
of
their
greater
abundance
in
Ability
and
Skill
.
To
faint
and
give
out
because
we
cannot
arise
unto
such
a
height
as
we
aim
at
,
is
a
fruit
of
Pride
and
Unbelief
.
He
who
finds
himself
to
gain
nothing
by
continual
Endeavours
after
holy
fixed
Meditations
,
but
only
a
living
active
sense
of
his
own
Vileness
and
Unworthiness
,
is
a
sufficient
gainer
by
all
his
Pains
,
Cost
and
Charge
.
But
ordinarily
it
shall
not
be
so
;
Constancy
in
the
Duty
will
give
Ability
for
it
.
Those
who
conscientiously
abide
in
its
Performance
,
shall
increase
in
Light
,
Wisdom
and
Experience
,
untill
they
are
able
to
manage
it
with
great
Success
.
These
few
plain
Directions
may
possibly
be
of
some
use
unto
the
weaker
sort
of
Christians
,
when
they
find
a
disability
in
themselves
unto
the
discharge
of
this
Duty
,
wherein
those
who
are
Spiritually
minded
ought
to
be
peculiarly
exercised
.
PART
II.
CHAP.
XI
.
The
Seat
of
Spiritual-Mindedness
in
the
Affections
.
The
Nature
and
use
of
them
.
The
Ways
and
Means
used
by
God
himself
,
to
call
the
Affections
of
Men
from
the
World
.
IN
the
Account
given
at
the
entrance
of
this
Discourse
,
of
what
it
is
to
be
Spiritually
Minded
,
it
was
reduced
unto
there
Heads
.
The
First
,
was
the
Habitual
Frame
,
Disposition
,
and
Inclination
of
the
Mind
in
its
Affections
.
The
Second
,
was
the
Usual
Exercise
of
the
Mind
in
its
Thoughts
,
Meditations
,
and
Desires
about
Heavenly
Things
.
Whereunto
,
Thirdly
was
added
,
the
Complacency
of
Mind
in
that
Relish
and
Savour
which
it
finds
in
Spiritual
Things
,
so
thought
and
meditated
on
.
The
Second
of
these
hath
hitherto
alone
been
spoken
unto
,
as
that
which
leads
the
way
unto
the
others
,
and
gives
the
most
sensible
Evidence
of
the
state
enquired
after
.
Therein
consists
the
Stream
,
which
rising
in
the
Fountain
of
our
Affections
,
runs
into
a
Holy
Rest
and
Complacency
of
Mind
.
The
first
and
last
I
shall
now
handle
together
,
and
therein
comprehend
the
Account
of
what
it
is
to
be
Spiritually
Minded
.
Spiritual
Affections
,
whereby
the
Soul
adhears
unto
Spiritual
Things
,
taking
in
such
a
Savour
and
Relish
of
them
,
as
wherein
it
finds
Rest
and
Satisfaction
,
is
the
peculiar
Spring
and
Substance
of
our
being
Spiritually
Minded
.
This
is
that
which
I
shall
now
further
explain
and
confirm
.
The
great
contest
of
Heaven
and
Earth
is
about
the
Affections
of
the
poor
Worm
,
which
we
call
Man
.
That
the
World
should
contend
for
them
,
is
no
wonder
.
It
is
the
best
that
it
can
pretend
unto
.
All
things
here
below
,
are
capable
of
no
higher
Ambition
,
than
to
be
possessed
of
the
Affections
of
Men.
And
as
they
●y
under
the
Curse
,
it
can
do
us
no
greater
Mischief
,
than
●y
●
prevailing
in
this
Design
.
But
that
the
Holy
God
should
as
it
were
ingage
in
the
Contest
,
and
strive
for
the
Affections
of
Man
,
is
an
effect
of
Infinite
Condiscention
and
Grace
.
This
he
doth
expresly
;
My
Son
sayeth
he
,
give
me
thy
Heart
,
Prov.
23.26
.
It
is
our
Affections
he
asketh
for
,
and
comparatively
nothing
else
;
to
be
sure
he
will
accept
of
nothing
from
us
without
them
.
The
most
fat
and
costly
Sacrifice
will
not
be
accepted
,
if
it
be
without
a
Heart
.
All
the
wayes
and
methods
of
the
Dispensation
of
his
Will
,
by
his
Word
,
all
the
Designs
of
his
effectual
Grace
,
are
suited
unto
,
and
prepared
for
this
end
,
namely
,
to
recover
the
Affections
of
man
unto
himself
.
So
he
expresseth
himself
concerning
his
Word
.
Deut.
10.12
.
And
now
Israel
,
What
doth
the
Lord
thy
God
require
of
thee
,
but
to
Fear
the
Lord
thy
God
,
to
walk
in
all
his
Wayes
,
and
to
Love
,
and
to
Serve
the
Lord
thy
God
,
with
all
thy
Heart
,
and
with
all
thy
Soul
.
And
as
unto
the
Word
of
his
Grace
,
he
declares
it
unto
the
same
purpose
,
Deut.
30.6
.
And
the
Lord
thy
God
will
Circumcise
thy
Heart
,
and
the
Heart
of
thy
Seed
;
to
Love
the
Lord
thy
God
with
all
thy
Heart
,
and
with
all
thy
Soul
.
And
on
the
other
side
,
all
the
Artifices
of
the
World
,
all
the
Paint
it
puts
on
its
Face
,
all
the
great
Promises
it
makes
,
all
the
false
Appearances
,
and
Attires
it
cloaths
it self
withal
by
the
help
of
Satan
,
have
no
other
end
but
,
to
draw
,
and
keep
the
Affections
of
Men
unto
it self
.
And
if
the
World
be
preferred
before
God
,
in
this
address
which
is
made
unto
us
,
for
our
Affections
,
we
shall
justly
perish
with
the
World
unto
Eternity
;
and
be
rejected
by
him
whom
we
have
rejected
,
Prov.
1.24
,
25
,
31.
Our
Affections
are
upon
the
Matter
our
all
.
They
are
all
we
have
to
give
or
bestow
;
the
only
Power
of
our
Souls
,
whereby
,
if
we
may
give
away
our selves
from
our selves
,
and
become
anothers
.
Other
Faculties
of
our
Souls
,
even
the
most
noble
of
them
,
are
suited
to
receive
in
unto
our
own
advantage
;
by
our
Affections
we
can
give
away
what
we
are
,
and
have
.
Hereby
,
we
give
our
Hearts
unto
God
,
as
he
requireth
.
Wherefore
unto
him
we
give
our
Affections
,
unto
whom
we
give
our
All
,
our selves
,
and
all
that
we
have
;
and
to
whom
we
give
them
not
,
what
ever
we
give
,
upon
the
matter
,
we
give
nothing
at
all
.
In
what
we
do
unto
,
or
for
others
;
whatsoever
is
good
,
valuable
,
or
praise-worthy
in
it
,
procceds
from
the
Affections
wherewith
we
do
it
.
To
do
any
thing
for
others
without
an
animating
Affection
,
is
but
a
contempt
of
them
,
for
we
Judge
them
really
unworthy
,
that
we
should
do
any
thing
for
them
:
To
give
to
the
Poor
upon
their
importunity
,
without
Pity
or
Compassion
;
To
supply
the
wants
of
Saints
without
Love
,
and
Kindnesss
,
with
other
actings
and
Duties
of
the
like
Nature
,
are
things
of
no
value
,
things
that
recommend
us
neither
unto
God
nor
men
.
It
is
so
in
general
with
God
and
the
World
.
Whatsoever
we
do
in
the
Service
of
God
,
whatever
duty
we
perform
on
his
Command
,
whatever
we
undergo
,
or
suffer
for
his
Name-Sake
,
if
it
proceed
not
from
the
cleaving
of
our
Souls
unto
him
by
our
Affections
,
it
is
dispised
by
him
,
he
owns
us
not
.
As
if
a
Man
would
give
all
the
Substance
of
his
House
for
Love
,
it
would
utterly
be
coutemned
,
Cant.
5.
It
is
not
to
be
bought
nor
purchased
with
Riches
;
So
if
a
man
would
give
to
God
all
the
Substance
of
his
House
without
Love
,
it
would
in
like
manner
be
dispised
.
And
however
,
on
the
other
hand
,
we
may
be
diligent
,
industrous
,
and
sedulous
in
and
about
the
things
of
this
World
,
yet
,
if
it
have
not
our
Affections
,
we
are
not
of
the
World
,
we
belong
not
unto
it
.
They
are
the
Seat
of
all
Sincerity
,
which
is
the
Jewel
of
divine
and
humane
Conversation
,
the
Life
and
Soul
of
every
thing
that
is
good
and
praise-worthy
,
whatever
Men
pretend
,
as
their
Affections
are
,
so
are
they
.
Hypocrisy
is
a
deceitful
Interposition
of
the
Mind
,
on
various
Reasons
and
Pretences
,
between
Mens
Affections
and
their
Profession
,
whereby
a
Man
appears
to
be
what
he
is
not
.
Sincerity
is
the
open
avowment
of
the
Reality
of
Mens
Affections
,
which
renders
them
good
and
useful
.
Affections
are
in
the
Soul
,
as
the
Helm
in
the
Ship
,
if
it
be
laid
hold
on
by
a
Skilful
Hand
,
he
turneth
the
whole
Vessel
which
way
he
pleaseth
.
If
God
hath
the
Powerful
Hand
of
his
Grace
upon
our
Affections
,
he
turns
our
Souls
unto
a
compliance
with
his
Institutions
,
Instructions
,
in
Mercy
,
Aff●ctions
,
Tryals
,
all
sorts
of
Providences
,
and
holds
them
firm
against
all
Winds
and
Storms
of
Temptations
,
that
they
shall
not
hurry
them
on
pernitious
Dangers
.
Such
a
Soul
alone
is
tractable
and
pliable
unto
all
Intimations
of
Gods
Will
.
All
others
are
stubborn
and
obstinate
,
stout
Hearted
and
far
from
Righteousness
.
And
when
the
World
hath
the
Hand
on
our
Affections
,
it
turns
the
Mind
,
with
the
whole
Industry
of
the
Soul
unto
its
Interest
and
Concerns
.
And
it
is
vain
to
contend
with
any
thing
that
hath
the
Power
of
our
Affections
in
its
disposal
,
it
will
prevail
at
last
.
On
all
these
Considerations
,
it
is
of
the
highest
importance
to
consider
a
right
how
things
are
stated
in
our
Affections
,
and
what
is
the
prevailing
bent
of
them
.
Iron
sharpneth
Iron
,
so
a
Man
sharpeneth
the
Countenance
of
his
Friend
,
sayeth
the
wise
Man
,
Prov.
27.17
.
Every
man
hath
his
Edge
,
which
may
be
sharpened
by
outward
helps
and
advantages
.
The
predominant
Inclination
of
a
Mans
Affections
,
is
his
Edge
.
According
as
that
is
set
,
so
he
cutteth
and
works
;
that
way
,
he
is
sharp
and
keen
,
but
blunt
unto
all
other
things
.
Now
because
it
must
be
,
that
our
affections
are
either
Spiritual
or
Earthly
in
a
Prevailing
degree
,
that
either
God
hath
our
hearts
,
or
the
World
;
that
our
edge
is
towards
Heaven
,
or
towards
things
here
below
:
before
I
came
to
give
an
account
of
the
Nature
and
Opperations
of
Spiritual
Affections
,
I
shall
consider
and
propose
some
of
those
Arguments
and
Motives
which
God
is
pleased
to
make
use
of
,
to
call
off
our
Affections
from
the
desireable
things
of
this
World
;
For
as
they
are
wightly
and
cogent
,
such
as
cannot
be
neglected
without
the
greatest
contempt
of
Divine
Wisdom
and
Goodness
;
So
they
serve
to
press
and
enforce
those
arguments
and
motives
,
that
are
proposed
unto
us
to
set
our
Affections
on
things
that
are
above
,
which
is
to
be
Spiritually
minded
.
First
,
He
hath
in
all
manner
of
Instances
powred
Contempt
on
the
things
of
this
World
,
in
comparison
of
things
Spiritual
and
Heavenly
.
All
things
here
below
were
at
first
made
beautiful
and
in
order
;
and
were
declared
by
God
himself
to
be
exceeding
good
;
and
that
not
only
in
their
being
and
nature
,
but
in
the
use
whereunto
they
were
designed
.
They
were
then
desireable
unto
men
,
and
the
enjoyment
of
them
would
have
bin
a
blessing
without
danger
of
Temptation
.
For
they
were
the
Ordinance
of
God
to
lead
us
unto
the
knowledge
of
him
,
and
love
unto
him
.
But
since
the
entrance
of
sin
,
weherby
the
World
fel
under
the
Curse
,
&
into
the
power
of
Satan
,
the
things
of
it
in
his
managment
are
become
effectual
means
to
draw
off
the
heart
and
the
Affections
from
God
.
For
,
it
is
the
World
and
the
things
of
it
as
sum'd
up
by
the
Apostle
,
1
Joh.
2.15
,
16
,
that
alone
strive
for
our
Affections
to
be
the
Object
of
them
.
Sin
and
Sathan
do
but
woe
for
the
World
to
take
them
off
from
God
.
By
them
doth
the
God
of
this
World
,
Blind
the
Eyes
of
them
that
believe
not
,
and
the
principle
way
whereby
he
worketh
in
them
,
is
by
promises
of
satisfaction
unto
all
the
lusts
of
the
minds
of
men
with
a
proposall
of
whatever
is
dreadful
and
terrible
in
the
want
of
them
.
Being
now
in
this
State
and
condition
,
and
used
unto
this
end
,
through
the
Craft
of
Sathan
,
and
the
folly
of
the
minds
of
men
:
God
hath
shewed
by
various
Instances
,
that
they
are
all
vain
,
empty
,
unsatisfactory
,
and
every
way
to
be
dispised
in
comparison
of
things
Eternal
.
First
.
He
did
it
most
eminently
and
signally
in
the
Life
,
Death
,
and
Cross
of
Christ
.
What
can
be
seen
or
found
in
this
World
,
after
the
Son
of
God
hath
spent
his
Life
in
it
,
not
having
where
to
lay
his
Head
;
and
after
he
went
out
of
it
on
the
Cross.
Had
there
bin
ought
of
real
worth
in
things
here
below
;
certainly
he
had
enjoyed
,
if
not
Crowns
and
Empires
which
where
all
in
his
Power
,
yet
such
Goods
and
Posessions
as
men
of
sober
reasonings
,
and
moderate
affeons
do
esteem
a
competency
.
But
things
were
quite
otherwise
disposed
,
To
manifest
that
there
is
nothing
of
value
,
or
use
in
these
things
,
but
only
to
support
nature
unto
the
performance
of
service
unto
God
,
wherein
they
are
serviceable
unto
eternity
:
He
never
attained
,
he
never
enjoyed
more
then
dayly
supplies
of
Bread
out
of
the
Stores
of
Providence
,
and
which
alone
he
hath
Instructed
us
to
Pray
for
,
Math.
8.20
.
In
his
Cross
the
World
proclaimed
all
its
good
qualities
and
all
is
Powers
,
and
hath
given
unto
them
that
believe
,
its
naked
Face
to
view
and
contemplate
.
Nor
is
it
now
one
jot
more
comely
,
than
it
was
when
it
had
gotten
Christ
on
the
Cross.
Hence
is
that
inference
and
Conclusion
of
the
Apostle
;
Gal.
6.14
.
But
God
forbid
that
I
should
glory
,
save
in
the
Cross
of
our
Lord
Jesus
Christ
,
whereby
the
World
is
Crucifyed
unto
me
,
and
I
unto
the
World
.
Since
I
have
believed
,
since
I
have
had
a
Sense
of
the
Power
and
Vertue
of
the
Cross
of
Christ
,
I
have
done
with
all
things
in
this
World
;
it
is
a
dead
thing
unto
me
,
nor
have
I
any
affection
for
it
.
This
is
that
which
made
the
difference
between
the
Promises
of
the
Old
Covenant
and
the
New
.
For
they
were
many
of
them
about
temporal
things
,
the
good
things
of
this
World
,
and
this
Life
.
Those
of
the
New
,
are
mostly
of
things
Spiritual
and
Eternal
.
God
would
not
call
off
the
Church
wholly
from
a
regard
unto
these
things
,
until
he
had
given
a
Demonstration
of
their
Emptiness
,
Vanity
,
and
Insufficiency
in
the
Cross
of
Christ
.
2
Cor.
4.16
,
17
,
18.
Whither
so
fast
my
Friend
?
What
meaneth
this
rising
so
early
,
and
going
to
Bed
late
,
eating
the
Bread
of
Carefulness
?
Why
this
Diligence
,
why
these
Contrivances
,
why
these
savings
and
hoardings
of
Riches
,
and
Wealth
?
To
what
end
is
all
this
Care
and
Councel
?
Alas
,
saith
one
,
it
is
to
get
that
which
is
enough
in
and
of
this
World
,
for
me
and
my
Children
,
to
prefer
them
,
to
raise
an
Estate
for
them
,
which
if
not
so
great
as
others
,
may
yet
be
a
Competency
,
to
give
them
some
satisfaction
in
their
Lives
,
and
some
Reputation
in
the
World
.
Fair
Pretences
,
neither
shall
I
ever
discourage
any
from
the
exercise
of
Industy
in
their
Lawful
Callings
.
But
yet
I
know
,
that
with
many
,
this
is
but
a
pretence
and
covering
for
a
shameful
Engagement
of
their
Affections
unto
the
World
.
Wherefore
,
in
all
these
things
,
be
perswaded
sometimes
to
have
an
Eye
to
Jesus
,
the
Author
and
Finisher
of
our
Faith
;
behold
,
how
he
is
set
before
us
in
the
Gospel
,
poor
,
despised
,
reproached
,
persecuted
,
nailed
to
the
Cross
,
and
all
by
this
World
.
Whatever
be
your
Designs
and
Aims
,
let
his
Cross
continually
interpose
between
your
Affections
and
this
World
.
If
you
are
Believers
,
your
hopes
are
within
a
few
dayes
to
be
with
him
for
evermore
.
Unto
him
you
must
give
an
Account
of
your selves
,
and
what
you
have
done
in
this
World
:
will
it
be
accepted
with
him
to
declare
what
you
have
saved
of
this
World
,
what
you
have
gained
,
what
you
have
preserved
,
and
embrac'd
your selves
in
,
and
what
you
have
left
behind
you
?
was
this
any
part
of
his
Imployment
and
Business
in
this
World
;
hath
he
left
us
an
Example
for
any
such
Course
.
Wherefore
,
no
man
can
set
his
Affections
on
things
here
below
,
who
hath
any
regard
unto
the
pattern
of
Christ
,
or
is
any
measure
influenced
with
the
Power
and
Efficacy
of
his
Cross.
My
Love
is
Crucifyed
,
said
an
Holy
Martyr
of
old
;
he
whom
his
Soul
Loved
was
so
,
and
in
him
his
Love
unto
all
things
here
below
.
Do
you
therefore
find
your
Affections
ready
to
be
engag'd
unto
,
or
too
much
intangled
with
the
things
of
this
World
;
are
your
Desires
of
encreasing
them
,
your
hopes
of
keeping
them
,
your
Fears
of
loosing
them
,
your
Love
unto
them
,
and
Delight
in
them
,
operative
in
your
Minds
,
possessing
your
Thoughts
,
and
influencing
your
Conversations
.
Turn
aside
a
little
,
and
by
Faith
contemplate
the
Life
and
Death
of
the
Son
of
God
;
a
blessed
Glass
will
it
be
,
where
you
may
see
what
contemptible
things
they
are
which
you
perplex
your selves
about
.
Oh!
that
any
of
us
should
love
or
esteem
the
things
of
this
World
,
the
Power
,
Riches
,
Goods
or
Reputation
of
it
,
who
have
had
a
Spiritual
view
of
them
in
the
Cross
of
Christ
.
It
may
be
,
it
will
be
said
that
the
Circumstances
mentioned
,
were
necessary
unto
the
Lord
Christ
,
with
respect
unto
the
especial
Work
he
had
to
do
,
as
the
Saviour
and
Redeemer
,
of
the
Church
.
And
therefore
it
doth
not
thence
follow
,
that
we
ought
to
be
poor
,
and
want
all
things
as
he
did
.
I
confess
it
doth
not
;
and
therefore
,
do
all
along
make
an
allowance
for
honest
Industry
in
our
Callings
.
But
this
follows
unavoidably
hereon
;
that
what
he
did
forego
and
trample
on
,
for
our
Sake
;
that
ought
not
to
be
the
Object
of
our
Affections
,
nor
can
such
Affections
prevaile
in
us
,
if
he
Dwell
in
our
Hearts
by
Faith
.
Secondly
,
He
hath
done
the
same
in
his
Dealings
with
the
Apostles
,
and
generally
with
all
that
have
been
most
dear
unto
him
,
and
instrumental
unto
the
Interest
of
his
Glory
in
the
World
,
especially
since
Life
and
Immortality
were
brought
to
Light
by
the
Gospel
.
He
had
great
work
to
do
by
the
Apostles
,
and
that
of
the
greatest
use
unto
his
Interest
and
Kingdom
.
The
laying
of
the
Foundations
of
the
glorious
Kingdom
of
Christ
in
the
World
,
was
committed
unto
them
.
Who
would
not
think
that
he
should
provide
for
them
,
if
not
Principalities
or
Popedoms
,
yet
at
least
,
Arch-Bishopricks
,
and
Bishopricks
,
with
other
good
Ecclesiastical
Dignities
and
Preferments
?
Hereby
,
might
they
have
been
made
meet
to
converse
with
Princes
,
and
had
been
freed
from
the
Contempt
of
the
Vulgar
:
But
Infinite
Wisdom
did
otherwise
dispose
of
them
,
and
their
Concerns
in
this
World
.
For
,
as
God
was
pleased
to
exercise
them
with
the
common
Afflictions
and
Calamities
of
this
Life
;
which
he
makes
use
of
,
to
take
off
the
Sweetness
of
present
Enjoyments
;
so
they
lived
and
died
in
a
Condition
of
Poverty
,
Distress
,
Persecution
,
and
Reproach
.
God
set
them
forth
as
Examples
as
unto
other
ends
,
namely
of
Light
,
Grace
,
Zeal
,
and
Holiness
in
their
Lives
,
so
to
manifest
,
of
how
little
Concernment
unto
our
own
Blessedness
,
or
an
Interest
in
his
Love
,
is
the
abundance
of
all
things
here
below
;
as
also
,
that
the
want
of
them
all
may
consist
with
the
highest
Participation
of
his
Love
and
Favour
.
1
Cor.
4.9.11
,
12
,
13.
For
I
think
that
God
hath
set
forth
us
the
Apostles
Last
,
as
it
were
appointed
to
Death
.
For
we
are
made
a
Spectacle
unto
the
World
,
and
unto
Angels
,
and
to
Men.
Even
unto
this
present
Hour
,
we
both
hunger
and
thirst
,
and
are
naked
,
and
are
buffetted
,
and
have
no
certain
Dwelling-Place
;
and
labour
working
with
our
own
hands
;
being
reviled
,
we
bless
;
being
persecuted
,
we
suffer
it
;
being
defamed
,
we
intreat
;
we
are
made
as
the
Filth
of
the
World
,
and
are
the
off-scouring
of
all
things
unto
this
Day
.
And
if
the
Consideration
thereof
be
not
of
weight
with
others
,
undoubtedly
,
it
ought
to
be
so
with
them
who
are
called
to
Preach
the
Gospel
,
and
are
the
Successors
to
the
Apostles
.
There
can
be
nothing
more
uncouth
,
absurd
,
and
shameful
,
nothing
more
opposite
unto
the
Intimation
of
the
Wisdom
and
Will
of
God
in
his
dealings
with
those
first
and
most
honourable
Dispensers
of
it
,
than
for
such
Persons
to
seek
and
follow
greedily
after
secular
Advantages
,
in
worldly
Powers
,
Riches
,
Wealth
,
and
Honour
.
Hence
there
hath
been
in
former
Ages
,
and
Endeavour
to
seperate
such
Persons
as
were
by
any
means
dedicated
unto
the
Ministry
of
the
Gospel
,
from
all
Secular
Dignities
and
Revenues
.
Yea
,
some
maintained
,
that
they
were
to
enjoy
nothing
of
their
own
,
but
were
to
live
on
Alms
,
or
the
free
Contributions
of
the
People
.
But
this
was
quickly
Condemned
as
Heresy
in
Wickliff
and
others
.
Yet
another
sort
set
up
,
that
would
pretend
thereunto
,
as
unto
themselves
,
though
they
would
not
obliege
all
others
unto
the
same
Rule
.
This
produced
some
Swarms
of
begging
Fryars
,
whom
they
of
the
Church
,
who
were
in
Possession
of
Wealth
and
Power
,
thought
meet
to
laugh
at
and
let
alone
;
of
late
Years
,
this
Contest
is
at
an
End
.
The
Clergy
have
happily
gotten
the
Victory
,
and
esteem
all
due
unto
them
,
that
they
can
by
any
ways
obtain
;
nor
is
there
any
greater
Crime
,
than
for
a
Man
to
be
otherwise
minded
.
But
these
things
are
not
our
present
Concernment
.
From
the
Beginning
it
was
not
so
.
And
it
is
well
if
in
such
a
way
,
Men
are
able
to
maintaine
the
Frame
of
Mind
enquired
after
,
which
is
Life
and
Peace
.
Thirdly
,
God
continues
to
cast
Contempt
on
these
things
,
by
giving
always
incomparably
the
greatest
Portion
of
them
unto
the
vilest
Men
,
and
his
own
avowed
Enemies
.
This
was
a
Temptation
under
the
Old
Covenant
,
but
is
highly
instructive
under
the
New
.
None
will
Judge
those
things
to
be
of
real
Value
,
which
a
Wise
Man
casts
out
dayly
unto
Swine
,
making
little
or
no
use
of
them
in
his
Family
.
Those
Monsters
of
Men
,
Nero
,
and
Heliogabalus
had
more
Interest
in
,
and
more
Power
over
the
things
in
this
World
,
than
ever
had
the
best
of
Men.
Such
Villans
in
Nature
,
so
pernitius
unto
humane
Society
,
that
their
not
Being
was
the
Interest
of
Mankind
;
but
yet
more
of
the
World
poured
on
them
,
then
they
knew
either
how
to
Enjoy
,
Possess
,
Vse
,
or
Abuse
.
Look
on
all
the
principal
Treasures
and
Powers
of
this
World
,
as
in
the
Hand
of
one
of
these
Monsters
,
and
there
disposed
of
by
Divine
Providence
,
and
you
may
see
at
what
rate
God
values
them
.
At
this
Day
,
the
greatest
,
most
noble
,
wealthy
and
Fruitful
Parts
of
the
Earth
,
are
given
unto
the
Great
Turk
,
with
some
other
Eastern
Potentates
,
either
Mahumetans
or
Pagans
,
who
are
prepared
for
Eternal
Destruction
.
And
if
we
look
nearer
home
,
we
may
see
in
whose
Hands
is
the
Power
of
the
Chiefest
Nations
of
Europe
,
and
unto
what
end
it
is
used
.
The
utmost
of
what
some
Christian
Professors
among
our selves
are
intent
and
designing
upon
,
as
that
which
would
render
them
wondrous
happy
in
their
own
Apprehensions
,
put
Hundreds
of
them
together
,
and
it
would
not
answer
the
Wast
made
by
the
forementioned
Beasts
every
Day
.
Doth
not
God
proclaime
herein
,
that
the
things
of
this
World
are
not
to
be
valued
or
esteemed
?
if
they
were
so
,
and
had
a
real
worth
in
themselves
,
would
the
Holy
and
Righteous
God
make
such
a
Distribution
of
them
.
The
most
of
those
whom
he
Loves
,
who
enjoy
his
Favour
,
not
only
comparatively
have
the
meanest
Share
of
them
,
but
are
exercised
with
all
the
Evils
that
the
Destitution
and
want
of
them
can
be
accompanied
withal
?
His
open
and
avowed
Enemies
in
the
mean
time
,
have
more
than
they
know
what
to
do
withal
.
Who
would
set
his
Heart
and
Affections
on
those
things
which
God
poureth
into
the
Bosomes
of
the
vilest
Men
,
to
be
a
Snare
unto
them
here
,
and
an
Aggravation
of
their
Condemnation
for
ever
;
It
seems
,
you
may
go
and
take
the
World
,
and
take
the
Curse
,
Death
and
Hell
along
with
it
,
and
what
will
it
profit
a
Man
to
gain
the
whole
World
and
loose
his
own
Soul
.
What
can
any
Man
do
on
the
Consideration
hereof
,
who
will
not
forego
all
his
Hopes
and
Expectations
from
God
,
but
retreat
unto
the
Faith
of
things
Spiritual
and
Eternal
,
as
containing
an
Excellency
in
them
incomparably
above
all
that
may
be
enjoyed
here
below
.
Fourthly
,
He
doth
continue
to
give
perpetual
Instances
of
their
uncertainty
and
unsatisfactoriness
in
the
utter
Disappointment
of
Men
that
have
had
Expectations
from
them
.
The
wayes
hereof
are
various
,
and
the
Instances
so
multiplyed
,
as
that
most
men
in
the
World
,
unless
they
are
like
the
Fool
in
the
Gospel
,
who
had
his
Soul
take
its
ease
for
many
Years
,
because
his
Barns
were
full
,
live
in
perpetual
Fears
and
Apprehensions
,
that
they
shall
speedily
loose
whatever
they
enjoy
;
or
are
under
the
Power
of
a
stupid
Security
.
But
as
unto
this
Consideration
of
them
,
there
is
such
an
Account
given
by
the
Wiseman
,
as
unto
which
nothing
can
be
added
,
or
which
no
Reason
or
Experience
is
able
to
contradict
,
Eccl.
12.
By
these
and
the
like
ways
doth
God
cast
contempt
on
all
things
here
below
;
discouerng
the
Folly
and
Falseness
of
the
Promises
which
the
World
makes
use
of
to
allure
our
Affections
unto
it self
.
This
therefore
is
to
be
laid
as
the
Foundation
in
all
our
Considerations
,
unto
what
or
whom
we
shall
cleave
by
our
Affections
,
that
God
hath
not
only
declared
the
Insufficiency
of
these
things
,
to
give
us
that
Rest
and
Happiness
which
we
seek
after
,
but
also
poured
Contempt
upon
them
,
in
his
Holy
,
Wise
Disposal
of
them
in
the
World
.
Secondly
,
God
hath
added
unto
their
Vanity
,
by
shortning
the
Lives
of
Men
,
reducing
their
Continuance
in
this
world
unto
so
short
and
uncertain
a
Season
,
as
it
is
impossible
they
should
take
any
solid
Satisfaction
in
what
they
enjoy
here
below
.
So
it
is
expressed
by
the
Psalmist
.
Behold
thou
hast
made
my
Dayes
as
an
handbreadth
,
and
my
Age
is
nothing
before
these
.
Hence
he
draws
two
Conclusions
.
First
,
That
every
Man
at
his
best
Estate
,
is
but
vanity
.
Secondly
,
That
every
Man
walks
in
a
vain
shew
;
surely
they
are
disquieted
in
vain
,
he
heapeth
up
Riches
,
and
knoweth
not
who
shall
gather
them
.
Psal.
39.5
,
6.
The
uncertainty
and
shortness
of
the
Lives
of
Men
,
render
all
their
Endeavours
and
Contrivances
about
Earthly
things
,
both
vain
and
foolish
.
When
Men
lived
eight
or
nine
hundred
Years
,
they
had
opportunity
to
suck
out
all
the
Sweetness
that
was
in
Creature
Comforts
,
to
make
large
Provisions
of
them
,
and
to
have
long
Projections
about
them
.
But
when
they
had
so
,
they
all
issued
in
that
Violence
,
Oppression
,
and
Wickedness
,
which
brought
the
Flood
on
the
World
of
Ungodly
Men.
And
it
still
so
abides
,
the
more
of
,
and
the
longer
men
enjoy
these
things
,
the
more
without
the
Soveraign
Preservative
of
Grace
,
will
they
abound
in
Sin
,
and
Provocations
of
God
.
But
God
hath
reduced
the
Life
of
Man
unto
the
small
pittance
of
seventy
Years
;
casting
what
may
fall
out
of
a
longer
continuance
into
Travel
and
Sorrow
.
Besides
,
that
Space
is
shortned
with
the
most
,
by
various
and
innumerable
Incidencies
and
Occasions
.
Wherefore
in
these
seventy
Years
,
consider
how
long
it
is
before
men
begin
to
have
a
tast
or
gust
of
the
things
of
this
Life
;
how
many
things
fall
in
cross
,
to
make
us
weary
of
them
before
the
end
of
our
Days
,
how
few
among
us
,
not
one
of
a
thousand
,
attain
that
Age
,
what
is
the
uncertainty
of
all
men
living
,
as
to
the
continuance
of
their
Lives
unto
the
next
Day
▪
and
we
shall
see
that
the
holy
,
wise
God
,
hath
left
no
such
Season
for
their
enjoyment
,
as
might
put
a
value
upon
them
.
And
when
on
the
other
hand
it
is
remembered
,
that
this
Man
who
is
of
such
short
continuance
in
this
world
,
is
yet
made
for
Eternity
,
Eternal
Blessedness
or
Misery
,
which
State
depends
wholly
on
his
Interest
on
things
above
,
and
setting
his
Affections
on
them
,
they
must
forfeit
all
their
reason
,
as
well
as
bid
Defiance
unto
the
Grace
of
God
,
who
give
them
up
unto
things
below
.
Thirdly
.
God
hath
openly
and
fully
declared
the
Danger
that
is
in
these
things
,
as
unto
their
Enjoyment
and
Use
;
and
what
Multitudes
of
Souls
miscarry
,
by
an
inordinate
adherence
unto
them
.
For
they
are
the
matter
of
those
Temptations
,
whereby
the
Souls
of
Men
are
ruined
for
ever
;
the
Fuel
that
supplys
the
Fire
of
their
Lusts
until
they
are
consumed
by
it
.
Men
under
the
Power
of
Spiritual
Convictions
,
fall
not
into
Sin
,
fail
not
eternally
,
but
by
means
of
Temptation
;
That
is
the
mire
wherein
this
Rush
doth
grow
.
For
others
who
live
and
die
in
the
madness
and
wildness
of
Nature
,
without
any
restraint
in
their
Minds
from
the
Power
of
Convictions
,
they
need
no
external
Temptations
,
but
only
Opportunities
to
exert
their
Lusts.
But
for
those
who
by
any
means
are
convinced
of
Sin
,
Righteousness
and
Judgement
,
so
as
to
design
the
ordering
of
their
Lives
,
with
respect
unto
the
Sense
they
have
of
them
,
they
fall
not
into
actual
Sin
,
but
upon
Temptations
.
That
,
whatever
it
be
,
which
causeth
,
occasioneth
,
and
prevaileth
on
a
convinced
Person
,
unto
Sin
,
that
is
Temptation
.
Wherefore
this
is
the
great
means
of
the
Ruine
of
the
Souls
of
men
.
Now
,
though
there
are
many
Principles
of
Temptation
,
many
Causes
that
actually
concur
unto
its
Efficacy
,
as
Sin
,
Satan
,
and
other
Men
,
yet
the
Matter
of
almost
all
ruinous
Temptations
is
taken
out
of
this
World
,
and
the
things
of
it
.
Thence
doth
Satan
take
all
his
Darts
:
Thence
do
evil
Men
derive
all
the
ways
and
means
whereby
they
corrupt
others
,
and
from
thence
is
all
the
fewel
of
Sin
,
and
Lust
taken
.
And
which
adds
unto
this
evil
,
all
that
is
in
the
World
,
contributes
its
utmost
thereunto
.
All
that
is
in
the
World
,
is
the
Lust
of
the
Flesh
,
the
Lust
of
the
Eyes
,
and
the
Pride
of
Life
.
1
Joh.
2.16
.
It
is
not
a
direct
formal
annumeration
of
the
things
that
are
in
the
World
,
nor
a
Distribution
of
them
under
several
Heads
,
but
it
is
so
of
the
principal
Lusts
of
the
Minds
,
of
Men
,
whereunto
all
the
things
in
the
World
are
subservient
.
Wherefore
,
not
only
the
Matter
of
all
Temptations
is
taken
out
of
the
World
,
but
every
thing
that
is
in
the
World
is
apt
&
fit
to
abused
unto
that
end
.
For
it
were
easy
to
shew
that
there
is
nothing
desirable
or
valuable
in
this
whole
world
,
but
it
is
reducible
unto
a
Subserviency
unto
one
or
other
of
These
Lusts
,
and
is
applicable
unto
the
Interest
and
Service
of
Temptations
and
Sins
.
When
men
hear
of
these
things
,
hey
tare
apt
to
say
,
let
the
Dream
be
unto
them
that
are
openly
wicked
,
and
the
Interpretation
of
it
unto
them
that
are
profligate
in
Sin
.
Unto
unclean
Persons
,
Drunkards
,
Oppressors
,
proud
ambitious
Persons
,
it
may
be
it
is
so
;
but
as
unto
them
,
they
use
the
things
of
this
World
with
a
due
moderation
,
so
as
they
are
no
Snare
unto
them
.
But
to
own
they
are
used
unto
what
end
soever
,
if
the
Affections
of
men
are
set
upon
them
,
one
way
or
other
,
there
is
nothing
in
the
World
,
but
is
thus
a
Snare
and
Temptation
.
However
we
should
be
very
crreful
how
we
adhere
unto
,
or
under
value
that
which
is
the
cause
and
means
of
the
ruine
of
multitudes
of
Souls
.
By
the
warnings
given
us
hereof
,
doth
God
design
,
as
unto
the
use
of
means
,
to
teach
us
the
vanity
and
danger
of
fixing
our
Affections
on
things
below
.
Fourthly
,
Things
are
so
ordered
in
the
holy
wise
Dispensation
of
Gods
Providence
,
that
it
requires
much
Spiritual
Wisdom
to
distinguish
between
the
use
and
the
abuse
of
these
things
,
between
a
lawful
care
about
them
,
and
an
inordinate
cleaving
unto
them
.
Few
distinguish
aright
here
,
and
therefore
in
these
things
will
many
find
their
great
mistake
at
the
last
Day
.
The
Disappointments
that
they
will
fall
under
,
as
to
what
concerns
their
earthly
enjoyments
and
the
use
of
them
,
wherewith
they
were
intrusted
,
see
Mat.
25.34
.
to
the
end
of
the
Chapter
.
It
is
granted
that
there
is
a
lawful
use
of
these
things
,
a
lawful
Care
and
Industry
about
them
.
So
it
is
also
acknowledged
,
it
cannot
be
denied
,
that
there
is
an
abuse
of
them
springing
from
an
inordinate
Love
,
and
cleaving
unto
them
.
But
here
men
deceive
themselves
,
taking
their
Measures
by
the
most
crooked
uncertain
Rules
.
Some
make
their
own
Inclinations
the
Rule
and
measure
of
what
is
so
lawful
and
allowable
,
some
the
Examples
of
others
;
some
the
Course
of
the
World
,
some
their
own
real
or
pretended
necessities
.
They
confess
that
there
is
an
inordinate
love
of
those
things
and
an
abuse
of
them
,
in
excesses
of
various
sorts
,
which
the
Scripture
plainly
affirms
,
and
which
Experience
gives
open
Testimony
unto
.
But
as
unto
their
State
and
Circumstances
,
their
Care
,
Love
and
Industry
are
all
allowable
.
That
which
influenceth
all
these
Persons
,
is
Self-Love
,
which
inveterate
corrupt
Affections
,
and
false
Reasonings
do
make
an
Application
of
unto
these
Occasions
.
Hence
we
have
men
approving
of
themselves
as
just
Stewards
of
their
Enjoyments
,
whil'st
others
judge
them
hard
,
covetous
,
earthly-minded
;
no
way
laying
out
what
they
are
intrusted
withal
unto
the
Glory
of
God
,
in
any
due
Proportion
.
Others
also
think
not
amiss
of
themselves
in
this
kind
,
who
live
in
palpable
excesses
,
either
of
Pride
of
Life
,
or
Sensual
Pleasures
,
vain
Apparel
and
the
like
.
So
in
particular
,
most
men
in
their
Feastings
and
Entertainments
,
walk
in
direct
Contempt
of
the
Rules
which
our
Saviour
gives
in
that
case
;
Luk.
14.12.13.14
.
and
yet
approve
themselves
therein
.
But
what
if
any
of
us
should
be
mistaken
in
our
Rule
and
Application
of
it
unto
our
Conditions
?
Men
at
Sea
may
have
a
fair
Gale
of
Wind
wherewith
they
may
sail
freely
and
smoothly
for
a
Season
,
and
yet
insteed
of
being
brought
into
a
Port
,
be
cast
by
it
at
last
on
destructive
Shelves
or
Rocks
.
And
what
if
that
which
we
esteem
allowable
Love
,
Care
and
Industry
,
should
prove
to
be
the
Fruit
of
earthly
Affections
,
inordinate
and
predominant
in
us
;
what
if
we
miss
in
our
measures
,
and
that
which
we
approve
of
in
our selves
,
should
be
disapproved
of
God
;
we
are
cast
for
ever
,
we
belong
unto
the
World
,
and
with
the
World
we
shall
perish
.
It
may
be
said
,
that
if
it
be
so
difficult
to
distinguish
between
these
things
,
namely
the
lawful
use
of
things
here
below
,
and
their
abuse
,
the
allowable
Industry
about
them
,
and
the
inordinate
Love
of
them
,
on
the
Knowledge
whereof
our
Eternal
Conditions
depends
,
it
is
impossible
but
men
must
spend
their
time
in
solicitous
anxiety
of
Mind
,
as
not
knowing
when
they
have
aright
discharged
their
Duty
.
Ans.
(1)
I
press
these
things
at
present
no
further
,
but
only
to
shew
how
dangerous
a
thing
it
is
for
any
to
encline
in
his
Affections
unto
the
Things
of
this
World
,
wherein
an
excess
is
ruinous
,
and
hardly
discoverable
.
Surely
,
no
Wise-man
will
venture
freely
and
frequently
unto
the
edge
of
such
a
Precipice
.
He
will
be
jealous
of
his
Measures
,
lest
they
will
not
hold
by
the
Rule
of
the
Word
.
And
a
due
Sense
hereof
is
the
best
preservative
of
the
Soul
,
from
cleaving
inordinately
unto
these
things
below
.
And
when
God
in
any
Instance
,
by
Afflictions
,
or
otherwise
,
shews
unto
Believers
their
Transgression
herein
,
and
how
they
have
exceeded
,
Job
.
38.8
,
9.
it
makes
them
careful
for
the
future
.
They
will
now
or
never
be
diligent
,
that
they
fall
not
under
that
peremptory
Rule
.
1
Joh.
2.14
.
Secondly
,
Where
the
Soul
is
upright
and
sincere
,
there
is
no
need
in
this
case
of
any
more
Solicitousness
or
Anxiety
of
Mind
,
than
there
is
unto
or
about
other
Duties
.
But
when
it
is
byased
and
acted
by
self-Love
,
and
its
more
strong
Inclinations
unto
things
present
,
it
is
impossible
men
should
enjoy
Solid
Peace
,
or
be
freed
from
severe
reflexions
on
them
by
their
own
Consciences
,
in
such
Seasons
wherein
they
are
awakened
unto
their
Duty
,
and
the
Consideration
of
their
State
;
nor
have
I
any
thing
to
tender
for
their
Relief
.
With
others
it
is
not
so
,
and
therefore
I
shall
so
far
digress
in
this
place
,
as
to
give
some
directions
unto
those
who
in
sincerity
would
be
satisfyed
in
this
lawful
use
and
enjoyment
of
earthly
things
;
so
as
not
to
adhere
unto
them
with
inordinate
Affections
.
First
,
Remember
always
that
you
are
not
Proprietors
,
nor
absolute
Possessors
of
these
things
,
but
only
Stewards
of
them
.
With
respect
unto
men
,
you
are
or
may
be
just
Proprietors
of
what
you
enjoy
,
with
Respect
unto
him
who
is
the
great
Possessor
of
Heaven
and
Earth
,
you
are
but
Stewards
.
This
Stewardship
we
are
to
give
an
account
of
,
as
we
are
taught
in
the
Parable
,
Luk.
16.1
,
2.
This
rule
always
attended
unto
,
will
be
a
Blessed
Guide
in
all
Instancss
and
Occasions
of
Duty
.
But
if
a
man
be
left
in
Trust
with
Houses
and
large
Possessions
,
as
a
Steward
for
the
right
Lord
,
Owner
,
and
Proprietor
of
them
,
if
he
fall
into
a
pleasing
Dream
,
that
they
are
all
his
own
,
and
use
them
accordingly
,
it
will
be
a
woful
Surprisal
unto
him
,
when
he
shall
be
called
to
account
for
all
he
hath
received
and
laid
out
,
whether
he
will
or
no.
And
when
indeed
he
hath
nothing
to
pay
.
It
will
scarce
be
otherwise
with
them
at
the
great
Day
,
who
forget
the
trust
which
is
committed
to
them
,
and
suppose
they
may
do
what
they
will
,
with
what
they
call
their
own
.
Secondly
,
There
is
nothing
in
the
ways
of
getting
,
enjoying
or
using
of
these
things
,
but
giveth
its
own
Evidence
unto
Spiritual
Wisdom
,
whether
it
be
within
the
bounds
of
Duty
or
no.
Men
are
not
lightly
deceived
herein
,
but
when
they
are
evidently
under
the
Power
of
corrupt
Affections
,
or
will
not
at
all
attend
unto
themselves
and
the
Language
of
their
own
Consciences
.
It
is
a
mans
own
Fault
alone
,
if
he
know
not
wherein
he
doth
exceed
.
A
due
Examination
of
our selves
in
the
Sight
of
God
,
with
respect
unto
these
things
,
the
Frame
and
Actings
of
our
Minds
in
them
,
will
greatly
give
check
unto
our
corrupt
Inclinations
,
and
discover
the
Folly
of
those
Reasonings
,
whereby
we
deceive
our selves
into
the
Love
of
Earthly
things
;
or
justify
our selves
therein
,
and
bring
to
Light
the
Secret
Principle
of
Self-Love
,
which
is
the
Root
of
all
this
evil
.
Thirdly
,
If
you
would
be
able
to
make
a
right
Judgement
in
this
Case
,
be
sure
that
you
have
another
Object
for
your
Affections
,
which
hath
a
predominant
Interest
in
your
Minds
,
and
which
will
Evidence
it self
so
to
have
on
all
Occasions
.
Let
a
Man
be
never
so
observant
of
himself
,
as
unto
all
Outward
Dutys
required
to
him
,
with
respect
unto
these
earthly
things
;
let
him
be
liberal
in
the
Disposal
of
them
on
all
Occasions
,
let
him
be
watchful
against
all
Intemperance
and
Excesses
in
the
use
of
them
;
yet
if
he
hath
not
another
Object
for
his
Affections
,
which
hath
a
prevailing
Influence
upon
them
,
if
they
are
not
set
upon
the
Things
that
are
above
,
one
way
or
other
,
it
is
the
World
that
hath
the
Possession
of
his
Heart
.
