PRACTICAL
DISCOURSES
Concerning
OBEDIENCE
,
AND
THE
Love
of
God
.
Vol.
II.
By
IOHN
SCOTT
,
D.
D.
late
Rector
of
St.
Giles's
in
the
Fields
.
LONDON
:
Printed
for
W.
Kettilby
at
the
Bishop's
Head
in
St.
Paul's
Church-yard
;
and
S.
Manship
at
the
Ship
near
the
Royal-Exchange
in
Cornhill
,
MDCXCVIII
.
To
the
Right
Honorable
DANIEL
,
Earl
of
Nottingham
.
MY
LORD
,
I
Am
very
sensible
,
that
you
are
the
known
Favourer
of
Men
of
eminent
Worth
and
Learning
;
I
only
take
this
Opportunity
of
acquainting
the
World
,
that
You
were
so
,
of
the
Author
of
these
following
Discourses
,
that
so
you
may
receive
in
larger
Measures
those
Tributes
which
are
due
to
Publick
Benefactors
,
the
Prayers
and
Praises
of
Mankind
;
For
they
who
have
,
or
shall
be
bettered
by
This
great
Author's
Works
,
are
oblig'd
in
a
peculiar
Manner
to
remember
that
Right
Honourable
Person
,
who
by
his
Countenance
did
not
only
encourage
him
to
be
serviceable
,
but
did
really
endeavour
to
render
him
more
useful
to
us
,
by
procuring
for
him
a
little
Recess
from
the
Toil
and
Labours
of
his
weighty
Employment
:
Had
this
succeeded
,
in
all
Humane
Probability
he
had
lived
longer
,
and
then
we
should
have
seen
that
truly
Pious
and
most
sublime
Design
he
intended
to
pursue
;
and
should
have
been
well
acquainted
with
that
uncultivated
part
of
Religion
,
The
Duties
of
Piety
towards
God
:
And
perhaps
by
Them
,
we
should
have
given
a
guess
at
the
Praises
and
Hallelujahs
of
those
blest
Beings
above
,
when
they
had
been
managed
with
that
Strength
of
Eloquence
,
that
Fervour
of
Spirit
,
pois'd
and
temper'd
with
such
a
Judgment
as
his
.
But
he
is
gone
to
bear
a
part
in
the
Heavenly
Choir
,
where
(
if
he
knows
what
is
done
here
below
)
it
will
be
a
pleasing
Prospect
to
my
dear
departed
Friend
,
to
see
Your
Lordship
and
your
Noble
Family
,
the
Possessors
and
design'd
Heirs
of
the
Honours
of
both
Worlds
.
I
am
,
My
Lord
,
Your
Lordships
most
Humble
and
most
devoted
Servant
,
HUMPHREY
ZOUCH
.
1
JOHN
V.
3
.
For
this
is
the
love
of
God
,
that
we
keep
his
Commandments
;
and
his
Commandments
are
not
grievous
.
IN
the
first
Verse
the
Apostle
asserts
,
that
whosoever
believeth
that
Jesus
is
the
Christ
,
that
is
,
so
believes
as
to
act
suitable
to
his
Belief
,
is
born
of
God
;
he
is
become
a
Child
of
God
by
partaking
of
his
Nature
,
and
stamped
with
his
Likeness
;
and
every
one
that
loveth
him
that
begat
,
i.
e.
God
his
Heavenly
Father
,
loveth
him
also
that
is
begotten
of
him
,
hath
a
true
hearty
Kindness
for
all
that
are
God's
Children
.
And
then
in
the
second
Verse
,
by
this
,
saith
he
,
we
know
that
we
love
the
Children
of
God
,
and
consequently
that
we
are
born
of
God
,
if
we
love
God
and
keep
his
Commandments
;
that
is
,
if
we
so
love
him
as
to
keep
his
Commandments
.
And
indeed
,
if
we
do
not
so
love
him
,
we
do
not
love
him
at
all
,
and
consequently
we
do
not
love
his
Children
,
nor
are
we
his
Children
our selves
;
of
which
he
gives
a
full
Proof
in
the
Text
;
for
this
is
the
love
of
God
,
that
we
keep
his
Commandments
;
and
his
Commandments
are
not
grievous
.
In
which
Words
,
you
have
First
an
Account
of
the
Love
of
God
,
what
it
is
;
This
is
the
love
of
God
,
that
we
keep
his
Commandments
:
and
Secondly
,
a
Motive
to
engage
us
to
the
Practice
of
it
,
and
his
Commandments
are
not
grievous
.
I
begin
with
the
first
of
these
,
the
Account
of
this
Love
of
God
,
what
it
is
;
This
is
the
Love
of
God
,
that
we
keep
his
Commandments
.
By
the
Love
of
God
here
we
are
not
to
understand
God's
Love
to
us
,
but
our
Love
to
God
,
as
is
plain
by
this
,
because
't
is
placed
in
our
keeping
his
Commandments
.
This
is
the
Love
of
God
,
that
is
,
this
is
the
natural
Effect
and
proper
Exercise
of
the
Love
of
God
;
for
it
is
certain
that
keeping
God's
Commandments
is
not
the
Affection
of
Love
to
him
,
but
the
Effect
of
it
.
So
that
the
Meaning
of
the
Words
is
this
,
this
is
the
most
genuine
Expression
and
inseparable
Effect
of
our
Love
of
God
,
that
we
obey
his
Laws
.
And
hence
our
Saviour
makes
this
the
proper
Tryal
and
Proof
of
our
Love
to
him
,
If
ye
love
me
,
keep
my
Commandments
,
John
xiv
.
15
.
for
this
he
tells
us
,
ver.
23.
is
the
necessary
Consequence
of
our
Love
to
him
;
If
any
man
love
me
,
he
will
keep
my
words
,
i.
e.
this
will
most
certainly
be
the
Effect
of
his
Love
to
me
,
that
he
will
be
obedient
to
my
Will.
And
by
this
he
plainly
tells
us
he
will
judge
of
the
Sincerity
of
our
Friendship
to
him
,
John
xv
.
14
.
Ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
.
From
all
which
it
is
evident
,
that
the
most
proper
and
characteristical
Expression
of
our
Love
to
God
,
is
our
keeping
his
Commandments
.
And
indeed
considering
that
God
is
our
Soveraign
Lawgiver
,
there
are
no
Actions
by
which
we
can
so
naturally
express
our
Affection
to
him
,
as
by
those
of
Obedience
and
Submission
to
his
Laws
;
and
therefore
we
find
in
Scripture
,
that
to
love
God
,
and
obey
his
Laws
,
and
to
hate
God
and
disobey
them
,
are
generally
used
promiscuously
for
one
another
,
and
that
for
very
good
reason
;
for
here
our
Love
and
Hatred
of
God
are
not
considered
as
conversant
about
God
as
God
(
in
which
sense
perhaps
there
is
no
Creature
in
the
World
can
be
said
to
hate
him
)
but
as
conversant
about
him
as
Lord
and
Governour
of
the
World
;
as
he
gives
Laws
to
Mankind
,
whereby
he
commands
them
what
to
do
,
and
forbids
them
what
to
avoid
.
And
in
this
Sense
,
to
love
God
is
to
love
him
as
Governing
and
Commanding
,
and
as
such
,
we
can
no
otherwise
express
our
Love
to
him
,
but
by
keeping
his
Commandments
.
But
for
the
farther
clearing
of
this
,
I
shall
in
Prosecution
of
the
Argument
do
these
two
Things
:
-
I.
Shew
you
that
wheresoever
the
Love
of
God
is
,
it
will
most
certainly
prove
a
Principle
of
Obedience
to
him
.
-
II.
That
the
Love
of
God
is
in
it self
the
most
perfect
and
effectual
Principle
of
Obedience
.
1.
That
wheresoever
the
Love
of
God
is
,
it
will
most
certainly
prove
a
Principle
of
Obedience
to
him
.
And
this
,
I
doubt
not
,
will
evidently
appear
,
if
we
consider
that
all
the
natural
Expressions
of
our
Love
,
as
it
is
terminated
upon
God
,
do
of
their
own
accord
finally
resolve
themselves
into
Obedience
to
his
Will.
For
Love
,
wheresoever
it
is
hearty
and
sincere
,
always
expresses
it self
in
such
Symptoms
as
these
;
1.
In
industriously
endeavouring
to
resemble
the
Beloved
.
2.
In
conforming
the
Will
,
Designs
,
and
Intentions
,
to
the
Will
,
and
Designs
,
and
Intentions
of
the
Beloved
.
3.
In
a
solicitous
Care
of
avoiding
those
Things
which
may
any
ways
displease
or
distaste
the
Beloved
.
4.
In
a
chearful
Readiness
to
undergo
any
thing
,
be
it
never
so
hard
or
difficult
,
for
the
sake
of
the
Beloved
.
All
which
Expressions
of
our
Love
,
when
it
is
terminated
upon
God
,
do
most
naturally
run
into
Obedience
to
his
Will.
1.
If
we
love
God
,
our
Love
will
express
it self
in
endeavouring
to
resemble
him
.
For
every
Man
esteems
what
he
loves
to
be
lovely
,
and
we
naturally
wish
that
that
were
in
our selves
which
we
esteem
to
be
lovely
in
another
;
that
so
being
like
him
,
we
may
appear
as
lovely
in
his
Eyes
as
he
doth
in
ours
.
And
so
if
we
love
God
,
we
must
necessarily
esteem
him
exceeding
lovely
and
amiable
,
and
that
which
we
esteem
and
love
as
lovely
in
him
,
we
cannot
but
wish
for
and
desire
in
our selves
out
of
a
natural
Affectation
of
Loveliness
:
And
that
he
may
have
the
same
Reason
to
love
us
as
we
have
to
love
him
,
we
must
needs
desire
to
resemble
him
in
all
those
amiable
Things
that
do
endear
him
to
us
.
But
now
those
Beauties
in
God
being
all
of
them
only
moral
,
which
are
the
immediate
Objects
of
our
Love
to
him
,
are
capable
of
being
transcribed
by
Imitation
,
and
made
ours
by
copying
and
writing
after
them
in
our
Actions
;
so
that
if
we
heartily
desire
to
partake
of
them
,
our
Desire
will
necessarily
engage
us
to
imitate
them
;
for
how
can
we
be
said
heartily
to
desire
that
Good
which
we
may
have
,
but
will
take
no
Care
to
acquire
?
I
confess
,
did
we
love
him
for
his
Eternity
,
or
his
Power
,
or
his
Immensity
,
we
might
wish
to
be
like
him
,
but
all
in
vain
;
because
in
these
Perfections
we
are
not
capable
of
imitating
him
:
But
the
Beauties
for
which
we
love
him
,
are
his
Goodness
,
and
Wisdom
,
and
Righteousness
,
and
Mercy
,
and
the
like
;
all
which
being
imitable
by
us
,
we
may
,
if
we
please
,
derive
into
our selves
,
and
transcribe
into
our
own
Natures
.
So
that
if
we
love
God
,
we
must
necessarily
desire
to
resemble
him
in
those
Things
for
which
we
love
him
;
and
those
things
being
all
of
an
imitable
nature
,
our
Desire
of
resembling
him
will
oblige
and
excite
us
to
a
careful
and
constant
Imitation
of
him
.
But
now
to
obey
God
,
and
to
imitate
him
in
those
Moral
Perfections
for
which
we
love
him
,
are
one
and
the
same
thing
.
Thus
when
I
obey
God
in
being
universally
just
and
righteous
towards
himself
and
all
his
Creation
,
I
imitate
him
in
that
essential
Justice
and
Equity
of
his
Nature
,
which
is
the
eternal
Rule
of
all
his
Actions
.
When
I
obey
him
in
doing
good
to
all
that
are
within
the
Reach
of
my
Charity
,
I
imitate
him
in
the
overflowing
Bounty
and
unlimited
Goodness
of
his
Nature
.
In
a
word
,
when
I
obey
him
in
forgiving
those
that
injure
me
,
I
imitate
him
in
his
boundless
Mercy
,
and
Readiness
to
forgive
Offenders
.
And
in
fine
,
all
our
Obedience
is
comprehended
in
being
pure
as
he
is
pure
,
and
holy
as
he
is
holy
;
in
being
good
as
he
is
good
,
just
as
he
is
just
,
merciful
as
he
is
merciful
:
For
though
the
Acts
and
Expressions
of
these
Moral
Perfections
in
us
are
in
many
Instances
different
from
what
they
are
in
God
,
by
reason
of
that
Difference
of
Natures
,
Relations
,
and
Circumstances
that
there
is
between
him
and
us
;
yet
the
Perfections
in
general
are
of
the
same
kind
in
him
and
us
,
though
the
particular
Expressions
of
them
are
various
by
reason
of
those
accidental
Differences
.
For
though
he
doth
not
do
all
those
particular
Actions
which
he
requires
of
us
,
and
consequently
we
in
doing
those
Actions
cannot
be
said
to
imitate
the
same
Actions
in
God
;
yet
we
imitate
God
in
the
general
,
in
doing
those
Actions
which
he
himself
would
have
done
,
had
he
had
our
Natures
,
and
been
in
our
Relations
and
Circumstances
.
Thus
God
doth
not
pray
,
because
he
hath
none
superior
to
him
;
nor
humble
himself
,
because
he
is
infinitely
great
and
perfect
;
nor
practise
Chastity
and
Temperance
,
because
he
is
a
pure
Spirit
,
and
hath
no
Commerce
with
bodily
Affections
;
and
consequently
we
in
doing
of
these
Actions
cannot
be
said
to
imitate
the
same
Actions
in
God
,
because
he
doth
not
the
same
.
But
he
constantly
doth
whatsoever
is
reasonable
for
him
to
do
as
God
,
and
as
Governour
of
the
World
,
and
never
varies
in
the
least
Punctilio
from
the
eternal
Rules
of
Equity
and
Goodness
;
by
which
he
gives
a
glorious
Example
unto
all
his
Reasonable
Creatures
,
to
excite
both
Angels
and
Men
to
do
what
is
fit
and
reasonable
for
them
in
their
several
States
and
Relations
:
And
what
is
reasonable
for
us
Men
to
do
,
he
hath
declared
to
us
in
his
Laws
;
so
that
by
obeying
his
Laws
we
imitate
God
in
the
general
,
by
doing
what
is
reasonable
for
us
;
though
what
is
reasonable
for
God
and
us
,
whose
Natures
and
Relations
are
so
different
,
be
not
the
same
in
all
particular
Instances
.
So
that
in
general
you
see
,
to
obey
and
imitate
God
is
but
the
same
Thing
in
other
Words
.
Wherefore
since
the
Love
of
God
doth
necessarily
include
a
Desire
of
resembling
him
,
and
that
Desire
necessarily
produces
a
constant
and
vigorous
Imitation
of
him
,
and
that
Imitation
is
all
one
with
obeying
him
;
it
hence
necessarily
follows
,
that
if
our
Love
of
him
be
sincere
,
it
must
finally
resolve
into
Obedience
.
For
how
can
I
love
God
,
and
not
think
him
lovely
?
How
can
I
think
him
lovely
,
and
not
desire
to
be
like
him
?
How
can
I
desire
to
be
like
him
,
and
not
take
Care
to
imitate
him
?
And
how
else
can
I
imitate
him
,
but
by
obeying
him
?
2.
If
we
love
God
,
our
Love
will
conform
our
Wills
,
Designs
,
and
Intentions
to
the
Will
,
Designs
,
and
Intentions
of
God
.
For
Love
always
unites
the
Will
of
the
Lover
to
the
Will
of
the
Beloved
;
and
if
it
be
mutual
,
it
twists
them
together
into
one
Will
,
and
confounds
all
their
Discords
into
a
perfect
Harmony
;
because
Love
doth
necessarily
conclude
in
it
Benevolence
,
which
consists
in
an
unfeigned
Will
that
all
may
go
well
with
him
whom
we
love
;
that
he
may
enjoy
every
Good
that
he
wills
,
and
accomplish
every
Desire
,
Design
,
and
Intention
,
so
far
as
it
is
good
and
reasonable
for
him
.
So
that
supposing
that
the
Beloved
be
but
his
own
Friend
,
that
he
wills
and
designs
and
pursues
nothing
but
what
is
really
good
and
grateful
to
him
;
the
Lover
,
as
such
,
ought
necessarily
to
conspire
with
him
in
the
same
Will
,
and
Designs
,
and
Pursuits
.
If
therefore
we
heartily
love
God
,
we
cannot
but
will
what
he
wills
,
and
design
and
intend
what
he
intends
and
designs
;
every
Motion
of
that
first
great
Mover
will
be
an
effectual
Law
to
govern
all
our
Motions
,
and
our
Wills
,
and
Desires
,
and
Designs
,
and
Intentions
,
like
the
lesser
Wheels
of
an
Automaton
,
will
presently
run
at
the
first
Impulse
of
that
great
Master-Wheel
without
the
least
Rub
or
Hesitation
,
and
in
despite
of
all
the
Contentions
of
a
rebellious
Flesh
,
and
all
the
Counter-strivings
of
a
perverse
ungovernable
Heart
,
our
Love
will
so
captivate
our
Wills
to
God's
,
that
between
him
and
us
there
will
be
but
one
Will
,
and
End
,
and
Interest
.
And
our
Wills
being
thus
subjected
to
him
by
the
invincible
Necessity
of
Love
,
all
our
inferior
Powers
,
like
smaller
Garrisons
when
the
Master-Fort
is
taken
,
will
presently
surrender
of
their
own
accord
.
For
no
Man
can
be
a
Rebel
to
God
whether
he
will
or
no
;
because
the
Will
is
the
commanding
Principle
,
and
hath
such
an
absolute
Empire
over
all
our
Actions
,
that
't
is
impossible
for
us
to
do
what
we
will
not
.
So
that
if
we
will
and
design
what
God
wills
and
designs
,
our
Practice
must
necessarily
be
conformable
to
his
Will
,
so
far
as
we
know
and
understand
it
;
for
as
God's
Will
gives
Law
to
ours
,
so
our
Will
gives
Law
to
our
Actions
,
and
so
by
consequence
the
Will
of
God
must
be
the
Soveraign
Law
whereby
both
are
regulated
and
determined
.
From
hence
therefore
it
is
evident
,
that
if
we
sincerely
love
God
,
we
shall
will
as
he
wills
;
and
that
if
we
will
as
he
wills
,
we
shall
act
as
he
would
have
us
;
and
therefore
for
any
Man
to
say
that
he
loves
God
while
he
wills
contrary
to
his
Will
,
or
that
his
Will
is
reconciled
to
God's
while
he
acts
contrary
to
his
Commands
,
is
gross
Hypocrisy
and
deep
Dissimulation
:
For
as
the
Love
of
God
resolves
necessarily
into
an
Union
of
Wills
with
him
,
so
that
Union
of
Wills
resolves
necessarily
into
Obedience
to
his
Laws
.
3.
If
we
love
God
,
that
Love
will
express
it self
in
a
solicitous
Care
of
avoiding
every
Thing
that
may
displease
or
distaste
him
.
For
the
greatest
Ambition
of
Love
is
to
appear
lovely
and
amiable
in
the
Eyes
of
its
Beloved
;
and
that
it
may
do
so
,
it
doth
most
studiously
avoid
whatsoever
may
be
displeasing
or
distastful
to
it
;
and
most
industriously
endeavours
to
adorn
it self
with
all
those
obliging
Graces
that
are
apt
to
endear
and
recommend
it
.
And
so
if
we
love
God
we
cannot
but
desire
to
be
lovely
in
his
Eyes
;
and
that
Desire
,
if
it
be
sincere
and
hearty
,
must
necessarily
engage
us
to
an
endeavour
of
acquiring
whatsoever
is
amiable
and
pleasing
,
and
of
avoiding
whatsoever
is
hateful
and
grievous
to
him
.
But
now
Vertue
and
true
Goodness
are
the
only
Beauties
that
do
endear
us
to
God
,
and
render
us
lovely
in
his
Eyes
,
and
Sin
and
Wickedness
the
only
Deformities
for
which
he
hates
and
abhors
us
:
For
his
Love
and
Hatred
are
not
regulated
like
ours
,
by
the
unaccountable
Impulses
of
a
mutable
Fancy
,
but
by
steady
and
eternal
Rules
;
so
that
he
can
never
love
what
he
once
hated
,
nor
hate
what
he
once
loved
.
For
the
Immutability
of
God's
Love
and
Hatred
consists
not
in
this
,
that
he
always
loves
and
hates
the
same
Persons
,
but
that
he
always
loves
and
hates
Persons
for
the
same
Reason
and
Motive
.
And
indeed
that
Love
is
but
a
foolish
Fondness
,
that
Hatred
but
an
unreasonable
Antipathy
,
that
,
without
any
reasonable
Motive
,
always
determines
on
the
same
Person
:
And
if
God
loves
and
hates
our
Persons
upon
reasonable
Motives
,
his
Love
and
Hatred
would
be
fickle
and
mutable
,
if
when
those
Motives
cease
his
Love
and
Hatred
should
continue
.
If
he
should
continue
to
love
us
when
the
Reason
is
wholly
ceased
that
first
moved
him
thereunto
,
he
must
either
love
us
for
no
Reason
,
which
would
be
a
foolish
Fondness
,
or
he
must
love
us
for
contrary
Reasons
,
which
would
be
Fickleness
and
Inconstancy
:
And
therefore
when
God
ceases
to
love
and
hate
the
same
Persons
when
the
Reason
of
his
loving
and
hating
them
ceases
,
it
proceeds
not
from
the
Inconstancy
,
but
the
Immutability
of
his
Love
and
Hatred
;
for
though
they
may
change
their
Objects
,
yet
they
can
never
change
their
Reasons
.
For
the
Reasons
of
God's
Love
and
Hatred
are
in
the
Objects
whom
he
loves
and
hates
;
and
therefore
if
he
changes
the
Objects
of
his
Love
and
Hatred
,
and
when
they
themselves
are
changed
,
if
he
love
a
Person
whom
he
hated
when
that
Person
is
changed
from
hateful
to
lovely
;
or
hate
a
Person
whom
he
loved
when
that
Person
is
changed
from
lovely
to
hateful
;
it
is
not
he
that
changes
,
but
the
Persons
who
are
the
Objects
of
his
Love
or
his
Hatred
:
For
amidst
all
Changes
of
Objects
,
his
Love
and
Hatred
are
eternally
the
same
,
because
they
are
eternally
fixed
and
determined
to
the
same
Reasons
.
But
now
his
Love
being
naturally
founded
in
Likeness
,
what
can
we
suppose
should
be
the
Reason
of
God's
Love
or
Hatred
to
us
,
but
only
our
Likeness
or
Vnlikeness
to
himself
?
For
if
we
resemble
him
in
that
Goodness
,
and
Truth
,
and
Purity
,
and
Justice
,
which
are
essential
to
his
Nature
,
he
must
needs
love
us
for
his
own
sake
,
because
we
partake
of
his
Nature
,
and
are
allied
to
him
by
a
Similitude
of
Temper
and
Perfections
.
But
then
when
we
are
not
only
unlike
,
but
contrary
to
him
;
when
we
are
impure
,
spightful
,
and
malicious
;
when
we
are
false
,
unrighteous
,
and
unreasonable
;
he
hath
an
Antipathy
against
us
founded
in
his
very
Nature
,
and
he
can
no
more
love
us
whilst
we
are
so
contrarily
disposed
to
him
,
than
he
can
hate
himself
.
Wherefore
since
there
is
nothing
can
render
us
lovely
in
God's
Eyes
but
only
our
resembling
him
in
Purity
and
Goodness
,
nothing
can
render
us
hateful
,
offensive
,
and
distastful
to
him
,
but
our
being
impure
,
and
wicked
,
and
unlike
him
;
it
hence
necessarily
follows
,
that
we
can
no
otherwise
render
our selves
amiable
to
him
,
no
otherwise
avoid
offending
and
grieving
him
,
but
only
by
keeping
his
Commandments
;
for
therein
all
those
Graces
are
enjoined
wherein
our
Resemblance
of
him
consists
;
and
all
those
Vices
are
forbid
that
are
contrary
to
him
,
and
do
deform
us
in
his
Eyes
.
So
that
by
doing
his
Will
,
we
imitate
his
Nature
;
and
shall
acquire
such
a
god-like
Temper
of
Mind
,
as
will
render
us
more
glorious
and
lovely
in
his
Esteem
,
than
if
we
were
decked
with
Stars
,
or
cloathed
in
a
Robe
of
Sun-beams
;
whereas
on
the
contrary
,
by
disobeying
his
Will
we
contract
such
an
Vnlikeness
and
Contrariety
to
him
,
as
renders
us
more
offensive
to
him
than
the
most
loathsome
Deformities
in
Nature
.
For
in
God's
eyes
there
is
nothing
ugly
but
Sin
,
nothing
amiable
but
Virtue
and
true
Goodness
.
Wherefore
since
our
Love
of
God
necessarily
includes
an
earnest
Desire
of
rendring
our selves
lovely
and
amiable
in
his
Esteem
,
and
since
we
have
no
other
way
to
accomplish
this
Desire
but
only
by
keeping
his
Commandments
;
it
hence
necessarily
follows
,
that
we
cannot
sincerely
love
him
whilst
we
disobey
him
.
For
with
what
Confidence
can
we
pretend
to
love
him
,
when
it
is
indifferent
to
us
whether
we
render
our selves
lovely
or
loathsome
to
him
;
when
by
disobeying
his
Will
we
wilfully
contract
those
Deformities
which
we
know
he
abhors
,
and
which
are
more
odious
in
his
Eyes
than
any
of
the
most
loathsome
Spectacles
in
Nature
?
Is
it
possible
that
true
Love
should
consist
with
taking
Pleasure
in
the
only
Things
that
can
grieve
and
offend
its
Object
?
Or
were
there
ever
such
Lovers
heard
of
,
that
affected
the
Deformities
that
were
most
hateful
to
the
Beloved
?
No
,
no
;
he
that
heartily
loves
,
must
desire
to
be
beloved
;
and
he
that
desires
to
be
beloved
,
must
desire
to
be
lovely
.
Wherefore
since
nothing
is
lovely
in
God's
Eyes
but
what
is
like
God
,
and
we
cannot
be
like
him
,
unless
we
keep
his
Commandments
;
what
an
Immodesty
is
it
in
us
to
pretend
to
love
him
while
we
chuse
to
disobey
him
?
4.
And
lastly
,
If
we
love
God
sincerely
,
we
shall
be
ready
chearfully
to
undergo
any
Thing
for
his
sake
,
be
it
never
so
hard
and
difficult
:
For
Love
is
a
bold
and
vigorous
Passion
,
it
makes
weak
Things
strong
,
and
turns
Cowards
into
Heroes
,
and
warms
and
animates
the
Heart
with
such
a
generous
Fire
,
as
disdains
all
Opposition
,
and
courageously
out-braves
the
greatest
Dangers
and
Difficulties
.
For
he
that
loves
heartily
would
do
any
Thing
for
the
sake
of
his
Beloved
;
and
then
measuring
his
Strength
by
the
Greatness
of
his
Desires
,
he
thinks
himself
able
to
do
whatsoever
he
will
.
So
strongly
doth
this
Passion
transport
Nature
beyond
the
Bounds
of
its
Abilities
,
inspiring
it
with
such
Force
and
Vigour
as
that
scarce
any
thing
is
able
to
withstand
it
.
If
therefore
we
love
God
sincerely
and
heartily
,
our
Love
must
necessarily
resolve
into
Obedience
to
his
Will
,
be
it
never
so
hard
and
difficult
:
For
our
Love
will
so
enliven
and
animate
our
Endeavours
of
serving
him
,
and
carry
us
with
such
Spirit
and
Alacrity
through
all
the
weary
Stages
of
our
Duty
,
that
it
will
be
our
Meat
and
Drink
to
do
his
Will
;
and
there
is
no
Instance
of
Obedience
,
be
it
never
so
hard
and
difficult
,
but
our
Love
will
smother
,
and
render
it
not
only
easy
,
but
delightful
.
For
what
I
do
for
him
whom
I
love
,
I
do
for
my self
,
his
Pleasures
being
mine
,
and
our
Wills
,
and
Ends
,
and
Interests
being
involved
in
one
another
.
So
that
if
my
Love
be
in
any
Measure
intense
and
cordial
,
I
shall
do
his
Pleasure
and
perform
his
Will
with
the
same
Complacency
and
Delight
as
if
I
were
doing
my
own
;
and
whatsoever
Difficulties
I
meet
with
in
serving
him
,
I
shall
encounter
them
with
Joy
,
that
I
am
furnished
with
Opportunities
of
expressing
the
Zeal
and
Sincerity
of
my
Love
to
him
.
So
that
to
pretend
to
love
God
,
and
yet
to
boggle
at
the
Difficulties
of
obeying
him
,
is
the
most
shameful
Hypocrisy
in
nature
;
for
if
we
did
as
highly
love
him
as
we
pretend
,
our
Wills
would
be
so
swallowed
up
in
his
,
that
it
would
be
our
Joy
and
Recreation
to
serve
him
,
and
the
very
Thought
that
we
are
doing
what
is
pleasing
and
grateful
to
him
,
would
level
all
the
Mountains
of
Difficulties
in
our
way
,
and
render
them
not
only
accessible
,
but
easy
.
He
therefore
that
stumbles
at
every
Straw
,
and
startles
at
every
Difficulty
in
Religion
,
must
be
a
notorious
Hypocrite
if
he
pretend
to
the
Love
of
God
:
for
where
true
Love
is
,
Difficulty
is
so
far
from
daunting
it
,
that
that
animates
and
encourages
it
,
and
instead
of
blunting
its
Activity
,
whets
and
renders
it
more
keen
and
vigorous
;
because
the
greater
the
Difficulty
is
,
the
greater
is
its
Opportunity
of
manifesting
its
own
Sincerity
,
and
thereby
of
recommending
it self
to
it
s
Beloved
;
the
Joy
of
which
not
only
ballances
,
but
endears
all
its
Pains
and
Trouble
.
Hence
the
Apostle
tells
us
,
that
there
is
no
fear
in
love
,
and
that
perfect
love
casteth
out
fear
,
1
John
iv
.
18
.
It
inspires
us
with
such
Bravery
and
Courage
,
that
there
is
no
Difficulty
in
our
Obedience
to
him
whom
we
love
,
that
can
daunt
or
terrify
us
.
Wherefore
since
this
is
a
necessary
Property
of
the
Love
of
God
to
make
us
ready
to
undergo
any
Thing
for
his
sake
,
this
also
must
necessarily
resolve
into
the
keeping
his
Commandments
;
for
if
we
are
willing
to
do
any
thing
for
God
,
we
shall
surely
be
willing
to
obey
him
;
and
though
our
Obedience
in
some
Instances
may
be
difficult
,
yet
our
Love
,
if
it
be
real
,
will
conquer
its
way
through
them
all
.
And
thus
you
see
how
all
the
essential
Properties
of
the
Love
of
God
do
finally
resolve
into
Obedience
;
from
whence
it
is
evident
,
that
wheresoever
the
Love
of
God
is
,
it
will
most
certainly
prove
a
Principle
of
Obedience
.
II.
I
proceed
now
to
the
second
Head
of
Discourse
,
which
was
to
shew
,
that
the
Love
of
God
is
it self
the
most
perfect
Principle
of
Obedience
.
Not
that
I
think
all
other
Principles
in
their
own
nature
bad
;
for
God
himself
hath
proposed
other
Principles
of
Action
to
us
besides
this
of
Love
;
he
hath
denounced
his
fearful
Threatnings
against
us
to
alarm
our
Fear
;
that
by
that
we
may
be
moved
to
obey
him
,
and
propounded
his
glorious
Promises
to
us
to
excite
our
Hope
,
that
that
may
be
a
Spring
and
Principle
of
Obedience
in
us
.
And
certainly
that
can
be
no
bad
Principle
which
is
excited
in
us
by
divine
Motives
:
but
yet
it
is
most
certain
,
that
there
is
no
Principle
whatsoever
can
be
acceptable
to
God
,
that
is
quite
separated
from
Love
to
him
;
for
that
which
makes
it
acceptable
is
this
,
that
it
is
a
Principle
of
Vniversal
Obedience
.
But
now
the
Love
of
God
being
the
greatest
Instance
of
our
Obedience
,
that
can
be
no
Principle
of
universal
Obedience
that
is
wholly
separated
from
it
.
'T
is
true
,
the
Religion
of
most
Men
begins
upon
a
Principle
either
of
Hope
or
Fear
,
and
it
cannot
be
denied
but
they
are
very
good
Beginners
;
but
yet
till
by
these
we
are
induced
to
love
God
as
well
as
to
practise
all
other
Duties
,
we
are
by
no
means
pleasing
and
acceptable
to
him
:
So
that
though
the
Fear
of
Punishment
and
the
Hope
of
Reward
are
good
Ingredients
in
the
Principle
of
our
Obedience
,
yet
till
they
have
some
Intermixtures
of
Love
with
them
,
they
can
make
no
Claim
to
the
divine
Acceptation
.
There
may
be
indeed
,
and
at
first
there
generally
is
,
much
less
of
Love
in
this
Principle
of
Obedience
than
of
Hope
and
Fear
,
whilst
yet
the
whole
Composition
is
very
acceptable
to
God
;
for
the
lowest
Degree
of
cordial
Love
,
intermixed
with
our
Hope
and
Fear
,
will
leaven
and
consecrate
them
into
an
acceptable
Principle
of
Obedience
;
but
still
the
less
Love
there
is
in
it
,
the
more
weak
,
and
languid
,
and
imperfect
it
is
,
and
in
all
its
Progresses
towards
Perfection
its
Maturity
is
to
be
measured
by
the
Degrees
of
Love
that
are
in
it
;
and
till
our
Love
is
arrived
unto
that
Degree
of
Ardency
as
to
become
the
predominant
Motive
and
Master-Ingredient
in
it
,
our
State
in
Goodness
is
very
slow
and
imperfect
.
So
that
in
short
,
the
Principle
of
our
Obedience
is
more
and
more
perfect
the
more
of
Love
there
is
in
it
,
and
the
less
of
Hope
and
Fear
;
and
when
Hope
and
Fear
are
all
swallowed
up
in
Love
,
and
that
is
the
sole
Spring
of
Action
within
us
,
then
it
is
the
Principle
of
Heaven
,
and
the
Soul
that
acts
and
animates
the
Religion
of
the
Spirits
of
just
men
made
perfect
.
But
to
convince
you
how
much
our
Obedience
is
perfected
by
Love
,
I
shall
briefly
give
you
these
following
Instances
of
it
:
-
1.
It
rendereth
our
Obedience
universal
and
unconfined
.
-
2.
Spritely
and
chearful
.
-
3.
Natural
and
easy
.
-
4.
Constant
and
steady
.
1.
Love
renders
our
Obedience
universal
and
unconfined
.
When
Men
are
acted
only
by
a
Principle
of
Fear
,
they
must
be
very
narrow
and
stingy
in
their
Religion
;
for
they
will
be
sure
to
do
no
more
than
just
what
is
necessary
to
quiet
their
Fears
and
calm
their
Consciences
;
and
because
they
do
not
like
what
they
do
,
but
are
meerly
forced
upon
it
by
the
Terror
and
Anguish
of
their
own
Minds
,
therefore
,
if
they
can
,
they
will
find
some
Way
to
pacify
their
Consciences
without
doing
it
,
or
at
least
with
doing
as
little
as
may
be
,
or
with
doing
that
only
which
they
like
best
,
and
is
most
agreeable
to
their
vitiated
Tempers
.
Thus
Persons
of
sour
and
morose
Natures
,
when
they
are
acted
meerly
by
the
Terrors
of
their
Consciences
,
commonly
betake
themselves
to
some
little
affected
Singularities
and
Severities
in
Religion
;
they
will
put
on
some
distinguishing
Garb
,
and
tip
their
Tongues
with
some
peculiar
Phrases
,
and
screw
their
Faces
into
a
most
devout
and
mortified
Figure
;
they
will
condemn
themselves
to
a
State
of
Silence
,
and
retire
from
all
the
Pleasures
and
most
innocent
Festivities
of
Conversation
;
they
will
frown
all
good
Humour
out
of
their
Houses
,
and
will
not
endure
so
much
as
a
Smile
in
their
Families
,
especially
on
the
Lord's-Day
;
and
take
a
world
of
Care
and
Pains
to
moap
their
Children
into
unsociable
Statues
,
and
to
train
them
up
in
the
Religion
of
pensive
Looks
,
and
solemn
Faces
,
and
ejaculated
Eyes
;
for
this
is
such
a
Reformation
as
is
suitable
to
their
sour
and
surly
Natures
;
and
therefore
with
this
they
will
seek
to
bribe
their
Consciences
to
connive
at
all
their
black
and
devilish
Inclinations
.
Thus
also
it
is
usual
for
Slanderers
and
Backbiters
,
contentious
and
censorious
Persons
,
when
they
are
under
an
Agony
of
Conscience
,
to
list
themselves
into
some
Sect
or
Party
,
where
,
under
a
Pretence
of
being
the
only
People
of
God
,
they
may
consecrate
their
most
unhallowed
Passions
,
and
rail
and
backbite
with
Zeal
and
Devotion
;
where
they
may
spit
all
their
Venom
in
spiritual
Gossiping
,
and
freely
employ
the
Talent
of
their
Ill-nature
in
damning
and
censuring
those
they
dissent
from
;
for
this
is
such
a
Conversion
as
best
agrees
with
their
cankerous
Inclinations
,
so
that
if
they
can
but
cheat
their
Conscience
with
it
,
that
and
their
beloved
Lust
will
be
very
well
reconciled
.
Thus
also
the
covetous
and
griping
Oppressor
,
when
he
cannot
otherwise
still
the
Cries
of
his
Conscience
,
will
betake
himself
to
some
of
the
cheaper
Exercises
of
Religion
;
he
will
fast
and
pray
,
hear
Sermons
,
and
receive
Sacraments
,
because
all
these
Things
he
can
do
without
intrenching
upon
his
Vice
;
he
can
say
his
Prayers
for
nothing
,
and
save
Money
by
keeping
a
Fast
,
and
eat
and
drink
at
the
Sacrament
gratis
;
all
this
is
so
cheap
a
Religion
,
that
it
costs
him
nothing
to
maintain
it
,
and
so
his
covetous
Mind
hath
no
Reason
to
grudge
at
it
;
so
that
if
his
Conscience
will
be
but
satisfied
with
this
,
his
Lust
and
that
may
shake
hands
and
be
Friends
.
And
to
name
no
more
,
thus
when
the
intemperate
and
lascivious
Person
is
dogg'd
by
the
Fears
of
his
guilty
Mind
,
it
is
usual
for
him
to
sigh
and
mourn
,
and
make
woful
Confessions
of
his
Sins
;
and
when
he
hath
done
so
,
to
endeavour
to
persuade
himself
that
this
is
true
Repentance
;
which
if
he
can
do
,
he
may
sin
on
securely
,
provided
he
doth
but
perpetually
keep
himself
in
this
Circle
of
repenting
and
sinning
,
and
sinning
and
repenting
;
but
if
he
cannot
so
cheat
himself
,
he
will
next
fly
to
the
Sanctuary
of
a
partial
Reformation
,
and
disband
the
Vices
he
can
best
spare
,
that
so
he
may
keep
his
more
beloved
ones
in
Pay
;
hoping
that
by
a
Sacrifice
of
some
few
of
his
Sins
,
he
may
make
an
Atonement
for
all
the
rest
.
Thus
when
Men
are
only
acted
by
their
Fears
,
they
will
find
some
way
or
other
to
contract
their
Religion
into
so
narrow
a
Compass
,
that
it
shall
be
sure
not
to
intrench
too
far
upon
the
Liberties
of
their
Lusts.
For
he
that
doth
a
Thing
out
of
Fear
is
averse
to
the
doing
it
,
and
that
Aversation
will
so
stint
and
limit
him
,
that
he
will
contrive
all
Ways
to
do
as
little
as
he
can
,
and
still
the
less
he
is
forced
to
do
,
the
better
he
will
be
pleas'd
.
But
Love
is
that
great
Soul
that
acts
and
animates
the
whole
Body
of
Religion
,
and
equally
diffuses
its
Influence
through
every
Part
and
Member
of
it
;
for
the
Will
of
the
Beloved
is
the
Law
of
the
Lover
,
and
every
Thing
pleases
him
,
that
is
pleasing
to
him
whom
he
loves
.
So
that
if
we
love
God
,
we
shall
do
what
he
commands
,
because
it
is
his
Will
and
Pleasure
;
and
that
Reason
extends
equally
to
all
as
well
as
to
any
Instances
of
Obedience
;
and
therefore
if
the
Motive
of
our
Obedience
be
this
,
that
it
is
God's
Will
and
Pleasure
,
we
must
necessarily
obey
him
,
so
far
as
we
understand
,
in
every
Thing
that
is
so
.
For
if
we
love
God
,
there
will
be
such
a
Consent
and
Harmony
between
his
Will
and
ours
,
that
we
shall
be
best
pleased
with
what
pleases
him
;
and
being
so
,
our
Obedience
will
be
no
longer
limited
by
any
particular
Likes
or
Dislikes
of
our
own
,
which
will
then
all
vail
and
prostrate
themselves
to
God's
sovereign
Pleasure
,
and
so
there
will
be
nothing
but
that
to
set
Limits
and
Bounds
to
our
Obedience
.
So
that
then
we
shall
be
so
far
from
contriving
how
to
escape
doing
his
Will
,
that
we
shall
be
ready
to
court
all
Opportunities
of
pleasing
him
,
and
be
so
passionately
desirous
of
doing
what
we
think
is
grateful
to
him
,
that
we
shall
not
only
perform
what
he
requires
by
explicite
Command
,
but
be
ready
to
comply
with
the
most
secret
Notices
and
Intimations
of
his
Pleasure
,
and
to
do
whatsoever
we
think
will
please
him
when
it
is
performed
,
whether
it
be
commanded
or
no.
2.
Love
renders
our
Obedience
spritely
and
vigorous
:
For
it
is
certain
,
there
is
no
Passion
in
humane
Nature
so
active
and
vigorous
as
that
of
Love
â–ª
for
in
this
all
the
other
Passions
are
seated
as
in
their
common
Root
and
Principle
,
and
like
so
many
Streams
,
though
they
run
several
Ways
and
in
different
Chanels
,
yet
do
they
all
issue
out
of
one
common
Spring
,
and
that
is
Love
.
For
the
Love
of
our selves
is
the
Parent
of
all
our
Passions
;
't
is
that
which
makes
us
hate
what
is
contrary
to
us
,
and
desire
and
hope
for
whatsoever
is
pleasant
and
agreeable
.
And
when
we
love
any
particular
Object
,
and
our
Wills
are
pleasingly
affected
with
the
Beauty
of
it
,
if
it
be
a
Thing
that
is
possible
for
us
to
enjoy
,
that
excites
in
us
a
Desire
of
Enjoyment
,
if
together
with
the
Possibility
there
be
a
Probability
of
enjoying
it
,
that
excites
Hope
and
Expectation
;
but
if
there
be
not
,
that
excites
Fear
,
and
this
Hope
and
Fear
being
exalted
to
their
highest
Degree
,
turn
into
Confidence
and
Desperation
.
If
any
Difficulty
oppose
it self
to
our
Enjoyment
,
that
excites
Choler
,
and
Courage
,
and
Boldness
;
and
if
we
surmount
those
Difficulties
that
hindred
our
Enjoyment
,
that
excites
Joy
and
Exultation
of
Mind
.
Thus
Love
,
you
see
,
as
soon
as
it
is
taken
with
the
Beauty
of
an
Object
,
immediately
kindles
its
Desires
,
excites
its
Hope
and
Fear
,
and
carries
the
Fire
into
all
the
Passions
which
hold
of
its
Empire
;
so
that
having
the
united
Force
of
all
the
other
Passions
at
its
Beck
and
Command
,
its
self
must
needs
be
extremely
potent
and
vigorous
;
and
consequently
when
it
is
terminated
upon
God
,
and
become
the
reigning
Principle
of
our
Obedience
to
him
,
there
is
no
Passion
in
our
Natures
can
have
that
Influence
upon
us
to
make
us
active
and
vigorous
in
the
doing
of
his
Will
,
as
this
may
reasonably
be
supposed
to
have
;
because
when
we
are
under
the
Command
of
Love
,
that
having
in
it
the
Force
of
all
our
other
Passions
,
must
necessarily
move
and
act
us
with
all
their
united
Influence
.
And
when
the
separate
Force
of
all
our
Passions
,
like
so
many
single
Threads
,
are
twisted
into
one
Cord
,
with
what
a
potent
,
I
had
almost
said
omnipotent
Vigour
must
they
draw
and
attract
us
?
When
our
Love
of
God
shall
all
at
once
awaken
in
us
the
Desire
and
Hope
of
enjoying
him
,
the
Fear
and
Displeasure
of
losing
him
,
the
Resolution
and
Courage
to
charge
through
every
Difficulty
that
opposes
our
Fruition
of
him
;
and
our
Obedience
shall
be
all
at
once
informed
and
animated
with
the
united
Force
of
all
those
mighty
Passions
;
how
active
and
vigorous
must
it
needs
be
?
For
the
Wise
Man
tells
us
,
that
Love
is
as
strong
as
Death
,
Cant.
viii
.
6
.
that
't
is
an
equal
Match
for
the
all-conquering
King
of
Terrors
,
to
whose
Power
the
mightiest
Things
do
stoop
:
And
indeed
it
must
needs
be
strong
when
it
hath
all
the
Force
of
Humane
Nature
in
it
,
and
is
winged
with
the
united
Vigour
of
so
many
strong
and
active
Affections
.
Hence
the
Apostle
attributes
a
constraining
Vertue
to
it
,
2
Cor.
v.
14
.
For
the
Love
of
God
constraineth
us
;
it
sweetly
tyrannizes
over
all
our
Faculties
;
and
by
a
willing
Violence
forces
and
captivates
us
into
Obedience
.
But
when
a
Man
is
acted
only
by
a
Principle
of
Fear
,
he
must
needs
drive
on
heavily
in
the
Course
of
his
Obedience
;
because
what
a
Man
doth
out
of
Fear
,
he
would
not
do
;
so
that
he
acts
with
Aversation
,
and
moves
all
along
counter
to
his
own
Inclinations
,
and
hath
not
the
joint
Concurrence
of
his
other
Affections
as
he
hath
when
he
acts
out
of
Love
;
and
consequently
his
Passions
thwarting
and
crossing
one
another
,
do
retard
and
hinder
each
others
Motions
.
So
that
though
the
Motion
of
Fear
doth
finally
prevail
,
yet
it
is
so
broken
and
weakned
by
the
counter-motions
of
Inclination
,
that
it
cannot
act
us
with
that
Spriteliness
and
Vigour
as
otherwise
it
would
do
:
for
whilst
our
Fear
gives
Wings
to
us
,
our
Inclination
hangs
a
Clog
at
our
Heels
,
which
wearies
those
Wings
,
and
slackens
and
retards
their
Flight
.
Whereas
,
on
the
contrary
,
when
we
are
acted
by
Love
,
there
is
no
Counter-motion
within
to
let
and
hinder
us
,
but
all
our
Passions
unite
and
conspire
,
and
like
the
inferior
Orbs
of
Heaven
move
harmoniously
with
Love
the
first
Great-mover
,
because
there
is
nothing
within
to
check
or
allay
it
,
and
so
we
move
on
freely
secundo
flumine
,
with
the
full
and
uninterrupted
Current
of
our
Natures
.
So
that
Love
,
you
see
,
is
a
most
active
and
vigorous
Soul
;
it
makes
us
all
Life
,
and
Spirit
,
and
Wing
,
and
animates
our
Religion
with
such
a
spritely
Flame
,
as
nothing
is
able
to
controul
or
suppress
.
If
therefore
we
were
but
once
throughly
informed
with
the
Love
of
God
,
this
would
so
enliven
us
,
that
there
is
nothing
in
Religion
would
be
too
hard
for
us
;
this
would
turn
Toils
into
Recreations
,
and
Difficulties
into
Pleasures
,
and
make
us
so
nimble
and
agile
in
our
Obedience
,
that
we
should
run
the
ways
of
Gods
Commandments
,
as
David
said
he
would
do
,
when
God
should
enlarge
his
heart
with
the
love
of
him
,
Psal.
cxix
.
32
.
And
whereas
languid
Souls
,
enfeebled
with
the
want
of
this
generous
Passion
,
find
Impossibilities
,
and
complain
of
Impotencies
,
and
make
a
stop
;
we
should
go
on
and
conquer
with
an
invincible
Power
.
Thus
Love
,
you
see
,
is
the
most
spritely
and
vigorous
Principle
of
Obedience
.
3.
Love
renders
our
Obedience
free
and
chearful
and
voluntary
.
He
who
obeys
God
only
from
a
Principle
of
Fear
,
obeys
him
against
his
Will
;
he
takes
down
his
Duty
as
sick
Men
do
Physick
,
with
Loathing
and
Reluctancy
,
and
only
submits
to
it
as
a
more
tolerable
Penance
than
the
present
Horror
that
he
feels
,
and
the
after-Damnation
that
he
fears
;
he
only
chuses
it
as
the
least
of
two
Evils
,
that
is
,
as
a
Thing
that
he
hates
,
though
not
in
so
great
a
Degree
as
he
doth
those
greater
Evils
which
he
knows
are
inseparable
to
his
not
chusing
it
:
And
while
it
is
thus
with
him
,
it
is
impossible
he
should
obey
with
any
Freedom
or
Alacrity
.
For
how
can
a
Man
chearfully
comply
with
what
he
hates
,
or
become
a
Volunteer
to
that
which
is
his
Torment
?
He
may
labour
indeed
at
his
Duty
,
and
tug
hard
,
like
a
Gally-slave
,
at
the
Oar
,
but
alas
!
't
is
sore
against
his
Will
;
he
would
fain
be
at
his
Lust
again
,
but
that
he
is
chained
to
his
Duty
,
and
kept
in
Awe
by
that
flaming
Scourge
that
is
held
over
him
;
so
that
he
is
perfectly
pressed
to
serve
God
,
and
like
an
unwilling
Victim
is
dragged
to
his
Altars
.
Now
though
this
may
be
a
good
Beginning
of
Religion
,
which
through
the
Passion
of
Fear
doth
usually
make
its
first
Entrance
into
the
Soul
,
yet
if
it
stop
here
,
and
doth
not
pass
forwards
into
Love
,
it
is
but
half
way
,
and
will
never
be
able
to
obtain
an
entire
Possession
.
For
whilst
we
obey
God
meerly
out
of
Fear
,
we
want
one
half
of
our
Religion
,
and
that
is
Love
,
which
is
that
Half
too
wherein
the
Subjection
of
our
Souls
to
God
consisteth
;
for
while
we
only
fear
him
,
that
may
constrain
us
to
an
eternal
Homage
and
Obedience
;
but
't
is
Love
alone
that
can
inthrone
him
in
our
Wills
,
and
make
us
Volunteers
in
his
Service
.
But
when
once
this
divine
Fire
is
inkindled
within
our
Breasts
,
it
will
by
Degrees
melt
away
all
our
secret
Repugnancies
and
Aversations
to
our
Duty
,
and
so
mould
and
temper
our
Wills
to
the
Will
of
God
,
that
at
last
our
Obedience
will
be
no
longer
a
Burthen
to
us
,
but
we
shall
run
to
our
Duty
with
the
same
Complacency
and
Delight
,
as
we
do
now
to
our
Pleasures
and
Recreations
,
and
do
the
Will
of
our
Father
upon
Earth
as
it
is
done
by
our
Brethren
in
Heaven
;
who
being
all
inflamed
with
Love
to
him
,
do
find
a
Heaven
of
Joys
in
serving
and
adoring
him
.
For
if
we
did
heartily
love
God
,
't
is
impossible
but
we
should
feel
a
Pleasure
in
pleasing
him
;
our
Wills
would
so
sympathize
with
his
,
that
we
should
feel
his
Joys
and
taste
his
Pleasures
;
and
those
Things
only
would
be
irksom
and
ungrateful
to
us
,
which
we
know
do
grieve
and
distaste
him
.
For
Love
turns
Service
into
Wages
,
and
pays
her self
with
the
Pleasures
of
pleasing
;
she
counts
all
Commands
Favours
,
and
is
highly
satisfied
with
the
Honour
of
obeying
;
and
if
she
can
but
accomplish
the
Pleasure
of
her
Beloved
,
she
thinks
her self
wholly
recompensed
for
all
her
tedious
Toils
and
Labours
.
And
certainly
if
our
Souls
were
but
inspired
with
any
considerable
Degrees
of
this
Heavenly
Passion
,
we
should
find
such
Pleasure
in
pleasing
God
,
as
would
for
ever
engage
us
to
serve
him
;
for
then
every
Service
that
we
rendred
him
would
be
a
free
Sally
of
an
enamoured
Will
,
and
so
our
Hearts
would
be
wrapp'd
up
in
every
Duty
,
and
our
Souls
would
still
be
ascending
Heavenwards
,
like
the
Angel
that
appeared
to
Manoah
,
in
the
Flames
of
all
our
Sacrifices
.
So
that
this
Excellency
also
Love
hath
above
all
other
Principles
of
Obedience
,
that
it
renders
our
Obedience
most
free
,
most
chearful
,
and
voluntary
.
4.
And
lastly
,
Love
renders
our
Obedience
constant
and
steady
.
When
a
Man's
Religion
is
only
animated
with
Fear
,
as
it
is
weak
and
languid
while
it
lives
,
so
it
generally
hastens
to
an
untimely
Period
.
For
Fear
is
a
Passion
so
burthensom
to
humane
Nature
,
that
we
cannot
but
desire
to
quit
and
discharge
our selves
of
it
as
soon
as
possible
may
be
;
and
accordingly
the
Apostle
tells
us
,
that
there
is
torment
in
Fear
,
1
Joh.
4.18
.
for
it
separates
the
Soul
from
the
Enjoyment
of
her self
,
and
gives
such
an
ungrateful
Tang
to
all
her
Pleasures
,
that
she
can
find
no
Rest
or
Satisfaction
in
any
Thing
so
long
as
she
is
haunted
with
it
.
Now
when
that
which
is
the
Principle
of
our
Religion
is
a
Burthen
to
us
,
we
cannot
but
endeavour
,
if
possible
,
to
ease
our selves
of
it
;
which
we
cannot
otherwise
do
,
but
either
by
going
forwards
to
Love
,
or
by
returning
back
again
to
sinful
Presumption
.
For
as
for
Fear
,
it
is
like
the
Wilderness
through
which
Israel
passed
,
a
Place
where
there
is
no
abiding
with
Content
and
Satisfaction
;
so
that
we
must
go
back
again
into
Egypt
,
or
forwards
to
Canaan
,
or
be
content
to
sit
down
in
Misery
and
Disquiet
.
For
we
can
never
be
at
Rest
,
till
our
Fear
is
either
sweetned
with
an
Intermixture
of
Love
,
or
stifled
with
vain
Hopes
and
ungrounded
Presumptions
:
And
there
being
so
many
Arts
of
Self-deceiving
in
the
World
,
and
skinning
over
the
Wounds
of
Conscience
,
if
Men
do
not
speedily
cure
their
Fear
by
Love
,
they
will
soon
find
some
other
Way
to
extinguish
it
;
either
they
will
promise
their
Consciences
a
future
Amendment
,
or
else
they
will
presently
amend
by
Halves
,
or
else
they
will
take
Sanctuary
in
some
false
Notions
in
Religion
,
that
tend
to
secure
them
in
their
Sins
,
and
render
them
quietly
wicked
:
These
or
some
other
Ways
they
will
find
to
quit
themselves
of
this
troublesome
Passion
;
and
then
when
the
Weights
of
their
Fear
are
down
,
the
Wheels
of
their
Religion
will
stand
still
immediately
.
So
that
you
plainly
see
,
that
bare
Fear
can
never
be
a
lasting
and
steady
Principle
of
Religion
;
and
that
because
it
is
so
troublesome
,
that
Men
will
not
long
have
the
Patience
to
endure
it
.
But
as
for
Love
,
that
is
naturally
a
most
sweet
and
grateful
Passion
;
it
sooths
and
ravishes
the
Heart
,
and
puts
the
Spirits
into
a
brisk
and
generous
Motion
;
and
so
long
as
it
continues
pure
Love
,
is
always
attended
with
Joy
and
Pleasure
:
And
being
so
in
it self
,
it
is
much
more
so
when
it
is
terminated
upon
God
.
For
all
the
Disquietudes
of
Love
arise
from
the
Imperfections
of
its
Object
;
either
the
Person
beloved
is
coy
and
cruel
,
which
imbitters
the
Love
with
Sorrow
and
Regret
;
or
else
he
is
fickle
and
inconstant
,
which
inflames
it
with
Rage
and
Jealousy
.
But
when
our
Love
fixes
upon
God
,
it
hath
neither
of
these
Causes
of
Disturbance
;
for
he
is
infinitely
loving
unto
all
that
love
him
,
and
he
never
changes
the
Objects
of
his
Love
,
unless
they
change
,
and
prove
fickle
and
unconstant
in
their
Affection
to
him
.
For
whilst
he
hath
the
same
Reason
to
love
,
his
Love
is
always
the
same
,
and
is
as
constant
and
immutable
as
his
Being
.
So
that
in
the
Love
of
God
there
is
no
Reason
for
any
of
those
Griefs
and
Jealousies
that
are
so
commonly
intermingled
with
carnal
Loves
and
Affections
;
for
it
being
fixed
upon
an
Object
that
doth
so
well
deserve
,
and
will
so
amply
requite
it
,
it
can
find
nothing
there
but
infinite
Causes
of
Pleasure
and
Complacency
:
For
the
Object
of
our
Love
being
infinitely
lovely
,
and
infinitely
loving
,
the
Affection
must
needs
be
unspeakably
pleasing
and
grateful
.
So
that
the
Love
of
God
,
you
see
,
must
needs
be
sweet
and
serene
,
and
productive
of
the
most
delightful
and
ravishing
Emotions
,
there
being
nothing
in
him
but
what
tends
to
its
greatest
Content
and
Satisfaction
;
and
being
so
,
it
must
necessarily
prove
a
most
lasting
Principle
of
Obedience
to
him
;
because
wheresoever
it
is
,
it
is
always
attended
with
such
substantial
Pleasures
and
Delights
,
that
there
can
be
no
Temptation
to
extinguish
it
;
for
so
long
as
we
feel
nothing
in
it
but
what
is
highly
grateful
to
our
Natures
,
we
shall
be
so
far
from
using
Arts
to
quit
our selves
of
it
,
that
we
shall
think
it
our
greatest
Interest
to
promote
and
increase
it
.
For
still
the
more
we
love
him
,
the
better
we
shall
be
pleased
;
and
the
better
we
are
pleased
,
the
more
we
shall
endeavour
to
love
him
:
And
so
our
Pleasure
and
our
Love
will
mutually
provoke
and
augment
one
another
,
till
both
are
arrived
to
the
utmost
Height
of
their
Perfection
.
Thus
the
Love
of
God
,
you
see
,
is
a
lasting
Principle
;
't
is
a
Fire
that
can
live
upon
the
Fuel
which
it self
creates
;
and
maintain
it self
for
ever
in
Strength
and
Vigour
,
by
feeding
upon
the
Joys
and
Pleasures
which
it
produces
:
So
that
if
this
be
the
Principle
upon
which
we
do
obey
,
our
Religion
must
needs
be
lasting
and
steady
;
because
it
is
acted
and
animated
by
a
Principle
that
is
so
.
Having
thus
demonstrated
the
Proposition
in
the
Text
,
That
wheresoever
the
Love
of
God
is
,
it
will
express
it self
in
Obedience
to
his
Will
;
I
shall
now
conclude
the
whole
with
some
practical
Inferences
.
1.
From
hence
I
infer
,
how
necessary
it
is
to
the
very
Being
of
Religion
,
to
keep
up
good
Thoughts
of
God
in
the
World
;
because
without
such
,
Men
will
never
be
able
to
love
him
;
and
without
Love
,
they
will
never
be
reduced
to
a
through
Submission
to
his
heavenly
Will.
For
it
is
by
Love
alone
that
God
reigns
in
our
Hearts
,
and
doth
both
acquire
and
preserve
the
Empire
of
our
Souls
.
We
may
be
awed
into
a
forced
and
fawning
Submission
,
meerly
by
the
Dread
and
Terror
of
his
Power
,
and
be
obliged
to
serve
him
,
as
the
Indians
do
the
Devil
,
for
fear
he
should
do
us
a
Mischief
,
and
tear
us
in
pieces
;
but
this
is
meerly
the
Religion
of
Slaves
,
who
are
forced
to
undergo
one
Evil
for
fear
of
another
,
and
to
do
what
they
hate
for
fear
of
suffering
what
they
cannot
endure
.
And
as
Slaves
do
generally
hate
those
whom
they
fear
,
and
even
whilst
they
are
fawning
and
cringing
to
their
imperious
Masters
,
had
much
rather
cut
their
Throats
if
they
could
do
it
with
safety
;
so
when
Men
are
acted
in
their
Obedience
to
God
meerly
by
a
slavish
Dread
of
his
Vengeance
,
they
generally
hate
him
whilst
they
obey
him
;
and
if
it
were
in
their
power
,
would
rather
ungod
him
,
and
pull
him
down
from
his
Throne
,
than
render
him
those
Homages
which
they
dare
not
with-hold
.
Now
is
it
possible
,
that
he
who
knows
the
Hearts
of
Men
,
and
sees
the
inmost
Workings
of
their
Minds
,
should
ever
be
pleased
with
such
a
base
and
sordid
Religion
;
a
Religion
that
is
conjoyned
with
such
an
inveterate
Hatred
to
his
Person
and
Government
,
and
restrains
Men
only
by
the
Fear
of
Punishment
from
flying
in
his
Face
;
a
Religion
that
is
wholly
founded
in
Passion
,
that
causes
us
to
hate
him
,
as
well
as
to
fawn
upon
him
;
that
carries
in
it
a
secret
Antipathy
to
his
Nature
and
his
Laws
,
and
would
much
rather
vent
it self
in
an
open
Rebellion
,
than
in
a
forced
Submission
,
had
it
but
Power
enough
to
defend
it self
from
his
Fury
?
And
yet
this
is
the
best
Religion
that
Mankind
is
capable
of
without
the
Love
of
God
.
So
that
if
ever
we
intend
to
keep
up
a
generous
Religion
in
our
Souls
,
such
as
becomes
free-born
Minds
to
offer
to
the
great
Sovereign
of
the
World
;
we
must
be
sure
to
purge
out
all
those
sower
and
rigid
Notions
of
God
that
represent
him
any
ways
unlovely
to
us
.
2
ly
.
Hence
I
infer
,
how
miserably
those
Men
are
mistaken
,
that
make
any
Thing
a
Sign
of
their
Love
to
God
,
but
what
tends
to
their
keeping
his
Commandments
.
There
are
too
many
Persons
that
are
apt
to
measure
their
Affection
to
God
and
Christ
by
the
meer
Impressions
of
sensitive
Passion
,
because
upon
some
moving
and
affecting
Representations
of
those
amiable
Objects
,
they
feel
in
themselves
the
same
sensitive
Emotions
as
they
are
wont
to
do
when
they
fall
in
Love
with
other
Things
;
that
is
,
if
they
feel
their
Spirits
soothing
and
ravishing
their
Hearts
,
and
their
Hearts
diffusing
and
opening
themselves
to
let
in
those
soft
and
amorous
Spirits
,
they
conclude
themselves
presently
infinitely
in
love
with
God
,
and
with
their
Saviour
:
Whereas
many
times
all
this
is
meerly
the
Effect
of
an
amorous
Complection
,
tinctured
and
inflamed
with
Religious
Ideas
,
and
is
commonly
as
remote
from
the
Virtue
of
Love
,
as
Light
is
from
Darkness
,
or
Heaven
from
Hell
.
For
as
there
are
many
Men
who
are
sincerely
good
,
that
yet
cannot
raise
their
sensitive
Passions
in
their
Religious
Exercises
;
that
are
heartily
sorry
for
their
Sins
,
and
yet
cannot
weep
for
them
;
and
do
entirely
love
God
,
and
delight
in
his
Service
,
and
yet
cannot
move
their
Blood
and
Spirits
into
the
ravishing
Passions
of
sensitive
Love
and
Joy
:
So
on
the
other
hand
there
are
many
gross
Hypocrites
that
have
not
one
Dram
of
true
Piety
in
them
,
who
yet
in
their
Religious
Exercises
can
put
themselves
into
wonderous
Transports
of
bodily
Passion
;
who
can
pour
out
their
Confessions
in
Floods
of
Tears
,
and
cause
their
Hearts
to
dilate
into
Raptures
of
sensitive
Love
,
and
their
Spirits
to
tickle
them
into
Extasies
of
Joy
.
Which
is
purely
to
be
resolved
into
the
different
Tempers
of
Mens
Bodies
;
some
Tempers
being
naturally
so
calm
and
sedate
,
as
that
they
are
scarce
capable
of
being
disturbed
into
a
Passion
;
others
again
so
soft
and
tender
,
and
impressible
,
that
the
most
frivolous
Fancy
is
able
to
raise
a
Commotion
in
them
.
And
hence
we
see
that
some
People
can
weep
most
heartily
at
the
Misfortunes
of
Lovers
in
Plays
and
Romances
,
and
as
heartily
rejoyce
at
their
good
Successes
,
though
they
know
that
both
are
but
Fictions
and
mere
Ideas
of
Fancy
;
whereas
others
can
scarce
shed
a
Tear
,
or
raise
a
sensitive
Joy
at
the
real
Calamities
or
Prosperities
of
a
Friend
,
whom
yet
they
love
a
great
deal
better
than
others
can
be
supposed
to
do
their
feigned
and
Romantick
Hero's
.
And
yet
because
of
these
sensitive
Transports
which
Men
do
sometimes
feel
in
themselves
,
when
their
Fancies
have
been
chafed
a
while
with
a
pathetical
Description
of
God
,
they
presently
vote
themselves
his
Friends
and
Lovers
;
whereas
in
Truth
,
that
which
commonly
moves
their
Affection
,
is
not
any
thing
real
either
in
God
or
in
Christ
;
but
some
sensual
Beauty
attributed
to
them
in
fanciful
Descriptions
,
that
smites
their
carnalized
Fancies
.
For
generally
we
find
that
it
is
a
Metaphorical
God
and
Christ
that
such
Men
fall
in
love
with
;
they
set
up
an
Idol
of
God
and
Christ
in
their
Fancies
,
and
dress
it
in
such
carnal
Metaphors
and
Allusions
,
as
their
sensual
Minds
are
most
apt
to
be
taken
with
;
and
then
imagin
that
it
smiles
on
them
,
and
kisses
and
caresses
them
,
with
all
the
pretty
endearments
of
a
doating
Lover
;
whereupon
they
grow
so
extreamly
fond
of
it
,
that
they
are
not
able
to
forbear
hugging
and
dandling
it
:
But
alas
poor
Men
!
they
hug
the
Cloud
instead
of
the
Godess
;
and
while
they
think
they
have
God
and
Christ
in
their
Arms
,
embrace
nothing
but
a
Specter
of
their
own
Fancies
:
For
let
but
any
other
Person
,
though
it
were
only
the
Hero
of
a
Romance
,
or
the
Lover
of
a
Play
,
be
but
described
to
them
in
the
same
Language
,
and
the
same
glistering
Allusions
,
and
they
shall
experience
in
themselves
the
same
Passion
for
them
as
they
have
for
their
God
and
their
Saviour
.
Thus
in
the
Roman
Nunneries
and
Monasteries
we
generally
find
the
Monks
fall
in
Love
with
the
Virgin
Mary
,
whilst
the
Nuns
are
all
enamoured
with
Jesus
Christ
;
that
is
,
they
chuse
the
Objects
of
their
Love
according
to
the
different
Inclinations
of
their
Sexes
;
and
the
Reason
why
they
chuse
so
differently
,
is
no
other
than
this
,
that
they
both
frame
to
themselves
such
different
carnal
Ideas
of
the
different
Objects
of
their
Love
,
as
are
most
suitable
and
agreeable
to
their
carnal
Inclinations
;
but
very
commonly
neither
the
Monk
loves
the
Virgin
Mary
,
nor
the
Nun
,
Jesus
Christ
;
but
they
both
meerly
doat
upon
the
different
Images
of
their
own
Fancies
;
which
do
not
at
all
represent
those
divine
Beauties
for
which
those
sacred
Persons
do
so
well
deserve
to
be
beloved
.
And
thus
it
is
too
commonly
among
our selves
,
when
yet
we
pretend
to
be
zealous
Lovers
of
God
.
Wherefore
unless
we
have
a
mind
to
deceive
our selves
,
let
us
no
longer
depend
on
such
fallacious
Evidences
as
these
;
but
let
us
try
our
Love
of
God
by
his
own
Touch-stone
;
and
that
is
our
Obedience
to
his
heavenly
Will.
If
any
man
love
me
,
saith
our
Saviour
,
he
will
keep
my
Words
,
Jo.
xiv
.
23
.
and
ye
are
my
friends
,
if
ye
do
whatsoever
I
command
you
;
for
this
,
saith
St.
John
,
is
Love
,
that
ye
walk
after
his
Commandments
,
Eph.
ii
.
6
.
For
the
Love
of
God
and
of
Christ
being
a
rational
Love
,
is
only
to
be
valued
by
those
rational
Effects
it
produces
in
us
;
if
it
transform
us
into
the
Image
of
God
,
and
makes
us
love
what
he
loves
,
and
hate
what
he
hates
;
these
are
much
more
certain
Indications
of
our
Love
to
him
,
than
the
most
ravishing
Effects
of
sensitive
Passion
.
For
though
our
Hearts
were
melted
into
a
Transport
and
Fondness
to
him
,
yet
so
long
as
our
Hearts
and
our
Practices
are
incomplyant
to
his
Will
and
Laws
,
he
will
look
upon
us
,
and
deal
with
us
as
Hypocrites
and
Enemies
;
and
esteem
all
our
sensitive
Fondnesses
towards
him
,
but
as
the
base
Flatteries
of
Judas
;
who
kissed
him
,
and
then
betrayed
him
.
3
ly
.
Hence
I
infer
,
what
the
great
Reason
is
why
God
doth
so
strictly
enjoyn
us
to
love
him
.
For
there
is
no
Command
whatsoever
so
often
repeated
in
Scripture
,
as
this
of
loving
God
;
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
:
What
doth
the
Lord
thy
God
require
of
thee
,
but
to
love
him
?
O
love
the
Lord
all
ye
his
Saints
!
Take
heed
therefore
to
your selves
that
ye
love
the
Lord
your
God
.
These
,
and
a
world
of
other
reiterated
Injunctions
of
Love
,
do
we
meet
with
in
the
Sacred
Pages
.
But
how
comes
this
to
pass
?
Doth
God
need
our
Love
,
that
he
so
importunately
calls
for
it
?
Or
doth
it
contribute
any
thing
to
his
Happiness
,
to
see
himself
beloved
by
all
this
great
World
of
Beings
;
which
he
hath
made
,
and
which
he
hath
endued
with
the
Capacity
of
loving
him
?
No
,
no
;
though
doubtless
the
best
Thing
we
can
give
him
is
our
Love
,
yet
he
is
too
happy
in
himself
to
need
any
thing
of
ours
:
For
he
is
a
bottomless
Fountain
of
Happiness
,
circumscribing
all
those
Blisses
that
he
can
need
or
desire
within
the
boundless
Circle
of
his
own
Being
.
Or
doth
he
court
our
Love
meerly
that
he
may
glory
in
the
Number
of
his
Lovers
,
and
pride
himself
in
those
infinite
Flames
that
concenter
in
him
?
No
,
nor
this
neither
;
for
he
is
so
infinitely
glorious
in
himself
,
that
no
Act
of
ours
can
either
add
to
,
or
substract
from
his
Glory
;
which
amidst
all
the
Hallelujahs
of
Angels
and
Saints
,
and
all
the
Blasphemies
of
Men
and
Devils
,
shines
with
the
same
unvaried
Splendour
and
Brightness
;
and
is
neither
diminished
by
our
Hatred
,
nor
improved
by
our
Love
.
Well
then
,
if
neither
of
these
be
the
Reason
,
what
is
it
?
'T
is
true
,
the
Thing
is
infinitely
reasonable
in
it self
,
That
he
who
is
so
lovely
in
himself
,
should
be
beloved
;
and
that
all
our
Affections
should
be
united
in
him
,
who
is
the
Fountain
of
all
our
Beings
and
Well-Beings
:
And
God
who
is
the
Author
of
our
reasonable
Faculties
,
cannot
but
desire
that
we
should
act
reasonably
;
and
love
that
best
,
which
best
deserves
to
be
beloved
.
But
is
there
not
some
particular
End
for
which
God
doth
so
earnestly
crave
and
exact
our
Love
?
Yes
,
doubtless
there
is
;
and
such
as
is
every
way
worthy
of
him
that
hath
proposed
it
.
For
it
cannot
be
supposed
that
a
Being
infinitely
wise
,
should
ever
act
without
End
or
Aim
;
but
God
being
infinitely
happy
,
cannot
be
supposed
to
propose
any
End
for
his
own
Advantage
;
because
that
would
imply
,
that
he
wants
or
desires
some
Good
that
he
hath
not
;
and
consequently
,
that
he
is
not
happy
.
But
then
he
being
infinitely
good
as
well
as
happy
,
we
cannot
imagin
what
other
End
he
should
have
of
his
Actions
,
but
only
to
do
good
to
his
Creatures
,
and
promote
their
Happiness
;
and
consequently
,
the
End
and
Reason
for
which
he
doth
so
importunately
demand
our
Love
,
is
not
to
add
any
Thing
to
himself
,
but
to
do
good
to
us
;
for
our
goodness
extendeth
not
to
God
,
as
the
Psalmist
tells
us
,
xvi
.
2
.
And
though
the
Love
of
God
be
a
very
great
Perfection
to
our
Natures
,
yet
Job
tells
us
,
that
it
is
no
gain
at
all
to
God
,
that
we
make
our
ways
perfect
,
Job
xxii
.
3
.
But
though
it
is
none
to
God
,
yet
it
is
an
infinite
Gain
to
our selves
;
and
that
is
the
End
and
Reason
for
which
he
requires
it
:
For
,
as
I
have
already
shew'd
you
,
of
all
the
Principles
of
our
Obedience
to
God
,
Love
is
the
most
pregnant
and
fruitful
.
Now
God
requires
us
to
obey
him
for
our
own
Good
,
he
having
enjoyned
us
nothing
but
what
tends
to
the
Perfection
and
Happiness
of
our
Natures
;
and
he
requires
us
to
love
him
,
that
so
we
may
the
more
intirely
and
perfectly
obey
him
;
and
thereby
more
speedily
arrive
to
that
Happiness
for
which
his
infinite
Goodness
hath
designed
us
.
So
that
all
the
profit
both
of
our
Love
and
Obedience
,
accrues
to
our selves
;
't
is
we
only
that
reap
the
Fruit
of
our
own
Virtues
;
we
only
that
are
exalted
by
those
Homages
that
we
render
to
our
Maker
;
for
he
is
as
happy
without
our
Love
,
as
he
is
with
it
;
and
all
those
united
Flames
of
Angels
and
Saints
that
meet
and
concenter
in
him
,
add
not
one
spark
to
the
infinite
Element
of
his
Happiness
;
which
were
not
infinite
,
could
it
admit
of
Increase
:
But
the
Lovers
themselves
are
glorified
by
their
Love
;
and
because
they
are
so
,
God
requires
and
exacts
it
.
For
our
Love
being
the
great
Soul
of
our
Obedience
,
and
our
Obedience
the
necessary
Means
of
our
Happiness
,
the
Profit
of
both
must
necessarily
redound
to
our selves
:
and
't
is
we
only
that
must
be
inriched
and
glorified
by
them
.
For
this
Reason
therefore
God
requires
our
Love
,
that
it
may
be
a
living
Principle
to
Obedience
;
and
that
being
so
,
it
might
accelerate
our
Happiness
;
for
he
whose
Love
of
God
is
but
arrived
to
the
Degree
of
a
reigning
Principle
of
Obedience
,
so
as
that
his
Obedience
proceeds
more
from
his
Love
than
from
any
other
Passion
,
doth
already
border
on
the
heavenly
State
,
and
is
within
the
Confines
of
Perfection
.
For
as
for
the
Inhabitants
of
Heaven
,
they
are
all
acted
by
pure
Love
;
which
makes
their
Obedience
pure
and
perfect
:
They
see
God
face
to
face
;
and
by
their
Sight
are
all
inflamed
with
Love
to
him
;
and
by
their
Love
are
winged
with
everlasting
Vigour
and
Readiness
to
serve
him
;
and
all
their
Aversations
to
his
Heavenly
Will
being
swallowed
up
in
perfect
Love
,
they
not
only
obey
without
Murmuring
,
but
with
infinite
Ravishment
and
Pleasure
;
and
never
feel
themselves
more
in
Heaven
,
than
while
they
are
serving
,
praising
,
and
adoring
him
.
This
is
the
happy
State
of
those
heavenly
Lovers
;
and
to
this
we
are
approaching
with
full
Speed
,
while
we
obey
from
a
Principle
of
Love
:
For
Love
will
carry
us
on
with
Wind
and
Tide
,
from
one
Degree
of
Perfection
to
another
;
and
whilst
poor
slavish
Souls
that
are
acted
mainly
by
their
Fears
,
are
faign
to
tug
at
the
Oar
,
and
yet
creep
on
but
slowly
,
and
by
insensible
Degrees
;
we
shall
run
forwards
with
Ease
and
Speed
;
and
get
more
ground
at
one
stroak
,
than
they
can
in
twenty
.
For
in
one
good
Action
performed
out
of
Love
,
there
is
more
Virtue
and
Goodness
,
than
in
a
hundred
of
those
whereunto
we
are
dragged
by
our
own
Fears
and
Terrors
;
because
as
the
Degrees
of
Evil
,
so
the
Degrees
of
Good
in
all
Actions
,
are
to
be
measured
by
the
Degrees
of
Will
that
are
in
them
;
and
doubtless
in
those
good
Actions
,
that
have
Love
for
their
Principle
,
there
is
much
more
of
Will
than
in
those
that
proceed
from
Fear
and
Terror
;
and
consequently
,
our
Nature
being
perfected
by
good
Actions
,
and
more
or
less
perfected
by
them
,
the
more
or
less
of
Goodness
they
have
in
them
,
must
needs
be
much
more
perfected
by
the
good
Actions
of
Love
,
than
by
those
of
Fear
.
Whilst
therefore
we
are
acted
in
Religion
by
the
Love
of
God
,
our
Souls
are
upon
the
Wing
to
Perfection
,
and
in
a
swift
Tendency
to
the
heavenly
State
;
we
are
already
in
the
Neighbourhood
of
glorified
Saints
and
Angels
;
and
if
we
continue
our
Course
,
shall
soon
be
fit
for
their
Society
and
Converse
.
This
therefore
is
the
great
End
and
Reason
why
God
doth
so
importunately
claim
our
Love
,
because
this
of
all
others
is
the
most
perfective
Principle
of
our
Natures
,
and
consequently
the
most
conducive
to
our
Happiness
.
4
ly
.
And
lastly
,
from
hence
I
infer
,
of
what
vast
Importance
it
is
to
us
in
Religion
,
to
love
God
.
For
you
plainly
see
,
that
Love
is
not
only
a
Principle
of
Obedience
,
but
that
of
all
others
it
is
the
most
efficacious
and
operative
;
that
it
doth
not
only
engage
us
to
keep
God's
Commandments
,
but
that
it
enables
us
to
keep
them
most
universally
,
and
vigorously
,
and
chearfully
,
and
constantly
.
So
that
what
the
Apostle
saith
of
brotherly
Love
,
is
more
universally
true
of
the
Love
of
God
,
that
it
is
the
keeping
of
the
whole
Law
,
Rom.
xiii
.
10
.
that
is
,
causally
and
virtually
it
is
.
For
so
Love
is
that
universal
Cause
which
within
its
fruitful
Womb
contains
all
the
Particulars
of
our
Obedience
,
and
is
naturally
productive
of
them
all
;
So
that
virtually
it
is
all
Religion
;
it
is
Godliness
,
and
Temperance
,
and
Charity
,
and
Humility
,
and
Righteousness
,
and
Patience
;
being
the
common
Cause
and
Parent
of
them
all
.
For
Love
hath
an
universal
Respect
to
the
Will
of
the
Beloved
;
it
doth
not
chuse
what
is
easie
and
refuse
what
is
hard
,
but
likes
what
God
likes
,
and
disapproves
of
what
he
hates
;
his
Will
being
the
great
Reason
of
all
its
Choices
and
Refusals
:
And
whatsoever
things
in
particular
are
distastful
and
difficult
to
us
,
by
its
powerful
Oratory
it
renders
pleasant
and
easie
.
For
he
that
serves
God
out
of
Love
,
serves
him
with
Delight
;
and
he
that
serves
him
with
Delight
,
hath
no
Clog
to
incumber
him
;
none
of
those
Aversations
and
Antipathies
to
his
Service
;
that
do
so
load
and
depress
unwilling
Minds
;
he
doth
not
row
against
the
Current
of
Nature
,
but
acts
with
the
full
Inclination
of
his
Mind
,
and
so
feels
little
or
nothing
of
Drudgery
in
his
Religion
;
and
being
carried
on
with
a
full
Tide
of
Delight
,
he
goes
easily
and
chearfully
down
with
the
Stream
.
Of
such
vast
Importance
is
the
Love
of
God
to
our
Religion
,
that
it
not
only
produces
it
,
but
renders
it
easie
and
pleasant
;
so
that
without
some
Degree
of
this
,
our
Religion
can
have
neither
Being
nor
Well-being
;
and
it
is
as
possible
for
us
to
live
without
a
Soul
,
and
to
be
nourished
without
Food
,
as
it
is
for
our
Religion
to
be
,
and
to
thrive
without
the
Love
of
God
.
Wherefore
if
ever
we
would
be
Religious
indeed
,
if
ever
we
would
connaturalize
Religion
to
our
Souls
,
so
as
to
render
it
easie
and
delightsome
to
us
;
let
us
endeavour
to
kindle
this
heavenly
Fire
within
us
;
and
certainly
if
we
heartily
endeavour
it
,
we
cannot
fail
of
success
.
For
there
are
so
many
mighty
Reasons
to
engage
us
to
the
Love
of
God
,
so
many
invincible
Attractions
in
his
Nature
,
and
in
his
Love
towards
us
,
as
cannot
but
affect
us
if
we
seriously
ponder
and
consider
them
.
For
how
can
I
reflect
upon
that
amiable
Nature
of
his
,
in
which
there
is
an
harmonious
Concurrence
of
all
Beauties
and
Perfections
;
where
Wisdom
and
Goodness
,
Justice
and
Mercy
,
and
every
lovely
Thing
that
can
claim
or
deserve
a
rational
Affection
,
are
contempered
together
in
their
utmost
Degrees
of
Perfection
?
How
I
say
,
can
I
steadily
reflect
upon
such
a
Nature
as
this
,
without
being
charmed
and
captivated
with
the
Love
of
it
?
How
can
I
think
of
that
stupendous
Love
which
he
hath
expressed
towards
me
,
in
giving
me
my
Being
,
and
all
the
Blessings
I
enjoy
;
in
preparing
a
Heaven
of
immortal
Joys
for
me
,
and
sending
his
Son
from
thence
to
conduct
me
thither
,
without
being
all
inflamed
with
Love
to
him
?
Wherefore
let
us
seriously
set
our selves
to
the
Contemplation
of
God
,
of
the
Loveliness
of
his
Nature
,
and
of
his
infinite
Kindness
to
us
and
all
his
Creation
.
Let
us
repeat
the
Thoughts
of
these
Things
upon
our
Minds
,
and
never
give
over
pressing
our selves
with
those
infinite
Reasons
we
have
to
love
him
,
till
we
feel
the
heavenly
Fire
begin
to
kindle
within
our
Breasts
;
and
then
let
us
never
give
over
feeding
and
blowing
it
with
these
divine
Considerations
,
till
it
rise
up
into
a
triumphant
Flame
.
And
then
we
shall
feel
our selves
animated
with
a
new
Soul
,
and
inspired
with
so
much
Life
and
Activity
in
Religion
,
as
that
from
our
Experience
we
shall
be
able
to
subscribe
to
the
Truth
of
the
Text
,
This
is
the
Love
of
God
,
this
the
most
natural
Expression
and
inseparable
Effect
of
it
,
That
we
keep
his
Commandments
.
1
JOHN
V.
3
.
—
And
his
Commandments
are
not
grievous
.
I
Proceed
now
to
the
next
Part
of
the
Text
,
viz.
the
Motive
by
which
this
obedient
Love
of
God
is
enforced
;
and
his
Commandments
are
not
grievous
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
not
heavy
,
or
burthensome
;
they
have
no
such
Weight
or
Difficulty
in
them
,
as
ought
in
reason
to
discourage
us
from
keeping
them
.
For
in
these
Words
the
Apostle
seems
to
anticipate
an
Objection
;
alas
if
this
be
the
Love
of
God
to
keep
his
Commandments
,
what
Man
is
able
to
love
him
?
for
if
his
Commandments
are
not
absolutely
impossible
,
yet
are
they
at
least
so
extremely
difficult
,
that
scarce
any
Man
can
have
the
Courage
to
undertake
the
Performance
of
them
.
This
,
saith
our
Apostle
,
is
a
mighty
Mistake
,
or
a
wretched
Pretence
for
Mens
Sloth
and
Idleness
;
for
verily
and
truly
the
Commands
of
God
have
no
such
Difficulty
in
them
,
but
are
in
themselves
very
gentle
and
easie
to
be
born
.
And
with
this
Assertion
our
blessed
Saviour
doth
most
perfectly
accord
,
Mat.
xi
.
30
.
My
yoke
is
easie
,
and
my
burthen
is
light
.
And
the
Prophet
David
makes
it
not
only
easie
,
but
delightful
,
Psal.
xix
.
8
.
The
Statutes
of
the
Lord
are
right
,
rejoycing
the
heart
;
the
Commandments
of
the
Lord
are
pure
,
enlightning
the
eyes
.
And
then
in
the
10
th
Verse
he
tells
us
,
that
they
are
more
to
be
desired
than
gold
,
yea
than
much
fine
gold
;
and
sweeter
than
honey
,
or
the
honey-comb
.
So
far
they
are
from
being
Toils
and
Burthens
,
that
in
Reality
they
are
Pleasures
and
Recreations
.
But
farther
to
demonstrate
this
Truth
to
you
,
That
God's
Commands
are
not
burthensome
and
difficult
,
I
shall
do
these
two
things
.
-
I.
Shew
you
that
they
are
facile
and
easie
in
themselves
.
-
II.
That
Christ
by
what
he
hath
done
,
hath
rendred
them
much
more
facile
than
they
are
in
themselves
.
I.
That
the
Commands
of
God
are
facile
and
easie
in
themselves
:
And
this
will
evidently
appear
if
we
consider
,
-
1.
That
whatsoever
they
enjoyn
hath
some
natural
Good
appendent
to
it
.
-
2.
That
every
Thing
which
they
enjoyn
is
highly
agreeable
to
our
reasonable
Natures
.
-
3.
That
They
are
all
perfective
of
our
Natures
,
and
conducive
to
our
Happiness
.
-
4.
That
in
themselves
they
are
plain
and
simple
,
and
direct
,
and
have
no
Intricacies
or
Labyrinths
in
them
.
-
5.
That
they
are
all
so
inseparably
connected
to
one
another
,
that
they
mutually
promote
and
help
forwards
each
other
.
1.
That
whatsoever
they
enjoyn
hath
some
natural
Good
inseparably
appendent
to
it
,
to
sweeten
and
endear
it
.
The
great
and
wise
First-Mover
hath
so
ordered
Things
in
the
Course
of
Motion
which
he
hath
established
,
that
such
and
such
Actions
should
be
ordinarily
attended
with
such
and
such
Effects
and
Consequents
;
and
this
is
one
great
Way
by
which
he
hath
signified
to
the
World
his
Dislike
or
Approbation
of
humane
Actions
by
the
Effects
and
Consequents
which
he
hath
chained
and
annexed
to
them
.
If
in
the
Course
of
Things
which
he
hath
established
,
such
an
Action
be
ordinarily
attended
with
a
good
Effect
,
he
thereby
signifies
his
Approbation
of
it
,
and
declares
that
it
is
his
Will
and
Pleasure
that
we
should
do
and
persevere
in
doing
it
:
But
if
the
Consequents
which
in
the
Course
of
Nature
are
ordinarily
linked
to
such
an
Action
are
evil
and
hurtful
,
he
thereby
declares
his
Dislike
and
Abhorrence
of
it
;
and
that
it
is
his
Will
and
Pleasure
that
we
should
carefully
and
constantly
avoid
it
.
For
the
great
Author
of
our
Beings
hath
so
framed
our
Natures
,
and
placed
us
in
such
Circumstances
and
Relations
,
that
there
is
nothing
vicious
but
is
also
injurious
to
us
;
nothing
virtuous
but
is
advantagious
;
and
in
this
the
Good
and
Evil
of
all
humane
Virtues
and
Vices
do
consist
;
and
't
is
purely
for
this
Reason
,
why
he
forbids
the
one
and
commands
the
other
;
because
he
is
our
Friend
,
and
would
not
have
us
neglect
any
Thing
that
tends
to
our
Good
,
nor
do
any
Thing
that
is
hurtful
and
injurious
to
us
;
and
because
he
knows
that
while
we
are
thus
framed
,
and
do
continue
in
these
Circumstances
and
Relations
,
it
is
impossible
but
Virtue
should
be
an
Advantage
,
and
Vice
a
Mischief
to
our
Natures
.
And
indeed
the
great
Sanction
of
the
Law
of
Nature
,
is
nothing
else
but
that
natural
Good
and
Evil
which
is
ordinarily
consequent
to
the
Actions
which
it
commands
and
forbids
.
For
when
God
had
no
otherwise
revealed
himself
to
the
World
than
only
by
the
established
Course
and
Nature
of
Things
,
that
was
the
only
Bible
whereby
Mankind
could
be
instructed
in
his
Will
and
Pleasure
;
and
there
being
no
Threats
or
Promises
antecedently
annexed
unto
bad
and
good
Actions
,
his
Will
and
Pleasure
concerning
our
doing
or
avoiding
them
,
was
only
visible
in
those
good
or
bad
Effects
and
Consequences
,
which
in
the
Course
of
Nature
he
had
made
necessary
to
them
.
And
indeed
the
Moral
Good
and
Evil
of
all
Actions
,
is
finally
to
be
resolved
into
the
natural
Good
and
Evil
that
is
appendent
to
them
;
for
therefore
our
Actions
are
morally
good
,
because
they
are
naturally
beneficial
to
us
;
and
therefore
are
they
morally
evil
,
because
they
are
naturally
prejudicial
and
hurtful
;
and
those
that
are
neither
of
these
,
are
indifferent
Actions
;
and
stand
in
the
middle
between
Good
and
Evil.
And
indeed
this
Distinction
of
Actions
by
their
Effects
and
Consequents
,
is
in
most
Particulars
so
plain
and
sensible
,
that
all
the
World
hath
taken
Notice
of
it
:
For
whereas
all
good
Actions
have
an
apparent
Tendency
either
to
the
Publick
Good
,
wherein
our
own
Private
is
involved
,
or
to
our
own
animal
and
sensitive
Good
,
our
Quiet
,
and
Health
,
and
Reputation
,
and
Prosperity
;
or
to
the
Perfection
of
our
rational
Natures
,
and
the
sovereign
Pleasure
and
Happiness
of
our
Minds
;
all
bad
Actions
tend
directly
contrary
,
either
to
the
Damage
and
Ruine
of
the
Publick-Weal
,
or
to
the
Hurt
and
Prejudice
of
our
animal
and
sensitive
Felicity
;
to
the
diseasing
of
our
Bodies
,
the
staining
our
Names
,
or
the
impoverishing
our
Estates
;
or
to
the
defacing
and
blemishing
the
Beauty
of
our
rational
Natures
,
and
the
Interruption
and
Disturbance
of
all
the
Pleasures
and
Felicities
of
our
Minds
.
And
this
Distinction
of
good
and
evil
Actions
is
so
immutably
fixed
in
the
Nature
of
Things
,
that
it
can
never
be
obliterated
,
until
God
wholly
alters
the
Course
of
his
Creation
,
and
impresses
quite
contrary
Laws
of
Motion
on
it
.
For
so
long
as
we
continue
what
we
are
in
the
same
Nature
and
Circumstances
,
and
Relations
to
God
and
one
another
,
Righteousness
and
Godliness
,
Humility
and
universal
Love
must
necessarily
be
good
for
us
;
and
their
Contraries
bad
and
destructive
to
our
Happiness
.
Now
this
wise
and
excellent
Constitution
of
Things
doth
very
much
tend
to
the
facilitating
of
Virtue
and
Goodness
to
us
.
For
when
Things
are
so
constituted
that
it
is
become
our
Interest
as
well
as
our
Duty
to
pursue
Virtue
and
eschew
Vice
;
when
that
which
distinguishes
our
Duty
from
our
Sin
,
is
the
good
that
it
doth
us
,
and
the
apparent
Tendency
it
hath
to
our
Happiness
;
this
,
if
we
love
our selves
,
must
needs
very
much
endear
and
recommend
it
to
us
:
For
now
we
serve
our selves
in
serving
our
Maker
,
the
substance
of
all
whose
Injunctions
is
no
more
than
this
,
that
we
should
pursue
our
own
Happiness
by
doing
all
those
Things
which
are
necessary
thereunto
.
