IMMANVEL
.
Or
,
A
discovery
of
TRUE
RELIGION
,
As
it
imports
a
living
Principle
in
the
minds
of
men
;
grounded
upon
Christ's
Discourse
with
the
Samaritaness
.
1
Joh.
4.
14.
Being
the
latter
clause
of
The
Voice
Crying
in
a
Wilderness
;
Or
a
Continuation
of
the
Angelical
Life
:
Mostly
Composed
at
the
same
time
,
By
S.
S.
This
is
the
Covenant
that
I
will
make
with
the
house
of
Israel
after
those
dayes
,
saith
the
Lord
;
I
will
put
my
Law
in
their
inward
parts
,
and
write
it
in
their
hearts
,
Jer.
31.
33.
〈◊〉
that
believeth
in
me
,
as
the
Scripture
hath
said
,
out
of
his
belly
shall
flow
rivers
of
living
Water
,
Joh.
7.
38.
〈◊〉
itatem
Philosophi
quaerunt
,
Theologi
inveniunt
,
Religiosi
Possident
.
Comes
Mirandul
.
LONDON
,
Printed
,
Anno
Dom.
1667.
A
Treating
Preface
TO
THE
READER
.
AMongst
the
many
stupendious
spectacles
that
are
wont
to
surprize
and
amuze
inquisitive
and
considerative
minds
,
there
seems
to
be
nothing
in
the
world
of
a
sadder
and
more
astonishing
observation
,
than
the
small
progress
and
propagation
of
Christian
Religion
.
This
I
call
a
sad
observation
,
because
Religion
is
a
matter
of
the
most
weighty
and
necessary
importance
,
without
which
it
is
not
possible
for
an
immortal
soul
to
be
perfected
and
made
happy
:
I
call
it
astonishing
,
because
Christian
▪
Religion
hath
in
itself
such
advantages
of
recommending
itself
to
the
minds
of
men
,
and
contains
in
it
such
mighty
engines
to
work
them
into
an
hearty
complyance
with
it
,
and
to
captivate
their
reason
unto
itself
,
as
no
other
Religion
in
the
World
can
with
any
face
pretend
to
.
I
do
earnestly
(
and
I
suppose
rationally
and
Scripturally
)
hope
that
this
veritas
magna
those
sacred
Oracles
will
yet
much
more
prevail
,
and
that
the
founder
of
this
most
excellent
Religion
,
who
was
lift
up
upon
the
cross
,
and
is
more
exalted
to
his
Throne
,
will
yet
draw
more
men
unto
himself
:
and
this
perhaps
is
all
the
millennium
that
we
can
warrantably
look
for
.
But
in
the
mean
time
,
it
is
too
too
evident
that
the
Kingdom
of
Sathan
doth
more
obtain
in
the
World
,
than
the
Gospel
of
Christ
,
either
in
the
Letter
,
or
power
of
it
.
As
to
the
former
,
if
we
will
receive
the
probable
conjecture
of
learned
enquirers
,
we
shall
not
find
above
one
sixth
part
of
the
known
World
yet
Christianized
,
or
giving
so
much
as
an
external
adoration
to
the
Crucified
Jesus
.
As
to
the
latter
,
I
will
not
be
so
bold
as
to
make
any
Arithmetical
conjectures
,
but
judge
it
more
necessary
and
more
becoming
a
charitable
and
Christian
spirit
,
to
set
down
in
secret
and
weep
over
that
sad
but
true
account
given
in
the
Gospel
,
Few
are
chosen
,
and
again
Few
there
be
that
find
it
;
being
grieved
(
after
the
example
of
my
compassionate
Redeemer
)
for
the
hardness
of
their
hearts
,
and
praying
with
Joah
in
another
case
,
The
Lord
make
his
people
an
hundred
times
so
many
more
as
they
be
!
It
is
besides
my
present
purpose
to
enquire
into
the
immed●ate
causes
of
the
non-propagation
of
the
Gospel
in
the
former
sense
;
only
it
is
easie
and
obvious
to
guess
,
that
few
will
enter
in
by
the
way
of
the
tree
of
life
,
when
the
same
is
guarded
with
a
flaming
sword
;
And
it
were
reasonable
to
hope
,
that
if
the
minds
of
Christians
were
more
purged
from
a
selfish
bitterness
,
fierce
animosity
,
and
arbitrary
sowrness
,
and
possest
with
a
more
free
,
generous
,
benign
,
compassionate
,
condescending
,
candid
,
charitable
,
and
Christ-like
spirit
,
which
would
be
indulgent
toward
such
as
are
for
the
present
under
a
less
perfect
dispensation
▪
(
as
our
Judaisme
,
Mahumetisme
,
and
Paganisme
would
melt
away
under
its
powerfull
influences
,
and
Sathan
himself
fall
down
as
lightning
before
it
,
as
naturally
as
the
eye-lids
of
the
morning
do
chase
away
the
blackness
of
the
night
,
when
once
they
are
lift
up
upon
the
earth
.
But
my
design
is
chiefly
to
examine
the
true
and
proper
cause
of
the
non-progress
of
the
Gospel
as
to
the
power
of
it
,
and
its
inefficaciousness
upon
the
hearts
and
Consciences
of
those
that
do
profess
it
.
And
now
in
finding
out
the
cause
hereof
,
I
shall
content
my self
to
be
wise
on
this
side
Heaven
,
leaving
that
daring
course
of
searching
the
decrees
of
God
,
and
riffing
into
the
hidden
rolls
of
eternity
,
to
them
who
can
digest
the
uncomfortable
notion
of
a
self-willed
,
arbitrarious
,
and
imperious
Deity
;
which
I
doubt
is
the
most
vulgar
apprehension
of
God
,
men
measuring
him
most
grosly
and
unhappily
by
a
self-standard
.
And
as
I
dare
not
soar
so
high
,
so
neither
will
I
adventure
to
stoop
so
low
,
as
to
rake
into
particulars
;
which
are
differently
assigned
,
according
to
the
different
humours
and
interests
of
them
that
do
assign
them
;
each
party
in
the
world
being
●o
excellently
favourable
to
itself
,
as
to
be
ready
to
say
with
David
,
The
earth
and
all
the
inhabitants
of
it
are
dissolved
,
I
bear
up
the
pillars
of
it
;
ready
to
think
that
the
very
interest
of
Religion
in
the
world
is
involved
in
them
and
their
perswasions
and
dogmas
,
and
that
the
whole
Church
is
undone
,
if
but
an
hair
fall
from
their
heads
,
if
they
be
in
the
least
injured
or
abridged
.
Which
is
a
peece
of
very
great
fondness
,
and
indeed
the
more
unpardonable
,
in
as
much
as
it
destroys
the
design
of
the
Gospel
,
in
confining
and
limiting
the
holy
one
of
Israel
,
and
making
God
as
topical
,
as
he
was
when
he
dwelt
no
no where
upon
earth
but
at
the
Temple
in
Jerusalem
.
Waving
these
extreams
therefore
,
I
conceive
the
true
cause
in
general
of
the
so
little
prevailing
of
true
Religion
in
the
hearts
and
lives
of
men
is
the
false
notion
that
men
have
of
it
,
placing
it
there
where
indeed
it
is
not
,
nor
doth
consist
.
That
this
must
needs
be
a
cause
of
the
not
prevailing
of
the
Gospel
whereever
it
is
found
,
I
suppose
every
body
will
grant
;
and
that
it
is
almost
every-where
to
be
found
,
will
I
doubt
too
evidently
appear
by
that
description
of
true
Christian
Religion
,
which
the
most
sacred
Author
of
it
the
Lord
Jesus
Christ
made
to
the
poor
Samaritaness
;
which
I
have
endeavoured
briefly
to
explain
,
according
to
the
t●nour
of
the
Gospel
,
in
this
small
Treatise
;
which
I
first
framed
for
private
use
,
in
a
season
when
it
was
most
behovefull
for
me
to
understand
the
utmost
secrets
of
my
own
soul
,
and
do
the
utmost
service
I
was
able
towards
the
salvation
of
those
that
were
under
my
roof
;
expecting
every
day
to
render
up
my
own
or
their
souls
into
the
arms
of
our
most
mercifull
Redeemer
,
and
to
be
fully
swallowed
up
into
that
eternal
life
,
into
which
true
Religion
daily
springs
up
,
and
will
at
length
infallibly
conduct
the
Christian
soul
unto
.
This
work
thus
undertaken
and
in
a
great
measure
then
carryed
on
,
I
have
since
perfected
,
and
do
here
present
to
the
perusal
of
my
dear
Countrey
,
having
made
it
publick
for
no
private
end
;
but
if
it
might
be
to
serve
the
interest
of
Gods
glory
in
the
world
:
which
I
do
verily
reckon
that
I
shall
do
,
if
by
his
blessing
I
may
be
instrumental
to
undeceive
any
soul
mistaken
in
so
high
and
concerning
a
matter
as
Religion
is
,
or
any
way
to
awaken
and
quicken
any
Religious
soul
not
sufficiently
ravisht
with
the
unspeakable
glory
,
nor
cheerfully
enough
springing
up
into
the
full
fruition
of
Eternal
life
.
What
a
certain
and
undefeatable
tendency
true
Religion
hath
towards
the
eternal
happiness
and
salvation
of
mens
souls
,
will
I
hope
evidently
appear
out
of
the
body
of
this
small
Treatise
:
But
that
's
not
all
(
though
indeed
that
were
enough
to
commend
it
to
any
rational
soul
,
that
is
any
whit
free
and
ingenuous
,
and
is
not
so
perfectly
debauched
as
to
utterly
from
right
reason
;
)
For
it
is
also
the
sincerest
pollicy
imaginable
,
and
the
most
unerring
expedient
in
the
world
for
the
uniting
and
establishing
of
a
divided
and
tottering
Kingdom
or
Common-wealth
:
To
demonstrate
which
,
was
the
very
design
of
this
Preface
.
It
is
well
known
(
Oh
that
it
were
but
as
well
and
effectually
believed
!
)
that
godliness
is
profitable
to
all
things
,
and
that
it
life
that
now
is
,
and
of
that
which
is
to
come
;
that
the
right
seeking
of
the
Kingdom
of
God
and
his
Righteousness
hath
no
less
than
all
things
the
w●nt
of
it
is
the
immediate
trouhler
of
every
Nation
,
and
individual
society
,
yea
and
soul
too
;
according
to
that
golden
saying
of
the
holy
Apostle
,
From
whence
come
wars
and
fightings
?
Come
they
not
hence
,
even
of
your
lusts
that
war
in
your
members
?
Here
let
me
desire
one
thing
of
the
Reader
,
and
that
is
,
to
bear
in
his
mind
all
along
where
he
finds
the
word
[
Religion
,
]
that
I
have
principally
a
respect
to
the
description
given
of
it
in
the
Text
,
and
that
I
mean
thereby
a
divine
principle
implanted
in
the
soul
springing
up
into
everlasting
life
.
And
now
I
should
briefly
touch
those
faults
both
in
governours
towards
their
subjects
,
subjects
towards
their
governours
,
and
towards
each
other
,
which
do
destroy
the
peacefull
state
and
the
sound
and
happy
constitution
of
a
body
politick
:
And
indeed
I
fear
it
will
run
upon
some
inconvenience
,
if
not
confusion
,
to
wave
this
method
.
But
out
of
a
pure
desire
to
avoid
whatever
may
be
interpretable
to
ill
will
,
curiosity
,
presumption
,
or
any
other
bad
disposition
,
and
that
it
may
appear
to
any
ingenuous
eye
that
I
am
more
desirous
to
bind
up
,
than
to
rake
into
sores
,
I
will
expresly
shew
how
Religion
would
heale
the
distempers
of
any
Nation
,
without
taking
any
more
than
an
implicite
notice
of
the
distempers
themselves
.
First
Then
,
it
is
undoubtedly
true
,
that
Religion
deeply
radicated
in
the
nature
of
Princes
and
governours
would
most
effectually
qualifie
them
for
the
most
happy
way
of
reigning
.
Every
body
knows
well
enough
what
an
excellent
Eucrasie
and
lovely
constitution
the
Jewish
polity
was
in
,
under
the
influences
of
holy
David
,
wise
Solomon
,
devout
Hezekiah
,
zealous
Josiah
,
and
others
of
the
same
spirit
;
so
that
I
need
not
spend
my self
in
that
enquiry
,
and
so
consequently
not
upon
that
argument
.
Now
there
are
many
wayes
,
by
which
it
is
easie
to
conceive
that
Religion
would
rectifie
and
well
temper
the
spirits
of
Princes
.
This
principle
will
verily
constitute
the
most
noble
,
heroical
,
and
royal
soul
,
in
as
much
as
it
will
not
suffer
men
to
find
any
unhallowed
satisfaction
in
a
divine
authority
,
but
will
be
springing
up
into
a
Godlike
nature
,
as
their
greatest
and
most
perfective
glory
.
It
will
certainly
correct
and
limit
the
over-eager
affectation
of
unweildy
greatness
and
unbounded
Dominion
,
by
teaching
them
that
the
most
honourable
victory
in
the
world
is
self-conquest
,
and
that
the
propagation
of
the
image
and
Kingdom
of
God
in
their
own
souls
is
infinitely
preferrible
to
the
advancement
or
enlargement
of
any
temporal
jurisdiction
.
The
same
holy
principle
(
being
the
most
genuine
off-spring
of
divine
Love
and
Benignity
)
will
also
polish
their
rough
and
over-severe
natures
,
instruct
them
in
the
most
sweet
and
obliging
methods
of
government
;
by
assimulating
them
to
the
nature
of
God
,
The
pure
and
impartial
nature
of
God
cannot
endure
superstitious
flatterers
,
or
hypocritical
professors
;
and
the
Princes
of
the
Earth
that
are
regenerate
into
his
Image
,
will
also
estimate
men
according
to
God
;
I
mean
according
to
his
example
,
who
loves
nothing
but
the
communications
of
himself
,
and
according
In
a
word
,
this
Religious
principle
which
makes
God
its
pattern
and
end
,
springs
from
him
and
is
alwayes
springing
up
into
him
,
would
soveraignty
heal
the
distempers
of
ruling
by
humour
,
self-interest
,
and
arbitrariness
,
and
teach
men
to
seek
the
good
of
the
publick
before
self-gratifications
.
For
so
God
rules
the
world
,
who
(
however
some
men
slander
him
)
I
dare
say
hath
made
nothing
the
duty
of
his
creature
,
but
what
is
really
the
good
of
it
:
neither
doth
he
give
his
people
Laws
on
purpose
that
he
might
shew
his
Soveraignty
in
making
them
,
or
his
justice
in
punishing
the
breach
of
them
;
much
less
doth
he
give
them
any
such
statutes
,
as
which
himself
would
as
willingly
they
broke
as
kept
,
so
he
might
but
the
penalty
.
What
I
have
briefly
said
concerning
political
governours
,
the
judicious
Reader
may
view
over
again
and
apply
to
the
Ecclesiastical
.
For
I
do
verily
reckon
that
if
the
hearts
of
these
men
were
in
that
right
Religious
temper
and
holy
order
which
I
have
been
speaking
of
,
it
would
plentifully
contribute
towards
the
happy
and
blessfull
state
of
any
Kingdom
.
I
will
speak
freely
(
let
it
light
where
it
will
,
)
that
principle
that
springs
up
into
popular
applause
,
secular
greatness
,
worldly
pomp
and
bravery
,
flesh-pleasing
,
or
any
kind
of
selfexa●tation
(
which
is
manifold
;
)
is
really
contradistinct
from
that
Divine
principle
,
that
Religious
nature
that
springs
up
into
everlasting
life
.
And
certainly
notwithstanding
all
the
recr●minations
and
self-justifications
which
are
on
all
hands
used
to
shuffle
of
the
guilt
,
these
governours
must
lay
aside
their
sullen
pride
,
as
well
as
the
people
their
proud
fullenness
,
before
the
Church
of
God
be
healed
in
its
breaches
,
purged
of
Antichristianism
,
or
can
probably
arrive
at
any
sound
constitution
or
perfect
stature
.
But
I
suppose
Religion
will
not
have
its
full
and
desirable
effect
upon
a
Nation
by
healing
the
sickly
heads
of
it
;
except
it
be
like
the
holy
oyle
powred
upon
the
sacrificer's
head
,
which
ran
down
also
upon
the
skirts
of
his
Secondly
,
It
is
indispensably
requisite
for
the
through
healing
and
right
constituting
of
any
political
body
,
that
the
subjects
therein
be
thus
Divinely
principled
.
This
will
not
fail
to
dispose
them
rightly
towards
their
govern●urs
and
towards
one
another
.
1.
Towards
their
Governours
.
There
are
many
evil
and
perverse
dispositions
in
subjects
towards
their
Rulers
;
all
which
Religion
is
the
most
excellent
expedient
to
rectifie
.
The
first
and
fundamental
distemper
here
seems
to
be
a
want
of
due
Reverence
toward
these
vicegerents
of
God
upon
earth
;
which
easily
grows
up
into
something
positive
,
and
becomes
a
secret
wishing
of
evil
to
them
.
This
fault
,
as
light
as
some
esteem
it
,
was
David
in
her
heart
,
and
her
barren
womb
went
down
to
its
Sister
the
grave
under
great
reproach
.
And
if
an
ordinary
hatred
be
so
fouly
interpreted
by
the
holy
Apostle
,
Whosoever
hateth
his
brother
is
a
murderer
;
surely
disloyal
and
malignant
dispositions
towards
governours
must
needs
have
a
fouler
face
;
and
we
may
say
by
a
parity
of
reason
whosoever
hateth
his
Prince
is
a
Rebel
and
a
Regicide
.
Now
this
distemper
,
as
fundamental
and
epidemical
as
it
is
,
the
spirit
of
true
Religion
will
heal
,
and
I
think
I
may
say
that
only
:
For
I
know
nothing
in
the
world
that
hath
,
nay
I
know
that
nothing
in
the
world
hath
that
Soveraignty
and
dominion
over
the
dispositions
and
affections
of
the
soul
,
as
this
principle
throughly
ingrafted
in
the
soul
doth
challenge
to
itself
.
This
alone
can
frame
the
heart
of
man
into
that
beautifull
temper
and
complexion
of
love
and
loyalty
,
that
he
will
not
curse
the
King
,
no
not
in
his
conscience
;
no
An
other
distemper
in
Subjects
respective
to
their
Governours
is
Impatience
of
bearing
a
yoke
.
Which
is
an
evil
so
natural
to
the
proud
and
imperious
spirit
of
man
,
that
I
believe
it
were
safe
to
affirm
,
that
every
irreligious
subject
could
be
well
content
to
be
a
Prince
;
however
there
may
be
many
who
utterly
despairing
of
such
event
,
may
with
the
Fox
in
the
Fable
,
profess
they
care
not
for
it
,
From
this
principle
of
pride
and
impatience
of
subjection
I
suspect
it
is
,
that
the
rigid
Chiliasts
do
so
scornfully
declaim
against
,
and
so
loudly
decry
the
carnal
ordinances
of
Magistracy
and
Ministry
:
not
that
they
do
verily
seek
the
advancement
of
Christs
Kingdom
,
(
which
indeed
every
disorderly
,
tumultuous
,
proud
,
impatient
soul
doth
ipso
facto
deny
and
destroy
)
but
of
themselves
.
To
whom
one
might
justly
apply
the
censure
which
Pharaoh
injuriously
pa●●es
upon
the
children
of
Israel
,
with
a
little
alteration
,
Ye
are
proud
,
therefore
ye
say
let
us
go
and
do
Sacrifice
to
the
Lord
.
This
distemper
the
power
of
Religion
would
excellently
heal
,
by
mortifying
ambitious
inclinations
and
quieting
the
impatient
turbulencies
of
the
fretfull
and
envious
soul
,
by
fashioning
the
heart
to
a
right
humble
frame
and
cheerful
submission
to
every
ordination
of
God
.
You
will
see
in
this
Treatise
,
that
a
right
Religious
soul
,
powerfully
springing
up
into
everlasting
life
,
hath
no
list
nor
leisure
to
attend
to
such
poor
attainments
and
sorry
acquests
,
as
the
Lording
it
over
other
men
;
being
feelingly
acquainted
with
a
life
far
more
excellent
than
the
most
Princely
,
and
being
overpowred
with
a
supream
and
Soveraign
good
,
which
charms
all
its
inordinate
ragings
,
and
laying
hold
upon
all
its
faculties
,
draws
them
forth
by
a
pleasing
violence
unto
a
most
zealous
pursuit
of
itself
.
A
principle
of
humility
makes
men
good
subjects
;
and
they
that
are
indeed
probationers
for
another
world
,
may
very
well
behave
themselves
with
a
noble
disdain
towards
all
the
glories
and
preferments
of
this
.
The
last
distemper
that
I
shall
name
in
Subjects
toward
their
Governours
is
Diseontents
about
conceited
misgovernment
and
mal-administration
;
which
commonly
spring
from
an
evil
and
finister
interpretation
of
the
Rulers
actions
,
and
are
attended
with
an
evil
and
tumultuous
zeal
for
relaxation
.
Now
this
distemper
,
as
great
as
it
is
,
and
destructive
to
the
well-being
of
a
body
politick
,
true
Religion
would
heal
both
root
and
branch
.
Were
that
noble
part
and
branch
of
Christian
Religion
universal
Charity
rightly
seated
in
the
soul
,
it
would
not
suffer
the
Son
of
the
bond-woman
to
inherit
with
it
;
it
would
cast
out
those
irefull
jealousies
,
sowre
suspicions
,
harsh
surmises
,
and
imbittered
thoughts
which
lodge
in
unhallowed
minds
,
and
display
itself
in
a
most
amicable
sweetness
and
gentleness
of
disposition
,
in
fair
glosses
upon
doubtfull
actions
,
friendly
censures
or
none
at
all
,
kind
extenuations
of
greater
faults
and
covering
of
lesser
.
For
this
is
the
proper
genius
of
this
divine
principle
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
very
unbelieving
of
evil
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
easily
entertaining
of
good
reports
,
gladly
interpreting
all
things
to
a
good
meaning
that
will
possibly
admit
of
such
construction
;
or
if
you
will
in
the
Apostles
phrase
,
Charity
is
not
easily
provoked
,
thinketh
no
And
as
Charity
doth
put
up
this
root
of
discontents
,
so
will
faith
allay
and
destroy
those
discontents
themselves
,
which
are
about
misgovernment
and
ill
administration
.
This
noble
principle
administers
ease
and
satisfaction
to
the
soul
,
if
she
happen
to
be
provoked
:
For
it
will
not
suffer
her
long
to
stand
gazing
upon
second
causes
;
but
carries
her
up
in
a
seasonable
contemplation
to
the
supream
cause
,
without
whom
no
disorder
could
ever
befall
the
world
;
and
there
commands
her
to
repose
her self
,
to
wit
in
the
bosome
of
infinite
wisdome
and
grace
,
waiting
for
a
comfortable
issue
.
He
may
well
be
vext
indeed
,
that
has
so
much
reason
as
to
observe
the
many
monstrous
disorders
which
are
in
the
world
,
and
not
so
much
faith
as
to
eye
the
inscrutable
providence
of
a
benign
and
all-wise
God
,
who
permitteth
the
same
with
respect
to
the
most
beautifull
end
and
blessed
order
imaginable
.
Though
faith
abhors
the
blasph●my
of
laying
blame
upon
God
,
yet
it
so
fixes
the
soul
upon
him
,
and
causes
her
so
to
eye
his
hand
and
end
in
all
mal-administrations
of
men
,
that
she
hath
no
leisure
to
fall
out
with
men
,
or
quarrel
with
instruments
.
These
Discontents
I
said
were
frequently
attended
with
an
evil
and
seditious
zeal
for
relaxation
,
discovering
itself
in
secret
treacherous
conspiracies
,
and
many
times
in
boisterous
and
daring
attempts
.
These
are
at
the
first
sight
so
directly
contrary
to
the
character
given
of
Religious
men
,
viz.
the
quiet
of
the
Land
,
and
the
genius
of
Religion
which
is
wholly
made
up
of
love
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faithfulness
,
meekness
,
temperance
,
mercy
,
kindness
,
humbleness
of
mind
,
forbearance
,
forgiveness
,
charity
,
thankfulness
,
wisdom
,
that
it
is
easie
to
conceive
that
Religion
in
the
power
of
it
would
certainly
heal
this
evil
disease
also
.
There
are
many
pretenders
to
Religion
,
whose
complaint
is
still
concerning
oppression
and
persecution
,
their
cry
is
all
for
liberty
and
deliverance
;
but
to
make
it
the
more
passable
and
plausible
,
they
stile
it
the
advancement
of
the
Kingdom
of
Christ
.
This
pretence
is
so
fair
,
but
withall
so
deceitfull
,
that
I
count
it
worth
my
time
to
speak
a
little
more
liberally
to
it
.
And
here
I
do
from
the
very
bottom
of
my
soul
protest
,
that
I
account
the
advancement
of
the
glory
of
God
and
the
Kingdom
of
Christ
to
be
the
most
desirable
thing
in
the
World
;
and
that
it
is
highly
becoming
the
greatest
spirits
upon
earth
to
employ
the
very
utmost
zeal
and
diligence
to
assist
the
accomplishment
thereof
:
yea
so
utterly
do
I
abhor
irreligion
and
Atheism
,
that
(
as
the
Apostle
speaks
in
somewhat
a
like
case
)
I
do
verily
in
truth
.
I
will
further
add
that
the
oppressing
and
obstructing
of
the
external
progress
and
propagation
of
the
Gospel
is
hated
of
Christ
,
and
to
be
lamented
of
all
true
Christians
.
Yea
I
will
further
allow
men
a
due
sensibleness
of
their
personal
oppressions
and
injuries
,
and
a
natural
warrantable
desire
to
be
redeemed
from
them
.
And
now
having
thus
purged
my self
,
I
entreat
the
Christian
Reader
patiently
,
and
without
prejudice
to
suffer
me
to
speak
somewhat
closely
to
this
matter
:
Yea
I
do
verily
assure
my self
that
I
shall
be
accepted
,
or
at
least
indulged
by
all
free
and
ingenuous
spirits
,
who
are
rightly
acquainted
with
the
genius
of
Christian
Religion
,
and
do
preferr
truth
before
interest
.
And
first
,
For
the
complaint
,
that
is
mostly
concerning
oppression
and
persecution
:
certainly
Religion
,
if
it
did
rightly
prevail
in
our
hearts
,
would
very
much
heal
this
distemper
,
if
not
by
a
perfect
silencing
of
these
complaints
,
yet
surely
by
putting
them
into
another
tune
.
I
reckon
that
Religion
quite
silences
these
complaints
when
it
engages
the
soul
so
entirely
in
serving
the
end
of
God
in
afflictions
,
and
in
a
right
improvement
of
them
for
religious
purposes
,
that
she
list
not
to
spend
her self
in
fruitless
murmurings
and
unchristian
indignations
.
As
fire
seizeth
upon
every
thing
that
is
combustible
,
and
makes
it
fewel
for
itself
,
and
a
predominant
humour
in
the
body
converts
into
its
own
substance
whatever
is
convertible
,
and
makes
it
nourishment
to
itself
;
so
doubtless
this
spirit
of
burning
,
this
divine
principle
,
if
it
were
rightly
predominant
in
the
soul
,
would
nourish
itself
by
all
things
that
lye
in
its
way
,
though
they
seem
never
so
heterogeneous
,
and
hard
to
be
digested
;
and
rather
than
want
meat
,
it
would
with
Sampson
fetch
it
out
of
the
very
eater
himself
.
But
if
Religion
should
not
utterly
silence
these
complainings
by
rendring
the
soul
thus
forgetful
of
the
body
,
and
regardless
of
its
smart
,
in
comparison
of
the
happy
advantage
that
may
be
made
of
it
;
yet
methinks
it
should
draw
the
main
stream
of
these
tears
into
an
other
channel
,
and
put
these
complaints
into
an
other
tune
.
It
is
very
natural
to
the
Religious
soul
to
make
God
all
things
unto
itself
,
to
lay
to
heart
the
interest
of
truth
and
holiness
more
than
any
particular
interest
of
its
own
;
and
to
bewail
the
disservice
done
to
God
,
more
than
any
self-incommodation
.
Must
not
he
needs
be
a
good
subject
to
his
Prince
,
who
can
more
heartily
mourn
that
Gods
Laws
,
are
not
kept
,
than
that
he
himself
is
kept
under
;
that
can
be
more
grieved
that
men
are
cruel
,
than
that
they
kill
him
;
that
can
be
more
troubled
because
there
are
oppressions
in
the
world
,
than
because
he
himself
is
oppressed
?
such
subjects
Religion
alone
can
make
.
As
for
the
Cry
that
is
made
for
liberty
and
deliverance
;
I
confess
I
do
not
easily
apprehend
what
is
more
,
or
more
naturally
desirable
than
true
liberty
:
yea
I
believe
there
are
many
devout
and
Religious
souls
,
that
from
a
right
noble
and
generous
principle
,
and
out
of
a
sincere
respect
to
the
Author
and
End
of
their
creation
,
are
almost
intemperately
studiou●
of
it
,
do
prefer
it
above
all
preferme●●
〈◊〉
hing
that
may
be
properly
〈◊〉
●●sual
,
and
would
purchase
it
with
any
thing
that
they
can
possibly
part
with
.
But
yet
that
I
may
a
little
moderate
,
if
not
quite
stifle
this
cry
,
I
must
freely
profess
that
I
do
apprehend
too
much
of
sensuality
generally
in
it
;
because
this
liberty
is
commonly
abstracted
from
the
proper
end
of
it
,
and
desired
meerly
as
a
naturally
convenient
good
,
and
not
under
a
right
religious
consideration
.
Self-love
is
the
very
heart
and
centre
of
the
animal
life
;
and
doubtless
this
natural
principle
is
as
truly
covetous
of
self-preservation
,
and
freedom
from
all
inconveniences
,
grievances
,
and
confinements
,
as
any
Religious
principle
can
be
And
therefore
I
may
well
allude
to
our
Saviours
words
,
and
say
,
If
you
love
and
desire
deliverance
only
under
the
notion
of
a
natural
good
;
what
do
you
more
than
others
?
Do
not
even
Publicans
the
same
?
But
were
this
divine
principle
rightly
exercising
its
Soveraignty
in
the
soul
,
it
would
value
all
things
,
and
all
estates
and
conditions
,
only
as
they
have
a
tendency
to
the
advancement
and
nourishment
of
itself
.
With
what
an
ordinary
,
not
to
say
disdainfull
eye
,
would
the
Religious
soul
look
upon
the
fairest
self-accommodations
in
the
world
;
and
be
ready
to
say
within
itself
,
What
is
a
meer
abstract
deliverance
from
afflictions
worth
?
Wherein
is
a
naked
freedom
from
afflictions
to
be
accounted
of
?
Will
this
make
me
a
blessed
man
?
Was
not
profane
and
impudent
Ham
delivered
from
the
deluge
of
Water
,
as
well
as
his
brethren
?
Were
not
the
filthy
shameless
daughters
of
Lot
delivered
from
the
deluge
of
Fire
as
well
as
their
Father
?
And
yet
we
are
so
far
from
rising
up
and
calling
these
people
blessed
,
that
the
heart
of
every
chast
and
modest
Christian
is
ready
to
rise
against
the
very
mention
of
their
names
,
when
he
remembers
how
both
the
one
and
the
other
,
though
in
a
different
sense
,
discovered
their
Fathers
nakedness
.
If
we
did
really
value
our selves
by
our
souls
,
and
our
souls
themselves
by
what
they
possess
of
the
Image
of
God
,
if
we
did
rightly
prefer
the
advancement
of
the
Divine
life
before
the
gratification
of
the
animal
,
it
is
easie
to
conceive
how
we
should
prefer
patience
before
prosperity
,
faith
in
God
before
the
favour
of
men
,
spiritual
purity
before
temporal
pleasures
or
preferments
,
humility
before
honour
,
the
denyal
of
our selves
before
the
approbation
of
others
,
the
advancement
of
Gods
image
,
before
the
advancement
of
our
own
names
,
an
opportunity
of
exercising
gracious
dispositions
,
before
the
exercising
of
any
temporal
power
or
secular
authority
,
and
in
a
word
,
the
displaying
of
the
beauty
,
glory
and
perfections
of
God
before
health
,
wealth
,
liberty
,
livelihood
,
and
life
itself
.
We
should
certainly
be
more
indifferently
affected
towards
any
condition
,
whether
prosperity
,
or
adversity
,
and
not
be
so
fond
of
the
one
,
nor
weary
of
the
other
,
if
we
did
verily
value
them
only
by
the
tendency
that
they
had
to
further
Religion
,
and
advance
the
life
of
Christ
in
our
souls
.
This
would
certainly
make
men
more
sincerely
studious
to
reap
Gods
end
in
afflicting
them
,
and
less
longing
to
see
the
end
of
their
afflictions
.
And
as
for
treacheries
,
plottings
,
invasions
,
usurpations
,
rebellions
,
and
that
tumultuous
zeal
for
Relaxation
,
which
this
impatience
of
oppression
and
fondness
of
deliverance
do
so
often
grow
up
into
,
I
dare
say
there
is
nothing
like
Religion
in
the
power
of
it
,
for
the
effectual
healing
of
them
.
The
true
spirit
of
Religion
is
not
so
weary
of
oppression
,
though
it
be
by
sinful
men
,
as
it
is
abhorrent
from
deliverance
,
if
it
be
by
sinfull
means
.
May
are
ye
not
carnal
and
walk
as
men
?
Is
not
this
the
same
which
a
meer
natural
man
would
do
,
strive
and
struggle
by
right
and
by
wrong
to
redeem
himself
from
whatsoever
is
grievous
and
galling
to
the
interest
of
the
flesh
?
Might
it
not
be
reasonably
supposed
,
that
if
Religion
did
but
display
itself
aright
in
the
powerfull
actings
of
faith
,
hope
and
humility
,
it
would
quench
this
scalding
zeal
,
and
calm
these
tempestuous
motions
of
the
soul
,
and
make
men
rather
content
to
be
delivered
up
to
the
adversary
,
though
the
flesh
should
by
him
be
destroyed
,
so
by
the
spirit
might
be
saved
,
and
the
divine
life
advanced
in
the
way
of
the
Lord
.
Oh
how
dear
and
precious
are
the
possession
and
practice
of
faith
,
patitnce
,
humility
,
and
self-denyal
to
a
godly
soul
,
in
comparison
of
all
the
joyes
and
toyes
,
treasures
,
pleasures
,
ease
and
honour
of
the
world
,
the
safety
and
liberty
of
the
flesh
!
How
much
more
then
,
when
these
must
be
accomplished
by
wicked
means
,
and
purchased
at
the
rate
of
Gods
displeasure
?
And
because
the
Kingdom
of
Christ
is
so
often
alleadged
to
defend
and
patronize
these
strange
fervours
and
frenzies
,
let
me
here
briefly
record
to
all
that
shall
read
these
lines
,
the
way
and
method
of
Christ
himself
in
propagating
his
own
Kingdom
.
It
will
not
be
denyed
but
that
Christ
was
infinitely
studious
to
promote
his
own
Kingdom
in
the
best
and
most
proper
sense
:
But
I
no
where
read
that
he
ever
attempted
it
by
force
or
fraud
,
by
violent
opposition
or
crafty
insinuation
.
Nay
he
reckoned
that
his
Kingdom
was
then
truly
promoted
,
when
these
tumultuous
,
impatient
,
imperious
,
proud
lusts
of
men
were
mortified
.
Nothing
had
been
more
easie
with
him
,
considering
his
miraculous
power
,
infalsible
Pilate
,
Thou
saist
that
I
am
a
King
;
to
this
end
was
I
born
that
I
should
bear
witness
unto
the
truth
:
So
then
it
seems
,
where
ever
there
is
truth
and
holiness
predominant
,
there
is
Christ
really
enthroned
and
actually
triumphant
.
Where
Religion
doth
vitally
inform
,
animate
,
and
actuate
mens
souls
,
it
doth
make
them
rightly
to
understand
,
that
the
Kingdom
of
Christ
is
not
the
thriving
of
parties
,
the
strengthning
of
factions
,
the
advancement
of
any
particular
interest
,
though
it
seem
to
be
of
never
so
Evangelical
a
complexion
;
nor
yet
the
proselyting
of
the
World
to
the
profession
of
Christianity
,
or
of
the
Christian
World
to
the
purer
and
more
reformed
profession
of
it
(
though
these
latter
would
be
a
great
external
honour
to
the
person
of
Christ
:
)
but
that
it
is
most
properly
and
happily
propagated
in
the
spirits
of
men
,
and
that
where
ever
there
is
faith
,
patience
,
humility
,
self
denyal
,
contempt
of
this
world
,
and
pregnant
hopes
of
a
better
,
pure
obedience
to
God
and
sincere
benignity
to
men
,
here
and
there
is
the
Kingdom
of
God
,
Christ
Regnant
,
and
the
Gospel
in
the
power
and
triumph
of
it
.
And
may
not
these
things
be
,
and
be
most
conspicuously
,
in
a
persecuted
condition
of
the
Church
?
That
certainly
was
an
high
instance
of
the
mighty
power
of
the
Divine
life
in
our
blessed
Saviour
,
which
the
Apostle
Peter
records
of
him
,
who
when
he
was
reviled
,
reviled
not
again
,
when
he
suffered
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
The
same
divine
principle
dwelling
plentifully
in
our
souls
,
would
instruct
us
to
the
same
behaviour
,
according
to
the
precept
given
by
the
same
Apostle
,
Not
rendring
evil
sor
evil
,
or
railing
for
railing
,
but
contrariwise
blessing
,
&c.
How
vainly
do
men
dream
that
they
serve
the
interest
,
and
advance
the
Kingdom
of
Christ
,
by
fierce
and
raging
endeavours
to
cast
off
every
yoke
that
galls
them
,
and
kicking
against
every
thorn
that
pricks
them
;
when
indeed
they
serve
the
interest
of
the
flesh
,
and
do
under
a
fine
cloak
gratifie
the
meer
animal
life
,
and
Sacrifice
to
self-love
;
which
is
as
covetous
of
freedom
from
all
retrenchments
,
and
confinements
,
as
Religion
it self
can
be
.
It
is
said
indeed
,
that
when
the
Churches
had
rest
they
were
edified
and
multiplyed
;
but
when
they
suffer
according
to
the
will
of
God
,
they
the
spirit
of
glory
and
of
God
resteth
upon
them
:
As
the
Apostle
Paul
professes
of
himself
in
that
most
noble
and
heroical
passage
of
his
to
the
Corinthians
,
Most
gladly
therefore
will
I
rather
glory
in
my
infirmities
that
the
power
of
Christ
may
rest
upon
me
.
Secondly
,
Religion
will
not
fail
rightly
to
dispose
the
hearts
of
subjects
towards
one
another
;
and
that
whether
they
be
of
the
same
way
and
judgement
with
themselves
,
or
different
.
I
dare
not
assert
that
it
would
make
them
all
of
the
same
way
and
mind
;
neither
do
I
believe
it
would
:
yet
I
am
confident
it
would
do
more
towards
this
Catholick
union
,
than
all
the
Laws
and
severities
in
the
world
can
.
Mutual
forbearance
and
forgiveness
,
Christian
kindness
,
and
discreet
condescensions
,
are
the
most
warrantable
,
and
most
effectual
method
for
introducing
uniformity
and
unanimity
too
(
which
is
much
better
)
into
the
Church
of
Christ
.
But
however
,
Religion
would
certainly
give
a
right
disposition
,
and
teach
men
aright
behaviour
respective
to
each
other
,
whether
friends
or
dissenters
.
This
principle
would
teach
men
to
love
their
friends
and
accomplices
only
in
the
Lord
,
as
his
members
,
not
as
their
own
partizans
.
Are
not
they
strangely
devoted
to
interest
,
that
will
vindicate
any
thing
in
a
partizan
,
which
they
will
declaim
against
in
a
dissenter
?
And
yet
how
is
the
sacred
name
of
Christian
friendship
reproached
every-where
by
reason
of
this
partiality
!
How
much
better
did
true
Religion
instruct
the
great
Apostle
,
to
know
no
man
after
the
flesh
,
no
The
same
principle
would
not
fail
to
cure
the
distempers
of
men
respective
to
those
that
are
of
a
different
way
and
judgement
from
themselves
;
whether
of
Pretestants
towards
Protestants
,
or
Protestants
and
Papists
one
towards
another
.
It
would
heal
the
distempered
affections
and
behaviours
of
Protestants
towards
Protestants
.
Were
men
throughly
Baptized
into
the
Spirit
of
Love
and
Wisdom
(
which
are
so
lively
pourtrayed
by
the
Apostles
St.
Paul
and
St.
James
,
that
one
might
well
be
enamoured
of
the
very
description
,
)
how
certainly
would
all
oppressions
,
law-suits
,
disputations
about
unprofitable
and
indeterminable
points
either
be
supprest
or
sanctified
,
either
not
be
or
not
be
vexatious
!
Not
to
speak
of
the
oppression
done
by
over-reaching
,
stealing
,
lying
,
false-witness-bearing
,
slanderous
detrectations
,
envious
suggestions
,
and
malignant
dissemination
of
doubtfull
suspicions
,
(
by
which
commonly
poor
men
oppress
the
rich
;
)
all
which
true
Religion
abhorrs
:
There
is
a
great
oppression
that
goes
uncontrolled
in
the
World
,
which
is
,
by
the
cruel
engrossings
and
covetrous
insatiable
tradings
of
richer
men
.
What
these
are
intentionally
I
will
not
say
,
but
that
they
are
really
and
eventually
as
great
oppressions
,
as
those
inhumane
depopulations
,
and
squeezing
exactions
,
which
are
so
much
inveighed
against
,
I
doubt
not
.
But
be
they
what
they
will
,
or
be
they
excused
how
they
will
,
I
am
confident
that
this
Divine
principle
that
powerfully
springs
up
into
everlasting
life
,
would
mightily
relieve
the
world
in
this
respect
;
in
that
it
would
moderate
mens
desires
of
corruptible
riches
,
forbid
them
to
seek
the
things
of
this
world
any
more
or
any
otherwise
than
in
consistency
with
,
and
subserviency
to
their
primary
and
most
diligent
seeking
of
the
Kingdom
of
God
:
it
would
make
men
seek
the
wealth
of
others
even
as
their
own
,
and
make
private
advantages
stoop
to
the
publick
good
.
I
do
verily
believe
that
if
there
were
none
but
good
men
in
England
,
there
would
be
no
poor
men
there
.
Civil
Laws
may
provide
for
the
maintenance
of
the
poor
;
but
the
Law
of
Divine
love
,
a
principle
of
Religion
,
if
it
were
universally
obeyed
,
would
make
men
so
nobly
regardless
of
earthly
accommodations
,
that
there
would
soon
be
room
enough
for
all
men
to
thrive
into
a
sufficient
stature
;
and
then
being
so
grown
,
they
would
covet
no
more
.
In
Law-suits
(
if
there
were
any
)
men
would
seek
the
advancement
of
truth
,
and
not
of
their
own
cause
and
interest
distinct
from
it
.
And
oh
how
excellently
would
it
still
the
noise
of
axes
and
hammers
about
the
Temple
of
God!
It
would
take
men
off
from
vain
speculations
and
much
eagerness
about
unnecessary
opinions
;
by
imploying
them
in
more
substantial
and
important
studies
.
The
very
being
of
Religion
in
the
soul
would
indeed
decide
a
world
of
controversies
,
which
the
Schools
have
long
laboured
in
vain
to
determine
.
For
I
reckon
that
these
Scholastical
wars
,
(
fitly
called
Polemicks
,
)
like
those
civil
dissensions
spoken
of
by
the
Apostle
pride
,
curiosity
,
lasciviency
of
wit
,
disobedience
and
unsubduedness
of
understanding
,
and
the
like
.
I
have
observed
with
great
grief
,
how
the
spirits
of
many
men
,
I
had
almost
said
sects
of
men
,
run
out
wholly
into
disputes
about
Ceremonies
pro
and
con
,
about
Church-Government
,
about
what
is
orthodox
and
what
is
heterodox
,
about
the
true
and
the
false
Church
(
which
commonly
they
judge
by
something
external
,
and
indeed
separable
from
the
essence
of
a
true
Church
;
)
and
hereabout
is
their
zeal
,
their
conference
,
and
their
very
prayers
themselves
mostly
bestowed
.
Who
can
doubt
but
that
Religion
in
the
power
of
it
would
find
men
something
else
to
do
;
yea
and
if
it
could
not
perfectly
determine
these
niceties
,
yet
it
would
much
heal
our
dissentions
about
them
,
and
bring
tears
to
quench
the
strange
and
unnatural
heats
that
are
amongst
us
,
and
cause
such
dreadfull
inflammations
in
our
bowels
.
But
it
may
seem
that
there
is
such
a
fatal
enmity
and
irreconcilable
feud
betwixt
Papists
and
Protestants
,
that
nothing
,
no
not
Religion
it self
can
heal
it
.
And
truly
if
we
suppose
that
it
is
Religion
that
engages
both
parties
in
this
enmity
,
I
think
it
will
prove
incurable
;
But
God
forbid
that
this
pure
off-spring
of
Heaven
should
be
so
blaspheamed
!
It
is
not
Religion
,
but
indeed
the
want
of
it
that
begets
this
implacable
animosity
,
whatever
is
pretended
.
Cruel
Religion
,
Bloody
Religion
,
Selfish
Religion
,
Envious
and
Revengeful
Religion
!
Who
can
choose
but
cry
out
of
the
blasphemy
of
this
contradiction
at
the
very
first
hearing
?
Nay
I
dare
affirm
it
without
haesitation
,
that
the
more
Religious
any
Protestant
or
Papist
is
,
the
more
abhorrent
he
is
from
brutish
savageness
,
wicked
Revenge
,
and
devilish
Hatred
.
The
Church
of
Rome
judges
the
Reformed
Hereticks
are
not
fit
to
live
;
and
why
?
Not
because
they
live
not
well
,
but
because
they
cannot
think
and
believe
as
they
do
.
And
is
this
the
genuine
product
of
true
Religion
?
Nothing
less
.
For
a
desire
of
ruling
over
mens
Consciences
,
and
of
subjecting
the
faith
of
others
to
themselves
,
is
certainly
competible
to
a
meer
natural
man
,
nay
to
the
Devil
himself
,
who
is
as
lordly
,
cruel
,
and
imperious
as
any
other
.
The
Reformed
Churches
on
the
other
hand
,
are
(
I
doubt
)
generally
more
offended
at
the
Papists
for
their
persecutions
of
them
,
than
for
their
real
persecuting
and
Crucifying
Christ
afresh
by
their
sins
;
and
so
consequently
,
do
rather
write
and
fight
against
them
,
than
either
pitty
or
pray
for
them
.
I
hope
there
are
as
many
well-spirited
Christians
in
England
,
at
least
proportionably
,
as
in
any
Church
upon
earth
;
and
yet
I
fear
there
are
far
more
that
could
wish
the
Papists
out
of
this
world
,
than
that
earnestly
desire
that
they
might
be
fitted
for
,
and
so
counted
worthy
of
a
better
.