For
the
Affections
of
our
Minds
will
,
and
must
be
placed
in
chief
,
on
things
below
,
or
things
above
;
there
will
be
a
predominant
Love
in
us
;
and
therefore
,
although
all
our
Actions
should
testify
another
Frame
,
yet
if
God
,
and
the
things
of
God
be
not
the
Principal
Object
of
our
Affections
,
by
one
way
or
other
,
unto
the
World
we
do
belong
;
this
is
that
which
is
taught
us
so
expresly
by
our
Saviour
,
Luk.
16.9
,
10
,
11
,
12
,
13.
And
I
say
unto
you
,
make
to
your selves
Friends
of
the
Mammon
of
Unrighteousness
,
that
when
you
fail
,
they
may
receive
you
into
everlasting
Habitations
.
He
that
is
faithful
in
that
which
is
least
,
is
faithful
also
in
much
:
and
he
that
is
unjust
in
the
least
,
is
unjust
also
in
much
.
If
therefore
you
have
not
been
faithful
in
the
unrighteous
Mammon
,
Who
will
commit
to
your
trust
the
true
Riches
?
And
if
ye
have
not
been
faithful
in
that
which
is
anothert
Mans
,
who
shall
give
you
that
which
is
your
own
?
No
Servant
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
;
ye
cannot
serve
God
and
Mammon
.
Fourthly
,
Labour
continually
for
the
Mortification
of
your
Affections
unto
the
things
of
this
World
.
They
are
in
the
State
of
corrupted
Nature
,
set
and
fixed
on
them
,
nor
will
any
Reasonings
or
Considerations
effectually
divert
them
,
or
take
them
off
in
a
due
manner
,
unless
they
are
mortifyed
unto
them
by
the
Cross
of
Christ
.
Whatever
Change
be
otherwise
wrought
in
them
▪
it
will
be
of
no
Advantage
unto
us
.
It
is
Mortification
alone
,
that
will
take
them
off
from
earthly
things
unto
the
Glory
of
God
.
Hence
the
Apostle
having
given
us
that
Charge
,
Set
your
Affections
on
things
above
,
and
not
on
things
below
on
the
Earth
,
Col.
3.2
.
Adds
this
,
as
the
only
way
and
means
whereby
we
may
do
so
,
Mortify
therefore
your
Members
that
are
on
the
Earth
.
v.
5.
Let
no
man
think
that
his
Affections
will
fall
off
from
earthly
things
of
their
own
accord
.
The
keenness
and
sharpness
of
them
,
in
many
things
,
may
be
abated
by
the
decay
of
their
natural
Powers
in
Age
,
and
the
like
.
They
may
be
mated
by
frequent
Disappointments
,
by
Sicknesses
,
Pains
and
Afflictions
,
as
we
shall
see
immediately
;
or
they
may
be
willing
unto
a
Distribution
of
earthly
Enjoyments
,
to
have
the
Reputation
of
it
,
wherein
they
still
cleave
unto
the
World
,
but
under
another
shape
and
appearance
.
They
may
be
startled
by
Convictions
,
so
as
to
do
many
things
gladly
,
that
belong
unto
another
Frame
.
But
or
one
pretence
or
other
,
under
one
appearance
or
other
,
they
will
for
ever
adhere
and
cleave
unto
earthly
things
,
unless
they
are
mortified
unto
them
,
through
Faith
in
the
Blood
and
Cross
of
Christ
.
Gal.
6.14
.
Whatever
thoughts
you
may
have
of
your selves
in
this
matter
,
unless
you
have
the
Experience
of
a
work
of
Mortification
on
your
Affections
,
you
can
have
no
refreshing
ground
of
Assurance
,
that
you
are
in
any
thing
Spiritually-Minded
.
Fifthly
,
In
all
Instances
of
Duty
belonging
unto
your
Stewardship
of
earthly
things
,
attend
diligently
unto
the
Rule
of
the
Word
:
without
this
,
the
Grace
exhorted
unto
,
may
be
abused
.
So
of
old
,
under
a
pretence
of
a
relinquishment
of
the
things
of
this
World
,
because
of
the
danger
in
adhering
unto
them
,
their
own
,
Superstition
,
and
the
Craft
of
other
men
prevailed
with
many
,
to
part
with
all
they
had
unto
the
Service
of
others
,
not
better
,
it
may
be
,
not
so
good
as
themselves
.
This
Evil
wholly
arose
from
want
of
attendance
unto
the
Rule
of
Truth
,
which
gives
no
such
Direction
in
ordinary
Cases
.
But
there
is
not
much
seen
in
these
days
,
of
an
Excess
in
that
kind
.
But
on
the
other
hand
,
in
all
Instances
of
Duties
of
this
nature
,
most
mens
Minds
are
habitually
influenced
with
Pretences
,
Reasonings
,
and
Considerations
,
that
turn
the
Scales
as
unto
what
they
ought
to
do
in
proportion
in
this
Duty
,
on
the
side
of
the
World
.
If
you
would
be
safe
,
you
must
in
all
Instances
of
Duty
,
as
in
works
of
Charity
,
Piety
,
and
Compassion
,
give
Authority
in
and
over
your
Souls
,
unto
the
Rule
of
the
Word
.
Let
neither
Self
nor
Unbelief
,
nor
the
Custom
and
Example
of
others
be
heard
to
speak
;
but
let
the
Rule
alone
be
attended
unto
,
and
to
what
that
speaks
,
yeild
,
Obedience
.
Unless
these
things
are
found
in
us
,
none
of
us
,
no
man
living
,
if
it
be
not
so
with
him
,
can
have
any
refreshing
Evidence
or
Assurance
,
that
he
is
not
under
the
Power
of
an
inordinate
,
yea
,
and
predominant
Love
unto
this
World
.
And
indeed
to
add
a
little
further
on
the
Occasion
of
this
Digression
,
it
is
a
sad
thing
to
have
this
Exception
made
against
the
State
of
any
Man
,
on
just
Grounds
;
yea
,
but
he
loves
the
World
.
He
is
sober
and
industrious
,
he
is
constant
in
Dutys
of
Religion
,
it
may
be
,
an
earnest
Preacher
of
them
,
a
man
of
sound
Principles
,
and
blameless
as
unto
the
Excesses
of
Life
;
but
he
loves
the
World
.
The
Question
is
,
how
doth
this
appear
?
it
may
be
,
what
you
say
,
is
but
one
of
those
evil
Surmises
which
all
things
are
filled
withal
.
Wherefore
,
I
speak
it
not
at
all
to
give
countenance
unto
the
rash
Judging
of
others
,
which
none
are
more
prone
unto
,
than
those
,
who
one
way
or
other
are
eminently
guilty
themselves
.
But
I
would
have
every
man
judge
himself
,
that
we
be
none
of
us
Condemned
of
the
Lord
.
It
notwithstanding
the
things
mentioned
,
any
of
us
do
center
in
Self
,
which
is
supplyed
and
filled
with
the
World
,
if
we
preffer
Self
above
all
other
things
,
do
aim
at
the
Satisfaction
of
Self
in
what
we
do
well
or
ill
,
are
useless
unto
the
only
Good
and
Blessed
Ends
of
these
earthly
things
,
in
supplying
the
wants
of
others
,
according
unto
the
Proportions
wherewith
we
are
intrusted
;
it
is
to
be
feared
,
that
the
World
,
and
the
things
that
are
in
it
,
have
the
Principal
Interest
in
our
Affections
.
And
the
danger
is
yet
greater
with
them
who
divert
on
the
other
Extream
.
Such
are
they
,
who
in
Pride
of
Life
,
Vanity
in
Apparrel
,
Excess
in
Drinking
,
pampering
the
Flesh
every
day
,
tread
close
on
the
heels
of
the
World
,
if
they
do
not
also
fully
keep
Company
with
it
.
Altogether
in
vain
is
it
for
such
Persons
to
countenance
themselves
with
an
Appearance
of
other
Graces
in
them
,
or
the
sedulous
Performance
of
other
Dutys
.
This
one
Rule
will
eternally
prevail
against
them
;
If
any
man
love
the
World
,
the
Love
of
the
Father
is
not
in
him
.
And
by
the
way
,
let
men
take
heed
how
they
walk
in
any
Instance
against
the
known
Judgement
and
Practise
of
the
wiser
,
or
more
experienced
sort
of
Christians
,
to
their
Regret
and
Sorrow
,
if
not
unto
their
Offence
and
Scandal
,
or
in
any
way
whereunto
they
win
the
Consent
of
their
own
Light
and
Conscience
,
by
such
Reasonings
and
Considerations
,
as
will
not
hold
weight
in
the
Ballance
of
the
Sanctuary
.
Yet
thus
,
and
no
otherwise
is
it
with
all
them
,
who
under
a
Profession
of
Religion
,
do
indulge
,
unto
any
Excesses
wherein
they
are
conformed
unto
the
World
.
Fifthly
,
God
makes
a
Hedge
against
the
Excess
of
the
Affections
of
men
,
rational
and
any
way
enlightned
,
unto
the
things
of
this
World
,
by
suffering
the
Generality
of
men
to
carry
the
use
of
them
,
and
to
be
carried
by
the
abuse
of
them
,
into
Actings
so
filthy
,
so
abominable
,
so
ridiculous
as
Reason
it self
cannot
but
abhor
.
Men
by
them
transform
themselves
into
Beasts
and
Monsters
,
as
might
be
manifested
by
all
sorts
of
Instances
;
hence
the
Wise-man
prayed
against
Riches
,
lest
he
should
not
be
able
to
manage
the
Temptations
wherewith
they
are
accompanied
;
Prov.
30.8.9
.
Lastly
,
to
close
this
matter
,
and
to
shew
us
what
we
are
to
expect
,
in
case
we
set
our
Affections
on
things
here
below
,
and
they
have
thereby
a
predominant
Interest
in
our
Hearts
,
God
hath
positively
determined
and
declared
,
that
if
it
be
so
,
he
will
have
nothing
to
do
with
us
,
nor
will
accept
of
those
Affections
which
we
pretend
we
can
,
and
do
spare
for
him
,
and
Spiritual
things
.
If
we
abstain
from
open
Sins
,
if
we
abhor
the
Lewdness
and
Uncleanness
of
men
in
the
World
,
if
we
are
constant
in
religious
Dutys
,
and
give
our selves
,
up
to
walk
after
the
most
strict
sort
in
Religion
,
like
Paul
in
his
Pharisaism
,
may
we
not
,
will
some
say
or
think
,
find
acceptance
with
God
,
though
our
Hearts
cleave
inordinately
unto
the
things
of
this
World
?
I
say
,
God
hath
preremptorily
determined
the
contrary
;
and
if
other
Arguments
will
not
prevail
with
us
,
he
leaves
us
at
last
unto
this
,
Go
love
the
World
and
the
things
of
it
,
but
know
assuredly
?
you
do
it
unto
the
eternal
Loss
of
your
Souls
.
1
Joh.
2.15
.
Jam.
4.
These
few
Instances
have
I
given
of
the
Arguments
and
Motives
whereby
God
is
pleased
to
deter
us
from
fixing
our
Affections
on
things
here
below
.
And
they
are
most
of
them
such
only
,
as
he
maketh
use
of
in
the
Administation
of
his
Providence
.
There
are
two
other
Heads
of
things
,
that
offer
themselves
unto
our
Consideration
.
First
,
The
Ways
,
Means
,
Arguings
,
and
Enticements
which
the
World
makes
use
of
,
to
draw
,
keep
,
and
secure
the
Affections
of
Men
unto
it self
.
Secondly
,
The
Secret
,
Powerful
Efficacy
of
Grace
,
in
taking
off
the
Heart
from
these
things
,
turning
and
drawing
it
unto
God
,
with
the
Arguments
and
Motives
that
the
holy
Spirit
maketh
use
of
,
in
and
by
the
Word
unto
this
End
;
and
wherein
we
must
shew
what
is
the
Act
of
conquering
Grace
,
wherein
the
Heart
is
finally
prevailed
on
,
to
choose
and
adhere
unto
God
in
Love
immutable
.
But
these
things
cannot
be
handled
in
any
measure
,
according
to
their
nature
and
importance
,
without
such
length
of
Discourse
,
as
I
cannot
not
here
divert
unto
.
I
shall
therefore
proceed
unto
that
which
is
the
proper
and
peculiar
Subject
before
us
.
CHAP.
XII
.
What
is
required
in
,
and
unto
our
Affections
,
that
they
may
be
Spiritual
.
A
threefold
work
on
the
Affections
described
.
TO
declare
the
Interest
of
our
Affections
in
this
Frame
of
being
Spiritually-Minded
,
and
what
they
contribute
thereunto
,
I
shall
do
these
three
things
.
First
,
Declare
what
is
required
hereunto
,
that
our
Affections
may
be
Spiritual
,
wherein
lyes
the
Foundation
of
the
whole
Duty
.
Secondly
,
What
are
their
Actings
when
they
are
so
Spiritual
.
Thirdly
,
What
are
the
means
whereby
they
may
be
kept
and
preserved
in
that
Frame
,
with
sundry
other
things
of
the
like
nature
How
our
Affections
are
concerned
in
,
or
do
belong
unto
the
Frame
of
Mind
enquired
after
,
hath
been
before
declared
.
Without
Spiritual
Affections
,
we
cannot
be
Spiritually-Minded
.
And
that
they
may
be
of
this
use
,
three
things
are
required
.
First
,
Their
Principle
.
Secondly
,
Their
Object
.
Thirdly
,
The
way
and
manner
of
their
Application
unto
their
proper
Object
,
by
Vertue
of
that
Principle
.
First
,
As
unto
the
Principle
acting
in
them
,
that
our
Affections
may
be
Spiritual
,
and
the
Spring
of
our
being
Spiritually-Minded
,
it
is
required
that
they
be
changed
,
renewed
,
and
in-laid
with
Grace
,
Spiritual
and
Supernatural
.
To
clear
the
Sense
hereof
,
we
must
a
little
consider
,
what
is
their
State
by
Nature
,
and
then
,
by
what
means
they
may
be
wrought
upon
,
as
unto
a
Change
,
or
a
Renovation
.
For
they
are
like
unto
some
things
,
which
in
themselves
,
and
their
own
Nature
,
are
poisonous
;
but
being
corrected
,
and
receiving
a
due
Temperament
,
from
a
mixture
of
other
Ingredients
,
become
Medicinal
,
and
of
excellent
Use.
First
,
By
nature
,
our
Affections
all
of
them
are
depraved
and
corrupted
.
Nothing
in
the
whole
Nature
of
Man
,
no
Power
or
Faculty
of
the
Soul
is
fallen
under
greater
Disorder
and
Depravation
by
the
Entrance
of
Sin
,
than
our
Affections
are
.
In
and
by
them
is
the
Heart
wholly
gone
and
turned
off
from
God
,
Tit.
3.3
.
It
were
a
long
work
to
set
forth
this
Depravation
of
our
Affections
,
nor
doth
it
belong
unto
our
present
Design
.
Some
few
things
I
shall
briefly
observe
concerning
it
,
to
make
way
unto
what
is
proposed
concerning
their
Change
.
First
,
This
is
the
only
Corruption
and
Depravation
of
our
Nature
,
by
the
Fall
evident
in
and
unto
Reason
,
or
the
Light
of
Nature
it self
.
Those
who
were
wise
among
the
Heathen
,
both
saw
it
and
complained
of
it
.
They
found
a
weakness
in
the
Mind
,
but
saw
nothing
of
its
darkness
and
depravation
,
as
unto
things
Spiritual
.
But
they
were
sensible
enough
of
this
Disorder
and
Tumult
of
the
Affections
in
things
moral
,
which
renders
the
Minds
of
men
like
a
troubled
Sea
,
whose
Waters
cast
up
Mire
and
Dirt.
This
greatly
aggravates
the
neglect
of
them
who
are
not
sensible
of
it
in
themselves
,
seeing
it
is
discernable
in
the
Light
of
Nature
.
Secondly
,
They
are
as
depraved
,
the
Seat
and
Subject
of
all
Lusts
,
both
of
the
Flesh
and
of
the
Spirit
.
Yea
,
Lust
or
evil
Concupiscence
is
nothing
but
the
irregular
Motion
and
Acting
of
our
Affections
,
as
depraved
,
defiled
,
corrupted
,
Rom.
7.9
.
Hence
,
no
one
Sin
can
be
mortifyed
without
a
Change
wrought
in
the
Affections
.
Thirdly
,
They
are
the
Spring
,
Root
,
and
Cause
of
all
actual
Sin
in
the
World
,
Mat.
15.9
.
The
evil
Heart
in
the
Scripture
,
is
the
corrupt
Affections
of
it
,
with
the
Imaginations
of
the
Mind
whereby
they
are
excited
and
acted
.
Gen.
6.5
.
These
are
they
,
which
at
this
time
fill
the
whole
World
with
Wickedness
,
Darkness
,
Confusion
and
Terror
.
And
we
may
learn
what
is
their
Force
and
Efficacy
from
these
Effects
.
So
the
nature
of
the
Plague
is
most
evident
,
when
we
see
thousands
dying
of
it
every
week
.
Fourthly
,
They
are
the
way
and
means
whereby
the
Soul
applies
it self
unto
all
sinful
Objects
and
Actings
.
Hence
are
they
called
our
Members
,
our
earthly
Members
;
because
,
as
the
Body
applies
it self
unto
its
Operations
by
its
Members
,
So
doth
the
Soul
apply
it self
unto
what
belongs
unto
it
,
by
its
Affections
.
Rom.
6.13
.
Col.
3.5
.
Fifthly
,
They
will
not
be
under
the
Conduct
of
the
Mind
,
its
Light
,
or
Convictions
.
Rebellion
against
the
Light
of
the
Mind
,
is
the
very
form
whereby
their
Corruption
acts
it self
,
Job
.
24.13
.
Let
the
Apprehensions
of
the
Mind
,
and
its
Notions
of
Good
and
Evil
be
what
they
will
,
they
reject
them
,
and
lead
the
Soul
in
pursuit
of
their
Inclinations
.
Hence
,
no
natural
Man
whatsoever
,
doth
in
any
measure
answer
the
Light
of
his
Mind
,
or
the
Convictions
of
his
Understanding
;
but
he
sees
and
approves
of
better
things
following
those
that
are
worse
.
And
there
is
no
greater
Spiritual
Judgement
,
than
for
men
to
be
given
up
unto
,
themselves
,
and
their
own
evil
Affections
,
Rom.
1.26
.
Many
other
Instances
might
be
given
of
the
greatness
of
that
Depravation
which
our
Affections
are
fallen
under
by
Sin
;
these
may
suffice
as
unto
our
present
purpose
.
In
general
,
this
Depravation
of
our
Affections
by
nature
,
may
be
reduced
unto
two
Heads
.
First
,
An
utter
Aversation
from
God
and
all
Spiritual
things
.
In
this
lyes
the
Spring
of
all
that
Dislike
of
God
and
his
Ways
,
that
the
Hearts
of
Men
are
filled
withal
.
Yea
,
they
do
not
only
produce
an
Aversation
from
them
,
and
Dislike
of
them
,
but
they
fill
the
Mind
with
an
Enmity
against
them
.
Therefore
,
Men
say
in
their
Hearts
unto
God
,
Depart
from
us
,
for
we
desire
not
the
Knowledge
of
thy
Ways
;
What
is
the
Almighty
that
we
should
serve
him
?
Or
what
profit
should
we
have
if
we
Pray
unto
him
?
Job
.
21.14
,
15.
see
Rom.
1.28
.
Chap.
8.
7
,
8.
Secondly
,
An
inordinate
cleaving
unto
things
vain
,
earthly
,
and
sensual
;
causing
the
Soul
to
engage
into
the
pursuit
of
them
,
as
the
Horse
rushes
into
the
Battle
.
Whil'st
our
Affections
are
in
this
State
and
Condition
,
we
are
far
enough
from
being
Spiritually-Minded
,
nor
is
it
possible
to
engage
them
into
an
Adherence
unto
,
or
Delight
in
Spiritual
things
.
In
this
State
,
they
may
be
two
ways
wrought
upon
,
and
yet
not
so
renewed
,
as
to
be
serviceable
unto
this
End
.
First
,
There
may
be
various
temporary
Impressions
made
on
them
,
sometimes
there
is
so
by
the
Preaching
of
the
Word
.
Hereon
Men
may
hear
it
with
joy
,
and
do
many
things
gladly
.
Sometimes
it
is
so
by
Judgements
,
Dangers
,
Sicknesses
,
Apprehensions
of
the
approach
of
Death
,
Psal.
34
,
78.35
,
37.
These
things
take
men
off
for
a
season
from
their
greedy
Delight
in
earthly
things
,
and
the
pursuit
of
the
Interest
of
Lust
in
making
Provision
for
the
Flesh.
On
many
other
Occasions
,
by
great
variety
of
Causes
,
there
may
be
temporary
Impressions
made
on
the
Affections
,
that
shall
seem
for
a
season
,
to
have
turned
the
stream
of
them
.
And
thereon
we
have
many
,
who
every
day
will
be
wholly
as
it
were
for
God
,
resolved
to
forsake
Sin
,
and
all
the
Pleasures
of
it
;
but
the
next
return
unto
all
their
former
Excesses
.
For
this
is
the
Effect
of
those
Impressions
,
that
whereas
Men
ordinarily
are
predominantly
acted
by
Love
,
Desire
,
and
Delight
,
which
lead
them
to
act
according
unto
the
true
natural
Principles
of
the
Soul
:
now
they
are
for
a
Season
acted
by
Fear
,
and
Dread
,
which
put
a
kind
of
Force
on
all
their
Inclinations
.
Hereon
they
have
other
thoughts
of
Good
and
Evil
,
of
Things
Eternal
and
Tmporal
,
of
God
and
their
own
Duty
for
a
season
.
And
hereon
,
some
of
them
may
,
and
do
perswade
themselves
,
that
there
is
a
Change
in
their
Hearts
and
Affections
,
which
there
is
not
;
like
a
Man
who
perswades
himself
that
he
hath
lost
his
Ague
,
because
his
present
Fit
is
over
.
The
next
trial
of
Temptation
carries
them
away
again
unto
the
World
and
Sin
.
There
are
sometimes
sudden
Impressions
made
on
Spiritual
Affections
,
which
are
always
of
great
Advantage
to
the
Soul
,
renewing
its
Engagements
unto
God
and
Duty
.
So
was
it
with
Jacob
,
Gen.
28.16
,
17
,
18
,
19
,
20.
So
is
it
often
with
Believers
in
hearing
the
Word
,
and
other
Occasions
.
On
all
of
them
they
renew
their
cleavings
unto
God
with
Love
and
Delight
.
But
the
Effect
of
these
Impressions
on
unrenewed
Affections
,
are
neither
Spiritual
nor
durable
.
Yea
,
for
the
most
part
,
they
are
but
Checks
given
in
the
Providence
of
God
,
unto
the
raging
of
their
Lusts.
Psal.
9.20
.
Secondly
,
They
are
liable
unto
an
habitual
Change
.
This
the
Experience
of
all
Ages
gives
Testimony
to
.
There
may
be
an
habitual
Change
wrought
in
the
Passions
and
Affections
of
the
Mind
,
as
unto
the
inordinate
and
violent
pursuit
of
their
Inclinations
,
without
any
gracious
Renovation
of
them
.
Education
,
Philosophy
,
or
Reason
,
long
Afflictions
,
Spiritual
Light
and
Gifts
have
wrought
this
Change
.
So
Saul
upon
his
Call
to
be
King
,
became
another
Man
.
Hereby
,
Persons
naturally
passionate
and
furious
have
been
made
sedate
and
moderate
;
and
those
who
have
been
sensual
,
have
become
temperate
;
yea
,
and
haters
of
Religion
,
to
be
Professors
of
it
.
All
these
things
,
and
many
more
of
the
like
nature
have
proceeded
from
a
Change
wrought
upon
the
Affections
only
;
whil'st
the
Mind
,
Will
and
Conscience
have
been
totally
unsanctified
.
By
this
Change
,
where
it
is
alone
,
no
man
ever
became
Spiritually-Minded
.
For
whereas
there
are
two
parts
of
the
Depravation
of
our
Affections
,
that
whereby
they
are
turned
off
from
God
,
and
that
whereby
they
inordinately
cleave
unto
other
things
;
their
Change
principally
,
if
not
only
,
respects
the
latter
.
They
are
brought
into
some
Order
with
respect
unto
present
things
.
The
Mind
is
not
continually
tossed
up
and
down
by
them
,
as
the
Waves
of
the
Sea
,
that
are
troubled
and
cast
up
mire
and
dirt
.
They
do
not
carry
those
in
whom
they
are
into
vitious
sensual
Actions
,
but
they
allow
them
to
make
Vertue
in
Moderation
,
Sobriety
,
Temperance
,
Fidelity
,
and
Usefulness
in
several
Ways
,
to
be
their
Design
.
And
it
is
admirable
to
think
what
Degrees
of
Eminency
in
all
sorts
of
Moral
Vertues
upon
this
one
Principle
of
moderating
the
Affections
,
even
many
among
the
Heathens
attained
unto
.
But
as
unto
their
Aversation
from
God
and
Spiritual
things
,
in
the
true
Spiritual
Notion
of
them
,
they
are
not
cured
by
this
Change
.
At
least
this
Change
may
be
,
and
yet
this
latter
not
be
wrought
.
Again
,
This
Alteration
doth
but
turn
the
Course
or
Stream
of
Mens
Affections
,
it
doth
not
change
the
Nature
of
them
.
They
are
the
same
in
their
Spring
and
Fountain
,
as
ever
they
were
,
only
they
are
habituated
unto
another
Course
than
what
of
themselves
they
are
inclined
unto
.
You
may
take
a
young
Whelp
of
the
most
fierce
and
savage
Creatures
,
as
of
a
Tygar
,
or
a
Wolf
,
and
by
custom
or
usage
,
make
it
as
tame
and
harmless
as
any
domestick
Creature
,
a
Dog
or
the
like
.
But
although
it
may
be
turned
unto
quite
another
way
or
course
of
acting
,
than
what
it
was
of
it self
enclined
unto
,
yet
its
nature
is
not
changed
.
And
therefore
,
frequently
on
Occasion
,
Opportunity
,
or
Provocation
it
will
fall
into
its
own
savage
Inclination
.
And
having
tasted
of
the
Blood
of
Creatures
,
it
will
never
be
reclaimed
.
So
is
it
with
the
depraved
Affections
of
men
with
respect
unto
their
Change
;
their
streams
are
turned
,
they
are
habituated
unto
a
new
Course
,
their
Nature
is
not
altered
,
at
least
not
from
rational
unto
Spiritual
,
from
earthly
unto
heavenly
.
Yet
this
is
that
which
was
most
beautiful
and
desirable
in
nature
,
the
Glory
of
it
,
and
the
utmost
of
its
Attainments
.
He
who
has
by
any
means
proceeded
unto
such
a
moderation
of
his
Affections
,
as
to
render
him
kind
,
benign
,
patient
,
useful
,
preferring
publick
Good
before
private
,
inordinate
,
and
temporate
in
all
things
,
will
rise
up
in
Judgement
against
those
,
who
professing
themselves
to
be
under
the
Conduct
of
the
Light
of
Grace
,
do
yet
by
being
morose
,
angry
,
selfish
,
wordly
,
manifest
that
their
Affections
are
not
subdued
by
the
Power
of
that
Grace
.
Wherefore
,
that
we
may
be
Spiritually-minded
,
there
is
yet
another
work
upon
our
Affections
required
,
which
is
their
internal
Renovation
,
whereby
not
only
the
Course
of
their
Actings
is
changed
,
but
their
Nature
is
altered
,
and
Spiritually
renewed
.
I
intend
that
which
is
expressed
in
that
great
Evangelical
Promise
,
Isai.
17.6
,
7
,
8
,
9.
The
Wolf
shall
dwell
with
the
Lamb
,
the
Leopard
shall
lye
down
with
the
Kid
,
and
the
Calf
and
the
young
Lion
and
the
Fatlings
together
,
and
a
little
Child
shall
lead
them
,
and
the
Cow
and
the
Bear
shall
feed
,
their
young
ones
shall
lye
down
together
,
and
the
Lion
shall
eat
Straw
like
the
Ox
,
and
the
sucking
Child
shall
play
on
the
hole
of
the
Asp
,
and
the
weaned
Child
shall
put
his
Hand
on
the
Cockatrice
Den.
They
shall
not
hurt
nor
destroy
in
all
my
holy
Mountain
.
A
Change
and
Alteration
is
promised
in
the
Natures
,
Principles
,
and
first
Inclinations
of
the
worst
and
most
Savage
Sinners
,
who
pass
under
the
Power
of
Gospel
Grace
.
This
is
that
which
is
required
of
us
in
a
way
of
Duty
,
Ephes.
4.13
.
And
be
ye
renewed
in
the
Spirit
of
your
Minds
.
There
is
a
Renovation
of
the
Mind
it self
,
by
the
Communication
of
Spiritual
Saving
Light
and
Understanding
thereunto
,
whereof
I
have
treated
elsewhere
at
large
,
see
Rom.
12.2
.
Ephes.
1.17
,
18.
But
the
Spirit
of
the
Mind
,
that
whereby
it
is
enlivened
,
lead
and
disposed
unto
its
Actings
,
that
is
to
be
renewed
also
.
The
Spirit
of
the
Mind
is
in
this
Place
opposed
unto
the
Old
Man
,
which
is
corrupt
according
to
deceitful
Lust
,
or
depraved
Affections
,
v.
22.
These
therefore
are
that
Spirit
of
the
Mind
which
encline
,
bend
,
and
lead
it
to
act
suitably
unto
its
Inclinations
,
which
is
to
be
renewed
.
And
when
our
Affections
are
enclined
by
the
saving
Grace
of
the
holy
Spirit
,
then
are
they
renewed
,
and
not
else
.
No
other
Change
will
give
them
a
Spiritual
Renovation
.
Hereby
those
things
which
are
only
natural
Affections
in
themselves
,
in
them
that
believe
,
become
Fruits
of
the
Spirit
.
Gal.
5.22
.
The
Fruit
of
the
Spirit
is
Love
,
Joy
,
Peace
,
&c.
They
continue
the
same
as
they
were
in
their
Essence
,
Substance
,
and
natural
Powers
,
but
are
changed
in
their
Properties
,
Qualities
,
Inclinations
,
when
ever
a
new
Nature
is
given
unto
them
.
So
the
Waters
at
Marah
were
the
same
Waters
still
,
before
and
after
their
Cure
.
But
of
themselves
,
and
in
their
own
nature
,
they
were
bitter
,
so
as
that
the
People
could
not
drink
them
;
in
the
casting
of
a
Tree
into
them
,
they
were
made
sweet
and
useful
,
Exod.
15.25
,
26.
So
was
it
with
the
Waters
of
Jerico
,
which
were
cured
by
casting
Salt
into
them
,
2
King
.
19
,
20
,
21.
Our
Affections
continue
the
same
as
they
were
on
their
Nature
and
Essence
,
but
they
are
so
cured
by
Grace
,
as
that
their
Properties
,
Qualities
,
and
Inclinations
are
all
cleansed
or
renewed
.
The
Tree
or
Salt
that
is
cast
into
these
Waters
whereby
the
Cure
is
wrought
,
is
the
Love
of
God
above
all
,
proceeding
from
Faith
in
him
by
Christ
Jesus
.
CHAP.
XIII
.
The
Work
of
the
Renovation
of
our
Affections
.
How
differenced
from
any
other
Impression
on
,
or
Change
wrought
in
them
,
and
how
it
is
Evidenced
so
to
be
.
The
first
Instance
in
the
Universality
accompanying
of
Affections
Spiritually
renewed
.
The
Order
of
the
Exercise
of
our
Affections
with
Respect
unto
their
Objects
.
THat
which
is
our
Concernment
herein
,
is
to
enquire
of
what
Nature
that
Work
is
which
hath
been
on
our
own
Affections
,
or
in
them
,
and
how
it
differs
from
those
,
which
whatever
they
do
or
effect
,
yet
will
not
render
us
nor
themselves
Spiritual
.
And
we
ought
to
use
the
best
of
our
Diligence
herein
;
because
the
great
means
whereby
Multitudes
delude
and
deceive
their
own
Souls
,
perswading
themselves
that
there
has
been
an
effectual
Work
of
the
Grace
of
the
Gospel
in
them
,
is
the
Change
that
they
find
in
their
Affections
which
may
be
on
many
Occasions
,
without
any
Spiritual
Renovation
.
First
,
As
unto
the
temporary
and
Occasional
Impressions
in
the
Affections
before
mentioned
,
whether
from
the
Word
,
or
any
other
divine
warning
by
Afflictions
or
Mercies
,
they
are
common
to
all
sorts
of
Persons
.
Some
there
are
,
whose
Consciences
are
seared
with
a
hot
Iron
,
1
Tim.
4.2
.
who
thereon
being
past
feeling
(
sensless
of
all
Calls
,
Warnings
,
and
rebukes
)
do
give
themselves
over
unto
Lasciviousness
,
to
work
all
uncleanness
with
Greediness
,
Eph.
4.19
.
Such
Persons
having
hardned
themselves
in
a
long
Course
of
Sin
,
and
being
given
up
unto
a
Reprobate
Mind
,
or
Vile
Affections
in
a
way
of
Judgment
,
have
it
may
be
no
such
Impressions
on
their
Affections
on
any
Occasion
,
as
to
move
them
with
a
sense
of
things
Spiritual
and
Eternal
.
They
may
be
terrified
with
Danger
,
sudden
Judgments
,
and
other
Revelations
of
the
Wrath
of
God
from
Heaven
against
the
Ungodliness
of
Men
;
but
they
are
not
drawn
to
take
shelter
in
thoughts
of
Spiritual
things
.
Nothing
but
Hell
will
awaken
them
unto
a
due
Consideration
of
themselves
and
things
Eternal
.
It
is
otherwise
with
the
generality
of
Men
who
are
not
profligate
and
impudent
in
Sinning
.
For
although
they
are
in
a
natural
Condition
,
and
a
course
of
Sin
,
in
the
neglect
of
known
Duties
,
yet
by
one
meanes
or
other
,
most
frequently
,
by
the
preaching
of
the
Word
,
their
Affections
are
stirred
towards
Heavenly
Things
.
Sometimes
they
are
afraid
,
sometimes
they
have
hopes
and
desires
about
them
.
These
put
them
on
Resolutions
,
and
some
temporary
Endeavours
to
change
their
Lives
,
to
abstain
from
Sin
,
and
to
perform
holy
Duties
.
But
as
the
Prophet
complains
,
their
Goodness
is
as
the
morning
Cloud
,
and
as
the
early
Dew
,
so
passeth
it
away
.
Yet
by
means
hereof
,
do
many
poor
ignorant
Souls
deceive
themselves
,
and
cry
Peace
,
Peace
,
when
there
is
no
Peace
.
And
they
will
sometimes
so
express
how
they
are
affected
with
Complaints
of
themselves
as
unto
their
long
neglect
of
Spiritual
things
that
others
may
entertain
good
hopes
concerning
them
;
but
all
comes
to
nothing
in
the
Tryal
.
There
is
no
difficulty
unto
Spiritual
Light
to
distinguish
between
these
occasional
Impressions
on
the
Affections
,
and
that
Spiritual
Renovation
of
them
which
we
enquire
after
.
This
alone
is
sufficient
to
do
it
,
that
they
are
all
of
them
temporary
and
evanid
.
They
abide
for
a
while
only
,
as
our
Saviour
speaks
,
and
every
Occasion
defeats
all
their
Efficacy
.
They
may
be
frequently
renewed
,
but
they
never
abide
.
Some
of
them
immediately
pass
away
,
and
are
utterly
lost
between
the
place
where
they
hear
the
Word
and
their
own
habitations
;
and
in
vain
shall
they
enquire
after
them
again
,
they
are
gone
for
ever
.
Some
have
a
larger
Continuance
,
endure
longer
in
the
Mind
,
and
produce
some
outward
Effects
;
None
of
them
will
hold
any
Tryal
,
or
Shock
of
Temptation
.
Yet
I
have
somewhat
to
say
unto
those
who
have
such
Impressions
on
their
Affections
,
and
warning
by
them
.
(1)
Despise
them
not
,
for
God
is
in
them
.
Although
he
may
not
be
in
them
in
a
way
of
Saving
Grace
,
yet
he
is
in
them
in
that
which
may
be
preparatory
thereto
.
They
are
not
common
humane
accidents
,
but
especial
Divine
Warnings
.
(2)
Labour
to
retain
them
,
or
a
Sence
of
them
upon
your
Hearts
and
Consciences
.
You
have
got
nothing
by
loosing
so
many
of
them
already
.
And
if
you
proceed
in
their
neglect
,
after
a
while
you
will
hear
of
them
no
more
.
(3)
Put
no
more
in
them
than
belongs
unto
them
.
Do
not
presently
conclude
that
your
State
is
good
,
because
you
have
been
affected
at
the
hearing
of
the
Word
,
or
under
a
sickness
,
or
in
a
danger
.
Hereon
many
think
that
now
all
is
well
with
them
,
wherewith
they
please
themselves
,
untill
they
are
wholly
immersed
in
their
former
security
.
Secondly
.
We
may
consider
the
Difference
that
is
between
the
Habitual
Change
of
the
Affections
before
described
,
&
that
Renovation
by
Grace
which
renders
them
Spiritual
.
And
this
is
of
great
Concernment
unto
us
all
to
enquire
into
it
with
Diligence
.
Multitudes
are
herein
deceived
,
and
that
unto
their
Ruine
.
For
they
resolve
their
present
Peace
into
,
and
build
their
hopes
of
Eternal
Life
on
such
a
Change
in
themselves
,
as
will
not
abide
the
Tryal
.
This
Difference
therefore
is
to
be
examined
by
Scripture
Light
,
and
the
Experience
of
them
that
do
believe
.
And
1.
There
is
a
double
Universality
with
respect
unto
the
Spiritual
Renovation
of
our
Affections
.
(1)
That
which
is
subjective
with
respect
unto
the
Affections
themselves
.
And
(2)
That
which
is
Objective
with
respect
unto
Spiritual
things
.
First
,
Sanctification
extends
it self
unto
the
whole
Spirit
,
Soul
and
Body
,
1
Thes.
5.23
.
When
we
say
that
we
are
Sanctifyed
in
part
only
,
we
do
not
say
that
any
Part
,
Power
or
Faculty
of
the
Soul
is
unsanctifyed
,
but
only
that
the
work
is
not
absolutely
perfect
in
any
of
them
.
All
Sin
may
retain
Power
in
some
one
Affection
,
as
Anger
,
fear
,
or
Love
as
unto
actual
Irruptions
and
Effects
more
than
in
all
the
rest
.
As
one
Affection
may
be
more
eminently
Sanctifyed
in
some
than
in
others
.
For
it
may
have
advantages
unto
this
End
from
Mens
natural
Tempers
,
and
various
outward
Circumstances
.
Hence
some
find
little
Difficulty
in
the
Mortification
of
all
other
Lusts
or
corruptions
,
in
Comparison
of
what
they
meet
withal
in
some
one
inordinate
Affection
or
Corruption
.
This
it
may
be
David
had
regard
unto
,
Psal.
18.23
.
I
have
known
Persons
shining
examplarily
in
all
other
Graces
,
who
have
been
scarce
free
from
giving
great
Scandal
by
the
excess
of
their
Passions
and
easy
Provocations
thereunto
.
And
yet
they
have
known
that
the
setting
themselves
unto
the
sincere
vigorous
Mortification
of
that
disorder
,
is
the
most
eminent
Pledg
of
their
Sincerity
in
other
things
.
For
the
Tryal
of
our self
denyal
lyes
in
the
things
that
our
natural
Inclinations
lye
strongest
towards
.
Howbeit
as
was
said
,
there
is
no
Affection
where
there
is
this
Work
of
Renovation
,
but
it
is
sanctifyed
and
renewed
;
none
of
them
is
left
absolutely
unto
the
Service
of
Sin
and
Satan
,
And
therefore
whereas
by
reason
of
the
advantages
mentioned
,
Sin
doth
greatly
contend
to
use
some
of
them
unto
its
Interest
and
Service
in
a
peculiar
manner
,
yet
are
they
inabled
unto
,
&
made
meet
for
gracious
Actings
,
and
do
in
their
proper
Seasons
,
put
forth
themselves
accordingly
.
There
is
no
Affection
of
the
Mind
from
whence
the
Soul
and
Conscience
hath
received
the
greatest
Dammage
,
that
was
as
it
were
the
Field
wherein
the
Contest
is
managed
between
Sin
and
Grace
,
but
hath
its
Spiritual
Use
and
Exercise
,
when
the
Mind
is
renewed
.
There
are
some
so
inordinately
subject
to
Anger
and
passion
therein
,
as
if
they
were
absolutely
under
the
Power
and
Dominion
of
it
;
yet
do
they
also
know
how
to
be
angry
,
and
sin
not
in
being
angry
at
Sin
in
themselves
and
others
.
Yea
what
Indignation
,
yea
what
Revenge
,
2
Cor.
7.7
.
Yea
,
God
is
pleased
sometimes
to
leave
somewhat
more
than
ordinary
of
the
Power
of
Corruption
in
one
Affection
,
that
it
may
be
an
Occasion
of
the
Continual
Exercise
of
Grace
in
the
other
Affections
.
Yet
are
they
all
sanctifyed
in
their
Degree
,
that
which
is
relieved
as
well
as
that
which
doth
relieve
.
And
therefore
as
the
remainder
of
Sin
in
them
that
believe
is
called
the
old
Man
,
which
is
to
be
crucifyed
in
all
the
Members
of
it
,
because
of
its
adherence
unto
the
whole
Person
in
all
its
Powers
and
Faculties
;
So
the
Grace
implanted
in
our
natures
,
is
called
the
New
Man
,
there
being
nothing
in
us
that
is
not
seasoned
and
affected
with
it
.
As
nothing
in
our
Natures
escaped
the
taint
of
Sin
,
so
,
nothing
in
our
Natures
is
accepted
from
the
Renovation
that
is
by
Grace
.
He
in
whom
any
one
Affection
is
utrerly
unrenewed
,
hath
no
one
graciously
renewed
in
him
.
Let
men
take
heed
how
they
indulge
to
any
depraved
Affection
,
for
it
will
be
an
unavoidable
Impeachment
of
their
Sincerity
.
Think
,
not
to
say
with
Naaman
,
God
be
merciful
unto
me
in
this
thing
,
in
all
others
I
will
be
for
him
.
He
require
the
whole
Heart
,
and
will
have
it
or
more
.
The
chief
work
of
a
Christian
is
to
make
all
his
Affections
in
all
their
Operations
subservient
unto
the
Life
of
God
,
Rom.
6.17
.
And
he
who
is
wise
will
keep
a
continual
Watch
over
those
wherein
he
finds
the
greatest
Reluctancy
thereunto
.
And
every
Affection
is
originally
sanctifyed
according
unto
the
use
it
is
to
be
of
,
in
the
Life
of
Holiness
and
Obedience
.
To
be
intire
for
God
,
to
follow
him
wholly
,
to
cleave
unto
him
with
purpose
of
Heart
,
to
have
the
Heart
circumcis'd
to
love
him
,
is
to
have
all
our
Affections
renewed
and
sanctifyed
,
without
which
we
can
do
none
of
them
.
When
it
is
otherwise
,
there
is
a
double
Heart
,
an
Heart
and
a
Heart
which
he
abhors
,
Their
Heart
is
divided
,
now
shall
they
be
found
faulty
,
Hosea
10.2
.
So
it
is
in
the
other
Change
mentioned
.
What
ever
is
or
may
be
wrought
upon
our
Affections
when
they
are
not
Spiritually
renewed
;
That
very
change
as
unto
the
Degree
of
it
,
is
not
universal
;
it
doth
not
affect
the
whole
Mind
in
all
its
Powers
and
Affections
,
until
a
vital
prevailing
Principle
and
habit
of
Grace
is
implanted
in
the
Soul
,
Sin
will
not
only
radically
adhere
unto
all
the
Faculties
,
Powers
and
Affections
but
it
will
under
any
Change
that
may
befall
them
refer
the
Rule
and
Dominion
in
some
of
them
unto
it self
.
So
was
it
with
the
young
Man
that
came
unto
our
Lord
Jesus
Christ
to
know
what
he
should
do
to
obtain
Eternal
Life
,
Mark
.
10.17
,
18
,
19
,
20
,
21
,
22.
Thus
there
are
many
who
in
other
things
are
reduced
unto
Moderation
,
Sobriety
and
Temperance
yet
there
remaineth
in
them
the
Love
of
Mony
in
a
predominant
Degree
,
which
to
them
is
the
Root
of
all
evil
,
as
the
Apostle
Speaks
,
some
seem
to
be
Religious
,
but
they
bridle
not
their
Tongues
through
Anger
,
Envy
,
Hatred
,
and
the
like
,
their
Religion
is
in
vain
.
The
most
of
Men
in
their
several
ways
of
Profession
,
pretend
not
only
unto
Religion
,
but
unto
zeal
in
it
,
yet
set
no
Bounds
unto
their
Affections
unto
earthly
Enjoyments
.
Some
of
old
who
had
most
eminently
in
all
other
things
subdued
their
Passions
and
Affections
,
were
the
greatest
Enemies
unto
,
and
Persecutors
of
the
Gospel
.
Some
who
seem
to
have
had
a
mighty
Change
wrought
in
them
by
a
Superstitious
Devotion
,
do
yet
walk
in
the
Spirit
of
Cain
towards
all
the
Disciples
of
Christ
,
as
it
is
with
the
principal
Devotionists
in
the
Church
of
Rome
;
and
elsewhere
we
may
see
some
go
soberly
about
the
Persecution
and
Destruction
of
other
Christians
.
Some
will
cherish
one
Secret
Lust
or
other
,
which
they
cannot
but
know
to
be
pernitious
unto
their
Souls
.
Some
love
the
Praise
,
of
Men
,
which
will
never
permit
them
to
be
truely
Spiritually
Minded
;
so
our
Saviour
testifyeth
of
some
,
that
they
could
not
believe
,
because
they
loved
the
Praise
of
Men.
This
was
the
known
Vice
of
all
the
antient
Philosophers
.
They
had
many
of
them
on
the
Principles
of
Reason
,
and
by
severe
Exercise
subdued
their
Affections
unto
great
Moderation
about
Temporary
things
.
But
in
the
mean
time
were
all
of
them
Slaves
to
vain
glory
,
and
the
praise
of
men
,
untill
by
the
publick
Observation
of
it
,
and
some
Contradictions
in
their
Lives
unto
their
Pretences
unto
Virtue
,
they
lost
that
also
among
wise
and
considerative
Men.
And
generally
if
men
,
not
Spiritually
renewed
,
were
able
to
search
themselves
,
they
would
find
that
some
of
their
Affections
are
so
far
from
having
any
change
wrought
in
them
,
as
that
they
are
a
quiet
Habitation
for
Sin
,
where
it
exerciseth
its
Rule
and
Dominion
.
Secondly
.
There
is
an
Universality
that
is
Objective
in
Spiritual
things
,
with
respect
unto
the
Renovation
of
our
Affections
,
that
is
,
Affections
Spiritually
renewed
do
fix
themselves
upon
,
and
cleave
unto
all
all
Spiritual
things
in
their
proper
places
,
and
unto
their
proper
Ends.
For
the
Ground
and
Reason
of
our
adherence
unto
any
one
of
them
,
are
the
same
with
respect
unto
them
all
.
That
is
their
Relation
unto
God
in
Christ
.