I
confess
had
he
made
those
Actions
which
are
our
Sins
to
be
our
Duty
,
we
had
then
some
Reason
to
complain
;
for
then
we
should
have
been
bound
in
pure
Obedience
to
God
to
damnify
our selves
;
and
like
the
wretched
Priests
of
Baal
,
to
cut
and
slash
our
own
Bodies
and
Souls
meerly
to
humour
and
gratify
the
Divinity
whom
we
adore
;
then
in
obeying
him
we
must
have
acted
our
own
Tragedy
,
and
made
our selves
miserable
in
pure
Loyalty
to
our
Maker
.
For
there
is
such
an
inseparable
Bane
clings
to
all
vicious
Actions
as
necessarily
renders
them
destructive
and
venomous
;
and
we
may
as
soon
clip
off
the
Sun-beams
with
a
Pair
of
Scissers
,
as
separate
Vice
from
its
mischievous
Consequences
.
But
now
when
the
Sum
of
all
that
God
requires
of
us
is
to
be
good
to
our selves
,
and
Friends
to
our
own
Happiness
;
to
do
what
is
beneficial
,
and
avoid
what
is
hurtful
to
us
;
when
every
Command
of
his
is
an
Instance
of
his
Love
to
us
,
and
exacts
nothing
of
us
but
what
we
would
have
done
of
our
own
Accord
,
had
we
but
known
what
is
good
for
us
as
well
as
he
;
and
loved
our selves
as
well
as
he
loves
us
:
In
a
word
,
when
at
the
End
of
every
good
Action
there
stands
some
natural
Good
beckning
and
inviting
us
to
it
;
and
at
the
End
of
every
bad
One
some
natural
Evil
to
warn
and
affright
us
from
coming
at
it
;
so
that
we
cannot
run
from
any
Duty
into
any
Sin
,
without
leaving
a
Benefit
for
a
Mischief
,
and
leaping
out
of
some
Degree
of
Happiness
into
some
Degree
of
Misery
:
When
things
I
say
are
thus
,
as
it
is
apparent
they
are
,
with
what
Conscience
can
we
complain
that
our
Duty
is
burthensome
and
uneasie
?
This
therefore
is
one
great
Reason
why
God's
Commands
cannot
be
grievous
,
because
they
require
nothing
but
what
is
beneficial
,
and
forbid
nothing
but
what
is
hurtful
and
injurious
to
us
.
And
sure
no
Man
can
have
Reason
to
complain
,
that
is
forbid
Poyson
,
and
commanded
to
eat
nothing
but
what
is
wholsome
and
nourishing
.
2
ly
.
Another
Thing
that
facilitates
the
Commands
of
God
is
this
,
That
they
are
highly
agreeable
to
our
reasonable
Natures
.
And
hence
the
Apostle
calls
the
whole
of
our
Religion
a
reasonable
Service
,
Rom.
xii
.
1
.
And
for
the
Truth
of
this
I
dare
appeal
to
any
considering
Man
in
the
World
,
whether
those
Virtues
which
God
hath
enjoyned
be
not
in
their
own
Nature
far
more
reasonable
than
any
of
the
Contrary
Vices
;
whether
(
supposing
there
be
a
God
that
made
and
governs
the
World
;
and
from
whom
we
derive
our
Beings
,
and
all
the
Blessings
we
enjoy
or
expect
)
it
be
not
much
more
reasonable
in
the
Nature
of
the
Thing
,
that
we
should
worship
and
revere
,
and
love
and
honour
,
and
obey
him
,
than
that
we
should
neglect
and
despise
,
blaspheme
and
rebel
against
him
;
or
whether
we
can
behave
our selves
so
unworthily
to
One
that
hath
deserved
so
well
at
our
hands
,
without
doing
the
greatest
Violence
to
our
own
Reason
;
whether
since
we
are
all
of
us
reasonable
Beings
,
and
our
Reason
is
the
noblest
Ingredient
of
our
Natures
,
it
doth
not
much
better
become
us
to
subject
our
blind
Passions
and
Appetites
,
to
those
eternal
Rules
of
Temperance
which
Right
Reason
prescribes
,
than
to
let
loose
the
Reins
to
them
,
and
suffer
them
to
run
headlong
into
all
Excesses
and
Riots
;
whether
since
we
are
incorporated
into
the
great
Society
of
Mankind
,
it
be
not
much
more
conducive
to
the
Good
of
the
Whole
to
behave
our selves
justly
and
honestly
,
charitably
and
obliging
one
towards
another
,
than
to
defraud
and
oppress
,
malign
and
persecute
one
another
.
I
dare
appeal
to
any
Man
that
hath
ever
thought
twice
of
these
Matters
,
whether
in
point
of
Reasonableness
,
the
Advantage
is
not
wholly
on
the
side
of
Virtue
;
yea
,
and
whether
the
opposite
Vices
compared
with
these
Virtues
,
seem
not
as
extravagant
as
the
wildest
Freaks
of
a
Mad-man
,
compared
with
the
wise
Managements
of
a
Minister
of
State
.
But
I
need
not
appeal
to
particular
Men
in
this
Matter
,
since
all
the
reasonable
World
is
agreed
in
the
point
,
and
the
Men
of
all
Ages
and
Nations
,
and
Religions
,
how
much
soever
in
other
points
they
have
dissented
from
one
another
,
yet
in
this
have
still
been
unanimous
,
That
Virtue
is
the
wisest
and
most
reasonable
Thing
in
the
World
,
and
Vice
the
most
absurd
and
irrational
;
and
this
not
only
in
the
general
,
but
in
all
those
particular
Instances
of
Virtue
and
Vice
which
Christianity
commands
and
forbids
.
For
excepting
the
two
Sacraments
,
and
believing
in
Jesus
Christ
,
and
the
Observation
of
the
Lord's
Day
,
which
are
the
instituted
Means
of
our
Religion
,
there
is
nothing
made
Matter
of
Duty
to
us
,
but
what
all
the
wise
World
had
long
before
pronounced
most
highly
fit
and
reasonable
.
This
therefore
must
needs
render
the
Commands
of
God
very
easie
to
us
,
that
they
do
so
perfectly
agree
with
our
reasonable
Natures
,
and
require
nothing
of
us
either
to
be
done
or
avoided
,
but
what
the
Reason
of
every
wise
Man
would
have
obliged
him
to
,
whether
God
had
commanded
it
or
no.
So
that
now
to
facilitate
our
Duty
,
we
have
the
full
Concurrence
of
our
Reason
,
which
upon
due
and
impartial
Consideration
cannot
but
approve
and
recommend
it
to
us
as
the
most
reasonable
Thing
in
the
World
;
and
if
it
be
so
,
how
is
it
possible
that
it
should
be
in
its
own
Nature
grievous
?
Is
it
so
hard
a
Matter
for
Men
to
act
like
Men
,
and
not
to
live
their
own
Reverse
and
Antipodes
?
Is
it
such
a
mighty
Burthen
to
comply
with
the
most
genuine
Inclinations
of
our
Nature
,
and
to
swim
with
the
full
Tide
and
Current
of
our
Reason
,
in
obeying
those
Commands
which
are
so
far
from
offering
any
Violence
to
our
Faculties
,
that
they
have
their
full
Consent
and
Approbation
?
Let
Men
say
and
teach
what
they
please
,
't
is
as
apparent
as
the
Sun
,
that
the
Difficulties
of
Religion
commence
not
so
much
upon
the
Stock
of
Nature
,
as
of
Education
and
evil
Habits
and
Customs
;
for
in
all
other
Instances
,
that
which
is
natural
is
always
facile
and
easie
;
and
if
Reason
be
the
Nature
of
a
Man
,
Religion
must
be
either
natural
or
unreasonable
.
So
that
Religion
disagrees
with
us
upon
no
other
Account
,
but
only
because
we
disagree
with
our selves
;
and
it
just
so
far
crosses
us
,
as
we
do
the
Current
of
our
own
rational
Natures
.
We
have
sophisticated
our
Natures
with
the
Intermixtures
of
sensual
and
devilish
Habits
,
and
they
are
these
that
the
Commands
of
God
do
agrieve
;
and
so
't
is
not
the
Man
that
is
so
burthened
with
Religion
,
but
't
is
either
the
Beast
,
or
the
Devil
that
is
in
him
.
3
ly
.
Another
Thing
that
facilitates
God's
Commands
is
this
,
That
they
are
mightily
furthered
and
promoted
by
all
the
natural
Instincts
and
Passions
of
human
Nature
.
There
are
certain
Propensions
in
human
Nature
antecedent
to
all
Reason
and
Discourse
,
that
seem
to
be
implanted
in
us
by
the
wise
Author
of
our
Beings
,
for
no
other
End
but
only
to
minister
to
Virtue
and
Religion
;
such
in
particular
are
Self-Love
,
the
Love
of
Truth
,
and
of
Pleasure
,
Commiseration
and
Gratitude
,
and
Affectation
of
Praise
;
all
which
do
discover
themselves
in
us
in
our
early
Infancy
,
before
we
are
capable
of
discoursing
our selves
into
them
.
For
even
in
young
Infants
you
may
observe
a
great
Inclination
to
defend
themselves
,
and
to
repel
Injuries
,
which
proceeds
from
the
Principle
of
Self-love
that
is
in
them
;
a
vehement
Desire
of
what
seems
good
to
them
,
and
a
great
Displeasure
when
they
perceive
themselves
deceived
;
the
later
of
which
must
proceed
from
their
Love
of
Truth
,
as
the
former
from
their
Love
of
Goodness
.
Again
,
when
they
see
a
miserable
Object
,
or
one
whom
they
think
so
,
they
presently
bemoan
it
,
and
express
by
their
Actions
a
very
earnest
Desire
to
defend
and
relieve
it
;
which
proceeds
from
that
natural
Commiseration
that
is
in
them
.
Again
,
as
soon
as
they
are
able
to
distinguish
Faces
and
Persons
,
we
see
they
express
the
greatest
Love
and
Fondness
to
those
that
tend
and
feed
them
,
and
do
them
most
good
;
which
is
a
plain
Expression
of
their
natural
Gratitude
.
And
as
soon
as
they
understand
the
Meaning
of
Words
or
Actions
,
they
shew
themselves
highly
pleased
when
they
are
commended
and
applauded
,
and
much
grieved
and
ashamed
when
they
are
derided
and
exposed
;
which
plainly
discovers
their
natural
Affectation
of
Praise
.
These
and
such
like
Instincts
and
Propensions
there
are
found
in
human
Nature
,
which
being
well
managed
and
improved
by
our
Reason
,
prove
excellent
Instruments
of
Virtue
and
Religion
;
and
do
very
much
facilitate
and
further
our
Practice
of
them
.
For
this
our
natural
Self-love
being
guided
by
our
Reason
,
doth
strongly
incline
us
to
serve
and
obey
God
,
who
being
the
most
powerful
Agent
in
the
World
,
can
do
us
the
greatest
Good
if
we
please
him
,
and
the
greatest
Hurt
if
we
affront
and
provoke
him
;
so
that
as
we
love
our
selves
,
it
concerns
us
to
use
all
reasonable
Ways
to
endear
and
reconcile
our selves
to
him
.
Thus
our
natural
Desire
of
Good
,
if
conducted
by
our
Reason
,
will
incline
us
to
do
the
best
Actions
,
since
from
these
the
greatest
Good
will
necessarily
redound
to
us
;
and
our
Love
of
Truth
by
good
Management
may
be
easily
improved
into
Honesty
and
Sincerity
,
and
an
universal
Abhorrence
of
Vice
upon
the
Account
of
those
notorious
Cheats
and
Impostures
that
are
in
it
.
Thus
also
by
the
Bias
of
our
natural
Commiseration
,
we
are
strongly
inclined
to
Charity
and
Beneficence
,
and
universal
Love
;
and
by
its
own
innate
Gratitude
our
Nature
is
propense
to
the
Love
of
God
,
who
is
our
Sovereign
Benefactor
;
to
honour
and
obey
our
Parents
,
and
do
all
the
Acts
and
Offices
of
a
noble
and
generous
Friendship
.
And
to
name
no
more
,
thus
by
our
natural
Affectation
of
Praise
we
are
strongly
inclined
to
do
praise-worthy
Things
,
and
consequently
to
exercise
our selves
in
all
those
amiable
Virtues
,
which
by
common
Consent
are
lookt
upon
as
the
Graces
and
Ornaments
of
human
Nature
.
Thus
by
all
those
Instincts
that
God
hath
implanted
in
our
Natures
,
we
are
inclined
to
Virtue
,
and
Obedience
to
his
Will
:
And
for
this
Reason
chiefly
hath
he
implanted
them
in
us
,
because
they
are
excellent
Instruments
of
Religion
,
having
in
them
such
a
natural
Aptitude
and
Proneness
to
facilitate
our
Duty
by
inclining
us
to
it
,
and
to
farther
us
in
Holiness
and
Virtue
.
I
confess
,
there
are
none
of
these
Instincts
but
may
be
improved
into
Vices
;
nor
is
there
any
Thing
so
good
,
but
what
may
be
perverted
to
very
bad
Purposes
:
And
if
Men
will
abuse
themselves
,
and
willfully
deboach
the
Instincts
of
their
Nature
,
there
is
no
Remedy
for
their
Folly
;
and
they
must
thank
themselves
when
they
feel
the
dismal
Effects
of
it
.
But
this
I
think
is
plain
,
that
there
are
no
Propensions
in
human
Nature
,
but
what
are
much
more
improvable
into
Virtue
than
into
Vice
;
and
if
Men
would
but
use
themselves
well
,
and
as
it
becomes
reasonable
Creatures
to
do
,
they
would
doubtless
find
themselves
very
much
farthered
in
their
Duty
by
the
natural
Instincts
which
God
hath
implanted
within
them
.
And
this
is
a
mighty
Advantage
on
Virtues
side
,
that
it
is
thus
aided
and
assisted
with
all
the
Instincts
of
our
Natures
;
which
like
obedient
Handmaids
,
are
most
readily
inclined
to
execute
its
Commands
,
and
minister
to
its
Pleasure
and
Interest
.
How
then
is
it
possible
that
Religion
in
it self
should
be
burthensome
and
grievous
to
us
,
when
the
Propensions
of
our
Nature
do
so
fairly
comply
with
it
,
and
it
is
helped
forwards
and
promoted
by
all
their
united
Force
and
Influence
?
'T
is
difficult
indeed
for
a
Man
to
go
against
the
Grain
;
but
to
act
according
to
Nature
,
to
follow
our
own
Propensions
,
and
to
do
what
we
are
inclined
to
by
natural
Instinct
,
is
doubtless
the
easiest
Thing
in
the
World
.
4
ly
.
Another
Thing
that
makes
those
Virtues
which
God
Commands
to
be
easie
is
this
,
that
they
are
all
so
inseparably
connected
to
one
another
,
that
they
mutually
promote
and
help
forward
each
other
;
For
all
the
Virtues
are
so
mutually
concatenated
,
that
the
stirring
of
any
one
Link
moves
the
whole
Chain
.
Thus
for
Instance
,
the
true
Knowledge
of
God
naturally
inflames
the
Soul
with
the
Love
of
him
;
and
then
the
Love
of
him
insensibly
transforms
her
into
the
Image
of
his
beloved
Goodness
;
for
he
that
loves
God
must
needs
be
inamoured
with
that
divine
Goodness
which
is
the
Root
of
his
Love
:
And
while
he
is
ravished
with
the
Sweetness
of
his
Good
Will
,
the
Undeservedness
of
his
Grace
,
and
the
Clemency
of
his
Pardon
,
an
heavenly
Spirit
steals
into
his
Soul
,
and
he
loves
,
and
becomes
like
God
so
both
at
once
,
that
like
a
Wedg
of
Steel
,
he
is
transformed
into
the
Likeness
of
the
Fire
that
heats
him
;
and
is
all
inflamed
and
inlightened
at
the
same
Moment
.
And
as
he
burns
with
Love
,
so
he
resembles
the
Goodness
that
set
him
on
Fire
,
and
becomes
pure
as
that
is
pure
,
and
holy
as
that
is
holy
,
and
just
and
merciful
as
that
heavenly
Original
is
which
he
copies
and
transcribes
.
Thus
wheresoever
the
Love
of
God
is
,
it
hath
all
the
god-like
Virtues
attending
it
;
and
that
being
the
first
Link
in
the
heavenly
Chain
,
whensoever
it
moves
,
it
communicates
Motion
to
all
the
rest
.
For
he
that
heartily
loves
God
,
will
love
those
whom
God
loves
;
and
so
the
Love
of
God
will
draw
Brotherly-Charity
after
it
;
and
he
who
loves
those
whom
God
loves
,
will
be
just
and
righteous
in
his
Dealings
and
Deportment
towards
them
;
and
so
Brotherly-charity
will
draw
Righteousness
after
it
:
And
he
that
demeans
himself
justly
and
righteously
towards
others
,
will
neither
undervalue
them
,
nor
overvalue
himself
;
and
so
Righteousness
will
draw
Humility
after
it
:
And
he
that
doth
not
over-value
himself
,
is
fairly
disposed
to
be
sober
in
all
his
Passions
;
and
so
Humility
draws
Temperance
and
Sobriety
,
and
Meekness
after
it
.
Thus
one
Virtue
smoothens
the
Way
to
another
,
and
makes
it
not
only
possible
but
easie
;
for
there
is
such
a
near
Neighbourhood
between
these
heavenly
Sisters
,
that
when
we
are
arrived
at
one
,
we
pass
insensibly
to
the
next
;
and
so
on
by
Degrees
,
till
we
are
gone
round
with
them
all
.
For
though
there
be
not
an
immediate
Dependence
of
every
Virtue
upon
every
one
Virtue
,
so
as
to
make
it
necessary
for
a
Man
to
have
all
Virtues
in
every
Moment
that
he
hath
one
;
for
a
Man
may
be
charitable
,
and
yet
not
presently
humble
;
as
he
may
be
just
,
and
yet
not
immediately
temperate
:
Yet
there
is
so
near
a
Dependence
between
them
,
that
one
always
disposes
the
Mind
for
another
;
this
Virtue
always
makes
way
for
its
next
Neighbour
,
and
that
for
its
next
,
and
so
on
all
around
the
whole
Circle
of
Virtues
.
Thus
Humility
naturally
disposes
the
Mind
to
Meekness
,
Meekness
to
Charity
,
Charity
to
Justice
,
Justice
to
Devotion
,
(
which
is
giving
God
his
Due
)
and
Devotion
to
Heavenly-mindedness
and
Contempt
of
the
World
;
and
so
all
along
there
is
a
gentle
and
easie
Transition
from
one
to
t'
other
.
Now
this
must
needs
mightily
facilitate
the
Virtues
of
Religion
,
that
they
are
so
nearly
confederated
to
each
other
,
and
so
do
naturally
contribute
to
each
others
Assistance
.
For
whereas
if
it
were
not
for
this
there
would
still
be
the
same
Difficulty
in
practising
the
second
Virtue
as
there
is
in
practising
the
first
,
and
in
practising
the
third
as
there
is
in
practising
the
second
,
and
so
every
single
Virtue
would
be
equally
difficult
;
now
the
main
Difficulty
lies
in
the
first
we
begin
with
,
for
by
practising
of
that
we
shall
be
so
well
disposed
for
the
next
,
that
afterwards
we
shall
go
on
with
much
more
Ease
and
Pleasure
;
for
the
first
Virtue
being
set
a
going
,
like
the
First-moving
Heaven
,
will
communicate
its
Motion
from
Orb
to
Orb
,
from
one
Virtue
to
another
,
till
the
whole
Sphere
whirls
round
in
an
harmonious
Order
.
Thus
all
the
Virtues
you
see
do
naturally
lighten
and
ease
one
another
,
and
every
one
contributes
something
to
make
every
one
more
easie
;
so
that
had
we
but
the
Courage
to
begin
to
practise
them
,
we
should
find
they
would
every
day
grow
more
easie
and
easie
to
us
,
and
that
not
only
because
we
should
be
more
and
more
Habituated
to
them
,
but
because
they
being
mutually
allyed
to
one
another
,
the
stronger
they
grow
the
more
vigorously
they
must
farther
and
promote
each
other
.
5
ly
.
And
lastly
,
Another
Thing
that
makes
the
Virtues
that
God
hath
commanded
us
easie
is
this
,
that
in
themselves
they
are
plain
and
simple
and
direct
,
and
have
no
Intricacies
or
Labyrinths
in
them
.
As
for
Sin
and
Wickedness
it
is
an
inextricable
Labyrinth
,
in
which
the
further
a
Man
goes
the
more
he
will
perplex
and
lose
himself
;
it
is
a
boundless
Wilderness
whose
Paths
do
all
thwart
and
cross
one
another
.
For
all
Vices
consist
in
Extremes
,
and
are
either
the
Excesses
or
Defects
of
Virtue
;
so
that
there
are
two
Vices
to
one
Virtue
,
and
both
are
Extremes
thwarting
and
running
counter
to
one
another
.
Now
amidst
this
great
Diversity
and
Contrariety
of
Vices
the
Sinner
must
needs
be
extremely
amazed
and
distracted
;
for
his
Lusts
are
so
infinite
that
he
can
see
no
End
of
them
,
they
do
so
cross
and
interfere
with
each
other
that
while
he
humours
one
he
displeases
another
.
For
in
gratifying
his
Sordidness
he
affronts
his
Pride
,
and
in
feeding
his
Covetousness
starves
his
Sensuality
;
so
that
his
wretched
Soul
wanders
among
infinite
Cross-ways
,
and
is
miserably
distracted
by
its
own
contrary
Desires
,
which
,
like
Acteons
Hounds
,
are
continually
worrying
and
tearing
her
in
pieces
.
But
all
the
Paths
of
Virtue
lie
strait
forwards
between
the
vicious
Extremes
,
and
like
Parallel
Lines
do
never
interfere
with
one
another
;
they
never
raise
any
contrary
Desires
,
nor
distract
our
Minds
with
inconsistent
Passions
;
but
all
their
Motions
are
regular
and
uniform
,
conspiring
with
and
promoting
one
another
.
For
the
Truth
of
it
is
,
Virtue
is
all
but
one
intire
Thing
,
much
like
the
Center
of
a
Circle
,
which
though
many
Lines
are
drawn
from
it
round
about
,
and
it
is
look'd
upon
sometimes
as
the
Term
of
this
Line
,
and
sometimes
of
that
,
yet
it
is
one
Term
to
them
all
,
and
is
in
it self
undivided
:
So
is
Virtue
but
one
intire
Perfection
,
though
it
seem
to
be
diversified
in
regard
of
the
many
Affections
that
it
moderates
,
and
the
several
Actions
which
it
doth
produce
;
And
though
its
Precepts
and
Actions
are
many
,
yet
they
are
all
ordinated
to
one
End
,
and
in
that
they
are
united
as
well
as
in
the
Principle
from
whence
they
proceed
.
And
upon
this
Account
there
can
be
none
of
those
perplexing
Intricacies
in
the
Paths
of
Virtue
as
are
ordinarily
found
in
the
Ways
of
Sin
,
because
they
are
all
of
them
direct
and
strait
,
leading
from
one
Principle
to
one
and
the
same
End
;
And
the
Principle
and
End
of
our
Motion
being
one
,
't
is
impossible
but
our
Designs
,
Desires
and
Pursuits
should
be
simple
and
uniform
;
and
consequently
the
whole
Force
of
our
Souls
being
bent
one
Way
,
we
must
needs
proceed
with
more
Alacrity
and
Ease
than
we
can
possibly
do
when
't
is
divided
and
dispersed
among
so
great
a
Multiplicity
of
Ends
and
Objects
as
Vice
proposes
to
us
.
So
that
here
is
one
great
Advantage
that
Virtue
hath
above
Vice
in
respect
of
Easiness
,
that
whereas
almost
in
every
bad
Action
a
Man
hath
a
different
End
,
now
to
satisfy
this
Lust
,
and
anon
the
contrary
;
in
every
virtuous
one
his
End
is
always
the
same
;
and
whereas
the
former
acts
variously
and
inconsistently
,
and
his
Desires
frequently
clash
and
run
a
tilt
at
one
another
;
the
later
always
moves
directly
and
uniformly
,
by
one
and
the
same
Rule
towards
one
and
the
same
End
.
And
whereas
many
Vices
are
in
themselves
full
of
Intanglements
,
Virtue
is
always
plain
and
open
,
and
free
.
As
for
Instance
,
how
do
we
perplex
and
intangle
our selves
by
Lying
and
Knavery
,
consuming
the
Pleasure
of
our
Lives
within
a
winding
Maze
of
little
Tricks
and
intricate
Contrivances
?
And
what
shameful
Retreats
and
false
Colours
,
what
Fucus's
and
Daubings
are
we
feign
to
use
to
avoid
Contradiction
and
Discovery
?
Whereas
were
we
but
honest
and
sincere
in
our
Professions
and
Actions
,
our
Way
would
be
open
and
easie
,
and
uniform
;
wherein
we
might
pursue
all
our
Ends
by
the
directest
Means
,
and
need
never
wander
about
in
the
Labyrinths
of
a
mysterious
Subtilty
;
where
we
may
walk
without
blushing
in
the
Sight
of
the
Sun
,
and
in
the
View
of
the
World
,
and
have
no
Occasion
to
skulk
into
Coverts
and
Retirements
.
And
the
same
may
be
said
of
Ambition
,
and
Covetousness
,
and
Pride
,
and
wandering
Lust
,
Vices
that
are
usually
full
of
great
Intreagues
and
Mysteries
;
whereas
the
Contrary
Virtues
are
all
plain
and
simple
,
and
have
nothing
of
Difficulty
or
Intricacy
in
them
.
This
therefore
is
a
great
Advantage
that
Virtue
hath
in
Respect
of
Ease
,
that
it
is
plain
and
uniform
,
and
simple
and
direct
.
And
so
I
have
done
with
the
first
Thing
proposed
,
which
was
to
shew
you
that
God's
Commands
in
themselves
are
facile
and
easie
.
I
now
proceed
2.
To
the
second
Thing
,
which
is
to
prove
that
our
blessed
Saviour
by
what
he
hath
done
,
hath
render'd
them
much
more
easie
than
they
are
in
themselves
.
Now
there
are
these
Four
Things
which
our
Saviour
hath
contributed
to
the
facilitating
the
Commands
of
God
.
-
1.
The
Assistance
of
his
Holy
Spirit
.
-
2.
The
Influence
of
his
own
Example
.
-
3.
The
merciful
Indulgence
and
Condescension
of
his
Gospel
to
the
Weakness
and
Infirmity
of
our
Natures
.
-
4
ly
.
The
glorious
Rewards
he
hath
promised
us
upon
our
sincere
Obedience
.
1.
To
the
rendring
of
God's
Commands
easie
,
he
hath
contributed
the
Assistance
of
his
Holy
Spirit
.
For
he
hath
promised
to
give
his
Holy
Spirit
unto
every
one
that
asks
;
and
therefore
though
our
Nature
of
it self
be
extremely
weak
,
and
not
able
of
it self
to
stand
under
the
easie
Burthen
of
its
Duty
,
if
we
will
but
struggle
and
do
what
we
are
able
,
he
is
engaged
by
promise
not
to
suffer
us
to
sink
â–ª
For
if
by
doing
what
we
can
,
it
is
in
our
Power
to
engage
him
to
enable
us
to
do
what
we
cannot
,
it
is
certainly
in
our
Power
to
do
all
;
for
though
in
our
own
Strength
we
cannot
do
all
,
yet
if
we
please
,
it
may
be
in
our
Power
to
do
more
than
all
through
him
that
will
strengthen
us
,
if
we
will
but
do
what
we
can
.
2
ly
.
To
the
rendring
of
God's
Commands
easie
,
he
hath
also
contributed
the
Influence
of
his
own
most
holy
Example
.
For
by
his
own
most
perfect
Obedience
to
the
Commands
of
his
Father
,
he
hath
not
only
set
us
a
Copy
to
write
after
,
but
he
hath
also
given
us
most
convincing
Evidence
that
our
Obedience
is
both
possible
and
honourable
.
That
it
is
possible
we
see
by
what
he
hath
done
,
and
it
is
certain
that
what
hath
been
done
may
be
done
;
that
it
is
honourable
we
see
by
his
doing
of
it
;
for
certainly
so
great
a
Person
as
the
Son
of
God
,
would
never
have
stooped
to
an
inglorious
Obedience
.
So
that
the
Example
of
our
Saviour
not
only
encourages
our
Obedience
,
but
crowns
and
dignifies
it
;
and
renders
it
a
fit
Object
both
of
our
Endeavour
and
Ambition
:
For
by
doing
himself
what
he
requires
of
us
,
he
hath
plainly
demonstrated
not
only
that
it
may
be
done
,
but
also
that
it
highly
becomes
us
to
do
it
.
Thus
the
glorious
Example
of
our
Saviour
whilst
it
directs
our
Obedience
,
doth
at
the
same
Time
excite
and
encourage
it
.
For
he
conversed
among
Men
with
a
modest
Virtue
,
such
as
was
suitable
to
an
ordinary
Course
of
life
.
His
Piety
was
even
,
constant
,
and
unblamable
;
complying
with
civil
Society
,
and
a
secular
Conversation
.
It
broke
not
forth
into
high
Transports
and
Seraphic
Expressions
;
but
was
such
as
was
both
fit
and
easie
for
Mortals
to
imitate
.
His
Virtue
consisted
not
in
prodigious
Fastings
,
or
high
Abstractions
from
Sense
,
but
in
a
life
of
Justice
and
Temperance
,
Humility
and
Charity
,
and
Patience
;
that
is
,
in
such
a
Life
as
was
not
only
proper
,
but
possible
for
us
to
lead
.
And
by
this
Means
he
hath
transmitted
to
us
the
more
of
an
imitable
Virtue
;
for
he
did
not
out-run
the
Capacities
of
Men
in
prodigious
Expressions
of
Sanctity
and
Virtue
;
but
complied
with
our
Weakness
,
and
kept
pace
with
our
Strength
,
that
so
he
might
entertain
us
all
along
with
the
Comforts
of
his
Company
,
and
the
Influences
of
a
perpetual
Guide
.
And
as
that
Rule
of
Faith
which
he
hath
propounded
to
us
is
fitted
to
our
Understandings
,
being
very
short
,
easie
and
intelligible
;
so
the
Copy
of
Manners
which
he
hath
set
before
us
is
not
only
fitted
with
Excellencies
worthy
,
but
also
with
Complyances
possible
to
be
imitated
.
And
therefore
how
efficaciously
must
such
a
glorious
Example
contribute
to
the
facilitating
the
Commands
of
God
to
us
,
since
it
doth
not
only
point
us
to
our
Duty
,
but
also
excite
us
to
perform
it
;
and
that
both
by
its
Condescension
to
our
Strength
and
Capacity
;
and
by
the
plain
Demonstration
it
gives
,
that
our
Duty
is
both
possible
and
honourable
?
3dly
.
To
the
rendring
of
God's
Commands
easie
to
us
,
our
Saviour
hath
also
contributed
the
merciful
Indulgence
and
Condescention
of
his
Gospel
to
the
Weakness
and
Imperfection
of
our
Natures
:
For
in
his
Gospel
he
hath
mercifully
considered
our
State
,
that
we
are
but
frail
imperfect
Creatures
,
that
are
very
prone
to
act
inconsiderately
,
and
to
be
ever
and
anon
surprised
in
this
great
Hurry
of
Temptations
;
and
therefore
in
his
holy
Gospel
he
hath
made
Provision
for
us
accordingly
,
that
is
,
he
hath
proportioned
our
Burthen
to
our
Strength
,
and
taken
the
Measure
of
our
Duty
by
our
Capacities
.
For
all
that
he
hath
required
of
us
as
the
Condition
of
our
eternal
Salvation
is
only
this
,
that
we
should
honestly
endeavour
to
understand
what
he
commands
and
forbids
us
,
and
that
we
should
not
live
in
the
wilful
Neglect
of
any
known
Duty
,
or
in
the
wilful
Commission
of
any
known
Sin
;
and
if
we
do
this
he
hath
engaged
himself
to
make
such
a
merciful
Abatement
for
our
Infirmities
and
Inadvertencies
,
and
Follies
and
Surprises
,
that
they
shall
never
rise
in
Judgment
against
us
so
as
to
exclude
us
from
eternal
Happiness
.
So
that
now
there
can
be
nothing
our
Duty
that
is
naturally
impossible
,
nothing
necessary
to
our
eternal
Happiness
that
is
morally
impossible
;
that
is
,
that
cannot
reasonably
be
expected
from
us
,
considering
our
State
and
Circumstances
;
and
what
is
neither
of
these
cannot
be
supposed
to
be
very
grievous
and
burthensome
.
For
unless
we
account
it
hard
that
we
are
not
left
at
Liberty
to
be
obstinate
Rebels
to
our
God
and
Saviour
,
and
with
an
audacious
Forehead
to
reject
what
they
command
,
and
pursue
what
they
forbid
,
it
is
certain
there
can
be
no
such
Thing
as
a
Burthen
or
Grievance
in
all
our
Religion
.
4thly
.
And
lastly
,
To
the
rendring
of
God's
Commands
easie
to
us
our
Saviour
hath
contributed
the
Promise
of
a
glorious
Reward
upon
Condition
of
our
sincere
Obedience
:
And
this
is
such
a
vast
Contribution
to
the
Ease
of
our
Duty
,
as
is
sufficient
to
turn
it
all
into
Jubilee
and
Recreation
.
For
when
I
seriously
consider
that
after
I
have
spent
a
few
Moments
here
in
the
noble
Exercises
of
a
sincere
Piety
and
Virtue
,
I
shall
be
translated
into
a
Region
of
immortal
Pleasures
,
where
,
in
the
Society
of
my
God
and
Saviour
,
of
Angels
and
of
blessed
Spirits
,
I
shall
spend
an
Eternity
in
one
continued
uninterrupted
Act
of
rapturous
Love
and
Joy
and
Pleasure
;
where
,
in
a
perfect
Freedom
from
all
the
Arrogancies
of
Flesh
and
Blood
,
and
from
all
the
Vexations
of
an
ill-natured
World
,
I
shall
live
as
happily
for
ever
as
all
the
Joys
of
an
everlasting
Heaven
can
make
me
;
in
a
word
,
where
I
shall
have
nothing
else
to
do
,
but
to
converse
with
the
most
happy
Lovers
,
and
to
bear
a
part
in
that
ravishing
Consort
of
Praises
and
Halelujahs
,
wherewith
they
laud
and
celebrate
the
Fountain
of
all
their
Happiness
:
I
say
when
I
consider
these
Things
,
methinks
I
am
enabled
by
those
glorious
Hopes
and
Expectations
to
scorn
and
despise
all
Difficulties
,
and
,
if
need
require
,
even
to
embrace
the
Flames
of
Martyrdom
:
But
as
for
those
gentle
Toils
of
watching
and
praying
,
of
keeping
a
constant
Guard
upon
my self
and
contending
against
the
Stream
of
my
own
depraved
Inclinations
;
Lord
!
how
inconsiderable
they
appear
to
me
;
And
how
heartily
do
I
pity
those
miserable
crest-fallen
Souls
that
tamely
suffer
themselves
to
be
frighted
out
of
Heaven
by
such
harmless
Scare-crows
.
Thus
while
I
stand
on
the
Tiptoes
of
my
Hope
,
and
see
Heaven
at
my
Journeys
End
,
I
over-look
all
Rubs
and
Hardships
in
my
Way
,
and
pass
on
triumphantly
without
minding
them
.
And
indeed
when
the
Reward
of
our
Obedience
is
so
great
,
so
infinitely
transcending
the
Desert
of
it
,
I
am
astonished
to
think
that
ever
any
reasonable
Being
should
be
so
shameless
and
immodest
,
as
to
take
any
Notice
of
those
trifling
Difficulties
that
are
in
it
:
For
with
what
Conscience
can
we
account
any
Thing
hard
,
the
Reward
whereof
is
a
Crown
of
immortal
Glory
?
How
can
our
Voyage
be
troublesome
,
when
our
Port
is
the
Indies
of
Pleasure
?
No
,
no
;
the
Work
can
never
be
hard
that
hath
Heaven
for
its
Wages
,
the
very
Prospect
whereof
is
enough
to
reconcile
us
to
all
the
Difficulties
in
the
Way
to
it
,
and
to
carry
us
through
them
not
only
with
Ease
but
with
Triumph
.
For
he
that
hath
Heaven
for
his
Haven
must
be
infinitely
peevish
if
he
quarrels
at
a
rough
Sea
,
and
doth
nor
bless
the
Storms
and
Winds
that
are
driving
him
thither
.
And
thus
I
have
proved
to
you
at
large
that
the
Commands
of
God
are
not
grievous
,
and
that
both
because
they
are
easie
in
their
own
Nature
,
and
are
made
much
more
easie
by
our
Blessed
Lord
and
Saviour
.
But
after
all
that
hath
been
said
,
I
do
foresee
a
material
Objection
that
will
be
made
against
this
Discourse
,
and
that
is
this
;
That
it
contradicts
the
universal
Experience
of
Mankind
.
For
do
not
the
Generality
of
those
Men
that
have
attempted
a
religious
Life
find
by
Experience
a
great
deal
of
difficulty
?
Are
they
not
forced
to
strive
and
wrastle
with
themselves
,
and
to
do
the
greatest
Violence
to
their
own
Inclinations
?
Are
they
not
forced
to
keep
themselves
under
a
severe
Discipline
,
to
pray
earnestly
,
and
watch
diligently
to
prevent
the
Surprises
and
Incursions
of
those
Temptations
that
continually
way-lay
them
wheresoever
they
are
,
and
whatsoever
they
are
about
?
And
do
they
not
many
times
find
the
difficulties
so
great
,
as
that
they
are
quite
beaten
off
and
utterly
disheartned
by
them
?
All
this
I
confess
is
very
true
,
and
may
very
well
be
so
without
any
Prejudice
to
the
Argument
in
hand
;
for
we
have
not
been
discoursing
of
what
Religion
may
accidentally
be
,
but
of
what
it
really
is
in
it self
.
The
Light
in
it self
is
pleasant
to
the
Eye
,
but
yet
it
may
accidentally
be
grievous
if
the
Eye
be
sore
or
weak
,
and
not
able
to
endure
its
Splendor
.
And
so
Religion
,
though
in
its
self
extremely
easie
,
yet
it
may
and
often
doth
become
accidentally
difficult
to
us
,
by
Reason
of
those
sinful
Prejudices
against
it
which
we
do
too
often
contract
in
the
Course
of
a
sinful
Life
But
't
is
an
unreasonable
Thing
for
Men
to
measure
the
Easiness
of
God's
Laws
not
by
their
own
intrinsick
Nature
,
but
by
the
Reluctancy
and
Opposition
which
they
find
in
their
own
Hearts
against
them
.
For
to
a
Man
in
a
Fever
every
Thing
is
bitter
,
but
yet
the
Bitterness
is
not
in
the
Honey
he
tasts
,
but
in
the
Gall
that
overflows
his
own
Palate
.
And
so
to
a
vicious
Man
every
Virtue
is
a
Burthen
,
but
the
Burthensomness
is
not
so
much
in
the
Virtue
as
in
his
own
Repugnancy
to
bear
it
.
For
I
have
already
proved
at
large
that
Religion
is
every
way
agreeable
to
humane
Nature
,
and
therefore
there
can
be
no
other
Reason
why
it
should
not
agree
with
us
,
unless
it
be
that
we
disagree
with
our selves
.
We
spoil
our
own
Natures
and
do
degenerate
from
the
humane
Nature
into
the
brutal
or
diabolical
;
and
what
wonder
is
it
that
the
Religion
of
a
Man
should
be
a
Burthen
to
the
Nature
of
a
Beast
or
a
Devil
?
But
if
we
would
take
but
a
little
Pains
to
retrieve
our selves
and
weed
out
those
unnatural
Habits
with
which
our
Nature
is
over-grown
,
we
should
find
that
our
Religion
and
That
would
very
well
accord
,
and
then
that
which
is
our
Burthen
would
become
our
Recreation
.
I
confess
before
this
can
be
accomplished
,
we
must
take
a
great
deal
of
Pains
with
our selves
;
we
must
watch
and
pray
,
and
strive
and
contend
,
and
undergo
the
severe
Discipline
of
a
sorrowful
Repentance
,
if
ever
we
mean
to
recover
our
Natures
again
.
But
for
God's
sake
consider
Sirs
,
there
is
now
no
Remedy
for
this
,
and
you
may
thank
your selves
for
it
;
for
you
must
undergo
great
Difficulties
,
take
which
side
you
please
.
If
you
resolve
to
continue
as
you
are
,
you
must
be
most
wretched
Slaves
to
your
own
Lusts
;
you
must
tamely
submit
to
all
their
tyrannical
Commands
,
and
run
and
go
on
every
Errand
they
send
you
;
and
though
they
countermand
each
other
,
and
one
sends
you
this
Way
,
and
another
the
quite
contrary
;
though
Sloth
pulls
you
back
,
and
Ambition
thrusts
you
forwards
,
and
Covetousness
bids
you
save
,
and
Sensuality
bids
you
spend
;
though
Pride
bids
you
strut
,
and
Flattery
bids
you
cringe
,
and
there
is
as
great
a
Confusion
in
their
Wills
and
Commands
as
there
was
in
the
Language
of
the
Brick-layers
of
Babel
;
and
though
in
such
a
Huddle
of
Inconsistencies
you
are
frequently
at
your
Wits
end
,
and
know
not
what
to
do
,
yet
you
must
be
contented
to
endure
the
Hurry
,
and
if
you
cannot
do
all
at
once
,
you
must
do
what
you
can
;
and
when
you
have
done
so
,
't
is
a
thousand
to
one
but
there
will
be
as
many
of
your
Lusts
dissatisfied
as
satisfied
:
And
in
the
mean
time
while
you
are
thus
hurried
about
in
the
Crowd
of
your
own
sinful
Desires
,
your
wretched
Conscience
will
ever
and
anon
be
alarming
you
with
its
ill-boding
Horrors
,
and
griping
and
twinging
you
with
many
an
uneasie
Reflection
.
Thus
like
miserable
Gally-Slaves
you
must
tug
at
the
Oar
,
work
against
Wind
and
Tyde
,
and
row
through
the
Storms
and
Tempests
of
your
own
Conscience
;
and
all
this
to
run
your selves
upon
a
Rock
,
and
invade
your
own
Damnation
.
So
that
considering
all
,
I
dare
say
the
Toil
of
being
wicked
is
much
more
insupportable
than
that
of
a
holy
Life
;
and
which
is
sad
to
consider
,
it
hath
no
other
Issue
but
eternal
Ruin
;
for
the
wages
of
Sin
,
saith
the
Apostle
,
is
death
,
Rom.
vi
.
23
.
And
methinks
it
should
be
very
uncomfortable
for
a
Man
to
work
so
hard
for
nothing
but
Misery
,
and
even
to
earn
his
Damnation
with
the
sweat
of
his
Brows
;
especially
considering
,
that
the
Toil
and
Drudgery
of
a
sinful
Life
hath
no
End
.
For
though
Custom
and
Habit
renders
all
other
Things
easie
,
yet
by
accustoming
our selves
to
do
Evil
,
we
add
to
our
Toil
and
render
those
cruel
Taskmasters
,
our
Lusts
,
more
tyrannical
and
imposing
;
for
still
the
more
we
gratify
them
,
the
more
craving
they
will
be
,
and
the
more
impatient
of
denyal
,
and
so
by
working
for
them
we
shall
but
increase
our
own
Toil
,
and
still
acquire
new
Degrees
of
Labour
and
Drudgery
.
But
as
for
the
main
Difficulty
of
Religion
,
it
chiefly
lies
in
the
Entry
to
it
;
for
there
we
must
shake
hands
with
all
our
darling
Lusts
,
and
bid
them
adieu
for
ever
;
and
to
persuade
our selves
throughly
to
this
is
the
main
Difficulty
of
all
;
for
then
,
to
be
sure
,
they
will
cling
fastest
about
us
,
and
use
their
utmost
Oratory
to
stagger
our
Resolution
,
and
the
old
Love
we
have
born
them
,
and
the
dear
Remembrance
of
the
Pleasures
which
they
have
administred
to
us
will
make
our
Hearts
relent
and
our
Bowels
yearn
towards
them
.
But
if
with
all
those
mighty
Arguments
wherewith
our
Religion
and
our
Reason
furnishes
us
,
and
all
those
divine
Assistances
which
we
are
encouraged
to
ask
,
and
if
we
do
,
are
assured
to
obtain
,
we
can
but
conquer
our
Reluctancies
,
and
heartily
persuade
our selves
to
part
with
them
;
this
is
the
sharpest
Brunt
in
all
our
spiritual
Warfare
;
for
now
if
we
do
but
keep
the
ground
that
we
have
gotten
,
and
maintain
our
Resolution
against
the
Temptations
that
assault
it
,
our
Lusts
will
every
day
grow
weaker
and
weaker
,
and
that
Pleasure
and
Ease
,
that
Tranquility
of
Mind
and
Peace
of
Conscience
which
we
shall
feel
accruing
to
us
out
of
the
Discharge
of
our
Duty
,
will
by
Degrees
so
indear
and
connaturalize
it
to
us
,
that
at
last
it
will
be
much
harder
for
us
to
sin
than
to
obey
.
Wherefore
let
us
stand
no
longer
,
like
naked
Boys
,
shivering
upon
the
Brinks
of
Religion
,
wishing
that
we
were
in
,
but
afraid
to
venture
;
but
let
us
consider
seriously
,
resolve
sincerely
,
and
then
leap
in
boldly
;
and
though
at
first
we
may
find
it
difficult
to
swim
against
the
Stream
,
and
stem
the
Tyde
of
our
own
bad
Inclinations
;
yet
if
we
can
but
hold
out
couragiously
a
while
,
we
shall
feel
the
Current
slacken
by
Degrees
till
the
Tyde
of
Nature
turn
,
and
run
the
contrary
Way
;
and
then
we
shall
be
carried
on
with
Ease
and
Delight
,
and
swim
chearfully
and
pleasantly
down
with
the
Stream
.
For
when
once
we
have
conquered
the
bad
Inclinations
of
our
Nature
,
Religion
will
be
a
mighty
Ease
and
Refreshment
to
us
,
and
we
shall
feel
a
thousand
times
more
Pleasure
and
Satisfaction
in
it
than
ever
we
did
in
all
our
sinful
Enjoyments
;
so
that
then
we
shall
find
the
Truth
of
the
Text
,
and
be
able
to
pronounce
from
our
own
Experience
,
that
God's
Commandments
are
not
grievous
.
PSALM
CXIX
.
68
.
Thou
art
good
,
and
thou
dost
good
.
I
Have
been
discoursing
concerning
the
Necessity
of
our
loving
of
God
in
order
to
our
being
truly
Religious
,
and
shewed
you
at
large
that
this
is
not
only
the
great
Principle
of
all
Religion
,
but
that
of
all
others
it
is
the
most
fruitful
and
operative
.
And
now
that
I
may
lay
this
Foundation
of
true
Religion
in
you
,
I
shall
explain
to
you
the
infinite
Cause
and
Reason
that
we
have
to
love
him
;
and
because
Goodness
is
the
Beauty
of
a
reasonable
Nature
,
and
Beauty
is
the
Object
of
Love
,
I
shall
endeavour
to
demonstrate
to
you
the
infinite
Goodness
of
God
,
that
I
may
thereby
affect
you
with
his
Beauty
;
and
if
possible
,
inflame
all
your
Souls
with
the
Love
of
him
.
And
that
I
may
the
more
fully
convince
you
of
the
divine
Goodness
,
I
shall
endeavour
to
prove
it
from
four
distinct
Topicks
:
1.
From
the
Nature
of
God
;
2
ly
.
From
the
Creation
of
God
.
3
ly
.
From
the
Providence
of
God
:
And
4
ly
.
From
the
Revelations
he
hath
made
to
the
World
.
And
these
I
intend
shall
be
the
Arguments
of
four
distinct
Discourses
;
the
three
first
of
which
lie
plainly
in
the
Text
,
Thou
art
good
,
and
thou
dost
good
.
Thou
art
good
:
That
plainly
denotes
what
God
is
in
himself
,
that
he
is
naturally
and
essentially
good
;
that
he
is
of
a
most
loving
,
kind
,
and
benevolent
Nature
,
and
hath
a
most
vehement
Propension
to
do
good
to
others
founded
in
his
immutable
Being
.
Thou
dost
good
:
that
denotes
the
Exercise
and
Out-going
of
this
his
essential
Benevolence
in
the
Works
of
his
Creation
and
Providence
;
and
that
this
his
natural
Propension
to
do
good
is
not
at
all
sleepy
or
unactive
,
that
it
is
not
a
lazy
and
restive
Woulding
or
Volition
;
but
that
it
always
sallies
forth
into
Action
,
and
doth
most
vigorously
exercise
it self
either
in
making
of
Objects
to
imploy
it self
about
,
or
in
upholding
and
governing
them
when
they
are
made
.
So
that
the
Words
contain
these
two
things
:
-
1.
What
God
is
in
himself
;
Thou
art
good
.
-
2
ly
.
What
he
is
in
those
Actions
that
are
determined
without
himself
;
Thou
dost
good
.
1.
I
begin
with
the
first
of
these
,
What
God
is
in
himself
.
Thou
art
good
,
i.
e.
Thou
art
so
essentially
,
and
according
to
the
unalterable
Propension
of
thy
Nature
.
And
this
,
as
I
told
you
,
I
shall
in
the
first
Place
endeavour
to
demonstrate
from
the
Nature
of
God
,
that
is
,
from
that
intire
Complexion
of
all
possible
Perfections
whereof
his
Nature
is
composed
.
For
in
Order
to
our
handling
of
this
Argument
,
this
must
be
premised
,
that
God
is
a
Being
endowed
with
all
possible
Perfections
,
and
consequently
thereunto
that
he
is
infinitely
powerful
and
infinitely
wise
;
and
consequently
to
that
that
he
is
infinitely
Happy
;
and
consequently
to
this
,
that
he
loves
himself
infinitely
;
and
that
all
this
is
so
,
is
very
evident
from
the
Nature
of
the
Thing
.
For
first
we
must
necessarily
suppose
one
Original
Cause
of
all
Things
;
for
else
we
can
give
no
possible
Account
how
those
Things
,
that
once
were
not
,
could
ever
come
into
Being
;
and
we
must
also
as
necessarily
suppose
that
this
Original
Cause
was
Self-originated
,
i.
e.
that
it
received
its
Being
and
Existence
from
none
but
it self
;
for
else
it
cannot
be
the
Original
Cause
,
but
must
it self
be
the
Effect
of
some
other
Cause
that
was
in
Being
before
it
:
That
existing
of
it self
without
any
Cause
,
it
is
infinitely
removed
from
Not-being
;
for
that
which
is
without
any
Cause
can
ever
be
without
any
Cause
,
meerly
from
that
exuberant
Fulness
of
Essence
that
is
in
it self
.
And
that
which
can
be
for
ever
without
any
Cause
must
necessarily
be
so
,
because
this
is
a
most
necessary
Act
,
and
as
such
must
be
exerted
ad
extremum
virium
Agentis
;
consequently
to
which
we
must
also
suppose
,
that
that
which
is
infinitely
removed
from
Not-being
hath
the
utmost
Perfection
of
Essence
in
it
.
For
the
Notion
of
Essence
,
nakedly
considered
,
is
to
be
;
and
therefore
by
how
much
the
more
remote
any
Essence
is
from
Not-Being
,
by
so
much
the
more
perfect
it
must
necessarily
be
.
Again
,
in
Consequence
to
this
we
must
also
suppose
,
that
that
which
hath
in
it self
,
without
any
Cause
,
the
utmost
Perfection
of
Essence
,
must
have
in
it self
also
the
utmost
of
all
other
Perfections
that
by
way
of
Adjunct
or
Attribute
,
such
an
inexhaustible
Essence
is
capable
of
;
that
is
,
that
it
must
be
Powerful
and
Wise
,
and
whatsoever
else
is
a
possible
Perfection
of
Essence
.
For
Plenitude
of
Essence
consists
in
being
as
much
as
it
can
be
;
and
so
long
as
any
Being
is
capable
of
being
any
more
than
it
is
,
it
hath
not
all
the
possible
Degrees
of
Essence
in
it
;
for
every
Perfection
,
that
Essence
by
way
of
Attribute
is
capable
of
,
is
a
Degree
of
positive
Entity
.
Thus
Wisdom
and
Power
are
not
meer
Privations
of
Weakness
and
Folly
,
but
Things
that
have
some
Degree
of
real
positive
Essence
in
them
,
and
consequently
what
Being
soever
hath
not
these
,
must
necessarily
have
it
in
some
Degrees
of
Not-Being
;
and
't
is
impossible
that
any
Essence
should
be
infinitely
removed
from
Not-Being
,
which
hath
any
Degree
of
Not-Being
in
it
.
Lastly
,
consequently
to
this
we
must
also
suppose
,
that
a
Being
endowed
with
all
possible
Perfections
,
being
infinitely
Powerful
and
infinitely
Wise
,
must
needs
be
infinitely
Happy
;
for
wheresoever
those
great
Perfections
are
,
they
must
necessarily
supply
whatsoever
is
necessary
to
an
infinite
Happiness
:
And
then
from
hence
it
nessarily
follows
,
that
a
Being
that
is
thus
infinitely
Happy
must
needs
infinitely
love
and
delight
in
it self
;
because
within
the
vast
Circumference
of
its
own
Being
,
it
hath
every
Thing
that
it
needs
,
desires
,
or
affects
.
These
are
all
plain
and
easie
Deductions
,
and
seem
as
naturally
to
follow
from
one
another
,
as
the
most
immediate
Consequences
do
from
First
Principles
.
This
therefore
being
supposed
,
which
you
see
is
very
reasonable
,
that
God
is
infinitely
Powerful
,
and
Wise
,
and
Happy
;
and
that
because
he
is
so
,
he
loves
himself
infinitely
;
I
doubt
not
but
from
each
of
these
it
will
naturally
follow
,
that
he
is
also
infinitely
good
and
benevolent
.
1.
He
is
infinitely
powerful
;
and
therefore
he
is
good
.
For
Power
is
nothing
but
an
Ability
to
act
;
and
Action
is
the
End
of
all
Ability
for
Action
:
So
that
the
greater
any
Power
is
,
the
farther
it
must
necessarily
be
removed
from
Inactivity
;
and
consequently
infinite
Power
must
be
so
infinitely
removed
from
it
,
that
it
cannot
be
supposed
to
exist
without
Exercise
;
or
if
it
could
,
yet
it
cannot
be
imagined
that
any
Being
,
in
whom
infinite
Power
exists
,
should
determine
with
it self
,
that
the
best
Use
it
could
make
of
that
Power
,
were
to
make
no
Use
of
it
at
all
;
because
such
a
Being
can
with
as
much
Ease
to
it self
,
act
as
not
act
.
And
therefore
since
every
Being
doth
necessarily
delight
in
the
Exercise
of
its
own
Perfections
,
it
cannot
be
supposed
but
a
Being
infinitely
powerful
should
necessarily
delight
in
the
Exercise
of
its
Power
,
when
it
can
as
easily
exercise
it
as
suffer
it
to
sleep
on
in
eternal
Inactivity
;
and
consequently
when
it
can
exercise
its
Power
more
vigorously
as
easily
as
less
,
and
can
do
more
Things
as
easily
as
fewer
,
it
must
necessarily
chuse
to
do
it
;
because
,
as
the
having
of
Power
inclines
the
Agent
to
act
,
so
the
having
of
more
Power
inclines
it
to
act
more
vigorously
.
Wherefore
if
the
doing
of
Good
to
others
be
a
much
greater
Exercise
of
Power
than
the
doing
of
Evil
,
it
will
hence
necessarily
follow
,
that
God
being
infinitely
powerful
must
be
infinitely
prone
to
do
Good
;
because
he
cannot
but
be
delighted
in
that
whereby
this
great
Perfection
of
his
Nature
is
most
vigorously
Exercised
.
But
now
for
God
to
chuse
to
imploy
his
Power
in
doing
Mischief
to
others
rather
than
Good
,
would
be
to
chuse
to
do
less
rather
than
to
do
more
,
when
both
are
equally
easy
to
him
;
and
consequently
to
lay
a
needless
Restriction
upon
the
Exercise
of
his
Power
;
and
so
far
to
render
it
useless
and
in
vain
.
For
in
doing
Mischief
to
others
,
he
must
be
supposed
either
wholly
to
annihilate
them
,
or
to
make
them
miserable
,
and
continue
them
so
;
but
by
doing
Good
to
others
,
he
must
be
supposed
either
to
uphold
them
in
those
Beings
he
gave
them
,
or
to
perfect
those
Beings
;
and
thereby
to
render
them
as
happy
as
their
Capacities
will
bear
:
And
certainly
to
do
either
of
the
later
is
a
much
more
vigorous
Exercise
of
Power
,
than
to
do
either
of
the
former
.
For
,
for
God
to
annihilate
Beings
,
or
reduce
them
to
Nothing
,
is
rather
to
withdraw
his
Power
from
them
than
to
exercise
it
upon
them
;
because
that
which
is
not
of
it self
,
cannot
continue
to
be
of
it self
,
it
being
in
the
Nature
of
the
Thing
as
possible
for
a
Thing
to
be
of
it self
in
the
first
Moment
of
its
Existence
,
as
to
be
of
it self
in
any
Moment
of
its
Duration
.
So
that
the
Continuance
of
our
Being
,
and
the
Original
of
it
must
necessarily
be
owing
to
the
same
Power
;
and
consequently
,
as
our
Continuance
in
Not-Being
must
necessarily
have
followed
upon
the
Non-exercise
of
this
Power
,
so
our
Relapse
into
Not-being
must
as
necessarily
follow
from
the
Discontinuance
of
the
Exercise
of
this
Power
.
So
that
to
our
Annihilation
there
needs
no
more
than
the
bare
Suspension
of
the
Exercise
of
Almighty
Power
upon
us
,
or
a
ceasing
to
uphold
us
in
Being
;
for
to
the
upholding
us
in
Being
,
there
is
required
a
continued
Exertion
of
that
creative
Power
that
first
brought
us
into
Being
;
for
if
we
can
exist
of
our selves
this
one
Moment
,
we
might
as
well
have
done
so
the
Moment
before
,
and
may
as
well
do
so
the
Moment
after
;
and
so
backward
and
forward
to
all
Eternity
.
So
that
unless
we
had
such
an
exuberant
Fulness
of
Essence
in
us
as
to
exist
of
our selves
from
all
Eternity
past
to
all
Eternity
to
come
,
we
cannot
exist
so
much
as
one
Moment
without
new
Supplies
of
Being
from
that
infinite
Fountain
whence
we
were
originally
derived
;
and
that
we
are
this
Moment
,
is
as
much
the
Effect
of
God's
Power
,
as
that
we
were
that
Moment
when
we
first
came
into
Being
.
So
that
whereas
by
annihilating
us
God
would
chuse
to
exercise
no
Power
at
all
,
that
is
,
to
render
his
own
Omnipotence
useless
by
giving
it
a
Quietus
from
Action
;
by
upholding
us
in
Being
his
Power
is
still
as
vigorously
exercised
about
us
as
it
was
in
the
first
Moment
of
our
Creation
;
and
therefore
by
how
much
more
suitable
it
is
to
infinite
Power
to
act
than
to
be
idle
,
by
so
much
more
suitable
to
it
it
must
necessarily
be
to
uphold
us
in
our
Beings
,
than
to
annihilate
and
destroy
us
.
And
then
for
making
us
miserable
and
continuing
us
so
,
it
is
a
much
less
vigorous
Exercise
of
Power
than
to
perfect
our
Beings
,
and
thereby
to
render
us
happy
.
And
verily
should
God
turn
the
whole
World
into
one
intire
Globe
of
unquenchable
Fire
,
and
continue
its
wretched
Inhabitants
for
ever
weltring
in
its
Flames
,
I
should
not
look
upon
this
as
so
great
an
Act
of
Omnipotence
as
it
is
to
perfect
our
rational
Nature
so
as
to
render
it
immutably
and
eternally
happy
.
For
to
the
making
of
any
Being
perfect
and
happy
,
there
is
required
many
more
Causes
and
many
more
Acts
than
there
is
to
the
making
them
miserable
.
For
the
greatest
Part
of
Misery
consists
in
the
Privation
of
Happiness
,
and
for
God
to
deprive
his
Creatures
of
Happiness
is
not
so
much
the
Exercise
as
Non-exercise
of
his
Power
;
for
then
he
deprives
us
of
it
when
he
ceases
to
do
any
Thing
for
us
,
and
refuses
to
produce
or
to
contribute
to
the
producing
of
what
tends
to
our
Happiness
:
So
that
this
Part
of
Misery
consisting
in
a
mere
Privation
is
not
so
properly
the
Effect
of
the
Exercise
of
Power
,
as
of
the
Suspension
of
the
Exercise
of
Power
.
So
that
unless
we
can
suppose
that
the
Omnipotent
Creator
of
the
World
chuses
rather
not
to
act
than
to
act
,
we
must
necessarily
suppose
that
he
chuses
rather
to
bestow
Happiness
on
his
Creatures
,
than
to
deprive
them
of
it
.
And
as
for
the
positive
Part
of
Misery
which
consists
in
Pain
and
Torment
,
I
dare
appeal
to
any
Man
whether
it
be
not
much
more
easie
to
vex
and
torment
any
Being
than
it
is
to
render
it
happy
.
For
even
a
Child
can
put
a
Man
,
yea
an
Elephant
to
Pain
;
but
to
make
a
sick
Man
well
,
a
poor
Man
prosperous
,
a
mad
Man
sober
,
or
a
Fool
wise
,
are
such
mighty
Things
as
do
most
commonly
transcend
all
humane
Power
whatsoever
.
But
then
to
retrieve
such
imperfect
Beings
as
we
from
the
Bondage
of
Sense
and
Sensuality
,
and
from
being
almost
Beasts
to
raise
us
up
by
Degrees
to
an
equal
Height
with
Angels
,
to
fill
and
thereby
inlarge
the
narrow
Capacities
of
our
Natures
till
by
filling
they
are
widened
almost
to
Infinity
,
and
yet
still
to
supply
them
with
new
Degrees
of
Happiness
proportionable
to
their
vast
enlargements
,
is
a
Work
that
highly
deserves
to
be
the
eternal
Exercise
of
Omnipotence
it self
.
Since
therefore
the
End
of
Power
to
act
is
Action
,
and
every
Thing
naturally
inclines
to
its
End
,
and
consequently
the
greater
the
Power
of
any
Being
is
,
the
greater
is
its
Inclination
to
Activity
;
and
since
the
doing
of
Good
to
others
is
a
much
greater
Exercise
of
Power
than
the
doing
of
Mischief
;
it
hence
necessarily
follows
,
that
God
being
Omnipotent
must
thereby
be
infinitely
inclined
to
do
Good
,
and
that
because
doing
Good
is
infinitely
the
largest
Sphere
of
Activity
.
So
that
if
when
't
is
equally
possible
and
easie
for
him
to
do
Good
,
as
not
,
he
should
chuse
not
to
do
it
,
he
would
chuse
directly
contrary
to
the
necessary
Inclination
of
an
Omnipotent
Being
,
which
is
to
do
that
which
is
the
greatest
Exercise
of
Power
.
2
ly
.
God
is
infinitely
Wise
,
and
therefore
he
is
Good
.
For
the
greatest
Wisdom
consists
in
proposing
the
worthiest
Ends
,
and
chusing
the
properest
Means
to
obtain
them
.
Wherefore
if
doing
Good
to
others
be
the
worthiest
End
that
God
can
propose
to
himself
,
it
will
necessarily
follow
that
by
the
Infinity
of
his
Wisdom
he
is
inclined
to
do
Good
.
For
as
his
Power
inclines
him
to
act
,
so
his
Wisdom
inclines
him
to
act
for
the
worthiest
End
;
but
doing
Good
to
others
is
evidently
the
worthiest
End
that
God
can
be
supposed
to
aim
at
;
for
it
cannot
be
imagined
that
he
can
design
any
further
Good
to
himself
,
any
new
Addition
to
the
vast
Treasure
of
his
Happiness
;
which
is
so
infinitely
full
that
it
can
admit
of
no
Increase
:
So
that
whatsoever
he
doth
besides
the
enjoying
of
himself
,
he
cannot
be
supposed
to
do
for
any
Self-end
;
because
he
hath
all
that
Good
already
within
himself
that
he
can
possibly
either
desire
or
aim
at
.
So
that
all
those
Actions
of
God
which
are
terminated
without
himself
,
must
have
either
no
End
at
all
,
which
cannot
be
supposed
of
the
Actions
of
an
All-wise
Agent
,
or
else
they
must
have
for
their
End
either
the
Happiness
or
the
Misery
of
others
;
but
to
make
the
Misery
of
others
their
End
is
by
no
Means
consistent
with
his
infinite
Wisdom
.
For
to
make
pure
abstracted
Evil
the
End
of
Action
is
so
far
from
being
infinitely
wise
,
that
't
is
impossible
;
because
the
very
Notion
of
an
End
necessarily
includes
Good
in
it
,
either
real
or
apparent
;
but
God
can
reap
no
Good
from
the
Misery
of
others
,
because
he
is
infinitely
happy
already
;
and
to
be
sure
others
can
reap
no
Good
from
that
which
God
intends
to
be
their
Misery
;
that
that
therefore
should
be
God's
End
which
is
no
End
,
which
hath
nothing
of
the
Nature
of
an
End
in
it
,
implies
a
plain
Contradiction
.
So
that
to
say
that
the
End
of
God's
Actions
is
the
Misery
of
others
,
is
all
one
as
to
say
he
acts
for
no
End
at
all
;
and
how
an
infinitely
wise
Agent
can
be
said
to
act
at
Rovers
,
to
do
Things
without
any
Level
or
Aim
,
I
cannot
apprehend
.
But
supposing
it
were
possible
that
pure
Evil
might
be
an
End
,
yet
it
is
as
evident
as
the
Sun
that
it
cannot
be
the
End
of
infinite
Wisdom
;
for
infinite
Wisdom
necessarily
inclines
to
do
that
which
is
wisest
;
but
if
it
were
in
it self
indifferent
to
the
Almighty
whether
he
did
Good
or
Evil
to
others
,
yet
his
infinite
Wisdom
would
incline
him
to
do
Good
;
because
in
the
doing
of
Good
there
is
much
more
Wisdom
exercised
,
than
in
the
doing
of
Evil.
For
what
great
Skill
doth
it
require
in
an
Almighty
Agent
to
make
others
miserable
?
If
it
hath
a
mind
to
turn
them
out
of
Being
,
't
is
but
withdrawing
that
Almighty
Arm
that
upholds
them
,
and
they
will
presently
sink
into
Nothing
of
their
own
Accord
;
but
what
great
Wisdom
is
there
in
it
,
thus
to
unravel
his
own
Workmanship
,
to
weave
a
Penelope's
Web
,
and
to
do
and
undo
eternally
?
And
if
he
hath
a
Mind
to
make
them
miserable
and
continue
them
so
,
it
is
but
suspending
his
own
Almighty
Influence
,
and
refusing
to
concur
to
their
Happiness
,
and
they
will
soon
be
as
miserable
as
Misery
can
make
them
.
I
confess
to
invent
an
acute
Torture
requires
some
Skill
;
but
yet
we
plainly
see
that
a
very
little
Wit
joyned
with
a
great
deal
of
Malice
and
Cruelty
is
sufficient
to
make
an
exquisite
Tormentor
;
since
even
Men
of
very
ordinary
Understanding
have
invented
as
sharp
Torments
as
Men
are
able
to
bear
.
So
that
for
God
to
do
Evil
requires
very
little
Contrivance
,
and
consequently
is
so
far
from
being
an
Exercise
worthy
of
his
infinite
Wisdom
,
that
not
only
a
finite
but
a
very
shallow
Understanding
,
armed
with
sufficient
Power
and
Malice
,
can
invent
and
inflict
as
exquisite
Tortures
as
is
possible
for
any
Being
to
bear
.
But
to
the
perfecting
of
Beings
and
rendring
them
happy
,
especially
of
free
and
rational
Beings
,
there
is
required
a
long
series
of
rare
and
admirable
Contrivance
;
for
to
the
effecting
of
this
noble
End
,
there
are
so
many
Impediments
to
be
removed
,
so
many
concurrent
Means
to
be
employed
,
such
an
incomparable
Skill
required
in
the
Choice
of
such
as
are
most
fit
and
effectual
,
and
methodizing
them
into
such
a
regular
Connexion
with
,
and
Dependence
upon
one
another
,
as
that
they
may
all
successively
second
and
promote
each
other
,
that
even
the
Wisdom
of
God
,
how
infinite
so
ever
it
be
,
may
here
find
Scope
and
Matter
enough
to
employ
and
exercise
it self
for
ever
.
And
I
dare
appeal
to
any
reasonable
Man
whether
in
that
Method
of
saving
Souls
which
God
hath
revealed
to
us
in
his
Gospel
,
(
though
yet
we
cannot
see
all
,
because
we
are
not
able
to
discern
the
admirable
Connexion
it
hath
with
the
whole
series
of
divine
Providence
)
there
be
not
infinitely
more
Wisdom
and
rare
Contrivance
,
than
an
Omnipotent
Being
need
to
imploy
in
effecting
the
greatest
Mischief
imaginable
;
whether
in
the
contriving
of
Laws
so
suitable
to
,
and
perfective
of
our
Nature
,
and
in
the
composing
such
unanswerable
Reasons
and
Motives
to
press
and
engage
us
to
the
Observance
of
them
;
and
in
all
that
admirable
Series
of
Providences
,
by
which
he
seconds
and
forces
those
Reasons
,
he
hath
not
exercised
incomparably
more
Wisdom
than
he
could
have
done
in
effecting
the
greatest
Evil
in
Nature
.
As
for
Example
,
suppose
he
should
have
designed
to
kindle
some
mighty
unquenchable
Flame
in
some
dark
and
dismal
Recess
of
the
World
,
with
a
Resolution
to
hurl
all
reasonable
Beings
into
it
,
without
any
Respect
or
Consideration
;
this
doubtless
would
have
been
as
great
a
Mischief
as
can
well
be
imagined
;
but
what
Contrivance
doth
it
ask
for
an
Almighty
Being
to
accomplish
such
a
direful
End
?
Could
not
he
have
roasted
a
little
World
of
Worms
,
and
tortured
a
Company
of
Beings
that
are
not
able
to
resist
him
,
without
imploying
infinite
Wisdom
in
the
Management
and
Contrivance
of
it
?
Or
,
Which
will
as
well
serve
my
Argument
,
could
there
have
needed
as
much
Wisdom
to
design
and
effect
this
,
as
there
did
to
contrive
and
manage
the
great
Methods
of
our
Salvation
?
Sure
no
man
can
be
so
senseless
as
to
imagine
it
.
Well
then
,
if
God
be
infinitely
Wise
,
and
Doing
the
greatest
Good
to
others
be
a
much
higher
Exercise
of
Wisdom
than
doing
the
greatest
Evil
,
it
will
hence
necessarily
follow
,
that
even
his
infinite
Wisdom
must
needs
incline
him
to
do
Good
.
For
as
the
End
of
Power
is
to
act
,
so
the
End
of
Wisdom
is
to
act
wisely
;
and
every
Thing
,
as
I
told
you
,
inclines
to
its
End
,
and
consequently
the
more
Wisdom
it
hath
,
the
more
wisely
it
is
inclined
to
act
:
Wherefore
since
doing
Good
is
the
greatest
Act
of
Wisdom
,
God
,
who
is
infinitely
wise
,
must
needs
be
infinitely
inclined
there
unto
.
3
ly
.
God
is
infinitely
happy
,
and
therefore
he
is
good
:
for
God's
infinite
Happiness
doth
necessarily
exclude
all
Want
,
all
Desire
,
and
all
Prospect
of
any
Degree
of
Happiness
beyond
what
he
enjoys
;
and
where
all
these
are
excluded
there
can
be
no
Self-end
:
For
a
Self-end
is
some
Good
desired
and
aimed
at
,
which
yet
we
are
not
possessed
of
;
and
if
God
hath
no
Self-end
,
he
can
have
no
End
at
all
,
but
only
to
do
Good
to
others
.
But
perhaps
you
will
object
,
how
can
you
say
that
God
hath
no
Self-end
,
when
the
Scripture
so
plainly
tells
us
that
his
own
Glory
is
his
End
,
and
this
End
he
doth
as
well
obtain
by
doing
Hurt
as
by
doing
Good
to
others
;
by
damning
of
some
,
as
well
as
by
saving
of
others
?
To
which
I
answer
,
that
if
by
the
Glory
of
God
you
mean
any
Thing
else
but
the
free
Communication
of
his
Goodness
to
others
,
it
is
false
to
say
that
his
Glory
is
his
End
;
and
if
this
be
his
Glory
,
then
what
I
said
is
infallibly
true
,
that
the
only
End
of
God
is
to
do
Good
.
But
if
you
think
that
his
Glory
consists
in
being
praised
and
commended
,
admired
and
applauded
by
his
poor
impotent
Creatures
,
you
have
very
mean
Conceptions
of
him
,
if
you
think
that
this
is
his
last
End
.
For
what
Advantage
is
it
to
God
,
that
we
applaud
and
commend
him
?
Can
the
Praises
and
Panegyricks
of
a
small
Handful
of
Breath
either
make
him
more
glorious
than
he
is
,
or
more
glorious
in
his
own
Esteem
?
Alas
!
No
;
He
is
an
infinite
Stage
and
Theater
to
himself
,
his
Prospect
being
every
way
adequate
to
his
Glory
,
and
his
Glory
as
unbounded
as
Eternity
it self
:
So
that
if
all
his
Creation
should
joyn
Hearts
and
Voices
to
extol
and
laud
him
,
yet
they
could
not
add
either
one
Spark
to
his
Glory
,
or
one
Degree
to
that
infinite
Satisfaction
he
takes
in
it
.
So
that
when
we
have
praised
him
as
much
as
we
are
able
,
he
is
still
but
as
glorious
as
he
was
before
,
and
he
still
knows
that
he
deserves
infinitely
more
Praises
than
we
are
able
to
render
him
.
And
how
can
it
be
imagined
that
he
who
is
so
infinitely
satisfied
with
himself
,
and
hath
such
infinite
Reason
for
it
,
should
find
any
need
of
our
poor
Praises
and
Commendations
?
And
if
he
finds
no
Need
of
it
,
how
can
he
propose
it
to
himself
as
the
End
of
his
Actions
,
since
the
End
of
Action
is
always
some
Good
,
which
yet
we
have
not
,
but
do
desire
to
enjoy
?
'T
is
true
he
doth
command
us
to
praise
and
laud
and
acknowledge
him
,
but
he
commands
us
this
as
he
doth
all
other
Things
,
not
for
his
own
Good
,
but
for
ours
.
He
bids
us
extol
and
admire
his
Perfections
,
that
by
that
he
might
engage
us
to
transcribe
and
imitate
them
,
and
so
by
glorifying
him
to
glorify
our
selves
;
So
that
still
the
Glory
that
he
designs
and
aims
at
consists
not
in
receiving
any
Good
from
us
,
but
in
doing
and
communicating
of
Good
to
us
.
And
therefore
though
it
is
true
that
God
doth
obtain
this
great
End
of
his
Glory
as
well
in
damning
of
some
as
in
saving
of
others
,
it
is
not
because
he
reaps
any
Good
from
it
,
but
because
he
doth
Good
by
it
.
For
if
he
should
damn
and
punish
any
Being
without
any
good
Reason
,
he
could
not
expect
so
much
as
to
be
praised
and
commended
for
it
;
but
if
he
doth
it
for
good
Reason
,
it
is
because
it
is
good
either
for
himself
or
others
:
For
himself
it
cannot
be
,
for
how
can
an
infitely
happy
Being
reap
any
Degree
of
Good
from
anothers
Misery
and
Punishment
?
And
therefore
it
must
be
for
the
Good
of
others
,
that
they
by
the
Example
of
those
whom
he
punishes
may
be
warned
from
incurring
those
Sins
for
which
he
punishes
them
,
and
from
running
away
from
their
own
Duty
and
Happiness
.
So
that
even
the
End
of
Punishment
is
to
do
Good
,
and
this
is
the
great
Glory
that
God
aims
at
in
doing
it
.
And
indeed
considering
that
God
is
infinitely
happy
,
there
is
no
other
Glory
but
this
that
he
can
propose
as
the
great
and
ultimate
End
of
his
Actions
.
For
all
the
Inclination
that
is
in
any
Being
either
not
to
do
Good
,
or
to
do
Hurt
to
others
,
arises
from
Indigence
and
Insufficiency
;
either
we
envy
or
we
covet
the
Good
which
another
enjoys
,
the
former
of
which
restrains
us
from
adding
any
more
Good
to
him
,
as
the
latter
excites
us
to
deprive
him
of
that
which
he
is
already
possessed
of
;
both
which
do
apparently
arise
from
the
Want
and
Indigence
of
Good
in
our selves
.
But
now
in
God
there
being
no
Want
of
Good
,
it
is
impossible
there
should
be
either
Envy
or
Avarice
in
him
;
and
both
these
being
excluded
,
there
can
be
no
Temptation
at
all
in
his
Nature
either
not
to
do
Good
,
or
to
do
Hurt
to
others
.
For
we
see
among
Men
,
the
more
perfect
and
happy
they
are
,
the
less
good
still
they
desire
for
themselves
,
and
the
more
for
others
.
Since
therefore
the
great
God
is
infinitely
perfect
and
infinitely
happy
,
it
is
impossible
he
should
desire
any
Good
for
himself
;
and
therefore
if
he
act
for
any
Good
at
all
,
as
he
cannot
but
do
,
it
must
be
for
ours
.
For
4thly
.
And
lastly
,
God
loves
himself
infinitely
,
and
therefore
cannot
but
be
good
.
For
whatsoever
Being
loves
it self
,
must
necessarily
love
its
own
Resemblance
and
Likeness
;
for
that
which
is
lovely
in
us
is
lovely
in
another
,
and
if
there
be
any
Reason
why
we
should
love
our selves
,
there
is
the
same
Reason
why
we
should
love
another
that
resembles
us
in
those
Things
for
which
we
love
our selves
.
'T
is
true
,
we
poor
imperfect
Creatures
do
many
times
love
our selves
without
Reason
,
out
of
a
meer
blind
Impetus
and
necessary
Instinct
of
Nature
.
But
God
,
being
infinitely
wise
governs
all
his
Motions
by
the
wisest
Rules
,
and
doth
every
Thing
for
the
best
and
most
excellent
Reasons
;
and
consequently
doth
not
love
himself
he
cannot
tell
why
,
out
of
any
blind
unaccountable
Instinct
in
his
Nature
;
but
he
loves
himself
so
far
only
as
he
hath
Reason
to
do
it
,
and
't
is
because
he
hath
infinite
Reason
for
it
that
he
loves
himself
infinitely
:
And
the
Reason
why
he
loves
himself
to
that
infinite
Degree
that
he
doth
,
is
because
he
is
infinitely
perfect
,
and
so
hath
infinite
Reason
to
be
delighted
and
satisfied
with
himself
;
and
this
being
the
Reason
,
he
cannot
but
love
others
that
resemble
him
in
that
for
which
he
loves
himself
.
For
though
others
cannot
be
infinitely
happy
as
he
is
,
yet
they
are
happy
in
such
a
Degree
as
there
Capacities
will
bear
;
and
when
they
are
so
,
he
hath
the
same
Reason
,
though
not
so
much
,
to
love
them
as
he
hath
to
love
himself
.
And
he
that
loves
Happiness
in
another
as
well
as
in
himself
,
will
not
only
love
it
where
it
is
already
,
but
be
very
much
inclined
to
propagate
it
where
it
is
not
.
So
that
this
,
I
think
,
is
a
most
plain
Case
,
that
if
Perfection
and
Happiness
be
the
Reason
of
God's
love
,
he
cannot
but
love
it
in
another
as
well
as
in
himself
;
and
if
he
love
it
in
another
,
he
cannot
but
be
inclined
to
contribute
to
the
producing
it
.
And
therefore
unless
we
suppose
God
,
contrary
to
the
Genius
of
all
other
Beings
,
not
to
love
his
own
Resemblance
,
nor
to
be
at
all
concerned
to
propagate
it
;
we
must
necessarily
suppose
him
to
be
Good
,
or
which
is
all
one
,
inclined
to
make
others
happy
.
And
to
say
that
God
loves
Happiness
in
himself
,
but
yet
that
he
affects
to
make
others
miserable
without
any
Prospect
of
Advantage
to
himself
,
is
to
say
that
he
loves
Contraries
in
different
Objects
,
that
is
,
Happiness
in
himself
,
and
Misery
in
others
;
which
is
to
make
his
Love
to
be
guided
by
the
extravagant
Impulses
of
a
mutable
Fancy
,
and
not
by
the
steady
Rules
of
Wisdom
.
But
since
it
is
impossible
for
any
Being
to
love
that
which
is
contrary
to
himself
,
we
may
be
sure
that
God
cannot
love
Misery
,
whose
Nature
is
so
infinitely
happy
;
and
since
I
am
sure
that
every
Being
must
love
its
own
Resemblance
,
if
it
love
it self
;
I
am
as
sure
that
God
loves
that
others
should
be
happy
,
as
I
can
be
that
he
is
so
himself
.
And
thus
I
have
endeavoured
from
the
very
Nature
of
God
to
demonstrate
this
great
Truth
to
you
,
That
he
is
good
;
and
plainly
proved
to
you
that
by
all
those
infinite
Perfections
which
are
the
necessary
Results
of
his
Self-existence
he
is
most
strongly
and
vehemently
inclined
to
do
good
to
others
.
And
now
to
conclude
all
,
we
will
briefly
consider
what
Use
may
be
made
of
this
Discourse
for
the
Guidance
and
Conduct
of
our
Lives
and
Actions
.
1.
Then
,
if
God
be
good
,
this
may
serve
to
support
us
under
all
the
sad
Events
that
befall
us
in
this
World
.
For
what
greater
Satisfaction
than
this
can
any
reasonable
Man
desire
,
to
be
under
the
Government
of
,
and
to
have
all
his
Affairs
disposed
by
a
God
that
cannot
but
be
good
?
For
now
all
Events
and
Accidents
that
befall
us
must
be
what
God
intends
and
designs
them
,
because
he
hath
the
Management
and
Disposal
of
them
all
;
and
to
be
sure
a
good
God
can
never
have
an
ill
Design
upon
his
Creatures
.
'T
is
true
,
when
his
Creatures
prove
Malefactors
,
he
may
and
doth
chastise
and
punish
them
;
but
even
in
doing
thus
he
hath
a
most
gracious
and
merciful
Design
,
namely
,
to
reform
the
Offender
himself
;
or
to
make
him
a
publick
Example
to
all
the
rational
World
,
that
they
may
take
warning
by
his
Ruin
,
and
not
run
upon
the
Rock
that
dashed
him
in
pieces
.
And
to
punish
Offenders
is
as
great
an
act
of
Mercy
to
the
Publick
,
as
it
is
to
reward
the
Loyal
and
Obedient
;
for
if
out
of
a
fond
Indulgence
to
insolent
Rebels
he
should
let
them
go
on
in
a
State
of
Impunity
,
the
Publick
would
suffer
a
great
deal
more
by
it
than
those
Rebels
can
do
by
a
just
and
deserved
Punishment
;
for
their
Impunity
would
embolden
others
to
take
the
same
Courses
,
and
so
the
Contagion
would
run
on
without
any
stop
from
one
to
another
,
till
the
Whole
were
infected
,
and
the
Plague
of
Wickedness
became
Epidemical
to
all
the
reasonable
Creation
;
and
so
by
sparing
a
few
he
would
destroy
a
great
many
,
and
his
Mercy
to
Particulars
would
be
Cruelty
to
the
Whole
.
But
so
long
as
we
are
honest
and
sincere
in
our
Obedience
to
God
,
we
may
be
sure
that
whatsoever
befalls
us
in
particular
is
intended
for
our
good
;
for
he
cannot
intend
Hurt
to
an
honest
Soul
without
doing
open
Violence
to
his
own
Goodness
;
because
the
Hurt
of
such
an
one
is
a
pure
Mischief
;
it
can
serve
no
good
End
,
but
is
likely
to
prove
a
greater
Prejudice
to
the
Publick
,
than
it
can
be
to
the
Person
that
endures
it
:
For
as
the
Impunity
of
great
Offenders
will
imbolden
others
to
offend
,
so
the
ruining
of
obedient
Subjects
will
discourage
others
from
obeying
.
So
that
to
design
Hurt
or
Damage
to
a
sincerely
good
Man
is
to
do
Mischief
for
its
own
sake
,
and
this
can
proceed
from
nothing
but
pure
abstracted
Malice
,
which
is
the
very
Quintessence
of
a
Devil
;
but
I
am
sure
can
have
no
Room
in
the
Breast
of
our
good
God
and
merciful
Father
.
I
confess
in
this
Life
all
Things
do
fall
out
so
alike
to
all
,
that
't
is
impossible
for
us
to
judge
of
God's
particular
Design
and
Intention
towards
us
by
the
Nature
of
the
Things
that
we
suffer
;
and
therefore
in
this
Case
the
only
infallible
Course
we
can
take
is
throughly
and
impartially
to
examine
our selves
,
and
if
upon
a
serious
Review
of
our
own
Hearts
and
Ways
we
can
truly
say
that
we
have
been
honest
and
sincere
to
God
and
our
Duty
,
we
may
be
as
sure
that
he
designs
good
to
us
in
all
those
Afflictions
that
he
lays
upon
us
,
as
we
can
be
that
there
is
such
a
Being
as
God
in
the
World
.
And
if
for
the
Time
past
we
should
find
that
we
have
been
bad
and
false
and
hypocritical
;
yet
since
God
still
continues
us
in
this
Life
of
Tryal
,
and
permits
us
the
Priviledge
of
being
Candidates
and
Probationers
for
the
Heavenly
Preferments
,
we
may
safely
conclude
from
the
Goodness
of
his
Nature
that
whatsoever
he
doth
to
us
he
designs
as
no
Harm
;
for
how
can
it
be
imagined
that
the
good
God
should
design
our
Misery
at
that
very
time
,
while
he
continues
us
in
a
Probation
for
Happiness
?
Wherefore
let
us
chearfully
undergo
whatsoever
he
lays
upon
us
,
concluding
that
there
is
nothing
but
Good
can
come
from
a
good
God
;
that
even
his
Punishments
are
cordial
,
and
all
his
Rods
dip'd
in
Love
;
and
though
they
may
smart
severely
,
and
fetch
Blood
from
our
very
Hearts
;
yet
let
us
determine
with
our selves
that
they
must
be
good
or
bad
according
as
God
intends
them
,
and
that
the
good
God
must
needs
intend
them
for
good
.
2
ly
.
Is
God
thus
naturally
and
essentially
good
?
Then
this
may
serve
for
an
excellent
Standard
whereby
to
judge
of
our
Opinions
in
Religion
.
For
most
Opinions
in
Religion
have
either
a
near
or
remote
Tendency
to
the
Honour
and
Dishonour
of
God's
Goodness
;
and
though
I
will
not
say
that
every
Opinion
is
true
that
seems
to
extol
and
advance
the
Goodness
of
God
,
yet
I
am
sure
that
every
Opinion
must
be
false
that
doth
either
directly
or
by
true
Consequence
deny
or
disgrace
it
.
For
let
our
Opinions
be
true
or
false
,
yet
this
I
am
sure
is
eternally
true
,
that
God
is
good
;
and
while
I
am
sure
of
this
,
I
can
never
believe
any
Doctrin
true
that
thwarts
and
contradicts
it
;
because
I
am
sure
that
from
Truth
there
is
nothing
but
Truth
can
be
inferred
throughout
the
longest
Train
of
Deductions
.
This
therefore
we
ought
to
be
infinitely
cautious
of
,
how
we
entertain
any
Opinion
whatsoever
,
that
seems
but
to
clash
with
the
Goodness
of
God
;
for
if
it
but
seem
to
do
so
,
we
are
bound
by
all
the
Zeal
we
owe
to
the
divine
Goodness
to
suspect
it
of
Fashood
,
or
at
least
not
to
be
over-confident
of
its
Truth
till
we
see
it
fairly
acquitted
of
that
foul
Imputation
.
For
to
preserve
in
our
Minds
consistent
Opinions
of
the
Goodness
of
God
is
a
thing
that
we
ought
to
be
as
careful
of
,
as
of
the
Apple
of
our
own
Eyes
;
because
an
ill
Opinon
of
God
is
a
Flaw
in
the
very
Foundation
of
our
Religion
and
our
Comfort
;
and
it
will
be
impossible
for
us
to
serve
him
long
,
either
with
Sincerity
or
with
Pleasure
,
if
we
do
not
firmly
believe
him
to
be
a
good
Master
.
3dly
.
Is
God
thus
naturally
and
essentially
good
?
Then
this
may
serve
to
hearten
and
encourage
us
in
his
Service
.
For
to
be
sure
so
good
a
Master
will
never
prove
unkind
to
any
faithful
Servant
;
that
he
will
not
burthen
us
above
our
strength
,
but
most
freely
contribute
to
us
all
the
Assistance
that
is
necessary
to
inable
us
to
our
Duty
;
that
he
will
not
be
angry
with
us
for
Trifles
and
Punctilio's
,
but
consider
our
Weakness
,
and
pity
our
Follies
,
and
make
the
most
candid
Interpretation
of
our
Actions
,
and
finally
judge
us
by
the
Measures
of
a
Friend
;
that
when
we
wilfully
miscarry
,
he
will
not
presently
cast
us
off
for
ever
,
but
will
be
intreated
by
our
Repentance
,
and
appeased
by
our
Amendment
,
and
graciously
receive
us
again
into
his
Mercy
and
Favour
;
that
he
will
not
be
narrow
and
stingy
in
the
Recompence
of
our
Duty
to
him
,
but
reward
us
a
Thousand-fold
with
such
immense
Glories
and
Beatitudes
,
as
shall
make
us
for
ever
bless
the
Moment
we
entred
into
his
Service
:
All
these
things
we
may
confidently
conclude
and
build
upon
from
the
transcending
Goodness
of
his
Nature
.
And
what
greater
Encouragement
can
we
expect
,
or
desire
?
Why
then
are
we
afraid
,
O
foolish
Souls
,
that
we
are
!
Why
are
we
afraid
to
engage
in
his
Service
?
Where
can
we
hope
to
find
a
more
gracious
,
compassionate
,
and
bountiful
Master
;
one
that
will
be
more
ready
to
help
and
to
pity
,
to
pardon
and
reward
us
?
If
there
be
any
equal
Rival
to
God
in
all
the
World
,
any
in
whose
Service
you
can
ingage
your selves
with
equal
Hopes
and
Incouragements
;
go
on
and
prosper
in
the
Service
of
that
great
Rival
.
But
if
God
be
infinitely
the
best
Master
in
the
World
,
as
doubtless
he
is
,
Why
do
we
stand
Debating
the
Case
any
longer
?
Why
do
we
not
run
at
least
as
chearfully
to
his
Service
,
as
we
would
to
the
greatest
Advancement
that
any
Mortal
Prince
can
tender
us
?
In
the
name
of
God
,
Sirs
,
be
once
so
Wise
as
to
consult
your
own
Interest
,
and
do
not
stand
any
longer
in
your
own
Light
.
Behold
the
great
and
good
God
stands
ready
to
entertain
you
,
and
condescends
to
invite
you
to
the
most
glorious
Service
that
ever
was
;
a
Service
that
is
most
easie
and
reasonable
,
that
is
intermixt
with
infinite
Pleasure
and
Sweetness
,
and
crowned
with
the
Reward
of
all
that
an
everlasting
Heaven
means
.
Wherefore
as
you
love
your selves
,
and
value
your
own
Welfare
,
resolve
once
for
all
with
those
in
the
Prophet
;
Other
Lords
besides
thee
have
had
dominion
over
us
,
but
thee
only
,
Our
good
God
,
will
we
now
serve
.
4thly
.
And
lastly
,
From
hence
I
infer
,
that
it
is
an
unreasonable
Thing
for
Men
to
suspect
the
Goodness
of
God
,
because
of
some
uncertain
Appearances
in
the
World
to
the
contrary
.
For
from
the
very
Principles
of
God's
Nature
we
are
certainly
assured
that
he
must
be
good
,
which
is
the
highest
Demonstration
that
Things
are
capable
of
;
and
therefore
to
suspect
his
Goodness
upon
the
Account
of
some
little
Appearances
to
the
contrary
,
is
to
confront
Demonstrations
with
slender
Probabilities
,
and
over-rule
a
Certainty
with
a
doubtful
Guess
.
And
yet
how
common
is
it
for
Men
to
arraign
the
Goodness
of
God
meerly
upon
the
Account
of
some
visible
Effects
of
his
Power
,
which
to
their
narrow
Apprehensions
seem
hurtful
and
mischievous
;
as
if
we
had
such
an
intire
Prospect
of
all
the
Relations
and
Tendencies
of
God's
Actions
,
as
that
none
could
possibly
appear
either
good
or
evil
to
us
,
but
what
is
really
so
.
Whereas
,
God
knows
,
we
are
a
company
of
miserable
short-sighted
Creatures
,
and
are
not
able
to
see
from
the
Beginning
to
the
End
of
any
one
Action
in
all
the
Train
of
God's
Providence
;
so
that
though
this
or
that
Action
may
appear
evil
to
us
,
considered
singly
and
in
the
present
Effects
of
it
,
yet
in
it self
it
may
be
highly
good
,
considering
what
a
Dependence
it
hath
upon
what
went
before
,
and
what
a
Tendency
it
hath
to
what
is
to
follow
after
.