And
doth
this
spring
from
a
Religious
principle
think
ye
,
or
a
selfish
?
Doth
it
not
agree
well
to
the
animal
life
,
and
natural
self
to
be
tender
of
its
own
interest
and
concernments
,
to
wish
well
to
its
own
safety
to
defend
it self
from
violence
?
May
I
not
allude
to
our
Saviours
words
,
and
say
If
ye
hate
them
that
hate
you
,
how
can
that
be
accounted
Religious
?
Do
not
even
the
Publicans
the
same
?
I
doubt
we
know
not
sufficiently
what
spirit
we
should
be
of
.
The
power
of
Religion
rightly
prevailing
in
the
soul
would
mold
us
into
another
kind
of
temper
;
it
would
teach
us
as
well
to
love
and
pitty
and
pray
for
Papists
,
out
of
his
mouth
,
I
would
word
of
God
,
which
kills
men
unto
Salvation
.
However
,
let
the
interpretation
of
that
Text
and
others
of
the
like
importance
be
what
it
will
,
I
reckon
it
very
unsafe
to
turn
all
the
Prophesies
and
threatnings
of
God
into
Prayers
;
lest
haply
we
should
be
found
to
contribute
to
the
damning
of
mens
souls
.
Yea
when
all
is
reprobating
decrees
of
God
,
and
his
essential
inflexible
punitive
justice
;
and
all
those
Texts
that
seem
to
speak
of
Gods
revenging
himself
with
delight
,
are
interpreted
to
the
utmost
harshness
of
meaning
that
the
cruel
wit
of
man
can
invent
;
yet
it
remains
a
sealed
,
and
to
me
a
sweet
truth
,
I
have
no
pleasure
in
the
death
of
him
that
dyeth
,
saith
the
Lord
God
:
and
again
,
As
I
live
saith
the
Lord
God
,
I
have
no
pleasure
in
the
death
of
the
wicked
.
Wherefore
to
wave
all
those
dreadfull
glosses
(
that
do
rather
describe
the
bitter
and
revengefull
ingeny
of
man
that
makes
them
,
than
interpret
the
pure
and
perfect
nature
of
God
upon
whom
they
are
made
,
)
let
us
attend
to
that
beautiful
character
that
is
every
where
given
of
Religion
(
which
is
Christ
Jesus
himself
the
Author
and
exemplar
of
it
;
who
by
his
incarnation
,
life
and
death
,
abundantly
demonstrated
the
infinite
Benignity
and
compassionate
ardours
of
his
soul
towards
us
,
when
we
were
worse
than
Papists
,
as
being
out
of
a
possibility
of
salvation
without
him
:
and
let
that
mind
be
in
us
,
which
was
in
him
also
.
Though
it
be
not
directly
our
Saviours
meaning
in
my
Text
,
yet
I
believe
it
is
reduct●vely
,
that
this
pure
and
divine
principle
Religion
springs
up
into
everlasting
life
,
not
only
our
own
,
but
other
mens
also
.
But
however
Religion
is
described
,
sure
I
am
it
is
most
unnatural
to
the
Religious
soul
that
is
regenerated
into
the
pure
spirit
of
piety
,
pitty
,
and
universal
charity
,
to
be
of
a
cruel
,
fierce
,
revengeful
,
damning
disposition
.
And
therefore
,
whatever
are
the
Ranting
and
Wrathful
strains
of
some
mens
Devotions
,
I
beseech
the
Reader
to
endeavour
with
me
,
that
Charity
towards
mens
souls
may
go
along
in
conjunction
with
zeal
and
piety
towards
God
,
when
we
present
our selves
before
the
throne
of
his
grace
:
And
so
I
am
confident
it
will
,
if
we
pray
sincerely
to
this
purpose
,
viz.
That
God
would
cause
the
wickedness
of
the
wicked
to
come
to
an
end
,
that
he
would
consume
the
Antichrist
but
Convert
the
Papist
,
and
make
the
wonderers
after
the
beast
to
become
followers
of
the
Lamb
!
I
doubt
there
are
many
,
that
think
they
can
never
be
too
liberal
in
wishing
ill
to
the
Papists
;
nay
they
count
it
a
notable
argument
of
a
good
Protestant
,
I
had
almost
said
an
evidence
of
grace
,
to
be
very
raging
and
invective
against
them
.
Alas
,
how
miserably
do
we
bewray
our selves
in
so
doing
,
to
be
nothing
less
,
than
what
we
pretend
to
by
doing
it
!
For
are
not
we
our selves
herein
Antichristian
;
whilest
we
complain
of
their
cruelties
,
our
own
souls
in
the
very
act
boyling
over
with
Revengefull
and
scalding
affections
?
If
we
do
indeed
abhor
their
cruelty
because
it
is
contrary
to
the
holy
precepts
of
the
Gospel
,
and
the
true
Kingdom
of
Christ
,
we
ought
to
be
as
jealous
at
the
same
time
lest
any
thing
like
unto
it
should
be
found
in
our selves
:
otherwise
are
we
not
carnal
?
For
meer
nature
,
as
I
have
often
said
,
will
abhor
any
thing
that
is
contrary
to
it self
,
and
will
not
willingly
suffer
its
delicate
interest
to
be
toucht
.
The
Apostle
tells
us
that
no
man
speaking
by
the
Spirit
of
Christ
,
calleth
Christ
accursed
;
carnal
,
selfish
,
cruel
,
and
uncharitable
.
For
there
is
a
spiritual
Antichrist
,
or
if
you
will
in
the
Apostles
phrase
,
a
Spirit
of
Antichrist
,
as
well
as
a
political
Perhaps
no
Papist
will
find
in
his
heart
to
read
this
Epistle
written
by
a
Heretick
;
yet
possibly
too
,
some
one
or
other
may
therefore
I
will
adventure
briefly
to
prescribe
this
same
medicinal
Divinity
to
them
also
;
though
perhaps
I
might
be
excused
upon
another
account
,
all
that
which
I
have
hitherto
said
to
distempered
Protestants
being
rightly
enough
(
mutatis
mutandis
)
applicable
to
them
.
But
moreover
,
whereas
they
value
their
Church
,
and
the
truth
and
rightness
of
it
by
its
universality
and
prosperity
;
the
power
of
Religion
would
make
men
to
value
themselves
,
and
their
adherents
,
only
by
the
divine
impressions
of
piety
and
purity
,
and
to
account
such
only
worthy
of
the
glorious
title
of
Apostolical
and
children
of
God
,
who
are
sincere
followers
of
the
Apostles
,
wherein
they
were
followers
of
Christ
,
viz.
in
true
holiness
and
righteousness
.
Are
they
industrious
and
zealous
for
the
Proselyting
of
the
world
,
and
spreading
of
their
interest
far
and
near
?
And
are
not
all
wicked
men
,
yea
and
the
Devil
himself
so
too
?
The
fairest
and
most
flourishing
state
of
a
Church
is
nothing
to
God
,
and
so
consequently
not
to
a
godly
soul
,
in
comparison
of
those
excellent
divine
beauties
,
wherewith
Religion
adorneth
the
world
.
But
whereas
the
greatest
complaint
,
and
the
most
dreadfull
charge
which
the
Protestants
bring
against
the
Papists
,
is
their
immanity
and
most
unchristian
cruelty
,
exercised
against
all
whom
they
can
but
make
a
shift
to
esteem
Hereticks
;
and
they
on
the
other
hand
alledge
,
that
the
interest
of
Religion
and
the
Catholick
faith
doth
require
it
,
and
that
they
do
not
so
properly
murder
men
,
as
sacr●fice
strise
,
envyings
,
bitterness
,
and
every
evil
work
;
but
she
is
pure
,
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
and
without
hypocrisie
.
This
is
the
proper
description
of
heavenly
wisdom
or
pure
Religion
:
And
oh
that
all
Christians
would
estimate
themselves
to
be
wise
according
to
their
consonancy
and
conformity
thereunto
!
Then
I
would
easily
believe
that
none
would
be
Papists
in
practice
,
whatever
they
might
be
in
opinion
.
What
(
Sirs
,
)
is
the
God
of
Christians
become
like
unto
a
Devil
;
that
he
should
delight
in
cruelty
,
and
drink
the
blood
of
men
?
Is
the
butchering
of
reasonable
creatures
that
reasonable
service
which
he
requires
?
Is
the
living
sacrifice
of
your
own
bodies
turned
into
the
dead
sacrifice
of
other
mens
?
It
was
wont
to
be
said
,
What
communion
hath
Christ
with
Belial
;
And
is
the
Prince
of
Peace
now
become
very
Sathan
;
the
author
of
enmity
,
malignity
,
confusion
,
and
every
evil
work
?
Did
he
shed
his
blood
for
his
enemies
;
to
teach
us
that
goodly
lesson
of
shedding
the
blood
of
ours
?
Did
he
come
to
seek
and
to
save
that
which
was
lost
;
to
set
us
an
example
,
that
we
might
seek
to
destroy
,
and
that
only
to
repair
our
own
losses
?
Be
it
so
,
that
the
Protestant
Churches
have
apostatized
from
you
:
this
I
hope
is
not
a
greater
crime
than
the
apostasie
of
mankind
from
God
;
which
yet
he
expiated
,
not
with
the
blood
of
the
Apostates
,
but
with
his
own
.
Religion
was
formerly
a
principle
springing
u●
into
eternal
life
;
How
is
the
world
changed
,
that
it
should
now
be
a
principle
springing
up
into
Massacres
,
and
temporal
death
?
or
is
Religion
now
become
a
principle
springing
up
into
secular
power
,
worldly
dominion
,
temporal
greatness
,
and
all
manner
of
fl●shly
accommodations
?
This
was
of
old
the
description
of
sensuality
,
and
a
heathenish
genius
,
For
after
all
these
things
do
the
Gentiles
seek
.
Are
there
so
many
mighty
engines
in
the
Gospel
to
engage
the
hearts
of
men
to
believe
,
profess
,
and
obey
it
;
And
must
they
all
now
give
place
to
Fire
and
Sword
?
Are
these
the
only
Gospel-methods
of
winning
men
to
the
Catholick
faith
?
What
,
are
we
wiser
for
Christ
,
or
more
zealous
than
he
himself
was
?
Did
he
forbid
fire
from
heaven
;
all
they
that
take
the
sword
,
shall
perish
with
the
sword
:
And
will
you
adventure
to
draw
it
in
a
way
of
revenge
and
persecution
;
and
count
it
meritorious
too
,
as
if
you
should
therefore
never
perish
because
you
take
it
?
Is
it
not
written
in
your
Bibles
as
well
as
ours
,
that
no
murderer
shall
enter
into
the
Kingdom
of
God
;
And
do
you
think
by
murders
to
propagate
this
Kingdom
upon
earth
,
and
have
a
more
abundant
entrance
into
it
your selves
hereafter
?
Can
hell
dwell
with
Heaven
?
shall
bloody
cruelty
ever
come
to
lodge
in
the
bosome
,
or
lye
down
in
the
sacred
arms
of
eternal
love
?
Be
not
deceived
,
Sirs
,
with
a
false
Heaven
;
but
take
this
for
an
indubitable
and
self-evidencing
Aphorism
of
truth
,
No
soul
of
man
hath
any
more
of
Heaven
,
no
nor
ever
shall
have
,
than
he
●e
hath
of
God
,
and
of
his
pure
,
placable
,
patient
,
benign
,
and
gracious
nature
.
And
this
is
that
everlasting
life
which
a
Religious
principle
is
alwayes
springing
up
into
;
so
that
hereby
it
appears
plainly
,
that
Religion
in
the
power
of
it
would
heale
these
feaverish
distempers
also
,
and
so
restore
a
most
excellent
constitution
,
both
personal
and
political
.
It
may
seem
possibly
that
I
have
toyl'd
too
much
in
these
discoveries
:
and
happily
my
pains
may
prove
ungrateful
to
many
:
but
may
it
please
Almighty
God
that
they
may
prove
vindicative
of
Religion
,
re●●aurative
of
the
sickly
and
lapsed
Ecclesiastical
or
political
state
,
yea
or
medicinal
and
profitable
to
any
single
soul
of
man
,
I
shall
venture
to
estimate
it
against
an
age
of
pains
.
And
if
it
should
prove
,
that
by
all
this
toyl
I
have
caught
nothing
(
as
the
let
down
the
Net
once
again
,
and
so
finish
these
Epistolary
pains
with
an
earnest
hortatory
address
to
all
that
shall
peruse
them
.
Let
nothing
satisfie
your
souls
(
Christians
,
)
let
nothing
administer
rest
or
settlement
to
your
hearts
,
that
is
common
to
the
natural
man
,
or
competible
to
the
meer
animal
life
.
There
are
a
great
many
high
strains
of
zeal
and
seeming
devotion
,
by
which
many
men
judge
themselves
to
be
some
great
ones
,
and
concerning
which
they
are
ready
to
say
,
These
things
are
the
great
power
of
God
;
which
if
they
be
well
rifled
into
,
will
be
found
to
grow
upon
no
better
root
than
natural
self
,
and
to
spring
from
no
higher
principle
than
this
animal
life
.
It
is
impossible
for
me
to
give
an
exact
Catalogue
of
all
these
:
many
of
them
I
have
occasionally
recorded
in
the
latter
end
of
this
ensuing
Treatise
;
to
which
yet
many
more
might
be
added
,
if
I
had
a
fair
opportunity
.
But
at
present
,
let
me
in
general
commend
to
you
this
description
made
by
our
Saviour
of
true
Religion
,
as
the
Rule
whereby
I
do
earnestly
entreat
you
faithfully
to
examine
your selves
,
your
actions
,
affections
,
zeal
,
confidence
,
professions
,
performances
.
Let
me
speak
freely
,
All
pomp
of
worship
,
all
speculative
knowledge
(
though
never
so
Orthodox
)
is
as
dear
to
the
animal
life
as
the
divine
:
and
all
external
modells
of
devotion
,
submiss
confessions
,
devout
hymns
,
pathetical
prayers
,
raptures
of
joy
,
much
zeal
to
reform
indecencies
in
worship
or
superstitions
,
a
fierce
raging
against
the
political
Antichrist
do
as
well
agree
to
a
natural
man
as
a
spiritual
,
and
may
be
as
fairly
acted
over
to
see
to
,
by
a
meer
selfish
carnal
principle
,
as
by
that
which
is
truly
divine
.
When
Diogenes
trampled
upon
Plato's
stately
bed
,
saying
calco
Platonis
fastum
;
it
was
answered
him
very
sharply
,
sed
majore
fastu
,
he
was
prouder
in
treading
upon
it
than
Plato
was
in
lying
upon
it
.
I
doubt
it
may
be
applyed
too
truly
to
a
great
deal
of
that
cynical
and
scornful
zeal
,
that
is
in
the
world
at
this
day
;
men
declaim
against
the
pride
and
pomp
and
grandieur
of
Antichristian
Prelates
,
with
a
pride
no
whit
inferiour
to
theirs
whom
they
thus
decry
.
However
it
is
plain
,
that
those
things
which
are
imitable
by
a
sensual
heart
,
and
indeed
performable
by
the
meer
magick
of
an
exalted
fancy
,
are
not
to
be
rested
in
by
a
sincere
Christian
.
Read
over
therefore
I
beseech
you
the
fruits
of
the
spirit
,
animal
man
:
All
the
natural
men
and
Devils
in
the
world
cannot
be
humble
,
meek
,
self-denying
,
patient
,
charitable
,
lovers
of
God
more
than
of
themselves
,
or
,
of
their
enemies
as
themselves
.
Would
you
judge
rightly
of
the
goodness
of
any
opinion
?
then
value
it
by
the
tendency
that
is
in
it
to
advance
the
life
of
God
:
particularly
judge
of
the
millenarian
opinion
,
which
begins
to
be
so
much
hugged
in
the
world
.
Concerning
which
I
will
only
say
thus
much
at
present
:
that
in
the
common
notion
of
it
,
as
it
promises
a
state
of
much
ease
,
liberty
,
power
,
prosperity
,
and
freedom
from
all
persecutions
and
oppressions
,
it
is
as
gratefull
to
the
fleshly
palate
,
and
will
be
as
gladly
embraced
by
the
meer
animal
man
,
as
by
the
greatest
Saint
upon
earth
.
And
therefore
supposing
it
to
be
true
,
yet
I
cannot
but
wonder
how
it
comes
to
administer
so
much
satisfaction
,
and
afford
such
a
marvellous
rellish
to
minds
divinely
princ●pled
,
as
many
seem
to
taste
in
it
.
By
this
same
tendency
to
advance
the
divine
life
in
your
souls
,
judge
also
of
all
your
enjoyments
,
riches
,
honours
,
liberties
,
friends
,
health
,
children
,
&c.
and
value
them
,
if
it
be
possible
,
only
under
this
consideration
.
But
to
hasten
to
an
end
,
I
will
endeavour
to
set
on
this
general
exhortation
by
two
or
three
weighty
considerations
.
First
,
It
is
utterly
impossible
that
any
speculation
,
opinion
,
profession
,
enjoyment
,
ornament
,
performance
,
or
any
other
thing
but
the
transformation
of
the
mind
into
the
very
image
and
nature
of
God
,
should
ever
be
able
to
perfect
our
souls
,
or
commend
us
unto
God
.
They
cannot
perfect
our
souls
,
as
being
most
of
them
exteriour
,
and
all
of
them
inferiour
to
it
.
They
cannot
commend
a
man
to
God
,
who
loves
us
,
and
whom
we
so
far
know
and
love
,
as
we
partake
of
his
nature
,
and
resemble
him
:
This
is
the
love
of
God
,
this
is
the
worship
of
God
,
and
this
is
really
the
souls
acquaintance
with
him
,
and
nothing
▪
but
this
.
Secondly
,
The
advancement
of
the
divine
life
is
that
which
God
mainly
designs
in
the
world
.
I
need
instance
but
in
two
things
:
first
,
the
sending
of
his
own
son
into
the
that
he
might
take
away
our
sins
,
sayes
the
Apostle
John
;
and
again
that
he
might
destroy
the
works
of
the
devil
;
and
again
sayes
the
Apostle
Paul
,
That
he
might
redeem
us
from
all
iniquity
,
and
purifie
to
himself
a
peculiar
people
zealous
of
good
works
.
Secondly
,
It
appears
that
this
is
the
grand
design
of
God
in
the
world
,
in
as
much
as
he
doth
not
deliver
his
faithfull
servants
out
of
their
afflictions
and
tribulations
:
which
he
would
not
fail
to
do
,
did
he
not
intend
them
a
greater
good
thereby
,
and
design
to
lead
them
on
,
and
raise
them
up
to
a
higher
life
.
Now
what
can
more
ennoble
these
souls
of
ours
,
than
to
live
upon
the
same
design
with
God
himself
?
And
now
(
Reader
)
I
commend
thee
to
the
blessing
of
God
,
in
the
perusal
of
this
small
tract
:
which
I
have
composed
,
and
now
exposed
,
under
a
sense
of
that
common
obligation
,
that
lyes
upon
every
person
,
to
be
active
in
his
sphear
for
the
interest
of
the
name
and
honour
of
God
,
and
to
render
his
life
as
usefull
as
he
may
:
more
particularly
,
under
a
sense
of
my
own
deficiency
in
several
accomplishments
,
whereby
others
are
better
fitted
to
serve
their
generation
:
and
especially
,
under
a
sense
of
the
peculiar
engagement
that
lyeth
upon
me
,
to
dedicate
my
life
entirely
to
his
service
,
from
whom
I
have
so
lately
,
and
that
so
signally
received
the
same
afresh
:
In
imitation
of
whom
,
I
hope
thou
wilt
be
indulgent
towards
my
infirmities
.
To
whom
I
heartily
commend
thee
,
and
to
the
precious
influences
of
his
Eternal
Spirit
,
and
Rest
,
Thy
Servant
in
his
Work
,
and
for
his
Sake
,
S.
S.
Courteous
Reader
be
pleased
to
correct
these
gross
mistakes
which
(
with
many
other
lesser
)
hapned
in
the
Printing
.
IN
the
Title
Page
,
for
1
John
4.
14.
r.
John
4.
14.
in
the
inscription
of
the
preface
,
for
treating
,
r.
healing
.
In
the
preface
p.
2.
l.
12.
for
more
r.
now
;
p.
4.
l.
16.
for
excellently
r.
exceedingly
.
p.
6.
l.
11.
for
apostate
r.
apostatise
,
p.
7.
l.
9.
after
run
put
in
me
,
p.
9.
l.
antepenult
,
for
exalt
r.
exact
,
p.
14.
l.
8.
for
put
read
out
.
In
the
body
of
the
Book
,
page
17.
line
2.
for
part
r.
peart
,
l.
17.
after
same
put
in
sense
,
p.
20.
l.
ult.
for
translated
r.
transacted
,
p.
23.
l.
19.
for
either
r.
rather
,
and
l.
23.
for
more
,
r.
mere
,
p.
25.
l.
24.
before
Solomon
put
in
what
,
p.
48.
after
the
last
line
insert
these
words
[
from
thinking
that
he
hath
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
,
self
—
]
p.
56.
l.
21.
for
foul
r.
business
,
p.
70.
l.
16.
for
proselite
r.
propertie
,
p.
104.
l.
3.
for
performance
r.
perseverance
,
p.
120.
for
actively
r.
activity
,
p.
179.
l.
penult.
for
indisputable
r.
indissoluble
,
p.
196.
l.
19.
for
fully
r.
fitly
,
p.
199.
l.
18.
for
external
.
r.
eternal
,
p.
204.
l.
7.
for
soul
r.
Saul
,
p.
220.
l.
19.
for
piety
r.
Deity
,
p.
227.
l.
3.
for
more
r.
mere
,
and
l.
7.
r.
declame
,
p.
273.
l.
12.
blot
out
with
,
p.
315.
l.
10.
for
notion
r.
motion
,
p.
356.
l.
16.
for
but
still
r.
but
is
still
.
CHAP.
I.
The
occasion
of
the
words
of
the
Text
;
the
principal
contents
of
it
.
The
original
of
true
Religion
.
All
Souls
the
Off-spring
of
God
,
and
a
more
especial
Portraicture
of
Him
,
but
godly
Souls
yet
more
especially
.
God
the
Author
of
Religion
from
without
,
in
several
respects
,
God
the
Author
of
it
from
within
enlightning
the
faculty
;
Religion
something
of
God
in
the
Soul
.
A
discovery
of
religious
Men
by
the
affinity
that
they
have
to
God
.
God
alone
to
be
acknowledged
in
all
holy
Accomplishments
.
The
original
of
Sin
from
hence
discovered
.
John
4.
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
But
whosoever
drinketh
of
the
Water
that
I
shall
give
him
,
shall
never
thirst
;
but
the
water
that
I
shall
give
him
shall
be
in
him
a
Well
of
Water
,
springing
up
into
everlasting
Life
.
THis
Chapter
contains
an
excellent
,
profitable
,
familiar
discourse
of
the
blessed
Saviour
of
the
World
,
into
whose
Lips
grace
was
poured
,
Psal.
45.
2.
and
he
ceased
not
to
pour
it
out
again
:
That
which
is
said
of
the
Wise
,
Prov.
15.
7.
is
fully
verified
of
Wisdom
it self
,
His
Lips
dispersed
Knowledge
.
A
poor
Woman
of
Samaria
comes
to
draw
Water
,
and
our
Saviour
takes
occasion
from
the
Water
,
to
instruct
her
in
the
great
and
excellent
Doctrines
of
the
Kingdom
of
Heaven
.
Oh
the
admirable
zeal
for
God
,
and
compassion
for
Sonls
,
which
dwelt
in
that
Divine
Breast
!
And
Oh
the
wonderful
unsearchable
Councels
of
an
all-wise
God!
He
ordains
Saul's
seeking
of
Asses
to
be
the
means
of
his
finding
a
Kingdom
upon
Earth
;
and
this
poor
Woman's
seeking
of
Water
,
to
be
an
occasion
of
her
finding
the
way
to
the
Kingdom
of
Heaven
:
She
comes
to
the
Well
of
Jaceb
,
and
behold
she
meets
with
the
God
of
Jacob
there
.
The
Occasion
,
Passages
,
and
Issue
of
this
Discourse
,
would
each
afford
many
good
and
profitable
Observations
:
But
I
think
none
more
than
this
verse
that
I
have
pitch'd
upon
;
in
which
the
mystery
of
Gospel-Grace
is
rarely
unfolded
,
and
true
Christian
Religion
is
excellently
described
.
For
so
I
understand
our
Saviour
,
not
as
speaking
of
Faith
or
Knowledge
,
or
any
other
particular
Grace
,
but
of
Grace
in
general
,
of
the
holy
Spirit
of
God
,
that
is
,
the
Gifts
and
Graces
of
it
,
of
true
Godliness
,
or
if
you
will
,
of
Christian
Religion
;
for
that
word
I
shall
choose
to
retain
throughout
my
Discourse
,
as
being
most
intelligible
and
comprehensive
.
In
which
words
we
find
true
Christian
Religion
unfolded
in
the
original
,
nature
,
properties
,
consequent
,
and
end
of
it
.
The
original
of
it
is
found
in
those
words
,
[
I
shall
give
him
:
]
The
nature
of
it
is
described
by
a
[
Well
of
Water
;
]
The
properties
of
it
will
be
found
in
the
phrase
of
[
springing
up
;
]
The
consequent
of
it
,
that
the
man
that
is
endued
with
it
shall
[
never
thirst
;
]
The
end
or
perfection
of
it
is
,
[
everlasting
Life
.
]
Of
all
these
,
by
Gods
assistance
,
in
this
order
:
First
I
begin
with
the
Original
of
it
,
as
it
seems
meet
I
should
:
for
indeed
it
is
first
found
in
the
words
,
—
The
Water
that
I
shall
give
him
.
And
here
the
Proposition
that
I
shall
go
upon
must
be
,
That
True
Christion
Religion
is
of
a
Divine
Original
.
All
Souls
are
indeed
the
Off-spring
of
God
.
Those
Noble
Faculties
o●
Vnderstanding
,
and
a
Will
free
from
constraint
,
do
more
resemble
the
nature
of
God
,
than
all
the
World
besides
.
There
is
more
of
the
glory
,
beauty
,
and
brightness
of
God
in
a
Soul
,
than
there
is
in
the
Sun
it self
.
The
Apostle
allows
it
as
a
proper
speech
spoken
in
common
of
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act
17.
28.
God
hath
derived
more
lively
prints
of
himself
and
his
Divine
Essence
upon
a
rational
Soul
,
than
he
hath
upon
the
whole
Creation
:
so
that
the
Soul
of
man
even
as
to
its
constitution
,
doth
declare
and
discover
more
of
the
rature
of
God
,
than
all
the
other
things
that
he
hath
made
,
whereof
the
Apostle
speaks
,
Rom.
1.
20.
He
that
rightly
converseth
with
his
own
Soul
,
w●ll
get
more
acquaintarce
with
God
,
than
they
that
gaze
con●●ually
upon
the
material
Heavens
,
or
traverse
the
dark
and
u●most
corners
of
the
Earth
,
or
go
down
unto
the
Sea
in
Ships
;
the
s●rious
consideration
of
the
little
World
,
will
teach
more
of
him
than
the
great
one
could
do
:
So
that
I
doubt
not
to
take
the
Apostles
words
concerning
the
Word
of
God
,
and
apply
them
to
the
Nature
of
God
,
Rom.
10.
Say
not
in
thy
heart
,
Who
shall
ascend
into
Heaven
,
to
bring
a
discovery
of
God
from
thence
?
or
who
shall
descend
into
the
Deep
,
to
fetch
it
up
from
thence
?
The
Nature
and
Essence
of
God
is
nigh
thee
,
even
in
thine
own
Soul
,
excellently
displayed
in
the
Constitution
and
Frame
,
Powers
and
Faculties
thereof
:
God
hath
not
made
any
Crea●u●e
so
capable
of
receiving
and
●●flecting
his
Image
and
Glory
,
as
Angels
and
Men
:
Which
hath
made
me
often
to
say
,
That
the
vilest
Soul
of
Man
is
much
more
beautiful
and
honourable
than
the
most
excellent
Body
,
than
the
very
Body
of
the
Sun
at
noon
day
.
And
(
by
the
way
)
this
may
render
S●n
odious
and
loa●h
some
;
because
It
hath
defiled
the
fairest
piece
of
Gods
Workmansh●p
in
the
World
,
and
blur●ed
the
clearest
Copy
which
he
had
drawn
of
himself
in
the
whole
Creation
.
But
though
all
rational
Souls
be
the
Children
of
God
,
yet
all
of
them
do
not
imi●ate
their
Father
;
though
their
Constitution
do
express
much
of
the
Essence
of
God
,
yet
their
Disposition
doth
express
the
Image
of
the
Devil
.
But
godly
Souls
,
who
are
followers
of
God
,
are
indeed
his
dear
Children
,
Ephes.
5.
1.
Holy
Souls
,
who
are
endued
with
a
divine
and
god
like
disposition
,
and
do
work
the
work●
of
God
,
these
are
most
truly
and
properly
his
Off
spring
,
Mat.
5.
44
,
45.
And
in
this
respect
,
God's
Children
are
his
workmanship
created
unto
good
Works
,
Ephes.
2.
10.
Religion
is
of
a
Divine
Original
:
God
is
the
Author
and
Father
of
it
,
both
from
without
,
and
from
within
.
1.
God
is
the
Author
of
it
from
without
.
When
Man
had
fallen
from
God
by
sin
,
and
so
had
lost
his
way
,
and
was
become
both
unwilling
and
unable
to
return
,
God
was
pleased
to
set
up
that
glorious
Light
his
own
Son
,
the
Sun
of
Righteousness
,
in
the
World
,
that
he
might
guide
their
feet
into
the
way
of
peace
,
who
is
therefore
called
,
A
Light
to
lighten
the
Gentiles
,
Luk.
2.
32.
and
compared
to
a
Candle
set
upon
a
Candlestick
,
Mark
4.
21.
God
of
his
infinite
free
grace
,
and
over-flowing
goodness
,
provided
a
Mediator
,
in
and
by
whom
these
Apostate
Souls
might
be
reconciled
and
re-united
to
himself
;
and
to
as
many
as
receive
him
,
to
them
he
giveth
power
to
become
the
Sons
of
God
,
John
1.
12.
Yet
further
,
It
pleased
God
in
his
infinite
Wisdom
and
Mercy
,
to
chalk
out
the
way
of
Life
and
Peace
in
the
holy
Scriptures
,
and
therein
to
unlock
the
secrets
of
Salvation
to
succeeding
generations
.
Herein
he
hath
plainly
laid
down
the
terms
of
the
Covenant
of
Peace
,
which
was
made
in
the
Mediator
,
and
given
Precepts
and
Promises
for
the
direction
and
encouragement
of
as
many
as
will
enquire
into
the
same
.
These
are
the
sacred
Oracles
which
give
clear
and
certain
answers
to
all
that
do
consult
them
about
their
future
state
,
Rom.
3.
2.
Christ
Jesus
opened
the
way
into
the
holiest
of
all
,
and
the
Scriptures
they
come
after
,
and
point
it
out
unto
us
:
He
purchased
life
and
immortality
,
and
these
bring
it
to
light
,
2
Tim.
1.
10.
And
yet
further
,
That
these
might
not
be
mistaken
,
or
perverted
to
mens
destruction
,
which
were
ordain'd
for
their
salvation
(
which
sometimes
doth
come
to
pass
,
2
Pet.
3.
16.
)
God
hath
been
pleased
to
commit
these
Records
into
the
hands
of
his
Church
,
and
therein
to
his
Ministers
,
whom
he
hath
appointed
,
called
,
qualified
,
instructed
for
the
opening
,
explaining
,
interpreting
&
applying
of
them
:
so
that
they
are
called
Scribes
instructed
unto
the
Kingdom
of
God
,
and
stewards
of
the
Mysteries
,
Stewards
over
the
houshold
of
God
▪
to
give
unto
every
one
his
portion
.
These
Apostles
,
Prophets
,
Evangelists
,
Pastors
,
Teachers
,
God
hath
given
for
the
perfecting
of
the
Saints
,
for
the
edifying
of
the
Body
of
Christ
,
Ephes.
4.
11
,
12.
These
things
hath
God
done
for
us
,
from
without
us
;
he
hath
set
up
a
light
,
chalk'd
out
our
way
,
and
appointed
us
Guides
.
To
which
I
might
adde
the
many
inticements
and
motives
,
which
we
call
Mercies
or
Comforts
of
this
Life
;
and
the
many
aff●ightments
of
Judgements
and
Afflictions
,
which
God
hath
added
to
the
Promises
&
Threatnings
of
his
Word
,
to
bring
us
into
the
way
of
Life
.
But
all
these
are
too
little
,
too
weak
of
themselves
to
bring
back
a
stragling
Soul
,
or
to
produce
a
living
Principle
of
true
Religion
in
it
.
Therefore
,
2.
God
is
the
Author
of
Religion
from
within
.
He
doth
not
only
reveal
himself
and
his
Son
to
the
Soul
,
but
in
it
;
he
doth
not
only
make
discoveries
●o
it
,
but
l●vely
impressions
upon
it
;
he
doth
not
only
appoint
,
and
point
out
the
way
of
Life
,
but
breathes
in
the
breath
of
Life
.
He
hath
not
only
provided
a
Saviour
,
a
Redeemer
,
but
he
also
draws
the
Soul
unto
him
,
John
6.
44.
He
hath
not
only
appointed
Pastors
and
Teachers
,
but
he
himself
impregnates
their
Word
,
and
cloaths
their
Doctrine
with
his
own
Power
,
using
their
Ministry
as
an
Instrument
whereby
to
teach
;
so
that
the
Children
of
God
are
said
to
be
all
taught
of
God
,
John
6.
45.
Ministers
can
only
discover
and
as
it
were
enlighten
the
Object
,
but
God
enlightens
the
faculty
,
he
gives
the
seeing
Eye
,
and
does
actually
enable
it
to
discern
.
Therefore
the
work
of
converting
a
Soul
is
still
ascribed
to
God
in
Scripture
;
he
begets
us
again
,
1
Pet.
1.
3.
he
draws
the
Soul
,
before
it
can
run
after
him
,
Cant.
1.
4.
Christ
apprehends
the
Soul
,
lays
powerful
bold
of
it
,
Phil.
3.
12.
God
gives
a
heart
of
flesh
,
a
new
heart
,
he
causes
men
to
walk
in
his
statutes
,
Ezek.
36.
26
,
27.
He
puts
his
Law
into
their
inward
parts
,
and
writes
it
in
their
hearts
,
Jer.
31.
33.
To
which
I
might
adde
many
more
Quotations
of
the
same
value
.
But
yet
methinks
we
are
not
come
to
a
perfect
discovery
of
Religions
being
the
Off-spring
of
God
in
the
minds
of
men
.
For
it
is
God
who
enlightneth
the
faculty
as
to
the
learning
of
all
other
things
also
;
he
teacheth
the
Grammar
and
the
Rhetorick
,
as
well
as
the
Divinity
;
he
instructeth
even
the
Husbandman
to
discretion
in
his
affairs
of
Husbandry
,
and
teaches
him
to
plow
,
and
sow
,
and
thresh
,
&c.
Isa.
28.
26.
Not
only
the
gift
of
Divine
Knowledge
,
but
indeed
every
good
gift
cometh
from
the
Father
of
Lights
,
Jam.
1.
17.
God
doth
from
within
give
that
capacity
,
illumination
of
the
faculty
,
ingenuity
,
whereby
we
comprehend
the
mysteries
of
Nature
,
as
well
as
of
Grace
,
John
1.
9.
Therefore
we
may
conceive
of
the
Original
of
Religion
in
a
more
inward
and
spiritual
manner
still
.
It
is
not
so
much
given
of
God
,
as
it self
is
something
of
God
in
the
Soul
;
as
the
Soul
is
not
so
properly
said
to
give
,
as
to
be
the
Life
of
Man
.
As
the
conjunction
of
the
Soul
with
the
Body
,
is
the
Life
of
the
Body
;
so
verily
the
Life
of
the
Soul
stands
in
its
conjunction
with
God
by
a
spiritual
union
of
Will
and
Affections
.
God
doth
not
enlighten
mens
minds
as
the
Sun
enlightens
the
World
,
by
shining
unto
them
,
and
round
about
them
,
but
by
shining
into
them
,
by
enlightning
the
faculty
,
as
I
said
before
;
yea
,
which
seems
to
be
somewhat
more
,
by
shining
in
their
hearts
,
as
the
Apostle
phraseth
it
,
2
Cor.
4.
6.
He
sets
up
a
Candle
,
which
is
his
own
Light
within
the
Soul
;
so
that
the
Soul
sees
God
in
his
own
Light
,
and
loves
him
with
the
Love
that
he
hath
shed
abroad
in
it
;
and
Religion
is
no
other
than
a
reflection
of
that
Divine
Image
,
Life
,
and
Light
,
and
Love
,
which
from
God
are
stamped
and
imprinted
upon
the
Souls
of
true
Christians
.
God
is
said
to
enlighten
the
Soul
,
but
it
is
not
as
the
Sun
enlightens
,
you
see
;
so
he
draws
the
Soul
too
,
but
not
ab
extra
only
,
as
one
man
draweth
another
with
a
Cord
,
(
as
Jupiter
in
Homer
draws
men
up
to
Heaven
by
a
Chain
,
and
Mahomet
his
Disciples
by
a
Lock
of
Hair
)
but
he
draws
the
Soul
,
as
the
Sun
draws
up
Earthly
Vapours
,
by
infusing
its
vertue
and
power
into
them
;
or
as
the
Loadstone
draws
the
Iron
,
by
the
powerful
insinuations
of
his
grace
.
God
doth
not
so
much
communicate
himself
to
the
Soul
by
way
of
Dis●overy
,
as
by
way
of
Impression
,
as
I
said
before
;
and
indeed
not
so
much
by
impression
neither
,
as
by
a
mystical
and
wonderful
way
of
implantation
.
Religion
is
not
so
much
something
from
God
,
as
something
of
God
in
the
Minds
of
good
Men
;
for
so
the
Scripture
allows
us
to
speak
:
It
is
therefore
called
his
Image
,
Col.
3.
10.
and
good
men
are
said
to
live
according
to
God
in
the
Spirit
,
1
Pet.
4.
6.
But
as
if
that
were
not
high
enough
,
it
is
not
only
called
his
Image
,
but
even
a
participation
of
his
Divine
Nature
,
2
Pet.
1.
4.
something
of
Christ
in
the
Soul
,
an
infant-Christ
,
as
one
calls
it
,
alluding
to
the
Apostle
,
Gal.
4.
19.
where
the
saving
knowledge
of
Christ
,
is
called
Christ
himself
,
—
Vntil
Christ
be
formed
in
you
.
True
Religion
is
as
it
were
God
dwelling
in
the
Soul
,
and
Christ
dwelling
in
the
Soul
,
as
the
Apostles
St.
John
and
St.
Paul
do
express
it
:
yea
,
God
himself
is
pleased
thus
to
express
his
relation
to
the
godly
Soul
,
●sa.
57.
15.
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
humble
spirit
;
And
again
,
2
Cor.
6.
16.
—
As
God
hath
said
,
I
will
dwell
in
them
,
and
walk
in
them
.
Pure
Religion
is
a
beam
of
the
Father
of
Lights
,
Lumen
de
Lumine
;
it
is
a
drop
of
that
eternal
Fountain
of
Goodness
and
Holiness
,
the
Breath
of
the
Power
of
God
,
a
pure
Influence
flowing
from
the
Glory
of
the
Almigh●y
,
the
Brightness
of
the
everlasting
Light
,
the
unspotted
Mirrour
of
the
power
of
God
,
and
the
Image
of
his
Goodness
,
more
beautiful
than
the
Sun
,
and
above
all
the
Orders
of
Stars
,
being
compared
with
the
Light
,
she
is
found
before
it
,
as
the
Author
of
the
Book
of
Wisdom
speaks
,
Chap.
7.
What
is
spoken
of
the
e●ernal
Son
of
God
,
Heb.
1.
3.
may
in
a
sense
be
truly
affirmed
of
Religion
in
the
abstract
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
effulgency
,
or
beaming
forth
of
Divine
Glory
.
For
there
is
more
of
the
Divine
Glory
and
Beauty
shining
forth
in
one
godly
Soul
,
than
in
all
things
in
the
World
beside
:
The
glorious
Light
of
the
Sun
is
but
a
dark
shadow
of
the
Divine
Light
,
not
to
be
compared
with
the
Beauty
of
Holiness
.
An
immortal
Soul
doth
more
resemble
the
Divine
Nature
,
than
any
other
created
Being
;
but
Religion
in
the
Soul
is
a
thousand
times
more
divine
than
the
Soul
it self
.
The
material
World
is
indeed
a
darker
Representation
of
Divine
Wisdom
,
Power
,
and
Goodness
;
it
is
as
it
were
the
footsteps
of
God
:
the
immaterial
World
of
Angels
and
Splrits
does
represent
him
more
clearly
,
and
are
the
Face
of
God
:
but
Holiness
in
the
Soul
doth
most
nearly
resemble
him
of
all
created
Things
,
one
may
call
it
the
Beauty
and
Glory
of
his
Face
.
Every
Creature
partakes
of
God
indeed
;
he
had
no
Copy
but
himself
and
his
own
Essence
to
frame
the
World
by
;
so
that
all
these
must
needs
carry
some
resemblance
of
their
Maker
.
But
no
Creature
is
capable
of
such
communications
of
God
,
as
a
rational
immortal
Spirit
is
;
and
the
highest
that
Angel
or
Spirit
,
or
any
created
Nature
can
be
made
capable
of
,
is
to
be
holy
as
God
is
holy
.
So
then
if
the
Poet
may
call
the
Soul
,
and
St.
Paul
allows
him
in
it
,
—
Divinoe
particula
a●ra
;
sure
one
may
rather
speak
at
that
rate
of
Religion
,
which
is
the
highest
perfection
that
the
Soul
can
attain
to
,
either
in
the
World
that
now
is
,
or
that
which
is
to
come
.
One
Soul
,
any
one
Soul
of
man
,
is
worth
all
the
World
beside
for
glory
and
dignity
;
but
the
lowest
degree
of
true
Holiness
,
pure
Religion
,
Conformity
to
the
Divine
Nature
and
Will
,
is
more
worth
than
a
World
of
Souls
,
and
to
be
preferr'd
before
the
Essence
of
Angels
.
I
have
often
admir'd
three
great
Mysteries
and
Mercies
,
God
revealed
in
the
Flesh
,
God
revealed
in
the
Word
,
and
God
revealed
in
the
Soul
:
This
last
is
the
Mystery
of
Godliness
which
I
am
speaking
of
,
but
cannot
fathom
:
It
is
this
that
the
Apostle
says
transcends
the
sight
of
our
Eyes
,
the
capacity
of
our
Ears
,
and
all
the
faculties
of
our
Souls
too
,
1
Cor.
2.
9.
Eye
hath
not
seen
,
&c.
Christ
Jesus
formed
in
the
Soul
of
man
,
incarnate
in
a
heart
of
Flesh
is
as
great
a
Miracle
,
and
a
greater
Mercy
,
than
Christ
formed
in
the
Womb
of
a
Virgin
,
and
incarnate
in
a
humane
Body
.
There
was
once
much
glorying
concerning
Christ
in
the
World
,
the
Hope
of
Israel
,
but
let
us
call
out
to
the
powers
of
Eternity
,
and
the
Ages
of
the
World
to
come
,
to
help
us
to
celebrate
and
magnifie
Christ
in
us
the
hope
of
Glory
;
or
if
you
will
,
Christ
in
us
the
first
fruits
of
Glory
.
1.
This
will
then
help
us
in
our
discoveries
of
that
precious
part
Religion
.
There
is
nothing
in
the
world
that
men
do
generally
more
seek
,
or
less
find
:
no
nation
in
the
world
but
hath
courted
it
in
one
way
or
other
;
but
alas
how
few
that
have
obtained
it
!
At
this
day
there
are
many
claims
laid
to
it
,
all
pretending
a
just
title
:
the
men
of
Judab
cry
,
she
is
of
Kin
to
us
;
the
men
of
Israel
say
,
we
have
ten
parts
in
this
Queen
,
and
we
have
more
right
in
Religion
than
ye
;
according
as
they
contended
of
old
about
King
David
,
2
Sam.
19
,
They
say
of
Christ
as
it
was
foretold
,
(
though
perhaps
not
in
the
same
as
was
foretold
)
loe
here
he
is
,
and
loe
there
he
is
;
which
ha●h
made
many
say
,
he
is
not
at
all
,
or
if
I
may
go
on
in
the
same
allusion
,
they
live
by
the
rule
that
there
follows
,
they
will
not
go
forth
to
seek
him
any
where
.
Mighty
strivings
,
yea
and
wars
there
have
been
about
the
Prince
of
peace
,
whose
he
should
be
:
And
at
this
day
no
question
more
debated
,
nor
less
decided
,
than
which
is
the
Religious
party
in
the
Land
.
Oh
would
to
God
,
men
would
dispute
this
controversie
with
works
and
not
with
words
,
much
less
with
blows
?
Religion
is
of
an
eminent
pedegree
,
of
a
noble
descent
,
you
may
find
her
name
in
the
Register
of
Heaven
,
and
look
where
God
is
,
there
is
she
.
She
carryes
her
name
in
her
forehead
;
the
Divine
disposition
that
she
is
of
,
the
Divine
works
which
she
worketh
,
which
no
one
else
can
work
,
the
same
do
bear
witness
which
is
she
.
I
am
ready
to
say
with
the
man
that
had
been
blind
,
Joh.
9.
3.
here
in
is
a
marvelous
thing
,
that
ye
know
not
Religion
,
who
she
is
,
and
yet
she
is
the
mighty
power
of
God
opening
the
eyes
,
changing
the
hearts
,
and
as
it
were
deifying
the
souls
of
men
.
Why
do
we
not
also
go
about
enquiring
which
of
those
many
stars
is
the
Moon
in
the
Firmament
?
If
ye
ask
of
the
Religions
party
,
I
will
point
you
to
the
blessed
and
eternal
God
,
and
say
,
As
he
is
,
so
are
they
,
in
their
capacity
,
each
one
resembling
the
Children
of
a
King
;
or
I
will
point
out
the
Religions
Christian
by
the
same
token
,
as
Christ
himself
was
marked
out
to
John
the
Baptist
,
Joh.
1.
33.
—
upon
whom
thou
shalt
see
the
spirit
descending
and
remaining
,
the
same
is
he
.
If
ye
enquire
about
the
Children
of
God
,
the
Apostle
shall
describe
them
for
you
,
Ephes.
5.
1.
The
followers
of
God
are
his
dear
Children
.
That
which
is
most
nearly
allyed
to
the
nature
and
life
of
God
,
that
call
Religion
,
under
whatsoever
disguises
or
reproaches
it
may
go
in
the
world
.