Wherefore
when
our
Affections
are
renewed
,
we
make
no
choice
in
Spiritual
things
,
cleaving
unto
some
,
and
refusing
others
,
making
use
of
Naamans
restraint
,
but
our
adherence
is
the
same
unto
them
all
in
their
proper
places
and
Degrees
.
And
if
by
reason
of
Darkness
and
Ignorance
,
we
know
not
any
of
them
to
be
from
God
,
as
for
Instance
,
the
Observation
of
the
Lords
Day
,
it
is
of
unspeakable
Disadvantages
unto
us
.
An
equal
respect
is
required
in
us
unto
all
Gods
Commands
.
Yet
there
are
various
Distinctions
in
Spiritual
things
.
And
thereon
a
man
may
,
and
ought
to
value
one
above
another
,
as
unto
the
Degrees
of
his
Love
and
Esteem
,
although
they
are
to
be
sincere
with
respect
unto
them
all
.
First
.
God
himself
,
that
is
,
as
revealed
in
and
by
Christ
,
is
in
the
first
and
chiefest
place
the
proper
and
adequate
Object
of
our
Affections
,
as
they
are
renewed
.
He
is
so
for
himself
,
or
his
own
Sake
alone
.
This
is
the
Spring
,
the
Center
,
and
chief
Object
of
our
Love
.
He
that
loves
not
God
for
himself
,
that
is
,
for
what
he
is
in
himself
,
and
what
from
himself
alone
,
he
is
,
and
will
be
unto
us
in
Christ
,
which
Considerations
are
inseperable
,
he
hath
no
true
Affection
for
any
Spiritual
thing
whatever
.
And
not
a
few
do
here
deceive
themselves
,
or
are
deceived
,
which
should
make
us
the
more
strict
and
diligent
in
the
Examination
of
our selves
.
They
suppose
that
they
love
Heaven
and
Heavenly
things
,
and
the
Duties
of
Divine
Worships
,
which
Perswasion
maybe
fall
them
on
many
Grounds
and
Occasions
,
which
will
not
endure
the
Tryal
.
But
as
unto
God
himself
,
they
can
give
no
Evidence
that
they
have
any
Love
to
him
,
either
on
the
account
of
the
Glorious
Excellencies
of
his
Nature
,
with
their
natural
Relation
unto
him
,
and
Dependance
on
him
,
nor
on
the
account
of
the
Manifestation
of
himself
in
Christ
,
and
the
Exercise
of
his
Grace
therein
.
But
whatever
be
pretended
,
there
is
no
Love
unto
God
,
whereof
these
things
are
not
the
formal
Reason
,
that
proceed
not
from
these
Springs
.
And
because
that
all
men
pretend
that
they
love
God
,
and
defie
them
that
think
them
so
vile
as
not
so
to
do
,
though
they
live
in
open
Enmity
against
him
,
and
hatred
of
him
,
it
becomes
us
strictly
to
examine
our selves
on
what
grounds
we
pretend
so
to
do
.
It
is
because
indeed
we
see
an
Excellency
,
a
Beauty
,
a
desirableness
in
the
glorious
properties
of
his
Nature
,
such
as
our
Souls
are
refreshed
and
satisfyed
with
the
thoughts
of
by
Faith
,
and
in
whose
Enjoyment
our
Blessedness
will
consist
,
so
that
we
alwayes
rejoyce
at
the
Remembrance
of
his
Holyness
;
It
is
our
great
Joy
and
Satisfaction
that
God
is
what
he
is
;
is
it
from
the
glorious
Manifestation
that
he
hath
made
of
himself
and
all
his
Holy
Excellencies
in
Christ
,
with
the
communication
of
himself
unto
us
in
and
by
him
?
If
it
be
so
indeed
,
then
is
our
Lord
generous
and
gracious
,
from
the
Renovation
of
our
Affections
But
if
we
say
we
love
God
,
yet
truely
know
not
why
,
or
upon
Principles
of
Education
,
and
because
it
is
esteemed
the
highth
of
Wickedness
to
do
otherwise
,
we
shall
be
at
a
Loss
when
we
are
called
unto
our
Tryal
.
This
is
the
first
object
of
our
Affections
.
Secondly
.
In
other
Spiritual
things
,
renewed
Affections
do
cleave
unto
them
according
as
God
is
in
them
.
God
alone
is
loved
for
himself
,
all
other
things
for
him
,
in
the
measure
and
Degree
of
his
presence
in
them
.
This
alone
gives
them
preheminence
in
renewed
Affections
;
for
Instance
,
God
is
in
Christ
,
in
the
humane
nature
of
the
man
Christ
Jesus
,
in
a
way
and
manner
,
singular
,
in
concern
a
like
,
incomprehensible
,
so
as
he
is
in
the
same
kind
in
nothing
else
.
Therefore
is
the
Lord
Christ
even
as
unto
his
humane
Nature
,
the
Object
of
our
Love
and
Affections
in
such
a
way
and
Degree
,
as
no
other
thing
,
Spiritual
or
Eternal
but
God
himself
is
or
ought
to
be
;
all
other
Spiritual
things
become
so
from
the
Presence
of
God
in
them
,
and
from
the
Degree
of
that
Presence
have
they
their
Nature
and
Use.
Accordingly
are
they
,
or
ought
to
be
the
Object
of
our
Affections
,
as
unto
the
degree
of
their
Exercise
.
Evidence
of
the
Presence
of
God
in
things
and
Persons
,
are
the
only
attractives
of
renewed
Affections
.
Thirdly
,
In
those
things
which
seem
to
stand
in
an
equality
as
unto
what
is
of
God
in
them
,
yet
on
some
especial
Occasions
and
Reasons
,
our
Love
may
go
forth
eminently
unto
one
more
than
another
.
Some
particular
Truth
,
with
the
Grace
communicated
by
it
,
may
have
been
the
means
of
our
Conversion
unto
God
,
of
our
Edification
in
an
especial
manner
,
of
our
Consolation
in
Distress
;
it
cannot
be
,
but
that
the
Mind
will
have
a
peculiar
respect
unto
,
and
valuation
of
such
Truths
,
and
the
Grace
administred
by
them
.
And
so
it
is
as
unto
Duties
.
We
may
have
found
such
a
lively
Intercourse
and
Communion
with
God
in
some
of
them
,
as
may
give
us
a
peculiar
Delight
in
them
.
But
notwithstanding
these
Differences
,
Affections
Spiritually
renewed
,
do
cleave
unto
all
Spiritual
Things
,
as
such
.
For
the
true
formal
Reason
of
their
so
doing
,
is
the
same
in
them
all
,
namely
God
in
them
;
only
they
have
several
ways
of
acting
themselves
towards
them
,
whereof
I
shall
give
one
Instance
.
Our
Saviour
distributes
Spiritual
things
into
those
that
are
Heavenly
,
and
those
that
are
Earthly
,
that
is
comparatively
so
,
Joh.
3.12
.
If
I
have
told
you
earthly
things
,
and
you
believe
not
;
how
shall
ye
believe
if
I
tell
you
of
Heavenly
Things
.
The
Heavenly
Things
,
are
the
deep
and
misterious
Councels
of
the
Will
of
God
.
These
,
renewed
Affections
cleave
unto
with
Holy
Admiration
and
satisfactory
Submission
,
captivating
the
Understanding
unto
what
it
cannot
comprehend
.
So
the
Apostle
declares
it
,
Rom.
11.33
,
34
,
35
,
36.
O
the
depth
of
the
Riches
both
of
the
Wisdom
and
Knowledge
of
God!
How
unsearcheable
are
his
Judgments
,
and
his
Ways
past
finding
out
!
for
who
hath
known
the
Mind
of
the
Lord
,
or
who
hath
been
his
Councellor
?
Or
who
hath
first
given
to
him
,
and
it
shall
be
recompenced
to
him
again
?
For
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
Glory
for
ever
,
Amen
.
What
the
Mind
cannot
comprehend
,
the
Heart
doth
admire
and
adore
,
delighting
in
God
,
and
giving
Glory
unto
him
in
all
.
The
Earthly
Things
intended
by
our
Saviour
in
that
place
,
is
the
Work
of
God
upon
the
Souls
of
Men
in
their
Regeneration
,
wrought
here
in
the
Earth
.
Towards
these
the
Affections
act
themselves
with
Delight
,
and
with
great
Thanksgiving
.
The
Experience
of
the
Grace
of
God
in
and
upon
Believers
is
sweet
unto
their
Souls
.
But
one
way
or
other
they
cleave
unto
them
all
,
they
have
not
a
prevailing
Aversation
unto
any
of
them
.
They
have
a
regard
unto
all
Gods
Precepts
,
a
delight
in
all
his
Councels
,
a
Love
to
himself
and
all
his
Ways
.
Whatever
other
Change
is
wrought
on
the
Affections
,
if
they
be
not
Spiritually
renewed
,
it
is
not
so
with
them
.
For
as
they
do
not
cleave
unto
any
Spiritual
Things
,
in
their
own
true
proper
nature
,
in
a
due
manner
because
of
the
Evidences
of
the
Presence
of
God
in
them
,
so
there
are
alwayes
some
of
them
,
whereunto
those
whose
Affections
are
not
renewed
,
do
maintain
an
Aversation
and
an
Enmity
.
And
although
this
Frame
doth
not
instantly
discover
it self
,
yet
it
will
do
so
upon
any
especial
Tryal
.
So
was
it
with
the
Hearers
of
our
Saviour
,
Joh.
6.
There
was
a
great
Impression
made
on
their
Affections
,
by
what
he
taught
them
concerning
the
Bread
of
God
,
that
came
down
from
Heaven
,
and
gave
Life
unto
the
World
.
For
they
cryed
thereon
,
Lord
evermore
give
us
of
this
Bread
,
v.
34.
But
when
the
Mystery
of
it
was
further
explained
unto
them
,
they
liked
it
not
,
but
cryed
,
This
is
a
hard
Saying
,
who
can
bear
it
,
v.
60
;
and
thereon
fell
off
both
from
him
and
his
Doctrine
,
although
they
had
followed
him
so
long
as
to
be
esteemed
his
Disciples
,
v.
66.
I
say
therefore
whensoever
Mens
Affections
are
not
renewed
,
whatever
other
Change
may
have
been
wrought
upon
them
,
as
they
have
no
true
delight
in
any
Spiritual
things
,
or
truths
,
for
themselves
and
in
their
own
Nature
,
so
there
are
some
Instances
,
wherein
they
will
maintain
their
natural
Enmity
and
Aversation
unto
them
.
This
is
the
first
difference
between
Affections
Spiritually
renewed
,
and
those
which
from
any
other
Causes
may
have
some
kind
of
Change
wrought
in
them
.
CHAP.
XIIII
.
The
second
Difference
between
Affections
Spiritually
renewed
and
those
who
have
been
only
Changed
by
Light
and
Conviction
.
Grounds
and
Reasons
of
Mens
Delight
in
Duties
of
Divine
Worship
,
and
of
their
Diligence
in
their
Performance
whose
Minds
are
not
Spiritually
Minded
.
THe
second
Difference
lyeth
herein
,
That
there
may
be
a
Change
in
the
Affections
,
wherein
Men
may
have
Delight
in
the
Duties
of
Religious
Worship
,
and
Diligence
in
their
Observance
;
but
it
is
the
Spiritual
Revovation
of
the
Affections
that
gives
Delight
in
God
through
Christ
,
in
any
Duty
of
Religious
Worship
whatever
.
Where
the
truth
of
the
Gospel
is
known
and
publickly
Professed
;
there
is
great
variety
in
the
Minds
,
Wayes
,
and
Practices
of
Men
about
the
Duties
of
Religious
Worship
.
Many
are
profane
in
their
Minds
and
Lives
,
who
,
practically
at
least
,
despise
,
or
wholly
neglect
the
Observance
of
them
.
These
are
stout
hearted
,
and
far
from
Righteousness
,
Tit.
1.16
.
Some
attend
unto
them
formally
and
Coursorily
,
from
the
Principles
of
their
Education
,
and
it
may
be
out
of
some
Convictions
they
have
of
their
necessity
.
But
many
there
are
who
in
the
Way
they
choose
and
are
pleased
withal
,
are
diligent
in
their
Observance
,
and
that
with
great
Delight
,
who
yet
give
no
Evidence
of
the
Spiritual
Renovation
of
their
Minds
.
Yea
,
the
way
whereby
some
express
their
Devotion
in
them
,
being
Superstitious
and
Idolatrous
,
is
inconsistent
with
that
or
any
other
Saving
Grace
.
This
therefore
we
must
diligently
enquire
into
,
or
search
into
the
grounds
and
reasons
of
Mens
delight
in
Divine
Worship
,
according
unto
their
Convictions
of
the
way
of
it
,
and
yet
continue
in
their
Minds
altogether
unrenewed
.
And
(1)
Men
may
be
greatly
affected
with
the
Outward
Part
of
Divine
Worship
,
and
the
manner
of
the
performance
thereof
,
who
have
no
delight
in
what
is
internal
,
real
,
and
Spiritual
therein
,
Joh.
5.35
.
He
was
a
burning
and
a
shining
Light
;
and
ye
were
willing
for
a
season
to
rejoyce
in
this
Light
.
So
,
many
were
delighted
in
the
preaching
of
Ezekiel
because
of
his
Eloquence
and
Elegancy
of
his
Parables
,
Chap.
33.31
,
32.
This
gave
them
both
delight
and
diligence
in
hearing
,
whereon
they
call
themselves
the
People
of
God
,
though
they
continued
to
live
in
Sin
;
their
Hearts
went
after
Covetousness
.
The
same
may
befall
many
at
present
,
with
reference
unto
the
Spiritual
Gifts
of
those
by
whom
the
Word
is
dispensed
.
I
deny
not
but
that
Men
may
be
more
delighted
,
more
satisfyed
with
the
Gifts
,
the
Preaching
of
one
than
another
,
and
yet
be
sincere
in
their
delight
in
the
Dispensation
of
the
Word
;
for
they
may
find
more
Spiritual
Advantage
thereby
,
than
by
the
Gifts
of
others
,
and
things
so
prepared
as
to
be
suited
unto
their
Edification
more
than
elsewhere
.
But
that
which
at
present
we
insist
on
,
hath
respect
only
unto
some
outward
Circumstances
pleasing
the
Minds
of
men
,
2
Tim.
2.3
,
4.
This
was
principally
evident
under
the
Old
Testament
,
whil'st
they
had
carnal
Ordinances
and
a
worldly
Sanctuary
.
Oft
times
under
that
Dispensation
the
People
were
given
up
unto
all
sorts
of
Idolatry
and
Superstition
.
And
when
they
were
not
so
,
yet
were
the
Body
of
them
carnal
and
unholy
,
as
is
evident
from
the
whole
tract
of
Gods
dealings
with
them
by
his
Prophets
,
and
in
his
Providences
.
Yet
had
they
great
delight
in
the
Outward
Solemnities
of
their
Worship
,
placing
all
their
trust
of
Acceptance
with
God
therein
.
They
who
did
truely
and
really
believe
,
looked
,
through
them
all
unto
Christ
,
whom
they
did
foresignify
;
without
which
,
the
things
were
a
Yoke
unto
them
,
and
a
Burthen
almost
insupportable
,
Act.
15.
But
those
who
were
Carnal
,
delighted
in
the
things
themselves
,
and
for
their
Sakes
rejected
him
who
was
the
Life
and
Substance
of
them
all
.
And
this
proved
the
great
means
of
the
Apostacy
of
the
Christian
Church
also
.
For
to
maintain
some
Appearance
of
Spiritual
Affections
,
men
introduced
Carnal
Incitations
of
them
,
into
Evangelical
Worship
;
such
as
singing
with
Musick
and
pompous
Ceremonies
.
For
they
find
such
things
needful
to
reconcile
the
Worship
of
God
unto
their
Minds
and
Affections
;
and
through
them
they
appear
to
have
great
delight
therein
.
Could
some
men
but
in
their
thoughts
seperate
Divine
Service
,
from
that
Outward
Order
,
those
Methods
of
Variety
,
Shew
,
and
Melody
,
wherewith
they
are
affected
,
they
would
have
no
Delight
in
it
,
but
look
upon
it
as
a
thing
that
must
be
endured
.
How
can
it
be
otherwise
conceived
of
among
the
Papists
:
they
will
with
much
earnestness
,
many
Evidences
of
Devotion
,
sometimes
with
difficulty
and
danger
repair
unto
their
Solemn
Worship
.
And
yet
when
they
are
present
,
understand
not
one
Word
whereby
their
Minds
might
be
excited
unto
the
real
actings
of
Faith
,
Love
,
and
Delight
in
God
.
Only
Order
,
Ceremony
,
Musick
,
and
other
Incentives
of
Carnal
Affections
,
make
great
Impression
on
them
Affections
Spiritually
renewed
are
not
concerned
in
these
things
.
Yea
,
if
those
in
whom
they
are
,
should
be
engag'd
in
the
use
of
them
they
would
find
them
means
of
diverting
their
Minds
from
the
proper
work
of
Divine
Worship
,
rather
than
an
advantage
therein
.
It
will
appear
so
unto
themselves
,
unless
they
are
content
to
loose
their
Spiritual
Affections
,
acting
themselves
in
Faith
and
Love
,
embracing
in
their
stead
a
Carnal
Imaginary
Devotion
.
Hence
,
two
Persons
may
at
the
same
time
attend
unto
the
same
Ordinances
of
Divine
Worship
,
with
equal
delight
on
very
distinct
Principles
;
as
if
two
men
should
come
into
the
same
Garden
planted
and
adorned
with
all
variety
of
Herbs
and
Flowers
;
one
ignorant
of
the
nature
of
them
,
the
other
a
skilful
Herbalist
.
Both
may
be
equally
delighted
,
the
one
with
the
colours
and
smell
of
the
Flowers
,
the
other
with
the
consideration
of
their
various
natures
,
their
uses
in
Pyhsical
Remedies
,
or
the
like
.
So
it
may
be
in
the
hearing
of
the
Word
.
For
Instance
,
one
may
be
delighted
with
the
outward
Administration
,
another
with
its
Spiritual
Efficacy
at
the
same
time
.
Hence
Austin
tells
us
,
that
singing
in
the
Church
was
laid
aside
by
Athanasius
at
Alexandria
;
not
the
Peoples
singing
of
Psalms
,
but
a
kind
of
singing
in
the
reading
of
the
Scripture
and
some
Offices
of
Worship
which
began
then
to
be
introduced
in
the
Church
.
And
the
reason
he
gave
why
he
did
it
was
,
that
the
modulation
of
the
Voice
and
musical
Iune
,
might
not
divert
the
Minds
of
men
from
that
Spiritual
Affection
which
is
required
of
them
in
Sacred
Duties
.
What
there
is
of
real
Order
in
the
Worship
of
God
,
as
there
is
that
Order
which
is
an
Effect
of
Divine
Wisdom
,
it
is
suited
and
useful
unto
Spiritual
Affections
,
because
proceeding
from
the
same
Spirit
,
whereby
they
are
internally
renewed
.
Beholding
your
Order
,
Col.
2.5
.
Every
thing
of
Gods
Appointment
is
both
helpful
and
delightful
unto
them
.
None
can
say
with
higher
raptures
of
Admiration
,
How
amiable
are
thy
Tabernacles
O
Lord
!
Psal.
84.1
,
2.
then
they
whose
Affections
are
renewed
.
Yet
is
not
their
Delight
terminated
on
them
,
as
we
shall
see
immediately
.
Secondly
,
Men
may
be
delighted
in
the
Performance
of
Outward
Duties
of
Divine
Worship
,
because
in
them
they
comply
with
,
and
give
some
kind
of
Satisfaction
unto
their
Convictions
.
When
Conscience
is
awakened
unto
a
Sense
of
the
necessities
of
such
Duties
,
namely
of
those
wherein
Divine
Worship
doth
consist
,
it
will
give
the
Mind
no
rest
or
peace
in
the
neglect
of
them
.
Let
them
be
attended
unto
in
the
Seasons
which
Light
,
Conviction
,
and
Custome
call
for
,
it
will
be
so
far
satisfyed
,
as
that
the
Mind
shall
find
present
Ease
and
Refreshment
in
it
.
And
when
the
Soul
is
wonted
unto
this
Relief
,
it
will
not
only
be
diligent
in
the
performance
of
such
Duties
,
it
will
not
only
not
omit
them
,
but
it
will
delight
in
them
,
as
those
which
bring
them
in
great
Advantage
.
Hence
many
will
not
omit
the
Duty
of
Prayer
every
Morning
,
who
upon
the
matter
are
resolv'd
to
live
in
Sin
all
the
day
long
.
And
there
are
but
few
who
sedulously
endeavour
to
live
and
walk
in
the
frame
of
their
Hearts
and
Ways
answerable
unto
their
own
Prayers
;
yet
all
that
is
in
our
Prayers
beyond
our
Endeavours
to
answer
it
in
a
conformity
of
Heart
and
Life
,
is
but
the
Exercise
of
Gifts
in
answer
to
Convictions
.
Others
find
them
an
allay
of
Troubles
in
them
,
like
that
which
sick
Persons
may
find
by
drinking
cold
Water
in
a
Feaver
,
whose
Flames
are
asswaged
for
a
season
by
it
.
They
make
them
as
an
Antidote
against
the
Poison
and
Sting
of
Sin
,
which
alayeth
its
rage
,
but
cannot
expel
its
Venome
.
Or
these
Duties
are
unto
them
,
like
the
Sacifices
for
Sin
under
the
Law
.
They
gave
a
guilty
Person
present
Ease
.
But
as
the
Apostle
speaks
,
they
made
not
men
perfect
.
They
took
not
away
utterly
a
Conscience
condemning
for
Sin
.
Presently
on
the
first
Omission
of
Duty
,
a
sense
of
Sin
again
returned
on
them
and
that
not
only
as
the
Fact
,
but
as
the
Person
himself
was
condemned
by
the
Law
.
Then
were
the
Sacrifices
to
be
repeated
for
a
renewed
Propitiation
.
This
gave
that
Carnal
People
such
delight
and
satisfaction
in
those
Sacrifices
,
that
they
trusted
unto
them
for
Righteousness
,
Life
and
Salvation
.
So
it
is
with
Persons
who
are
constant
in
Spiritual
Duties
meerly
from
Conviction
.
The
performance
of
those
Duties
gives
them
a
present
Relief
and
Ease
,
though
it
heal
not
their
Wound
,
it
asswageth
their
pain
,
and
dispelleth
their
present
Fears
.
Hence
are
they
frequent
in
them
,
and
that
oft
times
,
not
without
delight
;
because
they
find
ease
thereby
.
And
their
Condition
is
somewhat
dangerous
,
who
upon
the
sense
of
the
guilt
of
any
Sin
,
do
betake
themselves
for
relief
unto
their
Prayers
;
which
having
discharged
,
they
are
much
at
ease
in
their
Minds
and
Consciences
,
although
they
have
obtained
no
real
sense
of
the
Pardon
of
Sin
,
nor
any
strength
against
it
.
It
will
be
said
,
Do
not
all
men
,
the
best
of
men
,
perform
all
Spiritual
Duties
out
of
a
Conviction
of
their
Necessity
?
do
they
not
know
it
would
be
their
Sin
to
omit
them
,
and
so
find
Satisfaction
in
their
Minds
upon
their
performance
;
I
say
they
do
;
but
it
is
one
thing
to
perform
a
Duty
out
of
conviction
of
a
necessity
,
as
it
is
Gods
Ordinance
,
which
Conviction
respects
only
the
Duty
it self
;
another
thing
to
perform
it
,
to
give
satisfaction
unto
Convictions
of
other
Sins
,
or
to
quiet
Conscience
under
its
trouble
about
them
,
which
latter
we
speak
unto
.
This
begins
and
ends
in
self
,
self-Satisfaction
is
the
sole
Design
of
it
.
By
it
men
aim
at
some
Rest
and
Quietness
in
their
own
Minds
,
which
otherwise
they
cannot
attain
.
But
in
the
performance
of
Duties
in
Faith
,
from
a
Conviction
of
their
necessity
as
Gods
Ordinance
,
and
their
Use
in
the
way
of
his
Grace
,
the
Soul
begins
and
ends
in
God
.
It
seeks
no
Satisfaction
in
them
,
nor
finds
it
from
them
,
but
in
and
from
God
alone
by
them
.
Thirdly
,
The
principal
reason
why
Men
whose
Affections
are
only
changed
,
not
Spiritually
renewed
,
do
delight
in
holy
Duties
of
Divine
Worship
,
is
,
because
they
place
their
Righteousness
before
God
in
them
,
whereon
they
hope
to
be
accepted
with
him
.
They
know
not
,
they
seek
not
after
any
other
Righteousness
but
what
is
of
their
own
working
out
.
Whatever
Notions
they
may
have
of
the
Righteousness
of
Faith
,
of
the
Righteousness
of
Christ
,
that
which
they
practically
trust
unto
,
is
their
own
;
and
it
discovers
it self
so
to
be
in
their
own
Consciences
on
every
Tryal
that
befalls
them
.
Yea
,
when
they
cry
unto
the
Lord
,
and
pretend
unto
Faith
in
Christ
,
they
quickly
make
it
evident
that
their
principal
trust
is
resolved
into
themselves
.
Now
in
all
that
they
can
plead
in
a
way
of
Duties
or
Obedience
,
nothing
carrieth
a
fairer
pretence
unto
a
Righteousness
,
than
what
they
do
in
the
Worship
of
God
,
and
the
Exercise
of
the
Acts
of
Religion
towards
him
.
This
is
that
which
he
expects
at
their
hands
,
what
is
due
unto
him
,
in
the
Light
of
their
Consciences
;
the
best
that
they
can
do
to
please
him
,
which
therefore
they
must
put
their
trust
in
or
nothing
.
They
secretly
suppose
not
only
that
there
is
a
Righteousness
in
these
things
which
will
answer
for
it self
,
but
such
also
as
will
make
Compensation
in
some
measure
for
their
Sins
;
and
therefore
whereas
they
cannot
but
frequently
fall
into
Sin
,
they
relieve
themselves
from
the
reflection
of
their
Consciences
by
a
Multiplication
of
Duties
,
and
Renewed
Diligence
in
them
.
It
is
inconceivable
what
Delight
and
Satisfaction
men
will
take
in
any
thing
that
seems
to
contribute
so
much
unto
a
Righteousness
of
their
own
.
For
it
is
suitable
unto
,
and
pleaseth
all
the
Principles
of
Nature
as
corrupt
,
after
it
is
brought
under
the
Power
of
a
Conviction
concerning
Sin
,
Righteousness
and
Judgement
.
This
made
the
Jews
of
old
so
pertinaciously
adhere
unto
the
Ceremonies
and
Sacrifices
of
the
Law
,
and
to
prefer
them
above
the
Gospel
,
the
Kingdom
of
God
,
and
the
Righteousness
thereof
,
Rom.
10.3
,
4.
They
looked
and
sought
for
Righteousness
by
them
.
Those
who
for
many
Generations
were
kept
up
with
great
difficulty
unto
any
tolerable
Observance
of
them
,
when
they
had
learned
to
place
all
their
hopes
of
a
Righteousness
in
them
,
would
,
and
did
adhere
unto
them
,
unto
their
temporal
and
eternal
Ruine
.
Rom.
9
,
31
,
32
,
33.
And
when
men
were
perswaded
that
Righteousness
was
to
be
attained
by
Works
of
Munificence
and
supposed
Charity
,
in
the
dedication
of
their
Substance
unto
the
Use
of
the
Church
;
they
who
otherwise
were
covetous
,
and
greedy
,
and
oppressing
,
would
lavish
Gold
out
of
the
Bag
,
and
give
up
their
whole
Patrimony
with
all
their
ill
gotten
Goods
to
attain
it
,
so
powerfull
an
Influence
hath
the
Desire
of
self
Righteousness
upon
the
Minds
of
Men.
It
is
the
best
Fortification
of
the
Soul
against
Christ
and
the
Gospel
,
the
last
Reserve
whereby
it
maintains
the
Interest
of
self
against
the
Grace
of
God
.
Hence
I
say
,
those
that
place
their
Righteousness
,
or
that
which
is
the
principal
Part
of
it
,
in
the
Duties
of
Religious
Worship
,
will
not
only
be
diligent
in
them
,
but
oft
times
abound
in
a
Multiplication
of
them
.
Especially
will
they
do
so
,
if
they
may
be
performed
in
such
a
way
and
manner
,
as
pleaseth
their
Affections
with
a
shew
of
Humility
and
Devotion
,
requiring
nothing
of
the
Exercise
of
Faith
,
or
sincere
Divine
Love
therein
.
So
is
it
with
many
in
all
kinds
of
Religion
,
whether
the
way
of
their
Worship
be
true
or
false
,
whether
it
be
appointed
of
God
,
or
rejected
by
him
.
And
the
declaration
hereof
is
the
subject
of
the
Discourse
of
the
Prophet
,
Isaiah
,
1.11
,
12
,
13
,
14
,
15
,
16
,
17
,
18
,
19.
Also
,
Mich.
6.7
,
8.
Fourthly
,
The
Reputation
of
Devotion
in
Religious
Duties
,
may
insensibly
affect
the
unrenewed
Minds
of
Men
with
great
diligence
and
delight
in
their
performance
.
However
Men
are
divided
in
their
Apprehension
and
Practice
about
Religion
;
however
different
from
,
and
contrary
unto
each
other
,
their
ways
of
Divine
Worship
are
;
Yet
it
is
amongst
all
sorts
of
men
,
yea
,
in
the
secret
thoughts
of
them
who
outwardly
contemn
these
things
,
a
matter
of
Reputation
to
be
devout
,
to
be
diligent
,
to
be
strict
in
and
about
those
Duties
of
Religion
,
which
according
to
their
own
Light
and
Perswasion
they
judge
incumbent
on
them
.
This
greatly
affects
the
Minds
of
Men
,
whil'st
Pride
is
secretly
predominant
in
them
,
and
they
love
the
Praise
of
Men
more
than
the
Praise
of
God
.
Especially
,
will
this
Consideration
prevail
on
them
,
when
they
suppose
that
the
Credit
and
Honour
of
the
way
which
they
profess
,
in
competition
with
others
,
depends
much
on
their
Reputation
as
to
their
strictness
,
in
Duties
of
Devotion
.
For
then
,
will
they
not
only
be
diligent
in
themselves
,
but
zealous
in
drawing
others
unto
the
same
Observances
.
These
two
Principles
their
own
Reputation
,
and
that
of
their
Sect
,
constituted
the
Life
and
Soul
of
Pharisaism
of
old
.
According
as
the
Minds
of
men
are
influenced
with
these
Apprehensions
,
so
will
a
love
unto
,
and
a
delight
in
those
Duties
whereby
their
Reputation
is
attained
,
thrive
and
grow
in
them
.
I
am
far
from
apprehending
that
any
Men
are
,
(
at
least
I
speak
not
of
them
who
are
)
such
vile
Hypocrites
,
as
to
do
all
that
they
do
in
Religion
to
be
seen
and
praised
of
Men
,
being
influenced
in
all
publick
Duties
thereby
,
which
some
among
the
Pharisees
were
given
up
unto
.
But
I
speak
of
them
who
being
under
the
Convictions
and
Motives
before
mentioned
,
do
also
yet
give
admittance
unto
this
corrupt
end
of
desire
of
Reputation
,
or
the
Praise
of
Men.
For
every
such
end
being
admitted
and
prevalent
in
the
Mind
,
will
universally
influence
the
Affections
unto
a
delight
in
those
Duties
,
whereby
that
end
may
be
attained
,
until
the
Person
with
whom
it
is
so
,
be
habituated
unto
them
with
great
Satisfaction
.
Fifthly
,
I
should
in
the
last
place
insist
on
Superstition
.
As
this
is
an
undue
Fear
of
the
Divine
Nature
,
Will
,
and
Opperations
,
built
on
false
Notions
and
Apprehensions
of
them
,
it
may
befall
the
Minds
of
Men
in
all
Religions
,
true
and
false
.
It
is
an
Internal
Vice
of
the
Mind
.
As
it
respects
the
outward
Way
and
Means
of
Religious
Service
,
and
consists
in
the
devout
Performance
of
such
Duties
,
as
God
indeed
accepts
not
,
but
forbids
;
so
it
belongs
only
to
Religion
as
it
is
false
and
corrupt
.
How
in
both
respects
it
will
engage
the
Minds
of
Men
into
the
performance
of
Religious
Duties
,
and
for
the
most
part
with
the
most
scrupulous
diligence
,
and
sometimes
with
prodigious
attempts
to
exceed
the
measures
of
humane
Nature
in
what
they
do
design
,
is
too
long
a
work
here
to
be
declared
.
It
may
suffice
to
have
mentioned
it
among
the
Causes
and
Reasons
why
men
whose
Affections
are
not
Spiritually
renewed
,
may
yet
greatly
delight
in
the
diligent
performance
of
the
Outward
Duties
of
Religion
.
Our
design
in
these
things
is
the
discovery
of
the
true
nature
of
this
Grace
and
Duty
of
being
Spiritually-Minded
.
Hereunto
we
have
declared
that
it
is
necessary
that
our
Affections
be
Spiritually
,
and
Supernaturally
renewed
.
And
because
there
may
be
a
great
Change
wrought
on
the
Affections
of
Men
,
with
respect
unto
Spiritual
things
,
where
there
is
nothing
of
this
Supernatural
Renovation
;
our
present
enquiry
is
,
what
are
the
Differences
that
are
between
the
actings
of
the
Affections
,
of
the
one
sort
and
of
the
other
;
whether
Spiritually
renewed
,
or
Occasionally
changed
.
And
wherein
the
great
Exercise
of
them
consists
in
the
Duties
of
Religious
Worship
;
I
have
declared
what
are
the
grounds
and
reasons
,
whence
Men
of
unrenewed
Minds
do
delight
oft
times
in
the
Duties
of
Divine
Worship
,
and
are
diligent
in
the
performance
of
them
.
From
these
and
the
like
Considerations
it
may
be
made
manifest
that
the
greatest
part
of
the
Devotion
that
is
in
the
World
,
doth
not
spring
from
the
Spiritual
Renovation
of
of
the
Minds
of
Men
,
without
which
it
is
not
accepted
with
God
.
That
which
remains
to
give
in
Instance
,
farther
Evidence
unto
the
Discovery
we
are
in
the
pursuit
of
,
is
what
are
the
grounds
and
reasons
whereon
those
whose
Minds
and
Affections
are
Spiritually
renewed
,
do
delight
in
the
Institutions
of
Divine
Worship
;
and
attend
unto
their
Observance
with
great
heed
and
diligence
.
And
because
this
is
an
Enquiry
of
great
Importance
,
and
is
of
great
use
to
be
stated
in
other
cases
,
as
well
as
that
before
us
;
I
shall
treat
of
it
by
it self
in
the
ensuing
Chapter
,
that
the
Reader
may
the
more
distinctly
comprehend
it
,
both
in
the
Nature
of
the
Doctrine
concerning
it
,
and
in
the
place
it
holds
in
our
present
Discourse
.
CHAP.
XV.
Delight
of
Believers
in
the
Holy
,
Institutions
of
Divine
Worship
.
The
Grounds
and
Reasons
thereof
.
The
Evidence
of
being
Spiritually-Minded
thereby
,
&c.
THat
all
true
Believers
whose
Minds
are
Spiritually
renewed
have
a
singular
Delight
,
in
all
the
Institutions
and
Ordinances
of
Divine
Worship
is
fully
evident
both
in
the
Examples
of
the
Saints
in
the
Scripture
,
and
their
own
Experience
,
which
they
will
never
forego
.
For
this
hath
been
the
greatest
Cause
of
their
suffering
Persecution
;
and
Martydom
it self
in
all
Ages
.
of
the
Primitive
Christians
under
the
Power
of
the
Pagan
▪
Emperours
,
or
the
Witnesses
for
Christ
under
the
Antichristian
Apostacy
,
would
,
or
could
have
omitted
the
Observance
If
them
(
according
to
the
Advice
and
practice
of
the
Gnosticks
)
they
might
have
escaped
the
rage
of
their
Adversaries
.
But
they
loved
not
their
Lives
,
in
comparison
unto
that
delight
which
they
had
in
the
Observance
of
the
Commands
of
Christ
,
as
unto
the
Duties
of
Evangelical
Worship
.
David
gives
us
frequently
an
Instance
hereof
in
himself
,
Psal.
42.1
,
2
,
3
,
4.
As
the
Hart
panteth
after
the
Water-Brooks
,
so
panteth
my
Soul
after
thee
,
O
God
.
My
Soul
thirsteth
for
God
,
for
the
living
God
:
When
shall
I
come
and
appear
before
God
.
My
tears
have
been
my
Meat
day
and
night
,
while
they
continually
say
unto
me
,
Where
is
thy
God
?
When
I
remember
these
things
,
I
pour
out
my
Soul
in
me
;
for
I
had
gone
with
the
multitude
,
I
went
with
them
to
the
House
of
God
;
with
the
voice
of
Joy
and
Praise
,
with
a
multitude
that
kept
Holy-Day
.
Psal.
63.1
,
2
,
3
,
4
,
5.
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
,
my
Soul
thirsteth
for
thee
,
my
Flesh
longeth
for
thee
in
a
dry
and
thirsty
Land
,
where
no
Water
is
:
To
see
thy
Power
and
thy
Glory
,
so
as
I
have
seen
thee
in
thy
Sanctuary
.
Because
thy
Loving
Kindness
is
better
than
Life
:
my
Lips
shall
praise
thee
.
Thus
will
I
bless
thee
while
I
live
.
I
will
lift
up
my
hands
in
thy
Name
.
My
Soul
shall
be
satisfyed
as
with
Marrow
and
Fatness
,
and
my
Mouth
shall
praise
thee
with
joyful
Lips
.
Psal.
84.1
,
2
,
3
,
4.
How
amiable
are
thy
Tabernacles
,
O
Lord
of
Hosts
!
My
Soul
longeth
,
yea
even
fainteth
for
the
Courts
of
the
Lord
:
my
Heart
cryeth
out
for
the
Living
God
.
Yea
,
the
Sparrow
hath
found
an
house
,
and
the
Swallow
a
Nest
for
her self
,
where
she
may
lay
her
Young
,
even
thy
Alters
,
O
Lord
of
Hosts
,
my
King
and
my
God
.
Blessed
are
they
that
dwell
in
thy
House
:
they
will
be
still
praising
thee
.
Selah
.
But
a
greater
than
David
is
here
.
Our
Lord
Jesus
Christ
himself
,
did
upon
all
Occasions
declare
his
Delight
in
,
and
Zeal
for
all
the
Ordinances
of
Divine
Worship
,
which
was
then
in
force
by
Vertue
of
Divine
Institution
and
Command
For
although
he
severely
reproved
and
rejected
,
whatever
men
had
added
thereunto
under
the
Pretence
of
a
Supererogating
Strictness
or
outward
Order
,
laying
it
all
under
that
dreadful
Sentence
;
Every
Plant
which
my
Heavenly
Father
hath
not
Planted
shall
be
plucked
up
,
and
so
cast
into
the
Fire
;
yet
as
unto
what
was
of
Divine
Appoinment
,
his
delight
therein
was
singular
,
and
exemplary
unto
all
his
Disciples
.
With
respect
hereunto
was
it
said
of
him
,
that
the
Zeale
of
God's
House
had
eaten
him
up
,
by
reason
of
the
Affliction
which
he
had
in
his
Spirit
,
to
see
the
Worship
of
it
neglected
,
polluted
,
and
despised
.
This
caused
him
to
cleanse
the
Temple
,
the
Seat
of
Divine
Worship
,
from
the
Pollutors
and
Pollutions
of
it
,
not
long
before
his
Sufferings
,
in
the
Face
and
unto
the
high
provocation
of
all
his
Adversaries
.
So
with
earnest
desire
he
longed
for
the
Celebration
of
his
last
Passeover
.
Luk.
22.15
.
With
desire
have
I
desired
to
eat
this
Passeover
with
you
before
I
suffer
.
And
it
is
a
sufficient
Evidence
of
the
Frame
of
Spirit
and
Practice
of
his
Disciples
afterwards
.
In
reference
to
the
Duties
of
Evangelical
Worship
by
his
Appointment
;
that
the
Apostle
gives
it
as
an
assured
Token
of
an
unsound
Condition
,
and
that
which
tendeth
to
final
cursed
Apostacy
,
when
any
fall
into
a
neglect
of
them
,
Heb.
10.25
,
26
,
27.
These
things
are
manifest
and
unquestionable
.
But
our
present
enquiry
is
only
,
what
it
is
which
Believers
do
so
delight
in
,
in
the
Ordinances
and
Institutions
of
Divine
Gospel
Worship
,
and
what
it
is
that
ingageth
their
Hearts
and
Minds
into
a
diligent
Observance
of
them
;
as
also
how
,
and
wherein
they
do
exercise
their
Love
and
Delight
.
And
I
say
in
general
,
that
their
Delight
in
all
Ordinances
of
Divine
Worship
,
as
is
evident
in
the
Testimonies
before
produced
,
is
in
Christ
himself
,
or
God
in
Christ
.
This
alone
is
that
which
they
seek
after
,
cleave
unto
,
and
are
satisfyed
withall
.
They
make
use
of
the
Streams
,
but
only
as
means
of
Communication
from
the
Spring
.
When
men
are
really
renewed
in
the
Spirit
of
their
Minds
it
is
so
.
Their
regard
unto
Ordinances
and
Duties
of
divine
Worship
,
is
as
they
are
appointed
of
God
a
Blessed
means
of
Communion
and
Intercourse
between
himself
in
Christ
,
and
their
Souls
.
By
them
doth
Christ
Communicate
of
his
Love
and
Grace
unto
us
;
in
and
by
them
do
we
act
Faith
and
Love
on
him
.
It
is
the
Treasure
hid
in
the
Field
,
which
when
a
man
hath
found
,
he
purchaseth
the
whole
Field
;
but
it
is
that
he
may
enjoy
the
Treasure
which
is
hid
therein
,
Mat.
13.14
.
This
Field
is
the
Gospel
,
and
all
the
Ordinances
of
it
.
This
men
do
purchase
sometimes
at
a
dear
rate
,
even
with
the
loss
of
all
they
enjoy
.
But
yet
if
they
obtain
nothing
but
the
Field
,
they
will
have
little
cause
to
rejoyce
in
their
bargain
.
It
is
Christ
the
Treasure
alone
,
that
Pearl
of
Price
that
will
eternally
inrich
the
Soul
.
The
Field
is
to
be
used
only
,
as
to
find
and
dig
up
the
Treasure
that
is
in
it
.
It
is
I
say
Christ
alone
that
in
the
preaching
of
the
Gospel
,
renewed
Affections
do
cleave
unto
as
the
Treasure
▪
and
unto
all
other
things
,
according
as
their
Relation
is
unto
him
,
or
they
have
a
participation
of
him
.
Wherefore
,
in
all
Duties
of
Religion
,
in
all
Ordinances
of
Worship
,
their
Enquiry
is
after
him
whom
their
Souls
do
love
,
Cant.
1.7
.
But
yet
we
must
treat
more
particularly
and
distinctly
of
these
things
.
Those
whose
Affections
are
Spiritually
renewed
,
do
love
,
adhere
unto
,
and
delight
in
Ordinances
of
Divine
Service
,
and
Duties
of
Worship
;
on
the
grounds
and
reasons
ensuing
.
First
.
In
general
they
do
so
,
as
they
find
Faith
,
and
Love
,
and
Delight
in
God
through
Christ
,
excited
and
acted
in
and
by
them
.
This
is
their
first
and
immediate
End
in
their
Institution
.
It
is
a
pernicious
mistake
to
suppose
that
any
external
Duties
of
Worship
,
as
hearing
the
Word
,
Prayer
,
or
the
Sacraments
,
are
appointed
for
themselves
,
or
accepted
for
themselves
.
Such
thoughts
the
Jews
of
Old
had
concerning
their
Sacrifices
;
namely
,
that
they
were
appointed
for
their
own
Sakes
,
and
were
acceptable
Service
unto
God
,
meerly
on
their
own
Account
.
Wherefore
,
God
to
deliver
them
from
this
pernicious
Mistake
,
affirms
ofttimes
,
that
he
never
appointed
them
at
all
;
that
is
for
any
such
End
,
Jer.
7.22
,
23.
Isa.
1.12
,
13
,
14
,
&c.
And
now
under
the
Gospel
;
Sundry
things
destructive
to
the
Souls
of
men
,
have
proceeded
from
such
a
Supposition
.
Some
hereon
have
alwayes
satisfyed
and
contented
themselves
with
the
external
Observance
of
them
,
without
desiring
or
endeavouring
any
holy
communion
with
God
in
them
,
or
by
them
.
This
constitutes
the
State
and
Condition
mentioned
,
Rev.
3.1
.
And
by
following
this
tract
,
the
generality
of
Christians
do
wander
out
of
the
Way
;
they
cannot
leave
them
,
nor
do
know
how
to
use
them
unto
their
Advantage
until
they
come
wholly
unto
that
woful
State
,
Isai.
29.13
.
And
some
to
establish
this
Deceit
,
have
taught
that
there
is
much
more
in
the
Outward
Work
of
these
Duties
,
than
ever
God
put
into
them
,
and
that
they
are
sanctifyed
meerly
by
Vertue
of
the
Work
wrought
.
But
all
the
Duties
of
the
Second
Commandment
as
are
all
Instituted
Ordinances
of
Worship
,
are
but
means
to
express
and
exercise
those
of
the
First
,
as
Faith
,
Love
,
Fear
,
Trust
and
Delight
in
God
.
The
end
of
them
all
is
that
through
them
,
and
by
them
,
we
may
act
those
Graces
on
God
in
Christ
,
Where
this
is
not
attended
unto
,
when
the
Souls
of
Men
do
not
apply
themselves
unto
this
Exercise
of
Grace
in
them
,
let
them
be
never
so
Solemn
as
to
their
Outward
Performance
,
be
attended
unto
with
Diligence
,
be
performed
with
earnestness
and
delight
,
they
are
neither
acceptable
unto
God
,
nor
beneficial
unto
themselves
,
Isai.
1.11
.
This
therefore
is
the
first
general
Spring
of
the
Love
of
Believers
,
of
them
whose
Affections
are
Spiritually
renewed
,
unto
the
Ordinances
of
Divine
Worship
,
and
their
delight
in
them
.
They
have
Experience
that
in
and
by
them
,
their
Faith
and
Love
are
excited
unto
a
gracious
Exercise
of
themselves
on
God
in
Christ
.
And
when
they
find
it
otherwise
with
them
,
they
can
have
no
rest
in
their
Souls
.
For
this
end
are
they
ordained
,
sanctifyed
and
blessed
of
God
,
and
therefore
,
are
effectual
means
of
it
,
when
their
Efficacy
is
not
defeated
by
Unbelief
.
And
those
who
have
no
Experience
hereof
in
their
attendance
unto
them
,
do
as
hath
been
said
,
fall
into
pernitious
Extreams
.
Some
continue
their
Observance
with
little
regard
unto
God
,
in
Cursed
Formality
.
So
they
make
them
a
means
of
their
ruine
by
Countenancing
of
them
in
their
Security
.
Others
utterly
reject
them
,
at
least
the
most
Solemn
of
them
,
and
therein
both
the
Wisdom
,
and
Grace
and
Authority
of
God
by
whom
they
are
appointed
.