For
God
by
his
infinite
Comprehension
having
all
Things
present
and
before
him
,
hath
so
ranked
and
disposed
them
,
that
from
first
to
last
they
are
all
but
one
complicated
and
orderly
united
Means
to
bring
about
those
great
Ends
which
he
first
designed
and
intended
;
and
consequently
all
the
Passages
in
the
World
in
his
providential
Dominion
over
them
have
a
strict
and
mutual
Dependence
on
each
other
,
and
so
cannot
be
judged
of
singly
and
apart
from
one
another
,
there
being
no
one
Action
but
relates
to
Millions
of
others
,
yea
to
all
others
from
the
first
to
the
last
Link
of
Action
in
the
whole
Chain
of
Providence
.
And
therefore
for
us
to
measure
the
Goodness
of
God's
Providence
in
general
by
those
particular
Parts
of
it
that
lie
before
us
,
is
just
as
if
a
Man
should
judge
of
a
whole
Consort
of
Musick
only
by
hearing
three
or
four
Notes
of
a
well-composed
Lesson
,
whereas
the
whole
Harmony
consists
in
a
well-composed
Mixture
of
a
thousand
Notes
and
Discords
,
wherein
all
the
particulars
are
so
interwoven
as
that
the
several
Notes
united
in
one
Lesson
have
a
most
excellent
Symetry
and
Proportion
to
one
another
.
For
in
the
whole
Consort
of
the
divine
Providence
there
are
a
thousand
Discords
,
which
,
to
us
who
hear
them
singly
and
apart
from
the
rest
,
do
many
times
yield
a
very
ungrateful
Sound
;
whereas
could
we
discern
but
the
whole
Composure
,
and
hear
how
elegantly
all
thole
Discords
are
mingled
into
one
entire
Harmony
,
we
should
never
be
able
to
forbear
admiring
the
Skill
,
and
adoring
the
Wisdom
and
Goodness
of
the
great
Harmostes
.
But
since
't
is
so
impossible
for
us
to
discern
all
the
Connections
and
Tendencies
of
God's
Actions
,
how
unreasonable
is
it
for
us
to
censure
the
Goodness
of
his
Nature
,
because
there
are
some
Actions
of
his
,
and
some
Effects
of
those
Actions
,
whose
Goodness
at
present
we
are
not
able
to
discover
.
Wherefore
,
if
we
have
either
Reason
or
Modesty
in
us
,
we
ought
to
be
satisfied
with
those
Arguments
of
his
Goodness
that
are
drawn
from
the
Principles
of
his
Nature
,
and
though
we
cannot
account
for
the
Goodness
of
all
his
Actions
in
particular
,
yet
firmly
to
resolve
that
nothing
but
Good
can
come
from
a
good
God
.
PSALM
CXIX
.
68
.
Thou
art
good
,
and
thou
dost
good
.
I
Proceed
to
the
second
Part
of
the
Text
,
viz.
the
Operations
of
God
that
flow
from
the
immutable
Goodness
of
his
Nature
;
Thou
dost
good
:
And
these
as
they
flow
from
the
Goodness
of
God's
Nature
,
so
they
are
plain
Proofs
and
Indications
of
it
.
For
as
the
Nature
of
Things
is
demonstrable
by
their
Effects
as
well
as
their
Causes
,
so
the
Goodness
of
God
may
be
as
well
demonstrated
by
the
Operations
it
exerts
,
and
the
Effects
it
produces
in
the
World
,
as
by
those
Principles
and
Perfections
of
his
Nature
from
whence
it
necessarily
arises
.
And
it
is
as
certain
that
that
Being
must
be
good
that
hath
all
the
necessary
Causes
and
Principles
of
Goodness
in
it
;
for
if
it
were
indifferent
to
the
Almighty
whether
he
did
Good
or
Evil
,
he
would
doubtless
either
retire
from
Action
and
do
neither
,
or
else
he
would
do
as
much
Mischief
as
Good
;
or
if
he
were
inclined
to
do
ill
he
would
do
it
,
and
not
force
himself
to
act
contrary
to
his
own
Inclinations
.
Wherefore
since
he
doth
Good
so
constantly
and
so
universally
,
he
can
neither
be
supposed
to
be
averse
nor
indifferent
to
it
;
and
if
he
be
neither
of
these
,
his
doing
Good
must
necessarily
proceed
from
the
immutable
Inclination
of
his
Nature
thereunto
.
If
therefore
we
can
prove
from
the
whole
Course
and
Series
of
God's
Operations
that
he
doth
Good
,
it
will
be
an
infallible
Argument
that
he
is
so
.
Now
all
those
Operations
of
God
that
pass
out
of
himself
,
and
terminate
upon
others
are
reducible
to
Creation
and
Providence
;
both
which
will
afford
us
abundant
Instances
of
the
Truth
of
the
Text
,
that
God
doth
Good
.
I.
I
begin
with
the
first
,
viz.
Creation
;
in
which
it
is
apparent
that
God
hath
done
an
infinite
deal
of
Good
.
And
hence
the
Psalmist
tells
us
that
the
whole
earth
is
full
of
the
goodness
of
the
Lord
,
Psalm
xxxiii
.
5
.
so
also
Psalm
civ.
24
.
O
Lord
how
manifold
are
thy
works
!
in
wisdom
hast
thou
made
them
all
;
the
earth
is
full
of
thy
Riches
,
[
i.
e.
the
Riches
of
his
Goodness
]
and
so
is
the
great
and
wide
Sea
.
And
God
himself
after
his
great
Work
of
Creation
,
upon
a
general
Survey
of
the
whole
Fabrick
of
Beings
,
pronounces
all
to
be
very
good
,
Gen.
i.
31
.
But
to
demonstrate
more
particularly
the
great
Goodness
that
God
hath
expressed
in
his
Creation
,
I
shall
briefly
give
you
these
four
Instances
of
it
.
-
1.
That
whatsoever
Beings
are
incapable
of
Happiness
in
themselves
,
he
hath
made
them
so
far
as
they
can
be
,
subservient
to
the
Happiness
of
others
.
-
2.
That
he
hath
given
actual
Existence
to
all
kinds
of
Beings
that
are
capable
of
any
Degree
of
Happiness
.
-
3.
That
he
hath
furnished
them
with
all
the
sufficient
Means
and
Abilities
to
obtain
the
utmost
Happiness
that
they
are
capable
of
.
-
4.
That
in
all
those
Beings
that
are
capable
of
Happiness
,
he
hath
implanted
a
natural
Disposition
of
Doing
Good
to
others
.
1.
That
whatsoever
Beings
are
incapable
of
Happiness
in
themselves
,
he
hath
made
them
so
far
as
they
can
be
,
subservient
to
the
Happiness
of
others
.
For
it
is
impossible
that
all
Beings
that
are
capable
of
Happiness
could
ever
have
been
actually
happy
,
had
not
God
created
some
Beings
that
are
utterly
incapable
of
it
.
For
thus
all
the
Heavenly
Bodies
,
the
Air
,
and
Earth
,
and
Fire
and
Water
are
Beings
utterly
incapable
of
Happiness
,
they
being
all
inanimate
,
and
consequently
void
of
all
Sense
and
Perception
either
of
Happiness
or
Misery
;
but
yet
it
cannot
be
denied
but
they
are
indispensably
necessary
to
the
Happiness
of
a
World
of
animated
Beings
that
are
capable
of
some
Degrees
of
Happiness
.
Thus
,
for
instance
,
the
Happiness
of
all
sublunary
Things
,
of
Men
and
Beasts
,
of
the
Fowls
of
the
Air
and
the
Fishes
of
the
Sea
,
depends
in
a
great
Measure
on
those
dead
inanimated
Elements
;
and
therefore
if
God
had
not
created
some
Beings
incapable
of
Happiness
,
there
are
many
Beings
that
are
capable
of
it
must
either
have
not
been
,
or
have
been
miserable
.
And
therefore
God
hath
not
only
created
these
,
but
out
of
his
great
Goodness
to
his
living
Creatures
he
hath
created
them
in
such
an
Order
as
renders
them
as
subservient
as
they
can
be
to
their
Welfare
and
Happiness
.
Thus
the
Sun
,
whom
God
hath
ordained
the
universal
Foster-father
of
all
sublunary
Beings
,
though
he
feels
no
Happiness
himself
,
is
created
by
our
great
Benefactor
in
such
a
Form
and
put
in
such
a
Course
of
Motion
,
as
renders
him
most
serviceable
to
all
those
animated
Beings
,
that
are
capable
of
Happiness
.
For
first
he
is
created
of
a
fiery
Substance
,
by
which
he
not
only
enlightens
this
lower
World
,
but
warms
and
cherishes
it
with
a
fruitful
and
vigorous
Heat
.
And
then
God
hath
cast
all
its
mighty
Substance
into
the
Figure
of
a
perfect
Globe
,
that
so
if
the
Earth
moves
round
it
,
it
might
be
able
to
communicate
the
comfort
of
its
Light
and
Heat
to
it
throughout
all
the
Circle
of
its
Motion
;
or
that
if
it
moves
round
the
Earth
,
it
may
by
its
Figure
,
which
is
most
apt
for
Motion
,
be
the
better
enabled
to
walk
his
Rounds
about
the
World
,
and
so
visit
all
his
Foster-Children
,
and
refresh
them
with
his
Light
and
Warmth
as
oft
as
their
Necessities
require
.
And
then
for
his
Situation
in
the
World
,
what
an
exact
Care
hath
the
good
Father
of
Beings
taken
to
place
him
in
such
a
convenient
Distance
as
that
he
might
neither
be
too
near
us
,
nor
too
far
from
us
;
both
which
would
have
been
equally
mischievous
.
For
had
he
been
advanced
higher
in
the
Heavens
,
he
would
have
left
us
continually
frozen
and
benighted
;
had
he
been
thrust
lower
,
he
would
have
perpetually
scorched
us
with
the
too
near
Neighbourhood
of
his
Flames
.
But
from
that
Orb
wherein
he
is
placed
all
his
Aspects
on
us
are
benigne
;
and
Thanks
be
to
a
good
God
we
neither
want
his
Heat
or
Light
,
nor
are
we
scorched
and
dazled
by
it
.
For
if
God
had
not
been
very
careful
of
the
Publick
Good
he
might
as
well
have
fixed
the
Sun
in
the
Orb
of
the
Moon
as
where
it
now
is
,
and
then
as
its
Nearness
to
us
would
have
turned
the
World
into
a
Torrid
Zone
,
so
it
would
have
run
through
the
whole
Zodiack
in
the
space
of
a
Month
,
and
consequently
the
four
Seasons
,
viz.
Winter
and
Summer
,
and
Spring
and
Autumn
which
do
now
fill
up
the
Circle
of
the
Year
,
would
have
been
all
thrust
together
in
four
Weeks
;
by
means
whereof
as
all
living
Creatures
would
have
been
very
much
prejudiced
by
the
frequent
Changes
of
the
Air
,
so
all
Vegetation
must
have
necessarily
ceased
.
For
the
Winter
Frost
must
have
Killed
the
Fruits
of
the
Earth
before
ever
the
Summers
Heat
could
have
ripened
them
;
and
the
Fruits
of
the
Earth
being
destroyed
all
living
Creatures
must
have
perished
with
Famine
.
Since
then
there
are
an
infinite
Number
of
other
Places
in
the
Heavens
wherein
God
could
have
fixed
the
Sun
if
he
had
pleased
,
but
none
so
commodious
for
the
World
as
that
where
it
is
,
what
could
move
him
to
choose
this
above
all
others
but
only
his
great
Care
of
the
Welfare
of
his
Creatures
?
Once
more
,
If
we
consider
the
Course
of
its
Motion
,
how
could
it
have
been
more
exactly
ordered
than
it
is
for
the
publick
Benefit
of
the
Inhabitants
of
the
World
?
For
whereas
in
it self
't
was
as
apt
to
move
in
a
direct
Line
as
in
a
Circle
,
which
if
it
had
done
,
only
one
half
of
the
Earth
could
have
been
warmed
and
enlightened
by
it
,
whilst
the
other
had
been
covered
with
eternal
Frost
and
Darkness
;
the
good
God
hath
appointed
him
to
run
about
the
Globe
,
and
that
with
so
much
Swiftness
,
notwithstanding
he
is
so
vast
a
Body
,
that
once
in
Twenty
four
Hours
he
brings
Day
into
both
the
Hemispheres
;
and
whereas
had
he
always
moved
round
in
the
same
middle
Circle
without
ever
swerving
either
Southward
or
Northward
,
all
those
vast
Tracts
of
Earth
that
lie
beyond
the
Polar
Circles
would
have
been
well
nigh
lost
in
an
everlasting
Winter
,
and
consequently
their
wretched
Inhabitants
condemned
to
Famine
and
Cold
;
the
good
God
hath
chalked
him
out
those
oblique
Paths
of
the
Zodiack
,
in
which
in
the
Summer
he
travels
towards
the
Northern
,
and
in
the
Winter
towards
the
Southern
Hemisphere
,
and
so
once
a
Year
brings
a
warm
Summer
to
them
both
.
Thus
God
hath
placed
the
Sun
in
the
Heaven
as
his
Almoner
,
and
furnished
him
with
all
the
Advantages
he
is
capable
of
to
relieve
the
Necessities
of
his
Creatures
;
and
every
Morning
he
visits
us
from
his
bountiful
Master
,
and
with
his
kindly
Influence
ripens
the
Fruits
of
the
Earth
for
us
,
and
comforts
us
with
the
Warmth
and
Brightness
of
his
Rays
.
And
though
he
receives
no
Happiness
himself
,
yet
is
so
framed
,
and
placed
,
and
moved
by
the
Father
of
Lights
,
that
he
abundantly
administers
to
the
Happiness
of
others
.
And
the
same
may
be
said
of
the
Moon
,
which
is
a
kind
of
Deputy-Sun
to
supply
his
Place
in
the
Night
,
and
by
the
moist
Warmth
it
diffuses
to
promote
the
Generation
and
Growth
of
all
vegetable
Beings
.
And
that
it
may
do
this
the
more
effectually
its
Motions
are
not
confined
,
like
the
Sun
's
,
within
the
Tropicks
;
but
in
pity
to
those
poor
Animals
that
dwell
nearer
towards
the
Poles
the
good
God
hath
sent
her
some
degrees
farther
to
visit
them
in
their
long
uncomfortable
Nights
and
supply
the
Suns
absence
from
them
,
and
temperate
the
Cold
and
Darkness
that
covers
them
,
with
the
Warmth
and
Brightness
of
her
Beams
.
And
accordingly
when
the
Sun
goes
Southward
she
draws
nearer
towards
the
Northern
,
when
Northward
,
towards
the
Southern
Pole
,
as
if
she
pitied
those
poor
Regions
that
are
thus
forsaken
of
the
Sun
,
and
so
went
in
pure
Charity
to
those
fatherless
and
bewidowed
Animals
that
inhabit
them
,
to
supply
his
Absence
with
her
own
vicarious
Light
.
But
't
would
be
endless
to
recite
the
vast
Commodities
we
receive
from
the
other
heavenly
Bodies
,
and
what
infinite
Care
the
good
God
hath
taken
so
to
order
and
direct
the
Course
of
their
Motion
,
as
that
those
Beings
that
are
capable
of
Happiness
might
be
most
benefited
by
them
.
But
then
if
from
hence
we
descend
into
the
Air
,
how
proper
a
Medium
is
this
fluid
and
transparent
Element
to
convey
to
us
the
Light
and
Influences
of
the
heavenly
Bodies
?
What
a
convenient
Volary
is
it
for
feathered
Animals
?
For
being
the
most
fluid
of
all
Bodies
it
easily
gives
Way
to
the
Vibration
of
their
Wings
,
and
so
,
that
as
that
Air
that
is
under
them
bears
them
up
;
so
that
which
is
before
them
is
no
Hindrance
to
their
Motion
.
In
a
word
,
how
necessary
is
it
to
supply
and
refresh
the
Spirits
of
all
Animals
in
general
,
which
if
they
did
not
suck
in
new
Air
almost
every
Moment
would
immediately
be
suffocated
.
Again
,
if
from
the
Air
we
descend
to
the
Earth
,
how
liberally
hath
the
good
God
impregnated
its
vast
Womb
with
the
Seeds
and
Principles
of
all
those
Herbs
,
and
Flowers
,
and
Plants
,
and
Minerals
that
can
be
any
ways
Subservient
to
the
Happiness
of
those
numerous
Animals
wherewithall
it
is
peopled
;
insomuch
that
it
is
become
a
general
Magazine
of
Provisions
not
only
for
the
Necessities
,
but
for
the
Delights
of
its
Inhabitants
.
Thus
also
the
Sea
,
that
vast
Continent
of
Water
,
is
so
contrived
by
the
Almighty
Creator
,
that
it
not
only
administers
to
the
Sustenance
and
Delight
of
its
own
Inhabitants
,
but
also
to
the
Happiness
of
all
other
Animals
.
For
from
its
vast
Treasury
of
Waters
it
sends
forth
fruitful
Streams
into
all
Parts
of
the
Earth
through
divers
Holes
that
are
bored
at
convenient
Distances
,
and
forces
them
to
climb
up
to
the
Tops
of
Mountains
,
not
only
that
they
may
be
able
to
run
down
again
with
Ease
,
but
also
to
carry
themselves
to
such
Heights
afterwards
as
the
Necessities
of
Men
and
Beasts
do
require
;
so
that
even
the
most
In-land
Parts
of
the
Earth
are
made
fruitful
by
their
Moistures
,
and
all
their
thirsty
Inhabitants
are
watered
and
refreshed
by
them
.
Besides
which
it
is
also
most
highly
useful
for
Navigation
,
whereby
the
remotest
Parts
of
the
World
maintain
an
easie
Correspondence
,
and
do
mutually
change
the
Commodities
of
Life
with
one
onother
.
Lastly
,
if
we
consider
the
Fire
,
what
a
most
useful
Servant
hath
the
great
Creator
rendred
it
to
Mankind
?
For
by
this
we
do
not
only
supply
the
Absence
of
Summer
,
but
do
also
prepare
all
our
Food
,
and
render
it
wholsome
and
pleasant
,
and
most
successfully
serve
our selves
in
all
Arts
and
Manufactures
.
Thus
I
have
briefly
touched
upon
all
the
visible
Creation
of
inanimate
Beings
,
and
shewn
you
how
careful
the
great
and
good
Creator
hath
been
to
improve
them
all
to
the
utmost
to
the
Happiness
of
his
animated
Creatures
,
that
so
there
might
no
necessary
Supply
be
wanting
to
compleat
those
several
Degrees
of
Happiness
for
all
Beings
in
the
World
,
and
none
might
be
miserable
but
such
as
choose
to
be
so
.
What
a
noble
Instance
is
this
therefore
of
the
immense
Goodness
of
God
in
this
Work
of
Creation
,
that
he
hath
made
all
Beings
that
are
incapable
of
Happiness
to
minister
as
much
as
they
are
able
to
those
that
are
capable
of
it
,
and
thereby
spread
his
Table
with
an
infinite
variety
not
only
of
Necessaries
,
but
of
Delicacies
to
treat
and
entertain
all
his
sensitive
Creation
?
Who
can
suspect
his
Goodness
,
when
the
Heavens
and
all
the
Elements
do
so
loudly
proclaim
it
,
by
their
being
so
contrived
and
ordered
by
his
Wisdom
,
as
to
do
the
utmost
Good
they
are
able
to
those
Things
that
have
any
Capacity
of
Happiness
?
2
ly
,
Another
Instance
of
his
doing
good
in
this
great
Work
of
his
Creation
is
his
giving
actual
Existence
to
such
innumerable
Kinds
of
Being
that
are
capable
of
Happiness
.
Were
we
but
able
to
survey
the
whole
Scale
of
Beings
from
the
lowest
of
sensitive
to
the
highest
of
rational
,
we
should
doubtless
find
in
it
such
an
innumerable
Company
of
Rounds
as
all
our
Arithmetick
could
never
be
able
to
compute
,
For
we
see
that
even
this
Earth
,
which
is
but
a
very
little
Spot
of
the
World
,
contains
in
it
such
a
prodigious
Army
of
distinct
Kinds
of
sensitive
Beings
as
all
the
Histories
of
Animals
were
never
able
to
muster
;
and
could
we
but
reckon
down
from
Man
,
to
the
lowest
Mite
of
animated
Matter
that
the
Earth
and
Sea
contains
,
we
should
find
that
even
here
there
are
so
many
Kinds
of
Beings
as
are
capable
at
least
of
some
Degrees
of
Happiness
,
as
would
give
us
Cause
enough
to
admire
and
adore
the
infinite
Fecundity
of
the
divine
Goodness
.
And
is
it
likely
that
this
Earth
,
which
is
but
the
Sink
of
the
World
,
should
be
the
only
inhabitable
Part
of
it
?
That
since
the
Almighty
hath
so
well
stocked
this
little
Inclosure
,
he
should
for
ever
leave
desolate
of
Inhabitants
all
those
immense
Tracts
of
pure
Aether
in
which
the
Planets
and
Fixed
Stars
do
swim
?
That
when
he
hath
so
thronged
this
dark
Cellar
with
living
Creatures
,
he
should
make
no
Use
at
all
of
those
vast
and
glorious
Rooms
,
but
let
them
stand
empty
for
ever
,
as
if
he
had
erected
them
only
for
Pomp
and
Shew
,
without
any
Design
to
people
them
with
such
noble
Inhabitants
as
they
are
capable
to
receive
?
Well
then
,
let
us
but
suppose
,
as
we
may
very
fairly
do
,
that
the
other
Parts
of
the
World
are
stock'd
with
living
Creatures
but
in
the
same
proportion
with
this
,
and
then
what
an
innumerable
Drove
of
distinct
kinds
of
Bings
will
the
Whole
consist
of
?
And
indeed
considering
what
infinite
Degrees
of
Being
are
within
the
Sphere
of
God's
Omnipotence
,
and
how
suitable
it
is
to
his
Goodness
in
his
Productions
to
reach
the
utmost
Limits
of
Possibility
,
it
seems
no
way
unreasonable
to
believe
that
he
hath
given
actual
Existence
to
all
possible
Kinds
of
Beings
that
are
capable
of
Life
and
Happiness
,
and
can
without
any
Prejudice
either
to
themselves
or
Neighbours
be
contained
within
the
Compass
and
immensity
of
the
World
;
and
consequently
that
he
hath
not
only
filled
with
living
Creatures
the
Earth
and
Air
and
Sea
,
but
,
if
it
be
possible
,
all
the
Capacities
of
an
immense
and
infinite
Space
.
But
whether
this
be
so
or
no
,
it
is
an
abundant
Evidence
of
the
Goodness
of
God
,
that
he
hath
created
such
innumerable
Kinds
of
living
Creatures
,
the
meanest
of
which
are
capable
of
some
Degree
of
Happiness
.
For
unless
we
will
assert
one
of
the
greatest
Absurdities
in
our
modern
Philosophy
,
That
all
sensitive
Animals
are
nothing
but
meer
Machins
,
and
consequently
have
no
Sense
or
Perception
in
them
;
we
must
allow
them
all
,
even
to
the
smallest
Insect
,
a
Capacity
of
some
Degree
of
Happiness
.
For
whatsoever
hath
Sense
is
sensible
of
Pleasure
,
and
whatsoever
is
sensible
of
Pleasure
is
capable
of
Happiness
;
and
he
that
made
so
many
Beings
capable
of
Happiness
,
to
be
sure
never
intended
that
their
Capacities
should
be
in
vain
.
Behold
then
the
vast
Design
and
Project
of
the
divine
Goodness
that
would
let
nothing
lie
buried
in
the
Abyss
of
Non-entity
,
whose
Idea
included
but
a
Possibility
of
being
happy
,
and
hath
given
actual
Existence
unto
all
kinds
of
Beings
,
even
the
most
inconsiderable
Animals
,
for
which
it
was
better
to
be
than
not
to
be
;
that
at
least
hath
raised
up
an
innumerable
Company
of
Beings
into
a
Capacity
of
being
happy
,
and
made
such
ample
Provision
to
supply
their
Natures
with
all
the
Degrees
of
Happiness
that
they
are
capable
of
!
For
3dly
,
Another
Instance
of
his
doing
good
in
this
great
Work
of
Creation
is
his
furnishing
all
these
Beings
with
sufficient
Means
and
Abilities
to
obtain
the
utmost
Happiness
that
they
are
capable
of
.
For
I
have
already
shewn
you
,
that
God
hath
so
made
and
ordered
the
inanimate
World
that
it
administers
sufficient
Matter
of
Happiness
unto
all
sensitive
Beings
;
that
the
Heavens
and
the
Elements
by
the
Ordination
of
God
do
all
conspire
together
to
contribute
to
our
Happiness
,
to
warm
and
refresh
us
,
to
feed
and
cloath
us
,
and
to
render
our
Lives
,
not
only
supportable
,
but
pleasant
and
delightful
.
And
of
this
vast
Contribution
every
Animal
,
even
the
most
minute
,
hath
its
Share
;
so
that
now
they
can
want
nothing
that
is
necessary
to
their
Happiness
,
but
only
an
Ability
to
use
and
apply
the
liberal
Provisions
that
God
hath
made
for
them
;
and
this
he
hath
also
most
graciously
furnished
them
with
,
For
in
all
Brute
Creatures
God
hath
implanted
a
natural
Instinct
by
which
they
are
strongly
inclined
to
that
which
is
good
for
them
,
and
as
strongly
averse
to
what
is
hurtful
and
injurious
;
so
that
by
their
very
Natures
he
hath
impelled
them
to
make
Use
of
those
Provisions
which
he
hath
made
for
their
Happiness
;
and
he
hath
also
furnished
them
with
a
natural
Sagacity
to
provide
against
Want
,
and
with
fitting
Instruments
of
Sense
to
relish
and
enjoy
the
several
Pleasures
which
he
hath
prepared
to
entertain
them
:
All
which
he
hath
done
to
that
vast
Advantage
,
that
't
is
impossible
for
humane
Wisdom
to
say
how
any
one
Kind
of
Animals
could
have
been
more
exactly
framed
for
the
enjoyment
of
such
a
Happiness
,
as
is
proper
to
its
Nature
.
But
then
for
us
Men
that
are
capable
of
much
more
than
a
meer
sensitive
Happiness
,
he
hath
not
only
prepared
such
a
Happiness
as
is
proportionable
to
our
Capacities
,
but
hath
also
implanted
in
our
Natures
a
full
Ability
to
obtain
it
.
For
as
for
our
sensitive
Happiness
,
there
is
sufficient
Provision
made
for
it
in
the
common
Store-house
of
Nature
,
and
by
the
Industry
and
the
good
Use
of
our
Reason
we
may
ordinarily
secure
our selves
,
if
we
please
,
from
the
Want
of
whatsoever
is
necessary
thereunto
;
for
a
very
little
of
these
sensitive
Enjoyments
is
enough
to
make
a
wise
Man
happy
,
and
we
want
no
bodily
Organs
or
Sensories
to
relish
any
of
those
Pleasures
of
which
our
sensitive
Happiness
is
composed
.
And
then
for
our
supreme
Happiness
,
as
we
are
reasonable
Beings
,
God
by
giving
us
Reason
,
and
Vnderstanding
,
and
Freedom
of
Choice
,
hath
furnished
us
with
sufficient
Ability
to
obtain
it
.
For
our
Happiness
,
as
we
are
reasonable
Creatures
,
consists
in
the
most
perfect
Exercise
of
our
noblest
Faculties
,
viz.
our
Vnderstanding
and
our
Will
;
and
there
is
no
Object
in
Nature
about
which
these
Faculties
can
be
perfectly
exercised
but
only
God
,
who
is
the
Fountain
of
all
Truth
and
Goodness
;
and
consequently
our
Happiness
as
Men
must
consist
in
the
Enjoyment
of
God
,
that
is
,
in
knowing
,
and
loving
,
and
resembling
him
for
ever
.
And
in
order
to
our
obtaining
of
this
,
God
hath
furnished
us
with
Vnderstanding
,
by
the
good
Improvement
of
which
we
may
easily
arrive
to
the
Knowledge
of
him
;
for
he
hath
placed
us
so
advantagiously
in
Being
,
that
,
as
from
a
convenient
Station
in
a
noble
Theater
,
we
are
able
to
contemplate
the
admirable
Schemes
of
those
magnificent
Works
which
God
hath
set
round
about
us
;
and
from
the
Vastness
of
the
whole
Structure
,
the
Variety
of
its
Parts
,
and
the
beautiful
Order
which
appears
in
their
admirable
Connection
,
we
can
easily
infer
,
that
such
a
noble
Production
must
needs
be
owing
to
an
Almighty
Skill
and
Goodness
.
And
then
such
is
the
Frame
of
our
Natures
,
that
we
easily
love
that
which
we
know
to
be
lovely
,
and
consequently
if
we
are
not
prejudiced
by
preternatural
Lusts
,
that
which
we
behold
of
God
in
his
Works
will
imprint
such
an
amiable
Notion
of
him
in
our
Minds
,
as
will
almost
necessarily
engage
us
to
love
him
;
and
then
our
Love
will
provoke
us
to
imitate
those
Beauties
for
which
we
love
him
,
we
being
naturally
ambitious
of
transcribing
those
Perfections
into
our selves
which
we
love
and
admire
in
another
;
and
then
by
imitating
him
,
we
shall
by
Degrees
be
moulded
into
his
Likeness
and
Resemblance
;
for
Acts
will
beget
Inclinations
,
Inclinations
will
grow
into
Habits
,
and
Habits
will
become
our
Nature
.
So
that
you
see
God
hath
implanted
an
Ability
of
knowing
and
loving
and
resembling
himself
in
the
very
Frame
and
Structure
of
our
Natures
;
these
Things
we
are
as
capable
of
as
of
any
Thing
whatsoever
that
is
rational
and
manly
;
we
are
as
capable
of
knowing
God
,
as
of
knowing
any
Thing
that
is
knowable
;
as
capable
of
loving
him
,
as
of
loving
any
Thing
that
is
amiable
;
as
capable
of
resembling
him
,
as
of
imitating
any
Thing
that
is
imitable
;
and
these
are
the
noblest
and
most
essential
Parts
of
the
Happiness
of
a
rational
Nature
.
Now
what
an
undeniable
Instance
is
this
of
the
Goodness
of
God
,
that
he
hath
not
only
made
so
many
Kinds
of
Beings
capable
of
so
many
different
Degrees
of
Happiness
,
but
that
he
hath
furnished
them
all
with
such
abundant
Means
and
Abilities
to
obtain
it
?
O
blessed
God
,
what
Heart
can
be
so
stupid
and
insensible
as
not
to
admire
and
adore
thy
exuberant
Goodness
,
which
hath
thus
extended
it self
to
the
utmost
Borders
of
Entity
,
and
blessed
with
its
overflowing
Streams
such
an
infinite
Number
of
Beings
!
What
Tongue
is
able
sufficiently
to
praise
and
extol
thy
Benignity
,
that
out
of
thine
own
immense
Fulness
hast
supplied
such
a
vast
Creation
with
such
Capacities
,
and
such
Means
,
and
such
Abilities
of
being
happy
!
4thly
.
And
Lastly
,
Another
Instance
of
his
doing
good
in
this
great
Work
of
Creation
,
is
his
implanting
a
natural
Inclination
of
doing
good
to
others
in
all
those
Beings
that
are
capable
of
Happiness
.
For
it
being
his
Design
to
propagate
this
Sort
of
Beings
by
way
of
Generation
to
the
End
of
the
World
,
he
hath
implanted
in
all
Parents
,
as
well
sensitive
as
rational
,
a
natural
Love
and
Good-will
to
their
Off-spring
,
and
that
to
such
a
Degree
as
we
see
the
most
timorous
and
helpless
Creatures
are
not
only
very
industrious
to
nurse
and
cherish
them
,
but
very
couragious
in
their
Defence
and
Preservation
,
which
is
a
great
Instance
of
the
indulgent
Care
which
the
great
Father
of
Beings
hath
of
all
his
Children
,
that
he
hath
commited
them
in
their
Infancy
to
such
tender
Nurses
that
will
be
sure
to
take
Care
to
make
Provision
for
them
when
they
are
not
able
to
provide
for
themselves
;
that
he
hath
not
trusted
them
to
the
Compassion
and
good
Nature
of
other
Beings
to
be
maintained
by
the
Alms
,
and
free
Benevolence
of
their
fellow
Creatures
,
but
hath
taken
Security
for
their
liberal
Nurture
and
Education
from
the
very
Nature
and
inmost
Bowels
of
their
Parents
;
who
were
so
framed
that
they
cannot
choose
but
make
Provision
for
them
if
they
are
able
,
without
doing
the
greatest
Outrage
to
themselves
,
and
stifling
one
of
the
strongest
Inclinations
of
their
Natures
;
which
inclination
of
natural
Parents
doth
therefore
loudly
proclaim
the
infinite
Goodness
of
the
great
Parent
of
all
Things
to
his
Children
;
because
there
can
be
no
other
Reason
assigned
why
he
should
implant
this
Inclination
in
our
Natures
,
but
because
he
loved
us
,
and
was
therefore
resolved
to
take
the
most
effectual
Course
that
Care
might
be
taken
of
us
,
when
we
were
not
capable
to
take
Care
for
our selves
.
And
can
we
think
that
the
supreme
Father
,
who
hath
implanted
in
all
natural
Parents
such
a
necessary
Inclination
to
do
good
to
their
Children
,
should
be
forgetful
and
regardless
of
his
own
Off-spring
?
He
that
planted
the
Eye
,
shall
not
he
see
?
And
he
that
gave
the
Ear
,
shall
not
he
hear
?
And
by
the
same
Reason
,
he
that
hath
so
strongly
inclined
our
Natures
to
the
Love
of
our
Off-spring
,
shall
not
he
love
his
own
?
Shall
not
his
Nature
be
as
strongly
inclined
to
do
good
to
them
?
For
the
whole
Creation
being
nothing
else
but
the
Expansion
or
Spreading
forth
of
the
divine
Simplicity
and
Perfection
,
all
Creatures
do
more
properly
belong
to
God
than
Families
or
Actions
do
to
the
Principles
from
whence
they
flow
;
so
that
we
are
as
it
were
Flesh
of
his
Flesh
,
and
Bone
of
his
Bone
;
and
no
Man
,
saith
the
Apostle
,
hateth
his
own
Flesh
,
but
rather
nourishes
and
cherishes
it
:
And
if
Man
doth
not
,
can
we
imagin
that
God
doth
?
For
as
for
Man
,
we
see
the
more
perfect
he
is
,
and
the
more
suitable
to
his
Nature
he
acts
,
the
more
he
is
inclined
to
do
good
,
and
that
not
only
to
his
own
but
to
all
others
that
are
within
the
Sphere
of
his
Beneficence
.
He
finds
in
himself
such
a
diffusive
and
all-spreading
Principle
of
Love
as
renders
him
an
universal
Friend
and
Benefactor
to
the
World
,
and
makes
him
sympathize
in
the
Happiness
and
Misery
of
all
Beings
;
and
this
brave
Temper
of
Mind
is
doubtless
one
of
the
highest
Perfections
that
the
Soul
of
Man
is
capable
of
.
Since
therefore
originally
we
came
no
otherwise
to
the
Knowledge
of
God's
Perfections
than
as
we
found
them
copyed
out
and
transcribed
into
our
own
Natures
,
how
can
we
imagin
that
God
should
not
be
inclined
to
universal
Love
and
Beneficence
,
when
we
acknowledge
it
a
Perfection
in
our selves
to
be
so
?
Can
there
be
any
Perfection
in
us
that
is
not
in
God
in
the
utmost
Degree
of
Possibility
?
And
therefore
if
the
Inclination
to
do
good
be
a
Perfection
in
us
,
it
must
needs
be
in
God
in
all
the
possible
Degrees
that
an
infinite
Nature
is
capable
of
;
and
since
he
hath
so
framed
all
reasonable
Natures
,
that
universal
Love
and
Proneness
to
do
good
is
one
of
their
greatest
Perfections
and
Accomplishments
,
we
may
be
sure
that
his
own
,
which
is
the
great
Standard
and
Pattern
of
all
reasonable
Natures
,
is
infinitely
loving
and
prone
to
do
good
.
And
thus
you
see
what
mighty
unanswerable
Instances
there
are
of
the
Goodness
of
God
in
the
Works
of
his
Creation
.
Wherefore
to
conclude
this
Argument
;
From
hence
we
see
what
mighty
Obligations
we
are
under
to
serve
and
obey
,
so
far
as
we
are
able
,
the
great
and
good
Author
of
our
Beings
,
who
hath
not
only
created
us
,
but
created
us
in
a
vast
Capacity
of
Happiness
,
and
furnished
us
with
sufficient
Means
and
Abilities
to
attain
it
.
Wherefore
since
,
all
our
Powers
and
Abilities
are
from
him
,
we
are
bound
in
Justice
to
imploy
them
in
his
Service
;
and
since
by
giving
us
those
Abilities
he
hath
done
us
so
much
good
,
and
rendred
us
capable
of
such
immense
degrees
of
Happiness
,
we
are
obliged
in
Gratitude
not
to
imploy
them
in
doing
any
Thing
that
is
any
ways
displeasing
or
dishonourable
to
him
.
For
what
can
be
more
just
or
reasonable
than
that
God
should
have
the
Use
of
those
Powers
which
he
gave
us
,
and
in
which
he
still
retains
an
unalienable
Right
and
Property
?
That
the
Temples
which
he
hath
built
should
be
forever
dedicated
to
his
Service
,
and
not
turned
into
Dens
of
Thievs
,
or
made
Stables
of
Filth
and
Vncleanness
.
So
that
for
us
to
withdraw
our selves
from
his
Service
,
or
to
imploy
our
Powers
to
any
wicked
Purposes
,
is
to
commit
a
Robbery
upon
the
Author
of
our
Beings
,
and
most
unjustly
to
desseise
him
of
his
own
Goods
,
wherein
he
hath
a
far
more
absolute
Propriety
than
we
pretend
to
have
in
the
Cloths
on
our
Backs
:
And
in
every
bad
Action
we
do
,
steal
Gods
own
Powers
and
Faculties
from
him
,
and
with
extreme
Injustice
imploy
them
against
himself
.
Now
what
a
monstrous
Thing
is
it
that
we
,
who
think
our selves
so
highly
affronted
,
when
any
one
charges
us
with
Robbery
and
Injustice
,
should
make
no
more
Conscience
of
robbing
God
,
and
alienating
from
him
those
Faculties
and
Powers
of
Action
,
in
which
he
hath
a
far
more
undoubted
Propriety
than
any
Creature
can
have
in
any
Good
it
enjoys
;
but
when
he
hath
been
so
good
a
Creator
to
us
as
to
create
in
us
such
an
ample
Capacity
of
being
happy
,
and
furnished
us
with
such
abundant
Means
and
Abilities
of
attaining
thereunto
,
then
to
eloigne
our selves
from
his
Service
,
and
to
pervert
those
Powers
of
Action
to
sinful
Purposes
by
which
he
hath
enabled
us
to
be
happy
;
is
not
only
unjust
,
but
barbarously
ungrateful
.
For
now
in
sinning
against
God
we
fight
against
him
with
his
own
Mercies
,
and
arm
the
Effects
of
his
Bounty
against
his
Sovereignty
;
and
as
if
we
were
resolved
to
revenge
our selves
upon
him
for
making
us
so
good
,
and
raising
us
up
into
such
an
excellent
State
of
Nature
,
we
shamefully
dishonour
him
with
his
own
Blessings
,
and
take
all
Advantages
we
can
to
grieve
and
offend
him
from
the
very
Means
and
Abilities
which
he
hath
given
us
to
be
happy
.
He
gave
us
Reason
and
Vnderstanding
to
discern
what
is
good
for
our selves
,
and
Liberty
of
Will
to
choose
and
imbrace
it
;
and
we
like
ungrateful
Wretches
imploy
that
Reason
and
Liberty
in
contriving
and
choosing
the
highest
Treason
against
him
.
He
gave
us
Powers
and
Abilities
of
Action
,
that
so
we
might
not
only
discern
and
choose
what
is
best
for
us
,
but
might
also
pursue
and
obtain
it
;
but
we
like
base
Caitiffs
exert
those
Abilities
in
grieving
and
offending
our
most
gracious
Benefactor
.
Wherefore
be
astonished
O
ye
Heavens
,
and
be
horribly
affraid
O
all
ye
Works
of
God!
For
whilst
you
are
all
obedient
to
the
Laws
of
your
Maker
,
and
never
swerve
from
those
Lines
of
Motion
he
hath
prescribed
you
;
we
,
whom
he
hath
advanced
into
the
highest
Class
of
Beings
,
and
endowed
with
the
largest
Capacities
and
Abilities
of
being
happy
,
are
become
so
base
and
so
shameless
as
to
injure
him
with
his
own
Gifts
,
and
to
convert
his
very
Blessings
into
Weapons
of
Rebellion
against
him
.
Wherefore
unless
we
are
ambitious
of
rendring
our selves
the
most
absolute
Monsters
both
of
Injustice
and
Ingratitude
,
unless
we
have
a
Fancy
to
aspire
to
a
Perfection
in
Baseness
,
and
to
rival
the
Devils
themselves
in
the
most
infamous
and
ignominious
Degrees
of
Wickedness
;
let
us
imploy
all
our
Faculties
and
Abilities
for
Action
in
the
Service
of
him
from
whom
we
received
them
,
and
exercise
his
Gifts
in
a
perpetual
Acknowledgment
of
his
Goodness
.
PSALM
CXIX
.
68
.
Thou
art
good
,
and
thou
dost
good
.
I
Have
already
handled
two
of
those
four
Topicks
from
whence
I
intended
to
demonstrate
the
Goodness
of
God
,
viz.
his
Nature
,
and
the
Works
of
his
Creation
;
of
the
First
of
which
I
discoursed
,
upon
the
former
Part
of
the
Words
:
Thou
art
good
.
Of
the
Second
upon
the
later
;
Thou
dost
good
.
But
now
because
the
Doings
,
or
Operations
of
God
include
his
Providence
as
well
as
his
Creation
,
and
God
doth
good
in
that
as
well
as
in
this
;
no
doubt
but
the
Psalmist
in
these
Words
had
a
respect
to
the
one
as
well
as
the
other
.
I
proceed
therefore
to
the
Third
Topick
,
from
whence
it
doth
most
evidently
appear
,
and
that
is
his
Providence
.
Thou
dost
good
,
i.
e.
thou
dost
good
in
the
great
Works
of
thy
Providence
,
and
thereby
thou
dost
manifest
the
Goodness
of
thy
Nature
,
in
that
as
thou
didst
create
a
World
to
great
and
good
Purposes
,
so
thou
dost
still
continue
to
do
good
to
it
in
upholding
and
governing
it
by
a
most
gracious
Providence
.
Now
in
the
Managment
of
this
Argument
I
shall
do
these
two
things
.
-
1.
Give
you
some
general
and
comprehensive
Instances
of
Gods
doing
good
in
the
Works
of
his
Providence
.
-
2.
That
though
there
may
be
some
Things
in
the
World
that
to
us
seem
to
be
very
ill
and
hurtful
,
yet
it
is
infinitely
unreasonable
for
us
to
suspect
the
Goodness
and
Beneficence
of
the
divine
Providence
.
First
,
I
shall
give
you
some
general
and
comprehensive
Instances
of
Gods
doing
good
in
the
Works
of
his
Providence
;
and
they
are
these
Four
.
-
1.
His
upholding
Things
in
that
good
Course
and
Order
wherein
he
first
created
them
,
excepting
only
when
the
publick
Good
of
his
Creatures
requires
him
to
interpose
.
-
2.
His
continuing
Mankind
under
an
awful
sense
of
Religion
,
notwithstanding
the
great
Degeneracies
of
human
Nature
.
-
3.
His
supporting
of
Government
in
the
World
,
notwithstanding
the
violent
Tendency
of
our
corrupt
Nature
to
Anarchy
and
Confusion
.
-
4.
His
contributing
to
the
Invention
and
Improvement
of
all
those
useful
Arts
and
Sciences
that
are
in
the
World
.
1.
His
upholding
Things
in
that
good
Course
and
Order
wherein
he
first
created
them
,
excepting
only
when
the
publick
Good
of
his
Creatures
requires
him
to
interpose
.
That
that
Order
and
Course
of
Things
which
God
first
established
in
his
Creation
was
exceeding
good
and
beneficial
to
it
,
I
have
proved
at
large
in
my
former
Discourse
;
and
that
God
still
continues
the
same
good
Will
to
us
is
apparent
,
since
he
still
continues
things
in
the
same
beneficial
Course
and
Order
wherein
he
first
created
them
.
For
we
see
the
Heaven
and
the
Elements
still
as
kind
to
us
as
ever
;
the
Sun
,
Moon
and
Stars
do
still
run
the
same
Courses
,
and
still
they
cherish
and
refresh
us
with
the
same
benign
Influences
;
and
though
for
six
Thousand
years
together
they
have
been
perpetually
visiting
us
,
and
spending
the
liberal
Alms
of
their
great
Creator
upon
us
,
yet
to
this
Day
they
are
neither
wearied
,
nor
exhausted
;
but
still
continue
to
do
us
good
with
the
same
Freedom
and
Vigour
as
when
they
first
danced
round
the
World
,
and
sang
together
for
Joy
.
The
Fire
,
and
Air
,
and
Earth
and
Water
are
still
as
liberal
to
us
as
ever
,
and
do
supply
us
with
the
same
Necessaries
of
Life
as
they
did
from
the
first
Moment
of
their
Being
;
and
though
for
so
many
Ages
we
and
innumerable
other
Animals
have
been
liberally
maintained
out
of
these
vast
Store-houses
of
Nature
,
yet
still
we
find
them
replenished
with
an
inexhaustible
Fulness
.
So
that
still
not
only
the
Earth
,
but
all
the
other
Elements
are
full
of
the
Goodness
of
the
Lord
;
yea
,
and
though
in
their
Qualities
they
are
quite
contrary
to
one
another
,
yet
are
their
Animosities
so
tempered
by
the
gracious
Providence
of
Heaven
,
that
they
all
live
together
like
Brethren
in
unity
,
and
the
Dryness
of
this
drinks
not
up
the
Moisture
of
that
,
nor
doth
the
Cold
of
the
one
quench
the
Heat
of
the
other
.
The
Fire
invades
not
the
Air
,
nor
the
Water
the
Earth
,
but
every
one
keeps
within
its
proper
Bounds
;
and
though
in
sundry
Places
the
Water
be
above
the
Earth
,
yet
contrary
to
its
own
Nature
which
is
to
flow
and
expatiate
it self
,
it
doth
only
overlook
its
Banks
,
but
doth
not
overflow
them
,
being
bounded
by
that
merciful
Providence
,
which
in
mere
Pity
to
the
Inhabitants
of
the
Earth
,
says
to
its
proud
Waves
,
hitherto
shall
ye
go
,
and
no
further
.
So
that
in
short
the
Continuation
of
the
regular
Motions
of
the
Heavens
,
of
the
Vicissitudes
of
Seasons
,
and
alternate
Mutation
of
Bodies
,
of
the
safety
of
the
whole
Vniverse
,
notwithstanding
the
rude
Clashings
of
turbulent
Matter
,
and
of
the
exact
Symmetry
of
all
the
Parts
of
it
in
Despite
of
the
frequent
Rencounters
of
so
many
contrary
Principles
,
shews
not
only
the
Power
and
Presence
of
some
great
Mind
,
but
is
also
a
plain
Evidence
of
the
Continuation
of
his
Care
and
good
Will
to
the
World
.
And
as
he
hath
continued
the
inanimate
World
in
that
most
excellent
Course
and
Order
wherein
he
first
created
it
,
so
he
hath
still
preserved
all
those
innumerable
Species
of
Animals
which
he
first
gave
Being
to
;
so
that
in
so
many
Ages
and
among
so
many
Chances
there
is
not
one
Kind
of
them
hath
either
failed
,
or
perished
,
or
become
less
capable
of
Happiness
,
or
less
furnished
with
Means
and
Abilities
of
obtaining
it
.
So
that
his
Providence
is
nothing
else
but
a
constant
Repetition
of
the
Goodness
of
his
Creation
;
and
all
the
Difference
between
them
is
only
this
,
that
in
the
one
he
made
all
Things
Good
,
in
the
other
he
continues
them
so
.
'T
is
true
,
God
hath
left
himself
at
Liberty
when
Occasion
requires
immediately
to
interpose
in
the
Course
of
Nature
,
and
to
vary
from
the
Order
of
his
Creation
.
And
indeed
unless
he
had
done
so
,
he
would
in
a
great
Measure
have
tyed
up
his
own
Hands
,
and
incapacitated
himself
from
Governing
the
World
;
but
yet
he
never
makes
Use
of
this
Liberty
but
for
very
good
Reason
,
to
serve
some
very
great
and
excellent
End
of
his
Government
;
either
to
punish
some
notorious
Sinner
,
or
some
very
sinful
People
,
that
so
by
their
Example
others
may
be
warned
from
treading
in
their
Footsteps
;
or
to
deliver
or
preserve
some
eminently
virtuous
Person
,
or
Nation
,
that
thereby
others
may
be
incouraged
to
imitate
and
transcribe
their
Virtues
;
or
lastly
,
to
confirm
and
ratify
by
some
miraculous
Effects
some
necessary
Revelations
of
his
Will
to
the
World
:
Unless
,
I
say
,
it
be
to
serve
some
such
excellent
Ends
as
these
,
he
never
interposes
by
his
absolute
Power
to
make
the
least
Interruption
in
the
established
Course
and
Order
of
the
Vniverse
.
And
as
soon
as
ever
he
hath
obtained
the
good
Ends
that
he
aims
at
,
he
withdraws
his
Hand
,
and
immediately
remits
Things
to
their
primitive
Course
and
Order
.
So
that
if
Gods
Creation
be
good
,
as
I
have
largely
proved
it
is
,
his
Providence
must
needs
be
so
too
;
because
it
continues
the
Course
and
Order
of
the
Creation
,
and
never
interrupts
,
or
varies
it
,
unless
it
be
to
do
some
great
Good
to
the
World
.
Thus
God
in
his
Providence
doth
continually
spread
forth
the
mighty
Wings
of
his
Goodness
over
all
his
Creation
,
and
thereby
reaches
out
Perseverance
to
the
Being
and
the
Happiness
of
every
Creature
.
2.
Another
Instance
of
his
doing
good
in
this
great
Work
of
his
Providence
is
his
continuing
Mankind
under
an
awful
Sense
of
Religion
notwithstanding
the
great
Degeneracies
of
human
Nature
.
It
is
very
strange
to
consider
how
this
heavenly
Spark
hath
been
kept
alive
in
the
midst
of
such
a
vast
Ocean
of
Impiety
as
hath
over-spread
the
World
;
for
considering
into
what
monstrous
Barbarism
Mankind
have
immersed
themselves
,
how
miserably
they
have
defaced
their
own
Nature
,
and
blotted
out
their
Reason
;
insomuch
that
in
several
Ages
and
several
Parts
of
the
World
they
have
had
scarce
any
other
Remains
of
Humanity
in
them
,
but
only
their
Language
and
their
Shape
:
I
say
,
considering
these
Things
,
it
is
impossible
but
all
Sense
of
Religion
must
long
e're
now
have
been
extinguished
in
us
,
had
not
the
divine
Providence
from
Time
to
Time
been
exceeding
careful
to
cherish
and
revive
it
:
And
this
it
hath
done
by
very
strange
and
extraordinary
Methods
;
sometimes
by
inflicting
strange
and
amazing
Judgments
upon
great
and
notorious
Offenders
;
sometimes
by
showering
down
miraculous
Blessings
and
Deliverances
upon
virtuous
and
good
Men
;
sometimes
by
raising
up
eminent
Examples
and
Preachers
of
Righteousness
,
such
as
the
Patriarchs
among
the
Jews
,
and
the
Philosophers
among
the
Gentiles
;
sometimes
by
making
immediate
Revelations
from
Heaven
,
and
confirming
the
Truth
of
them
by
miraculous
Effects
;
and
sometimes
by
permitting
evil
Spirits
to
appear
to
possess
the
Bodies
of
their
Enthusiasts
,
and
to
deliver
Oracles
by
them
;
which
though
it
sometimes
tended
to
promote
false
Religions
among
Mankind
,
yet
did
always
prove
instrumental
to
cherish
and
enliven
the
Sense
and
Belief
of
a
Divinity
.
By
these
and
such
like
powerful
Methods
hath
the
good
Providence
of
Heaven
from
time
to
time
revived
in
us
the
dying
Sense
of
Religion
,
and
in
Despite
of
our selves
continually
kept
us
under
its
Aw
and
Restraints
;
which
if
it
had
not
done
,
we
should
have
immediately
run
headlong
into
the
most
deplorable
Confusions
and
Disorders
.
For
not
only
our
eternal
,
but
our
temporal
Interest
too
is
bound
up
in
Religion
;
for
this
is
the
Foundation
of
all
human
Society
,
and
of
all
the
Blessings
that
redound
from
it
;
't
is
this
that
gives
Life
and
Security
to
all
those
Pacts
and
Covenants
by
which
Men
are
linked
to
one
another
,
and
incorporated
into
regular
Societies
.
For
if
once
Men
were
abandoned
of
all
Sense
of
Religion
they
would
own
no
other
Law
but
that
of
their
own
Interest
,
and
esteem
themselves
no
longer
obliged
by
their
Oaths
and
Covenants
than
't
is
their
Interest
to
keep
them
;
and
he
that
thinks
himself
bound
to
be
honest
no
longer
than
he
needs
must
,
will
by
the
same
Principle
be
obliged
to
be
a
Knave
as
soon
as
he
can
.
So
that
if
once
Men
could
disingage
themselves
from
the
Sense
of
Religion
and
the
Tyes
of
Conscience
,
all
those
Pacts
and
Covenants
,
which
are
the
Cement
of
Society
,
would
presently
be
dissolved
and
rendred
insignificant
;
for
what
will
it
signify
for
Men
to
take
Oaths
and
Covenants
of
Fidelity
to
any
Society
,
since
whether
they
take
them
or
no
,
they
will
be
faithful
so
long
and
no
longer
than
't
is
their
Interest
to
be
so
.
And
this
vital
Cement
that
unites
us
being
dissolved
,
our
Society
will
soon
disband
of
its
own
Accord
,
and
we
,
like
the
Parts
of
a
dead
Body
having
lost
the
Soul
that
united
and
hold
us
together
,
shall
immediately
disperse
our selves
and
fly
abroad
into
Atoms
,
and
out
of
an
eternal
Distrust
and
Diffidence
of
one
another
,
having
no
Religion
or
Conscience
to
secure
each
others
Honesty
,
shall
be
forced
to
withdraw
like
other
Beasts
of
Prey
into
Dens
and
secret
Retirements
,
and
there
live
poor
and
solitary
,
as
Bats
and
Owls
,
and
subsist
like
Vermin
by
robbing
and
filching
from
one
another
.
And
in
this
deplorable
Condition
we
should
be
forced
to
wander
about
the
World
naked
and
destitute
both
of
all
the
mutual
Aids
and
Assistances
of
each
other
,
and
of
all
the
blessed
Hopes
and
supports
of
Religion
,
which
are
the
only
Comforts
and
Refreshments
that
in
such
a
calamitous
State
our
wretched
Natures
would
be
capable
of
.
So
that
without
the
Sense
of
Religion
we
should
be
of
all
Creatures
the
most
wretched
and
miserable
.
And
this
the
good
God
foresaw
very
well
,
which
made
him
so
careful
to
inspire
us
with
an
awful
Sense
of
Religion
;
and
when
through
the
Degeneracy
of
our
Nature
it
was
in
so
much
Danger
of
being
utterly
extinguished
,
to
awaken
and
revive
it
again
from
Time
to
Time
by
the
wise
and
gracious
Methods
of
his
Providence
,
that
so
we
might
live
happily
here
as
well
as
hereafter
,
by
enjoying
the
Blessings
of
each
others
Society
,
and
the
continual
Supports
and
Comforts
of
Religion
:
For
it
is
to
him
that
we
owe
our
Sense
of
Religion
,
and
't
is
to
our
Sense
of
Religion
that
we
owe
all
the
Conveniencies
and
Comforts
of
our
Lives
.
How
much
Reason
therefore
have
we
to
admire
and
adore
the
good
Providence
of
God
,
that
hath
taken
so
much
Care
of
us
;
that
would
not
suffer
us
to
make
our selves
the
most
wretched
and
miserable
of
all
Beings
;
that
hath
been
so
vigilant
to
rouze
and
awake
us
when
we
were
nodding
into
a
lethargick
Stupidity
,
and
sleeping
away
all
the
Happiness
and
Comfort
of
our
Lives
;
in
a
word
,
that
hath
kept
Religion
alive
in
us
in
Despight
of
all
our
Attempts
to
extinguish
it
,
and
would
not
suffer
us
to
destroy
the
Foundation
of
our
own
Happiness
!
3dly
.
Another
Instance
of
the
Goodness
of
God's
Providence
to
us
,
is
his
supporting
of
Government
in
the
World
,
notwithstanding
the
violent
Tendency
of
our
corrupt
Natures
to
Anarchy
and
Confusion
.
If
we
reflect
but
a
little
upon
the
depraved
Natures
of
Men
,
what
ungovernable
Passions
they
carry
about
with
them
,
how
sick
they
are
of
every
Yoak
,
and
how
impatient
of
every
Restraint
;
how
greedily
they
covet
an
unbounded
Liberty
,
and
how
much
the
greatest
Part
of
Men
are
of
this
violent
Temper
;
it
will
afford
us
matter
of
sufficient
Astonishment
to
think
how
Government
and
good
Order
could
be
so
long
preserved
as
it
hath
been
among
such
a
sort
of
wild
and
extravagant
Creatures
;
especially
considering
how
much
more
numerous
the
governed
Party
is
than
the
Governing
,
and
how
apt
the
Government
it self
is
to
be
rendred
odious
by
ill
Management
,
by
the
Tyranny
and
Oppression
of
those
that
sit
at
the
Stern
,
and
the
perpetual
Factions
and
cross
Humours
and
Interests
of
the
inferior
Ministers
of
State
:
I
say
,
considering
all
these
Things
,
't
is
a
Wonder
how
the
Ship
of
Government
should
live
so
long
as
it
hath
sayled
in
the
midst
of
such
Tempests
and
Hurricanes
;
and
doubtless
long
ere
now
it
must
have
been
swallowed
up
in
Anarchy
and
Confusion
had
it
not
been
guarded
by
the
Providence
of
that
God
,
who
,
as
the
Psalmist
tells
us
;
stills
the
noise
of
the
Seas
,
and
the
noise
of
their
Waves
,
and
the
tumult
of
the
People
,
Psalm
lxv
.
5
.
And
how
much
his
Providence
hath
been
concerned
in
securing
of
Government
in
the
World
,
is
evident
from
the
Care
it
hath
taken
to
keep
Men
under
an
awful
sense
of
Religion
,
which
is
the
main
Foundation
upon
which
Government
leans
,
and
without
which
it
must
necessarily
sink
into
Ruin
and
Confusion
;
for
,
together
with
Religion
away
go
all
Principles
of
Loyalty
;
and
when
these
are
all
gone
,
their
Obedience
to
Government
will
wholly
depend
upon
their
Interest
,
and
consequently
whensoever
it
is
their
Interest
to
rebel
,
they
have
no
Obligation
at
all
to
restrain
them
.
And
as
Providence
hath
been
very
careful
to
secure
the
main
Foundations
of
Government
,
so
it
hath
been
no
less
careful
to
infatuate
the
Councels
,
and
bring
to
light
the
dark
Contrivances
,
and
baffle
the
open
Attempts
of
those
that
have
sought
to
undermine
it
;
and
this
in
such
a
remarkable
manner
,
that
all
the
World
hath
taken
peculiar
Notice
,
and
all
Histories
abound
with
innumerous
Instances
of
it
.
And
in
all
the
Rises
and
Falls
of
the
Empires
of
the
World
there
hath
ever
been
observed
a
most
astonishing
Concurrence
either
of
such
happy
or
unhappy
Accidents
,
as
have
very
much
furthered
their
approaching
Fates
;
which
is
a
notorious
Evidence
how
much
God
is
concerned
in
the
securing
of
the
Governments
of
the
World
,
in
that
he
doth
so
immediatly
interpose
in
their
Rises
and
Falls
;
and
whensoever
in
his
just
Displeasure
he
pulls
down
one
,
he
always
takes
Care
to
establish
another
in
the
Room
of
it
,
lest
through
too
long
Interregnums
the
Nations
of
the
Earth
should
insensibly
crumble
into
Anarchy
and
Confusion
,
and
finally
involve
themselves
in
all
the
consequent
Mischiefs
of
it
.
For
the
Subversion
of
Government
,
like
the
opening
of
Pandora's
Box
,
must
necessarily
let
loose
a
swarm
of
Miseries
into
the
World
;
for
without
Government
wronged
Innocence
can
never
be
righted
,
invaded
Property
can
never
be
retrieved
;
but
every
Man
will
be
exposed
to
every
Man's
Lust
,
which
must
immediately
involve
us
into
a
State
of
War
,
in
which
like
so
many
Dogs
we
should
try
all
our
Right
by
our
Teeth
.
Into
such
a
miserable
State
would
Mankind
be
reduced
,
if
God
did
not
uphold
the
Governments
of
the
World
.
So
that
whatsoever
Benefits
we
receive
from
the
Governments
under
which
we
live
,
we
owe
it
all
to
the
divine
Providence
;
by
whose
Procurement
it
is
that
Kings
reign
,
and
Princes
decree
justice
,
Prov.
viii
.
15
.
'T
is
to
this
blessed
Cause
that
we
are
to
attribute
our
sitting
safely
under
our
own
Vines
,
and
peaceably
enjoying
the
Fruit
of
our
Labours
;
that
we
are
not
banished
from
Society
,
and
exposed
to
the
Spoils
and
Ravages
of
those
that
are
mightier
than
our selves
;
that
we
are
not
become
more
savage
than
Wolves
to
one
another
,
and
that
the
whole
World
is
not
converted
into
a
Commonwealth
of
Cannibals
:
For
this
would
be
the
consequence
of
the
Dissolution
of
Government
,
and
that
would
be
the
Consequence
in
all
probability
of
God's
withdrawing
his
Providence
from
the
World
.
4thly
,
And
lastly
,
Another
Instance
of
the
Goodness
of
God's
Providence
to
us
is
its
contributing
to
the
Invention
and
Improvement
of
all
those
useful
Arts
and
Sciences
that
are
in
the
World
:
For
if
we
seriously
consider
the
prodigious
Numbers
of
these
wherewith
the
World
doth
abound
,
and
wherein
the
Generality
of
Mankind
are
imployed
;
we
are
never
able
to
imagin
how
they
could
have
all
been
invented
and
improved
as
they
are
,
without
the
Direction
of
an
Almighty
Providence
.
For
had
not
the
divine
Providence
prolonged
the
Lives
of
the
first
Inventers
of
them
to
such
a
prodigious
Age
as
it
did
,
they
would
not
have
had
Time
to
collect
Experiments
enough
whereon
to
found
any
certain
Theorems
of
natural
Science
.
How
could
they
have
measured
the
Motions
of
the
heavenly
Bodies
,
or
given
any
tolerable
Account
of
their
slow
Revolutions
,
if
they
had
not
lived
so
many
Hundreds
of
Years
as
they
did
?
And
though
the
Rudiments
of
proportion
are
lodged
in
our
Minds
,
yet
it
is
not
imaginable
how
Men
could
ever
have
improved
them
into
so
many
various
Practices
,
of
Arithmetick
,
Musick
,
Geometry
,
and
Mechanicks
,
had
they
not
been
at
first
either
inspired
by
God
,
or
had
a
long
Space
of
Time
allowed
to
reduce
them
into
Rules
of
Practice
.
And
he
that
shall
but
seriously
consider
how
far
out
of
the
Road
of
ordinary
Experience
many
of
the
most
useful
Arts
of
the
World
lie
,
such
as
Writing
and
Printing
,
by
which
a
Man
may
talk
with
his
Friend
a
thousand
Miles
Distance
,
and
converse
with
the
World
when
he
is
dead
and
gone
,
will
find
sufficient
Reason
to
attribute
the
Invention
of
them
to
the
Sovereign
Direction
of
the
divine
Providence
;
without
which
neither
am
I
able
to
imagin
how
the
medicinal
Virtues
of
sundry
Herbs
and
Vegetables
and
Minerals
could
have
been
discovered
,
which
now
are
of
great
Use
to
us
,
since
even
these
also
do
lie
exceedingly
remote
from
common
Observation
.
And
when
I
also
consider
how
many
Things
are
requisite
to
the
compleating
of
the
most
useful
humane
Arts
,
and
what
Intricacy
and
Mystery
there
is
in
them
,
insomuch
that
in
many
Cases
we
are
not
able
to
give
any
Reason
why
this
or
that
Cause
in
our
Art
should
produce
this
or
that
Effect
;
I
must
needs
conclude
,
that
the
Invention
and
Improvement
of
them
hath
been
exceedingly
promoted
by
the
wise
Providence
of
God
.
And
what
Reason
have
we
to
adore
and
admire
its
unspeakabl
Goodness
towards
us
,
that
by
instructing
us
in
so
many
excellent
Arts
hath
not
only
found
sufficient
Imployment
for
the
greatest
Part
of
Mankind
to
subsist
by
,
but
hath
also
taught
us
mutually
to
assist
one
another
with
all
Kinds
of
Commodities
and
Conveniencies
of
Life
!
So
that
now
we
want
nothing
that
either
Nature
or
Art
can
supply
us
withall
,
the
good
God
having
furnished
us
,
not
only
with
Materials
to
work
upon
,
but
also
with
Art
and
Skill
to
manage
and
contrive
them
to
the
best
Advantage
.
One
would
have
thought
it
had
been
sufficient
for
him
to
have
created
a
World
for
us
,
and
therein
to
have
furnished
us
with
all
that
is
necessary
for
our
Being
and
Subsistence
,
and
so
left
it
to
our selves
to
use
and
apply
his
Blessings
as
we
pleased
;
but
that
he
should
condescend
to
instruct
us
in
so
many
Arts
of
improving
his
Blessings
,
how
to
dress
and
cook
them
to
the
best
Advantage
,
and
one
way
or
other
to
render
the
meanest
of
them
all
useful
and
beneficial
to
our selves
and
others
,
is
such
a
gracious
Condescention
of
Goodness
as
for
ever
deserves
our
Praise
and
Admiration
.
And
so
I
have
done
with
the
first
thing
proposed
,
which
was
to
shew
you
what
apparent
Instances
there
are
of
the
Goodness
of
God
in
his
Providence
towards
us
.
2.
I
proceed
to
the
next
Thing
proposed
,
which
was
to
shew
you
that
though
there
be
some
Things
in
the
World
that
to
us
seem
to
be
very
ill
and
hurtful
,
yet
it
is
infinitely
unreasonable
for
us
therefore
to
suspect
the
Goodness
and
Beneficence
of
God's
Providence
;
that
because
we
see
such
an
unequal
Distribution
of
good
Things
to
bad
Men
,
and
bad
Things
to
good
Men
,
and
do
find
so
much
Sin
and
Wickedness
in
the
World
,
and
so
great
a
part
of
Mankind
over-run
with
so
much
Barbarism
,
Superstition
and
Idolatry
;
because
,
I
say
,
we
see
and
find
such
Things
as
these
in
the
World
,
we
have
no
Reason
at
all
to
charge
the
Providence
of
God
.
For
let
us
consider
,
-
1.
That
the
Irregularities
and
Evils
which
God
permits
in
the
World
are
not
the
Effects
of
his
Providence
,
but
of
the
Choices
and
Actions
of
free
Agents
.
-
2.
That
many
Things
seem
evil
to
us
in
the
World
,
because
we
take
false
Measures
of
Good
and
Evil.
-
3.
That
many
other
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
,
meerly
because
we
often
mistake
bad
Men
for
good
,
and
good
Men
for
bad
.
-
4.
That
many
Things
seem
Evil
to
us
in
the
Course
of
God's
Providence
,
because
we
are
acquainted
but
with
a
small
Part
of
the
World
,
and
do
judge
of
what
is
good
and
evil
for
the
Whole
by
what
we
find
is
good
or
evil
for
this
small
Part.
-
5.
That
many
other
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
,
because
we
judge
of
them
by
their
present
sensible
Effects
,
and
are
not
able
to
comprehend
the
universal
Drift
and
Connexion
and
Dependence
of
them
.
-
6.
That
many
other
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
,
meerly
because
we
understand
very
little
of
the
other
World
.
1.
That
the
Irregularities
and
Evils
which
God
permits
in
the
World
are
not
the
Effects
of
his
Providence
,
but
of
the
Choices
and
Actions
of
free
Agents
.
That
there
is
such
a
Thing
as
Sin
in
the
World
is
by
no
Means
to
be
charged
upon
the
Providence
of
God
;
for
that
neither
commits
any
Sin
it self
,
nor
impels
or
necessitates
any
others
to
commit
it
.
Let
no
Man
say
when
he
is
tempted
,
he
is
tempted
of
God
;
for
God
cannot
be
tempted
with
evil
,
neither
tempteth
he
any
Man
,
Jam.
i.
13
.
'T
is
true
,
he
permits
us
Men
,
whom
he
hath
made
free
Agents
,
to
act
freely
;
and
if
there
were
no
Fault
at
all
in
making
of
free
Agents
(
as
certainly
there
was
not
)
what
Fault
can
there
be
in
permitting
them
to
act
congruous
to
their
own
Natures
?
And
is
it
just
that
God's
Providence
should
be
blamed
,
because
it
doth
not
metamorphose
free
Agents
into
necessary
ones
;
that
is
,
because
he
doth
not
unmake
what
he
hath
made
,
and
subvert
the
Laws
of
his
own
Creation
?
or
is
it
reasonable
that
we
who
are
the
only
Authors
of
Sin
,
should
blame
the
Providence
of
God
for
suffering
us
to
be
so
?
For
if
Sin
be
an
Evil
,
it
is
an
Evil
to
us
;
and
consequently
we
are
much
more
concerned
to
prevent
it
,
than
the
Providence
of
God
;
and
if
when
we
may
,
we
will
not
do
it
,
it
is
unreasonable
that
we
should
blame
God
for
not
forcing
us
to
prevent
it
whether
we
will
or
no.
So
that
all
the
Quarrel
we
can
have
against
God's
Providence
is
only
this
,
that
it
doth
not
tie
our
Hands
,
and
fetter
our
Liberty
in
the
Chains
of
an
Adamantine
Necessity
;
that
is
,
that
he
doth
not
undo
his
own
Workmanship
,
and
thereby
confess
himself
overseen
in
his
Creation
of
us
,
when
there
is
no
kind
of
Reason
for
it
.
For
I
beseech
you
,
what
hurt
is
it
for
Men
to
be
made
free
Agents
,
and
left
to
their
own
Choice
whether
they
will
be
happy
or
miserable
?
And
if
it
was
no
Fault
at
all
for
God
to
make
us
so
,
what
Reason
have
we
to
blame
him
for
continuing
us
what
he
made
us
?
If
therefore
while
he
continues
us
free
Agents
we
will
needs
chuse
what
is
evil
,
and
misimploy
the
Talent
of
our
natural
Liberty
,
the
Fault
is
ours
and
not
God's
,
and
we
may
thank
our selves
for
all
the
bad
Consequents
of
it
;
and
since
not
only
Sin
but
most
of
the
other
Evils
that
are
in
the
World
proceed
from
our
ill
Use
of
our
own
Liberty
,
we
ought
in
all
Reason
to
charge
them
upon
our selves
,
and
not
upon
the
good
Providence
of
God
.
2
ly
,
That
many
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
that
are
not
so
in
themselves
,
by
Reason
that
we
commonly
take
false
Measures
of
Good
and
Evil.
We
think
it
a
very
great
Evil
,
for
Instance
,
that
good
Men
are
not
blessed
with
great
Plenty
and
Abundance
,
and
that
bad
Men
are
;
because
we
imagin
Plenty
and
Abundance
to
be
a
very
great
Good
,
and
the
contrary
a
very
formidable
Evil
:
And
this
makes
us
blame
the
Providence
of
God
,
because
we
see
the
good
Things
of
this
World
so
promiscuously
distributed
without
any
Discrimination
of
Persons
;
whereas
in
reality
Plenty
and
Abundance
approaches
nearer
to
the
Nature
of
an
indifferent
Thing
than
of
a
very
great
and
desirable
Good
.
For
if
we
consult
our
own
Experience
,
we
shall
find
that
all
worldly
Goods
are
just
what
we
make
them
,
and
that
they
do
as
commonly
prove
Plagues
as
Blessings
to
the
Owners
of
them
;
that
they
intangle
their
Affections
,
insnare
their
Innocence
,
disturb
their
Peace
,
provoke
and
pamper
their
extravagant
Lusts
,
and
betray
them
first
into
Luxuries
,
then
into
Gouts
or
Dropsies
,
Catarrhs
or
Consumptions
;
and
these
most
commonly
prove
the
Effects
of
outward
Abundance
.
So
that
in
it self
't
is
almost
of
an
indifferent
Nature
,
and
doth
good
or
Hurt
to
us
according
as
we
use
and
improve
it
;
and
threfore
though
God
sometimes
suffers
good
Men
to
want
,
and
bad
Men
to
enjoy
it
,
we
have
no
Cause
to
quarrel
at
it
;
for
he
understands
the
just
Value
of
things
,
though
we
do
not
;
he
knows
that
the
best
of
worldly
Things
are
bad
enough
to
be
thrown
away
upon
the
worst
of
Men
,
and
so
expresses
his
scorn
of
the
admired
Vanities
of
this
World
by
scattering
them
with
such
a
careless
Hand
,
and
indulging
the
Enjoyment
of
them
to
the
most
despicable
Persons
.
So
that
we
ought
to
conclude
,
that
he
sets
no
great
Value
upon
them
,
since
he
concerns
himself
no
more
in
their
Distribution
;
for
why
should
he
partake
in
the
Errors
of
vulgar
Opinion
by
expressing
himself
so
regardful
of
these
Trifles
as
to
put
them
in
golden
Scales
,
and
weigh
them
out
to
Mankind
by
Grains
and
Scruples
?
3
ly
,
That
many
other
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
that
are
not
so
,
merely
because
we
often
mistake
bad
Men
for
good
,
and
good
Men
for
bad
.
For
I
dare
say
that
that
Observation
upon
which
we
ground
our
Quarrel
against
the
Providence
of
God
,
viz
,
that
it
fares
worst
with
the
best
,
and
best
with
the
worst
of
Men
,
is
not
half
so
general
as
we
make
it
;
for
it
is
to
be
considered
that
generally
we
pity
the
miserable
and
envy
the
prosperous
,
and
these
Passions
of
ours
do
commonly
bribe
our
Judgments
,
and
make
us
think
worse
of
the
one
and
better
of
the
other
than
either
of
them
do
deserve
.
For
,
those
whom
we
pity
we
are
inclined
to
love
,
and
those
whom
we
love
we
are
inclined
to
think
well
of
;
and
if
we
think
well
of
them
whether
we
have
Reason
for
it
or
no
,
we
conclude
that
God
ought
to
be
as
fond
of
them
as
we
:
As
on
the
contrary
,
those
whom
we
envy
we
always
hate
,
and
those
whom
we
hate
we
are
inclined
to
think
ill
of
;
and
if
we
think
ill
of
them
we
think
that
God
is
obliged
to
think
so
too
.
And
because
we
are
so
unreasonably
inclined
by
our
Passions
to
pass
such
false
Judgments
upon
Men
,
is
it
fit
that
we
should
quarrel
at
God
because
he
doth
not
judge
as
unreasonably
as
our selves
;
or
because
he
doth
not
reward
and
punish
Men
according
to
the
sentence
that
our
blind
Pity
or
Envy
passes
upon
them
?
If
we
could
but
strip
our selves
of
all
Passion
,
and
were
but
able
to
judge
of
Men
,
not
by
what
they
appear
,
but
by
what
they
really
are
;
I
doubt
not
but
we
should
find
that
even
in
this
Life
it
fares
best
with
the
best
,
and
worst
with
the
worst
of
Men
;
but
since
we
are
not
competent
Judges
of
this
Matter
,
we
should
have
a
Care
of
reproaching
the
Providence
of
God
with
a
Maxim
that
hath
no
other
Foundation
in
the
Nature
of
things
,
but
our
own
fallacious
Observation
.
4thly
,
That
many
Things
seem
evil
to
us
in
the
Course
of
Gods
Providence
that
are
not
so
,
because
we
are
acquainted
but
with
a
small
Part
of
the
World
,
and
do
judge
of
what
is
good
or
evil
for
the
Whole
,
by
what
we
find
is
good
and
evil
for
this
small
Part.
We
are
never
able
to
comprehend
how
far
the
Dominions
of
the
divine
Providence
extend
,
nor
how
many
Orders
of
Beings
as
well
above
as
below
us
are
concerned
in
its
Empire
and
Government
;
but
unless
we
could
do
this
,
we
cannot
be
capable
Judges
of
what
is
good
or
bad
in
the
general
Course
of
its
Actions
.
For
that
is
good
or
bad
in
the
Providence
of
God
,
that
is
good
or
bad
for
its
whole
Empire
and
Dominion
;
and
though
this
or
that
may
be
an
Inconvenience
to
this
or
that
Part
of
it
,
yet
these
particular
Inconveniencies
may
be
a
great
Convenience
to
the
Whole
.
As
for
Instance
;
suppose
a
Man
should
come
into
the
Country
of
Syberia
,
which
is
a
great
Part
of
the
Empire
of
Russia
,
whither
that
Emperor
is
wont
to
banish
all
great
Malefactors
;
he
would
there
find
the
Inhabitants
in
a
most
miserable
Condition
,
they
being
there
exposed
to
Hunger
and
Cold
,
and
perpetual
Slavery
.
So
that
if
a
Man
should
judge
of
the
whole
Empire
by
this
Part
of
it
,
he
would
conclude
that
Emperor
to
be
a
most
savage
Tyrant
,
and
his
Country
to
be
the
most
miserable
Place
in
the
World
;
whereas
in
Reality
all
the
other
Parts
of
that
Empire
are
rendred
more
happy
by
the
Miseries
of
this
Place
,
which
serve
to
strike
an
Aw
into
all
the
other
Subjects
of
it
,
and
to
restrain
them
within
the
Bounds
of
their
Loyalty
and
Duty
.
And
so
unless
we
had
as
full
a
Prospect
of
the
whole
Dominion
of
Gods
Providence
as
we
have
of
this
little
Spot
of
it
,
we
ought
not
to
censure
his
Government
of
the
Whole
by
the
little
Inconveniencies
that
occur
in
his
Government
of
a
Part
;
for
in
such
a
vast
Dominion
,
as
God's
is
,
there
may
be
a
thousand
good
Reasons
,
that
we
know
not
of
,
why
some
Parts
of
it
should
be
more
unhappy
than
others
;
and
if
in
some
particulars
he
incommodes
this
Part
for
the
publick
Commodity
of
the
Whole
,
we
are
so
far
from
having
any
Reason
to
complain
,
that
we
ought
in
all
Justice
to
praise
and
adore
his
Goodness
for
it
.
It
is
enough
for
us
that
we
understand
so
much
of
Gods
Nature
as
we
do
,
and
have
such
apparent
Instances
of
his
Goodness
in
the
Works
of
his
Creation
and
Providence
;
and
therefore
if
we
in
this
little
Part
of
Gods
Empire
suffer
some
small
Inconveniencies
,
we
ought
to
bless
and
adore
his
Goodness
for
those
greater
Goods
we
enjoy
,
and
to
rest
satisfied
with
this
,
that
our
particular
Inconveniencies
may
for
all
we
know
be
great
Conveniencies
to
the
Publick
.
5thly
,
That
many
other
Things
seem
evil
to
us
in
the
Course
of
Gods
Providence
,
because
we
judge
of
them
by
their
present
sensible
Effects
,
and
are
not
able
to
comprehend
the
universal
Drift
and
Connexion
and
Dependence
of
them
.
For
,
as
I
have
already
shewn
you
in
the
former
Discourse
on
this
Argument
,
there
is
a
continued
Juncture
and
Dependence
from
first
to
last
between
all
the
Actions
and
Contrivances
of
divine
Providence
,
and
every
one
hath
a
Relation
to
every
one
from
the
Beginning
to
the
End
of
all
that
mighty
Chain
of
Causes
whereof
it
consists
.
So
that
't
is
impossible
to
judge
rightly
of
one
Part
of
Providence
separately
from
the
rest
,
because
we
see
not
the
Relation
it
hath
either
to
what
went
before
,
or
to
what
is
to
follow
after
;
and
though
singly
considered
it
may
be
hurtful
,
yet
in
Conjunction
with
all
the
rest
it
may
be
exceedingly
advantagious
.
He
that
looks
only
on
the
first
Links
of
that
curious
Chain
of
Providence
in
the
History
of
Joseph
,
will
be
apt
to
entertain
a
very
bad
Opinion
of
the
Whole
;
first
he
is
thrown
into
a
desolate
Pit
,
then
sold
a
Slave
,
then
falsely
accused
,
then
cast
into
Prison
:
Lord
,
what
a
tragical
Prologue
is
here
!
But
then
take
all
those
Things
in
Conjunction
with
what
follows
,
and
you
shall
presently
see
that
Scene
clear
up
,
and
all
those
sad
Preparations
ending
in
a
joyful
Conclusion
.
And
if
we
consider
that
most
glorious
Part
that
ever
Gods
Providence
acted
on
the
Stage
of
the
World
,
viz.
the
History
of
our
blessed
Saviour
;
how
dark
and
gloomy
doth
the
former
Part
of
it
look
,
if
we
view
it
separately
from
the
Antecedents
and
Consequents
of
it
?
Surely
,
if
any
Thing
would
justify
our
hard
Censures
of
God's
Providence
,
it
would
be
the
beholding
of
such
a
rare
and
excellent
Person
exposed
to
so
many
Miseries
and
Calamities
;
to
see
him
cast
forth
to
the
wide
World
as
a
helpless
Prey
to
the
Rage
of
his
Enemies
,
to
behold
him
hanging
upon
the
Cross
,
deserted
of
his
Friends
,
mock'd
and
tormented
by
his
barbarous
Murderers
,
and
in
the
most
bitter
Agonies
breathing
out
his
white
and
innocent
Soul
:
O
good
Lord
!
What
a
dismal
Prospect
of
thy
Providence
is
here
?
But
stay
a
little
,
let
us
but
see
the
glorious
Light
that
in
Conclusion
broke
out
of
this
dismal
Darkness
;
first
he
is
raised
from
the
Dead
,
then
he
ascends
up
to
Heaven
,
where
at
the
right
Hand
of
his
Father
he
reigns
an
eternal
King
in
full
Power
and
Authority
to
give
Gifts
unto
Men
,
and
bestow
those
immortal
Rewards
on
them
which
he
purchased
for
them
with
his
Blood
.
So
that
though
singly
and
apart
the
first
Scenes
of
this
great
Providence
were
very
dismal
and
affrighting
,
yet
considered
altogether
,
how
beautiful
and
harmonious
doth
it
appear
?
So
true
is
that
of
the
Preacher
,
Eccles.
3.11
.
He
hath
made
every
thing
beautiful
in
his
time
:
Also
he
hath
set
the
world
in
their
heart
,
so
that
no
man
can
find
out
the
work
that
God
maketh
from
the
beginning
to
the
end
.
And
therefore
because
we
are
not
able
to
see
from
the
Beginning
to
the
End
of
God's
Providence
,
it
is
an
unreasonable
Thing
for
us
to
censure
the
Whole
,
because
of
some
seeming
Inconveniencies
that
we
see
in
those
Parts
of
it
that
lie
before
us
.
Let
us
stay
but
till
the
winding
up
of
the
Bottom
,
till
all
is
finished
,
and
Present
it
one
intire
Piece
to
our
View
,
and
then
we
shall
have
leave
to
censure
,
if
we
can
find
any
Reason
for
it
.
6thly
,
And
lastly
,
many
other
Things
seem
evil
to
us
in
the
Course
of
God's
Providence
which
are
not
so
,
merely
because
we
understand
very
little
of
the
other
World
.
It
seems
to
us
a
mighty
Evil
in
Providence
that
so
great
a
Part
of
the
World
is
left
in
Darkness
and
Ignorance
,
and
in
so
great
a
Measure
deprived
of
the
vast
Advantages
of
true
Religion
;
but
how
do
we
know
how
God
will
dispose
of
them
in
the
other
World
,
what
Abatements
he
will
make
them
,
and
by
what
Measures
he
will
judge
them
;
whether
he
will
not
allow
them
some
farther
Time
of
Tryal
,
and
so
make
good
to
them
there
whatsoever
hath
been
wanting
to
them
here
?
But
whatsoever
he
doth
or
will
do
,
this
we
may
be
sure
of
,
that
he
will
damn
none
but
those
that
are
first
self-condemned
,
but
those
that
knowingly
and
willingly
miscarry
;
and
if
so
,
then
he
will
exact
of
them
but
in
Proportion
to
their
Abilities
,
and
will
not
require
Brick
where
he
hath
given
no
Straw
.
But
which
way
soever
he
deals
with
them
,
to
be
sure
first
or
last
he
will
not
be
wanting
in
any
Degrees
of
Kindness
to
them
that
are
fit
either
for
a
wise
Sovereign
to
grant
,
or
a
reasonable
Subject
to
demand
;
and
if
he
will
do
so
(
as
undoubtedly
he
will
)
how
unreasonably
do
we
complain
of
his
Providence
towards
us
?
And
though
in
this
Life
,
we
see
many
good
Men
reduced
to
a
very
calamitous
Condition
,
yet
how
do
we
know
how
necessary
this
may
be
to
the
securing
of
their
Happiness
in
the
World
to
come
?
For
since
our
main
State
and
Interest
is
in
that
other
World
,
there
is
no
doubt
but
the
Providence
of
God
over
us
doth
chiefly
Respect
that
;
and
if
so
,
how
unreasonably
do
we
censure
it
upon
the
Score
of
the
present
Evils
it
exposes
us
to
,
when
we
know
so
little
of
the
future
State
,
to
which
all
its
Transactions
do
chiefly
relate
?
Wherefore
,
let
us
forbear
a
while
till
we
come
into
the
other
World
,
and
understand
the
whole
Design
and
Contrivance
;
and
then
we
shall
see
that
all
will
be
right
and
well
,
yea
and
infinitely
better
than
ever
we
could
imagin
.
But
for
us
to
censure
now
,
when
we
know
so
little
of
our
future
State
,
which
is
the
main
and
ultimate
Scope
of
Providence
,
is
just
as
if
a
Man
should
pass
his
Judgment
on
a
Picture
when
he
sees
nothing
of
it
but
some
few
rude
Lines
and
very
imperfect
Strokes
.
Let
us
have
but
the
Patience
to
suspend
our
Judgment
a
while
till
God
hath
finished
the
whole
Draught
,
and
given
it
all
its
natural
Colours
and
Proportions
,
and
then
I
am
sure
we
shall
see
Cause
enough
forever
to
admire
his
Skill
,
and
adore
his
Wisdom
and
Goodness
.
And
thus
you
see
by
apparent
Instances
how
good
God
is
in
his
Providence
towards
us
,
and
how
unreasonable
it
is
for
us
to
censure
his
Goodness
notwithstanding
all
those
seeming
Evils
that
happen
in
the
World
.
And
now
what
remains
but
that
with
all
Humility
and
Chearfulness
we
resign
up
our selves
into
the
Hands
of
our
most
merciful
Father
,
concluding
,
as
most
certainly
we
may
,
that
whatsoever
he
doth
with
us
,
or
howsoever
he
disposes
of
us
,
it
will
be
all
for
our
good
in
the
later
End
,
if
it
be
not
through
our
own
Default
.
For
where
can
we
be
safer
than
in
the
Hands
of
an
Omnipotent
and
Omniscient
Goodness
,
a
Goodness
that
knows
what
is
best
for
us
,
and
wills
what
it
knows
to
be
so
,
and
doth
whatsoever
it
wills
.
Surely
in
such
Hands
our
Condition
is
a
thousand
times
better
and
safer
than
if
we
had
full
Power
to
effect
our
own
Wishes
,
and
all
the
Events
that
concern
us
were
in
our
own
Disposal
.
And
if
God
should
shake
us
off
from
all
Dependence
on
him
,
and
resign
up
the
whole
Conduct
of
our
Affairs
into
our
own
Hands
;
if
he
should
say
to
us
,
since
you
mislike
of
my
Conduct
I
will
no
more
intermedle
with
you
,
or
any
thing
that
concerns
you
;
take
your selves
into
your
own
Disposal
and
manage
all
your
Concernments
as
you
please
:
If
I
say
,
he
should
do
thus
with
us
,
we
should
be
left
in
a
most
forlorn
and
deplorable
Condition
,
and
unless
we
were
wholly
abandoned
of
our
own
Reason
as
well
as
Gods
Providence
,
we
should
on
our
bended
Knees
resign
up
all
into
his
Hands
again
,
and
beseech
him
for
his
Pity
and
his
Mercy
sake
to
do
any
Thing
with
us
that
will
consist
with
his
Goodness
;
to
scourge
and
chasten
us
for
our
Frowardness
as
much
and
as
long
as
his
own
fatherly
Bowels
will
endure
it
;
rather
then
give
us
up
to
our
own
Conduct
,
or
leave
our
Affairs
in
the
Disposal
of
our
own
blind
and
precipitant
Wills
.
For
so
long
as
God
is
so
powerfully
and
so
wisely
good
as
he
is
,
it
is
the
Interest
of
every
Creature
in
Heaven
and
Earth
to
be
at
his
Disposal
,
and
to
take
up
that
self-resigning
Prayer
of
our
Saviour
,
Father
,
not
our
Wills
,
but
thy
Will
be
done
.
For
since
God
wills
our
good
as
much
or
more
than
our selves
,
it
must
doubtless
be
our
Interest
that
his
Will
should
take
place
whensoever
it
stands
in
Competition
with
ours
;
because
he
doth
not
only
wish
well
to
us
as
much
as
we
do
to
our selves
,
but
he
knows
what
is
best
for
us
a
great
deal
better
than
we
.
Wherefore
let
us
learn
in
all
Conditions
to
repose
our
Minds
in
the
good
Providence
of
God
,
and
to
satisfy
our selves
in
its
Managment
and
Disposal
of
us
;
for
whatsoever
Condition
it
may
bring
us
into
whilst
we
are
wandring
through
this
Vale
of
Tears
,
this
is
most
certainly
and
eternally
true
,
that
God
is
good
,
and
doth
good
,
JOHN
III.
16
.
God
so
loved
the
world
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
Life
.
THE
Three
first
Topicks
from
whence
I
undertook
to
prove
the
Goodness
of
God
,
I
have
already
handled
on
another
Text
,
and
shewed
1st
,
from
his
Nature
,
2
ly
,
from
his
Creation
,
and
3dly
,
from
his
Providence
,
That
he
is
infinitely
good
.
I
proceed
now
to
the
4
th
,
and
last
,
viz.
from
Principles
of
Revelation
,
the
main
of
which
is
comprehended
in
the
Text
,
God
so
loved
the
World
,
&c.
It
is
indeed
a
most
glorious
Instance
of
the
Goodness
of
God
,
that
when
he
had
imprinted
his
Laws
upon
our
Nature
in
such
legible
Characters
,
and
given
them
such
apparent
Sanctions
in
the
Nature
of
Things
;
having
made
such
a
sensible
Distinction
between
Moral
Good
and
Evil
,
by
those
natural
good
and
evil
Consequents
which
he
hath
inseparably
intailed
on
them
:
And
when
Mankind
by
their
wilful
Wickedness
and
Inadvertency
had
almost
obliterated
the
Law
of
their
Nature
,
and
extinguished
their
natural
Sense
of
Good
and
Evil
,
and
immersed
themselves
in
the
most
barbarous
Impieties
and
Immoralities
:
Notwithstanding
all
this
that
he
had
done
for
us
,
and
we
against
our selves
,
he
should
still
be
so
kind
and
compassionate
as
to
put
forth
a
new
Edition
of
his
Laws
,
and
reveal
his
Will
anew
to
us
in
such
an
extraordinary
manner
;
that
when
he
had
implanted
a
Light
in
our
Natures
that
was
sufficient
to
have
directed
us
into
the
several
Paths
of
our
Duty
,
and
we
by
our
own
Neglect
and
Abuse
of
it
had
almost
extinguished
this
Candle
of
the
Lord
in
us
,
and
consequently
involved
our selves
in
Midnight
Darkness
and
Ignorance
;
he
should
then
be
so
compassionate
as
to
hang
out
a
Light
from
Heaven
to
us
to
rectify
our
Wanderings
,
and
guid
our
Feet
in
the
Paths
we
should
walk
in
,
was
such
a
glorious
Expression
of
his
Goodness
as
for
ever
deserves
our
most
thankful
Acknowledgments
.