Examine
the
world
by
no
lower
a
mark
,
than
that
Character
that
is
given
of
David
,
1
Sam.
13.
14.
and
the
man
that
doth
appear
to
be
after
Gods
heart
,
viz.
comformable
to
his
image
,
complyant
with
his
will
,
and
studious
of
his
glory
,
pitch
upon
him
,
for
that
is
that
man
,
under
what
name
soever
he
goes
,
of
what
party
or
faction
soever
he
is
.
And
let
no
soul
examine
it self
by
any
lower
marks
than
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
participation
of
the
Divine
nature
,
conformity
to
the
Divine
Image
.
Examine
what
alliance
your
soul
hath
to
God
;
whose
is
the
image
and
superscription
.
Religion
is
a
divine
accomplishment
,
an
efflux
from
God
,
and
may
by
its
affini●y
to
Heaven
be
discerned
from
a
brat
of
Hell
and
darkness
.
Therefore
Christians
if
you
will
make
a
judgement
of
your
state
,
lay
your
hearts
and
lives
to
the
rule
,
the
eternal
goodness
,
the
uncreated
purity
and
holiness
,
and
see
whether
you
resemble
that
Copy
:
For
conform●ty
to
the
image
and
will
of
God
,
that
is
Religion
,
and
that
God
will
own
for
his
,
when
all
the
counterfeits
and
shadows
of
it
shall
fly
away
,
and
disappear
for
ever
.
I
fear
it
may
be
imputed
as
a
great
piece
of
vanity
and
idle
curic●ty
to
many
〈◊〉
speculative
Christians
,
that
they
are
very
inquisitive
,
prying
into
the
hidden
ro●●s
of
Gods
decree
,
the
secrets
of
predestination
,
to
find
out
the
causes
and
method
of
their
vocation
and
salvation
;
in
the
mean
time
they
are
not
sollicitous
for
,
nor
studious
of
the
relation
and
resemblance
that
every
religious
soul
bears
unto
God
himself
,
the
heaven
that
is
opened
within
the
godly
soul
it self
,
and
the
whole
plot
and
mystery
of
salvationsalvation
translated
upon
the
heart
of
a
true
Christian
.
There
is
a
vanity
which
I
have
observed
in
many
pretenders
to
nobility
and
learning
,
when
men
seek
to
demonstrate
the
one
by
their
Coat
of
Arms
,
and
the
Records
of
their
family
,
and
the
other
by
a
gown
,
or
a
title
,
or
their
names
standing
in
the
Register
of
the
university
,
rather
than
by
the
accomplishments
and
behaviours
of
Gentlemen
or
Schollars
.
A
like
vanity
I
doubt
may
be
observed
in
many
pretenders
to
religion
:
some
are
searching
Gods
decretals
,
to
find
their
names
written
in
the
book
of
life
;
when
they
should
be
studying
to
find
Gods
name
written
upon
their
hearts
,
holiness
to
the
Lord
engraven
upon
their
souls
:
some
are
busie
examining
themselves
by
notes
and
marks
without
them
;
when
they
should
labour
to
find
the
marks
and
prints
of
God
and
his
nature
upon
them
:
some
have
their
Religio●
in
their
books
and
Authors
,
which
should
be
the
Law
of
God
unwritten
in
the
Tables
of
the
heart
:
some
glory
in
the
bulk
of
their
duties
,
and
in
the
multitude
of
their
pompous
performances
,
and
religious
atchievments
,
crying
with
Jehu
,
come
see
here
my
zeal
for
the
Lord
;
whereas
it
were
much
more
excellent
,
if
one
could
see
their
likeness
to
the
Lord
,
and
the
Characters
of
Divine
beauty
and
holiness
drawn
upon
their
hearts
and
lives
.
But
we
,
if
we
would
judge
rightly
of
our
religious
state
,
must
view
our selves
in
God
,
who
is
the
Fountain
of
all
goodness
and
holiness
,
and
the
Rule
of
all
perfection
.
Value
your selves
by
your
souls
,
and
not
by
your
bodies
,
estates
,
friends
,
or
any
outward
accomplishments
,
as
most
men
do
:
But
that
is
not
enough
;
(
if
men
rest
there
,
they
may
make
an
idoll
of
the
fairest
of
Gods
creatures
,
even
their
own
souls
,
)
therefore
value
your
souls
themselves
by
what
they
have
of
God
in
them
.
To
study
the
blessed
and
glorious
God
in
his
word
,
and
to
converse
with
him
in
his
works
,
is
indeed
an
excellent
and
honourable
employment
,
but
oh
what
a
blessed
study
is
it
to
view
him
in
the
communications
of
himself
,
and
the
impressions
of
his
grace
upon
our
own
souls
!
All
the
thin
and
subtil
speculations
which
the
most
raised
Philosophers
have
of
the
essence
and
nature
of
God
,
are
a
poor
and
low
and
beggarly
employment
and
attainment
,
in
comparison
of
those
blessed
visions
of
God
which
a
godly
soul
hath
in
it self
,
when
it
finds
it self
partaker
of
a
Divine
Nature
,
and
liveing
a
Divine
Life
.
Oh
labour
to
view
God
and
his
Divine
perfections
in
your
own
souls
,
in
those
copies
and
transcripts
of
them
which
his
holy
spirit
draws
upon
the
hearts
of
all
godly
men
.
This
is
the
most
excellent
discovery
of
God
that
any
soul
is
capable
of
;
it
is
better
and
more
desirable
than
that
famous
discovery
that
was
made
to
Moses
in
the
clift
of
the
rock
,
Exod.
34.
Nay
I
should
much
either
desire
to
see
the
reall
impression
of
a
God-like
nature
upon
my
own
soul
,
to
see
the
Crucifying
of
my
own
pride
and
self-will
,
the
mortifying
of
the
more
sensual
life
,
and
a
Divine
life
springing
up
in
my
soul
instead
of
it
,
I
would
much
rather
desire
to
see
my
soul
glorified
in
the
image
and
beauty
of
God
put
upon
it
,
which
is
indeed
a
pledge
,
yea
and
a
part
of
Eternal
glory
,
than
to
have
a
vision
from
the
Almighty
,
or
hear
a
voice
witnessing
from
Heaven
,
and
saying
,
Thou
art
my
beloved
Son
,
in
whom
my
soul
is
well
pleased
.
This
that
I
am
speaking
of
is
a
true
foundation
of
Heaven
it self
in
the
soul
,
a
reall
beginning
of
Happiness
:
For
Happiness
,
Heaven
it self
is
nothing
else
but
a
perfect
conformity
,
a
cheerfull
and
eternal
complyance
of
all
the
powers
of
the
soul
with
the
will
of
God
:
so
that
as
far
as
a
godly
soul
is
thus
conformed
to
God
,
and
filled
with
his
fulness
,
so
far
is
he
glorified
upon
earth
—
Sed
heu
quantum
distamus
ab
illo
!
2.
Let
wisdom
then
be
justified
of
her
Children
;
let
the
children
of
God
,
those
that
are
his
genuine
off-spring
,
rise
up
and
call
him
blessed
,
in
imi●ation
of
their
Lord
and
Saviour
that
eldest
son
of
God
,
that
first
born
amongst
many
brethren
,
who
rejoyced
in
spirit
,
and
said
,
I
thank
thee
Father
,
Lord
of
Heaven
and
Earth
that
thou
hast
revealed
these
things
,
Luk.
10.
21.
or
according
to
the
style
of
the
Apostle
Peter
,
1
Pet.
1.
3.
Blessed
be
the
God
and
Father
of
our
Lord
Jesus
Christ
,
who
according
to
his
abundant
mercy
hath
begotten
us
again
!
There
is
no
greater
contradiction
in
the
world
;
than
a
man
pretending
Religion
,
and
yet
ascribing
it
to
himself
;
whereas
pure
Religion
is
purely
of
a
Divine
Original
:
Besides
,
Religion
doth
principally
consist
in
the
subduing
of
self-will
,
in
conformity
to
,
and
complyance
with
the
divine
will
,
in
serving
the
interest
of
Gods
glory
in
the
world
.
Then
,
and
not
till
then
,
may
a
soul
be
truly
called
Religious
,
when
God
becomes
greatest
of
all
to
it
and
in
it
,
and
the
interest
of
God
is
so
powerfully
planted
in
it
,
that
no
other
interest
,
no
self-interest
,
no
creature-love
,
no
particular
private
end
,
can
grow
by
it
,
no
more
than
the
Magicians
could
stand
before
Moses
,
when
he
came
in
the
power
of
God
to
work
wonders
.
So
that
Solomon
saith
of
self-seeking
,
Prov.
25.
27.
For
men
to
seek
their
own
glory
is
not
glory
;
the
like
I
may
safely
say
,
upon
that
double
ground
that
I
have
laid
down
,
self-Religion
is
not
Religion
.
How
vainly
and
madly
do
men
dream
of
their
self
religion
,
carrying
them
to
Heaven
;
when
Heaven
it self
is
nothing
else
but
the
perfection
of
●elf-denyal
,
and
Gods
becoming
all
things
to
the
Saints
,
1
Cor.
15.
28.
Instead
of
advancing
men
towards
Heaven
,
there
is
nothing
in
the
world
that
doth
more
directly
make
war
against
Heaven
,
than
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Siracides
calls
it
)
that
proud
and
petulant
spirit
of
self-will
that
rules
in
the
children
of
disobedience
.
So
that
when
the
Holy-Ghost
would
describe
David
one
of
the
best
men
,
to
the
best
advantage
,
he
describes
him
with
opposition
to
self
,
and
self-will
,
1
Sam.
13.
14.
—
a
man
after
Gods
own
heart
;
and
again
,
Acts
13.
36.
—
he
served
the
will
of
God
in
his
generation
.
There
have
been
of
old
a
great
number
of
Philosophical
men
,
who
being
raised
up
above
the
speculation
of
their
own
souls
,
(
which
is
the
logical
life
,
)
unto
a
contemplation
of
a
Deity
;
and
being
purged
by
a
lower
kind
of
vertue
and
moral
goodness
,
from
the
pollutions
that
are
in
this
world
through
lust
,
did
yet
ultimately
settle
into
themselves
,
and
their
own
self-love
.
They
were
full
indeed
,
but
it
was
not
with
the
fulness
of
God
as
the
Apostle
speaks
,
but
with
a
self-sufficiency
;
the
leaven
of
self-love
lying
at
the
bottome
,
did
make
them
swell
with
pride
and
self-conceit
.
Now
these
men
,
though
they
were
free
from
gross
external
enormities
,
yet
did
not
attain
to
a
true
knowledge
of
God
,
nor
any
true
Religion
,
because
they
did
set
up
themselves
to
be
their
own
Idols
,
and
carry
such
an
image
of
themselves
continually
before
their
eyes
,
that
they
had
no
clear
and
spiritual
discerning
of
God
.
They
did
,
as
it
is
storied
of
one
of
the
Persian
Kings
,
enshrine
themselves
in
a
Temple
of
their
own
.
But
what
speak
I
of
Heathen
Philosophers
?
Is
there
not
the
same
unclean
spirit
of
self-adoration
to
be
found
amongst
many
Christians
,
yea
and
Teachers
of
Christianity
too
!
witness
that
whole
brood
those
men
,
who
whilest
they
hang
the
grace
of
God
upon
mans
free-will
,
do
rob
him
of
his
glory
.
Some
of
these
have
impudently
given
a
short
but
unsavoury
answer
to
the
Apostles
quest●on
in
1
Cor.
4.
7.
Who
maketh
you
to
differ
from
an
other
!
Ego
me
ipsum
discerno
,
I
make
my self
to
differ
.
These
men
whilest
they
pretend
to
high
attainments
,
do
discover
a
low
and
most
ignoble
spirit
:
To
fasten
and
feed
upon
any
thing
in
the
Creature
,
is
the
part
of
a
low
and
degenerate
spirit
;
on
the
other
hand
it
is
the
greatest
perfection
of
the
Creature
,
not
to
be
its
own
,
not
to
be
any
thing
in
it self
,
or
any
way
distinct
from
the
blessed
God
,
the
father
and
fountain
of
light
and
grace
.
Holy
Paul
is
all
along
in
a
different
strain
,
as
in
1
Cor.
15.
10.
I
,
yet
not
I
,
but
the
grace
of
God
which
was
with
me
.
I
told
you
before
what
a
fair
and
honourable
character
the
Holy
Ghost
hath
given
of
holy
David
,
a
man
after
Gods
own
heart
:
now
you
may
also
find
a
description
of
these
men
too
in
Scripture
,
not
much
differing
from
the
other
in
phrase
,
but
very
much
in
sense
;
it
is
the
same
that
is
given
of
the
proud
Prince
of
Tyrus
,
Ezek.
28.
2.
They
set
their
heart
as
the
heart
of
God
.
But
we
,
if
we
do
indeed
partake
of
the
Divine
Nature
,
shall
not
dare
to
take
any
part
of
the
Divine
Glory
;
if
we
conform
to
Gods
Image
,
we
shall
not
set
up
our
own
.
This
self-glorying
in
the
predominancy
of
it
is
utterly
inconsistent
with
true
Religion
,
as
Fire
is
with
Water
:
For
Religion
is
nothing
else
but
the
shinings
forth
of
God
into
the
Soul
,
the
reflection
of
a
beauty
and
glory
which
God
hath
put
upon
it
.
Give
all
therefore
unto
God
;
for
whatsoever
is
kept
back
,
is
sacrilegiously
purloined
from
him
:
Glory
we
in
the
fulness
of
God
alone
,
and
in
selfpenury
and
nothingness
.
The
whole
of
Religion
is
of
God
:
Do
we
see
and
discern
the
great
things
of
God
?
It
is
by
that
light
that
God
hath
set
up
in
us
;
according
to
that
of
the
Apostle
,
1
Cor.
2.
11.
The
things
of
God
knoweth
no
man
but
the
Spirit
of
God
:
That
love
whereby
we
love
him
,
he
first
shed
abroad
in
our
hearts
:
If
our
Souls
be
beautiful
,
it
is
with
his
brightness
,
the
beauty
and
glory
of
essential
Holiness
,
according
to
that
of
the
Apostle
,
Heb.
12.
—
Partakers
of
his
holiness
:
If
we
be
really
and
truly
full
,
we
receive
it
of
his
fulness
,
according
to
that
of
the
Apostle
,
Ephes.
3.
19.
—
filled
with
all
the
fulness
of
God
.
In
a
word
,
if
we
be
in
any
God-like
dispositions
like
unto
him
,
it
is
by
his
spreading
of
his
image
in
us
and
over
us
.
By
all
which
it
appears
to
be
a
thing
not
only
wicked
and
unwarrantable
,
but
utterly
impossible
for
a
godly
Soul
to
exalt
himself
against
God
,
for
grace
to
advance
it self
against
divine
glory
;
for
grace
is
nothing
else
but
a
communication
of
divine
glory
;
and
God
is
then
glorified
,
when
the
Soul
in
holy
and
gracious
dispositions
becomes
like
unto
him
.
How
is
it
possible
that
grace
should
be
a
shadow
to
obscure
divine
glory
,
when
it self
is
nothing
else
,
as
it
comes
from
God
,
but
a
Beam
of
glory
,
and
as
it
is
found
in
the
Creature
,
may
properly
be
called
a
reflection
of
it
.
To
conclude
then
,
Be
ye
perswaded
that
a
man
hath
so
much
of
God
,
as
he
hath
of
Humility
,
and
Self
denial
,
and
Self-nothingness
,
and
no
more
;
He
is
so
far
of
God
,
as
he
loves
Him
,
honours
Him
,
imitates
H●m
,
and
lives
to
Him
,
and
no
further
.
3.
By
this
discovery
of
the
Original
of
Religion
,
we
come
to
understand
the
Original
of
Sin
and
Wickedness
.
And
here
,
according
to
the
method
wherein
I
spoke
of
the
Original
of
Religion
,
I
might
shew
you
how
the
original
of
Sin
from
without
,
is
of
the
Devil
,
that
first
usher'd
it
into
the
World
,
and
ceaseth
not
to
tempt
men
to
it
continually
;
as
also
of
men
,
who
are
his
instruments
;
and
that
it
does
in
a
sense
spring
from
many
occasions
without
.
But
these
things
are
more
improperly
said
to
be
the
causes
of
Sin
.
The
inward
cause
is
the
corrupt
heart
of
man
,
that
unclean
spirit
,
that
devillish
nature
,
which
is
indeed
the
worst
and
most
pernicious
Devil
in
the
world
to
Man
.
It
is
an
old
saying
,
Homo
homini
Daemon
;
One
Man
is
a
Devil
to
another
:
which
though
it
be
in
some
sense
true
;
yet
it
is
more
proper
to
say
,
Homo
sibi
Daemon
;
Man
is
a
Devil
to
himself
;
taking
the
spirit
and
principle
of
Apostacy
,
that
rebellious
nature
for
the
Devil
,
which
indeed
doth
best
deserve
that
name
.
But
yet
if
we
enquire
more
strictly
into
the
original
and
nature
of
this
Monster
,
we
shall
best
know
what
to
say
of
it
,
and
how
to
describe
it
,
by
what
we
have
heard
of
Religion
.
Sin
then
,
to
speak
properly
,
is
nothing
else
but
a
degeneration
from
a
holy
state
,
an
apostacy
from
a
holy
God
.
Religion
is
a
participation
of
God
,
and
sin
is
a
stragling
off
from
him
.
Therefore
it
is
wont
to
be
defined
by
Negatives
,
a
departure
from
God
,
a
forsaking
of
him
,
a
living
in
the
World
without
him
,
&c.
The
Souls
falling
off
from
God
,
does
describe
the
general
nature
of
S●n
;
but
then
as
it
sinks
into
it self
,
or
settles
upon
the
World
,
and
fastens
upon
the
Creature
,
or
any
thing
therein
;
so
it
becomes
specified
,
and
is
called
Pride
,
Covetousness
,
Ambition
,
and
by
many
other
names
.
All
Souls
are
the
Off-spring
of
God
,
were
originally
formed
into
his
image
and
likeness
,
and
when
they
express
the
purity
and
holiness
of
the
Divine
Nature
,
in
being
perfect
as
God
is
perfect
,
then
are
they
called
the
Children
of
God
:
But
those
impure
Spirits
that
do
lapse
and
slide
from
God
,
may
be
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
implant
themselves
into
a
other
stock
by
their
own
low
and
earthly
lives
,
and
are
no
more
owned
for
the
Children
of
God
,
but
are
of
their
father
the
Devil
,
John
10.
44.
By
which
you
may
understand
the
low
and
base
original
of
Sin
:
Nothing
can
be
so
vile
as
that
which
,
to
speak
properly
,
is
nothing
else
but
a
perfect
falling
off
from
glory
it self
.
By
this
you
may
also
(
by
the
way
)
take
notice
of
the
miserable
condition
of
unholy
Souls
.
We
need
not
call
for
Fire
and
Brimstone
to
paint
out
the
wretched
state
of
sinful
Souls
.
Sin
it self
is
Hell
and
Death
,
and
Misery
to
the
Soul
,
as
being
a
departure
from
Goodness
and
Holiness
it self
;
I
mean
from
God
,
in
conjunction
with
whom
the
Happiness
,
and
Blessedness
,
and
Heaven
of
a
Soul
doth
consist
.
Avoid
it
therefore
as
you
would
avoid
being
miserable
.
CHAP.
II.
True
Religion
described
,
as
to
the
nature
of
it
,
by
Water
;
a
Metaphor
usual
in
the
Scriptures
:
First
by
reason
of
the
cleansing
vertue
of
it
.
The
defiling
nature
of
Sin
,
and
the
beauty
of
Holiness
manifested
.
Secondly
,
by
reason
of
the
quenching
vertue
of
it
.
This
briefly
touch'd
upon
,
and
the
more
full
handling
of
it
referred
to
its
proper
place
.
The
nature
of
Religion
described
by
a
Well
of
Water
:
That
it
is
a
Principle
in
the
Souls
of
Men
,
proved
by
much
Scripture
.
An
Examination
of
Religion
by
this
test
;
by
which
Examination
are
excluded
all
things
that
are
meerly
external
;
external
Reformations
and
Performances
instanced
in
.
A
godly
man
hath
neither
the
whole
of
his
business
,
nor
his
motives
lying
without
him
.
In
the
same
Examination
many
things
internal
found
not
to
be
Religion
:
It
is
no
sudden
passion
of
the
Mind
;
no
,
not
though
the
same
amount
to
an
extasie
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
Come
now
to
speak
of
the
Nature
of
True
Religion
,
which
is
here
described
by
our
blessed
Lord
,
by
a
well
of
Water
:
First
,
by
Water
,
secondly
,
by
a
Well
of
both
these
,
but
more
briefly
of
the
former
.
1.
Pure
Religion
,
or
Gospel-Grace
,
is
described
by
Water
.
This
is
a
comparison
very
familiar
in
holy
Scriptures
,
both
of
the
Old
Testament
,
and
the
New
,
By
this
similitude
Gospel-Grace
was
typi●ied
in
the
Ceremonial
Law
,
wherein
both
Persons
and
Things
ceremonially
unclean
were
commanded
to
be
wash'd
in
Water
,
as
is
abundantly
to
be
seen
in
that
administration
.
Under
this
notion
the
same
Grace
is
pray'd
for
by
the
Psalmist
,
when
he
had
defiled
himself
in
the
Bed
of
a
Stranger
,
Psal.
51.
7.
Wash
me
,
and
I
shall
be
whiter
than
Snow
:
He
had
drunk
Water
out
of
a
strange
Cistern
,
(
as
his
Son
Solomon
describ●●
that
unclean
act
,
Pro.
5.
15.
)
and
now
he
calls
out
for
Water
from
the
Fountain
of
Grace
to
undefile
him
:
He
now
crys
out
for
Water
from
the
Fountain
of
Grace
,
the
blessed
Messiah
,
that
sprung
up
into
the
world
at
Bethlehem
,
and
that
with
more
earnestness
than
formerly
,
we
read
that
he
wish'd
for
the
Water
of
the
Well
of
Bethlehem
,
which
is
by
the
gate
,
2
Sam.
23.
In
the
same
phrase
the
same
grace
is
promised
by
the
Ministry
of
the
Prophets
,
who
prophesied
of
the
grace
that
should
come
unto
us
.
Thus
we
read
of
the
fair
and
flourishing
state
of
the
Church
,
Isa.
58.
11.
Thou
shalt
be
like
a
watred
Garden
,
and
like
a
spring
of
Water
,
whose
Waters
fail
not
;
and
of
the
fruitful
state
of
the
Gospel-Proselytes
,
Joel
3.
18.
All
the
Rivers
of
Judah
shall
flow
with
Waters
,
and
a
fountain
shall
come
forth
of
the
House
of
the
Lord
,
and
shall
water
the
Valley
of
Shittim
.
Which
promises
that
they
are
understood
of
the
grace
of
Sanctification
,
the
Prophet
Ezekiel
sheweth
plainly
▪
Ezek.
36
25.
I
will
sprinkle
clean
Water
upon
you
,
and
ye
shall
be
clean
;
from
all
your
filthiness
,
and
from
all
your
Idols
will
I
cleanse
you
:
for
ordinary
elementary
Water
cannot
cleanse
men
from
Idols
.
The
Prophet
Isaiah
also
puts
it
out
of
doubt
,
whose
Prophecy
,
together
with
the
interpretation
of
it
,
we
find
both
in
one
verse
,
Isa.
44.
3.
I
will
pour
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
;
I
will
pour
my
Spirit
upon
thy
Seed
,
and
my
Blessing
upon
thine
Off-spring
.
By
the
same
Ceremony
the
Gospel-Dispensation
shadows
out
the
same
Mystery
,
in
the
Sacrament
of
Baptism
;
and
by
the
same
phrase
,
our
Saviour
offers
and
promises
the
same
Grace
,
Joh.
7.
37.
If
any
man
thirst
,
let
him
come
unto
me
and
drink
:
and
his
Apostles
after
him
,
who
in
allusion
to
Water
,
call
this
Grace
the
washing
of
Regeneration
,
Tit.
3.
5.
To
which
I
might
adde
1
Pet.
3.
21.
and
many
other
Texts
,
if
it
needed
.
Now
as
the
grace
of
God
is
compared
to
Fire
,
because
of
its
refining
nature
,
and
consuming
the
dross
and
refuse
of
Lust
in
the
Soul
;
and
to
other
things
for
other
reasons
;
so
is
it
compared
to
Water
,
especially
for
those
two
properties
,
viz.
Cleansing
and
quenching
.
For
observe
this
by
the
way
,
that
it
is
a
very
injurious
thing
to
the
holy
Ghost
,
to
press
the
Metaphors
which
he
useth
in
Scripture
,
further
than
they
do
naturally
&
freely
serve
.
Neither
are
we
to
stick
in
the
letter
of
the
Metaphor
,
but
to
attend
unto
the
scope
of
it
.
If
we
tenaciously
adhere
to
the
phrase
,
wanton
wits
will
be
ready
to
quarrel
with
absurdities
,
and
so
unawares
run
into
strange
blasphemies
:
They
will
cry
out
presently
,
How
can
Fire
wash
,
when
they
read
that
of
the
Prophet
.
Isa.
4.
4.
The
Lord
will
wash
away
the
filth
of
the
Daughter
of
Sion
,
by
the
Spirit
of
Burning
?
But
who
art
thou
,
O
man
,
that
wilt
teach
him
to
speak
,
who
formed
the
Tongue
?
The
Spirit
of
God
intends
the
vertue
and
property
of
things
when
he
names
them
,
and
that
we
must
mainly
attend
to
.
First
therefore
,
by
the
phrase
Water
,
is
the
Cleansing
nature
of
Religion
commended
to
us
:
It
is
the
undefiling
of
the
Soul
,
which
Sin
and
Wickedness
hath
polluted
:
Sin
is
oft
described
in
Scripture
by
filthiness
,
loathsomness
,
abomination
,
uncleanness
,
a
spot
,
a
blemish
,
a
stain
,
a
pollution
;
which
indeed
is
a
most
proper
description
of
it
.
The
spots
of
Leprosie
,
and
the
scurff
of
the
fowlest
scurvy
are
beauty
spots
in
comparison
of
it
:
Job
upon
the
Dunghil
,
furnished
cap-a-pe
with
scabs
and
boils
,
was
not
half
so
loathsome
as
goodly
Absalom
,
in
whose
Body
there
was
no
blemish
from
the
sole
of
his
foot
to
the
crown
of
his
head
;
but
his
Soul
was
stained
with
the
sanguine
spots
of
malice
and
revenge
,
and
festred
with
the
loathsome
Carbuncle
and
Tumour
of
Ambition
.
Lazarus
lying
at
the
gates
full
of
raw
and
running
sores
,
was
a
far
more
lovely
object
in
the
pure
Eyes
of
God
,
than
dame
Jezabel
looking
out
at
the
window
,
adorned
with
spots
and
paints
.
If
the
best
of
a
godly
man
that
he
hath
of
his
own
,
even
his
Righteousness
,
be
as
a
filthy
rag
,
Isa.
64.
6.
Whence
shall
we
borrow
a
phrase
soul
enough
to
describe
the
worst
of
a
wicked
man
,
even
his
wickedness
;
I
need
say
no
more
of
it
,
I
can
say
no
worse
of
it
,
than
to
tell
you
it
is
something
contrary
to
God
,
who
is
the
eternal
Father
of
Light
,
who
is
Beauty
,
and
Brightness
,
and
Glory
it self
;
or
to
give
it
you
in
the
Apostle's
phrase
,
Rom.
3.
23.
a
falling
short
of
the
glory
of
God
.
Which
hath
made
me
many
times
to
wonder
,
and
almost
ready
to
cry
out
with
the
Prophet
,
Be
astonished
,
O
ye
Heavens
at
this
,
when
I
have
seen
poor
,
ignorant
,
wicked
,
and
prophane
Wretches
,
passing
by
a
person
or
a
family
visited
with
some
loathsome
Disease
,
in
a
mixture
of
fear
and
disdain
,
stopping
their
Noses
,
and
hastning
away
;
when
their
own
Souls
have
been
more
vile
than
the
dung
upon
the
Earth
,
spotted
with
Ignorance
and
Atheism
,
swollen
with
the
risings
of
Pride
and
Self-will
,
and
contempt
of
God
and
his
holy
Image
.
This
might
well
be
a
matter
of
wonder
to
any
man
,
till
he
consider
with
himself
,
that
one
part
of
these
mens
uncleanness
,
is
that
very
blindness
which
keeps
them
from
discerning
it
:
I
speak
principally
of
the
defilement
of
the
Soul
;
though
indeed
the
same
do
pollute
the
whole
Conversation
:
Every
action
springing
from
such
an
unclean
Heart
,
thereby
becomes
filthy
;
even
as
Moses
his
hand
,
put
into
his
bosome
became
leprous
,
Exod.
4.
or
rather
as
one
that
is
unclean
by
a
dead
body
,
defileth
all
that
he
toucheth
,
Hag.
2.
13.
Now
Religion
is
the
cleansing
of
this
unclean
spirit
and
conversation
;
so
that
though
the
Soul
were
formerly
as
filthy
&
odious
as
Augeus
his
Stable
,
when
once
those
living
Waters
flow
into
it
,
and
thorow
it
from
the
pure
Fountain
of
Grace
and
Holiness
,
the
Spirit
of
our
God
,
one
may
say
of
it
as
the
Apostle
of
his
Corinthians
,
1
Cor.
6.
11.
Such
were
some
of
you
;
but
ye
are
washed
,
but
ye
are
sanctified
,
&c.
The
Soul
that
before
was
white
as
leprosie
,
is
now
white
as
Wool
▪
Isa.
1.
18.
the
Soul
that
before
was
like
Moses
his
hand
,
leprous
as
snow
,
is
now
like
David's
Heart
,
white
as
snow
,
yea
,
and
whiter
too
,
Psal.
51.
7.
Oh
what
a
beauty
and
glory
is
upon
that
godly
Soul
that
shines
with
the
image
and
brightness
of
God
upon
it
!
Solomon
in
all
his
glory
was
not
beautiful
like
such
a
Soul
;
nay
,
I
dare
say
,
the
splendor
of
the
Sun
in
its
greatest
strength
and
altitude
,
is
a
miserable
glimmering
,
if
it
be
compared
with
the
Day-Star
of
Religion
;
that
even
in
this
Life
arises
in
the
heart
,
or
if
you
will
in
the
Prophets
stile
,
the
Sun
of
Righteousness
,
which
ariseth
with
healing
in
his
wings
,
upon
them
that
fear
the
Name
of
God
.
To
speak
without
a
Metaphor
,
the
godly
Soul
having
entertained
into
its
self
the
pure
effluxes
of
Divine
Light
and
Love
,
breathes
after
nothing
more
than
to
see
more
familiarly
,
and
love
more
ardently
,
its
inclinations
are
pure
and
holy
,
its
motions
spiritual
and
powerful
,
its
delights
high
and
heavenly
;
it
may
be
said
to
rest
in
its
love
,
and
yet
it
may
be
said
that
love
will
not
suffer
it
to
rest
,
but
is
still
carrying
it
out
into
a
more
intimate
union
with
its
beloved
object
.
What
is
said
of
the
Oyntment
of
Christs
Name
,
Cant.
1.
3.
is
true
of
the
Water
of
his
Spirit
,
it
is
poured
forth
,
therefore
do
the
Virgins
love
him
:
Religion
begets
a
chaste
and
virgin-love
in
the
Soul
towards
that
blessed
God
that
begot
it
,
it
bathes
it self
in
the
Fountain
that
produc'd
it
,
and
suns
it self
perpetually
in
the
warm
beams
that
first
hatch'd
it
.
Religion
issues
from
God
himself
,
and
is
ever
issuing
out
towards
God
alone
,
passionately
breathing
with
the
holy
Psalmist
,
Whom
have
I
in
Heaven
but
thee
?
In
Earth
there
is
none
that
I
desire
beside
thee
!
The
Soul
that
formerly
may
be
said
to
have
lain
among
the
Pots
,
by
reason
of
its
filthiness
,
is
now
as
the
wings
of
a
Dove
covered
with
silver
,
and
her
Feathers
with
yellow
gold
:
the
Soul
that
formerly
may
be
said
to
have
sitten
down
by
the
flesh
pots
of
Egypt
,
in
regard
of
its
sensual
and
earthly
Loves
,
being
redeemed
by
the
almighty
grace
of
God
,
is
upon
its
way
to
the
holy
Land
,
hastning
to
a
Country
,
not
earthly
but
heavenly
,
Heb.
11.
This
pure
Principle
being
put
into
the
Soul
,
puts
it
upon
holy
Studies
,
indites
holy
Meditations
,
directs
it
to
high
and
noble
ends
,
and
makes
all
its
embraces
to
be
pure
and
chaste
,
labouring
to
compass
God
himself
,
which
before
were
adulterous
&
idolatrous
,
free
for
sin
,
and
self
,
and
the
world
,
to
lodge
and
lie
down
in
.
In
a
word
,
this
Off-spring
of
Heaven
,
this
Kings
Daughter
,
the
godly
Soul
,
is
all
glorious
within
;
yea
,
and
outwardly
too
,
she
is
cloathed
with
wrought
gold
,
Psal.
45.
13.
Her
faith
within
,
is
more
precious
than
gold
,
1
Pet.
1.
7.
and
her
Conversation
curiously
made
up
of
an
Embroidery
of
good
Works
,
some
of
P●ety
,
some
of
Charity
,
some
of
Sobriety
,
but
all
of
Purity
,
shineth
with
more
noble
and
excellent
splendor
,
than
the
high
Priests
Garments
and
Brest-plate
spangled
with
such
variety
of
precious
Stones
.
This
precious
Oyntment
,
this
holy
Vnction
,
as
the
Apostle
calls
it
,
1
John
2.
20.
is
as
diffusive
of
it self
and
ten
thousand
times
more
fragrant
than
that
of
Aaron
so
much
commended
in
Psal.
133.
that
ran
down
from
his
head
upon
his
beard
,
and
from
thence
upon
the
skirts
of
his
garment
.
Not
my
feet
only
,
but
my
hands
and
my
head
,
Lord
;
said
Peter
,
John
13.
Not
well
knowing
what
he
said
;
but
the
Soul
that
is
truly
sensible
of
the
excellent
purity
which
is
caused
by
Divine
Washings
,
longs
to
have
the
whole
man
,
the
whole
Life
also
made
partaker
of
it
,
and
cries
,
Lord
not
my
head
only
,
not
my
heart
only
,
but
my
hands
and
my
feet
also
,
make
me
wholly
pure
as
God
is
pure
.
In
a
word
then
,
true
Religion
is
the
cleansing
of
the
Soul
,
and
all
the
powers
of
it
,
so
that
whereas
Murderers
sometimes
lodged
in
it
,
now
Righteousness
;
the
Den
of
Thieves
,
thievish
Lusts
and
Loves
,
and
Interests
,
and
Ends
,
which
formerly
stole
away
the
Soul
from
God
its
right
Owner
,
is
now
become
a
Temple
fit
for
the
great
King
to
dwell
,
and
live
,
and
reign
in
:
And
the
whole
Conversation
is
turned
from
its
wonted
vanity
,
worldliness
,
and
iniquity
,
and
is
continually
employed
about
things
that
are
true
,
honest
,
just
,
pure
,
lovely
,
and
of
good
report
,
Phil.
4.
8.
2.
By
the
phrase
Water
,
the
Quenching
nature
of
Religion
is
commended
to
us
.
God
hath
indued
the
immortal
Soul
with
a
restless
appetite
and
raging
thirst
after
some
chief
Good
,
which
the
heart
of
every
man
is
continually
groping
after
,
and
catching
at
,
though
indeed
few
find
it
,
because
they
seek
it
where
it
is
not
to
be
found
.
If
we
speak
properly
,
it
is
not
gold
,
or
silver
,
or
popular
applause
,
which
the
covetous
or
ambitious
mind
doth
ultimately
aim
at
,
but
some
chief
good
,
happiness
,
sufficiency
,
and
satisfaction
in
these
things
:
wherein
they
are
more
guilty
of
Blasphemy
than
Atheism
:
for
it
is
clear
that
they
do
not
deny
a
supreme
Good
,
(
for
that
which
men
do
chiefly
and
ultimately
aim
at
,
is
their
God
,
be
it
what
it
will
)
but
they
do
verily
blaspheme
the
true
God
,
when
they
place
their
happiness
there
where
it
is
not
to
be
found
,
and
attribute
that
fulness
and
sufficiency
to
something
else
besides
the
living
God
.
Sin
hath
not
destroyed
the
nature
and
capacity
of
the
rational
Soul
,
but
hath
diverted
the
mind
from
its
adequate
object
,
and
hath
sunk
it
into
the
Creature
,
where
it
wanders
hither
and
thither
,
like
a
banished
man
,
from
one
Den
and
Cave
to
another
,
but
is
secure
no
where
.
A
wicked
man
,
who
is
loosed
from
his
centre
by
sin
,
and
departed
from
the
Fountain
of
his
Life
,
flies
low
in
his
affections
,
and
flutters
perpetually
about
the
Earth
,
and
earthly
Objects
,
but
can
find
no
more
rest
for
the
foot
of
his
Soul
,
than
Noah's
Dove
could
find
for
the
sole
of
her
foot
.
Now
Religion
is
the
hand
that
pulls
this
wandring
Bird
into
her
own
Ark
from
whence
she
was
departed
;
it
settles
the
Soul
upon
its
proper
centre
,
and
quenches
its
burning
thirst
after
happiness
.
And
for
this
reason
it
is
called
Water
in
Scripture
,
as
appears
from
Isa.
58.
11.
The
Lord
shall
satisfie
thy
Soul
in
drought
;
and
of
Isa.
45.
3.
I
will
pour
Water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
;
compared
with
John
7.
37.
Jesus
stood
and
cried
,
saying
,
If
any
man
thirst
,
let
him
come
unto
me
,
and
drink
.
Religion
is
a
taste
of
infinite
Goodness
which
quenches
the
Souls
thirst
after
all
other
created
and
finite
Good
;
even
as
that
taste
which
honest
Nathaniel
had
of
Christs
Divinity
,
took
him
off
from
the
expectation
of
any
Messiah
to
come
,
and
made
him
cry
out
presently
,
Rabbi
,
thou
art
the
Son
of
God
,
thou
art
the
King
of
Israel
,
Joh.
1.
49.
And
every
religious
Soul
hath
such
a
taste
of
God
even
in
this
life
,
which
though
it
do
not
perfectly
fill
him
,
yet
doth
perfectly
assure
him
where
all
fulness
dwells
.
But
of
this
I
shall
have
occasion
to
discourse
more
largely
,
when
I
come
to
treat
of
the
consequent
of
true
Religion
.
I
proceed
therefore
to
the
second
phrase
whereby
our
Saviour
describes
the
nature
of
true
Religion
,
It
is
a
Well
,
a
Fountain
in
the
Soul
,
—
Shall
be
in
him
a
Well
of
Water
.
From
which
phrase
,
to
wave
niceties
,
I
shall
only
observe
,
That
Religion
is
a
Principle
in
the
Souls
of
men
.
The
Water
that
Christ
pours
into
the
Soul
,
is
not
like
the
Water
that
he
pours
upon
our
Streets
,
that
washes
them
,
and
runs
away
;
but
it
becomes
a
cleansing
Principle
within
the
Soul
it self
;
every
drop
from
God
becomes
a
Fountain
in
man
.
Not
as
if
man
had
a
kind
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
himself
,
or
were
the
first
spring
of
his
own
motions
towards
God
:
I
find
not
any
Will
in
the
natural
man
so
divinely
free
.
God
hath
indeed
given
this
to
his
natural
Son
,
his
only
begotten
Son
,
to
have
life
in
himself
,
Joh.
5.
26.
but
not
to
any
of
his
adopted
ones
.
If
you
ask
me
concerning
man
in
his
natural
capacity
,
I
am
so
far
quickning
power
,
a
principle
of
life
in
himself
,
that
I
must
needs
assert
the
contrary
with
the
Apostle
,
That
he
i●
dead
in
trespasses
and
sins
,
Ephes.
2.
1.
so
far
from
thinking
that
he
hath
in
himself
a
Well
of
Water
,
that
I
must
call
him
,
with
the
Prophet
,
Isa.
44.
thirsty
and
dry
ground
.
As
for
the
Regenerate
man
,
I
will
not
enter
into
that
deep
controversie
concerning
the
co-operation
of
mans
Will
with
the
Spirit
of
God
,
and
its
subordination
to
that
in
all
gracious
acts
,
or
what
a
kind
of
cause
of
them
this
renewed
will
of
man
may
be
safely
called
,
only
I
will
affirm
,
That
Repenting
and
Believing
,
are
properly
mans
acts
,
and
yet
they
are
performed
by
Gods
power
;
first
Christ
must
give
this
Water
,
ere
it
can
be
a
Well
of
Water
in
the
Soul
:
Which
is
enough
,
I
suppose
to
clear
me
from
siding
with
either
of
those
parties
,
whether
those
that
ascribe
to
God
that
which
he
cannot
do
,
or
those
that
ascribe
to
Free-will
that
which
God
alone
can
do
.
But
I
fear
nothing
from
these
Controversies
,
for
that
way
wherein
I
shall
discourse
of
this
matter
,
will
nothing
at
all
border
upon
them
.
This
then
,
I
affirm
,
That
Religion
is
a
living
Principle
in
the
Souls
of
good
men
:
I
cannot
better
describe
the
nature
of
Religion
,
than
to
say
it
is
a
Nature
;
for
so
does
the
Apostle
speak
,
or
at
least
allows
us
to
speak
,
when
he
calls
it
a
participation
of
a
divine
Nature
,
2
Pet.
1.
4.
no●hing
but
a
Nature
can
partake
of
a
Nature
;
a
mans
Friend
may
partake
of
his
Goodness
and
Kindness
,
but
his
Child
only
partakes
of
his
Nature
:
He
that
begets
,
begets
a
Nature
,
and
so
doth
he
that
begets
again
.
The
Sun
enlightens
the
World
outwardly
,
but
it
does
not
give
a
Sun
like
nature
to
the
things
so
enlightened
;
and
the
Rain
doth
moysten
the
Earth
,
and
refresh
it
inwardly
,
but
it
does
not
beget
the
nature
of
Water
in
the
Earth
:
But
this
Water
that
I
give
(
says
our
Saviour
)
becometh
a
Well
of
Water
in
the
Soul
.
Religion
is
not
any
thing
without
a
Man
,
hanging
upon
him
,
or
annext
to
him
;
neither
is
it
every
something
that
is
in
a
man
,
(
as
we
shall
see
anon
)
but
it
is
a
Divine
Principle
informing
and
actuating
the
Souls
of
good
Men
,
a
living
and
lively
Principle
,
a
free
and
flowing
Principle
,
a
strong
and
lasting
Principle
,
an
inward
and
spiritual
Principle
.
I
must
not
speak
of
all
these
distinctly
in
this
place
,
for
fear
of
interfering
in
my
discourse
.
When
I
say
Religion
is
a
Principle
,
a
vital
Form
acting
the
Soul
and
all
the
powers
of
it
,
an
inward
nature
,
&c.
Saith
not
the
Scripture
the
same
here
,
a
Well
or
Fountain
of
Water
?
And
elsewhere
,
a
new
man
,
the
hidden
man
of
the
heart
,
the
inward
man
,
Ephes.
4.
24
,
1
Pet.
3.
4.
As
the
Soul
is
called
an
inward
man
,
respective
to
the
Body
,
2
Cor.
4.
16.
so
Religion
is
called
an
inward
man
,
respective
to
the
Soul
it self
,
Rom.
7.
22.
It
is
a
man
within
man
.
The
man
that
is
truly
alive
to
God
,
hath
in
him
not
only
inward
parts
,
for
so
a
dead
man
hath
,
but
an
inward
man
,
an
inward
Nature
and
Principle
.
Again
,
It
is
called
a
Root
,
Job
19.
28.
or
if
not
there
,
yet
plainly
in
Mark
4.
17.
Where
temporary
Professors
are
said
to
have
no
root
in
themselves
.
And
this
is
by
the
same
propriety
of
speech
,
whereby
a
wicked
principle
is
called
,
A
Root
of
bitterness
,
Heb.
12.
15.
Again
,
it
is
called
a
Seed
,
the
Seed
of
God
,
1
Joh.
3.
9.
where
this
Seed
of
God
is
called
an
a
biding
or
remaining
principle
.
In
the
first
Creation
God
made
the
Trees
of
the
earth
,
having
their
seed
in
themselves
,
Gen.
1.
11.
and
in
the
New
Creation
,
these
trees
of
Righteousness
,
of
Gods
planting
,
are
also
made
with
seed
in
themselves
,
though
not
of
themselves
:
it
is
said
to
be
the
Seed
of
God
indeed
,
but
remaining
in
the
godly
Soul
.
Again
,
it
is
called
a
Treasure
,
in
opposition
to
an
Alms
or
Annuity
,
that
lasteth
but
for
a
day
or
an
year
,
as
a
Well
of
Water
,
in
opposition
to
a
Dish
of
Water
;
and
a
Treasure
of
the
heart
,
in
opposition
to
all
outward
and
earthly
treasures
,
Matth.
12.
35.
It
is
a
treasure
affording
continual
expences
,
not
exhausted
,
yea
encreased
by
expences
;
wherein
it
exceeds
all
treasures
in
the
World
.
By
the
same
propriety
of
Speech
,
Sin
is
called
a
treasure
too
,
but
it
is
an
evil
treasure
,
as
our
Saviour
speaks
in
that
same
place
.
Do
you
not
see
what
●
stock
of
wickedness
sinful
men
have
within
themselves
,
which
although
they
have
spent
upon
ever
since
they
were
born
,
yet
it
is
not
impaired
,
nay
,
it
is
much
augmented
thereby
:
And
shall
not
the
second
Adam
bestow
something
as
certain
and
permanent
upon
his
Off-spring
,
as
the
first
Adam
conveyed
to
his
Posterity
?
Though
men
have
something
without
them
to
guide
them
in
the
way
of
life
,
yet
it
is
some
living
principle
within
them
,
that
does
denominate
them
living
Men.
The
Scripture
will
abundantly
inform
you
which
is
the
true
Circumcision
,
Col.
2.
11.
the
true
Sacrifice
to
God
,
Psal.
51.
17.
And
ind●●●●he
Law
it self
is
not
so
much
to
●●●●sidered
as
it
was
engraven
in
Tables
of
Stone
,
as
being
written
in
the
heart
,
Jer.
31.
33.
The
Jews
need
not
have
taken
up
their
rest
in
the
Law
,
considered
as
an
outward
Rule
or
Precept
;
for
they
knew
,
or
might
have
known
,
that
God
requireth
truth
in
the
inward
parts
as
one
of
themselves
,
a
Prophet
and
King
of
their
own
acknowledgeth
,
Psal.
51.
6.