Because
through
the
Power
of
their
own
Unbelief
they
find
nothing
in
them
.
This
being
the
immediate
end
of
all
Divine
Institutions
,
this
being
the
only
way
whereby
we
may
give
Glory
unto
God
in
their
Observance
,
which
is
their
ultimate
End
in
this
World
;
&
this
being
the
Design
in
general
of
Believers
in
that
Obedience
they
yield
unto
the
Lord
Christ
in
their
diligent
Observation
of
them
;
We
may
consider
how
,
in
what
way
,
and
by
what
meanes
those
whose
Affections
are
Spiritually
renewed
,
do
and
ought
to
apply
their
Minds
and
Souls
unto
their
Observance
.
And
we
may
consider
herein
:
first
,
What
they
do
design
;
and
then
what
they
endeavour
to
be
found
in
the
Exercise
and
Practice
of
,
in
their
use
and
Enjoyment
.
First
.
They
come
unto
them
with
this
Desire
,
Design
,
and
Expectation
,
namely
,
to
be
enabled
,
directed
and
excited
by
them
,
unto
the
Exercise
of
Divine
Faith
and
Love
.
When
it
is
not
so
with
any
,
where
there
is
not
this
Design
,
they
do
in
various
degrees
take
the
Name
of
God
in
vain
,
in
their
Observance
.
These
are
Approximationes
Dei
,
The
ways
of
drawing
nigh
unto
God
as
they
are
every
where
called
in
Scripture
.
To
suppose
that
a
drawing
nigh
unto
God
may
consist
meerly
in
the
Outward
Performance
of
Duty
.
Whatever
be
its
Solemnity
,
is
to
reject
all
due
Reverence
of
him
.
Forasmuch
,
saith
the
Lord
,
as
this
People
draw
near
me
with
their
Mouth
,
and
with
their
Lips
do
honour
me
,
but
have
removed
their
Hearts
far
from
me
,
therefore
I
will
proceed
against
them
,
Isaiah
29.13
.
The
Mouth
and
Lips
are
put
by
a
Synechdoche
,
for
all
the
means
of
outward
worship
and
honour
.
These
men
may
use
,
diligently
attend
unto
,
whil'st
their
Hearts
are
far
from
God
,
that
is
,
when
they
do
not
draw
nigh
to
him
by
Faith
and
Love
.
But
all
this
Worship
is
rejected
of
God
with
the
highest
Tokens
of
his
displeasure
and
Indignation
against
it
.
First
.
Our
Souls
then
have
no
way
of
approach
unto
God
in
Duties
of
Worship
,
but
by
Faith
;
no
way
of
adherance
or
cleaving
unto
him
,
but
by
Love
;
no
way
of
abiding
in
him
,
but
by
Fear
,
Reverence
,
and
Delight
.
When
ever
these
are
not
in
Excercise
,
Outward
Duties
of
Worship
are
so
far
from
being
a
meanes
of
such
an
Approach
unto
him
,
as
that
they
set
us
at
a
greater
Distance
from
him
,
than
we
were
before
,
at
least
are
utterly
useless
and
fruitless
unto
us
.
So
indeed
they
are
unto
the
most
who
come
unto
them
,
they
know
not
why
,
and
behave
themselves
under
them
,
they
care
not
how
:
Nor
is
there
any
evil
in
the
Hearts
and
ways
of
Men
whereof
God
complaineth
more
in
his
Word
,
as
that
which
is
accompanied
with
the
highest
Contempt
of
him
.
And
because
these
Ordinances
of
Divine
Worship
are
means
which
the
Wisdom
and
Grace
of
God
hath
appointed
unto
this
end
,
namely
,
the
Exercise
and
Increase
of
Divine
Faith
and
Love
,
and
therefore
doth
Sanctify
and
Bless
them
thereunto
.
I
do
not
believe
that
they
have
any
Delight
in
the
Exercise
of
these
Graces
,
nor
do
design
growth
in
them
,
by
whom
these
great
meanes
of
them
are
despised
or
neglected
.
And
although
I
have
seen
those
Vallies
of
publick
Worship
forsaken
,
either
on
Pretences
of
higher
Attainments
in
Faith
,
Light
and
Love
,
than
to
stand
in
need
of
them
any
more
,
or
on
a
Foolish
Opinion
,
that
they
cease
upon
the
Dispensation
of
the
Spirit
,
which
is
given
unto
us
to
make
them
useful
and
effectual
,
or
on
some
Provocations
that
have
been
given
unto
some
Men
,
or
which
they
have
taken
unto
themselves
,
which
they
have
thought
they
could
revenge
by
a
neglect
of
Publick
Administrations
,
or
through
Slavish
Peace
and
Negligence
in
times
of
Difficulty
,
as
is
the
manner
of
some
,
who
forsake
the
Assemblies
of
the
Saints
,
Heb.
16.25
.
Yet
,
I
never
saw
but
it
issued
in
a
great
decay
,
if
not
in
an
utter
loss
of
all
exercise
of
Faith
and
Love
,
and
sometimes
in
open
Profaneness
.
For
such
Persons
Contemn
,
the
way
and
meanes
which
God
in
his
infinite
Wisdom
and
Goodness
hath
appointed
for
their
Exercise
and
Increase
;
and
this
shall
not
prosper
.
We
may
therefore
do
well
to
consider
,
that
the
principal
way
whereby
we
may
Sanctify
the
Name
of
God
,
in
all
Duties
of
his
Worship
,
and
obtain
the
Benefit
of
them
to
our
own
Souls
;
is
by
a
Conscientious
Approach
unto
them
with
an
holy
Desire
and
Design
to
be
found
in
the
Exercise
of
Faith
and
Love
on
God
in
Christ
,
and
to
be
helped
and
guided
therein
by
them
.
To
be
under
an
Efficacious
Influence
from
this
Design
,
is
the
best
Preparation
for
any
Duty
.
So
David
expresseth
his
Delight
in
the
Worship
of
God
.
How
amiable
are
thy
Tabernacles
,
O
Lord
of
Hosts
!
My
Soul
longeth
;
yea
,
even
fainteth
for
the
Courts
of
the
Lord
:
my
Heart
and
my
Flesh
cryeth
out
for
the
Living
God
,
Psal.
84.1
,
2.
He
longed
for
the
Tabernacle
,
and
the
Courts
of
it
,
but
it
was
the
Enjoyment
of
God
himself
,
the
Living
God
that
he
desired
and
sought
after
.
This
was
that
which
made
him
so
servent
in
his
Desires
after
those
Ordinances
of
God
.
So
he
expresseth
it
,
Psal.
63.2
.
To
see
thy
Power
and
thy
Glory
,
so
as
I
have
seen
thee
in
the
Sanctuary
.
David
had
had
great
Communion
with
,
and
Delight
in
God
by
Faith
and
Love
in
the
Solemn
Duties
of
his
Worship
.
And
this
was
that
which
inflam'd
him
with
Desires
after
renewed
Opportunities
unto
the
same
End
.
Secondly
.
This
Design
is
not
general
,
unactive
,
useless
and
sloathful
.
But
such
Persons
diligently
endeavour
in
the
use
of
these
Ordinances
,
and
attendance
unto
them
,
to
be
found
in
the
Exercise
of
these
Graces
.
They
have
not
only
an
Antecedent
Design
to
be
so
,
but
a
diligent
actual
Endeavour
after
it
,
not
suffering
their
Minds
by
any
thing
to
be
diverted
from
the
pursuit
of
that
Design
,
Ecc.
5.1
.
Whatever
is
not
quickned
and
enlivened
hereby
;
they
esteem
utterly
lost
.
Neither
Outward
Administrations
,
nor
Order
will
give
them
Satisfaction
when
these
things
are
wanting
in
themselves
.
Without
the
Internal
Actings
of
the
Life
of
Faith
,
external
Administrations
of
Ordinances
of
Worship
,
are
but
dead
things
.
Nor
,
can
any
Believer
obtain
real
Satisfaction
in
them
,
or
Refreshment
by
them
,
without
an
Inward
Experience
of
Faith
and
Love
in
them
,
and
by
them
.
And
it
is
that
,
which
if
we
are
wise
,
we
shall
continually
attend
unto
the
Consideration
of
.
A
watchful
Christian
will
be
careful
lest
he
loose
any
one
Duty
,
by
taking
up
the
Carcase
of
it
.
And
the
danger
of
so
doing
,
is
not
small
.
Our
Affections
are
renewed
but
in
part
.
And
as
they
are
still
liable
to
be
diverted
,
and
seduced
from
Spirituality
in
Duty
,
even
by
things
earthly
and
carnal
,
through
the
Corruption
that
remaineth
in
them
;
So
there
is
a
Disposition
abiding
in
them
,
to
be
pleased
with
those
external
things
in
Religious
Duties
,
which
others
,
as
we
have
shewed
before
,
who
are
no
way
graciously
renewed
do
satisfy
themselves
withal
.
The
Grace
and
Oratory
of
the
Speaker
in
preaching
of
the
Word
;
especially
in
these
days
wherein
the
Foppery
of
fine
Language
,
even
in
Sacred
things
,
is
so
much
extolled
;
the
Order
and
Circumstances
of
other
Duties
,
with
Inclination
and
Love
unto
a
Party
,
are
apt
to
insinuate
themselves
with
great
Complacency
into
our
Affections
,
so
far
as
they
are
unrenewed
.
And
these
things
discover
the
true
Grounds
whence
it
is
that
the
Ordinances
of
Divine
Worship
are
so
useless
,
as
they
are
to
many
who
seem
to
attend
unto
them
with
Diligence
.
They
may
be
referred
unto
these
three
Heads
.
(1)
They
do
not
come
unto
them
,
as
the
meanes
appointed
of
God
for
the
Exercise
of
Faith
and
Love
unto
Christ
,
so
as
to
make
it
their
Design
in
their
Approaches
to
them
,
without
which
,
all
that
is
spoken
of
Advantage
in
and
by
other
Duties
,
is
utterly
lost
.
(2)
They
do
not
in
and
under
them
labour
to
stir
up
Faith
and
Love
unto
their
due
Exercise
.
(3)
They
suffer
their
Minds
to
be
diverted
from
the
Exercise
of
these
Graces
,
partly
by
occasional
Temptations
,
partly
by
attendance
unto
what
is
Outward
only
in
the
Ordinances
themselves
.
Spiritual
Affections
find
no
place
of
Rest
in
any
of
these
things
;
such
Proposals
of
God
in
Christ
,
of
his
Will
,
and
their
own
Duty
,
as
may
draw
out
their
Faith
,
Love
,
Godly
Fear
and
Delight
into
their
due
Exercise
,
is
that
which
they
enquire
after
,
and
acquiesce
in
.
Two
things
alone
doth
Faith
regard
in
all
Duties
of
Worship
as
unto
the
Outward
Administration
of
it
.
The
one
absolutely
,
the
other
comparatively
;
both
with
respect
unto
the
End
mentioned
,
or
the
Exercise
,
Growth
,
and
Encrease
of
Grace
in
us
.
The
first
is
,
that
they
may
be
of
Divine
Appointment
.
Where
their
Original
and
Observance
is
resolved
into
Divine
Authority
,
there
and
there
alone
will
they
have
a
Divine
Efficacy
.
In
all
these
things
,
Faith
hath
regard
to
nothing
but
Divine
Precepts
and
Promises
.
Whatever
hath
regard
to
any
thing
else
,
is
not
Faith
,
but
Fancy
.
And
therefore
these
uncommanded
Duties
in
Religion
,
which
so
abound
in
the
Papal
Church
,
as
that
if
not
the
whole
,
yet
all
the
principal
Parts
of
their
Worship
consist
in
them
,
are
such
as
in
whose
Discharge
it
is
impossible
Faith
should
be
in
a
due
Exercise
.
That
which
it
hath
comparative
respect
unto
,
is
the
Spiritual
Gifts
of
them
unto
whom
the
Administration
of
the
Ordinances
of
the
Gospel
,
in
the
publick
Worship
of
the
Church
is
committed
.
With
respect
unto
them
,
Believers
may
have
more
Delight
and
Satisfaction
in
the
Ministry
of
one
than
of
another
,
as
was
touched
before
.
But
this
is
not
because
one
is
more
learned
than
another
,
or
more
Elegant
than
another
,
hath
more
ability
of
Speech
than
another
,
or
fervency
in
utterance
than
another
,
is
more
fervent
or
earnest
in
his
Delivery
;
but
because
they
find
the
Gifts
of
one
more
suited
,
and
more
Effectual
to
stir
up
Faith
and
Love
unto
an
holy
Exercise
in
their
Minds
and
Hearts
,
then
what
they
find
in
some
others
.
Hence
they
have
a
peculiar
value
for
,
and
delight
in
the
Ministry
of
such
Persons
,
especially
when
they
can
enjoy
it
in
due
Order
,
and
without
the
Offence
of
others
.
And
Ministers
that
are
wise
,
will
in
Holy
Administrations
neglect
all
other
tings
,
and
attend
unto
this
alone
,
how
they
may
be
helpful
unto
the
Faith
,
and
Love
,
and
Joy
of
Believers
,
so
far
as
they
are
the
Object
of
their
Ministry
.
This
is
the
first
reason
and
ground
whereon
Affections
Spiritually-Renewed
,
cleave
unto
Ordinances
of
Divine
Worship
,
with
Delight
and
Satisfaction
;
namely
,
because
they
are
the
means
appointed
and
Blessed
of
God
,
for
the
Exercise
and
Increase
of
Faith
and
Love
,
with
an
Experience
of
their
Efficacy
unto
that
End
.
Secondly
,
The
Second
is
,
Because
they
are
the
meanes
of
the
Communication
of
a
Sense
of
Divine
Love
,
and
Supplies
of
Divine
Grace
unto
the
Souls
of
them
that
do
believe
.
So
far
as
our
Affections
are
renewed
,
this
is
the
most
principal
attractive
to
cleave
unto
them
with
Delight
and
Complacency
.
They
are
,
as
was
observed
before
,
the
ways
of
our
approaching
unto
God
.
Now
we
do
not
draw
nigh
to
God
,
as
himself
speaks
,
as
a
dry
Hearth
,
or
a
barren
Wilderness
,
where
no
Refreshment
is
to
be
obtained
.
To
make
a
Pretence
of
Coming
unto
God
,
and
not
with
Expectation
of
receiving
good
and
great
things
from
him
,
is
to
despise
God
himself
,
to
overthrow
the
nature
of
the
Duty
,
and
deprive
our
own
Souls
of
all
Benefit
thereby
.
And
want
hereof
,
is
that
which
renders
the
worship
of
the
most
,
useless
and
fruitless
unto
themselves
.
We
are
alwayes
to
come
unto
God
,
as
unto
an
Eternal
Spring
of
Goodness
,
Grace
,
and
Mercy
,
of
all
that
our
Souls
do
stand
in
need
of
,
of
all
we
can
desire
in
order
unto
our
Everlasting
Blessedness
,
and
all
these
things
,
as
unto
Believers
,
may
be
reduced
unto
the
two
Heads
before
mentioned
.
First
,
They
come
for
a
Communication
of
a
Sense
of
his
Love
in
Jesus
Christ
.
Hence
doth
all
our
Peace
,
Consolation
,
and
Joy
,
all
our
Encouragement
to
do
,
and
suffer
according
to
the
Will
of
God
,
all
our
Supportments
under
our
Sufferings
,
solely
depend
;
In
these
things
do
our
Souls
live
;
and
without
them
we
are
of
all
Men
the
most
miserable
.
It
is
the
Holy
Spirit
who
is
the
immediate
efficient
Cause
of
all
these
things
in
us
.
He
sheds
abroad
the
Love
of
God
in
our
Hearts
,
Rom.
5.5
.
He
witnesseth
our
Adoption
unto
us
,
Chap.
8.15
,
16.
And
thereby
an
Intrest
in
the
Love
of
the
Father
,
in
God
as
he
is
Love
.
But
the
Outward
Way
and
means
whereby
he
communicates
these
things
unto
us
,
and
effects
them
in
us
,
is
by
the
Dispensation
of
the
Gospel
,
or
the
Preaching
of
it
ordinarily
.
He
doth
the
same
work
also
in
Prayer
,
oft-times
in
other
Holy
Administrations
.
For
this
end
,
for
a
Participation
of
this
Grace
,
of
these
Mercies
,
do
Believers
come
unto
God
by
them
.
They
use
them
as
meanes
to
draw
Water
from
the
Wells
of
Salvation
,
and
to
receive
in
that
Spiritual
Sense
of
Divine
Love
,
which
God
by
them
will
communicate
.
So
Christ
,
by
his
Word
,
knocks
at
the
Door
of
the
Heart
,
if
it
be
opened
by
Faith
,
he
cometh
in
and
Suppeth
with
men
,
giving
them
a
gracious
Refreshment
,
by
the
Testimony
of
his
own
Love
,
and
the
Love
of
the
Father
,
Rev.
3.20
.
Joh.
14.23
.
This
Believers
look
for
in
,
and
this
they
do
in
various
measures
receive
by
the
Ordinances
of
Divine
Worship
.
And
although
some
through
their
Fears
and
Temptations
,
are
not
sensible
hereof
,
yet
do
they
secretly
receive
these
blessed
gracious
Supplies
whereby
their
Souls
are
held
in
Life
,
without
which
they
would
pine
away
and
perish
.
So
he
dealeth
with
them
,
Cant.
4.5
,
6.
These
are
the
Gardens
and
Galleries
of
Christ
wherein
he
gives
us
of
his
Love
,
Cant.
7.12
.
Those
who
are
humble
and
sincere
,
know
how
often
their
Souls
have
been
refreshed
in
them
,
and
how
long
sometimes
the
Impressions
they
have
received
of
Divine
Grace
and
Love
have
continued
with
them
unto
their
unspeakable
Consolation
.
They
remember
what
they
have
received
in
the
Opening
and
Application
of
the
exceeding
great
and
pretious
Promises
,
that
are
given
unto
them
,
whereby
they
are
gradually
more
and
more
made
Partakers
of
the
Divine
Nature
;
how
many
a
time
they
have
received
Light
in
Darkness
,
Refreshment
under
Despondencies
,
Relief
in
their
Conflicts
,
with
dangers
and
temptations
,
in
and
by
them
.
For
this
Cause
do
Affections
that
are
Spiritually
renewed
cleave
unto
them
.
Who
can
but
love
and
delight
in
that
which
he
hath
found
by
experience
,
to
be
the
way
and
means
of
Communicating
unto
him
the
most
invaluable
Mercy
,
the
most
inestimable
Benefit
,
whereof
in
this
Life
he
can
be
made
partaker
?
He
who
hath
found
an
hidden
Treasure
,
although
he
should
at
once
take
away
the
whole
of
it
;
yet
will
esteem
the
place
where
he
found
it
.
But
if
it
be
of
that
nature
,
that
no
more
can
be
found
or
taken
of
it
at
once
,
but
what
is
sufficient
for
the
present
Occasion
,
yet
is
so
full
and
boundless
,
as
that
whenever
he
comes
again
to
seek
for
it
,
he
shall
be
sure
to
obtain
present
Supply
,
he
will
alwayes
value
it
,
and
constantly
apply
himself
unto
it
.
And
such
is
the
Treasure
of
Grace
and
divine
Love
,
that
is
in
the
Ordinances
of
divine
Worship
.
If
we
are
Strangers
unto
these
things
,
if
we
have
never
received
Efficatious
Intimations
of
Divine
Love
unto
our
Souls
,
in
and
by
the
Duties
of
Divine
Worship
,
we
cannot
love
them
and
delight
in
them
as
we
ought
.
What
do
men
come
to
hear
the
Word
of
God
for
?
What
do
they
pray
for
?
What
do
they
expect
to
receive
from
him
?
Do
they
come
unto
God
as
the
Eternal
Fountain
of
Living
Waters
?
as
the
God
of
all
Grace
,
Peace
,
and
Consolation
?
Or
do
they
come
unto
his
Worship
without
any
Design
as
unto
a
dry
and
empty
shew
?
Do
they
fight
uncertainly
with
these
things
as
men
beating
the
Air
?
or
do
they
think
they
bring
something
unto
God
,
but
receive
nothing
from
him
?
that
the
best
of
their
Business
is
to
please
him
in
doing
what
he
commands
,
but
to
receive
any
thing
from
him
they
expect
not
,
nor
do
ever
examine
themselves
whether
they
have
done
so
or
no
?
It
is
not
for
Persons
who
walk
in
such
wayes
,
ever
to
attain
a
due
Delight
in
the
Ordinances
of
Divine
Worship
.
Believers
have
other
Designs
herein
,
and
among
the
rest
,
this
in
the
First
place
,
that
they
may
be
a
fresh
made
Partakers
of
Refreshing
Comforting
Pledges
of
the
Love
of
God
in
Christ
;
and
thereby
of
their
Adoption
,
of
the
Pardon
of
their
Sins
,
and
acceptance
of
their
Persons
.
According
as
they
meet
with
these
things
,
in
the
Duties
of
Holy
Worship
,
publick
,
or
private
,
so
will
they
love
,
value
,
and
adhere
unto
them
.
Some
Men
are
full
of
other
Thoughts
and
Affections
,
so
as
that
these
things
are
not
their
principal
Design
or
Desire
,
or
are
contented
with
that
measure
of
them
which
they
suppose
themselves
to
have
attained
;
or
at
least
are
not
sensible
of
the
need
they
stand
in
,
to
have
fresh
Communications
of
them
made
unto
their
Souls
;
supposing
that
they
can
do
well
enough
without
a
renewed
Sense
of
Divine
Love
every
Day
;
some
are
so
Ignorant
of
what
they
ought
to
design
,
to
look
after
,
in
the
Duties
of
Gospel
Worship
,
as
that
it
is
impossible
they
should
have
any
real
Design
in
them
.
Many
of
the
better
sort
of
Professors
are
too
negligent
in
this
matter
.
They
do
not
long
and
pant
in
the
Inward
man
,
after
renewed
Pledges
of
the
Love
of
God
;
They
do
not
consider
how
much
need
they
have
of
them
,
that
they
may
be
encouraged
and
strengthened
unto
all
other
Duties
of
Obedience
;
they
do
not
prepare
their
Minds
for
their
Reception
of
them
,
nor
come
with
Expectation
of
their
Communication
unto
them
;
they
do
not
rightly
fix
their
Faith
on
this
Truth
,
namely
,
that
these
Holy
Administrations
and
Duties
,
are
appointed
of
God
in
the
first
place
,
as
the
wayes
and
meanes
of
conveying
his
Love
and
a
Sense
of
it
unto
our
Souls
.
From
hence
springs
all
that
Luke-warmness
,
Coldness
,
and
Indifferency
in
and
unto
the
Duties
of
holy
Worship
,
that
are
growing
among
us
.
For
if
Men
have
lost
the
Principal
Design
of
Faith
in
them
,
and
dis-esteem
the
chiefest
Benefit
which
is
to
be
obtained
by
them
,
whence
should
Zeal
for
them
,
delight
in
them
,
or
diligence
in
attendance
unto
them
arise
?
Let
not
any
please
themselves
under
the
Power
of
such
decayes
;
they
are
Indications
of
their
Inward
Frame
,
and
those
infallible
.
Such
Persons
will
grow
cold
,
careless
,
and
negligent
,
as
unto
the
Duties
of
publick
Worship
,
they
will
put
themselves
neither
to
Charge
nor
Trouble
about
them
;
every
Occasion
of
Life
diverts
them
,
and
finds
ready
Entertainment
in
their
Minds
;
And
when
they
do
attend
upon
them
,
it
is
with
great
Indifferency
and
Unconcernedness
.
Yet
would
they
have
it
thought
,
that
all
is
still
well
within
,
as
ever
it
was
;
they
have
as
good
a
respect
unto
Religion
as
any
.
But
these
things
openly
discover
an
ulcerous
Disease
in
the
very
Souls
of
Men
,
as
evidently
as
if
it
were
written
on
their
Foreheads
;
what
ever
they
pretend
unto
the
contrary
,
they
are
under
the
Power
of
woful
Decayes
from
all
due
regard
unto
Spiritual
and
Eternal
Things
.
And
I
would
avoid
the
Society
of
such
Persons
,
as
those
who
carry
an
infectious
Disease
about
them
,
unless
it
were
to
help
on
their
Cure
.
But
herein
it
is
that
Affections
Spiritually
renewed
do
manifest
themselves
.
When
we
do
delight
in
,
and
value
the
Duties
of
Gods
Worship
,
because
we
find
by
Experience
,
that
they
are
,
and
have
been
unto
us
meanes
of
communicating
a
Sense
and
renewed
Pledges
of
the
Love
of
God
in
Christ
,
with
all
the
Benefits
and
Priviledges
which
depend
thereon
;
then
are
our
Affections
renewed
in
and
by
the
Holy
Ghost
.
Secondly
.
They
come
for
Supplies
of
Internal
,
Sanctifying
,
strengthning
Grace
.
This
is
the
second
great
Design
of
Believers
in
their
Approaches
unto
God
in
his
Worship
.
The
want
hereof
as
unto
Measures
and
Degrees
they
find
in
themselves
,
and
are
sensible
of
it
.
Yea
,
therein
lyes
the
great
Burden
of
the
Souls
of
Believers
in
this
World
.
All
that
we
do
in
the
Life
of
God
,
may
be
referred
unto
two
Heads
.
First
,
The
Observance
of
all
Duties
of
Obedience
.
And
,
Secondly
,
The
Conflict
with
,
and
Conquest
over
Temptations
.
About
these
things
,
are
we
continually
exercised
.
Hence
the
great
thing
which
we
desire
,
labour
for
,
and
pant
after
,
is
Spiritual
Strength
and
Ability
for
the
Discharge
of
our selves
in
a
due
manner
with
respect
unto
these
things
.
This
is
that
which
every
true
Believer
groaneth
after
in
the
inward
Man
,
and
which
he
preferreth
infinitely
above
all
Earthly
Things
.
So
he
may
have
Grace
sufficient
in
any
competent
measure
for
these
ends
,
let
what
will
befal
him
,
he
desireth
no
more
in
this
World
.
God
in
Christ
is
the
only
Fountain
of
all
this
Grace
.
There
is
not
one
Drachm
of
it
to
be
obtained
but
from
him
alone
.
And
as
he
doth
communicate
it
unto
us
of
his
own
Soveraign
Goodness
and
Pleasure
,
so
the
ordinary
way
and
meanes
whereby
he
will
do
it
,
are
the
Duties
of
his
Worship
,
Isaiah
40.28
,
29
,
30
,
31.
Hast
thou
not
known
?
Hast
thou
not
heard
that
the
Everlasting
God
,
the
Lord
,
the
Creator
of
the
Ends
of
the
Earth
fainteth
not
,
neither
is
weary
?
There
is
no
searching
of
his
Understanding
.
He
giveth
Power
to
the
faint
,
and
to
them
that
have
no
Might
he
increaseth
Strength
.
Even
the
Youths
shall
faint
and
be
weary
,
and
the
Young
Men
shall
utterly
fail
.
But
they
that
wait
upon
the
Lord
shall
renew
their
Strength
:
they
shall
mount
up
with
Wings
as
Eagles
,
they
shall
run
and
not
be
weary
,
they
shall
walk
,
and
not
faint
.
All
Grace
and
Spiritual
Strength
is
originally
seated
in
the
nature
of
God
,
v.
28.
But
what
relief
can
that
afford
unto
us
who
are
weak
,
feeble
,
fainting
.
He
will
act
suitably
unto
his
nature
,
in
the
Communication
of
this
Grace
and
Power
,
v.
29.
But
how
shall
we
have
an
Interest
in
this
Grace
,
in
these
Opperations
:
wait
on
him
in
the
Ordinances
of
his
Worship
,
v.
31.
The
Word
as
Preached
,
is
the
Food
of
our
Souls
whereby
God
administreth
Growth
and
Strength
unto
them
,
Joh.
17.17
.
—
1
Pet.
2.23
.
Desire
,
sayeth
he
the
sincere
Milk
of
the
Word
,
that
ye
may
grow
thereby
.
But
what
Encouragement
have
we
thereunto
,
if
so
be
,
sayeth
he
,
you
have
tasted
that
the
Lord
is
gracious
.
If
in
and
by
the
Dispensation
of
this
Word
,
you
have
had
Experience
of
the
Grace
,
the
Goodness
,
the
Kindness
of
God
unto
your
Souls
,
you
cannot
but
desire
it
and
delight
in
it
.
And
otherwise
,
you
will
not
do
so
.
When
men
have
fate
some
good
while
under
the
Dispensation
of
the
Word
,
and
in
the
enjoyment
of
other
Ordinances
,
without
tasting
in
them
and
by
them
,
that
the
Lord
is
gracious
,
they
will
grow
weary
of
it
and
them
.
Wherefore
,
Prayer
is
the
way
of
his
Appointment
for
the
Application
of
our
Souls
unto
him
,
to
obtain
a
Participation
of
all
needful
Grace
,
which
therefore
he
hath
proposed
unto
us
in
the
Promises
of
the
Covenant
,
that
we
may
know
what
to
ask
,
and
how
to
plead
for
it
.
In
the
Sacraments
the
same
Promises
are
seal'd
unto
us
,
and
the
Grace
represented
in
them
effectually
exhibited
.
Meditation
confirms
our
Souls
in
the
Exercise
of
Faith
about
it
,
and
is
the
especial
Opening
of
the
Heart
unto
the
Reception
of
it
.
By
these
meanes
I
say
,
doth
God
communicate
all
Supplies
of
renewing
,
strengthening
,
and
sanctifying
Grace
unto
us
,
that
we
may
live
unto
him
in
all
Holy
Obedience
,
and
be
able
to
get
the
Victory
over
our
Temptations
.
Under
this
Apprehension
do
Believers
approach
unto
God
in
the
Ordinances
of
his
Worship
.
They
come
unto
them
as
the
meanes
of
Gods
Communication
unto
their
Souls
.
Hence
they
cleave
unto
them
with
Delight
,
so
far
as
their
Affections
are
renewed
.
So
the
Spouse
testifyeth
of
her self
;
I
sate
down
under
his
Shadow
with
great
Delight
,
Cant
,
2.3
.
In
these
Ordinances
is
the
protecting
refreshing
Presence
of
Christ
.
This
she
rested
in
with
great
Delight
.
As
they
come
unto
them
with
these
Designs
and
Expectations
,
so
they
have
Experience
of
the
Spiritual
Benefits
and
Advantages
which
they
receive
by
them
,
which
more
and
more
engageth
them
unto
them
in
their
Affections
and
Delights
.
All
these
things
,
those
who
have
a
Change
wrought
in
their
Affections
,
but
not
a
Spiritual
Renovation
,
are
Strangers
unto
.
They
neither
have
the
Design
before
mentioned
in
coming
to
them
,
nor
the
Experience
of
this
Efficacy
now
proposed
in
their
Attendance
on
them
.
But
these
Benefits
are
great
;
as
for
Instance
,
when
Men
find
the
worth
and
Effect
of
the
Word
Preached
on
their
Souls
in
its
enlightning
,
refreshing
,
strengthening
,
transforming
Power
;
when
they
find
their
Hearts
warmed
,
their
Graces
excited
and
strengthened
,
the
Love
of
God
improved
,
their
Disponding
Spirits
under
Trials
and
Temptations
relieved
,
their
whole
Souls
gradually
more
and
more
Conformed
unto
Christ
:
when
they
find
themselves
by
it
extricated
out
of
Snares
,
Doubts
,
Fears
,
Temptations
,
and
brought
unto
Satisfaction
and
Rest
,
they
cannot
but
delight
in
the
Dispensation
of
it
,
and
rejoyce
in
it
as
the
Food
of
their
Souls
.
And
it
is
a
great
Hinderance
unto
the
Encrease
of
Spiritual
Life
,
and
Obstruction
unto
Fruitfulness
,
Thrnkfulness
,
and
Consolation
,
when
we
are
negligent
in
our
Meditation
about
the
Benefits
that
we
receive
by
the
Word
,
and
the
Advantages
which
we
have
thereby
.
For
whil'st
it
is
so
with
us
,
we
can
neither
value
the
Grace
of
God
,
in
granting
us
this
Inestimable
Priviledge
,
nor
perform
any
Duty
with
respect
unto
it
,
in
a
right
manner
.
This
renders
it
an
especial
Object
of
our
Affections
as
Spiritually
renewed
.
That
Secret
Love
unto
,
and
Heavenly
Delight
in
the
Statutes
and
Testimonies
of
God
,
which
David
expresseth
,
Psal
119.
arose
from
the
Spiritual
Benefit
and
Advantage
which
he
received
by
them
,
as
he
constantly
declares
.
And
the
sole
Reason
on
the
other
hand
,
why
men
grow
so
careless
,
negligent
,
and
cold
in
their
Attendance
unto
the
Preaching
of
the
Word
,
is
because
they
have
no
Experience
of
any
Spiritual
Benefit
,
or
Advantage
by
it
.
They
have
been
brought
unto
it
by
one
means
or
another
,
mostly
by
conviction
of
their
Duty
.
Their
Minds
have
been
variously
affected
with
it
,
unto
a
Joy
in
the
hearing
of
it
,
and
readiness
unto
sundry
Duties
Of
Obedience
.
But
after
a
while
,
when
a
sense
of
those
Temporary
Impressions
is
worn
off
,
finding
no
real
Spiritual
Benefit
by
it
,
they
loose
all
delight
in
it
,
and
become
very
indifferent
as
unto
its
Enjoyment
.
The
Frame
which
such
Persons
at
length
arrive
unto
is
described
,
Mal.
1.13
.
and
3.14
.
And
none
can
give
any
greater
Evidence
of
the
Decay
of
all
manner
of
Grace
in
them
,
or
of
their
being
destitute
of
all
Saving-Grace
,
than
when
they
apostatize
from
some
degree
of
Zeal
for
,
and
Delight
in
the
Dispensation
of
the
Word
of
God
,
with
such
a
cursed
Indifferency
,
as
many
are
overtaken
withal
.
It
cannot
be
otherwise
.
For
seeing
this
is
a
way
and
means
of
the
Exercise
of
all
Grace
,
it
will
not
be
neglected
,
but
where
there
is
a
Decay
of
all
Grace
;
however
Men
may
please
themselves
with
other
Pretences
.
And
when
they
are
thus
ensnared
,
every
foolish
Prejudice
,
every
Provocation
,
every
wanton
Opinion
and
Imagination
will
confirm
them
in
,
and
increase
their
gradual
Backsliding
.
And
as
it
is
with
Believers
,
as
unto
the
hearing
of
the
Word
in
general
,
so
it
is
as
unto
the
Degrees
of
Advantage
which
they
find
by
it
.
When
Men
have
enjoyed
the
Dispensation
of
the
Word
in
a
peculiar
manner
,
Spiritual
and
Effectual
,
if
they
can
be
content
to
forego
it
,
for
that
which
is
more
cold
and
lifeless
,
provided
it
possesseth
the
same
time
,
and
outward
Form
with
the
other
,
it
is
no
great
Evidence
that
their
Souls
do
prosper
.
It
is
therefore
those
alone
,
who
having
a
sense
of
the
Efficacy
of
the
Word
on
their
Souls
and
Consciences
unto
all
the
holy
Ends
of
it
,
who
cleave
unto
it
with
Spiritual
Love
and
Delight
.
They
continually
remember
what
holy
Impressions
it
hath
made
on
them
,
what
Engagements
it
hath
brought
their
Souls
into
,
what
encouragements
unto
Faith
and
Obedience
it
hath
furnished
them
withal
,
and
long
after
renewed
Sense
of
its
Enjoyments
.
When
we
do
not
find
in
our selves
this
Foundation
of
Spiritual
delight
in
the
Dispensation
of
the
Gospel
,
we
can
have
no
great
Evidence
that
our
Affections
are
renewed
.
So
also
it
is
in
the
Duties
of
Prayer
and
Meditation
.
When
the
Soul
of
a
Believer
hath
had
Experience
of
the
Communion
which
it
hath
had
with
God
in
them
,
or
either
of
them
;
of
the
Spiritual
Refreshment
which
it
hath
had
from
them
,
of
the
Benefits
and
Mercies
which
are
obtained
by
them
,
in
recovery
from
Temptations
,
Snares
,
Despondencies
,
in
Victory
over
Sin
and
Sathan
,
in
Spiritual
Impressions
,
working
it
unto
an
holy
watchful
Frame
,
which
hath
abode
with
it
in
other
Wayes
and
Occasions
,
with
the
like
Advantages
wherewith
fervent
and
Effectual
Prayer
,
and
sincere
Heavenly
Meditation
are
accompanied
,
it
cannot
but
have
Love
unto
them
,
and
Delight
in
them
;
But
if
indeed
we
have
no
Experience
of
these
things
,
if
we
find
not
these
Advantages
in
and
by
these
Duties
;
they
cannot
but
be
a
Burden
unto
us
,
nor
do
serve
unto
any
other
End
but
to
satisfie
Convictions
.
He
who
had
the
benefit
of
a
serene
and
wholsome
Air
,
in
a
recovery
from
many
Diseases
and
Distempers
,
with
the
Preservation
of
his
Health
so
obtained
,
will
love
it
and
prize
it
,
and
so
will
he
these
Duties
,
who
hath
been
Partaker
of
any
of
these
Saving
Mercies
and
Priviledges
wherewith
they
are
accompanied
.
Some
have
been
delivered
from
the
worst
of
Temptations
,
and
the
nearest
Approach
of
their
Prevalency
(
as
to
destroy
themselves
)
by
a
sudden
Remembrance
of
the
Frame
of
their
Souls
,
and
the
Intimations
of
Gods
Love
,
in
such
or
such
a
Prayer
,
at
such
a
time
.
Some
have
had
the
same
Deliverance
from
Temptations
unto
Sin
,
when
they
have
been
carried
away
under
the
Power
of
their
Corruptions
,
and
all
Circumstances
have
concurr'd
under
the
Apprehensions
of
it
,
a
Sudden
Thought
of
such
a
Prayer
or
Meditation
with
the
Engagement
they
made
of
themselves
therein
unto
God
,
hath
caused
all
the
weapons
of
Sin
to
fall
out
of
its
hands
,
and
all
the
Beauties
of
its
Allurements
to
disappear
.
When
others
have
been
under
the
Power
of
such
Dispondencies
and
Disconsolations
,
as
that
no
present
tenders
of
Relief
can
approach
unto
them
,
they
have
been
suddenly
raised
and
refreshed
by
the
Remembrance
of
the
intimate
Love
and
Kindness
between
Christ
and
their
Souls
,
that
hath
evidenced
it self
in
former
Duties
.
Multitudes
in
Feares
,
Distresses
and
Temptations
,
have
found
Relief
unto
their
Spirits
,
and
Encouragement
unto
their
Faith
in
the
Remembrance
of
the
Returnes
they
have
had
unto
former
Supplications
in
the
like
Distresses
.
These
are
Grounds
of
Spiritual
Delight
in
these
Duties
.
Heartless
,
Lifeless
,
wordy
Prayer
,
the
Fruit
of
Convictions
and
Gifts
,
or
of
Custom
and
outward
Occasions
however
multiplyed
,
and
whatever
Devotion
they
seem
to
be
accompanied
withal
,
will
never
ingage
Spiritual
Affections
unto
them
.
When
these
things
are
absent
,
when
the
Soul
hath
not
Experience
of
them
,
Prayer
is
but
a
lifeless
Form
,
a
dead
Carcase
,
which
it
would
be
a
torment
unto
a
Soul
Spiritually
alive
to
be
tied
unto
.
There
may
be
a
Season
indeed
,
when
God
will
seem
to
hide
himself
from
Believers
in
their
Prayers
,
so
as
they
shall
neither
find
that
Life
in
themselves
which
they
have
done
formerly
,
nor
be
sensible
of
any
gracious
Communications
from
him
,
but
this
is
done
only
for
a
time
,
and
principally
to
stir
them
up
unto
that
Fervency
and
Preseverance
in
Prayer
,
as
may
recover
them
into
their
former
,
or
a
better
Estate
than
yet
they
have
attained
unto
.
The
like
may
be
said
concerning
all
other
Duties
of
Religion
,
or
Ordinances
of
Divine
Worship
.
Fourthly
,
Believers
whose
Affections
are
Spiritually
renewed
do
delight
greatly
in
the
duties
of
Divine
Worship
,
because
they
are
the
great
instituted
way
whereby
they
may
give
Glory
unto
God
.
This
is
the
first
and
principal
End
of
all
Duties
of
Religion
as
they
respect
divine
Appointment
,
namely
,
to
ascribe
and
give
unto
God
the
Glory
that
is
his
due
.
For
in
them
all
,
Acknowledgement
is
made
of
all
the
glorious
Excellencies
of
the
divine
Nature
,
our
dependance
on
him
,
and
relation
unto
him
.
And
this
is
that
which
in
the
first
place
,
Believers
design
in
all
the
Duties
of
divine
Worship
.
And
the
Pattern
set
us
by
our
Blessed
Saviour
in
the
Prayer
he
taught
his
Disciples
directs
us
thereunto
.
All
the
first
Requests
of
it
concern
immediately
the
Glory
of
God
,
and
the
Advancement
thereof
.
For
therein
also
all
the
Blessedness
and
Safety
of
the
Church
is
included
.
Those
who
fail
in
this
design
,
do
err
in
all
that
they
do
,
they
never
tend
unto
the
mark
proposed
unto
them
.
But
this
is
that
which
principally
animates
the
Souls
of
them
that
believe
in
all
their
Duties
;
this
their
universal
Relation
unto
him
,
and
Love
in
that
Relation
makes
necessary
.
Wherefore
that
way
and
means
whereby
they
may
directly
and
solemnly
ascribe
and
give
Glory
unto
God
,
is
pretious
and
delightful
unto
them
.
And
such
are
all
the
duties
of
divine
Worship
.
These
are
some
of
the
things
wherein
the
respect
of
Affections
Spiritually
renewed
,
unto
Ordinances
and
Duties
of
divine
Worship
,
doth
differ
from
the
Actings
of
Affections
towards
the
same
Object
which
are
not
so
santifyed
and
renewed
.
There
are
yet
other
things
accompanied
with
the
same
Evidence
of
the
difference
between
Affections
Spiritually
renewed
,
and
those
which
have
only
a
general
Change
wrought
in
them
,
by
Convictions
and
some
outward
Occasions
,
which
must
in
one
or
two
Instances
more
be
insisted
on
,
with
the
Consideration
of
such
Cases
as
derive
from
them
.
For
my
design
herein
,
is
not
only
to
declare
when
our
Minds
are
Spiritually
renewed
,
but
also
what
is
the
nature
and
operation
of
our
Affections
,
whereby
we
are
constituted
and
denominated
,
Spiritually-Minded
,
which
is
the
Subject
of
our
whole
Enquiry
.
Herein
then
we
shall
proceed
.
CHAP.
XVI
.
Assimulation
unto
things
Heavenly
and
Spiritual
in
Affections
Spiritually
renewed
.
This
Assimulation
the
Work
of
Faith
.
How
,
and
whereby
.
Reasons
of
the
want
of
Growth
in
our
Spiritual
Affections
,
as
unto
this
Assimulation
.
WHen
Affections
are
Spiritually
renewed
,
in
their
Exercise
,
or
fixing
of
themselves
on
Spiritual
things
;
There
is
an
Assimulation
wrought
in
them
,
and
in
the
whole
Soul
unto
those
Spiritual
and
Heavenly
things
by
Faith
.
But
when
there
is
a
Change
in
them
only
,
from
other
Causes
and
Occasions
,
and
not
from
Renewing
Grace
,
there
is
an
Assimulation
effected
of
Spiritual
and
Heavenly
Things
unto
themselves
,
unto
those
Affections
,
by
Imagination
.
This
must
somewhat
at
large
be
spoken
unto
,
as
that
which
gives
the
most
eminent
Distinction
between
the
Frames
of
Mind
,
whose
difference
we
enquire
into
.
And
to
that
end
we
shall
cast
our
consideration
of
it
into
the
ensuing
Observations
.
First
,
Affections
Spiritually
renewed
are
in
all
their
Actings
,
in
their
whole
Exercise
,
under
the
Guidance
and
Conduct
of
Faith
.
It
is
Faith
which
in
its
Spiritual
Light
,
hath
the
leading
of
the
Soul
in
the
whole
Life
of
God
;
we
live
here
by
Faith
,
as
we
shall
do
hereafter
by
Light
.
If
our
Affections
deviate
or
decline
in
the
least
from
the
Guidance
of
the
Faith
,
they
degenerate
from
their
Spirituality
,
and
give
up
themselves
unto
the
Service
of
Superstition
.
Next
unto
corrupt
secular
Interest
in
the
management
of
crafty
selfish
Seducers
,
this
hath
been
the
great
in-let
of
all
Superstition
and
false
Worship
into
the
World
.
Blind
Affection
groping
in
the
dark
after
Spiritual
Things
,
having
not
the
Saving
Light
of
Faith
to
conduct
them
;
have
seduced
the
Minds
of
Men
into
all
manner
of
Superstitions
,
Imaginations
,
and
Practices
,
continuing
to
do
so
at
this
day
.
And
wherever
they
will
lead
the
way
,
when
Faith
goeth
not
before
them
to
discover
both
way
and
end
,
they
that
lead
,
and
the
Mind
that
is
led
,
must
fall
into
one
Snare
and
Pit
or
another
.
Wherefore
Affections
that
are
Spiritually
renewed
,
move
not
,
act
not
,
but
as
Faith
discovers
their
Object
,
and
directs
them
unto
it
.
It
is
Faith
that
works
by
Love
,
we
can
love
nothing
sincerely
with
divine
Love
,
but
what
we
believe
Savingly
with
Divine
Faith
.
Let
our
Affections
unto
any
Spiritual
Things
be
never
so
vehement
,
if
they
spring
not
from
Faith
,
if
they
are
not
guided
by
it
,
they
are
neither
accepted
with
God
,
nor
will
promote
the
Interest
of
Spirituality
and
Holiness
in
our
own
Souls
.
Heb.
11.6
.
Mat.
6.22
,
23.
And
this
is
the
reason
whence
we
oft
times
see
great
and
plausible
Appearances
of
Spiritual
Affections
,
which
yet
endure
only
for
a
Season
.
They
have
been
awakened
,
excited
,
acted
by
one
means
or
another
outward
or
inward
;
but
not
having
the
Light
of
Faith
to
guide
them
unto
their
proper
Object
,
they
either
wither
and
dye
,
as
unto
any
appearing
of
Spiritual
Motions
▪
or
else
keep
the
Mind
tossed
up
and
down
in
perpetual
disquietment
,
without
rest
or
Peace
.
The
foolish
Man
wearieth
himself
,
because
he
cannot
find
the
way
to
the
City
.
So
was
it
with
them
who
on
the
account
of
their
Attendance
unto
the
Doctrine
of
Christ
,
are
called
his
Disciples
,
Joh.
6.
Having
preached
unto
them
about
the
Bread
which
came
down
from
Heaven
,
and
giveth
Life
unto
them
that
feed
,
they
were
greatly
affected
with
it
,
and
cryed
out
,
Lord
,
evermore
,
give
us
of
this
Bread
,
v.
34.
But
when
he
proceeded
to
declare
the
Mystery
of
it
,
they
having
not
Faith
to
discern
and
apprehend
it
,
their
Affections
immediately
decayed
,
and
they
forsook
both
him
and
his
Doctrine
,
vers.
66.