But
then
that
he
should
not
only
reveal
to
us
what
he
had
before
imprinted
on
our
Nature
,
and
we
had
most
unworthily
rased
out
and
obliterated
;
but
also
discover
so
much
more
to
us
than
ever
we
did
or
could
have
known
by
the
Light
of
our
Nature
;
that
he
should
not
only
repeat
his
former
Kindness
to
us
,
which
we
had
so
shamefully
abused
,
but
make
such
stupendous
Additions
to
it
as
he
hath
done
in
the
Revelation
of
his
Gospel
;
that
manger
all
those
Impieties
and
Provocations
by
which
for
so
many
Ages
we
had
excited
his
Patience
,
he
should
not
only
so
love
us
as
to
restore
to
us
the
Light
which
we
had
almost
extinguished
,
but
to
give
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
,
&c.
is
such
an
amazing
Instance
of
Goodness
as
can
hardly
be
reflected
on
without
an
Extasy
of
Admiration
.
In
which
Words
you
have
God's
revealed
Love
and
Goodness
to
the
World
measured
by
a
two-fold
Standard
.
-
1.
By
the
Greatness
of
the
Gift
which
he
hath
bestowed
upon
the
World
;
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
:
-
2.
The
blessed
End
for
which
he
did
bestow
him
;
that
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
I.
I
begin
with
the
first
of
these
viz.
the
Greatness
of
the
Gift
,
by
which
the
Greatness
of
his
Love
to
us
is
measured
;
God
so
loved
the
World
,
that
he
gave
his
only
begotten
Son
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gave
him
;
that
is
,
he
delivered
him
up
from
out
of
his
own
Bosom
and
everlasting
Embraces
;
for
so
Eph.
v.
2
.
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
gave
himself
for
us
,
or
delivered
up
himself
for
us
,
for
so
we
render
the
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
was
delivered
for
our
offences
,
Rom.
iv
.
25
.
Now
what
a
stupendous
Expression
of
God's
Love
this
was
,
will
appear
by
considering
these
six
Things
,
which
are
all
of
them
expressed
or
implied
in
the
Text
;
-
1.
That
he
gave
him
up
who
was
not
only
the
greatest
,
but
the
dearest
Person
to
him
in
the
whole
World
.
-
2.
That
he
gave
him
up
for
Sinners
.
-
3.
That
he
gave
him
up
for
a
whole
World
of
Sinners
.
-
4.
That
he
gave
him
up
to
become
a
Man
for
Sinners
.
-
5.
That
he
gave
him
up
to
be
a
miserable
Man
for
Sinners
.
-
6.
That
he
gave
him
to
be
a
Sacrifice
for
the
Sins
of
Sinners
,
that
so
he
might
not
only
with
more
Effect
but
with
more
Security
to
us
,
interceed
for
our
Pardon
.
1.
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
in
this
,
that
he
gave
up
for
our
sakes
not
only
the
greatest
but
the
dearest
Person
to
him
in
the
whole
World
;
for
as
the
Text
tells
you
,
it
was
his
only
begotten
Son
.
Which
Phrase
doubtless
imports
a
much
higher
signification
than
his
being
begotten
in
the
Virgins
Womb
by
the
Overshadowing
of
the
Holy
Ghost
.
For
though
it
cannot
be
denied
but
in
Scripture
he
is
called
the
Son
of
God
,
sometimes
upon
the
Account
of
this
his
divine
Generation
in
the
Virgins
Womb
,
and
sometimes
upon
the
Score
of
his
being
ordained
by
God
to
the
Messiaship
;
sometimes
because
he
was
raised
by
God
from
the
Dead
,
and
sometimes
because
he
was
installed
by
him
into
his
Mediatorial
Kingdom
:
Yet
upon
neither
of
these
Accounts
can
he
be
properly
called
the
only
begotten
Son
;
for
upon
the
three
last
Accounts
sundry
others
have
been
as
properly
begotten
by
God
as
our
Saviour
;
some
having
been
installed
by
him
into
great
and
eminent
Offices
;
others
raised
from
the
Dead
;
others
truly
ordained
by
him
his
Messiah's
,
or
anointed
Ones
;
so
that
upon
neither
of
these
Accounts
can
he
be
stiled
the
only
begotten
Son
,
others
having
been
thus
begotten
as
well
as
himself
.
And
as
for
the
first
,
his
being
conceived
by
the
Holy
Ghost
in
the
Virgins
Womb
,
this
was
not
sufficient
neither
to
intitle
him
the
only
begotten
;
because
though
it
was
indeed
a
miraculous
Production
,
yet
was
it
not
so
much
above
the
Production
of
the
first
Man
as
to
place
him
in
that
singular
Eminence
.
For
the
forming
of
Adam
out
of
the
Substance
of
the
Earth
was
altogether
as
miraculous
a
Production
as
the
forming
of
Christ
out
of
the
substance
of
the
Woman
;
and
therefore
since
Adam
is
called
the
Son
of
God
,
Luk.
3.38
.
because
God
immediately
formed
him
of
the
substance
of
the
Earth
;
he
had
thereby
as
good
a
Right
to
the
Title
of
God's
only
begotten
Son
as
Christ
himself
had
;
because
God
immediately
formed
him
of
the
substance
of
a
Woman
.
Wherefore
his
peculiar
Right
above
all
others
to
this
glorious
Title
of
God's
only
begotten
Son
must
necessarily
be
founded
upon
some
higher
Reason
than
this
,
that
is
,
upon
some
such
Reason
as
is
wholly
peculiar
to
himself
.
For
if
he
be
really
and
truly
God's
only
begotten
Son
,
all
other
Persons
whatsoever
must
necessarily
be
excluded
from
that
Claim
;
and
consequently
he
must
be
so
begotten
of
God
as
no
other
Person
is
,
or
ever
was
:
And
to
be
-
so
begotten
of
God
,
is
to
be
begotten
by
him
by
a
proper
and
natural
Generation
,
which
is
nothing
else
but
a
vital
Production
of
another
in
the
same
Nature
with
him
,
from
whom
it
is
produced
;
even
as
a
Man
begets
a
Man
,
and
every
Animal
begets
another
of
the
same
Kind
and
Nature
with
it self
:
And
thus
to
be
begotten
of
God
,
is
to
be
begotten
into
the
same
divine
Nature
with
himself
;
to
derive
or
communicate
from
him
the
infinitely
perfect
Nature
and
Essence
of
a
God
.
And
in
this
Sense
only
our
blessed
Saviour
is
the
only
begotten
Son
of
the
Father
,
as
being
generated
by
him
from
all
Eternity
into
the
same
Nature
,
and
communicating
from
him
his
own
infinite
Essence
and
Perfections
;
in
which
sense
he
is
truly
the
only
begotten
Son
,
because
in
this
Sense
,
and
in
this
only
,
none
is
or
was
,
or
ever
shall
be
begotten
of
the
Father
but
himself
.
When
therefore
it
is
said
that
he
gave
his
only
begotten
Son
,
the
Meaning
is
this
;
he
gave
up
that
infinitely
great
and
dear
Son
of
his
,
that
is
,
his
natural
Image
and
Resemblance
;
that
only
Son
to
whom
from
all
Eternity
he
hath
communicated
his
own
most
perfect
Essence
and
Nature
.
If
then
it
was
so
great
an
Instance
of
Abraham's
Faith
and
ardent
Love
of
God
at
his
Command
to
offer
up
his
only
Son
Isaac
,
a
Son
,
who
though
how
hopeful
soever
,
yet
who
fell
infinitely
shorter
of
the
Perfection
of
our
Saviour
than
the
Light
of
the
Glow-worm
doth
of
the
Light
of
the
Sun
;
what
an
astonishing
Miracle
of
Love
was
it
in
the
great
Father
of
the
World
to
give
up
his
only
begotten
Son
;
a
Son
whom
he
had
begotten
in
his
own
divine
Nature
,
and
to
whom
he
had
communicated
all
the
infinite
Perfections
of
his
own
Being
;
a
Son
who
was
the
most
perfect
Image
of
himself
,
who
was
infinitely
powerful
and
wise
and
good
,
and
differed
from
him
in
nothing
but
only
in
being
his
Son
;
who
had
the
Fulness
of
the
Godhead
dwelling
in
him
,
and
whom
,
being
infinitely
perfect
as
himself
,
he
loved
as
infinitely
as
his
own
Person
,
and
consequently
could
as
easily
have
given
up
himself
for
us
,
as
he
did
,
that
dearly
Beloved
in
whom
his
Soul
was
so
well
pleased
?
Who
but
a
God
of
infinite
Love
and
immeasurable
Inclination
to
do
good
to
his
Creatures
,
would
have
given
them
such
an
inestimable
Jewel
out
of
his
Bosom
;
a
Jewel
wherein
all
the
Brightness
of
the
Divinity
did
sparkle
,
and
which
upon
that
Account
was
as
dear
and
precious
to
him
as
his
own
Life
?
And
hence
we
find
the
Apostle
valuing
the
Greatness
of
God's
Love
to
us
,
by
the
Greatness
and
Dearness
of
the
Person
whom
he
gave
up
for
our
sakes
;
in
this
was
manifested
the
love
of
God
towards
us
,
because
that
God
sent
his
only
begotten
Son
into
the
World
,
that
we
might
live
through
him
,
1
Joh.
iv
.
9
.
And
indeed
without
this
Consideration
of
his
being
the
only
begotten
Son
of
God
by
eternal
Generation
and
Communion
of
Nature
with
him
,
God's
Love
in
giving
him
up
for
us
would
not
be
comparably
so
considerable
as
it
is
.
For
if
,
according
to
the
Doctrin
of
the
Socinians
,
he
should
only
have
caused
a
Man
to
be
born
for
us
after
another
manner
than
other
Men
are
,
and
then
have
delivered
him
for
our
sake
;
there
would
have
been
no
such
great
Expression
of
his
Love
in
this
Way
of
redeeming
us
,
more
than
what
must
have
appeared
should
he
have
chosen
to
redeem
us
any
other
Way
.
To
have
redeemed
us
indeed
,
by
what
Means
soever
,
would
have
been
a
most
glorious
Expression
of
his
Love
and
good
Will
to
us
;
but
since
the
Scripture
hath
raised
the
Consideration
of
God's
Love
higher
from
the
Dignity
of
the
Person
whom
he
sent
to
redeem
us
,
by
how
much
higher
the
Dignity
of
this
Person
is
,
by
so
much
greater
is
the
Estimation
of
his
Love
.
But
if
the
Dignity
of
Christ's
Person
,
as
the
only
begotten
Son
of
God
,
consisted
meerly
in
being
a
Man
born
into
the
World
in
such
an
extraordinary
Manner
,
this
would
have
made
such
an
inconsiderable
Addition
to
his
Love
in
redeeming
us
,
that
he
would
have
much
more
agrandized
his
Kindness
to
us
to
have
offered
up
an
Angel
of
Heaven
for
us
,
though
of
the
most
inferior
Order
,
than
to
have
thus
delivered
up
his
only
begotten
Son
.
But
to
offer
up
his
natural
Son
to
whom
he
had
communicated
his
Nature
,
his
Son
who
was
God
co-eternal
and
co-essential
with
himself
,
was
a
more
transcendent
Expression
of
his
Love
to
us
,
than
if
he
had
unpeopled
Heaven
for
our
sakes
,
and
delivered
up
to
us
the
whole
Quire
of
Angels
,
Archangels
and
Seraphims
.
2
ly
,
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
in
this
also
,
that
he
gave
up
his
only
begotten
Son
for
us
when
we
were
Sinners
:
And
this
is
implied
in
that
Expression
,
God
so
loved
the
World
;
that
is
,
the
World
as
it
then
was
,
a
base
,
depraved
,
and
degenerate
World
;
for
of
this
very
World
whom
God
thus
loved
,
the
Apostle
gives
this
extream
bad
Character
,
the
whole
World
lieth
in
Wickedness
,
1
Joh.
v.
19
.
And
St.
Paul
distributing
the
whole
World
into
Jews
and
Gentiles
,
pronounces
universally
concerning
them
,
that
they
were
all
under
Sin
,
Rom.
iii.
9
.
So
that
in
giving
up
his
Son
for
such
a
World
as
this
,
he
must
necessarily
give
him
for
Sinners
.
And
certainly
should
we
measure
God's
Goodness
by
our
own
,
this
Consideration
is
enough
to
render
his
giving
his
only
begotten
Son
for
us
a
most
incredible
Expression
of
it
;
that
when
by
our
Sins
we
had
provoked
him
beyond
the
Sufferance
of
any
Patience
but
his
own
;
when
in
Despight
of
all
those
innumerable
Mercies
wherewith
from
Time
to
Time
he
had
sought
to
oblige
us
,
and
mauger
all
those
Stupendous
Judgments
with
which
from
one
Generation
to
another
he
had
endeavoured
to
curb
and
restrain
us
;
when
he
had
used
so
many
effectual
Arts
to
reclaim
and
amend
us
,
and
we
by
our
own
Obstinacy
had
bafled
and
defeated
them
all
,
and
in
stead
of
mending
grew
worse
and
worse
under
all
his
powerful
Applications
;
one
would
have
thought
that
now
at
last
,
in
stead
of
trying
any
further
Experiments
on
us
,
he
might
have
been
sufficiently
provoked
to
give
us
up
,
as
Physitians
do
their
Patients
when
they
are
past
all
Hope
of
Recovery
,
and
so
let
us
alone
to
perish
in
our
own
Obstinacy
.
And
doubtless
if
after
all
these
Provocations
we
had
known
that
he
had
intended
to
send
his
Son
into
the
World
,
our
own
Guilt
and
Consciousness
would
have
made
us
conclude
that
the
Design
of
his
sending
him
was
only
to
ruin
and
destroy
us
,
to
extirpate
the
whole
Race
of
us
from
the
Face
of
the
Earth
,
that
so
his
Creation
might
be
no
longer
scandalized
with
the
Remembrance
of
such
a
Generation
of
Monsters
.
But
now
that
after
so
many
repeated
Affronts
and
Rebellions
,
and
in
the
midst
of
so
many
loud-crying
Guilts
that
perpetually
rang
in
his
Ears
,
he
should
still
persevere
to
love
us
in
such
a
transcendent
Degree
,
as
to
part
with
what
is
nearest
and
dearest
to
him
for
our
sakes
,
even
his
only
begotten
Son
out
of
his
Bosom
,
is
such
an
astonishing
Expression
of
his
Goodness
to
us
,
as
we
can
never
sufficiently
magnify
and
admire
.
Had
Mankind
been
as
innocent
as
they
are
guilty
before
God
,
had
their
Virtues
been
as
great
and
as
numerous
as
their
Crimes
were
;
yet
to
send
his
great
Son
down
from
Heaven
to
visit
them
,
had
been
such
an
Instance
of
condescending
Goodness
in
him
as
would
have
justly
merited
our
everlasting
Praise
and
Remembrance
;
but
to
send
him
down
to
Sinners
,
to
such
a
Race
of
obstinate
and
incorrigible
Sinners
,
and
that
not
to
destroy
but
to
save
them
;
to
obtain
for
,
and
tender
to
them
a
Kingdom
of
immortal
Pleasures
,
and
use
all
possible
Means
safely
to
conduct
them
thither
;
Lord
,
what
a
Miracle
of
Love
is
this
!
And
hence
the
Apostle
estimates
this
prodigious
Instance
of
the
Love
of
God
,
by
the
Vndeservingness
of
those
upon
whom
it
was
exercised
;
but
God
,
says
he
,
commendeth
his
love
towards
us
,
in
that
while
we
were
yet
Sinners
Christ
died
for
us
,
Rom.
v.
8
.
3dly
,
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
in
this
also
,
that
he
gave
up
his
only
begotten
Son
for
the
whole
World
of
Sinners
;
he
did
not
confine
and
limit
this
great
Design
of
his
Goodness
by
granting
a
monopoly
of
it
to
a
few
particular
Favourites
,
but
settled
it
as
a
publick
Charter
upon
the
whole
Corporation
of
Mankind
;
for
he
so
loved
the
World
,
says
the
Text
,
that
he
gave
his
only
begotten
Son
;
that
is
,
for
the
benefit
of
the
World
.
For
how
could
his
giving
of
his
Son
have
been
an
Expression
of
his
Love
to
the
World
,
if
he
had
not
given
him
for
the
publick
Benefit
of
the
World
?
Had
his
Design
been
to
restrain
his
Gift
to
a
few
particular
Persons
,
whom
he
had
designed
to
rescue
from
the
general
Shipwrack
,
the
Text
must
have
run
thus
,
God
so
loved
some
particular
Persons
in
the
World
,
that
he
gave
up
his
only
begotten
Son
.
For
to
make
that
an
Instance
of
his
Love
to
all
which
he
designed
only
for
the
Benefit
of
a
few
,
is
to
pretend
a
Love
to
the
greatest
Part
of
Men
which
he
never
intended
them
;
for
that
by
the
World
here
he
means
the
whole
World
,
he
himself
assures
us
,
1
Joh.
ii
.
2
.
And
he
is
the
Propitiation
for
our
Sins
:
And
not
for
ours
only
,
but
also
for
the
Sins
of
the
whole
World
.
And
what
he
means
by
the
whole
World
,
he
tells
us
in
the
same
Epistle
,
1
Joh.
v.
The
whole
World
lieth
in
Wickedness
.
So
that
this
whole
World
that
lies
in
Wickedness
,
is
that
whole
World
for
whose
Sins
Christ
is
a
Propitiation
;
and
that
whole
World
for
whose
Sins
Christ
is
a
Propitiation
,
is
the
World
whom
God
so
loved
,
as
to
give
his
only
begotten
Son
for
.
But
the
Apostle
yet
more
expresly
tells
us
,
that
the
head
of
every
Man
is
Christ
,
1
Cor.
xi
.
3
.
And
if
so
,
then
every
Man
is
a
Part
of
Christ's
Body
;
and
if
so
,
then
every
Man
hath
a
Communion
in
the
Benefits
of
his
Blood
;
for
Ephes.
v.
23
.
he
is
said
to
be
the
Saviour
of
the
Body
;
and
more
expresly
yet
,
Heb.
ii
.
9
.
it
is
said
,
that
by
the
grace
of
God
he
tasted
death
for
every
Man
.
So
that
the
Scripture
hath
as
emphatically
declared
the
universal
Extent
of
this
great
Gift
of
God's
Love
,
as
it
was
possible
for
it
to
do
in
any
human
Words
;
and
methinks
't
is
strange
that
any
Men
should
presume
to
restrain
it
,
when
they
have
no
other
Defence
for
so
doing
but
only
an
odd
Distinction
that
makes
the
whole
World
to
signify
the
smallest
Part
of
it
,
the
Body
of
Christ
to
import
a
few
particular
Atoms
of
it
,
and
every
Man
to
denote
one
Man
of
Ten
Thousand
.
Behold
then
the
immense
Goodness
of
God
,
that
hath
not
only
given
up
his
Son
,
for
Sinners
,
but
for
a
whole
World
of
Sinners
,
and
excluded
none
but
those
who
exclude
themselves
from
the
Benefits
of
this
mighty
Donation
!
That
hath
planted
this
heavenly
Tree
of
Life
in
the
midst
of
a
sick
and
sinful
World
,
and
hath
not
confined
or
inclosed
it
for
the
Use
of
a
few
selected
Patients
;
but
laid
it
open
for
all
Comers
,
that
whosoever
would
,
might
take
of
its
Fruit
,
and
eat
and
live
for
ever
.
O
good
God!
How
vast
is
thy
Love
,
that
hath
thus
impartially
diffused
it self
over
such
a
wide
World
of
Sinners
,
that
in
this
stupendous
Gift
of
thy
Son
had
so
kind
a
Respect
to
every
Individual
,
and
made
no
Exception
of
any
how
sinful
and
unworthy
soever
,
that
will
but
comply
with
the
merciful
Terms
and
Conditions
of
it
?
4thly
,
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
also
in
this
,
that
he
hath
given
up
his
only
begotten
Son
to
become
a
Man
for
Sinners
.
For
whatsoever
he
was
upon
God's
giving
him
up
,
he
was
what
God
gave
him
up
to
be
;
and
therefore
since
upon
God's
giving
him
up
he
became
a
Man
,
it
necessarily
follows
that
he
gave
him
up
to
become
so
.
And
indeed
since
God
had
such
a
merciful
Design
as
to
send
his
Son
into
the
World
to
reform
and
save
it
,
it
was
highly
convenient
for
us
,
though
not
for
him
,
that
he
should
come
to
us
in
our
own
Natures
,
not
only
that
he
might
consecrate
human
Nature
that
had
been
so
miserably
desecrated
and
prophaned
;
but
also
,
that
he
might
endear
himself
to
us
by
the
great
Honour
he
did
us
in
assuming
our
Natures
;
and
that
having
our
Passions
,
and
being
in
our
Circumstances
he
might
by
his
own
Practice
give
us
an
Example
how
to
govern
the
one
,
and
how
to
behave
our selves
in
the
other
.
Had
he
come
down
from
the
Heavens
inrobed
with
Splendor
and
Light
,
and
preached
his
Gospel
to
us
in
the
midst
of
a
Choir
of
Angels
from
some
bright
Throne
in
the
Clouds
,
this
indeed
would
have
been
more
convenient
for
him
,
as
being
more
suitable
to
the
natural
Dignity
and
Majesty
of
his
Person
.
But
the
All-merciful
Father
in
the
Disposal
of
his
Son
consulted
not
so
much
his
Convenience
as
ours
;
he
knew
well
enough
that
should
he
have
sent
his
Son
to
us
in
such
an
illustrious
Equipage
,
his
Appearance
amongst
us
would
have
been
more
apt
to
astonish
than
to
instruct
us
,
and
to
have
fixed
our
Thoughts
in
a
profound
Admiration
of
his
Glory
than
to
have
directed
our
Steps
in
the
Paths
of
Virtue
and
true
Happiness
;
and
that
it
would
be
much
more
for
our
Interest
that
he
should
conduct
us
by
his
Example
than
amaze
us
by
his
Appearance
;
and
therefore
that
he
might
do
so
,
he
sent
him
to
us
in
our
own
Natures
,
that
so
going
before
us
as
a
Man
he
might
shew
us
by
his
Example
what
became
Men
to
do
,
and
direct
us
by
the
Print
of
his
own
Footsteps
.
Since
therefore
he
assumed
our
Nature
purely
for
our
sakes
,
what
a
stupendous
Instance
of
God's
Goodness
was
this
;
that
for
the
sake
of
a
World
of
miserable
Sinners
he
should
be
content
that
his
own
most
dear
and
most
glorious
Son
should
condescend
to
become
a
Man
,
and
to
empty
himself
into
our
Nature
;
that
he
who
by
the
Divinity
of
his
Nature
was
exalted
more
above
that
of
the
highest
Angel
than
that
is
above
the
lowest
Animal
,
should
personally
unite
himself
to
a
Handful
of
Dust
,
and
marry
his
Divinity
to
the
Infirmities
of
our
Nature
;
that
he
whose
Throne
was
in
the
Heavens
,
and
before
whose
sacred
Feet
the
whole
Choir
of
heavenly
Angels
lie
prostrate
,
should
abase
himself
so
low
,
as
to
come
down
among
Mortals
,
and
associate
himself
with
Companions
so
unworthy
of
him
?
O
good
God!
When
thou
hast
condescended
so
low
,
what
is
there
thou
wilt
not
condescend
to
,
to
do
good
to
thy
Creatures
?
But
this
is
not
all
,
you
shall
see
him
stoop
lower
yet
;
For
5thly
,
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
also
in
this
,
that
he
gave
up
his
only
begotten
Son
to
become
a
miserable
Man
for
Sinners
.
It
would
have
been
some
Abatement
to
his
mighty
Condescention
,
if
when
he
sent
him
down
among
us
in
our
Nature
he
had
made
him
supream
visible
Monarch
of
the
World
;
if
he
had
crowned
him
with
all
the
Splendors
of
an
earthly
Condition
,
if
he
had
ushered
him
into
the
World
in
a
triumphal
Chariot
with
all
the
Kings
of
the
Earth
either
prostrate
before
him
or
chained
at
his
Chariot-Wheels
:
This
though
a
vast
Condescention
in
the
eternal
Son
,
yet
would
not
have
been
so
low
as
it
was
to
be
born
of
a
poor
Mother
,
to
be
educated
as
a
Carpenters
Son
,
to
be
exposed
to
Want
and
Penury
,
to
the
Contempt
of
every
sordid
Wretch
,
and
the
perpetual
Persecutions
of
a
borish
and
ill-natured
Rable
;
and
yet
this
was
the
wretched
State
to
which
God
humbled
his
own
dear
Son
for
our
sakes
.
For
the
Design
of
his
Humiliation
being
to
raise
us
,
the
most
merciful
Father
consulted
not
so
much
what
was
for
his
Ease
,
as
what
was
for
our
Benefit
;
for
he
knew
well
enough
that
should
he
have
introduced
him
into
the
World
in
earthly
Pomp
and
Magnificence
,
it
would
not
have
been
so
well
for
us
;
that
we
were
too
Ambitious
already
of
the
Vanities
of
this
World
,
and
that
that
had
been
the
great
Snare
that
had
intangled
and
ruined
us
;
and
that
therefore
it
was
necessary
when
his
Son
came
among
us
,
he
should
take
us
off
from
our
over-eager
Pursuit
of
them
,
disgrace
and
expose
them
to
us
by
his
own
voluntary
Refusal
of
them
;
that
by
seeing
him
trample
on
them
when
they
lay
all
at
his
Feet
we
might
learn
to
despise
them
,
and
be
at
length
convinced
what
foolish
Bargains
we
make
when
we
sell
our
Innocence
and
our
Happiness
for
such
insignificant
Trifles
.
He
thought
it
much
more
necessary
for
us
,
that
his
Son
should
exercise
his
Virtue
than
display
his
Greatness
among
us
;
and
therefore
he
placed
him
in
such
Circumstances
of
human
Life
,
wherein
by
his
own
Example
he
might
copy
out
to
us
the
noblest
Pattern
of
holy
living
.
For
of
all
States
,
that
of
Affliction
affords
the
largest
Sphere
to
exercise
human
Virtue
in
;
and
therefore
in
this
State
out
of
his
good
Will
to
us
he
placed
his
own
Son
,
that
herein
he
might
set
us
a
Patten
of
Obedience
to
Superiors
,
and
Contempt
of
the
World
;
of
Patience
and
Courage
and
Meekness
and
Resignation
to
the
Will
of
God
;
that
so
by
his
Example
we
might
be
excited
to
the
Exercise
of
all
those
passive
Virtues
,
which
are
not
only
most
glorious
,
but
most
difficult
to
human
Nature
;
and
that
by
beholding
how
mean
and
yet
how
good
he
was
,
we
might
all
become
more
ambitious
of
being
good
than
great
in
the
World
.
Now
what
an
amazing
Instance
of
God's
Goodness
is
this
,
that
meerly
for
our
sakes
,
and
to
promote
our
Happiness
;
he
should
depress
his
own
Son
into
such
a
miserable
Condition
,
that
he
who
was
in
the
Form
of
God
,
who
thought
it
no
Robbery
to
be
equal
with
God
,
should
,
by
the
Appointment
of
his
own
Father
to
whom
he
was
so
infinitely
dear
,
make
himself
of
no
Reputation
,
take
on
him
the
Form
of
a
Servant
,
become
a
Man
of
sorrows
â–ª
and
acquaint
himself
with
Griefs
;
and
all
this
to
put
himself
into
a
better
Capacity
of
doing
good
to
the
World
?
Good
God!
When
I
consider
with
my self
that
once
there
was
a
Time
when
thou
didst
send
thy
blessed
Son
from
Heaven
to
assume
my
Nature
;
that
therein
he
dwelt
upon
this
Earth
and
conversed
with
such
poor
Mortals
as
my self
;
that
he
suffered
himself
to
be
despised
and
persecuted
,
and
by
thy
own
Appointment
wandred
about
like
a
poor
Wretch
naked
and
destitute
of
all
those
Comforts
which
I
abundantly
enjoy
,
and
all
this
that
he
might
the
more
effectually
do
good
to
a
World
of
ill-natured
Sinners
,
methinks
this
wonderous
Prodigy
of
Love
not
only
puzles
my
Conceit
,
but
outreaches
my
Wonder
and
Admiration
:
And
though
it
be
a
Love
that
exceeds
my
largest
Thoughts
,
such
as
I
have
infinite
Cause
to
rejoyce
in
,
but
could
never
have
had
the
Impudence
to
expect
;
yet
while
I
stand
gazing
on
it
,
methinks
I
am
like
one
that
is
looking
down
from
a
stupendous
Precipice
,
whose
Height
fills
me
with
a
trembling
Horror
and
even
oversets
my
Reason
.
6thly
,
And
lastly
,
The
Greatness
of
God's
Love
and
Goodness
towards
us
appears
also
in
this
,
that
he
gave
his
only
begotten
Son
to
be
a
Sacrifice
for
the
Sins
of
miserable
Sinners
;
and
this
is
plainly
implied
in
that
Expression
,
he
gave
his
only
begotten
Son
:
For
in
the
two
Verses
foregoing
the
Text
,
our
Saviour
foretells
his
own
Death
;
for
as
Moses
,
saith
he
,
lifted
up
the
Serpent
in
the
Wilderness
,
even
so
must
the
Son
of
Man
be
lifted
up
:
That
whosoever
believeth
in
him
,
should
not
perish
,
but
have
eternal
Life
;
and
then
it
immediately
follows
,
for
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
that
is
,
he
gave
him
to
be
lifted
up
upon
the
Cross
,
even
as
the
Serpent
was
lifted
up
by
Moses
in
the
Wilderness
;
that
so
by
his
precious
Death
and
Sacrifice
he
might
make
an
Atonement
for
the
Sins
of
the
World
:
And
accordingly
he
is
said
to
be
delivered
up
for
our
offences
,
Rom.
iv
.
25
.
even
as
the
Sacrifice
was
delivered
up
at
the
Door
of
the
Tabernacle
to
propitiate
God
for
the
Sins
of
the
Offerer
.
For
to
compleat
the
propitiatory
Sacrifices
under
the
Law
three
Things
were
requisite
;
first
,
the
offering
of
it
at
the
Door
of
the
Tabernacle
;
the
slaying
of
it
,
and
the
presenting
of
its
Blood
either
within
the
Holy
of
Holies
,
or
elsewhere
,
all
which
were
found
in
the
Sacrifice
of
our
blessed
Saviour
.
First
,
he
offered
himself
to
God
as
a
willing
Victim
for
the
Sins
of
the
World
.
Hence
Joh.
xvii
.
19
.
for
this
cause
,
saith
he
,
do
I
sanctify
my self
,
that
is
,
offer
up
my self
as
a
Sacrifice
to
thee
;
for
so
in
Levit.
xxii
.
2
,
3.
and
sundry
other
places
,
to
hallow
or
sanctify
any
Thing
to
the
Lord
denotes
the
offering
it
to
him
in
Sacrifice
.
And
accordingly
we
find
that
that
Prayer
by
which
Christ
consecrated
himself
to
the
Lord
,
Joh.
xvii
.
was
much
like
that
by
which
the
High
Priest
did
consecrate
his
Victims
before
the
Altar
on
the
great
day
of
Expiation
;
for
as
he
,
before
he
slew
the
Sacrifice
,
did
first
commend
himself
and
his
own
Family
;
then
the
Family
of
Aaron
and
the
whole
Congregation
to
the
Lord
;
so
our
Saviour
,
in
this
excellent
Prayer
whereby
he
sanctified
himself
to
his
Father
a
Sacrifice
for
the
Sins
of
the
World
,
first
commended
himself
to
him
,
then
his
Apostles
,
then
all
those
who
should
afterwards
believe
in
his
Name
;
which
having
done
,
he
went
forth
presently
to
the
Place
where
he
was
apprehended
,
and
carried
to
Judgment
and
condemned
to
Death
.
Then
as
a
propitiatory
Sacrifice
he
was
slain
for
our
sins
,
for
so
St.
Peter
tells
us
,
Ephes.
ii
.
24
.
he
bore
our
Sins
in
his
own
Body
on
the
Tree
;
that
is
,
that
natural
Evil
of
a
most
shameful
and
painful
Death
was
inflicted
on
him
for
our
Sins
,
that
so
he
might
make
an
Expiation
for
them
,
and
free
us
from
the
Guilt
and
Punishment
that
was
due
to
them
.
Hence
in
that
Prophecy
of
him
,
Isa.
liii
.
we
often
meet
with
such
Expressions
as
these
,
surely
he
hath
born
our
Griefs
,
and
carried
our
Sorrows
;
he
was
Wounded
for
our
Transgressions
,
he
was
Bruised
for
our
Iniquities
:
The
chastisement
of
our
Peace
was
upon
him
,
and
with
his
Stripes
we
are
Healed
.
The
Lord
hath
laid
on
him
the
iniquity
of
us
all
:
For
the
transgression
of
my
people
was
he
stricken
:
Thou
shalt
make
his
Soul
an
offering
for
Sin
,
and
he
shall
bear
their
Iniquities
:
He
was
numbered
with
the
Transgressors
,
and
he
bare
the
sin
of
Many
,
and
made
intercession
for
the
Transgressors
:
All
which
Expressions
do
plainly
imply
that
what
he
suffered
he
suffered
for
our
Sins
as
a
Sacrifice
substituted
in
the
Room
of
us
who
were
the
Offenders
,
that
so
he
might
make
Expiation
for
us
,
and
obtain
our
Pardon
from
his
Father
.
And
accordingly
in
the
New
Testament
he
is
said
to
be
made
a
Curse
for
us
,
to
be
our
Ransom
and
Propitiation
,
to
redeem
and
reconcile
us
,
and
obtain
the
Remission
of
our
Sins
by
his
Blood
;
to
die
for
us
and
for
our
Sins
,
and
to
be
our
Propitiation
;
all
which
Expressions
being
applyed
to
the
Sacrifices
of
Atonement
under
the
Law
,
and
from
them
derived
upon
our
Saviour
do
plainly
denote
him
to
be
a
Sacrifice
of
Atonement
for
the
Sins
of
the
World
.
And
then
lastly
,
there
is
the
presenting
of
his
Blood
for
us
in
Heaven
,
and
in
the
Virtue
thereof
his
interceeding
for
us
with
his
Father
.
And
hence
the
Blood
of
Christ
,
as
it
is
now
presented
in
Heaven
,
is
called
the
blood
of
Sprinkling
,
which
speaketh
better
things
than
that
of
Abel
,
Heb.
xii
.
24
.
In
which
he
plainly
alludes
to
the
High
Priest's
sprinkling
of
the
Blood
of
the
Sacrifice
in
the
Holy
of
Holies
,
which
was
a
Type
of
Christs
presenting
his
Blood
for
us
in
Heaven
,
as
you
may
see
,
Heb.
ix
.
7
.
compared
with
the
11th
and
12th
Verses
.
Verse
7th
he
tells
us
that
the
High
Priest
entered
not
into
the
Holy
of
Holies
without
blood
:
But
then
Verse
12th
it
is
said
that
Christ
with
his
own
blood
entred
in
once
into
the
holy
place
,
having
obtained
eternal
Redemption
for
us
.
And
in
Virtue
of
this
Blood
,
which
he
poured
out
as
a
Sacrifice
of
our
Sins
upon
the
Cross
,
he
now
pleads
our
Cause
at
the
right
Hand
of
his
Father
,
and
ever
lives
to
make
Intercession
for
us
.
So
that
you
see
the
Death
of
Christ
had
in
it
all
the
necessary
Ingredients
of
a
propitiatory
Sacrifice
for
the
Sins
of
the
World
;
and
having
so
,
what
a
prodigious
Instance
is
it
of
the
Love
of
God
to
us
,
that
rather
than
destroy
us
,
he
would
give
up
his
own
Son
to
be
a
Sacrifice
for
us
?
I
do
not
deny
,
but
if
he
had
pleased
he
might
have
pardoned
and
saved
us
without
any
Sacrifice
at
all
;
but
he
knew
very
well
that
if
he
should
do
so
,
it
would
be
much
worse
for
us
.
He
knew
that
if
he
should
pardon
our
Sins
without
giving
us
some
great
Instance
of
his
implacable
Hatred
of
them
,
we
should
be
too
prone
to
presume
upon
his
Lenity
,
and
thereupon
to
return
again
to
our
old
Vomit
and
Uncleanness
;
and
therefore
though
it
would
have
been
more
for
the
Ease
and
Interest
of
his
blessed
Son
to
have
pardoned
us
without
any
Sacrifice
at
all
,
yet
such
was
his
Love
to
us
,
that
because
he
foresaw
that
this
Way
of
pardoning
would
prove
fatal
and
dangerous
to
us
,
he
was
resolved
that
he
would
not
do
it
without
being
moved
thereunto
by
the
greatest
Sacrifice
the
World
could
afford
him
,
and
that
no
less
a
Propitiation
should
appease
his
Wrath
against
Offenders
than
the
Blood
of
his
own
Son
;
that
so
by
beholding
his
Severity
against
our
Sins
in
this
unvaluable
Sacrifice
of
the
Blood
of
his
Son
,
we
might
be
sufficiently
terrified
from
returning
again
to
them
,
by
the
very
same
Reason
that
moved
him
to
pardon
them
;
that
we
might
not
think
light
of
that
which
God
would
not
forgive
without
such
a
vast
Consideration
,
but
might
tremble
to
think
of
repeating
those
Sins
,
the
Price
of
whose
Pardon
was
the
dearest
Blood
of
the
Son
of
God
.
Hence
is
that
of
the
Apostle
,
Rom.
iii.
25
,
26.
whom
God
hath
set
forth
to
be
a
propitiation
,
through
faith
in
his
Blood
,
to
declare
his
Righteousness
,
that
is
,
his
righteous
Severity
against
Sin
,
for
the
remission
of
Sins
that
are
past
,
through
the
forbearance
of
God
;
to
declare
,
I
say
,
at
this
time
his
Righteousness
;
that
he
might
be
just
,
that
is
,
sufficiently
severe
against
the
Sins
of
Men
so
as
to
warn
them
from
returning
,
and
the
justifier
of
him
that
believeth
in
Jesus
.
So
that
now
he
hath
reduced
Things
to
an
excellent
Temper
,
having
so
provided
,
that
neither
himself
nor
we
might
be
damnified
;
that
we
might
not
suffer
by
our
doing
again
what
we
have
done
;
and
that
he
might
not
suffer
by
our
doing
still
the
same
;
that
he
might
be
what
he
is
,
a
pure
and
a
holy
Saviour
;
and
that
we
might
be
what
we
ought
,
dutiful
and
obedient
Subjects
.
Now
what
an
amazing
Instance
of
God's
Love
is
this
,
that
he
should
so
far
consult
the
good
of
his
Creatures
as
to
Sacrifice
his
own
Son
to
their
Benefit
and
Safety
?
How
inexpressibly
must
he
needs
love
us
,
that
for
our
sakes
could
behold
his
most
dearly
beloved
Son
hanging
on
the
Cross
,
covered
with
Wounds
and
Blood
,
forsaken
by
his
Friends
,
despised
and
spit
on
by
his
Barbarous
Enemies
;
that
could
hear
him
complain
in
the
Bitterness
of
his
Soul
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
yet
suffer
him
to
continue
under
that
unsufferable
Agony
till
he
had
given
up
his
white
and
innocent
Soul
an
unspotted
Sacrifice
for
the
Sins
of
the
World
:
Yea
,
that
notwithstanding
the
infinite
Love
that
he
bore
him
,
and
the
piteous
Moans
that
his
Torments
forced
from
him
,
was
so
far
from
relieving
him
,
that
for
our
sakes
he
inflicted
upon
him
the
utmost
Misery
that
human
Nature
could
bear
;
that
so
having
an
experimental
Sense
of
the
most
grievous
Suffering
that
Mankind
is
liable
to
,
and
being
touched
with
the
utmost
Feeling
of
our
Infirmities
,
and
in
all
Points
tempted
like
unto
us
,
he
might
carry
a
more
tender
Commiseration
for
us
to
Heaven
,
and
know
the
better
how
to
pity
us
in
all
our
Griefs
and
Extremities
.
For
in
all
things
it
behoved
him
,
saith
the
Apostle
,
to
be
made
like
unto
his
Brethren
,
that
he
might
be
a
merciful
and
faithful
high
priest
,
Heb.
ii
.
17
.
Hear
O
Heavens
,
and
give
Ear
O
Earth
,
and
let
all
the
Creation
attend
with
Astonishment
to
this
stupendous
Story
of
Love
,
which
so
far
exceeds
all
the
heroick
Kindnesses
that
ever
any
Romance
of
Friendship
thought
of
,
that
no
less
Evidence
than
that
of
Miracles
could
have
ever
rendred
it
credible
.
Well
then
might
the
Apostle
say
,
herein
is
love
,
not
that
we
loved
God
,
for
after
such
vast
Obligations
this
is
no
great
Wonder
,
but
that
he
loved
us
,
and
sent
his
Son
to
be
the
propitiation
for
our
Sins
,
1
Joh.
iv
.
10
.
And
thus
you
see
what
an
unspeakable
Instance
of
the
Love
of
God
,
his
giving
his
only
begotten
Son
is
.
I
shall
now
conclude
this
Argument
with
a
few
practical
Inferences
from
the
whole
.
1.
From
hence
I
infer
what
monstrous
Ingratitude
it
would
be
in
us
to
deny
any
Thing
to
God
that
he
demands
at
our
Hands
,
who
hath
been
so
liberal
to
us
as
to
give
up
his
only
begotten
Son
for
our
sakes
.
O
blessed
God!
If
it
were
possible
for
us
to
do
or
suffer
for
thee
a
thousand
Times
more
than
at
present
we
are
able
,
what
a
poor
Return
were
this
for
the
Gift
of
thy
Son
,
that
unspeakable
Expression
of
thy
Goodness
?
And
can
we
deny
thee
any
Thing
after
such
an
Instance
of
Love
,
especially
when
thy
Demands
are
so
gentle
and
reasonable
?
When
he
requires
nothing
of
us
but
what
is
for
our
good
,
and
the
Requital
he
demands
for
all
his
Love
to
us
,
is
only
that
we
should
love
our selves
,
and
express
this
Love
in
doing
those
Duties
which
he
therefore
enjoyns
,
because
they
tend
to
our
Happiness
;
and
avoiding
those
Sins
which
he
therefore
forbids
,
because
he
knows
they
will
be
our
Bane
and
Poyson
?
Can
any
of
my
Lusts
be
as
dear
to
me
as
the
only
begotten
Son
was
to
the
Father
of
all
things
?
And
yet
he
parted
with
him
out
of
Love
to
me
;
and
shall
not
I
part
with
these
for
the
Love
of
him
?
How
can
we
pretend
to
any
Thing
that
is
modest
or
ingenuous
,
tender
or
apprehensive
in
humane
Nature
,
when
nothing
will
oblige
us
,
no
not
this
astonishing
Love
of
God
in
sending
his
Son
from
Heaven
to
live
and
die
Miserably
for
our
sakes
?
Lord
!
What
do
thy
holy
Angels
think
of
us
?
How
do
thy
blessed
Saints
resent
our
Unkindness
towards
thee
?
Yea
,
how
justly
do
the
Devils
themselves
reproach
and
upbraid
our
Baseness
;
who
,
bad
as
they
are
,
were
never
so
much
Devils
yet
as
to
make
an
ungrateful
Return
of
such
a
vast
Obligation
?
2
ly
,
From
hence
I
infer
how
desperate
our
Condition
will
be
if
we
defeat
the
End
of
this
Gift
of
the
Son
of
God
,
and
render
it
ineffectual
to
us
.
For
God
hath
no
more
Sons
to
bestow
upon
us
,
he
being
the
only
begotten
of
his
Father
;
Heaven
and
Earth
are
not
able
to
furnish
him
with
such
another
Gift
to
bestow
upon
us
;
and
if
he
should
lay
a
Tax
upon
all
his
Creation
to
raise
one
great
Contribution
to
the
Happiness
of
Mankind
,
and
exact
the
utmost
of
every
Creature
that
it
is
able
to
Contribute
,
it
would
all
fall
infinitely
short
of
what
he
hath
done
for
us
in
this
inestimable
Gift
of
his
own
Son
.
So
that
if
this
prove
ineffectual
,
it
is
beyond
the
Power
of
an
omnipotent
Bounty
to
relieve
us
.
For
though
God
can
do
all
Things
that
can
be
well
and
wisely
done
,
and
do
not
imply
a
Contradiction
;
yet
this
can
be
no
Relief
at
all
to
us
,
who
reject
his
Son
,
and
refuse
to
be
made
happy
in
the
gracious
Method
which
he
hath
prescribed
to
us
.
For
after
this
mighty
Gift
of
his
own
Son
to
save
us
according
to
the
Method
of
his
Gospel
,
there
remains
nothing
more
to
be
done
for
us
,
but
either
to
save
us
whether
we
will
,
or
no
;
or
else
to
make
us
happy
in
our
Sins
,
and
save
us
notwithstanding
our
Continuance
in
them
;
the
former
of
which
can
neither
be
well
nor
wisely
done
,
because
by
saving
us
against
our
Wills
he
must
deal
with
us
in
such
a
Way
as
is
repugnant
to
that
Law
of
Liberty
that
is
implanted
in
our
Natures
,
and
use
us
not
as
Free
,
but
as
Necessary
Agents
.
And
if
considering
all
things
,
it
was
best
and
wisest
that
he
should
make
us
free
Agents
,
then
it
can
neither
be
well
nor
wise
to
govern
us
as
necessary
ones
;
since
by
so
doing
he
must
alter
the
Course
of
our
Nature
,
and
consequently
swerve
and
decline
from
what
is
best
and
wisest
,
which
would
be
to
do
Violence
to
the
Perfection
of
his
own
Nature
.
And
then
as
for
the
latter
,
he
cannot
do
it
;
because
it
implies
a
Contradiction
.
For
to
make
Men
happy
in
their
Sins
,
is
to
make
them
happy
in
their
Miseries
;
Misery
being
as
inseparable
from
Sin
as
Heat
is
from
Fire
,
and
as
intimately
related
to
it
as
the
Son
is
to
the
Father
;
and
consequently
he
may
as
possibly
make
a
Father
without
a
Son
,
as
a
Sinner
without
Misery
.
When
therefore
God
hath
done
all
for
us
that
can
possibly
be
done
,
and
we
by
our
own
Obstinacy
have
rendred
all
ineffectual
,
we
are
beyond
the
Power
of
Remedy
,
and
must
necessarily
perish
in
our
Sins
.
And
when
we
have
no
other
Hope
to
depend
on
but
this
,
that
the
All-wise
God
will
undo
his
own
Workmanship
,
and
unravel
our
Nature
by
governing
us
contrary
to
the
most
wise
Constitution
of
it
;
or
that
the
All-powerful
God
will
effect
Impossibilities
,
and
do
that
for
us
which
is
not
an
Object
of
Power
,
how
deplorable
and
desperate
must
our
Condition
be
?
Wherefore
,
as
you
would
not
run
your selves
beyond
the
Reach
of
all
Mercy
,
and
excommunicate
your
own
Souls
from
all
Hope
of
Salvation
,
be
now
at
last
persuaded
to
comply
with
Christ's
Coming
,
which
was
to
reduce
you
from
the
Error
of
your
Ways
,
and
to
bring
you
to
a
serious
Repentance
.
JOHN
III.
16
.
—
That
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
Life
.
IN
these
Words
you
have
the
Love
of
God
measured
by
a
twofold
Standard
;
first
by
the
Greatness
of
the
Gift
which
he
hath
bestowed
upon
the
World
,
God
so
loved
the
World
that
he
gave
his
only
begotten
Son
;
Secondly
,
by
the
blessed
End
for
which
he
did
bestow
him
,
that
whosoever
believeth
in
him
should
not
perish
,
&c.
The
first
of
these
I
have
already
gone
through
,
and
now
I
shall
proceed
to
the
Second
,
viz.
The
blessed
End
for
which
he
gave
his
only
begotten
Son
,
That
whosoever
believeth
in
him
should
not
perish
,
but
have
everlasting
life
.
In
which
Words
you
have
also
two
very
great
Instances
of
God's
infinite
Love
and
good
Will
to
Mankind
;
the
First
is
his
imposing
upon
us
such
a
gentle
,
and
easie
,
and
merciful
Condition
,
That
whosoever
believeth
in
him
.
Secondly
,
His
proposing
such
a
vast
Reward
to
us
upon
our
performing
of
this
Condition
.
I
begin
with
the
first
,
viz.
His
imposing
upon
us
such
a
gentle
and
easie
,
and
merciful
Condition
,
That
whosoever
believeth
in
him
should
not
perish
.
In
the
Management
of
which
I
shall
do
these
two
Things
:
-
1.
Shew
you
what
it
is
that
is
included
in
this
Condition
,
whosoever
believeth
in
him
.
-
2.
How
good
God
hath
been
to
us
in
making
the
Condition
which
he
hath
imposed
upon
us
so
gentle
and
merciful
.
1.
What
is
it
that
is
included
in
this
Condition
?
To
which
I
answer
in
general
,
that
believing
in
Christ
doth
not
only
denote
a
naked
Assent
to
the
Truth
of
this
Proposition
,
That
he
is
the
Son
of
Cod
,
and
the
Messenger
of
Gods
Mind
and
Will
to
the
World
,
and
the
Saviour
of
Mankind
;
but
that
it
also
includes
whatsoever
is
naturally
consequent
thereunto
.
For
thus
it
is
very
ordinary
with
the
Scripture
to
express
the
natural
Effects
and
Consequents
of
things
by
their
Causes
and
Principles
.
This
is
the
love
of
God
,
saith
the
Apostle
,
that
we
keep
his
Commandments
,
1
Jo.
v.
3
.
whereas
in
strictness
of
Speaking
,
our
keeping
his
Commandments
is
only
the
Effect
or
Consequence
of
our
loving
him
.
So
Prov.
viii
.
13
.
The
fear
of
the
Lord
is
to
hate
evil
;
whereas
indeed
this
is
only
the
Effect
,
or
Consequence
of
the
Fear
of
the
Lord
.
Thus
by
knowing
,
and
hearing
,
and
remembring
of
God
the
Scripture
usually
expresses
the
consequent
Effects
of
them
,
Thus
Act.
xxii
.
14
.
The
God
of
our
Fathers
hath
chosen
thee
,
that
thou
shouldst
know
his
Will
;
that
is
,
that
thou
mayst
not
only
know
it
,
but
by
thy
Knowledge
mayst
be
suitably
affected
with
it
;
(
for
it
was
not
to
a
bare
contemplative
Knowledge
of
it
that
St.
Paul
was
chosen
:
)
and
then
it
follows
,
and
see
that
Just
one
,
and
shouldst
hear
the
voice
of
his
Mouth
;
that
is
,
that
hearing
the
Voice
of
his
Mouth
,
thou
shouldst
thereby
be
induced
to
obey
it
;
for
he
was
not
meerly
to
hear
Christ
speaking
to
him
out
of
the
Heavens
,
but
that
hearing
him
he
might
submit
to
his
Will
,
and
become
his
Apostle
to
the
World
.
Many
other
Places
I
might
easily
give
you
,
where
the
natural
Effects
and
Consequents
are
in
Scripture
expressed
by
their
Causes
and
Principles
.
And
thus
also
Faith
or
Believing
whensoever
it
is
used
in
Scripture
to
signify
the
Condition
of
the
Gospel-Covenant
always
imploies
its
natural
Effects
and
Consequents
,
that
is
,
sincere
and
universal
Obedience
to
those
Rules
of
Holy
Living
which
the
Gospel
prescribes
;
for
this
is
the
most
natural
Effect
of
our
believing
in
Jesus
Christ
.
And
hence
it
is
called
the
obedience
of
Faith
,
Rom.
xvi
.
26
.
that
is
,
the
Obedience
which
springs
from
Faith
,
as
from
its
Cause
and
Principle
;
And
accordingly
,
Rom.
x.
16
.
you
find
that
to
believe
and
to
obey
the
Gospel
signifies
one
and
the
same
Thing
;
But
they
have
not
all
obeyed
the
Gospel
,
saith
he
;
for
Esaias
saith
,
Lord
,
who
hath
believed
our
report
?
that
is
,
who
hath
believed
it
,
so
as
to
obey
it
?
So
that
wheresoever
Faith
is
mentioned
singly
as
the
Condition
of
the
Gospel-Covenant
,
it
is
apparent
it
must
be
understood
in
the
largest
Sense
,
as
comprehending
that
Obedience
which
is
the
Effect
and
Consequence
of
it
.
So
1
Joh.
v.
1
.
Whosoever
believeth
that
Jesus
is
the
Christ
,
is
born
of
God
;
that
is
,
whosevever
so
believes
the
Truth
of
this
Proposition
as
to
practise
upon
it
,
and
govern
his
Life
and
Actions
according
to
the
Tenour
and
Direction
of
it
,
is
truly
a
Child
of
God
.
For
he
who
believes
Christ
to
be
the
Messias
,
but
continues
obstinately
disobedient
to
his
Laws
,
is
so
far
from
being
truly
and
really
a
Child
of
God
,
that
he
thereby
becomes
ten
Times
more
a
Child
of
the
Devil
;
for
,
saith
the
Apostle
,
If
I
have
all
Faith
,
and
have
not
Charity
,
I
am
nothing
;
and
Gal.
v.
6
.
For
in
Jesus
Christ
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
,
but
Faith
which
worketh
by
Love
;
and
if
so
,
then
Faith
it self
is
nothing
abstracted
from
this
blessed
Effect
of
it
,
i.
e.
working
by
love
:
For
in
Gal.
vi
.
15
.
he
tells
us
that
Circumcision
is
nothing
,
but
the
new
Creature
;
by
which
new
Creature
he
means
an
obedient
Temper
and
Disposition
of
Mind
,
as
he
plainly
tells
us
,
1
Cor.
vii
.
19
.
Circumcision
is
nothing
,
and
Vncircumcision
is
nothing
,
but
the
keeping
of
the
Commandments
of
God
.
So
that
by
these
different
Variations
of
expression
it
is
apparent
,
that
by
Faith
as
significant
in
the
Account
of
Christ
,
he
always
means
a
working
Faith
,
the
Effect
of
which
is
the
new
Creature
,
or
keeping
the
Commandments
of
God
.
And
so
I
have
done
with
the
first
Thing
proposed
,
which
was
to
shew
you
what
is
included
in
this
Condition
,
whosoever
believeth
in
him
,
which
you
see
is
not
to
be
confined
to
a
bare
and
naked
Belief
of
him
,
but
must
be
extended
further
,
even
to
that
whole
Course
of
Obedience
which
is
the
natural
Effect
of
such
a
Belief
.
So
that
whosoever
believes
in
him
,
is
as
much
as
if
he
had
said
,
Whosoever
so
believes
in
him
,
as
sincerely
and
universally
to
obey
him
.
2.
I
proceed
now
to
the
next
Thing
,
which
was
to
shew
you
how
good
God
hath
been
to
us
in
making
the
Condition
which
he
hath
imposed
upon
us
,
so
gentle
and
merciful
;
and
this
will
appear
if
we
consider
these
five
Things
.
-
1.
That
he
hath
put
nothing
into
this
Condition
but
what
is
in
its
own
Nature
exceeding
good
for
us
.
-
2.
That
he
hath
most
mercifully
proportioned
the
Whole
to
the
present
State
and
Circumstances
of
our
Nature
.
-
3.
That
he
hath
rendred
the
Whole
almost
necessarily
consequent
to
our
believing
in
Jesus
Christ
.
-
4.
That
to
beget
that
Belief
in
us
,
he
hath
given
us
the
most
plain
and
convincing
Evidence
.
-
5.
That
to
render
this
Belief
operative
,
he
hath
engaged
himself
to
assist
,
actuate
,
and
inliven
it
by
his
ow
immediate
Concurrence
.
1.
That
God
hath
put
nothing
into
this
Condition
but
what
is
in
its
own
Nature
exceeding
good
for
us
.
For
there
is
no
Precept
in
all
the
Gospel
but
what
contains
either
some
effectual
Means
or
apparent
Instance
of
what
is
morally
and
eternally
Good
;
and
whatsoever
is
morally
good
is
naturally
so
.
For
the
moral
Goodness
of
Things
consists
in
the
Fitness
and
Reasonableness
of
them
,
and
that
which
is
the
moral
Good
,
or
Duty
of
Men
consists
in
doing
that
which
is
eternally
fit
and
reasonable
for
them
,
considering
the
Frame
and
Circumstances
of
their
Natures
,
and
the
different
Relations
wherein
they
are
placed
in
the
World
.
But
now
for
Men
to
do
what
is
eternally
fit
and
reasonable
,
is
naturally
good
for
and
beneficial
to
themselves
;
because
by
so
doing
they
perfect
and
advance
their
Natures
,
and
accomplish
their
own
Satisfaction
and
Happiness
.
For
our
Reason
being
that
proper
Character
of
our
Natures
that
distinguishes
us
from
all
sublunary
Beings
,
and
sets
us
in
a
Form
of
Being
above
them
;
the
Perfection
of
our
Nature
must
necessarily
consist
in
being
perfectly
reasonable
;
in
having
our
Vnderstandings
informed
with
the
Principles
of
right
Reason
,
and
our
Wills
and
Affections
regulated
by
them
;
and
when
once
we
are
released
from
the
Slaveries
of
Sense
and
Passion
,
and
all
our
Powers
are
so
perfectly
subdued
to
this
superior
Principle
of
Reason
,
as
to
do
every
Thing
that
it
commands
,
and
nothing
that
it
forbids
,
and
we
chuse
and
refuse
,
and
love
,
and
hate
,
and
hope
,
and
fear
,
and
delight
,
according
as
right
Reason
directs
and
dictates
;
then
,
and
not
till
then
we
are
come
to
the
full
Stature
of
perfect
Men
in
Christ
Jesus
.
Now
all
the
Duty
of
the
Gospel
being
a
reasonable
Service
,
as
the
Apostle
calls
it
,
Rom.
xii
.
1
.
the
End
and
Tendency
of
it
must
be
to
habituate
us
to
live
according
to
the
Laws
of
right
Reason
,
which
is
all
one
as
to
advance
us
to
the
Perfection
of
reasonable
Beings
;
and
being
once
arrived
at
this
,
we
shall
find
unspeakable
Satisfaction
from
within
our selves
,
and
feel
a
Heaven
of
Joys
springing
up
within
our
own
Bosoms
.
For
when
once
our
disjointed
Powers
are
set
in
Order
,
and
all
our
Faculties
reduced
to
their
natural
Subordination
,
our
Nature
will
be
in
perfect
Rest
and
Ease
,
being
freed
from
that
unnatural
Violence
and
Oppression
under
which
it
now
groans
,
and
cured
of
all
those
Spasms
and
Convulsions
of
Mind
which
are
the
inseparable
Effects
of
its
Lapse
and
Degeneracy
.
And
all
the
Motions
of
our
Wills
and
Affections
being
regulated
by
the
eternal
Reason
of
our
Minds
,
with
what
delightful
Relishes
and
sweet
Gusts
of
Pleasure
shall
we
taste
and
review
our
own
Actions
,
they
being
always
such
as
our
best
and
purest
Reason
doth
approve
of
with
a
full
and
ungainsaying
Judgment
?
So
that
God's
Commands
,
you
see
,
being
all
of
them
most
reasonable
must
necessarily
tend
to
the
Perfection
and
Happiness
of
our
Nature
;
besides
,
that
they
generally
promote
even
our
sensitive
Happiness
,
our
Pleasure
,
and
Profit
,
and
Reputation
in
this
World
.
Now
what
a
most
endearing
Instance
is
this
of
God's
Goodness
towards
us
,
that
he
should
make
our
Benefit
the
Measure
of
our
Duty
,
and
oblige
us
to
nothing
but
what
is
for
our
good
;
that
he
should
so
far
concern
himself
in
our
Happiness
,
as
to
impose
it
upon
us
under
the
Penalty
of
his
severest
displeasure
,
and
to
inforce
his
Laws
with
such
inviting
and
such
dreadful
Sanctions
,
only
to
secure
us
from
running
away
from
our
own
Mercies
?
So
that
to
be
a
Christian
,
is
in
Effect
nothing
else
but
only
to
be
obliged
to
be
kind
to
our selves
,
and
bound
in
Conscience
to
be
happy
:
Good
God
,
that
thou
shouldst
be
so
infinitely
Zealous
of
our
Welfare
as
to
make
the
Means
of
it
the
only
Matter
of
thy
Laws
,
and
to
promise
such
vast
Rewards
,
and
denounce
such
dreadful
Punishments
against
us
for
no
other
Reason
but
only
to
affright
and
allure
us
out
of
Misery
into
Happiness
!
That
thou
shouldst
hate
our
Sins
so
implacably
,
only
because
they
are
our
irreconcilable
Enemies
,
and
be
so
infinitely
pleased
with
our
Obedience
,
only
because
it
leads
to
our
endless
Bliss
and
Perfection
!
And
that
it
is
thus
,
is
so
plain
and
apparent
,
that
we
cannot
but
acknowledge
it
a
most
convincing
Instance
of
God's
infinite
Goodness
towards
us
,
2
ly
,
That
God
hath
most
mercifully
proportioned
this
Condition
to
the
present
State
and
Circumstances
of
our
Naure
.
He
saw
very
well
into
what
a
deplorable
Condition
humane
Nature
was
reduced
,
how
its
Strength
was
broken
,
and
its
Health
and
Vigor
impair'd
and
decayed
;
how
its
Reason
was
clouded
,
and
all
its
Faculties
depraved
;
how
apt
it
was
to
be
surprized
,
and
to
act
unadvisedly
;
sometimes
for
Want
of
Time
,
sometimes
for
Want
of
Order
and
Distinction
in
its
Thoughts
;
how
much
it
was
hindred
from
acting
regularly
by
intervening
Accidents
,
and
how
it
was
weakend
and
determined
by
the
bad
Habits
and
Necessities
it
had
generally
contracted
:
and
seeing
it
reduced
to
this
sad
State
,
he
hath
most
graciously
accommodated
its
Burthen
to
its
Strength
,
and
taken
Measure
of
its
Duty
by
its
Ability
to
discharge
it
.
For
though
in
his
Gospel
he
requires
that
we
should
perfect
holiness
in
the
fear
of
God
,
and
be
perfect
,
as
our
Father
in
Heaven
is
perfect
,
that
is
,
that
we
should
advance
to
the
utmost
Degrees
and
Improvements
in
Virtue
that
our
Natures
are
capable
of
;
yet
he
requires
this
of
us
under
such
moderate
Penalties
as
are
no
ways
destructive
to
our
eternal
Happiness
,
such
as
the
hiding
his
Face
from
us
,
and
other
such
like
paternal
Severities
and
Castigations
;
his
correcting
us
with
the
Rod
of
temporal
Judgments
,
and
abating
us
in
the
Degrees
of
our
future
Happiness
proportionably
to
our
moral
Defects
and
Non-improvements
,
which
Penalties
though
they
are
sufficient
to
quicken
our
Endeavours
,
and
excite
us
still
to
a
farther
Progress
from
one
Degree
of
Virtue
to
another
;
yet
are
they
not
such
as
do
excommunicate
us
from
Heaven
,
or
disseize
us
of
the
Reward
of
our
honest
and
sincere
Obedience
.
And
indeed
should
God
have
been
severe
in
marking
what
we
do
amiss
,
and
exacted
of
us
under
the
Penalty
of
Damnation
the
utmost
Degrees
and
Improvements
that
are
possible
for
us
to
attain
,
no
Flesh
would
be
saved
;
it
being
morally
impossible
for
us
in
this
degenerate
State
to
do
always
the
utmost
Good
,
or
avoid
the
utmost
Evil
that
we
are
able
;
and
therefore
out
of
a
tender
Regard
to
the
Weakness
and
Infirmity
of
our
Nature
,
he
hath
only
forbid
those
Neglects
and
Miscarriages
under
this
Declaration
that
they
are
inconsistent
with
the
Sincerity
of
our
Submission
and
Obedience
to
him
.
But
as
for
our
moral
Defects
and
Infirmities
and
Surprises
,
though
so
far
as
it
is
in
our
Power
to
avoid
them
,
they
are
truly
Sins
against
the
Law
of
Perfection
,
and
as
such
we
ought
to
lament
,
and
beg
Pardon
for
them
;
yet
,
Thanks
be
to
a
merciful
God
,
we
shall
only
be
chastned
for
them
here
,
that
we
may
not
be
condemned
with
the
World
,
as
the
Apostle
expresses
it
,
1
Cor.
xi
.
32
.
and
reap
less
Happiness
in
the
other
World
for
having
sowed
less
Degrees
of
good
than
we
might
,
and
ought
to
have
done
in
this
;
as
the
same
Apostle
in
2
Cor.
ix
.
6
.
'T
is
true
indeed
,
as
for
wilful
Sinners
,
he
hath
concluded
them
(
as
it
is
very
reasonable
he
should
)
under
the
Sentence
of
eternal
Death
;
for
should
he
let
such
go
unpunished
,
he
must
e'en
resign
up
his
Government
,
and
leave
the
wretched
World
in
a
State
of
Anarchy
and
Confusion
;
but
yet
to
these
he
hath
extended
as
much
Kindness
,
as
was
possible
for
a
wise
and
gracious
Governour
to
do
;
for
he
hath
not
so
irrecoverably
concluded
them
under
this
direful
Sentence
,
but
that
still
he
doth
indulge
to
them
the
saving
Remedy
of
Repentance
,
having
for
the
sake
of
Jesus
,
and
his
all-sufficient
Propitiation
bound
himself
by
Promise
to
pardon
and
receive
into
his
Favour
every
wilful
Sinner
in
the
World
,
if
he
will
but
repent
of
what
is
past
,
and
amend
for
the
future
.
Thus
to
save
the
miserable
World
he
hath
gone
to
the
utmost
Borders
of
what
is
fit
and
reasonable
,
and
done
as
much
for
us
as
it
was
possible
for
the
Justice
and
Rectitude
of
his
Nature
to
admit
of
;
for
should
he
have
proceeded
any
further
he
must
have
pardoned
impenitent
,
Sinners
which
he
could
not
have
done
without
allowing
and
incouraging
their
Rebellion
:
And
to
pardon
an
Offendor
that
persists
in
his
Fault
,
that
is
neither
sorry
for
it
,
nor
willing
to
amend
it
,
is
utterly
incongruous
to
all
wise
Rules
of
Government
,
and
cannot
be
practised
by
any
Government
either
divine
or
humane
without
endangering
its
own
Foundations
.
What
then
is
there
beyond
this
that
we
can
modestly
ask
,
or
God
wisely
grant
?
If
God
had
summoned
us
to
his
Privy
Council
in
Heaven
,
and
there
promised
to
grant
us
any
Terms
of
Salvation
that
we
our selves
could
think
fit
to
propose
to
him
,
surely
the
utmost
that
any
modest
Man
could
have
asked
would
have
been
only
this
;
Lord
!
Be
but
so
merciful
as
to
consider
the
Weakness
and
Infirmity
of
our
Natures
so
as
not
to
cast
us
off
for
every
Neglect
or
Miscarriage
that
was
only
possible
for
us
to
avoid
:
And
if
at
any
time
we
should
be
such
Wretches
as
knowingly
and
wilfully
to
Offend
thee
,
be
but
so
gracious
as
to
receive
us
again
into
thy
Favour
whensoever
we
heartily
repent
and
amend
:
This
is
the
utmost
that
we
can
request
at
thy
Hands
,
and
for
this
we
will
praise
thee
on
the
bended
Knees
of
our
Souls
,
and
adore
thy
Goodness
for
ever
and
ever
:
Why
now
all
this
he
hath
freely
granted
us
of
his
own
Accord
;
and
is
not
this
a
most
amazing
Instance
of
his
Goodness
,
that
of
his
own
free
Motion
he
should
thus
indulge
to
us
the
utmost
Mitigations
that
we
could
have
modestly
desired
,
and
condescended
so
far
to
our
Weakness
,
that
without
an
unpardonable
Impudence
we
cannot
desire
him
to
condescend
yet
further
.
3dly
,
That
he
hath
rendred
the
Performance
of
the
whole
Condition
of
our
Salvation
almost
necessarily
consequent
to
our
believing
in
Jesus
Christ
:
For
in
that
Revelation
of
his
Will
which
he
hath
made
by
Jesus
Christ
he
hath
pressed
the
Performance
of
this
Condition
upon
us
with
such
irresistible
Arguments
,
as
must
needs
prevail
wheresoever
they
are
heartily
believed
and
duly
considered
.
What
Man
can
be
so
stupid
as
to
trample
upon
Christ's
Law
,
that
firmly
believes
and
considers
those
glorious
Rewards
it
proposes
to
all
that
sincerely
obey
it
?
What
pleasures
of
Sin
can
seduce
that
Man
from
his
Duty
who
is
firmly
persuaded
that
after
a
few
Moments
Obedience
he
shall
swim
in
Rivers
of
Pleasures
that
flow
from
God's
right
Hand
for
evermore
?
How
can
any
Man
have
the
Courage
to
violate
the
Laws
of
our
Saviour
,
who
heartily
believes
and
considers
those
direful
Punishments
which
he
hath
denounced
against
the
Transgressors
of
them
?
And
what
Evils
or
Miseries
can
scare
that
Man
from
his
Duty
,
that
is
chained
so
fast
to
it
by
the
Consideration
of
that
Wrath
of
God
which
is
revealed
from
Heaven
against
all
Unrighteousness
and
Ungodliness
of
Men
?
How
can
any
Man
love
his
Sins
any
longer
,
that
believes
and
reads
that
bloody
Story
of
them
that
is
written
in
the
Agony
and
Passion
of
the
Son
of
God
?
When
we
consider
that
he
was
delivered
for
our
Offences
,
and
that
our
Sins
were
the
principal
Actors
of
all
that
woful
Tragedy
;
that
they
were
these
that
betrayed
,
arraigned
,
and
condemned
him
;
that
borrowed
the
Throats
of
a
barbarous
Rabble
to
cry
out
Crucify
him
,
Crucify
him
;
that
buffeted
and
scourged
him
with
the
Hands
of
the
rude
Soldiers
;
that
gored
his
Sides
with
the
Spear
,
pierced
his
Temples
with
the
Thorns
,
rent
his
sacred
Hands
and
Feet
with
the
Nails
that
fastned
him
to
the
Cross
;
how
can
we
believe
and
consider
that
our
Sins
did
thus
barbarously
treat
the
best
Friend
we
have
in
the
World
without
being
all
inflamed
with
Indignation
against
them
?
Again
,
how
can
we
reflect
upon
that
dreadful
Displeasure
God
expressed
against
our
Sins
in
this
dismal
Example
of
Sacrificing
his
own
Son
for
them
,
without
being
filled
with
Horror
,
and
struck
into
a
trembling
Agony
at
the
Thought
of
them
?
Once
more
,
How
can
we
be
so
desperatly
fool-hardy
as
to
go
on
in
our
Sins
,
if
we
believe
and
consider
the
Article
of
the
Day
of
Judgment
,
wherein
we
must
give
an
Account
of
whatsoever
we
have
done
in
the
Flesh
whether
it
be
good
,
or
evil
,
and
stand
or
fall
to
all
Eternity
according
as
we
have
discharged
or
neglected
this
great
Condition
of
our
Salvation
?
These
are
such
mighty
Arguments
,
as
one
would
think
,
it
were
impossible
for
Men
firmly
to
believe
,
and
yet
not
be
persuaded
by
them
.
Thus
God
in
his
Mercy
and
Goodness
to
us
hath
furnished
the
Revelation
of
his
Son
with
such
prevalent
Motives
,
that
our
believing
in
him
almost
necessarily
draws
after
it
the
Performance
of
the
whole
condition
of
our
Salvation
;
for
upon
our
believing
in
Jesus
,
and
considering
his
Proposals
,
we
are
compassed
round
about
with
so
many
puissant
Reasons
to
submit
our selves
to
his
Laws
,
as
(
one
would
think
)
all
the
Temptations
of
the
Devil
and
the
World
are
not
able
to
resist
.
So
careful
hath
God
been
to
secure
us
from
Sin
and
Misery
,
that
knowing
the
Force
of
our
natural
Reason
to
be
so
weak
to
secure
us
,
he
hath
sent
us
down
these
fresh
Auxiliaries
from
Heaven
,
by
whose
Assistance
,
if
we
do
but
trust
to
and
imploy
them
,
we
may
easily
repulse
all
the
Temptations
of
Sin
,
and
fight
our
Way
through
all
the
Difficulties
of
our
Duty
.
For
this
is
the
Victory
,
saith
the
Apostle
,
by
which
we
overcome
the
World
,
even
our
Faith
,
1
John
v.
4
.
which
Words
are
urged
by
him
as
an
Instance
of
the
Easiness
and
Gentleness
of
our
Obedience
to
the
Gospel
,
which
is
the
Condition
of
our
Salvation
;
for
v.
3
.
saith
he
,
this
is
the
love
of
God
,
that
we
keep
his
Commandments
,
and
his
Commandments
are
not
grievous
.
Well
,
but
how
doth
this
appear
?
Why
saith
he
,
for
every
one
that
is
born
of
God
overcometh
the
World
,
and
this
is
the
Victory
that
overcometh
the
World
,
even
our
Faith
.
For
who
is
he
that
overcometh
the
World
,
but
he
that
believeth
that
Jesus
is
the
Son
of
God
,
v.
5
.
So
that
he
proves
the
easiness
of
the
Gospel
Commands
by
this
Argument
,
that
the
keeping
them
depends
upon
that
Faith
by
which
we
believe
Jesus
to
be
the
Son
of
God
.
By
this
means
therefore
God
hath
mercifully
rendred
the
Condition
of
our
Salvation
easie
to
us
by
rendring
the
Performance
of
it
so
necessarily
consequent
to
our
believing
in
Jesus
;
in
which
how
good
he
hath
been
to
us
will
evidently
appear
,
if
we
consider
.
4thly
,
That
to
beget
this
Belief
in
us
he
hath
given
us
the
most
plain
and
convincing
Evidence
;
viz.
the
Evidence
of
those
miraculous
Works
wherewith
he
accompanied
the
Ministry
of
our
Saviour
and
his
Apostles
,
and
sealed
and
confirmed
it
to
the
World
;
which
of
all
Kinds
of
Evidence
is
the
most
apt
to
convince
,
and
persuade
the
World
of
the
Truth
of
any
divine
Revelation
;
for
this
Kind
of
Evidence
appeals
to
Mens
Senses
,
and
is
such
an
Argument
as
they
may
see
and
touch
and
handle
;
and
Men
are
generally
apt
to
give
more
Credit
to
their
own
Senses
than
to
the
clearest
Inferences
and
Deductions
of
Reason
.
And
indeed
the
Generality
of
Men
are
hardly
capable
of
any
other
Notices
of
Things
but
what
are
immediatly
impressed
upon
them
by
the
Objects
of
their
Sense
;
for
they
have
not
Skill
enough
to
compare
simple
Terms
so
exactly
with
one
another
as
to
compound
them
into
true
Propositions
,
and
then
to
infer
from
every
such
Proposition
its
natural
Consequents
and
Deductions
.
These
are
Things
that
require
a
great
deal
more
Art
and
Leisure
,
than
Mens
Educations
and
Affairs
will
ordinarily
afford
them
.
But
Miracles
are
Things
that
are
obvious
to
Mens
Senses
,
and
from
them
to
infer
a
divine
Commission
in
the
Person
that
works
them
,
is
not
only
possible
but
very
easie
to
the
most
vulgar
Understanding
.
For
Miracles
being
the
visible
Effects
of
a
divine
Power
cannot
be
supposed
to
be
wrought
by
any
but
Persons
that
are
divinely
commissionated
,
and
he
that
shews
me
an
immediate
Effect
of
God's
Power
gives
me
that
in
Token
that
he
came
from
God
.
So
that
the
Argument
of
Miracles
,
you
see
,
is
the
most
plain
and
intelligible
of
all
others
;
and
as
it
is
so
,
it
is
the
most
powerful
to
convince
and
persuade
Men.
For
whereas
had
our
Saviour
proved
his
Doctrins
in
a
Way
of
rational
Discourse
and
Inference
,
he
must
have
proved
them
all
singly
and
apart
by
distinct
and
different
Arguments
,
which
would
have
been
so
tedious
that
the
Vulgar
would
never
have
Leisure
enough
to
attend
them
,
nor
yet
Capacity
enough
to
retain
them
;
but
by
this
Argument
of
Miracles
he
proved
them
all
at
once
,
because
his
Miracles
were
a
Token
that
the
God
of
Truth
did
approve
his
Doctrin
;
and
it
cannot
be
supposed
that
the
God
of
Truth
would
have
so
visibly
approved
of
his
Doctrin
in
the
Gross
,
had
any
Part
or
Proposition
of
it
been
false
and
erroneous
.
Thus
God
out
of
his
infinite
Goodness
hath
not
only
revealed
his
everlasting
Gospel
to
us
,
but
hath
also
taken
the
most
effectual
Course
to
convince
and
persuade
us
of
the
Truth
of
it
.
He
hath
set
his
own
Almighty
Power
at
Work
to
still
the
Seas
,
and
raise
the
Dead
,
to
cure
the
Blind
and
Lame
and
Diseased
,
to
change
and
vary
the
Course
and
Order
of
his
Creation
,
and
all
this
for
no
other
Purpose
but
to
persuade
Mankind
of
the
Truth
of
those
glad
Tidings
which
he
revealed
from
Heaven
to
them
by
his
own
Son
.
And
as
he
hath
given
us
the
best
Evidences
to
convince
us
of
the
Truth
of
his
Gospel
,
so
he
hath
taken
the
most
effectual
Course
,
to
continue
and
perpetuate
it
to
the
World
.
For
first
,
he
raised
up
sundry
Eye-witnesses
who
conversed
with
our
Saviour
,
and
beheld
his
Miracles
,
and
after
they
had
seen
him
risen
from
the
Dead
,
and
ascended
up
into
Heaven
,
did
openly
publish
and
testify
them
to
the
World
,
and
finally
confirmed
and
ratified
their
Testimony
by
laying
down
their
Lives
for
it
;
which
was
as
high
a
Confirmation
as
could
possibly
have
been
given
of
the
Truth
of
it
.
But
lest
after
all
,
the
World
should
suspect
them
,
God
also
furnished
them
with
the
Gift
of
Miracles
,
and
continued
that
Gift
as
an
Heirlome
to
their
Successors
for
Three
Hundred
Years
together
;
that
so
as
the
Testimony
of
the
first
Eye-witnesses
was
confirmed
not
only
by
their
Martyrdoms
,
but
by
their
Miracles
also
;
so
it
might
still
be
handed
down
from
them
through
the
successive
Generations
in
the
same
infallible
manner
till
it
was
spread
over
all
the
World
,
and
needed
no
farther
Martyrdoms
,
or
Miracles
to
confirm
it
.
O
blessed
God!
What
care
hast
thou
taken
,
first
to
provide
,
and
then
to
secure
the
Evidences
of
our
holy
Religion
,
that
all
Generations
might
have
sufficient
Motives
of
Credibility
;
and
that
Mankind
might
still
have
abundant
Reason
to
believe
in
thy
Son
to
the
End
of
the
World
,
when
they
shall
see
him
come
down
from
Heaven
to
Judgment
?
How
easie
therefore
hath
God
rendred
the
Condition
of
our
Salvation
to
us
,
when
he
hath
not
only
rendred
the
Performance
of
it
so
necessarily
consequent
to
our
believing
in
Jesus
,
but
also
to
beget
this
Belief
,
in
us
hath
given
us
such
abundant
Evidence
?
How
can
we
sufficiently
admire
and
adore
his
Goodness
that
hath
been
so
infinitely
solicitous
to
secure
our
Happiness
,
and
hath
so
contrived
Things
that
we
cannot
heartily
believe
his
Gospel
and
not
be
persuaded
by
it
to
comply
with
the
Terms
of
our
Salvation
;
nor
yet
impartially
consider
the
Evidence
of
his
Gospel
,
and
not
heartily
believe
it
?
And
yet
as
if
all
this
were
not
enough
,
5thly
,
And
lastly
,
to
render
this
Belief
operative
and
effectual
,
he
hath
engaged
himself
to
assist
,
actuate
,
and
enliven
it
by
his
own
immediate
Concurrence
.
Provided
we
use
our
own
honest
Endeavour
he
hath
assured
us
again
and
again
that
he
will
give
his
Holy
Spirit
to
every
one
that
asks
;
that
he
will
work
in
us
to
will
and
to
do
,
if
we
will
but
take
care
to
work
out
our
own
Salvation
with
fear
and
trembling
;
and
that
to
him
that
hath
,
i.
e.
makes
an
honest
Improvement
of
that
Strength
that
he
hath
,
it
shall
be
given
,
and
he
shall
have
more
abundantly
.
So
that
though
one
would
have
thought
he
had
done
sufficiently
for
us
before
in
giving
us
such
abundant
Evidence
to
beget
in
us
an
hearty
Belief
of
his
Gospel
,
and
such
prevalent
Motives
to
persuade
us
to
submit
to
it
,
and
comply
with
his
gracious
Proposals
;
yet
such
was
his
Goodness
to
us
,
such
his
importunate
Care
of
our
Welfare
,
that
he
could
not
stop
here
,
nor
think
that
yet
he
had
done
enough
for
us
till
by
an
irrepealable
Promise
he
had
obliged
himself
to
us
to
co-operate
with
us
,
and
by
the
immediate
Influences
of
his
Grace
to
bless
and
succeed
our
honest
Endeavours
.
So
that
we
can
no
sooner
attempt
our
own
Restauration
,
no
sooner
set
our selves
in
the
way
to
our
Happiness
,
but
the
good
God
is
immediately
present
with
us
,
exciting
our
Fath
,
fixing
our
Consideration
,
animating
and
encouraging
our
poor
Endeavours
,
and
supplying
us
with
all
manner
of
Grace
and
Assistance
that
our
State
and
Necessities
require
.
Nay
,
and
many
and
many
a
Time
,
while
we
are
Sleeping
on
in
our
wretched
sinful
Security
,
he
comes
in
Pity
to
visit
us
,
and
ever
and
anon
suggests
good
Thoughts
to
our
Minds
to
rouse
and
awake
us
out
of
those
fatal
Slumbers
,
to
enliven
our
Faith
,
and
call
up
our
Consideration
;
nay
,
and
oftentimes
he
doth
so
urge
,
and
second
,
and
repeat
those
Thoughts
to
us
,
that
by
being
so
haunted
with
their
Importunities
,
we
are
forced
to
fix
our
Minds
on
them
whether
we
will
or
no.
And
though
we
like
ungrateful
Wretches
do
many
times
stifle
his
good
Motions
,
and
turn
a
deaf
Ear
to
his
Calls
and
gracious
Invitations
to
Happiness
;
yet
doth
he
not
presently
give
over
,
but
whilst
we
are
running
away
from
him
,
we
hear
a
Voice
behind
us
calling
after
us
to
return
;
and
though
we
still
run
on
,
yet
still
he
follows
us
with
his
Importunities
through
the
whole
Course
of
our
sinful
Life
,
till
either
he
hath
brought
us
back
,
or
we
have
run
our selves
past
all
Hope
of
Recovery
.
These
are
Things
,
I
dare
say
,
that
every
Man
in
the
World
,
one
Time
or
other
,
hath
had
sensible
Experience
of
.
And
is
not
this
a
strange
Condescention
of
Goodness
to
see
the
God
of
Heaven
and
Earth
thus
courting
and
wooing
a
Company
of
impotent
Rebels
to
lay
down
their
Arms
,
and
accept
his
Grace
and
his
everlasting
Preferments
?
And
though
they
reject
his
Motions
,
and
stop
their
Ears
to
those
still
Whispers
of
his
that
secretly
invade
their
Souls
;
yet
to
consider
how
he
still
solicits
and
importunes
them
,
as
if
he
would
take
no
Denyal
,
and
were
resolved
not
to
let
them
alone
till
he
had
persuaded
them
to
be
happy
;
O
good
God!
what
prodigious
Stories
of
Love
are
these
?
What
strange
amazing
Condescentions
to
thy
wretched
undeserving
Creatures
?
And
now
after
all
this
what
can
the
Lord
our
God
do
more
for
us
that
is
consistent
either
with
his
own
Wisdom
,
or
with
the
Freedom
of
our
Natures
?
He
hath
done
all
that
can
be
done
to
draw
us
to
Heaven
,
and
if
that
will
not
do
,
it
is
by
no
Means
fit
that
he
should
drag
us
thither
;
since
it
would
be
a
most
mean
unreasonable
Condescention
in
him
to
force
us
to
be
happy
when
we
are
unwilling
to
accept
it
,
and
to
prostitute
the
Reward
of
Piety
and
Virtue
to
those
that
scorn
,
and
reject
it
.
And
now
to
conclude
this
Argument
;
from
hence
I
infer
how
monstrously
ungrateful
those
Persons
are
who
complain
of
the
Difficulty
and
Burthensomeness
of
this
gentle
and
merciful
Condition
of
our
Salvation
:
When
in
so
many
Instances
it
is
apparent
how
merciful
God
hath
been
in
imposing
such
a
Condition
upon
us
.
In
the
Name
of
God
what
would
you
have
Sirs
,
would
you
have
Heaven
drop
into
your
Mouths
,
while
you
lie
still
and
do
nothing
?
Or
can
you
think
it
is
fit
that
so
vast
a
Reward
should
be
prostituted
to
the
lazy
Wishes
of
such
Drones
and
Sluggards
,
as
do
not
think
it
worth
the
labouring
for
?
That
those
golden
Fruits
should
hang
down
from
Heaven
to
us
on
an
overladen
Bow
,
to
be
cropt
by
every
idle
Wanton
Hand
,
that
will
stretch
forth
it self
to
take
and
eat
it
?
Surely
no
reasonable
Creature
can
be
so
senseless
,
as
to
entertain
such
a
wild
and
fond
Conceit
.
Well
then
,
would
you
have
God
admit
of
such
a
Condition
of
Salvation
,
as
includes
in
it
a
Licence
to
enjoy
your
Lusts
,
and
gives
you
Liberty
to
be
as
wicked
as
you
please
?
But
alas
!
if
God
should
be
so
fond
of
your
Salvation
as
to
offer
Violence
to
his
own
Nature
and
Government
,
by
yielding
to
your
Sins
,
and
granting
you
a
free
Dispensation
to
enjoy
them
;
yet
it
is
impossible
in
the
Nature
of
the
Thing
;
because
your
Salvation
will
not
consist
with
it
.
For
to
be
saved
from
Misery
whilst
we
are
let
alone
to
enjoy
our
Sins
is
a
Contradiction
,
and
so
not
the
Object
of
any
Power
,
no
not
of
Omnipotence
it self
.
For
Sin
it self
is
the
greatest
Misery
that
human
Nature
is
liable
to
;
't
is
this
that
convulses
all
its
Faculties
,
that
racks
and
stretches
them
out
of
Joint
,
and
distorts
them
into
an
unnatural
Figure
and
Position
;
't
is
this
that
makes
us
our
own
Reverse
,
transposes
our
Head
with
our
Feet
,
and
makes
our
Reason
truckle
to
our
Sense
;
our
intellectual
Faculties
that
were
made
to
govern
,
to
serve
those
brutish
Passions
and
Appetites
which
Nature
designed
to
be
their
Vassals
;
which
is
such
a
barbarous
Violence
to
the
very
Frame
and
Constitution
of
our
Nature
,
as
will
,
whensoever
we
recover
out
of
our
lethargick
Stupidity
,
be
as
sensibly
dolorous
to
our
Souls
,
as
Racks
,
or
Wheels
,
or
Catasta's
to
our
Bodies
.
So
that
for
God
to
save
us
from
Misery
whilst
he
suffers
us
to
continue
in
our
Sins
,
is
altogether
as
impossible
as
it
is
to
save
us
from
burning
,
whilst
he
suffers
us
to
continue
weltring
in
the
Flames
of
Fire
;
and
to
make
us
well
in
Sickness
,
or
easie
in
Diseases
are
not
more
repugnant
to
the
Nature
of
Things
,
than
't
is
to
make
us
happy
in
our
Sins
;
and
yet
this
is
the
only
Matter
we
complain
of
,
that
God
will
not
allow
us
a
free
Dispensation
to
be
wicked
in
that
which
is
the
Condition
of
our
Salvation
.
O
blessed
God!
How
is
it
possible
thou
shouldst
ever
please
such
froward
,
peevish
,
and
ungrateful
Creatures
,
who
will
never
be
satisfied
unless
thou
performest
Impossibilities
,
and
makest
Contradictions
to
be
true
for
their
sakes
?
For
shame
therefore
let
us
no
longer
complain
,
that
the
Condition
of
our
Salvation
is
too
hard
and
rigorous
;
but
since
God
hath
been
pleased
to
condescend
so
low
to
us
,
as
to
indulge
us
whatsoever
is
consistent
with
our
Salvation
,
let
us
admire
and
adore
his
Goodness
,
and
with
our
Souls
inflamed
with
Love
and
Gratitude
to
him
,
chearfully
undertake
what
he
hath
so
mercifully
enjoyned
us
.
JOHN
III.
16
.
—
That
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
Life
.
I
Am
now
upon
the
latter
Part
of
this
Text
,
that
whosoever
believeth
in
him
,
&c.
In
which
there
are
two
great
Instances
of
God's
Goodness
to
us
:
First
,
his
imposing
upon
us
such
a
gentle
and
merciful
Condition
,
that
whosoever
believeth
in
him
:
Secondly
,
his
proposing
to
us
so
vast
a
Reward
upon
the
Performance
of
it
;
should
not
perish
,
but
have
everlasting
Life
.
The
first
of
these
I
have
handled
already
,
and
now
I
proceed
to
the
second
,
viz.
the
vast
Reward
he
hath
proposed
to
us
upon
the
Performance
of
this
merciful
Condition
.
And
in
this
you
have
First
,
the
negative
Part
of
it
,
that
whosoever
believeth
in
him
,
might
not
perish
.
Secondly
,
the
positive
One
,
but
have
everlasting
Life
,
I.
I
begin
with
the
first
of
these
,
that
whosoever
believeth
in
him
,
might
not
perish
.
In
prosecution
of
which
Argument
I
shall
do
these
three
Things
;
-
1.
Shew
you
what
is
meant
by
perishing
here
.
-
2.
By
what
Right
we
were
concerned
in
,
and
obliged
to
it
.
-
3.
What
unspeakable
Goodness
God
hath
discovered
to
us
in
freeing
and
absolving
us
from
this
Obligation
.
1.
What
is
meant
by
perishing
here
,
or
not
perishing
?
That
whosoever
believeth
in
him
,
should
not
perish
,
that
is
,
that
whosoever
believes
in
him
might
be
pardoned
,
or
absolved
from
the
obligation
of
perishing
for
ever
,
to
which
his
Sins
have
rendred
him
justly
liable
.
For
that
by
this
Phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
should
not
perish
,
or
be
destroyed
,
is
not
meant
the
Annihilation
or
Destruction
of
our
Beings
,
as
the
Socinians
and
some
others
imagin
,
is
evident
by
its
being
opposed
to
everlasting
Life
,
which
,
as
I
shall
shew
you
hereafter
,
doth
not
denote
our
mere
Continuance
in
Life
and
Being
for
ever
,
but
our
Continuance
in
a
most
blissful
and
happy
Life
for
ever
;
and
consequently
the
Destruction
that
is
here
opposed
to
it
must
not
denote
our
eternal
Discontinuance
to
be
and
live
,
but
our
living
most
wretchedly
and
miserably
for
ever
.
And
indeed
wheresoever
Death
,
or
Destruction
is
spoken
of
in
Opposition
to
eternal
Life
,
this
is
apparently
the
Sense
of
it
.
So
Rom.
vi
.
23
.
The
wages
of
Sin
is
death
,
but
the
Gift
of
God
is
eternal
Life
through
Jesus
Christ
our
Lord
.
Now
that
by
Death
here
is
understood
a
State
of
endless
Misery
and
Suffering
,
in
Opposition
to
that
State
of
endless
Happiness
which
eternal
Life
implies
,
is
evident
;
because
he
cannot
mean
the
first
Death
,
which
consists
in
the
Separation
of
the
Soul
from
the
Body
;
for
though
this
were
originally
the
Wages
of
Sin
,
yet
in
it self
it
is
not
so
now
,
but
the
necessary
Condition
of
our
Nature
;
for
whether
we
Sin
or
no
,
we
must
undergo
it
,
being
obliged
to
it
by
the
irreversible
Decree
of
our
Maker
.
But
the
Death
here
spoken
of
is
the
Effect
of
our
own
personal
Sin
,
without
which
we
are
not
liable
to
it
,
as
you
may
plainly
see
v.
21.
What
fruit
had
ye
then
in
those
things
,
(
i.
e.
those
Sins
)
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
,
or
Sins
,
is
Death
.
Wherefore
since
it
cannot
be
meant
of
the
first
,
it
must
be
meant
of
the
second
Death
,
which
St.
John
makes
mention
of
Rev.
2.11
.
He
that
overcometh
,
shall
not
be
hurt
of
the
second
Death
.
And
what
that
is
,
the
same
Author
tells
you
Rev.
20.14
.
And
death
and
hell
were
cast
into
the
lake
of
fire
:
This
is
the
second
Death
;
that
is
,
this
Lake
of
Fire
,
or
the
Torments
and
Miseries
which
condemned
Sinners
endure
in
it
,
is
the
second
Death
;
for
so
he
explains
himself
v.
10.
And
the
Devil
that
deceived
them
,
was
cast
into
the
Lake
of
Fire
and
Brimstone
,
where
the
Beast
and
the
false
Prophet
are
,
and
shall
be
tormented
Day
and
Night
for
ever
and
ever
.
And
this
is
that
Death
which
is
opposed
to
the
immortal
Rewards
of
the
Blessed
,
as
you
may
see
Rev.
21.7
,
8.