But
I
doubt
many
Christians
are
also
sick
of
the
same
Disease
,
whilst
they
view
the
Gospel
as
an
History
,
and
an
external
dispensation
;
whereas
the
Apostle
,
when
he
opposeth
it
to
the
Law
,
seems
altogether
to
make
it
an
internal
thing
,
a
vital
form
and
principle
seated
in
the
minds
and
spirits
of
men
,
2
Cor.
3.
The
Law
was
an
external
Rule
or
Dispensation
,
that
could
not
give
Life
,
though
it
shewed
the
way
to
it
,
Gal.
3.
21.
but
the
Gospel
in
the
most
proper
notion
of
it
,
seems
to
be
an
internal
impression
from
God
,
a
living
principle
whereby
the
Soul
is
enabled
to
express
a
real
conformity
to
God
himself
.
If
we
consider
the
Gospel
in
the
History
of
it
,
and
as
a
piece
of
Book-Learning
,
it
is
as
weak
and
impotent
a
thing
as
the
Law
was
,
and
men
may
be
as
overly
and
formal
in
the
profession
of
this
,
as
they
were
of
that
,
which
we
see
by
daily
sad
experience
.
But
if
we
consider
the
Gospel
,
as
an
efflux
of
Life
and
Power
from
God
himself
upon
the
Soul
,
producing
Life
where-ever
it
comes
,
then
we
have
a
clear
distinction
between
the
Law
and
the
Gospel
;
to
which
the
Apostle
seems
to
refer
,
when
he
calls
the
Corinthians
the
Epistle
of
Christ
,
not
written
with
ink
,
nor
in
Tables
of
Stone
,
but
with
the
Spirit
of
the
living
God
,
in
fleshly
Tables
of
the
Heart
,
2
Cor.
3
3.
According
to
which
notion
of
the
Law
and
Gospel
,
I
think
we
may
(
with
a
learned
man
of
our
own
)
come
to
a
good
understanding
of
that
tormented
Text
,
Jer.
30.
31.
quoted
by
the
Apostle
,
Heb.
10.
8.
This
is
the
Covenant
that
I
will
make
I
will
put
my
Law
into
their
minds
,
&c.
The
Gospel
doth
not
so
much
consist
in
verbis
,
as
in
virtute
;
a
Divine
Principle
of
Religion
in
the
Soul
,
is
the
best
Gospel
:
And
so
Abraham
and
Moses
under
the
Law
,
were
truly
Gospellers
;
and
on
the
other
hand
,
All
carnal
Christians
that
converse
with
the
Gospel
only
as
a
thing
without
them
,
are
as
truly
legal
,
and
as
far
short
of
the
Righteousness
of
God
,
as
ever
any
of
the
Jews
were
.
Thus
we
see
that
Religion
is
a
Principle
in
the
Souls
of
good
Men.
—
Shall
be
in
him
a
Well
of
Water
.
We
shall
here
now
take
notice
of
the
difference
between
the
true
,
and
all
counterfeit
Religions
.
Religion
is
that
pearl
of
great
price
,
which
few
men
are
possessed
of
,
though
all
men
pretend
to
it
,
Laodicean-like
,
saying
,
they
are
rich
,
and
need
nothing
,
when
indeed
they
are
poor
and
have
nothing
.
This
then
shall
be
the
test
by
which
at
present
we
will
a
little
try
the
counterfeit
pearls
.
True
Religion
is
an
inward
nature
,
an
inward
and
abiding
principle
in
the
minds
of
good
men
,
a
well
of
water
.
1.
Then
we
must
exclude
all
things
that
are
meerly
external
;
these
are
not
it
.
Religion
is
not
something
annex'd
to
the
soul
ab
extra
,
but
a
new
nature
put
into
it
.
And
here
we
shall
glance
at
two
things
.
1.
A
godly
soul
does
not
find
the
whole
of
his
soul
lying
without
him
.
Religion
does
not
consist
in
external
reformations
,
though
never
so
many
and
specious
.
A
false
and
overly
Religion
may
serve
to
tie
mens
hands
,
and
reduce
their
outward
actions
to
a
fair
seemliness
in
the
eyes
of
men
:
but
true
Religion
's
main
dominion
and
power
is
over
the
soul
,
and
its
business
lies
mostly
in
reforming
and
purging
the
heart
,
with
all
the
affections
and
motions
thereof
.
It
is
not
a
battering
Ram
coming
from
without
,
and
serving
to
beat
down
the
out-works
of
open
and
visible
enormities
of
life
;
but
enters
with
a
secret
and
sweet
power
into
the
soul
it self
,
and
reduces
it
from
its
rebellious
temper
,
and
perswades
it
willingly
to
surrender
it self
,
and
all
that
is
in
it
.
Sin
may
be
beaten
out
of
the
outward
conversation
,
and
yet
retire
and
hide
it self
in
the
secret
places
of
the
soul
,
and
there
bear
rule
as
perfectly
by
wicked
loves
and
lusts
,
as
ever
it
did
by
prophane
and
notorious
practices
.
A
man's
hands
may
be
tied
by
some
external
cords
cast
upon
them
,
from
visible
revenge
,
and
yet
murders
may
lodge
in
the
temple
of
his
heart
,
as
murderers
lodged
in
the
Temple
of
old
:
mens
tongues
may
be
tied
up
from
the
foul
sin
of
giving
fair
words
concerning
themselves
,
very
shame
may
chastize
them
out
of
proud
boastings
,
and
self-exaltings
;
when
in
the
mean
time
they
swell
in
self-conceit
,
and
are
not
afraid
to
bear
an
unchaste
and
sinful
love
towards
their
own
perfections
,
and
adore
an
image
of
self
set
up
in
their
hearts
.
What
a
fair
out-side
the
Pharisee
had
,
himself
will
best
describe
,
(
for
indeed
it
is
one
of
his
properties
to
describe
himself
)
Luke
18.
11.
God
,
I
thank
thee
that
I
am
not
,
&c.
but
if
you
will
have
a
draught
of
his
inside
,
you
may
best
take
it
from
our
Saviour
,
Matth.
23.
Neither
doth
Religion
consist
in
external
performances
,
though
never
so
many
,
and
seemingly
spiritual
.
Many
professors
of
Christianity
,
I
doubt
,
sink
all
their
Religion
into
a
constant
course
of
duties
,
and
a
model
of
performances
,
being
more
strangers
to
the
life
,
and
strength
,
and
sweetness
of
true
Religion
.
Those
things
are
needful
and
useful
,
and
helpful
,
yea
,
and
honourable
,
because
they
have
a
relation
and
some
tendency
to
God
;
but
they
are
apt
to
become
snares
and
idols
to
superstitious
minds
,
who
conceit
,
that
God
is
some
way
gratified
by
these
,
and
so
they
take
up
their
rest
in
them
.
That
Religion
,
that
only
varnishes
and
beautifies
the
outside
,
tunes
the
Tongue
to
Prayer
and
Conference
,
instructs
and
extends
the
Hands
to
Diligence
and
Almesdeeds
,
that
awes
the
Conversation
into
some
external
Righteousness
o●
Devotion
,
is
here
excluded
,
as
also
by
the
Apostle
,
1
Cor.
13.
Much
less
can
that
pass
for
Religion
,
that
spends
it self
about
Forms
,
and
Opinions
,
and
Parties
,
and
many
disputable
points
,
which
we
have
seen
so
much
of
in
our
own
Generation
.
The
Religion
that
runs
upon
modes
,
and
turns
upon
interests
,
as
a
door
turns
upon
its
hinges
,
is
a
poor
narrow
scant
thing
,
and
may
easily
view
it self
at
once
,
all
together
from
first
to
last
.
Men
may
be
as
far
from
the
Kingdom
of
Heaven
in
their
more
spiritual
Forms
,
and
Orthodox
Opinions
,
as
they
were
in
their
more
carnal
and
erroneous
,
if
they
take
up
their
rest
in
them
:
Neither
is
it
the
pursuing
of
any
interest
that
will
denominate
them
religious
,
but
the
grand
interest
of
their
Souls
.
2.
A
godly
Soul
in
his
more
inward
and
spiritual
acts
,
hath
not
his
motive
without
him
:
For
a
man
may
be
somewhat
more
inward
in
his
motions
,
and
yet
as
outward
in
his
motives
as
the
former
.
Religions
acts
and
gracious
motions
are
not
originally
and
primarily
caused
by
some
weights
hung
upon
the
Soul
either
by
God
or
men
,
neither
by
the
worldly
Blessings
which
God
gives
,
nor
the
heavy
afflictions
which
he
sends
.
The
Wings
by
which
the
godly
Soul
flies
out
towards
God
,
are
not
waxt
to
him
,
as
the
Poets
feign
Icarus's
to
have
been
;
but
they
grow
out
of
himself
,
as
the
wings
of
an
Eagle
that
flies
swiftly
towards
Heaven
:
On
the
other
side
,
a
Soul
may
be
press
down
unto
humiliation
under
the
heavy
weight
of
Gods
Judgements
,
that
has
no
mind
to
stoop
,
no
self-denying
or
self-debasing
disposition
in
it
.
Thus
you
may
see
Jehu
flying
upon
the
Wings
of
Ambition
and
Revenge
,
born
up
by
successes
in
his
Government
;
and
his
Predecessor
Ahab
bowing
down
mournfully
under
an
heavy
Sentence
.
The
Laws
,
and
Penalties
,
and
Encouragements
,
and
Observations
of
men
,
do
sometimes
put
a
weight
upon
the
Soul
too
,
but
they
beget
a
more
sluggish
,
uneven
,
and
unkindly
motion
in
it
.
You
may
expect
that
under
this
head
I
should
speak
something
of
Heaven
and
Hell
;
and
truly
so
I
may
very
pertinently
,
for
I
think
they
do
belong
to
this
place
.
If
you
take
Heaven
properly
,
for
a
sull
and
glorious
union
to
God
,
and
fruition
of
him
,
and
Hell
for
an
eternal
separation
and
stragling
from
the
Divinity
,
and
suppose
that
the
love
of
God
,
and
the
fear
of
living
without
him
,
be
well
drunk
into
the
Soul
,
then
verily
these
are
pure
and
religious
Principles
:
But
if
we
view
them
as
things
meerly
without
us
,
and
reserved
for
us
,
and
under
those
common
carnal
notions
of
delectableness
and
dreadfulness
,
they
are
no
higher
nor
better
motives
to
us
,
than
the
carnal
Jews
had
in
the
Wilderness
,
when
they
turned
their
Backs
upon
Egypt
,
where
they
had
been
in
bondage
,
and
set
their
Faces
towards
Canaan
,
where
they
hoped
to
find
Milk
and
Honey
,
Peace
,
Plenty
and
Liberty
.
A
Soul
is
not
carried
to
Heaven
,
as
a
Body
is
carried
to
the
Grave
,
upon
mens
Shoulders
;
it
is
not
born
up
by
Props
,
whether
humane
or
divine
;
nor
carried
to
God
in
a
Charior
,
as
a
man
is
carried
to
see
his
Friend
:
The
holy
fire
of
arden●
Love
wherein
the
Soul
of
Elijah
had
been
long
carried
up
towards
God
,
was
something
more
excellent
,
and
indeed
more
desirable
,
than
the
Fiery
Chariot
by
which
his
Body
and
Soul
were
translated
together
.
Religion
is
a
spring
of
motion
which
God
hath
put
into
the
Soul
it self
.
And
a●
all
things
that
are
external
,
whether
actions
or
motives
,
are
excluded
in
this
Examination
which
we
make
of
Religion
:
So
neither
,
2.
Must
we
allow
of
every
thing
that
is
internal
,
to
be
Religion
.
And
therefore
,
1.
It
is
not
a
fit
,
a
start
,
a
sudden
passion
of
the
mind
,
caused
by
the
power
and
strength
of
some
present
Conviction
in
the
Soul
,
which
in
a
hot
mood
will
needs
make
out
after
God
in
all
haste
.
This
may
fitly
be
compared
to
the
rash
and
rude
motion
of
the
Host
of
Israel
,
who
being
chidden
for
their
slothfulness
over
night
,
rose
up
early
in
the
morning
,
and
gat
them
up
into
the
top
of
the
Mountain
,
saying
,
Lo
▪
we
be
here
,
and
will
go
up
unto
the
place
which
the
Lord
hath
promised
,
for
we
have
sinned
,
Numb.
14.
40.
And
indeed
it
●ares
with
these
men
oftentimes
as
it
did
with
those
,
both
as
to
the
undertaking
,
and
as
to
the
success
;
their
motion
is
as
sinful
as
their
station
;
and
their
success
is
answerable
,
they
are
driven
back
and
discomfited
in
their
enterprize
.
Nay
,
though
this
passion
might
arise
so
high
as
to
be
called
an
extasie
or
a
rapture
,
yet
it
deserves
not
the
name
of
Religion
:
For
Religion
is
(
as
one
speaks
elegantly
)
like
the
natural
hea●
that
is
radicated
in
the
hearts
of
living
Creatures
,
which
hath
the
dominion
of
the
whole
body
,
and
sends
forth
warm
Blood
and
Spirits
,
and
vital
nourishment
into
every
part
and
Member
,
it
regulate●
and
orders
the
motions
of
it
in
a
due
and
even
manner
.
But
these
extatical
Soul●
,
though
they
may
blaze
like
a
Comet
,
and
swell
like
a
torrent
or
land-flood
for
a
time
,
and
shoot
forth
fresh
and
high
for
a
little
season
,
are
soon
extinguished
,
emptied
,
and
dried
up
,
because
they
have
not
a
Principle
,
a
stock
to
spend
upon
,
or
as
our
Saviour
speaks
,
no
root
in
themselves
.
These
mens
motions
and
actions
bear
no
more
proportion
to
Religion
,
than
a
Land-flood
that
swells
high
,
and
runs
swiftly
,
but
it
is
only
during
the
rain
,
or
in
the
Scripture-phrase
,
no
more
than
a
morning-dew
that
soon
passes
away
,
(
Hos.
6.
4.
)
is
like
a
Well
or
Fountain
of
Water
.
2.
If
Religion
be
a
Principle
,
a
new
Nature
in
the
Soul
,
then
it
is
not
a
mee●
Mechanism●
,
●
piece
of
Art
.
Art
imitates
Nature
;
nothing
more
ordinary
(
I
doubt
)
than
for
Religion
it self
,
that
new
Nature
,
to
go
into
an
Art
.
I
need
not
tell
you
,
how
all
the
external
acts
and
shootings
forth
of
Religion
,
may
be
dissembled
and
imitated
by
Art
,
and
be
acted
over
by
a
mimical
apish
Pharis●●
,
who
finds
nothing
at
all
of
the
gentle
and
mighty
hea●
,
not
the
divine
and
noble
life
of
it
in
his
own
Soul
,
whereby
he
may
fairly
deceive
the
credu●ous
World
,
as
I
have
partly
hinted
already
.
But
it
is
possible
(
I
wish
it
be
not
common
)
for
men
that
are
somewhat
more
convinced
,
enlightened
,
and
affected
,
to
imitate
the
very
power
and
spirit
of
Religion
,
and
to
deceive
themselves
too
,
as
if
they
possest
some
true
living
Principle
;
and
herein
they
exceed
the
most
exquisite
Painters
.
Now
this
may
be
done
by
the
power
of
a
quick
and
raised
Fancy
;
men
hearing
such
glorious
things
spoken
of
Heaven
,
the
City
of
the
great
King
,
the
New
Jerusalem
,
may
be
carried
out
by
the
power
of
self-Love
,
to
wish
themselves
there
,
being
mightily
taken
with
a
conceit
of
the
place
.
But
how
shall
they
come
at
it
?
Why
they
have
seen
in
Books
,
and
heard
in
discourses
,
of
certain
signs
of
Grace
,
and
evidences
of
Salvation
;
and
now
they
set
their
fancies
on
work
,
to
find
or
make
some
such
things
in
themselves
.
Fancy
is
well
acquainted
with
the
several
Affections
of
Love
,
Fear
,
Joy
,
Grief
,
which
are
in
the
Soul
,
and
having
a
great
command
over
the
animal
Spirits
,
it
can
send
them
forth
to
raise
up
these
Affections
,
even
almost
when
it
listeth
;
and
when
it
hath
raised
them
,
it
is
but
putting
to
some
thoughts
of
God
and
Heaven
,
and
then
these
look
like
a
handsome
platform
of
true
Religion
drawn
in
the
Soul
;
which
they
presently
view
,
and
fall
in
love
with
,
and
think
they
do
even
taste
of
the
powers
of
the
world
to
come
,
when
indeed
it
is
nothing
but
a
self-fulness
and
sufficiency
that
they
feed
upon
.
Now
you
may
know
this
artificial
Religion
by
this
;
These
men
can
vary
it
,
alter
it
,
enlarge
it
,
straiten
it
,
and
new
mold
it
at
pleasure
,
according
to
what
they
see
in
others
,
or
according
to
what
themselves
like
best
;
one
while
acting
over
the
Joy
and
Confidence
of
some
Christians
,
anon
the
Humiliation
and
Brokenness
of
others
.
But
this
fanciful
Religion
,
proceeding
indeed
from
nothing
but
low
and
carnal
conceits
of
God
and
Heaven
,
is
of
a
flitting
and
vanishing
nature
.
But
true
Christians
are
gen●●y
,
yet
powerfully
moved
by
the
natural
force
of
true
Goodness
,
and
the
beauty
of
God
,
and
do
move
on
stedily
and
constantly
in
their
way
to
him
,
and
pursuit
of
him
.
The
Spirit
of
Regeneration
in
good
men
,
spreads
it self
upon
the
understanding
,
and
sweetly
derives
it self
through
the
will
and
affections
,
which
makes
true
Religion
to
be
a
consistent
and
thriving
principle
in
the
Soul
,
as
not
being
acted
upon
the
stage
of
imagination
,
but
upon
the
highest
powers
of
the
Soul
it self
:
and
may
be
discerned
by
the
evenness
of
its
motions
,
and
the
immortality
of
its
nature
:
for
a
good
man
though
indeed
he
cannot
go
on
alwayes
with
like
speed
and
cheerfulness
in
his
way
,
yet
is
not
willing
at
any
time
to
be
quite
out
of
it
.
By
this
same
nature
of
true
Religion
,
you
may
examine
all
those
spurious
and
counterfeit
Religions
,
that
spring
from
a
natural
belief
of
a
Deity
,
from
convictions
,
observations
,
fleshly
and
low
apprehensions
of
Heaven
,
book-learning
,
and
the
precepts
of
men
,
as
the
Prophet
calls
them
,
and
the
rest
,
which
are
seated
in
the
fancie
,
and
swim
in
the
brain
;
whose
effect
is
but
to
gild
the
outward
man
,
or
at
best
,
but
to
move
the
soul
by
an
external
force
,
in
an
unn●tural
,
inconstant
and
transient
manner
.
In
a
word
,
All
these
pretenders
to
Religion
may
seem
to
have
water
,
but
they
have
no
well
;
as
there
are
others
,
deep
men
,
principled
indeed
with
learning
,
policy
,
ingenuity
,
&c.
but
not
with
true
goodness
,
whom
the
Apostle
calls
Wells
,
but
without
Water
,
2
Pet.
2.
7.
But
the
truly
godly
,
and
Godlike
soul
hath
in
it self
a
principle
of
pure
Religion
—
The
water
that
I
shall
give
him
,
shall
be
a
well
of
water
,
springing
up
into
Eternal
Life
.
CHAP.
III.
Containing
the
first
property
mentioned
of
true
Religion
,
viz.
The
Freeness
and
unconstrainedness
of
it
:
This
discovered
in
several
outward
Acts
of
morality
and
worship
;
as
also
in
the
more
inward
Acts
of
the
Soul
.
This
Freedom
considered
as
to
its
Author
;
in
which
is
considered
how
far
the
command
of
God
may
be
said
to
act
a
godly
soul
:
Secondly
considered
as
to
its
object
.
Two
cautionary
concessions
;
First
,
that
some
things
without
the
soul
may
be
said
to
be
motives
;
how
far
afflictions
and
temporal
prosperity
may
be
said
to
be
so
.
Secondly
,
That
there
is
a
constraint
lying
upon
the
godly
soul
;
which
yet
takes
not
away
its
freedom
.
An
enquiry
into
forc't
devotion
,
and
first
into
the
causes
of
it
,
viz.
Men
themselves
,
and
that
upon
a
threefold
account
,
other
men
,
or
the
providences
of
God
:
Secondly
,
into
the
properties
of
it
,
proving
that
it
is
for
the
most
part
dry
and
spiritless
,
needy
and
penurious
,
uneven
,
and
not
permanent
.
I
proceed
now
from
the
nature
of
Religion
,
to
speak
of
the
pro●erties
of
it
,
as
many
of
them
as
〈◊〉
〈◊〉ed
under
this
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
springing
up
into
everlasting
life
.
Not
to
squeeze
the
phrase
any
further
than
it
will
naturally
afford
discourse
,
I
shall
only
take
notice
of
these
three
properties
of
true
religion
,
contained
in
the
word
[
springing
up
]
viz.
the
Freeness
,
Activity
,
and
permanency
or
perseverance
of
it
.
The
first
proselyte
of
it
coucht
under
this
phrase
is
,
that
is
is
Free
and
unconstrained
.
Religion
is
a
principle
,
and
it
flows
and
acts
freely
in
the
soul
,
after
the
manner
of
a
fountain
,
and
in
the
day
of
its
mighty
power
makes
the
people
a
willing
people
,
Psal.
110.
3.
and
the
soul
in
whom
it
is
truly
seated
,
to
become
a
freewill
offering
unto
God
.
Alexander
the
great
subdued
the
World
with
force
of
arms
,
and
made
men
rather
his
tributaries
and
servants
,
than
his
lovers
and
friends
:
But
the
great
God
the
King
of
souls
obtains
an
amicable
conquest
over
the
hearts
of
his
elect
,
and
over-powers
them
in
such
a
manner
,
that
they
love
to
be
his
servants
,
and
do
willingly
and
readily
obey
him
▪
without
dissimulation
or
constraint
,
without
mercinariness
or
morosity
:
In
which
they
are
unlike
to
the
subjects
of
the
Kingdoms
of
this
world
,
who
are
kept
in
their
duties
by
fear
and
force
,
not
from
a
pure
kindness
and
benevolence
of
mind
,
to
whom
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
present
yoke
is
alwayes
grievous
.
Hence
it
is
that
the
propagation
of
this
people
is
called
their
flowing
unto
the
Lord
,
Isa.
2.
2.
the
mountain
of
the
Lords
house
shall
be
established
,
and
all
nations
shall
flow
unto
it
;
and
again
,
Jer.
31.
12.
they
shall
flow
together
to
the
goodness
of
the
Lord
.
And
the
disposition
of
this
people
is
described
to
be
a
hearty
and
willing
frame
,
Eph.
6.
6
,
7.
and
elsewhere
often
.
Now
this
willingness
or
freeness
of
godly
souls
might
be
explained
and
confirmed
by
the
consideration
both
of
their
outward
and
inward
acts
.
1.
As
to
the
outward
acts
of
service
which
the
true
Christian
doth
perform
,
he
is
freely
carryed
out
towards
them
without
any
constraint
or
force
.
If
he
keep
himself
from
the
evils
of
the
place
and
age
and
company
wherein
he
lives
and
converses
,
it
is
not
by
a
restraint
which
is
upon
him
meerly
from
without
him
,
but
by
a
principle
of
holy
temperance
planted
in
his
soul
:
it
is
the
seed
of
God
abiding
in
him
that
preserves
him
from
the
commission
of
sin
,
1
Joh.
3.
9.
He
is
not
kept
back
from
sin
as
a
horse
by
a
bridle
;
but
by
an
inward
and
spiritual
change
made
in
his
nature
.
On
the
other
hand
,
if
he
imploy
himself
in
any
external
acts
of
moral
or
instituted
duty
,
he
do's
it
freely
,
not
as
of
necessity
or
by
constraint
.
If
you
speak
of
acts
of
charity
,
the
godly
man
gives
from
a
principle
of
love
to
God
,
and
kindness
to
his
brother
;
and
so
cheerfully
,
not
grudgingly
,
or
of
necessity
,
2
Cor.
9.
7.
An
almes
may
be
wrung
out
of
a
Miser
,
but
it
proceeds
from
the
liberal
soul
,
as
a
stream
from
its
fountain
:
therefore
he
is
called
a
deviser
of
liberal
things
,
and
one
that
standeth
upon
liberalities
,
as
those
last
words
of
Isa.
32.
8.
are
rendred
by
the
Dutch
translators
.
If
you
speak
of
righteousness
o●
temperance
,
he
is
not
overruled
by
power
,
or
compelled
by
Laws
,
but
indeed
acted
by
the
power
of
that
law
which
is
written
and
engraven
upon
his
mind
.
If
you
speak
of
acts
of
worship
whether
moral
or
instituted
,
in
all
these
he
is
also
free
,
as
to
any
constraint
.
Prayer
is
not
his
task
,
or
a
piece
of
penance
,
but
it
is
the
natural
cry
of
the
new
born
soul
;
neither
do's
he
take
it
up
as
a
piece
of
policy
,
to
bribe
Gods
justice
,
or
engage
mens
charity
,
to
purchase
favour
with
God
or
man
or
his
own
clamarous
conscience
:
but
he
prays
,
because
he
wants
,
and
loves
and
believes
;
he
wants
the
fuller
presence
of
that
God
whom
he
loves
,
he
loves
the
presence
which
he
wants
,
he
believes
that
he
that
loves
him
,
will
not
suffer
him
to
want
any
good
thing
that
he
prays
for
.
And
therefore
he
do's
not
bind
up
himself
severely
,
and
limit
himself
penuriously
to
a
morning
and
evening
Sacrifice
and
solemnity
,
as
unto
certain
rent-seasons
wherein
to
pay
a
homage
of
dry
devotion
;
but
his
loving
and
longing
Soul
disdaining
to
be
confin'd
within
Can●nical
hours
,
is
frequently
soaring
in
some
heavenly
raptures
or
other
,
and
sallying
forth
in
holy
ejaculations
:
He
is
not
content
with
some
weak
assays
towards
Heaven
in
set
and
formal
Prayer
,
once
or
twice
a
day
,
but
labours
also
to
be
all
the
day
long
sucking
in
those
Divine
influences
,
and
streams
of
grace
by
the
mouth
of
faith
,
which
he
beg'd
in
the
morning
by
the
tongue
of
prayer
;
which
hath
made
me
sometimes
to
think
it
a
proper
speech
to
say
,
the
faith
of
Prayer
,
as
well
as
the
prayer
of
faith
;
for
believing
,
and
hanging
upon
Divine
grace
,
doth
really
drink
in
what
Prayer
opens
its
mouth
for
,
and
is
in
effect
a
powerful
kind
of
praying
in
silence
:
By
believing
we
pray
,
as
well
as
in
praying
we
do
believe
.
A
truly
godly
man
hath
not
his
hands
tyed
up
meerly
by
the
force
of
a
National
Law
,
no
nor
yet
by
the
authority
of
the
fourth
commandment
,
to
keep
one
in
seven
a
day
of
rest
;
As
he
is
not
content
with
meer
resting
upon
the
Sabboth
,
(
knowing
that
neither
working
nor
ceasing
from
work
doth
of
itself
commend
a
Soul
to
God
)
but
doth
press
after
intimacy
with
God
in
the
duties
of
his
worship
;
so
neither
can
he
be
content
with
one
Sabboth
in
a
week
,
nor
think
himself
absolved
from
holy
and
heavenly
meditations
any
day
in
the
week
;
but
labours
to
make
every
day
a
Sabboth
,
as
to
the
keeping
of
his
heart
up
unto
God
in
a
holy
frame
,
and
to
find
every
day
to
be
a
Sabboth
,
as
to
the
communications
of
God
unto
his
Soul
:
Though
the
necessities
of
his
body
will
not
allow
him
it
may
be
(
though
indeed
God
hath
granted
this
to
some
men
)
to
keep
every
day
as
a
Sabboth
of
Rest
;
yet
the
necessities
of
his
Soul
do
call
upon
him
,
to
make
every
day
as
far
as
may
be
,
a
Sabboth
of
communion
with
the
blessed
God
.
If
you
speak
of
Fasting
,
he
keeps
not
Fasts
meerly
by
vertue
of
a
civil
,
no
nor
a
divine
institution
,
but
from
a
principle
of
godly
sorrow
afflicts
his
●oul
for
sio
,
and
daily
endeavours
more
and
more
to
be
emptied
of
himself
,
which
is
the
most
excellent
Fasting
in
the
world
.
If
you
speak
of
Thansgiving
,
he
do's
not
give
thanks
by
laws
and
ordinances
,
but
having
in
himself
a
law
of
thanksulness
,
and
an
ordinance
of
love
engraven
upon
,
and
deeply
radicated
in
his
Soul
,
delights
to
live
unto
God
and
to
make
his
heart
and
life
a
living
descant
upon
the
goodness
and
love
of
God
;
which
is
the
most
divine
way
of
thank
offering
in
the
world
,
it
is
the
hall●lujah
which
the
Angels
sing
continually
.
In
a
word
,
wherever
God
hath
a
tongue
to
command
,
true
godliness
will
find
an
hand
to
perform
;
whatever
yoke
Christ
Jesus
shall
put
upon
the
Soul
,
religion
will
enable
to
bear
it
,
yea
and
to
count
it
easie
too
;
the
mouth
of
Christ
hath
pronoun●'d
it
easie
,
Mat.
11.
30.
and
the
spirit
of
Christ
makes
it
easie
.
Let
the
commandment
be
what
it
will
,
it
will
not
le
grievous
,
1
Joh.
5.
3.
The
same
spirit
doth
in
some
measure
dwell
in
every
Christian
which
without
measure
dwelt
in
Christ
,
who
counted
it
his
meat
and
drink
to
do
the
will
of
his
Father
,
Joh.
4.
34.
2.
And
more
especially
,
the
true
Christian
is
free
from
any
const●aint
as
to
the
inward
acts
which
he
performeth
.
Holy
love
to
God
is
one
principal
Act
of
the
gracio●s
soul
,
whereby
it
is
carryed
out
freely
,
and
with
an
ardent
lust
towards
the
object
that
is
truly
and
infinitely
lovely
and
satisf●ctory
,
and
to
the
enjoyment
of
i●
.
I
know
indeed
that
this
springs
from
self
indigency
,
and
is
commanded
by
the
soveraignty
of
the
supream
good
,
the
object
that
the
Soul
eyes
:
but
it
is
properly
free
from
any
constraint
.
Love
is
an
affection
,
that
cannot
be
excorted
as
sear
is
;
nor
sor●●d
by
any
external
power
,
nor
indeed
internal
neither
:
the
revenues
of
the
King
of
Persia
,
or
the
treasu●es
o●
Aegypt
cannot
commit
a
rape
upon
●●
,
Heb.
11.
26.
neither
indeed
can
the
soul
it self
raise
and
lay
this
spirit
at
pleasure
;
which
made
the
Poet
complain
of
himself
,
as
if
he
were
not
sole
Emperour
at
home
,
Non
amo
te
Sabidi
;
nec
possum
dicere
quare
,
&c.
Though
the
outward
bodily
Acts
of
Religion
are
ordinarily
forced
,
yet
this
pure
,
chast
,
virgin-affection
cannot
be
ravished
;
it
seems
to
be
a
kind
of
a
peculiar
in
the
soul
,
though
under
the
jurisdiction
of
the
understanding
.
By
this
property
of
it
,
it
is
elegantly
described
by
the
spirit
of
God
,
Cant.
8.
7.
—
if
a
man
would
give
all
the
substance
of
his
house
for
love
,
it
would
utterly
be
contemned
.
It
cannot
be
bought
with
money
or
money-worth
,
cannot
be
purchased
with
gifts
or
arts
;
and
if
any
should
offer
to
bribe
it
,
it
would
give
him
a
sharp
and
scornful
check
in
the
language
of
Peter
to
Simon
,
Thy
money
perish
with
thee
;
love
is
no
hireling
,
no
base
born
mercenary
affection
,
but
noble
,
free
,
and
generous
.
Neither
is
it
low-spirited
and
slavish
as
Fear
is
:
therefore
when
it
comes
to
full
age
,
it
will
not
suffer
this
Son
of
the
Bond
woman
to
divide
the
inheritance
,
the
dominions
of
the
Soul
with
it
;
when
it
comes
to
be
perfect
,
it
casteth
out
fear
,
sayes
the
Apostle
,
1
Joh.
4.
18.
Neither
indeed
is
it
directly
under
the
authority
of
any
law
,
whether
humane
or
Divine
:
it
is
not
begotten
by
the
influence
of
a
divine
law
,
as
a
law
,
but
as
holy
,
just
and
good
,
as
we
shall
see
more
anon
:
—
quis
legem
dat
amantibus
?
ipse
Est
sibi
lex
amor
;
the
Law
of
Love
,
or
if
you
will
,
in
the
Apostles
phrase
,
the
spirit
of
love
,
and
of
power
,
in
opposition
to
the
spirit
of
fear
(
2
Tim.
1.
7.
)
doth
more
influence
the
godly
man
in
his
pursuit
of
God
,
than
any
law
without
him
:
this
is
as
a
wing
to
the
Soul
,
whereas
outward
commandments
are
but
as
guides
in
his
way
,
or
at
most
,
but
as
spurs
in
his
sides
.
The
same
I
may
say
of
holy
delight
in
God
,
which
is
indeed
the
flower
of
love
,
or
love
grown
up
to
its
full
age
and
stature
,
which
hath
no
torment
in
it
,
and
consequently
no
force
upon
it
.
Like
unto
which
are
holy
confidence
.
Faith
and
Hope
,
ingenuous
and
natural
Acts
of
the
Religious
Soul
,
whereby
it
hastens
into
the
Divine
embraces
,
as
the
Eagle
hastneth
to
the
prey
,
swiftly
and
speedily
,
and
not
by
force
and
constraint
,
as
a
fool
to
the
correction
of
the
stocks
,
or
a
bear
to
the
stake
.
These
are
all
genuine
off-springs
of
holy
religion
in
the
Soul
,
and
they
are
utterly
uncapable
of
force
;
Violence
is
contrary
to
the
nature
of
them
;
for
to
use
the
Apostles
words
,
with
the
change
of
one
word
,
Hope
that
is
forc'd
,
is
not
hope
.
Now
a
little
further
to
explain
this
excellent
property
of
true
Religion
,
we
may
a
little
consider
,
the
Author
and
the
object
of
it
.
The
author
of
this
noble
and
Free
principle
is
God
himself
who
hath
made
it
a
partaker
of
his
own
nature
,
who
is
the
Free
agent
,
himself
is
the
fountain
of
his
own
Acts.
The
uncreated
life
and
liberty
,
hath
given
this
priviledge
to
the
religious
Soul
,
in
some
sense
to
have
life
and
liberty
in
it self
,
and
a
dominion
over
its
own
Acts.
I
do
not
know
that
any
created
Being
in
the
world
hath
more
of
divinity
in
it
than
the
Soul
of
man
,
qua
nihil
homini
dedit
Deus
ipse
divinius
,
as
Tully
speaks
;
nor
that
any
thing
in
the
Soul
doth
more
resemble
the
Divine
essence
,
than
the
noble
Freedom
that
the
soul
hath
in
itself
;
which
freedom
is
never
so
divine
and
generous
,
as
when
it
is
objected
upon
God
himself
.
This
excellent
freedom
is
something
of
God
in
the
Soul
of
man
,
and
therefore
may
justly
claim
the
Free
spirit
for
its
author
,
Psal.
51.
12.
2.
Cor.
3.
17.
or
the
Son
of
God
for
its
original
,
according
to
that
in
Joh.
8.
36.
If
the
Son
shall
make
you
free
,
then
shall
ye
be
free
indeed
.
But
here
it
may
be
demanded
,
whether
the
command
of
God
do
not
act
the
godly
soul
,
and
set
it
upon
its
holy
motions
?
I
confess
indeed
that
the
command
of
God
is
much
eyed
by
a
godly
man
,
and
is
of
great
weight
with
him
,
and
do's
in
some
sense
lay
a
constraint
upon
him
:
but
yet
I
think
not
so
much
the
authority
of
the
Law
,
as
the
reasonableness
and
goodness
of
it
,
do's
prevail
principally
with
him
.
The
Religious
Soul
do's
not
so
much
eye
the
Law
under
the
notion
of
a
command
,
as
under
the
notion
of
holy
,
just
,
and
good
as
the
Apostle
speaks
,
and
so
embraces
it
,
chooses
it
,
and
longs
to
be
perfectly
conformable
to
it
.
I
do
nor
think
it
so
proper
to
say
that
a
good
man
loves
God
,
and
all
righteousness
and
holiness
,
and
religious
duties
by
vertue
of
a
command
to
do
so
,
as
by
vertue
of
a
new
nature
that
God
hath
put
into
him
,
which
doth
instruct
and
prompt
him
so
to
do
.
A
religious
Soul
being
reconciled
to
the
nature
of
God
,
do's
embrace
all
his
Laws
by
vertue
of
the
equitableness
and
perfection
that
he
sees
in
them
;
not
because
they
are
commanded
,
but
because
they
are
in
themselves
to
be
desired
,
as
David
speaks
,
Psal.
19.
10.
In
which
Psalm
the
holy
man
gives
us
a
full
account
why
he
did
so
love
and
esteem
the
laws
and
commandments
of
God
,
viz.
because
they
are
perfect
,
right
,
pure
,
clean
,
true
,
sweet
,
and
lovely
,
as
you
will
find
,
v.
7
,
8
,
9
,
10.
To
love
the
Lord
our
God
with
all
our
heart
,
and
strength
,
and
mind
,
is
not
only
a
duty
,
by
vertue
of
that
first
and
great
commandment
that
doth
require
it
;
but
indeed
the
highest
priviledge
,
honour
and
happiness
of
the
Soul
.
To
this
purpose
may
that
profession
of
the
Psalmists
be
applyed
,
Psal.
119.
173.
I
have
chosen
thy
precepts
,
and
,
ver.
30.
I
have
chosen
the
way
of
truth
.
Choosing
is
an
act
of
judgement
and
understanding
,
and
respects
the
quality
of
the
thing
,
more
than
the
authority
of
the
command
.
David
did
not
stumble
into
the
way
of
truth
accidentally
by
vertue
of
his
education
,
or
acquaintance
,
or
the
like
circumstance
,
nor
was
he
whipt
or
driven
into
it
by
the
meer
severity
of
a
law
without
him
;
but
he
chose
the
way
of
truth
,
as
that
which
was
indeed
most
eligible
,
pleasant
and
desireable
.
What
our
blessed
Saviour
sayes
concerning
himself
,
is
also
true
of
every
true
Christian
in
his
measure
,
he
makes
it
his
meat
and
drink
to
do
the
will
of
God
:
Now
we
know
that
men
do
not
eat
and
drink
,
because
Physitians
prescribe
it
as
a
means
to
preserve
life
;
but
the
sensual
appetite
is
carryed
out
towards
food
,
because
it
is
good
,
sweet
,
suitable
:
so
is
the
spiritual
appetite
carryed
out
towards
spiritual
food
,
not
so
much
by
the
force
of
an
external
precept
,
as
by
the
attractive
power
of
that
higher
good
which
it
finds
suitable
and
sufficient
for
it
.
As
for
the
object
of
this
Free
and
generous
spirit
of
Religion
,
it
is
no
other
than
God
himself
principally
and
ultimately
,
and
other
things
only
as
they
are
subservient
to
the
enjoyment
of
him
.
God
as
the
supream
good
,
able
to
fill
and
perfectly
satisfie
all
the
wants
and
indigencies
of
the
soul
,
and
so
to
make
it
wholly
and
eternally
happy
,
is
the
proper
object
of
the
Souls
most
free
and
chearful
motions
.
The
Soul
eyes
God
as
the
perfect
and
absolute
good
,
and
God
in
Christ
as
a
feasable
and
attainable
good
,
and
so
finds
every
way
enough
in
this
object
to
encourage
it
to
pursue
after
him
,
and
throw
it self
upon
him
.
Religion
fixes
upon
God
,
as
upon
its
own
centre
,
as
upon
its
proper
and
adequate
object
;
it
views
God
as
the
Infinite
and
absolute
good
,
and
so
is
drawn
to
him
without
any
external
force
.
The
Godly
Soul
is
overpowred
indeed
,
but
it
is
only
with
the
infinite
goodness
of
God
,
which
exercises
its
Soveraignty
over
all
the
faculties
of
the
Soul
;
which
over-powring
is
so
far
from
straitning
or
pinching
it
,
that
it
makes
it
truly
free
and
generous
in
its
motions
.
Religion
wings
the
Soul
,
and
makes
it
take
a
flight
freely
and
swiftly
towards
God
and
eternal
life
:
it
is
of
God
,
and
by
a
sympathy
that
it
hath
with
him
,
it
carryes
the
Soul
out
after
him
,
and
into
conjunction
with
him
.
In
a
word
,
the
godly
Soul
being
loosned
from
self-love
,
emptyed
of
self-fulness
,
beaten
out
of
all
self-satisfaction
,
and
delivered
from
all
self-confining
lusts
,
wills
,
interests
and
ends
,
and
being
mightily
overcome
with
a
sense
of
a
higher
and
more
excellent
good
,
goes
after
that
freely
,
centres
upon
it
firmly
,
grasps
after
it
continually
,
and
had
rather
be
that
than
what
itself
is
,
as
seeing
that
the
nature
of
that
supream
good
is
infi●itely
more
excellent
and
desirable
than
its
own
.
Thus
have
I
briefly
explain'd
and
confirmed
the
Freeness
of
this
principle
in
the
truly
godly
Soul
:
I
would
now
make
some
little
improvement
of
it
,
but
that
it
seems
needful
I
should
here
interweave
a
cautionary
concession
or
two
.
First
,
It
must
be
granted
,
that
somethings
without
the
Soul
may
be
motives
,
in
our
common
sense
,
and
encouragements
to
the
Soul
to
quicken
,
and
●asten
,
and
strengthen
it
in
its
religious
acts
.
Though
grace
be
an
internal
principle
,
and
most
free
from
any
constraint
,
yet
it
may
be
excited
,
or
stirred
up
as
the
Apostle
speaks
,
2
T●m.
1.
6.
by
such
means
as
God
hath
appointed
hereunto
,
as
prayer
,
meditation
,
reading
,
administration
of
our
callings
,
as
the
Apostle
intimates
in
the
body
of
that
forequoted
Epistle
.
But
perhaps
there
will
a
question
arise
concerning
some
other
things
,
which
may
seem
to
lay
a
constraint
upon
the
spirits
of
men
.
I
deny
not
but
that
the
seemingly
religious
motions
of
many
men
are
meerly
violent
,
and
their
devotion
is
purely
forc'd
as
we
shall
see
by
and
by
:
but
I
affirm
,
and
I
think
have
confirmed
it
,
that
true
and
sincere
Religion
is
perfectly
free
and
unconstrain'd
.
This
being
premised
,
now
if
you
ask
me
what
I
think
of
afflictions
,
I
confess
God
doth
ordinarily
use
them
as
means
to
make
good
men
better
,
and
it
may
be
sometimes
to
make
bad
men
good
:
these
may
be
as
weights
to
hasten
and
speed
the
Souls
motions
towards
God
,
but
they
do
not
principally
beget
such
motions
.
If
you
ask
me
of
temporal
prosperity
,
commonly
called
mercies
and
blessings
,
of
promises
and
Rewards
propounded
;
I
confess
they
may
be
as
oyle
to
the
wheels
,
and
ought
to
quicken
and
encourage
to
the
study
of
true
and
powerful
godliness
;
but
they
are
not
the
spring
of
the
souls
motions
:
they
ought
to
be
unto
us
,
as
dew
upon
the
grass
to
refresh
and
fructifie
the
Soul
;
but
it
is
the
root
which
properly
gives
life
and
growth
.
Secondly
,
It
may
be
granted
that
there
is
a
kind
of
constraint
and
necessity
lying
upon
the
godly
Soul
,
in
its
holy
and
most
excellent
motions
:
according
to
that
of
the
Apostle
,
2
Cor.
5.
14.
The
love
of
Christ
constraineth
us
;
and
again
,
1
Cor.
9.
16.
Necessity
is
laid
upon
me
to
preach
the
Gospel
.
But
yet
it
holds
good
,
that
grace
is
a
most
free
principle
in
the
Soul
,
and
that
where
the
spirit
of
the
Lord
is
,
there
is
liberty
.
For
the
constraint
that
the
Apostle
speaks
of
is
not
opposed
to
freedom
of
Soul
,
but
to
not
acting
;
Now
although
the
Soul
so
principled
and
spirited
cannot
but
act
,
yet
it
acts
freely
.
Those
things
that
are
according
to
nature
though
they
be
done
necessarily
,
yet
are
they
done
with
the
greatest
freedom
imaginable
.
The
water
flows
,
and
the
fire
burns
necessarily
,
yet
freely
:
Religion
is
a
new
nature
in
the
soul
,
and
the
religious
Soul
being
toucht
effectually
wi●h
the
sense
,
and
imprest
with
the
influences
of
divine
goodness
,
fulness
and
perfection
,
is
carryed
indeed
necessarily
towards
God
as
its
proper
centre
,
and
yet
its
motions
are
pure
,
free
,
generous
and
with
the
greatest
delight
and
pleasure
conceivable
.
The
necessity
that
lay
upon
Paul
to
preach
the
Gospel
is
not
to
be
understood
of
any
external
violence
that
was
done
to
him
,
much
less
of
●odily
necessity
,
by
reason
of
which
many
men
serve
their
own
bellyes
in
that
great
function
,
more
than
the
Lord
Jesus
;
for
though
he
preacht
the
Gospel
necessarily
,
yet
did
he
preach
freely
and
willingly
,
as
he
oft
professeth
.
The
godly
Soul
cannot
but
love
God
as
his
chiefest
good
,
yet
he
delights
in
this
necessity
,
under
which
he
lyeth
,
and
is
exceeding
glad
that
he
finds
his
heart
framed
and
enlarged
to
love
him
.
I
say
enlarged
,
because
God
is
such
an
object
,
as
do's
not
contract
and
pinch
and
straiten
the
soul
,
as
all
created
object
▪
do
,
but
ennoble
,
ampliate
,
and
enlarge
it
.
The
sinful
soul
,
the
more
it
lets
out
,
and
lays
out
,
and
spends
itself
upon
the
creature
,
the
more
it
is
straitned
and
contracted
,
and
the
native
freedom
of
it
is
enslaved
,
debased
,
and
destroyed
:
but
grace
do's
establish
and
ennoble
the
freedom
of
the
Soul
,
and
restore
it
to
i●s
primitive
perfection
:
so
that
a
godly
soul
is
never
more
large
,
more
at
rest
,
more
at
I
berty
,
th●●
when
it
finds
itself
delivered
from
all
self
.
confining
creature-loves
and
lusts
,
and
under
the
most
powerful
influences
and
constraint
of
infinite
love
and
goodness
.