We
may
consider
one
especial
Instance
of
this
nature
.
Persons
every
day
fall
under
great
and
effectual
Convictions
of
Sin
,
and
of
their
danger
or
certain
Misery
thereby
.
This
stirs
up
and
acts
all
their
Affections
,
especially
their
Fears
,
Hopes
,
Desires
,
Sorrow
,
Self-Revenge
,
according
as
their
Condition
calls
for
them
.
Hence
sometimes
they
grow
restless
in
their
Complaints
,
and
turn
themselves
every
way
for
relief
,
like
men
that
are
out
of
the
way
,
and
bewildred
in
the
night
.
But
in
this
State
and
Condition
tell
them
of
the
only
proper
way
and
means
of
their
Relief
,
which
,
let
the
World
say
what
it
will
,
is
Christ
and
his
Righteousness
alone
,
with
the
Grace
of
God
in
him
,
and
they
quickly
discover
that
they
are
strange
things
unto
them
,
such
as
they
do
not
understand
,
nor
indeed
approve
.
They
cannot
see
them
,
they
cannot
discern
them
,
nor
any
Beauty
in
them
for
which
they
should
be
desired
.
Wherefore
after
their
Affections
have
been
tossed
up
and
down
for
a
season
,
under
the
Power
and
Torment
of
this
Conviction
,
they
come
unto
one
or
other
of
these
Issues
with
them
.
For
either
they
utterly
decay
,
and
the
Mind
looseth
all
sense
of
any
Impressions
from
them
,
so
as
that
they
wonder
in
themselves
,
whence
they
were
so
foolish
as
to
be
tossed
and
troubled
with
such
melancholy
Fancies
,
and
so
commonly
prove
as
bad
a
sort
of
Men
as
live
upon
the
Earth
;
or
they
take
up
in
a
formal
legal
Profession
wherein
they
never
attain
to
be
Spiritually-Minded
.
This
is
the
best
end
that
our
Affections
towards
Spiritual
things
not
guided
by
the
Light
of
Faith
,
do
come
unto
.
Secondly
,
Faith
hath
a
clear
prospect
into
,
and
Apprehension
of
Spiritual
things
,
as
they
are
in
themselves
,
and
in
their
own
nature
.
It
is
true
,
the
Light
of
it
cannot
fully
comprehend
the
nature
of
all
those
things
which
are
the
Objects
of
its
Affections
,
For
they
are
infinite
and
incomprehensible
,
such
as
are
the
Nature
of
God
,
and
the
Person
of
Christ
;
and
some
of
them
,
as
future
Glory
,
are
not
yet
clearly
revealed
:
But
it
discerns
them
all
in
a
due
manner
,
so
as
that
they
may
in
themselves
,
and
not
in
any
corrupt
Representation
,
or
Imagination
of
them
,
be
the
Object
of
our
Affections
.
They
are
as
the
Apostle
speaks
,
Spiritually
discerned
,
1
Cor.
2.14
.
which
is
the
reason
why
the
natural
man
cannot
receive
them
,
namely
,
because
he
hath
not
Ability
Spiritually
to
discern
them
.
And
this
is
the
principal
end
of
the
Renovation
of
our
Minds
,
the
principal
quality
and
effect
of
Faith
,
namely
,
the
Communication
unto
our
Minds
,
and
the
acting
in
us
,
of
a
Spiritual
Saving
Light
,
whereby
we
may
see
and
discern
Spiritual
things
as
they
are
in
their
own
Nature
,
Kind
,
and
proper
Use
,
see
Ephes.
1.17
,
18
,
19.
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
Understanding
being
enlightned
:
that
ye
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
.
2
Cor.
4.6
.
God
shines
in
our
Hearts
,
to
give
the
Light
of
the
Knowledge
of
his
Glory
in
the
Face
of
Jesus
Christ
.
The
End
God
designes
,
is
to
draw
our
Hearts
and
Affections
unto
himself
.
And
unto
this
end
,
he
gives
unto
us
a
glorious
internal
Light
,
whereby
we
may
be
enabled
to
discern
the
true
nature
of
the
things
that
we
are
to
cleave
unto
with
Love
and
Delight
.
Without
this
we
have
nothing
but
false
Images
of
Spiritual
things
in
our
Minds
:
not
alwayes
as
unto
the
Truth
or
Doctrine
concerning
them
,
but
as
unto
their
Reality
,
Power
and
Efficacy
.
This
is
one
of
the
principal
Effects
of
Faith
,
as
it
is
the
principal
part
of
the
Renovation
of
our
Minds
,
namely
,
to
discover
in
the
Soul
and
represent
unto
the
Affections
things
Spiritual
and
Heavenly
,
in
their
Nature
,
Beauty
,
and
genuine
Excellency
.
This
attracts
them
if
they
are
Spiritually
renewed
and
causeth
them
to
cleave
with
Delight
unto
what
is
so
proposed
unto
them
.
He
that
believes
in
Christ
in
a
due
manner
,
who
thereon
discovers
the
Excellency
of
his
Person
,
and
the
Glory
of
his
Mediation
,
will
both
love
him
,
and
on
his
Believing
rejoyce
with
Joy
unspeakable
,
and
full
of
Glory
.
So
is
,
it
in
all
other
Instances
;
the
more
steady
is
our
view
by
Faith
of
Spiritual
things
the
more
firm
and
constant
will
our
Affections
be
in
cleaving
unto
them
.
And
wherever
the
Mind
is
darkned
about
them
,
by
Temptation
or
Seduction
from
the
Truth
,
there
the
Affections
will
be
quickly
weakned
and
impaired
.
Wherefore
,
Thirdly
,
Affections
thus
lead
unto
,
and
fixed
on
Spiritual
and
Heavenly
things
under
the
Light
and
Conduct
of
Faith
,
are
more
and
more
renewed
,
or
made
in
themselves
more
Spiritual
and
Heavenly
.
They
are
in
their
cleaving
unto
them
,
and
delight
in
them
,
continually
changed
and
Assimulated
unto
the
things
themselves
:
becomming
more
and
more
to
be
what
they
are
namely
,
Spiritual
and
Heavenly
.
This
Transformation
is
wrought
by
Faith
,
and
is
one
of
the
most
excellent
Faculties
and
Operations
,
see
2
Cor.
3.18
.
And
the
meanes
whereby
it
works
herein
,
are
our
Affections
.
In
them
as
we
are
Carnal
,
we
are
conformed
unto
this
World
;
and
by
them
as
Sanctifyed
,
are
we
transformed
in
the
renewing
of
our
Minds
,
Rom.
12.2
.
And
this
Transformation
is
the
Introduction
of
a
new
Form
or
Nature
into
our
Souls
,
diverse
from
that
wherewith
we
were
before
endued
.
So
is
it
described
,
Isaiah
11.6
,
7
,
8
,
9.
A
Spiritual
Nature
they
were
changed
into
.
And
it
is
twofold
.
First
,
Original
and
Radical
as
to
the
Substance
or
Essence
of
it
,
which
is
the
Effect
of
the
first
Act
of
Divine
Grace
upon
our
Souls
,
when
we
are
made
new
Creatures
.
Herein
our
Affections
are
passive
,
they
do
not
transform
us
,
but
are
transformed
.
Secondly
,
Gradual
as
unto
its
Increase
;
and
therein
Faith
works
in
and
by
the
Affections
.
Whenever
the
Affections
do
cleave
intensely
unto
any
Object
,
they
receive
an
Impression
from
it
,
as
the
Wax
doth
from
the
Seal
when
applyed
unto
it
,
which
changeth
them
into
its
own
likeness
.
So
the
Apostle
affirms
of
sensual
unclean
Persons
;
they
have
Eyes
full
of
Adultery
,
2
Pet.
2.14
.
Their
Affections
are
so
wholly
possessed
and
filled
with
their
lustful
Objects
,
as
that
they
have
brought
forth
their
own
likeness
upon
their
Imaginations
.
That
blots
out
all
others
,
and
leaves
them
no
Inclinations
but
what
they
stir
up
in
them
.
When
men
are
filled
with
the
Love
of
this
World
,
which
carries
along
with
it
all
their
other
Affections
,
their
Hopes
,
Fears
,
and
Desires
,
unto
a
constant
Exercise
about
the
same
Object
,
they
become
Earthly-Minded
.
Their
Minds
are
so
changed
into
the
Image
of
the
things
themselves
,
by
the
effectual
working
of
the
corrupt
Principles
of
Sin
,
Self-Love
and
Lust
,
as
if
they
were
made
up
of
the
Earth
,
and
therefore
have
no
Savour
of
any
thing
else
.
In
like
manner
when
by
Faith
men
come
to
embrace
Heavenly
things
,
through
the
effectual
Working
of
a
Principle
of
Spiritual
Life
and
Grace
in
them
,
they
are
every
day
more
and
more
made
Heavenly
.
The
Inward
Man
is
renewed
day
by
Day
.
Love
is
more
sincere
and
ardent
,
Delight
is
more
ravishing
and
sensible
,
Desires
are
more
inlarged
and
intense
,
and
by
all
a
Tast
and
Relish
of
Heavenly
things
is
heightned
into
refreshing
Experience
see
Rom.
5.2
,
3
,
4
,
5.
This
is
the
way
whereby
one
Grace
is
added
unto
another
,
2
Pet.
1.5
,
6.
in
Degrees
.
Great
is
the
Assimulation
between
renewed
Affections
and
their
Spiritual
Objects
,
that
by
this
means
may
be
attained
.
The
Mind
hereby
becomes
the
Temple
of
God
wherein
he
dwells
by
the
Spirit
;
Christ
also
dwelleth
in
Believers
,
and
they
in
him
.
God
is
Love
,
and
he
that
dwelleth
in
Love
,
dwelleth
in
God
,
and
God
in
him
,
1
John
4.16
.
Love
in
its
proper
Exercise
,
gives
a
mutual
Inhabitation
unto
God
and
Believers
.
In
brief
,
he
whose
Affections
are
set
upon
Heavenly
things
in
a
due
manner
,
will
be
Heavenly-Minded
.
And
in
the
due
Exercise
of
them
,
will
that
Heavenly
Mindedness
be
encreased
.
The
Transformation
and
Assimulation
that
is
wrought
,
is
not
in
the
Object
or
Spiritual
things
themselves
,
they
are
not
changed
neither
in
themselves
,
nor
in
the
Representation
made
of
them
unto
our
Minds
;
But
the
Change
is
in
our
Affections
which
are
made
like
unto
them
.
Two
Cases
deriving
from
this
Principle
and
Consideration
,
may
be
here
spoken
unto
,
and
shall
be
so
;
the
first
in
this
,
and
the
other
in
the
following
Chapter
.
The
one
is
concerning
the
Slowness
and
Imperceptibility
of
the
Growth
of
our
Affections
in
their
Assimulation
unto
Heavenly
things
,
with
the
Causes
and
Reasons
of
it
.
The
other
is
,
the
Decays
that
frequently
befall
Men
in
their
Affections
unto
Spiritual
things
instead
of
growing
and
thriving
in
them
,
with
the
Reasons
and
Causes
thereof
.
First
,
This
Progress
and
Growth
of
our
Affections
into
Spirituality
and
Heavenliness
,
into
Conformity
unto
the
things
they
are
set
upon
,
is
oft-times
very
slow
,
and
some
times
imperceptible
.
Yea
,
for
the
most
part
,
it
is
a
hard
thing
to
find
it
Satisfactorily
in
our selves
or
others
.
Our
Affections
stand
like
Shrubs
in
the
Wilderness
,
which
see
not
when
good
cometh
,
and
are
not
like
Plants
in
a
Garden
enclosed
,
which
is
watered
every
day
.
But
it
is
not
so
without
our
Folly
and
our
Sin
.
The
Folly
that
keeps
many
in
this
Condition
,
consists
herein
;
The
generality
of
Christians
are
contented
with
their
present
measures
,
and
design
little
more
,
than
not
to
lose
the
ground
they
have
gained
.
And
a
pernitious
Folly
it
is
that
both
ruines
the
Glory
of
Religion
,
and
deprives
the
Souls
of
Men
,
of
Peace
and
Consolation
.
But
so
it
is
,
Men
have
some
grounds
of
Perswasion
,
or
at
least
they
hope
,
and
suppose
they
have
such
grounds
,
that
they
are
passed
from
Death
unto
Life
,
that
they
are
in
a
State
of
Grace
and
Acceptance
with
God
.
This
State
they
will
endeavour
to
preserve
by
a
diligent
Performance
of
the
Dutys
it
requireth
,
and
the
avoidance
of
such
Sins
,
whereby
they
might
make
a
forfeiture
of
it
.
But
as
for
earnest
watchful
Endeavours
and
Diligence
to
thrive
in
this
State
,
to
grow
in
Grace
,
to
be
changed
from
Glory
to
Glory
into
the
Image
of
Christ
,
to
press
forwards
towards
the
mark
of
the
High-Calling
,
and
after
Perfection
to
lay
hold
upon
Eternal
Life
,
to
be
more
holy
,
more
humble
,
more
righteous
,
more
Spiritually-minded
,
to
have
their
Affections
more
and
more
transformed
into
the
likeness
of
things
above
;
they
are
but
few
,
that
sincerely
and
diligently
apply
themselves
unto
it
,
or
unto
the
means
of
these
things
.
The
Measures
which
they
have
attain'd
unto
,
give
Satisfaction
unto
the
Church
,
and
Reputation
in
the
World
,
that
they
are
Professours
,
and
some
so
speak
Peace
unto
their
own
Souls
.
To
be
more
holy
and
heavenly
,
to
have
their
Affections
more
taken
up
with
the
things
above
,
they
suppose
somewhat
inconsistent
with
their
present
Occasions
and
Affairs
.
By
this
means
hath
Religion
lost
much
of
its
Glory
,
and
the
Souls
of
Men
have
been
deprived
of
the
principal
Advantages
of
it
in
this
World
.
Such
Persons
are
like
unto
men
who
live
in
a
Country
whereni
they
are
not
only
pressed
with
Poverty
,
and
all
sorts
of
Misery
;
but
are
also
obnoxious
unto
grievous
Punishments
,
and
Death
it self
,
if
they
are
taken
in
it
.
In
this
Condition
they
are
told
and
assured
of
another
Country
,
wherein
so
soon
as
they
are
arrived
,
they
shall
be
freed
from
all
Fear
of
danger
of
Punishment
,
and
if
they
pass
further
into
it
,
they
shall
meet
with
Riches
,
Plenty
and
a
fair
Inheritance
provided
for
them
.
Hereon
they
betake
themselves
unto
their
Voyage
to
obtain
an
entrance
into
it
,
and
Possession
of
it
.
But
no
sooner
do
they
come
within
the
Borders
,
and
so
are
free
from
Danger
,
or
fear
of
Punishment
and
Death
,
but
they
sit
down
and
will
go
no
further
,
to
enjoy
the
good
things
of
the
Country
whereunto
they
are
come
.
And
it
falls
out
with
many
of
them
,
that
through
their
Sloath
,
Negligence
,
and
Ignorance
,
they
take
up
short
of
the
true
Bounds
and
Limits
of
the
Country
of
Liberty
and
Peace
which
they
aimed
at
,
whereby
Danger
and
Death
surprize
them
unawares
.
This
ruine
could
not
have
befallen
them
,
had
they
industriously
endeavoured
to
enter
into
the
heart
of
the
Country
,
and
have
possessed
the
good
things
thereof
.
At
best
,
being
only
in
the
Borders
,
they
lead
a
poor
Life
all
their
dayes
,
exposed
to
wants
and
danger
.
So
it
is
in
this
case
.
Men
falling
under
the
Power
of
Convictions
,
and
those
restless
Fears
wherewith
they
are
accompanied
,
will
stir
up
themselves
,
and
enquire
how
they
may
fly
from
the
Wrath
to
come
,
how
they
may
be
delivered
from
the
State
of
Sin
,
and
the
Eternal
Misery
which
will
ensue
thereon
.
In
the
Gospel
not
only
Mercy
and
Pardon
are
proposed
unto
them
on
their
believing
,
which
is
the
first
entrance
into
the
Heavenly
Country
;
But
Peace
,
and
Joy
,
and
Spiritual
Strength
upon
their
Admission
into
it
,
and
a
progress
made
in
it
by
Faith
and
Obedience
.
But
many
when
they
have
attain'd
so
far
,
as
that
they
have
some
hopes
of
Pardon
and
Freedom
from
the
Curse
,
so
as
to
deliver
them
from
their
tormenting
Fears
,
will
endeavour
to
preserve
those
hopes
,
and
keep
that
State
;
but
will
not
pass
on
to
a
full
Enjoyment
of
the
precious
things
of
the
Gospel
,
by
Growth
in
Grace
and
Spiritual
Affections
.
But
how
many
of
them
fall
under
woful
Mistakes
.
For
supposing
themselves
to
be
in
a
Gospel
State
,
it
proves
in
the
Issue
,
that
they
never
entred
into
it
.
They
were
not
it
may
be
far
from
the
Kingdom
of
Heaven
,
in
the
same
Sense
as
it
was
spoken
of
him
who
never
came
thither
.
There
is
no
way
to
secure
an
Interest
in
the
Gospel
,
as
to
Pardon
and
Mercy
,
Safety
and
Deliverance
,
but
by
a
Growth
in
Grace
,
Holiness
,
and
Spirituality
,
which
gives
an
entrance
into
the
choicest
Mercies
and
Priviledges
of
it
.
This
Folly
of
Men
in
taking
up
with
their
Measures
,
endeavouring
only
to
maintain
that
State
and
Condition
which
they
hope
they
have
attained
,
is
the
great
reason
why
their
Affections
do
not
dayly
grow
up
into
Spirituality
,
through
an
Assimulation
unto
Heavenly
things
.
And
a
Folly
it
is
,
attended
with
innumerable
Aggravations
.
As
for
Instance
.
First
,
It
is
contrary
and
destructive
unto
the
genuine
and
principal
Property
of
Gospel
Grace
.
For
it
is
every
where
compared
by
our
Saviour
unto
things
which
from
small
Seeds
and
Beginings
,
do
grow
up
by
a
continual
Increase
unto
large
measures
,
as
to
a
grain
of
Mustard
Seed
,
a
little
leaven
,
and
the
like
.
That
Grace
in
whose
nature
it
is
not
to
thrive
and
grow
,
may
Justly
be
suspected
,
and
ought
diligently
to
be
examined
by
them
who
take
care
of
their
own
Souls
and
would
not
be
eternally
deceived
.
Secondly
,
It
is
contrary
unto
the
most
excellent
or
invaluable
Evangelical
Promises
recorded
in
the
Old
Testament
and
the
New
;
and
which
are
amongst
the
principal
Supportments
of
the
Faith
,
Hope
,
and
Comfort
of
Believers
.
God
hath
given
them
unto
us
,
to
encourage
us
unto
an
Expectation
of
such
Supplies
of
Grace
,
as
shall
cause
us
to
thrive
and
grow
against
all
Opposition
,
unto
the
utmost
of
our
Continuance
in
this
World
.
And
they
are
so
multiplyed
as
that
there
is
no
need
to
mention
any
of
them
in
particular
;
God
evidencing
thereby
how
great
is
the
Grace
,
and
how
pretious
which
he
so
often
promiseth
,
and
of
what
Consideration
it
is
of
unto
our selves
,
see
Psal.
92.13
,
14
,
15.
Isai.
40.28
,
29
,
30
,
31.
Wherefore
the
Folly
of
taking
up
with
present
measures
of
Grace
,
Holiness
,
and
Spirituality
,
is
attended
with
two
unspeakable
Evils
.
First
,
A
Signal
Contempt
of
the
Love
,
Grace
,
Faithfulness
,
and
Wisdom
of
God
,
in
giving
of
us
such
Promises
of
Grace
,
to
make
us
to
encrease
,
thrive
,
and
grow
.
How
can
it
be
done
more
effectually
,
than
by
such
a
neglect
of
his
Promised
Grace
.
Secondly
,
An
Evidence
that
such
Persons
love
not
,
care
not
for
Grace
or
Holiness
for
their
own
Souls
,
but
meerly
to
serve
their
turn
at
present
as
they
suppose
;
nor
do
desire
the
least
of
Grace
or
Priviledge
by
Christ
,
without
which
they
can
have
any
hopes
to
get
to
Heaven
.
This
sufficiently
discovers
men
to
be
wholly
under
the
Power
of
Self-Love
,
and
to
center
therein
;
for
if
they
may
have
so
much
Grace
and
Mercy
,
as
may
save
them
,
they
care
for
no
more
.
Thirdly
,
It
is
repugnant
unto
the
Honour
of
Gospel
Grace
,
as
though
it
would
carry
us
so
far
,
and
no
farther
in
the
way
to
Glory
.
For
it
must
be
known
that
this
sort
of
Persons
who
sit
down
in
their
present
Measures
and
Attainments
either
really
have
no
true
Grace
at
all
,
or
that
which
is
of
the
lowest
,
meanest
,
and
most
imperceptible
size
and
degree
.
For
if
any
one
hath
attained
any
considerable
Growth
in
Faith
and
Love
,
in
the
Mortification
of
Sin
,
in
Heavenly-Mindedness
,
it
is
utterly
impossible
but
that
ordinarily
he
will
be
pressing
forward
towards
farther
Attainments
,
and
farther
Degrees
of
Spiritual
Strength
in
the
Life
of
God
.
So
the
Apostle
declares
it
in
his
own
Example
,
Phil.
3.10
,
11
,
12
,
13
,
14.
What
thoughts
can
these
Persons
have
concerning
the
Glory
,
Power
,
and
Efficacy
of
Gospel
Grace
,
which
they
suppose
they
have
received
.
If
they
measure
them
by
the
Effects
which
they
find
in
themselves
,
either
as
unto
the
Mortification
of
Sin
,
or
Strength
unto
,
and
Delight
in
Duties
of
Holiness
,
or
as
unto
Spiritual
Consolation
,
they
can
see
no
Excellency
nor
Beauty
in
them
.
For
they
do
not
manifest
themselves
but
in
their
Success
,
as
they
transform
the
Soul
dayly
into
the
Image
of
Christ
.
Fourthly
,
It
is
that
which
hath
lost
the
Reputation
and
Glory
of
the
Religion
in
the
World
,
and
therein
the
Honour
of
the
Gospel
it self
.
For
the
most
of
Professors
do
take
up
with
such
Measures
as
put
no
lustre
upon
it
,
as
give
no
Commendation
unto
the
Religion
they
profess
.
For
their
measures
allow
them
such
a
Conformity
unto
the
World
,
in
their
Wayes
,
Words
and
Actions
,
in
their
Gestures
,
Apparrel
,
and
Attire
,
as
that
they
are
no
way
visibly
to
be
distinguished
from
it
.
Yea
,
the
Ground
and
Reason
why
the
most
do
rest
in
their
present
measures
,
is
because
they
will
not
be
further
differenced
from
the
World
.
This
hath
greatly
lost
the
Glory
,
Honour
,
and
Reputation
of
Religion
amongst
us
.
And
on
the
other
side
,
if
all
visible
Professors
would
endeavour
continually
to
grow
and
thrive
in
Spirituality
of
Mind
,
and
Heavenlyness
of
Affections
,
with
Fruits
suited
thereunto
,
it
would
bring
a
Conviction
on
the
world
,
that
there
is
a
Secret
Invisible
Power
,
accompanying
the
Religion
they
profess
,
transforming
them
dayly
into
the
Image
and
Likeness
of
God
.
Fifthly
,
Whatever
is
pretended
unto
the
contrary
,
it
is
inconsistent
with
all
solid
Peace
of
Conscience
.
For
so
such
thing
is
promised
unto
any
who
live
in
such
a
Contempt
of
Divine
Promises
;
nor
is
it
attainable
but
by
the
diligent
Exercise
of
all
those
Graces
which
lye
neglected
under
this
Frame
.
Few
men
are
able
to
judge
whether
they
have
real
,
eternal
,
abiding
Peace
or
no
,
unless
it
be
in
Case
of
Tryals
and
Temptations
.
At
other
Seasons
,
general
Hopes
and
Confidences
do
,
or
may
supply
the
want
of
it
in
their
Minds
.
But
when
any
Fear
,
Danger
,
Tryal
,
or
Word
of
Conviction
befalls
them
,
they
cannot
but
enquire
and
examine
how
it
is
with
them
.
And
if
they
find
their
Affections
cold
,
dead
,
earthly
,
carnal
,
withering
,
not
spiritual
or
heavenly
,
there
will
be
an
end
of
their
supposed
Peace
,
and
they
will
fall
into
woful
Disquietments
,
and
they
will
then
find
that
the
Root
of
all
this
Evil
lyes
in
this
Frame
and
Disposition
.
They
have
been
so
far
satisfyed
with
their
present
measures
or
attainments
in
Religion
,
as
that
the
utmost
of
their
Endeavours
have
been
,
but
to
preserve
their
Station
,
or
not
to
forfeit
it
by
open
Sins
,
to
keep
their
Souls
alive
from
the
severe
Reflections
of
the
Word
and
their
Reputation
fair
in
the
Church
of
God
.
Spiritually
to
thrive
,
to
prosper
in
their
Souls
,
to
wax
fat
and
flourishing
in
the
Inward
Man
,
to
bring
forth
more
fruit
as
Age
increaseth
,
to
press
towards
Perfection
,
are
things
they
have
not
designed
nor
pursued
.
Hence
it
is
that
so
many
among
us
,
are
visibly
at
an
unthrifty
stand
in
the
World
;
that
where
they
were
one
Year
,
there
they
are
another
,
like
Shrubs
in
the
Wilderness
,
not
like
the
Plants
in
the
Garden
of
God
,
not
as
Vines
planted
in
a
very
fruitful
Hill
.
Yea
,
though
many
are
sensible
themselves
,
that
they
are
cold
,
lifeless
,
and
fruitless
,
Yet
will
they
not
be
convinced
,
that
there
is
a
necessity
of
making
a
dayly
progress
in
Spirituality
and
Heavenly-Mindedness
,
whereby
the
Inward
man
may
be
renewed
day
by
day
,
and
Grace
augmented
with
the
Increase
of
God
.
This
is
a
work
as
they
suppose
for
them
who
have
nothing
else
to
do
;
not
consistent
with
their
Business
,
Callings
,
and
Occasions
;
not
necessary
as
they
hope
unto
their
Salvation
,
nor
it
may
be
,
to
be
attained
by
them
,
if
they
should
set
themselves
about
it
.
This
Apprehension
of
Imagination
,
upon
the
beginning
of
the
Declension
,
and
decay
of
Christian
Religion
in
the
many
,
Cast
of
all
Holiness
and
Devotion
unto
a
sort
of
men
who
undertook
to
retire
themselves
utterly
out
of
the
World
,
amongst
whom
also
the
Substance
of
Religion
was
quickly
lost
,
and
a
Cloud
,
or
Meteor
of
Superstition
embraced
in
the
Room
of
it
.
But
this
Folly
is
ominous
unto
the
Souls
of
men
.
Those
who
have
made
the
greatest
Progress
in
the
Conformity
of
their
Affections
unto
things
Spiritual
and
Heavenly
,
know
most
of
its
Necessity
,
Excellency
,
and
Desireableness
;
yea
,
without
some
Progress
in
it
,
these
things
will
not
be
known
.
Such
will
testify
that
the
more
they
attain
herein
,
the
more
they
see
there
is
yet
to
be
attained
,
and
the
more
they
do
desire
to
attain
what
is
behind
.
Forgetting
those
things
which
are
behind
,
they
reach
forth
unto
the
things
that
are
yet
before
them
;
like
men
running
in
a
Race
,
whose
Prize
and
Reward
is
yet
before
them
.
Phil.
3.13
,
14.
It
is
a
comely
thing
to
see
a
Christian
weaned
from
the
World
,
minding
Heavenly
Things
,
green
and
flourishing
in
Spiritual
Affection
.
And
it
is
the
more
lovely
,
because
it
is
so
rare
.
The
generality
of
them
take
up
with
those
measures
,
which
neither
glorifie
God
,
nor
bring
in
durable
Peace
into
their
own
Souls
.
That
which
men
pretend
,
and
complain
of
herein
,
is
the
difficulty
of
the
Work
.
They
can
as
they
suppose
preserve
their
present
Station
,
but
to
press
forward
to
grow
in
Grace
,
to
thrive
in
their
Affections
,
this
is
too
hard
for
them
.
But
this
Complaint
is
unequal
and
unjust
and
adds
unto
the
guilt
of
their
Sloth
.
It
reflects
upon
the
Words
of
our
Saviour
,
that
his
Yoke
is
easy
,
and
his
Burden
Light
,
that
his
Commandments
are
not
grievious
.
It
expersseth
Unbelief
in
the
Promises
of
God
,
tendring
such
Supplies
of
Grace
as
to
render
all
the
wayes
of
Wisdom
easy
,
yea
,
Mercy
and
Peace
.
It
is
contrary
unto
the
Experience
of
all
who
have
with
any
Sincerity
and
Diligence
ingaged
in
the
wayes
of
Gospel
Obedience
.
And
the
whole
cause
of
the
pretended
Difficulty
lyes
in
themselves
alone
;
which
may
be
reduced
unto
these
two
Heads
.
First
,
A
Desire
to
retain
some
thing
,
or
things
,
that
is
,
or
are
inconsistent
with
such
a
Progress
.
For
unless
the
Heart
be
ready
on
all
Occasions
,
to
esteem
every
things
as
Loss
and
Dung
,
so
as
we
may
win
Christ
,
the
work
will
be
accomcompanied
with
insuperable
Difficulties
.
This
is
the
first
Principle
of
Religion
,
of
Gospel
Obedience
,
that
all
things
are
to
be
despised
for
Christ
.
But
this
Difficulty
ariseth
not
from
the
thing
it self
,
but
from
our
Indisposition
unto
it
,
and
unfitness
for
it
.
That
which
is
an
easy
pleasant
Walk
unto
a
found
and
healthy
Man
,
is
a
toilsome
Journey
to
him
that
is
diseased
and
infirm
.
In
particular
,
whilst
Men
will
retain
an
inordinate
respect
unto
the
World
,
the
Vanities
,
the
Pleasures
,
the
Profits
,
the
Contentments
of
it
;
whil'st
Self-Love
,
putting
an
undue
Valuation
on
our
Persons
,
our
Relations
,
our
Enjoyments
,
our
Reputations
,
doth
cleave
unto
us
,
we
shall
labour
in
the
Fire
when
we
ingage
in
this
Duty
;
or
rather
we
shall
not
at
all
sincerely
ingage
in
it
;
wherefore
the
Apostle
tells
us
,
that
in
this
case
,
we
must
cast
off
every
weight
,
and
the
Sin
that
doth
so
easily
beset
us
,
if
we
intend
to
run
with
Joy
the
Race
that
is
set
before
us
,
Heb.
12.1
.
Secondly
,
It
is
because
Men
dwell
continually
upon
the
Entrances
of
Religion
in
the
first
and
lowest
Exercise
of
Grace
;
some
are
alwayes
beginning
at
Religion
,
and
the
beginning
of
things
are
alwayes
difficult
.
They
design
not
to
be
Compleat
in
the
whole
Will
of
God
,
nor
to
give
all
Graces
their
perfect
Work
.
They
do
not
with
use
,
habituate
Grace
unto
a
readiness
in
all
the
Actings
of
it
,
which
the
Apostle
commends
in
them
that
are
perfect
or
compleat
,
Heb.
5.14
.
Hence
he
calls
such
Persons
Babes
,
and
Carnal
,
comparatively
unto
them
that
are
strong
men
and
Spiriual
.
Such
Persons
do
not
obliege
themselves
unto
the
whole
Work
,
and
all
the
Duties
of
Religion
,
but
only
what
they
Judge
necessary
unto
them
in
their
present
Circumstances
.
In
particular
,
they
do
not
attempt
a
thorow-work
in
the
Mortification
of
any
Sin
,
but
are
hewing
and
hacking
at
it
,
as
their
Convictions
are
urgent
,
or
abate
,
the
Wounds
whereof
in
the
Body
of
Sin
,
are
quickly
healed
.
They
give
not
any
Grace
its
perfect
Work
,
but
are
alwayes
making
Essayes
,
and
so
give
over
.
Whil'st
it
is
thus
with
any
,
they
shall
alwayes
be
deluded
with
the
Apprehensions
of
insuperable
Difficulties
,
as
to
the
Growth
of
their
Affections
in
Spirituality
and
Heavenliness
.
Remove
these
things
out
of
the
way
as
the
ought
to
be
removed
,
and
we
shall
find
all
the
Paths
wherein
we
are
to
walk
towards
God
,
to
be
Pleasantness
and
Peace
.
This
is
the
first
Cause
whence
it
is
,
that
there
may
be
Affections
truely
Spiritual
and
gratiously
renewed
in
some
Persons
,
who
yet
do
not
thrive
in
an
Assimulation
and
Conformity
unto
Heavenly
things
.
Men
take
up
with
their
present
measures
;
and
thereon
pretend
either
necessary
Occasion
,
or
Discouragements
from
Difficulties
in
attempting
Spiritual
Growth
in
the
inward
Man
.
But
they
may
thank
themselves
,
if
as
they
bring
no
honour
unto
Christ
,
so
they
have
no
solid
Peace
in
their
own
Souls
.
Secondly
,
As
the
Evil
proceedeth
from
Folly
,
so
it
is
alwayes
the
Consequent
of
Sin
,
of
many
Sins
,
of
various
sorts
.
Let
us
not
dwell
on
heartless
Complaints
,
that
we
do
not
find
our
Affections
lively
and
heavenly
;
that
we
do
not
find
the
Inward
Man
to
thrive
or
grow
.
Let
us
not
hearken
after
this
or
that
Relief
or
Comfort
under
this
Consideration
,
as
many
things
are
usually
insisted
on
unto
that
purpose
.
They
may
be
of
use
,
when
Persons
are
under
Temptations
,
and
not
able
to
make
a
right
Judgement
of
themselves
.
But
in
the
Course
of
our
ordinary
walking
with
God
,
they
are
not
to
be
attended
,
not
retired
unto
.
The
general
Reason
of
this
evil
State
,
is
our
own
sinful
Carelesness
,
Negligence
and
Sloth
,
with
perhaps
an
Indulgence
unto
some
known
Lust
or
Corruption
.
And
we
do
in
vain
seek
after
refreshing
Cordials
,
as
though
we
were
only
Spiritually
faint
,
when
we
stand
in
need
of
Launcings
and
Burnings
,
as
nigh
unto
a
Lethargy
.
It
would
be
too
long
to
give
Instances
of
these
Sins
,
which
fail
not
effectually
to
obstruct
the
thriving
of
Spiritual
Affections
.
But
in
general
,
when
men
are
careless
as
unto
that
continual
Watch
which
they
ought
to
keep
over
their
Hearts
;
whil'st
they
are
negligent
in
holy
Duties
,
either
as
unto
the
seasons
of
them
,
or
the
manner
of
their
Performance
;
when
they
are
Strangers
unto
holy
Meditation
,
and
self-Examination
;
whil'st
they
inordinately
pursue
the
things
of
the
World
,
or
are
so
tender
and
delicate
,
as
that
they
will
not
undergo
the
hardship
of
an
heavenly
Life
,
either
as
unto
the
Inward
or
Outward
Man
;
much
more
when
they
are
vain
in
their
Conversation
,
corrupt
in
their
Communication
,
especially
if
under
the
Predominant
Influence
of
any
particular
Lust
,
it
is
vain
to
think
of
thriving
in
Spiritual
Affections
.
And
yet
thus
it
is
with
all
who
ordinarily
,
and
in
their
constant
Course
are
thriftless
herein
.
CHAP.
XVII
Decayes
in
Spiritual
Affections
,
with
the
Causes
and
Danger
of
them
.
Advice
unto
them
who
are
sensible
of
the
Evil
of
Spiritual
Decays
.
IT
must
be
acknowledged
,
that
there
is
yet
that
which
is
worse
than
what
we
have
yet
insisted
on
,
and
more
opposite
unto
the
Growth
of
Affections
in
Conformity
unto
Heavenly
things
,
which
is
the
proper
Character
of
those
that
are
Spiritually
renewed
.
And
this
is
their
Spiritual
Decay
manifesting
it self
in
sensible
and
visible
Effects
.
Some
there
are
,
yea
many
,
who
upon
the
Beginning
of
a
Profession
of
their
Conversion
unto
God
,
have
made
a
great
appearance
of
vigorous
,
active
,
Spiritual
Affections
;
yea
,
it
is
so
with
most
,
it
may
be
,
all
who
are
really
so
converted
.
God
takes
notice
of
the
Love
of
the
Youth
in
his
People
,
of
the
Love
of
their
Espousals
.
In
some
,
this
vigiour
of
Spiritual
Affections
is
from
the
real
Power
of
Grace
,
exerting
its
Efficacy
on
their
Hearts
and
in
their
Minds
.
In
others
,
it
is
from
other
Causes
,
as
for
Instance
,
Relief
from
Conviction
by
Spiritual
Illumination
,
will
produce
this
Effect
.
And
this
falls
out
unto
their
Advantage
of
such
Persons
that
generally
a
Change
is
wrought
in
their
younger
dayes
.
For
then
their
Affections
in
their
natural
Powers
are
active
,
and
bear
great
sway
in
the
whole
Soul
.
Wherefore
the
Change
that
is
made
,
is
most
eminent
in
them
,
be
it
what
it
will
.
But
as
men
Increase
in
Age
,
and
thereon
grow
up
in
Carnal
Wisdom
,
and
a
great
valuation
of
Earthly
things
,
with
their
Care
about
them
and
Converse
in
them
,
they
abate
and
decay
in
their
Spiritual
Affections
every
day
.
They
will
abide
in
their
Profession
,
but
have
lost
their
first
Love
.
It
is
a
shame
and
folly
unutterable
,
that
it
should
be
so
with
any
who
make
Profession
of
that
Religion
,
wherein
there
are
so
many
incomparable
Excellencies
to
endear
and
ingage
them
to
it
more
and
more
;
but
why
should
we
hide
what
Experience
makes
manifest
in
the
Sight
of
the
Sun
;
and
what
multitudes
proclaim
concerning
themselves
?
Wherefore
I
look
upon
it
as
a
great
Evidence
,
if
not
absolutely
of
the
Sincerity
of
Grace
,
yet
of
the
Life
and
Growth
of
it
,
when
men
as
they
grow
up
in
age
,
do
grow
in
an
Undervaluation
of
present
things
,
in
contempt
of
the
World
,
in
Duties
of
Charity
and
Bounty
,
and
decay
not
in
any
of
them
.
But
I
say
,
it
is
usual
that
the
Entrances
of
Mens
Profession
of
Religion
and
Conversation
unto
God
,
are
attended
with
vigorous
active
Affections
towards
Spiritual
things
.
Of
them
who
really
and
sincerely
believed
,
it
is
said
that
on
their
believing
,
they
rejoyced
with
Joy
unspeakable
,
and
full
of
Glory
.
And
of
those
who
only
had
a
work
of
Conviction
on
them
,
improved
by
temporary
Faith
,
that
they
received
the
Word
with
Joy
,
and
did
many
things
gladly
.
In
this
State
do
many
abide
and
thrive
,
until
their
Affections
be
wholly
transformed
into
the
Image
and
likeness
of
things
above
.
But
with
many
of
all
sorts
it
is
not
so
;
they
fall
into
woful
Decayes
as
unto
their
Affections
about
Spiritual
things
,
and
consequently
in
their
whole
Profession
and
Conversation
,
their
Moisture
becomes
as
the
drought
in
Summer
.
They
have
no
Experience
of
the
Life
and
Actings
of
them
in
themselves
,
nor
any
Comfort
,
or
Refreshment
from
them
;
they
honour
not
the
Gospel
with
any
Fruits
of
Love
,
Zeal
,
or
Delight
,
nor
are
useful
any
way
unto
others
by
their
Example
.
Some
of
them
have
had
seeming
Recoveries
,
and
are
yet
again
taken
into
a
lifeless
Frame
:
Warnings
,
Aflictions
,
Sicknesses
,
the
Word
have
awakened
them
,
but
they
are
fallen
again
into
a
dead
Sleep
;
so
as
that
they
seem
to
be
Trees
whose
Fruit
withereth
,
without
Fruit
,
twice
dead
,
plucked
up
by
the
Roots
.
Some
things
must
be
spoken
unto
this
woful
Condition
in
general
,
as
that
which
is
directly
opposite
unto
the
Grace
and
Duty
of
being
Spiritually
Minded
;
and
contrary
unto
,
and
obstructive
of
the
Growth
of
Spiritual
Affections
in
an
Assimulation
unto
Heavenly
things
.
And
what
shall
be
spoken
may
be
applied
unto
all
the
Degrees
of
these
Decayes
,
though
all
of
them
are
not
alike
dangerous
or
perillous
.
First
,
There
may
be
a
time
of
Temptation
,
wherein
a
Soul
may
apprehend
in
it self
not
only
a
Decay
in
,
but
an
utter
Loss
of
all
Spiritual
Affections
,
when
yet
it
is
not
so
.
As
Believers
may
apprehend
and
Judge
that
the
Lord
hath
forsaken
and
forgotten
them
when
he
hath
not
done
so
,
Isaiah
49.14
,
15.
So
they
may
under
their
Temptations
apprehend
,
that
they
have
forsaken
God
,
when
they
have
not
done
so
:
As
a
man
in
the
Night
may
apprehend
he
hath
lost
his
way
,
and
be
in
great
Distress
,
when
he
is
in
his
proper
Road.
For
Temptation
brings
Darkness
and
Amazement
,
and
leads
into
Mistakes
and
a
false
Judgement
in
all
things
.
They
find
not
,
it
may
be
,
Grace
working
in
Love
,
Joy
,
and
Delight
as
formerly
,
nor
that
Activity
of
Heart
and
Mind
in
Holy
Duties
which
Spiritual
Affections
gave
unto
them
.
But
yet
it
may
be
,
the
same
Grace
works
in
Godly
Sorrow
,
by
Mourning
,
Humiliation
,
and
Self-Abasement
,
no
less
effectually
,
nor
less
acceptably
unto
God
.
Such
as
these
I
seperate
from
the
present
Consideration
.
Secondly
,
There
may
be
a
Decay
in
Affections
themselves
as
unto
their
actings
towards
any
Objects
whatever
;
at
least
as
unto
the
outward
Symptoms
and
Effects
of
them
,
and
on
this
ground
,
their
Opperations
towards
Spiritual
things
may
be
less
sensible
.
So
men
in
their
younger
days
may
be
more
ready
to
express
their
Sorrow
by
tears
,
and
their
Joy
by
sensible
Exaltation
and
Motion
of
their
Spirits
,
than
in
riper
Years
.
And
this
may
be
so
,
when
there
is
no
Decay
of
Grace
in
the
Affections
as
renewed
.
But
(1)
When
it
is
so
,
it
is
a
Burthen
unto
them
in
whom
it
is
.
They
cannot
but
mourn
and
have
a
Godly-Jealousy
over
themselves
,
least
the
Decayes
they
find
,
should
not
be
in
the
Outward
,
but
the
Inward
,
not
in
the
natural
,
but
the
Spiritual
Man
.
And
they
will
labour
that
in
all
Duties
,
and
at
all
times
it
may
be
with
them
,
as
in
Dayes
of
old
,
although
they
cannot
attain
Strength
in
them
that
vigour
of
Spirit
,
that
Life
,
Joy
,
Peace
,
and
Comfort
which
any
have
had
Experience
of
.
Secondly
,
There
will
be
in
such
Persons
,
no
Decayes
in
Holiness
of
Life
,
nor
as
unto
Diligence
in
all
Religious
Duties
.
If
the
Decay
be
really
of
Grace
in
the
Affections
,
it
will
be
accompanied
with
a
proportionable
Decay
in
all
other
things
,
wherein
the
Life
of
God
is
concerned
.
But
if
it
be
only
as
unto
the
sensible
Actings
of
natural
Affections
,
no
such
Decay
will
ensue
.
Thirdly
,
Grace
will
in
this
case
more
vigorously
act
it self
in
the
other
Faculties
and
Powers
of
the
Soul
,
as
the
Judgment
and
the
Will
in
their
Approbation
of
,
and
firm
adherence
unto
Spiritual
things
.
But
Fourthly
,
When
men
find
,
or
may
find
their
Affections
yet
quick
,
active
,
and
intent
on
other
things
,
as
the
lawful
Enjoyments
and
Comforts
of
this
Life
,
it
is
in
vain
for
them
to
relieve
themselves
,
that
the
Decayes
they
find
,
are
in
their
Affections
as
natural
,
and
not
as
they
ought
to
be
gratious
.
If
we
see
a
man
in
his
old
age
grow
more
in
Love
with
the
things
of
this
World
,
and
less
in
Love
with
the
things
of
God
,
it
is
not
through
the
weakness
of
nature
,
but
through
the
strength
of
Sin
.
On
these
,
and
it
may
be
,
some
other
the
like
Occasions
,
there
may
be
an
Apprehension
of
a
Decay
in
Spiritual
Affections
,
when
it
may
not
be
so
,
at
least
not
unto
the
Degree
that
is
apprehended
.
But
when
it
is
so
really
,
as
it
is
evidently
with
many
,
I
had
almost
said
with
the
most
in
these
Dayes
,
it
is
a
woful
Frame
of
Heart
,
and
never
enough
to
be
lamented
.
It
is
that
which
lies
in
direct
Contradiction
unto
that
Spiritual-Mindedness
which
is
Life
and
Peace
.
It
is
a
Consumption
of
the
Soul
which
threatens
it
with
Death
every
day
.
It
belongs
not
unto
my
Design
to
treat
of
it
in
particular
;
yet
I
cannot
let
it
pass
without
some
remarks
upon
it
,
it
being
an
Evil
almost
epidemical
among
Professors
,
and
prevalent
in
some
unto
such
a
Degree
,
as
that
they
seem
to
be
utterly
forsaken
of
all
Powers
of
Spiritual
Life
.
Now
besides
all
that
Folly
and
Sin
which
we
before
discovered
as
the
Causes
of
the
want
of
the
Growth
of
our
Affections
in
Spirituality
and
Heavenliness
,
which
in
this
case
of
their
Decay
are
more
abominable
,
there
is
a
multiplication
of
Evils
wherewith
this
State
of
Heart
and
Mind
is
accompanied
.
For
First
,
It
is
that
which
of
all
things
,
the
Lord
Christ
is
most
displeased
with
in
Churches
or
Professors
.
He
pitties
them
in
their
Temptations
,
he
suffers
with
them
in
their
Persecution
,
he
interceeds
for
them
on
their
Surprizal
but
threatens
them
under
their
Spiritual
Decayes
Rev.
2.4
,
5.
Chap.
3.2
.
This
he
cannot
bear
with
,
as
that
which
both
reflects
Dishonour
upon
himself
,
and
which
he
knows
to
be
ruinous
unto
those
in
whom
it
is
.
He
will
longer
bear
with
them
who
are
utterly
dead
,
than
with
those
who
abide
under
these
Decayes
,
Rev.
3.15
,
16.
This
is
the
only
Case
wherein
he
threatens
to
reject
and
cast
off
a
Professing
Church
,
to
take
away
his
Candlestick
from
it
,
unless
it
be
that
of
False
Worship
and
Idolatry
.
He
that
spake
thus
unto
the
Churches
of
old
,
speaks
now
the
same
unto
us
;
for
he
lives
for
ever
,
and
is
alwayes
the
same
,
and
his
Word
is
living
and
unchangeable
.