He
that
overcometh
shall
inherit
all
things
,
that
is
,
all
those
immortal
Recompences
which
God
has
prepared
for
virtuous
Souls
.
But
the
fearful
and
unbelieving
,
&c.
shall
have
their
part
in
the
Lake
which
burneth
with
Fire
and
Brimstrone
:
Which
is
the
second
Death
.
And
as
Death
,
when
opposed
to
eternal
Life
,
denotes
a
State
of
endless
and
continued
Misery
,
so
doth
Destruction
also
.
So
Mat.
7.13
,
14.
Broad
is
the
way
that
leadeth
to
Destruction
.
Narrow
is
the
way
which
leadeth
unto
Life
:
By
the
later
of
which
it
is
granted
on
all
hands
he
means
Life
eternal
;
and
that
by
Destruction
he
means
a
State
of
endless
Misery
,
is
evident
from
Matth.
10.28
.
but
fear
him
which
is
able
to
destroy
both
Soul
and
Body
in
Hell
;
which
according
to
St.
John's
Exposition
,
Rev.
20.10
.
is
to
torment
them
Day
and
Night
for
ever
and
ever
.
And
this
destroying
in
Hell
our
Saviour
elsewhere
expresses
by
casting
into
Hell
,
into
the
fire
that
never
shall
be
quenched
;
where
their
worm
dieth
not
,
and
the
fire
is
not
quenched
;
which
is
as
plain
a
Description
of
an
endless
State
of
Misery
as
Words
can
express
;
for
how
is
it
possible
that
Annihilation
should
signify
either
a
Fire
that
never
goes
out
,
or
a
Worm
that
never
dies
:
So
also
,
2
Thess.
1.9
.
who
shall
be
punished
with
everlasting
destruction
from
the
presence
of
the
Lord
,
meaning
the
wicked
Persecuters
at
Christ's
coming
to
Judgment
.
Now
that
by
that
everlasting
Destruction
he
means
a
State
of
endless
Suffering
and
Torment
is
evident
,
if
we
consider
the
Description
which
our
Saviour
gives
of
that
Punishment
to
which
the
Wicked
shall
be
sentenced
at
the
last
Day
;
Go
ye
cursed
,
saith
he
,
into
everlasting
Fire
,
Matth.
25.41
.
And
lest
we
should
fancy
that
't
is
the
Fire
only
that
is
eternal
,
but
not
the
Punishment
,
v.
46.
of
that
Chap.
And
these
,
saith
he
,
shall
go
away
into
everlasting
Punishment
:
but
the
Righteous
into
Life
eternal
.
And
that
they
do
actually
exist
in
this
Fire
,
and
continue
in
the
Torment
of
it
is
evident
by
those
Actions
that
are
therein
attributed
to
them
,
such
as
weeping
and
wailing
and
gnashing
of
Teeth
,
Matth.
13.42
,
50
;
which
Actions
are
plain
Indications
not
only
of
their
subsisting
in
this
everlasting
Fire
,
but
of
the
extream
Horror
and
Anguish
they
shall
therein
endure
.
And
as
this
Fire
is
said
to
be
everlasting
,
so
the
Everlastingness
of
it
is
described
so
as
to
exclude
all
Limits
,
and
prescind
from
all
Determinations
.
For
Fire
must
be
extinguished
e're
it
can
cease
to
burn
,
and
therefore
that
which
cannot
be
extinguished
can
never
end
;
but
such
is
that
Fire
whereunto
the
Wicked
are
condemned
at
the
Day
of
Judgment
;
so
Matth.
3.12
.
whose
fan
is
in
his
hand
;
—
but
he
will
burn
up
the
chaff
with
unquenchable
Fire
.
And
that
the
Sufferers
shall
be
no
more
extinguished
than
the
Fire
that
burns
them
,
is
evident
from
Rev.
14.11
.
And
the
smoke
of
their
torment
ascendeth
up
for
ever
and
ever
.
And
they
have
no
rest
day
nor
night
.
And
how
can
the
smoke
of
this
Fire
be
said
to
be
the
smoke
of
their
torment
ascending
up
for
ever
and
ever
,
unless
they
exist
in
it
for
ever
and
ever
;
especially
considering
what
follows
immediately
after
,
they
have
no
rest
day
nor
night
?
Which
Expression
is
the
same
with
that
by
which
the
same
Author
signifies
the
eternal
Happiness
of
good
Men
;
so
Rev.
4.8
.
They
rest
not
day
and
night
,
saying
,
holy
,
holy
â–ª
holy
;
and
Rev.
7.15
.
The
are
before
the
Throne
of
God
,
and
serve
him
day
and
night
in
his
Temple
.
And
if
Day
and
Night
here
,
when
applied
to
the
State
of
Heaven
,
denotes
the
continued
blisful
Employment
of
happy
Souls
there
forever
;
then
for
the
same
Reason
,
when
't
is
applied
to
the
State
of
Hell
,
it
must
denote
the
continued
Miseries
of
the
Damned
there
forever
.
Well
then
,
if
the
Fire
of
Hell
be
everlasting
,
yea
if
it
be
so
absolutely
everlasting
as
that
it
is
unquenchable
;
and
if
those
that
are
cast
into
it
shall
be
tormented
for
ever
and
ever
,
all
which
the
Scripture
doth
directly
teach
;
then
it
necessarily
follows
,
that
the
Wicked
must
subsist
in
their
Miseries
for
ever
,
and
be
co-eternal
with
the
Flames
that
torment
them
.
The
Reason
therefore
why
that
future
Punishment
to
which
our
Sins
do
consign
and
oblige
us
,
is
called
by
the
Name
of
Destruction
,
Perdition
,
and
Death
,
is
not
because
it
puts
a
final
Period
either
to
our
Being
or
Subsistence
,
as
some
fondly
Dream
;
but
because
it
forever
separates
and
disjoyns
us
from
God
,
who
is
the
better
and
the
nobler
Life
of
Man
,
and
from
all
those
sweet
Perceptions
of
Comfort
and
Pleasure
,
of
which
Life
is
the
Principle
.
And
there
is
no
Language
,
Phrases
,
or
Expressions
can
be
supposed
to
patronize
a
contrary
Opinion
,
since
the
same
Scriptures
which
say
that
the
Wicked
shall
be
destroyed
,
and
perish
,
and
die
,
say
also
that
they
shall
be
tormented
with
never-dying
Pains
,
as
they
plainly
and
frequently
do
.
This
I
have
the
longer
insisted
upon
;
because
it
is
a
very
dangerous
Thing
for
Men
to
be
deceived
in
this
Matter
,
not
to
know
the
worst
of
the
Consequents
of
their
own
Follies
,
but
to
expect
an
easier
and
a
shorter
Hell
than
ever
they
are
like
to
find
.
And
so
I
have
done
with
the
first
Thing
proposed
,
viz.
what
is
here
meant
by
perishing
,
and
proved
to
you
at
large
that
hereby
is
meant
living
miserably
forever
.
2dly
.
I
proceed
now
to
the
next
Thing
proposed
,
viz.
how
we
came
to
be
concerned
in
,
and
obliged
to
this
dreadful
Penalty
?
To
which
I
answer
,
that
originally
we
were
hereunto
obliged
by
the
Law
of
our
Nature
;
for
Man
being
naturally
an
immortal
Creature
,
must
necessarily
be
forever
liable
to
the
natural
Effects
of
his
own
Actions
;
and
therefore
since
Misery
is
the
natural
Effect
of
sinful
Actions
,
if
we
continue
Sinners
forever
,
we
must
necessarily
continue
miserable
forever
;
And
if
God
should
have
inflicted
no
other
Miseries
upon
wicked
Souls
when
they
are
separated
from
their
Bodies
than
what
are
necessarily
consequent
to
their
own
Wickedness
,
these
would
be
an
Hell
of
insufferable
Torment
to
them
.
So
that
from
the
very
Immortality
of
our
Natures
we
are
capable
of
everlasting
Perseverance
in
Sin
,
and
from
our
everlasting
Perseverance
in
Sin
we
are
fatally
damned
to
evelasting
Misery
.
And
as
by
the
Law
of
our
Natures
we
are
thus
bound
over
to
eternal
Punishment
,
so
are
we
also
by
the
positive
Sentence
and
Determination
of
God
,
who
hath
not
only
obliged
us
to
obey
him
under
the
Penalty
of
enduring
forever
the
Miseries
that
are
naturally
appendent
to
our
Sins
,
but
hath
added
thereunto
all
those
positive
Torments
which
the
Lake
of
Fire
and
Brimstone
,
and
the
Horrors
of
outer
Darkness
do
imply
:
For
so
in
his
Word
he
hath
plainly
declared
to
us
that
if
after
he
hath
tryed
us
to
the
utmost
,
we
will
not
be
reclaimed
,
but
are
so
desperate
as
to
proceed
in
our
Wickedness
maugre
all
the
Arts
and
Methods
he
can
use
to
reduce
us
,
he
will
at
last
shut
us
up
in
a
State
of
endless
and
irreversible
Torment
.
And
this
is
no
more
than
what
he
might
very
justly
and
rightfully
do
;
for
he
being
the
Supream
Law-giver
of
the
World
,
hath
an
immutable
Right
to
enforce
his
Laws
with
such
Penalties
as
are
sufficient
to
secure
them
from
being
violated
by
his
Subjects
;
for
otherwise
he
would
be
defective
in
his
Power
of
Legislation
;
for
how
could
he
have
sufficient
Power
to
make
Laws
,
if
he
had
not
Right
to
enforce
them
with
sufficient
Penalties
?
But
we
that
are
his
Subjects
being
so
apt
to
offend
,
and
so
extreamly
liable
to
Temptations
thereunto
,
no
less
Penalty
could
be
sufficient
to
secure
our
Obedience
than
that
which
is
eternal
;
for
which
Reason
he
hath
enforced
his
Laws
with
the
Threatning
of
it
.
And
if
God
thought
no
less
than
the
Threatning
of
eternal
Punishment
necessary
to
deter
Men
from
their
Sins
,
what
less
than
the
Execution
of
that
Threat
can
be
sufficient
to
render
them
Examples
of
his
Severity
against
it
?
For
Threats
without
Execution
are
but
mere
Scare-crows
;
and
it
is
highly
unreasonable
for
us
to
be
afraid
of
any
Threat
,
which
we
have
Reason
to
conclude
shall
never
be
executed
upon
us
.
Wherefore
,
since
the
Sovereign
Lord
and
Governour
of
the
World
hath
in
himself
an
unalienable
Right
to
enforce
his
own
Laws
by
what
Penalties
he
pleases
,
and
since
to
enforce
them
in
the
highest
Degree
he
hath
established
them
under
the
Penalty
of
eternal
Torment
;
it
is
no
less
reasonable
for
him
to
execute
this
Penalty
than
it
was
to
threaten
and
denounce
it
;
otherwise
his
Threats
will
be
altogether
insignificant
.
For
the
End
of
legal
Threats
is
to
terrify
the
Subject
from
Disobedience
;
but
since
we
are
assured
that
God
will
do
nothing
but
what
is
just
and
reasonable
,
why
should
we
be
terrified
at
any
Threats
of
his
,
which
he
cannot
as
reasonably
inflict
as
denounce
against
us
?
Nor
is
it
any
Blemish
to
the
divine
Goodness
,
that
he
hath
threatned
such
an
heavy
Punishment
against
those
that
transgress
his
Laws
;
for
since
he
hath
injoyned
us
nothing
but
what
is
for
our
good
,
and
tends
to
our
Happiness
;
and
since
the
End
of
his
Threats
is
to
oblige
us
to
observe
his
Injunctions
;
it
hence
necessarily
follows
,
that
the
more
terrible
his
Threatnings
are
,
the
more
he
obliges
us
by
them
to
pursue
our
own
Happiness
.
And
certainly
for
God
to
lay
his
Creatures
under
the
strongest
Obligations
to
be
happy
,
is
so
far
from
being
a
Blemish
to
his
Goodness
that
it
is
a
most
glorious
Expression
of
it
;
and
if
we
will
be
so
obstinate
as
to
incur
that
direful
Penalty
under
which
he
hath
obliged
us
to
be
happy
,
it
is
but
just
and
reasonable
that
he
should
inflict
it
upon
us
,
and
make
us
feel
forever
the
rueful
Effects
of
our
own
Folly
and
Madness
.
Wherefore
since
we
had
all
broken
his
Laws
,
and
wilfully
rendered
our selves
guilty
before
him
,
we
thereby
became
most
justly
obnoxious
to
this
most
dreadful
Penalty
of
perishing
forever
.
And
thus
you
see
by
what
Right
we
were
concerned
in
,
and
obliged
to
this
Penalty
.
3dly
,
I
now
proceed
to
the
third
,
and
Last
Thing
proposed
,
which
is
to
shew
you
the
unspeakble
Goodness
that
God
hath
expressed
to
us
in
that
Way
and
Method
which
he
hath
prescribed
to
release
us
from
this
Obligation
of
perishing
forever
.
For
the
Way
and
Method
prescribed
by
him
is
this
,
to
send
his
own
most
blessed
Son
to
suffer
in
our
Stead
,
that
so
we
repenting
of
our
Sins
and
forsaking
them
,
might
upon
the
Account
of
his
Sufferings
be
released
from
this
Obligation
to
eternal
Punishment
.
And
hence
Christ
is
said
to
put
away
Sin
by
the
Sacrifice
of
himself
,
Heb.
ix
.
26
.
that
is
,
to
make
Expiation
for
it
,
even
as
the
Jewish
High
Priest
did
by
those
Sacrifices
which
he
offered
.
And
accordingly
,
Col.
i.
14
.
it
is
said
,
that
in
him
we
have
Redemption
through
his
Blood
,
even
the
forgiveness
of
Sins
;
that
is
,
upon
Condition
we
heartily
and
sincerely
repent
of
them
.
For
,
if
we
walk
in
the
light
,
saith
the
Apostle
,
as
he
is
in
the
light
;
that
is
,
if
we
forsake
our
Sins
,
and
become
pure
as
he
is
pure
,
and
holy
as
he
is
holy
;
we
have
fellowship
one
with
another
,
and
the
blood
of
Jesus
Christ
cleanseth
us
from
all
Sin
.
This
therefore
being
the
Way
and
Method
which
God
hath
prescribed
to
release
us
from
the
Obligation
to
eternal
Punishment
,
what
an
unspeakable
Love
and
Goodness
he
hath
herein
expressed
to
us
will
evidently
appear
by
the
Consideration
of
these
four
Things
.
-
1.
His
admitting
of
another
to
suffer
in
our
Stead
.
-
2.
His
exacting
such
a
Suffering
for
the
Price
of
our
Pardon
,
as
was
most
effectual
to
secure
us
from
sinning
again
.
-
3.
His
consenting
that
his
own
Son
should
submit
to
this
Suffering
.
-
4.
His
chusing
to
grant
Pardon
to
us
upon
his
Suffering
as
a
Sacrifice
for
our
Sins
.
1.
One
very
great
Instance
of
God's
Love
and
Goodness
to
us
in
this
Method
of
Pardon
is
his
admitting
of
another
to
suffer
in
our
Stead
.
Had
he
been
pleased
,
he
might
have
exacted
the
Punishment
of
the
Criminals
,
and
made
the
Offenders
smart
forever
in
their
own
Persons
;
yea
,
and
this
he
might
have
justly
done
notwithstanding
the
best
Reason
they
could
render
him
to
the
contrary
.
For
the
best
Reason
a
Sinner
can
render
why
he
should
not
be
punished
,
is
his
hearty
Repentance
;
for
next
to
being
perfectly
innocent
,
the
best
Thing
we
can
do
,
is
to
reform
when
we
have
done
amiss
;
but
yet
this
doth
not
at
all
diminish
the
Guilt
and
Demerit
of
our
past
Transgressions
.
For
Repentance
doth
not
at
all
alter
the
Nature
of
the
Act
,
nor
make
it
less
evil
,
nor
less
deserving
of
Punishment
;
and
therefore
since
the
Act
it self
obliges
us
to
Punishment
,
our
Repentance
of
it
doth
no
way
cancel
the
Obligation
.
'T
is
true
,
God
might
if
he
had
pleased
,
have
pardoned
us
upon
our
Repentance
without
any
other
Reason
or
Motive
;
but
it
is
certain
,
that
Repentance
is
not
a
sufficient
Reason
to
move
him
to
declare
a
Promise
of
Pardon
to
a
sinful
World
,
it
being
no
way
consistent
with
the
Safety
either
of
divine
or
humane
Governments
,
so
far
to
encourage
Offenders
as
to
indemnify
them
universally
by
a
publick
and
standing
Declaration
merely
upon
their
future
Repentance
and
Amendment
;
because
by
such
a
Declaration
they
must
let
loose
the
Reigns
to
all
manner
of
Licentiousness
.
For
if
Subjects
are
now
so
prone
to
transgress
when
they
have
so
much
Reason
to
expect
a
severe
Punishment
for
it
,
how
much
more
prone
would
they
be
,
were
their
Governours
so
easie
as
to
assure
them
beforehand
that
the
Punishment
due
to
their
Crimes
should
be
immediately
remitted
upon
their
unfeigned
Repentance
?
Wherefore
,
since
our
Repentance
is
no
sufficient
Reason
to
oblige
God
to
pardon
us
,
and
much
less
to
move
him
to
make
a
Promise
of
Pardon
to
us
;
and
since
this
is
the
best
Reason
that
we
can
offer
in
our
Behalf
,
to
move
him
thereunto
;
it
hence
necessarily
follows
,
that
if
he
had
pleased
,
when
once
we
had
broken
his
Laws
,
he
might
have
justly
executed
upon
us
that
eternal
Punishment
which
he
had
threatned
,
notwithstanding
all
we
could
have
done
to
move
him
to
the
contrary
.
But
such
is
his
inexpressible
Goodness
towards
us
,
that
to
put
himself
into
a
Capacity
of
pardoning
penitent
Sinners
with
Safety
to
his
Government
,
and
of
making
a
publick
Grant
of
Pardon
and
Indemnity
to
them
,
thereby
to
encourage
them
to
repent
,
he
hath
graciously
admited
another
Person
to
suffer
in
our
Stead
;
that
so
neither
their
Persons
might
be
ruined
,
nor
yet
their
Sins
be
unpunished
,
and
that
he
might
sufficiently
express
to
them
his
Severity
against
their
Sins
without
exposing
them
to
the
eternal
Smart
of
it
.
For
though
the
Suffering
of
this
Person
,
as
I
shall
shew
you
by
and
by
,
was
a
sufficient
Reason
to
move
God
to
forgive
us
upon
our
unfeigned
Repentance
,
yet
it
was
no
such
Reason
as
did
necessarily
oblige
him
thereunto
;
for
if
he
had
pleased
he
might
have
righteously
exacted
our
Punishment
at
our
own
Hands
,
and
made
us
forever
rue
for
our
own
Folly
and
Madness
;
but
such
was
his
Goodness
towards
us
,
that
for
the
Sufferings
of
the
Innocent
he
hath
mercifully
acquitted
the
Punishment
due
to
Offenders
,
and
so
scourged
our
Sins
upon
the
Back
of
our
Saviour
;
for
though
he
suffered
for
us
,
yet
we
suffered
not
in
him
,
our
Persons
were
not
at
all
damnified
by
those
bitter
Agonies
which
he
endured
for
our
Sins
;
so
that
to
a
wonder
of
Mercy
they
have
been
so
severely
punished
as
't
is
fit
they
should
,
and
yet
we
who
were
the
Authors
of
them
never
felt
the
Smart
.
Blessed
God!
How
merciful
hast
thou
been
to
thy
Creatures
,
that
hast
thus
found
out
a
Way
to
distinguish
the
Sin
from
the
Sinner
,
and
so
to
punish
the
one
,
as
to
let
the
other
escape
?
For
by
his
gracious
Admission
,
Christ
hath
once
suffered
for
Sins
,
the
just
for
the
unjust
,
that
he
might
bring
us
to
God
,
1
Pet.
iii
18.
2
ly
,
Another
Instance
of
God's
Love
and
Goodness
to
us
in
this
Method
of
Pardon
,
is
his
exacting
such
a
Suffering
for
the
Price
of
our
Pardon
as
is
most
effectual
to
secure
us
from
sinning
again
,
which
is
a
plain
Instance
of
the
mighty
Care
he
hath
taken
to
pardon
us
in
such
a
way
as
might
be
most
for
our
future
Security
.
For
it
would
have
been
no
way
proper
for
the
wise
Governour
of
the
World
to
grant
a
general
Pardon
to
Offenders
without
some
sufficient
Reason
moving
him
thereunto
.
Now
that
Repentance
which
is
the
best
Reason
we
can
offer
him
is
not
sufficient
,
I
have
already
shewed
you
,
because
it
is
not
sufficient
to
secure
his
Government
,
in
the
good
Management
whereof
the
Welfare
of
all
his
Subjects
is
involved
.
For
his
Laws
requiring
nothing
but
what
is
for
our
good
,
't
is
truly
our
Interest
to
be
kept
under
a
strict
Obedience
to
them
;
so
that
should
he
pardon
us
upon
any
Reason
that
is
not
sufficient
to
secure
his
Government
and
our
Obedience
,
it
would
be
a
publick
Nuisance
and
Damage
to
Mankind
;
and
consequently
the
greater
the
Reason
is
that
moves
him
to
pardon
us
what
is
past
,
and
the
more
it
enforces
our
Obedience
for
the
future
,
the
greater
is
the
Goodness
which
he
expresses
in
pardoning
us
,
and
the
more
it
conduces
to
our
Welfare
and
Happiness
.
But
now
upon
what
higher
Motive
could
he
have
made
a
Grant
of
Pardon
to
us
than
upon
the
most
meritorious
Sufferings
of
his
own
Son
for
us
?
For
since
nothing
that
we
could
do
was
a
sufficient
Reason
to
move
him
to
promise
to
us
the
Forgiveness
of
our
Sins
,
it
was
requisite
that
something
more
should
be
done
for
us
by
some
other
Person
,
and
the
greatest
Thing
that
any
other
Person
could
do
for
us
to
move
God
to
forgive
us
,
was
to
suffer
in
our
Stead
;
because
hereby
not
only
a
publick
Acknowledgement
is
made
of
what
we
have
deserved
for
our
Sins
,
but
something
of
the
Punishment
due
to
them
is
paid
as
a
publick
Satisfaction
to
the
Law
.
So
that
if
God
pardons
us
upon
such
a
Reason
,
he
doth
by
the
same
Act
express
his
most
tender
Mercy
to
us
,
and
his
implacable
Severity
against
our
Sins
;
for
by
pardoning
us
upon
the
Sufferings
of
another
in
our
Stead
,
he
expresses
his
hearty
Good-Will
to
us
,
and
openly
signifies
how
unwilling
he
is
to
ruin
us
.
But
then
by
exacting
the
Sufferings
of
another
in
our
Stead
,
before
he
will
be
induced
to
grant
a
Pardon
to
us
,
he
manifests
to
us
how
implacably
he
hates
our
Sins
,
and
how
inexorably
severe
he
is
against
them
.
But
then
if
he
pardon
us
upon
this
Reason
of
anothers
suffering
in
our
Stead
,
then
the
greater
and
more
excellent
the
Person
is
that
suffers
for
us
,
the
greater
Reason
he
hath
to
forgive
us
upon
it
.
For
such
as
the
Person
is
that
suffers
,
such
is
the
Moment
and
Value
of
his
Suffering
;
because
the
End
of
all
such
vicarious
Punishments
being
only
this
,
to
give
such
an
Example
of
the
Severity
of
Governours
against
Offenders
,
as
may
be
sufficient
to
vindicate
the
Honour
of
the
Law
,
and
secure
the
Obedience
of
the
Subject
;
the
Value
of
his
Suffering
,
who
thus
suffers
for
us
must
consist
in
this
,
that
it
is
a
more
or
less
exemplary
Signification
of
the
Severity
of
the
Lawgiver
against
our
Sins
for
which
he
suffers
;
and
doubtless
it
would
be
a
higher
Signification
of
God's
Severity
against
our
Sins
not
to
pardon
us
but
upon
the
Sufferings
of
an
innocent
Angel
,
than
not
to
pardon
us
but
upon
the
Sufferings
of
an
innocent
Man
.
What
a
most
exemplary
Signification
then
is
this
of
his
Severity
against
our
Sins
,
that
he
would
not
pardon
us
but
upon
the
Sufferings
of
his
own
most
innocent
Son
;
who
being
the
greatest
Person
in
all
the
Creation
,
did
by
his
suffering
in
our
Stead
exhibit
the
greatest
Instance
of
God's
Severity
against
our
Sins
that
could
possibly
have
been
given
by
any
Person
whatsoever
that
was
capable
of
suffering
for
us
?
So
that
his
suffering
in
our
Stead
was
apparently
the
best
and
highest
Reason
that
could
possibly
have
been
given
to
move
God
to
pardon
us
,
and
consequently
his
pardoning
us
in
such
a
Way
and
upon
such
a
Reason
is
a
most
glorious
Instance
of
his
Goodness
towards
us
,
and
of
that
tender
Regard
he
hath
of
our
Welfare
.
For
now
in
the
very
Method
of
his
pardoning
us
what
is
past
,
he
hath
taken
a
most
effectual
Course
to
secure
our
Obedience
for
the
future
,
that
very
Reason
that
moved
him
to
pardon
us
being
the
greatest
Reason
that
can
be
urged
to
terrify
us
from
sinning
again
.
For
what
Consideration
is
there
that
can
fill
us
with
greater
Horror
against
our
Sins
than
this
,
that
the
Guilt
of
them
is
so
great
and
heinous
that
the
most
merciful
Father
would
never
have
forgiven
them
,
had
not
his
own
most
glorious
Son
suffered
for
them
in
our
Stead
?
And
indeed
had
not
God
thus
provided
for
the
securing
of
our
Obedience
in
the
very
Method
of
his
Pardon
,
his
Grace
in
pardoning
us
would
have
been
very
insignificant
;
for
our
Welfare
and
Happiness
being
all
bound
up
in
our
Obedience
,
our
Pardon
without
this
could
not
have
secured
us
from
being
miserable
.
So
that
if
in
the
Method
of
his
Pardon
he
had
not
so
manifested
his
Severity
against
our
Sins
as
to
discourage
us
sufficiently
from
sinning
again
,
his
very
Mercy
and
Compassion
would
have
proved
destructive
to
us
;
because
it
would
have
encouraged
us
to
Sin
on
,
and
thereby
to
make
our selves
miserable
.
For
Sin
and
Misery
are
so
inseparably
interwoven
,
that
all
the
Pardon
God
can
give
us
while
we
continue
in
our
Sins
is
not
sufficient
to
prevent
our
being
miserable
;
but
such
hath
been
his
Goodness
towards
us
,
such
his
Care
to
prevent
our
Sin
and
Misery
,
as
that
in
the
very
Reason
that
moves
him
to
pardon
us
,
for
what
is
past
,
he
gives
us
a
most
terrible
warning
not
to
Sin
again
.
For
he
that
can
behold
such
a
dreadful
Spectacle
as
the
Son
of
God
dying
for
Sin
,
and
yet
Sin
on
,
is
a
valiant
Sinner
indeed
,
and
may
with
the
same
Courage
follow
his
Lusts
into
the
Flames
of
Hell
.
So
careful
hath
the
good
God
been
to
plot
and
contrive
for
the
Welfare
of
his
Creatures
,
that
he
would
not
so
much
as
pardon
them
when
they
had
offended
him
,
but
in
such
a
Way
as
was
most
for
their
Security
and
Good
.
3dly
,
His
consenting
that
his
own
Son
should
submit
himself
to
this
Suffering
,
is
another
great
Instance
of
his
Goodness
towards
us
in
this
method
of
pardoning
us
.
That
he
should
not
only
admit
of
a
Sacrifice
to
bear
our
Transgressions
and
suffer
in
our
Stead
,
but
that
himself
should
provide
one
for
us
,
and
such
a
one
too
as
his
own
most
dear
and
precious
Son
,
is
such
a
Miracle
of
Love
and
Goodness
as
the
whole
Creation
cannot
parallel
.
For
though
Mankind
had
provoked
him
to
that
Height
that
none
but
a
God
of
infinite
Patience
could
have
born
it
,
yet
such
was
his
Unwillingness
to
inflict
that
direful
Punishment
upon
them
which
he
had
justly
threatned
,
and
they
had
justly
deserved
,
that
notwithstanding
all
their
Demerits
he
was
still
vehemently
inclined
to
be
propitious
to
them
.
But
then
how
to
save
them
,
and
at
the
same
Time
so
to
manifest
his
Severity
against
their
Sins
as
was
needful
to
preserve
the
Authority
and
Honour
of
his
Laws
that
had
threatned
Destruction
to
them
,
was
the
great
Difficulty
;
for
should
he
have
wholly
omitted
the
Punishment
,
he
would
have
very
much
undervalued
the
Authority
of
his
Laws
in
the
Esteem
of
his
Subjects
,
the
main
security
of
their
Authority
being
the
Punishment
annexed
to
them
;
but
on
the
contrary
should
he
have
exacted
the
utmost
of
the
Punishment
,
he
must
have
destroyed
the
whole
Race
of
Men
,
we
being
all
Offenders
in
his
Sight
.
In
this
Extremity
therefore
,
that
he
might
pardon
such
a
World
of
Sinners
with
safety
to
his
Government
,
it
was
highly
necessary
for
him
to
exhibit
to
the
World
some
dreadful
Example
of
his
Severity
against
them
,
such
as
might
be
sufficient
to
prevent
Offenders
from
taking
any
Encouragement
from
his
pardoning
them
to
offend
again
.
But
to
make
a
Sinner
such
a
great
Example
of
his
Severity
against
the
Sins
of
others
was
impossible
,
because
his
own
Sins
may
deserve
the
utmost
Severity
that
God
can
inflict
upon
him
;
and
therefore
among
our selves
who
were
all
Sinners
there
was
no
Person
could
be
found
fit
to
be
made
such
an
Example
of
his
Severity
against
the
Sins
of
the
whole
World
.
And
if
an
innocent
Angel
should
have
freely
offered
up
himself
to
bear
our
Punishment
,
and
Suffer
in
our
Stead
,
his
Suffering
in
our
Room
would
not
have
so
sufficiently
expressed
Gods
Severity
against
the
Sins
of
a
whole
World
of
Sinners
,
as
was
convenient
;
for
what
great
Severity
would
it
have
been
to
have
exacted
the
suffering
of
one
innocent
Angel
,
in
lieu
of
that
eternal
Punishment
that
was
due
to
a
whole
World
of
Men
?
Wherefore
it
being
highly
convenient
,
that
the
Dignity
of
the
Person
who
suffered
for
us
should
be
such
as
might
render
his
Suffering
in
some
Degree
proportionable
to
the
Punishment
due
to
our
Sins
,
that
so
his
Suffering
in
our
stead
might
be
as
exemplary
to
the
World
,
as
if
we
our selves
had
suffered
to
the
utmost
of
our
Desert
,
and
there
being
no
Creature
of
that
Dignity
either
in
Heaven
or
Earth
;
in
this
Extremity
,
the
eternal
Son
of
God
himself
interposes
,
and
freely
offers
to
unite
himself
to
our
Natures
,
and
therein
to
suffer
in
our
Stead
,
upon
Condition
that
on
our
unfeigned
Repentance
and
Amendment
a
free
Charter
of
Pardon
might
be
granted
for
all
our
past
Provocations
.
So
that
now
an
Expedient
being
proposed
by
which
God
might
both
pardon
our
Sins
,
and
sufficiently
manifest
his
Severity
against
them
,
to
secure
the
Authority
of
his
Laws
,
and
deter
us
from
sinning
again
;
though
he
saw
how
dear
an
Expedient
it
would
prove
,
that
it
would
cost
him
the
most
precious
Blood
of
his
own
Son
;
yet
such
was
his
tender
Pity
towards
us
,
so
great
his
Unwillingness
to
ruin
us
forever
,
that
he
freely
complyed
with
the
Motion
,
and
consented
that
his
Son
should
be
sacrificed
for
the
Sins
of
the
World
.
And
hence
it
is
said
,
that
he
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
Rom.
viii
.
32
.
And
the
Reason
why
he
deliverd
him
up
,
as
he
tells
us
,
v.
3
.
of
the
same
Chapter
,
was
to
condemn
Sin
in
the
Flesh
,
that
is
,
to
pronounce
in
the
Suffering
of
his
own
Son
for
it
,
what
a
dreadful
Punishment
it
deserved
,
and
how
much
his
Soul
was
incensed
against
it
,
that
would
not
pardon
it
without
such
a
mighty
Propitiation
.
How
inexpressibly
gracious
therefore
hath
God
been
to
us
,
that
when
for
the
securing
the
Authority
of
his
Laws
it
was
so
necessary
to
condemn
our
Sins
,
rather
than
condemn
them
in
our
own
personal
Punishment
,
he
should
chuse
to
condemn
them
in
the
sufferings
of
his
own
Son
?
It
was
a
great
Instance
of
his
Goodness
towards
us
to
admit
of
another
to
suffer
for
us
,
in
our
stead
;
but
to
admit
of
his
own
Son
,
who
is
the
Darling
of
Heaven
and
the
Delight
of
his
Soul
,
and
not
only
so
,
but
freely
to
give
and
deliver
him
up
for
us
,
and
amidst
all
the
yearnings
of
his
fatherly
Bowels
towards
him
,
not
to
spare
his
precious
Life
when
it
was
to
be
made
the
Price
of
our
Redemption
,
is
such
a
Miracle
of
Love
as
transcends
all
Hyperboles
.
4
ly
and
lastly
,
his
choosing
to
grant
Pardon
to
us
upon
the
Sufferings
of
his
Son
as
a
Sacrifice
for
our
Sins
,
is
also
another
great
Instance
of
his
Goodness
to
us
in
this
Way
of
pardoning
us
.
For
the
End
of
granting
Pardon
to
Sinners
upon
their
Repentance
being
to
encourage
them
to
repent
,
it
was
highly
convenient
to
grant
it
to
them
in
such
a
Way
and
upon
such
Reason
,
as
might
most
effectually
assure
them
thereof
.
And
considering
what
was
the
general
Persuasion
of
Mankind
in
this
Matter
,
there
was
no
such
effectual
Way
to
secure
them
of
Pardon
upon
their
Repentance
,
as
this
of
granting
Pardon
to
them
upon
the
Motive
of
a
Sacrifice
for
their
Sins
.
For
however
it
came
to
pass
I
know
not
,
but
it
was
a
Principle
generally
received
by
Men
of
all
Nations
and
Religions
,
that
to
appease
the
incensed
Divinity
it
was
necessary
;
First
,
that
some
Sacrifice
should
be
made
to
him
for
their
Sins
,
and
then
that
some
high
Favourite
of
his
should
intercede
with
him
in
their
Be
-
;
half
;
upon
which
were
founded
those
two
great
Rights
of
Propitiatory
Sacrifices
,
and
worshiping
of
Demons
,
which
made
up
a
great
Part
of
all
the
Heathenish
Religions
in
the
World
.
For
as
for
Propitiatory
Sacrifices
,
they
were
generally
used
not
only
by
the
barbarous
,
but
by
the
most
civiliz'd
Heathens
;
which
Sacrifices
they
devoted
unto
God
to
be
their
Proxies
in
Punishment
,
to
undergo
the
Punishment
that
was
due
to
them
for
their
own
Sins
.
And
hence
is
that
of
the
antient
Poet
,
Cum
sis
ipse
nocens
,
moritur
cur
Victima
pro
te
?
—
When
thou
thy self
art
the
Offender
,
for
what
Reason
should
the
Victim
die
for
thee
?
And
Porphery
tells
us
that
the
first
Rise
of
the
Sacrifice
of
Animals
was
,
Abstin
l.
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
certain
Occasions
requiring
that
a
Soul
,
should
be
offered
up
for
a
Soul
,
that
is
,
the
Life
of
a
Beast
for
the
Life
of
a
Man
;
for
it
was
the
constant
Opinion
that
the
more
worthy
the
Sacrifice
which
they
offered
,
the
more
effectual
it
was
to
appease
their
offended
Divinities
.
And
hence
in
many
Places
,
the
ordinary
Sacrifice
of
Attonement
which
they
offered
,
was
the
Lives
of
Men
;
and
though
this
indeed
was
most
used
in
the
most
barbarous
Countries
,
yet
in
Cases
of
great
Danger
and
Extremity
the
Greeks
and
Romans
,
themselves
did
frequently
Sacrifice
humane
Lives
to
their
Gods
;
for
so
it
is
recorded
of
the
Romans
,
that
when
their
City
was
in
great
Danger
of
being
taken
by
Hanibal
,
they
sacrificed
a
Man
to
their
Tutelar
God
:
And
Servius
tells
us
of
the
Massilians
,
that
in
Time
of
Pestilence
one
of
the
poorer
sort
was
wont
to
offer
himself
to
be
sacrificed
for
the
whole
City
;
who
being
for
a
whole
Year
nourished
with
the
purest
Meat
,
was
then
led
about
the
City
adorned
with
sacred
Vestments
and
Cathartick
Herbs
,
the
People
following
him
making
solemn
Execrations
that
the
Plague
might
be
removed
from
the
City
and
fall
upon
his
Head
;
which
done
,
they
offered
him
up
in
a
Sacrifice
.
And
in
other
Places
they
offered
up
pure
Virgins
of
the
noblest
Families
,
to
propitiate
their
angry
Gods
;
and
elsewhere
,
as
Servius
tells
us
,
they
were
wont
to
cast
a
Man
into
the
Sea
with
this
Imprecation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
be
thou
our
Purgament
,
or
Redemption
.
So
also
it
is
said
of
the
Athenians
,
that
they
maintained
some
of
the
most
unprofitable
and
ignoble
of
their
People
,
that
so
when
any
great
Calamity
befell
the
City
,
they
might
offer
them
up
in
Sacrifice
to
appease
their
Gods
.
And
that
Passage
of
Caesar
concerning
the
Gallic
Nation
is
very
observable
,
that
in
Cases
of
great
Danger
and
Calamity
they
either
devoted
themselves
to
the
Altar
,
or
else
offered
up
some
Man
in
their
Stead
;
quod
pro
vita
hominis
nisi
hominis
vita
reddatur
,
non
posse
Deorum
immortalium
Numen
placari
arbitrantur
;
that
is
,
thinking
that
the
immortal
God's
would
never
be
appeased
unless
they
offered
up
to
them
the
Life
of
a
Man
for
the
Life
of
a
Man
:
All
which
is
an
Evidence
that
they
not
only
thought
Sacrifices
necessary
to
appease
God
,
but
that
they
also
believed
the
better
the
Sacrifice
was
,
the
more
effectually
it
did
appease
him
.
Nor
did
they
think
it
less
necessary
that
there
should
be
some
Intercessor
between
them
and
the
Supream
Divinity
to
Solicite
their
Cause
,
and
render
Sin
propitious
to
their
Desires
.
And
hence
it
was
the
general
Doctrin
of
their
Divines
,
that
't
was
great
Prophaneness
for
any
thing
that
was
earthly
and
sinful
immediately
to
approach
that
Pure
and
Divine
Being
;
but
that
the
Demons
were
to
be
the
Mediators
and
Agents
between
him
,
and
mortal
Men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Plato
in
his
Sympos
.
expresses
it
;
that
is
,
God
is
not
approached
by
Men
,
but
all
the
Commerse
,
and
Intercourse
between
him
and
us
is
performed
by
the
Mediation
of
Demons
.
So
that
howsoever
they
came
by
this
Principle
it
is
apparent
that
they
generally
believed
both
Sacrifices
and
a
Mediator
to
be
necessary
Means
to
reconcile
them
to
God
,
and
that
without
these
they
could
not
satisfy
themselves
that
God
would
be
propitious
to
them
,
no
not
upon
their
Repentance
and
Reformation
.
Some
good
Hopes
they
might
have
,
and
it
is
apparent
they
had
,
from
the
Goodness
and
Benignity
of
the
Divine
Nature
,
that
if
they
forsook
their
Sins
God
would
not
be
inexorable
to
them
,
at
least
they
could
not
tell
but
they
might
find
Mercy
;
but
yet
they
durst
not
absolutely
trust
to
this
without
devoting
some
other
to
suffer
in
their
Stead
,
and
engaging
some
other
to
intercede
in
their
Behalf
.
And
therefore
we
see
that
when
the
King
of
Nineveh
upon
Jonah's
Preaching
obliged
his
People
to
Fasting
and
Repentance
,
the
utmost
Encouragement
he
could
give
them
was
only
this
;
Who
can
tell
if
God
will
turn
and
repent
,
and
turn
away
from
his
fierce
anger
,
that
we
perish
not
,
Jonah
iii.
9
.
Wherefore
to
give
us
the
highest
Assurance
of
Pardon
if
we
repent
,
God
hath
been
so
infinitely
good
to
us
as
to
choose
that
very
Method
of
reconciling
us
to
himself
,
which
we
had
chalked
out
to
him
,
and
to
meet
with
us
in
our
own
Way
,
thereby
to
give
us
a
fuller
Assurance
of
his
most
gracious
and
merciful
Intentions
to
us
;
for
how
could
he
have
better
satisfied
the
Anxiousness
and
Jealousy
of
our
guilty
Minds
,
than
in
granting
us
our
Pardon
in
that
very
Way
,
wherein
we
did
so
universally
hope
for
and
expect
it
?
Good
God!
How
indulgent
hast
thou
been
to
thy
poor
Creatures
,
that
wast
not
only
so
ready
to
pardon
them
upon
their
Repentance
,
but
so
careful
to
give
them
the
most
effectual
Assurance
of
it
;
that
so
thou
might'st
remove
all
discouragements
out
of
the
Way
to
our
Amendment
and
Happiness
?
For
doubtless
the
Reason
why
he
took
this
Way
of
Pardoning
us
more
than
another
,
was
not
only
because
it
was
best
in
it self
,
and
most
for
the
Interest
of
his
own
Government
;
but
also
because
of
all
others
it
was
the
most
effectual
to
satisfy
our
guilty
Fears
,
and
assure
us
of
his
merciful
Intentions
to
receive
us
into
Favour
again
upon
our
Repentance
and
Amendment
.
For
when
Mankind
were
so
unanimously
agreed
in
this
Belief
,
that
without
a
Sacrifice
and
a
Mediator
he
would
not
be
appeased
,
how
could
he
more
effectually
have
convinced
our
Mistrust
of
his
Mercy
,
than
by
sending
his
own
Son
to
be
our
Sacrifice
and
Mediator
;
to
die
for
our
Sins
upon
Earth
,
and
intercede
for
our
Pardon
in
Heaven
?
So
that
if
now
we
will
heartily
repent
of
our
Sins
and
forsake
them
,
we
have
all
the
security
of
Mercy
that
we
can
desire
;
our
God
being
attoned
by
the
noblest
Sacrifice
that
ever
was
,
and
interceded
with
,
on
our
Behalf
by
the
most
powerful
and
prevailing
Mediator
.
Having
therefore
such
an
High
Priest
over
the
House
of
God
,
we
may
safely
draw
near
with
a
true
Heart
,
in
full
assurance
of
Faith
,
as
the
Apostle
expresses
it
Heb.
x.
21
,
22.
Thus
you
see
how
good
and
gracious
God
hath
been
to
us
in
the
Way
and
Method
which
he
hath
prescribed
of
pardoning
our
Sins
,
and
releasing
us
from
the
obligation
of
Punishment
for
ever
;
which
is
so
wise
and
good
,
and
every
way
God-like
,
that
I
think
,
had
I
no
other
Reason
to
believe
the
Christian
Religion
,
but
only
this
wondrous
Contrivance
of
pardoning
Sinners
revealed
in
the
Gospel
,
this
would
have
been
enough
to
persuade
me
that
none
but
a
God
could
be
the
Author
and
Contriver
of
it
.
And
now
I
shall
conclude
this
Argument
with
a
few
Inferences
.
1.
From
hence
I
infer
what
a
very
great
Evil
Sin
is
,
seeing
it
is
such
an
Evil
as
binds
us
over
to
perish
for
ever
,
and
such
as
nothing
can
make
Expiation
for
,
but
only
the
precious
Blood
of
the
Son
of
God
;
such
,
as
our
Saviour
must
die
for
,
or
our
Souls
must
have
suffered
for
,
to
all
Eternity
.
How
different
therefore
are
our
Thoughts
from
God's
!
We
think
it
a
Matter
of
Sport
and
Laughter
,
a
Thing
to
Play
,
and
make
Merry
with
;
but
God
,
who
knows
the
inmost
Nature
of
things
,
looks
upon
it
as
a
Thing
of
such
a
black
and
horrid
Nature
,
as
that
nothing
but
the
Blood
of
our
Souls
,
or
the
Blood
of
his
Son
can
make
Expiation
for
.
O
blessed
God!
Had
we
but
such
Thoughts
of
our
Sins
as
thou
hast
,
how
should
we
start
and
tremble
at
the
Sight
of
them
,
and
with
what
Horror
and
Amazement
should
we
reflect
upon
them
?
Surely
if
all
the
Devils
in
Hell
should
stand
round
about
us
in
the
most
gastly
Shapes
and
Apparitions
,
it
would
not
put
us
into
half
that
Agony
of
Fear
,
as
would
the
Sense
and
Remembrance
of
our
own
Guilts
and
Follies
.
For
had
we
but
a
Window
into
Hell
to
look
through
and
see
what
unsufferable
Torments
the
damned
Ghosts
undergo
there
for
those
Sins
we
make
so
light
of
;
how
they
burn
and
roar
in
those
Flames
of
Lust
,
about
which
we
like
silly
Flies
do
sport
and
dally
;
or
had
we
but
the
Cross
always
standing
before
our
Eyes
with
the
Son
of
God
hanging
on
it
for
those
Sins
that
are
our
Recreation
,
sighing
and
groaning
out
his
innocent
Soul
in
Torment
and
Agonies
to
expiate
those
Faults
which
we
commit
with
so
much
Greediness
and
Pleasure
;
surely
either
of
these
sad
Spectacles
would
be
sufficient
to
cool
our
Courage
,
and
to
make
us
affraid
of
ever
sinning
more
.
Why
then
should
not
our
Belief
of
these
Things
have
the
same
Effect
upon
us
,
as
the
Sight
and
Sense
of
them
must
needs
be
supposed
to
have
?
O
my
Soul
,
why
should
I
be
so
mad
as
to
hug
and
embrace
my
Lusts
any
longer
,
when
I
believe
the
Evil
of
them
to
be
so
great
as
that
the
merciful
Father
would
never
have
forgiven
them
,
had
not
his
own
most
blessed
Son
born
their
Punishment
,
and
freely
submitted
himself
to
suffer
for
them
in
my
Stead
;
yea
,
and
which
I
verily
believe
he
will
never
Pardon
yet
,
unless
I
heartily
repent
of
,
and
forsake
them
;
but
notwithstanding
all
that
his
Son
hath
suffered
to
make
Expiation
for
them
,
will
yet
pursue
and
prosecute
them
with
the
most
direful
effects
of
an
endless
and
omnipotent
Vengance
?
2
ly
,
Hence
I
infer
the
Certainty
of
our
perishing
for
ever
,
if
we
do
not
repent
of
our
Sins
and
forsake
them
.
For
if
God
would
not
have
forgiven
them
upon
our
Repentance
,
unless
an
Expiation
had
been
made
for
them
by
the
Blood
of
his
Son
;
how
can
we
imagin
that
he
will
now
forgive
them
whether
we
repent
of
them
or
no
?
When
all
that
could
be
obtained
for
us
from
our
offended
God
by
the
vocal
Blood
and
Wounds
of
his
own
Son
,
(
whose
Language
was
a
thousand
Times
more
effectual
for
us
,
than
all
the
Retorick
of
Angels
could
have
been
)
was
only
this
,
that
if
yet
we
would
heartily
repent
and
amend
,
we
should
certainly
find
Mercy
and
Favour
at
his
Hands
;
can
we
be
so
assured
as
to
hope
for
any
more
?
Is
it
likely
,
that
our
obstinate
Continuance
in
wilful
Rebellion
against
him
should
be
a
more
prevalent
Advocate
for
us
,
than
the
most
eloquent
Blood
of
that
innocent
Lamb
,
which
spoke
better
Things
for
us
than
the
Blood
of
Abel
?
Will
he
be
more
indulgent
to
our
Sins
than
he
was
to
the
obedient
Sufferings
of
his
own
Son
,
whose
Blood
cryed
Mercy
,
Mercy
,
with
a
Voice
more
moving
and
persuasive
than
the
united
Prayers
of
a
World
of
sinful
Creatures
could
have
done
,
though
they
had
been
washed
in
Floods
of
penitent
Tears
?
Let
us
not
therefore
be
so
fond
as
to
presume
,
that
when
the
utmost
that
God
would
grant
us
for
his
own
dear
Son's
sake
,
was
to
receive
us
to
Mercy
upon
our
unfeigned
Repentance
;
he
will
now
for
our
own
sakes
pardon
us
whether
we
repent
or
no.
And
since
at
the
powerful
Intreaties
of
the
Blood
of
Jesus
he
hath
indulged
to
us
as
much
Mercy
as
was
fit
for
him
to
grant
,
and
much
more
than
we
could
ever
have
hoped
for
,
let
us
not
be
so
immodest
as
to
expect
any
farther
,
but
fix
this
as
an
eternal
Verity
in
our
own
Minds
,
that
either
our
Sins
,
or
our
Souls
must
perish
;
and
then
if
after
all
that
he
hath
done
for
us
we
will
continue
wicked
,
there
is
no
Remedy
but
we
must
be
miserable
for
ever
.
3dly
,
And
lastly
,
Hence
also
I
infer
how
inexcusable
we
are
if
we
now
perish
in
our
Sins
,
now
God
hath
done
such
great
Things
for
us
,
and
contrived
such
an
excellent
Way
to
pardon
us
.
So
that
now
there
can
be
nothing
wanting
to
the
Accomplishment
of
our
Pardon
,
but
only
our
own
Repentance
and
Reformation
;
for
God
and
our
Saviour
have
done
all
that
is
to
be
done
on
their
Part
;
our
Saviour
hath
suffered
for
us
,
and
God
hath
accepted
it
as
an
Expiation
for
our
Sins
.
And
now
the
whole
Matter
sticks
at
us
,
and
there
is
nothing
wanting
,
but
only
our
Repentance
;
and
if
we
will
not
Repent
,
and
thereby
intitle
our selves
to
that
merciful
Pardon
which
God
and
our
Saviour
have
prepared
for
us
,
there
is
none
can
be
blamed
for
our
Ruin
but
our selves
:
For
when
Inquisition
shall
be
made
for
the
Blood
of
our
Souls
,
the
only
Cause
of
our
Ruin
will
be
found
to
be
this
,
that
we
were
wilfully
and
obstinately
impenitent
.
What
then
shall
we
be
able
to
say
for
our
selves
,
when
we
come
to
plead
for
our
Lives
at
the
Tribunal
of
God
?
Shall
we
plead
that
our
Condition
was
hopeless
and
desperate
,
we
being
bound
over
for
our
past
Sins
to
an
irrevocable
Damnation
?
Alas
!
With
what
Confidence
can
we
plead
this
,
when
God
had
been
so
merciful
as
not
to
exact
of
our
own
Persons
the
Penalty
which
his
Law
had
denounced
against
us
;
but
graciously
admitted
another
to
suffer
for
us
,
and
upon
his
suffering
promised
to
forgive
us
if
we
would
heartily
repent
?
Or
can
we
pretend
that
by
this
gracious
Indulgence
of
his
he
encouraged
us
to
Sin
on
,
and
gave
us
Reason
to
hope
that
he
,
who
without
our
Repentance
had
remitted
so
much
of
the
Severity
of
his
Laws
as
to
admit
another
to
suffer
in
our
Stead
,
might
as
easily
be
induced
to
remit
all
whether
ever
we
repented
or
no
?
Why
how
could
he
have
more
effectualy
discouraged
us
from
sining
on
,
when
he
would
admit
of
no
less
Suffering
,
but
what
,
considering
the
Greatness
of
the
Person
who
underwent
it
,
was
as
dreadful
an
Example
of
his
Severity
against
Sin
as
if
he
had
damned
for
ever
a
whole
World
of
Sinners
?
Or
will
you
urge
that
you
thought
it
in
vain
to
return
,
since
by
your
former
Sins
you
had
for
ever
forfeited
the
Favour
of
God
?
For
though
there
was
some
Hopes
that
he
might
be
intreated
to
pardon
,
or
remit
your
Punishment
;
yet
't
was
in
vain
to
hope
that
after
so
many
Provocations
he
would
ever
be
throughly
reconciled
again
,
so
as
to
receive
you
into
Grace
and
Favour
.
But
when
by
sending
his
own
Son
to
die
for
us
,
he
had
given
us
so
plain
a
Proof
of
the
Sincerity
of
his
Affection
towards
us
,
with
what
face
can
we
suspect
his
Kindness
?
For
is
it
likely
that
he
who
was
so
good
as
to
give
his
Son
for
us
whilst
we
were
in
Impenitence
,
should
be
so
implacable
as
to
deny
his
Love
to
us
upon
our
Repentance
and
Amendment
?
Was
it
not
a
much
higher
Act
of
Love
to
give
his
Son
for
Sinners
,
than
to
receive
poor
prostrate
Penitents
into
Favour
?
He
then
who
was
so
free
to
do
the
former
,
we
might
well
imagin
would
be
much
more
free
to
do
the
latter
.
Or
lastly
,
Dare
we
plead
for
our selves
,
that
considering
the
Anxiousness
and
Jealousy
of
guilty
Minds
,
God
had
not
given
us
such
Security
of
his
Readiness
to
pardon
and
be
reconciled
to
us
,
as
was
requisite
to
dispel
all
those
Fears
and
Doubts
by
which
we
were
discouraged
from
Repentance
and
Amendment
?
But
how
weak
and
groundless
this
Plea
is
,
will
soon
appear
to
all
the
World
,
when
it
shall
be
considered
what
an
effectual
Course
God
took
to
obviate
all
our
Doubts
and
Fears
by
pardoning
us
in
our
own
Method
,
namely
,
upon
the
Motive
of
a
Sacrifice
,
and
Intercession
of
a
Mediator
;
especially
of
such
a
Sacrifice
and
Mediator
as
his
own
Son
:
For
let
him
be
never
so
severe
and
stern
,
yet
't
is
impossible
he
should
be
inexorable
to
the
vocal
Blood
and
importunate
Intercessions
of
that
dear
Person
,
whom
he
loves
above
all
the
World
.
And
now
when
God
had
so
contrived
the
Method
of
his
pardoning
us
,
as
to
take
from
us
all
Occasion
either
of
presuming
upon
his
Mercy
whilst
we
continue
impenitent
;
when
he
hath
taken
such
an
effectual
Course
to
raise
both
our
Hopes
and
Fears
,
which
are
the
Springs
of
our
Action
,
to
their
highest
Pitch
and
Capacity
,
and
given
us
the
greatest
Certainty
that
the
Nature
of
the
Thing
will
bear
,
that
he
will
punish
us
for
ever
if
we
Sin
on
,
and
pardon
,
and
receive
us
into
Favour
if
now
at
last
we
will
repent
and
return
;
what
can
we
say
for
our selves
,
if
in
Despite
of
all
this
we
will
run
from
Mercy
whilst
its
Arms
are
open
to
embrace
us
,
and
leap
into
Hell
with
our
Eyes
open
,
and
we
see
it
gaping
ready
to
devour
us
?
JOHN
III.
16
.
—
But
have
everlasting
Life
.
I
Am
now
upon
the
last
Branch
of
the
Text
;
which
is
to
shew
you
the
great
Goodness
of
God
to
us
in
promising
to
us
such
a
vast
Reward
upon
our
performing
such
an
easie
Condition
as
our
believing
in
Jesus
Christ
;
in
which
Reward
there
is
first
,
the
privative
Part
of
it
,
or
the
Misery
it
rescues
us
from
,
that
whosoever
believeth
in
him
should
not
perish
;
Secondly
,
the
positive
,
or
the
Happiness
it
instates
us
in
,
but
have
everlasting
Life
.
In
the
management
of
which
I
shall
do
these
two
Things
;
-
1.
Shew
you
why
this
Reward
is
termed
Everlasting
Life
.
-
2.
How
unspeakably
good
God
hath
been
to
us
in
proposing
to
us
such
a
vast
Reward
.
1.
Why
this
Reward
is
stiled
by
the
Name
of
Everlasting
Life
;
For
it
is
very
usual
with
Scripture
to
express
all
the
Blessings
it
promises
to
Men
by
the
Name
of
Life
;
for
thus
by
Life
the
Old
Testament
very
frequently
expresses
those
temporal
Blessings
,
which
are
therein
promised
and
proposed
:
So
Deut.
xxx
.
15
.
See
,
I
have
set
before
thee
this
day
,
Life
and
Good
,
and
Death
and
Evil
;
in
which
he
plainly
refers
to
those
temporal
Blessings
and
Curses
,
which
he
had
proposed
to
,
and
denounced
against
them
,
Chap.
xxviii
.
for
so
v.
19
.
of
this
Chapter
he
explains
himself
,
I
call
Heaven
and
Earth
to
record
this
day
against
you
,
that
I
have
set
before
you
Life
and
Death
,
Blessing
and
Cursing
:
Therefore
chuse
Life
,
that
both
Thou
and
thy
Seed
may
live
.
So
Levit.
xviii
.
5
.
Ye
shall
keep
my
Statutes
and
my
Judgments
:
Which
if
a
Man
do
,
he
shall
live
in
them
;
that
is
,
he
shall
enjoy
all
those
temporal
Blessings
,
which
I
have
therein
promised
:
For
so
Ezek.
xx
.
21
.
their
living
in
them
is
opposed
to
his
pouring
out
temporal
Judgments
upon
them
.
And
hence
the
Statutes
of
the
Mosaic
Law
are
called
the
statutes
of
Life
,
in
which
whosoever
walks
,
shall
surely
Live
,
and
not
Die
,
Ezek.
xxxiii
.
15
.
And
as
these
temporal
Blessings
promised
in
the
Old
Testament
are
commonly
expressed
by
Life
,
so
those
eternal
Blessings
promised
in
the
New
Testament
are
very
frequently
expressed
by
Life
also
.
So
Mat.
xviii
.
8
.
It
is
better
for
thee
to
enter
into
Life
halt
or
maimed
,
rather
than
having
two
Hands
or
two
Feet
,
to
be
cast
into
everlasting
Fire
.
So
also
Mat.
xix
.
17
.
If
thou
wilt
enter
into
Life
,
keep
the
Commandments
.
And
Joh.
iii.
36
.
He
that
believeth
on
the
Son
,
hath
everlasting
Life
:
And
he
that
believeth
not
the
Son
,
shall
not
see
Life
;
but
the
wrath
of
God
abideth
on
him
.
And
because
the
Blessings
which
the
Gospel
proposes
are
not
temporal
but
eternal
;
therefore
that
Life
by
which
they
are
expressed
is
stiled
eternal
,
everlasting
,
and
immortal
:
For
so
2
Tim.
i.
10
.
We
find
Life
and
Immortality
joyned
together
;
and
Rom.
vi
.
22
.
Ye
have
your
fruit
unto
Holiness
,
and
the
end
everlasting
Life
;
and
Vers.
23.
The
gift
of
God
is
eternal
Life
.
Now
that
it
is
not
called
eternal
Life
merely
as
it
is
a
State
of
endless
Being
and
Existence
,
is
evident
;
because
Being
and
Existence
are
indifferent
Things
abstracted
from
all
sense
of
Happiness
and
Misery
;
but
eternal
Life
is
proposed
to
us
as
a
Thing
that
is
infinitely
desirable
in
self
,
as
being
the
Crown
and
Reward
of
all
our
Obedience
;
for
which
Reason
it
is
called
the
crown
of
Life
,
Jam.
i.
12
.
And
therefore
the
Reason
why
the
everlasting
Blessings
of
the
Gospel
are
expressed
by
Life
are
,
First
,
Because
of
the
inestimable
Worth
and
Value
of
Life
.
Secondly
,
Because
Life
is
the
Root
of
all
our
Sense
of
Pleasure
and
Happiness
.
Thirdly
,
Because
it
is
the
Principle
of
all
our
Activity
.
1.
The
everlasting
Blessings
of
the
Gospel
are
called
Life
,
because
Life
is
the
most
inestimably
precious
of
all
the
Blessings
we
enjoy
.
For
without
Life
there
is
nothing
can
be
a
real
Blessing
to
us
,
nothing
that
we
can
tast
,
relish
,
or
enjoy
:
And
this
the
Devil
knew
well
enough
when
he
pronounced
so
confidently
,
Skin
for
Skin
,
yea
all
that
a
Man
hath
will
he
give
for
his
Life
,
Job
ii
.
4
.
Now
it
is
usual
with
Scripture
to
describe
the
Blessings
of
the
future
State
by
Things
that
are
of
the
greatest
Value
among
Men
,
by
Riches
and
Treasure
,
by
a
Crown
and
a
Kingdom
,
by
a
Paradise
,
or
a
Garden
of
Pleasure
;
but
as
if
all
these
were
too
faint
and
dim
to
represent
the
true
Value
of
that
blessed
State
,
it
is
stiled
Life
also
,
which
is
much
more
valuable
than
either
,
yea
than
all
those
Things
together
.
And
hence
the
Apostle
calls
it
a
more
exceeding
and
eternal
weight
of
Glory
,
2
Cor.
iv
.
17
.
2.
It
is
called
Life
,
because
Life
is
the
Root
of
all
our
Sense
of
Pleasure
and
Happiness
.
For
without
Life
we
are
nothing
else
but
a
Lump
of
stupid
and
insensible
Flesh
,
incapable
of
perceiving
either
Pleasure
or
Pain
.
So
that
all
Sensation
being
founded
in
Life
,
and
all
Pleasure
a
sweet
and
grateful
Sensation
;
by
a
very
easie
Figure
the
natural
Effect
and
Operation
of
Life
is
expressed
by
Life
.
And
indeed
all
the
Advantage
of
living
consists
in
living
in
a
Sense
of
Pleasure
;
and
therefore
it
hath
been
very
much
disputed
among
Philosophers
,
whether
this
temporary
State
of
ours
,
in
which
there
is
so
great
an
Intermixture
of
Pain
with
Pleasure
,
and
Misery
with
Happiness
,
doth
not
better
deserve
the
Name
of
Death
than
Life
;
and
those
of
them
who
thought
it
more
liable
to
Misery
than
Happiness
,
affirmed
it
to
be
a
State
of
Death
,
and
strictly
maintained
this
Paradox
,
that
at
our
Birth
we
die
into
a
worse
State
than
Non-existence
,
and
at
our
Death
are
born
into
a
true
and
proper
State
of
Life
.
But
they
who
counted
our
present
Life
to
be
intermixt
with
more
Pleasure
than
Misery
,
esteemed
our
present
Existence
a
Priviledge
deserving
the
Name
of
Life
;
which
is
an
Argument
that
both
placed
all
the
Priviledge
of
living
in
those
pleasant
Perceptions
that
are
founded
in
it
.
And
thus
also
according
to
the
Scripture
Philosophy
to
live
,
as
it
imports
Advantage
to
us
,
is
to
live
in
a
State
of
Joy
and
Pleasure
;
so
Psal.
xxii
.
26
.
The
meek
shall
eat
and
be
satisfied
:
They
shall
praise
the
Lord
that
seek
him
;
your
Heart
shall
live
for
ever
,
that
is
,
you
shall
so
abound
with
Matter
of
Joy
and
Praise
that
your
Hearts
shall
be
satisfied
and
contented
for
ever
.
So
Joh.
xiv
.
19
.
Because
I
live
,
ye
shall
live
also
;
that
is
,
because
I
rise
from
the
Dead
and
live
for
ever
,
ye
shall
rejoyce
and
be
glad
.
So
also
1
Thes.
iii.
8
.
For
now
we
live
,
if
ye
stand
fast
in
the
Lord
;
that
is
we
rejoyce
in
your
Constancy
and
Perseverance
,
for
so
it
follows
immediately
after
,
For
what
thanks
can
we
render
to
God
again
for
you
,
for
all
the
joy
wherewith
we
joy
for
your
sakes
before
God
?
How
properly
therefore
may
the
future
State
be
expressed
by
Life
,
since
't
is
the
proper
Scene
of
Happiness
where
Joy
and
Pleasure
doth
for
ever
abound
;
where
there
is
an
inexhaustible
Spring
of
pure
unmingled
Delights
issuing
forth
in
Rivers
of
Pleasure
from
God's
right
Hand
for
ever
?
So
that
if
there
be
any
Thing
worthy
of
the
Name
of
Life
,
it
is
the
blisful
State
of
those
happy
Souls
above
,
who
live
in
the
continued
Sense
of
all
those
unspeakable
Joys
and
Comforts
that
an
everlasting
Heaven
imports
.
3dly
,
And
lastly
,
it
is
called
Life
,
because
Life
is
the
Principle
of
all
Activity
.
'T
is
this
that
inlivens
all
our
Instruments
of
Action
,
and
communicates
Motion
to
all
our
Faculties
and
Powers
.
And
hence
the
State
of
Heaven
may
well
be
called
the
State
of
Life
,
because
't
is
a
State
of
the
highest
Activity
,
wherein
all
our
Faculties
act
with
unspeakable
Vigour
,
are
freed
from
all
that
Weight
of
Sin
and
Matter
that
here
do
continually
clog
and
incumber
them
,
and
entertained
with
such
agreeable
Objects
as
do
perpetually
imploy
and
exercise
them
to
the
utmost
of
their
Strength
and
Activity
:
Where
infinite
Truth
and
infinite
Goodness
being
always
in
our
View
and
Prospect
,
will
continually
draw
forth
the
utmost
Force
of
our
Vnderstandings
,
Wills
,
and
Affections
in
the
most
rapturous
Contemplation
,
Fruition
,
and
Embracements
of
that
all-glorious
Object
in
which
we
behold
them
;
So
that
we
shall
not
only
Act
suitably
to
the
Genius
of
our
rational
Natures
,
but
in
every
Act
shall
exert
our
utmost
Activity
,
and
know
,
and
love
,
and
rejoyce
,
and
delight
as
much
as
ever
we
are
able
.
Wherefore
since
in
that
blessed
State
we
shall
be
all
Life
and
Spirit
and
Wing
,
since
all
our
rational
Faculties
shall
be
most
incessantly
and
vigorously
imployed
about
the
most
agreeable
and
consentaneous
Objects
,
we
being
converted
as
it
were
into
pure
Acts
of
Knowledge
,
and
Love
,
and
Joy
,
and
Satisfaction
;
our
State
and
Condition
may
be
very
well
expressed
by
Life
,
which
is
a
most
vigorous
Principle
of
Activity
.
So
that
as
Life
is
the
most
inestimable
Jewel
we
have
,
as
it
is
the
Root
of
all
our
Sense
of
Pleasure
,
and
the
Principle
of
all
our
Activity
,
it
doth
most
properly
express
the
infinite
Value
,
Pleasure
,
and
Activity
of
that
blisful
State
which
God
hath
prepared
to
reward
our
Obedience
.
And
so
I
have
done
with
the
First
Thing
proposed
,
which
was
to
shew
you
for
what
Reason
the
eternal
Rewards
of
the
Blessed
are
so
frequently
expressed
by
everlasting
Life
.
2.
I
proceed
now
to
shew
you
in
the
second
Place
,
how
unspeakably
good
God
hath
been
to
us
in
proposing
such
a
vast
Reward
upon
the
Performance
of
such
an
easie
Condition
.
In
the
Management
of
which
I
shall
first
discourse
of
this
Reward
absolutely
,
and
shew
you
how
great
it
is
in
it self
.
Secondly
,
comparatively
,
and
shew
you
how
great
it
is
in
Respect
of
the
Condition
upon
which
it
is
promised
.
1.
We
will
consider
it
absolutely
how
great
it
is
in
its
self
.
And
here
I
do
not
pretend
to
give
you
a
perfect
Map
of
all
the
Beatitudes
of
that
heavenly
State
;
for
that
is
a
Talk
fit
only
for
an
Angel
,
or
a
glorified
Spirit
;
all
I
aim
at
is
to
give
you
such
an
imperfect
Account
of
it
as
God
hath
thought
fit
to
impart
to
Mortals
in
the
Scripture
,
which
though
it
fall
infinitely
short
of
the
Thing
it self
,
yet
is
doubtless
the
best
and
utmost
that
our
narrow
Capacities
can
bear
.
In
short
therefore
concerning
this
blessed
State
,
God
hath
revealed
to
us
,
that
it
includes
these
six
Things
:
-
1.
A
perfect
Freedom
from
Evil
and
Misery
.
-
2.
A
most
intimate
Enjoyment
of
himself
.
-
3
A
most
endearing
Fruition
of
our
glorified
Saviour
.
-
4.
A
most
delightful
Conversation
with
Angels
and
glorified
Spirits
.
-
5.
The
infinite
Glory
and
Delightfulness
of
the
Place
,
wherein
all
these
Felicities
are
to
be
enjoyed
.
-
6.
The
endless
Duration
of
this
most
blessed
and
happy
State
.
1.
Everlasting
Life
includes
a
most
perfect
Freedom
from
Evil
and
Misery
.
For
so
we
find
the
State
of
the
Blessed
in
Heaven
described
,
that
they
hunger
no
more
,
neither
thirst
any
more
;
that
the
Sun
lights
not
on
them
,
nor
any
heat
,
that
is
,
that
they
are
no
longer
liable
to
the
scorching
Heats
of
Persecution
;
but
that
God
hath
wiped
away
all
tears
from
their
Eyes
,
Rev.
vii
.
16.17
.
And
hence
also
Heaven
is
called
a
State
of
Rest
,
Heb.
iv
.
9
,
11.
There
remaineth
therefore
a
rest
to
the
people
of
God
.
Let
us
labour
therefore
to
enter
into
that
rest
:
Which
denotes
this
State
to
be
a
perfect
Sabbath
,
and
Jubile
of
Redemption
from
all
Evil
and
Misery
.
For
as
soon
as
the
Souls
of
good
Men
depart
out
of
this
corporeal
State
in
which
they
now
live
,
they
are
immediatly
released
from
all
those
bodily
Passions
of
Hunger
,
and
Thirst
,
and
Pain
,
and
Diseases
whereunto
they
are
now
liable
by
Reason
of
their
Vnion
with
the
Body
;
and
having
in
a
great
Measure
conquered
their
Wills
while
they
were
in
the
Body
,
and
subdued
them
to
the
Will
of
God
,
they
shall
immediately
commense
into
an
high
Degree
of
Perfection
.
For
being
freed
from
the
Incumbrances
of
Flesh
and
Blood
,
from
the
Importunities
of
their
bodily
Passions
and
Appetites
,
and
the
Temptations
of
Sensuality
that
do
now
continually
sollicit
them
,
they
shall
no
longer
be
liable
to
those
Irregularities
of
Affection
that
do
here
disturb
the
Tranquility
of
their
Minds
;
and
their
Actions
and
Affections
being
always
regulated
by
their
Reason
,
their
Consciences
shall
be
no
longer
bestormed
with
those
Terrors
and
Affrightments
,
which
nothing
but
the
Sense
of
Guilt
can
suggest
to
them
;
but
enjoy
a
perpetual
Calm
and
Serenity
.
And
being
thus
freed
from
all
Evils
and
Disquietudes
both
from
within
and
without
,
they
shall
be
at
perfect
Ease
,
and
for
ever
enjoy
a
most
undisturbed
Repose
.
O
blessed
Day
,
when
I
shall
take
my
Leave
of
Sin
and
Misery
for
ever
,
and
go
to
those
calm
and
blisful
Regions
,
whence
Sighs
and
Tears
and
Sorrows
and
Pains
are
banished
for
ever
more
!
2.
Everlasting
Life
includes
a
most
intimate
Enjoyment
of
God
â–ª
For
God
being
a
rational
Good
,
is
capable
of
being
enjoyed
by
rational
Beings
no
otherwise
than
by
Knowledge
,
and
by
Love
,
and
by
Resemblance
;
all
which
Ways
he
hath
promised
that
we
shall
enjoy
him
,
when
once
we
are
arrived
into
that
blisful
State
.
For
as
for
the
Knowledge
of
him
St.
Paul
tells
us
,
that
whereas
now
we
see
through
a
Glass
darkly
;
we
shall
then
see
him
Face
to
Face
:
And
whereas
now
we
know
in
part
,
then
we
shall
know
even
as
also
we
are
known
,
1
Cor.
xiii
.
12
.
and
St.
John
tells
us
,
that
we
shall
see
him
as
he
is
,
1
John
iii.
2
.
Which
expressions
must
needs
import
such
a
Knowledge
of
him
as
is
unspeakably
more
distinct
and
clear
than
any
we
enjoy
in
this
present
State
.
For
then
the
Eyes
of
our
Minds
shall
be
so
invigorated
that
we
shall
be
able
to
gaze
on
the
Sun
without
dazling
,
to
contemplate
the
pure
and
immaculate
Glory
of
the
Divinity
without
being
confounded
with
its
Brightness
;
and
our
Understandings
shall
be
so
exalted
that
shall
we
see
more
at
every
single
View
than
we
do
now
in
Volumes
of
Discourse
;
and
the
most
tedious
Trains
of
Inference
and
Deduction
.
And
enjoying
a
most
perfect
Repose
both
from
within
and
without
,
we
shall
have
nothing
to
disturb
or
divert
our
greedy
Contemplations
,
which
having
such
an
immense
Horizon
of
Truth
and
Glory
round
about
them
,
shall
still
discover
farther
and
farther
,
and
so
entertain
themselves
with
everlasting
Wonder
and
Delight
.
For
what
an
infinite
Pleasure
will
that
all-glorious
Object
afford
to
our
raised
Minds
,
which
then
shall
no
longer
labour
under
the
tedious
Difficulties
of
Discourse
,
but
like
transparent
Windows
shall
have
nothing
to
do
but
only
to
receive
the
Light
,
which
freely
offers
it self
unto
them
,
and
shines
for
ever
round
about
them
;
when
every
new
Discovery
of
God
,
and
of
those
bottomless
Secrets
and
Mysteries
of
his
Nature
shall
enlarge
our
Capacities
to
discover
more
,
and
still
new
Discoveries
shall
freely
offer
themselves
as
fast
as
our
Minds
are
enlarged
to
receive
them
!
This
doubtless
will
be
a
Recreation
to
our
Minds
infinitely
transcending
all
that
we
can
conceive
or
imagin
of
it
,
especially
considering
that
all
our
Knowledge
shall
terminate
in
Love
,
that
sweet
and
grateful
Passion
that
sooths
and
ravishes
the
Hearts
,
and
dissolves
it
into
Joy
and
Pleasure
:
For
God
being
infinitely
good
and
amicable
,
the
more
we
know
him
the
more
Cause
and
Reason
we
have
to
love
him
.
When
therefore
we
are
arrived
to
that
Degree
of
Knowledge
which
the
beatifical
Vision
implies
,
we
shall
find
our
Hearts
inflamed
with
such
a
vehement
Love
to
him
as
will
issue
into
an
unspeakable
Delight
and
Satisfaction
,
and
even
overwhelm
us
with
Extasies
of
Joy
and
Complacency
,
for
if
those
divine
Illapses
,
those
more
immediate
Touches
and
Sensations
of
God
,
which
Good
Men
do
sometimes
experience
in
this
Life
,
do
so
affect
and
ravish
them
that
they
are
even
forced
into
Triumphs
and
Exultations
;
how
will
they
be
wrapt
and
transported
in
that
State
of
Vision
,
when
they
shall
see
him
so
immediately
,
and
love
him
so
vehemently
,
and
their
Souls
shall
be
nothing
else
but
entire
Globes
of
Light
and
Love
,
all
irradiated
and
inflamed
with
the
immediate
Effluvia's
of
the
Fountain
of
Truth
and
Goodness
?
But
alas
!
As
these
Joys
are
too
big
for
mortal
Language
to
express
,
so
are
they
too
strong
for
frail
Mortality
to
bear
;
and
if
we
but
for
one
Day
or
Hour
should
see
God
,
and
love
him
as
those
glorified
Spirits
do
,
we
should
questionless
die
with
an
Extasy
of
Pleasure
,
and
our
glad
Hearts
being
tickled
with
such
insupportable
Joys
,
by
endeavouring
to
enlarge
themselves
to
make
Room
for
them
,
all
would
quickly
stretch
into
a
Rupture
.
But
then
as
our
Knowledge
of
God
shall
terminate
in
the
Love
of
him
,
so
both
together
shall
terminate
in
our
Resemblance
of
his
Perfections
;
for
having
so
immediate
a
Prospect
of
his
Beauties
,
and
being
so
infinitely
enamoured
with
them
,
with
what
inexpressible
Vigour
must
we
imitate
and
transcribe
them
?
And
our
Imitation
being
invigorated
with
such
a
clear
Knowledge
and
such
a
vehement
Love
,
cannot
fail
of
producing
the
described
Resemblance
;
so
that
the
more
we
know
God
,
the
more
we
shall
love
him
;
and
the
more
we
know
and
love
,
the
more
we
shall
imitate
and
resemble
him
.
So
that
then
both
our
inward
Motions
and
outward
Actions
will
be
all
most
pure
and
perfect
Imitations
of
God
which
will
produce
such
an
exact
Agreement
between
his
Original
and
our
Copy
,
that
whilst
we
interchangably
turn
our
Eyes
to
God
and
our selves
,
and
compare
Beauty
with
Beauty
,
it
will
fill
our
Minds
with
unspeakable
Content
to
see
how
the
Image
answers
to
the
Prototype
,
what
a
sweet
Harmony
and
Agreement
there
is
between
his
Nature
and
our
own
.
For
if
from
our
Love
of
God
there
must
necessarily
result
to
us
such
ineffable
Joy
and
Complacency
,
what
a
ravishing
Delight
will
it
afford
us
to
see
the
Signatures
of
those
adorable
Beauties
for
which
we
love
him
,
stampt
and
impressed
upon
our
own
Natures
;
when
the
Glory
that
shines
about
,
and
inflames
us
,
shall
shine
into
us
and
become
our
own
;
and
those
amiable
Ideas
of
him
which
are
impressed
upon
our
Understanding
,
shall
stamp
our
Wills
and
Affections
with
their
own
Resemblance
!
For
so
the
Apostle
tells
us
it
shall
be
,
1
John
iii.
2
.
For
when
he
shall
appear
,
we
shall
be
like
him
;
for
we
shall
see
him
as
he
is
.
Lord
,
how
must
our
Souls
be
enlarged
and
widened
to
be
able
to
contain
all
those
mighty
Joys
that
must
necessarily
spring
from
our
Fruition
of
thee
!
And
to
what
a
Degree
of
Happiness
shall
we
be
advanced
,
when
we
shall
be
entertained
with
all
the
delights
that
the
Enjoyment
of
an
infinite
Good
can
afford
us
,
and
have
Hearts
great
enough
to
contain
them
all
without
being
overcharged
with
their
Weight
and
Number
!
3
dly
,
Everlasting
Life
includes
a
most
endearing
Fruition
of
our
glorified
Saviour
.
And
certainly
this
is
none
of
the
smallest
Ingredients
of
that
blisful
State
,
that
we
shall
ever
be
with
our
blessed
Lord
;
as
the
Apostle
expresses
it
,
1
Thes.
iv
.
17
.
For
herein
it
is
evident
the
same
Apostle
placed
one
great
Advantage
of
his
future
State
;
for
so
he
tells
us
,
he
had
a
desire
to
depart
and
to
be
with
Christ
,
which
is
far
better
,
Phil.
i.
23
.
And
indeed
't
is
impossible
but
it
must
be
a
vast
Addition
to
the
Happiness
of
all
vertuous
and
grateful
Souls
to
see
this
blessed
Friend
and
Benefactor
,
who
came
down
from
the
Bosom
of
his
Father
,
and
for
their
Sake
exposed
himself
to
a
miserable
Life
,
and
shameful
Death
;
to
see
him
sitting
at
his
Father's
right
Hand
crowned
with
Majesty
and
Honour
,
surrounded
with
the
whole
Choir
of
Angels
and
Saints
,
like
a
Sun
in
the
midst
of
a
Circle
of
Stars
.
How
must
it
needs
rejoyce
the
Hearts
of
all
the
Lovers
and
Followers
of
this
blessed
Lamb
,
to
see
such
a
happy
Change
of
his
Circumstances
!
To
see
him
that
was
formerly
despised
and
spit
on
,
and
so
unworthily
treated
by
an
ill-natured
World
,
adored
and
worshiped
,
praised
and
admired
by
all
the
Court
of
Heaven
,
and
celebrated
with
the
Songs
of
Cherubins
and
Seraphims
,
of
Arch-angels
and
Angels
,
and
the
Spirits
of
just
Men
made
perfect
;
to
behold
him
,
that
hung
upon
the
Cross
,
and
poured
out
his
Blood
there
in
Groans
,
and
Agonies
meerly
to
make
miserable
Sinners
happy
,
advanced
to
the
highest
Pitch
of
Splendor
and
Dignity
,
and
made
Head
and
Prince
of
all
the
Hierarchy
of
Heaven
.
Verily
methinks
though
I
were
excluded
from
that
happy
Place
,
and
had
only
the
Priviledge
to
look
in
and
see
my
blessed
Lord
and
Saviour
,
it
would
be
a
most
heavenly
Consolation
to
me
to
behold
the
Glory
and
Honour
and
Happiness
with
which
he
is
surrounded
,
though
I
were
sure
never
to
partake
of
it
;
and
the
Communion
I
should
have
in
the
Joys
of
my
Master
,
the
sweet
Sympathy
in
all
his
Pleasures
would
be
a
Heaven
at
second
Hand
to
me
,
and
I
should
feel
my self
unspeakably
happy
in
being
a
Spectator
of
his
Felicity
and
Advancement
.
But
Oh!
When
that
dear
and
blessed
Person
shall
not
only
permit
me
to
see
his
Glory
,
but
introduce
me
into
it
;
when
his
blessed
Mouth
shall
bid
me
Welcome
,
and
pronounce
my
Euge
bone
Serve
!
well
done
Good
and
Profitable
Servant
,
enter
into
thy
Masters
Joy
;
when
I
shall
not
only
see
his
beloved
Face
,
but
be
admitted
into
his
sweet
Conversation
,
and
dwell
in
his
Arms
and
Embraces
for
ever
;
when
I
shall
hear
him
record
the
wondrous
Adventures
of
his
Love
,
through
how
many
woful
Stages
he
past
to
rescue
me
from
endless
Misery
;
how
will
my
Heart
spring
with
Joy
and
burn
with
Love
,
and
my
Mouth
overflow
with
Praises
and
Thanksgivings
?
O
blessed
Jesu
!
How
happy
will
the
Day
be
when
I
who
am
loaded
with
so
many
vast
Obligations
to
love
thee
,
shall
be
introduced
into
thy
Presence
,
to
see
thy
Glories
,
and
Sympathize
in
thy
Joys
,
as
thou
didst
in
my
Miseries
;
to
thank
and
praise
thee
Face
to
Face
for
all
those
Wonders
of
Love
with
which
thou
hast
obliged
me
,
and
to
bear
a
Part
in
that
heavenly
Song
,
Worthy
is
the
Lamb
that
was
slain
,
to
receive
power
,
and
riches
,
and
wisdom
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
;
who
hast
redeemed
us
to
God
by
thy
blood
,
our
of
every
Kindred
,
and
Tongue
,
and
People
and
Nation
,
Rev.
v.
9
,
12.
4
thly
,
Everlasting
Life
includes
a
most
delightful
Conversation
and
Society
with
Angels
and
glorified
Spirits
.
For
when
we
come
to
the
City
of
the
Living
God
,
the
heavenly
Jerusalem
,
the
Apostle
tells
us
,
what
our
Society
will
be
,
viz.
an
innumerable
company
of
Angels
,
the
general
Assembly
and
Church
of
the
first-born
,
God
the
judge
of
all
,
the
Spirits
of
just
Men
made
perfect
,
and
Jesus
the
Mediatour
of
the
new
Covenant
,
Heb.
xii
.
22
,
23
,
24.
Lord
,
what
glorious
Society
is
here
!
Society
in
which
there
is
nothing
intermingled
,
but
what
is
Heavenly
and
Divine
;
it
being
altogether
composed
of
the
best
and
wisest
and
noblest
Beings
in
the
World
.
For
as
for
the
blessed
Saints
and
Angels
,
they
are
all
most
perfectly
refined
from
all
that
Folly
and
Peevishness
,
Disguize
and
Dissimulation
which
is
the
Bane
of
humane
Conversation
;
their
Understandings
are
exceeding
large
and
comprehensive
,
and
their
Charity
and
Goodness
is
full
as
extensive
as
their
Knowledge
:
And
in
such
a
Conjunction
of
Wisdom
with
Goodness
,
what
an
excellent
Society
must
there
needs
be
produced
?
For
as
their
great
Goodness
must
needs
render
their
Conversation
most
free
and
amiable
,
so
must
their
great
Knowledge
and
Wisdom
render
it
no
less
profitable
and
delightful
;
and
as
the
latter
must
needs
instruct
them
in
all
the
wise
Arts
of
Endearment
,
so
the
former
must
needs
oblige
them
to
use
and
improve
them
to
the
utmost
.
O
how
heavenly
therefore
must
their
Conversation
needs
be
,
whilst
't
is
thus
managed
by
pure
Wisdom
and
most
perfect
Love
;
whilst
the
most
glorious
Knowledge
is
the
Scope
,
and
the
most
ardent
Friendship
the
Law
of
all
their
Converse
!
Who
would
not
be
willing
to
leave
a
foolish
,
froward
,
and
ill-natured
World
,
for
the
blessed
Society
of
those
wise
Friends
,
and
perfect
Lovers
?
And
what
greater
Happiness
can
we
desire
,
than
to
spend
an
Eternity
in
such
sweet
Conversation
!
Where
we
shall
hear
the
deep
Philosophy
of
Heaven
freely
communicated
in
the
wise
and
amicable
Discourses
of
Angels
and
glorified
Spirits
,
who
mutually
impart
the
Treasures
of
each
others
Knowledge
without
any
Reserve
or
Affectation
of
Mystery
,
and
freely
philosophize
without
wrangling
Disputes
,
or
peevish
Contentions
for
Victory
;
where
Wisdom
is
the
Entertainment
,
and
Love
and
mutual
Endearments
the
Welcome
;
where
there
is
Harmony
without
Discord
,
Communication
without
Disputes
,
and
everlasting
Discourse
without
Wrangling
.
O
happy
Day
!
When
I
shall
depart
from
this
impertinent
and
unsociable
World
,
and
all
my
good
old
Friends
that
are
gone
to
Heaven
before
me
,
shall
meet
me
on
the
Shores
of
Eternity
,
and
congratulate
my
Arrival
to
that
blessed
Society
!
Where
I
shall
freely
converse
with
the
Patriarchs
and
Prophets
,
the
Apostles
and
Martyrs
,
and
be
most
intimately
acquainted
with
all
those
brave
and
generous
Souls
,
who
have
recommended
themselves
to
the
World
by
their
glorious
Examples
;
where
Angels
and
Arch-angels
shall
be
my
familiar
Friends
,
and
all
those
illustrious
Courtiers
of
the
great
King
of
Heaven
shall
own
me
for
their
Brother
,
and
bid
me
welcome
to
their
Masters
Joy
,
and
none
will
disdain
my
Company
though
never
so
much
above
me
in
Glory
and
Perfection
;
but
from
the
highest
to
the
lowest
will
all
receive
and
entertain
me
with
the
tenderest
Indearments
of
heavenly
Lovers
.
5
thly
,
Everlasting
Life
includes
also
the
infinite
Glory
and
Delightfulness
of
the
Place
wherein
all
these
Felicities
are
to
be
enjoyed
.
For
though
the
very
State
of
the
Blessed
be
sufficiently
glorious
to
transform
the
most
dismal
Place
into
a
Paradise
,
and
to
create
a
Heaven
in
the
darkest
Dungeon
of
Hell
;
yet
such
hath
been
the
Goodness
of
God
,
that
he
hath
prepared
a
Place
proportionably
glorious
to
that
blessed
State
;
which
according
to
the
Sciripture
Account
is
the
highest
Heaven
,
or
the
upper
and
purer
Tracts
of
the
Aether
.
For
so
our
Saviour
tells
the
penitent
Thief
,
to
day
shalt
thou
be
with
me
in
Paradise
,
Luk.
xxiii
.
43
.
and
where
this
Paradise
is
St.
Paul
informs
us
,
2
Cor.
xii
.
for
Vers.
2.
he
tells
us
of
his
being
caught
up
to
the
third
Heaven
,
which
in
the
4th
Vers.
he
calls
Paradise
,
where
he
heard
unspeakable
Words
.
Now
that
by
the
Third
Heaven
he
means
the
uppermost
,
viz.
that
Heaven
of
Heavens
which
is
the
Throne
of
God's
most
glorious
Residence
,
where
Jesus
sits
at
his
right
Hand
among
the
holy
Miriads
of
Angels
and
glorious
Spirits
,
is
evident
from
this
;
because
according
to
the
Jewish
Philosophy
,
to
which
he
here
alludes
,
Heaven
was
divided
into
three
Regions
,
viz.
the
Cloud-bearing
,
Star-bearing
,
and
Angel-bearing
Region
,
the
last
of
which
they
called
the
Third
Heaven
,
in
which
they
placed
the
Throne
of
the
Divine
Majesty
.
And
that
by
Paradise
he
means
the
same
Place
is
as
evident
,
because
by
this
Name
the
Jews
,
in
whose
Language
he
speaks
,
were
wont
to
call
it
the
Third
Heaven
,
or
Angel-bearing
Region
.
And
hence
Rab.
Menachem
on
Leviticus
,
tells
us
it
is
apparent
that
the
Reward
of
our
Obedience
is
not
to
be
enjoyed
in
this
Life
;
Verum
post
dissolutionem
Justus
adipiscitur
Regnum
quod
dicitur
Paradisus
,
fruiturque
conspectu
divino
;
i.
e.
but
after
Death
the
Just
shall
obtain
that
Kingdom
which
is
called
Paradise
,
and
there
enjoy
the
beatifical
Vision
.
And
't
is
very
usual
for
them
to
express
the
Blessings
of
the
future
Life
by
enjoying
the
Delights
of
Paradise
;
and
therefore
is
this
heavenly
Region
of
Angels
called
by
the
Name
of
Paradise
in
Allusion
to
the
earthly
Paradise
of
Eden
,
denoting
to
us
,
that
as
that
was
the
Garden
of
this
lower
World
,
which
of
all
other
Places
did
most
abound
with
Pleasures
and
Delights
;
so
this
is
the
Paradise
of
the
whole
Creation
,
the
most
fruitful
and
delightful
Region
within
all
this
boundless
Space
of
the
World
.
Nor
indeed
can
it
be
imagined
to
be
otherwise
,
it
being
the
Imperial
Court
which
the
great
Monarch
of
the
World
hath
chosen
for
his
special
Residence
,
and
which
he
hath
prepared
to
receive
and
lodge
the
glorified
humane
Nature
of
his
own
eternal
Son
,
and
to
entertain
his
Friends
and
Favourites
for
ever
.
For
if
these
Out-Rooms
of
the
World
are
so
royal
and
magnificent
,
how
infinitely
splendid
must
we
needs
imagin
the
Presence-Chamber
of
the
great
King
to
be
,
the
Glory
of
whose
Presence
will
render
it
more
lightsome
and
illustrious
than
the
united
Beams
of
ten
thousand
Suns
.
And
therefore
though
the
Scripture
hath
nowhere
given
us
an
exact
Description
of
this
glorious
Place
,
because
indeed
no
humane
Language
can
describe
it
;
yet
since
God
hath
chosen
it
for
the
everlasting
Theater
of
Bliss
and
Happiness
,
we
may
reasonably
conclude
that
he
hath
most
exquisitely
furnished
it
with
all
Accomodations
requisite
for
a
most
happy
and
blisful
Life
,
and
that
the
House
is
every
way
suitable
to
the
Entertainment
.
Whensoever
therefore
a
pure
and
vertuous
Soul
gets
free
from
this
Cage
of
Flesh
,
away
it
flies
under
the
Conduct
and
Protection
of
Angels
through
the
Air
and
Aether
beyond
the
Firmament
of
Stars
,
and
never
stops
till
it
is
arrived
to
those
blessed
Abodes
,
where
God
and
Jesus
,
Saints
and
Angels
dwell
;
where
being
come
,
with
what
unspeakable
Delight
will
it
contemplate
that
Scene
of
Things
?
When
all
of
a
suddain
it
shall
see
it self
surrounded
with
an
infinite
Splendor
and
Brightness
,
so
that
which
way
soever
it
casts
its
Eyes
,
it
is
entertained
with
new
Objects
of
Wonder
and
Delight
;
then
shall
it
say
,
as
the
Queen
of
Sheba
did
of
Solomon's
Court
,
alas
!
How
faint
and
dim
,
how
short
and
imperfect
were
all
humane
Conceits
and
Descriptions
of
this
blessed
Place
!
For
though
I
have
heard
great
and
mighty
Things
of
it
,
yet
now
I
find
that
not
one
Half
of
its
real
Glory
and
Magnificence
hath
ever
been
reported
to
me
.
6thly
,
And
lastly
,
Everlasting
Life
includes
the
endless
Duration
of
this
most
blessed
and
happy
State
.
Thus
Joh.
vi
.
27
.
he
calls
his
Doctrine
the
meat
which
endureth
unto
everlasting
Life
,
which
the
Son
of
Man
shall
give
unto
you
;
and
Vers.