By
this
that
hath
been
said
of
the
free
and
generous
spirit
of
true
Religion
,
we
may
learn
what
to
think
of
the
forc'd
devotion
of
many
prest
Souldiers
of
Christ
in
his
Church
militant
;
that
there
is
a
vast
difference
and
distance
between
the
prest
,
and
the
imprest
Christian
.
Though
indeed
the
freedom
of
the
will
cannot
be
destroyed
,
yet
in
opposition
to
a
principle
,
many
mens
devotion
may
be
said
to
be
wrung
out
of
them
,
and
their
obedience
may
be
said
to
be
constrai●ed
.
I
shall
explain
it
briefly
in
two
or
three
particulars
.
1.
Men
force
themselves
many
times
to
some
things
in
Religion
,
that
are
besides
,
yea
and
against
their
nature
and
genius
.
I
need
not
instance
in
an
overly
conformity
to
the
letter
of
the
law
,
and
some
external
duties
which
they
force
themselves
to
perform
,
as
to
hear
,
pray
,
give
almes
,
or
the
like
:
in
all
which
the
violent
and
unnatural
obedience
of
a
pharisee
may
be
more
popular
and
specious
,
than
the
true
and
genuine
obedience
of
a
free-born
disciple
of
Jesus
Christ
,
If
going
on
hunting
,
and
catching
of
Venison
might
denominate
a
good
and
dutiful
Son
,
Esau
may
indeed
be
as
acceptable
to
his
father
,
as
Jacob
;
but
God
is
not
such
a
father
as
Isaac
,
(
whose
affections
were
bribed
with
fat
morsels
,
)
he
feeds
not
upon
the
pains
of
his
children
,
nor
drink
,
the
sweat
of
their
brow●
.
I
doubt
not
but
that
an
unprincipled
Christian
,
that
hath
the
heart
of
a
slave
;
may
also
force
himself
to
imitate
the
more
spiritual
part
of
Religion
,
and
as
it
were
to
act
over
the
very
temper
and
disposition
of
a
son
of
God
.
Therefore
we
read
of
a
semblance
of
joy
and
zeal
,
which
was
found
in
some
,
whom
yet
our
Saviour
reckons
no
better
than
stony
ground
,
Mark
.
4.
16.
and
of
great
ex●asies
in
some
,
whom
yet
the
Apostle
supposes
may
come
to
nothing
,
Heb.
6.
5.
and
what
appearance
of
the
most
excellent
and
divine
graces
of
patience
,
and
contempt
of
the
world
many
of
the
sowrer
sort
of
Monastical
Papists
,
and
our
m●ngrel
breed
of
Papists
,
the
Quakers
do
make
at
this
day
,
all
men
know
:
nay
some
of
these
last
sort
do
seem
to
themselves
I
believe
,
to
act
over
the
temper
and
experiences
of
the
chiefest
Apostles
,
rejoycing
with
Peter
and
the
rest
that
they
are
counted
worthy
to
suffer
shame
,
Act.
5.
41.
and
keeping
a
catalogue
of
their
stripes
with
Paul
,
2
Cor.
11.
24.
and
in
these
things
,
I
am
confident
(
to
use
the
Apostles
words
)
that
they
think
themselves
not
a
whit
behind
the
very
chiefest
Apostles
:
nay
they
are
not
ashamed
to
lay
claim
to
that
grace
of
graces
,
self-denyal
,
which
they
have
forced
themselves
to
act
over
so
artificially
,
that
even
a
wise
man
might
almost
be
deceived
into
a
favourable
opinion
of
them
,
but
that
we
know
that
whilest
they
profess
it
they
destroy
it
;
for
it
is
contrary
to
the
nature
of
self-denyal
to
magnifie
and
boast
itself
:
And
indeed
it
is
very
evident
to
a
wise
observer
,
that
these
men
by
a
pretence
of
voluntary
humility
,
and
counterfeit
self-denyal
,
do
in
truth
endeavour
most
of
all
to
establish
their
own
righteousness
,
and
erect
an
idol
of
self-supremacy
in
themselves
,
and
do
really
fall
in
love
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
self-sufficiency
,
instead
of
the
infinite
fulness
of
God
.
Now
there
seem
to
be
three
things
in
a
formal
hypocrite
,
that
do
especially
force
a
kind
of
devotion
and
shew
of
religion
from
him
,
viz.
Conscience
of
guilt
,
self-love
,
and
False
apprehensions
of
God
.
First
,
There
is
in
all
men
a
natural
conscience
of
guilt
,
arising
from
that
imperfect
and
glimmering
light
that
they
have
of
God
,
and
of
their
duty
towards
him
;
which
though
it
be
in
some
men
more
quick
and
stinging
,
in
others
more
remiss
and
languid
,
yet
I
think
is
not
utterly
choaked
and
extinguished
,
no
not
in
the
worst
and
most
dis●ol●●e
men
,
but
that
it
doth
sometimes
beget
a
bitter
sadness
in
the
midst
of
their
sweetest
merriments
,
and
doth
disturb
their
most
supine
and
secure
rest
,
by
fastning
its
stings
in
their
very
souls
at
some
time
or
other
,
and
filling
them
with
agonies
and
anguish
,
and
haunting
them
with
dreadful
apparitions
,
which
they
cannot
be
perfectly
rid
of
,
no
more
than
they
can
run
away
from
themselves
.
This
foundation
of
hell
is
laid
in
the
bowels
of
sin
itself
,
as
a
preface
to
eternal
horrour
.
Now
although
some
more
profligate
and
desperate
wretches
,
do
●uriously
bluster
through
these
briars
,
yet
others
are
so
cought
in
them
,
that
they
cannot
escape
these
pangs
and
throws
,
except
they
make
a
composition
,
and
enter
into
terms
to
live
more
honestly
,
or
at
least
,
less
scandalously
.
In
which
undertaking
they
are
carryed
on
in
the
next
place
,
by
the
power
of
self-love
,
or
a
natural
desire
of
self-preservation
:
For
the
worst
of
men
hath
so
much
Reason
left
him
,
that
he
could
wish
that
himself
were
happy
,
though
he
have
not
so
much
light
as
to
discover
,
nor
so
much
true
freedom
of
will
as
to
choose
the
right
way
of
happiness
.
Conscience
having
discovered
the
certain
reward
and
wages
of
sin
,
self-love
will
easily
prompt
men
to
do
something
or
other
to
escape
it
.
But
now
what
shall
they
do
?
why
Religion
is
the
only
expedient
that
can
be
found
out
;
and
therefore
they
begin
to
think
how
they
may
become
friends
with
God
,
they
will
up
and
be
doing
.
But
how
come
they
to
run
into
so
great
mistake
about
religion
?
why
their
false
and
gross
apprehensions
of
God
do
drive
them
from
him
,
in
the
way
of
superstition
and
●ypocrisie
,
instead
of
leading
them
in
the
way
of
sincere
love
,
and
self-resignation
to
him
.
Self
being
the
great
Diana
of
every
natural
man
,
and
the
only
standard
by
which
he
measures
all
things
,
he
knows
not
how
to
judge
of
God
himself
,
but
by
this
;
and
so
he
comes
to
fancy
God
in
a
dreadful
manner
,
as
an
austere
,
passionate
,
surly
,
revengeful
Majesty
,
and
so
something
must
be
done
to
appease
him
:
but
yet
he
fancies
this
angry
Deity
to
be
of
an
impotent
,
mercena●y
temper
like
himself
,
and
not
hard
to
be
appea●ed
neither
;
and
so
imagines
that
some
cheap
services
,
specious
oblations
,
external
courtesies
will
engage
him
,
and
make
him
a
friend
,
a
sheep
or
a
goat
,
or
a
bullock
under
the
old
Testament
,
a
prayer
or
a
Sacrament
,
or
an
Almes
under
the
new
.
For
it
is
reconciliation
to
an
angry
God
that
he
aims
at
,
not
union
with
a
good
God
;
he
seeks
to
be
reconciled
to
God
not
united
to
him
,
though
indeed
these
two
can
never
be
divided
.
Thus
we
see
how
a
man
void
of
the
life
and
spirit
of
Religion
,
yet
forces
himself
to
do
God
a
kind
of
worship
,
and
pay
him
a
kind
of
homage
.
2.
Sometimes
men
may
be
said
in
a
sense
to
be
forced
by
other
men
to
put
on
a
vizard
of
holiness
,
a
dress
of
Religion
.
And
this
constraint
men
may
lay
upon
men
by
their
tongues
,
hands
,
and
eyes
.
By
their
tongues
,
in
the
business
of
education
,
often
and
ardent
exhortation
and
inculcation
of
things
divine
and
heavenly
:
and
thus
an
unjust
like
the
unjust
Judge
in
the
Gospel
,
though
he
fear
not
God
sincerely
,
yet
may
be
overcome
by
the
importunity
of
his
father
,
friend
,
minister
,
tutor
,
to
do
some
righteous
acts
.
This
seems
to
have
been
the
case
of
Joash
King
of
Judah
,
the
spring
head
of
whose
religion
was
no
higher
than
the
instructions
of
his
tutor
and
guardian
Jehojada
the
high-priest
,
2
King
.
12.
2.
By
their
hands
,
that
is
either
by
the
enacting
and
executing
of
penal
laws
upon
them
,
or
by
the
holy
example
which
they
continually
●et
before
them
;
exempla
trahunt
.
By
their
eyes
,
that
is
,
by
continual
observing
and
watching
their
behaviour
;
when
many
eyes
are
upon
men
,
they
must
do
something
to
satisfie
expectations
of
others
,
and
purchase
a
reputation
to
themselves
.
It
may
be
said
that
sometimes
God
doth
lay
an
external
force
upon
men
;
as
particularly
by
his
severe
judgements
or
threatnings
of
judgements
,
awakening
them
,
humbling
them
,
and
constr●ining
them
to
some
kind
of
worship
and
religion
.
Such
a
forc'd
devotion
as
this
,
was
the
humillation
of
Aha●
,
1
King
.
21.
and
the
supplication
of
Saul
,
1
Sam.
13.
11
,
12.
For
God
himself
acting
upon
men
,
only
from
without
them
,
is
far
from
producing
a
living
principle
of
free
and
noble
Religion
in
the
Soul
.
Now
the
better
to
discern
this
forc'd
and
violent
Religion
,
I
will
briefly
describe
it
by
three
or
four
of
its
properties
,
with
which
I
will
shut
up
this
point
.
1.
This
forc'd
Religion
is
for
the
most
part
dry
and
spiritless
.
I
know
indeed
tha●
Fancy
may
be
screw'd
up
to
a
high
pitch
of
joy
and
frolickness
,
so
as
to
raise
the
mind
into
a
kind
of
a
rapture
,
as
I
have
formerly
hinted
in
my
disc●orse
upon
these
words
.
A
meer
artificial
and
counter●●it
Christian
,
may
be
so
strongly
acted
by
imagination
,
and
the
power
of
self
▪
love
▪
that
he
may
seem
to
himself
to
be
fuller
of
God
,
than
the
sober
and
constant
soul
.
You
may
see
how
the
hypocritical
phatis●●●
sw●ll●●
with
●●●conceit
,
gloryed
over
the
poor
man
that
had
been
blind
▪
but
now
saw
more
than
all
they
,
Joh.
9.
34.
Thou
wast
altogether
born
in
sin
,
and
dost
thou
teach
us
?
and
indeed
over
the
whole
people
,
Joh.
7.
49.
This
people
that
knoweth
not
the
law
is
cursed
.
A
counterfeit
Christian
may
rise
high
as
a
Meteor
,
and
blaze
much
as
a
Comet
,
which
is
yet
drawn
up
by
meer
force
from
the
surface
of
the
earth
or
water
.
And
as
to
the
external
and
visible
acts
and
duties
of
Religion
which
depend
much
upon
the
temper
and
constitution
of
the
body
,
it
may
easily
be
conceived
and
accounted
,
how
the
mimical
and
mechanical
Christian
may
rise
higher
in
these
,
and
be
more
zealous
,
watchful
,
and
cheerful
,
than
many
truly
religious
and
godly
men
:
as
having
greater
power
and
quickness
of
fancy
,
and
a
greater
number
of
animal
spirits
;
upon
which
the
motions
and
actions
of
the
body
do
mainly
depend
.
The
animal
spirits
may
so
nimbly
serve
the
soul
in
these
corporal
acts
,
that
the
whole
transaction
may
be
a
fair
imitation
of
the
motions
of
the
divine
spirit
,
and
one
would
verily
think
there
were
a
gracious
principle
in
the
soul
itself
.
This
seems
to
be
notably
exemplified
in
cap●ain
Jehu
whose
religious
actions
(
as
he
would
fain
have
them
to
be
esteemed
,
2
Kin.
●0
.
16.
)
were
indeed
rather
Fury
than
Zeal
,
and
proceeded
more
from
his
own
fiery
spirits
,
than
from
that
spirit
of
Fire
,
or
spirit
of
burning
,
which
is
of
God
,
Isa.
4.
4.
But
commonly
this
forc'd
devotion
is
jejune
and
dry
;
void
of
zeal
and
warmth
,
drives
on
heavily
in
pursuit
of
the
God
of
Israel
,
as
Pharaoh
did
in
pursuit
of
the
Israel
of
God
,
when
his
Chariot
wheels
were
taken
off
▪
Exod.
14.
Gods
drawing
the
Soul
from
within
,
as
a
principle
,
doth
indeed
cause
that
soul
to
run
after
him
,
Cant.
1.
4.
but
you
know
the
motion
of
those
things
that
are
drawn
by
ex●ernal
force
is
commonly
heavy
,
slow
and
languid
.
2.
This
forc'd
Rel●gion
is
penurious
and
needy
.
Something
the
slavish
spirited
Christian
must
do
,
to
appease
an
angry
God
,
or
to
allay
a
storming
conscience
,
as
I
h●n●ed
before
;
but
it
shall
be
as
little
as
may
be
.
He
is
ready
to
g●ndge
God
so
much
of
his
time
and
strength
,
and
to
find
fault
that
Sabbaths
come
so
thick
,
and
last
so
long
,
and
that
duties
are
to
be
performed
s●
often
:
so
he
is
described
by
the
Prophet
,
Amo●
8.
5.
When
will
the
Sabbath
be
past
,
and
the
new
Moon
gone
?
But
yet
I
will
not
deny
,
but
that
this
kind
of
Religion
may
be
very
liberal
and
expensive
too
,
and
run
out
much
into
the
branches
of
external
duties
,
as
is
the
manner
of
many
trees
that
bear
no
f●uit
:
for
so
did
the
base
spirit
of
the
Pharisees
,
whose
often
fasting
,
and
long
praying
is
recorded
by
our
Saviour
in
the
Gospel
,
but
not
with
approbation
.
Therefore
these
are
not
the
things
by
which
you
must
take
measure
,
and
make
estimate
of
your
Religion
.
But
in
the
great
things
of
the
Law
,
in
the
grand
duties
of
mortification
,
self
denyal
and
resignation
;
here
this
forc'd
Religion
is
alwayes
very
stingy
and
penurious
.
In
the
duties
that
do
nearly
touch
upon
their
beloved
l●sts
,
they
will
be
as
strict
with
God
as
may
be
,
they
will
break
with
him
for
a
small
matter
:
God
must
have
no
more
than
his
due
,
as
they
blasphemously
phrase
it
in
their
hearts
;
with
the
slothful
servant
in
the
Gospel
,
Lo
there
thou
hast
that
is
thine
,
self
and
the
world
sure
may
be
allowed
the
rest
.
They
will
not
part
with
all
for
Christ
,
Matth.
19.
22.
is
it
not
a
little
one
?
let
me
escape
thither
,
and
take
up
my
abode
there
,
said
Lot
,
Gen.
19.
They
will
not
give
up
themselves
e●tirely
unto
God
;
the
Lord
pardon
me
in
this
one
thing
,
cryes
Naaman
;
so
they
,
in
this
or
that
let
God
hold
me
excused
.
The
slavish
spirited
Christian
is
never
more
shrunk
up
within
himself
,
than
when
he
is
to
converse
with
God
indeed
:
But
the
Godly
soul
is
never
freer
,
larger
,
gladder
,
than
when
he
doth
most
intimately
and
familiarly
converse
with
God
.
The
Soul
that
is
Free
as
to
liberty
,
is
free
also
as
to
liberality
,
and
expences
;
and
thatnot
only
in
external
,
but
internal
and
spiritual
obedience
,
and
complyance
with
the
will
of
God
:
he
gives
himself
wholly
up
to
God
,
knows
no
interest
of
his
own
,
keeps
no
reserve
for
himself
,
or
for
the
Creature
.
3.
This
forc'd
Religion
is
uneven
,
as
depending
upon
inconstant
causes
.
As
land-floods
that
have
no
spring
within
themselves
vary
their
motions
,
are
swift
and
slow
,
high
and
low
,
according
as
they
are
supplyed
with
rain
;
even
so
these
mens
motions
in
Religion
,
depending
upon
Fancy
for
the
most
part
;
(
than
which
nothing
is
more
fickle
and
flitting
;
)
have
no
constancy
nor
consistency
,
in
them
.
I
know
indeed
,
that
the
spirits
of
the
best
men
cannot
alwayes
keep
one
pace
,
nor
their
lives
be
alwayes
of
one
piece
;
but
yet
they
are
never
willingly
quite
out
of
the
call
or
compass
of
Religion
.
But
this
I
also
toucht
upon
formerly
.
Therefore
,
4.
The
forc'd
Religion
is
not
permanent
.
The
Meteors
I
will
down
again
,
and
be
choakt
in
the
earth
whence
they
arose
.
Take
away
the
weight
,
and
the
motion
ceases
;
take
away
〈◊〉
,
and
Joash
●lands
〈◊〉
,
ye●●
runs
backwards
.
But
this
I
shall
speak
more
unto
,
when
I
come
to
speak
of
the
last
property
of
Religion
,
viz.
its
performance
.
CHAP.
IV.
The
active
and
vigorous
nature
of
true
Religion
proved
by
many
Scriptural
phrases
of
the
most
powerful
importance
:
more
particularly
explained
in
three
things
;
First
,
In
the
Soul●
continual
care
and
study
to
be
good
;
Secondly
,
In
its
care
to
do
good
;
Thirdly
,
In
its
powerful
and
incessant
longings
after
the
most
full
enjoyment
of
God
.
In
all
which
the
causes
and
reasons
of
the
same
are
either
more
obs●urely
intimated
,
or
openly
assigned
.
I
Come
now
to
the
Second
property
of
true
Religion
,
which
is
to
be
found
in
this
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
springing
up
or
leaping
up
;
wherein
the
Activity
and
vigorousuass
of
it
is
described
.
Religion
though
it
be
compared
to
water
,
yet
is
no
standing
pool
of
water
,
but
a
well
of
water
springing
up
.
And
here
the
proposition
that
I
shall
go
upon
is
,
that
True
Religion
is
active
and
vigorous
:
It
is
no
lazy
and
languid
thing
,
but
full
of
life
and
power
:
so
I
find
it
every
where
described
in
Scripture
,
by
things
that
are
most
active
,
lively
vigorous
▪
operative
,
spreading
,
powerful
;
and
sometimes
even
by
motion
it self
.
As
sin
is
in
Scripture
described
by
death
and
darkness
,
which
are
a
cessation
and
privation
of
life
and
light
and
motion
;
so
Religion
is
described
by
life
,
which
is
active
and
vigorous
,
by
an
Angelical
life
,
which
is
spiritual
and
powerful
,
yea
a
divine
life
,
Ephes.
4.
18.
which
is
,
as
I
may
say
,
most
lively
and
vivacious
,
Christ
liveth
in
me
,
Gal.
2.
20.
and
the
production
of
this
new
nature
in
the
Soul
is
called
a
quickning
,
Ephes.
2.
1.
and
the
reception
of
it
a
passing
from
death
unto
life
,
Jo●
.
5.
24.
Again
,
as
sin
and
wickedness
is
described
by
flesh
,
which
is
sluggish
and
unactive
,
so
this
holy
principle
in
the
soul
is
called
spirit
.
Gal.
5.
17.
the
spirit
lus●eth
against
the
flesh
;
yea
the
spirit
of
power
,
2
Tim.
1.
6.
and
the
spirit
of
life
,
Rom.
8.
2.
the
law
of
the
spirit
of
life
in
Christ
Jesus
hath
made
me
free
from
the
law
of
sin
and
death
.
How
can
the
power
and
activity
of
any
principle
be
more
commended
,
than
by
saying
it
is
life
,
and
the
spirit
of
life
,
and
the
law
of
the
spirit
of
life
in
the
soul
?
which
hath
made
me
sometimes
to
apply
those
words
of
the
Prophet
,
as
a
description
of
every
godly
soul
,
Mic.
3.
8.
I
am
full
of
power
and
might
by
the
spirit
of
the
Lord
.
Yea
further
,
the
holy
Apostle
seems
to
describe
a
godly
principle
in
the
soul
by
activity
and
motion
itself
,
Phil.
3.
12
,
13
,
14.
where
he
gives
this
excellent
character
of
himself
,
and
this
lively
description
of
his
religious
disposition
,
as
if
it
were
nothing
else
but
activity
and
fervour
,
I
follow
after
that
I
may
apprehend
,
I
forget
those
things
that
are
behind
,
and
reach
forth
unto
those
things
that
are
before
.
I
press
towards
the
mark
,
&c.
It
were
too
much
to
comment
upon
those
p●●a●●s
of
like
importance
,
labouring
,
seeking
,
striving
,
fighting
,
running
,
●●●st●ing
,
panting
,
longing
,
h●ngring
,
thirsting
,
watching
,
and
many
others
which
the
Holy
Ghost
makes
us●
of
up
and
down
the
Scriptures
,
to
express
the
active
,
industriou●
,
vigorous
,
d●●ge●t
and
powerfull
nature
of
this
divine
principle
,
which
God
hath
put
into
the
souls
of
his
elect
.
The
streams
of
divine
grace
which
flow
forth
from
the
throne
of
God
and
of
the
Lamb
into
the
souls
of
men
,
do
not
cleanse
them
and
so
pass
away
,
like
some
violent
Land-Flood
that
washes
the
fields
and
meadows
,
and
so
leaves
them
to
contract
as
much
filth
as
ever
;
but
the
same
become
a
well
of
water
,
continually
springing
up
▪
bo●ling
and
b●bling
and
working
in
the
soul
,
and
sending
out
fresh
rivers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
our
Saviour
calls
them
,
Joh.
7.
38.
Out
of
his
billy
shall
flow
rivers
of
living
water
.
But
more
particularly
to
unfold
the
Active
nature
of
this
divine
principle
in
the
soul
,
we
shall
consider
it
in
these
three
particulars
,
viz.
as
it
is
st●ll
conforming
to
God
,
Doing
for
him
,
and
longing
after
him
.
1.
The
Active
and
sprightly
nature
of
true
godliness
or
Religion
planted
by
God
in
the
soul
appears
and
shews
itself
in
a
continued
car●
and
study
to
be
good
▪
to
conform
▪
more
and
more
to
the
nature
of
the
bl●ssed
God
,
the
glorious
patter●●
of
all
perfection
.
The
nature
of
God
being
infinitely
and
absolutely
perfect
,
is
the
only
rule
of
perfection
to
the
creature
.
If
we
speak
of
Goodness
,
our
Saviour
tells
us
that
God
alone
is
good
,
Luke
18.
19.
of
wisdom
,
the
Apostle
tells
us
,
that
God
is
only
wise
,
1
Tim.
1.
17.
of
power
,
he
is
omnipotent
,
Rev.
19.
6.
of
mercy
and
kindness
,
he
is
love
itself
,
1
Joh.
4
8.
men
are
only
good
by
way
of
participation
from
God
,
and
▪
in
a
way
of
assimilation
to
him
:
so
that
though
good
men
may
be
imitated
,
and
followed
,
yet
it
must
be
with
a
quatinus
with
this
limitation
,
as
far
forth
as
they
are
followers
of
God
:
the
great
Apostle
durst
not
press
his
example
any
further
,
1
Cor.
11.
1.
Be
ye
followers
of
me
,
even
as
I
also
am
of
Christ
.
But
the
nature
of
God
being
infinitely
and
absolutely
perfect
,
is
to
be
●yed
and
imitated
singly
,
entirely
,
universally
,
in
all
things
wherein
the
creature
is
capable
of
following
him
,
and
becoming
like
unto
him
.
So
Christians
are
required
to
look
up
unto
the
Father
of
lights
,
the
fountain
of
all
perfections
,
and
to
take
from
him
the
pattern
of
their
dispositions
and
conversations
,
to
eye
him
continually
and
eying
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
derive
an
image
of
him
(
not
into
their
eye
,
as
we
do
by
sensible
objects
but
)
into
their
souls
,
to
polish
and
frame
them
into
the
most
clear
and
lively
resemblances
of
him
;
that
is
in
the
language
of
the
Scripture
,
to
be
perfect
,
as
their
heavenly
father
is
perfect
,
Ma●.
5
44.
45
,
48.
to
be
holy
as
God
is
holy
,
1
Per.
1.
16.
And
thus
the
genuine
children
of
God
are
described
by
the
Holy
Ghost
,
Ephes.
5.
1.
they
are
followers
of
God
.
This
is
the
shortest
,
but
the
surest
and
clearest
mark
that
can
be
given
of
a
good
man
,
a
follower
of
God
:
They
are
not
owned
for
the
children
of
God
,
who
are
created
by
him
,
nor
they
who
have
a
notional
knowledge
of
him
,
who
profess
him
,
or
exhibit
some
externall
worship
and
service
to
him
in
the
world
;
but
they
that
imitate
him
:
the
true
children
of
Abraham
were
▪
not
those
that
were
descended
from
him
,
or
boasted
of
him
,
but
they
that
did
the
works
of
Abraham
,
Joh.
8.
39.
eve●
so
are
they
only
the
off-spring
of
Heaven
,
the
true
and
dear
children
of
●he
living
God
,
who
are
followers
of
him
;
be
ye
followers
of
God
●●
dear
Children
.
A
godly
soul
having
its
eyes
opened
to
behold
the
infinite
beauty
,
purity
and
perfect
on
of
that
good
God
whose
nature
is
the
very
Fountain
,
and
must
needs
then
be
the
Rule
of
all
goodness
,
presently
comes
to
undervalue
all
created
excellencies
both
in
it self
and
all
the
world
besides
,
as
to
any
satisfaction
that
is
to
be
had
in
them
,
or
any
perfection
〈◊〉
can
be
acquired
by
them
▪
and
〈◊〉
endure
to
take
up
with
any
〈◊〉
●od
,
or
live
by
any
lower
r●l●
than
God
himself
.
A
godly
man
having
the
unclean
and
rebellious
spirit
cast
out
,
and
being
once
reconciled
to
the
nature
of
God
,
is
daily
labouring
to
be
more
intimately
united
thereunto
,
and
to
be
all
that
which
God
is
(
as
far
as
he
is
capable
,
)
the
nature
of
God
being
infinitely
▪
more
pure
and
perfect
,
and
more
desirable
than
his
own
.
Religion
is
a
partic●pation
of
life
from
him
who
is
life
itself
,
and
so
must
needs
be
an
active
principle
spreading
it self
in
the
soul
,
and
causing
the
soul
to
spread
it self
in
God
:
And
therefore
the
Kingdom
of
Heaven
,
which
in
many
places
of
the
Gospel
.
I
take
to
be
nothing
else
but
this
divine
principle
in
the
soul
,
which
is
both
the
●●●est
Heaven
,
and
most
properly
a
Kingdom
,
(
for
thereby
God
doth
most
powerfully
reign
and
exercise
his
Soveraignty
,
and
most
excellently
display
and
manifest
his
glory
in
the
world
)
is
compared
to
seed
sown
in
good
ground
,
which
both
sp●ingeth
up
into
a
blade
,
and
bringeth
forth
fruit
;
to
Mustard-seed
,
which
sp●●●deth
i●s
self
,
and
groweth
great
,
so
that
the
birds
of
the
air
may
lodge
in
the
branches
thereof
;
to
Leaven
,
spreading
it self
thorow
the
whole
quantity
of
meal
,
and
leavening
the
whole
and
all
the
parts
of
it
.
M●tth
.
13.
By
a
like
similitude
,
the
path
of
the
just
is
compared
to
a
shining
light
,
whose
glory
&
●ustre
encreaseth
continually
,
shining
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
which
continuall
growing
up
of
the
holy
soul
into
God
,
is
excellently
described
by
the
Apostle
in
an
elegant
metaphor
,
2
Cor.
3.
18.
We
all
with
open
face
,
beholding
as
in
a
glass
,
the
glory
of
the
Lord
,
are
changed
into
the
same
image
from
glory
to
glory
;
that
is
,
from
one
resemblance
of
divine
glory
to
another
.
The
gracious
soul
no●
being
contented
with
its
▪
present
a●tainments
,
and
having
in
its
eye
a
perfect
and
absolute
good
,
forgets
that
which
is
behind
,
and
labours
,
prays
▪
strives
,
and
studies
to
get
the
perfections
of
God
more
clearly
cop●ed
out
upon
it self
,
and
it self
as
much
as
may
be
,
swal●owed
up
in
the
divin●●y
:
I
cove●s
earnestly
these
best
th●●gs
,
●o
be
p●r●●ct●d
●●
grace
and
holiness
,
to
have
divine
characters
more
fair
and
legible
,
divine
impression●
▪
more
deep
and
lively
▪
divine
life
more
strong
and
powerful
,
and
the
communicable
Image
of
the
blessed
God
spread
quite
over
it
,
and
through
it
:
A
godly
soul
is
not
content
to
receive
of
Christ's
fulness
,
but
labours
to
be
filled
with
the
fulness
,
with
all
the
fulness
of
God
;
he
rejoyces
indeed
,
that
he
hath
received
of
Christ
grace
for
grace
,
as
a
child
hath
limb
for
limb
with
his
Father
;
but
this
his
joy
is
not
fulfilled
,
except
he
find
himself
adding
daily
some
cubits
to
his
Infant-stature
;
nor
indeed
then
neither
,
nor
can
it
be
,
until
he
come
to
the
measure
of
the
stature
of
his
Lord
,
and
be
grown
up
into
him
in
all
things
,
who
is
the
head
,
even
Christ
,
Ephes.
4.
15.
He
delights
and
glories
in
God
,
beholding
his
spices
growing
in
his
soul
;
but
that
does
not
satisfie
him
,
except
he
may
see
them
flowing
out
also
,
Cant.
4.
16.
He
is
neither
barren
nor
unfruitful
,
as
the
Apostle
Peter
speaks
;
but
that
is
not
enough
,
he
desires
to
be
fat
and
fruitful
also
,
as
a
watered
Garden
,
as
the
Prophet
phraseth
it
,
even
as
the
Garden
of
God
.
The
spirit
lusteth
against
the
flesh
,
and
struggles
with
it
in
the
same
womb
of
the
soul
,
as
Jacob
with
Esau
,
until
he
had
cast
him
out
:
The
seed
of
God
warreth
continually
against
the
seed
of
the
Serpent
,
raging
and
restless
,
like
Jehu
shooting
,
and
stabbing
,
and
strangling
all
he
meets
with
,
till
none
at
all
remain
of
the
family
of
that
Ahab
,
who
had
formerly
been
his
Master
:
Oh
how
do's
the
godly
and
devout
soul
long
to
have
Christ's
victory
carried
on
in
it self
,
to
have
Christ
going
on
in
him
conquering
and
to
conquer
,
till
at
length
the
very
last
enemy
be
subdued
,
that
the
Prince
of
Peace
may
ride
triumphantly
thorow
all
the
Coasts
and
Regions
of
his
heart
and
life
,
and
not
so
much
as
a
Dog
move
his
tongue
against
him
●
This
holy
principle
which
is
of
God
in
the
soul
,
is
actually
industrious
too
;
it
doth
not
fold
the
arms
together
,
hide
its
hand
in
its
bosome
,
faintly
wishing
to
obtain
a
final
conquest
over
its
enemies
,
but
advances
it self
with
a
noble
stoutness
ness
against
lusts
and
passions
,
even
as
the
Sun
glorieth
against
the
darkness
of
the
night
,
until
it
have
chased
it
all
away
.
The
godly
soul
puts
it self
under
the
banner
of
Christ
,
fights
under
the
conduct
of
the
Angel
of
God's
presence
,
and
so
marches
up
undauntedly
against
the
children
of
Anak
,
those
earthly
loves
,
lusts
,
sensual
affections
,
which
are
indeed
taller
and
stronger
than
all
other
enemies
that
do
encounter
it
in
this
wilderness
state
:
and
the
gracious
God
is
not
wanting
to
such
endeavours
,
he
remembring
his
promise
,
helpeth
his
servants
,
even
that
promise
,
Isa.
49.
31.
That
they
that
wait
upon
the
Lord
,
shall
renew
their
strength
.
A
true
Israelitish
soul
impregnated
with
this
noble
and
heroick
principle
,
is
not
like
those
slothful
Israelites
,
that
were
content
with
what
they
had
got
of
the
holy
Land
,
and
either
could
not
,
or
cared
not
to
enlarge
their
border
,
Judg.
1.
But
he
makes
war
upon
the
remainder
of
the
Canaanites
,
and
is
never
at
rest
till
be
have
with
Sarah
,
cast
out
the
bond
woman
and
her
Son
too
.
You
may
see
an
emblem
of
such
a
soul
in
Moses
holding
up
his
hands
all
the
day
long
,
till
Amalek
was
quite
discomfited
,
Exo.
17.
As
oft
as
the
floods
of
temptation
,
springing
from
the
Devil
,
the
world
,
or
the
flesh
,
do
offer
to
come
in
upon
him
,
he
opposeth
them
in
the
strength
of
Christ
,
or
if
you
will
,
in
the
Prophets
phrase
,
(
Isa.
59.
19.
)
The
Spirit
of
the
Lord
lifteth
up
a
standard
against
them
,
so
that
he
is
not
carried
down
by
them
,
or
at
least
,
not
overwhelmed
with
them
.
In
the
beginning
of
my
discourse
upon
this
head
,
I
hinted
to
you
the
reason
why
the
godly
soul
continually
studies
conformity
of
God
,
even
because
he
is
the
perfect
and
absolute
good
,
and
the
soul
reckons
that
its
happiness
consists
only
in
being
like
unto
him
,
in
partaking
of
a
divine
nature
.
But
I
might
also
here
take
occasion
speak
of
three
things
,
which
I
will
but
briefly
name
,
and
so
past
on
.
First
,
A
godly
man
reckons
with
himself
,
that
conformity
to
the
image
and
nature
of
God
,
is
the
most
proper
conversing
with
God
in
the
world
.
The
great
,
and
indeed
only
imployment
of
an
immortal
soul
,
is
to
converse
with
its
Creator
;
for
this
end
it
was
made
,
and
made
so
capacious
as
we
see
it
:
Now
to
partake
of
a
divine
nature
,
to
be
indutd
with
a
God-like
disposition
,
is
most
properly
to
converse
with
God
;
this
is
a
real
,
powerful
,
practical
and
feeling
converse
with
him
,
infinitely
to
be
preferred
before
all
notions
,
professions
,
performances
,
or
speculations
.
Secondly
,
A
godly
man
reckons
that
the
image
of
God
is
the
glory
and
ornament
of
the
soul
;
it
is
the
lustre
,
and
,
brightness
,
and
beauty
of
the
soul
,
as
the
soul
is
of
the
body
.
Holiness
is
not
only
the
duty
,
but
the
highest
honour
and
dignity
that
any
created
nature
is
capable
of
:
And
therefore
the
godly
soul
,
(
who
hath
his
senses
exercised
to
discern
good
and
evil
)
pursues
after
it
,
as
after
his
sull
and
proper
perfection
.
Thirdly
,
A
godly
man
reckons
that
conformity
to
the
divine
image
,
participation
of
the
divine
nature
,
is
the
sureft
and
most
comfortable
evidence
of
divine
love
,
which
is
a
matter
of
so
great
enquiry
in
the
world
.
By
growing
up
daily
in
Christ
Jesus
,
we
are
infallibly
assured
of
our
implantation
into
him
.
The
Spirit
of
God
descending
upon
the
soul
in
the
impressions
of
meekness
,
kindness
,
uprightness
,
which
is
a
Dove-like
disposition
,
is
a
better
,
and
more
desirable
evidence
of
our
Sonship
,
and
God's
favour
towards
us
,
than
if
we
had
the
Spirit
descending
upon
our
heads
in
a
Dove-like
shape
,
as
it
did
upon
our
blessed
Saviour
.
These
things
may
pass
for
a
kind
of
reasons
,
why
the
religious
Christian
,
above
all
things
,
labours
to
become
God-like
,
to
be
formed
more
and
more
into
a
resemblance
of
the
supreme
good
,
and
to
drink
in
divine
perfections
into
the
very
inmost
of
his
soul
.
2.
The
active
and
industrious
nature
of
true
Godliness
,
or
Religion
manifests
its
self
in
a
good
man's
continual
care
,
and
study
to
do
good
,
to
serve
the
interest
of
the
holy
and
blessed
God
in
the
world
.
A
good
man
being
mastered
with
the
sense
of
the
infinite
goodness
of
God
,
and
the
great
:
end
of
his
life
,
cannot
think
it
worth
while
to
spend
himself
for
any
inferiour
good
,
or
bestow
his
time
and
strength
for
any
lower
end
than
that
it
;
and
therefore
as
it
is
the
main
happiness
of
his
life
to
enjoy
God
,
so
he
makes
it
the
main
business
of
his
life
to
serve
him
,
to
be
doing
for
him
,
to
lay
out
himself
for
him
,
and
to
display
and
propagate
his
glory
in
the
world
.
And
as
he
is
ravished
with
the
apprehensions
of
the
supreme
goodness
,
which
doth
infinitely
deserve
,
and
may
justly
challenge
all
that
he
can
do
or
expend
for
him
,
so
he
doth
indeed
really
partake
of
the
active
and
communicative
nature
of
that
blessed
Being
,
and
himself
becomes
active
and
communicative
too
:
A
godly
soul
sluggish
and
unactive
,
is
as
if
one
should
say
,
a
godly
soul
altogether
unlike
to
God
;
a
pure
contradiction
.
I
cannot
dwell
upon
any
of
those
particular
desigus
of
serving
the
interest
of
God's
glory
,
which
a
good
man
is
still
driving
on
in
the
world
:
Only
this
in
general
,
whether
be
pray
,
or
preach
,
or
read
,
or
celebrate
Sabbaths
,
or
administer
private
reproof
or
instruction
,
or
indeed
plow
or
sow
,
eat
or
drink
,
all
this
while
he
lives
not
to
himself
,
but
serves
an
higher
interest
than
that
of
the
flesh
,
and
a
higher
good
than
himself
,
or
any
created
Being
.
A
true
Christian
actively
doth
not
only
appear
in
those
things
which
call
duties
of
Worship
,
or
religious
performances
;
but
in
the
whole
frame
of
the
heart
contriving
,
and
the
conversation
expressing
and
unfolding
the
glory
of
God
.
A
holy
,
serious
,
heavenly
,
humble
,
sober
,
righteous
,
and
self-denying
course
of
life
,
do's
most
excellently
express
the
divine
glory
,
by
imitating
the
nature
of
God
,
and
most
effectually
call
all
men
to
the
imitation
of
it
;
according
as
our
Saviour
hath
nakedly
stated
the
case
,
Joh.
15.
8.
Hereby
is
my
Father
glorified
,
that
ye
bring
forth
much
fruit
:
By
which
fruits
are
not
to
be
understood
only
preaching
,
praying
,
conference
,
which
are
indeed
high
and
excellent
duties
;
but
also
righteousness
,
temperance
,
self-denial
,
which
things
are
pure
reflections
of
the
divine
image
,
and
a
real
glorifying
of
God's
Name
and
perfections
.
A
good
Christian
cannot
be
content
to
be
happy
alone
,
to
be
still
drawing
down
Heaven
into
his
own
soul
;
but
he
endeavours
also
both
by
prayer
,
counsel
,
and
holy
example
,
to
draw
up
the
souls
of
other
men
Heaven-ward
.
This
God
witnesseth
of
Abraham
,
Gen.
18.
19.
I
know
him
,
that
he
will
command
his
children
,
and
his
houshold
after
him
,
and
they
shall
keep
the
way
of
the
Lord
:
And
this
Moses
doth
excelently
witness
of
himself
in
that
holy
●apture
of
his
,
Numb.
11.
29.
Would
God
that
all
the
Lord's
people
were
Prophets
,
and
that
the
Lord
would
put
his
Spirit
upon
them
!
By
such
examples
as
these
a
good
man
desires
to
live
,
yea
by
higher
presidents
than
either
Abraham
or
Moses
,
even
by
the
example
of
the
Father
and
of
the
Son
:
He
admires
and
strives
to
imitate
that
character
which
is
given
of
God
himself
.
Psal.
119.
68.
Thou
art
good
,
and
dost
good
;
and
that
which
is
given
of
Christ
Jesus
,
the
Lord
of
life
,
Act.
10.
38.
Who
went
about
doing
good
;
who
also
witnessed
elsewhere
concerning
himself
,
that
he
came
not
into
the
world
to
do
his
own
will
,
nor
seek
his
own
glory
,
but
the
will
and
glory
of
him
that
sent
him
:
And
again
,
Luk.
2.
49.
Wist
ye
not
that
I
must
be
about
my
Father's
business
?
Oh
how
happy
would
the
godly
soul
count
it self
,
if
it
could
but
live
and
converse
in
the
world
at
the
same
rate
,
and
with
the
same
devout
,
fervent
,
exalted
spirit
,
as
Christ
Jesus
did
,
whose
meat
and
drink
it
was
still
to
be
doing
the
will
,
and
advancing
the
glory
of
his
Father
!
But
(
alas
)
the
poor
soul
finds
it self
ensnared
by
passions
,
and
selfish
affections
from
within
,
clogg'd
with
an
unweildy
body
,
and
distracted
with
secular
affairs
from
without
,
that
it
cannot
rise
so
nimbly
,
run
so
swiftly
,
nor
serve
the
infinite
and
glorious
God
so
chearfully
,
nor
liberally
,
as
it
would
,
and
therefore
the
poor
prisoner
sigbs
within
it self
,
and
wishes
that
it
might
escape
:
But
finding
a
certain
time
determined
upon
it
in
the
body
,
which
it
must
be
content
to
live
out
,
it
looks
up
,
and
is
ready
to
envy
the
Angels
of
God
,
because
it
cannot
live
as
they
do
,
who
are
alwaies
upon
God's
errand
,
and
almost
thinks
much
that
it self
is
not
a
Ministring
Spirit
,
serving
the
pure
and
perfect
will
of
the
supreme
good
,
without
grudging
or
ceasing
.
The
godly
soul
under
these
powerful
apprehensions
of
the
nature
of
God
,
the
example
of
Christ
,
and
the
honourable
office
of
the
holy
Angels
,
is
ready
to
grudge
the
body
that
attendance
that
it
calls
for
,
and
those
offices
which
it
is
forc't
to
perform
to
it
;
as
judging
them
impertinent
to
its
main
happiness
,
and
most
excellent
employment
;
it
is
ready
to
envy
that
more
chearful
and
willing
service
,
which
it
finds
from
the
heavy
and
drossy
body
with
which
it
is
united
,
and
to
cry
out
,
Oh
that
I
were
that
to
my
God
,
which
my
body
,
my
eyes
,
hands
and
feet
are
to
me
!
For
I
say
to
one
of
these
,
go
,
and
he
goeth
:
and
to
another
,
do
this
,
and
he
doeth
it
.
In
a
word
,
a
good
man
being
acquainted
feelingly
with
the
highest
good
,
eying
diligently
the
great
end
of
his
coming
into
the
world
,
and
his
short
time
of
being
in
i●
,
serves
the
Eternal
and
Blessed
God
,
lives
upon
eternal
designs
;
and
by
consecrating
all
his
actions
unto
God
,
gives
a
kind
of
an
immortality
to
them
,
which
are
in
themselves
s●tting
and
transient
:
He
counts
it
a
repro●ch
to
any
man
,
much
more
to
a
godly
man
,
to
do
any
thing
insignificantly
,
much
more
to
live
i●percinently
;
and
he
reckons
all
things
that
have
not
a
tendency
to
the
highest
good
,
and
a
subserviency
to
the
great
and
last
end
,
to
be
impertinencies
,
yea
and
absurdities
in
an
immortal
soul
,
which
should
continually
be
springing
up
into
everlasting
life
.
3.
The
active
and
vigorous
nature
of
true
Religion
,
manifests
it self
in
those
powerful
and
incessant
longings
after
God
,
with
which
it
fills
that
soul
in
which
it
is
planted
.
This
I
superadd
to
the
two
former
,
because
the
godly
man
,
though
he
be
formed
into
some
likeness
to
God
,
yet
desires
to
be
more
like
him
;
and
though
he
be
somewhat
serviceable
to
him
,
yet
desires
to
be
more
instrumental
to
his
will
:
though
he
be
good
,
yet
desires
to
be
better
;
and
though
he
do
good
,
yet
he
desires
to
do
better
,
or
at
least
more
.
And
indeed
,
I
reckon
that
these
sincere
and
holy
hungrings
after
God
,
which
I
am
going
to
speak
of
,
are
one
of
the
best
signs
that
I
know
in
the
world
,
of
spiritual
health
,
and
the
best
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
a
true
Christian
:
For
in
this
low
and
animal
state
,
we
are
better
acquainted
with
lovings
and
languishings
,
than
with
fruition
or
satisfaction
;
and
the
best
enjoyment
that
we
have
of
God
in
this
world
,
is
but
scant
and
short
,
indeed
but
a
kind
of
a
longing
to
enjoy
him
.
Love
is
certainly
a
high
and
noble
affection
;
but
(
alas
)
our
love
,
whilst
we
are
here
in
the
body
,
is
in
its
non-age
,
in
its
weak
and
sickly
state
,
rather
a
longing
,
than
a
loving
,
much
unlike
to
what
it
will
be
,
when
it
shall
be
grown
up
unto
its
perfect
stature
in
glory
.
But
this
sickly
kind
of
languishing
affection
,
is
a
certain
symptom
of
a
healthful
constitution
,
or
(
as
the
Apostle
calls
it
)
of
the
spirit
of
a
sound
mind
.
Godly
souls
are
thirsty
souls
,
alwaies
gasping
after
the
living
springs
of
divine
grace
,
even
as
the
parched
Desart
gapeth
for
the
dew
of
Heaven
,
the
early
and
the
later
rain
.
One
would
wonder
what
kind
of
Magick
there
was
in
Elijahs
mantle
,
that
the
very
casting
of
it
upon
Elisha
should
make
him
leave
Oxen
and
Plough
,
yea
Father
and
Mother
and
all
,
to
run
after
a
stranger
:
Elijah
himself
seems
to
wonder
at
it
,
1
King
.
19.
20.
What
have
I
done
to
thee
?
oh
but
what
a
mighty
char●
is
there
in
divine
love
!
which
when
it
is
once
shew
abroad
in
the
soul
,
makes
the
soul
to
spread
itself
in
it
,
and
to
it
,
as
the
heliotrope
attending
the
motions
of
the
Sun
,
and
turning
itself
every
way
towards
it
,
wellcoming
its
warm
and
refreshing
beams
.