There
is
not
one
of
us
who
are
under
this
Frame
,
but
the
Lord
Christ
by
his
Word
and
Spirit
testifyeth
his
displeasure
against
us
;
and
if
he
be
against
us
,
who
shall
plead
for
us
.
Consider
what
he
says
in
this
Case
,
Revel.
2.5
.
Chapter
3.3
.
O
who
can
stand
before
these
dreadful
Intimations
of
his
Displeasure
!
The
Lord
help
us
to
mind
it
,
least
he
in
whom
we
profess
to
place
our
only
trust
,
be
in
our
Tryal
found
our
greatest
Enemy
.
Take
heed
of
such
sins
as
Christ
himself
our
only
Advocate
hath
put
a
mark
upon
,
as
those
which
he
will
not
save
us
in
.
Secondly
,
It
is
that
wherewith
above
all
things
the
Holy
Spirit
is
grieved
.
His
work
it
is
to
give
Grace
an
Encrease
and
Progress
in
our
Souls
.
He
begins
it
,
and
he
carries
it
on
.
And
there
can
be
no
greater
grief
unto
a
wise
and
gratious
Worker
,
than
to
have
his
work
decay
and
go
backward
under
his
hand
.
This
is
the
Occasion
of
those
Complaints
of
God
which
we
find
in
the
Scripture
,
of
the
unprofitableness
and
backsliding
of
Men
after
the
use
of
means
and
remedies
for
their
Fruitfulness
and
Cure
.
What
,
saith
he
,
could
I
have
done
more
for
my
Vineyard
than
I
have
done
?
Why
then
,
when
I
looked
for
Grapes
,
did
it
bring
forth
wild
Grapes
.
Can
any
thing
be
apprehended
to
be
such
a
just
matter
of
Grief
and
Complaint
unto
the
Holy
Spirit
,
to
see
and
find
those
whom
he
had
once
raised
up
unto
Holy
and
Heavenly
Affections
,
so
as
that
their
Delights
were
in
,
and
their
Thoughts
much
upon
the
things
that
are
above
,
to
become
Earthly
or
sensual
,
to
have
no
sensible
Actings
of
any
of
his
Graces
in
them
which
is
the
State
of
them
who
are
under
the
Power
of
Spiritual
Decayes
.
And
this
is
the
only
cause
wherein
God
speaks
unto
men
in
the
way
of
complaint
and
Expostulation
;
and
useth
all
sorts
of
Arguments
to
convince
them
of
their
Folly
herein
.
When
a
wise
,
tender
,
and
careful
Parent
,
hath
been
diligent
in
the
use
of
all
means
for
the
Education
of
his
Child
,
and
he
for
some
time
hath
given
good
hopes
of
himself
,
finds
him
to
slacken
in
his
diligence
,
to
be
careless
in
his
calling
,
to
delight
in
evil
Company
,
how
solicitous
is
his
heart
about
him
,
how
much
is
he
grieved
,
and
affected
with
his
miscarriage
.
The
heart
of
the
Spirit
of
God
is
infinitely
more
tender
towards
us
,
than
that
of
the
most
affectionate
Parent
can
be
towards
an
only
Child
.
And
when
he
with
Cost
and
Care
hath
nourished
,
and
brought
us
up
unto
some
Growth
and
Progress
in
Spiritual
Affections
,
wherein
all
his
Concerns
in
us
do
lye
,
for
us
to
grow
cold
,
dul
,
earthly-Minded
,
to
cleave
unto
the
Pleasures
,
or
Lusts
of
this
World
,
how
is
he
grieved
,
how
is
he
provoked
.
It
may
be
this
Consideration
of
grieving
the
Holy
Spirit
,
is
of
no
great
weight
with
some
;
they
should
have
little
Concernment
herein
,
if
they
could
well
free
themselves
in
other
Respects
;
but
let
such
Persons
know
,
it
is
impossible
for
them
to
give
a
greater
Evidence
of
a
profligate
hardness
in
Sin
.
Thirdly
,
This
is
that
which
in
an
especial
manner
provoketh
the
Judgements
of
God
against
any
Church
,
as
was
intimated
before
When
in
the
Order
of
Profession
and
Worship
,
any
Church
hath
a
Name
to
live
,
but
as
to
the
Power
of
Grace
acting
in
the
Affections
,
is
dead
:
when
it
is
not
so
cold
as
to
forsake
the
external
Institutions
of
Worship
,
nor
so
hot
as
to
enliven
their
Duties
with
Spiritual
Affections
,
the
Lord
Christ
will
not
long
bear
with
them
;
yea
,
Judgement
,
will
suddenly
break
out
towards
such
an
House
of
God
.
Fourthly
,
It
is
absolutely
inconsistent
with
all
Comfortable
Assurance
of
the
Love
of
God
.
Whatever
Persons
under
the
Power
of
such
a
Frame
,
pretend
unto
of
that
kind
,
it
is
sinful
Security
,
not
gracious
Assurance
or
Peace
.
And
constantly
as
Professors
grow
cold
and
decay
in
their
Spiritual
Affections
,
Stupidity
of
Conscience
,
and
Security
of
Mind
do
grow
also
u●on
them
.
It
is
so
,
I
say
,
unless
they
are
sometimes
surprised
or
overtaken
with
some
greater
Sin
,
which
reflects
severely
on
their
Consciences
,
and
casts
them
for
a
time
under
Troubles
and
Distresses
.
But
that
Peace
with
God
,
and
a
comfortable
Assurance
of
Salvation
,
should
be
consistent
with
an
habitual
Decay
in
Grace
,
especially
in
those
Graces
which
should
act
themselves
in
our
Affections
,
is
contrary
to
the
whole
Tenour
and
Testimony
of
the
Scripture
;
and
the
Supposition
of
it
would
be
the
Bane
and
Poyson
of
Religion
.
I
do
not
say
that
our
Assurance
and
Peace
with
God
,
do
arise
wholly
from
the
Actings
of
Grace
in
us
;
there
are
other
Causes
of
them
,
whereinto
they
are
principally
resolved
:
But
this
I
say
,
under
an
habitual
Declension
,
or
Decay
of
Grace
in
the
Spirituality
of
our
Affections
,
no
man
can
keep
or
maintain
a
gracious
Sense
of
the
Love
of
God
,
or
of
Peace
with
him
.
And
therefore
there
is
no
Duty
more
severely
to
be
pressed
on
all
at
this
Day
,
than
a
diligent
Examination
and
Trial
of
the
grounds
of
their
Peace
;
least
it
should
be
with
any
of
them
as
it
was
with
Luodicen
,
who
was
satisfyed
in
her
good
State
and
Condition
,
when
it
was
most
miserable
,
and
almost
desperate
.
Yea
,
I
must
say
,
that
it
is
impossible
that
many
Professors
,
whom
we
see
and
converse
withal
,
should
have
any
solid
Peace
with
God
.
Do
men
gather
Figs
from
Thorns
,
or
Grapes
from
Thistles
?
It
is
a
Fruit
that
will
not
grow
on
a
vain
,
earthly
,
selfish
Frame
of
Mind
and
Conversation
.
And
therefore
such
Persons
whatever
they
pretend
,
are
either
asleep
in
a
sinful
Security
,
or
live
on
most
uncertain
Hopes
,
which
probably
may
deceive
them
.
Nothing
can
be
so
ruinous
unto
our
Profession
as
once
to
suppose
it
is
an
easy
Matter
,
a
thing
of
Course
,
to
maintain
our
Peace
with
God
.
God
forbid
but
that
our
utmost
Diligence
,
and
continued
Endeavours
to
thrive
in
every
Grace
should
be
required
thereunto
.
The
whole
Beauty
and
Glory
of
our
Religion
depends
hereon
.
To
be
Spiritually-Minded
is
Life
and
Peace
.
5.
Such
a
decay
as
that
described
,
is
a
dangerous
Symtom
of
an
Evil
State
and
Condition
,
and
that
those
in
whom
it
is
,
will
at
last
be
found
to
be
but
Hypocrites
.
I
know
such
Persons
will
,
or
may
have
pretended
Evidences
unto
the
contrary
,
and
that
they
are
well
enough
satisfyed
of
,
and
with
their
own
Sincerity
in
many
things
;
so
as
that
it
is
impossible
to
fix
upon
the
the
Sense
and
Conviction
of
being
but
Hypocrites
.
But
this
Apprehension
ariseth
from
a
false
notion
of
Hypocrisy
.
No
man
they
suppose
is
an
Hypocrite
,
but
he
that
generally
,
or
universally
pretends
himself
in
Religion
to
be
what
he
is
not
,
and
what
he
knows
himself
not
to
be
,
or
at
least
,
might
easily
do
so
.
And
it
is
true
,
that
this
is
the
broadest
Notion
of
Pharisaical
Hypocrisy
.
But
take
an
Hypoerite
for
him
,
who
under
Light
,
Profession
,
Gifts
,
Duties
,
doth
habitually
and
willingly
fail
in
any
Point
of
sincerity
,
he
is
no
less
a
perishing
Hypocrite
than
the
former
,
and
it
may
alter
the
Case
with
them
.
I
do
not
say
that
every
one
in
whom
there
is
this
prevalent
Decay
in
Spiritual
Affections
,
is
an
Hypocrite
;
God
forbid
:
I
only
say
that
where
it
continues
without
Remedy
,
it
is
such
a
Symtome
of
Hypocrisy
,
as
that
he
who
is
wise
,
and
hath
a
care
of
his
Soul
,
will
not
rest
until
he
hath
searched
it
unto
the
bottom
.
For
it
seemes
as
if
it
were
thus
with
such
Persons
▪
They
have
had
a
false
or
imperfect
Work
in
that
Conversion
unto
God
which
they
have
professed
.
Conviction
of
Sin
,
Communication
of
Spiritual
Light
and
Gifts
,
Alteration
upon
the
Affections
,
Change
of
Socicty
and
Conversation
,
have
made
it
up
.
Now
it
is
the
nature
of
such
a
Work
greatly
to
flourish
for
a
Season
,
in
all
the
principal
Parts
and
Duties
of
Profession
.
But
it
is
in
its
Nature
also
gradually
to
decay
,
until
it
be
quite
withered
away
.
In
some
it
is
lost
by
the
Power
of
some
vigorous
Temptations
,
and
particular
Lusts
indulged
unto
,
ending
in
Worldliness
and
Sensuality
;
but
in
the
most
it
decayes
gradually
,
until
it
hath
lost
all
its
Savour
and
Sap
,
see
Joh.
15.3
.
Wherefore
,
whil'st
men
find
this
Decay
in
themselves
,
unless
they
are
fallen
under
the
Power
of
a
destructive
Security
,
unless
thay
are
hardned
through
be
Deceitfulness
of
Sin
,
they
cannot
but
think
it
their
Duty
to
examine
how
things
stand
with
them
,
whether
they
ever
effectually
closed
with
Christ
,
and
had
the
Faith
of
Gods
Elect
,
which
works
by
Love
;
seeing
it
is
with
them
,
as
though
they
had
only
a
work
of
another
nature
.
For
a
Saving
Work
in
its
own
nature
,
and
in
the
diligent
use
of
Means
,
Thrives
,
and
Groweth
,
as
the
whole
Scripture
testifyeth
:
but
it
is
this
false
and
imperfect
working
,
that
hath
no
Root
,
and
is
thus
subject
to
withering
.
Sixthly
,
Persons
in
such
an
Estate
are
apt
to
deceive
themselves
with
false
Hopes
and
Notions
,
whereby
the
Deceitfulness
of
Sin
doth
put
forth
its
Power
,
to
harden
them
unto
their
Ruine
.
Two
ways
there
are
whereby
this
pernitious
Effect
is
produced
.
The
one
by
the
prevalency
of
a
particular
Lust
or
Sin
,
the
other
by
a
neglect
of
Spiritual
Duties
,
and
a
vain
Conversation
in
the
World
,
under
which
the
Soul
pines
away
and
consumes
.
As
unto
the
first
of
these
,
there
are
three
false
Notions
,
whereby
the
Deceitfulness
of
Sin
,
deludes
the
Souls
of
Men.
The
First
is
,
that
it
is
that
one
Sin
alone
wherein
they
would
be
indulged
.
Let
them
be
spared
in
this
one
thing
,
and
in
all
other
they
will
be
exact
enough
.
This
is
the
Composition
that
Naaman
would
have
made
in
the
Matters
of
Religion
,
2
Kings
5.18
.
And
it
is
that
which
many
trust
unto
.
Hence
it
hath
by
the
Event
been
made
to
appear
,
that
some
Persons
have
lived
long
in
the
Practice
of
some
gross
Sins
,
and
yet
all
the
while
used
a
Semblance
of
great
diligence
in
other
Duties
of
Religion
.
This
is
a
false
Notion
whereby
poor
Sinners
delude
their
own
Souls
.
For
suppose
it
possible
that
a
man
should
give
himself
up
unto
any
Lust
,
or
be
under
the
Power
of
it
,
and
yet
be
observant
of
all
other
Duties
,
yet
this
would
give
him
no
Relief
as
unto
the
Eternal
Condition
of
his
Soul
.
The
Rule
is
peremptory
unto
this
purpose
,
Jam.
2.10
,
11.
One
Sin
willingly
lived
in
,
is
as
able
to
destroy
a
Mans
Soul
,
as
a
thousand
.
Besides
,
it
is
practically
false
.
There
is
no
man
that
lives
in
any
one
known
Sin
,
but
he
really
lives
in
more
,
though
that
only
bears
the
chiefest
Sway.
With
some
such
Persons
,
these
Sins
appear
unto
others
,
who
observe
their
Frame
and
Spirit
,
though
they
appear
not
to
themselves
;
In
some
they
are
manifest
in
themselves
,
although
they
are
hidden
from
others
,
1
Tim.
5.24
.
But
let
no
man
relieve
himself
with
thoughts
that
it
is
but
one
Sin
,
whil'st
that
one
Sin
keeps
him
in
a
constant
Neglect
of
God
.
Hence
,
Secondly
,
They
deceive
themselves
hereby
,
for
they
Judge
that
although
they
cannot
as
yet
shake
off
their
Sin
,
yet
they
will
continue
still
to
love
God
,
and
abound
in
the
Duties
of
his
Worship
.
They
will
not
become
Haters
of
God
and
his
Wayes
,
and
Persecutors
for
all
the
World
,
and
therefore
hope
that
notwithstanding
this
one
Zoar
,
this
lesser
Sin
,
which
their
Constitution
and
their
Circumstances
ingage
them
in
,
that
it
may
be
well
with
them
at
the
last
.
This
also
is
a
false
Notion
,
a
meer
Instrument
in
the
hand
of
Sin
to
act
its
Deceit
by
.
For
no
man
that
willingly
liveth
in
any
Sin
,
can
love
God
at
all
,
as
is
evident
in
that
Rule
,
1
Joh.
2.15
.
It
is
but
a
false
Pretence
of
Love
to
God
,
that
any
man
hath
,
who
liveth
in
any
known
Sin
.
Where
God
is
not
loved
above
all
,
he
is
not
loved
at
all
:
And
he
is
not
so
where
men
will
not
part
with
one
Cursed
Lust
for
his
Sake
.
Let
not
your
Light
deceive
you
,
nor
your
Gifts
,
nor
your
Duties
,
nor
your
Profession
;
if
you
live
in
Sin
,
you
love
not
God
.
Thirdly
,
They
determine
that
at
such
or
such
a
Season
on
time
,
after
such
Satisfaction
given
unto
their
Lusts
or
Pleasures
,
they
will
utterly
give
over
,
so
as
that
Iniquity
shall
not
be
their
Ruine
.
But
this
is
a
false
Notion
also
,
an
effectual
Instrument
of
the
Deceitfulness
of
Sin
.
He
that
will
not
now
give
over
,
who
will
not
imediately
upon
the
Discovery
of
the
Prevalency
of
any
Sin
,
and
warning
about
it
,
endeavour
sincerely
and
constantly
its
Relinquishment
,
say
what
he
will
,
and
pretend
what
he
will
,
he
never
intends
to
give
over
;
nor
is
it
probable
in
an
ordinary
way
,
that
ever
he
will
do
so
.
When
mens
Decays
are
from
the
Prevalency
of
particular
Sins
,
by
these
and
the
like
false
Notions
do
they
harden
themselves
unto
Ruine
.
For
those
who
are
pining
away
under
Hectical
Consumption
,
a
general
Decay
of
the
vital
Spirits
of
Religion
,
they
have
also
false
Notions
,
whereby
they
deceive
themselves
.
As
First
,
that
although
they
have
some
Cause
to
mistrust
themselves
,
yet
indeed
their
Condition
is
not
so
bad
as
some
may
apprehend
it
,
or
as
they
are
warned
it
is
.
And
this
ariseth
from
hence
,
that
they
have
not
as
yet
been
overtaken
with
any
enormous
Sin
,
which
hath
filled
their
Consciences
with
Terror
and
Disquietment
.
But
this
is
a
false
Notion
also
;
for
every
Decay
is
dangerous
,
especially
,
such
as
the
Mind
is
ready
to
plead
for
,
and
to
countenance
it self
in
.
Secondly
,
They
are
prone
to
suppose
that
this
Decay
doth
not
arise
from
themselves
,
and
the
Evil
of
their
own
Hearts
;
but
from
their
Circumstances
,
Business
,
present
Occasion
,
and
State
of
Life
,
which
when
they
are
freed
from
,
they
will
at
least
return
unto
their
former
Love
,
and
Delight
in
Spiritual
things
.
But
this
is
a
false
Notion
also
,
by
vertue
of
that
Rule
,
Heb.
3.12
.
Let
mens
Circumstances
and
Occasions
of
Life
be
what
they
will
,
all
their
Departures
from
God
,
are
from
an
Evil
Heart
of
Unbelief
.
Thirdly
,
They
judge
it
no
hard
matter
to
retrive
themselves
out
of
this
State
,
but
that
which
they
can
easily
do
,
when
there
is
an
absolute
Necessity
of
it
.
But
this
is
a
false
Notion
also
.
Recovery
from
backsliding
is
the
hardest
task
in
Christian
Religion
,
and
which
few
make
either
comfortable
,
or
honourable
work
of
.
In
this
State
,
I
say
,
men
are
apt
by
such
false
reasonings
to
deceive
themselves
unto
their
eternal
Ruine
;
which
makes
the
consideration
of
it
the
more
necessary
.
Wherefore
,
I
say
,
lastly
upon
the
whole
,
that
who
so
find
themselves
under
the
Power
of
this
wretched
Frame
,
who
are
sensible
in
themselves
,
or
at
least
make
it
evident
unto
others
,
that
they
are
under
a
Decay
in
their
Spiritual
Condition
;
if
they
rest
in
that
State
,
without
groaning
,
labouring
,
endeavouring
for
deliverance
from
it
,
they
can
have
no
well
grounded
hopes
in
themselves
of
Life
and
Immortality
;
yea
,
they
are
in
those
Paths
which
go
down
unto
the
Chambers
of
Death
.
I
cannot
let
this
pass
without
something
of
advice
unto
them
who
find
themselves
under
such
decayes
,
are
sensible
of
them
,
and
would
be
delivered
from
them
,
and
I
shall
give
it
in
a
few
Words
.
First
,
Remember
former
things
,
call
to
mind
how
it
was
with
you
in
the
Spring
and
vigour
of
your
Affections
,
and
compare
your
present
State
,
Enjoyment
,
Peace
and
Quiet
with
what
they
were
then
.
This
will
be
a
great
Principle
of
Return
to
God
,
Hos.
2.7
.
And
to
put
a
little
weight
upon
it
,
we
may
consider
.
First
,
God
himself
makes
it
on
his
part
a
ground
and
reason
of
his
Return
unto
us
,
in
a
way
of
Mercy
,
and
of
the
Continuance
of
his
Love
,
Jer.
2.2
.
Even
when
a
People
are
under
manifold
Decays
,
whil'st
yet
they
are
within
the
Bounds
of
Gods
Covenant
and
Mercy
,
he
will
remember
their
first
Love
with
the
Fruits
and
Actings
of
it
in
Tryals
and
Temptations
,
which
moves
his
Compassion
towards
them
.
And
the
way
to
have
God
thus
remember
it
,
is
for
us
to
remember
with
Delight
and
longing
of
Soul
that
it
were
with
us
as
in
those
Dayes
of
old
,
when
we
had
the
Love
of
Espousals
for
God
in
Christ
,
Jeremiah
31.18
,
19
,
20.
Secondly
,
It
is
the
way
whereby
the
Saints
of
old
have
refreshed
and
encouraged
themselves
under
their
greatest
Despondencies
.
So
doth
the
Psalmist
in
many
places
,
as
for
Instance
,
Psal.
42.6
.
O
my
God
,
my
Soul
is
cast
down
within
me
:
therefore
will
I
remember
thee
from
the
Land
of
Jordan
,
and
of
the
Hermonites
,
from
the
Hill
Missar
.
David
in
the
time
of
his
Persecution
by
Saul
,
when
he
wandred
up
and
down
in
Deserts
,
Wildernesses
,
and
Solitudes
,
had
under
his
Fears
,
Distresses
,
and
Exercise
,
great
,
holy
,
Spiritual
Communion
with
God
,
as
many
of
his
Psalms
composed
on
such
Occasions
do
testify
.
And
the
greater
his
distresses
were
,
the
more
fervent
were
his
Affections
in
all
his
Adresses
unto
God
.
And
he
was
never
in
greater
than
when
he
escaped
out
of
the
Cave
at
Adullam
,
and
went
thence
unto
Mizpheh
of
Moab
,
to
get
shelter
for
his
Parents
,
1
Sam.
22.13
.
Then
was
he
in
the
Land
of
the
Hermonites
,
the
Hill
Hermon
,
being
the
boundary
eastward
of
the
Israelites
Possession
next
to
Moab
,
Deut.
3.8
,
9.
There
no
doubt
David
had
a
blessed
Exercise
of
his
Faith
,
and
of
all
his
Affections
towards
God
,
wherein
his
Soul
found
great
Refreshment
.
Being
now
in
great
Distress
and
Disconsolation
of
Spirit
,
among
other
things
under
a
Sense
that
God
had
forgotten
him
,
vers.
9.
He
calls
to
mind
the
blessed
Experience
he
had
of
Communion
with
God
in
the
Land
of
the
Hermonites
,
wherein
he
now
found
Support
and
Refreshment
.
So
at
other
times
,
he
called
to
remembrance
the
Dayes
of
old
,
and
in
them
his
Song
in
the
Night
,
or
the
sweet
Refreshment
he
had
in
Spiritual
Converse
with
God
in
former
times
.
I
have
known
one
in
the
depth
of
distress
and
darkness
of
Mind
,
who
going
through
Temptation
to
destroy
himself
,
was
re●●eved
and
delivered
in
the
instant
of
Ruine
,
by
a
sudden
Remembrance
that
at
such
a
time
,
and
in
such
a
place
,
he
had
prayed
fervently
with
the
ingagement
of
all
his
Affections
unto
God
.
Wherefore
you
that
are
sensible
of
these
Decayes
,
or
ought
so
to
be
,
take
the
Advice
of
our
Saviour
,
Remember
whence
you
are
fallen
;
call
to
mind
the
former
days
;
consider
if
it
were
not
better
with
you
than
now
;
when
in
your
lying
down
,
and
your
rising
up
,
you
had
many
thoughts
of
God
,
and
of
the
things
of
God
,
and
they
were
sweet
and
pretious
unto
your
Souls
?
when
you
rejoyced
at
the
Remembrance
of
his
Holiness
?
When
you
had
Zeal
for
his
Glory
,
Delight
in
his
Worship
,
and
were
glad
when
they
said
,
Let
us
go
to
the
House
of
God
together
?
When
you
poured
forth
your
Soules
with
Freedom
,
and
enlarged
Affections
before
him
,
and
were
sensible
of
the
Visits
and
Refreshments
of
his
Love
?
Remember
what
Peace
,
what
Tranquility
of
Mind
,
what
Joy
you
had
whil'st
it
was
so
with
you
.
And
consider
what
you
have
gotten
since
you
have
forsaken
God
,
in
any
Measure
or
Degree
.
Dare
to
deal
plainly
with
your selves
.
Is
not
all
wherein
you
have
now
to
do
with
God
,
either
Form
,
Custom
,
and
Selfishness
,
or
attended
with
Trouble
,
Disquietment
,
and
Fears
?
Do
you
truely
know
,
either
how
to
live
,
or
how
to
die
?
Are
you
not
sometimes
a
Terrour
unto
yourselves
?
It
must
be
so
,
unless
you
are
hardened
through
the
Deceitfulness
of
Sin
.
What
have
all
your
Lovers
done
for
you
,
that
you
have
entertained
in
the
room
of
God
in
Christ
,
and
Spiritual
things
?
Speak
plainly
,
have
they
not
defiled
you
,
wounded
you
,
weakened
you
,
and
brought
you
into
that
Condition
,
that
you
know
not
what
you
are
,
nor
to
whom
ye
do
belong
?
What
are
your
thoughts
when
you
are
most
awake
,
when
you
are
most
your selves
?
Do
you
not
sometimes
part
within
your selves
,
and
say
,
O
that
it
were
with
us
as
in
former
Dayes
.
And
it
you
can
be
no
way
affected
with
the
Remembrance
of
former
things
;
then
one
of
these
two
great
Evils
,
you
are
certainly
under
.
For
either
,
(1)
you
never
had
a
true
and
real
Work
on
your
Souls
,
whatever
you
professed
;
and
so
never
had
true
and
real
Communion
with
God
in
any
Duties
.
You
had
only
a
temporary
Work
,
which
excited
your
Affections
for
a
season
,
which
now
it
is
worn
off
,
leaves
no
sweet
Remembrance
of
it self
upon
your
Minds
.
Had
your
Faith
and
Love
been
sincere
in
what
you
did
,
it
were
impossible
but
that
the
Remembrance
of
their
Actings
in
some
especial
Instances
,
should
be
sweet
and
refreshing
unto
you
.
Or
else
,
(2)
You
are
hardened
through
the
Deceitfulness
of
Sin
,
and
there
is
no
way
left
to
give
a
Sense
or
Impression
of
Spiritual
things
upon
your
Minds
.
You
have
truely
nothing
left
in
Religion
,
but
the
Fear
of
Hell
,
and
trouble
of
Duties
.
I
speak
not
to
such
at
present
.
As
unto
those
unto
whom
this
Frame
is
a
Burden
;
there
is
no
more
effectual
means
to
stir
them
unto
Endeavours
for
Deliverance
,
than
a
continual
Remembrance
of
former
things
,
and
Experiences
they
have
had
of
holy
Entercourse
and
Communion
with
God
.
This
will
revive
,
quicken
,
and
strengthen
the
things
that
are
ready
to
dye
,
and
beget
a
Self-Abhorrency
in
them
,
in
consideration
of
that
woful
Frame
and
temper
of
Mind
,
which
by
their
Sins
and
Negligence
they
have
brought
themselves
into
.
2dly
.
Consider
that
as
there
are
many
things
dreadfully
pronounced
in
the
Scripture
against
Backsliding
and
Backsliders
in
heart
,
as
it
is
with
you
,
yet
also
there
are
especial
Calls
and
Promises
given
and
proposed
unto
those
in
your
Condition
.
And
know
assuredly
,
that
upon
your
Compliance
or
non-Compliance
with
them
,
depends
your
everlasting
Blessedness
or
Woe
.
Consider
both
Call
and
Promise
in
that
Word
of
Gods
Grace
,
Jer.
3.12
,
13
,
14.
Go
and
proclaim
these
Words
towards
the
North
,
and
say
,
Return
thou
Backsliding
Israel
,
saith
the
Lord
,
and
I
will
not
cause
mine
Anger
to
fall
upon
you
:
for
I
am
merciful
,
faith
the
Lord
,
and
I
will
not
keep
anger
for
ever
.
Only
acknowledge
thine
Iniquity
that
thou
hast
transgressed
against
the
Lord
thy
God
,
and
hast
scattered
thy
wayes
to
the
Strangers
under
every
green
Tree
,
and
ye
have
not
obeyed
my
Voice
,
saith
the
Lord
.
Turn
,
O
backsliding
Children
,
saith
the
Lord
,
for
I
am
married
unto
you
:
and
I
will
take
you
one
of
a
City
,
and
two
of
a
Family
,
and
I
will
bring
you
to
Zion
.
Add
thereunto
this
blessed
Promise
,
Hos.
14.4
.
I
will
heal
their
backsliding
,
I
will
love
them
freely
:
for
mine
anger
is
turned
away
from
them
.
If
you
design
to
live
and
not
die
,
it
must
be
by
yielding
Obedience
unto
this
Call
,
and
pleading
this
Promise
before
God
,
mixing
it
with
Faith
.
Your
Return
must
be
by
the
Word
,
Isai.
57.18
,
19.
Here
lies
your
great
Encouragement
and
Direction
,
herein
lyeth
your
only
Relief
.
As
you
value
your
Souls
,
defer
not
the
Duty
you
are
called
unto
one
moment
.
You
know
not
how
soon
you
may
be
without
the
reach
of
Calls
and
Promises
.
And
he
that
can
hear
them
without
stirring
up
himself
in
Sincerity
to
comply
with
them
,
hath
made
already
a
great
Progress
towards
that
length
.
(3)
As
unto
those
who
on
these
and
the
like
Considerations
,
do
not
only
desire
,
but
will
endeavour
also
to
retrieve
themselves
from
this
Condition
,
I
shall
give
no
advice
at
present
but
this
;
be
in
good
earnest
.
As
the
Prophet
speaks
in
another
Case
;
if
you
will
return
,
return
and
come
,
make
through
work
of
it
.
You
must
do
so
at
one
time
or
another
or
you
will
perish
.
Why
not
now
?
Why
is
not
this
the
best
Season
?
Who
knows
but
it
may
be
the
only
time
you
will
have
for
it
?
It
were
easy
to
multiply
all
sorts
of
Arguments
unto
this
purpose
.
Trifling
Endeavours
,
Occasional
Resolutions
and
Attempts
like
the
early
Cloud
,
and
morning
Dew
,
shifting
with
Warnings
and
Convictions
,
by
renewed
Duties
until
their
Impressions
are
worn
out
,
will
ruine
your
Souls
.
Unless
there
be
universal
Diligence
and
Permanency
in
your
Endeavours
,
you
are
undone
.
Then
shall
ye
know
the
Lord
,
if
you
follow
on
to
know
him
.
But
now
to
return
.
These
things
I
say
,
through
our
Sloth
,
Negligence
,
and
Sin
may
befal
us
,
as
unto
our
Spiritually
renewed
Affections
.
Their
Progress
in
Conformity
unto
Spiritual
and
Heavenly
things
,
may
be
slow
,
imperceptible
,
yea
,
totally
obstructed
for
a
season
;
and
not
only
so
,
but
they
may
fall
under
Decays
,
and
the
Soul
therein
be
guilty
of
backsliding
from
God
.
But
this
is
that
which
they
are
capacitated
for
by
their
Renovation
;
this
is
that
whereby
the
Grace
wherewith
they
are
renewed
doth
lead
unto
;
this
is
that
which
in
the
diligent
use
of
means
,
they
will
grow
up
unto
,
whereon
our
Comfort
and
Peace
do
depend
;
namely
,
an
holy
Assimulation
unto
those
Spiritual
and
heavenly
things
which
they
are
set
and
fixed
on
,
wherein
they
are
renewed
and
made
more
Spiritual
and
Heavenly
every
day
.
CHAP.
XVIII
.
IT
remains
only
as
unto
this
Head
now
spoken
unto
,
that
we
briefly
consider
what
is
the
State
of
Spiritual
Affections
thus
daily
exercised
and
improved
.
And
this
we
shall
do
by
shewing
,
(1)
What
is
their
Pattern
.
(2)
What
is
their
Rule
.
(3)
What
is
their
Measure
,
or
whereunto
they
may
attain
.
First
,
The
Pattern
which
we
ought
continually
to
bear
in
our
Eyes
,
whereunto
our
Affections
ought
to
be
conformed
is
Jesus
Christ
,
and
the
Affections
of
his
holy
Soul
.
The
Mind
is
the
Seat
of
all
our
Affections
;
and
this
is
that
we
ought
continually
to
design
and
endeavour
,
namely
,
that
the
same
Mind
be
in
us
,
that
was
in
Christ
Jesus
,
Phil.
2.5
.
To
have
our
Minds
so
affected
with
Spiritual
things
,
as
was
the
Mind
of
Christ
,
is
the
principal
Part
of
our
Duty
and
Grace
.
Nor
do
I
think
that
any
man
can
attain
any
considerable
Degree
in
Spiritual
Mindedness
,
who
is
not
much
in
the
Contemplation
of
the
same
Mind
in
Christ
,
2
Cor.
3.18
.
To
this
purpose
ought
we
to
furnish
our
Minds
with
Instances
of
the
holy
Affections
that
were
in
Christ
,
and
their
blessed
Exercise
on
all
Occasions
.
The
Scripture
makes
a
full
Representation
of
them
unto
us
,
and
we
ought
to
be
conversant
in
our
Meditations
on
them
.
What
glorious
things
are
spoken
of
his
Love
to
God
,
and
his
Delight
in
him
,
whence
also
he
delighted
to
do
his
Will
,
and
his
Law
was
in
the
midst
of
his
Bowels
;
Psal.
40.8
Seated
in
the
throne
of
his
Affections
.
What
Pitty
and
Compassion
had
he
for
the
Souls
of
men
,
yea
for
whole
humane
Kind
,
in
all
their
Sufferings
,
Pains
,
and
Distresses
?
How
were
all
his
Affections
alwayes
in
Perfection
of
Order
under
the
Conduct
of
the
Spirit
of
his
Mind
?
Thence
was
his
Self-denial
,
his
Contempt
of
the
World
,
his
Readiness
for
the
Cross
,
to
do
or
suffer
according
to
the
Will
of
God
.
If
this
Pattern
be
continually
before
us
,
it
will
put
forth
a
transforming
Efficacy
,
to
change
us
into
the
same
Image
.
When
we
find
our
Minds
liable
unto
any
Disorders
,
cleaving
inordinately
unto
the
things
of
this
World
,
moved
with
intemperate
Passions
,
vain
and
frothy
in
Conversation
,
darkened
,
or
disturbed
by
the
Fumes
of
distempered
Lusts
,
let
us
call
things
to
an
account
,
and
ask
of
our selves
,
whether
this
be
the
Frame
of
Mind
that
was
in
Christ
Jesus
;
This
therefore
is
an
Evidence
that
our
Affections
are
Spiritually
renewed
,
and
that
they
have
received
some
Progress
in
an
Assimulation
unto
heavenly
things
;
namely
,
when
the
Soul
is
delighted
in
making
Christ
their
Pattern
in
all
things
.
Secondly
,
The
Rule
of
our
Affections
in
their
utmost
Spiritual
Improvement
is
the
Scripture
.
And
two
things
are
respected
in
them
.
(1)
Their
Internal
Actings
.
(2)
Their
Exercise
in
outward
Wayes
and
Means
whereby
they
are
expressed
.
Of
them
both
the
Scripture
is
the
entire
Rule
.
And
with
respect
unto
the
former
,
it
gives
us
one
general
Law
or
Rule
that
is
comprehensive
of
all
others
;
namely
,
that
we
Love
the
Lord
our
God
with
all
our
hearts
,
Souls
,
Minds
and
Strength
.
The
Actings
of
all
our
Affections
towards
God
in
the
utmost
Degree
of
Perfection
is
required
of
us
;
that
in
all
Instances
we
prefer
and
value
him
above
all
things
;
that
we
inseperably
cleave
unto
him
,
and
do
nothing
whatever
at
any
time
,
that
is
not
influenced
and
directed
by
the
Love
of
God
.
This
Perfection
,
as
we
shall
see
immediately
,
is
not
attainable
absolutely
in
this
Life
;
But
it
is
proposed
unto
us
as
that
which
the
Excellency
of
Gods
Nature
requires
,
and
which
the
Faculties
&
Powers
of
our
nature
were
creared
for
,
and
which
we
ought
in
all
things
to
design
and
aim
at
.
But
the
indispensible
Obligation
of
this
Rule
is
,
that
we
should
alwayes
be
in
a
sincere
Endeavour
to
cleave
unto
God
continually
in
all
things
,
to
prefer
him
above
all
,
and
delight
in
him
as
our
chiefest
Good
.
When
this
Frame
and
Disposition
is
habitually
fixed
in
our
Minds
,
it
will
declare
and
act
it self
in
all
Instances
of
Duties
on
all
Occasions
of
Tryal
,
when
other
things
put
in
for
a
predominant
Interest
in
our
Affections
,
as
they
do
every
day
.
And
if
it
be
not
so
with
us
,
we
shall
be
at
a
continual
Loss
in
all
our
Wayes
.
This
is
that
which
makes
us
lifeless
and
heartless
in
Duties
,
careless
in
Temptations
or
Occasions
of
them
,
forgetful
of
God
,
when
it
is
impossible
we
should
be
preserved
from
Sin
without
a
due
Remembrance
of
his
Holiness
.
In
brief
,
the
want
of
a
Predominant
Love
unto
God
,
kept
in
continual
Exercise
,
is
the
Spring
of
all
that
unprofitable
Profession
of
Religion
that
the
World
is
filled
withal
.
Secondly
,
There
are
Outward
Wayes
and
Duties
whereby
our
Spiritual
Affections
are
expressed
.
The
Rule
of
them
also
is
the
Scripture
.
The
way
marked
out
therein
,
is
the
onely
Channel
wherein
the
Stream
of
our
Spiritual
Affections
doth
take
its
Course
unto
God
.
The
Graces
required
therein
,
are
to
act
themselves
by
:
the
Duties
it
prescribes
,
ar●
those
which
they
stir
up
and
enliven
;
the
Religious
Worship
it
appoints
is
that
wherein
they
have
their
Exercise
.
Where
this
Rule
hath
been
neglected
,
mens
Religious
Affections
have
grown
irregular
,
yea
wild
and
ungovernable
.
All
the
Superstitions
that
the
World
is
fil'd
withal
,
owe
their
original
principally
unto
mens
Affections
set
at
loose
from
the
Rule
of
the
word
There
is
nothing
so
fond
,
absurd
,
and
foolish
,
but
they
have
imbondaged
the
●ouls
of
Men
unto
,
nothing
so
horrid
and
difficult
but
they
have
ingaged
them
in
.
And
having
once
taken
unto
themselves
this
Liberty
,
the
corrupt
Minds
of
men
are
a
thousand
times
more
satisfyed
,
than
in
the
regular
exercise
of
them
according
to
the
Word
of
God
.
Hence
they
will
rejoyce
in
such
Penances
as
are
not
without
their
Austeritys
;
in
such
outward
Duties
of
Devotion
,
as
are
troublesome
and
chargeable
;
in
every
thing
that
hath
a
Shew
of
Wisdom
in
Will-Worship
,
and
humility
,
and
neglect
of
the
Body
.
Hence
will
all
their
Affections
be
more
sensibly
moved
by
Images
and
Pictures
,
and
a
melting
Devotion
be
stirred
up
in
them
,
than
by
all
the
Motives
and
Incentives
which
God
proposeth
unto
them
to
draw
their
Affections
unto
himself
.
Nothing
is
more
extravagant
than
the
Affections
of
Men
,
tinctured
with
some
Devotion
,
if
they
forsake
the
Rule
of
the
Scripture
.
Thirdly
,
There
is
considerable
concerning
them
,
the
measure
of
their
Attainments
,
or
what
through
due
Exercise
and
holy
Diligence
they
may
be
raised
unto
.
Now
this
is
not
absolute
Perfection
.
Not
as
though
I
had
already
attain'd
,
or
were
already
perfect
,
but
I
follow
after
,
as
the
Apostle
speaks
,
Phil.
3.12
.
But
there
is
that
attainable
,
which
those
who
pretend
highly
unto
Perfection
,
seem
to
be
Strangers
unto
.
And
the
State
of
our
Affections
under
a
due
Exercise
on
heavenly
things
,
and
in
their
Assimulation
unto
them
,
may
be
fixed
in
these
three
things
.
(1)
An
habitual
Suitableness
unto
Spiritual
things
,
upon
the
proposal
of
them
.
The
wayes
whereby
Spiritual
things
are
proposed
unto
our
Minds
are
various
.
They
are
so
directly
in
all
Ordinances
of
Divine
Worship
;
they
are
so
indirectly
and
in
just
consequence
,
by
all
the
especial
Providences
wherein
we
are
concern'd
,
by
our
own
thoughts
and
stated
Meditations
;
they
are
so
by
the
motions
of
the
Holy
Spirit
,
when
he
causeth
us
to
hear
a
●ord
behind
us
saying
,
this
is
the
Way
,
walk
in
it
;
by
holy
Converse
with
others
;
by
all
sorts
of
occurrences
.
And
as
the
ways
of
their
Proposal
are
various
,
so
the
Times
and
Seasons
wherein
a
Representation
of
them
is
made
unto
us
,
are
comprehensive
of
all
,
at
least
are
not
exclusive
of
any
times
and
seasons
of
our
Lives
.
Be
the
way
of
their
Proposal
what
it
will
,
and
when
ever
be
the
season
of
it
,
if
our
affections
are
duely
improved
by
Spiritual
Exercises
,
they
are
suited
unto
them
,
and
will
be
ready
to
give
them
Entertainment
.
Hence
,
or
for
want
hereof
on
the
other
hand
are
●ergiversations
and
Shiftings
in
Duties
,
Proneness
to
comply
with
Diversion
,
all
to
keep
off
the
Mind
from
closing
with
,
and
receiving
of
those
Spiritual
things
which
it
is
not
suited
unto
.
Wherefore
as
unto
the
solemn
way
of
proposing
Spiritual
things
unto
our
Minds
which
is
in
and
by
the
Ordinances
of
Divine
Worship
,
when
men
have
a
prevalent
loathness
to
ingage
in
them
,
or
when
they
are
satisfyed
with
an
outward
Attendance
on
them
,
but
not
enabled
unto
a
vigorous
stirring
up
of
the
inward
man
unto
an
holy
affectionate
converse
with
Spiritual
and
heavenly
things
,
it
is
because
they
are
carnal
.
When
men
can
receive
the
fiery
Darts
of
Satan
in
his
Temptations
into
their
Bosoms
,
and
suffer
them
to
abide
there
,
yea
,
foster
and
cherish
them
in
thoughts
of
the
Lusts
that
they
kindle
,
but
quickly
quench
the
Motions
of
the
Spirit
,
stirring
them
up
unto
the
embracing
of
heavenly
things
;
they
are
carnal
,
and
carnally-Minded
.
When
Providences
of
Concernment
in
Afflictions
,
Trials
,
Deliverances
,
do
not
ingage
the
Mind
into
thoughts
of
Spiritual
things
,
and
excite
the
Affections
unto
the
Entertainment
of
them
,
Men
are
carnal
and
earthly
,
When
every
Lust
,
Corruption
,
or
Passion
,
as
Anger
,
Envy
,
Displeasure
at
this
or
that
Person
or
thing
,
can
divert
the
Mind
from
compliance
with
the
Proposal
of
Spiritual
things
that
is
made
unto
it
,
we
are
carnal
.
It
is
otherwise
when
our
Affections
are
conformed
unto
things
Spiritual
and
Heavenly
.
Upon
every
Proposal
of
this
the
Mind
finds
a
suitableness
unto
it self
,
like
that
which
a
well
disposed
Appetite
finds
unto
savoury
Meat
.
As
the
full
Soul
loaths
the
Hony-Comb
,
so
a
Mind
under
the
Power
of
Carnal
Affections
,
hath
an
Aversation
unto
all
Spiritual
Sweetness
.
But
Spiritualized
Affections
desire
them
,
have
an
appetite
unto
them
,
readily
receive
them
on
all
Occasions
,
as
those
which
are
natural
unto
them
,
as
milk
is
unto
new-born
Babes
.
(2)
Affections
so
disposed
constantly
,
find
a
Gust
,
a
pleasant
Tast
,
a
Relish
in
Spiritual
things
.
They
do
in
them
tast
that
the
Lord
is
gracious
,
1
Pet.
2.3
.
To
tast
of
Gods
Goodness
,
is
to
have
an
Experience
of
a
savoury
Relish
and
Sweetness
,
in
Converse
and
Communion
with
him
.
And
Persons
whose
Affections
are
thus
renewed
,
and
thus
improved
do
tast
a
sweet
Savour
in
all
Spiritual
things
Some
of
them
,
as
a
sense
of
the
Love
of
Christ
,
are
sometimes
as
it
were
too
hard
for
them
,
and
overpower
them
,
untill
they
are
sick
of
Love
,
and
do
rejoyce
with
Joy
unspeakable
and
full
of
Glory
.
Neither
is
there
any
of
them
however
condited
with
Afflictions
or
Mortifications
,
but
it
is
sweet
unto
them
,
Prov.
27.7
.
Every
thing
that
is
wholsome
Food
,
that
is
good
Nourishment
,
though
it
be
but
bitter
Herbs
,
is
sweet
to
him
that
is
hungry
And
when
by
our
Affections
we
have
raised
up
in
us
a
Spiritual
Appetite
unto
heavenly
things
,
however
any
of
them
in
their
own
nature
,
or
in
their
Dispensation
may
be
bitter
to
Flesh
and
Blood
,
as
are
all
the
Doctrines
of
the
Cross
,
they
are
all
sweet
unto
us
,
and
we
can
tast
how
gracious
the
Lord
is
in
them
.
When
the
Soul
is
filled
with
earthly
things
,
the
Love
of
this
World
,
or
when
the
Appetite
is
lost
by
Spiritual
Sickness
,
or
vitiated
and
corrupted
by
any
prevalent
Sin
,
heavenly
things
are
unsavoury
and
sapless
,
or
as
Job
speaks
,
like
the
white
of
an
Egg
wherein
there
is
no
tast
.
There
may
be
in
the
Dispensation
of
the
Word
a
Tast
or
pleasing
Relish
given
unto
the
Fancy
;
there
may
be
so
unto
the
notional
Understanding
,
when
the
Affections
find
no
Complacency
in
the
things
themselves
.
But
unto
them
who
are
Spiritually
Minded
unto
the
Degree
intended
,
they
are
all
sweet
,
savoury
,
pleasant
;
the
Affections
tast
them
immediately
,
as
the
Palate
doth
Meat
.
(3)
They
are
a
just
Repository
of
all
Graces
,
and
therein
the
Treasury
of
the
Soul
.
There
are
Graces
of
the
Spirit
whose
formal
direct
Residence
is
in
the
Understanding
and
the
Will
,
as
faith
it self
.
And
therein
are
all
other
Graces
radically
comprized
,
they
grow
from
the
Root
.
Howbeit
the
most
of
them
have
their
principal
Residence
in
the
Affections
.
In
them
are
they
preserved
secure
and
ready
for
Exercise
on
all
Occasions
.
And
when
they
are
duely
Spiritual
,
there
is
nothing
that
tends
to
their
Growth
or
Improvement
,
to
their
cherishing
or
quickening
,
which
they
stand
in
need
of
continually
,
and
which
God
hath
made
Provision
for
in
his
Word
,
but
they
reaedily
receive
it
,
lay
it
up
,
keep
and
preserve
it
.