40.
he
tells
them
that
this
was
the
will
of
his
Father
,
that
every
one
that
believeth
on
him
,
might
have
everlasting
Life
;
and
Vers.
47.
Verily
verily
I
say
unto
you
,
he
that
believeth
on
me
,
hath
everlasting
Life
;
and
Vers.
51
,
54
,
58.
he
promises
them
that
upon
their
believing
in
him
,
they
should
live
for
ever
.
But
because
Everlasting
Life
,
and
For
ever
,
doth
in
Scripture
sometimes
signify
a
long
,
but
not
an
endless
Duration
;
therefore
he
hath
taken
Care
to
express
this
Article
in
such
Words
as
must
necessarily
denote
an
endless
Duration
of
Bliss
;
for
he
not
only
tells
them
,
Chap.
vi
.
50
.
that
they
who
believed
his
Doctrine
,
should
not
die
,
but
that
whosoever
liveth
,
and
believeth
in
him
,
shall
never
die
,
Joh.
xi
.
26
.
yea
,
and
not
only
so
,
but
that
they
should
never
see
death
,
Joh.
viii
.
51
.
that
is
,
should
never
come
within
Ken
or
Prospect
of
it
:
Nay
,
and
Luk.
xx
.
36
.
he
tells
them
,
neither
can
they
die
any
more
;
for
they
are
equal
to
the
Angels
.
If
then
our
future
Life
be
so
everlasting
as
that
it
neither
can
nor
shall
be
terminated
by
Death
,
it
must
necessarily
be
a
Life
without
End
;
whose
Duration
is
parallel
to
Eternity
.
Now
what
a
mighty
Addition
must
this
needs
make
to
the
Joys
of
the
Blessed
,
to
consider
that
they
are
such
as
shall
never
expire
;
when
the
Soul
shall
reflect
upon
her
happy
State
,
and
think
thus
with
her self
,
O
blessed
,
for
ever
be
a
good
God!
I
am
as
happy
now
as
ever
my
Heart
can
hold
;
every
Part
of
me
is
so
thronged
with
Joy
,
that
I
have
no
room
for
any
more
;
and
that
which
compleats
and
crowns
them
all
,
is
that
they
shall
be
renewed
to
all
Eternity
,
and
Millions
of
Millions
of
Ages
hence
be
as
far
from
a
period
as
they
were
the
first
moment
wherein
I
enjoyed
them
.
For
our
Lives
and
our
Happiness
shall
be
co-eternal
to
one
another
,
our
God
shall
live
for
ever
,
and
we
shall
live
for
ever
to
enjoy
him
,
and
in
the
Enjoyment
of
such
an
infinite
Good
we
need
not
doubt
to
find
Variety
enough
still
to
renew
our
Joys
,
and
to
keep
them
fresh
and
flourishing
for
ever
.
For
as
we
shall
always
know
God
,
so
we
shall
always
know
him
more
and
more
,
and
every
new
Beauty
that
infinite
Object
discovers
to
us
will
kindle
a
new
Flame
of
Love
,
and
that
a
new
Rapture
of
Joy
,
and
that
a
new
Desire
of
knowing
and
discovering
more
,
and
so
for
ever
round
again
there
will
be
knowing
and
loving
and
rejoycing
more
and
more
to
all
Eternity
.
For
so
immense
will
our
Happiness
be
,
that
we
shall
need
as
well
as
desire
an
Eternity
to
enjoy
it
fully
,
and
after
millions
of
Ages
are
spent
in
the
Enjoyment
of
it
,
we
shall
still
renew
our
Fruition
with
the
same
fresh
enravishing
Pleasures
as
when
we
first
possessed
and
enjoyed
it
;
for
as
new
Pleasures
will
still
present
themselves
unto
us
,
so
when
we
have
enjoyed
them
never
so
long
we
shall
still
be
at
an
infinite
Distance
from
any
End
of
our
Enjoyment
.
So
that
our
Happiness
consisting
of
an
infinite
Variety
of
Pleasures
extended
to
an
infinite
Duration
,
we
shall
neither
be
cloyed
with
the
Repetition
of
it
,
nor
tormented
with
the
Fear
of
losing
it
.
And
now
you
see
how
vast
and
immense
the
Reward
of
our
obediential
Belief
of
our
Saviour
is
;
I
need
not
tell
you
that
't
is
a
plain
and
apparent
Instance
of
God's
great
Love
and
good
Will
to
the
World
;
For
't
is
indeed
such
a
transcendent
Instance
,
as
may
justly
astonish
the
whole
Creation
,
and
put
both
Heaven
and
Earth
into
an
Extasy
to
see
the
benevolent
Father
of
the
World
project
such
mighty
Entertainments
for
such
undeserving
Children
,
and
prepare
such
a
Heaven
of
boundless
and
endless
Pleasure
to
treat
such
a
Company
of
wretched
sinful
Worms
.
O
thou
infinite
Love
and
Goodness
!
How
can
we
sufficiently
admire
and
praise
thee
,
that
from
such
a
Depth
of
Sin
and
Misery
hast
projected
to
raise
us
to
such
an
Height
of
Glory
and
Felicity
?
But
this
will
yet
more
evidently
appear
,
if
from
the
absolute
Consideration
of
this
Reward
we
descend
to
the
comparative
;
which
was
,
2.
The
second
thing
we
proposed
to
discourse
of
,
viz.
to
shew
how
vast
this
Reward
is
in
Respect
of
the
Condition
or
Consideration
upon
which
it
is
promised
and
proposed
.
And
this
I
shall
endeavour
to
make
appear
to
you
in
these
seven
Particulars
:
-
1.
The
Condition
is
due
,
but
the
Reward
is
free
and
arbitrary
.
-
2.
The
Condition
is
no
ways
advantageous
to
God
,
but
the
Reward
is
infinitely
advantageous
to
us
.
-
3.
The
Condition
is
small
,
and
easie
to
be
performed
;
but
the
Reward
is
immense
and
boundless
.
-
4.
In
performing
the
Condition
God
operates
more
than
we
;
but
in
receiving
the
Reward
we
only
are
concerned
.
-
5.
The
Condition
is
momentary
and
temporal
,
but
the
Reward
is
eternal
.
-
6.
In
the
performance
of
the
Condition
,
there
are
great
Intermixtures
of
Pleasure
with
our
Labour
,
but
in
the
Reward
there
is
not
the
least
Intermixture
of
Misery
with
Happiness
.
-
7.
The
Condition
admits
of
Intermissions
of
Labour
,
but
in
the
Reward
there
are
no
Intermissions
of
Happiness
.
1.
The
Condition
is
due
,
but
the
Reward
is
free
and
arbitrary
.
For
God
being
our
Creator
we
ow
all
our
Powers
of
Action
to
him
;
and
from
this
absolute
Propriety
that
he
hath
in
our
Powers
,
he
derives
an
immutable
Right
to
all
the
possible
Service
we
can
render
him
;
so
that
whilst
he
enjoyns
us
nothing
but
what
is
possible
,
he
only
requires
what
is
his
Due
,
and
what
we
cannot
withold
without
a
most
injust
Invasion
of
his
Right
and
Property
.
For
he
being
the
Supreme
Proprietor
of
all
our
Powers
and
Faculties
,
must
needs
have
an
eternal
Right
to
imploy
and
exercise
them
as
he
pleases
;
because
by
so
doing
he
only
uses
his
own
Goods
to
his
own
Ends
and
Purposes
,
which
every
Proprietor
hath
an
unquestionable
Right
to
do
;
so
that
to
substract
our
Powers
from
his
Use
and
Service
,
is
to
embezzle
our
Masters
Goods
,
and
commit
dow
right
Theft
and
Robbery
.
Wherefore
,
since
in
the
Condition
of
our
Salvation
he
hath
required
nothing
of
us
but
what
is
possible
for
us
to
do
,
this
he
might
have
demanded
as
a
just
Debt
,
without
offering
us
any
Reward
for
the
Payment
of
it
;
but
that
he
should
give
us
a
Heaven
only
for
giving
him
his
Due
,
and
bestow
upon
us
for
paying
what
we
owed
him
,
infinitely
more
than
the
whole
Debt
amounts
to
,
is
an
Expression
of
Love
beyond
all
Comparison
.
When
he
might
have
justly
sent
us
into
this
Theater
to
act
what
Part
soever
he
pleased
,
have
endeared
our
Duty
to
us
by
nothing
but
its
appendent
Delights
,
and
when
we
had
done
,
remanded
us
back
into
our
Primitive
Non-entity
;
yet
that
he
should
recompense
the
bare
Discharge
of
that
Duty
we
own
him
with
the
Reward
of
such
an
immortal
Bliss
,
is
such
a
stupendous
Height
of
Goodness
,
as
not
only
puzzles
our
Conceit
,
but
out-reaches
our
Wonder
and
Admiration
.
2dly
,
The
Condition
is
no
ways
advantageous
to
God
,
but
the
Reward
is
infinitely
advantageous
to
us
;
for
he
is
so
infinitely
happy
in
the
Enjoyment
of
himself
and
his
own
Perfections
,
that
all
the
Services
of
Men
and
Angels
can
make
no
Addition
to
his
Felicity
;
which
depends
wholly
upon
the
infinite
Goodness
and
Perfection
of
his
own
Nature
,
and
is
not
derived
either
in
whole
or
in
Part
from
the
Tributes
or
Free-will
Offerings
of
his
Creatures
.
For
can
a
Man
be
profitable
unto
God
,
as
he
that
is
wise
may
be
profitable
unto
himself
?
Is
it
any
pleasure
to
the
Almighty
that
we
are
righteous
?
Or
is
it
gain
to
him
that
we
make
our
ways
perfect
,
Job
.
xxii
.
2
,
3
?
No
certainly
;
when
he
had
nothing
but
himself
to
contemplate
and
love
,
his
Happiness
was
the
same
as
it
is
now
among
all
the
Praises
and
Services
which
he
receives
from
the
World
of
Angels
and
of
Men
;
and
if
they
should
revolt
from
him
,
or
relapse
into
Non-Entity
again
,
he
would
still
remain
the
same
most
happy
Being
that
now
he
is
,
and
ever
was
.
For
all
true
Happiness
being
founded
in
Perfection
,
it
it
is
impossible
that
any
Being
that
is
infinitely
perfect
in
himself
should
become
either
more
or
less
happy
by
any
Thing
that
happens
from
without
him
.
So
that
as
to
the
Happiness
of
God
,
it
is
the
same
Thing
whether
we
obey
,
or
disobey
him
;
so
that
whatsoever
Condition
he
imposes
on
us
,
our
Performance
of
it
is
but
just
like
bringing
Wax
to
a
dying
Father
,
which
he
requires
not
to
inrich
himself
,
but
only
to
seal
away
Fortunes
to
his
Children
.
And
that
he
imposes
this
Condition
on
us
rather
than
another
,
is
not
because
it
is
most
advantageous
to
him
,
but
because
it
is
most
conducive
to
our
Welfare
and
Happiness
:
So
free
and
uninterested
is
his
Love
and
Goodness
to
us
,
that
upon
Considerations
no
ways
advantageous
to
himself
,
he
promises
infinite
Advantages
to
us
;
for
't
is
we
reap
all
the
Profit
as
well
of
the
Condition
as
of
the
Reward
appendent
to
it
,
and
he
promises
us
Heaven
upon
Terms
,
that
carry
Heaven
in
the
Performance
of
them
.
For
first
the
Condition
perfects
our
Natures
,
and
then
the
Reward
beatifies
them
;
for
there
is
nothing
in
the
Condition
of
the
Christian
Covenant
but
what
our
own
Self-love
rightly
directed
would
oblige
us
to
;
nothing
but
what
tends
to
our
good
,
and
is
highly
conducive
to
our
Perfection
and
Happiness
.
So
that
whatsoever
Advantages
accrue
either
from
the
Condition
,
or
the
Reward
annexed
to
it
,
they
all
redound
to
our selves
â–ª
So
infinitely
bountiful
is
our
blessed
Master
,
that
with
vast
Wages
he
hires
his
Servants
to
a
Work
that
is
a
noble
Reward
to
it self
;
and
courts
them
with
the
Promise
of
Heaven
to
be
kind
and
merciful
to
themselves
.
O
thou
boundless
and
bottomless
Love
!
What
Tongue
is
able
to
express
thy
Beneficence
,
that
hast
prepared
and
promised
a
Heaven
of
endless
and
ravishing
Joys
and
Pleasures
only
to
tempt
and
bribe
thy
Creatures
to
do
what
is
good
for
themselves
;
and
without
any
Prospect
of
Self-advantage
hast
obliged
us
to
be
our
own
Benefactors
by
promising
to
reward
us
for
being
so
,
with
a
most
glorious
and
blisful
Immortality
?
3dly
,
The
Condition
is
small
,
and
easie
to
be
performed
;
but
the
Reward
is
immense
and
boundless
.
For
what
doth
the
Lord
our
God
require
of
us
,
bot
only
to
act
like
Men
,
and
follow
the
Prescriptions
of
Right
Reason
?
Which
,
if
there
had
never
been
any
Law
given
to
the
World
,
nor
any
Reward
annexed
to
the
keeping
it
,
would
have
prescribed
to
us
to
live
soberly
,
righteously
,
and
godly
in
this
present
World
;
for
prescinding
from
all
Obligations
of
Law
and
Conscience
,
to
do
thus
becomes
all
reasonable
Natures
,
and
is
much
more
for
their
Interest
and
Happiness
than
the
contrary
.
And
is
this
so
hard
a
Restraint
to
be
confined
to
do
nothing
but
what
becomes
us
,
and
with-hold
from
nothing
but
counter-mining
our
own
Happiness
?
But
then
,
if
we
consider
how
our
Duty
is
sweetned
over
with
Pleasure
,
encouraged
with
the
Smiles
of
God
,
and
backt
with
the
Approbations
of
our
own
Consciences
;
with
what
gentle
Mitigations
it
is
required
,
with
what
puissant
Motives
it
is
inforced
,
and
with
what
powerful
Grace
it
is
assisted
and
promoted
;
we
must
needs
acknowledge
it
to
be
a
most
gracious
,
easie
,
and
gentle
Yoke
.
But
if
we
measure
it
by
the
Vastness
of
the
Reward
,
I
confess
it
looks
like
some
great
and
mighty
Thing
.
For
if
we
value
God's
Bounty
by
our
own
,
we
cannot
but
conclude
that
sure
he
would
never
have
made
such
vast
Preparations
for
our
Happiness
,
nor
planted
such
a
Paradise
of
Pleasures
to
entertain
us
,
but
upon
some
mighty
Condition
to
be
performed
on
our
Part.
And
indeed
had
he
imposed
the
hardest
Condition
in
the
World
,
sent
us
to
row
in
the
Gallies
,
or
dig
in
the
Mines
for
a
thousand
Years
together
;
such
a
vast
Reward
would
have
been
sufficient
to
have
rendred
it
not
only
tollerable
,
but
easie
and
delightful
.
But
that
he
should
promise
us
such
a
mighty
Recompence
as
the
Joys
of
an
everlasting
Heaven
includes
,
a
Recompence
as
large
as
our
utmost
Capacities
,
and
as
lasting
as
our
longest
Duration
;
and
this
upon
no
other
Condition
but
our
sincere
Belief
of
,
and
Obedience
to
his
Gospel
,
whose
Precepts
are
all
natural
and
easie
,
and
pregnant
with
unspeakable
Pleasure
and
Delight
;
is
such
a
Prodigy
of
Goodness
as
we
can
never
sufficiently
admire
and
adore
:
That
meerly
for
believing
a
Revelation
,
of
whose
Truth
we
have
such
convincing
Evidence
,
and
practising
suitably
to
our
Belief
,
we
should
from
wretched
mortal
Worms
,
be
advanced
to
an
equal
Pitch
of
Bliss
and
Glory
with
immortal
Angels
,
and
live
as
happily
for
ever
as
all
the
Joys
of
Heaven
can
make
us
,
is
doubtless
such
an
Instance
of
Love
and
Bounty
as
could
only
proceed
from
infinite
Goodness
.
4thly
,
In
performing
the
Condition
,
God
operates
more
than
we
;
but
in
receiving
the
Reward
we
only
are
concerned
.
For
to
our
sincere
Belief
and
Obedience
of
the
Gospel
,
it
is
plain
,
that
God
contributes
much
more
than
we
;
for
besides
that
he
is
the
Author
of
all
those
Faculties
by
which
we
do
believe
and
obey
him
,
of
all
those
Evidences
by
which
we
are
convinced
of
the
Truth
of
his
Gospel
,
and
of
all
those
Motives
by
which
we
are
animated
in
our
Obedience
to
it
;
besides
all
which
,
I
say
,
he
is
also
the
Author
of
all
that
inward
Grace
and
Assistance
by
which
our
pious
Endeavours
are
excited
and
crowned
with
a
blessed
Success
.
And
considering
how
much
all
these
Things
do
operate
upon
our
Performance
of
the
Gospel-Condition
,
it
is
not
only
true
that
without
God's
Grace
we
should
never
have
performed
it
,
but
also
that
in
our
Performance
of
it
,
that
is
the
main
and
principle
Agent
;
and
no
Man
ever
yet
became
a
hearty
Believer
and
Disciple
of
Jesus
,
but
was
much
more
beholding
to
the
Grace
of
God
,
than
to
his
own
Activity
and
Endeavour
.
And
hence
we
are
said
to
be
created
in
Christ
Jesus
unto
good
works
,
Eph.
ii
.
10
.
not
but
that
God
exacts
the
Concurrence
of
our
Endeavours
with
his
Grace
,
and
that
in
the
Performance
of
the
Gospel-condition
as
well
as
in
any
other
Affair
of
our
Lives
.
For
it
is
the
Blessing
of
the
Lord
that
makes
Men
rich
as
well
as
Good
,
and
we
may
as
well
expect
that
he
should
make
us
rich
without
Industry
,
as
good
without
Diligence
and
Endeavour
;
But
when
we
have
done
our
utmost
,
't
is
to
the
Grace
of
God
as
to
the
principal
Cause
that
all
our
good
is
to
be
attributed
.
But
yet
though
't
is
he
that
works
this
Condition
in
us
,
that
is
the
Author
and
Finisher
of
our
Faith
;
yet
the
Reward
doth
wholly
redound
to
ourselves
,
as
if
we
had
been
the
Authors
and
Finishers
of
all
;
and
though
he
hath
the
greatest
Share
in
the
Work
,
yet
he
substracts
nothing
at
all
from
the
Wages
,
but
pays
us
infinitely
more
than
the
utmost
Merit
of
the
Work
amounts
to
.
He
gives
us
Faith
,
and
then
he
crowns
his
own
Gift
with
Glory
,
and
Honour
,
and
Immortality
.
He
sows
and
cultivates
our
Nature
,
that
we
may
reap
the
Crop
and
Harvest
.
So
infinitely
liberal
is
our
blessed
Master
as
to
reward
his
Servants
for
his
own
Work
,
to
undergo
the
greatest
Part
of
their
Labour
,
and
when
't
is
done
,
to
pay
them
Ten
Thousand
Fold
for
it
.
5thly
,
The
Condition
is
momentary
and
temporal
,
but
the
Reward
is
eternal
.
It
is
but
a
little
little
while
that
the
Labour
of
our
Duty
lasts
;
for
Constancy
and
Perseverance
,
will
soon
render
it
natural
and
easie
;
and
if
it
did
not
,
yet
Death
will
quickly
put
an
end
to
all
;
and
within
these
very
few
Days
or
Years
we
shall
see
an
everlasting
Period
of
all
the
Pains
of
our
Watchfulness
,
of
all
the
Severities
of
Mortification
,
and
of
all
the
Sorrows
of
Repentance
;
but
then
the
Reward
abides
to
all
Eternity
,
and
lasts
out
to
a
never-ending
Duration
.
So
that
though
we
shall
soon
see
an
End
of
our
Work
,
yet
the
Wages
is
so
vast
that
we
shall
be
spending
on
it
for
ever
;
and
Myriads
of
Myriads
of
Ages
hence
shall
be
rejoycing
in
the
Fruits
of
our
present
Labour
and
reaping
the
blisful
Effects
of
our
Faith
and
Obedience
to
the
latest
Moment
of
Eternity
.
O
thou
liberal
Rewarder
of
Men
!
Who
can
sufficiently
admire
thy
Goodness
,
that
remuneratest
our
short
Pains
with
endless
Pleasures
,
and
exchangest
with
us
an
Eternity
of
Happiness
for
the
Labour
and
Service
of
a
Moment
?
For
when
we
are
arrived
into
that
vast
Eternity
of
Bliss
,
all
the
Pains
we
have
taken
in
our
Voyage
thither
will
hardly
bear
the
Proportion
of
a
single
Vnite
to
an
infinite
Sum
;
for
what
are
twenty
or
thirty
Years
,
but
a
moment
to
Ten
Thousand
Thousand
?
and
what
are
Ten
Thousand
Years
,
but
a
moment
to
an
endless
Eternity
?
So
that
methinks
,
when
I
consider
that
after
Ten
,
or
Twenty
,
or
Thirty
Years
Service
,
I
shall
be
allowed
an
Eternity
to
spend
in
the
most
ravishing
Joys
and
Pleasures
,
and
live
as
happily
for
ever
,
as
God
and
an
everlasting
Heaven
can
make
me
;
the
Bounties
of
my
blessed
Master
appear
in
such
a
prodigious
Bulk
to
me
,
that
I
am
even
confounded
at
the
Prospect
of
them
;
and
all
this
Time
I
have
to
spend
in
Religion
,
in
Prayer
and
Watchfulness
,
in
subduing
my
Passions
and
Appetites
,
and
contending
with
my
own
Inclinations
seems
nothing
to
me
;
but
like
a
little
Rivulet
,
is
swallowed
up
in
that
boundless
and
bottomless
Duration
,
where
it
loses
it self
,
and
is
no
more
remembred
by
me
.
6thly
,
In
the
Performance
of
the
Condition
there
are
great
Intermixtures
of
Pleasure
with
our
Labour
;
but
in
the
Reward
,
there
is
not
the
least
Intermixture
of
Misery
with
Happiness
.
That
Man
must
be
very
much
unexperienced
in
a
Christian
Life
,
who
thinks
it
a
melancholy
,
sower
,
and
rigorous
Thing
;
for
besides
that
,
it
freely
indulges
to
us
all
the
innocent
Gratifications
of
our
Senses
,
and
all
the
Refreshments
of
honest
Mirth
and
moderate
Recreation
;
it
hath
so
many
choice
and
peculiar
Pleasures
of
its
own
,
as
are
sufficient
to
endear
it
unto
all
wise
Men
,
though
it
had
no
other
Reward
to
recommend
it
:
For
all
the
Acts
and
Functions
of
it
being
most
agreeable
to
humane
Nature
,
must
needs
be
highly
grateful
to
it
.
For
what
can
be
more
agreeable
to
a
reasonable
Nature
,
than
to
adore
and
love
,
to
praise
and
confide
in
the
Fountain
of
its
Being
and
Happiness
?
And
being
so
agreeable
,
how
can
they
but
abound
with
Pleasure
and
Delight
?
What
can
be
more
suitable
to
a
sociable
Nature
than
to
be
kind
and
obliging
,
courteous
and
beneficent
to
all
we
converse
with
?
and
being
so
suitable
,
how
is
it
possible
but
it
should
be
sweet
and
delightsome
?
In
a
word
,
what
can
be
more
convenient
to
a
Nature
that
is
compounded
of
an
immortal
Spirit
and
a
mortal
Body
,
than
to
keep
the
Body
in
Subjection
to
the
Mind
,
and
Govern
its
Appetites
and
Passions
by
the
Rules
of
Reason
and
Sobriety
?
and
being
so
convenient
,
what
Content
and
Satisfaction
must
there
needs
accrue
from
it
?
For
the
Pleasure
of
every
Being
consists
in
acting
agreeably
to
its
own
Nature
;
and
therefore
since
to
act
religiously
is
so
agreeable
to
the
Nature
of
Man
,
it
is
impossible
but
it
must
be
pleasant
,
especially
considering
how
much
it
conduces
to
the
Tranquility
of
our
Minds
,
and
the
Peace
of
our
Consciences
,
and
the
Advancement
of
our
Interests
in
both
Worlds
:
All
which
being
considered
,
I
dare
boldly
affirm
,
that
if
there
were
no
other
Reward
of
a
religious
Life
,
but
only
its
own
appendent
Delights
,
yet
this
were
enough
to
recommend
it
unto
any
wise
Man
;
and
that
there
never
was
any
Man
whatsoever
that
made
a
through
Experiment
of
it
,
but
found
it
far
more
pleasant
and
agreeable
to
him
,
than
the
most
jovial
Course
of
Wickedness
and
Impiety
.
And
yet
to
this
pleasant
Life
it
is
,
that
the
good
God
doth
tempt
and
invite
us
by
the
Promise
of
a
Heaven
of
Pleasures
;
and
though
the
Life
he
wooes
us
to
hath
Joy
and
Bliss
enough
in
it
to
compensate
all
the
Toil
and
Labour
of
it
,
yet
to
oblige
us
hereunto
,
he
hath
made
it
a
most
certain
Passage
to
a
Life
of
pure
and
unmingled
Bliss
,
that
hath
not
the
least
Alloy
of
Misery
in
it
:
For
from
that
most
blissful
Region
all
Pain
and
Sorrow
,
Trouble
and
Vexation
,
are
banished
for
evermore
.
There
are
no
Winter-Frosts
of
Grief
to
nip
or
blast
its
everlasting
Spring
of
Joy
;
no
Clouds
to
darken
or
overcast
its
Light
;
but
we
shall
know
without
Mistake
,
love
without
Jealousie
,
obey
without
Reluctancy
,
praise
without
Complaint
or
Murmuring
,
and
rejoice
for
ever
without
Sighing
or
Disturbance
.
Lord
!
what
amazing
Bounty
is
this
,
that
thou
shouldst
crown
the
most
pleasant
Life
upon
Earth
with
a
most
pure
and
unmingled
Life
of
Pleasures
in
Heaven
,
and
make
one
Paradise
the
Reward
of
another
?
How
deeply
art
thou
concerned
in
our
Welfare
,
that
to
oblige
us
to
live
happily
here
,
hast
prepared
a
Heaven
of
pure
and
endless
Happiness
to
entertain
us
hereafter
?
7thly
and
lastly
,
The
Condition
admits
of
Intermissions
of
Labour
;
but
in
the
Reward
there
are
no
Intermissions
of
Happiness
.
The
Performance
of
the
Condition
doth
not
so
wholly
take
up
our
Lives
,
as
to
admit
of
no
Interruptions
;
for
besides
that
it
not
only
permits
,
but
requires
us
to
mind
our
secular
Business
and
Affairs
;
and
is
so
far
from
interfering
with
the
Work
of
our
Callings
,
that
it
promotes
and
furthers
it
;
it
doth
not
so
wholly
ingross
our
Time
,
as
not
to
allow
us
a
sufficient
Season
for
our
Rest
and
Recreation
;
so
that
we
may
perform
all
that
it
includes
or
requires
,
without
breaking
of
a
Nights
Rest
,
or
abridging
our selves
a
Meals
Meat
,
or
retrenching
from
our
Mirth
and
Diversions
,
any
further
than
Reason
and
Sobriety
requires
;
and
consequently
abstracted
from
the
Work
of
our
Callings
;
which
though
it
be
included
in
this
Condition
,
yet
even
our
temporal
Interest
obliges
us
to
follow
,
't
is
by
so
much
the
smallest
Portion
of
our
Lives
which
we
are
obliged
to
spend
in
the
Exercise
of
our
Religion
.
And
if
we
would
make
but
moderate
Retrenchments
from
that
Time
we
spend
either
in
doing
nothing
,
or
nothing
to
the
Purpose
;
and
together
with
that
reprieve
those
precious
Moments
we
squander
away
in
serving
and
pampering
of
our
Lusts
;
we
might
serve
God
faithfully
every
Day
,
and
yet
have
as
much
Time
remaining
to
do
our
Business
,
and
enjoy
our
Pleasures
as
now
:
We
might
every
Morning
say
our
Prayers
,
renew
our
Resolutions
,
and
arm
our selves
with
Considerations
against
the
Temptations
of
the
Day
;
and
every
Night
review
the
Actions
of
the
Day
,
confess
and
lament
the
Defects
of
them
,
and
recommend
our selves
to
God's
Grace
and
Protection
for
the
future
;
and
when
all
this
is
done
,
have
as
much
Time
as
ever
we
had
before
to
mind
our
Affairs
,
and
divert
our selves
.
Nay
,
so
far
would
this
be
from
any
ways
hindring
our
Business
or
Diversion
,
that
the
sweet
Sense
of
having
done
our
Duty
,
would
make
us
much
more
chearful
in
the
one
,
and
give
us
a
far
sweeter
Relish
of
the
other
.
So
far
is
Religion
from
inslaving
us
to
an
uninterrupted
Toil
and
Labour
,
that
it
doth
not
only
allow
us
all
the
Intermissions
that
our
secular
Business
,
Reflection
,
and
Pleasure
requires
;
but
also
sweetens
them
to
us
,
and
renders
them
much
more
grateful
.
But
as
for
the
Reward
which
Religion
draws
after
it
,
that
excludes
all
Intermissions
of
Happiness
.
For
in
that
most
blissful
State
our
Life
will
be
all
but
one
continued
Act
of
Joy
,
and
to
eternal
Ages
there
shall
not
be
one
Moment
wherein
we
shall
either
be
sensible
of
Pain
,
or
insensible
of
Pleasure
and
Happiness
.
For
as
our
Happiness
will
always
abound
with
fresh
Pleasures
,
so
our
Faculties
will
never
be
cloyed
with
the
Enjoyment
of
them
;
for
those
Pleasures
being
pure
,
rational
,
and
spiritual
,
will
be
so
far
from
spending
and
weakning
our
Powers
,
that
they
will
every
Moment
strengthen
and
improve
them
.
So
that
whereas
our
Pleasures
here
consisting
in
a
vehement
Motion
,
are
very
transient
,
and
quickly
slip
away
,
and
we
must
rest
a
while
before
we
can
renew
them
,
and
begin
the
Motion
again
;
those
heavenly
Pleasures
are
such
as
will
indeed
most
vehemently
affect
and
move
,
but
never
weary
the
Faculties
of
the
Enjoyer
.
For
still
the
more
we
know
the
more
we
shall
love
;
and
the
more
we
love
,
the
more
we
shall
rejoice
;
and
the
more
we
rejoice
,
the
more
we
shall
know
and
love
:
And
so
in
this
sweet
but
endless
Circle
,
we
shall
move
round
for
ever
without
Weariness
,
and
be
so
far
from
spending
our
Vigour
,
that
every
Moment
of
Eternity
we
shall
improve
it
by
Exercise
and
Motion
.
So
that
as
our
Happiness
will
always
abound
with
new
Pleasures
without
any
Discontinuance
or
Intermission
,
so
our
Faculties
will
always
renew
their
Strength
and
Vigour
by
Enjoyment
.
And
as
there
will
be
no
Pause
between
one
Joy
and
another
,
but
they
will
come
so
thick
upon
us
for
ever
,
that
the
Follower
will
always
tread
on
the
Foregoers
Heels
;
so
one
will
still
make
Room
for
another
,
and
those
that
are
present
will
inlarge
our
Capacity
to
receive
all
those
that
are
immediately
to
follow
.
And
thus
shall
we
spend
an
Eternity
without
the
least
Intermission
of
Joy
and
Pleasure
;
for
we
shall
always
know
,
and
always
love
,
and
always
praise
the
Author
of
our
Happiness
;
and
always
have
a
fresh
Sense
of
his
Goodness
soothing
and
ravishing
our
Hearts
,
and
filling
them
with
ineffable
Joys
,
without
any
Ceasing
or
Interruption
.
O
blessed
God!
what
an
amazing
Demonstration
is
this
of
thy
Love
and
Goodness
to
thy
Creatures
,
that
for
a
Work
in
which
there
are
so
many
Pauses
and
daily
Intermissions
of
Labour
,
thou
shouldst
crown
us
with
a
Reward
,
that
to
all
Eternity
is
one
continued
Scene
of
Happiness
without
the
least
Gap
or
Interruption
?
So
that
whether
you
consider
this
Reward
absolutely
,
and
in
its
self
,
or
comparatively
with
the
Condition
whereunto
it
is
annexed
,
you
see
it
is
a
most
glorious
Instance
of
God's
unspeakable
Goodness
towards
us
:
And
now
I
shall
conclude
this
Argument
with
a
few
practical
Inferences
from
the
whole
.
I.
I
infer
how
much
Reason
we
have
to
be
contented
and
satisfied
under
all
the
present
Afflictions
of
this
Life
.
For
shall
we
receive
so
much
good
at
the
Hands
of
God
as
Everlasting
Life
implies
,
and
not
be
contented
to
receive
some
Evil
,
when
our
good
Father
hath
provided
for
us
a
Crown
of
endless
Bliss
and
Glory
hereafter
?
With
what
Conscience
or
Modesty
can
we
complain
of
those
little
paternal
Castigations
he
inflicts
on
us
here
?
especially
considering
that
the
great
Design
of
all
his
present
Severities
is
to
prepare
and
discipline
us
for
that
heavenly
State
;
that
by
all
these
dismal
Providences
he
is
only
training
us
up
for
a
Crown
;
fitting
,
instructing
and
disposing
us
to
reign
with
him
in
Glory
for
ever
?
Can
any
Thing
be
unwelcom
to
us
that
is
in
Order
to
so
blessed
an
End
?
Can
any
Physick
be
nauseous
or
distastful
that
is
prescribed
to
recover
us
into
such
an
happy
Immortality
?
No
doubtless
;
every
Thing
that
leads
Heaven-wards
,
though
never
so
grievous
,
is
a
Blessing
,
and
all
those
kind
Severities
that
tend
to
our
eternal
Welfare
,
are
Favours
for
which
we
are
bound
to
praise
and
adore
the
Goodness
of
Heaven
for
ever
.
When
therefore
we
find
our selves
inclined
to
complain
under
our
present
Pressures
and
Afflictions
,
let
us
lift
up
our
Eyes
to
yonder
blessed
Regions
,
and
consider
the
Joys
and
Pleasures
,
the
Crowns
and
Triumphs
that
do
there
await
us
;
and
how
necessary
these
bitter
Trials
are
to
prepare
us
for
,
and
wast
us
to
them
:
And
if
this
doth
not
stop
our
Mouths
,
and
silence
our
Complaints
for
ever
;
nay
,
if
it
doth
not
cause
us
to
rejoice
in
our
Tribulations
,
and
to
thank
God
for
them
on
our
bendid
Knees
;
if
it
doth
not
make
us
chearfully
submit
and
say
,
Vre
,
Seca
,
Vulnera
,
Lord
!
cut
,
or
wound
,
or
burn
me
;
if
thou
seest
fit
,
strip
me
of
all
my
dearest
Comforts
;
handle
me
as
severely
as
thou
pleasest
,
so
I
have
my
Fruit
unto
Holiness
,
and
my
end
everlasting
Life
;
we
are
infinitely
foolish
and
ungrateful
.
For
't
is
but
a
little
while
e're
all
these
Storms
will
clear
up
into
an
everlasting
Calm
;
e're
all
these
dismal
Clouds
will
vanish
,
and
an
everlasting
Day
break
forth
upon
us
,
whose
Brightness
shall
never
be
obscured
with
the
least
Spot
or
Relique
of
Darkness
.
And
when
that
blessed
Time
comes
,
Lord
!
how
trifling
and
inconsiderable
will
all
our
present
Griefs
appear
?
With
what
Contempt
shall
we
reflect
upon
our
present
Cowardise
and
meanness
of
Spirit
,
that
would
not
bear
without
Murmuring
with
a
few
Inconveniences
on
the
Road
to
such
an
immortal
Heaven
of
Pleasure
?
Wherefore
if
our
Voyage
be
not
so
pleasant
as
we
would
have
it
,
yet
let
us
remember
't
is
not
long
;
we
have
but
a
short
Days
Sail
to
an
Eternity
of
Happiness
;
and
when
once
we
are
landed
on
that
blessed
Shore
,
with
what
ravishing
Content
and
Satisfaction
shall
we
look
back
on
the
rough
and
boisterous
Seas
we
have
past
,
and
for
ever
bless
the
Storms
and
Winds
that
drave
us
to
that
happy
Port
!
Then
will
the
Remembrance
of
these
light
Afflictions
serve
only
as
a
Toil
and
Anti-mask
to
our
Happiness
,
to
set
off
its
Joys
,
and
render
them
more
sweet
and
ravishing
.
Let
us
therefore
comfort
our selves
with
these
Things
;
and
when
at
any
Time
our
Spirits
are
sinking
under
any
worldly
Trouble
or
Affliction
,
consider
that
while
we
have
a
Heaven
to
hope
for
,
we
can
never
be
miserable
;
for
so
long
as
we
are
guarded
with
this
mighty
Hope
,
our
Mind
will
be
impregnable
against
all
foreign
Events
,
and
maugre
all
Afflictions
from
without
,
its
Serenity
will
shine
as
undisturbedly
as
the
Lights
of
Pharos
in
the
midst
of
Storms
and
Tempests
.
II.
Hence
I
infer
,
what
a
vast
deal
of
Reason
we
have
to
slight
and
contemn
this
World
.
For
it
is
plain
,
that
we
are
born
to
infinitely
greater
Hopes
than
any
this
World
can
propose
to
us
,
even
to
the
Hopes
of
everlasting
Life
:
And
being
so
,
methinks
our
Ambition
should
soar
as
high
as
our
Hopes
,
and
disdain
such
low
and
ignoble
Quarries
,
as
the
Pleasures
,
and
Profits
,
and
Honours
of
this
Life
.
Certainly
Sirs
,
we
mistake
the
Scene
of
our
Eternity
,
or
imagine
that
it
is
removed
from
Heaven
to
Earth
;
and
so
we
are
to
enjoy
our
everlasting
Life
below
;
or
else
we
are
most
strangely
besotted
,
who
when
we
are
born
to
live
for
ever
above
in
the
most
ravishing
Glory
and
Happiness
,
can
suffer
our selves
to
doat
upon
this
World
,
and
to
be
so
strangely
bewitched
as
we
are
by
its
deluding
Vanities
.
O!
could
we
but
stand
a
while
in
the
Mid-way
between
Heaven
and
Earth
,
and
at
one
Prospect
see
the
Glories
of
both
,
how
faint
and
dim
would
all
the
Splendors
of
this
World
appear
to
us
in
Comparison
with
those
above
?
How
would
they
sneak
and
disappear
in
the
Presence
of
that
eternal
Brightness
,
and
be
forced
to
shroud
their
vanquished
Glories
,
as
Stars
do
when
the
Sun
appears
?
And
whilst
we
interchangably
turned
our
Eyes
from
one
to
t'other
,
with
what
Shame
and
Confusion
should
we
reflect
upon
the
wretched
groveling
Temper
of
our
own
Minds
?
what
poor
mean-spirited
Creatures
we
are
to
satisfy
our selves
with
the
impertinent
Trifles
of
this
World
,
when
we
have
all
the
Joys
of
an
everlasting
Heaven
before
us
,
and
may
,
if
we
please
,
after
a
few
Moments
Obedience
be
admitted
into
them
,
and
enjoy
them
for
evermore
?
Ah!
foolish
Creatures
that
we
are
,
thus
to
prefer
a
far
Countrey
,
where
we
live
on
nothing
but
Husks
,
before
an
everlasting
Festivity
,
that
is
celebrated
in
our
Father's
House
!
where
the
meanest
Creature
hath
Bread
enough
,
and
to
spare
:
To
chuse
Nebuchadnezzar's
Fate
,
and
leave
Crowns
and
Scepters
,
and
live
among
the
salvage
Herds
of
the
Wilderness
!
Could
the
blessed
Saints
above
divert
so
much
from
their
more
happy
Employments
,
as
to
look
down
a
little
from
their
Thrones
of
Glory
,
and
see
how
busy
poor
Mortals
are
in
scrambling
for
this
wretched
Pelf
,
which
within
a
few
Moments
they
must
leave
for
ever
;
how
they
jostle
,
and
rencounter
,
defeat
,
defraud
,
and
undermine
one
another
;
what
a
most
ridiculous
Spectacle
would
it
appear
to
them
?
with
what
Scorn
would
they
look
on
it
;
or
rather
,
with
what
Pity
,
to
see
a
Company
of
heaven-born
Souls
,
capable
of
,
and
designed
for
the
same
Glory
and
Happiness
with
themselves
,
groveling
like
Swine
in
Dirt
and
Mire
;
one
priding
it self
in
a
gay
Suit
,
a
nother
hugging
a
Bag
of
glistering
Earth
,
a
third
stewing
and
dissolving
it self
in
Luxury
and
Voluptuousness
,
and
all
imployed
at
that
poor
,
and
mean
,
and
miserable
Rate
,
as
might
justly
make
these
blessed
Spirits
ashamed
to
own
their
Kindred
and
Alliance
?
To
tell
you
truly
and
seriously
my
Thoughts
,
I
cannot
imagine
,
but
if
when
we
are
thus
extravagantly
concerned
about
the
pitiful
Trifles
of
this
World
,
the
blessed
Spirits
do
see
and
converse
with
us
,
it
is
a
much
more
ludicrous
and
ridiculous
Sight
in
their
Eyes
,
to
see
us
thus
sillily
concerned
and
imployed
,
than
it
would
be
in
us
to
see
a
Company
of
Boys
with
mighty
Zeal
and
Concern
wrangling
and
crying
,
striving
and
scrambling
for
a
Bag
of
Cherry-stones
.
Wherefore
in
the
Name
of
God
,
Sirs
,
let
us
not
expose
our selves
any
longer
to
the
just
Derision
of
all
the
World
,
by
our
excessive
Dotage
upon
the
trifling
Vanities
of
this
Life
;
but
let
us
seriously
consider
that
we
are
all
concerned
in
Matters
of
much
higher
Importance
,
even
in
the
unspeakable
Felicity
of
an
everlasting
Life
.
3dly
.
Hence
I
infer
how
unreasonable
it
is
for
good
Men
to
be
afraid
of
Dying
,
since
just
on
t'other
side
the
Grave
you
see
there
is
a
State
of
endless
Bliss
and
Happiness
prepared
to
receive
and
entertain
them
;
so
that
to
them
Death
is
but
a
dark
Entry
out
of
a
Wilderness
of
Sorrow
into
a
Paradise
of
eternal
Pleasure
.
And
therefore
if
it
be
an
unreasonable
Thing
for
sick
Men
to
dread
their
Recovery
,
for
Slaves
to
tremble
at
their
Jubilee
,
or
for
Prisoners
to
quake
at
the
News
of
a
Goal-delivery
;
how
much
more
unreasonable
is
it
for
good
Men
to
be
afraid
of
Death
,
which
is
but
a
momentary
Passage
from
Sickness
,
Labour
,
and
Confinement
to
eternal
Health
,
and
Rest
,
and
Liberty
?
For
God's
sake
consider
,
Sirs
,
what
is
there
in
this
World
that
you
have
Reason
to
be
fond
of
,
what
in
the
other
that
you
need
be
afraid
of
?
Suppose
that
now
your
Souls
were
on
the
Wing
mounting
upwards
to
the
celestial
Abodes
,
and
that
at
some
convenient
Stand
between
Heaven
and
Earth
,
from
whence
you
might
take
a
Prospect
of
both
,
you
were
now
making
a
Pause
to
survey
and
compare
them
with
one
another
;
that
having
viewed
over
all
the
Glories
above
,
and
tasted
the
beatifical
Joys
,
and
heard
the
ravishing
Melodies
of
Angels
,
you
were
now
looking
down
again
with
your
Minds
filled
with
these
glorious
Ideas
,
upon
this
miserable
World
,
and
that
all
in
a
View
you
beheld
the
vast
Numbers
of
Men
and
Women
that
at
this
Time
are
fainting
for
Want
of
Bread
,
of
young
Men
that
are
hewn
down
by
the
Sword
of
War
,
of
Orphans
that
are
weeping
over
their
Fathers
Graves
,
of
Mariners
that
are
shrieking
in
a
Storm
,
because
their
Keel
dashes
against
a
Rock
,
or
bulges
under
them
;
of
People
that
are
groaning
upon
Sick-Beds
,
or
racked
with
Agonies
of
Conscience
;
that
are
weeping
with
Want
,
mad
with
Oppression
,
or
desperate
by
too
quick
a
Sense
of
a
constant
Infelicity
:
Would
you
not
,
do
you
think
,
upon
such
a
Review
of
both
States
be
infinitely
glad
that
you
are
gone
from
hence
,
that
you
are
out
of
the
Noise
and
Participation
of
so
many
Evils
and
Calamities
?
Would
not
the
sight
of
the
Glories
above
and
the
Miseries
beneath
you
make
you
a
Thousand
Times
more
fearful
of
returning
hither
than
ever
you
were
of
going
hence
?
Yes
doubtless
it
would
.
Why
then
should
not
our
Sense
of
the
Misery
here
,
and
our
Belief
of
the
Happiness
there
,
produce
the
same
Effect
in
us
,
make
us
willing
to
remove
our
Quarters
,
and
exchange
this
Wilderness
for
that
Canaan
?
'T
is
true
indeed
,
the
Passage
from
one
to
t'other
is
commonly
very
painful
and
grievous
;
but
what
of
that
?
In
other
Cases
we
are
willing
enough
to
endure
a
present
Pain
in
order
to
a
future
Ease
;
and
if
a
few
mortal
Pangs
will
work
a
perfect
Cure
on
me
,
and
recover
me
into
everlasting
Bliss
and
Life
,
methinks
the
Hope
of
this
blessed
Effect
should
be
sufficient
to
sweeten
and
indear
that
Agony
,
and
render
it
easy
and
desirable
.
But
alass
!
To
die
is
to
leave
all
our
Acquaintance
,
to
bid
adieu
to
our
dearest
Friends
and
Relations
,
to
pass
into
an
unknown
State
,
to
converse
with
Strangers
whose
Laws
and
Customs
we
are
not
acquainted
with
;
why
now
all
that
looks
sad
in
this
is
a
very
great
mistake
;
for
I
verily
hope
that
I
have
more
Friends
and
Acquaintance
and
Relatives
in
Heaven
than
I
shall
leave
behind
me
here
on
Earth
,
and
if
so
,
I
do
but
go
from
worse
Friends
to
better
;
for
one
Friend
there
is
worth
a
Thousand
here
in
Respect
of
all
those
endearing
Accomplishments
that
render
a
Friend
a
Jewel
.
But
if
I
die
a
good
Man
I
shall
carry
into
Eternity
with
me
the
Genius
and
Temper
of
a
glorified
Spirit
,
and
that
will
recommend
me
to
the
Society
of
Heaven
,
and
render
the
Spirits
of
those
just
Men
,
whose
Names
I
never
heard
of
,
as
dear
Friends
to
me
in
an
Instant
as
if
they
had
been
my
ancient
Cronies
and
Acquaintance
.
But
why
should
I
grieve
at
parting
with
my
Friends
below
,
when
I
shall
go
to
the
best
Friend
I
have
in
all
the
World
;
to
God
my
Father
,
to
Jesus
my
Redeemer
,
and
to
the
Holy
Ghost
my
constant
Comforter
and
Assistant
.
And
what
though
the
State
and
the
Laws
and
Customs
of
it
be
in
a
great
Measure
unknown
to
me
?
Yet
what
I
know
is
infinitely
desirable
,
from
whence
I
may
reasonably
infer
that
what
I
know
not
is
so
too
;
and
if
I
have
but
the
Temper
of
Heaven
,
I
am
sure
I
shall
easily
comply
with
the
heavenly
Laws
and
Customs
of
it
.
So
that
in
the
whole
,
I
cannont
imagine
why
any
good
Man
that
seriously
believes
the
Doctrine
of
a
blessed
Immortality
,
and
hath
a
just
well-grounded
Hope
of
being
made
Partaker
of
it
at
the
Expiration
of
this
mortal
Life
,
should
be
so
loath
to
leave
this
wretched
World
,
and
expire
into
that
blessed
Eternity
.
I
do
not
deny
,
but
the
Circumstances
of
our
Affairs
in
this
Life
are
many
times
such
as
may
justly
excuse
even
a
good
Mans
Willingness
to
die
;
some
great
Opportunities
of
doing
Good
may
present
themselves
,
and
invite
him
to
stay
a
little
longer
;
or
his
having
begun
his
Repentance
late
,
or
not
having
made
a
competent
Provision
for
his
Family
may
for
a
Time
justify
his
Unwillingness
to
depart
;
and
render
it
both
excusable
and
reasonable
.
But
unless
it
be
in
these
excepted
Cases
,
methinks
I
can
hardly
reconcile
our
Hopes
of
Happiness
with
our
Fear
of
Death
.
For
when
I
am
verily
persuaded
that
Death
is
only
a
narrow
Stream
running
between
Time
and
Eternity
,
and
I
see
my
God
and
my
Saviour
with
Crowns
of
Glory
in
their
Hands
beckoning
to
me
from
the
farther
Shoar
,
and
calling
to
me
to
come
over
and
receive
those
happy
Recompences
of
my
Industry
and
Labour
,
that
I
like
a
naked
timorous
Boy
should
stand
shivering
on
this
Bank
of
Time
,
as
if
I
were
afraid
to
dip
my
Foot
in
that
cold
Stream
of
Fate
,
which
as
soon
as
I
am
in
I
am
past
,
and
in
the
Twinkling
of
an
Eye
will
land
me
on
eternal
Bliss
,
is
such
an
extravagant
Inconsistency
,
as
(
if
I
did
not
feel
it
in
me
)
I
should
never
believe
I
could
be
guilty
of
.
4thly
.
And
lastly
,
Hence
I
infer
what
a
vast
deal
of
Reason
we
have
to
be
diligent
and
industrious
in
Religion
,
since
God
hath
proposed
such
a
vast
Reward
to
us
to
encourage
and
animate
our
Industry
.
How
can
we
account
any
Work
hard
,
of
which
Heaven
is
the
Wages
?
How
can
we
faint
in
our
Christian
Race
when
we
see
the
Crown
of
Glory
hanging
over
the
Goal
?
Methinks
this
should
be
enough
to
infuse
Life
and
Spirit
into
the
most
crest-fallen
Souls
,
to
make
Cripples
run
,
and
to
convert
the
most
sneaking
Coward
into
a
bold
and
magnanimous
Hero
.
For
how
much
Pains
do
we
ordinarily
take
upon
far
less
Hopes
?
in
Hope
of
a
little
transitory
Wealth
which
we
know
we
shall
enjoy
but
a
few
years
,
and
then
part
with
for
ever
,
we
thrust
our selves
into
a
perpetual
Croud
and
Tumult
of
Business
,
where
with
vast
Concern
and
Thoughtfulness
,
with
eager
and
passionate
Prosecutions
,
with
endless
Brauls
and
Contentions
,
with
jostling
and
rencountring
one
another
,
we
toil
and
weary
our selves
,
and
make
our
Lives
a
constant
Drudgery
:
And
shall
we
flag
when
Heaven
is
the
Object
of
our
Prosecutions
,
who
are
so
active
in
the
Pursuit
of
Trifles
?
Whensoever
therefore
we
find
our
Endeavours
in
Religion
begin
to
jade
and
droop
,
let
us
lift
up
our
Eyes
to
the
Crown
of
Glory
,
and
if
we
are
capable
of
being
moved
by
Objects
of
the
greatest
Value
,
that
must
infuse
new
Vigour
into
us
,
and
make
us
all
Life
and
Spirit
,
and
Wing
.
For
what
though
my
Way
lies
up
the
Hill
,
and
leads
me
along
through
Thorns
and
Precipices
;
so
that
I
am
fain
to
sweat
at
every
Step
;
and
every
Ascent
is
a
Toil
to
me
:
Yet
when
I
am
up
,
I
am
sure
to
be
entertained
with
such
pleasant
Gales
and
glorious
Prospects
,
as
will
fully
recompence
all
my
Toil
in
climbing
thither
.
There
with
an
over-joyed
Heart
I
shall
sit
down
and
bless
my
Labours
:
Blessed
be
you
my
bitter
Agonies
and
sharp
Conflicts
,
my
importunate
Prayers
,
and
well-spent
Tears
;
for
now
I
am
fully
repaid
for
you
all
,
and
do
reap
ten
thousand
Times
more
Joys
from
you
than
ever
I
endured
Pains
.
For
what
are
the
Pains
of
a
Moment
to
the
Pleasures
of
an
Eternity
?
Wherefore
hold
out
my
Faith
and
Patience
yet
a
little
longer
,
and
your
Work
will
soon
be
at
an
end
;
and
after
a
few
laborious
Week-days
,
you
shall
keep
an
everlasting
Sabbath
.
What
though
my
Voyage
lie
through
a
stormy
Sea
,
yet
't
is
to
the
Indies
of
Happiness
;
and
a
few
Leagues
farther
lies
the
blessed
Port
,
where
I
shall
be
crowned
as
soon
as
I
am
landed
.
Go
on
therefore
,
O
my
Soul
,
with
thy
utmost
Courage
and
Alacrity
;
for
let
the
Winds
bluster
,
and
the
Waves
swell
never
so
much
,
yet
thou
canst
not
miscarry
,
unless
thou
wilt
.
Thou
art
not
like
other
Passengers
left
to
the
Mercy
of
Wind
and
Weather
,
but
thy
Fate
is
in
thy
own
Hands
;
and
if
thou
wilt
but
have
thy
Fruit
unto
Holiness
,
thy
End
shall
be
everlasting
Life
.
1
Epist.
JOHN
IV.
19
.
We
love
him
,
because
he
first
loved
us
.
I
Have
shewed
you
in
the
former
Discourses
how
indispensably
necessary
it
is
that
we
should
love
God
in
Order
to
our
being
truly
religious
;
and
proved
to
you
at
large
,
that
of
all
Principles
of
Religion
whatsoever
this
is
the
most
operative
and
effectual
.
And
then
to
excite
this
heavenly
Affection
in
you
,
I
have
shewn
you
that
the
Goodness
of
God
is
the
principal
Motive
that
engages
our
Love
to
him
.
And
now
that
I
may
more
largely
explain
the
Nature
and
Measures
of
this
Love
as
it
is
our
Duty
,
and
engage
you
to
it
by
this
grand
Motive
of
the
divine
Goodness
,
I
have
made
choice
of
this
Text
,
We
love
him
,
because
he
first
loved
us
.
The
Greek
Word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
may
as
well
be
rendered
subjunctively
,
to
signify
what
we
ought
to
do
,
as
indicatively
for
what
we
already
do
;
and
indeed
it
seems
more
suitable
to
the
Context
to
render
it
we
should
,
or
ought
to
love
him
,
than
we
love
him
.
For
in
the
former
Verses
the
Apostle
earnestly
presses
Christians
to
love
one
another
upon
the
Consideration
of
God's
great
love
to
them
;
and
then
considering
how
naturally
their
Love
to
one
another
,
would
follow
upon
their
mutual
Love
to
God
,
he
concludes
,
that
the
most
effectual
Course
to
oblige
them
to
love
one
another
,
was
to
excite
them
to
the
Love
of
God
upon
the
Consideration
of
his
great
Love
to
them
.
For
saith
he
,
Vers.
20.
If
a
Man
say
,
I
love
God
,
and
hateth
his
Brother
,
he
is
a
liar
;
because
Light
it self
is
not
more
inseparable
to
the
Sun
than
Brotherly-Love
is
to
the
Love
of
God
:
So
that
unless
we
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
should
love
him
,
as
we
shall
evacuate
the
Necessity
of
the
Apostles
Counsel
,
so
we
shall
disturb
the
Order
and
Method
of
his
Argument
.
For
if
we
render
it
Indicatively
,
We
love
him
,
it
will
thence
necessarily
follow
that
we
shall
also
love
one
another
,
and
so
there
would
be
no
Need
of
the
Apostles
Counsel
,
and
then
the
Words
will
be
wholly
impertinent
to
the
Argument
;
which
,
as
I
have
shewed
,
is
to
excite
us
to
the
Love
of
God
,
and
thereby
to
engage
us
to
love
one
another
;
but
what
need
he
excite
us
to
do
that
which
he
himself
confesses
we
did
already
?
If
therefore
we
render
the
Word
subjunctively
,
as
it
seems
most
reasonable
we
should
,
this
will
be
the
Sense
of
the
Text
,
We
are
bound
in
duty
to
love
God
,
because
he
first
loved
us
;
according
to
which
Sense
here
is
,
-
First
,
a
Duty
,
We
ought
to
love
God
.
-
Secondly
,
a
Reason
of
it
,
because
he
first
loved
us
.
I.
I
begin
with
the
Duty
,
We
ought
to
love
him
.
In
handling
of
which
I
shall
do
these
two
Things
.
1.
Shew
you
what
it
is
to
love
God
.
2.
In
what
Degrees
and
Measures
we
are
bound
to
love
him
.
And
in
explaining
what
this
Love
of
God
is
I
shall
shew
you
,
-
First
,
Wherein
the
Being
and
Essence
of
it
consists
.
-
Secondly
,
What
are
its
essential
Chararacters
and
Properties
.
1.
Wherein
the
Being
and
Essence
of
our
Love
of
God
consists
?
To
which
I
answer
in
general
,
that
this
Love
of
God
consists
in
a
rational
,
fixed
,
affecting
Delight
and
Complacency
in
the
divine
Goodness
and
Perfections
.
But
that
we
may
the
better
understand
the
Nature
of
this
heavenly
Virtue
,
and
more
exactly
distinguish
it
from
those
wretched
Counterfeits
that
commonly
usurp
its
Name
,
and
are
too
to
often
mistaken
for
it
,
it
will
be
necessary
to
explain
the
several
Terms
whereof
its
Definition
is
composed
.
-
1.
Therefore
I
say
't
is
a
Delight
and
Complacency
.
-
2.
It
is
a
rational
one
.
-
3.
A
fixed
.
-
4.
An
affecting
one
.
-
5.
'T
is
terminated
on
the
divine
Goodness
and
Perfections
.
1.
The
Love
of
God
consists
in
Delight
and
Complacency
.
And
indeed
this
is
the
proper
Act
of
Love
,
as
it
is
distinguished
from
all
other
Passions
.
For
we
find
by
experience
,
that
the
first
Act
of
our
Minds
upon
the
Apprehension
of
a
lovely
Object
,
is
Delight
and
Complacency
in
the
View
or
Contemplation
of
it
;
and
when
any
amiable
Object
presents
it self
to
our
Sense
,
or
to
our
Minds
,
or
Fancies
,
it
causes
our
Thoughts
to
pause
and
stay
themselves
a
while
upon
it
till
we
have
viewed
it
round
about
,
and
drawn
its
Picture
in
our
Minds
,
and
when
we
have
done
,
the
very
first
Expression
of
our
Love
to
it
,
is
to
be
well
pleased
with
the
Contemplation
of
it
;
and
while
we
review
it
over
and
over
,
to
be
sweetly
ravished
and
delighted
with
the
charming
Prospect
of
its
Beauty
.
And
from
this
prime
and
essential
Act
of
Love
arises
all
those
consequent
Affections
of
Hope
,
Benevolence
,
and
Desire
of
Fruition
:
For
the
reason
why
we
wish
well
to
,
hope
for
,
or
desire
to
enjoy
any
Object
,
is
because
we
are
well-pleased
with
it
,
and
do
find
a
sweet
Content
and
Satisfaction
in
that
Picture
or
Idea
of
it
which
we
have
drawn
upon
our
own
Minds
.
So
that
the
very
Essence
of
Love
,
you
see
,
consists
in
a
Well-pleasedness
arising
from
the
apprehended
Goodness
and
Congruity
of
the
Thing
beloved
;
and
't
is
meerly
by
Accident
that
there
is
any
other
Emotion
intermingled
with
this
grateful
Affection
.
For
if
it
were
not
for
the
Want
of
what
we
love
,
if
there
were
no
Distance
between
us
and
the
Objects
of
our
Affection
,
our
Love
would
be
all
but
one
pure
continued
Act
of
Complacency
and
Delight
;
for
if
all
our
Needs
were
fully
satisfied
,
we
should
love
without
either
Desire
or
Hope
,
both
which
imply
Want
and
Absence
from
the
Objects
of
our
Love
;
which
is
a
plain
Evidence
,
that
Complacency
is
the
very
Essence
of
Love
,
since
there
may
be
Love
without
Hope
,
or
Desire
,
or
any
other
Passion
mingled
with
it
;
but
without
Complacency
there
can
be
none
.
'T
is
true
,
the
Degrees
of
Love's
Complacencies
are
much
greater
in
the
Fruition
of
its
Objects
,
than
they
are
in
the
Pursuit
of
them
,
but
still
't
is
of
the
same
Kind
;
for
't
is
the
Delight
we
take
in
an
Object
that
makes
us
desire
to
enjoy
it
;
but
in
the
Enjoyment
our
Desire
expires
into
an
higher
Degree
of
Delight
and
Satisfaction
.
For
Desire
and
Delight
are
only
the
Wings
and
Arms
of
Love
,
those
for
Pursuits
,
and
these
for
Embraces
;
but
't
is
the
Arms
that
give
the
Wings
both
Motion
and
Rest
,
the
Delight
we
take
in
the
Objects
of
our
Love
,
that
both
inflames
and
quenches
our
Desire
.
So
that
though
in
this
indigent
State
Hope
and
Desire
are
inseparable
to
our
Love
,
yet
that
is
by
Accident
;
but
as
for
its
Essence
and
Definition
it
wholly
consists
of
Delight
and
Complacency
.
And
therefore
if
our
Love
of
God
hath
the
common
Notion
of
Love
in
it
,
as
questionless
it
hath
,
it
must
necessarily
consist
in
our
being
well-pleased
and
delighted
in
the
Beauty
,
and
Goodness
,
and
Perfection
of
his
Nature
.
And
accordingly
we
find
in
Scripture
that
our
Love
to
God
and
God's
Love
to
us
is
expressed
by
delighting
in
one
another
;
so
Prov.
iii.
12
.
For
whom
the
Lord
loveth
,
he
correcteth
,
even
as
a
Father
the
Son
in
whom
he
delighteth
,
i.
e.
whom
he
loves
.
So
also
our
Love
to
God
is
expressed
by
delighting
in
him
,
Psal.
xxxvii
.
4
.
Delight
thy self
also
in
the
Lord
;
and
he
shall
give
thee
the
desires
of
thine
Heart
.
2
ly
.
The
Love
of
God
is
a
rational
Delight
and
Complacency
in
him
;
by
which
it
is
distinguished
from
those
sensible
Emotions
of
bodily
Passion
which
many
times
are
nothing
else
put
the
natural
Effects
of
an
over-heated
Fancy
.
For
I
make
no
doubt
but
a
Man
may
be
wrapt
even
into
an
Extasy
of
sensible
Delight
and
Complacency
in
God
;
that
is
,
upon
an
amiable
Representation
of
God
,
his
Spirits
may
be
made
to
flow
in
a
sweet
and
placid
Torrent
to
his
Heart
,
and
by
their
nimble
Motions
about
it
to
sooth
and
tickle
it
into
a
most
sensible
Pleasure
,
till
it
opens
and
dilates
its
Orifices
,
and
the
grateful
Flood
breaks
in
and
drowns
it
in
Delight
and
Ravishment
.
And
yet
in
all
this
mighty
Storm
and
Commotion
of
Passion
there
may
not
be
the
least
Spark
of
sincere
Love
to
God
;
For
all
this
not
only
may
be
,
but
many
times
is
nothing
else
but
the
mere
Mechanism
and
Natural
Effect
of
a
warm
and
vigorous
Fancy
,
which
being
flushed
with
such
brisk
and
active
Spirits
as
are
most
apt
to
be
figured
into
amorous
Phantasms
and
Ideas
,
can
with
these
without
any
Assistance
from
Reason
raise
great
Commotions
of
Joy
in
the
Heart
;
especially
where
the
Temper
is
soft
,
and
the
Passions
easie
to
be
wrought
upon
.
And
of
the
Truth
of
this
the
Histories
of
the
Devotos
of
all
Religions
will
furnish
us
with
sufficient
Experiments
.
For
even
among
the
Turkish
and
Heathen
Saints
there
are
as
notorious
Instances
of
these
sweet
Incomes
and
Manifestations
,
as
among
our
own
;
and
the
same
sensitive
Complacencies
which
ours
too
often
mistake
for
the
Sealings
and
Witness
of
the
Spirit
,
they
frequently
experience
in
their
Communion
with
Mahomet
,
Bacchus
,
and
Apollo
.
So
that
to
conclude
that
we
love
God
from
those
corporeal
Passions
,
is
very
unsafe
and
dangerous
;
and
we
may
almost
as
certainly
judge
of
the
Hunger
of
our
Souls
after
Righteousness
by
the
Hunger
of
our
Bodies
after
Bread
,
as
of
the
Love
of
our
Souls
to
God
by
our
bodily
Ravishments
and
Passions
.
For
bodily
Passion
differs
according
to
the
Temper
of
the
Body
;
some
Tempers
are
so
soft
and
impressive
,
that
the
most
frivolous
Fancy
will
affect
them
;
others
so
hard
and
sturdy
,
that
the
greatest
Reason
will
hardly
move
them
;
and
consequently
Persons
of
this
Temper
,
though
they
should
love
God
much
more
than
the
other
,
and
have
a
much
higher
Esteem
of
,
and
more
rational
Complacency
in
his
divine
Perfections
;
yet
will
have
much
less
of
corporeal
Passion
intermingled
with
it
.
I
do
not
deny
,
but
even
this
sensitive
Passion
,
when
prudently
managed
,
may
be
of
great
Advantage
to
a
rational
Love
;
for
the
Passions
being
soft
and
easie
,
and
apt
to
follow
the
Motions
of
the
Soul
,
do
naturally
intend
and
quicken
them
,
and
render
them
more
vigorous
and
active
;
and
we
have
very
much
Cause
to
bless
God
even
for
that
sensitive
Joy
and
Complacency
which
accompanies
our
Love
to
him
,
since
this
,
I
doubt
not
,
is
many
times
excited
by
his
own
blessed
Spirit
,
to
quicken
and
invigorate
our
rational
Affection
,
and
render
it
more
active
and
vivacious
.
But
that
which
I
aim
at
is
only
this
,
if
possible
to
beat
Men
off
from
measuring
the
Strength
or
Weakness
,
the
Truth
or
Falshood
of
their
Love
to
God
by
any
corporeal
Passion
whatsoever
;
since
Men
may
,
we
see
,
and
many
times
have
a
vehement
Passion
without
any
Reason
,
and
all
those
Ticklings
and
Ravishments
of
Heart
which
too
many
Men
mistake
for
the
Love
of
God
,
are
very
often
nothing
else
but
the
necessary
Effects
of
a
chafed
and
overheated
Fancy
.
But
that
which
is
really
the
Love
of
God
is
always
founded
in
a
rational
Conviction
of
the
Beauty
and
Goodness
of
his
Nature
,
and
proceeds
from
an
high
Esteem
and
profound
Veneration
of
his
Perfections
.
For
no
Man
loves
God
,
but
can
give
very
good
Reason
why
he
loves
him
;
he
is
not
moved
to
it
by
a
Musical
Tone
,
or
a
gaudy
Metaphor
,
or
an
unaccountable
Impulse
of
Fancy
;
but
by
the
real
Charms
and
Attractions
of
the
divine
Goodness
and
Perfections
,
which
darting
through
his
Mind
,
like
the
Sun-beams
through
a
Burning-glass
,
have
kindled
his
Affections
,
and
made
him
love
with
infinite
Reason
;
so
that
't
is
his
Vnderstanding
that
inamours
his
Will
,
and
that
which
makes
him
a
Lover
of
God
is
the
deep
Sense
of
his
Reason
,
how
much
he
deserves
to
be
beloved
.
He
hath
seriously
considered
how
lovely
God
is
in
himself
,
how
kind
and
loving
unto
all
his
Creation
,
and
what
particular
Obligation
God
hath
laid
upon
him
to
return
him
Love
for
Love
;
and
this
gives
Fire
to
his
Love
,
and
affects
his
Will
with
Delight
and
Complacency
;
and
though
perhaps
he
may
not
feel
those
passionate
Soothings
and
Expansions
of
Heart
which
sensitive
Joy
is
wont
to
produce
,
yet
he
finds
himself
highly
pleased
with
God
,
and
his
Will
acquiesces
in
the
Thought
of
his
Goodness
and
Perfections
with
a
Calm
and
even
Complacency
:
And
thus
his
Will
is
inflamed
with
the
purest
Light
of
his
Understanding
,
and
his
Love
is
nothing
else
but
the
warm
Reflection
of
his
Reason
.
Thus
Psal.
cxvi
.
1
.
I
love
the
Lord
,
saith
David
,
and
then
he
goes
on
to
enumerate
the
vast
and
important
Reasons
why
he
loved
him
;
because
he
hath
inclined
his
Ear
,
&c.
And
in
the
1
Cor.
viii
.
3
.
If
any
Man
love
God
,
the
same
,
i.
e.
God
,
is
known
of
him
;
intimating
that
all
true
Love
of
God
is
founded
in
the
Knowledge
of
him
.
3dly
,
The
Love
of
God
is
a
fixed
as
well
as
rational
Complacency
in
him
,
by
which
I
distinguish
this
heavenly
Affection
from
those
short
and
transitory
Fits
of
Love
,
that
like
Flashes
of
Lightning
come
and
go
,
appear
and
vanish
in
a
Moment
.
For
thus
upon
some
affecting
Providence
,
or
passionate
Representation
of
the
Divine
Goodness
,
it
is
very
ordinary
for
Men
to
be
chafed
into
an
amorous
Fit
,
and
touched
with
very
tender
Resentments
of
the
Loveliness
and
Love
of
God
;
so
that
at
present
they
seem
to
be
in
Raptures
of
Affection
,
and
,
with
the
Spouse
in
the
Canticles
,
to
be
wondrous
sick
of
Love
;
but
alas
!
It
commonly
proves
but
a
sudden
Qualm
,
that
after
a
Pang
or
two
goes
over
,
and
so
they
are
well
again
immediately
;
for
upon
their
next
Encounter
with
Temptation
,
or
Intermixture
with
secular
Affairs
,
their
hot
Love
begins
to
languish
,
and
quickly
dies
into
a
cold
Indifferency
;
and
notwithstanding
all
the
Reasons
and
Obligations
that
they
have
to
the
contrary
,
their
fickle
Hearts
unwind
again
,
and
by
Degrees
decline
and
sink
into
their
old
habitual
Aversation
to
God
and
Goodness
;
which
is
a
plain
Evidence
that
that
which
at
first
lookt
like
the
Love
of
God
in
them
,
was
only
a
sudden
Blush
of
Passion
,
and
not
the
true
Complexion
of
their
Souls
.
For
when
once
a
Man
is
brought
to
love
God
upon
Principles
of
Reason
and
Consideration
,
't
is
much
more
difficult
to
extinguish
this
,
than
any
Virtue
whatsoever
;
because
of
all
the
Virtues
of
Religion
this
is
founded
in
the
greatest
Reason
,
and
accompanied
with
the
strongest
Pleasure
.
For
Love
it self
consisting
in
Delight
and
Complacency
,
where
the
Object
of
it
is
an
infinite
Good
,
there
is
not
only
infinite
Reason
to
Love
,
but
infinite
Occasion
of
Pleasure
and
Complacency
.
When
therefore
our
Love
of
God
is
back'd
with
so
much
Reason
,
and
sweetned
with
so
much
Pleasure
,
how
is
it
possible
we
should
extinguish
it
without
doing
the
greatest
Violence
to
our selves
?
For
I
am
verily
persuaded
,
that
one
of
the
hardest
moral
Changes
that
can
be
made
upon
a
rational
Creature
,
is
from
a
Lover
to
become
an
Enemy
to
God
;
for
wheresoever
this
heavenly
Affection
is
,
it
sweetens
and
endears
it self
by
its
own
appendent
Pleasures
,
which
are
in
themselves
a
sufficient
Counter-charm
against
all
Temptations
to
the
contrary
.
So
that
when
once
it
is
kindled
in
the
Soul
,
like
a
subtil
Flame
't
will
by
Degrees
insinuate
farther
and
farther
,
till
it
hath
eaten
into
the
Center
of
the
Soul
,
and
turned
it
all
into
its
own
Substance
.
Wherefore
this
we
may
certainly
conclude
upon
,
that
he
who
can
suddenly
or
easily
entertain
an
Aversation
to
God
and
Goodness
,
did
never
truly
Love
;
for
Love
,
saith
the
Wise
Man
,
is
strong
as
Death
,
and
many
Waters
cannot
quench
it
,
Cant.
viii
.
6
,
7.
Wheresoever
it
lights
it
clings
,
and
can
never
be
torn
away
again
without
violent
Spasms
and
Convulsions
.
So
that
whatsoever
Passion
we
may
have
for
God
,
we
can
never
conclude
it
to
be
hearty
Love
till
it
fixes
and
settles
in
our
Souls
;
till
our
Wills
are
habitually
pleased
with
God
,
and
do
entertain
the
Thoughts
of
his
Love
and
Loveliness
,
with
a
constant
Complacency
and
Delight
;
and
then
we
may
venture
to
call
it
Love
,
and
to
rejoyce
in
the
Nativity
of
this
heavenly
Flame
within
us
.
4thly
,
'T
is
an
affecting
Delight
and
Complacency
in
God
;
by
which
I
distinguish
it
from
a
mere
Liking
and
naked
Approbation
.
For
God
is
a
Being
so
infinitely
amiable
and
benevolent
,
that
't
is
impossible
almost
for
any
reasonable
Creature
to
know
him
,
and
not
like
,
and
approve
of
him
.
But
though
in
all
Approbation
there
is
some
Degree
of
Complacency
,
yet
there
is
no
Doubt
but
a
Man
may
approve
of
what
he
doth
not
Love
,
and
there
is
no
Doubt
but
there
are
many
Men
that
do
approve
of
God
as
the
most
glorious
and
excellent
of
Beings
,
and
the
most
worthy
of
Love
and
Veneration
,
who
yet
have
not
one
Spark
of
real
Love
towards
him
.
For
thus
St.
Paul
,
we
find
,
when
he
was
a
Jew
in
Religion
,
approved
of
the
Law
as
holy
,
and
just
,
and
good
,
Rom.
vii
.
12
.
and
that
in
this
Approbation
of
his
there
was
some
Degree
of
Complacency
and
Delight
,
for
saith
he
,
I
delight
in
the
Law
of
God
according
to
the
inward
Man
,
Vers.
22.
but
all
this
while
he
was
very
far
from
having
any
real
Love
and
Affection
for
it
;
for
in
the
next
Verse
he
tells
us
,
that
he
had
a
Law
in
his
Members
warring
against
the
Law
of
his
Mind
;
that
is
,
he
had
an
inward
Repugnancy
and
Aversation
against
this
excellent
Law
,
which
his
Reason
did
approve
of
as
holy
and
just
and
good
;
and
no
Degree
of
true
Love
could
consist
with
such
an
Aversation
.
And
there
is
no
doubt
but
most
Men
who
have
right
Conceptions
of
God
,
do
in
their
Mind
and
Reason
as
much
approve
of
,
and
delight
in
the
Perfection
of
his
Nature
,
as
St.
Paul
did
in
the
Perfection
of
his
Law
;
and
yet
their
Wills
are
as
repugnant
and
averse
to
the
Holiness
and
Purity
of
the
one
,
as
St.
Pauls
then
was
to
the
Justice
and
Goodness
of
the
other
.
Wherefore
to
constitute
us
true
Lovers
of
God
,
it
is
necessary
that
our
Approbation
of
,
and
Delight
and
Complacency
in
him
should
be
such
as
doth
powerfully
affect
our
Wills
and
reconcile
them
to
the
Nature
of
God
.
For
whilst
our
Wills
are
averse
to
that
immaculate
Purity
and
Goodness
which
is
so
inseparable
to
his
Nature
,
it
is
impossible
we
should
heartily
love
him
;
and
though
in
our
Minds
we
may
approve
of
him
as
a
most
glorious
and
excellent
Being
,
yet
in
our
Hearts
we
shall
still
retain
a
secret
Antipathy
against
him
.
And
I
doubt
not
but
the
Devils
themselves
do
so
far
approve
of
God
,
as
to
acknowledge
him
altogether
amiable
and
lovely
;
for
if
they
do
not
,
I
am
sure
they
are
very
shallow
Spectators
;
but
yet
we
see
this
Approbation
of
theirs
accompanied
with
an
inveterate
Rancour
and
Enmity
against
him
.
And
till
our
Wills
are
so
affected
by
our
Reason
as
to
consent
and
eccho
to
its
Approbations
,
to
take
Complacency
in
that
divine
Purity
which
our
Reason
acknowledges
to
be
the
Crown
and
Ornament
of
God
;
whilst
we
reverence
him
in
our
Minds
,
we
hate
and
despise
him
in
our
Affections
.
So
that
he
only
is
a
Lover
of
God
,
whose
Will
is
reconciled
to
true
Goodness
.
5thly
.
And
lastly
,
This
Love
must
be
terminated
on
the
proper
Goodness
and
Perfections
of
God
;
and
hereby
I
distinguish
it
from
that
Love
which
we
too
commonly
terminate
upon
a
God
of
our
own
making
.
For
it
is
very
ordinary
with
Men
to
set
up
Idols
and
false
Representations
of
God
in
their
Minds
,
and
then
fall
down
and
worship
them
:
And
it
is
no
great
Wonder
if
they
are
extreamly
fond
of
these
Idol-Divinities
of
their
own
making
,
since
commonly
they
are
nothing
else
but
the
Pictures
and
Images
of
themselves
.
Thou
thoughtst
,
saith
God
to
those
profligate
Persons
,
that
I
was
such
a
one
as
thy self
,
Psal.
l.
21
.
Men
have
always
been
prone
to
cast
all
their
Ideas
of
God
in
the
Mould
of
their
own
Tempers
,
and
to
fashion
the
Divinity
whom
they
Worship
,
according
to
the
Model
of
their
own
Inclinations
.
Thus
Men
of
ungovernable
and
imperious
Tempers
are
apt
to
represent
God
in
their
own
Likeness
,
a
Being
that
governs
himself
and
others
by
a
meer
blind
omnipotent
Self-will
,
that
wills
Things
merely
because
he
wills
them
,
and
is
no
way
concerned
to
regulate
his
own
Motions
by
any
antecedent
Rules
of
Justice
,
Wisdom
,
or
Goodness
.
So
also
Men
of
wrathful
and
revengeful
Tempers
are
apt
to
look
upon
God
as
a
froward
,
furious
,
and
implacable
Being
,
that
is
to
be
pleased
or
displeased
with
Trifles
,
that
frowns
or
smiles
as
the
Humour
takes
him
;
that
when
the
froward
Fit
is
upon
him
Breaths
nothing
but
Revenge
and
Fury
,
and
whose
Love
and
Hatred
is
fickle
and
mutable
,
and
never
constant
to
the
same
Reasons
.
And
to
name
no
more
,
thus
Men
of
fond
and
indulgent
Natures
are
apt
to
represent
God
to
themselves
as
one
that
dotes
invincibly
on
those
who
have
once
the
Luck
to
be
his
Favourites
,
and
in
Christ
,
at
least
will
hug
their
very
Deformities
,
and
connive
at
their
greatest
Treasons
and
Rebellions
.
And
since
these
false
Representations
that
Men
make
of
God
are
nothing
but
the
Reflections
of
their
own
Images
,
in
loving
him
they
only
love
themselves
;
and
't
is
no
wonder
that
they
are
more
devoutly
affected
towards
such
an
imaginary
Divinity
than
towards
the
true
God
himself
clothed
with
his
own
Attributes
,
and
circled
about
with
his
own
Rays
of
unstained
and
immaculate
Glory
;
since
the
former
is
nothing
but
their
own
Shadow
,
which
Narcissus-like
they
gaze
upon
and
fall
in
love
with
.
But
whatsoever
Love
we
may
bestow
upon
these
false
Representations
it
is
not
terminated
upon
God
,
but
on
the
Spectres
and
Images
of
our
Fancies
,
which
have
nothing
of
God
about
them
but
the
Name
.
Wherefore
to
constitute
our
Love
truly
divine
,
it
is
necessary
that
it
should
respect
God
as
he
is
in
himself
,
and
not
as
he
seems
to
be
in
these
disfigured
Idols
of
our
own
Fancies
.
We
must
blot
out
of
our
Minds
all
these
false
Conceptions
,
which
like
the
Aethiopian
Idols
,
are
nothing
but
our
own
Resemblance
,
and
portrait
him
in
all
those
fair
Ideas
wherein
he
hath
represented
himself
unto
us
;
and
when
we
have
righted
him
in
our
own
Opinions
,
and
formed
such
Notions
of
him
as
are
agreeable
to
his
native
Perfections
,
then
we
must
love
him
for
what
we
see
in
him
,
even
for
the
Mercy
and
Goodness
,
the
Righteousness
and
Purity
of
his
Nature
.
For
unless
we
love
these
his
moral
Perfections
,
which
are
indeed
the
only
Objects
of
Love
in
him
,
all
our
kind
Pretences
are
base
Flatteries
,
and
in
stead
of
him
we
only
Love
a
Mock-God
of
our
own
making
.
And
thus
I
have
shewed
you
at
large
wherein
the
Essence
of
this
heavenly
Virtue
,
our
Love
of
God
consists
.
But
because
Things
are
better
understood
by
their
essential
Characters
and
Properties
than
by
their
naked
Essences
,
and
we
may
much
more
easily
discern
whether
we
truly
love
God
or
no
by
the
former
than
by
the
latter
,
2.
I
proceed
in
the
next
Place
to
shew
you
what
are
the
essential
Properties
and
Characters
of
our
Love
of
God
:
And
these
are
to
be
fetched
from
the
Nature
of
Love
in
general
,
the
Properties
whereof
when
it
is
determined
on
a
Person
,
are
chiefly
these
four
:
-
1.
Benevolence
to
the
Person
beloved
.
-
2.
Desire
of
enjoying
him
.
-
3.
Imitation
of
his
Perfections
.
-
4.
Conformity
to
his
Will.
1.
Benevolence
is
an
essential
Property
of
our
Love
of
God
;
by
which
I
do
not
mean
wishing
of
any
additional
Good
or
Happiness
to
God
which
yet
he
wants
;
for
that
is
Extravagance
,
to
wish
that
a
Being
who
is
infinitely
happy
should
be
more
happy
than
he
is
;
since
his
Happiness
would
not
be
infinite
if
it
could
admit
of
Addition
or
Increase
.
By
our
Benevolence
to
God
therefore
I
only
mean
our
hearty
Desire
that
he
may
be
pleased
by
our selves
and
others
;
that
all
his
Creation
may
conspire
to
serve
and
glorify
him
in
that
Method
which
he
hath
prescribed
;
and
that
his
Will
may
be
done
upon
Earth
,
as
it
is
in
Heaven
.
And
this
must
necessarily
be
the
hearty
Wish
of
every
sincere
Lover
of
God
;
and
when
he
sees
himself
defeated
of
his
Wish
by
the
wicked
Lives
and
Manners
of
Men
;
when
he
considers
how
God
is
offended
every
Day
,
how
his
Authority
is
affronted
,
his
Laws
trampled
on
,
his
Name
vilified
and
blasphemed
by
bold
and
insolent
Sinners
,
he
cannot
forbear
grieving
at
it
,
to
see
him
his
Soul
loves
,
loaded
with
so
many
Indignities
and
Dishonours
.
For
thus
did
David
,
that
great
Lover
of
God
;
Rivers
of
tears
run
down
mine
Eyes
,
because
Men
keep
not
thy
Law
,
Psal.
cxix
.
136
.
So
that
what
the
brave
Portia
said
to
her
dear
Brutus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
can
every
Lover
of
God
say
;
Lord
!
Thou
knowest
that
I
sympathize
in
all
thy
Pleasures
and
Displeasures
;
when
thou
art
pleased
,
I
rejoyce
;
and
when
thou
art
offended
,
I
am
grieved
.
2
ly
.
Another
Property
of
divine
Love
is
an
earnest
Desire
of
enjoying
God
.
For
so
when
we
love
a
Friend
,
we
desire
to
enjoy
as
much
of
him
as
we
are
able
;
that
is
,
we
would
fain
be
more
intimately
acquainted
with
him
,
we
would
love
him
more
,
and
be
more
beloved
by
him
,
and
resemble
him
in
all
those
amiable
Qualities
for
which
we
love
and
admire
him
.
And
thus
if
we
have
chosen
God
for
our
Friend
,
we
shall
still
be
breathing
after
a
more
intimate
Fruition
of
him
;
our
Thoughts
will
be
often
imployed
in
the
Contemplation
of
his
Beauty
and
Glory
;
and
our
Minds
will
be
perpetually
longing
after
a
clearer
Knowledge
of
,
and
more
intimate
Acquaintance
with
him
.
We
shall
never
think
we
love
him
sufficiently
;
and
never
think
we
can
do
enough
to
endear
our selves
to
his
Favour
;
but
shall
always
feel
in
our selves
both
Want
of
Love
to
him
,
and
Want
of
Desert
to
be
beloved
by
him
.
We
shall
incessantly
covet
more
and
more
to
resemble
him
in
those
adorable
Perfections
for
which
we
love
him
;
that
so
if
it
were
possible
,
he
might
have
the
same
Reason
to
love
us
,
as
we
have
to
love
him
.
We
shall
earnestly
hunger
and
thirst
after
Righteousness
,
and
vehemently
wish
that
all
those
amiable
Characters
of
Purity
and
Justice
,
Mercy
and
Goodness
,
for
which
we
do
admire
and
love
him
,
were
more
fairly
imprinted
on
our
own
Natures
;
that
so
by
partaking
of
these
Perfections
,
we
may
grow
more
and
more
god-like
,
till
we
are
arrived
to
a
most
perfect
Resemblance
and
Conformity
of
Natures
with
him
.
Thus
to
enjoy
God
must
needs
be
the
Desire
of
every
true
and
hearty
Lover
of
him
.
And
indeed
this
is
the
only
Enjoyment
we
are
capable
of
;
for
we
cannot
enjoy
God's
Essence
,
because
we
cannot
possess
it
,
it
being
neither
communicated
nor
communicable
;
and
therefore
all
that
our
Enjoyment
of
him
can
include
,
is
to
know
and
love
,
and
be
beloved
by
him
,
and
to
resemble
him
in
those
charming
Beauties
of
Purity
and
Goodness
which
render
him
so
infinitely
lovely
;
and
it
is
essential
to
every
faithful
Lover
of
him
thus
to
desire
to
enjoy
him
.
3
ly
.
Imitation
of
his
Perfections
is
another
essential
Property
of
Love
to
him
:
and
this
is
necessarily
consequent
to
the
former
;
for
if
we
love
God
,
it
is
either
for
the
good
he
doth
us
,
or
for
the
Beauty
and
Loveliness
of
his
Nature
.
If
we
love
him
for
the
good
he
doth
us
,
we
must
needs
be
sensible
that
it
is
a
lovely
Thing
to
do
good
,
and
this
must
strangely
incline
us
to
imitate
him
in
doing
all
the
good
we
are
able
.
If
we
love
him
for
the
Beauty
and
Excellency
of
his
Nature
,
we
cannot
but
desire
to
be
like
him
;
because
whatsoever
we
esteem
lovely
in
another
,
we
desire
to
partake
of
out
of
love
to
our selves
;
and
if
we
desire
to
partake
of
what
is
lovely
in
another
,
that
must
needs
engage
us
to
imitate
him
,
since
we
have
no
other
Way
to
partake
of
anothers
Excellencies
but
only
by
a
constant
Imitation
of
them
.
So
that
't
is
impossible
we
should
love
God
for
the
Beauty
and
Perfection
of
his
Nature
,
and
not
hearily
desire
to
partake
of
it
;
and
't
is
impossible
we
should
heartily
desire
to
partake
of
it
,
and
not
endeavour
to
transcribe
it
by
a
constant
and
vigorous
Imitation
.
So
that
whatsoever
good
Reason
we
love
God
for
,
it
must
necessarily
terminate
in
our
Imitation
of
those
amiable
Actions
or
Perfections
for
which
we
love
him
;
and
therefor
any
Man
to
pretend
to
love
God
while
he
acts
contrary
to
the
Reasons
for
which
he
loves
him
,
is
plainly
to
contradict
himself
,
and
baffle
his
own
Pretensions
.
For
to
say
that
I
love
God
for
doing
good
,
or
for
being
just
,
holy
,
and
benevolent
,
while
I
take
no
Care
to
do
good
my self
,
but
take
Pleasure
in
Impurity
,
Injustice
,
or
Vncharitableness
,
is
to
say
that
I
love
him
for
those
Things
which
I
plainly
declare
I
do
not
love
.
If
therefore
we
heartily
love
God
as
we
pretend
to
do
,
it
will
be
visible
in
our
Imitation
of
him
;
for
unless
we
endeavour
to
be
pure
as
he
is
pure
,
and
holy
as
he
is
holy
,
and
just
and
merciful
as
he
is
just
and
merciful
;
all
our
Pretensions
of
Love
to
him
are
Cheats
and
fulsom
Hypocrisy
.
4thly
,
and
lastly
.
Complyance
with
the
Will
of
God
is
another
essential
Character
and
Property
of
our
Love
to
him
.
For
if
we
sincerely
love
a
Person
,
we
must
needs
desire
to
please
him
,
that
so
thereby
we
may
endear
our selves
to
him
;
and
if
we
really
desire
to
please
him
,
to
be
sure
we
shall
readily
comply
with
his
Will
in
whatsoever
is
just
and
reasonable
.
And
hence
the
Scripture
makes
our
Obedience
to
the
Will
of
God
essential
to
our
Love
of
him
;
For
this
,
saith
St.
John
,
is
the
love
of
God
,
that
we
keep
his
Commandments
,
1
Joh.
v.
3
.
and
this
is
love
,
that
we
walk
after
his
Commandments
,
2
Epist.
vi
.
If
ye
love
me
,
saith
our
Saviour
,
keep
my
Commandments
,
Joh.
xiv
.
15
.
that
is
,
give
me
this
Token
that
ye
love
me
;
for
without
this
I
can
never
believe
that
you
have
any
real
Kindness
for
me
whatsoever
Pretensions
you
may
make
;
for
so
Vers.
23.
he
adds
If
any
Man
love
me
,
he
will
keep
my
Commandments
,
intimating
that
between
our
Love
of
,
and
Obedience
to
him
,
there
is
a
necessary
and
inseparable
Connection
.
So
that
we
may
as
soon
be
Men
without
Risibility
,
as
Lovers
of
God
without
sincere
Submission
to
his
Will.
For
Lovers
have
one
Will
and
one
Soul
;
they
conspire
in
the
same
Designs
,
and
drive
at
the
same
Interests
;
their
Affections
are
perfect
Vnizons
,
and
do
in
the
same
Likes
and
Dislikes
resound
and
eccho
to
one
another
;
and
so
far
as
they
love
,
there
is
such
a
perfect
Agreement
between
them
that
they
seem
mutually
to
lend
and
borrow
Wills
and
Souls
with
one
another
.
And
so
if
we
love
God
,
there
will
be
a
sweet
Harmony
between
our
Wills
and
his
,
at
least
so
far
as
we
love
him
;
for
if
we
love
him
,
we
shall
love
to
please
him
,
by
complying
in
all
Things
with
his
heavenly
Will
,
and
rejoyce
that
we
are
able
to
do
any
thing
that
we
are
sure
will
be
acceptable
in
his
Eyes
,
and
certainly
endear
us
to
his
most
tender
Affection
.
Whilst
therefore
we
live
in
wilful
Disobedience
and
Opposition
to
his
heavenly
Will
,
all
our
Pretences
of
Love
to
him
are
rank
Dissimulations
,
and
like
the
Kisses
of
Judas
are
only
Prefaces
to
our
succeeding
Treasons
and
Rebellions
.
And
thus
you
see
wherein
the
Essence
of
our
Love
to
God
consists
,
and
what
are
its
essential
Properties
;
by
a
serious
Review
of
which
you
may
easily
conclude
whether
in
reality
you
are
Lovers
of
God
or
no.
2.
I
now
proceed
to
the
next
Enquiry
,
namely
what
Measures
and
Degrees
of
this
Love
are
Matter
of
indispensable
Duty
to
us
.
For
answer
to
which
we
must
consider
,
that
this
as
well
as
all
the
other
Virtues
of
Christianity
are
required
of
us
by
a
twofold
Law
;
the
first
is
the
Law
of
Perfection
,
the
second
is
the
Law
of
Sincerity
;
both
of
which
it
will
be
necessary
for
us
to
explain
before
we
can
exactly
determine
what
Degrees
and
Measures
of
Love
to
God
are
Matter
of
indispensable
Duty
.
1.
First
therefore
there
is
the
Law
of
Perfection
,
which
requires
the
utmost
Degrees
of
every
Christian
Virtue
that
in
the
several
States
and
Periods
of
our
Lives
we
are
capable
of
attaining
.
For
thus
we
are
enjoyned
,
not
only
to
do
,
but
to
abound
in
the
work
of
the
Lord
;
not
only
to
have
Grace
,
but
to
grow
in
it
;
to
perfect
holiness
in
the
fear
of
God
,
and
be
perfect
as
our
Father
in
Heaven
is
perfect
.
And
indeed
the
Nature
of
God
is
the
only
Standard
of
that
Perfection
whereunto
we
must
aspire
,
and
we
are
still
bound
to
be
growing
on
till
we
are
infinitely
holy
;
which
,
because
our
finite
Natures
can
never
arrive
to
in
any
Period
of
Duration
,
therefore
I
doubt
not
but
it
will
be
our
Duty
to
be
growing
on
eternally
.