Elijah
passing
by
Elisha
as
he
was
at
plough
,
and
catching
him
with
his
mantle
,
is
but
a
scant
resembl●nce
of
the
blessed
God
passing
by
a
carnal
mind
,
and
wrapping
it
in
the
mantle
of
his
love
,
and
thereby
causing
it
to
run
,
yea
to
flye
swiftly
after
him
.
If
divine
grace
do
but
once
touch
the
soul
,
the
soul
presently
sticks
to
it
,
as
the
needle
to
the
Loadstone
.
They
that
heard
Christ
Jesus
chiding
the
winds
and
the
waves
,
cryed
out
what
manner
of
man
is
this
,
that
even
the
winds
and
the
sea
obey
him
:
But
if
one
had
been
present
when
he
called
James
and
John
from
their
nets
,
Matthew
from
the
Custome-house
;
and
Za●heus
from
the
tree
,
and
by
calling
made
them
willing
to
come
,
would
have
cryed
o●t
sure
,
what
manner
of
God
is
this
,
that
by
his
bare
word
,
makes
poor
men
leave
their
trades
and
livelyhood
,
and
rich
men
their
gainfull
exactions
,
usuries
,
oppressions
to
follow
him
,
and
shews
them
no
reason
why
.
What
a
mighty
vertue
is
there
in
the
oyntment
of
Christs
name
,
that
as
soon
as
it
is
poured
out
,
the
Virgins
fall
in
love
with
him
,
Cant.
1.
3
?
Micah
cryed
out
when
he
was
in
pursuit
of
his
Gods
,
and
should
they
ask
him
what
ailed
him
?
And
will
ye
wonder
that
a
holy
Soul
in
pursuit
of
the
holy
God
should
be
●arnest
;
that
he
should
run
,
and
cry
as
he
runs
,
as
I
have
seen
a
fond
child
whom
the
father
or
mother
have
endeavoured
to
leave
behind
them
.
God
breathing
into
the
Soul
,
makes
the
Soul
breath
after
him
,
and
in
a
mixture
of
holy
disd●in
and
anger
,
to
thrust
away
from
itself
all
distracting
companions
,
occasions
and
concernments
,
saying
with
Ephraim
to
her
Idols
,
Get
ye
hence
:
The
Soul
thus
inspired
is
so
far
from
prostituting
it self
to
any
●arthly
sensual
,
selfish
lusts
and
loves
,
that
it
cannot
brook
any
thing
that
would
weaken
it
in
the
prosecution
of
the
highest
good
;
it
is
impatient
of
every
thing
that
would
either
stop
or
slacken
its
motions
after
God
.
The
godly
man
desires
still
to
be
doing
something
for
God
indeed
;
but
if
the
case
so
fall
out
that
he
cannot
spend
his
life
for
God
as
he
desires
,
yet
he
will
be
spending
his
soul
upon
him
:
though
he
cannot
perpetually
abide
upon
the
knee
of
prayer
,
yet
he
would
be
continually
upon
the
wing
of
faith
and
love
:
when
his
tongue
cleaves
to
the
roof
of
his
mouth
that
he
cannot
speak
for
God
,
yet
his
Soul
shall
cleave
unto
him
,
and
complain
because
it
can
speak
no
longer
.
For
faith
and
love
are
kni●●ing
graces
,
and
do
long
to
make
the
soul
as
much
one
with
their
object
,
as
is
possible
for
the
creature
to
be
with
its
Creator
.
Religion
puts
a
restless
appeti●e
into
the
soul
after
a
higher
good
,
and
makes
it
to
throw
itself
into
his
arms
,
and
wind
itself
into
his
embraces
,
longing
to
be
in
a
more
intimate
conjunction
with
him
,
or
rather
entirely
wrapt
up
in
him
:
Itself
is
an
unsatiable
and
covetous
principle
in
the
soul
,
much
like
to
the
daughter
of
the
horseleech
,
crying
continually
Give
,
Give
:
what
the
Prophet
speaks
rhetorically
of
Hell
,
Isa.
50.
is
also
true
concerning
this
off-spring
of
Heaven
,
in
the
Soul
,
it
enlargeth
it self
,
and
openeth
its
mouth
without
measure
.
The
spirit
of
true
godliness
seems
to
be
altogether
such
,
that
it
cannot
rest
in
any
measures
of
grace
,
or
be
fully
contented
with
any
of
its
attainments
in
this
life
;
but
ardently
longs
to
receive
the
more
plentiful
communications
of
love
,
the
more
deep
and
legible
impressions
of
grace
,
the
more
clear
and
ample
experiences
of
divine
assistance
,
the
more
sensible
evidences
of
divine
favour
,
the
more
powerfull
and
ravishing
illapses
and
incoms
of
divine
consolation
into
itself
;
let
him
kiss
me
with
the
kisses
of
his
mouth
,
Cant.
1.
2.
such
is
the
spirit
of
true
godliness
,
that
the
weakest
that
is
indued
with
it
,
longs
to
be
as
David
,
and
the
Davids
to
be
as
God
,
as
the
Angel
of
the
Lord
,
according
to
that
promise
,
Zach.
12.
8.
The
godly
soul
that
is
in
his
right
senses
,
under
the
powerfull
apprehensions
of
the
loveliness
of
God
,
and
the
beauty
of
holiness
cannot
be
content
to
live
by
any
lower
instance
than
that
of
David
,
whose
soul
even
broke
for
the
longing
that
it
had
unto
the
Lord
,
Psal.
119.
20
,
or
that
of
the
spouse
,
who
was
even
sick
of
love
,
Cant.
2.
5.
You
have
read
of
the
Mother
of
Sisera
,
looking
out
at
the
window
waiting
for
his
coming
,
and
crying
through
the
lattess
,
why
is
his
Chariot
so
long
in
coming
;
why
tarry
the
wheels
of
his
Chariots
?
But
this
is
not
to
be
compared
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
earnest
expectation
of
the
creature
,
the
new
creature
,
waiting
sort
he
manifestation
of
God
;
which
the
Apostle
elegantly
expresseth
,
and
yet
seems
●o
labour
for
words
,
as
if
he
could
not
sufficiently
express
it
neither
,
Rom.
8.
23.
you
have
read
of
the
Israelites
marching
up
towards
the
promised
land
,
and
murmuring
that
they
were
held
so
long
in
the
wilderness
:
But
the
true
Israelitish
Soul
makes
more
hast
with
less
discontent
,
marches
as
under
the
conduct
of
the
Angel
of
Gods
presence
,
and
longs
to
arrive
at
its
rest
:
But
alas
it
is
held
in
the
wilderness
too
,
and
therefore
cannot
be
fully
quiet
in
itself
,
but
sends
forth
spyes
to
view
the
land
,
the
scouts
of
Faith
and
Hope
like
Caleb
and
Joshua
those
men
of
another
spirit
,
and
these
go
and
walk
through
the
holy
land
,
and
return
home
to
the
soul
,
and
come
back
,
not
as
Noahs
dove
with
an
Olive
leaf
in
her
mouth
,
but
with
some
clusters
in
their
hands
,
they
bring
the
soul
a
taste
of
the
good
things
of
the
Kingdom
,
of
the
glories
of
her
eternal
state
:
yea
the
soul
▪
self
marches
up
to
possess
the
land
,
goes
out
,
with
the
spouse
in
the
Canticles
,
to
meet
the
Lord
,
to
seek
him
whom
her
soul
loveth
.
Religion
is
a
sacred
fire
kept
burning
in
the
temple
of
the
soul
continually
,
which
being
once
kindled
from
Heaven
,
never
goes
out
,
but
burns
up
Heaven-wards
,
as
the
nature
of
fire
is
:
this
fire
is
kept
alive
in
the
soul
to
all
eternity
,
though
sometimes
through
the
ashes
of
earthly
cares
and
concernments
cast
into
it
,
or
the
Sun
of
earthly
prosperity
shining
upon
it
,
it
may
sometimes
burn
more
dimly
,
and
seem
almost
as
if
it
were
quite
smothered
:
this
fire
is
for
sacrifice
too
,
though
sacrifice
be
not
alwayes
offered
upon
it
;
the
same
fire
of
faith
and
love
which
offered
up
the
morning
Sacrifice
is
kept
alive
all
the
day
long
,
and
is
ready
to
kindle
the
evening
Sacrifice
too
,
when
the
appointed
time
of
it
shall
come
.
In
this
chariot
of
fire
it
is
that
the
soul
is
continually
carryed
out
towards
God
,
and
accomplisheth
a
kind
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
glorification
daily
;
and
when
it
finds
i●
self
firmly
seated
and
swiftly
carryed
herein
,
it
no
longer
envies
the
translation
of
Elias
.
The
spirit
of
sanctification
is
in
the
soul
as
a
burning
fire
shut
up
in
the
bones
,
which
makes
the
soul
weary
with
forbearing
,
and
so
powerfull
in
longings
,
that
it
cannot
stay
;
as
the
spirit
of
prophesie
is
described
,
Jer.
20.
it
is
more
true
of
the
spirit
of
God
than
of
the
spirit
of
Elih●
,
the
spirit
within
constraineth
,
and
even
dresseth
the
soul
,
so
that
it
is
ready
to
swoun
and
faint
away
for
very
vehemence
of
longing
.
S●e
the
am●rous
spouse
falling
into
one
of
these
fainting
fi●s
,
Cant.
2.
5.
and
crying
out
mainly
for
some
cordial
from
Heaven
to
keep
up
her
sinking
spirits
,
Stay
me
with
flaggons
,
straw
me
with
apples
,
for
I
am
sick
of
love
.
Oh
beautifull
and
blessed
fight
,
a
soul
working
towards
God
,
gasping
and
longing
and
labouring
after
its
proper
happiness
and
perfection
!
Well
,
the
sinking
soul
is
relieved
,
Christ
Jesus
reacheth
forth
his
left
hand
to
her
head
,
and
his
right
hand
embraceth
her
;
and
now
she
recovers
,
her
hanging
hands
lift
up
themselves
,
and
the
〈◊〉
of
her
●ading
complex
on
〈◊〉
restored
;
now
she
sits
down
under
his
shadow
with
great
delight
,
and
his
fruit
is
sweet
unto
her
taste
.
See
here
,
the
fairest
sight
on
this
side
Heaven
;
a
soul
resting
,
and
glorying
,
and
spreading
itself
in
the
arms
of
God
,
growing
up
in
him
,
growing
great
in
him
,
growing
full
in
his
fulness
,
and
perfectly
ravished
with
his
pure
love
!
O
my
soul
,
be
not
content
to
live
by
any
lower
instance
!
did
not
our
hearts
burn
within
us
said
the
two
Disciples
one
to
the
other
,
whilest
he
talked
with
us
?
But
the
soul
in
which
the
sacred
fire
of
love
is
powerfully
kindled
,
doth
not
only
burn
towards
God
,
whilest
he
is
more
familiarly
present
with
it
,
and
as
it
were
blows
upon
it
;
but
if
he
seem
to
withdraw
from
it
,
it
burns
after
him
still
;
my
beloved
had
withdrawn
himself
and
was
gone
,
I
sought
him
,
I
called
him
,
Cant.
5.
6.
And
if
the
fire
begin
to
languish
,
and
seem
as
if
it
would
go
out
,
the
holy
soul
is
startled
presently
,
and
labours
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speaks
,
to
revive
it
and
blow
it
up
again
,
calls
upon
itself
to
awake
,
to
arise
and
pursue
to
mend
its
pace
,
and
to
speed
its
heavy
and
sluggish
motions
.
This
divine
active
principle
in
the
soul
maintains
a
continual
striving
,
a
holy
strugling
and
stre●ching
forth
of
the
soul
towards
God
,
a
bold
and
ardent
contention
after
the
supre●m
good
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Religien
hath
the
strength
of
the
Divinity
in
it
,
its
motions
towards
its
object
are
quick
and
potent
.
That
elegant
description
which
the
Prophet
makes
of
the
wicked
heart
,
with
some
change
may
be
brought
liv●●ly
to
express
this
excellent
temper
of
the
godly
soul
;
it
is
like
the
working
Sea
which
cannot
●est
:
and
although
its
waters
do
not
cast
up
mire
and
dirt
,
yet
in
a
holy
impatience
,
they
rise
and
swell
,
and
cast
up
a
froth
and
some
towards
Heaven
.
In
a
word
,
that
I
may
comprize
many
things
in
few
expressions
,
no
man
so
ambitious
as
the
humble
,
none
so
covetous
as
the
heavenly-minded
,
none
so
voluptuous
as
the
self-denying
:
Religion
gives
a
largeness
and
wideness
to
the
soul
,
which
sin
,
and
self
,
and
the
world
had
straightned
and
confined
:
But
his
Ambition
is
only
to
be
great
in
God
,
his
Covetousness
is
only
to
be
filled
with
all
the
fulness
of
God
,
and
his
voluptuousness
is
only
to
drink
of
the
rivers
of
his
pure
pleasures
:
He
desires
to
taste
the
God
whom
he
sees
,
and
to
be
satisfied
with
the
God
whom
he
tastes
.
Oh
now
,
how
are
all
the
faculties
of
the
soul
awakened
to
attendance
upon
the
Lord
of
life
!
It
hearkens
for
the
sound
of
his
feet
coming
,
the
noise
of
his
hands
knocking
at
the
door
,
it
stands
upon
its
watch
tower
waiting
for
his
appearing
,
waiting
more
earnestly
than
they
that
watch
for
the
morning
,
and
rejoyces
to
meet
him
at
his
coming
;
and
having
met
him
,
runs
into
his
arms
,
kisses
him
,
holds
him
,
and
will
not
let
him
goe
,
but
brings
him
into
the
house
,
and
entertains
him
in
the
guest-chamber
:
The
soul
complains
that
itself
is
not
large
enough
,
that
there
is
not
room
enough
to
entertain
so
glorious
a
guest
,
no
not
though
it
have
given
him
all
the
room
that
it
hath
:
It
entertains
him
with
the
widest
arms
,
and
the
sweetest
smiles
;
and
if
he
depart
and
withdraw
,
fetches
him
again
with
the
deepest
groans
,
Return
,
Return
,
O
Prince
of
Peace
,
and
make
me
an
everlasting
habitation
of
righteousness
unto
thy self
!
It
will
not
be
amiss
here
briefly
to
touch
upon
the
Reason
of
the
godly
souls
so
ardent
pantings
after
God
.
And
here
I
might
shew
first
negatively
,
that
it
springs
not
from
any
carnal
ambition
of
being
better
and
higher
than
others
,
not
from
any
●arnal
hope
of
impunity
and
safety
,
nor
meerly
from
the
bitter
sense
of
pressing
and
tormenting
afflictions
in
this
life
.
But
I
shall
rather
insist
upon
it
affirmatively
.
These
earnest
breathings
〈◊〉
God
spring
from
the
feeling
apprehensions
of
self-indigency
and
insufficiency
,
and
●●e
powerful
sense
of
divine
goodness
and
fulness
,
they
are
begotten
of
the
divine
Bounty
and
self
sufficiency
manifesting
itself
to
the
spirits
of
men
,
and
conceived
and
brought
forth
by
a
deep
sense
of
selfpoverty
:
one
might
almost
apply
the
Apostles
words
to
this
purpose
,
we
receive
the
sentence
of
death
in
our selves
,
that
we
should
not
trust
in
our selves
,
but
in
him
.
I
shall
not
discourse
upon
these
two
heads
disjunctly
,
but
frame
them
into
one
notion
,
and
so
you
may
take
it
thus
;
these
holy
longings
of
the
godly
soul
after
God
,
do
arise
from
the
sense
of
its
distance
from
God
.
To
be
so
far
distant
from
God
who
is
life
and
love
itself
,
and
the
proper
and
full
happiness
of
the
soul
,
is
grievous
to
the
soul
that
is
rightly
affected
towards
him
;
and
hence
it
is
that
the
soul
cannot
be
at
rest
,
but
still
longs
to
be
more
intimately
joyned
to
him
,
and
more
perfectly
filled
with
him
:
and
the
clearer
the
souls
apprehensions
are
of
its
object
,
and
the
deeper
its
sense
is
of
its
own
unlikeness
to
him
,
and
distance
from
him
,
the
more
strong
and
impatient
are
its
breathings
;
insomuch
that
not
only
fear
(
as
the
Apostle
speaks
,
)
but
even
love
itself
sometimes
seems
to
itself
to
have
a
kind
of
agony
and
torment
in
itself
;
which
made
the
spouse
cry
she
was
sick
of
love
,
that
is
,
sick
of
every
thing
that
kept
her
from
her
love
,
sick
of
that
distance
at
which
she
stood
from
her
beloved
Lord
.
The
godly
soul
being
ravisht
with
the
infinite
sweetness
and
goodness
of
God
,
longs
to
be
that
rather
than
what
itself
i●
,
and
beholding
how
it
is
estranged
from
him
,
by
many
sensual
loves
,
selfish
passions
,
corporal
clogs
and
distractions
,
bewails
its
distance
,
and
cryes
out
within
itself
,
Oh
when
shall
I
come
and
appear
before
God!
Oh
when
will
God
come
and
appear
gloriously
to
me
and
in
me
!
who
will
deliver
me
from
this
body
of
death
!
Oh
that
mortality
were
swallowed
up
of
life
!
Davids
soul
did
wait
for
God
as
earnestly
,
and
more
properly
than
they
that
watch
for
the
morning
;
they
may
be
said
rather
to
be
weary
of
the
long
and
cold
and
troublesome
night
,
than
properly
covetous
of
the
day
;
but
he
out
of
a
pure
and
spiritual
sense
of
his
estrangement
from
God
longs
to
appear
before
him
,
and
be
wrapt
up
in
him
.
Heal
the
Godly
man
of
all
his
affl●ctio●s
,
grievances
,
adversities
in
the
world
,
that
he
may
have
nothing
to
trouble
him
,
nor
put
him
to
pain
;
yet
he
is
not
quiet
,
he
is
in
pain
because
of
the
distance
whereat
he
stands
from
God
:
give
him
the
whole
world
and
all
the
glory
of
it
,
yet
he
has
not
enough
,
he
still
cryes
and
craves
give
,
give
,
because
he
is
not
entirely
swallowed
up
in
God
:
he
openeth
his
month
wide
,
as
the
Psalmist
speaks
,
and
all
the
Silver
and
Gold
,
peace
,
health
,
liberty
,
pre●erment
,
that
you
cast
into
it
,
cannot
fill
it
,
because
they
are
not
God
,
he
cannot
look
upon
them
as
his
chiefest
good
.
In
a
word
,
A
godly
man
doth
not
so
much
say
,
in
the
sense
either
of
sin
or
affliction
,
Oh
that
one
would
give
me
the
wings
of
a
Dove
,
that
I
may
fly
away
and
be
at
rest
,
as
in
the
sense
of
his
dissimilitude
to
,
and
distance
from
God
,
Oh
that
one
would
give
me
the
wings
of
an
Eagle
,
that
I
might
fly
away
towards
Heaven
!
CHAP.
V.
An
expostulation
with
Christians
concerning
their
remiss
and
sluggish
temper
,
an
essay
to
convince
them
of
it
by
some
considerations
;
which
are
,
first
,
The
activity
of
worldly
men
;
secondly
,
The
restless
appetites
of
the
body
;
thirdly
,
The
strong
propensions
of
every
creature
,
towards
its
own
centre
:
An
enquiry
into
the
slothfulness
and
inactivity
of
Christian
souls
:
two
things
premised
,
and
so
an
answer
is
given
to
the
enquiry
in
five
particulars
.
The
grace
of
faith
is
vindicated
from
the
slander
of
being
meerly
passive
.
A
short
essay
to
awaken
Christians
unto
a
greater
vigour
and
activity
.
WE
have
seen
in
what
respects
Religion
is
an
Active
principle
in
the
soul
where
it
is
seated
:
give
me
leave
to
enlarge
a
little
here
for
Conviction
or
Reprehension
.
By
this
property
of
true
Religion
we
shall
be
able
to
discover
much
that
is
false
and
counterfeit
in
the
world
.
If
Religion
be
no
lazy
,
languid
,
sluggish
,
passive
thing
,
but
lift
,
love
,
the
spirit
of
power
and
Freedom
,
a
fire
burning
,
a
well
of
water
springing
up
,
as
we
have
sufficiently
seen
,
what
shall
we
say
then
of
that
heavy
,
sluggish
,
spiritless
kind
of
Religion
that
most
men
take
up
with
?
Shall
we
call
it
a
spirit
of
life
,
with
the
Apostle
;
and
yet
allow
of
a
Religion
that
is
cold
and
dead
?
shall
we
call
it
a
spirit
of
love
and
power
,
with
the
same
Apostle
;
and
yet
allow
of
it
,
though
it
be
indifferent
low
,
and
impotent
?
or
will
such
pass
for
currant
with
the
wise
and
holy
God
,
it
we
should
pass
a
favourable
censure
upon
it
?
And
why
should
it
ever
pass
with
men
,
if
it
will
not
for
ever
pass
with
God
?
But
indeed
how
can
this
inactivity
and
sluggishness
pass
for
Religion
amongst
men
?
who
can
think
you
are
in
pursuit
of
the
infinite
and
supream
good
,
that
sees
you
so
slow
in
your
motions
towards
it
?
who
can
think
that
your
treasure
is
in
Heaven
,
that
sees
your
heart
so
far
from
thence
?
The
more
any
thing
partakes
of
God
,
and
the
nearer
it
comes
to
him
who
is
the
fountain
of
life
and
power
and
vertue
,
the
more
active
,
powerful
and
lively
will
it
be
.
We
read
of
an
Atheistical
generation
in
Zeph.
1.
12.
who
fancied
to
themselves
an
idle
and
slothful
God
,
that
minded
not
the
affairs
of
the
world
at
all
,
saying
,
the
Lord
will
not
do
good
,
neither
will
he
do
evil
;
which
was
also
the
false
and
gross
conceit
of
many
of
the
Heathen
,
as
Cicero
confesses
of
some
of
the
Philosophers
themselves
,
qui
Deum
nihil
habere
negotii
dicunt
&
nihil
exhibere
alteri
:
And
indeed
though
it
be
not
so
blasphemous
,
yet
it
is
almost
as
absurd
,
to
fancy
an
idle
Saint
,
as
an
idle
Deity
.
Sure
I
am
,
if
it
be
not
altogether
impossible
,
yet
it
is
altogether
a
shamesull
and
deformed
sight
,
a
holy
soul
in
a
lethargy
,
a
godly
soul
that
is
not
in
pursuit
of
God
.
Moses
indeed
bids
Israel
stand
still
and
see
the
salvation
of
the
Lord
;
but
there
is
no
such
divinity
in
the
holy
Scriptures
as
this
,
stand
still
and
see
the
salvation
of
the
soul
(
though
some
have
violently
prest
those
words
,
Exod.
14.
13.
to
serve
under
their
slothful
standard
:
)
No
,
no
,
the
Scripture
speaks
to
us
at
another
rate
,
Phil.
2.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
work
out
your
own
salvation
:
and
indeed
the
spirit
of
God
doth
everywhere
describe
Religion
by
the
activity
,
industry
,
vigour
and
quietness
of
it
,
as
I
hinted
in
the
very
beginning
of
this
discourse
,
and
could
abundantly
confirm
and
explain
,
if
there
were
need
of
it
.
But
that
I
may
more
powerfully
convince
and
awaken
the
lazy
and
heavy
spirit
and
temper
of
many
professors
,
I
will
briefly
touch
upon
a
few
particulars
,
which
I
will
next
propound
to
their
serious
consideration
.
1.
The
children
of
this
world
,
earthly
and
sensual
men
,
are
not
so
slothful
,
so
lazy
,
so
indifferent
in
the
pursuit
of
earthly
and
sensual
objects
.
You
say
you
have
laid
up
your
treasure
in
Heaven
;
we
know
they
have
laid
up
their
treasure
in
the
earth
:
now
who
is
it
that
behaves
himself
▪
most
suitably
and
seemly
towards
his
treasure
?
you
or
they
?
you
say
you
have
a
treasure
in
Heaven
,
and
are
content
to
be
able
to
say
so
,
but
make
no
haste
to
be
fully
and
seelingly
possest
of
it
,
to
enjoy
the
benefit
▪
and
sweetness
of
it
.
But
they
rise
up
early
,
and
sit
up
late
,
and
either
pine
themselves
,
or
eat
the
bread
of
sorrow
,
to
obtain
earthly
and
perishing
inheritances
;
they
circuit
the
world
,
travel
farr
▪
sell
all
to
purchase
that
part
which
is
of
so
great
price
with
them
:
And
when
they
have
accomplisht
it
,
oh
how
do
they
set
their
heart
upon
it
,
bind
up
their
very
souls
,
in
the
same
bags
with
their
money
,
and
seale
up
their
affections
together
with
it
▪
yea
and
so
they
are
not
at
rest
neither
,
but
find
a
gnawing
hunger
up●n
their
hearts
after
more
still
,
to
add
house
to
house
▪
and
land
to
land
,
and
one
bagg
to
another
;
the
covetous
miser
is
ready
to
sit
down
and
wring
his
hands
,
because
he
hath
no
more
hands
to
scrape
with
;
the
voluptuous
Epicure
is
angry
that
he
hath
not
the
neck
of
a
Crane
the
better
to
taste
his
dainties
,
and
ambitious
Alexander
when
he
dominee●s
over
the
known
world
,
is
ready
to
sit
down
and
whine
,
because
there
are
no
more
worlds
to
conquer
.
What
Christian
can
choose
but
be
ashamed
of
himself
,
when
he
reads
the
description
which
Plautus
the
Comoedian
makes
of
a
covetous
worldling
,
under
the
person
of
Euclio
,
how
he
hid
his
pot
of
Gold
,
heeded
it
,
wa●cht
it
,
visited
it
almost
every
hour
,
would
not
go
from
it
in
the
day
,
could
not
sleep
for
it
in
the
night
,
suspected
every
body
that
so
much
as
lookt
towards
it
,
and
by
all
means
kept
it
even
as
his
life
?
For
where
is
the
like
eager
and
ardent
disposition
to
be
found
in
a
Christian
towards
God
himself
?
Tell
me
,
is
it
possible
for
a
man
that
vehemently
loves
a
Virgin
,
to
be
content
all
his
life
long
to
Court
her
at
a
distance
,
and
not
care
whether
ever
he
do
actually
enjoy
her
or
no
?
or
must
not
such
an
one
necessarily
pursue
a
matrimonial
and
most
intimate
union
with
her
?
let
us
now
confess
the
truth
,
and
every
one
judge
himself
.
2.
This
dull
and
earthly
body
is
not
so
indifferently
affected
towards
meat
and
drink
,
and
rest
,
and
the
things
that
do
serve
its
necessities
,
and
gratifie
its
temper
.
Hunger
will
break
down
stone
walls
,
and
thirst
will
give
away
a
kingdom
for
a
cup
of
water
,
sickness
will
not
be
eased
by
good
words
,
nor
will
a
drowsie
brain
be
bribed
by
any
entertainments
of
company
or
recreation
:
no
,
no
,
the
necessities
of
the
body
must
and
will
be
relieved
with
food
and
physick
and
sleep
;
the
restless
and
raging
appetite
will
never
cease
calling
and
crying
to
the
soul
for
supplies
till
it
arise
and
give
them
.
Behold
O
my
Soul
,
consider
the
mighty
and
incessant
appetites
and
tendencies
of
the
body
after
sensual
objects
,
after
its
suitable
good
and
proper
perfection
,
and
be
ashamed
of
thy
more
remiss
and
sluggish
inclinations
towards
the
highest
good
,
a
God-like
perfection
!
3.
No
creature
in
the
whole
world
is
so
languid
,
slow
,
and
indifferent
in
its
motions
towards
its
proper
rest
and
centre
.
How
easie
were
it
to
call
Heaven
and
earth
to
witness
the
free
,
pleasant
,
cheerfull
,
eager
addresses
of
every
creature
according
to
its
kind
,
towards
its
own
centre
and
happiness
.
The
Sun
in
the
Firmament
rejoyces
to
run
its
race
,
and
will
not
stand
still
one
moment
,
except
it
be
miraculously
overpowred
by
the
command
of
God
himself
;
the
rivers
seem
to
be
in
pain
till
by
a
continued
flowing
they
have
accomplisht
to
themselves
a
kind
of
perfection
,
and
be
swallowed
up
in
the
bosome
of
the
Ocean
,
except
they
be
benummed
with
cold
,
or
otherwise
overmastered
and
retarded
by
forraign
violence
;
I
need
not
instance
in
sensitives
and
vegetatives
,
all
which
you
know
with
a
natural
vigour
and
activity
do
grow
up
daily
towards
a
perfect
state
and
stature
.
Were
it
not
a
strange
and
monstrous
sight
,
to
see
a
stone
setling
in
the
ayre
,
and
not
working
towards
its
centre
?
such
a
spectacle
is
a
godly
soul
setling
upon
earth
,
and
not
endeavouring
a
nearer
and
more
intimate
union
with
its
God
.
Wherefore
Christians
,
either
cease
to
pretend
that
you
have
chosen
God
for
your
portion
,
centre
,
happiness
,
or
else
arise
and
cease
not
●o
pursue
and
accomplish
the
closest
union
and
the
most
familiar
conjunction
with
him
that
your
souls
are
capable
of
:
otherwise
I
call
Heaven
and
Earth
to
witness
against
you
this
day
:
and
the
day
is
comming
when
you
will
be
put
to
shame
by
the
whole
creation
.
Doth
every
(
even
the
meanest
)
creature
of
God
,
pursue
its
end
and
perfection
,
and
proper
happiness
with
ardent
and
vehement
longings
;
and
shall
a
soul
,
the
noblest
of
all
creatures
,
stand
folding
up
itself
in
itself
,
or
choaking
up
its
wide
and
divine
capacity
with
dust
and
dirt
;
shall
a
godly
soul
the
noblest
of
all
souls
hang
the
wings
,
suspend
its
motions
towards
the
supream
good
,
or
so
much
as
once
offer
to
faint
and
languish
in
i●s
enterprizes
for
eternal
life
?
Tell
it
not
at
Athens
,
publish
it
not
at
Rome
,
lest
the
Heathen
Philosophers
deride
,
and
hiss
us
out
of
the
world
.
But
you
will
ask
me
when
a
Christian
may
be
said
to
be
sluggish
and
unactive
,
and
who
these
lazy
souls
are
.
I
will
premise
two
things
,
and
then
give
you
a
brief
account
of
them
.
First
,
When
I
speak
of
a
sluggish
and
spiritless
Religion
,
I
do
not
speak
as
the
hot-spirited
Anabaptists
or
Chiliasts
▪
who
being
themselves
acted
by
a
strange
fervour
of
mind
,
miscalled
zeal
,
are
wont
to
declaim
against
all
men
as
cold
and
benummed
in
their
spirits
,
who
do
not
call
for
fire
from
Heaven
to
consume
all
dissenters
,
under
the
notion
of
Antichristian
;
who
are
not
afraid
to
reproach
the
divine
,
holy
,
gentle
,
yet
generous
spirit
of
Religion
,
calling
it
weak
,
womanish
,
cowardly
,
low
,
cold
,
and
I
know
not
what
.
These
men
I
believe
(
so
far
as
I
can
guess
at
their
spirit
)
if
they
had
lived
in
the
dayes
of
our
Saviour
,
and
had
beheld
that
gentle
,
meek
,
humble
,
peaceable
and
pacate
spirit
,
which
did
infinitely
shine
forth
in
him
,
would
have
gone
nigh
to
have
reproved
him
for
not
carrying
on
his
own
Kingdom
with
sufficient
vigour
and
activity
;
if
not
have
judged
Christ
himself
to
be
much
Antichristian
.
I
hope
you
see
nothing
in
all
my
discoveries
of
the
Active
spirit
of
Religion
,
that
savours
of
such
a
fiery
spirit
as
this
is
.
Secondly
,
when
I
do
so
highly
commend
the
Active
spirit
of
true
Religion
,
and
the
vigorous
temper
of
truly
Religious
souls
,
I
would
not
be
understood
,
as
if
I
thought
all
such
souls
were
alike
swift
,
or
that
any
such
soul
did
alwayes
move
with
like
swiftness
,
and
keep
a
like
pace
towards
God
.
I
know
that
there
are
different
sizes
of
Active
souls
,
yea
and
different
degrees
of
Activity
in
the
same
soul
:
as
may
be
seen
,
Cant.
5.
3.
compared
with
the
sixth
verse
of
the
same
chapter
;
and
in
many
other
places
of
Scripture
.
But
yet
that
none
may
flatter
and
deceive
themselves
with
an
opinion
of
their
being
what
indeed
they
are
not
,
I
will
briefly
discover
the
sluggishness
and
inactivity
of
Christians
in
a
few
particulars
.
I
pray
take
it
not
ill
though
the
greatest
part
of
Christians
be
found
guilty
;
for
that
is
no
other
than
what
Christ
himself
hath
prophesied
.
1.
The
Active
spirit
of
Religion
in
the
soul
will
not
suffer
men
to
take
up
their
rest
in
a
constant
course
of
external
performances
;
and
they
are
but
slothful
souls
that
do
place
their
Religion
in
any
thing
without
them
.
By
external
performances
,
I
mean
not
only
open
and
publick
and
solemn
services
,
but
even
the
most
private
,
and
secret
performances
that
are
in
and
by
the
body
,
and
ab
extra
to
the
soul
.
It
is
not
possible
that
a
soul
should
be
happy
in
any
thing
that
is
extrinsecal
to
itself
;
no
not
in
God
himself
,
if
we
consider
him
only
as
something
without
the
soul
:
The
devil
himself
knows
and
sees
much
of
God
without
him
,
but
having
no
communications
of
a
divine
nature
or
life
,
being
perfectly
estranged
from
the
life
of
God
,
he
remains
perfectly
miserable
.
I
doubt
it
is
a
common
deceit
in
the
world
,
men
toyle
and
labour
in
bodily
acts
of
worship
and
Religion
in
a
slavish
and
mercinary
manner
,
and
think
(
with
those
labourers
in
the
parable
)
that
at
the
end
they
must
needs
receive
great
wages
,
and
much
thanks
,
because
they
have
born
the
heat
and
burden
of
the
day
.
Alas
that
ever
men
should
so
grosly
mistake
the
nature
of
Religion
,
as
to
sink
it
into
a
few
bodily
acts
and
carcase-services
,
and
to
think
it
is
nothing
else
but
a
running
the
round
of
duties
and
ordinances
,
and
a
keeping
up
a
constant
set
and
course
of
actions
!
such
an
external
legal
righteousness
the
Apostle
Paul
after
his
conversion
,
could
not
take
up
with
,
but
counted
it
all
loss
and
dung
in
comparison
of
that
Godlike
righteousness
which
was
now
brought
into
his
soul
,
that
inward
and
spiritual
conformity
to
Christ
,
which
was
now
wrought
in
him
,
Phil.
3.
9
,
10.
I
know
indeed
that
men
will
be
loth
to
confess
that
they
place
their
Religion
in
any
thing
without
them
;
but
I
pray
consider
seriously
wherein
you
excell
other
men
,
save
only
in
praying
or
hearing
now
and
then
,
or
some
other
outward
acts
,
and
judge
your selves
by
your
nature
,
and
not
by
your
actions
.
2.
The
Active
spirit
of
Religion
,
where
it
is
in
the
soul
,
will
not
suffer
men
to
take
up
their
rest
in
a
meer
pardon
of
sin
;
and
they
are
but
slothfull
souls
that
could
be
so
satisfied
.
Blessed
is
the
man
indeed
whose
inquities
are
pardoned
,
Psal.
32
,
1
,
2.
but
if
we
could
suppose
a
soul
to
be
acquitted
of
the
guilt
of
all
sin
,
and
yet
to
lie
bound
under
the
dominion
of
lusts
and
passions
,
and
to
live
without
God
in
the
world
,
he
were
yet
far
from
true
blessedness
.
A
reall
hell
and
misery
will
arise
out
of
the
very
bowels
of
sin
and
wickedness
,
though
there
should
be
no
reserve
of
fire
and
brimstone
in
the
world
to
come
.
It
is
utterly
impossible
that
a
Soul
should
be
happy
out
of
God
,
though
it
had
the
greatest
security
imaginable
that
it
should
never
suffer
any
thing
from
him
.
The
highest
care
and
ambition
indeed
of
a
slavish
and
mercenary
spirit
is
to
be
secured
from
the
wrath
and
vengeance
of
God
,
but
the
breathings
of
the
ingenuous
and
holy
soul
,
are
after
a
divine
life
,
and
Godlike
perfections
.
This
right
gracious
tempe
you
may
see
in
David
,
Psal.
51.
9
,
10
,
11
,
12.
which
is
also
the
temper
of
every
truly
Religious
soul
.
3.
The
Active
spirit
of
Religion
where
it
is
in
the
soul
,
will
not
suffer
men
to
take
up
their
rest
in
meer
inn●cency
,
freedom
from
sin
;
and
they
are
slothful
souls
that
could
count
it
happiness
enough
to
be
harmless
.
I
doubt
men
are
much
mistaken
about
holiness
;
it
is
more
than
meer
innocency
,
or
freedom
from
the
guilt
or
power
of
sin
,
it
is
not
a
negative
thing
;
there
is
something
active
,
noble
,
divine
,
powerfull
in
true
Religion
.
A
soul
that
rightly
understands
its
own
penury
and
self-insufficiency
,
and
the
emptiness
and
meanness
of
all
creature-good
,
cannot
possibly
take
up
its
rest
,
or
place
its
happiness
,
in
any
thing
but
in
a
real
participation
of
God
himself
;
and
therefore
is
continually
making
out
towards
that
God
from
whom
it
came
,
and
is
labouring
to
unite
itself
more
and
more
unto
him
.
Let
a
low-spirited
,
fleshly
▪
minded
Pharisee
take
up
with
a
negative
holiness
and
happiness
,
as
he
doth
Luke
18.
11.
God
I
thank
thee
that
I
am
not
so
and
so
:
a
noble
and
high-spirited
Christian
cannot
take
up
his
rest
in
any
negation
or
freedom
from
sin
.
Every
godly
soul
is
not
so
learned
indeed
as
to
be
able
to
describe
the
nature
and
proper
perfection
of
a
soul
,
and
to
tell
you
how
the
happiness
of
a
soul
consists
,
not
in
quiete
,
but
in
actu
&
vigore
,
not
in
cessation
and
rest
,
as
the
happiness
of
a
stone
doth
,
but
in
life
and
power
and
vigour
,
as
the
happiness
of
God
himself
doth
:
But
yet
the
spirit
of
true
Religion
is
so
excellent
and
powerfull
in
every
godly
soul
,
that
it
is
still
carrying
it
to
the
fuller
enjoyment
of
an
higher
good
;
and
the
soul
doth
find
and
feel
within
itself
(
though
it
cannot
discourse
Philosophically
of
these
things
)
that
though
it
were
free
from
all
disturbance
of
sin
and
affliction
in
the
world
,
yet
still
it
wants
some
supream
and
possible
good
to
make
it
compleatly
happy
,
and
so
bends
all
its
power
thi●
herward
.
This
is
the
description
which
you
will
everywhere
find
made
in
Scripture
of
the
true
spirit
of
holiness
,
which
hath
alwayes
something
positive
and
divine
in
it
,
as
Is●
.
1.
16
,
17.
cease
to
do
evil
,
learn
to
do
well
;
and
Ephes.
4.
22
,
24.
Put
off
the
old
man
▪
put
on
that
new
man
which
after
God
is
created
in
righteousness
and
true
holiness
.
And
accordingly
a
truly
godly
soul
(
to
use
the
Apostles
words
)
though
he
know
nothing
by
himself
,
yet
doth
not
thereby
count
himself
happy
.
4.
The
Active
spirit
of
true
Religion
,
wh●re
it
is
in
the
Soul
,
will
not
suffer
men
to
take
up
their
rest
in
some
measures
of
grace
received
;
and
so
far
as
the
soul
doth
,
so
it
is
sluggish
and
less
Active
than
it
ought
to
be
.
This
indeed
oft
times
comes
to
pass
,
when
the
soul
is
under
some
distemper
of
proud
selfishness
,
earthly-mindedness
or
the
like
,
or
is
less
apprehensive
of
its
object
and
happiness
;
as
it
seems
to
have
been
the
case
of
the
spouse
,
Cant.
5.
3.
Some
such
fainting
fits
,
languishings
,
su●ferings
,
in
sensibleness
must
be
allowed
to
be
in
the
Godly
soul
during
its
imprisoned
and
imperfect
state
:
But
we
must
not
judge
our selves
by
any
present
distempers
,
or
infirmities
.
The
nature
of
Religion
,
when
it
acts
the
soul
rightly
and
powerfully
,
is
to
carry
it
after
a
more
lively
resemblance
of
God
,
which
is
the
most
proper
and
excellent
enjoyment
of
him
.
A
mind
rightly
and
actually
sound
is
most
sick
of
love
;
and
the
nature
of
love
is
,
not
to
know
when
it
is
near
enough
to
its
object
▪
but
still
to
long
after
the
most
perfect
conjunction
with
it
.
This
well
of
water
,
if
it
be
not
violently
obstructed
for
a
time
,
is
ever
springing
up
till
it
be
swallowed
up
in
the
Ocean
of
divine
love
and
grace
.
The
soul
that
is
rightly
acquainted
with
itself
and
its
God
,
sees
something
still
wanting
in
itself
,
and
to
be
enjoyed
in
him
,
which
makes
it
,
that
it
cannot
be
at
rest
,
but
is
still
springing
up
into
him
,
till
it
come
to
the
measure
of
the
stature
of
the
fulness
of
its
Lord
.
In
this
holy
,
loving
;
longing
,
striving
,
active
temper
we
find
the
great
Apostle
,
Phil.
3.
12
,
13
,
14.
And
by
how
much
the
more
of
divine
grace
any
soul
hath
drunk
in
,
the
more
thirsty
is
it
after
much
more
.
5.
The
Active
spirit
of
true
Religion
,
where
it
is
powerfully
seated
in
the
minds
of
men
will
not
suffer
them
to
settle
into
a
love
of
this
animal
life
,
nor
indeed
suffer
them
to
be
content
to
live
for
ever
in
such
a
kind
of
body
as
this
;
and
that
soul
is
in
a
degree
lazy
and
slothful
that
doth
not
desire
to
depart
and
be
with
his
Lord
.
The
godly
soul
eying
God
as
his
perfect
and
full
happiness
,
and
finding
that
his
being
in
the
body
doth
separate
him
from
God
,
keep
him
in
a
poor
and
imperfect
state
,
and
hinders
his
blissfull
communion
with
the
highest
good
,
groans
within
itself
that
mortality
were
swallowed
up
of
life
,
with
the
Apostle
,
2
Cor.
5.
4.
I
know
not
how
much
,
but
I
think
he
hath
not
very
much
of
God
,
neither
fight
of
him
nor
love
of
him
,
that
could
be
content
to
abide
for
ever
in
this
imperfect
,
mixed
low
state
,
and
never
be
perfected
in
the
full
enjoyment
of
him
.
And
it
seems
,
that
they
in
whom
the
love
of
God
is
rightly
predominant
,
potent
,
flourishing
,
do
also
look
earnestly
for
the
mercy
of
our
Lord
Jesus
Christ
,
unto
eternal
life
,
Jude
.
2.
without
doubt
they
ought
to
do
,
2
Pe●
.
3.
12.
What
manner
of
persons
ought
ye
to
be
in
all
holy
conversation
and
godliness
,
looking
for
and
hasting
unto
the
coming
of
the
day
of
God!
Let
this
suffice
by
way
of
general
Reprehension
.
2.
More
particularly
,
the
consideration
of
the
Active
nature
of
true
Religion
,
may
well
serve
to
correct
a
mistake
about
that
noble
grace
of
faith
.
How
dishonourably
do
some
speak
of
this
excellent
and
powerfull
grace
,
when
they
make
it
to
be
a
slothfull
,
passive
thing
,
an
idle
kind
of
waiting
,
or
a
Melancholick
sitting
still
;
which
indeed
and
in
truth
,
is
Life
and
power
.
Be
not
mistaken
in
so
high
and
eminent
a
grace
:
True
faith
doth
not
only
accept
the
imputed
righteousness
of
Christ
for
justification
,
but
by
a
lively
dependance
upon
God
,
drinks
in
divine
influences
,
and
eagerly
sucks
in
grace
,
and
vertue
and
life
from
the
fountain
of
grace
for
its
more
perfect
sanctification
:
And
for
this
cause
(
I
think
)
a
purifying
vertue
is
ascribed
to
it
,
Act.
15.
9.
Faith
is
not
a
lazy
languid
thing
,
content
to
wait
for
salvation
till
the
world
to
come
;
but
it
is
even
now
gasping
after
it
,
and
accomplishing
it
too
in
a
way
of
mortification
,
self-denyall
and
growing
up
in
God
:
it
is
not
content
to
be
a
candidate
waiting
for
life
and
happiness
,
but
is
actually
drawing
down
Heaven
into
the
soul
,
attracting
God
to
itself
,
sucking
in
participations
of
divine
grace
and
image
into
the
soul
:
Its
motto
is
that
of
the
famous
painter
,
nulla
dies
sine
lineâ
,
it
longs
to
find
some
divine
lineament
,
some
line
of
Gods
image
drawn
upon
the
soul
daily
.
Faith
is
a
giving
grace
,
as
well
as
receiving
;
it
gives
up
the
whole
soul
to
God
;
and
is
troubled
that
it
can
give
him
no
more
:
it
binds
over
the
soul
afresh
to
God
every
day
,
and
is
troubled
that
it
can
bind
it
no
faster
,
nor
closer
to
him
.
The
believing
soul
is
wearyed
because
of
muderers
,
murdering
loves
,
lusts
,
cares
,
earthly
pleasures
,
and
calls
mightily
upon
Christ
to
come
and
take
vengeance
upon
them
:
it
is
wearyed
because
of
those
robbers
that
are
daily
stealing
away
precious
time
and
affections
from
God
,
which
are
due
unto
him
,
and
calls
upon
Christ
to
come
and
scourge
these
thieves
,
these
buyers
and
sellers
out
of
his
own
Temple
.
In
a
word
,
the
godly
soul
is
Active
,
and
faith
is
the
very
life
and
Action
of
the
soul
itself
.
Lastly
,
Let
me
exhort
all
Christians
from
hence
to
be
zealous
,
to
be
fervent
in
spirit
,
serving
the
Lord
,
and
longing
after
him
;
Stir
up
the
grace
of
God
that
is
in
you
Quench
not
,
i.
e.
blow
up
,
enflame
the
spirit
of
God
in
you
.
Awake
Christian
soul
out
of
thy
Lethargy
,
and
rejoyce
as
the
Sun
to
run
the
race
that
is
set
before
thee
,
and
as
a
mighty
man
refreshed
with
Wine
to
fight
thy
spiritual
battels
against
the
armies
of
uncircumcised
prophane
and
earthly
concupiscences
,
love
,
and
passions
.