Hereby
they
come
to
be
filled
with
Grace
,
with
all
Graces
;
for
there
is
room
in
them
for
all
the
Graces
of
the
Spirit
to
inhabit
;
and
do
readily
comply
with
the
Light
and
Direction
of
Faith
unto
their
Exercise
.
When
Faith
discerns
and
determines
that
there
is
any
thing
to
be
done
or
suffered
in
a
way
of
Duty
unto
the
Glory
of
God
,
the
Affections
thus
disposed
,
do
not
shut
up
or
stifle
the
Graces
that
are
in
them
,
but
chcarefully
offer
them
unto
their
proper
Exercise
.
There
are
some
of
those
things
,
which
our
Affections
conformed
unto
Heavenly
things
,
will
attain
unto
.
And
thus
it
is
with
Affections
Spiritually
renewed
,
by
being
fixed
on
things
Spiritual
and
Heavenly
,
they
are
more
and
more
conformed
unto
them
,
made
like
them
,
and
become
more
spiritual
and
heavenly
themselves
.
It
is
not
thus
with
them
whose
Affections
have
only
an
Occasional
Change
wrought
upon
them
by
the
meanes
before
described
,
but
are
not
Spiritually
renewed
.
Yea
,
on
the
contrary
,
such
Persons
do
design
to
debate
Spiritual
things
,
to
bring
down
heavenly
things
into
a
Conformity
with
their
Affections
,
which
however
changed
,
are
not
Spiritual
,
but
Carnal
.
To
evince
this
,
we
may
observe
.
(1)
These
Affections
are
under
the
Light
and
Conduct
of
such
Notions
in
the
Mind
and
Understanding
,
as
do
not
give
a
clear
distinct
Representation
of
them
in
their
own
nature
unto
them
.
For
where
they
are
not
themselves
Spiritually
renewed
,
there
the
Mind
it self
is
Carnal
and
unrenewed
.
And
such
a
Mind
discerneth
not
the
things
of
God
,
nor
can
do
so
,
because
they
are
spiritually
discerned
.
They
cannot
be
discerned
aright
in
their
own
Beauty
and
Glory
,
but
in
and
by
a
spiritual
saving
Light
which
the
Mind
is
devoid
of
.
And
where
they
are
not
thus
represented
,
the
Affections
cannot
receive
,
or
cleave
unto
them
as
they
ought
,
nor
will
ever
be
conformed
unto
them
.
(2)
Those
Notions
in
such
Persons
are
oft-times
variously
influenced
and
corrupted
by
Fancy
and
Imagination
.
They
are
meerly
puffed
up
in
their
Fleshly
Minds
;
that
is
,
they
are
filled
with
vain
,
foolish
,
proud
Imaginations
about
spiritual
things
,
as
the
Apostle
declares
,
Col.
2.18
,
19.
And
the
work
of
Fancy
in
a
fleshly
mind
,
is
to
raise
up
such
Images
of
Spiritual
things
as
may
render
them
suitable
unto
natural
unrenewed
Affections
.
(3)
This
in
the
Progress
of
it
produceth
Superstition
,
False
Worship
,
and
Idolatry
.
For
they
are
all
of
them
an
Attempt
to
represent
Spiritual
things
in
a
way
suited
unto
carnal
unrenewed
Affections
;
hence
men
suppose
themselves
to
be
excited
by
them
unto
Love
,
Joy
▪
Fear
,
Delight
,
in
the
things
themselves
,
when
they
all
respect
that
false
Representation
of
them
,
whereby
they
are
suited
unto
them
as
Carnal
.
These
have
been
the
Spring
of
all
false
Worship
and
Idolatry
in
the
Christian
World
.
First
,
The
Mind
and
Affections
have
been
changed
and
tinctured
with
Devotion
by
some
of
the
meanes
we
have
before
insisted
on
.
Herein
they
will
one
way
or
other
be
exercised
about
Spiritual
things
,
and
are
ready
to
receive
impressions
from
any
thing
that
Superstition
can
impose
upon
them
.
Secondly
,
They
are
by
Errour
and
false
Information
,
set
at
liberty
from
the
onely
Rule
of
their
Actings
and
Exercise
,
that
is
the
Word
of
God
.
Men
satisfyed
themselves
,
that
so
their
Affections
were
ingaged
about
things
Spiritual
and
Heavenly
,
it
was
no
matter
at
all
,
whether
the
way
of
their
Exercise
was
directed
by
the
Scripture
or
no.
Having
thus
lost
their
Guide
and
their
Way
every
Ig●u
Fatuus
,
every
wandring
Meteor
,
allures
them
to
follow
its
Conduct
into
Foolish
Superstitions
.
Nothing
almost
is
so
ridiculous
,
nothing
so
Horrid
and
difficult
,
that
they
will
not
embrace
under
the
notion
of
things
Spiritual
and
Heavenly
.
Thirdly
,
The
carnal
Minds
of
men
,
having
no
Proper
Distinct
apprehensions
and
notions
of
Spiritual
things
in
their
own
Nature
,
do
Endeavour
to
present
them
under
such
●otions
and
Images
as
may
suit
them
unto
their
carnal
unrenewed
Affections
.
For
it
is
implanted
a
most
indel●bly
upon
them
,
that
the
end
of
all
Knowledge
of
Spiritual
things
is
to
propose
them
unto
the
Embraces
of
the
Affections
.
It
were
easy
to
manifest
that
from
these
three
corrupt
Springs
,
arose
that
Flood
of
Idolatry
and
False-Worship
which
spread
it self
over
the
Church
of
Rome
,
and
with
whose
Machinations
the
Minds
of
men
are
yet
too
much
replenished
.
Fourthly
,
Where
it
is
not
thus
,
yet
carnal
Affections
do
variously
debase
Spiritual
things
,
to
bring
them
into
a
Conformity
with
themselves
.
And
this
may
proceed
so
far
,
until
men
think
wickedly
,
that
God
is
altogether
like
unto
them
.
But
I
shall
not
insist
on
these
things
any
farther
.
Lastly
,
Where
Affections
are
Spiritually
renewed
,
the
Person
o●
Christ
is
the
Center
of
them
,
but
where
they
are
changed
only
,
they
tend
unto
an
End
in
Self
.
Where
the
new
man
as
●ut
on
,
Christ
is
all
in
all
,
Col.
3.10
,
11.
He
is
the
Spring
,
by
his
Spirit
,
that
gives
them
Life
,
Light
,
and
Being
;
and
he
is
the
Ocean
that
receives
all
their
S●●eg●●●
.
God
,
even
the
Father
presents
not
himself
in
his
Beauty
and
Amiableness
as
the
Object
of
our
Affections
,
but
as
he
is
in
Christ
,
acting
his
Love
in
him
,
1
Joh.
4.8
,
9.
And
as
unto
all
other
Spiritual
things
,
renewed
Affections
cleave
unto
them
,
according
as
they
derive
from
Christ
,
and
lead
unto
him
;
for
he
is
unto
them
all
and
in
all
.
It
is
he
whom
the
Souls
of
his
Saints
do
love
for
himself
,
for
his
own
Sake
,
and
all
other
things
of
Religion
in
and
for
him
.
The
Air
is
pleasant
and
useful
,
that
without
which
we
cannot
live
or
breath
.
But
if
the
Sun
did
not
enlighten
it
,
and
warm
it
with
its
Beams
,
if
it
were
alwayes
one
perpetual
Night
,
and
cold
,
what
Refreshment
could
be
received
by
it
?
Christ
is
the
Sun
of
Righteousness
,
and
if
his
Beams
do
not
quicken
,
animate
and
enlighten
the
best
,
the
most
necessary
Duties
of
Religion
,
nothing
desirable
would
remain
in
them
.
This
is
the
most
certain
Character
of
Affections
Spiritually
renewed
.
They
can
rest
in
nothing
but
in
Christ
:
they
fix
on
nothing
but
what
is
amiable
by
a
Participation
of
his
Beauty
,
and
in
whatever
he
is
,
therein
do
they
find
Complacency
.
It
is
otherwise
with
them
whose
Affections
may
be
changed
,
but
are
not
renewed
.
That
Truth
is
,
and
it
may
be
made
good
by
all
sorts
of
Instances
,
that
Christ
in
the
Mystery
of
his
Person
,
and
in
the
Glory
of
his
Mediation
,
are
the
only
things
that
they
dislike
in
Religion
.
False
Representations
of
him
by
Images
and
Pictures
they
may
embrace
,
and
delight
in
false
Notions
of
his
present
Glory
;
Greatness
and
Power
,
may
affect
them
;
a
Worship
of
their
own
devising
they
may
give
unto
him
,
and
please
themselves
in
it
.
Corrupt
Opinions
concerning
his
Office
and
Grace
,
may
possess
their
Minds
,
and
they
may
contend
for
them
▪
but
those
who
are
not
Spiritually
renewed
,
cannot
love
the
Lord
Jesus
Christ
in
Sincerity
:
yea
,
they
have
an
inward
Secret
Aversation
from
the
Mystery
of
his
Person
and
his
Grace
.
It
is
Self
which
all
their
Affections
center
in
,
the
wayes
whereof
are
too
long
here
to
be
declared
.
This
is
the
first
thing
that
is
required
to
render
our
Affections
in
such
a
State
and
Condition
,
as
that
from
and
by
them
we
may
be
Spiritually-Minded
,
namely
,
That
they
themselves
are
Spiritually
and
savingly
renewed
.
The
things
that
remain
will
admit
of
a
speedy
dispatch
as
I
suppose
.
CHAP.
XIX
.
THE
Second
thing
required
that
we
may
be
Spiritually
Minded
,
as
unto
the
Interest
of
our
Affections
therein
,
is
the
Object
of
them
about
which
they
are
conversant
,
and
whereunto
they
do
adhere
.
What
this
is
materially
,
or
what
are
the
Spiritual
things
which
our
Affections
are
to
be
set
upon
,
hath
been
declared
already
under
the
Consideration
of
the
Object
of
our
Thoughts
and
Meditations
,
for
they
are
the
same
.
Yea
,
as
hath
been
intimated
,
the
fixing
of
our
Affections
upon
them
,
is
the
Spring
and
cause
of
our
Thoughts
about
them
.
But
that
which
we
shall
now
enquire
into
,
is
the
true
Notion
and
Consideration
of
Spiritual
and
Heavenly
things
,
which
renders
them
the
formal
proper
Object
of
Spiritual
Affections
,
and
is
the
reason
of
their
Adherance
unto
them
.
For
as
was
intimated
before
,
men
may
have
false
Notions
of
Spiritual
things
,
under
which
they
may
like
them
and
embrace
them
with
unrenewed
Affections
.
Wherefore
we
shall
enquire
into
some
of
those
Considerations
of
Heavenly
things
,
under
which
Affections
Spiritually
renewed
do
satisfactorily
cleave
unto
them
with
Delight
and
Complacency
.
(
1.
)
And
the
First
is
,
that
as
they
comprehend
God
in
Christ
,
and
all
other
things
,
as
deriving
from
him
,
and
tending
unto
him
,
they
have
an
infinite
Beauty
,
Goodness
,
and
Amiableness
in
them
,
which
are
powerfully
attractive
of
Spiritual
Affections
,
and
which
alone
are
able
to
fill
to
them
,
to
satisfy
them
,
to
give
them
Rest
and
Acquiescency
.
Love
is
the
most
ruling
and
prevalent
Affection
in
the
whole
Soul
▪
But
it
cannot
be
fixed
on
any
Object
,
without
an
Apprehension
true
or
false
,
of
an
Amiableness
and
Desirableness
in
it
from
a
suitable
Goodness
unto
all
its
Desires
.
And
our
Fear
so
far
as
it
is
Spiritual
,
hath
divine
Goodness
for
its
Object
,
Hos.
3.5
.
Unless
this
be
that
which
draws
our
Hearts
unto
God
,
and
the
things
of
God
,
in
all
Pretence
of
Love
unto
him
,
men
do
but
Frame
Idols
to
themselves
according
to
their
own
Understanding
,
as
the
Prophet
speaks
,
Hos.
13.2
.
Wherefore
that
our
Affections
may
cleave
unto
Spiritual
things
in
a
due
manner
three
things
are
required
.
(1)
That
we
apprehend
,
and
do
find
a
Goodness
,
a
Beauty
,
and
thence
an
Amiableness
,
and
Desirableness
in
them
▪
●●ech
.
●
.
17
.
Many
pretend
to
love
God
and
Spiritual
things
,
but
they
know
not
why
.
Why
they
love
other
things
they
know
well
enough
but
why
they
love
God
they
cannot
tell
.
Many
are
afraid
of
him
,
&
suppose
they
ought
to
love
him
,
and
therefore
pretend
so
to
do
though
indeed
they
know
they
do
not
,
they
do
but
flatter
him
with
their
lips
when
their
hearts
are
far
from
him
.
Some
are
much
affected
with
the
Benefits
and
Mercies
they
receive
from
him
,
and
suppose
that
they
love
him
on
that
account
.
But
this
love
is
no
other
but
what
the
Devil
falsely
charged
Job
withal
,
Chap.
1.8
,
9
,
10
,
11.
Some
have
Delight
in
the
outward
Modes
and
Rites
of
Divine
Worship
,
wherewith
they
satisfy
themselves
that
they
love
God
and
Spiritual
things
,
when
they
only
please
their
own
Imaginations
and
Carnal
Minds
.
Many
have
a
Traditional
Apprehension
that
they
ought
to
love
God
,
they
know
no
reason
why
they
should
not
,
they
know
it
will
be
ill
for
them
if
they
do
not
,
and
these
take
it
for
granted
that
they
do
.
How
few
are
there
,
who
have
that
Spiritual
discerning
and
apprehension
of
the
divine
Excellencies
,
that
view
of
the
Excellency
of
the
Goodness
and
Love
of
God
in
Christ
,
as
thereby
alone
to
be
drawn
after
him
,
and
to
delight
in
him
,
yet
is
this
the
ground
of
all
sincere
real
love
unto
God
.
Two
things
are
required
that
we
may
apprehend
an
amiable
Goodness
in
any
thing
,
and
cleave
unto
it
with
sincere
Affection
.
First
,
A
real
Worth
or
Excellency
in
it self
.
Secondly
,
A
suitableness
therein
unto
our
Condition
,
State
,
and
Desires
after
Rest
and
Blessedness
.
The
first
of
these
is
in
God
,
from
what
he
is
in
himself
;
the
latter
is
from
what
he
is
unto
us
in
Christ
;
from
both
he
is
the
only
suitable
Object
unto
our
Affections
.
Under
this
Apprehension
do
we
love
God
for
himself
,
or
for
his
own
sake
;
not
exclusively
unto
our
Advantage
therein
.
For
a
desire
of
Union
and
Enjoyment
,
which
is
our
only
Advantage
,
is
inseparable
from
this
Love
.
It
may
be
some
cannot
say
that
a
distinct
Apprehension
of
these
things
,
was
the
first
Foundation
and
Cause
of
their
Love
to
God
;
yet
are
they
satisfyed
that
they
do
love
him
in
Sincerity
with
all
their
souls
.
And
I
say
,
it
may
be
so
.
God
sometimes
calls
the
skirt
of
his
own
Love
,
over
the
heart
of
a
poor
sinner
,
and
efficaciously
draws
it
unto
himself
,
without
a
distinct
Apprehension
of
these
things
by
a
meere
sense
of
the
Love
it
hath
received
.
So
Elijah
passed
by
Elisha
,
and
cast
his
Mantle
upon
him
as
a
transient
Act.
But
there
was
such
a
Communication
of
Virtue
thereby
,
that
he
ran
after
him
,
and
would
not
be
deferred
,
though
Elijah
said
,
go
back
again
,
for
what
have
I
done
unto
thee
,
1
Kings
19.19
,
20.
When
God
hath
so
cast
his
Love
on
any
soul
,
it
follows
after
him
with
all
its
Affections
.
And
whereas
God
may
seem
at
some
times
to
say
,
go
back
again
,
for
what
have
I
done
unto
thee
;
its
Answer
is
,
Lord
,
whether
shall
I
go
,
I
cannot
leave
thee
,
my
Heart
is
given
up
unto
thee
,
and
shall
never
be
taken
from
thee
.
But
I
say
unto
such
and
to
all
others
,
that
if
we
would
have
refreshing
Evidences
of
our
Love
unto
God
,
that
it
is
sincere
,
if
we
would
have
it
thrive
and
flourish
,
befervent
and
constant
,
we
are
to
exercise
our selves
unto
the
Contemplation
of
the
Divine
Goodness
,
and
the
Suitableness
of
it
unto
our
souls
in
and
by
Jesus
Christ
.
Nor
can
we
cleave
unto
any
spiritual
things
whatever
,
with
sincere
Affections
,
but
under
these
Notions
of
it
.
First
,
That
it
hath
a
real
Worth
or
Excellency
in
it self
.
Secondly
,
That
it
is
suitable
and
desirable
unto
us
.
And
it
is
to
be
bewailed
to
see
how
many
walk
at
random
in
Profession
,
that
know
neither
what
they
do
,
nor
where
they
go
.
Secondly
,
As
we
must
see
a
Goodness
and
Probableness
in
Spiritual
things
absolutely
,
so
as
that
we
may
fix
our
Affections
on
them
in
a
due
manner
,
so
we
must
see
it
comparatively
with
respect
unto
all
other
things
,
which
gives
them
a
preference
in
our
Affections
before
and
above
them
all
.
The
Tryal
of
Love
lyes
in
the
prevailing
Degree
;
on
more
or
less
.
If
we
love
other
things
,
Father
,
Mother
,
Houses
,
Lands
,
Possessions
more
than
Christ
,
we
do
not
love
him
at
all
.
Nor
is
there
any
Equality
allowed
in
this
matter
,
that
we
may
equally
love
temporal
and
Spiritual
things
.
If
we
love
not
Christ
more
than
all
those
things
,
we
love
him
not
at
all
.
Wherefore
that
our
Affections
may
cleave
unto
them
in
a
due
manner
,
we
must
see
an
Excellency
in
things
Spiritual
and
heavenly
,
rendring
them
more
desirable
than
all
other
things
whatever
.
With
what
loving
Countenances
do
men
look
upon
their
temporal
Enjoyments
;
with
what
tenacious
Embraces
do
they
cleave
unto
them
?
They
see
that
in
them
which
is
amiable
,
which
is
desirable
and
suitable
unto
their
Affections
.
Let
them
pretend
what
they
please
,
if
they
see
not
a
greater
Goodness
,
that
which
is
more
amiable
,
more
desirable
in
Spiritual
things
,
they
love
them
not
in
a
due
manner
;
it
is
temporal
things
that
hath
the
Rule
of
their
Affections
.
Our
Psalmist
preferrs
Jerusalem
before
his
chiefest
Joy
,
Psal.
137.6
.
Another
affirms
that
the
Law
of
Gods
Mouth
was
better
to
him
than
Thousands
of
Gold
and
Silver
,
Psal.
119.72
.
More
to
be
desired
are
the
Statutes
of
the
Lord
than
Gold
,
yea
,
than
much
fine
Gold
,
sweeter
also
than
Honey
,
or
the
Honey-comb
,
Psal.
19.1
.
For
Wisdom
is
better
than
Rubies
,
and
all
things
that
may
be
desired
are
not
to
be
compared
unto
it
,
Prov.
8.11
.
This
is
the
only
stable
Foundation
of
all
divine
Affections
.
A
spiritual
view
and
Judgement
of
a
Goodness
,
an
Excellency
in
them
,
incomparably
above
whatever
is
in
the
most
desirable
things
of
this
World
are
required
thereunto
.
And
if
the
Affections
of
many
pretending
highly
to
them
,
should
come
to
be
weighed
in
this
Ballance
,
I
fear
they
would
be
found
light
and
wanting
.
However
it
is
the
Duty
of
them
who
would
not
be
deceived
in
this
matter
,
which
is
of
Eternal
importance
,
to
examine
what
is
that
Goodness
and
Excellency
which
is
in
Spiritual
things
,
which
they
desire
in
them
,
upon
the
account
whereof
they
do
sincerely
value
and
esteem
them
above
all
things
in
this
World
whatever
.
And
let
not
any
deceive
themselves
with
vain
Words
and
Pretences
whil'st
their
Esteem
and
Valuation
of
present
Enjoyments
,
doth
evidently
ingage
all
their
Affections
,
their
Care
,
their
Diligence
,
their
Industry
,
so
as
that
a
man
of
a
discerning
Spirit
may
even
feel
them
turned
into
self
,
whil'st
they
are
cold
,
formal
,
negligent
about
spiritual
things
,
we
must
say
,
How
dwelleth
the
Love
of
God
in
them
?
Much
more
when
we
see
men
not
only
giving
up
the
whole
of
their
time
and
strength
,
with
the
vigour
of
their
Spirits
,
but
sacrificing
their
Consciences
also
unto
the
attaining
of
Dignities
,
Honours
,
Preferments
,
Wealth
,
and
Ease
in
the
World
,
who
know
in
their
own
Hearts
that
they
perform
Religious
Duties
with
respect
unto
temporal
Advantages
,
I
cannot
conceive
how
it
is
possible
they
should
discern
and
approve
of
a
Goodness
and
Excellency
in
Spiritual
things
,
above
all
others
.
A
due
Consideration
is
required
hereunto
,
that
all
Spiritual
things
do
proceed
from
,
and
are
resolved
into
an
infinite
Fountain
of
Goodness
,
so
as
that
our
Affections
may
absolutely
come
unto
Rest
and
Complacency
,
and
find
full
assured
Satisfaction
in
them
.
It
is
otherwise
as
unto
all
temporal
things
.
Men
would
very
fain
have
them
to
be
such
,
as
might
give
absolute
Rest
and
Satisfaction
unto
all
their
Affections
.
But
they
are
every
one
of
them
so
far
from
it
,
that
all
of
them
together
cannot
compose
their
Minds
in
Rest
and
Peace
for
one
hour
.
They
gain
sometimes
a
Transport
of
Affections
,
and
seem
for
a
season
to
have
filled
the
whole
Soul
,
so
as
it
hath
no
leasure
to
consider
their
Emptiness
and
Vanity
.
But
a
little
Composure
of
Mens
thoughts
,
shew
that
they
are
but
a
Diversion
in
a
Journey
or
Labour
,
they
are
no
Rest.
Hence
are
they
called
broken
Cisterns
that
will
hold
no
Water
.
Let
a
man
prize
them
at
the
highest
rate
that
it
is
possible
for
a
rational
Creature
to
be
reduced
into
the
thoughts
of
,
whereof
there
have
been
prodigious
Instances
;
let
him
possess
them
in
abundance
beyond
whatever
any
man
enjoyed
in
this
World
,
or
his
own
Imagination
could
before
hand
reach
unto
;
let
him
be
assured
of
the
utmost
peaceable
Continuance
in
the
Enjoyment
of
them
;
●hat
his
and
their
natures
are
capable
of
;
yet
would
he
not
dare
to
pretend
,
that
all
his
Affections
were
filled
and
Satisfyed
with
them
,
that
they
afforded
him
perfect
Rest
and
Peace
.
Should
he
do
so
,
the
working
of
his
Mind
every
Day
would
convince
him
of
his
Falsehood
and
his
Folly
.
But
all
Spiritual
things
derive
from
,
and
lead
unto
that
which
is
infinite
,
which
is
th●refore
able
to
fill
all
our
Affections
,
and
to
give
them
full
Satisfaction
with
Rest
and
Peace
.
They
all
lead
us
to
the
Fountain
of
living
Waters
,
the
Eternal
Spring
of
Goodness
and
Blessedness
.
I
do
not
say
that
our
Affections
do
attain
unto
this
f●ll
Rest
and
Satisfaction
in
this
Life
.
But
what
they
come
short
of
therein
,
ariseth
not
from
any
defect
in
the
things
themselves
to
give
this
Rest
and
Satisfaction
,
as
it
is
with
the
whole
World
;
but
from
the
weakness
of
our
Affections
themselves
which
are
in
part
only
renewed
,
and
cannot
take
in
the
full
measures
of
Divine
Goodness
,
which
in
another
World
they
will
receive
.
But
whil'st
we
are
here
,
the
more
we
receive
them
into
our
Minds
and
Souls
,
the
more
firmly
we
adhere
unto
them
,
the
nearer
Approaches
we
make
unto
our
Rest
and
Center
.
Secondly
,
Spiritual
things
are
to
be
considered
as
they
are
filled
with
Divine
Wisdom
.
I
speak
not
of
himself
whose
Essential
Wisdom
is
one
of
the
most
amiable
Excellencies
of
his
holy
nature
;
but
of
all
the
Effects
of
his
Will
and
Grace
by
Jesus
Christ
.
All
Spiritual
Truths
,
all
Spiritual
and
Heavenly
things
whereby
God
reveales
and
communicates
himself
unto
the
Souls
of
Men
,
and
all
the
wayes
and
means
of
our
approach
unto
him
in
Faith
and
Obedience
through
Christ
Jesus
,
I
now
intend
.
All
these
are
filled
with
Divine
Wisdom
,
see
1
Cor.
2.7
.
Eph.
3.10
.
Chap.
1.8
,
9.
Now
Wisdom
in
it self
,
and
in
all
the
Effects
of
it
,
is
attractive
of
rational
Affections
.
Most
men
are
brutish
in
them
and
their
Actings
,
for
the
most
part
,
pouring
them
out
on
things
fleshly
,
sensual
and
carnal
.
But
where
they
are
at
all
reduced
under
the
Conduct
of
Reason
,
nothing
is
so
attractive
of
them
,
so
suited
unto
them
,
which
they
delight
in
,
as
that
which
hath
at
least
an
appearance
of
Wisdom
.
A
wise
and
good
man
doth
command
the
Affections
of
others
,
unless
it
be
their
Interest
to
hate
and
oppose
him
,
as
commonly
it
is
.
And
where
there
is
true
Wisdom
in
the
Conduct
of
civil
Affairs
,
sober
Men
cannot
but
approve
of
it
,
like
it
,
delight
in
it
,
&
men
of
Understanding
do
bewail
the
Loss
of
it
,
since
Craft
,
Falsehood
,
Treachery
,
and
all
sorts
of
Villany
have
driven
it
out
of
the
world
.
So
is
Divine
Wisdom
attractive
of
divine
gracious
Affections
.
The
Psalmist
declares
his
Admiration
of
,
and
Delight
in
the
Works
of
God
,
because
he
hath
made
them
all
in
Wisdom
,
Psal.
104.24
.
Those
Characters
of
divine
Wisdom
which
are
upon
them
,
which
they
are
filled
with
,
draw
the
Souls
of
Men
into
a
delightful
Contemplation
of
them
.
But
all
the
Treasures
,
all
the
Glory
of
this
Wisdom
,
are
laid
up
,
&
laid
forth
,
in
the
great
Spiritual
things
of
the
Gospel
,
in
the
Mystery
of
God
in
Christ
,
and
the
Dispensation
of
his
Grace
and
Goodness
unto
us
by
him
.
The
Consideration
hereof
fills
the
Souls
of
Believers
with
holy
Admiration
and
Delight
,
and
thereon
they
cleave
unto
them
with
all
their
Affections
.
When
we
see
there
is
Light
in
them
,
and
all
other
things
are
in
Darkness
,
that
Wisdom
is
in
them
,
in
them
alone
,
and
all
other
things
are
filled
with
Vanity
and
Folly
,
then
are
our
Souls
truely
affected
with
them
,
and
do
rejoyce
in
them
with
Joy
unspeakable
and
full
of
Glory
.
Unto
the
most
,
this
Wisdom
of
God
is
Foolishness
.
It
was
so
of
old
as
the
Apostle
testifieth
,
1
Cor.
1.
And
so
it
continues
yet
to
be
.
And
therefore
is
the
Mystery
of
the
Gospel
despised
by
them
;
they
can
see
neither
Form
nor
Comliness
in
it
for
which
it
should
be
desired
.
Nor
will
ever
any
man
have
sincere
Spiritual
Affections
unto
Spiritual
things
,
who
hath
not
a
Spiritual
View
of
the
Wisdom
of
God
in
them
.
This
is
that
which
attracts
our
Souls
by
holy
Admiration
unto
unspeakable
Delight
.
And
the
Reason
why
Men
do
so
generally
decline
from
any
Love
unto
the
Gospel
,
and
lose
all
Satisfaction
in
the
Mystery
of
it
,
is
because
they
are
not
able
to
discern
that
infinite
Wisdom
which
is
the
Spring
,
Life
,
and
Soul
of
it
.
When
our
Minds
are
raised
unto
the
admiration
of
this
Wisdom
in
Divine
Revelations
,
then
will
our
affections
cleave
unto
the
things
that
are
revealed
.
Thirdly
,
The
acting
of
our
affections
in
their
adherence
unto
spiritual
things
is
perfective
of
our
present
State
and
Condition
.
That
which
of
all
other
things
doth
most
debase
the
nature
of
Man
,
wherein
it
makes
the
nearest
approaches
unto
Brutality
,
yea
,
whereby
it
becomes
in
some
Respects
more
vile
than
the
nature
of
Beasts
,
is
the
giving
up
of
the
Affections
unto
things
sensual
,
unclean
,
base
,
and
unworthy
of
its
more
noble
Principles
.
Hence
are
men
said
to
debase
themselves
unto
Hell
,
Isai.
57.9
.
And
their
Affections
do
become
vile
;
so
as
that
their
being
under
the
Power
of
them
,
is
an
Effect
of
Revenging
Justice
punishing
men
for
the
worst
of
Sins
,
Rom.
1.26
.
There
is
nothing
more
vile
,
nothing
more
contemptible
,
nothing
more
like
to
Beasts
in
Baseness
,
and
to
Hell
in
Punishment
,
then
is
the
Condition
of
them
who
have
enslaved
their
nature
unto
brutish
sensual
Affections
.
I
say
vile
Affections
fixed
on
,
and
cleaving
unto
sensual
Objects
,
do
debase
the
nature
of
man
,
and
do
both
corrupt
and
enslave
all
the
more
noble
Faculties
of
it
;
the
very
Consciences
and
Minds
of
Men
are
defiled
by
them
.
If
you
see
a
Man
whose
Affections
are
set
inordinately
on
any
thing
here
below
,
it
is
easy
to
discern
how
he
goes
off
from
his
native
Worth
,
and
debaseth
himself
therein
.
But
the
fixing
of
Spiritual
Affections
on
Spiritual
Objects
is
perfective
of
our
present
State
and
Condition
.
Not
that
we
can
attain
Perfection
by
it
;
but
that
therein
our
Souls
are
in
a
Progress
towards
Perfection
.
This
may
be
granted
;
look
how
much
vile
Affections
fixed
on
,
and
furiously
pursuing
things
carnal
and
sensual
,
do
debase
our
Natures
beneath
its
rational
Constitution
,
and
make
it
degenerate
into
Bestiality
;
so
much
Spiritual
Affections
fixed
on
,
and
cleaving
unto
things
Spiritual
and
Heavenly
,
do
exalt
our
Nature
above
its
mere
natural
Capacity
,
making
an
approach
unto
the
State
of
Angels
,
and
of
Just
men
made
perfect
.
And
as
brutish
Affections
when
they
have
the
Reins
,
as
they
say
,
on
their
Necks
,
and
are
pursued
with
Delight
and
Greediness
,
do
darken
the
Mind
,
and
disturb
all
the
rational
Powers
of
the
Soul
,
(
for
Whordom
,
and
Wine
,
and
new-Wine
do
take
away
the
Heart
,
as
the
Prophet
speaks
and
Wickedness
altereth
the
Understanding
)
So
holy
Affections
fixed
on
Spiritual
things
,
do
elevate
,
raise
,
and
enlighten
the
Mind
with
true
Wisdom
and
Understanding
.
For
the
Fear
of
the
Lord
,
that
is
Wisdom
,
and
to
depart
from
Iniquity
,
that
is
Understanding
.
And
again
,
as
the
Power
of
vile
Affections
fill
the
Soul
and
Conscience
with
tumult
,
disorder
,
Fear
,
and
Shame
where
Men
are
not
utterly
Profligate
so
as
that
the
Minds
,
Thoughts
,
and
Consciences
of
Persons
under
their
Power
,
is
a
very
Hell
for
Confusion
and
Troubles
;
so
Spiritual
Affections
duely
Exercised
on
their
proper
Objects
,
do
preserve
all
things
in
order
in
the
whole
Soul
,
they
are
Life
and
Peace
.
All
things
are
quiet
and
secure
in
the
Mind
,
there
is
Order
and
Peace
in
the
whole
Soul
,
in
all
its
Faculties
,
and
all
their
Operations
,
whil'st
the
affections
are
in
a
due
prevailing
manner
fixed
upon
the
things
that
are
above
.
Hence
many
Persons
after
great
turmoilings
in
the
World
,
after
they
have
endeavoured
by
all
means
to
come
to
rest
and
satisfaction
therein
,
have
utterly
renounced
all
Concernments
in
Earthly
things
,
and
betaken
themselves
unto
the
Contemplation
of
things
above
,
and
that
only
.
Many
I
confess
of
them
were
mistaken
as
to
the
practical
part
of
their
Devotions
,
having
various
Superstitions
imposed
on
their
Minds
by
the
craft
of
others
;
but
they
missed
it
not
in
the
Principle
,
that
Tranquillity
of
Mind
was
attainable
only
in
setting
our
affections
upon
things
above
.
Jam.
4.1
.
From
whence
come
Wars
and
Fightings
among
you
,
come
they
not
hence
,
even
of
your
Lusts
that
were
in
your
Members
.
Whence
are
all
the
Disorders
in
your
Minds
,
your
Vexations
and
Disquietments
,
your
Passions
breaking
forth
sometimes
into
unseemly
Brawlings
?
are
they
not
from
hence
?
The
Question
is
put
unto
your selves
,
and
your
own
Consciences
,
namely
,
from
your
Lusts
,
that
is
the
disorderly
affections
that
tumultuate
in
you
.
Do
but
search
your selves
,
and
you
will
quickly
see
whence
all
your
Troubles
and
Disquietments
do
arise
.
Your
Lusts
,
or
corrupt
and
inordinate
affections
do
war
in
you
,
continually
inclining
you
to
things
earthly
or
sensual
.
Hence
many
are
best
and
most
at
quiet
when
they
are
in
the
World
,
worst
when
at
home
in
their
Families
;
but
never
are
they
in
such
Confusion
,
as
when
they
are
forced
to
retire
into
themselves
.
The
due
Exercise
of
our
Affections
on
heavenly
things
,
hath
quite
another
Tendency
and
Effect
.
It
so
unites
the
Mind
unto
them
,
it
so
bringeth
them
unto
it
,
and
gives
them
such
a
Subsistance
in
it
,
as
that
all
the
Powers
and
Faculties
of
it
are
in
a
progress
towards
their
Perfection
,
see
2
Cor.
7.1
.
True
Wisdom
and
Understanding
with
soundness
of
Judgement
,
in
eternal
things
,
in
the
Mind
,
Holiness
in
the
Affections
themselves
,
Liberty
in
the
Will
,
Power
in
the
Heart
,
and
Peace
in
the
Conscience
,
do
in
their
measures
all
ensue
hereon
.
Whatever
tasts
we
may
have
of
these
things
,
whatever
temporary
Experience
we
have
of
them
,
they
will
not
flourish
in
us
,
they
will
not
abide
with
us
in
any
Constancy
,
unless
we
are
thus
Spiritually
Minded
.
Fourthly
,
In
the
future
Enjoyment
of
the
present
Object
of
our
Spiritual
Affections
,
doth
our
Eternal
Blessedness
consist
.
All
men
who
are
convinced
of
a
future
eternal
Condition
,
do
desire
when
they
depart
hence
to
enter
in
Blessedness
and
Glory
.
Howbeit
what
that
Blessedness
,
even
as
unto
the
general
nature
of
it
is
,
they
know
nothing
at
all
;
and
if
they
did
,
they
would
not
know
how
to
desire
it
.
For
Heaven
or
Blessedness
is
nothing
but
the
full
Enjoyment
of
what
we
are
here
to
love
and
delight
in
above
all
,
of
that
which
is
the
Object
of
our
Affections
as
Spiritually
renewed
.
Herein
have
they
neither
Interest
nor
Concern
.
But
this
is
that
which
giveth
Life
unto
the
Affections
of
Believers
;
they
know
that
in
the
Enjoyment
of
God
in
Christ
,
their
eternal
Blessedness
doth
consist
.
How
this
is
their
Happiness
and
Glory
,
how
it
will
give
them
an
everlasting
overflowing
Satisfaction
and
Rest
,
they
understand
in
the
first
Fruits
of
it
which
they
here
receive
.
And
this
is
the
ultimate
Object
of
their
Affections
in
this
World
,
and
they
go
forth
unto
all
other
Spiritual
things
in
order
thereunto
.
The
more
therefore
their
affections
are
fixed
on
them
,
the
more
they
are
kept
up
unto
that
due
Exercise
,
the
nearer
Approaches
they
make
unto
this
blessed
State
.
When
their
Minds
are
Possessed
with
this
Perswasion
,
when
it
is
confirmed
in
them
by
dayly
Experience
of
that
Sweetness
,
Rest
and
Satisfaction
which
they
find
in
cleaving
unto
God
with
fervent
Love
and
Delight
,
in
vain
shall
any
other
Objects
rise
up
in
Competition
to
draw
them
off
unto
themselves
.
The
more
we
love
God
,
the
more
like
we
are
unto
him
,
and
the
more
near
the
Enjoyment
of
him
.
CHAP.
XX.
HAving
considered
the
nature
of
Spiritual
Affections
as
renewed
by
Grace
,
and
those
Notions
of
their
Objects
under
which
they
cleave
unto
them
,
it
remains
only
that
we
enquire
into
the
way
of
the
Souls
Application
of
it self
unto
those
Objects
by
its
Affections
,
which
belong
also
unto
our
being
Spiritually-Minded
.
And
I
shall
give
an
account
hereof
in
some
few
particulars
,
with
brief
Observations
on
them
.
First
,
It
is
required
that
our
adherence
unto
all
Spiritual
things
with
Love
and
Delight
be
firm
and
stable
.
The
Affections
are
the
Powers
and
Instruments
of
the
Soul
whereby
it
makes
Application
unto
any
thing
without
it self
,
and
cleaves
unto
it
.
This
is
their
nature
and
use
with
reference
unto
things
Spiritual
.
Transient
Thoughts
of
Spiritual
things
,
with
vanishing
Desires
,
may
rise
out
of
present
Convictions
,
as
they
did
with
them
who
cryed
out
unto
our
Saviour
,
Lord
give
us
evermore
of
this
Bread
,
and
immediately
left
him
.
Such
Occasional
Thoughts
and
Desires
are
common
unto
all
sorts
of
Men
,
yea
,
the
worst
of
them
,
let
me
die
the
Death
of
the
Righteous
,
and
let
my
End
be
as
his
.
Fading
Satisfaction
with
joy
and
delight
,
do
often
befall
men
in
their
Attendance
on
the
Word
,
who
yet
never
come
to
have
it
rooted
in
their
Hearts
.
There
are
sundry
things
wanting
unto
the
sincerity
of
these
Affections
.
(1)
Those
in
whom
they
are
,
never
had
a
clear
Spiritual
view
of
the
things
themselves
,
in
their
own
Nature
which
they
pretend
to
be
affected
withal
.
(2)
They
have
not
a
sincere
Love
unto
them
,
and
delight
in
them
,
for
their
own
sakes
,
but
are
only
affected
with
some
outward
Circumstances
and
Concernments
of
them
.
(3)
They
find
not
a
suitableness
in
them
unto
the
ruling
Principles
of
their
Minds
.
They
do
not
practically
,
they
cannot
truely
say
,
the
Yoke
of
Christ
is
easy
,
and
his
Burden
is
light
;
his
Commandments
are
not
grievous
;
or
with
the
Psalmist
,
Oh!
how
do
I
love
thy
Law
.
(4)
Their
Affections
are
transient
,
unstable
,
vanishing
,
as
unto
their
Exercise
and
Operations
.
They
are
on
and
off
,
now
pleased
,
and
anon
displeased
;
earnest
for
a
little
while
,
and
then
cold
and
indifferent
.
Hence
the
things
which
they
seem
to
effect
,
have
no
transforming
Efficacy
upon
their
Souls
;
they
dwell
not
in
them
,
in
their
Power
.
But
where
our
Affections
unto
Spiritual
things
are
sincere
,
where
they
are
the
true
genuine
Application
of
the
Soul
,
and
adherence
unto
them
,
they
are
firm
and
stable
;
Love
and
Delight
are
kept
up
unto
such
a
constant
Exercise
,
as
renders
them
immoveable
,
this
is
that
which
we
are
exhorted
unto
,
1
Cor.
15
,
58.
Therefore
my
beloved
Brethren
,
be
ye
stedfast
,
unmoveable
,
alwayes
abounding
in
the
Work
of
the
Lord
,
forasmuch
as
you
know
that
your
Labour
is
not
in
vain
in
the
Lord
.
Transient
Affections
with
their
occasional
Operations
,
deceive
Multitudes
,
oft
times
they
are
pregnant
in
their
Actings
,
as
those
that
are
most
sincere
:
and
many
Effects
in
Joys
,
in
Mournings
,
in
Complaints
,
they
will
produce
,
especially
when
excited
by
any
outward
Affliction
,
Sickness
,
and
the
like
.
But
their
Goodness
is
like
the
early
Cloud
,
or
morning
Dew
.
Let
none
therefore
please
themselves
with
the
Operations
of
transient
Affections
with
respect
unto
Spiritual
things
,
be
they
never
so
urgent
,
or
so
pleasant
,
or
so
frequent
in
their
returns
;
those
that
are
sincere
,
are
at
all
times
firm
and
stable
.
(2)
That
the
Soul
do
find
a
Spiritual
Relish
and
Savour
in
the
things
which
it
so
adheres
unto
.
The
Affections
are
the
Palate
of
the
Soul
,
whereby
it
tasts
of
all
things
which
it
receiveth
or
refuseth
;
and
it
will
not
long
cleave
unto
any
thing
which
they
find
not
a
Savour
and
Relish
in
.
Something
was
spoken
before
of
that
Sweetness
which
is
in
Spiritual
things
;
and
the
tast
of
them
consists
in
a
gracious
Sense
of
their
Suitableness
unto
the
Affections
,
Inclinations
and
Dispositions
of
the
Mind
.
Hence
they
have
no
Relish
unto
Men
of
Carnal
Minds
.
Whoever
therefore
would
know
whether
his
Affections
do
sincerely
adhere
unto
Spiritual
things
,
let
him
examine
what
Relish
,
what
Sweetness
,
what
Savour
he
findeth
in
them
.
When
he
is
pleased
with
them
as
the
Palate
with
suitable
and
proper
Food
,
when
he
finds
that
he
receives
Nourishment
by
them
in
the
inward
man
;
then
doth
he
adhere
unto
them
in
a
due
manner
.
This
Spiritual
Tast
is
the
Ground
of
all
Experience
,
it
is
not
what
we
have
heard
or
understood
only
,
but
what
we
have
tryed
and
tasted
,
whereof
we
have
Experience
.
This
makes
us
long
for
what
we
have
formerly
enjoyed
,
and
strengthens
Faith
,
as
unto
what
we
pray
for
and
expect
.
In
every
darkness
,
in
every
damp
of
Spirit
,
under
every
apprehension
of
Dreadness
,
or
the
withdrawing
of
the
sense
of
Divine
Love
,
the
Soul
knoweth
what
it
wants
,
and
what
it
doth
desire
.
Oh!
saith
such
an
one
,
that
it
were
now
with
me
as
in
former
dayes
;
I
know
he
who
then
gave
me
such
refreshing
Tasts
of
his
own
Goodness
,
who
made
every
thing
of
himself
sweet
and
pleasant
unto
me
,
can
renew
this
work
of
his
Grace
towards
me
;
he
can
give
me
a
new
Spiritual
Appetite
and
Relish
,
and
he
can
make
all
Spiritual
things
Savoury
unto
me
again
.
As
a
man
under
a
Languishing
Sickness
,
or
when
he
is
chastened
with
strong
pain
,
so
as
that
his
Soul
abhorreth
Bread
,
and
his
dayly
Meat
;
can
remember
what
Appetite
he
had
,
with
what
Gust
and
Relish
he
was
wont
to
take
in
his
Food
in
the
dayes
of
his
Health
,
which
makes
him
to
know
that
there
is
such
a
Condition
,
and
to
desire
a
return
unto
it
:
So
is
it
with
a
Sin
sick
Soul
;
It
can
find
no
relish
,
no
gust
,
no
sweetness
in
Spiritual
things
;
He
finds
no
Savour
in
the
Bread
of
the
Word
,
nor
any
refreshment
in
the
Ordinances
of
the
Gospel
,
which
yet
in
themselves
are
dayly
Meat
,
a
Feast
of
fat
things
,
and
of
Wine
well
refined
.
Yet
doth
it
remember
former
Days
,
when
all
these
things
were
sweet
unto
him
.
And
if
he
have
any
spark
of
Spiritual
Life
yet
remaining
,
it
will
stir
him
up
to
seek
with
all
diligence
after
a
Recovery
.
How
is
it
with
you
who
are
now
under
Spiritual
Decays
;
who
find
no
Tast
nor
Relish
in
Spiritual
things
;
unto
whom
the
Word
is
not
savoury
,
nor
other
Ordinances
powerful
?
call
to
mind
how
it
hath
been
with
you
in
former
dayes
;
and
what
ye
found
in
these
things
;
if
so
be
,
saith
the
Apostle
,
that
you
have
tasted
that
the
Lord
is
gracious
.
If
you
have
not
,
it
is
to
be
feared
that
you
have
never
yet
had
the
least
sincere
Love
unto
Spiritual
things
;
for
where
that
is
,
it
will
give
a
Spiritual
Relish
of
them
.
If
you
have
,
how
is
it
you
can
give
your selves
Rest
one
Moment
,
without
an
Endeavour
after
the
healing
of
your
backsliding
.
(3)
It
is
required
that
our
Affections
be
so
set
on
Spiritual
things
,
so
as
to
be
a
continual
Spring
of
Spiritual
thoughts
and
Meditations
.
No
man
can
be
so
forsaken
of
Reason
,
as
to
suppose
that
he
hath
any
sincere
affections
for
what
he
thinks
little
on
,
or
not
at
all
;
or
that
he
can
have
a
true
Affection
for
any
thing
which
will
not
stir
up
,
and
ingenerate
in
him
continual
Thoughts
about
it
.
Let
men
try
themselves
as
unto
their
Relations
,
or
their
Enjoyments
,
or
the
Objects
of
their
predominant
Lusts
,
and
they
will
find
how
things
are
stated
in
their
own
Minds
.
And
therefore
whereas
all
men
pretend
to
love
God
and
Christ
,
and
the
wayes
of
God
,
and
yet
know
in
their
own
Hearts
,
that
they
little
think
of
them
,
or
meditate
upon
them
,
both
their
Pretence
and
Religion
is
vain
.
Where
our
Affections
are
duely
placed
on
Heavenly
things
,
so
as
that
we
are
indeed
Spiritually
Minded
,
they
will
be
a
constant
Spring
of
Spiritual
Thoughts
and
Meditation
.
But
this
also
hath
been
before
spoken
unto
.
Fourthly
,
When
our
Affections
are
thus
applyed
unto
Spiritual
things
,
they
will
be
prevalent
and
victorious
against
Solicitations
unto
the
contrary
,
or
Allurements
to
draw
them
off
unto
any
other
Objects
.