So
that
this
Law
having
prescribed
no
Limits
to
the
Degrees
of
our
Growth
in
Virtue
,
hath
thereby
cut
out
work
enough
to
imploy
our
Faculties
for
ever
.
Not
that
we
are
Sinners
against
this
Law
so
long
as
we
are
short
or
defective
of
the
utmost
Degree
of
Perfection
;
for
it
requires
of
us
no
more
than
what
is
within
our
present
Possibility
,
and
our
Possibility
encreases
together
with
our
Improvements
.
When
we
have
but
one
Degree
of
Virtue
,
it
is
no
Sin
against
the
Law
of
Perfection
that
we
do
not
immediately
leap
to
six
or
seven
;
because
it
is
not
in
our
Power
,
and
no
Law
can
oblige
a
Man
to
that
which
is
impossible
;
but
when
we
have
acquired
one
Degree
we
have
Power
to
acquire
a
second
,
and
when
we
have
acquired
that
,
we
have
Power
to
acquire
a
third
;
and
so
on
ad
infinitum
;
and
consequently
our
Obligation
to
be
more
and
more
perfect
,
increases
according
to
the
Improvement
of
our
Power
.
A
Babe
in
Christ
,
or
Beginner
in
Religion
hath
not
the
Strength
and
Power
of
a
Man
,
that
is
,
of
one
that
hath
made
a
considerable
Progress
;
and
consequently
he
is
not
immediately
obliged
by
this
Law
to
the
same
Degree
of
Growth
and
Perfection
;
but
whatsoever
Degree
is
within
his
Power
in
the
different
Periods
of
his
Growth
and
Progress
,
that
he
is
actually
and
immediately
obliged
to
,
and
while
he
continues
defective
in
it
he
sins
against
the
Law
of
Perfection
.
So
that
in
short
,
this
Law
requires
us
to
be
in
all
Respects
as
good
in
the
several
Stages
of
our
Christian
Progress
as
at
present
't
is
possible
for
us
to
be
;
and
so
far
as
we
fall
short
of
any
Attainment
that
is
within
our
Power
,
we
are
guilty
of
violating
its
righteous
Obligation
.
'T
is
true
,
this
Law
doth
not
oblige
us
under
the
Pain
of
eternal
Damnation
;
and
indeed
if
it
did
,
no
Flesh
could
be
saved
,
since
there
never
was
any
mere
Man
but
might
have
possibly
been
better
than
he
was
,
had
he
been
so
diligent
as
to
improve
himself
to
the
utmost
Degree
of
his
Power
.
The
proper
Sanction
therefore
of
this
Law
is
this
,
that
we
should
actually
do
all
the
good
,
and
acquire
all
the
Degrees
of
Virtue
that
are
at
present
within
our
Power
,
under
the
Pain
of
losing
some
Degree
of
Happiness
in
the
other
World
,
which
otherwise
we
should
have
attained
;
which
is
no
more
than
what
naturally
follows
upon
all
sinful
Defects
.
For
every
sinful
Defect
is
a
Privation
of
some
Degree
of
Goodness
,
and
Goodness
is
so
essential
to
Happiness
,
that
there
cannot
be
a
Privation
of
the
one
without
a
Diminution
of
the
other
.
But
besides
those
Defects
of
Happiness
that
are
naturally
consequent
to
our
Defects
of
Virtue
,
the
Scripture
plainly
assures
us
that
God
himself
will
substract
from
our
Reward
hereafter
in
Proportion
to
our
moral
Defects
and
Nonimprovements
in
this
Life
;
for
he
which
soweth
sparingly
,
saith
the
Apostle
,
shall
reap
sparingly
:
And
he
which
soweth
bountifully
,
shall
reap
also
bountifully
,
2
Cor.
ix
.
6
.
And
Luke
xix
.
our
Saviour
by
way
of
a
Parable
doth
expressly
teach
us
,
that
our
Reward
shall
be
apportioned
to
the
Degrees
of
our
Improvement
;
for
there
he
represents
himself
as
a
Master
coming
to
take
Account
of
his
Servants
,
among
whom
he
had
intrusted
a
Stock
of
Ten
Pounds
,
giving
every
one
of
them
an
equal
Share
;
the
first
by
an
extraordinary
Diligence
had
improved
his
Pound
into
Ten
,
and
he
is
rewarded
accordingly
with
the
Government
of
ten
Cities
,
Vers.
16
,
17.
The
other
had
been
faithful
,
though
not
altogether
so
diligent
,
and
by
his
one
Pound
had
gained
five
,
and
proportionably
is
made
Lord
of
five
Cities
,
Vers.
18
,
19.
By
which
he
plainly
declares
that
so
much
as
we
come
short
of
the
utmost
Improvement
in
Virtue
,
so
much
will
he
substract
from
the
utmost
Degree
of
our
Reward
.
So
that
in
short
the
Sense
of
the
Law
of
Perfection
is
this
,
as
thou
wouldst
not
incur
the
Forfeiture
of
some
Degrees
of
thy
Happiness
in
the
other
Life
,
be
sure
to
imploy
thy
utmost
Diligence
in
improvlng
thy self
in
every
Grace
and
Virtue
of
Religion
.
But
then
2
ly
.
There
is
the
Law
of
Sincerity
,
which
only
requires
the
Being
and
Reality
of
all
Christian
Graces
and
Virtues
in
us
,
together
with
the
proper
Acts
and
Exercises
of
them
according
as
we
have
Opportunity
,
and
doth
no
farther
forbid
the
Deficiency
and
Non-improvement
of
them
than
as
it
is
gross
and
continued
and
inconsistent
with
Sincerity
.
Now
the
Reality
of
these
Christian
Virtues
in
us
consists
in
the
universal
and
prevalent
Consent
of
our
Wills
to
them
,
to
practise
them
as
often
as
Occasion
requires
,
and
not
wilfully
to
commit
any
contrary
Sin
upon
any
Occasion
whatsoever
;
and
so
long
as
this
Consent
continues
and
prevails
in
our
Practice
,
we
are
just
in
the
Eye
and
Judgment
of
the
Law
,
whatsoever
Weakness
and
Defects
,
Surprizes
and
Inadvertencies
we
may
otherwise
be
guilty
of
.
For
he
who
hath
so
submitted
his
Will
to
God
as
to
consent
effectually
without
any
Reserve
to
obey
him
,
is
evidently
cordial
and
sincere
,
though
perhaps
he
may
be
weak
and
imperfect
.
For
as
he
is
sincerely
chast
,
whose
Will
doth
prevalently
Consent
to
the
Law
of
Chastity
;
so
he
is
universally
a
vertuous
Man
,
whose
Will
doth
prevalently
Consent
to
the
universal
Law
of
Virtue
;
because
that
very
Consent
of
his
includes
the
Being
and
Reality
of
all
Virtues
,
though
not
the
utmost
Degrees
and
Improvements
of
them
.
This
therefore
is
the
utmost
that
the
Law
of
Sincerity
requires
,
that
we
should
universally
and
prevalently
Consent
to
the
Will
of
God
so
as
not
wilfully
to
neglect
any
Duty
which
he
hath
enjoyned
,
and
practise
any
Sin
which
he
hath
forbid
;
but
though
this
be
all
it
requires
,
yet
this
it
exacts
under
the
severest
Penalty
in
the
World
,
even
that
of
eternal
Death
and
Condemnation
;
only
this
Proviso
it
admits
of
,
that
if
we
do
repent
and
amend
,
this
dreadful
Obligation
shall
be
null
and
void
.
So
that
the
great
Difference
between
the
Law
of
Perfection
and
the
Law
of
Sincerity
is
only
this
,
that
the
Penalty
of
the
later
is
much
more
Severe
than
that
of
the
former
;
but
the
Duty
of
the
former
is
much
more
large
and
comprehensive
than
that
of
the
later
.
Having
thus
briefly
explained
to
you
these
two
Different
Laws
by
which
the
Love
of
God
as
well
as
all
other
Virtues
are
made
our
Duty
,
this
I
conceive
will
be
of
very
great
Use
in
stating
the
due
Bounds
and
Measures
either
of
Love
or
any
other
Virtue
God
requires
of
us
:
We
must
understand
by
what
Laws
it
is
that
he
requires
it
,
and
what
Measures
of
it
those
Laws
do
require
.
First
therefore
,
we
will
consider
what
Degree
of
Love
to
God
is
required
by
the
Law
of
Perfection
.
Secondly
,
what
Degree
of
it
is
required
by
the
Law
of
Sincerity
.
1
st.
What
Degree
of
Love
to
God
is
required
by
the
Law
of
Perfection
?
To
which
I
answer
,
that
it
requires
all
that
Love
which
in
the
several
Periods
of
our
Growth
and
Progress
in
Religion
we
are
able
to
render
him
.
For
it
is
to
be
considered
that
in
this
corrupt
Estate
,
both
our
Vnderstandings
and
Wills
are
so
darkened
and
depraved
,
that
we
do
not
apprehend
the
thousandth
Part
of
those
Degrees
of
Loveliness
that
are
in
him
,
and
if
we
did
,
yet
our
Affections
are
so
inveigled
by
these
sensual
Goods
among
which
we
are
placed
,
that
we
are
not
able
to
render
him
the
thousandth
Part
of
that
Love
,
which
those
Degrees
of
Loveliness
we
do
apprehend
in
him
do
deserve
.
But
there
is
no
just
Law
can
exact
of
us
beyond
what
we
are
able
to
perform
;
and
therefore
this
Law
of
Perfection
being
just
and
righteous
,
cannot
be
supposed
to
exact
more
Love
to
God
from
us
than
we
have
Strength
and
Power
(
all
our
Circumstances
considered
)
to
render
unto
him
.
So
that
he
who
doth
his
utmost
to
understand
,
and
affect
himself
with
the
Beauty
and
Loveliness
of
God
,
and
to
substract
his
Love
from
sensual
Good
,
and
terminate
it
on
God
,
is
a
just
and
innocent
Man
in
the
Judgment
of
the
Law
of
Perfection
.
From
whence
it
is
evident
first
,
that
no
Man
can
be
bound
by
any
Law
to
Love
God
as
much
as
he
deserves
to
be
beloved
;
because
he
being
infinitely
lovely
in
himself
is
the
adequate
Object
of
an
infinite
Love
,
which
no
finite
Being
is
capable
of
.
2
ly
.
That
no
Man
is
bound
to
understand
how
much
he
deserves
to
be
beloved
,
because
this
is
beyond
the
Comprehension
of
any
finite
Understanding
,
especially
of
ours
which
are
so
dim-sighted
in
their
Apprehensions
of
spiritual
and
invisible
Beings
.
3
ly
.
That
in
this
State
no
Man
is
bound
actually
to
love
God
so
far
as
he
apprehends
Reason
to
love
him
;
this
indeed
we
ought
to
endeavour
after
,
but
while
we
continue
in
these
Bodies
it
is
impossible
for
us
so
absolutely
to
abstract
our
Love
from
sense
and
sensual
Things
,
as
not
to
be
in
the
least
diverted
by
it
from
loving
him
to
that
Degree
in
which
we
know
he
deserves
to
be
beloved
.
It
is
,
I
confess
,
our
Imperfection
that
our
Love
to
him
is
not
proportionate
to
our
Apprehensions
of
his
Loveliness
:
but
besides
this
we
have
many
other
Imperfections
that
are
our
Misery
indeed
,
but
not
our
Sin
.
For
no
Imperfection
is
any
farther
our
Sin
than
't
is
in
our
Power
to
correct
it
;
and
there
is
no
true
Lover
of
God
did
ever
attain
to
that
Degree
of
Love
as
not
to
see
great
Reason
to
wish
that
it
were
in
his
Power
still
to
love
him
more
;
which
is
a
plain
Evidence
in
every
Period
of
this
imperfect
State
that
our
Affections
are
so
intangled
by
these
sensible
Goods
about
us
,
that
we
are
not
able
to
raise
them
to
such
a
Degree
of
Love
as
is
proportionate
to
our
Apprehensions
of
his
Loveliness
.
4
ly
and
lastly
,
That
no
Man
is
bound
to
love
God
in
the
several
Periods
of
his
Growth
and
Progress
in
Religion
with
the
same
Degree
of
Affection
;
for
by
the
Law
of
Perfection
a
Man
is
always
bound
to
love
him
as
much
as
he
can
,
but
in
the
Progress
of
our
Religion
we
can
love
him
much
more
than
in
the
Beginning
.
For
the
more
we
know
of
God
,
and
the
more
our
Affections
are
disingaged
from
these
sensual
Goods
,
the
more
Power
and
Ability
we
have
to
love
him
;
and
we
are
equally
bound
to
love
him
as
much
as
we
can
,
when
we
have
ten
Degrees
of
Power
,
as
we
are
when
we
have
but
one
;
and
consequently
't
is
as
great
an
Offence
against
the
Law
of
Perfection
not
to
love
him
as
much
as
we
can
when
we
have
more
Power
to
love
him
,
as
it
was
when
we
had
less
.
So
that
by
this
Law
we
are
always
bound
to
love
him
as
much
as
we
are
able
,
and
to
be
always
augmenting
our
Ability
of
loving
him
,
and
always
to
love
him
more
and
more
as
our
Power
and
Ability
increases
;
and
under
this
sweet
Obligation
perhaps
we
shall
lie
to
all
Eternity
.
For
there
being
infinite
Degrees
of
Loveliness
and
Amability
in
God
,
our
finite
Understandings
will
need
an
Infinity
of
Duration
to
discover
them
all
,
and
it
would
be
unreasonable
for
us
not
to
love
him
more
,
according
as
we
discover
more
of
the
Beauty
and
Loveliness
of
his
Nature
.
'T
is
true
,
in
this
Life
the
Difficulty
lies
not
so
much
in
discovering
his
Loveliness
,
as
in
affecting
our
Hearts
with
the
Sense
of
it
,
and
in
raising
our
gross
and
carnal
Affections
to
a
Love
proportionate
to
those
Discoveries
;
and
't
is
this
that
creates
us
so
much
Toil
and
Labour
in
the
Progress
of
our
Obedience
to
the
Law
of
Perfection
;
but
when
once
we
are
arrived
into
the
blessed
Regions
of
Immortality
our
Affection
being
perfectly
subdued
to
the
Reason
of
our
Minds
,
and
dreined
and
clarified
from
all
its
gross
and
carnal
Love
will
as
naturally
flame
out
more
and
more
towards
God
upon
every
new
Discovery
of
his
Beauty
,
as
Fire
doth
when
more
combustible
Fuel
is
layd
upon
it
;
and
so
without
any
Toil
or
Difficulty
,
the
more
we
know
the
more
we
shall
Love
,
and
so
more
and
more
for
ever
.
If
therefore
we
would
know
what
Measures
of
Love
to
God
we
are
obliged
to
by
this
Law
of
Perfection
,
the
Answer
is
easy
,
viz.
that
to
all
Eternity
we
are
bound
to
love
him
as
much
as
we
are
able
,
and
always
to
love
him
more
and
more
as
our
Ability
increases
.
And
this
I
take
to
be
the
Sense
of
that
comprehensive
Law
of
our
Saviour
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soul
,
and
with
all
thy
mind
,
and
with
all
thy
strength
,
Mar.
12.30
.
that
is
,
thou
shalt
imploy
thy
Faculties
,
thy
Mind
,
thy
Will
,
and
thy
Affections
to
the
utmost
of
thy
Strength
and
Power
in
loving
,
delighting
,
and
taking
Complacency
in
the
Goodness
,
Beauty
,
and
Perfections
of
God
.
But
2
ly
.
What
Degree
of
Love
to
God
is
required
by
the
Law
of
Sincerity
,
which
is
the
Law
by
which
we
must
stand
or
fall
for
ever
?
So
that
the
Sense
of
the
Enquiry
is
this
,
what
Degree
of
Love
to
God
is
necessary
to
put
us
into
a
State
of
Salvation
,
the
indispensable
Condition
of
our
Salvation
being
nothing
else
but
our
Obedience
to
this
Law
of
Sincerity
.
Now
as
to
this
particular
of
our
Love
of
God
there
are
two
Things
which
this
Law
exacts
of
us
;
First
,
it
requires
the
Being
and
Existence
of
this
heavenly
Virtue
in
us
,
that
is
,
it
requires
not
only
that
we
should
not
hate
God
,
or
be
indifferent
between
Love
and
Hatred
in
our
Affection
to
him
,
but
that
we
should
really
,
cordially
,
and
sincerely
love
him
.
And
hence
those
eternal
Glories
and
Beatitudes
in
which
our
Salvation
doth
consist
,
are
said
to
be
prepared
by
God
for
them
that
love
him
,
1
Cor.
2.9
.
which
is
a
plain
Evidence
that
it
is
one
of
the
Conditions
or
Qualifications
upon
which
our
Salvation
doth
depend
,
and
consequently
an
indispensable
Duty
of
the
Law
of
Sincerity
;
and
St.
James
expresly
tells
us
,
that
the
Lord
hath
promised
the
Crown
of
Life
to
them
that
love
him
,
Ja.
1.12
.
And
therefore
since
that
Law
of
Sincerity
contains
the
Condition
of
that
Promise
,
it
hence
necessarily
follows
,
that
our
Love
to
God
is
a
Part
of
it
,
since
that
Promise
is
made
to
those
that
love
him
.
Nay
,
so
necessary
a
Part
of
that
Law
is
this
excellent
Virtue
,
that
the
Apostle
tells
us
,
without
this
the
most
vertuous
Actions
whatsoever
are
insignificant
Cyphers
in
the
Account
of
God
;
for
though
,
saith
he
,
I
bestow
all
my
Goods
to
feed
the
Poor
,
and
though
I
give
my
Body
to
be
Burned
,
and
have
not
Charity
,
it
profiteth
me
nothing
,
1
Cor.
13.3
.
where
it
is
plain
he
takes
Charity
in
the
largest
Sense
for
our
Love
to
God
and
one
another
.
He
therefore
that
doth
not
really
love
God
,
who
is
not
heartily
touched
and
affected
with
the
Sense
of
his
Goodness
and
Perfections
stands
condemned
by
the
Law
of
Sincerity
;
and
without
Repentance
and
Amendment
shall
have
no
Part
or
Portion
in
the
Kingdom
of
God
.
But
then
Secondly
,
This
Law
of
Sincerity
requires
such
a
Degree
of
Love
to
God
,
as
doth
,
together
with
the
other
Motives
of
Christianity
,
effectually
render
us
obedient
to
his
Will.
For
,
as
I
have
shewed
you
,
the
Scripture
every
where
makes
our
keeping
his
Commandments
the
most
essential
Property
of
our
Love
of
him
;
for
if
a
man
love
me
,
saith
our
Saviour
,
he
will
keep
my
Words
,
Joh.
14.23
.
And
whoso
keepeth
his
Word
,
saith
St.
John
,
that
is
,
his
Commandments
,
in
him
is
the
love
of
God
perfected
;
that
is
,
in
him
it
is
real
,
and
cordial
,
and
sincere
,
1
Joh.
2.5
.
When
therefore
our
Love
to
God
hath
that
Power
over
us
,
as
together
with
the
other
Motives
of
Christianity
,
to
restrain
us
from
the
wilful
Omission
of
any
known
Duty
,
or
Commission
of
any
known
Sin
,
it
is
then
perfected
to
that
Degree
which
the
Law
of
Sincerity
exacts
.
But
before
we
dismiss
this
Argument
,
it
will
be
necessary
to
give
a
more
particular
Account
of
it
.
1.
Therefore
,
this
Law
of
Sincerity
requires
that
some
Degree
of
true
Love
to
God
should
be
intermingled
with
the
other
Parts
of
our
Obedience
to
him
;
because
this
,
as
I
have
shewn
you
,
is
one
great
and
essential
Part
of
that
Obedience
which
it
requires
;
and
therefore
if
out
of
mere
Fear
of
God
we
should
obey
him
in
all
other
Instances
,
yet
so
long
as
we
are
defective
in
this
,
our
Obedience
will
be
lame
and
partial
,
and
want
a
great
Part
of
that
Intireness
which
the
Law
of
Sincerity
exacts
.
For
since
it
requires
us
to
love
God
under
the
same
Penalty
of
eternal
Death
that
it
requires
all
its
other
Duties
,
we
can
no
more
be
saved
by
it
without
this
Virtue
than
without
Justice
,
Temperance
and
Chastity
;
yea
,
considering
how
necessary
this
is
both
to
quicken
our
Obedience
here
,
and
qualify
us
for
Happiness
hereafter
,
we
may
much
better
spare
any
Virtue
of
Religion
than
this
of
the
Love
of
God
.
This
therefore
is
indispensably
necessary
,
according
to
the
Tenor
of
the
Law
of
Sincerity
,
that
there
should
be
some
Degree
of
true
Love
to
God
intermingled
with
the
other
Parts
of
our
Obedience
.
2
ly
.
This
Law
of
Sincerity
exacts
of
us
only
such
a
Degree
of
Love
to
God
as
,
in
Conjunction
with
the
other
Motives
of
Christianity
,
is
actually
sufficient
to
enforce
our
Obedience
.
It
doth
not
require
us
to
love
God
in
that
heroic
Degree
,
as
not
to
need
any
other
Motive
to
engage
us
to
obey
his
Will
;
for
if
it
did
,
no
Man
could
be
in
a
good
State
till
he
were
able
to
obey
God
purely
for
his
own
Sake
,
without
any
Respect
either
to
those
glorious
Advantages
he
promises
,
or
those
endless
Torments
he
denounces
;
which
requires
such
an
ardent
Degree
of
Love
to
him
as
I
doubt
few
good
Men
arrive
to
in
this
Life
.
I
know
't
is
usually
said
by
those
that
handle
this
Argument
,
that
to
love
God
above
all
Things
is
the
Degree
of
Love
to
which
the
Law
of
Sincerity
obliges
us
;
but
either
this
must
be
a
Mistake
,
or
no
Man
can
be
good
till
he
is
so
perfect
a
Lover
of
God
as
not
to
need
any
other
Motive
but
that
of
his
own
Love
to
oblige
him
to
Obedience
.
For
Men
need
no
Motives
to
persuade
them
to
chuse
what
they
love
best
;
and
therefore
if
Men
loved
God
above
all
,
they
would
need
no
farther
Motives
to
persuade
them
to
chuse
what
he
Wills
and
Commands
against
all
Persuasions
to
the
contrary
.
If
I
love
God
above
my self
,
I
shall
certainly
chuse
his
Will
before
my
own
:
If
I
love
him
above
all
my
Pleasures
,
I
shall
chuse
his
Pleasures
before
my
own
;
and
it
will
be
a
needless
Thing
to
propose
Motives
to
persuade
me
to
do
that
which
I
like
best
,
and
chuse
that
which
I
love
above
all
the
World
.
So
that
whilst
a
Man
hath
Need
of
Motives
to
persuade
him
to
chuse
God
,
and
prefer
his
Will
above
all
Temptations
,
it
is
apparent
he
loves
him
not
above
all
;
and
consequently
according
to
this
Doctrine
cannot
be
a
good
Man
in
the
Judgment
of
the
Law
of
Sincerity
;
which
if
it
were
true
,
I
doubt
,
the
List
of
good
Men
would
be
reduced
to
a
very
small
Number
.
Wherefore
since
loving
God
above
all
is
a
high
strain
of
Piety
much
above
the
low
Estate
of
sincere
and
true
Goodness
,
to
make
it
necessary
to
a
good
State
must
needs
be
very
dangerous
,
since
it
cannot
but
dishearten
beginners
in
Religion
,
and
perplex
their
Consciences
with
needless
and
inextricable
Scruples
.
I
confess
,
not
to
love
God
above
all
,
who
doth
so
infinitely
exceed
all
in
Degrees
of
Loveliness
and
Amability
,
is
an
Argument
of
great
Imperfection
,
though
not
of
Insincerity
;
but
if
my
Love
to
him
be
such
,
as
that
together
with
my
Hope
and
Fear
excited
by
the
other
Motives
of
Religion
,
it
effectually
operates
on
my
Will
,
so
as
to
win
it
to
an
universal
prevalent
Consent
to
the
Will
of
God
,
I
know
no
Reason
I
have
to
judge
severely
of
my
main
State
,
though
I
should
be
conscious
to
my self
that
my
Love
singly
and
apart
from
those
other
Motives
had
not
Force
enough
in
it
to
produce
this
happy
Effect
.
This
therefore
I
conceive
is
the
utmost
Degree
of
Love
to
God
that
the
Law
of
Sincerity
exacts
,
that
we
should
so
love
him
as
by
our
Love
,
in
Concurrence
with
the
other
Arguments
of
Religion
,
to
be
effectually
prevailed
on
to
obey
him
.
3
ly
.
The
Law
of
Sincerity
exacts
such
a
Degree
of
Love
of
us
,
as
together
with
those
other
Motives
of
Christianity
is
prevalent
to
sincere
Obedience
;
and
in
this
it
differs
from
the
Law
of
Perfection
,
which
requires
such
a
Degree
of
Love
of
us
,
as
together
with
those
other
Motives
is
productive
of
perfect
unsinning
Obedience
.
For
,
as
I
have
shewed
you
,
the
Law
of
Perfection
requires
the
utmost
of
our
Possibility
,
and
consequently
that
we
should
love
God
as
much
as
we
can
,
and
consider
and
apply
to
our selves
the
other
Motives
of
Religion
as
well
and
as
closely
as
we
are
able
,
and
then
proceed
upon
the
whole
to
serve
and
obey
God
to
the
utmost
of
our
Power
and
Ability
;
which
if
we
do
,
we
are
perfectly
innocent
and
inculpable
;
unless
you
suppose
,
that
a
Man
may
be
blame-worthy
for
not
doing
more
than
he
can
.
But
should
the
Law
of
Sincerity
exact
thus
much
of
us
,
I
doubt
it
would
exclude
the
best
of
Men
out
of
the
State
of
Goodness
and
Salvation
;
for
what
Man
is
there
that
doth
always
love
and
obey
God
to
the
utmost
of
his
present
Possibility
?
Wherefore
all
that
this
Law
can
be
supposed
to
require
of
us
,
is
only
such
a
Degree
of
Love
as
is
requisite
to
render
it
a
concurrent
Cause
of
true
sincere
Obedience
,
that
is
to
say
,
such
a
Love
as
in
Concurrence
with
those
great
Motives
of
Reward
and
Punishment
produces
such
an
hearty
Consent
in
us
to
the
Will
of
God
as
will
not
suffer
us
any
longer
to
persist
either
in
carelss
or
affected
Ignorance
of
it
,
or
in
known
and
wilful
Disobedience
to
it
;
and
there
are
no
Infirmities
or
Miscarriages
whatsoever
inconsistent
with
such
a
Degree
of
Love
to
God
,
but
what
are
also
inconsistent
with
such
a
Consent
to
his
heavenly
Will.
If
therefore
we
thus
love
God
to
the
Purposes
of
a
sincere
Obedience
,
the
Law
of
Sincerity
acquits
us
;
and
as
for
our
Sins
of
Infirmity
,
Surprize
,
or
Inadvertency
,
we
are
accountable
for
them
only
to
the
Law
of
Perfection
.
4thly
,
And
lastly
,
The
Law
of
Sincerity
requires
such
a
Degree
of
Love
to
God
as
together
with
those
other
Motives
makes
us
not
only
sincere
in
our
Obedience
,
but
also
careful
to
improve
it
to
further
Degrees
of
Perfection
.
And
indeed
this
is
necessarily
included
in
the
former
;
for
if
our
Love
of
God
joyned
with
the
other
Arguments
of
Religion
hath
so
far
prevailed
upon
us
as
to
win
us
to
a
sincere
Consent
to
his
heavenly
Will
,
we
shall
not
only
industriously
avoid
the
known
and
wilful
Violations
of
it
,
but
be
very
careful
to
correct
those
Flaws
and
Imperfections
that
are
intermixed
with
our
Obedience
to
it
.
'T
is
true
,
when
there
is
nothing
but
slavish
Fear
at
the
Bottom
of
a
Mans
Obedience
,
that
must
necessarily
contract
and
shrink
up
the
Sinews
of
his
Care
and
Endeavours
,
and
render
him
exceeding
narrow
and
stingy
in
the
Discharge
of
his
Duty
;
for
having
no
farther
Aim
than
his
own
Security
,
he
will
do
no
more
than
what
is
necessary
to
avoid
the
Danger
that
he
stands
in
Fear
of
;
and
if
he
can
but
escape
those
known
and
wilful
Sins
that
layd
waste
his
Conscience
,
and
expos'd
him
to
the
Wrath
of
God
,
that
is
the
utmost
he
desires
or
aims
at
;
but
as
for
those
Miscarriages
and
sinful
Imperfections
which
do
only
fall
under
the
Cognizance
of
the
Law
of
Perfection
,
he
is
not
at
all
concerned
about
them
.
But
when
our
Fear
is
intermingled
with
such
a
Degree
of
Love
to
God
as
the
Law
of
Sincerity
exacts
,
that
will
make
us
careful
,
not
only
to
avoid
those
known
and
willful
Sins
that
divorse
us
from
the
Favour
of
God
,
but
also
to
indear
our selves
more
and
more
to
him
by
correcting
even
those
smaller
Defects
and
Imperfections
that
do
still
adhere
to
our
Duties
and
Natures
:
For
this
is
plain
,
that
no
Man
can
heartily
love
God
that
doth
not
more
and
more
desire
to
be
beloved
by
him
;
and
that
no
Man
can
sincerely
desire
to
be
more
and
more
beloved
by
God
,
that
doth
not
honestly
endeavour
to
render
himself
more
and
more
lovely
in
his
Eyes
;
that
is
,
to
reform
all
those
sinful
Defects
and
Imperfections
which
stain
and
blemish
the
Beauty
of
his
Soul
.
Whosoever
therefore
contents
himself
with
this
,
not
to
be
hated
by
God
,
did
never
sincerely
love
him
;
and
whosoever
desires
more
than
this
,
will
as
well
be
careful
to
correct
those
smaller
Imperfections
which
render
him
less
beloved
of
God
,
as
to
avoid
those
known
and
wilful
Sins
which
do
expose
him
to
God's
Hatred
.
If
therefore
our
Religion
doth
not
in
some
Measure
improve
our
Natures
,
if
it
doth
not
render
us
more
patient
and
humble
,
more
charitable
and
heavenly
minded
,
it
is
a
certain
Sign
that
it
is
not
acted
by
Love
.
For
if
after
having
a
long
while
continued
in
a
Round
of
religious
Duties
we
still
return
to
the
same
Point
,
and
are
in
no
Degree
better
than
we
were
when
we
first
began
,
it
is
a
plain
Token
that
we
do
not
heartily
desire
to
be
more
beloved
of
God
,
and
consequently
that
we
do
not
love
him
.
So
that
in
fine
the
Sum
of
all
is
this
,
The
Law
of
Perfection
requires
us
to
love
God
with
all
our
Might
and
with
all
our
Strength
,
that
is
,
as
much
as
we
are
able
in
every
Period
of
our
Growth
and
Progress
in
Religion
;
and
by
how
much
we
love
him
less
than
we
are
able
,
by
so
much
less
shall
be
the
future
Reward
of
our
Love
.
But
then
for
the
Law
of
Sincerity
,
that
only
requires
of
us
such
a
Degree
of
Love
to
him
as
doth
together
with
the
other
Motives
of
Religion
effectually
incline
us
to
obey
him
sincerely
,
and
to
endeavour
to
improve
our
Obedience
into
farther
Degrees
of
Perfection
;
and
so
long
as
we
fall
short
of
this
we
are
bad
Men
,
and
the
Wrath
of
God
abides
upon
us
.
And
so
I
have
done
with
the
First
Part
of
the
Text
,
We
should
or
ought
to
love
God
.
2.
I
proceed
now
to
the
second
Part
,
viz.
the
Reason
why
we
ought
to
love
him
;
and
that
is
,
because
he
first
loved
us
;
which
though
it
be
but
short
in
Words
,
yet
is
extreamly
comprehensive
in
Sense
,
containing
in
it
such
puissant
Motives
and
endearing
Obligations
as
cannot
but
affect
us
if
we
have
any
Spark
of
Tenderness
or
Ingenuity
remaining
in
us
.
For
in
this
Argument
or
Reason
these
six
Things
are
implyed
;
-
1.
That
he
began
in
Love
to
us
.
-
2.
That
he
began
before
we
could
any
Way
deserve
it
.
-
3.
That
he
began
to
love
us
when
we
deserved
his
Hatred
.
-
4.
That
he
began
when
he
foresaw
he
could
never
make
any
Advantage
by
it
.
-
5.
He
began
to
love
us
to
such
a
Degree
as
to
think
nothing
too
dear
or
too
good
for
us
.
-
6.
That
he
so
began
to
love
us
as
to
condescend
by
all
the
Arts
of
Importunity
to
court
us
to
accept
his
Love
:
All
which
are
very
powerful
Considerations
to
engage
us
to
return
him
Love
for
Love
.
1.
He
began
in
Love
to
us
.
Had
he
only
engaged
himself
to
re-love
us
whensoever
we
began
to
love
him
,
and
in
the
mean
Time
remained
indifferent
in
his
Affection
towards
us
,
this
would
have
been
a
mighty
endearing
Obligation
.
For
the
great
Majesty
of
Heaven
to
take
Notice
of
the
Loves
of
such
poor
Worms
as
we
,
and
much
more
to
engage
himself
to
repay
them
with
a
correspondent
Affection
,
is
in
it self
a
noble
Expression
of
his
great
and
generous
Goodness
;
but
that
he
should
not
only
take
Notice
of
,
and
return
our
Love
,
but
forestal
and
anticipate
it
;
that
he
should
condescend
to
make
the
first
Address
and
Tender
of
Love
to
us
,
is
such
an
Expression
of
Goodness
as
is
sufficient
to
inflame
the
most
stupid
and
insensible
Soul
.
For
he
that
loves
another
lays
an
Obligation
upon
him
,
and
renders
him
extreamly
beholding
;
he
lends
him
his
Heart
and
Soul
which
are
much
more
valuable
than
Money
,
and
he
becomes
his
Creditor
and
acquires
a
just
Claim
to
be
repaid
with
mutual
Affection
:
For
not
to
repay
Love
for
Love
,
is
equally
unjust
and
ungrateful
.
He
therefore
that
begins
to
love
,
doth
thereby
render
the
Person
beloved
his
Debtor
,
and
acquires
a
just
Right
to
be
Beloved
by
him
again
,
though
he
should
have
no
other
Pretence
to
,
or
Interest
in
his
Affections
,
especially
if
he
be
one
who
is
much
our
Superiour
in
all
endearing
Perfections
and
Accomplishments
;
because
this
must
needs
render
his
Love
more
valuable
,
and
consequently
augment
our
Obligation
to
re-love
him
.
When
therefore
the
great
God
himself
shall
begin
to
love
us
,
who
doth
so
infinitely
excel
us
in
all
Manner
of
amiable
Perfections
,
how
deeply
are
we
obliged
and
beholding
to
him
?
What
infinite
Sums
of
Love
must
we
owe
him
?
If
he
had
laid
no
other
Obligation
upon
us
,
had
neither
made
,
nor
fed
,
nor
clothed
,
nor
provided
for
us
;
if
he
had
no
other
Claim
to
our
Love
but
only
this
,
that
he
first
loved
us
;
yet
this
is
such
as
we
cannot
frustrate
without
being
extreamly
unjust
and
ungrateful
.
For
he
is
so
much
afore-hand
in
Kindness
with
us
,
hath
so
much
gotten
the
start
of
us
in
Love
,
that
we
shall
never
be
able
to
overtake
him
.
He
loved
us
long
before
we
had
a
Being
,
when
we
existed
only
in
his
own
Decree
to
make
us
Men
,
and
to
provide
for
our
Happiness
;
so
that
now
we
are
so
far
behind-hand
in
Arrears
of
Love
to
him
,
that
we
shall
need
,
as
well
as
have
an
Eternity
to
discharge
them
;
and
should
we
from
henceforth
every
Moment
love
him
more
and
more
to
the
longest
imaginary
Period
of
Duration
,
yet
we
shall
still
owe
him
all
that
Eternity
of
Love
that
was
due
before
we
began
to
love
him
.
And
shall
we
grudg
to
pay
him
a
Mite
to
whom
we
are
indebted
Millions
?
And
is
it
not
high
Time
for
us
to
begin
to
love
him
now
,
who
hath
loved
us
so
long
already
for
nothing
without
the
least
Shadow
of
Requital
?
2
ly
.
He
began
to
love
us
before
we
could
any
ways
deserve
it
.
For
it
is
impossible
for
a
Creature
that
ows
all
to
God
,
the
Fountain
of
its
Being
,
to
deserve
any
Thing
at
his
Hands
;
because
he
hath
every
Thing
from
him
,
and
so
can
render
him
nothing
but
what
is
his
own
already
by
an
unalienable
Propriety
.
But
the
noblest
and
most
acceptable
Sacrifice
that
we
are
able
to
render
unto
God
is
our
hearty
and
unfeigned
Love
;
and
if
it
were
possible
for
us
any
way
to
deserve
his
Love
,
who
is
so
much
above
us
,
and
hath
such
an
absolute
Dominion
over
us
,
it
would
doubtless
be
Offering
up
our
Souls
to
him
inflamed
with
Love
and
Affection
;
for
t
is
this
alone
that
consecrates
all
our
Services
,
and
renders
them
valuable
in
the
Eyes
of
God
.
If
Love
,
like
an
universal
Soul
,
be
not
diffused
throughout
all
our
Religion
,
and
doth
not
act
and
animate
every
Part
of
it
,
in
God's
Account
all
our
demure
Pretences
are
nothing
but
the
lifeless
Puppits
and
Images
of
true
Religion
;
which
though
they
may
speak
and
move
and
act
like
that
which
they
represent
and
imitate
,
yet
want
that
inward
Form
and
Principle
that
gives
it
Life
and
Motion
;
and
to
have
nothing
of
Religion
but
merely
the
Shape
and
Outside
,
is
as
bad
,
at
least
in
God's
Account
,
as
to
have
none
at
all
.
Since
therefore
't
is
Love
that
gives
Worth
and
Value
to
all
our
other
Services
,
and
renders
them
acceptable
to
God
;
it
hence
necessarily
follows
,
that
it self
is
the
most
grateful
Thing
we
can
render
to
him
,
and
that
when
this
is
wanting
,
we
are
so
far
from
being
capable
of
deserving
his
Love
,
that
nothing
we
do
can
be
pleasing
or
acceptable
in
his
Eyes
.
Wherefore
since
he
loved
us
before
we
loved
him
,
it
is
plain
that
it
was
not
our
Desert
,
but
his
own
Goodness
that
first
endeared
him
to
us
;
for
when
we
did
not
love
him
,
we
could
have
neither
Form
nor
Comliness
to
attract
his
Love
;
our
Love
to
him
being
the
only
Beauty
that
can
render
us
amiable
in
his
Eyes
:
So
that
he
could
have
no
other
Motive
to
incline
him
to
love
us
,
but
only
the
immense
Benevolence
of
his
own
Nature
.
Since
therefore
he
hath
loved
me
without
any
Desert
of
mine
,
can
I
forbear
to
love
him
who
hath
deserved
so
well
of
me
?
If
he
had
never
expressed
any
Kindness
towards
me
,
yet
I
have
infinite
Reason
to
love
him
,
because
of
the
infinite
Loveliness
of
his
Nature
;
but
when
I
add
to
this
the
unspeakable
Love
he
bore
me
when
I
had
neither
Beauty
to
endear
,
nor
Desert
to
oblige
him
;
what
a
tender
Care
he
took
of
my
Welfare
,
and
how
big
his
Thoughts
were
with
Designs
of
Kindness
to
me
;
I
am
not
able
to
reflect
upon
my
Coldness
and
Indifference
towards
him
without
the
greatest
Shame
and
Confusion
;
especially
considering
,
3
ly
.
That
he
began
to
love
us
when
we
deserved
his
Hatred
.
And
indeed
if
we
consider
the
wretched
Condition
in
which
his
Love
found
us
when
it
first
addressed
to
us
,
and
cast
its
gracious
Eyes
upon
us
;
we
shall
find
sufficient
Reason
to
wonder
that
it
did
not
immediately
convert
into
implacable
Fury
.
For
when
it
first
looked
down
on
us
from
the
Battlements
of
Heaven
,
it
beheld
us
wallowing
in
our
Blood
,
all
polluted
and
distained
with
the
foulest
Treasons
and
Rebellions
.
It
saw
us
unanimously
engaged
in
an
unnatural
Conspiracy
against
the
blessed
Author
of
our
Beings
,
converting
those
very
Faculties
he
bestowed
upon
us
into
Weapons
of
Rebellion
against
him
,
and
arming
the
Effects
of
his
Bounty
against
his
Sovereign
Authority
.
It
beheld
our
Natures
all
depraved
and
vitiated
,
our
Faculties
all
disordered
and
confused
,
our
Minds
surrounded
with
Egyptian
Darkness
,
our
Wills
byassed
with
wild
and
irregular
Inclinations
,
our
Affections
overgrown
with
monstrous
and
preternatural
Lusts
,
and
all
the
beautiful
Structure
of
our
Natures
most
miserably
disfigured
and
deformed
;
and
certainly
one
would
have
thought
that
such
a
loathsome
Spectacle
as
this
might
have
been
sufficient
to
extinguish
his
Love
for
ever
,
and
stifle
all
his
tender
Resentments
towards
us
.
But
so
invincible
was
his
Kindness
to
us
,
that
all
the
Deformities
we
had
superinduced
upon
our
Natures
,
all
our
Unworthiness
to
be
beloved
by
him
,
all
the
rude
Affronts
and
Indignities
we
had
offered
,
were
not
able
so
much
as
for
one
Moment
to
stop
or
divert
the
impetuous
Current
of
his
Goodness
.
But
in
the
midst
of
so
many
Reasons
that
he
had
to
hate
us
,
he
fixed
his
Love
upon
us
;
and
notwithstanding
the
Continuance
of
those
Reasons
doth
still
persist
to
love
us
;
and
while
we
are
abusing
of
his
Kindness
,
dishonouring
his
Name
,
and
trampling
on
his
Laws
and
Authority
,
he
is
continually
mindful
and
active
to
do
us
good
,
and
doth
incessantly
imploy
his
restless
Thoughts
,
extend
his
watchful
Eye
,
and
exert
his
powerful
Arm
to
contrive
,
promote
and
procure
our
Happiness
;
as
if
he
were
resolved
to
be
as
obstinate
in
Love
,
as
we
are
in
Unkindness
,
to
contend
with
us
for
Victory
,
and
,
if
it
be
possible
,
to
vanquish
us
with
the
Charms
of
an
invincible
Kindness
.
And
now
methinks
it
should
be
impossible
for
any
one
that
hath
but
the
Reason
of
a
Man
to
be
so
base
and
disingenuous
,
as
not
to
be
endeared
by
such
a
victorious
Love
.
O
blessed
God!
dost
thou
love
me
who
have
so
many
ways
deserved
thy
Hatred
,
and
can
I
hate
thee
who
hast
so
infinitely
merited
my
Love
?
Have
I
not
been
long
enough
thine
Enemy
already
,
and
hast
thou
not
been
long
enough
my
Friend
at
last
to
thaw
my
obdurate
Enmity
,
and
melt
me
into
a
reciprocal
Kindness
?
Barbarous
Heart
!
Canst
thou
still
withstand
these
puissant
Endearments
of
Almighty
Love
,
that
hath
so
long
repay'd
thee
Smiles
for
Affronts
,
and
returned
thee
Favours
for
Provocations
?
For
shame
,
if
thou
hast
any
Sense
of
Gratitude
or
Modesty
in
thee
,
be
at
last
persuaded
to
hearken
to
the
Love
of
thy
Maker
,
and
to
return
him
Love
for
Love
.
4thly
.
He
began
to
love
us
when
he
could
never
reap
the
least
Advantage
to
himself
by
it
.
Had
we
been
capable
either
of
benefiting
or
injuring
him
,
of
adding
to
,
or
substracting
from
his
Happiness
,
his
own
Interest
might
have
obliged
him
to
love
us
,
or
at
least
to
have
pretended
Kindness
to
us
,
that
so
he
might
the
better
obtain
his
Ends
upon
us
,
and
engage
us
to
contribute
more
freely
to
his
Happiness
.
But
such
a
poor
Design
,
as
this
,
is
inconsistent
with
the
Notion
of
a
Divinity
,
which
implies
infinite
Perfection
,
and
consequently
infinite
Happiness
;
and
for
him
who
is
infinitely
happy
,
to
design
a
Contribution
of
Happiness
from
his
Creatures
,
implies
a
Contradiction
;
because
the
very
designing
of
a
farther
Happiness
implies
a
present
Want
and
Insufficiency
,
which
can
have
no
Place
in
a
Being
that
is
infinitely
happy
already
.
The
Happiness
of
God
therefore
being
so
immense
and
secure
that
nothing
can
be
added
to
,
or
substracted
from
it
,
it
is
impossible
he
should
love
us
,
for
any
Self-interest
or
Advantage
,
it
being
out
of
the
Reach
of
any
Power
whatsoever
,
either
to
benefit
or
injure
him
;
and
his
Love
to
us
can
have
no
other
Design
but
only
our
Happiness
and
Welfare
.
He
his
infinitely
perfect
and
happy
in
himself
,
and
consequently
cannot
be
supposed
to
love
us
for
his
own
Advantage
,
it
being
impossible
that
he
who
is
infinitely
happy
in
himself
should
be
capable
of
receiving
any
Advantage
from
any
Thing
without
him
;
so
that
there
can
be
no
other
End
of
his
Love
,
but
only
to
render
us
like
himself
compleatly
perfect
and
happy
.
For
when
he
first
set
his
Heart
upon
us
,
and
chose
us
for
his
Favourites
,
he
knew
his
own
Happiness
to
be
so
immense
and
stable
,
as
that
he
could
never
need
our
Love
or
Services
,
either
to
add
more
to
it
,
or
to
continue
and
perpetuate
it
,
which
from
Eternity
to
Eternity
was
,
and
is
,
and
always
will
be
commensurate
to
the
boundless
Capacity
of
his
Nature
.
But
such
was
his
innate
Goodness
and
Beneficence
as
would
not
permit
him
to
be
happy
alone
,
to
content
himself
in
a
solitary
Fruition
of
his
own
essential
Beatitudes
;
but
to
gratify
the
benign
Inclinations
of
his
Nature
he
must
have
Companions
in
Happiness
,
upon
whom
he
may
diffuse
his
Goodness
,
and
imprint
his
own
Bliss
and
Perfection
:
And
't
was
only
this
frank
and
generous
Motive
that
first
obliged
him
to
cast
an
Eye
of
Love
towards
us
.
When
we
had
neither
Worth
to
deserve
,
nor
Power
to
requite
his
Kindness
,
then
did
his
own
Benignity
incline
his
Heart
to
love
us
,
and
to
invite
and
receive
us
into
a
Participation
of
his
Happiness
.
He
knew
well
enough
that
the
most
we
were
capable
to
do
for
him
was
only
to
love
and
obey
,
to
praise
and
honour
and
adore
him
;
and
that
when
we
had
done
all
this
,
it
would
be
impossible
for
him
to
reap
the
least
Advantage
by
it
;
that
if
we
did
love
and
obey
him
,
the
Profit
would
all
redound
to
our selves
,
and
that
if
we
did
not
,
our selves
only
would
fare
the
worse
for
it
;
so
that
whether
we
did
or
no
,
it
would
be
all
one
to
him
;
his
Happiness
would
be
still
the
same
,
without
the
least
Addition
or
Substraction
.
And
yet
when
Things
were
in
this
Posture
,
when
he
had
no
Self-interest
to
serve
upon
us
,
no
Motive
but
his
own
Benignity
to
endear
him
to
us
,
then
did
he
begin
to
love
us
,
and
to
express
the
Earnings
of
his
Heart
and
Bowels
towards
us
.
And
now
how
can
we
think
of
this
,
and
not
be
affected
with
it
?
How
can
we
any
longer
avoid
being
captivated
with
the
Thoughts
of
such
a
generous
Kindness
?
Consider
,
O
my
Soul
,
thy
God
gains
nothing
by
all
his
Love
to
thee
,
but
thou
gainest
infinitely
by
thy
Love
to
him
;
by
loving
him
thou
glorifiest
thy self
,
and
crownest
thy
own
Desires
with
Happiness
.
But
he
is
not
one
jot
the
better
for
loving
,
nor
would
he
have
been
one
jot
the
worse
if
he
had
never
loved
thee
at
all
;
and
yet
out
of
pure
generous
Goodness
he
loves
thee
a
thousand
times
more
than
thou
lovest
thy self
,
or
art
ever
able
to
love
him
;
and
canst
thou
be
such
a
wretched
Thing
,
so
lost
to
all
that
is
ingenuous
and
modest
as
not
to
return
him
Love
for
Love
?
5thly
.
He
began
to
love
us
to
such
a
Degree
,
as
to
think
nothing
too
dear
,
or
too
good
for
us
.
Considering
how
little
we
deserve
his
Love
,
how
much
we
have
deserved
his
Hatred
,
and
how
uncapable
we
are
to
make
him
any
valuable
Requital
;
it
is
sufficient
Matter
of
Wonder
that
ever
he
could
prevail
with
himself
to
love
us
in
the
least
Degree
;
but
that
in
the
midst
of
so
many
Reasons
to
the
contrary
he
should
not
only
begin
to
love
,
but
to
be
so
liberal
of
his
Kindness
to
us
,
is
Matter
of
just
Astonishment
.
It
was
a
mighty
Kindness
in
him
to
create
us
what
we
are
,
and
make
such
a
plentiful
Provision
for
our
comfortable
Subsistence
here
;
for
wheresoever
we
direct
our
Eyes
,
whether
we
reflect
them
inwards
upon
our selves
,
we
behold
his
Goodness
to
occupy
and
penetrate
the
Root
and
Center
of
our
Beings
,
and
discern
the
lively
Characters
of
his
Love
in
the
incomparable
Frame
and
Structure
of
our
Natures
;
or
whether
we
extend
them
abroad
towards
the
things
about
us
,
we
may
perceive
our selves
like
Fortunate
Islands
surrounded
with
an
Ocean
of
Blessings
,
containing
whatsoever
is
necessary
for
our
Sustenance
,
convenient
for
our
Use
,
and
pleasant
for
our
Enjoyment
.
And
is
it
not
wondrous
Love
in
him
to
make
such
liberal
Provisions
for
such
undeserving
Guests
?
But
this
is
the
smallest
Part
of
his
Kindness
;
for
he
hath
inspired
us
with
immortal
Minds
,
and
Stamp'd
them
with
the
most
fair
Impresses
of
his
own
Divinity
,
viz.
a
Knowledge
of
Truth
,
and
a
Love
of
Goodness
,
and
a
forward
Capacity
of
the
highest
Perfection
,
and
purest
Happiness
;
and
to
fill
and
gratify
these
our
noble
Faculties
and
Capacities
he
hath
prepared
for
us
a
Heaven
of
immortal
Joys
,
and
furnished
it
with
all
the
Delights
that
this
our
Heaven-born
Mind
is
capable
of
;
and
lest
we
should
fall
short
of
it
,
he
hath
sent
his
blessed
Son
from
Heaven
,
to
reveal
it
to
us
,
and
shew
us
the
Way
thither
;
to
die
for
our
Sins
,
and
obtain
and
ratify
the
Promise
of
our
Pardon
,
thereby
to
encourage
us
to
return
to
our
Duty
and
Allegiance
,
without
which
we
are
incapable
of
ever
enjoying
that
beatifical
State
.
And
lest
all
this
should
not
be
sufficient
,
he
is
always
present
with
us
to
promote
our
Happiness
;
present
,
by
his
Providence
to
reclaim
,
by
his
Angels
to
sollicit
us
,
and
by
his
Holy
Spirit
to
excite
and
co-operate
with
our
Endeavours
:
So
extreamly
careful
is
he
,
not
to
be
defeated
of
his
kind
Intentions
,
to
make
us
everlastingly
happy
.
O
Blessed
God!
To
what
a
Degree
must
thou
love
us
,
who
thinkest
none
of
these
Things
too
dear
and
good
for
us
?
That
dost
not
think
thy
Son
too
good
to
redeem
us
,
thy
Spirit
to
Sanctify
,
thy
everlasting
Heaven
to
Crown
and
Reward
us
?
And
now
can
our
Hearts
hold
when
we
think
of
this
?
Can
we
be
cold
and
indifferent
in
the
midst
of
such
a
vigorous
Flame
?
Good
God!
What
are
we
made
of
?
What
senseless
,
stony
,
stupid
Souls
do
we
carry
about
us
,
that
can
be
Love-proof
against
so
many
Charms
and
Endearments
;
that
can
listen
to
so
many
Wonders
of
Love
with
such
unconcerned
,
such
unaffected
Minds
?
Methinks
if
we
had
but
the
common
Sense
and
Ingenuity
of
Men
in
us
,
it
would
be
impossible
for
us
in
the
midst
of
so
much
Love
,
not
to
be
melted
into
a
reciprocal
Kindness
.
6thly
And
lastly
,
He
so
began
to
love
us
,
as
to
condescend
by
all
the
Arts
of
Importunity
to
court
us
to
accept
of
his
Love
.
That
notwithstanding
all
our
Unworthiness
,
he
should
begin
to
love
us
,
and
that
to
so
strange
a
Degree
,
is
a
most
amazing
Instance
of
the
infinite
Benevolence
of
his
Nature
;
but
that
he
should
condescend
to
address
himself
to
us
,
to
court
and
woo
us
as
he
doth
to
accept
of
his
Love
,
and
to
be
as
happy
as
he
would
have
us
,
is
enough
to
astonish
the
most
insensible
Soul
,
and
even
to
dissolve
a
Heart
of
Rock
into
Love
.
For
thus
the
Scripture
in
the
most
pathetick
Strains
describes
the
Addresses
of
this
great
Lover
of
Souls
,
borrowing
Metaphors
to
express
his
Love
to
us
,
from
all
that
is
kind
and
loving
in
the
Creation
;
even
from
the
most
melting
Passions
in
Mankind
;
from
the
Relentings
of
Fathers
,
and
Yearnings
of
Mothers
Bowels
towards
their
dearest
Off-spring
.
It
paints
him
in
all
the
charming
Postures
of
an
imploring
,
beseeching
,
and
importunate
Lover
,
wooing
and
intreating
us
to
be
happy
,
even
with
Tears
of
Pity
in
his
Eyes
,
with
Charms
of
Love
in
his
Mouth
,
and
Tenders
of
Mercy
in
his
Hands
.
And
when
with
all
the
Rhetorick
of
his
Love
he
can't
prevail
with
us
to
live
,
it
represents
him
weeping
at
our
Funerals
,
and
like
a
tender-hearted
Judge
pronouncing
our
Sentence
with
the
Tears
in
his
Eyes
.
By
which
Metaphorical
Descriptions
he
represents
to
us
his
infinite
Concern
for
our
Happiness
;
how
much
his
Heart
is
set
upon
it
;
and
how
hardly
he
can
bear
a
Defeat
in
his
kind
and
merciful
Intentions
towards
us
.
For
what
but
an
infinite
Love
could
ever
have
made
the
King
of
Heaven
and
Earth
to
stoop
so
low
to
his
rebellious
Subjects
,
as
to
beseech
them
to
lay
down
their
Weapons
of
Hostility
with
which
they
can
injure
none
but
themselves
,
and
to
listen
to
his
Terms
of
Mercy
,
and
accept
of
his
Crowns
and
everlasting
Preferments
?
One
would
have
thought
it
had
been
enough
for
him
barely
to
have
told
us
how
he
loved
us
,
how
willing
he
was
to
Pardon
and
Advance
us
;
and
that
this
had
been
enough
for
ever
to
recommend
him
to
the
dearest
Affections
of
his
Creatures
;
but
that
he
should
moreover
condescend
to
supplicate
our
Acceptance
,
to
beseech
us
not
to
spurn
his
Love
,
and
frustrate
its
Designs
of
Mercy
to
us
;
Lord
,
how
can
we
think
of
this
without
being
all
inflamed
with
Love
to
thee
!
'T
is
true
,
he
doth
not
come
in
Person
to
us
,
because
we
are
not
able
to
bear
the
immediate
Approaches
of
his
Glory
;
but
many
a
Message
of
Love
he
hath
sent
us
transcribed
from
his
very
Heart
.
He
sent
his
Son
from
Heaven
to
us
,
and
clothed
him
in
our
Natures
,
that
therein
we
might
be
capable
of
conversing
freely
with
him
;
and
all
his
Errand
was
to
deliver
a
Message
of
Love
to
the
World
,
and
to
court
and
importune
them
to
listen
to
,
and
comply
with
it
.
And
when
he
returned
again
to
his
Father
,
he
instituted
an
Order
of
Men
to
supply
his
Room
,
and
in
his
Stead
,
to
woo
the
World
to
be
happy
.
For
Christ's
stead
,
be
ye
reconciled
to
God
,
2
Cor.
5.20
.
So
that
you
are
set
upon
the
Throne
,
and
not
only
Men
,
but
God
himself
lies
prostrate
before
your
Foot-stool
beseeching
you
to
lay
down
your
Arms
,
and
to
be
reconciled
to
your
best
Friend
that
never
did
you
the
least
Injury
,
unless
that
be
one
that
he
hath
loved
you
better
by
a
Thousand
Degrees
than
ever
you
loved
your selves
.
And
can
we
be
such
barbarous
Wretches
as
not
to
listen
to
him
when
he
thus
humbles
himself
before
us
,
and
even
comes
upon
his
Knees
to
us
for
Reconciliation
?
How
justly
may
the
whole
Creation
be
astonished
to
see
the
great
Majesty
of
Heaven
condescend
so
low
as
to
beseech
and
entreat
a
Company
of
rude
,
disdainful
Rebels
,
whom
he
could
every
Moment
frown
into
Nothing
,
to
accept
of
his
Love
,
and
at
last
comply
with
Terms
of
Friendship
?
Who
would
ever
imagine
,
(
but
that
sad
Experience
evinces
the
contrary
,
)
that
among
reasonable
Beings
there
should
be
found
such
Monsters
of
Ingratitude
,
as
to
persist
in
Enmity
to
God
after
he
hath
thus
humbled
himself
,
and
made
so
many
lowly
Addresses
only
to
court
and
woo
us
to
be
happy
?
And
thus
you
see
how
many
puissant
Motives
to
Love
are
comprehended
in
these
few
Words
,
because
he
first
loved
us
;
which
are
such
as
nothing
can
ever
be
able
to
resist
but
a
Heart
that
is
steeled
with
Impudence
and
Ingratitude
.
So
that
if
after
all
these
Obligations
which
God
hath
laid
upon
us
we
do
not
at
last
surrender
up
our
Hearts
unto
him
,
our
Baseness
and
Ingratitude
is
such
as
nothing
but
our
eternal
Ruine
will
be
able
to
expiate
.
For
when
with
all
the
Endearments
of
his
Loving
kindness
he
finds
he
cannnot
prevail
on
us
to
love
him
,
the
very
Consideration
how
much
he
hath
obliged
us
,
and
what
unworthy
Requitals
we
have
made
him
,
will
but
incense
him
the
more
against
us
,
till
it
hath
converted
his
Kindness
into
implacable
Fury
;
and
when
once
the
Heats
of
wronged
Love
take
Fire
,
and
kindle
into
Wrath
,
it
will
be
a
quenchless
Flame
and
everlasting
Burning
.
Wherefore
in
the
Name
of
God
,
Sirs
,
let
us
endeavour
to
affect
our
Souls
with
the
Sense
of
this
dear
Love
,
to
warm
our
Affections
at
this
heavenly
Fire
till
it
hath
insinuated
it self
into
them
,
and
converted
them
into
its
own
Substance
.
And
that
we
may
be
succesful
herein
,
let
us
take
with
us
these
following
Directions
.
1.
Let
us
season
our
Minds
with
good
Opinions
of
God
:
For
since
't
is
his
Goodness
that
is
the
most
immediate
Object
of
our
Love
to
him
,
whatsoever
Opinions
do
reflect
upon
that
,
or
any
way
tend
to
cloud
and
disgrace
it
,
must
necessarily
Damp
our
Affection
towards
him
.
Whilst
therefore
we
look
upon
God
as
a
mere
arbitrary
Being
,
as
one
that
conducts
all
his
Actions
by
a
blind
Omnipotent
Self-will
,
and
governs
the
World
and
dispenses
Rewards
and
Punishments
to
his
Creatures
according
to
a
certain
fatal
Decree
,
which
he
made
without
Foresight
or
Consideration
;
as
one
that
exacts
Impossibilities
of
his
Subjects
,
commands
the
Lame
to
run
,
the
Blind
to
see
,
and
without
ever
enabling
them
thereunto
is
resolved
to
damn
them
forever
for
Non-performance
:
Whilst
,
I
say
,
we
look
upon
God
through
such
false
Opticks
as
these
,
they
must
needs
represent
him
exceeding
unlovely
in
our
Eyes
.
For
though
I
doubt
not
but
there
are
many
Men
that
love
God
heartily
,
notwithstanding
they
have
entertained
these
sower
and
gastly
Notions
of
him
;
yet
I
must
seriously
profess
had
I
such
black
Opinions
of
him
,
I
should
never
be
able
heartily
to
love
him
,
though
I
were
sure
to
be
damned
for
ever
for
neglecting
it
.
Wherefore
,
if
we
would
kindle
in
our
Souls
the
Love
of
God
,
let
us
take
Care
,
as
much
as
in
us
lies
,
to
purge
our
Thoughts
of
all
ill
Opinions
of
him
,
and
to
represent
him
fairly
to
our
Minds
what
he
truly
is
,
and
what
the
Scripture
represents
him
to
be
,
viz.
a
most
bountiful
Benefactor
unto
all
his
Creation
,
and
an
universal
Lover
of
the
Souls
of
Men
;
one
that
heartily
desires
our
Welfare
,
and
is
always
ready
to
contribute
to
us
whatsoever
is
necessary
thereunto
.
Let
us
firmly
persuade
our selves
that
he
desires
not
our
Ruine
,
but
would
have
all
Men
to
be
saved
,
and
come
to
the
knowledge
of
the
Truth
;
that
when
he
finally
destroys
any
particular
Offender
,
it
is
in
great
Mercy
to
the
Publick
;
that
he
loves
not
Punishment
for
its
own
Sake
,
and
never
inflicts
it
but
for
some
gracious
and
merciful
End
.
These
are
such
Thoughts
of
God
as
are
truly
worthy
of
him
,
and
infinitely
apt
to
endear
him
to
all
considering
Minds
.
2
ly
.
Let
us
frequently
consider
and
revolve
in
our
Minds
the
numerous
Reasons
and
Engagements
that
we
have
to
love
him
.
For
all
Virtue
whatsoever
begins
in
Consideration
,
and
it
being
a
rational
Accomplishment
,
cannot
be
otherwise
acquired
but
only
by
Reason
and
Discourse
,
that
is
,
by
considering
the
Reasons
and
pressing
our selves
with
the
Arguments
upon
which
it
is
founded
.
And
thus
we
must
do
in
the
Case
before
us
;
if
ever
we
would
attain
to
a
hearty
Love
of
God
,
we
must
be
often
entertaining
our
Thoughts
with
the
Consideration
of
those
great
Obligations
he
hath
laid
upon
us
to
love
him
;
how
deeply
we
are
engaged
by
all
the
Ties
of
Gratitude
and
Ingenuity
to
repay
him
in
his
own
Coin
,
and
to
return
him
Love
for
Love
.
Nor
will
it
be
sufficient
to
affect
our
Hearts
with
the
Sense
of
those
Obligations
,
now
and
then
to
reflect
a
few
slight
and
transient
Thoughts
on
them
,
but
with
holy
David
we
must
muse
on
till
the
Fire
Kindles
;
we
must
fix
and
stay
our
Thoughts
upon
the
Consideration
of
God's
endearing
Love
to
us
,
urge
and
press
them
again
and
again
till
we
have
wrought
and
chafed
them
into
our
Souls
,
and
a
heavenly
Warmth
diffuses
from
them
and
enflames
our
Hearts
with
a
divine
Affection
.
Wherefore
let
us
frequently
revolve
such
Thoughts
as
these
in
our
Minds
;
O
my
Soul
!
How
infinitely
art
thou
obliged
to
love
thy
God
,
who
hath
been
such
a
tender
Friend
and
liberal
Benefactor
to
thee
,
who
loved
thee
before
ever
thou
wast
capable
of
thinking
a
Thought
of
Love
towards
him
;
yea
,
and
when
thou
didst
most
justly
deserve
to
be
excommunicated
from
his
Favour
for
ever
,
and
who
had
no
other
Aim
in
loving
thee
,
but
to
do
thee
good
,
and
make
thee
happy
,
and
thought
nothing
too
good
for
thee
that
could
either
promote
or
compleat
thy
Happiness
;
but
is
so
importunately
concerned
for
thee
as
to
beseech
and
intreat
thee
not
to
reject
his
Favours
?
And
canst
thou
be
cold
and
insensible
in
the
midst
of
so
many
prevailing
Endearments
?
Suppose
that
thy
Fellow-creature
had
done
for
thee
but
a
thousandth
Part
of
what
thy
God
hath
done
,
and
thou
hadst
repayed
his
Kindness
with
nothing
but
Affronts
and
Indignities
;
wouldst
thou
not
call
thy self
a
thousand
ungrateful
Wretches
,
and
acknowledge
thy self
infinitely
unworthy
of
his
Favours
?
And
is
it
less
criminal
to
be
ungrateful
to
God
,
than
to
thy
Fellow-creature
?
Suppose
thou
hadst
a
Friend
that
began
to
love
thee
as
soon
as
thou
wast
born
,
and
had
persisted
to
love
thee
,
notwithstanding
thou
hadst
offered
him
a
thousand
Provocations
to
the
contrary
;
that
had
done
thee
all
the
good
he
was
able
,
and
constantly
repaid
thy
Injuries
with
Favours
:
Would
not
thy
Conscience
fly
in
thy
Face
,
and
all
that
is
humane
in
thee
upbraid
thy
monstrous
Baseness
?
And
hath
not
thy
God
obliged
thee
infinitely
more
than
the
best
Friend
in
the
World
?
How
then
canst
thou
excuse
thy
Coldness
and
Indifference
to
him
?
Consider
,
O
my
Soul
,
the
Eyes
of
all
the
spiritual
World
are
upon
thee
;
Angels
and
Saints
are
looking
down
from
their
Thrones
of
Glory
to
see
how
thou
wilt
acquit
thy self
under
all
these
mighty
Obligations
,
which
if
any
mortal
Friend
had
laid
them
upon
thee
,
and
thou
shouldst
have
so
ill
requited
him
,
all
the
World
would
have
hissed
at
thee
for
a
Monster
of
Ingratitude
.
And
is
it
less
infamous
to
be
an
ungrateful
Wretch
towards
God
,
than
towards
a
mortal
Friend
?
With
what
Confidence
then
wilt
thou
lift
up
thy
head
among
those
blessed
Spirits
who
have
been
Spectators
of
thy
Actions
,
who
have
seen
thy
foul
Ingratitude
towards
thy
best
Friend
,
and
must
therefore
brand
thee
for
an
inglorious
Wretch
abandoned
of
the
common
Sense
and
Modesty
of
humane
Nature
?
And
if
after
you
have
pressed
you
Souls
with
all
this
mighty
Weight
of
Love
,
you
should
be
still
to
learn
to
re-love
the
blessed
Author
of
it
,
I
know
no
other
Expedient
but
to
send
you
to
the
Brutes
to
be
their
Scholars
;
to
call
for
your
Spaniels
and
bid
them
teach
you
,
and
by
their
kind
Returns
of
your
Favours
instruct
your
cold
ungrateful
Hearts
,
to
make
proportionate
Returns
of
Love
to
your
dearest
Lord
and
Master
.
Thus
let
us
frequently
argue
with
our selves
,
and
repeat
these
Considerations
upon
our
Minds
;
and
certainly
if
we
have
any
Sense
of
Obligations
,
they
cannot
fail
of
warming
and
affecting
our
Hearts
.
3dly
.
Let
us
endeavour
so
much
as
in
us
lies
to
moderate
our
Affections
to
the
World
.
Love
not
the
World
,
saith
St.
John
,
neither
the
things
that
are
in
the
World
.
If
any
Man
love
the
World
,
the
love
of
the
Father
is
not
in
him
,
1
Epist.
ii
.
15
.
that
is
,
if
we
inordinately
love
and
dote
upon
the
World
,
if
we
suffer
its
Pleasures
,
Profits
,
and
Honours
to
creep
into
,
to
hamper
and
inveagle
our
Affections
into
an
excessive
Delight
and
Complacency
in
them
,
that
will
so
forestal
and
prepossess
us
,
that
we
shall
find
no
Room
for
the
Love
of
God
in
our
Souls
:
Our
Hearts
will
be
so
soaked
and
moistened
with
sensual
Desires
and
Complacencies
,
that
the
pure
Flame
of
divine
Love
will
never
be
able
to
take
hold
of
,
or
kindle
upon
them
.
For
whilst
we
immoderately
dote
upon
the
World
,
that
will
so
ingross
our
Thoughts
,
so
perpetually
importune
our
Desires
,
that
no
Friend
from
Heaven
will
ever
be
able
to
come
at
us
;
no
good
Thought
or
Consideration
that
comes
to
court
and
woo
our
Souls
for
God
will
ever
find
Admittance
to
them
;
or
if
now
and
then
they
obtrude
upon
us
,
and
force
themselves
into
our
Minds
,
the
World
will
be
so
buisy
about
us
that
we
shall
not
be
long
at
Leasure
to
attend
to
them
;
but
whilst
they
are
addressing
to
us
and
importuning
our
Affections
,
we
shall
feel
a
thousand
Rival
Thoughts
swarming
and
buzzing
about
us
,
and
this
will
be
holding
,
that
pulling
,
the
other
clasping
it self
about
us
and
wooing
us
not
to
leave
and
forsake
them
.
And
though
between
these
Competitors
for
our
Love
,
our
Hearts
may
now
and
then
be
a
little
wavering
and
irresolute
;
yet
our
fond
Partiality
to
the
World
will
so
vehemently
incline
and
biass
us
,
that
we
shall
soon
reject
those
divine
Thoughts
that
would
so
fain
court
us
to
a
contrary
Affection
.
Wherefore
,
if
ever
we
would
acquire
this
noble
and
heavenly
Virtue
of
divine
Love
,
we
must
endeavour
as
much
as
in
us
lies
to
wean
and
withdraw
our selves
from
the
World
;
to
rescue
our selves
from
under
it's
Tyranny
and
Dominion
,
into
our
own
Power
,
that
so
we
may
be
able
to
dispose
of
our
Time
,
our
Thoughts
and
Hearts
,
as
shall
seem
to
us
most
fit
and
reasonable
.
For
till
we
have
recovered
our
Hearts
from
the
World
into
our
own
Disposal
,
how
can
we
resign
them
to
God
?
Before
we
can
give
him
our selves
,
we
must
be
in
our
own
Power
,
which
no
Man
can
be
,
so
long
as
he
is
inthralled
to
the
World
.
Wherefore
,
if
we
would
become
hearty
Lovers
of
God
,
we
must
labour
so
much
as
in
us
lies
to
get
such
a
Sovereignty
over
our
earthly
Desires
and
Affections
,
as
that
whensoever
we
are
minded
to
retire
from
the
World
and
converse
with
God
,
we
may
be
able
to
keep
them
off
at
such
a
Distance
as
that
they
may
not
be
able
to
intrude
upon
us
,
to
mingle
themselves
with
our
Contemplations
,
and
divert
our
Eyes
from
the
endearing
Prospect
of
his
infinite
Love
and
Loveliness
.
And
then
our
Thoughts
will
stay
and
dwell
upon
this
ravishing
Theme
like
Bees
upon
a
sweet
Flower
,
and
never
rise
till
they
have
extracted
thence
the
Honey
of
Canaan
,
the
delicious
Sweets
of
heavenly
Love
and
Complacency
;
then
we
shall
muse
on
till
the
Fire
burns
,
and
never
take
off
our
Eyes
from
God
till
we
have
gazed
our selves
into
Captivity
to
his
Love
and
Beauty
.
4thly
.
If
we
would
attain
to
the
Love
of
God
,
we
must
endeavour
,
by
the
constant
Practice
of
what
is
agreeable
to
his
Nature
,
to
reconcile
our
Minds
and
Tempers
to
it
.
For
whilst
our
Minds
are
averse
to
the
Perfections
of
his
Nature
,
to
the
Justice
,
Purity
,
and
Goodness
of
it
,
the
most
powerful
Motives
of
his
Love
and
Benevolence
will
never
be
able
to
beget
in
us
an
hearty
Complacencey
in
him
.
We
may
admire
his
Love
to
us
,
and
be
sometimes
moved
by
the
consideration
of
it
into
mighty
Transports
of
sensitive
Passion
;
but
't
is
impossible
we
should
ever
attain
to
a
fix'd
and
permanent
Delight
in
him
till
we
are
reconciled
to
his
Nature
.
For
all
true
and
constant
Love
is
founded
in
a
Likeness
of
Natures
;
and
therefore
till
we
are
in
some
Measure
god-like
,
till
we
are
pure
as
he
is
pure
,
just
as
he
is
just
,
good
and
merciful
as
he
is
good
and
merciful
,
we
have
not
as
yet
so
much
as
laid
the
Foundation
of
divine
Love
;
nay
we
are
so
far
from
that
,
that
we
are
under
a
prevalent
Repugnancy
and
Antipathy
to
the
divine
Nature
.
Wherefore
if
ever
we
would
be
sincere
and
hearty
Lovers
of
God
,
we
must
resolve
to
betake
our selves
to
the
constant
Practice
of
all
those
eternal
Laws
of
Goodness
that
are
founded
in
his
blessed
Nature
;
which
if
we
do
,
and
persist
in
our
Resolution
,
we
shall
find
the
Practice
of
them
will
by
Degrees
render
them
first
tollerable
,
then
easie
,
then
delightful
,
then
natural
to
us
.
And
when
once
the
Laws
of
God's
Nature
are
thus
transcribed
and
copyed
into
ours
,
when
our
Hearts
and
his
stand
bent
the
same
Way
,
and
are
for
the
main
alike
inclined
and
disposed
;
then
we
are
prepared
for
divine
Love
,
made
proper
and
convenient
Fuel
to
receive
that
heavenly
Flame
.
For
as
when
God
sees
himself
in
us
,
his
Goodness
,
Purity
and
Holiness
stampt
and
impressed
upon
our
Natures
,
he
is
inclined
by
his
own
Self-love
to
be
pleased
with
,
and
take
Complacency
in
us
;
so
when
we
come
to
see
our
selves
in
God
,
to
see
all
that
in
him
for
which
we
value
our selves
,
and
to
see
it
all
in
the
utmost
Perfection
in
him
which
is
yet
so
imperfect
in
our selves
;
our
own
Self-love
will
endear
him
to
us
and
wing
our
Souls
with
an
active
vigorous
Love
to
him
.
Wherefore
,
if
we
would
love
God
,
let
us
live
in
the
Practice
of
all
god-like
Virtues
till
by
accustoming
our selves
thereunto
we
have
conquered
our
own
Repugnancies
and
Antipathies
to
his
blessed
Nature
;
and
then
our
Hearts
will
stand
open
to
his
Love
,
and
we
shall
feel
it
enter
into
us
,
and
insinuate
it self
into
our
Wills
and
Affections
,
like
a
sprightful
and
active
Flame
,
till
it
hath
all
inflamed
them
with
Love
,
and
converted
them
into
its
own
Substance
.
5thly
.
And
lastly
,
If
we
would
acquire
this
heavenly
Virtue
,
to
all
the
foregoing
Directions
,
we
must
add
constant
and
earnest
Prayer
to
God
For
when
we
have
done
all
,
it
is
most
certain
that
without
the
Assistance
of
this
Grace
we
cannot
love
him
;
but
if
we
do
all
,
and
then
implore
and
Supplicate
his
Assistance
,
we
have
as
much
Assurance
of
it
,
as
the
Promise
of
Truth
it self
can
give
us
.
If
therefore
we
have
a
hearty
Mind
to
love
him
,
we
shall
both
do
our
own
Part
towards
it
,
and
earnestly
implore
him
to
do
his
.
For
so
when
we
petition
for
our
daily
Bread
,
we
do
not
say
our
Prayers
,
and
then
sit
down
with
our
Hands
in
our
Bosoms
,
expecting
that
Bread
should
drop
from
Heaven
into
our
Mouths
;
but
we
presently
betake
our selves
to
some
honest
Imployment
,
and
therein
diligently
endeavour
to
obtain
what
we
pray
for
.
And
the
same
Course
we
shall
take
if
we
desire
to
love
God
with
the
same
Sincerity
as
we
desire
Food
:
We
shall
pray
and
endeavour
,
and
endeavour
and
pray
;
we
should
be
diligent
in
doing
what
is
in
our
Power
,
and
be
importunate
with
God
to
do
what
is
only
in
his
.
And
certainly
did
we
but
know
the
Worth
of
this
heavenly
Virtue
,
this
Soul
and
Queen
of
all
other
Graces
,
we
should
count
no
Prayers
,
no
Tears
,
no
Endeavours
too
much
to
purchase
and
obtain
it
.
Did
we
but
consider
how
useful
and
delightful
it
is
,
how
at
once
it
entices
and
inlivens
Men
,
what
a
powerful
Byass
it
claps
upon
their
Hearts
to
incline
them
to
their
Duty
,
and
with
what
Joy
and
Chearfulness
it
carries
them
through
the
greatest
Difficulties
,
and
turns
their
Toils
into
Recreations
;
how
it
clears
and
smooths
their
Countenance
,
revives
and
elevates
their
Hearts
:
Did
Men
,
I
say
,
but
consider
this
,
they
would
give
neither
themselves
nor
Heaven
Rest
till
they
felt
their
cold
and
slugish
Souls
inspired
and
animated
with
it
.
Wherefore
to
all
our
Endeavours
after
it
,
let
us
joyn
our
earnest
Prayers
to
God
that
he
would
kindle
our
stupid
Hearts
,
and
touch
our
cold
Affections
with
an
outstretched
Ray
from
himself
;
that
he
would
conquer
our
Repugnance
to
him
,
and
represent
his
Love
and
Beauty
to
our
Souls
in
such
affecting
and
attractive
Forms
as
may
not
fail
to
captivate
our
Hearts
,
and
subdue
our
obstinate
Wills
that
have
so
long
held
out
against
all
the
Storms
and
Batteries
of
his
endearing
Goodness
.
And
if
we
thus
pray
,
and
thus
endeavour
,
and
persevere
in
both
,
we
shall
at
length
most
certainly
feel
this
heavenly
Grace
springing
up
within
us
,
and
growing
on
to
Maturity
by
insensible
Degrees
,
till
at
last
it
hath
gotten
an
entire
Possession
of
our
Souls
,
and
subdued
all
our
Powers
and
Affections
to
it's
sweet
and
blessed
Empire
;
And
then
we
shall
feel
our selves
acted
in
Religion
by
a
new
Soul
,
and
carried
on
through
all
its
weary
Stages
with
an
unspeakable
Life
and
Vigour
;
then
all
our
Duty
will
be
naturalized
to
us
,
and
we
shall
do
God's
Will
upon
Earth
with
almost
the
same
Chearfulness
and
Alacrity
,
as
it
is
done
by
our
blessed
Brethren
in
Heaven
.
Which
God
of
his
infinite
Mercy
grant
:
To
whom
be
Honour
,
&c.
PSALM
xi
.
7
.
For
the
Righteous
Lord
loveth
Righteousness
.
BY
Righteousness
here
some
Expositors
understand
the
Righteousness
of
Punishment
;
because
in
the
foregoing
Verse
it
is
said
,
upon
the
wicked
he
shall
rain
snares
,
Fire
and
Brimstone
,
&c.
and
then
it
follows
why
he
shall
do
it
;
for
the
Righteous
Lord
loveth
Righteousness
:
But
considering
the
whole
;
I
rather
believe
that
by
Righteousness
here
is
meant
Righteousness
of
Life
and
Manners
:
For
it
seems
more
probable
that
the
Text
is
a
Reason
of
the
two
former
Verses
,
than
of
that
immediately
foregoing
;
but
the
whole
that
is
asserted
is
this
,
the
Lord
tryeth
the
Righteous
;
but
the
wicked
and
him
that
loveth
Violence
,
his
Soul
hateth
.
Vpon
the
wicked
he
shall
rain
snares
,
&c.
As
if
he
should
have
said
;
there
is
a
vast
Difference
between
Gods
dealing
with
the
Righteous
and
the
Wicked
;
for
though
sometimes
he
afflicts
the
Righteous
,
yet
't
is
only
to
prove
and
try
them
,
and
to
render
their
Virtue
more
exemplary
and
illustrious
;
but
as
for
the
Wicked
,
when
he
rains
down
Punishments
on
them
,
it
is
out
of
a
just
Hatred
and
Indignation
against
them
.
And
the
Reason
why
he
is
thus
differently
affected
towards
these
different
Persons
is
,
because
of
the
different
Affection
he
bears
towards
their
contrary
Qualifications
;
he
loves
the
Righteousness
of
the
Righteous
,
and
that
makes
him
chasten
them
in
love
,
and
for
kind
and
merciful
Ends
and
Purposes
;
but
he
hates
the
Wickedness
of
the
Wicked
,
and
that
makes
him
proceed
against
them
with
so
much
Wrath
and
Severity
.
So
that
by
Righteousness
here
he
means
that
Goodness
and
Virtue
which
is
inherent
in
righteous
Persons
,
is
evident
from
what
follows
;
the
righteous
Lord
loveth
righteousness
,
his
countenance
doth
behold
the
upright
;
that
is
,
he
looks
upon
them
with
a
most
gracious
and
benevolent
Aspect
;
which
latter
Words
being
only
a
fuller
Exemplification
of
the
former
,
plainly
shew
that
by
the
Righteousness
mentioned
in
them
is
meant
the
Righteousness
of
righteous
Persons
,
and
consequently
that
it
doth
not
signify
the
Righteousness
of
Punishment
,
but
the
Righteousness
of
Manners
:
By
which
we
are
not
to
understand
that
single
Virtue
of
Honesty
or
Justice
,
but
all
the
Virtues
,
or
Virtue
in
the
general
in
its
utmost
Compass
and
Latitude
.
For
so
in
the
sacred
Dialect
it
is
very
usual
to
express
the
whole
Duty
of
Man
by
Righteousness
.
So
Prov.
14.34
.
Righteousness
exalteh
a
Nation
,
but
Sin
is
a
reproach
to
any
People
;
where
the
Opposition
plainly
implies
that
by
Righteousness
we
are
to
understand
all
that
is
contrary
to
Sin
;
that
is
,
all
that
is
contained
within
the
Compass
of
our
Duty
.
So
also
Heb.
1.9
.
thou
hast
loved
Righteousness
,
and
hated
Iniquity
;
where
Righteousness
being
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Transgression
of
the
Law
in
general
,
must
according
to
the
Rule
of
Opposition
be
understood
in
the
same
Latitude
to
signify
all
Obedience
to
the
Law
in
general
.
And
indeed
all
our
Duty
being
a
natural
and
eternal
Due
,
either
to
God
,
our
Neighbour
,
or
our
selves
,
the
whole
may
very
well
be
expressed
by
Righteousness
,
the
Performance
of
every
one
of
them
being
an
Act
of
strict
Justice
,
the
Payment
of
a
due
Debt
,
either
to
our selves
or
others
.
The
Meaning
therefore
of
the
Words
is
this
;
God
,
who
himself
is
infinitely
pure
,
and
holy
,
and
good
,
is
a
constant
hearty
Lover
of
Purity
and
Goodness
in
others
wheresoever
he
sees
or
finds
it
.
In
the
Management
of
which
Argument
I
shall
do
these
two
Things
:
-
1.
Shew
you
upon
what
Principles
and
Reasons
God
is
a
Lover
of
Virtue
and
Goodness
.
-
2.
What
Indications
he
hath
given
to
the
World
that
he
is
so
.
1.
I
shall
shew
you
upon
what
Principles
and
Reasons
God
is
a
Lover
of
Virtue
and
Goodness
;
and
they
are
principally
these
Four
.
-
1.
He
loves
Righteousness
,
or
Goodness
as
it
is
an
essential
Perfection
of
his
own
Nature
.
-
2.
He
loves
it
as
it
is
the
main
Principle
and
Foundation
of
his
own
Happiness
.
-
3.
He
loves
it
as
it
is
that
which
exalts
all
other
Creatures
into
his
own
Likeness
and
Resemblance
.
-
4.
He
loves
it
as
it
is
the
Spring
or
Cause
from
whence
the
highest
Happiness
of
his
most
beloved
Creatures
is
derived
.
1
st.
God
loves
Righteousness
,
or
Goodness
as
it
is
an
essential
Perfection
of
his
own
Nature
.
For
supposing
God
to
be
a
reasonable
Being
,
as
all
acknowledge
him
to
be
who
acknowledge
him
at
all
,
he
must
be
in
all
Respects
most
perfectly
reasonable
,
otherwise
he
would
be
deficient
of
that
natural
Perfection
which
the
very
Notion
and
Idea
of
God
implies
;
and
if
he
be
perfectly
reasonable
,
he
must
be
supposed
to
govern
himself
,
his
Choices
,
Motions
and
Actions
by
the
truest
,
best
,
and
purest
Reason
:
And
herein
consists
the
perfect
Holiness
and
Righteousness
which
the
Essence
and
Notion
of
God
implies
,
in
a
perfect
Conformity
of
all
his
Choices
and
Actions
to
the
eternal
and
infallible
Reason
of
his
own
Mind
,
in
chusing
to
do
every
thing
which
right
Reason
requires
,
and
refusing
to
do
any
thing
which
it
forbids
.
And
this
is
so
essential
to
God
,
that
to
exclude
it
out
of
the
Notion
of
him
is
in
Effect
to
deny
his
Being
,
or
which
is
worse
,
to
fancy
him
an
Almighty
blind
Polyphemus
,
that
hath
an
Arm
of
infinite
Force
,
but
no
Eye
in
his
Head
to
guid
or
direct
it
.
When
therefore
we
submit
all
our
Choices
and
Actions
to
the
Conduct
and
Government
of
right
Reason
,
we
stear
our
Course
by
Gods
Compass
,
and
live
and
move
by
the
self-same
Rule
whereby
he
governs
himself
,
and
all
his
Motions
.
And
when
we
do
what
God
would
have
us
,
we
are
sure
to
do
what
right
Reason
requires
,
because
we
are
sure
he
would
have
us
do
nothing
but
what
is
agreeable
with
the
infallible
Reason
of
his
own
Mind
.
When
therefore
we
submit
our
Wills
to
God's
,
our
Wills
and
his
are
governed
by
the
self-same
Reason
,
even
by
the
most
perfect
Reason
of
his
All-comprehending
Mind
,
which
never
can
deceive
or
be
deceived
.
And
when
our
Wills
,
Affections
and
Inclinations
are
once
reduced
under
the
Government
of
God's
Reason
,
we
are
of
the
same
Temper
with
God
,
because
we
are
formed
and
tempered
by
the
same
Reason
;
we
are
affected
and
inclined
as
he
his
,
and
are
made
Partakers
of
his
divine
Nature
;
we
are
pure
as
he
is
pure
,
and
holy
as
he
is
holy
,
and
do
communicate
with
him
in
all
that
Righteousness
and
Goodness
which
is
the
essential
Glory
and
Perfection
of
his
own
Nature
.
So
that
Holiness
and
Righteousness
in
us
being
only
a
Ray
and
Representation
of
God
,
it
is
no
more
Wonder
that
he
loves
it
than
that
he
loves
himself
,
it
being
nothing
but
himself
derived
,
his
own
Perfection
copyed
out
and
transcribed
into
our
Temper
and
Natures
.
Were
the
Sun
a
living
Being
,
we
cannot
imagine
but
as
he
would
be
infinitely
pleased
with
his
own
inherent
Brightness
,
so
he
would
be
greatly
delighted
to
behold
that
vast
Sphere
of
Light
which
he
diffuses
round
about
him
;
to
see
his
own
out-stretch'd
Rays
shining
through
this
Spacious
World
,
and
glorifying
with
their
quick
Reflections
all
those
dark
and
opaque
Bodies
that
are
continually
moving
round
about
him
.
How
then
can
we
imagine
that
the
living
God
,
who
is
infinitely
glorious
in
Holiness
himself
,
and
loves
himself
infinitely
for
being
so
,
can
without
vast
Delight
and
Satisfaction
behold
his
own
Beauty
,
Light
,
and
Purity
,
shining
on
the
Face
of
his
Creatures
;
that
he
should
not
be
enamoured
with
the
Reflexions
of
that
which
is
the
Brightness
of
his
own
Being
,
and
take
infinite
Complacency
when
he
looks
down
from
his
Throne
,
and
beholds
his
Creatures
gilded
with
his
Rays
,
and
glorifyed
with
his
own
Glory
?
For
if
God
love
himself
,
he
must
love
what
is
suitable
to
himself
;
and
consequently
since
himself
is
Righteous
,
he
must
love
Righteousness
,
or
quarrel
with
the
Perfection
of
his
own
Nature
.
And
this
Reason
of
his
Love
of
Righteousness
is
implied
in
the
very
Words
,
The
righteous
Lord
loveth
righteousness
.
2
ly
.
He
loves
Righteousness
and
true
Goodness
,
as
it
is
the
main
Principle
and
Foundation
of
his
own
Happiness
.
For
if
he
were
not
just
,
and
holy
and
good
,
he
would
be
a
miserable
Being
,
notwithstanding
all
his
Power
and
Knowledge
;
for
though
by
these
he
might
defend
himself
from
all
foreign
Hurt
or
Injury
,
yet
could
he
not
secure
his
own
Content
by
them
,
or
enjoy
himself
with
any
Peace
or
Pleasure
.
For
perfect
Holiness
,
as
I
have
shewed
you
,
consists
in
an
exact
Conformity
of
Actions
to
the
eternal
Rules
of
Reason
;
but
God
having
a
full
and
perfect
Comprehension
of
the
eternal
Reasons
of
Things
,
could
never
be
satisfied
with
himself
if
he
should
act
Unreasonably
,
because
his
Reason
would
condemn
his
Practice
,
and
his
own
Knowledge
would
libel
and
upbraid
him
.
For
whenever
he
reflected
on
himself
,
his
own
All-seeing
Eye
would
detect
him
,
and
by
unmasking
the
Deformity
of
his
Actions
would
render
him
an
inglorious
Spectacle
to
himself
.
How
then
could
he
enjoy
himself
,
whilst
in
the
Glass
of
his
own
Omniscience
he
beheld
himself
so
odiously
Represented
?
What
Content
could
he
take
in
his
own
Choices
and
Actions
,
whilst
his
own
infallible
Reason
disapproved
them
,
and
their
Unreasonablness
exposed
them
to
the
just
Reproaches
of
his
own
Mind
?
No
certainly
,
should
he
any
ways
swerve
in
his
own
Choices
,
Affections
,
or
Actions
from
the
eternal
Reason
of
his
own
Mind
,
he
would
be
so
far
from
being
pleased
with
himself
,
that
he
would
be
his
own
eternal
Torment
;
and
that
infinite
Reason
which
he
himself
cannot
deceive
or
impose
on
,
would
so
Expose
and
Shame
him
,
that
whensoever
he
reviewed
himself
he
would
be
sure
to
appear
a
most
gastly
Spectacle
in
his
own
Eyes
.
That
therefore
which
renders
him
so
infinitely
happy
in
himself
,
is
not
so
much
the
Power
he
hath
to
defend
himself
from
foreign
Hurts
and
Injuries
,
as
the
exact
Agreement
of
all
his
Motions
and
Actions
with
the
all-comprehending
Reason
of
his
own
Mind
.
He
always
sees
what
is
best
,
and
what
he
so
sees
he
always
chuses
and
affects
;
and
this
makes
him
perfectly
satisfied
with
himself
,
and
fills
him
with
infinite
Joy
and
Complacency
.
When
ever
he
surveys
himself
in
the
glorious
Mirror
of
his
own
Mind
,
he
discerns
nothing
in
himself
but
what
is
infinitely
lovely
and
amiable
,
nothing
but
what
exactly
corresponds
with
the
fairest
Idea
of
his
own
infinite
Reason
;
every
Thing
in
him
is
as
it
should
be
,
every
Motion
and
every
Action
so
perfectly
good
and
exactly
reasonable
,
that
his
own
all-seeing
Eye
can
discern
no
possible
Degree
of
Perfection
wanting
in
them
;
and
this
makes
him
infinitely
pleased
with
himself
,
infinitely
joyed
and
contented
in
the
Prospect
of
his
own
Beauty
and
Glory
.
So
that
God's
Holiness
and
Righteousness
,
or
which
is
the
same
Thing
,
the
exact
Agreement
of
his
Choices
and
Actions
with
the
infallible
Reason
of
his
own
Mind
,
being
the
Principle
and
eternal
Spring
of
his
Happiness
,
it
is
no
Wonder
if
he
loves
it
wheresoever
he
finds
it
;
for
how
should
he
forbear
being
pleased
and
delighted
with
it
,
when
he
hath
such
a
continued
Experiment
of
the
blessed
Effects
of
it
in
his
own
Bosom
;
when
he
feels
himself
made
happy
by
it
,
and
hath
every
Moment
a
fresh
Relish
of
the
Joys
and
Pleasures
which
result
from
it
?
Can
he
be
so
insensible
of
his
own
Happiness
as
not
to
be
enamoured
with
the
blessed
Cause
of
it
?