Eye
God
as
your
centre
,
the
enjoyment
of
him
as
the
Happiness
,
and
full
conformity
to
him
as
the
perfection
of
your
souls
;
and
then
say
Awake
,
Arise
O
my
Soul
,
and
hide
not
thy
hand
in
thy
bosome
,
but
throw
thy self
into
the
very
heart
and
bosome
of
God
,
lay
hold
upon
eternal
life
.
Again
,
observe
how
all
things
in
the
world
pursue
their
several
perfections
with
unwearied
and
impatient
longings
,
and
say
,
come
my
soul
,
and
do
thou
likewise
.
Converse
not
with
God
so
much
under
the
notion
of
a
Law
▪
giver
,
but
as
with
love
itself
;
nor
with
his
commands
as
having
authority
in
them
,
but
as
having
goodness
and
life
and
sweetness
in
them
.
Again
,
consider
your
poverty
as
creatures
▪
and
how
utterly
impossible
it
is
for
you
to
be
happy
in
your selves
;
and
say
,
Arise
O
my
soul
from
off
this
weak
and
tottering
foundation
,
and
build
thy self
up
in
God
;
cease
pinching
thy self
within
the
straits
of
self-sufficiencies
,
and
come
,
stretch
thy self
upon
infinite
Goodness
and
Fulness
.
Again
pore
not
upon
your
attainments
,
do
not
sit
brooding
upon
your
present
accomplishments
,
but
forget
the
things
that
are
behind
,
and
say
,
Awake
O
my
soul
,
there
is
yet
infinitely
much
more
in
God
,
pursue
after
him
for
it
,
till
thou
have
gotten
as
much
as
a
created
Being
is
capable
to
receive
of
the
divine
nature
.
In
a
word
,
take
heed
you
live
not
by
the
lowest
examples
,
(
which
thing
keeps
many
in
a
dwindling
state
all
their
dayes
)
but
by
the
highest
:
Read
over
the
Spouse
her
temper
,
sick
of
Love
;
Davids
temper
,
waiting
for
God
more
than
they
that
watch
for
the
morning
,
breaking
in
heart
for
the
longing
that
he
had
to
the
Lord
,
and
say
,
Arise
O
my
Soul
,
and
live
as
high
as
the
highest
,
it
is
no
fault
to
desire
to
be
as
Good
,
as
holy
,
as
happy
as
an
Angel
of
God
,
And
thus
O
my
soul
open
thy
mouth
wide
,
and
God
hath
promised
to
fill
thee
!
CHAP.
VI.
That
Religion
is
a
lasting
and
persevering
principle
in
the
soules
of
men
,
proved
by
several
Scriptures
.
The
grounds
of
this
perseverance
assigned
,
first
negatively
;
It
doth
not
arise
from
the
absolute
inamissability
of
grace
in
the
creature
,
nor
from
the
strength
of
mans
Free-will
.
Secondly
Affirmatively
,
the
grace
of
election
cannot
fail
.
The
grace
of
Justification
is
neither
suspended
nor
violated
,
The
Covenant
of
grace
is
everlasting
:
The
Mediator
of
this
Covenant
lives
for
ever
:
The
promises
of
it
immutable
;
The
righteousness
brought
in
by
the
Messiab
everlasting
.
An
objection
answered
concerning
a
regenerate
mans
willing
his
own
apostasie
.
An
Objection
answered
drawn
from
the
falls
of
Saints
in
Scripture
,
as
also
from
those
Scriptures
that
seem
to
imply
a
mans
falling
away
.
A
discovery
of
counterfeit
Religion
and
the
shamefull
apostasie
of
false
professors
.
An
encouragement
to
all
holy
diligence
from
the
consideration
of
this
doctrine
,
the
rather
that
we
may
stop
the
mouths
of
those
that
falsly
affirm
that
the
same
is
prejudicial
to
true
godliness
.
I
Come
now
to
the
third
property
of
true
Religion
contained
in
these
words
,
and
that
is
the
perseverance
of
it
.
And
here
the
foundation
of
my
following
discourse
shall
be
this
proposition
.
True
Religion
is
a
lasting
and
persevering
principle
in
the
Souls
of
good
men
.
It
is
said
of
the
hypocritical
Jews
,
that
their
goodness
was
as
the
early
dew
that
soon
passeth
away
,
Hos.
6.
4.
But
that
principle
of
true
goodness
which
God
planteth
in
the
souls
of
his
people
is
compared
to
a
well
of
water
,
evermore
sending
forth
fresh
streams
,
and
incessantly
springing
up
towards
God
himself
:
our
Saviour
compares
hypocritical
professors
to
seed
sown
upon
stony
ground
that
springs
up
indeed
,
but
soon
withers
away
,
Mark
.
4.
5
,
6.
but
this
well
of
water
which
is
in
the
sincere
godly
soul
,
springs
up
into
everlasting
life
,
it
springs
and
is
never
dryed
up
,
it
is
a
spring
of
water
,
whose
waters
fail
not
,
or
lyes
not
,
as
it
is
exprest
by
the
Prophet
,
Isa.
58.
11.
Or
if
you
look
upon
it
under
the
Metaphor
of
oyle
,
as
it
is
sometimes
exprest
in
Scripture
,
then
it
is
truly
that
Oyle
that
faileth
not
,
whereof
the
Widow
of
Sarepthahs
cruise
of
Oyle
was
but
a
scant
resemblance
.
Amongst
other
Texts
which
the
learned
Dr.
Arrowsmith
brings
to
prove
the
infallibility
of
the
perseverance
of
Saints
,
this
speech
of
our
Saviours
which
is
the
subject
of
my
whole
discourse
,
is
one
;
who
also
quoteth
Theophylact
for
the
same
mind
,
viz.
the
perseverance
of
this
principle
,
yea
and
some
what
more
,
even
the
growth
and
multiplication
of
it
.
To
the
same
purpose
the
same
excellent
Author
quoteth
,
Joh.
10.
27
,
28.
My
sheep
hear
my
voice
,
and
I
know
them
,
and
they
follow
me
;
And
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
man
pluck
them
out
of
my
hand
.
In
which
words
our
Saviour
strongly
asserteth
the
certain
glorification
of
his
elect
,
by
using
a
Verb
of
the
present
tense
,
I
give
unto
them
eternal
life
;
he
will
as
certainly
give
it
them
as
if
they
had
it
already
;
except
the
words
do
imply
that
they
have
it
already
,
viz.
the
beginnings
of
it
,
even
in
this
life
:
and
if
so
,
then
the
words
do
yet
more
strongly
assert
the
doctrine
of
perseverance
;
for
how
can
that
life
be
called
eternal
,
which
may
be
ended
?
In
the
same
words
he
seemeth
purposely
to
prevent
fears
,
and
before
hand
to
answer
objections
,
by
securing
them
both
from
internal
and
external
enemies
,
they
shall
never
perish
(
viz.
of
their
own
accord
)
neither
shall
any
one
pluck
them
out
of
my
hand
;
for
the
word
in
the
original
is
such
as
doth
secure
them
from
the
power
of
devils
as
well
as
men
;
and
what
is
said
of
the
Church
in
general
,
is
also
certain
concerning
every
true
member
of
it
in
particular
;
the
gates
of
hell
shall
not
prevail
against
it
.
Christ
hath
not
only
chosen
and
ordained
his
people
that
they
should
be
holy
,
but
also
that
they
should
persevere
in
holiness
;
not
only
that
they
should
bring
forth
good
fruits
,
but
that
their
fruits
should
remain
,
Joh.
15.
16.
Hence
they
are
said
to
be
born
again
of
incorruptible
seed
,
which
liveth
and
abideth
for
ever
,
1
Pet.
1.
23.
And
he
that
is
born
of
God
,
is
said
to
have
the
seed
of
God
in
him
,
and
remaining
in
him
,
and
so
remaining
in
him
as
that
he
shall
never
again
commit
sin
,
that
is
,
shall
not
become
any
more
ungodly
,
1
Joh.
3.
9.
To
all
which
may
be
added
that
strong
and
strengthning
text
,
Rom.
8.
38
,
39.
I
am
perswaded
that
neither
death
,
nor
life
,
nor
angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Jesus
our
Lord
:
which
one
text
doth
excellently
assert
both
those
high
and
comfortable
doctrines
of
Assurance
and
perseverance
;
and
they
are
worthily
to
be
honoured
in
the
Church
of
God
,
who
have
vindicated
it
from
the
corrupt
glosses
and
cavils
of
the
Papists
,
who
have
endeavoured
to
rob
Christians
of
the
sweetness
which
may
be
suckt
out
of
that
pregnant
honey●comb
:
In
a
word
,
let
the
holy
Psalmists
experience
of
the
supporting
vertue
of
this
doctrine
shut
up
the
proof
of
it
at
present
,
who
sound
himself
wonderfully
comforted
by
it
after
all
his
▪
fears
and
foyls
,
Psal.
73.
24.
where
he
sings
of
the
loving
kindness
of
the
Lord
in
time
past
,
thou
hast
holden
me
by
my
right
hand
;
and
at
present
,
I
am
continually
with
thee
,
that
is
,
thou
art
continually
with
me
▪
and
with
the
like
courage
and
confidence
he
speaks
of
all
time
to
come
,
thou
shalt
guide
me
with
thy
counsel
,
and
afterwards
receive
me
to
glory
.
Now
although
the
doctrine
of
the
perseverance
of
Saints
be
thus
fully
and
clearly
laid
down
in
Scripture
,
yet
it
is
easie
to
erre
in
giving
an
account
of
it
and
of
the
grounds
of
it
.
And
therefore
I
shall
proceed
to
the
grounds
of
it
,
which
I
will
briefly
lay
down
negatively
and
affirmatively
.
First
negatively
,
1.
The
certain
perseverance
of
the
Saints
in
a
state
of
grace
doth
not
arise
from
the
absolute
inamissability
of
grace
in
the
creature
:
It
is
one
thing
to
affirm
that
grace
shall
not
be
lost
,
and
an
other
thing
to
affirm
that
it
is
absolutely
unloseable
:
God
hath
told
us
that
the
world
shall
no
more
be
drowned
,
but
who
will
say
for
all
that
,
that
it
is
not
in
itself
capable
of
drowning
?
whilest
we
think
to
honour
God
by
asserting
the
permanency
of
grace
,
we
must
take
●eed
lest
we
make
a
God
of
grace
,
and
so
dishonour
him
.
Grace
as
it
is
in
God
,
in
the
fountain
,
which
divines
sometimes
call
Active
Grace
is
eternal
and
unchangeable
,
not
subject
to
any
defection
or
alteration
.
There
is
no
time
,
or
place
,
or
case
wherein
the
love
and
goodness
of
God
faileth
towards
his
elect
.
It
is
one
and
the
same
in
God
towards
his
people
even
when
they
are
under
the
greatest
desertions
,
and
have
no
sense
at
all
of
it
;
we
must
not
say
the
Sun
is
grown
dark
,
as
oft
as
a
dark
cloud
interposeth
between
it
and
our
sight
.
Yea
however
it
be
most
certain
that
the
pure
and
holy
God
hateth
sin
even
in
his
elect
,
yet
it
is
also
certain
that
the
good
and
gracious
God
loveth
the
persons
of
his
Saints
,
even
at
what
time
they
sin
:
For
the
love
of
God
towards
the
regenerate
(
saith
learned
Davenant
)
is
not
bottomed
upon
their
perfect
purity
and
holiness
;
but
upon
Christ
Jesus
the
Mediator
,
who
hath
transferred
their
sins
upon
himself
,
and
so
hath
redeemed
them
from
the
wrath
of
God
.
The
love
and
kindness
of
God
towards
his
people
is
absolutely
unchangeable
and
everlasting
.
But
grace
in
the
creature
,
itself
being
a
creature
,
is
not
simply
and
absolutely
unchangeable
or
unloseable
:
There
is
a
possibility
of
losing
inherent
grace
if
it
be
considered
in
itself
;
yea
and
it
would
actually
be
lost
and
perish
,
but
that
God
upholdeth
his
people
with
one
hand
whilest
he
ex●rciseth
them
with
the
o●her
.
Though
with
all
my
might
I
desire
to
maintain
the
perseverance
of
the
Saints
,
ye●
I
dare
not
(
as
the
manner
of
some
is
)
ground
it
upon
the
firmness
and
rootedness
of
faith
in
man
,
but
upon
the
goodness
and
faithfulness
of
God
,
which
is
such
towards
his
elect
,
that
he
will
keep
them
by
his
mighty
power
through
faith
unto
salvation
,
as
the
Apostle
expresseth
it
,
1
Pet.
1.
5.
2.
It
doth
not
arise
from
the
strength
of
mans
Free
will
,
as
if
he
were
of
himself
able
to
keep
himself
for
ever
in
a
state
of
grace
,
when
God
had
once
put
him
into
it
.
The
saints
indeed
shall
for
ever
will
their
own
perseverance
(
as
we
shall
see
anon
)
but
it
is
God
that
worketh
in
them
even
this
will
,
Phil.
2
13.
mans
own
Free-will
or
self-sufficiency
,
is
so
far
from
being
the
ground
of
his
perseverance
in
grace
and
holiness
;
that
I
do
believe
nothing
in
the
world
is
more
directly
contrary
to
grace
than
habitual
and
predominant
self
confidence
;
and
even
in
the
Saints
themselves
,
there
is
nothing
that
doth
strike
a
greater
stroke
towards
their
apostasie
,
than
this
self-conceit
and
confidence
of
their
own
strength
,
as
something
distinct
from
God
,
though
the
same
be
not
habitual
and
predominant
,
for
they
themselves
are
many
times
sadly
weakned
and
set
back
by
that
means
,
and
suffer
many
lamentable
spiritual
decayes
.
This
seems
to
have
sometimes
been
the
case
of
Hezekiah
and
of
David
too
,
and
had
like
to
have
been
the
case
of
Paul
,
when
he
had
so
much
abounded
in
Revelations
,
2
Cor.
12.
7.
sure
it
is
,
that
nothing
doth
more
estrange
the
hearts
of
Gods
people
from
him
,
nor
bind
up
the
influences
of
divine
grace
and
favour
from
them
,
than
this
security
,
confidence
in
the
strength
of
their
own
wills
,
and
vain
opinion
of
self-sufficiency
,
which
thing
the
sad
experience
of
many
holy
Christians
doth
attest
:
not
only
the
Apostles
James
and
Peter
,
but
indeed
all
the
true
Disciples
of
Christ
in
the
world
do
agree
to
the
truth
of
that
Proverb
,
God
resisteth
the
proud
,
but
giveth
grace
to
the
humble
.
In
a
word
,
though
to
do
justly
and
to
love
mercy
,
have
indeed
much
of
Religion
in
them
,
yet
unto
perseverance
it
is
also
required
that
a
man
deny
himself
and
the
sufficiency
of
this
own
Free-will
,
and
(
in
the
Prophets
expression
)
walk
humbly
with
his
God
.
You
know
whose
brag
it
was
,
Though
all
men
shall
be
offended
because
of
thee
,
yet
will
I
never
be
offended
,
and
again
,
Though
I
should
dye
with
thee
,
yet
will
I
not
deny
thee
;
and
what
was
the
lamentable
consequence
of
this
self-confidence
,
you
know
likewise
:
wherefore
let
him
that
standeth
by
his
own
strength
,
take
heed
lest
he
fail
.
I
proceed
now
to
speak
something
affirmitively
concerning
the
grounds
of
the
Saints
perseverance
in
a
state
of
grace
.
I
have
already
shewed
you
that
Active
grace
is
absolutely
of
an
immutable
nature
:
And
although
passive
grace
be
not
so
,
yet
it
shall
not
be
lost
totally
and
finally
.
For
,
1.
The
grace
of
Election
cannot
fail
.
when
I
think
of
that
uncertain
,
conditional
,
mutable
decree
of
saving
men
,
which
some
ascribe
to
God
,
who
is
infinite
and
eternal
wisdome
and
oneness
,
methinks
I
may
with
great
reason
apply
the
Apostles
words
spoken
concerning
himself
,
and
say
when
God
is
thus
graciously
minded
to
Elect
his
people
to
eternal
life
,
doth
he
use
lightness
,
or
the
things
that
he
purposeth
,
doth
he
purpose
according
to
the
flesh
;
after
the
manner
of
men
,
who
are
unsteady
and
wavering
in
their
determinations
?
Is
there
with
him
yea
,
yea
,
and
nay
,
nay
?
what
doth
the
Apostle
mean
by
those
words
2
Tim.
2.
19.
The
foundation
of
God
standeth
sure
,
having
this
seal
,
The
Lord
knoweth
them
that
are
his
?
The
Apostle
in
the
foregoing
Verse
,
having
related
the
apostasie
of
Hymeneus
and
Philetus
,
and
the
overthrow
of
some
mens
faith
by
their
means
,
immediately
subjoyns
this
comfortable
doctrine
of
the
stedfastness
and
firmness
of
Gods
decree
of
election
,
to
prevent
the
offence
which
the
Saints
might
take
against
the
falls
of
others
and
to
relieve
them
against
the
fears
that
they
might
possibly
conceive
concerning
their
own
perseverance
;
q.
d.
let
no
one
be
offended
,
as
if
the
salvation
of
the
Elect
stood
at
uncertainties
;
it
appears
that
these
men
were
none
of
Gods
elect
,
because
they
are
seduced
,
and
the
faith
that
they
had
is
overthrown
;
and
as
for
your
part
who
are
elected
,
fear
not
lest
ye
also
should
apostatize
,
it
is
not
possible
to
deceive
the
elect
in
the
necessary
and
fundamental
truths
of
the
Gospel
,
(
Matth.
24.
24.
)
fear
not
lest
ye
also
should
be
drawn
away
by
the
errour
of
the
wicked
unto
perdition
,
For
the
foundation
of
God
standeth
sure
,
&c.
In
which
sentence
,
sayes
Dr.
Arrowsmith
,
almost
every
word
breaths
firmness
and
performance
:
nothing
is
more
firm
in
a
building
than
the
foundation
;
that
you
may
not
doubt
of
that
,
it
is
also
called
sure
or
steady
;
this
sure
foundation
is
said
to
stand
,
i.
e.
(
say
the
Dutch
Annotat.
)
abideth
stedfast
and
certain
;
for
it
is
the
foundation
not
of
mans
laying
,
but
of
God
,
with
whom
there
is
no
variableness
nor
shadow
of
change
:
yea
further
,
this
foundation
is
said
to
be
sealed
;
now
what
is
accounted
more
firm
and
sure
than
those
things
which
are
sealed
with
a
seal
?
especially
such
a
seal
as
this
,
The
Lord
knoweth
who
are
his
;
though
the
wisest
of
men
are
oft
deceived
in
their
opinions
,
yet
the
knowledge
of
God
is
infinitely
infallible
;
according
to
that
of
Austin
,
If
any
of
the
Elect
perish
,
God
is
deceived
;
but
God
is
not
deceived
,
therefore
none
of
the
Elect
can
perish
,
for
the
Lord
knoweth
who
are
his
.
When
Samuel
indeed
went
to
separate
one
of
the
Sons
of
Jesse
from
the
rest
of
his
brethren
to
be
King
over
Israel
,
he
first
pitcht
upon
Eliab
,
and
afterwards
rejected
him
,
1
Sam.
16.
but
God
is
guilty
of
no
such
inconstancy
in
that
eternal
election
which
he
makes
of
men
to
be
Kings
and
Priests
unto
himself
.
Those
several
acts
of
divine
grace
mentioned
,
Rom.
8.
29
,
30.
though
they
be
many
links
,
yet
run
one
into
an
other
,
and
all
from
first
to
last
make
up
but
one
chain
;
concerning
which
divine
and
mysterious
concatenation
one
may
boldly
use
that
peremptory
prohibition
which
our
Lord
useth
concerning
a
less
indisputable
conjunction
,
Matth.
19.
6.
What
God
hath
joyned
together
,
let
no
man
put
asunder
.
2.
The
grace
of
Justification
is
neither
suspended
nor
violated
,
it
admits
neither
of
intercision
nor
rescission
,
neither
of
pause
nor
period
.
There
is
nothing
between
Justification
and
glorification
in
the
Apostles
sentence
,
but
the
copulative
[
and
]
Rom.
8.
30.
there
is
nothing
between
a
justified
soul
and
glory
,
but
a
meer
passage
into
it
.
May
we
be
allowed
to
triumph
with
the
holy
Apostle
in
the
forequoted
chapter
,
who
shall
bring
an
accusation
against
Gods
elect
?
It
is
God
that
justifieth
.
But
what
though
you
be
at
present
justified
may
some
say
,
is
there
not
a
possibility
of
being
unjustified
again
,
may
not
the
righteousness
of
the
righteous
be
taken
from
him
,
may
you
not
be
condemned
hereafter
?
But
who
is
he
that
shall
condemn
us
?
It
is
Christ
that
dyed
:
As
if
the
Apostle
had
said
,
the
love
of
God
towards
his
justified
ones
is
not
grounded
upon
their
purity
,
loveliness
or
perfection
,
but
it
is
founded
in
their
Redeemer
,
which
Redeemer
hath
done
enough
,
both
to
bring
them
into
a
justified
state
,
and
to
keep
them
in
it
for
ever
;
It
is
Christ
that
dyed
,
to
free
them
from
sin
,
it
is
Christ
that
is
risen
again
for
their
justification
;
that
is
at
the
right
hand
of
God
,
to
deliver
them
from
all
their
enemies
,
that
maketh
intercession
for
them
,
for
their
perseverance
.
God
loves
nothing
but
the
communications
of
himself
,
so
far
as
any
thing
partakes
of
the
divine
image
,
so
far
it
partakes
of
divine
favour
and
complacency
,
so
that
whilest
a
good
man
bears
a
resemblance
unto
God
,
so
long
he
shall
be
accepted
of
him
,
and
embraced
in
the
arms
of
his
love
▪
and
that
shall
be
for
ever
,
as
we
shall
see
under
the
next
head
.
Untill
you
have
blotted
out
all
the
image
and
superscription
of
God
out
of
a
godly
soul
,
untill
you
have
razed
out
all
the
stamps
and
impressions
of
goodness
:
in
a
word
,
untill
you
have
rendred
him
wicked
and
ungodly
,
you
cannot
abandon
him
from
the
embraces
of
God
;
which
thing
men
and
devils
shall
never
be
able
to
do
,
as
I
have
partly
shewed
already
,
and
shall
yet
shew
more
at
large
.
It
is
true
indeed
that
Adam
fell
from
a
just
state
though
not
from
a
justified
state
,
for
that
supposes
sin
formerly
committed
.
But
this
is
no
great
wonder
;
for
he
had
his
righteousness
in
himself
,
and
his
happiness
in
his
own
keeping
:
But
the
condition
of
believers
is
now
more
safe
and
firm
,
as
depending
not
upon
any
created
power
or
will
,
but
upon
the
infinite
and
effectual
help
and
strength
of
a
Mediator
,
which
will
never
fail
.
3.
The
covenant
of
grace
is
everlasting
.
It
hath
pleased
God
to
enter
into
a
covenant
of
grace
and
peace
with
every
believing
soul
;
which
I
suppose
I
need
not
go
about
to
prove
,
all
Christians
acknowledging
it
,
though
they
do
not
all
agree
in
one
notion
of
it
.
Now
this
Covenant
,
wherein
God
engages
himself
to
be
their
God
(
for
that
is
the
summary
Contents
of
it
on
his
part
)
is
expresly
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
everlasting
Covenant
,
Heb.
13.
20.
and
again
Jer.
32.
40.
I
will
make
an
everlasting
Covenant
with
them
:
which
Covenant
and
the
everlastingness
of
it
are
fully
explained
in
the
following
words
,
I
will
not
turn
away
from
them
to
do
them
good
:
The
inviolable
nature
of
this
Covenant
is
also
expresly
asserted
in
that
famous
place
,
Jer.
31
31
,
32.
I
will
make
a
new
Covenant
with
the
house
of
Israel
,
not
according
to
the
Covenant
that
I
made
with
their
fathers
which
my
Covenant
they
brake
:
as
if
he
had
said
,
I
will
make
a
Covenant
that
shall
not
be
subject
to
breaches
:
In
the
former
Covenant
with
their
fathers
,
I
gave
them
laws
to
keep
which
they
kept
not
,
but
in
the
New
Covenant
I
will
give
them
also
a
heart
to
keep
my
laws
:
It
is
not
possible
that
Covenant
should
be
broken
,
one
principle
part
of
which
is
an
heart
both
able
and
willing
to
keep
it
.
The
similitudes
which
God
useth
in
the
35
,
36
,
37.
verses
of
that
same
chapter
,
do
also
further
confirm
and
illustrate
this
Doctrine
of
the
everlastingness
of
this
Covenant
of
grace
.
Under
this
head
,
let
me
glance
at
three
things
.
1.
The
Mediator
of
this
Covenant
lives
for
ever
,
and
lives
to
make
intercession
for
believers
,
Heb.
7.
25.
and
from
this
the
Apostle
argues
,
that
they
shall
be
saved
to
the
uttermost
,
or
evermore
,
as
the
Margin
reads
it
.
From
this
also
the
Apostle
argues
the
unchangeable
state
of
believers
,
as
we
observed
before
out
of
Rom.
8.
34.
Christ
Jesus
is
alwayes
heard
and
accepted
of
the
Father
in
all
the
requests
that
he
maketh
to
him
,
according
to
that
in
Joh.
11.
41
,
42.
Jesus
lift
up
his
eyes
and
said
,
Father
I
thank
thee
that
thou
hast
heard
me
;
And
I
know
that
thou
hearest
me
alwayes
.
If
these
things
be
so
,
then
the
perseverance
of
the
Saints
is
built
upon
a
most
certain
bottome
,
is
secured
against
the
very
gates
of
Hell
,
for
Christ
hath
prayed
for
them
that
they
may
be
where
he
is
,
Joh.
17.
24.
and
in
the
mean
time
that
they
may
be
kept
from
the
evil
,
ver.
15.
and
that
their
faith
fail
not
,
Luke
22.
32.
2.
The
promises
of
this
Covenant
are
immutable
,
they
are
in
Christ
Jesus
yea
and
Amen
,
2
Cor.
1.
20.
as
if
one
should
say
in
Latine
,
Certo
certiora
,
perfectly
sure
and
certain
.
God
who
is
truth
itself
,
will
not
,
can
not
be
unto
his
people
as
a
lyar
,
or
as
waters
that
fail
,
as
the
Prophets
phrase
is
;
the
infinite
fountain
of
grace
and
truth
,
cannot
possibly
become
like
one
of
the
brooks
which
Job
speaks
of
,
which
seem
to
be
full
of
water
,
and
are
so
at
a
certain
winter
season
,
but
when
the
poor
scorched
Arabian
comes
to
look
for
water
thence
in
summer
,
he
goes
away
ashamed
,
because
they
are
now
vanished
,
they
are
consumed
out
of
their
place
,
Job
6.
19
,
20.
Now
the
promise
is
concerning
not
only
grace
,
but
the
final
perseverance
of
it
:
If
he
promise
pardoning
grace
,
it
is
in
these
full
and
satisfying
expressions
,
I
will
remember
their
sin
(
any
one
of
their
sins
)
no
more
,
Jer.
31.
34.
If
he
promise
purging
and
purifying
grace
,
it
is
in
the
like
amplitude
of
phrase
,
that
they
may
fear
me
for
ever
;
and
again
,
they
shall
not
depart
from
me
,
Jer.
32.
39.
40.
with
many
other
places
of
like
importance
.
3.
righteousness
brought
in
by
this
mediator
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
everlasting
righteousness
,
as
it
is
expressly
called
,
Dan.
9.
24.
by
which
I
do
not
understand
the
righteousness
of
Justification
(
which
was
alwayes
one
and
the
same
,
and
there
was
never
any
righteousness
of
that
kind
temporary
or
fading
)
but
the
righteousness
of
real
internal
sanctification
in
opposition
to
that
positive
and
temporary
righteousness
,
which
depended
upon
the
pleasure
of
God
that
did
prescribe
it
.
This
righteousness
brought
in
and
advanced
by
Christ
(
who
in
a
powerful
and
vital
way
dispenseth
the
same
by
his
holy
spirit
unto
the
minds
and
souls
of
men
)
is
not
only
true
and
inward
,
(
in
opposition
to
the
pharisaical
,
which
was
an
external
conformity
only
)
but
it
is
of
an
everlasting
and
unchangeable
nature
;
as
being
grounded
upon
and
indeed
comformable
to
eternal
and
unchangeable
truth
,
in
opposition
to
that
temporary
kind
of
righteousness
which
was
grounded
upon
positive
Laws
,
and
the
arbitrary
commands
of
God
,
if
I
may
so
call
them
.
This
eternal
righteousness
is
by
Christ
Jesus
the
Prince
of
lise
put
into
the
very
souls
of
men
,
and
being
a
plant
of
his
planting
shall
never
be
pluckt
up
.
We
read
indeed
in
the
Prophet
Ezekiel
that
the
glory
of
God
departed
out
of
the
Temple
made
with
hands
;
but
this
glory
of
God
,
his
image
;
shall
never
depart
out
of
the
living
Temple
,
the
souls
of
good
men
,
having
once
powerfully
displayed
itself
there
.
And
therefore
God
is
said
to
dwell
in
the
souls
of
his
people
,
in
opposition
to
a
wavering
man
who
turneth
in
to
tarry
for
a
night
.
God
indeed
hath
promised
that
it
shall
be
said
to
them
that
were
not
his
people
,
ye
are
the
sons
of
the
living
God
,
Hos.
1.
10.
but
never
on
the
contrary
;
he
hath
no
where
threatned
them
that
are
the
sons
of
the
living
God
that
it
shall
at
any
time
be
said
to
them
,
ye
are
not
my
people
.
True
indeed
,
as
to
external
profession
,
Church-membership
,
meer
Covenent-holiness
,
and
ou●w●rd
communion
,
God
doth
many
times
disinherit
and
reject
them
that
were
so
his
people
:
but
as
to
true
godliness
;
participation
of
the
divine
image
,
internal
and
spiritual
communion
,
we
may
confidently
say
with
the
Apostle
to
the
Corinthians
,
1
Cor.
1.
9.
God
is
faithfull
,
by
whom
ye
were
called
unto
the
fellowship
of
his
Son
Jesus
Christ
our
Lord
;
or
with
the
●ame
Apostle
to
the
Thessalonians
,
I
Thes.
5.
24.
faithfull
is
he
that
calleth
you
,
who
also
will
do
it
:
Do
what
?
why
that
which
he
was
speaking
of
,
and
praying
for
,
in
ver.
23.
v
z
preserve
spirit
and
soul
and
body
blameless
unto
the
coming
of
our
Lord
Jesus
Christ
.
I
conclude
then
that
Grace
in
the
Crea●ure
is
a
partic●pation
of
him
who
is
essential
and
perfect
grace
and
goodness
,
a
communication
made
by
him
of
his
holy
nature
,
which
becomes
a
living
principle
in
the
souls
of
men
,
a
●ountain
sending
forth
a
continued
〈◊〉
of
holy
dispositions
and
affections
without
intercision
or
cessation
:
Though
these
streams
run
sometimes
higher
,
sometimes
l●wer
;
sometimes
swi●●er
,
sometimes
slower
,
yet
they
are
never
wholly
dryed
up
as
the
brooks
of
Tema
were
.
For
where
God
hath
once
opened
a
fountain
in
the
soul
,
he
feeds
it
〈◊〉
supplyes
from
himself
;
as
a
〈◊〉
itself
would
dry
up
,
if
it
〈◊〉
not
nourished
by
the
supplyes
o●
subterraneous
waters
.
The
perseverance
of
grace
depends
purely
upon
the
supports
and
supplyes
of
uncrea●●d
essential
life
and
goodness
.
But
how
do
we
know
that
God
will
certainly
afford
these
supplies
?
We
build
upon
his
goodness
and
love
in
Christ
towards
his
elect
,
which
is
infinite
and
unspeakable
;
and
upon
his
faithfulness
in
accomplishing
his
promise
,
viz.
that
be
will
never
leave
nor
sorsake
them
,
Heb.
13.
5.
that
he
will
keep
them
by
his
power
unto
salvation
,
1
P●●
.
1.
5.
They
that
are
of
the
number
of
Gods
holy
and
chosen
ones
shall
no
doubt
continue
of
that
number
according
to
that
in
1
Jo●
.
2.
19.
they
that
are
truly
in
Christ
shall
abide
in
him
,
1
Joh.
2.
27.
the
seed
of
God
remaineth
in
the
godly
,
and
they
cannot
sin
,
because
they
are
born
of
God
,
1
Joh.
3.
9.
he
that
is
begotten
of
God
keepeth
himself
,
and
that
wicked
one
toucheth
him
not
,
1
Joh.
5.
18.
What
can
be
more
express
and
ample
than
that
consolatory
promise
of
our
Lord
made
to
his
poor
frail
sheep
,
Joh.
10.
28.
I
give
unto
them
eternal
life
,
and
they
shall
never
perish
,
neither
shall
any
one
pluck
them
out
of
my
hand
.
But
some
one
may
say
perhaps
,
what
if
man
will
apostatize
;
what
if
the
saints
themselves
will
forsake
God
?
will
he
not
then
say
of
them
,
as
the
Apostle
of
the
unbelieving
husband
,
If
they
will
depart
,
let
them
depart
.
Will
not
God
forsake
them
that
forsake
him
?
Answ.
Yes
,
God
will
forsake
them
that
forsake
him
;
But
they
never
shall
forsake
him
:
They
being
rightly
renewed
after
the
image
of
God
,
and
perfectly
overpowered
by
his
grace
,
shall
never
will
any
such
departure
:
I
will
betroth
thee
unto
me
for
ever
,
Hos.
2.
19.
It
is
certain
saith
Dr.
Arrowsmith
that
God
will
condemn
all
impenitent
sinners
;
but
it
is
as
certain
that
all
justified
and
regenerate
sinners
shall
repent
,
semper
fit
,
procurante
spiritu
.
It
seems
unreasonable
to
demand
what
if
man
himself
will
apostatize
;
seeing
he
is
by
the
grace
of
God
so
renewed
in
his
will
,
and
put
into
such
a
condition
,
that
he
cannot
will
any
such
thing
.
God
doth
not
give
unto
his
Saints
(
saith
Austin
)
only
such
help
,
without
which
they
could
not
persevere
if
they
would
(
which
was
that
which
he
gave
Adam
;
)
but
he
also
worketh
in
them
the
will
:
that
because
they
shall
not
persevere
except
they
both
can
and
will
,
his
bountifull
grace
bestoweth
upon
them
both
the
can
and
the
will
.
For
their
will
is
so
enflamed
by
the
spirit
of
God
,
that
they
therefore
can
,
because
they
so
will
,
they
therefore
so
will
,
because
God
worketh
in
them
to
Will.
Neither
is
it
any
disparagement
or
injury
to
the
freedom
of
mans
will
,
that
it
should
be
overpowered
by
divine
grace
,
and
determined
only
to
that
which
is
good
.
The
indi●●erency
and
fl●ctuation
of
the
will
of
man
is
indeed
the
imperfection
of
it
,
and
the
more
God
reveals
himself
to
the
soul
as
the
chiefest
good
,
the
more
this
indifferency
of
the
will
is
destroyed
,
and
the
faculty
is
determined
;
not
by
being
constrained
,
but
indeed
perfected
.
Oh
unhappy
liberty
,
for
a
soul
to
be
indifferently
affected
towards
its
own
happiness
,
and
to
be
free
to
choose
its
own
misery
!
The
noblest
freedom
in
the
world
is
,
when
a
soul
being
delivered
from
its
hesitancies
,
and
healed
of
its
indifferencies
,
is
carryed
like
a
ship
with
spread
sales
and
powerfull
winds
in
a
most
speedy
,
cheerful
and
steady
course
into
its
own
harbour
,
into
the
arms
and
embraces
of
its
own
object
.
The
grace
of
God
doth
never
so
overpower
the
will
of
man
as
to
reduce
it
to
a
condition
of
slavery
,
so
as
that
man
should
not
have
a
proper
dominion
over
his
own
acts
;
but
I
think
we
do
generally
conclude
that
in
the
world
to
come
,
in
the
future
state
,
the
wills
of
all
glorified
Saints
shall
be
so
advanced
and
perfected
in
their
freedome
,
as
not
in
the
least
to
verge
towards
any
thing
that
is
evil
,
but
shall
in
the
most
gladsome
and
steady
manner
be
eternally
carryed
towards
their
full
and
glorious
object
,
which
the
glorified
understanding
shall
then
represent
in
a
most
true
clear
and
ample
manner
:
And
this
we
take
to
be
the
souls
truest
liberty
in
the
highest
elevation
of
it
.
Now
although
it
be
not
altogether
thus
with
us
in
this
present
world
,
(
for
by
reason
of
the
weakness
and
muddiness
of
our
understandings
which
do
here
represent
God
unto
us
so
faintly
and
disadvantagiously
,
it
comes
to
pass
that
the
will
cannot
so
freely
and
fervently
,
with
so
ardent
and
generous
motions
pursue
its
excellent
object
,
as
it
shall
do
hereafter
)
yet
I
believe
that
the
more
God
reveals
himself
to
any
soul
,
the
more
the
fluctuations
and
aequilibriousness
of
it
are
healed
,
and
a
true
liberty
of
will
encreased
;
and
that
he
doth
so
far
reveal
himself
to
every
truly
godly
soul
,
as
to
establ●sh
this
noble
freedome
in
him
,
in
such
a
degree
as
will
keep
him
from
willing
a
final
departure
from
him
,
and
carry
him
certainly
,
(
how
remisly
and
faintly
soever
)
towards
the
supream
and
soveraign
good
,
till
he
come
to
be
perfectly
swallowed
up
in
it
.
A
will
thus
truly
and
divinely
free
,
thought
it
be
not
the
proper
efficient
cause
,
yet
certainly
is
an
inseparable
concomitant
of
final
perseverance
.
So
then
the
more
God
communicateth
himself
to
any
soul
,
the
more
powerfully
it
willeth
a
nearer
conjunction
with
him
;
and
no
soul
I
conceive
to
whom
God
communicateth
himself
savingly
can
at
any
time
will
an
utter
separation
from
him
.
As
for
the
foulest
falls
of
Scripture-saints
,
that
are
any
where
recorded
,
I
know
not
what
more
can
rationally
be
inferred
from
them
but
that
grace
in
the
creature
admits
of
ebbs
and
flows
,
is
subject
to
augmentations
and
diminutions
;
which
I
know
no
sober
person
that
denies
.
But
I
think
the
history
of
their
lapses
,
if
we
take
it
altogether
,
hath
a
very
favourable
aspect
upon
the
doctrine
of
perseverance
;
yea
for
ought
I
know
,
one
great
design
of
God
in
penning
those
relations
might
be
to
confirm
this
very
doctrine
,
by
giving
us
so
express
and
ample
an
account
of
their
Repentance
and
Recovery
,
that
we
are
indeed
to
believe
they
were
strengthned
by
their
falls
,
so
far
were
their
falls
from
proving
mortal
to
them
:
one
would
think
that
if
ever
the
habits
of
grace
should
be
utterly
suffocated
and
extinct
,
if
ever
they
should
languish
even
unto
death
,
it
should
be
under
the
power
of
such
contrary
Acts
as
David
and
Peter
committed
,
and
especially
Solomon
,
whose
acts
for
ought
I
can
see
were
as
foul
,
and
also
often
repeated
,
which
is
the
likeliest
thing
that
I
know
,
to
destroy
gracious
habits
.
I
know
there
are
instances
given
of
good
Joash
,
Hymeneus
,
Alexander
,
Demas
utterly
falling
from
that
gracious
state
,
wherein
sometimes
they
had
been
.
But
it
did
never
yet
appear
to
me
beyond
contradiction
,
that
ever
they
were
any
of
them
in
such
a
state
.
Joash
is
put
amongst
the
number
of
hypocrites
by
some
that
have
rifled
his
story
:
And
for
ought
that
can
evidently
appear
to
the
contrary
,
Demas
might
be
no
better
.
Most
is
pleaded
for
Hymentus
and
Alexander
who
put
away
a
good
conscience
,
and
made
shipwrack
of
faith
,
1
Tim.
19.
20.
But
it
do's
not
yet
appear
that
the
faith
which
they
made
shipwrack
of
,
was
any
more
than
the
profession
or
doctrine
of
the
true
faith
;
yea
rather
it
doth
appear
that
it
was
no
more
.
Neither
do's
it
at
all
appear
that
they
ever
had
that
good
conscience
which
they
are
said
(
in
our
translation
)
to
have
put
away
;
which
may
as
fully
be
rendred
[
rejected
;
]
for
that
we
find
to
be
the
most
common
use
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
arceo
,
prohibeo
,
resisto
,
renitor
,
repello
,
to
reject
,
repell
,
or
thrust
away
from
one
.
I
am
not
confident
that
this
apostasie
of
theirs
was
total
neither
.
supposing
it
to
be
an
Apostasie
;
for
however
their
faith
was
shipwrackt
,
possibly
some
plank
or
other
of
it
might
be
left
.
And
who
dare
say
that
it
was
final
?
The
Apostle
doth
not
that
I
perceive
give
them
up
for
lost
,
but
executes
discipline
upon
them
as
it
seems
for
their
receovery
,
of
which
one
might
think
by
the
following
words
,
that
he
had
some
hopes
—
that
they
may
learn
not
blaspheme
.
In
short
then
,
as
to
these
two
men
,
I
conceive
,
that
good
canscience
which
they
put
away
they
never
had
,
and
the
faith
which
they
had
was
not
that
good
faith
.
And
as
to
the
other
two
that
were
named
,
and
indeed
as
to
all
other
instances
of
the
like
nature
,
I
suppose
we
may
give
this
general
answer
,
that
either
they
did
but
seem
to
stand
,
er
they
did
but
seem
to
fall
:
the
former
perhaps
was
the
case
of
Joash
,
and
the
latter
of
Demas
.
When
ever
you
observe
therefore
the
backslidings
of
any
seeming
Christians
take
heed
of
concluding
rashly
against
the
perseverance
of
Saints
,
but
rather
inferr
with
the
holy
Apostle
,
1
Joh.
2.
19.
They
went
out
from
us
,
but
they
were
not
of
us
:
had
they
been
of
us
,
they
would
no
doubt
have
continued
with
us
;
Which
words
if
they
be
meant
only
of
a
communion
in
doctrine
and
profession
,
so
as
to
conclude
against
the
separation
of
such
as
are
indeed
in
such
a
communion
;
then
we
may
argue
the
more
strongly
,
a
minore
ad
majus
against
the
final
apostasie
of
any
that
are
in
a
higher
and
more
excellent
communion
.
As
for
those
texts
of
Scripture
that
seem
to
suppose
a
mans
falling
away
from
grace
and
turning
from
righteousness
;
I
conceive
a
fair
answer
may
be
given
unto
them
by
distinguishing
of
righteousness
;
and
so
it
may
be
granted
that
many
men
have
turned
away
from
,
and
utterly
made
shipwrack
of
their
legal
righteousness
,
consisting
in
an
external
conformity
to
the
letter
of
the
precepts
of
the
law
,
void
of
the
supernatural
and
divine
principle
:
it
is
indeed
the
common
lot
of
these
men
that
spring
up
thus
fairly
,
and
yet
have
no
root
,
to
wither
away
,
Mat.
13.
6.
Luk.
8.
6.
And
yet
on
the
other
hand
it
abides
an
everlasting
maxime
of
truth
,
whosoever
is
born
of
God
,
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
,
and
he
cannot
sin
,
because
he
is
born
of
God
,
1
Joh.
3.
9.
If
there
be
any
texts
that
seem
to
speak
of
apostatizing
from
an
Evangelical
righteousness
,
a
righteousness
of
faith
,
and
so
cannot
well
be
salved
by
this
distinction
,
as
that
in
Heb.
10.
38.
and
some
others
;
it
must
be
considered
that
suppositions
are
made
of
things
impossible
as
well
as
possible
,
yea
and
that
even
in
the
Scriptures
themselves
,
as
some
have
observed
from
Gal.
1.
8.
1
Cor.
15.
14.
which
texts
do
not
at
all
imply
what
they
suppose
.
I
know
indeed
that
external
salvation
is
ordinarily
entailed
upon
perseverance
,
and
so
is
promised
to
us
in
Scripture
,
as
it
were
conditionally
,
Joh
8.
31.
If
ye
continue
in
my
word
,
then
are
ye
my
Disciples
indeed
,
Col.
1.
21
,
22
,
23.
you
hath
he
reconciled
in
the
body
of
his
flesh
through
death
to
present
you
holy
and
unblameable
and
unreproveable
in
his
sight
,
If
ye
continue
in
the
faith
,
and
be
not
moved
away
from
the
hope
of
the
Gospel
,
&c.
To
the
same
purpose
are
those
words
,
He
that
endureth
to
the
end
,
the
same
shall
be
saved
,
and
Rev.
2.
26.
He
that
overcometh
and
keepeth
my
works
unto
the
end
,
to
him
will
I
give
,
&c.
All
which
do
strongly
imply
that
there
is
no
salvation
but
in
a
way
of
perseverance
;
and
the
words
being
laid
down
thus
conditionally
(
especially
the
words
first
quoted
)
are
indeed
cautionary
and
quickning
to
the
dull
and
sluggish
minds
of
men
,
but
do
not
necessarily
imply
any
uncertainty
or
doubtfulness
in
the
thing
itself
;
no
more
than
those
words
of
the
Apostle
Peter
,
1
Pet.
1.
10.
compared
with
the
latter
end
of
the
12.
verse
where
he
doth
affirm
them
to
be
establisht
in
the
truth
,
and
yet
at
the
same
time
doth
speak
to
them
by
way
of
caution
and
encouragement
.
There
are
many
Texts
that
do
seem
to
suppose
the
apostasie
of
men
in
a
state
of
regeneration
,
but
not
one
that
doth
assert
it
,
that
ever
I
could
yet
find
;
but
they
are
almost
without
number
that
to
my
apprehension
do
more
than
seem
to
assert
the
contrary
,
viz.
their
final
perseverance
:
of
which
perseverance
we
have
also
through
the
goodness
of
God
thousands
of
instances
;
but
no
man
could
ever
yet
produce
one
instance
of
the
contrary
,
but
by
meer
conjecture
;
which
conjectures
,
let
them
that
make
them
see
that
they
be
neither
over-charitable
towards
men
,
or
uncharitable
towards
God
.
Wherefore
I
do
conclude
that
what
is
said
concerning
Heaven
and
Hell
in
the
Parable
,
(
as
to
one
branch
of
it
)
is
true
of
grace
and
wickedness
;
a
gulf
is
fized
,
and
they
that
would
pass
from
God
to
sin
and
the
devil
cannot
:
not
that
there
shall
ever
be
in
any
a
real
and
predominant
desire
so
to
pass
,
as
I
suppose
I
have
already
proved
;
but
it
denotes
the
impossibility
of
the
thing
.