The
work
of
all
our
Spiritual
Adversaries
,
is
to
sollicite
and
tempt
our
Affections
,
to
divert
them
from
their
proper
Object
.
There
are
some
Temptations
of
Satan
that
make
an
immediate
Impression
on
the
Mind
and
Conscience
.
Such
are
his
Injection
of
diabolical
Blasphemous
Thoughts
concerning
God
,
his
Being
,
Nature
,
and
Will
;
and
the
Distresses
which
he
reduceth
men
unto
in
their
Consciences
,
through
Darkness
,
and
Misrepresentations
of
God
and
his
Goodness
.
But
the
high
Road
and
constant
Practice
of
all
our
Spiritual
Adversaries
,
is
by
the
Solicitation
of
our
Affections
unto
Objects
that
are
in
themselves
,
or
in
the
Degree
of
our
Affections
towards
them
,
evil
and
sinful
.
Of
the
first
,
are
all
sensual
Pleasures
of
the
Flesh
,
in
Drunkenness
,
Uncleanness
,
Gluttony
,
Chambering
,
and
Wantonness
,
with
all
sorts
of
Sensual
Pleasures
.
Of
the
latter
is
all
our
inordinate
Love
unto
Self
,
our
Families
,
and
the
whole
World
,
or
the
things
of
it
.
Unto
this
end
,
every
thing
in
the
whole
World
,
that
may
make
Provision
for
Lust
,
is
made
use
of
.
Herein
consists
the
nature
and
efficacy
of
most
of
those
Temptations
which
we
have
to
conflict
withal
.
Solicitations
they
are
of
our
Affections
to
draw
them
off
from
things
Spiritual
and
Heavenly
,
and
to
divert
them
unto
other
things
.
Hereby
do
our
Enemies
endeavour
to
beguile
us
,
as
the
Serpent
beguiled
Eve
;
with
fair
and
false
Representations
of
other
Beloveds
,
that
our
hearts
be
not
preserved
,
as
a
chast
Virgin
,
in
all
their
Affections
for
Christ
.
And
it
is
almost
incredible
how
apt
we
are
to
be
beguiled
by
the
specious
Pretences
wherewith
we
are
sollicited
.
That
our
Affections
in
the
Degree
treated
about
,
suppose
of
Love
unto
the
World
and
the
things
of
it
,
are
lawful
and
allowable
,
is
one
of
the
Sophismes
and
Artifices
wherewith
many
are
deluded
.
Hereon
,
provided
they
run
not
out
into
scandalous
Excesses
,
they
approve
of
themselves
in
such
a
Worldly
Frame
of
Mind
,
and
acting
according
unto
it
,
as
renders
them
fruitless
,
useless
,
senseless
,
and
is
inconsistent
with
that
prevailing
adherence
of
Affections
unto
Spiritual
things
,
that
ought
to
be
in
us
.
Others
are
deluded
by
a
pretence
,
that
it
is
in
one
Instance
only
they
would
be
spared
,
it
is
but
this
or
that
Object
,
they
would
give
out
the
Embraces
of
thier
Affections
unto
,
in
all
other
things
they
will
be
entire
for
God
;
the
Vanity
of
which
Pretence
we
have
spoken
unto
before
.
Others
are
ruined
by
giving
place
unto
their
Solicitations
,
with
respect
unto
any
one
Affection
whatever
.
As
suppose
it
be
that
of
Fear
.
In
times
of
danger
for
Profession
,
multitudes
have
lost
all
thier
Affections
unto
Spiritual
things
,
through
a
Fear
of
losing
that
which
is
temporal
,
as
their
Lives
,
their
Liberties
,
thier
Goods
,
and
the
like
.
When
,
once
Satan
or
the
World
have
gotten
as
it
were
,
the
mastery
of
this
Affection
,
or
a
prevalent
Interest
in
it
,
they
will
not
fail
to
draw
all
others
into
a
defection
from
Christ
and
the
Gospel
.
He
that
loves
his
Life
shall
lose
it
.
Wherefore
,
it
is
no
ordinary
nor
easy
thing
to
preserve
our
Affections
pure
,
entire
,
and
steady
,
in
their
vigorous
adherence
unto
Spiritual
things
,
against
all
these
Solicitations
.
Watchfulness
,
Prayer
,
Faith
in
Exercise
,
and
a
dayly
Examination
of
our Selves
are
required
hereunto
.
For
want
of
a
due
attendance
unto
the
these
things
,
and
that
with
respect
unto
this
end
,
namely
,
the
Preservation
of
our
Spiritual
Affections
in
their
Integrity
,
many
,
even
before
they
are
aware
die
away
as
to
all
Power
and
vigour
of
Spiritual
Life
.
Fifthly
,
Affections
thus
fixed
upon
things
Spiritual
and
Heavenly
,
will
give
great
Relief
against
the
remainders
of
that
Vanity
of
Mind
which
Believers
themselves
are
oft
times
perplexed
withal
.
Yea
,
I
do
not
know
any
thing
that
is
a
greater
Burden
unto
them
,
nor
which
they
more
groan
for
Deliverance
from
.
The
Instability
of
the
Mind
,
its
readiness
to
receive
Impressions
from
things
vain
and
useless
,
the
irregularity
of
their
Thoughts
,
are
a
continual
Burden
unto
many
.
Nothing
can
give
the
Soul
any
relief
herein
,
nothing
can
give
bounds
unto
the
endless
vanity
of
foolish
Imaginations
,
nothing
can
dry
up
the
Springs
from
whence
they
arise
,
or
render
the
Soyl
wherein
they
grow
,
barren
as
unto
their
Production
and
maintainance
,
but
only
the
Growth
of
Spiritual
Affections
,
with
their
continual
vigorous
Actings
on
Heavenly
things
.
For
hereby
the
Heart
and
Mind
will
be
so
united
unto
them
,
(
that
which
the
Psalmist
prayers
for
,
Psal.
86.11
.
)
as
that
they
will
not
be
ready
to
depart
from
them
,
and
give
Entertainment
unto
vain
,
empty
,
foolish
Imaginations
.
Thoughts
of
other
things
,
greater
and
better
than
what
this
World
can
contain
,
will
be
continually
arising
in
the
Mind
,
not
to
be
laid
aside
by
any
solicitations
of
Vanity
.
For
he
that
is
wise
cannot
but
know
and
consider
,
that
the
spiritual
things
which
it
exerciseth
its
Thoughts
about
,
have
Substance
in
them
,
are
durable
,
profitable
,
alwayes
the
same
,
that
the
Advantage
,
Peace
,
Rest
,
Riches
,
and
Reward
of
the
Soul
lyeth
in
them
;
but
other
Imaginations
which
the
foolish
Mind
is
apt
to
give
Entertainment
unto
,
are
vain
,
empty
,
fruitless
,
and
such
as
end
in
Shame
and
Trouble
.
Again
,
the
Vanity
of
the
Mind
in
an
Indulgence
unto
foolish
Imaginations
ariseth
from
,
or
is
animated
and
encreased
by
that
Gust
and
Relish
which
it
finds
in
earthly
things
,
and
Enjoyments
of
them
,
whether
lawful
or
unlawful
.
Hence
on
all
Occasions
,
yea
,
in
holy
duties
,
it
will
be
ready
to
turn
aside
,
and
take
a
tast
of
them
,
and
sometimes
to
take
up
with
them
;
like
a
tippling
Traveller
,
who
though
he
be
ingaged
in
a
Journey
on
the
most
earnest
Occasion
,
yet
he
cannot
but
be
bibbing
here
and
there
as
he
passes
by
,
and
it
may
be
,
at
length
,
before
he
comes
to
his
Journeys
end
,
lodgeth
himself
in
a
nasty
Ale-house
.
When
men
are
ingaged
in
important
Duties
,
yet
if
they
alwayes
carry
about
them
,
a
strong
Gust
and
Relish
of
earthly
things
,
they
will
ever
and
anon
in
their
thoughts
divert
unto
them
,
either
as
unto
such
real
Objects
as
they
are
accustomed
unto
,
or
as
unto
what
present
Circumstances
do
administer
unto
Corrupt
Affections
,
or
as
to
what
they
fancy
and
create
in
their
own
Minds
.
And
sometimes
,
it
may
be
,
after
they
have
made
them
a
few
shorter
visits
,
they
take
up
with
them
,
and
lose
wholly
the
Work
they
were
ingaged
in
.
Nothing
,
as
was
said
,
will
give
relief
herein
,
but
the
vigorous
and
constant
Exercise
of
our
Affections
on
Heavenly
things
.
For
this
will
insensibly
take
off
that
Gust
and
Relish
which
the
Mind
hath
found
in
things
present
,
earthly
and
sensual
,
and
make
them
as
a
sapless
thing
unto
the
whole
Soul
.
They
will
so
place
the
Cross
of
Christ
in
particular
on
the
Heart
,
as
that
the
World
shall
be
crucifyed
unto
it
,
losing
all
that
brightness
,
beauty
and
Savour
,
which
it
made
use
of
to
solicite
our
Minds
unto
Thoughts
and
Desires
about
it
.
Moreover
,
this
Frame
of
Spirit
alone
will
keep
us
on
our
Watch
against
all
those
wayes
and
meanes
whereby
the
Vanity
of
the
mind
is
excited
and
maintained
.
Such
are
the
wandring
and
roving
of
the
outward
Senses
.
The
Senses
,
especially
that
of
the
Eye
,
are
ready
to
become
purveyors
to
make
Provisions
for
the
Vanity
and
Lusts
of
the
Mind
.
Hence
the
Psalmist
prays
,
Turn
away
mine
Eyes
from
beholding
Vanity
.
If
the
Eyes
rove
after
vain
Objects
,
the
mind
will
ruminate
upon
them
;
and
another
affirms
that
he
had
made
a
Covenant
with
his
Eyes
,
to
preserve
them
from
fixing
on
such
Objects
,
as
might
solicite
Lust
or
corrupt
Affections
.
And
it
were
an
useful
labour
,
would
this
place
admit
of
it
,
to
discover
the
ready
serviceableness
of
the
outward
Senses
and
Members
of
the
Body
,
unto
Sin
and
Folly
,
if
not
watched
against
,
Rom.
6.13
,
19.
Of
the
same
nature
is
the
incessant
Working
of
the
Fancy
and
Imagination
,
which
of
it self
is
evil
continually
,
and
all
the
day
long
.
This
is
the
Food
of
a
vain
Mind
,
and
the
vehicle
or
meanes
of
conveyance
for
all
Temptations
from
Satan
and
the
World
.
Besides
,
sundry
Occasions
of
Life
and
Conversation
,
are
usually
turned
,
or
abused
unto
the
same
end
,
exciting
and
exercising
of
the
Vanity
of
the
Mind
.
Wherever
our
Affections
are
fixed
on
Spiritual
things
,
our
Minds
will
constantly
be
under
a
Warning
or
Charge
to
keep
diligent
watch
against
all
these
things
,
whereby
that
Vanity
,
which
it
so
abhorreth
,
which
it
is
so
burdened
withal
,
is
maintained
and
excited
.
Nor
without
this
Prevalency
in
the
Mind
,
will
ever
a
Work
of
Mortification
be
carried
on
in
the
Soul
,
Col.
3.2
,
4
,
5.
CHAP.
XXI
.
HAving
declared
wherein
this
Duty
of
being
Spiritually-Minded
doth
consist
,
that
which
remains
in
compliance
with
the
Text
,
from
whence
the
whole
is
educed
,
is
to
manifest
how
it
is
Life
and
Peace
,
which
is
affirmed
by
the
Apostle
.
This
shall
be
done
with
all
brevity
,
as
having
passed
through
that
which
was
principally
designed
.
And
two
things
are
we
to
enquire
into
.
(1)
What
is
meant
by
Life
and
Peace
.
(2)
In
what
Sense
to
be
Spiritually
Minded
,
is
both
of
them
.
(1)
That
Spiritual
Life
whereof
we
are
made
Partakers
in
this
World
,
is
threefold
,
or
there
are
three
Gospel
Priviledges
or
Graces
so
expressed
.
(1)
There
is
the
Life
of
Justification
.
Therein
the
Just
by
Faith
do
live
;
as
freed
from
the
Condemnatory
Sentence
of
the
Law
.
So
the
Righteousness
of
one
comes
on
all
that
believe
unto
the
Justification
of
Life
,
Rom.
5.18
.
It
gives
unto
Believers
a
Right
and
Title
to
Life
;
for
they
that
receive
the
abundance
of
Grace
,
and
the
Gift
of
Righteousness
shall
reign
in
Life
by
one
Christ
Jesus
,
vers.
17.
This
is
not
the
Life
here
intended
,
for
this
Life
depends
solely
on
the
Soveraign
Grace
of
God
,
by
Jesus
Christ
,
and
the
Imputation
of
his
Righteousness
unto
us
,
unto
Pardon
,
Right
to
Life
and
Salvation
.
(2)
There
is
a
Life
of
Sanctification
.
As
Life
in
the
foregoing
sense
in
opposed
unto
Death
spiritual
as
unto
the
the
Guilt
of
it
,
and
the
condemnatory
Sentence
of
Death
wherewith
it
was
accompanied
;
so
in
this
it
is
opposed
unto
it
,
as
unto
its
internal
Power
on
,
and
Efficacy
in
the
Soul
,
to
keep
it
under
an
Impotency
unto
all
Acts
of
Spiritual
Life
,
yea
,
an
Enmity
against
them
.
This
is
that
Life
wherewith
we
are
quickned
by
Christ
Jesus
,
when
before
we
were
dead
in
Trespasses
and
Sins
,
Ephes.
2.1
,
5.
Of
this
Life
,
the
Apostle
treats
directly
in
this
place
;
for
having
in
the
first
four
verses
of
the
Chapter
declared
the
Life
of
Justification
in
the
nature
and
Causes
of
it
;
in
the
following
,
he
treats
of
Death
spiritual
in
Sin
,
with
the
Life
of
Sanctification
,
whereby
we
are
freed
from
it
.
And
to
be
Spiritually-Minded
is
this
Life
in
a
double
Sense
.
(1)
In
that
it
is
the
principal
Effect
and
Fruit
of
that
Life
.
The
Life
it self
consists
in
the
Infusion
and
Communication
of
a
Principle
of
Life
,
that
is
of
Faith
and
Obedience
,
unto
all
the
Faculties
and
Powers
of
our
Soul
,
enabling
us
to
live
unto
God
.
To
be
Spiritually-Minded
,
which
is
a
Grace
whereunto
many
Duties
do
concur
,
and
that
not
only
as
to
the
Actings
of
all
Grace
in
them
,
but
as
unto
the
Degrees
of
their
Exercise
,
cannot
be
this
Life
formally
.
But
it
is
that
wherein
the
Power
of
this
Principle
of
Life
,
doth
in
the
first
and
chiefest
place
put
forth
it self
.
All
Actings
of
Grace
,
all
Duties
of
Obedience
internal
and
external
,
do
proceed
from
this
Spring
and
Fountain
.
Nothing
of
that
kind
is
acceptable
unto
God
,
but
what
is
influenced
by
it
,
and
is
an
Effect
of
it
,
but
it
principally
puts
forth
its
Vertue
and
Efficacy
,
in
rendring
our
Minds
Spiritual
,
which
if
it
effect
not
,
it
works
not
at
all
,
that
is
,
we
are
utterly
destitute
of
it
.
The
next
and
immediate
Work
of
the
Principle
of
Life
in
our
Sanctification
,
is
to
renew
the
Mind
,
to
make
it
Spiritual
;
and
thereon
gradually
to
carry
it
on
unto
that
Degree
which
is
here
called
,
being
Spiritually-Minded
.
(2)
It
is
the
proper
Adjunct
and
Evidence
of
it
.
Would
any
one
know
whether
he
be
Spiritually
alive
unto
God
,
with
the
Life
of
Sanctification
and
Holiness
?
The
Communication
of
it
unto
him
,
being
by
an
Almighty
Act
of
creating
Power
,
Ephes
2.10
.
It
is
not
easily
discernable
,
so
as
to
help
us
to
make
a
right
Judgement
of
it
,
from
its
Essence
or
Form
.
But
where
things
are
in
themselves
indiscernable
,
we
may
know
them
from
their
proper
and
inseperable
Adjuncts
,
which
are
therefore
called
by
the
Names
of
the
Essence
or
the
Form
it self
.
Such
is
this
being
Spiritually-Minded
with
respect
unto
the
Life
of
Sanctification
;
it
is
an
inseperable
Property
and
Adjunct
of
it
,
whereby
it
infallibly
evidenceth
if
self
unto
them
in
whom
it
is
.
In
these
two
respects
it
is
the
Life
of
Sanctification
.
(3)
Life
is
taken
for
the
Comforts
and
Refreshments
of
Life
;
So
speaks
the
Apostle
,
1
Thes.
3.8
.
Now
we
live
,
if
you
stand
fast
in
the
Lord
,
now
our
Life
will
do
us
good
,
we
have
the
Comforts
,
the
Refreshments
,
and
the
Joyes
of
it
.
Non
est
vivere
,
Sed
valere
vita
.
The
Comforts
and
Satisfactions
of
Life
,
are
more
Life
than
Life
it self
.
It
is
Life
,
that
is
,
that
which
makes
Life
to
be
so
,
bringing
in
that
Satisfaction
,
those
Refreshments
unto
it
,
which
make
it
pleasant
and
desirable
.
And
I
do
suppose
this
is
that
which
is
principally
intended
in
the
Words
of
the
Apostle
;
it
is
Life
,
a
chearful
joyous
Life
,
a
Life
worth
the
living
.
In
Explication
and
Confirmation
whereof
,
it
is
added
,
that
it
is
Peace
also
.
Peace
is
twofold
,
(1)
General
and
absolute
,
that
is
Peace
with
God
through
Jesus
Christ
,
which
is
celebrated
in
the
Scripture
,
and
which
is
the
only
Original
Spring
and
Fountain
of
all
Consolation
unto
Believers
;
that
which
virtually
containes
in
it
every
thing
that
is
good
,
Useful
,
or
desirable
unto
them
.
But
it
is
not
here
precisely
intended
.
It
is
not
so
.
(1)
As
to
the
immediate
ground
and
Cause
of
it
,
which
is
our
Justification
,
not
our
Sanctification
,
Rom.
5.1
.
Being
justifyed
by
Faith
,
we
have
Peace
with
God
.
So
Christ
alone
is
our
Peace
,
as
he
who
hath
made
Peace
for
us
by
the
Blood
of
the
Cross
,
Ephes.
2.14
,
15.
Hereof
our
being
Spiritually-Minded
is
no
way
the
cause
or
reason
,
only
it
is
an
Evidence
and
Pledge
of
it
,
as
we
shall
see
.
(2)
Not
as
unto
the
formal
nature
of
it
.
Peace
with
God
through
the
Blood
of
Christ
,
is
one
thing
;
and
Peace
in
our
Minds
through
an
holy
Frame
in
them
,
is
another
.
The
former
is
communicated
unto
us
by
an
immediate
Act
of
the
Holy
Spirit
dwelling
in
us
,
Rom.
5.5
.
The
latter
is
an
Effect
on
our
Minds
begun
,
and
gradually
carryed
on
,
by
the
Duties
we
have
before
at
large
declared
.
The
immediate
Actings
of
the
holy
Spirit
,
in
sealing
us
,
witnessing
unto
our
Adoption
,
and
being
an
Earnest
of
Glory
,
are
required
unto
the
former
;
Our
own
Sedulity
and
Diligence
in
Duties
and
the
Exercise
of
all
Grace
,
are
required
unto
the
latter
.
(2)
Peace
is
taken
for
a
peculiar
Fruit
of
the
Spirit
,
consisting
in
a
gracious
Quietness
and
Composure
of
Mind
,
in
the
mid'st
of
Difficulties
,
Temptations
,
Troubles
,
and
such
other
things
as
are
apt
to
fill
us
with
Fears
,
Despondencies
,
and
Disquietments
.
This
is
that
which
keeps
the
Soul
in
its
own
Power
,
free
from
Transports
by
Fears
or
Passions
,
on
all
the
abiding
Grounds
of
Gospel
Consolation
.
For
although
this
be
a
peculiar
especial
Grace
,
yet
it
it
that
which
is
influenced
and
kept
alive
by
the
Consideration
of
all
the
Love
of
God
in
Christ
,
and
all
the
Fruits
of
it
.
And
whereas
Peace
includes
in
the
first
Notion
of
it
,
an
inward
Freedom
from
Oppositions
and
Troubles
,
which
those
in
whom
it
is
are
outwardly
exposed
unto
,
there
are
two
things
from
which
we
are
secured
by
this
Peace
which
is
an
Effect
of
being
Spiritually
Minded
.
The
first
is
Offences
.
There
is
nothing
of
whose
Danger
we
are
more
warned
in
the
Gospel
,
than
of
Offences
.
Wo
to
the
World
,
saith
our
Saviour
,
because
of
Offences
.
All
Ages
,
all
Times
and
Seasons
,
are
filled
with
them
,
and
they
p●ove
pernitious
and
destructive
to
the
Souls
of
many
.
Such
are
the
Scandalous
Divisions
that
are
among
Christians
;
the
endless
Differences
of
Opinions
,
and
diversity
of
practices
in
Religion
and
the
Worship
of
God
;
the
Falls
and
Sins
of
Professors
,
the
fearful
ends
of
some
of
them
;
the
Reproaches
that
are
cast
on
all
that
ingage
into
any
peculiar
way
of
Holiness
and
strictness
of
Life
,
with
other
things
of
the
like
nature
,
whereby
the
souls
of
innumerable
Persons
are
disquieted
,
subverted
,
or
infected
,
are
to
be
reckoned
unto
this
Head
.
Against
any
hurtful
or
noxious
Influence
on
our
Minds
from
these
things
,
against
Disquietments
,
Dejections
of
Spirit
,
and
Disconsolations
,
are
we
secured
by
this
Peace
.
So
the
Psalmist
assures
us
,
Psal.
119.165
.
Great
Peace
have
they
that
love
thy
Law
,
and
nothing
shall
offend
them
.
The
Law
,
or
the
Word
of
God
,
is
the
only
way
of
the
Revelation
of
God
and
his
Will
unto
us
;
and
the
only
outward
Way
and
Rule
of
our
Converse
and
Communion
with
him
.
Wherefore
,
to
love
the
Law
,
is
the
principal
part
of
our
being
heavenly
Minded
,
yea
virtually
that
which
comprehends
the
whole
.
For
such
as
do
so
,
nothing
,
none
of
the
things
before
mentioned
,
nor
any
other
of
the
like
nature
,
shall
be
an
Offence
,
a
stumbling
Block
,
or
cause
of
falling
into
sin
.
And
the
reason
is
,
because
they
have
such
an
Experience
in
themselves
of
the
Truth
,
Power
,
Efficacy
and
Holiness
of
the
Gospel
,
as
that
the
Miscarriages
of
Men
,
under
a
Profession
of
it
,
shall
never
be
unto
them
an
Occasion
of
falling
,
or
being
offended
at
Christ
.
And
I
look
upon
it
as
a
sign
of
a
very
evil
Frame
of
Heart
,
when
men
are
concerned
in
the
Miscarriages
of
some
that
have
made
Profession
,
whereby
they
are
,
it
may
be
,
damaged
in
their
Outward
Concerns
,
so
as
that
they
are
surprized
into
Reflections
on
that
Religion
which
they
profess
,
professing
the
same
themselves
.
(2)
The
second
is
Afflictions
,
Persecutions
and
Sufferings
of
all
Sorts
.
It
is
known
by
all
(
It
were
well
,
if
it
were
not
so
well
known
)
what
Disquietments
,
Dejections
and
Disconsolations
these
things
are
apt
to
fill
the
Minds
of
Men
withal
;
What
Fears
,
Troubles
,
Sorrows
,
they
reflect
upon
them
.
Against
all
these
Effects
of
them
,
this
Peace
intended
,
gives
us
Security
.
It
makes
us
to
preserve
a
peaceable
,
yea
,
a
joyous
Life
in
our
Conflict
with
them
,
see
Joh.
16.33
.
Both
these
,
as
here
joyned
together
,
Life
and
Peace
,
do
comprize
an
holy
Frame
of
Heart
and
Mind
,
wherein
the
Souls
of
Believers
do
find
Rest
,
Quietness
,
Refreshment
and
Satisfaction
in
God
,
in
the
midst
of
Temptations
,
Afflictions
,
Offen●es
and
Sufferings
.
It
is
the
Souls
Composure
of
it self
in
God
,
in
his
Love
in
Christ
Jesus
,
so
as
not
greatly
to
be
put
out
of
Order
,
to
be
cast
down
with
any
thing
that
may
befall
it
,
but
affords
men
Chearfulness
and
Satisfaction
in
themselves
,
though
they
walk
sometimes
in
the
Valley
of
the
Shadow
of
Death
.
Such
Persons
have
that
in
them
,
abiding
with
them
,
as
will
give
them
Life
and
Peace
under
all
Occurrences
.
(2)
Our
next
enquiry
is
,
how
this
Spiritual
Mindedness
is
Life
and
Peace
,
or
what
it
contributes
unto
them
,
how
it
produceth
the
Frame
of
Heart
and
Mind
so
expressed
.
And
this
it
doth
several
wayes
.
(1)
It
is
the
only
meanes
on
our
part
,
of
retaining
a
Sense
of
Divine
Love
.
The
Love
of
God
in
a
gracious
Sense
of
it
,
as
shed
abroad
in
our
Hearts
by
the
Holy
Ghost
,
is
the
first
and
only
Foundation
of
all
durable
Comforts
;
Such
as
will
support
and
refresh
us
under
all
Oppositions
and
Distresses
,
that
is
,
of
Life
and
Peace
in
our
Souls
in
any
Condition
.
This
God
communicates
by
an
Act
of
Soveraign
Grace
,
for
the
most
part
without
any
Preparation
for
it
in
our selves
.
He
creates
the
Fruit
of
the
Lips
,
Peace
,
Peace
.
But
although
Divine
Love
be
in
it self
unchangeable
,
and
alwayes
the
same
;
yet
this
Sense
of
it
may
be
lost
,
as
it
was
in
David
,
when
he
prayed
that
God
would
restore
unto
him
the
Joys
of
his
Salvation
,
Psal.
51.12
.
And
so
many
others
have
found
it
by
woful
Experience
.
To
insist
upon
all
that
is
required
on
our
parts
,
that
we
may
retain
a
gratious
refreshing
Sense
of
Divine
Love
,
after
it
is
once
granted
unto
us
,
belongs
not
unto
my
present
purpose
.
But
this
I
say
,
there
is
not
any
thing
wherein
we
are
more
concerned
,
for
to
be
careful
and
diligent
in
,
than
as
unto
what
belongs
to
that
end
.
For
men
who
by
a
meer
Act
of
Soveraign
Grace
,
have
tasted
herein
of
the
Goodness
of
God
,
who
have
had
the
Consolation
and
Joys
of
it
,
to
be
negligent
in
the
keeping
and
preserving
it
in
their
Souls
,
is
a
Provocation
that
they
will
at
one
time
or
other
be
sensible
of
.
There
is
nothing
doth
more
grieve
the
Holy
Spirit
,
than
to
have
his
especial
Work
,
whereby
he
Seales
us
unto
the
Day
of
Redemption
,
neglected
or
despised
.
And
it
argues
a
mighty
Prevalency
of
some
Corruption
or
Temptation
,
that
shall
cause
men
willingly
,
and
by
their
own
Sloth
,
to
forfeit
so
inestimable
a
Grace
,
Mercy
and
Priviledge
.
And
it
is
that
which
there
are
but
few
of
us
,
who
have
not
reason
to
bewail
our
Folly
in
.
Every
Intimation
of
Divine
Love
,
is
an
inestimable
Jewel
,
which
if
safely
treasured
up
in
our
Hearts
,
adds
unto
our
Spiritual
Riches
;
and
being
lost
,
will
at
one
time
or
another
affect
us
with
Sorrow
.
And
I
am
afraid
that
many
of
us
are
very
negligent
herein
,
unto
the
great
prejudice
of
our
Souls
and
Spiritual
State
.
Many
such
Intimations
are
given
us
by
the
Holy
Ghost
through
the
Word
,
which
we
take
little
notice
of
,
either
we
know
not
the
Voice
of
Christ
in
them
,
or
do
not
hearken
unto
him
in
a
due
manner
,
or
refuse
a
Compliance
with
him
,
when
we
cannot
but
know
that
he
speaks
unto
us
,
see
Cant.
5.2
,
3.
Or
if
we
recieve
any
Impressions
of
a
gratious
Sense
of
Divine
Love
in
them
,
we
quickly
lose
them
,
not
knowing
how
much
the
Life
of
our
Souls
is
concerned
therein
;
and
what
use
of
them
we
may
have
in
our
following
Temptations
,
Tryals
,
and
Duties
.
Now
the
great
means
of
retaining
a
Sense
of
the
Love
of
God
,
which
is
the
only
spring
of
Life
and
Peace
unto
our
Souls
,
is
this
Grace
and
Duty
of
being
Spiritually-Minded
.
This
is
evident
from
the
very
nature
of
the
Duty
.
For
(1)
It
is
the
Souls
preserving
of
it self
in
a
Frame
meet
to
receive
and
retain
this
sense
of
Gods
Love
.
What
other
way
can
there
be
on
our
part
,
but
that
our
Minds
which
are
so
to
receive
it
and
retain
it
,
are
Spiritual
and
Heavenly
,
alwayes
prepared
for
that
holy
Converse
and
Communion
with
himself
,
which
he
is
pleased
to
grant
us
through
Jesus
Christ
.
And
,
(2)
It
will
fix
our
Thoughts
and
Affections
upon
the
Grace
and
Love
of
God
,
communicating
such
an
inestimable
Mercy
unto
us
,
as
is
a
Sense
of
his
Love
,
which
is
the
only
meanes
for
the
Preservation
of
a
Relish
of
it
in
our
Hearts
.
He
who
is
in
this
Frame
of
Mind
,
will
remember
,
call
over
,
and
ruminate
upon
all
such
gracious
Pledges
of
divine
Favour
;
as
David
is
often
remembring
and
calling
over
what
he
received
in
such
Places
,
as
in
the
Land
of
the
Hermonites
,
and
at
the
Hill
Missar
,
Psal.
42.
This
is
the
great
way
whereby
this
Treasure
may
be
preserved
.
(3)
A
Person
so
minded
,
and
he
alone
,
will
have
a
due
Valuation
of
such
Intimations
and
Pledges
of
Divine
Love
.
Those
who
are
full
of
other
things
,
whose
Affections
cleave
unto
them
,
do
never
esteem
Heavenly
Mercies
and
Priviledges
,
as
they
ought
▪
The
full
Soul
loatheth
the
Honey-Comb
.
And
God
is
well
pleased
,
when
an
high
Valuation
is
put
upon
his
kindness
;
as
he
is
greatly
provoked
by
the
contrary
Frame
;
which
indeed
nothing
but
infinite
Patience
could
bear
withal
.
It
is
an
high
Provocation
of
God
,
when
men
are
regardless
of
,
and
unthankful
for
Outward
temporal
Mercies
;
when
they
receive
them
and
use
them
as
if
they
were
their
own
,
that
they
were
Lords
of
them
,
at
least
,
that
they
are
due
unto
them
.
Much
more
is
he
provoked
with
our
regardlesness
of
the
least
of
those
Mercies
,
which
are
the
peculiar
purchase
of
the
Blood
of
his
Son
,
and
the
Effects
of
his
Eternal
Love
and
Grace
.
He
alone
who
is
spiritually-Minded
,
valueth
,
prizeth
,
and
layes
up
these
ininestimable
Jewels
in
a
due
manner
.
(4)
Such
Persons
only
know
how
to
use
and
improve
all
Communications
of
a
sense
of
Divine
Love
.
These
things
are
not
granted
unto
us
to
lye
by
us
,
without
any
use
of
them
.
They
are
gratious
Provisions
wherewith
we
are
furnished
to
enable
us
unto
all
other
Duties
,
Conflicts
,
and
Tryals
.
On
all
Occasions
are
they
to
be
called
over
for
our
Spiritual
Relief
and
Encouragement
.
Hereby
are
they
safely
retained
.
For
in
the
due
improvement
of
them
,
they
grow
more
bright
in
our
Minds
every
day
,
and
are
ready
for
use
,
in
which
posture
they
are
safely
preserved
.
But
these
things
will
yet
be
farther
manifest
in
the
Instances
that
ensue
.
(2)
This
Frame
of
Mind
casts
out
all
Principles
,
and
Causes
of
Trouble
and
Disquietment
,
which
are
inconsistent
with
Life
and
Peace
.
There
are
in
us
by
nature
Principles
of
Contrariety
and
Opposition
unto
Spiritual
Life
and
Peace
,
with
sundry
things
,
whose
Abode
and
Prevalency
in
us
,
is
inconsistent
with
them
.
I
shall
give
only
one
or
two
Instances
hereof
.
(1)
It
will
cast
out
all
Filthiness
and
Superfluity
of
naughtiness
from
our
Minds
.
Without
this
,
we
can
receive
no
Benefit
by
the
meanes
of
Grace
,
nor
perform
any
Duty
in
a
right
manner
,
Jam.
1.27
.
This
is
that
which
stands
in
direct
immediate
Opposition
and
Contrariety
unto
our
being
spiritually
Minded
,
so
as
they
can
have
no
Consistency
in
the
same
Person
.
And
they
Expel
on
another
like
heat
and
Cold.
And
where
there
is
this
Filthyness
and
Superfluity
of
Naughtiness
,
there
is
neither
Life
nor
Peace
.
Unclean
Lusts
of
the
Flesh
,
or
of
the
Spirit
,
working
,
tumultuating
,
acting
themselves
in
the
Minds
of
Men
,
will
not
suffer
either
the
Life
of
Holiness
to
flourish
in
them
,
or
any
solid
Peace
to
abide
with
them
.
The
Soul
is
weakned
by
them
as
unto
all
Spiritual
Actings
,
and
made
like
a
troubled
Sea
that
cannot
rest
,
whose
Waters
cast
up
mire
and
dirt
.
Where
they
are
absolutely
predominant
,
there
is
an
Hell
within
,
of
Darkness
,
Confusion
and
Enmity
against
God
,
preparing
men
for
an
Hell
of
Punishment
without
unto
Eternity
.
And
according
as
they
remain
,
or
have
any
Prevalency
in
us
,
so
are
Spiritual
Life
and
Peace
impaired
and
obstructed
by
them
.
Now
the
very
nature
of
this
Grace
and
its
universal
Exercise
is
suited
to
the
casting
out
of
all
the
Relicks
of
this
Filthiness
and
Supersfluity
of
Naughtiness
.
It
brings
in
a
Principle
into
the
Mind
directly
contrary
unto
that
from
whence
they
do
proceed
.
All
the
Actings
of
it
,
which
we
have
described
,
lie
in
direct
tendency
unto
the
Extirpation
of
these
Causes
of
Filthiness
which
ruine
Life
and
Peace
;
nor
will
they
by
any
other
way
be
cast
out
.
If
the
Mind
be
not
Spiritual
,
it
will
be
carnal
;
if
it
mind
not
Things
above
,
it
will
not
fix
it self
inordinately
on
things
below
.
(2)
That
Disorder
which
is
by
nature
in
the
Affections
and
Passions
of
the
Mind
,
which
is
directly
opposite
unto
spiritual
Life
and
Peace
,
is
cast
out
,
or
cured
hereby
.
It
is
a
blessed
Promise
of
the
times
of
the
New
Testament
,
of
the
Kingdom
and
Rule
of
Christ
,
that
through
the
Efficacy
of
Gospel
Grace
,
The
Lion
shall
lye
down
with
the
Lamb
,
and
the
Leopard
with
the
Kid
,
Isaiah
11.6
.
Persons
of
the
most
intemperate
and
outragious
Passions
,
shall
be
made
meek
and
lovely
.
Where
this
is
not
in
some
measure
effected
,
according
unto
the
Degrees
of
the
Prevalency
of
such
Passions
in
us
,
we
have
not
been
made
Partakers
of
Evangelical
Grace
.
It
were
an
easy
Task
to
demonstrate
how
the
Disorder
of
our
Affections
and
Passions
is
destructive
of
Spiritual
Life
and
Peace
.
The
Contrariety
that
is
in
them
,
and
Contradiction
unto
one
another
,
their
Violence
,
Impetuousness
,
and
Restlesness
,
their
readiness
to
receive
and
take
in
Provocations
on
all
Occasions
,
and
frequently
on
none
at
all
,
but
what
Imagination
presents
unto
them
,
are
sufficient
Evidences
hereof
.
Can
we
think
that
Life
and
Peace
do
inhabit
that
Soul
,
wherein
Anger
,
Wrath
,
Envy
,
Excess
in
Love
unto
earthly
things
,
no
dwell
?
and
on
all
Occasions
exert
themselves
;
there
,
where
there
is
a
continual
Tumult
,
Fighting
and
Rebellion
,
as
there
is
where
the
Passions
of
the
Mind
are
not
under
the
Conduct
of
Reason
,
nor
of
Grace
?
The
Nature
and
principal
Effect
of
this
spiritual
Mindedness
,
is
to
bring
all
the
Affections
and
Passions
of
our
Minds
into
that
holy
Order
wherein
they
were
created
.
This
was
that
uprightness
wherein
God
made
us
;
namely
the
whole
blessed
Order
of
all
the
Powers
,
Faculties
,
and
Affections
of
our
Souls
,
in
all
their
Operations
,
in
order
unto
our
living
unto
God
.
And
this
is
restored
unto
us
by
this
Grace
,
this
Duty
of
being
Spiritually
Minded
.
And
wherein
it
falls
short
of
that
Perfection
which
we
had
originally
;
(
for
the
remainders
of
that
Disorder
which
befell
us
by
Sin
,
will
still
in
part
continue
)
it
is
recompenced
by
the
Actings
of
that
new
Principle
of
Gospel
Grace
which
is
exercised
in
it
.
For
every
Act
of
of
our
Affections
towards
God
,
in
the
Power
of
Grace
,
exceeds
,
and
is
of
another
nature
,
above
that
we
could
do
,
or
attain
unto
,
in
the
State
of
nature
uncorrupted
.
Hereby
are
Life
and
Peace
brought
into
our
Souls
,
and
preserved
in
them
.
(3)
It
is
that
whereby
our
Hearts
and
Minds
are
taken
off
from
the
World
,
and
all
inordinate
Love
thereunto
.
Where
this
is
in
prevalent
Degree
,
there
is
neither
Life
,
nor
Peace
.
And
every
excess
in
it
,
both
weakens
Spiritual
Life
,
and
disturbs
,
yea
,
destroys
all
solid
Spiritual
Peace
.
I
have
occasionally
spoken
unto
it
before
,
as
also
the
way
whereby
our
minding
of
the
things
that
are
above
in
a
due
manner
,
doth
deliver
and
preserve
our
Souls
from
the
Snares
of
it
.
And
if
we
diligently
examine
our selves
,
we
shall
find
,
that
in
our
inordinate
Affections
,
and
cleaving
unto
these
things
,
the
principal
Causes
why
we
thrive
no
more
in
the
power
of
Spiritual
Life
,
and
whence
we
meet
with
so
many
Disquietments
and
Dejections
of
Spirit
unto
the
disturbance
of
our
Prace
and
Rest
in
God
,
is
from
hence
.
For
there
is
no
Grace
which
is
not
impaired
by
it
in
its
nature
,
or
not
obstructed
by
it
in
its
Exercise
.
Wherefore
,
to
be
Spiritually
Minded
is
Life
and
Peace
,
because
it
subdues
and
expells
that
inordinate
Love
unto
present
things
,
which
is
destructive
of
them
both
,
and
inconsistent
with
them
.
(4)
It
preserves
the
Mind
in
a
due
and
holy
Frame
in
the
Performance
of
all
other
Duties
.
This
also
is
indispensibly
required
,
unto
the
Preservation
of
Life
and
Peace
,
especially
unto
the
improvement
of
them
.
They
will
not
abide
much
less
thrive
and
flourish
in
any
Persons
who
are
negligent
in
holy
Duties
,
or
do
not
perform
them
in
a
due
manner
.
And
there
are
four
things
which
impede
or
hinder
us
from
such
an
attendance
unto
Holy
Duties
,
as
may
be
advantagious
unto
our
Souls
;
against
all
which
we
have
relief
by
being
Spiritually
Minded
.
(1)
Distractions
.
(2)
Despondencies
.
(3)
Weariness
.
(4)
Unreadiness
of
Grace
for
Exercise
.
(1)
Distraction
of
Mind
and
Thoughts
,
hath
this
evil
Effect
,
which
many
complain
of
,
few
take
the
right
way
of
Deliverance
from
.
For
this
Evil
will
not
be
cured
by
attendance
unto
any
particular
Directions
,
without
a
change
of
the
whole
Frame
of
our
Minds
.
Nothing
can
give
us
Relief
herein
,
but
a
prevalent
Delight
in
being
exercised
about
things
Spiritual
and
Heavenly
.
For
hence
arise
all
our
Distractions
;
the
want
of
fixing
our
minds
on
Spiritual
things
with
Delight
,
makes
them
obnoxious
to
be
diverted
from
them
on
all
occasions
,
yea
to
seek
occasions
for
such
Diversions
.
It
is
this
frame
alone
,
namely
,
of
Spiritual
Mindedness
,
that
will
give
us
this
Delight
.
For
thereby
the
Soul
is
transformed
into
the
likness
of
Spiritual
things
;
so
as
that
they
are
suited
unto
it
,
and
pleasant
unto
our
Affections
.
The
mind
and
the
things
themselves
are
thereby
so
fitted
unto
each
other
,
that
on
every
occasion
they
are
ready
for
mutual
Embraces
,
and
not
easily
drawn
off
by
any
cause
or
means
Of
the
Distractions
so
complained
of
,
yea
,
they
will
all
be
prevented
hereby
.
(2)
Despondencys
in
Duties
arise
from
the
frequent
Incursions
of
the
Guilt
of
Sin
.
The
remembrance
hereof
frequently
sollicites
the
Minds
of
Persons
in
their
first
entrances
into
Duty
,
unless
they
are
under
especial
actings
of
Grace
,
stirring
them
up
unto
earnestness
and
fervency
in
what
they
undertake
.
At
other
seasons
it
renders
men
Lifeless
and
Heartless
,
so
as
that
they
know
not
whether
they
had
best
Pray
or
no
,
when
Duty
and
Opportunity
call
them
thereunto
.
To
be
Spiritually
Minded
▪
we
have
manifested
in
many
Instances
is
the
great
Preservative
against
these
disheartening
incursions
of
sin
.
It
is
the
Souls
watch
and
guard
against
them
,
whence
ever
they
arise
or
proceed
.
No
lust
or
corruption
can
be
Prevalent
in
a
Spiritual
mind
.
And
this
is
the
Principal
cause
of
such
Incursions
of
Sin
,
as
affect
the
Soul
with
a
disheartening
sense
of
Guilt
.
No
Affections
can
abide
in
any
sinful
Disorder
,
where
the
Mind
is
so
affected
.
This
also
gives
sin
an
entrance
unto
a
distracting
sense
of
Guilt
.
But
the
fole
Cure
hereof
lyes
in
this
Grace
and
Duty
.
The
like
may
be
said
of
all
other
wayes
,
meanes
,
and
Occasions
of
such
Incursions
of
Sin
.
(3)
Weariness
in
,
and
of
Spiritual
Duties
,
abate
their
tendency
unto
the
Improvement
of
Life
and
Peace
in
us
.
This
Evil
ariseth
from
the
same
Cause
with
that
or
Distraction
before
mentioned
.
And
it
is
oft-times
encreased
by
the
Weakness
and
Indispositions
of
the
Flesh
,
or
of
the
outward
man
.
Sometimes
the
Spirit
is
willing
,
but
through
the
weakness
of
the
Flesh
,
it
is
disappointed
.
The
principal
cure
hereof
lyes
in
that
Delight
which
spiritual
Mindedness
gives
unto
the
Soul
in
Spiritual
things
.
For
where
there
is
constant
Delight
in
any
thing
,
there
will
be
no
weariness
,
at
least
,
not
such
as
shall
hinder
any
from
cleaving
firmly
unto
the
things
wherein
he
doth
delight
.
Whil'st
therefore
we
are
exercised
in
a
delight
in
Spiritual
things
,
weariness
cannot
prevalently
assault
the
Mind
.
And
it
is
the
only
Relief
against
that
Weariness
which
proceeds
from
the
Indispositions
of
the
outward
man
.
For
as
it
will
preserve
the
Mind
from
attending
too
much
unto
their
Solicitations
,
crying
spare
thy self
,
by
filling
and
possessing
the
Thoughts
with
other
things
;
so
it
will
offer
an
holy
Violence
unto
the
Complaints
of
the
Flesh
,
silencing
them
with
a
sense
of
,
and
delight
in
holy
Duties
-
(4)
The
Unreadiness
of
Grace
for
its
due
and
proper
Excercise
,
is
another
thing
which
defeats
us
of
the
Benefit
of
holy
Duties
.
The
Seasons
of
them
are
come
,
sense
of
Duty
carries
men
unto
an
Attendance
unto
them
,
and
the
performance
of
them
.
But
when
they
should
enter
upon
them
,
those
Graces
of
Faith
,
Love
,
Fear
,
and
Delight
,
wherein
the
Soul
and
Being
of
them
do
consist
,
are
out
of
the
way
,
unready
for
a
due
Exercise
;
so
as
that
men
take
up
and
satisfy
themselves
with
the
meer
outward
Performance
of
them
The
Heart
and
Mind
have
been
taken
up
with
other
things
,
due
Preparation
hath
been
wanting
;
men
come
unto
them
with
reaking
Thoughts
of
earthly
Occasions
;
and
it
is
no
easy
matter
in
,
or
immediately
out
of
,
such
a
Frame
,
to
stir
up
Grace
unto
a
due
Exercise
.
But
herein
lyeth
the
very
Life
of
being
Spiritually
Minded
.
The
nature
of
it
consists
in
the
keeping
and
preserving
all
Grace
in
a
Readiness
for
its
Exercise
as
our
Occasions
require
.
And
this
is
an
effectual
way
whereby
this
Grace
come
to
be
Life
and
Peace
.
For
they
cannot
be
attained
,
they
cannot
be
preserved
,
without
such
a
constancy
and
Spirituality
in
all
holy
Duties
,
as
we
shall
never
arive
at
,
unless
we
are
Spiritually
Minded
.
Lastly
;
this
frame
of
mind
brings
the
Soul
unto
,
and
keeps
it
at
its
nearest
approaches
,
unto
Heaven
and
Blessedness
,
wherein
lye
the
eternal
springs
of
life
and
Peace
.
According
unto
the
Degrees
of
this
Grace
in
us
,
such
are
those
of
our
approaches
unto
God
.
Nearness
unto
him
,
gives
us
our
initial
conformity
unto
him
,
by
the
Renovation
of
his
Image
in
us
,
as
our
Presence
with
him
,
will
give
us
Perfection
therein
;
for
when
we
see
him
we
shall
be
like
unto
him
.
He
therefore
alone
as
he
is
in
Christ
being
the
fountain
of
Life
and
Peace
,
by
our
drawing
nigh
unto
him
,
and
by
our
Likeness
of
him
,
will
they
thrive
and
flourish
in
our
Souls
.
FINIS
.