Or
can
the
Tree
be
indifferent
to
him
,
when
the
Fruit
of
it
is
so
infinitely
grateful
?
No
certainly
,
it
is
impossible
but
that
the
eternal
Sense
he
hath
in
himself
of
the
Joy
,
the
Pleasure
,
the
Bliss
of
being
holy
,
should
infinitely
endear
Holiness
to
him
,
and
engage
his
Soul
in
an
everlasting
Love
of
it
.
3dly
.
God
loves
Righteousness
as
it
is
an
Improvement
and
Exaltation
of
his
Creatures
into
his
own
Likeness
and
Resemblance
.
Every
Being
that
loves
it self
,
naturally
affects
,
so
far
as
it
is
able
,
to
derive
it self
,
to
beget
its
own
Image
and
propagate
its
own
Likeness
and
Resemblance
;
which
is
an
immediate
Consequence
of
that
Principle
of
Self-love
that
is
in
us
,
which
inclines
us
to
encrease
and
multiply
our selves
,
and
diffuse
and
spread
our
own
Tempers
and
Natures
.
And
no
Wonder
then
that
God
,
who
is
the
best
of
Beings
,
and
whose
Love
to
himself
is
as
infinite
as
his
own
Beauties
and
Perfections
,
should
affect
to
derive
and
communicate
himself
,
to
beget
and
propagate
his
own
most
amiable
Image
in
his
Creatures
.
The
infinite
Love
which
he
bears
to
himself
cannot
but
engage
him
to
like
and
approve
his
own
Likeness
;
and
what
he
likes
he
must
needs
be
inclined
to
produce
where
it
is
not
,
and
to
love
where
it
is
.
But
now
Righteousness
,
being
that
moral
Attribute
which
comprises
all
those
Perfections
of
his
Nature
,
wherein
the
Beauty
and
Glory
of
it
consists
,
is
the
only
Accomplishment
that
can
render
a
Creature
like
him
in
that
which
renders
him
so
infinitely
lovely
in
his
own
Eyes
.
As
for
Omnipotence
,
Omniscence
,
Eternity
,
and
Omnipresence
,
they
are
amiable
only
as
they
are
crowned
with
infinite
Righteousness
and
Goodness
,
and
abstracted
from
these
they
have
nothing
of
Form
or
Comeliness
in
them
.
That
therefore
which
moulds
us
into
a
Resemblance
of
God
,
and
renders
us
like
him
in
that
which
is
the
Beauty
of
all
his
other
Attributes
,
is
Righteousness
;
and
therefore
this
he
must
love
if
he
love
himself
,
because
t
is
his
own
Image
:
As
for
Power
,
and
Knowledge
,
and
length
of
Duration
,
though
we
should
partake
of
them
with
him
to
the
highest
Degree
that
is
possible
for
Creatures
,
yet
we
may
be
infinitely
unlike
him
;
for
so
the
Devils
are
,
who
yet
are
liberally
endowed
with
these
natural
Perfections
of
the
Divinity
;
but
the
more
they
imploy
their
Power
and
Knowledge
to
unrighteous
Purposes
,
the
more
ungodlike
they
are
for
being
powerful
and
knowing
;
and
then
only
are
Knowledge
and
Power
god-like
Perfections
,
when
Righteousness
and
Goodness
is
their
Scope
and
Rule
;
for
without
these
they
are
only
the
Perfections
of
Devils
;
but
good
and
righteous
Devils
are
Contradictions
in
Terms
.
Since
therefore
't
is
Righteousness
only
that
can
stamp
us
god-like
Creatures
,
God
must
needs
love
it
out
of
that
natural
Inclination
which
he
and
all
other
Beings
have
to
propagate
his
own
Likeness
.
For
without
Righteousness
no
Creature
can
resemble
him
;
and
therefore
if
he
love
to
be
resembled
,
as
he
must
needs
do
,
because
he
loves
himself
,
he
must
love
that
which
gives
the
Resemblance
;
and
this
,
and
this
only
is
Righteousness
and
true
Goodness
.
4thly
.
And
lastly
.
God
loves
Righteousness
as
it
is
the
Spring
or
Cause
from
whence
the
highest
Happiness
of
his
Creatures
is
derived
.
For
he
loves
Beings
more
or
less
according
to
their
intrinsick
Worth
and
Value
;
and
doubtless
of
all
Orders
of
Beings
there
are
none
so
valuable
as
the
rational
;
and
therefore
if
he
love
these
most
,
he
cannot
but
be
desirous
of
their
Happiness
;
and
if
he
be
,
he
cannot
but
love
that
which
is
the
Spring
and
Cause
of
it
,
and
this
is
universal
Righteousness
.
For
the
Foundation
of
our
Happiness
must
necessarily
be
laid
in
the
Perfection
of
our
Natures
,
and
our
Natures
being
rational
the
Perfection
of
them
must
consist
in
a
perfect
Complyance
of
all
their
Powers
and
Faculties
with
the
eternal
Rules
of
Reason
,
which
is
all
one
with
universal
Righteousness
.
For
doubtless
the
highest
Perfection
of
reasonable
Faculties
is
to
act
most
reasonably
,
and
then
they
act
most
reasonably
when
they
govern
themselves
by
the
unchangable
Laws
of
Righteousness
.
Righteousness
therefore
being
our
Perfection
as
we
are
reasonable
Beings
must
necessarily
be
the
Spring
and
Principle
of
our
Happiness
,
and
't
is
as
impossible
for
us
to
be
happy
without
it
as
't
is
to
be
well
in
Sickness
,
or
at
Ease
under
Pain
.
For
to
the
Happiness
of
every
Nature
that
is
capable
of
being
happy
two
Things
are
requisite
;
First
,
that
there
be
no
disorder
within
it self
;
that
its
Parts
and
Faculties
be
not
distempered
,
nor
their
Vigour
and
Activity
lessened
and
abated
:
Secondly
,
that
all
it's
Faculties
be
imployed
and
exercised
about
such
Objects
as
are
most
grateful
and
suitable
to
their
Natures
;
upon
both
which
Accounts
Righteousness
is
most
necessary
to
the
Happiness
of
every
reasonable
.
Nature
.
For
in
the
first
Place
,
't
is
Righteousness
that
rectifies
all
their
Disorders
,
and
reduces
them
to
their
native
and
most
genuine
Temper
.
No
reasonable
Nature
is
well
,
and
in
Health
,
so
long
as
it
acts
unreasonably
and
unrighteously
;
it
's
Pulse
beats
disorderly
while
it
beats
either
faster
or
slower
than
Right
Reason
prescribes
,
while
it
acts
either
on
this
side
or
beyond
the
Medium
,
in
the
Defect
,
or
Excess
of
Virtue
;
and
whilst
't
is
thus
sick
and
distempered
,
't
is
impossible
it
should
be
happy
.
But
now
by
acting
righteously
it
revives
and
grows
well
again
;
it
throws
off
those
unreasonable
,
and
consequently
unnatural
Inclinations
that
clogg'd
and
obstructed
all
its
regular
Motions
,
and
by
Degrees
recovers
to
the
native
Temper
and
Complection
of
a
rational
Nature
;
and
when
once
it
hath
perfectly
discharged
it self
of
all
those
unreasonable
and
unrighteous
Humours
that
disordered
it
,
it
will
then
live
in
perfect
Health
and
Ease
,
and
all
its
languishing
Faculties
be
restored
to
their
natural
Vigour
and
Activity
.
And
then
secondly
,
as
Righteousness
recovers
us
from
all
the
Distempers
of
our
Nature
,
so
it
imploys
and
exercises
our
Faculties
about
such
Objects
as
are
most
grateful
and
suitable
to
them
.
For
Truth
and
true
Goodness
are
the
only
Objects
that
can
gratify
a
reasonable
Nature
acting
reasonably
;
and
about
these
doth
Righteousness
naturally
dispose
our
Faculties
to
imploy
and
exercise
themselves
;
it
disposes
our
Vnderstandings
to
contemplate
upon
,
and
our
Wills
to
embrace
and
chuse
that
God
who
is
the
Fountain
of
all
Truth
and
Goodness
:
For
every
Thing
loves
its
own
like
,
and
what
it
loves
,
it
is
inclined
to
think
on
.
So
that
when
we
are
righteous
,
as
God
is
,
we
shall
naturally
love
him
,
because
he
is
like
us
;
and
then
our
Love
to
him
will
still
incline
our
Thoughts
to
the
Contemplation
of
his
Beauty
and
Glories
,
and
so
the
more
righteous
we
grow
the
more
we
shall
love
him
,
and
the
more
we
love
him
the
more
our
Understandings
will
be
enclined
to
meditate
upon
him
,
and
so
more
and
more
till
we
arrive
at
that
City
of
Vision
where
we
shall
see
him
Face
to
Face
,
and
be
eternally
ravished
with
the
Love
and
Contemplation
of
him
.
Thus
Righteousness
you
see
is
the
Spring
and
Cause
of
our
Happiness
,
and
being
so
,
he
must
needs
love
it
,
who
above
all
things
desires
and
sollicits
our
Welfare
:
For
he
being
perfectly
happy
from
himself
,
cannot
need
our
Misery
to
augment
his
Happiness
;
and
therefore
cannot
desire
it
;
but
on
the
contrary
,
he
must
desire
our
Happiness
out
of
that
infinite
Complacency
and
Delight
which
he
takes
in
his
own
,
it
being
impossible
that
he
whose
Delight
and
Love
is
always
founded
on
the
same
Motives
should
delight
in
contrary
Objects
,
in
different
Subjects
,
in
Happiness
in
himself
,
and
Misery
in
his
Creatures
:
And
if
he
desire
our
Happiness
,
as
most
certainly
he
doth
,
how
can
he
forbear
to
love
and
take
Complacency
in
that
which
contributes
so
much
to
it
?
Thus
you
see
upon
what
Reasons
and
Principles
it
is
that
God
is
so
firm
a
Lover
of
Righteousness
.
2.
I
now
proceed
in
the
Second
Place
to
shew
you
what
Indications
he
hath
given
the
World
of
his
steady
Affection
and
Good-will
to
Righteousness
.
Now
these
,
though
they
are
many
and
almost
infinite
,
may
be
reduced
to
Two
general
Heads
.
1
st.
The
natural
Indications
;
2dly
.
The
Supernatural
ones
:
Of
both
which
I
shall
endeavour
to
give
you
some
brief
Account
.
1.
God
hath
given
us
Sundry
natural
Indications
of
his
Love
of
Righteousness
;
all
which
I
shall
reduce
to
these
Four
Heads
:
-
1.
He
hath
imprinted
a
Law
upon
our
Natures
which
approves
of
righteous
Actions
,
and
condemns
their
contraries
.
-
2.
He
hath
endued
our
Minds
with
a
grateful
Sense
of
righteous
Actions
,
and
a
natural
Horror
of
their
contraries
.
-
3.
He
hath
coupled
good
Effects
to
all
righteous
Actions
,
and
bad
ones
to
their
contraries
.
-
4.
He
hath
implanted
in
us
natural
Abodings
of
the
future
Reward
of
righteous
Actions
,
and
the
future
Punishment
of
their
contraries
.
1
st.
One
Indication
of
God's
Love
of
Righteousness
is
his
imprinting
a
Law
upon
our
Natures
which
approves
all
righteous
Actions
,
and
disapproves
their
contraries
;
and
this
Law
is
that
natural
Reason
which
is
either
connate
with
our
Understanding
,
or
doth
immediately
result
from
the
righteous
Use
and
Exercise
of
it
.
For
such
is
the
Frame
of
our
Understandings
that
whensoever
we
impartially
reason
about
Things
,
we
are
forced
to
distinguish
between
Good
and
Evil
,
and
without
offering
infinite
Violence
to
our
Faculties
we
can
never
persuade
our selves
,
that
to
blaspheme
God
,
or
to
reverence
him
,
to
lie
or
speak
Truth
,
to
honour
our
Parents
,
or
to
scorn
or
despitefully
use
them
,
are
indifferent
Things
;
for
as
soon
as
we
open
the
Eye
of
our
Reason
,
we
immediately
discern
such
an
essential
Difference
between
them
,
as
forces
us
to
condemn
the
One
,
and
approve
the
Other
:
And
hence
we
see
that
as
for
the
great
Strokes
of
Unrighteousness
,
they
have
as
much
the
universal
Judgment
of
our
Reason
against
them
,
as
any
false
Conclusion
in
the
Mathematicks
;
whereas
the
Goodness
of
their
contrary
Virtues
is
as
universally
Acknowledged
by
us
as
the
Truth
of
any
first
Principle
of
Philosophy
.
God
therefore
having
created
us
with
such
a
Faculty
as
doth
so
necessarily
pass
such
a
contrary
Judgment
upon
righteous
and
unrighteous
Actions
,
we
must
either
say
that
he
hath
made
us
judge
falsely
or
else
acknowledge
this
Judgment
to
be
his
as
well
as
the
Faculty
that
made
it
;
and
if
it
be
,
then
't
is
a
sufficient
Indication
of
his
Love
of
Righteousness
,
that
he
hath
so
framed
our
Faculties
,
that
without
apparent
Violence
they
cannot
but
approve
of
it
.
For
whatsoever
our
Faculties
do
naturally
Speak
,
they
are
made
to
speak
from
the
Author
of
Nature
;
they
only
speak
what
he
hath
Dictated
to
them
,
and
so
what
they
say
he
says
,
who
hath
put
his
Word
into
their
Mouths
,
and
hath
made
them
speak
it
.
Our
Faculties
therefore
being
God's
Oracles
,
whatsoever
they
freely
and
naturally
pronounce
is
as
much
his
Words
as
any
outward
Revelation
.
Since
therefore
they
so
unanimously
pronounce
their
Approbation
of
Righteousness
,
it
is
as
plain
a
Signification
of
God's
Love
and
Approbation
of
it
,
as
if
he
himself
should
immediately
pronounce
it
by
a
Voice
from
Heaven
.
2
ly
.
Another
Indication
of
God's
Love
of
Righteousness
,
is
his
enduing
our
Minds
with
a
grateful
Sense
of
righteous
Actions
,
and
a
natural
Horror
of
their
Contraries
.
We
find
that
antecedently
to
all
our
Reasoning
and
Discourse
,
there
is
something
in
our
Natures
to
which
Virtue
is
a
grateful
Thing
,
and
its
Contraries
very
nauseous
and
loathsome
;
for
thus
before
we
are
capable
of
Reasoning
our selves
into
any
Pleasure
or
Displeasure
,
our
Nature
is
rejoyced
at
a
kind
or
a
just
Action
,
either
in
our selves
or
others
,
before
we
can
speak
,
or
are
capable
of
being
allured
by
Hope
,
or
awed
by
Correction
.
We
are
sensibly
pleased
when
we
see
we
have
pleasured
those
that
have
obliged
us
,
and
as
sensibly
grieved
when
we
are
conscious
of
having
Grieved
and
Offended
them
.
We
love
to
see
those
fare
well
whom
we
have
seen
deserve
well
,
and
when
any
unjust
Violence
is
offered
them
our
Nature
shrinks
at
and
abhors
it
.
We
pity
and
compassionate
the
Miserable
,
when
we
know
not
why
,
and
are
ready
to
offer
at
their
Relief
,
when
we
can
give
no
Reason
for
it
;
which
is
a
plain
Evidence
that
these
Things
proceed
not
merely
either
from
our
Education
,
or
deliberate
Choices
,
but
from
some
natural
Instinct
antecedent
to
both
,
and
that
in
the
very
Frame
of
our
Nature
there
is
implanted
by
the
Author
of
it
a
Sympathy
with
Virtue
and
an
Antipathy
to
Vice
.
And
hence
it
is
,
that
in
the
Beginnings
of
Sin
our
Nature
is
so
shy
of
an
evil
Action
,
and
doth
so
startle
and
boggle
at
it
;
that
it
approaches
it
with
such
a
modest
Coyness
,
and
goes
blushing
to
it
like
a
Virgin
to
an
Adulterers
Bed
;
that
it
passes
into
Sin
with
such
Regret
and
Reluctancy
,
and
looks
back
upon
it
with
such
Shame
and
Confusion
;
which
in
our
tender
Years
,
when
we
are
not
as
yet
arrived
to
the
Exercise
of
our
Understandings
,
cannot
be
supposed
to
proceed
from
Reason
or
Conscience
,
but
from
some
secret
Instinct
of
Nature
,
which
by
these
and
such
like
Indications
declares
it self
violated
and
offended
.
And
this
plainly
shews
the
mighty
Respect
that
God
hath
to
Righteousness
,
that
he
hath
woven
into
our
Beings
such
a
grateful
Sense
of
it
,
and
such
a
Horror
of
its
Contraries
.
For
this
natural
Sense
was
doubtless
intended
by
God
to
be
the
first
Guide
of
humane
Nature
,
that
so
when
as
yet
't
is
not
capable
of
following
Reason
and
Conscience
,
it
might
be
led
on
to
Righteousness
by
its
own
necessary
Instincts
;
that
these
might
dispose
us
to
our
Duty
,
and
keep
us
out
of
all
wicked
Prejudices
,
till
we
come
under
the
Conduct
of
our
Reason
;
that
so
this
may
then
lead
us
forward
with
more
Ease
and
Facility
in
the
Paths
of
Righteousness
.
What
a
plain
Indication
therefore
is
this
of
God's
Love
of
Righteousness
,
that
he
hath
taken
so
much
Care
to
incline
our
Natures
to
it
,
that
he
hath
not
only
given
us
reasonable
Faculties
that
do
naturally
direct
us
to
Righteousness
,
but
hath
also
taken
so
much
Care
to
lead
us
to
it
by
Instinct
,
till
we
are
grown
up
to
the
Exercise
of
those
Faculties
,
and
are
capable
of
being
guided
by
them
?
3
ly
.
Another
Indication
of
God's
Love
of
Righteousness
is
his
coupling
good
Effects
to
righteous
Actions
,
and
bad
ones
to
their
Contraries
.
For
if
we
consult
the
Consequents
of
humane
Actions
,
we
shall
generally
find
that
all
moral
Good
resolves
into
natural
,
in
the
Health
and
the
Pleasure
,
the
Credit
and
Tranquility
of
those
that
practise
it
.
For
so
the
first
Great
Mover
in
that
Course
and
Series
of
Things
which
he
hath
established
in
the
World
,
hath
ordered
and
disposed
it
,
that
every
Action
which
is
morally
Good
,
should
ordinarily
tend
to
,
and
determine
in
some
natural
Benefit
and
Advantage
;
that
the
good
Government
of
every
Passion
should
tend
to
the
Tranquility
of
our
Minds
,
and
the
due
Regulation
of
every
Appetite
center
in
the
Health
and
Pleasure
of
our
Bodies
;
that
Abstinence
and
Humility
,
Honesty
and
Charity
should
have
happy
Effects
chained
to
them
,
that
they
should
contribute
to
our
Good
both
private
and
publick
;
and
that
their
contrary
Vices
should
be
always
pregnant
with
some
mischievous
Inconvenience
;
that
they
should
either
untune
the
Organs
of
our
Reason
,
or
impair
the
Vigour
and
Activity
of
our
Tempers
,
or
imbroil
the
Peace
and
Tranquility
of
our
Minds
,
or
invade
the
Common-weal
of
Societies
,
which
includes
the
Interest
of
each
particular
Member
.
Such
contrary
Effects
as
these
are
as
necessary
to
vertuous
and
vicious
Actions
in
that
Course
of
Things
which
God
hath
established
,
as
Light
is
to
the
Sun
,
or
Heat
to
the
Fire
;
by
which
he
hath
plainly
demonstrated
how
contrarily
he
is
affected
to
those
contrary
Causes
.
For
by
those
natural
Goods
and
Evils
which
are
appendent
to
humane
Actions
,
he
hath
plainly
distinguished
them
into
moral
Goods
and
Evils
;
and
those
good
and
bad
Effects
which
he
hath
annexed
to
them
are
most
sensible
Marks
of
his
Love
of
the
one
,
and
his
Hatred
of
the
other
.
For
to
be
sure
he
would
never
have
made
Righteousness
the
Cause
of
so
much
good
to
us
,
if
he
had
not
loved
it
;
nor
Wickedness
the
Spring
of
so
many
Mischiefs
and
Inconveniences
,
if
he
had
not
hated
and
abhorred
it
.
The
Effects
of
Righteousness
are
ordinarily
a
Reward
,
and
the
Consequents
of
Sin
a
Punishment
to
it self
,
and
this
by
God's
own
Order
and
Disposal
;
and
pray
by
what
Significations
can
a
Law-giver
more
effectually
declare
his
Love
and
Hatred
of
Actions
than
by
rewarding
and
punishing
them
?
4thly
,
And
lastly
.
Another
Indication
of
God's
Love
of
Righteousness
,
is
the
natural
Presages
and
Abodings
which
he
hath
implanted
in
our
Natures
of
the
future
Reward
of
righteous
Actions
,
and
the
future
Punishment
of
their
Contraries
.
That
there
are
such
Abodings
as
these
in
humane
Nature
is
apparent
by
this
,
that
antecedently
to
all
divine
Revelation
,
Men
of
all
Ages
,
Nations
and
Religions
have
felt
and
experienced
them
;
yea
,
and
that
it
hath
been
experienced
not
only
among
the
politer
and
more
learned
Nations
,
who
may
be
supposed
to
be
persuaded
of
a
future
State
by
the
probable
Arguments
of
Philosophy
;
but
also
among
the
most
barbarous
and
uncultivated
,
who
cannot
be
supposed
to
have
believed
it
upon
Principles
of
Reason
:
For
though
some
of
them
have
been
so
rude
as
to
disband
Society
,
and
live
like
Beasts
without
Laws
and
Government
;
yet
have
they
not
been
able
to
extinguish
these
their
natural
Hopes
and
Fears
of
future
Rewards
and
Puishments
;
which
is
an
unanswerable
Evidence
how
deeply
the
Sense
of
another
World
is
imprinted
upon
humane
Nature
.
And
as
we
have
such
a
natural
Sense
of
a
future
State
as
we
cannot
easily
stifle
,
so
our
Minds
do
naturally
abode
that
we
shall
fare
well
or
ill
in
it
according
as
we
behave
our selves
righteously
or
unrighteously
in
this
Life
.
When
we
do
well
and
reflect
upon
it
,
it
leaves
a
delicious
Farwel
on
our
Minds
;
our
Conscience
smiles
and
promises
glorious
Things
that
we
shall
reap
from
it
,
most
happy
and
blessed
Fruits
in
the
other
World
.
And
as
the
Sense
of
doing
well
doth
naturally
suggest
to
us
the
most
ravishing
Hopes
and
blisful
Expectations
,
so
the
sense
of
doing
ill
fills
our
Minds
with
sad
and
dire
Presages
;
our
Conscience
abodes
us
a
black
and
woful
Eternity
wherein
we
shall
dearly
pay
for
our
sinful
Delights
and
Gratifications
.
And
though
for
the
present
we
can
divert
and
stifle
this
troublesome
sense
of
our
Natures
,
yet
Naturam
expellas
—
is
true
in
this
also
;
though
we
thrust
off
Nature
with
a
Fork
,
yet
't
will
return
again
upon
us
;
and
a
Fit
of
Sickness
,
a
sudden
Calamity
,
or
a
serious
Thought
will
soon
awake
and
revive
in
it
these
black
Prognosticks
of
our
future
Torment
.
And
hence
we
generally
find
that
bad
Men
are
most
afraid
of
Eternity
,
when
they
are
nearest
to
it
,
their
Fear
like
all
other
natural
Motions
being
swiftest
when
't
is
nearest
it's
Center
.
For
so
Plato
hath
observ'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
When
Men
are
near
Death
,
or
suppose
themselves
near
it
,
there
arises
in
them
great
Fear
and
Thoughtfulness
of
a
future
State
,
which
before
they
never
thought
of
.
And
that
this
springs
not
from
Superstition
but
from
Nature
is
evident
by
this
,
that
Atheists
themselves
who
are
most
remote
from
Superstition
,
when
they
come
to
die
are
rarely
able
to
suppress
this
ominous
Dread
and
Fear
of
another
World
,
but
in
despight
of
themselves
are
forced
into
those
dismal
Expectations
which
before
they
laughed
at
:
A
clear
Demonstration
that
these
ill
Abodings
spring
from
something
within
them
that
they
cannot
conquer
,
and
that
what
their
Minds
now
speak
is
not
so
much
the
Sense
of
their
Opinion
as
their
Nature
.
And
this
Language
of
Nature
is
a
clear
Expression
of
God's
Love
of
Righteousness
;
for
the
Voice
of
Nature
is
only
the
Voice
of
the
God
of
Nature
ecchoed
and
rebounded
;
and
to
be
sure
whatever
he
imprints
upon
our
Natures
is
the
Sense
and
Meaning
of
his
own
Heart
,
since
his
Veracity
will
not
permit
him
to
print
any
Falshood
there
.
And
since
by
these
our
natural
Abodings
the
God
of
Nature
proposes
to
us
a
future
Reward
if
we
are
righteous
,
and
a
future
Punishment
if
we
are
wicked
,
he
hath
hereby
as
certainly
declared
to
us
how
much
he
loves
Righteousness
and
hates
the
Contrary
,
as
he
can
possibly
do
by
the
most
express
Promise
which
he
hath
made
to
reward
the
one
,
or
Threatning
to
punish
the
other
.
And
thus
you
see
what
natural
Indications
and
Discoveries
God
hath
made
of
his
unfeigned
Love
of
Righteousness
,
which
are
such
as
without
any
additional
Revelation
are
sufficient
to
convince
considering
Men
that
God
is
a
most
sincere
and
affectionate
Lover
of
Righteousness
and
righteous
Men
,
and
that
if
we
will
but
unfeignedly
submit
our selves
to
the
eternal
Laws
of
Goodness
we
shall
thereby
make
our selves
the
best
Friend
who
is
a
never-failing
Fountain
of
Goodness
,
and
who
will
do
us
more
good
than
all
the
Beings
in
the
World
,
should
they
conspire
to
be
our
Benefactors
;
and
that
on
the
Contrary
,
if
we
persist
in
Sin
and
Unrighteousness
we
shall
most
certainly
provoke
him
to
be
our
mortal
Enemy
,
and
render
our selves
eternally
odious
and
hateful
in
his
Eyes
;
that
his
incensed
Wrath
will
sooner
or
later
break
forth
upon
us
and
prosecute
us
with
eternal
Vengeance
,
and
that
we
can
expect
nothing
but
black
and
dismal
Issues
while
we
are
hated
by
him
who
is
the
Fountain
of
all
Love
and
Goodness
.
All
this
we
may
be
sufficiently
convinced
of
by
seriously
attending
to
those
natural
Discoveries
which
God
hath
made
of
his
Love
of
Righteousness
.
But
yet
because
he
saw
Mankind
so
unattentive
to
the
Voice
of
their
Natures
,
so
unobservant
of
it's
Language
and
Meaning
as
to
run
headlong
on
,
notwithstanding
all
it's
Countermands
,
into
the
greatest
Impiety
and
Wickedness
;
he
hath
been
graciously
pleased
to
add
to
these
natural
Discoveries
of
his
Love
of
Righteousness
sundry
great
and
eminent
supernatural
ones
;
such
as
one
would
think
were
sufficient
to
rouze
and
awake
the
most
stupid
and
insensible
Creatures
into
a
serious
Attention
to
them
;
all
which
are
reducible
to
these
following
Heads
.
-
1.
His
conferring
such
great
and
miraculous
Favours
upon
righteous
Persons
,
and
inflicting
such
severe
Judgments
on
the
Wicked
.
-
2.
His
making
so
many
Revelations
to
the
World
for
the
promoting
of
Righteousness
,
and
discountenancing
of
Sin
.
-
3.
His
sending
his
own
Son
into
the
World
to
transact
such
mighty
Things
,
for
the
Incouragement
of
Righteousness
,
and
discouragement
of
Sin
.
-
4.
His
promising
such
vast
Rewards
to
us
,
upon
Condition
of
our
being
righteous
,
and
denouncing
such
fearful
Punishments
against
us
in
Case
we
do
neglect
it
.
-
5.
His
grantaing
his
blessed
Spirit
to
us
to
excite
us
to
,
and
assist
us
in
our
Endeavours
after
Righteousness
.
1.
One
supernatural
Expression
of
God's
Love
of
Righteousness
is
his
conferring
great
and
miraculous
Favours
upon
righteous
Persons
,
and
inflicting
severe
Judgments
upon
the
Wicked
.
And
of
this
we
have
infinite
Instances
in
the
several
Ages
of
the
World
,
there
being
scarce
any
History
,
either
sacred
or
prophane
,
which
abounds
not
with
them
;
several
of
which
both
Blessings
and
Judgments
do
as
plainly
evince
themselves
to
be
intended
for
Rewards
and
Punishments
,
as
if
they
had
been
attended
with
a
Voice
from
Heaven
declaring
the
Reasons
for
which
they
were
bestowed
and
inflicted
.
For
how
many
famous
Instances
have
we
of
the
miraculous
Deliverances
of
Righteous
Persons
,
who
by
an
invisible
Hand
have
been
rescued
from
the
greatest
Dangers
,
when
in
all
outward
Appearance
their
Condition
was
hopeless
and
desperate
;
and
of
wonderful
Blessings
that
have
happened
to
them
,
not
only
without
,
but
contrary
to
all
secondary
Causes
?
Of
some
that
have
been
so
eminently
rewarded
in
Kind
as
that
the
Good
which
they
received
was
a
most
visible
token
of
the
Good
which
they
did
;
of
others
that
have
received
the
Blessings
they
ask'd
whilst
they
were
praying
for
them
,
and
obtained
the
Grant
of
them
with
such
distinguishing
Circumstances
as
did
plainly
signify
them
to
be
the
Answers
and
Returns
of
their
devout
Desires
?
And
so
on
the
contrary
,
how
many
notable
Examples
are
there
of
such
miraculous
Judgments
inflicted
upon
unrighteous
Persons
as
have
either
exceeded
the
Power
of
all
secondary
Causes
,
or
else
have
been
caused
by
them
contrary
to
their
natural
Tendency
;
of
Men
that
have
been
punished
in
the
very
Act
of
their
Sin
,
and
sometimes
in
the
very
Part
by
which
they
have
offended
;
that
have
had
the
Evil
of
their
Sin
retaliated
upon
them
in
a
correspondent
Evil
of
Suffering
,
and
been
punished
with
those
very
Judgments
which
they
have
imprecated
on
themselves
in
Justification
of
a
Falshood
?
Now
though
in
the
ordinary
Course
of
Things
,
that
of
the
Wise
Man
is
most
true
,
that
we
know
neither
love
nor
hatred
,
by
any
thing
that
is
before
us
,
because
ordinarily
all
things
come
alike
to
all
,
and
there
is
one
Event
to
the
Righteous
and
the
Wicked
,
Eccles.
ix
.
1
,
2.
yet
when
the
Providence
of
God
so
visibly
steps
out
of
it's
ordinary
Course
,
to
bless
the
Righteous
and
punish
the
Wicked
,
it
is
a
plain
Indication
of
his
Love
to
the
one
,
and
his
Hatred
to
the
other
.
For
these
irregular
Providences
have
plain
and
visible
Tokens
of
God's
Love
and
Anger
imprinted
on
their
Foreheads
,
and
it
would
be
Stupidity
to
attribute
them
either
to
a
blind
Chance
,
or
the
necessary
Revolutions
of
secondary
Causes
,
when
they
are
stamp'd
with
such
legible
Characters
of
their
being
designed
and
intended
for
Rewards
and
Punishments
.
For
if
these
were
either
casual
or
necessary
,
why
should
they
not
happen
alike
to
all
,
as
well
as
ordinary
Providences
?
Why
should
not
there
be
as
many
Examples
of
the
miraculous
Blessings
and
Deliverances
of
the
Vnrighteous
,
as
there
are
of
the
Righteous
?
Why
should
not
as
many
Men
have
suffered
as
remarkably
the
Evils
which
they
have
imprinted
on
themselves
in
attesting
the
Truth
,
as
there
have
in
attesting
Lies
and
Falshoods
?
Why
should
so
many
have
been
struck
dumb
or
dead
in
the
Act
of
Perjury
,
and
not
one
that
we
ever
heard
of
,
suffer
the
like
Calamity
in
witnessing
the
Truth
?
In
a
word
,
why
should
so
many
bad
Men
have
suffered
such
Calamities
as
were
plain
Retaliations
in
Kind
of
their
cruel
and
unjust
Actions
,
as
Adonibezeck
(
for
instance
)
did
,
in
the
cutting
off
his
Thumbs
and
great
Toes
,
whilst
so
few
,
if
any
,
for
doing
Justice
upon
others
have
by
any
such
casual
and
irregular
Providence
been
exposed
to
the
Evils
they
inflicted
?
Since
therefore
in
every
Age
of
the
World
there
have
happened
such
Goods
to
righteous
Men
as
have
the
plainest
Characters
of
divine
Rewards
upon
them
,
and
such
Evils
to
the
Wicked
as
do
evidently
bespeak
themselves
intended
for
divine
Punishments
,
God
hath
hereby
sufficiently
declared
his
Love
of
the
one
,
and
his
Hatred
of
the
other
.
For
by
their
Rewards
and
Punishments
all
Lawgivers
do
declare
their
Love
and
Hatred
of
the
Facts
they
are
annexed
to
;
and
therefore
to
be
sure
if
the
Supreme
Law
giver
had
not
loved
Righteousness
and
hated
the
contrary
,
he
would
never
have
so
eminently
rewarded
the
one
and
punished
the
other
,
as
he
hath
apparently
done
.
2dly
.
Another
Supernatural
Indication
of
God's
Love
of
Righteousness
is
his
making
so
many
Revelations
to
the
World
for
the
promoting
of
Righteousness
and
discountenancing
of
Sin
.
That
God
hath
made
sundry
Revelations
to
the
World
is
evident
in
Fact
,
because
there
are
sundry
Revelations
which
have
been
sufficiently
demonstrated
by
those
miraculous
Effects
of
the
divine
Power
which
have
accompanied
the
Ministration
of
them
;
such
are
those
contained
in
the
five
Books
of
Moses
and
the
Prophets
,
which
have
been
almost
amply
confirmed
both
by
the
Miracles
which
were
wrought
by
the
inspired
Authors
of
them
;
and
by
the
exact
Accomplishments
of
the
several
Predictions
contained
in
them
;
and
such
is
also
that
last
and
best
Revelation
contained
in
the
New
Testament
,
which
both
by
the
Types
and
Predictions
contained
in
the
Law
and
the
Prophets
,
and
by
the
infinite
Miracles
wrought
by
Jesus
and
his
Followers
,
who
were
the
immediate
Ministers
of
it
;
together
with
its
own
inherent
Goodness
;
is
so
effectually
demonstrated
divine
,
that
no
Man
who
weighs
the
Proof
of
it
can
suspect
it
,
unless
he
be
infinitely
prejudiced
against
it
.
Now
if
you
consult
these
several
divine
Revelations
,
you
will
plainly
perceive
that
the
main
Drift
and
Design
of
them
is
to
promote
Righteousness
,
and
suppress
whatsoever
is
contrary
to
it
;
that
the
several
Revelations
made
to
Abraham
and
his
Children
were
all
but
one
repeated
Covenant
of
Righteousness
;
that
the
Law
of
Moses
consisted
partly
of
ceremonious
Rights
,
which
were
either
intended
for
divine
Hieroglyphicks
to
instruct
the
dull
and
stupid
Jews
in
the
Principles
of
inward
Purity
and
Goodness
,
or
else
for
Types
and
sacred
Figures
of
the
holy
Mysteries
of
the
Gospel
;
partly
of
Precepts
of
moral
Righteousness
,
together
with
some
few
prudential
ones
that
were
suitable
to
the
Genius
and
Polity
of
that
People
;
and
partly
of
such
Promises
and
Threats
as
were
most
apt
to
oblige
them
to
the
Practice
of
those
righteous
Precepts
.
As
for
the
Prophets
,
the
Substance
of
their
Revelations
,
was
either
Reprehensions
of
Sin
,
together
with
severe
Denunciations
against
it
;
or
Invitations
to
Righteousness
,
together
with
gracious
Promises
of
Rewards
to
follow
it
;
or
Predictions
of
the
Messias
,
and
that
everlasting
Righteousness
which
should
be
introduced
by
him
.
And
then
as
for
the
Gospel
,
all
the
Duties
of
it
consist
either
in
Instances
or
Means
of
Righteousness
;
and
all
the
Doctrines
of
it
are
nothing
else
but
powerful
Arguments
and
Motives
to
persuade
us
to
the
Practice
of
those
Duties
.
Thus
Righteousness
you
see
is
the
main
Center
to
which
all
true
Revelation
tends
,
the
Mark
at
which
the
righteous
Lord
hath
continually
levelled
and
directed
it
.
What
a
plain
Demonstration
therefore
is
this
of
the
unfeigned
Love
and
Respect
he
bears
it
,
that
he
did
not
think
it
sufficient
to
imprint
a
Law
of
Righteousness
upon
our
Natures
,
and
stamp
upon
our
Beings
so
many
Indications
of
his
Love
to
it
,
but
seeing
us
swerve
and
deviate
from
it
hath
from
time
to
time
by
so
many
loud
and
reiterated
Voices
from
Heaven
invited
and
called
us
back
again
;
so
that
if
he
be
cordial
and
sincere
in
what
he
says
,
(
as
it
would
be
absurd
and
impious
to
suspect
the
contrary
,
)
we
cannot
doubt
but
he
heartily
loves
that
which
by
so
many
immediate
Revelations
he
hath
so
earnestly
importuned
us
to
embrace
.
3dly
.
Another
supernatural
Indication
of
God's
Love
of
Righteousness
is
his
sending
his
own
Son
into
the
World
to
transact
such
mighty
Things
for
the
Encouragement
of
it
,
and
persuading
Men
to
it
.
For
to
advance
Righteousness
was
the
main
Design
of
all
those
mighty
Things
which
the
Son
of
God
did
and
suffered
in
this
World
;
the
Design
of
all
that
holy
and
innocent
Life
which
he
led
was
to
propose
to
our
Imitation
a
perfect
Example
of
Righteousness
,
that
so
treading
our
Way
before
us
we
might
have
not
only
the
Line
of
his
Precepts
,
but
also
the
Print
of
his
Foot-steps
to
direct
us
,
and
that
by
beholding
so
fair
a
Draught
of
Righteousness
drawn
so
exquisitely
to
the
Life
,
and
in
every
Part
so
exactly
answering
to
the
sweetest
and
most
amiable
Ideas
of
it
,
we
might
be
both
invited
and
instructed
to
copy
and
imitate
it
in
our
Actions
.
For
what
he
saith
of
that
illustrious
Act
of
Charity
and
Humility
,
his
washing
his
Disciples
Feet
,
is
truly
applicable
to
the
whole
Course
of
his
Actions
;
For
I
have
given
you
an
Example
,
that
you
should
do
as
I
have
done
unto
you
,
Joh.
xiii
.
15
.
And
as
his
Life
was
an
Example
of
Righteousness
,
so
his
Death
was
a
most
urgent
Motive
to
it
;
for
hereby
he
made
Expiation
for
our
Sins
and
obtained
an
Act
of
Pardon
and
Indemnity
for
every
Rebel
that
would
lay
down
his
Arms
and
return
to
his
Duty
and
Allegiance
;
and
by
obtaining
this
he
hath
given
us
infinite
Encouragement
to
return
,
since
if
we
do
so
,
we
have
most
ample
Assurance
that
we
shall
be
received
into
Grace
and
Favour
.
And
though
I
cannot
deny
but
if
God
had
pleased
he
might
have
granted
such
an
Act
of
Pardon
to
us
without
the
Consideration
of
Christ's
Death
and
Sacrifice
;
yet
I
am
sure
,
if
he
had
,
it
could
never
have
been
such
an
effectual
Motive
as
it
was
to
oblige
us
to
Righteousness
for
the
future
.
For
should
he
have
granted
us
Pardon
merely
upon
our
Repentance
without
any
other
Motive
or
Consideration
,
he
would
have
discovered
so
much
seeming
Easiness
and
Indulgence
in
such
a
Procedure
,
as
would
have
very
much
imboldened
such
disingenuous
Creatures
as
we
to
presume
upon
his
Lenity
,
and
turn
his
Grace
into
Wantonness
.
And
if
to
prevent
our
presuming
upon
his
Lenity
it
was
necessary
that
he
should
have
some
other
Motive
to
pardon
us
besides
that
of
our
Repentance
,
then
it
was
no
less
necessary
that
this
other
Motive
should
be
such
as
did
clearly
argue
and
evince
his
righteous
Severity
;
for
otherwise
it
would
have
no
Force
in
it
to
prevent
our
Presumption
.
And
what
Motive
of
Pardon
could
better
evince
his
Severity
than
the
Suffering
of
some
other
in
our
Room
,
especially
the
Suffering
of
his
own
Son
,
the
greatest
and
dearest
Person
in
the
whole
Creation
?
For
not
to
be
moved
to
grant
a
publick
Pardon
to
us
upon
our
hearty
Repentance
unless
this
blessed
Person
would
engage
to
die
for
us
,
whose
infinite
Greatness
gave
such
an
inestimable
Value
to
his
Sufferings
as
rendred
them
adequate
to
what
we
had
deserved
to
suffer
,
was
as
great
an
Argument
of
his
inflexible
Severity
against
Sin
,
as
if
he
should
have
destroyed
at
one
Blow
the
whole
World
of
Sinners
.
So
that
as
he
hath
expressed
an
infinite
Mercy
to
us
in
admitting
his
own
Son
to
die
for
us
,
so
in
refusing
to
pardon
us
upon
any
less
Motive
than
his
precious
Death
,
he
hath
expressed
an
infinite
Hatred
to
our
Sins
;
and
so
that
very
Death
which
moved
God
to
pardon
us
,
moves
us
to
stand
in
Awe
of
his
Severity
,
the
Death
of
the
Son
of
God
upon
which
we
are
pardoned
being
the
most
terrible
Instance
that
ever
was
of
the
Desert
of
our
Sin
,
and
God's
Displeasure
against
it
.
Thus
our
blessed
Lord
hath
not
only
given
us
the
greatest
Encouragement
by
procuring
our
Pardon
to
return
from
our
Iniquities
,
but
by
procuring
it
in
such
a
formidable
way
he
hath
given
us
the
most
dreadful
Warning
of
God's
Severity
against
them
.
So
that
now
we
cannot
think
upon
the
Reason
for
which
our
past
Offences
are
forgiven
,
without
being
vehemently
moved
to
future
Obedience
.
And
thus
the
main
Design
,
you
see
,
both
of
Christs
Life
and
Death
,
was
to
recal
us
from
Sin
to
the
Practice
of
Righteousness
:
And
hence
he
is
said
to
have
given
himself
for
us
,
to
redeem
us
from
all
Iniquity
,
and
to
purify
to
himself
a
peculiar
people
,
zealous
of
good
Works
,
Tit.
ii
.
14
.
And
then
he
arose
again
from
the
Dead
to
confirm
that
righteous
Doctrine
which
he
had
revealed
to
the
World
,
and
visibly
ascended
into
Heaven
to
give
us
an
ocular
Demonstration
of
the
heavenly
Rewards
of
Righteousness
;
and
there
he
now
sits
at
the
right
Hand
of
God
,
to
assure
us
,
that
if
we
persevere
in
Righteousness
,
we
shall
be
continually
befriended
in
the
Court
of
Heaven
through
his
all-powerful
Intercession
;
and
hath
assured
us
that
at
the
End
of
the
World
he
will
come
to
Judgment
,
and
faithfully
distribute
those
Rewards
and
Punishments
which
here
he
promised
and
threatned
to
righteous
and
unrighteous
Persons
.
Thus
the
main
Drift
,
you
see
,
of
all
these
great
Transactions
of
our
Saviour
,
was
to
advance
the
Interest
of
Righteousness
and
true
Goodness
.
What
a
mighty
Evidence
therefore
is
this
of
God's
great
Love
of
Righteousness
,
that
he
should
send
his
own
most
blessed
Son
upon
its
Errand
,
to
transact
such
mighty
Things
on
its
Behalf
?
For
by
sending
Christ
into
the
World
,
and
exposing
him
to
Misery
for
Righteousness
Sake
,
he
did
in
Effect
declare
that
he
valued
the
Interest
of
Righteousness
more
than
the
present
Happiness
and
Enjoyment
of
his
most
dearly
beloved
and
only
begotten
Son
;
and
we
may
most
certainly
conclude
,
that
had
not
Righteousness
been
infinitely
dear
to
him
,
he
would
never
have
authorized
his
dearest
Son
to
take
such
infinite
Pains
to
promote
it
.
4thly
.
Another
supernatural
Indication
of
God's
Love
of
Righteousness
is
his
promising
such
vast
Rewards
to
us
upon
it
,
and
denouncing
such
fearful
Punishments
against
us
if
we
despise
and
neglect
it
.
For
besides
all
those
temporal
Rewards
he
hath
proposed
to
us
if
we
seek
the
Kingdom
of
Heaven
,
and
the
Righteousness
thereof
,
he
hath
erected
a
Heaven
of
immortal
Joys
and
Felicities
to
crown
and
entertan
it
;
a
Heaven
that
contains
in
it
all
the
Beatitudes
that
humane
Nature
is
capable
of
,
all
that
Truth
that
the
most
capacious
Mind
can
comprehend
,
and
all
that
Good
that
the
vastest
Affections
can
either
crave
or
contain
:
In
a
word
,
a
Heaven
whose
Blisses
are
all
as
large
as
our
immense
Desires
,
and
all
as
lasting
as
our
immortal
Beings
:
For
't
is
a
Heaven
which
consists
in
an
eternal
Fruition
of
the
Fountain
of
infinite
Truth
and
Goodness
,
whose
everflowing
Streams
are
abundantly
sufficient
to
quench
the
Thirst
,
and
make
glad
the
Heart
of
every
Being
that
understands
and
loves
.
How
much
therefore
God
loves
Righteousness
you
may
easily
guess
by
these
vast
Preparations
he
hath
made
to
entertain
it
.
For
he
built
Heaven
on
purpose
to
lodge
righteous
Souls
,
and
that
they
may
see
he
thinks
nothing
too
dear
for
them
,
he
is
himself
their
Feast
there
as
well
as
their
Entertainer
.
He
feeds
them
with
his
own
Perfections
,
and
they
live
for
ever
as
happily
as
their
Hearts
can
wish
upon
the
Sight
and
Love
and
Imitation
of
his
Beauties
.
So
vehemently
is
his
Heart
set
upon
Righteousness
,
that
he
will
have
every
righteous
Soul
dwell
with
him
and
live
upon
him
,
and
partake
of
all
those
heavenly
Joys
in
which
his
own
Beatitude
consists
.
But
as
for
Vnrighteousness
,
how
much
his
Soul
abhors
it
is
evident
by
those
dire
Punishments
he
hath
denounced
against
it
,
by
those
dark
and
dismal
Abodes
which
he
hath
condemned
unrighteous
Souls
to
,
to
languish
out
a
woful
Eternity
,
to
burn
in
Flames
there
that
never
consume
,
and
be
gnawn
with
Worms
which
never
devour
them
;
to
be
scared
and
haunted
with
Devils
without
and
Furies
within
,
and
perpetually
worried
Day
and
Night
without
any
Ease
or
Intermission
with
all
the
Horrors
,
Griefs
,
and
Vexations
that
an
everlasting
Hell
imports
.
O
thou
merciful
Father
of
Beings
!
How
couldst
thou
have
found
in
thy
Heart
to
condemn
thy
Creatures
to
so
wretched
a
State
,
had
not
their
unrighteous
Practices
been
infinitely
odious
in
thine
Eyes
?
No
certainly
;
the
good
God
would
never
have
made
Hell
for
a
Trifle
,
for
the
sake
of
any
Thing
that
his
Nature
could
have
endured
or
dispensed
with
;
nor
would
he
ever
have
cast
any
unrighteous
Creature
into
it
,
were
it
not
for
the
implacable
Abhorrence
he
hath
to
all
Unrighteousness
:
And
therefore
since
he
hath
not
only
made
Hell
,
but
warns
us
of
,
and
threatens
us
with
it
,
we
may
be
sure
he
infinitely
abominates
that
for
which
he
made
and
threatens
it
;
and
consequently
that
he
is
infinitely
concerned
for
the
Cause
and
Interest
of
Righteousness
.
5thly
,
And
lastly
.
Another
supernatural
Indicaton
of
God's
Love
of
Righteousness
is
his
granting
his
blessed
Spirit
to
us
to
excite
us
to
,
and
assist
us
in
our
Endeavours
after
Righteousness
.
First
he
sent
his
Son
to
propagate
Righteousness
by
his
Ministry
,
his
Life
and
Death
;
and
upon
his
Return
to
Heaven
he
sent
his
Spirit
to
supply
his
Room
,
and
carry
on
that
dear
Design
,
of
which
his
Son
had
already
laid
the
Foundation
.
For
in
Christ's
personal
Absence
his
Spirit
acts
in
his
Stead
,
and
was
sent
down
from
the
Father
by
Virtue
of
his
Intercession
to
be
his
Vicegerent
in
the
World
,
to
promote
and
inlarge
his
heavenly
Kingdom
,
to
conquer
our
Hearts
,
and
subdue
our
stubborn
Wills
to
the
Obedience
of
his
most
righteous
Laws
.
So
that
the
Holy
Ghost
doth
now
preside
in
the
Church
as
the
supreme
Minister
and
vicarous
Power
of
our
Saviour
,
and
is
continually
imployed
even
as
our
Saviour
himself
was
whilst
he
abode
upon
Earth
in
driving
on
the
Interest
of
Righteousness
;
for
hitherto
tend
all
his
secret
Operations
on
the
Minds
of
Men
;
this
is
the
Reason
why
he
suggests
so
many
good
Thoughts
,
and
by
repeating
them
thick
upon
us
,
keeps
our
Minds
so
fix'd
upon
them
,
that
so
if
possible
he
may
recollect
our
dispersed
Minds
that
are
continually
wandring
to
and
fro
in
this
infinite
Maze
of
sensual
Vanities
,
and
engage
them
to
attend
to
such
Motives
of
Righteousness
as
are
most
apt
to
excite
them
to
wise
and
vertuous
Resolutions
.
So
that
as
in
the
Beginnings
of
Christianity
before
Christian
Motives
to
Righteousness
were
believed
,
the
Holy
Spirit
did
operate
more
visibly
and
miraculously
to
confirm
and
demonstrate
the
Truth
of
them
;
so
now
they
being
believed
,
and
thereupon
the
Necessity
of
such
miraculous
Operations
superseded
,
his
great
Work
is
to
object
and
present
them
to
our
Minds
,
and
fix
our
Thoughts
upon
them
till
they
have
effected
in
us
those
good
Resolutions
for
which
they
were
designed
and
intended
:
And
how
diligently
he
pursues
this
Work
our
own
Experience
certifies
and
informs
us
:
For
how
often
do
we
find
good
Thoughts
and
Motions
injected
to
us
we
know
not
how
nor
whence
;
and
how
many
times
do
these
unexpected
Thoughts
kindle
holy
Desires
in
us
before
we
are
aware
?
Which
Desires
being
fed
by
a
fresh
Supply
of
holy
Motions
and
Suggestions
are
many
times
nourished
into
good
Resolutions
,
and
these
being
still
back'd
with
those
repeated
Motions
which
do
frequently
press
with
strong
Importunity
upon
us
,
are
at
last
perfected
into
firm
and
lasting
Principles
of
Action
.
Thus
does
the
Holy
Spirit
continually
knock
at
the
Door
of
our
Souls
,
and
sollicit
us
with
the
greatest
Earnestness
to
sober
and
righteous
Resolutions
;
and
this
is
his
constant
Imployment
among
Men
,
and
will
be
so
to
the
End
of
the
World
;
till
Jesus
,
whose
Vicegerent
he
is
,
and
whose
Absence
he
supplies
,
returns
in
Person
from
Heaven
to
keep
his
last
and
general
Assizes
upon
Earth
.
And
can
we
imagin
that
God
would
have
all
this
while
imployed
his
Holy
Spirit
in
the
Service
of
Righteousness
,
to
drive
on
its
Interest
and
sollicit
its
Cause
,
if
it
had
not
been
infinitely
dearer
to
him
?
No
certainly
,
he
sets
a
greater
Value
on
the
Pains
of
his
Son
and
Spirit
,
than
to
busy
them
about
a
Trifle
,
to
imploy
them
so
industriously
as
he
has
done
in
an
Affair
which
he
had
little
or
no
Regard
for
.
If
his
Heart
had
not
been
extremely
set
upon
it
,
he
would
have
found
out
some
other
Imployment
for
those
divine
and
illustrious
Persons
,
and
not
have
engaged
them
so
everlastingly
as
he
hath
done
in
the
Service
and
Ministry
of
Righteousness
.
Having
thus
explained
and
proved
the
Proposition
,
That
the
Righteous
Lord
loveth
Righteousness
,
I
shall
conclude
with
some
few
Inferences
drawn
from
the
whole
Argument
.
1.
From
hence
I
infer
that
no
Religion
,
or
Proposition
of
Religion
can
be
true
,
that
either
directly
or
by
true
Consequence
is
an
Enemy
to
Righteousness
.
For
all
true
Religion
is
from
God
;
and
therefore
to
be
sure
that
cannot
be
true
which
either
directly
or
indirectly
opposes
that
which
God
so
dearly
loves
.
This
therefore
is
a
plain
Conviction
of
the
notorious
Falshood
and
Imposture
of
Popery
,
that
in
all
those
Doctrins
it
hath
superinduced
upon
the
common
Principles
of
Christianity
,
it
is
an
open
Enemy
to
Righteousness
.
As
for
Instance
,
it
is
a
common
Principle
of
Christianity
that
God
alone
is
to
be
worshiped
as
the
supream
Author
and
Fountain
of
our
Beings
,
upon
which
the
Church
of
Rome
hath
superstructed
the
Invocation
of
Saints
and
Angels
,
which
they
perform
in
the
same
Words
and
with
the
same
Address
as
they
do
the
Invocation
of
God
himself
.
For
though
they
pretend
to
pray
to
them
only
for
their
Prayers
,
yet
in
their
Publick
Offices
they
do
not
only
beg
their
Prayers
to
God
for
them
,
but
also
invocate
them
as
sovereign
Gods
and
independent
Disposers
of
the
Mercies
they
pray
for
.
Thus
in
the
Hours
of
Sarum
they
implore
the
Angels
to
direct
their
Thoughts
and
Words
and
Actions
in
the
way
of
Salvation
,
that
so
they
may
be
able
to
fill
up
the
Number
of
the
Angelical
Orders
,
which
by
the
Fall
of
Lucifer
was
diminished
;
to
protect
them
from
the
Devils
,
and
comfort
them
when
they
are
dying
.
Particularly
,
St.
Michael
they
beseech
to
be
their
Coat
of
Mail
,
St.
Gabriel
to
be
their
Helmet
,
St.
Raphael
to
be
their
Shield
,
St.
Vriel
to
be
their
Defender
,
St.
Cherubim
to
be
their
Health
,
St.
Seraphim
to
be
their
Truth
;
and
all
the
holy
Angels
and
Arch-angels
to
keep
,
protect
and
defend
them
,
and
bring
them
to
eternal
Life
.
And
as
for
Raphael
,
to
whom
they
seem
to
bear
a
more
particular
Affection
,
they
stile
him
the
best
Physitian
both
of
Body
and
Soul
,
and
pray
him
to
inlighten
both
their
spiritual
and
carnal
Eyes
.
And
then
as
for
the
Saints
,
they
do
as
immediately
address
to
them
in
their
Forms
of
Prayer
for
Sanctification
,
Pardon
,
temporal
and
eternal
Blessings
,
as
they
can
possibly
do
to
God
himself
;
particularly
the
Blessed
Virgin
they
adorn
with
the
most
glorious
Titles
of
God
,
and
in
her
Psalter
address
to
her
in
the
same
Forms
of
Invocation
which
David
uses
in
his
Psalms
to
God
;
they
stile
Her
the
Lady
Almighty
,
the
Author
of
Mercy
,
the
Queen
of
infinite
Majesty
,
and
the
Hope
of
all
the
World
;
praying
that
her
Mercy
may
lighten
upon
them
,
as
they
do
put
their
trust
in
her
;
and
a
great
deal
more
to
this
Purpose
.
And
as
for
Joseph
her
Husband
they
stile
him
the
Support
of
their
Lives
,
and
the
Pillar
of
the
World
;
beseeching
him
with
his
Carpenters
Ax
(
a
Tool
fit
only
to
work
upon
such
wooden
Souls
)
to
hew
down
their
Sins
,
that
they
may
be
adopted
Timber
for
the
Palace
of
Heaven
.
In
a
word
,
in
their
present
Breviary
they
implore
St.
Peter
to
loose
them
by
his
Word
from
the
Bonds
of
Sin
,
and
supplicate
the
Apostles
,
who
by
their
Word
(
if
the
Prayer
lies
not
)
do
lock
and
unlock
the
Gates
of
Heaven
,
to
loose
them
from
all
Sin
by
their
Command
.
They
humbly
intreat
St.
Genovesa
to
have
pity
on
those
that
hope
in
Her
,
to
blot
out
their
Sins
,
and
send
them
Relief
and
Comfort
;
and
implore
St.
Sebastian
to
preserve
their
Country
from
the
Plague
,
to
preserve
their
Bodies
,
and
heal
their
Minds
;
and
to
win
him
thereunto
,
assure
him
that
all
their
Hope
is
in
him
.
These
and
several
other
such
like
Instances
there
are
of
their
Prayers
both
to
Angels
and
Saints
,
in
which
they
do
as
immediately
invoke
them
both
for
temporal
,
spiritual
and
eternal
Blessings
as
they
can
do
God
himself
,
who
is
the
sole
Disposer
of
them
.
And
is
not
this
most
palpable
Unrighteousness
towards
God
,
to
strip
him
thus
of
his
divine
Prerogatives
,
and
clothe
his
Creatures
in
them
before
his
Face
?
But
against
this
black
Charge
Bellarmin
hath
a
very
quaint
Salvo
:
When
we
say
,
says
he
,
St.
Peter
have
mercy
upon
me
,
or
so
;
we
supply
the
Sense
with
this
mental
Construction
,
procure
Mercy
for
me
by
thy
Prayers
or
Merits
;
which
is
a
plain
Confession
that
the
Words
are
unwholsome
in
themselves
,
and
cannot
be
safely
used
without
being
corrected
by
a
more
honest
meaning
;
and
that
if
the
Votaries
of
that
Church
do
not
take
Care
to
mend
their
Publick
Prayesr
with
their
private
Meanings
,
they
incur
the
Guilt
,
or
at
least
the
Danger
of
Idolatry
.
For
we
cannot
address
more
immediately
in
any
Form
of
Words
to
God
for
any
Mercy
,
than
they
do
in
these
to
the
Saints
and
Angels
;
and
therefore
if
they
do
not
actually
address
to
them
as
Gods
,
't
is
because
they
construe
those
Forms
into
a
different
Sense
from
their
most
obvious
meaning
.
For
when
they
say
,
Lord
have
mercy
upon
me
,
they
may
mean
,
with
as
little
Force
to
the
Words
,
Procure
me
Mercy
,
O
Lord
,
from
St.
Peter
by
thy
Prayers
and
Merits
,
as
they
do
when
they
say
,
St.
Peter
have
Mercy
upon
me
,
Procure
me
Mercy
from
God
,
O
St.
Peter
,
by
thy
Prayers
and
Merits
.
And
what
a
dreadful
Prophanation
is
it
of
the
divine
Majesty
to
use
such
Forms
of
Address
to
God
and
St.
Peter
,
as
do
leave
our
Minds
indifferent
either
to
pray
to
St.
Peter
to
pray
to
God
for
us
,
or
to
pray
to
God
to
pray
to
St.
Peter
for
us
?
Again
,
't
is
a
common
Doctrin
of
Christianity
,
that
our
Saviour
hath
instituted
the
holy
Eucharist
to
be
a
Memorial
of
his
Sufferings
,
and
a
Seal
of
that
everlasting
Covenant
which
he
purchased
by
them
;
upon
which
the
Roman
Church
hath
superstructed
that
monstrous
Doctrin
of
Transubstantiation
;
which
,
besides
the
disgrace
it
doth
to
our
holy
Religion
by
Reason
of
those
ridiculous
Absurdities
and
gross
Contradictions
it
fastens
upon
it
;
it
puts
such
an
extravagant
sense
upon
the
first
Institution
of
this
holy
mystery
,
that
if
our
Saviour
had
really
meant
it
,
't
would
have
been
enough
to
expose
him
to
the
general
Scorn
and
Derision
of
Mankind
.
For
if
when
he
first
instituted
it
,
he
had
really
pretended
to
convert
the
Sacramental
Elements
into
the
Substance
of
his
own
Body
and
Blood
,
this
must
have
been
the
Sense
of
his
Words
and
Actions
;
these
outward
Elements
which
but
just
now
were
made
Bread
and
Wine
,
are
now
by
my
Almighty
Benediction
converted
into
the
Substance
of
my
Body
and
Blood
;
this
very
Body
which
sits
here
at
the
upper
End
of
the
Table
,
lies
there
under
those
Species
of
Bread
and
Wine
which
you
see
upon
it
.
My
Head
and
Feet
,
and
every
Part
of
me
,
are
all
intirely
within
every
Crumb
of
that
unleavened
Bread
;
and
yet
those
several
Crumbs
,
which
do
each
contain
my
whole
Body
,
contain
not
several
Bodies
;
and
if
you
divide
them
into
ten
thousand
Crumbs
,
and
distribute
them
into
ten
thousand
different
Places
,
yet
in
all
those
different
Places
I
am
the
same
intire
and
undivided
Body
.
And
though
as
I
sit
here
,
you
see
I
am
at
least
a
Foot
broad
,
and
five
or
six
Foot
long
,
yet
in
those
little
Crumbs
that
lie
before
you
I
am
no
bigger
than
a
Pin's
Head
;
and
yet
upon
my
honest
Word
I
am
in
all
my
Parts
and
Dimensions
under
the
outward
Species
of
every
one
of
them
,
and
so
am
every
whit
as
broad
and
thick
and
long
in
them
,
as
I
do
now
appear
in
this
visible
Body
.
And
as
for
my
Blood
which
is
at
least
two
Gallons
,
though
it
is
all
contained
within
the
Veins
and
Vessels
of
this
Body
,
yet
it
is
all
at
the
same
Time
within
that
Cup
,
which
I
confess
is
hardly
large
enough
to
contain
the
eighth
Part
of
it
:
And
though
you
Twelve
shall
every
one
drink
his
share
of
it
,
yet
every
one
shall
drink
it
all
,
that
is
,
out
of
this
one
Cup
of
my
Blood
,
which
at
most
contains
but
a
Quart
,
each
Man
of
you
Twelve
shall
drink
the
whole
two
Gallons
.
But
let
not
these
Things
astonish
you
,
for
now
I
am
doing
yet
stranger
Things
than
these
,
and
first
I
take
my self
(
it
being
supposed
both
by
Papists
and
Protestants
that
Christ
himself
first
eat
and
drank
those
sacred
Elements
)
that
is
,
I
take
my
Hands
into
my
own
Hands
,
and
put
my
Mouth
into
my
own
Mouth
,
and
swallow
down
my
Hands
,
and
Mouth
,
and
Throat
,
and
Stomach
through
my
own
Throat
into
my
own
Stomach
;
so
that
now
my
whole
Body
is
intirely
within
my
Stomach
,
though
the
whole
you
see
,
except
my
Stomach
,
is
still
intirely
without
it
.
And
having
thus
eaten
and
drank
up
my self
,
in
the
next
Place
I
give
my self
to
be
eat
and
drank
by
every
one
of
you
.
And
now
while
I
am
wholly
buried
within
each
of
your
Stomachs
and
my
own
,
I
shall
begin
a
sacred
Hymn
,
and
conclude
with
my
Farewel
Sermon
.
This
,
supposing
our
Saviour
had
intended
a
real
Transubstantiation
,
had
been
the
natural
Sense
,
or
rather
Nonsense
of
his
Words
and
Actions
in
the
first
Institution
of
this
sacred
Mystery
.
And
what
a
most
shameful
Disgrace
is
it
to
the
most
righteous
Religion
that
ever
was
,
to
fasten
such
wild
Extravagancies
upon
its
great
and
blessed
Author
?
Certainly
had
Men
set
their
Wits
at
work
to
burlesque
the
most
sacred
Thing
,
and
dress
it
up
for
Laughter
and
Derision
,
they
could
never
have
invented
a
more
ridiculous
Disguise
for
it
than
this
of
Transubstantiation
:
Besides
all
which
,
it
introduces
two
notorious
Pieces
of
Unrighteousness
;
the
first
of
which
is
a
most
gross
and
barbarous
Piece
of
Idolatry
,
viz.
their
adoring
the
consecrated
Bread
with
the
highest
Species
of
divine
Worship
;
which
if
it
be
not
Transubstantiated
into
the
Body
of
Christ
,
as
we
are
sure
it
is
not
,
unless
our
Senses
lie
,
and
Contradictions
be
true
;
they
themselves
confess
is
as
gross
Idoatry
as
the
Laplander's
worshiping
a
red
Cloth
hung
upon
the
Top
of
a
Spear
.
Now
what
monstrous
Unrighteousness
is
this
,
for
Men
to
rob
God
of
his
Honour
,
and
vest
a
senseless
Piece
of
Bread
with
it
;
to
advance
the
Workmanship
of
a
Baker
into
an
Equality
with
God
,
and
then
adore
,
and
then
devour
it
?
The
second
Piece
of
Unrighteousness
which
this
monstrous
Figment
introduces
,
is
the
Half-Communion
,
in
which
the
Christian
World
is
most
unjustly
robbed
of
one
half
of
that
Legacy
which
Christ
bequeathed
to
us
in
his
last
Will
and
Testament
;
which
as
Bellarmin
tells
us
was
done
out
of
Reverence
to
the
Transubstantiated
Wine
,
lest
any
Drop
of
it
sticking
upon
Lay-mens
Beards
should
be
spilt
and
prophaned
.
But
this
Inconvenience
,
by
the
Cardinal's
Leave
,
might
have
otherwise
been
easily
prevented
by
prohibiting
all
Lay-men
,
as
they
do
their
Priests
,
to
receive
the
Sacrament
with
their
Beards
on
.
For
I
am
apt
to
think
there
is
no
good
Christian
but
would
have
been
better
contented
to
lose
all
his
Beard
than
half
the
Sacrament
.
So
that
this
Doctrin
of
Transubstantiation
,
you
see
,
hath
a
most
unrighteous
Tendency
both
as
it
disgraces
the
most
righteous
Religion
,
and
introduces
the
most
gross
Unrighteousness
.
Again
,
Thirdly
,
'T
is
a
common
Principle
of
Christianity
that
true
Repentance
is
indispensably
necessary
to
the
Salvation
of
Sinners
;
upon
which
they
have
superstructed
their
Sacrament
of
Pennance
,
which
joyned
with
Absolution
is
of
such
Sovereign
Virtue
as
to
Transubstantiate
a
Sorrow
proceeding
from
the
Fear
of
Hell
,
into
true
and
saving
Repentance
:
By
which
Doctrin
they
have
most
directly
superseded
all
the
Obligations
of
Righteousness
.
For
what
need
I
put
my self
to
the
Trouble
of
a
holy
and
righteous
Life
,
when
for
allarming
my self
before
I
go
to
Confession
into
some
frightful
Apprehensions
of
Hell
,
I
can
be
dubbed
a
true
Penitent
,
and
receive
the
Remission
of
my
Sins
?
For
now
my
old
Score
being
all
wiped
off
,
I
may
Sin
on
merrily
on
a
new
Account
,
and
when
I
make
my
next
Reckoning
,
't
is
but
being
afraid
of
Hell
again
,
and
I
am
sure
to
receive
a
new
Acquittance
in
full
of
all
Demands
and
Dues
.
And
when
I
have
spent
all
my
Life
in
this
Round
and
Circle
of
Unrighteousnss
,
't
is
but
sending
for
a
Priest
at
my
last
Breath
,
confessing
my
Sins
,
and
dreading
the
Punishment
of
them
,
and
with
a
few
magical
Words
he
shall
immediately
conjure
me
to
Heaven
,
or
at
least
out
of
Danger
of
Hell
.
Once
more
;
it
is
a
common
Principle
of
Christianity
that
the
Wages
of
Sin
is
eternal
Death
;
upon
which
they
have
introduced
their
Doctrins
of
Purgatory
and
Indulgencies
,
which
,
like
Simeon
and
Levi
,
Brethren
in
Iniquity
,
do
both
conspire
to
render
Righteousness
a
needless
Thing
.
For
by
the
Sacrament
of
Pennance
the
eternal
Punishment
of
Hell
is
changed
into
the
temporary
one
of
Purgatory
,
and
by
Indulgencies
,
especially
plenary
ones
,
the
temporary
Punishment
of
Purgatory
is
wholly
remitted
,
and
extinguished
;
so
that
the
first
lessens
the
Punishment
of
Sin
,
and
the
last
annihilates
it
:
And
by
this
Means
are
Sinners
mightily
imboldened
to
go
on
,
being
assured
that
upon
the
Sacrament
of
Pennance
they
shall
commute
Hell
for
Purgatory
,
and
that
upon
plenary
Indulgence
they
shall
exchange
Purgatory
for
Heaven
.
Many
other
Instances
of
this
Nature
might
be
given
,
but
it
would
be
endless
to
enumerate
all
those
unrighteous
Principles
with
which
their
Casuistical
Divinity
abounds
;
the
Frauds
and
Falsifications
,
the
Treasons
and
Murders
,
the
Slanders
and
Perjuries
,
which
their
Guides
of
Conscience
do
not
only
tolerate
but
commend
;
For
I
will
maintain
that
there
is
scarce
any
Villany
in
Nature
so
notorious
which
by
the
Principles
of
some
or
other
of
their
allowed
Casuists
may
not
be
wholly
vindicated
,
or
at
least
extenuated
into
venial
Crimes
.
So
that
considering
the
whole
Frame
and
Structure
of
the
Popish
Religion
,
I
do
most
seriously
believe
it
to
be
one
of
the
most
effectual
Engins
to
undermine
and
tear
up
the
Foundations
of
Righteousness
that
ever
the
Devil
forged
or
made
use
of
;
and
were
it
not
for
those
common
Principles
of
Christianity
that
are
intermingled
with
it
,
and
do
allay
,
and
sometimes
I
hope
overpower
the
Venom
of
it
,
I
am
verily
persuaded
that
the
Religion
of
Heathens
would
sooner
make
Men
righteous
than
that
of
Papists
.
For
I
do
affirm
that
there
is
not
one
Principle
of
pure
Popery
that
is
either
a
Rule
of
Righteousness
or
a
Motive
to
it
,
but
contrariwise
that
the
most
of
its
Principles
seem
to
have
been
purposely
calculated
to
affront
Men's
Reason
,
and
debauch
their
Manners
;
and
if
so
,
then
we
may
easily
guess
whether
this
be
a
true
Religion
or
no
,
which
in
all
its
Parts
is
so
repugnant
to
that
which
God
most
dearly
loves
.
2dly
.
Hence
I
infer
upon
what
Terms
a
Man
may
safely
conclude
that
he
is
beloved
of
God
;
for
if
he
hath
that
amiable
Quality
within
him
which
is
the
eternal
Reason
of
God's
Love
,
he
may
be
sure
he
is
beloved
of
him
.
If
our
Souls
be
adorned
with
that
Righteousness
which
the
righteous
Lord
loves
,
we
may
safely
conclude
that
we
are
his
Favourites
,
and
shall
never
cease
to
be
so
whilst
we
continue
so
adorned
.
For
't
is
as
impossible
for
God
not
to
love
righteous
Souls
,
as
not
to
be
righteous
himself
;
for
whilst
he
continues
so
,
his
own
Nature
must
needs
incline
him
to
love
all
those
in
whom
he
finds
his
own
most
amiable
Image
and
Resemblance
.
Let
us
not
therefore
persuade
our selves
that
we
are
beloved
of
God
either
upon
any
inward
Whispers
and
Suggestions
,
or
upon
any
particular
Marks
and
Signs
of
Grace
;
for
both
these
may
abuse
and
deceive
us
,
and
flatter
our
Minds
into
false
and
groundless
Assurances
.
We
may
think
't
is
the
Spirit
of
God
that
whispers
to
us
when
all
of
a
suddain
we
feel
our selves
surprized
with
joyous
and
comfortable
Thoughts
,
and
yet
this
may
be
nothing
else
but
a
Frisk
of
melancholy
Vapors
heated
and
fermented
by
a
feverish
Humour
.
For
those
suddain
Joys
and
Dejections
,
which
are
so
often
interpreted
the
Incomes
and
Withdrawings
of
the
Spirit
of
God
,
do
commonly
proceed
from
no
higher
Cause
than
the
Shiverings
and
Burnings
of
an
Ague
;
and
I
am
very
sure
that
Histerical
Fits
are
very
often
mistaken
for
spiritual
Experiences
;
and
that
when
Men
have
most
confidently
believed
themselves
overshadowed
by
the
Holy
Ghost
their
Fancies
have
been
only
hagged
and
ridden
with
the
Enthusiastick
Vapours
of
their
own
Spleen
.
And
sometimes
I
make
no
doubt
but
this
suddain
Flush
of
joyous
Thoughts
proceeds
from
a
worse
Cause
,
even
from
the
Suggestion
of
the
Devil
;
who
,
though
he
hath
no
immediate
Access
to
the
Minds
of
Men
,
can
yet
doubtless
act
upon
our
Spirits
and
Humours
,
and
by
their
Means
figure
our
Fancies
into
spritely
Ideas
,
and
tickle
our
Hearts
into
a
Rapture
;
And
this
Power
of
his
we
may
reasonably
suppose
he
is
ready
enough
to
exert
upon
any
mischievous
Occasion
,
when
he
finds
Men
willing
to
be
deceived
,
and
to
rely
upon
ungrounded
Confidences
.
Let
us
not
therefore
build
our
Hopes
of
the
divine
Favour
upon
any
such
uncertain
Foundations
,
but
impartially
examin
our selves
whether
we
are
really
righteous
;
for
unless
we
are
so
,
it
is
not
more
certain
that
God
is
righteous
,
than
that
these
our
pretended
spiritual
Incomes
and
Inundations
of
Joy
and
Comfort
,
are
either
the
Freaks
of
our
own
Temper
,
or
else
the
Injections
of
the
Devil
.
For
how
can
you
imagin
that
the
God
of
all
Righteousness
and
Truth
can
,
without
infinite
Violence
to
his
own
Nature
,
either
love
or
pretend
Love
to
an
unrighteous
Soul
?
But
then
you
will
say
,
by
what
Signs
and
Tokens
shall
we
know
whether
we
are
righteous
or
no
?
To
which
I
answer
,
that
there
is
nothing
can
be
a
true
Sign
and
Token
of
Righteousness
,
which
is
distinct
from
Righteousness
it self
:
For
Righteousness
is
its
own
Sign
;
and
if
any
Man
judges
himself
righteous
by
any
Mark
which
is
not
an
Act
or
Instance
of
Righteousness
,
he
deceives
and
abuses
his
own
Soul
.
But
then
we
must
have
a
Care
that
we
do
not
argue
from
any
one
particular
Mark
or
Instance
of
Righteousness
to
our
being
righteous
in
general
.
For
you
may
as
well
argue
that
you
are
not
blind
because
you
hear
well
,
or
that
you
are
not
deaf
because
you
taste
well
,
or
that
you
have
all
your
Senses
,
because
you
have
one
;
as
that
you
are
righteous
in
the
general
,
because
you
are
so
in
this
or
that
particular
;
and
you
may
as
reasonably
conclude
your self
in
a
State
of
Health
,
because
you
have
a
fresh
Colour
,
as
that
you
are
in
a
State
of
Grace
,
because
you
have
this
or
that
particular
Sign
of
it
.
Well
,
but
then
how
shall
we
resolve
our selves
in
this
most
material
Enquiry
?
Why
do
but
consider
what
it
is
to
be
righteous
,
and
then
reflect
upon
your
own
Motions
,
and
you
will
quickly
feel
whether
you
are
righteous
or
no.
Now
to
be
righteous
,
is
in
the
general
to
intend
righteously
,
and
to
act
accordingly
.
If
you
ask
again
how
you
shall
know
whether
you
so
intend
and
act
?
I
shall
only
answer
,
that
't
is
an
unreasonable
Question
,
and
that
you
might
as
well
ask
me
whether
you
are
hungry
or
thirsty
;
for
you
do
as
naturally
feel
the
Motions
of
your
Souls
as
you
do
the
Motions
of
your
Bodies
;
and
for
you
to
ask
another
Man
what
your
own
Intentions
are
,
is
to
make
him
a
Conjurer
instead
of
a
Casuist
.
Would
it
not
look
extreamly
ridiculous
for
a
Man
to
ask
his
Creditor
,
or
Customer
,
good
Sir
,
how
shall
I
know
whether
I
intend
to
pay
my
Debts
,
or
am
sincerely
resolved
not
to
over-reach
you
?
Should
any
Man
ask
me
such
a
Question
,
I
should
only
bid
him
consult
himself
;
and
if
then
he
suspected
his
own
Honesty
,
I
should
shrewdly
suspect
he
had
too
much
Reason
for
it
.
If
you
intend
righteously
,
you
intend
it
knowingly
;
and
if
you
knowingly
intend
it
,
you
cannot
but
know
that
you
intend
it
.
If
you
cannot
know
whether
you
intend
and
act
righteously
,
you
cannot
know
how
to
do
it
;
and
if
you
cannot
know
how
to
do
it
,
you
are
not
Subjects
capable
of
Morality
;
but
must
of
Necessity
live
and
act
at
Random
,
and
blunder
on
like
Travellers
in
the
dark
,
without
being
able
to
determin
whether
you
go
backward
or
forward
.
If
therefore
you
would
know
whether
you
are
righteous
Men
or
no
,
do
not
go
about
to
perplex
and
intangle
your selves
in
the
Wilderness
of
Signs
and
Tokens
;
for
if
you
had
a
thousand
Signs
of
Grace
,
you
can
never
safely
conclude
you
are
righteous
,
till
upon
an
impartial
Review
of
your selves
you
do
feel
that
you
intend
and
act
righteously
;
and
then
,
and
not
till
then
,
you
may
build
upon
it
that
God
loves
you
.
For
God's
Love
is
a
constant
and
immutable
Thing
;
and
in
this
the
Constancy
of
it
consists
;
not
that
it
is
always
fixt
upon
the
same
Person
,
but
that
't
is
unchangeably
determined
to
the
same
Motive
,
and
this
Motive
is
Righteousness
.
So
that
if
he
find
this
Motive
in
us
,
he
will
be
sure
to
love
us
so
long
as
it
continues
;
but
if
from
Righteous
we
become
Vnrighteous
,
he
must
either
change
in
his
Affection
,
or
else
cease
to
love
us
.
For
should
he
still
love
on
when
the
Reason
is
ceased
for
which
he
loved
us
,
he
must
either
love
us
for
no
Reason
,
or
for
a
Reason
that
is
directly
contrary
to
that
for
which
he
loved
us
first
;
and
consequently
his
Love
must
either
be
a
blind
Fondness
,
or
else
a
fickle
and
inconstant
Passion
.
If
therefore
Righteousness
be
the
Reason
that
moves
the
righteous
Lord
to
love
,
we
grossly
flatter
and
abuse
our selves
if
we
presume
that
he
loves
us
while
we
are
unrighteous
.
Wherefore
as
we
would
not
ruin
our selves
with
relying
upon
vain
Hopes
,
Hopes
that
will
sink
underneath
us
,
and
leave
us
eternally
desperate
and
miserable
;
let
us
never
conclude
that
we
are
beloved
of
God
till
upon
an
impartial
Tryal
of
our selves
we
can
conclude
that
we
are
sincerely
righteous
.
3dly
.
From
hence
I
infer
what
grand
Encouragement
we
have
to
be
righteous
,
for
that
God
loves
Righteousness
is
a
plain
Demonstration
that
't
is
the
most
amiable
thing
in
the
World
;
and
that
it
best
deserves
the
Affections
of
all
rational
Beings
,
since
it
hath
won
his
,
who
never
loves
but
upon
the
best
Reason
.
And
what
a
most
glorious
thing
is
it
to
be
adorned
with
the
best
of
Beauties
,
which
by
such
an
invincible
Charm
endears
the
Heart
of
the
most
glorious
Being
in
the
World
?
If
there
be
so
much
Honour
paid
to
a
Beauty
that
can
smite
and
inslave
an
earthly
Potentate
,
what
is
there
due
to
that
that
can
constrain
the
God
of
Heaven
and
Earth
to
fall
in
love
with
us
?
For
what
higher
Mark
can
our
Ambition
aim
at
,
than
that
of
being
beloved
by
the
greatest
and
most
lovely
Being
?
Doubtless
to
be
God's
Favourite
and
Image
is
the
highest
Advancement
that
any
Creature
can
aspire
to
;
and
were
I
born
King
of
all
the
Kings
of
the
Earth
,
and
had
all
their
Crowns
and
Scepters
at
my
Feet
,
I
am
sure
my
Reason
would
tell
me
that
to
be
beloved
of
God
would
be
a
greater
Glory
to
me
than
to
be
obeyed
from
Pole
to
Pole
;
and
should
I
entertain
a
Thought
of
exchanging
the
Honour
of
being
a
God-like
Creature
and
the
Favourite
of
Heaven
for
the
Crown
and
Empire
of
the
World
,
my
Conscience
would
tell
me
that
I
degraded
my self
,
and
prostituted
my
own
Glory
;
for
next
to
that
of
being
a
God
my self
,
the
highest
Glory
I
can
think
of
is
to
be
a
Friend
to
God
,
and
this
I
am
sure
to
be
as
soon
as
ever
I
commence
a
righteous
Man
.
And
shall
I
stand
so
much
in
my
own
Light
,
O
foolish
Creature
that
I
am
,
as
to
refuse
his
Friendship
when
I
may
have
it
on
such
reasonable
Terms
,
and
shall
need
no
other
Endearment
to
introduce
me
into
his
Favour
but
only
that
of
Righteousness
?
O
thou
most
excellent
Beauty
,
with
whose
Charms
the
God
of
Heaven
is
inflamed
!
What
shall
I
do
to
make
thee
mine
!
How
shall
I
obtain
to
be
adorned
with
thy
heavenly
Luster
!
I
will
go
to
the
blessed
Fountain
from
whence
thou
art
derived
,
and
with
a
Heart
hungring
and
thirsting
after
thee
,
beseech
him
to
infuse
thy
Streams
into
my
Soul
.
I
'll
shun
whatsoever
is
contrary
to
thee
,
and
do
whatsoever
thou
commandest
me
,
and
never
cease
Writing
after
thy
fair
Copies
till
I
have
transcribed
thee
into
my
Nature
.
And
who
would
not
,
that
sets
any
Value
upon
the
Glory
of
being
dear
to
God
?
For
besides
the
Honour
of
being
his
Favourites
,
what
an
infinite
Advantage
may
we
expect
to
reap
from
it
?
For
what
may
we
not
promise
our selves
from
the
Grace
and
Favour
of
the
great
Sovereign
of
Beings
,
who
doth
whatsoever
pleases
him
in
both
Worlds
,
and
hath
the
absolute
Disposal
of
all
the
Blessings
that
either
Heaven
or
Earth
affords
?
Doubtless
we
may
safely
promise
our selves
every
Thing
both
from
below
and
above
that
can
either
do
us
good
here
,
or
contribute
to
our
Happiness
hereafter
.
For
so
the
Psalmist
tells
us
,
that
such
is
his
Love
of
Righteousness
that
he
will
give
both
Grace
and
Glory
,
and
that
no
good
Thing
will
he
with-hold
from
them
that
walk
uprightly
,
Psal.
lxxxiv
.
11
.
Who
would
not
then
be
tempted
to
Righteousness
upon
the
Prospect
of
being
a
Favourite
of
God
,
and
of
the
infinite
Glory
and
Advantage
which
redounds
from
thence
?
4thly
,
And
lastly
.
From
hence
I
infer
how
inexcusable
we
are
if
we
persist
in
Sin
after
the
many
Discoveries
which
God
hath
made
to
us
of
his
Love
of
Righteousness
.
Had
we
any
Reason
to
suppose
that
God
is
indifferently
affected
towards
Righteousness
and
Sin
,
it
would
be
a
fair
Excuse
for
unrighteous
Persons
;
for
what
great
Matter
would
it
be
which
of
the
two
Contraries
we
chose
,
if
both
were
indifferent
to
God
,
who
best
understands
the
Worth
and
Value
of
Things
?
But
now
when
God
hath
discovered
such
a
zealous
Concern
for
Righteousness
,
and
such
an
Abhorrence
of
its
contrary
,
by
so
many
clear
Indications
both
natural
and
supernatural
,
there
is
no
Ground
or
Colour
for
any
such
Excuse
.
For
now
no
Man
can
be
excusably
ignorant
which
way
God's
Heart
is
inclined
,
and
we
must
wilfully
shut
our
Eyes
if
we
do
not
discern
which
of
the
two
Contraries
he
would
have
us
pursue
;
and
therefore
if
notwithstanding
this
we
still
persist
in
unrighteousness
,
we
do
in
Effect
declare
that
we
regard
not
God
,
and
that
we
will
do
what
we
list
let
him
will
what
he
pleases
;
that
in
the
Conduct
of
our
Actions
we
will
have
the
sole
Disposal
of
our selves
,
and
are
resolved
that
God
shall
have
nothing
to
do
with
us
,
and
that
we
will
not
concern
our selves
in
any
of
our
Choices
or
Actions
whether
he
be
pleased
or
displeased
with
them
:
this
is
the
plain
Sense
of
our
Perseverance
in
Unrighteousness
under
all
those
clear
Discoveries
,
which
God
hath
made
of
his
Aversion
to
it
.
Now
how
incusable
is
this
,
for
a
Creature
to
behave
it self
so
insolently
towards
the
Author
and
Owner
of
its
Being
;
to
make
him
stand
for
a
Cypher
in
his
own
Creation
,
and
to
take
no
more
Notice
of
him
than
if
he
were
the
most
impertinent
and
insignificant
Being
in
the
World
?
For
now
it
's
plain
that
our
unrighteous
Doings
proceed
from
our
rude
Contempt
and
Regardlesness
of
his
heavenly
Will
;
we
know
well
enough
what
he
would
have
us
do
,
but
either
we
do
not
think
him
worth
the
minding
,
or
if
we
do
,
we
are
resolv'd
to
behave
our selves
as
if
we
did
not
.
'T
is
true
,
he
hath
not
made
as
full
a
Discovery
of
his
Will
to
some
as
he
hath
to
others
;
but
yet
it
is
plain
he
hath
so
sufficiently
discovered
it
to
all
,
that
none
can
pretend
to
the
Excuse
of
Ignorance
.
For
,
as
for
the
Heathens
,
though
they
have
no
revealed
Discoveries
of
it
without
them
,
yet
they
have
a
Bible
within
them
,
the
large
and
legible
Bible
of
Nature
which
lies
continually
open
before
them
,
and
proposes
to
their
View
in
fair
and
distinct
Characters
the
Notion
of
God
,
the
Distinctions
of
Good
and
Evil
,
and
the
eternal
Laws
of
Righteousness
;
and
therefore
if
notwithstanding
this
they
will
be
so
regardless
of
its
great
and
blessed
Author
,
as
either
not
to
attend
to
,
or
not
comply
with
these
natural
Discoveries
of
his
Will
,
what
Excuse
can
they
make
why
they
should
not
perish
in
their
own
Obstinacy
?
For
as
the
Apostle
tells
us
,
though
they
have
not
the
Law
,
i.
e.
the
revealed
Law
,
yet
they
did
(
or
at
least
might
have
done
)
by
nature
the
things
contained
in
the
Law
;
and
therefore
as
many
of
them
as
have
sinned
without
this
revealed
Law
,
shall
also
perish
without
it
,
that
is
,
by
the
Sentence
of
the
Law
of
Nature
,
Rom.
2.12
,
14.
And
then
as
for
the
Jews
,
besides
those
natural
Indications
of
God's
Love
of
Righteousness
which
they
had
in
common
with
the
Heathen
,
they
had
sundry
supernatural
ones
;
they
had
sundry
great
and
notorious
Examples
of
God's
rewarding
righteous
,
and
punishing
wicked
Men
;
and
the
outward
Revelation
of
the
Law
of
Moses
,
the
moral
Part
of
which
was
a
new
Edition
of
the
Law
of
Nature
,
and
did
contain
within
the
Rine
and
Letter
of
it
,
the
most
sublime
and
spiritual
Precepts
of
Righteousness
;
and
the
Ceremonial
Part
of
which
was
,
(
though
an
obscure
)
yet
intelligible
Representation
of
all
those
spiritual
Motives
to
Righteousness
which
Christianity
contains
.
So
that
would
they
but
have
attended
either
to
the
spiritual
Sense
of
their
Law
,
or
to
the
Sermons
of
their
Prophets
which
very
much
cleared
and
explained
it
,
they
could
not
have
been
ignorant
either
of
any
Part
of
their
Duty
,
or
of
any
considerable
Motive
that
was
needful
to
press
and
ingage
them
to
it
.
If
therefore
notwithstanding
this
they
were
so
regardless
of
God
as
to
take
no
Notice
of
those
many
sensible
Distinctions
which
his
Providence
had
made
between
righteous
and
unrighteous
Men
,
in
blessing
the
one
and
punishing
the
other
,
of
which
he
gave
them
so
many
signal
Examples
;
if
they
had
so
little
Reverence
for
his
Authority
,
as
neither
to
mind
his
Law
within
,
nor
his
Law
without
them
,
or
if
they
minding
the
later
,
were
so
extreamly
heedless
as
to
rest
in
a
mere
Conformity
to
the
Letter
of
it
,
without
ever
attending
to
its
spiritual
Sense
and
Meaning
;
upon
what
reasonable
Pretence
can
their
Stupidity
be
excused
?
But
then
lastly
,
as
for
us
Christians
,
we
have
not
only
all
those
natural
Indications
of
God's
Love
of
Righteousness
which
the
Heathens
had
,
and
all
those
supernatural
ones
which
the
Jews
had
;
but
we
have
all
these
later
with
much
greater
Advantage
than
the
Jews
;
for
they
are
all
set
before
us
in
a
clearer
Light
,
and
presented
much
more
naked
to
our
View
.
For
as
they
are
proposed
to
us
,
they
are
neither
wrapt
up
in
mystical
Senses
,
nor
clouded
over
with
typical
Representations
;
but
laid
before
us
in
the
most
plain
and
easie
Propositions
.
The
literal
Sense
of
our
Precepts
of
Righteousness
,
and
of
all
our
Promises
and
Threats
,
is
the
mystical
Sense
of
theirs
;
and
all
those
Christian
Motives
to
Righteousness
which
were
delivered
to
them
in
dark
Riddles
and
obscure
and
typical
Adumbrations
,
are
brought
forth
to
us
from
behind
the
Curtain
,
and
proposed
in
plain
and
popular
Articles
of
Faith
:
So
that
if
we
still
continue
in
Unrighteousness
,
we
are
of
all
Men
in
the
World
the
most
inexcusable
.
The
Heathens
may
plead
against
the
Jews
that
their
Law
of
Nature
was
not
so
clear
in
its
Precepts
,
nor
yet
so
cogent
in
its
Motives
as
the
Law
of
Moses
was
.
The
Jews
may
plead
against
us
Christians
that
their
Law
of
Moses
was
neither
so
express
in
its
Precepts
,
nor
yet
so
intelligible
in
its
best
and
most
powerful
Motives
;
but
as
for
us
Christians
we
have
nothing
at
all
to
plead
,
but
,
by
our
own
Obstinacy
against
the
clearest
Discoveries
both
of
our
Dury
and
the
Motives
which
oblige
us
to
it
,
are
condemned
to
everlasting
Silence
.
So
that
when
at
the
last
Tribunal
it
shall
appear
that
we
have
persisted
in
Unrighteousness
,
we
must
expect
the
Reproaches
of
all
the
reasonable
World
;
to
be
exploded
and
hissed
at
,
not
only
by
the
universal
Choir
of
Saints
and
Angels
,
but
by
Jews
and
Gentiles
,
and
by
the
Devils
themselves
;
who
will
all
conspire
with
our
own
Consciences
to
second
that
dreadful
Sentence
which
shall
then
pass
upon
us
,
with
the
general
Acclamation
of
just
and
righteous
art
thou
,
O
Lord
,
in
all
thy
Ways
.
Wherefore
as
we
would
not
perish
for
ever
without
Pity
or
Excuse
,
let
us
be
persuaded
to
abandon
all
Vnrighteousness
and
worldly
Lusts
,
and
to
live
soberly
and
righteously
,
and
godly
in
this
present
World
;
and
then
we
may
assure
our selves
that
the
righteous
Lord
who
loves
Righteousness
will
love
us
also
for
the
sake
of
it
,
and
express
his
Love
to
us
in
blessing
and
preserving
us
here
,
and
crowning
us
with
Glory
and
Happiness
hereafter
.
And
this
we
beseech
thee
to
grant
,
O
thou
immutable
Lover
of
Righteousness
,
even
for
Jesus
Christ
his
sake
;
To
whom
with
thy self
and
thy
eternal
Spirit
be
ascribed
by
us
,
and
all
the
World
;
all
Honour
and
Glory
and
Power
from
this
time
forth
,
and
for
evermore
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A58808-e59180