It
is
equally
impossible
that
a
godly
soul
should
fall
from
God
and
become
an
hater
of
him
,
fall
from
his
love
and
image
,
and
take
upon
him
the
image
of
the
devil
,
as
it
was
for
L●zarus
to
quit
Abrahams
bosome
for
the
flames
of
hell
:
the
case
seems
to
be
the
same
,
the
former
being
the
most
reall
Heaven
,
and
the
latter
the
truest
Hell
.
True
Religion
is
that
holy
fire
which
being
once
kindled
in
the
soul
from
Heaven
,
never
goes
out
;
whereof
the
fire
of
the
altar
was
but
a
faint
and
imperfect
resemblance
:
It
is
as
true
in
this
respect
of
good
men
,
as
it
is
of
wicked
men
in
an
other
,
their
fire
never
goes
out
.
And
here
now
we
are
presented
with
another
great
difference
between
true
and
counterfeit
Religion
.
All
counterfeit
Religion
will
fade
in
time
,
though
never
so
specious
and
flourishing
;
All
dew
will
pass
away
though
some
lye
much
longer
than
other
;
All
land-floods
will
fail
,
yea
the
flood
of
Noah
at
length
dryed
up
,
though
it
were
of
many
moneths
duration
:
But
this
well
of
water
which
our
Saviour
speaks
of
here
,
will
never
utterly
fail
;
cold
Adversity
cannot
freeze
it
up
,
scorching
prosperity
cannot
dry
it
up
:
The
upper
springs
of
uncreated
grace
and
goodness
will
evermore
feed
those
nether
springs
of
grace
and
holiness
in
the
creature
.
Though
Heaven
and
earth
pass
away
,
yet
shall
the
seed
of
God
remain
;
he
that
hath
begun
a
good
work
,
will
certainly
perform
it
,
Eph.
1.
6.
Where
the
grace
of
God
hath
begotten
a
Divine
principle
and
spirit
of
true
Religion
in
a
soul
,
there
is
the
central
force
even
of
Heaven
itself
,
still
attracting
,
and
carrying
the
soul
in
its
motions
thitherward
,
untill
it
have
lodged
it
in
the
very
bosome
and
heart
of
God
.
If
any
principle
lower
than
true
Religion
do
actuate
a
man
,
it
will
certainly
waste
and
be
exhausted
;
though
it
may
carry
him
swiftly
in
a
rapid
motion
,
yet
not
in
a
steady
;
though
it
may
carry
him
high
,
yet
not
quite
through
.
A
meteor
that
is
exhaled
from
the
earth
by
a
forreign
force
,
though
it
may
mount
high
in
appearance
,
and
brave
it
in
a
blaze
enough
to
be
envyed
by
the
poor
twinkling
stars
,
and
to
be
admired
by
ordinary
spectators
,
yet
its
fate
is
to
fall
down
,
and
shamefully
confess
its
base
original
.
That
Religion
which
men
put
on
only
for
a
cloak
,
w●ll
wear
out
and
drop
into
rags
,
if
it
be
not
presently
thrown
by
as
a
garment
out
of
fashion
.
You
have
read
of
the
seeming
righteousness
of
Jehu
founded
in
ambition
and
cruelty
,
the
piety
and
devotion
of
Joash
grounded
upon
a
good
and
vertuous
education
,
the
zeal
of
Soul
for
the
worship
of
God
,
and
his
fat
Sacrifices
,
growing
upon
a
root
of
superstition
,
as
Samuel
that
man
of
God
interprets
it
,
1
Sam.
15.
22.
and
you
have
seen
the
shamefull
issue
of
all
these
dissemblers
,
and
the
stinking
snuff
in
which
all
this
candle-light
Religion
ended
,
very
much
unlike
to
that
sun-light
lustre
of
true
and
genuine
goodness
,
which
shineth
more
and
more
unto
the
perfect
day
,
according
to
that
elegant
description
which
the
spirit
of
God
makes
of
it
in
the
writings
of
Solomon
,
whose
pen
hath
as
much
adorned
this
great
truth
,
as
his
life
hath
blotted
it
,
Prov.
4.
18.
To
this
purpose
I
might
fairly
alleadge
the
frequent
testimonies
which
the
Holy
Ghost
in
Scripture
gives
concerning
such
hypocritical
and
unprincipled
professors
that
having
no
root
they
wither
away
in
a
scorching
season
,
that
they
are
again
entangled
in
the
pollutions
of
the
world
and
overcome
,
that
like
dogs
they
turn
to
their
own
vomit
again
,
and
like
Sows
wallow
in
the
mire
from
which
they
had
been
washed
,
2
Pet.
2.
20
,
22.
together
with
many
others
of
the
same
nature
:
as
also
the
prophesies
that
are
made
concerning
them
,
that
that
which
they
seemed
to
have
,
shall
be
taken
away
from
them
,
Luke
8.
18.
that
they
shall
proceed
no
further
,
for
their
folly
shall
be
manifest
to
all
men
,
2
Tim.
3.
9.
that
evil
men
and
seducers
(
and
of
those
,
self-seducers
are
the
worst
)
shall
wax
worse
and
worse
,
2
Tim.
3.
13.
with
other
places
of
the
like
nature
.
It
were
easie
to
record
many
histories
of
many
men
,
especially
great
men
,
who
have
speedily
;
I
had
almost
said
disdainfully
thrown
off
that
semblance
of
humility
,
meekness
,
self-denyal
,
justice
and
faithfulness
which
they
had
put
on
for
a
vizard
during
their
probationarship
for
preferment
,
the
better
to
accomplish
their
selfish
designs
,
and
to
be
possest
of
some
base
ends
of
their
own
.
But
yet
I
will
not
deny
,
but
that
a
hypocrite
may
maintain
a
fair
conformity
to
,
and
correspondence
with
the
letter
of
the
law
of
God
,
he
may
continue
fair
and
specious
to
the
very
end
of
his
life
,
yea
perhaps
may
go
to
his
grave
undiscovered
either
to
himself
or
any
in
the
world
besides
.
I
believe
many
men
have
lived
and
dyed
Pharisees
,
have
never
apostatized
from
that
righteousness
which
they
profest
,
but
have
persevered
in
their
formality
and
hypocrisie
to
the
last
.
But
yet
although
that
counterfeit
righteousness
and
Religion
may
possibly
not
fade
away
,
yet
nevertheless
being
of
an
earthly
and
selfish
constitution
,
it
is
transitory
and
fading
,
and
if
it
were
soundly
assaulted
and
battered
with
persecutions
and
temptations
,
no
doubt
would
actually
vanish
and
disappear
;
on
the
other
hand
,
the
promise
of
God
is
pregnant
and
precious
,
Isa.
40.
31.
They
that
wait
upon
the
Lord
shall
renew
their
strength
,
they
shall
walk
and
no
faint
.
Take
encouragement
from
hence
all
ye
that
love
the
Lord
,
go
on
in
the
strength
of
God
;
Be
the
more
lively
,
by
how
much
the
more
you
are
assured
that
this
well
of
water
shall
spring
up
in
you
into
everlasting
life
.
Make
this
good
use
of
this
comfortable
doctrine
:
will
God
indeed
work
in
you
,
both
to
will
and
to
do
?
why
then
so
much
the
rather
work
out
your
own
salvation
,
according
to
the
Apostle
,
Phil.
2.
12.
will
the
Lord
God
be
with
you
,
will
he
not
fail
you
nor
forsake
you
,
till
you
have
finished
all
your
work
?
why
then
Be
strong
,
and
of
good
courage
,
and
do
,
as
good
David
inferrs
and
argues
,
1
Chron.
28.
20.
Have
you
this
hope
,
this
firm
ground
of
hope
in
the
promise
and
goodness
of
God
?
why
then
purifie
your selves
as
God
is
pure
;
according
to
the
Apostle
,
1
Joh.
3.
3.
stop
the
mouths
of
those
men
that
say
the
Doctrine
of
perseverance
is
prejudicial
to
godliness
;
let
them
see
,
and
be
forced
to
acknowledge
it
,
that
the
more
a
godly
soul
is
assured
of
the
infinite
and
unchangeable
love
and
care
of
God
towards
him
,
the
more
is
he
winged
with
love
and
zeal
,
with
speed
mounting
up
thither
daily
where
he
longs
to
arrive
.
They
that
understand
the
doctrine
of
perseverance
,
do
also
understand
that
they
must
accomplish
it
in
a
way
of
dutifull
diligence
,
and
watchfull
willingness
;
and
if
any
grow
prophane
and
licentious
,
and
apostatize
from
the
way
of
righteousness
which
they
have
known
,
it
is
an
evident
argument
to
them
that
they
are
no
Saints
,
and
then
what
will
the
doctrine
of
the
perseverance
of
Saints
avail
them
?
CHAP.
VII
.
Religion
considered
in
the
consequent
of
Not
thirsting
:
the
phrase
explained
two
wayes
,
both
resulting
into
the
same
general
truth
,
viz.
that
divine
grace
gives
a
solid
satisfaction
to
the
soul
.
This
Aphorisme
confirmed
by
some
Scriptures
,
and
largely
explained
in
six
propositions
.
The
first
,
that
there
is
a
raging
thirst
in
every
soul
of
man
,
after
some
ultimate
and
satisfactory
good
:
The
second
,
that
every
natural
man
thirsteth
principally
after
happiness
in
the
creature
:
The
third
that
no
man
can
find
that
soul-filling
satisfaction
in
any
creature
enjoyment
which
every
natural
man
principally
seeketh
therein
;
this
prosecuted
in
two
particulars
:
The
fourth
,
that
grace
takes
not
away
the
souls
thirst
after
happiness
,
but
much
enflames
it
;
the
reason
assigned
.
The
fifth
,
that
the
godly
soul
thirsteth
no
more
after
Rest
in
any
worldly
thing
,
but
in
God
alone
;
this
prosecuted
in
both
the
branches
of
it
;
in
the
former
more
largely
,
where
enquiry
is
made
how
far
a
godly
man
may
be
said
to
thirst
after
the
creature
,
and
answered
in
four
particulars
:
the
latter
briefly
toucht
upon
.
The
sixth
,
that
in
the
enjoyment
of
God
the
soul
is
at
Rest
;
and
this
in
a
double
sense
,
viz.
so
as
that
it
is
perfectly
matcht
with
its
object
;
two
things
noted
for
the
clearing
of
this
;
Secondly
,
so
satisfied
as
to
have
joy
and
pleasure
in
him
;
a
double
account
given
of
that
joy
.
The
chapter
expires
in
a
passionate
lamentation
taken
up
over
the
levity
and
earthliness
of
Christian
minds
.
John
4.
14.
Whosoever
drinketh
of
the
water
that
I
shall
give
him
shall
never
thirst
,
&c.
HItherto
we
have
taken
a
view
of
true
Religion
as
it
stands
described
in
this
pregnant
text
by
its
original
,
nature
,
and
properties
:
we
are
now
to
consider
it
in
the
certain
and
genuine
consequent
of
it
;
and
that
is
in
one
word
Affirmatively
,
satisfaction
;
or
if
you
will
,
negatively
,
not
thirsting
:
for
so
it
is
in
our
Saviours
phrase
,
whosoever
drinketh
of
the
water
that
I
shall
give
him
shall
never
thirst
.
Whilest
I
address
my self
to
the
explication
of
this
phrase
,
I
suppose
I
need
not
be
so
exact
and
curious
as
to
tell
you
in
order
,
with
a
certain
kind
of
Scholastical
gravity
,
first
,
what
is
nor
,
and
then
what
is
meant
by
it
:
For
I
presume
no
body
will
dream
of
a
corporeal
or
gross
kind
of
thirsting
to
be
meant
here
.
Grace
doth
no
more
quench
the
thirst
of
the
body
,
than
elementary
water
can
relieve
the
panting
of
the
soul
.
Nay
he
himself
was
subject
to
this
gross
kind
of
thirst
,
who
gave
to
others
the
water
whereof
if
they
drank
,
they
should
never
thirst
more
.
If
it
be
understood
of
a
spiritual
thirst
,
yet
I
suppose
I
need
not
to
tell
you
neither
,
that
then
it
must
not
be
understood
absolutely
:
For
it
cannot
possibly
be
that
the
thirst
of
a
Soul
should
be
perfectly
allayed
,
till
all
its
faculties
be
filled
up
to
the
brim
of
their
respective
capacities
;
which
will
never
be
untill
it
be
swallowed
up
in
the
infinite
and
unbounded
Ocean
of
the
supream
good
.
But
I
conceive
we
may
fairly
come
to
the
meaning
of
this
phrase
[
never
thirst
]
either
by
adding
or
distinguishing
.
First
,
Then
let
us
supply
the
sentence
thus
,
whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
after
any
other
water
.
There
is
no
worldly
liquor
can
be
so
accommodated
or
attempered
to
the
Palate
as
to
give
it
an
universal
satisfaction
,
so
as
that
a
man
should
be
perfectly
mortified
to
all
variety
:
But
this
Heavenly
water
which
our
Saviour
treats
of
here
,
is
so
fitted
to
the
Palate
of
spirits
,
and
brings
such
satisfaction
along
with
it
,
that
the
soul
that
is
made
to
drink
of
it
do's
supercede
its
chase
of
all
other
delights
,
counts
all
other
waters
but
a
filthy
and
stinking
puddle
,
thirsts
no
more
after
any
other
thing
,
neither
through
necessity
nor
for
variety
.
The
more
the
soul
drinks
of
this
water
indeed
,
the
more
it
thirsteth
after
fuller
measures
,
and
larger
potions
of
the
same
,
and
do's
not
only
suck
in
divine
vertue
and
influences
,
but
even
longs
to
be
itself
suckt
up
in
the
divinity
,
as
we
shall
see
further
in
the
procedure
of
this
discourse
:
But
its
thirst
after
all
created
good
,
all
the
waters
of
the
Cistern
are
hereby
extinguished
,
or
at
least
mastered
and
mortified
.
Or
,
Secondly
,
By
distinguishing
upon
thirst
,
the
sense
of
the
phrase
will
be
clearly
this
,
whosoever
drinketh
of
the
water
that
I
shall
give
him
shall
never
be
at
a
loss
more
,
never
be
to
seek
any
more
,
never
be
uncertain
or
unsatisfied
as
to
his
main
happiness
or
supream
object
,
be
shall
not
rove
and
range
up
and
down
the
world
in
an
unfixedness
and
suspense
any
more
,
shall
not
run
up
and
down
to
seek
satisfaction
and
rest
any
more
.
From
an
internal
unsatisfiedness
of
the
body
spring
violent
and
restless
motions
and
runnings
up
and
down
,
by
which
thirst
is
contracted
;
so
that
by
a
Metonymy
thirst
comes
to
be
used
for
unsatisfiedness
,
which
is
the
remote
cause
of
it
;
and
by
a
metaphor
the
same
phrase
comes
to
be
applyed
to
the
soul
.
I
suppose
I
am
warranted
by
the
sacred
style
thus
to
interpret
,
especially
by
the
use
and
explication
of
the
phrase
in
Jer.
2.
25.
where
the
Prophet
intimates
that
by
thirst
is
to
be
meant
a
restless
and
discontented
running
up
and
down
to
seek
satisfaction
,
withhold
thy
foot
from
being
unshod
,
and
thy
throat
from
thirst
,
which
two
phrases
are
of
the
same
importance
,
and
signifie
no
more
than
cease
from
gadding
after
your
Idols
;
and
that
this
is
the
meaning
of
that
thirsting
appears
by
the
answer
that
the
wilfull
and
desperate
people
make
in
the
sequel
of
the
verse
:
For
instead
of
saying
,
no
,
but
we
will
thirst
,
they
cry
,
no
,
but
after
them
will
I
goe
.
To
thirst
then
,
is
in
an
unsatisfiedness
and
spiritual
disquiet
to
range
up
and
down
seeking
something
wherein
ultimately
to
acquiesce
.
And
in
this
sense
it
is
most
true
what
our
Lord
here
pronounceth
,
that
whosoever
drinketh
of
the
water
that
I
shall
give
him
,
shall
never
thirst
.
Of
which
thirst
that
famous
Proclamation
of
our
Saviours
is
to
be
understood
,
Joh.
7.
37.
If
any
man
thirst
,
let
him
come
unto
me
and
drink
;
in
which
place
also
we
must
necessrily
understand
what
is
here
exprest
,
that
then
he
shall
never
thirst
more
.
It
matters
not
much
by
which
of
these
two
wayes
we
explain
the
phrase
here
of
[
not
thirsting
;
]
for
according
to
either
of
them
it
will
result
into
this
theological
maxime
,
viz.
that
▪
Divine
grace
or
true
Christian
Religion
gives
a
real
and
solid
satisfaction
to
the
soul
that
is
principled
with
it
.
This
will
appear
plain
,
though
we
apply
but
out
of
each
Testament
of
the
holy
Scriptures
one
text
thereunto
.
I
think
it
cannot
reasonably
be
doubted
but
that
the
Prophesie
and
promise
made
in
Isa.
49.
10.
is
to
be
performed
unto
believers
in
this
present
life
,
for
so
must
the
foregoing
verses
necessarily
be
understood
;
and
there
we
have
the
doctrine
expresly
asserted
,
They
shall
not
hunger
nor
thirst
,
&c.
for
he
that
hath
mercy
on
them
,
shall
lead
them
,
even
by
the
springs
of
water
shall
he
guide
them
.
To
which
those
words
of
our
Saviour
are
parallel
,
Joh.
6.
35.
he
that
believeth
on
me
shall
never
thirst
:
which
doctrine
of
his
is
yet
amplified
and
enlarged
in
Joh.
7.
38.
he
that
believeth
on
me
,
as
the
Scripture
hath
said
,
out
of
his
belly
shall
flow
rivers
of
living
water
.
What
greater
security
from
thirst
can
be
desired
,
than
that
one
should
be
led
by
springs
of
water
?
yes
,
one
may
be
led
by
the
springs
of
water
,
and
yet
not
be
suffered
to
drink
of
them
:
well
therefore
to
put
all
out
of
fear
,
the
godly
soul
shall
contain
within
himself
a
spring
of
water
,
he
shall
have
rivers
of
living
waters
in
himself
;
and
for
his
fuller
security
,
these
rivers
shall
be
ever
flowing
too
.
It
shall
suffice
at
present
,
thus
briefly
to
have
establisht
this
conclusion
.
And
now
having
lapt
up
the
meaning
of
the
words
in
this
short
position
,
I
shall
endeavour
to
unfold
it
in
these
six
following
propositions
.
1.
There
is
a
raging
thirst
in
every
soul
of
man
after
some
ultimate
and
satisfactory
good
.
The
God
of
nature
hath
implanted
in
every
created
nature
a
secret
but
powerful
tendency
towards
a
centre
,
which
dictates
arising
out
of
the
very
constitution
of
it
,
it
cannot
disobey
,
untill
it
cease
so
be
such
,
and
utterly
apostatize
from
the
state
of
its
Creation
.
And
the
nobles
any
Being
is
,
the
more
excellent
is
the
object
assigned
unto
it
,
and
the
more
strong
,
and
potent
,
and
uncontrollable
are
its
raptures
and
motions
thereunto
.
Wherefore
the
soul
of
man
must
needs
also
have
its
own
proper
centre
,
which
must
be
something
superiour
to
,
and
more
excellent
than
itself
,
able
to
fill
up
all
its
indigencies
,
to
match
all
its
capacities
,
to
master
all
its
cravings
,
and
give
a
plenary
and
perfect
satisfaction
:
which
therefore
can
be
no
other
than
uncreated
goodness
,
even
God
himself
.
It
was
not
possible
that
God
should
make
man
of
such
faculties
,
and
those
of
that
capaciousness
as
we
see
them
,
and
appoint
any
thing
below
himself
,
to
be
his
ultimate
happiness
.
Now
although
it
be
sadly
true
,
that
the
faculties
of
this
soul
are
miserably
maimed
,
depraved
,
benighted
,
distorted
,
yet
I
do
not
see
that
the
soul
is
utterly
unnatured
by
sin
,
so
as
that
any
other
thing
should
be
obtruded
upon
it
for
its
centre
and
happiness
,
than
the
same
infinite
good
that
was
from
the
beginning
such
,
or
so
as
that
its
main
and
cardinal
motions
should
be
ultimately
directed
to
any
other
than
its
natural
and
primitive
object
.
The
natural
understanding
hath
not
indeed
any
clear
or
distinct
sight
of
this
blessed
object
,
but
yet
it
retains
a
darker
and
more
general
apprehension
of
him
,
and
may
be
said
even
in
all
its
pursuits
of
other
things
,
to
be
still
groping
in
the
dark
after
him
:
neither
is
it
without
some
secret
and
latent
sense
of
God
,
that
the
will
of
man
chooseth
or
embraceth
any
thing
for
good
.
The
Apostle
sticks
not
to
affirm
that
the
idolatrous
Athenians
themselves
did
worship
God
,
Act.
17.
23.
though
at
that
time
indeed
they
knew
not
what
they
worshiped
:
their
worship
was
secretly
and
implicitly
directed
unto
God
,
and
did
ultimately
resolve
itself
into
him
,
though
they
were
not
aware
of
it
—
whom
ye
ignorantly
worship
,
Him
declare
I
unto
you
;
now
that
he
declared
God
unto
them
,
appears
abundantly
by
the
following
verses
,
what
he
sayes
in
point
of
worship
▪
the
same
methinks
I
may
say
in
point
of
love
,
trust
,
delight
,
dependance
,
and
apply
it
to
all
sorts
of
Idolaters
,
as
well
as
image-worshipers
,
and
affirm
that
the
covetous
idolater
even
when
he
most
fondly
huggs
his
bags
,
and
most
firmly
confideth
in
his
riches
,
doth
ignorantly
love
and
trust
in
God
;
the
proud
idolater
in
the
highest
acts
of
self-seeking
,
and
self-pleasing
,
doth
ignorantly
admire
and
adore
God
;
the
ambitious
idolater
even
in
the
hottest
chase
of
secular
glory
,
and
popular
applause
,
doth
ignorantly
pursue
,
and
advance
God
.
For
that
Rest
,
Contentment
,
peace
,
happiness
,
satisfaction
,
which
these
mistaken
souls
do
aim
at
,
what
is
it
other
than
God
,
though
they
attribute
it
to
something
else
which
cannot
afford
it
,
and
so
commit
a
real
blasphemy
?
For
they
that
do
in
their
hearts
and
course
of
their
lives
ascribe
a
Filling
and
saisfying
vertue
to
riches
,
pleasures
or
honours
,
do
as
truly
though
not
so
loudly
blaspheme
,
as
they
who
cryed
out
concerning
the
Calf
of
Gold
,
Exod.
32.
4.
These
be
thy
Gods
O
Israel
,
&c.
And
in
this
sense
that
I
have
been
speaking
,
one
may
safely
affirm
that
the
most
profest
Atheist
in
the
world
doth
secretly
pursue
the
God
whom
he
openly
denies
,
whilest
his
will
is
catching
at
that
which
his
judgement
renounceth
,
and
he
allows
that
piety
in
his
lusts
which
he
will
not
own
in
Heaven
.
The
Hypocrite
professes
to
know
God
,
but
in
works
denies
him
;
on
the
other
hand
the
Atheist
,
though
in
words
he
deny
God
,
yet
in
his
works
he
professeth
him
:
so
natural
and
necessary
it
is
for
all
men
to
acknowledge
a
Deity
,
though
some
are
so
brutish
and
besotted
,
as
to
confine
him
to
their
own
bellies
;
of
whom
the
Apostle
speaks
,
Phil.
3.
19.
Whose
God
▪
is
their
belly
.
I
say
natural
,
for
it
is
not
only
some
few
men
of
better
education
,
and
more
contemplative
complexions
that
hunt
after
this
invisible
and
satisfying
good
,
but
indeed
●he
most
vulgar
souls
retaining
still
the
nature
of
souls
,
are
perpetually
catching
at
an
ultimate
happiness
and
satisfaction
,
and
are
secretly
stung
and
tormented
with
the
want
of
it
.
Certainly
the
motions
of
a
soul
are
more
strong
and
weighty
than
we
are
ordinarily
aware
of
;
and
I
think
one
may
safely
conclude
,
that
if
there
were
no
latent
sense
or
natural
science
of
God
,
the
poor
man
could
not
spend
the
powers
of
his
soul
so
intensely
for
the
purchasing
a
little
food
and
raiment
for
the
body
,
nor
the
covetous
man
so
insatiably
thirst
after
houses
and
land
,
and
a
larger
heap
of
refined
earth
:
Did
they
not
secretly
imagine
,
I
mean
,
some
Contentment
,
Happiness
,
or
satisfaction
were
to
be
drunk
in
together
with
these
acquirements
,
they
would
seem
to
be
but
dry
and
insipid
morsels
to
a
soul
;
which
ultimate
happiness
and
satisfaction
,
as
I
said
before
,
can
be
no
other
than
God
himself
,
whom
these
mistaken
souls
do
ignorantly
adore
,
and
feel
for
in
the
dark
.
Neither
let
any
one
think
that
this
ignorant
and
unwary
pursuit
of
God
can
pass
for
Religion
or
be
acceptable
in
the
sight
of
God
:
for
as
it
is
impossible
that
ever
any
man
should
stumble
into
a
happy
state
,
without
foresight
and
free
choice
,
and
be
in
it
without
any
kind
of
sense
or
feeling
of
it
,
so
ne●●her
can
God
accept
the
blind
for
sacrifice
,
or
be
pleased
with
any
thing
less
than
reasonable
service
●r●m
a
reasonable
creature
.
A●
the
Athenians
worshipping
God
by
altars
and
images
,
are
counted
superstitious
not
devout
,
so
the
whole
generation
of
gross
and
〈◊〉
〈◊〉
admiring
,
loving
,
and
〈◊〉
〈◊〉
〈◊〉
after
God
in
the
〈◊〉
〈◊〉
●●ages
of
true
goodness
;
〈◊〉
〈◊〉
〈◊〉
blasphemers
and
〈◊〉
〈◊〉
●●ligious
they
cannot
be
.
We
cannot
excuse
them
from
idolatry
who
direct
their
worship
purposely
to
the
true
God
,
by
or
through
images
;
much
less
sure
can
we
be
favourable
to
them
who
bestow
their
love
,
joy
,
confidence
and
delight
ignorantly
upon
the
supream
and
self-sufficient
good
by
or
through
any
created
good
,
in
which
they
,
as
far
as
they
understand
,
do
terminate
their
devotion
.
I
do
not
say
that
all
souls
have
a
distinct
discovery
of
the
good
they
aime
at
,
it
is
evident
they
have
not
;
but
yet
the
will
of
every
man
is
secretly
in
chase
of
some
ultimate
end
and
happiness
,
and
indeed
in
its
eager
tendencies
outflies
the
understanding
.
All
which
mysterie
seems
to
be
wrapt
up
in
that
short
but
pithy
enquiry
,
which
if
it
were
a
little
otherwise
modified
,
would
be
an
excellent
description
of
the
natural
soul
,
Psal.
4.
6.
Many
say
,
who
will
shew
us
any
good
.
The
nature
of
the
object
is
set
out
in
the
word
[
good
]
the
eagerness
of
the
motion
in
the
form
of
the
question
who
will
shew
us
,
and
the
ignorance
of
the
mover
appears
in
the
indeterminateness
of
this
object
,
which
is
well
explained
by
the
supply
of
the
word
[
any
]
who
will
shew
us
any
good
:
And
that
this
is
the
cry
of
every
rational
soul
is
insinuated
by
the
word
[
many
]
which
many
is
also
in
Meter
multiplyed
into
the
greater
sort
,
and
must
indeed
necessarily
be
extended
unto
All.
2.
Every
natural
man
thirsteth
principally
after
happiness
and
satisfaction
in
the
creature
.
The
fall
of
the
soul
consisteth
in
its
sinking
it self
into
the
animal
life
,
and
the
business
of
every
unrenewed
soul
is
in
one
kind
or
other
still
to
gratifie
the
same
life
.
For
although
,
as
I
have
shewn
,
God
is
in
the
bo●tome
of
these
mens
cares
,
and
loves
,
and
desires
,
and
implicitly
in
all
their
thirstings
,
yet
I
may
well
say
of
them
as
God
sayes
of
the
Assyrian
Monarch
,
at
what
time
he
executed
his
pleasure
in
correcting
his
people
Israel
,
Isa.
10.
7.
howbe●t
he
meaneth
not
so
,
neither
doth
his
heart
think
so
:
God
is
not
in
all
the●●
thoughts
,
whilest
they
pursue
that
〈◊〉
〈◊〉
creature
,
which
really
none
but
God
alone
can
be
unto
them
.
They
do
ultimately
direct
,
as
to
their
intention
,
all
their
cares
,
and
covetings
,
and
thirstings
to
some
created
object
,
all
which
are
calculated
for
the
animal
life
,
the
gratifying
and
accomplishing
their
own
base
lusts
.
This
is
very
apparent
in
the
idolatry
of
the
Pagans
,
whose
lusts
gave
being
to
their
Gods
;
and
so
their
Deities
were
as
many
as
their
concupiscences
and
filthy
passions
:
To
Sacrifice
to
their
own
revenge
and
sensuality
under
the
names
of
Mars
,
Bacchus
and
Venus
,
what
was
it
else
but
to
proclaim
to
all
the
world
,
that
they
took
the
highest
contentment
and
satisfaction
in
the
fulfilling
of
such
kind
of
lusts
▪
this
was
unto
them
their
God
or
supream
felicity
.
The
case
is
the
same
,
though
not
so
expresly
and
professedly
,
with
all
carnal
Christians
,
who
although
they
profess
the
true
God
,
yet
in
truth
make
him
only
a
pander
to
their
own
lusts
and
base
ends
,
though
they
name
the
name
of
Christ
,
yet
in
very
deed
Deifie
their
own
passions
,
and
sacrifice
to
the
gratification
of
their
animal
powers
.
The
Psalmist
,
as
we
have
seen
,
determines
the
main
end
of
all
men
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
good
,
Psal.
4.
6.
but
left
any
man
should
be
deceived
in
them
,
he
presently
tells
us
where
this
good
was
placed
,
ver.
7.
viz.
in
Corn
and
Wine
;
by
which
we
must
understand
the
animal
life
,
and
whatsoever
administers
to
the
delight
thereof
.
And
certainly
this
will
go
far
;
for
not
only
meats
and
drinks
,
venereal
pleasures
,
gorgeous
apparel
,
sumptuous
buildings
,
splendid
descent
,
honourable
preferments
,
popular
applanse
,
inordinate
recreations
and
an
unweildy
bulk
of
earthly
riches
;
but
also
orthodox
opinions
,
philosophical
,
political
,
yea
and
Scholastical
learning
,
fair
professions
,
much
pompous
worship
,
yea
and
worship
industriously
void
of
pomp
,
specious
performances
,
to
which
we
may
add
the
most
seemly
exercises
of
undaunted
valour
,
unshaken
constancy
,
unbribed
justice
,
uninterrupted
temperance
,
unspotted
chastity
,
and
unlimited
charity
(
if
much
giving
may
deserve
so
sacred
a
name
)
even
all
these
,
and
as
many
more
may
serve
only
as
fewell
for
the
rapacious
fire
of
lust
and
selslove
,
to
maintain
and
keep
alive
the
more
animal
or
(
at
most
)
logical
life
,
and
are
ordinarily
designed
as
sacrifices
to
that
which
we
significantly
call
self
,
in
contradistinction
from
God
.
I
need
not
here
declare
against
covetous
,
luxurlous
,
ambitious
souls
,
the
Apostle
having
so
expresly
prevented
me
by
his
plain
and
punctual
arraignment
of
such
men
,
Col.
3.
5.
Phil.
3.
19.
where
he
charges
them
with
placing
a
deity
in
their
bags
and
bellies
:
otherwise
I
durst
appeal
to
all
the
world
that
are
not
parties
,
yea
to
the
parties
themselves
whether
it
be
God
or
themselves
that
these
persons
do
intend
to
serve
and
please
and
gratifie
,
whether
it
be
a
real
assimulation
unto
God
,
and
the
true
honour
of
his
name
,
or
some
lust
or
humour
of
self-pleasing
,
self-advancing
,
and
self-enjoying
that
they
sacrifice
their
cares
and
pains
,
and
the
main
thirstings
of
their
souls
unto
.
I
am
confident
it
will
be
easily
acknowledged
that
the
covetous
,
voluptuous
,
and
ambitious
,
do
sacrifice
all
they
are
,
and
do
,
to
the
latter
;
but
alas
it
is
not
yet
agreed
among
men
,
who
are
such
;
the
hypothesis
is
grented
,
but
the
thesis
is
disputed
;
and
indeed
this
is
no
wonder
neither
,
for
it
is
as
natural
for
the
animal
self-life
to
shift
off
guilt
as
it
is
to
contract
it
,
and
the
pride
of
the
natural
man
is
no
less
conspicuous
in
his
wrongfull
endeavours
to
seem
innocent
of
what
he
is
indeed
guilty
,
than
his
covetousness
and
voluptuousness
is
apparent
in
the
matter
wherein
his
guilt
consisteth
.
It
is
not
only
these
and
some
few
of
the
greatest
and
prophanest
sort
of
souls
,
that
are
guilty
in
this
kind
which
I
have
been
describing
,
(
though
they
indeed
are
grosly
and
most
visibly
guilty
,
)
but
verily
the
whole
generation
of
meer
animal
men
,
who
have
no
principle
of
divine
life
implanted
in
them
,
do
spend
all
their
dayes
,
bestow
all
their
pains
,
and
enjoy
all
their
comforts
in
a
real
strain
of
blasphemy
,
from
first
to
last
.
What
a
blasphemous
kind
of
Philosophy
was
that
which
professedly
placed
the
supream
good
and
chiefest
happiness
of
man
in
the
fruition
of
pleasures
?
And
indeed
all
those
kinds
of
Philosophy
,
which
placed
it
elsewhere
in
things
below
God
himself
and
the
enjoyment
of
him
,
were
no
less
prophane
,
though
they
may
seem
somewhat
less
beastly
.
For
whether
the
Epicureans
idolized
their
own
senses
,
or
the
more
exalted
Stoicks
deified
their
own
faculty
,
placing
their
main
contentment
in
their
self-sufficiency
and
the
perpetual
serenity
and
tranquility
of
their
own
minds
,
it
is
too
apparent
that
both
the
one
and
the
other
still
moved
within
the
narrow
and
low
sphere
of
natural
self
,
and
grasped
after
a
Deity
in
the
poor
dark
shadows
,
and
glimmering
representatives
of
him
.
But
I
am
speaking
to
Christians
:
and
amongst
these
let
no
man
tell
me
how
orthodox
his
opinions
,
how
pure
and
spiritual
his
forms
,
how
numerous
and
specious
his
performances
are
,
how
rightly
he
pays
his
homage
,
and
prayes
to
one
living
God
,
by
one
living
Mediator
;
I
will
willingly
allow
,
and
do
with
delight
observe
these
things
where
ever
they
are
;
but
yet
all
this
doth
not
denominate
a
Christian
:
For
still
that
of
the
Apostle
must
hold
good
,
Rom.
6.
16.
His
servants
ye
are
,
to
whom
ye
obey
;
and
I
may
adde
by
somewhat
a
like
phraseologie
,
His
children
ye
are
whom
ye
resemble
,
His
creatures
ye
are
(
as
far
as
you
can
make
your selves
so
)
whose
sufficiency
and
soveraignty
is
mostly
magnified
in
your
hearts
,
His
worshippers
ye
are
whom
ye
mostly
love
,
trust
in
,
delight
in
,
depend
upon
;
in
a
word
,
That
is
your
God
,
which
your
soul
doth
mainly
rest
,
and
centre
,
and
wrap
up
itself
in
.
And
(
alas
)
how
visibly
dear
and
precious
is
the
self-central
life
,
which
is
so
universally
pampered
,
cherisht
,
served
and
sacrificed
unto
,
besides
the
invisible
and
more
spiritual
oblations
that
are
made
thereunto
.
This
is
as
true
an
Antichrist
in
the
mysterie
,
as
there
is
any
literal
Antichrist
in
the
world
;
and
of
this
one
may
as
truly
say
,
as
St.
John
doth
of
the
other
all
the
world
wandereth
after
the
beast
.
In
a
word
then
,
〈…〉
in
his
heart
concerning
any
thing
that
is
not
God
,
what
that
rich
man
in
the
Gospel
said
concerning
his
goods
,
soul
take
thine
ease
in
them
,
and
be
merry
,
the
same
is
an
idolater
and
blaspemer
:
and
this
I
affirm
to
be
the
language
of
every
Apostate
spirit
,
and
unregenerate
soul
of
man
.
3.
No
man
can
find
that
happiness
,
and
soul-filling
satisfaction
in
any
creature-enjoyment
,
which
every
natural
man
principally
seeketh
therein
.
Here
are
two
things
to
be
spoken
to
,
viz.
the
enjoyments
of
men
,
or
what
they
possess
,
and
the
satisfaction
which
the
natural
man
sceketh
in
such
possessions
.
For
the
first
of
these
,
I
do
not
easily
believe
that
ever
any
natural
man
had
his
fill
of
such
possessions
,
I
mean
as
to
the
quantity
of
them
;
he
never
had
so
much
of
them
,
as
to
be
able
freely
to
say
,
It
is
enough
.
The
rational
soul
hath
a
strong
and
insatiable
appetite
,
and
wheresoever
it
imagineth
its
beloved
prey
to
be
found
,
and
filling
enjoyment
to
be
bad
,
it
is
exceeding
greedy
and
〈◊〉
whether
the
same
will
ever
be
able
to
afford
it
or
no
,
it
matters
not
.
The
animal
life
is
that
voracious
idol
,
not
like
Bell
in
the
story
which
seems
only
to
eat
up
,
but
which
doth
really
devour
all
the
far
morsels
,
and
sensual
pleasures
that
are
sacrificed
unto
it
,
and
yet
is
not
filled
therewith
.
The
whole
employment
of
the
natural
man
quantum
,
quantum
est
,
is
nothing
else
,
but
as
the
Apostle
elegantly
describes
it
,
Rom.
13.
14.
To
make
provisions
for
the
flesh
,
to
fulfil
it
in
the
lusts
thereof
:
wherein
yet
to
speak
the
truth
,
he
loses
his
labour
,
for
he
sacrifices
all
to
an
unsatisfiable
idol
,
and
powers
it
into
a
gulf
that
hath
neither
bottom
nor
bounds
,
but
swalloweth
up
all
into
its
barren
womb
,
and
is
rather
made
to
thirst
,
than
to
cease
from
thirsting
by
all
that
is
or
can
be
administred
unto
it
.
I
take
that
of
Solomon
,
Eccles.
1.
8.
to
be
a
clear
proof
in
general
of
what
I
affirm
,
the
eye
is
not
satisfied
with
seeing
,
nor
the
ear
filled
with
hearing
;
the
eye
of
man
,
as
little
as
it
is
,
is
bigger
than
the
whole
conspicable
world
,
which
although
it
may
be
wearied
with
looking
upon
various
objects
,
as
the
English
Annotators
observe
upon
these
words
,
yet
still
desires
new
ones
,
and
can
drink
them
in
without
surfeiting
:
so
that
although
the
acts
of
the
eye
be
scant
and
finite
,
yet
the
lusts
of
the
eye
seem
to
have
a
kind
of
infinity
in
them
.
And
indeed
by
the
unsatiableness
of
the
eye
and
care
,
is
meant
,
the
greediness
or
voracity
of
the
flesh
or
animal
life
,
as
Mr
Cartwright
hath
well
observed
upon
,
Prov.
27.
20.
Hell
and
destruction
are
never
full
,
so
the
eyes
of
a
man
are
never
satisfied
;
where
by
not
being
satisfied
is
meant
not
having
enough
in
quantity
,
as
appears
by
the
similitude
in
the
former
part
of
the
verse
.
To
the
same
sense
he
speaks
,
Eccles.
4.
8.
and
5.
10.
It
would
be
endless
to
relate
the
monstrous
and
inexpleble
gapings
of
covetous
,
ambitious
,
voluptuous
,
proud
,
vain-glorious
minds
after
their
respective
idols
.
And
indeed
I
need
not
descend
to
particular
instances
,
for
I
suppose
never
any
natural
man
could
heartily
say
he
had
enough
of
riches
,
promotions
,
applause
,
sensual
delights
,
eloquence
,
policy
,
prowess
or
victory
,
or
of
any
other
thing
which
is
accommodated
to
the
gratification
of
the
flesh
,
no
more
than
any
godly
soul
sojourning
upon
earth
could
ever
be
yet
able
to
say
he
had
enough
of
God
and
eternal
life
.
So
that
in
a
word
,
I
know
not
how
to
apply
any
description
to
this
insatiable
and
devouring
principle
more
properly
than
that
which
the
Prophet
makes
of
hell
,
Isa.
5.
14.
She
enlargeth
her self
and
openeth
her
mouth
without
measure
,
and
all
glory
,
multitude
and
pomp
descend
into
it
.
I
know
there
are
of
these
men
that
pretend
to
have
enough
in
quantity
of
these
fleshly
provisions
;
but
I
fear
falsly
and
unjustly
:
For
as
for
the
rich
and
honourable
of
the
earth
,
it
is
too
evident
that
they
are
still
climbing
higher
,
and
grasping
after
more
,
as
the
great
Alexander
is
said
to
have
whined
after
more
world
,
when
he
conceited
himself
to
be
master
of
all
this
;
as
for
the
poorer
and
meaner
sort
of
people
who
are
as
ready
sometimes
to
lay
claim
to
this
vertue
of
thinking
themselves
to
have
enough
,
as
any
other
people
whatsoever
,
it
is
too
manifest
to
a
wise
observer
that
it
is
not
a
reall
apprehension
that
they
have
enough
,
but
either
a
lowness
and
weakness
of
spirit
arising
from
the
meanness
of
their
education
,
or
a
down
right
despair
of
ever
getting
more
.
But
be
it
imagined
that
the
enjoyments
of
some
natural
men
are
enough
in
respect
of
quantity
,
yet
still
there
is
certainly
wanting
a
true
and
sincere
satisfaction
of
soul
in
such
possessions
;
no
man
of
all
these
findes
that
real
happiness
in
those
things
which
he
so
vehemently
hunteth
after
.
Solomon
reduces
all
of
pleasure
and
contentment
that
is
to
be
found
in
multiplyed
riches
to
a
very
pittifull
summa
totalis
,
Eccles.
5.
11.
what
good
is
there
to
the
owners
thereof
,
save
the
beholding
of
them
with
their
eyes
?
And
alas
what
is
the
sight
of
the
eye
to
the
satisfaction
of
the
soul
!
The
whole
conspicable
world
is
utterly
too
scant
for
and
incommensurate
to
the
wide
and
deep
capacity
of
an
immortal
spirit
;
so
that
the
same
can
no
more
satisfie
,
than
a
less
can
fill
a
greater
,
which
is
surely
impossible
.
Whatever
is
in
the
world
out
of
God
is
described
by
the
Prophet
.
Isa.
55.
2.
to
be
not
bread
,
there
is
the
unsuitableness
;
and
not
to
satisfie
,
there
is
the
insufficiency
of
it
as
to
the
soul
of
man
:
on
the
other
hand
this
soul
of
man
is
so
vastly
capacious
,
that
though
it
be
also
never
so
greedy
and
rapacious
,
snatehing
on
the
right
hand
and
catching
on
the
left
hand
as
the
Prophet
describes
the
famelick
people
,
Isai.
9.
20.
yet
still
it
is
hungry
and
unsatisfied
.
Which
ravenous
and
insatiable
appetite
of
the
sensual
soul
,
is
elegantly
described
by
the
Prophet
in
the
similitude
of
an
whorish
Woman
,
who
prostituted
her self
to
all
comers
,
and
multiplyeth
her
fornications
,
yet
is
unsatiable
,
is
not
,
cannot
be
satisfied
,
Ezek.
16.
28
,
29.
The
soul
may
indeed
feed
,
yea
and
surfet
upon
,
but
it
can
never
satisfie
itself
from
itself
,
or
from
any
created
good
:
nothing
can
ultimately
determine
and
centre
the
motions
of
a
soul
,
but
something
superiour
to
its
own
essence
;
which
whilest
it
misses
of
,
it
is
as
it
were
divided
against
itself
,
perpetually
strugling
and
fluctuating
,
and
travelling
in
pangs
with
some
new
design
or
other
to
be
at
rest
;
like
the
old
Lioness
in
the
parable
of
Ezekiel
,
breeding
up
one
whelp
after
an
other
,
to
be
a
Lion
wherein
to
confide
,
but
disappointed
in
all●
;
or
like
the
poor
discontented
butterflye
lighting
and
catching
everywhere
but
sticking
nowhere
,
adoring
something
for
a
God
to
day
which
it
will
be
ready
to
fl●ng
the
fire
to
morrow
,
after
their
manner
of
creating
Gods
to
themselves
,
whom
the
Poet
brings
in
saying
—
Hodie
mihi
Jupiter
esto
,
Cras
mihi
truncus
eris
,
ficulnus
,
inutile
lignum
.
Neither
the
quantity
,
variety
or
duration
of
any
created
objects
can
possibly
fill
up
that
large
and
noble
capacity
wherewith
God
hath
endewed
the
rational
soul
,
but
having
departed
from
its
centre
and
not
knowing
how
to
return
to
its
original
,
it
wanders
up
and
down
as
it
were
in
a
wilderness
,
and
having
an
imperfect
glimmering
sight
of
something
better
than
what
itself
as
yet
either
is
or
hath
,
but
not
being
able
to
attain
to
it
,
is
miserably
tormented
,
even
as
a
man
in
a
thirst
which
he
cannot
quench
,
yea
the
more
he
runs
up
and
down
to
seek
water
,
the
more
is
his
thirst
encreased
whilest
he
misses
of
it
;
so
this
distempered
and
distracted
soul
,
whilest
it
seeks
to
quench
its
thirst
at
the
creature-cistern
,
do's
but
inflame
it
,
and
in
a
continual
pursuit
of
rest
becomes
most
restless
.
That
every
unregenerate
soul
is
in
such
a
distressed
,
weary
,
restless
state
as
I
have
been
describing
,
appears
most
evidently
by
those
famous
Gospel
Proclamations
:
one
in
Isa.
55.
1
,
3.
Ho
every
one
that
thirsteth
,
come
ye
to
the
waters
;
where
by
the
thir●ters
,
are
meant
those
unfixed
,
unsatisfied
souls
,
as
appears
by
the
second
verse
;
the
other
in
Mat.
11.
28.
Come
unto
me
all
ye
that
labour
,
&c.
where
the
promise
of
giving
rest
do's
plainly
imply
the
restless
state
of
the
persons
invited
.
There
is
a
certain
horrour
and
anguish
in
sin
and
wickedness
;
even
long
before
it
be
swallowed
up
in
hell
;
a
certain
vanity
and
vexation
folded
up
in
all
earthly
enjoyments
,
though
the
same
do
not
alwayes
sting
and
pierce
the
soul
alike
:
so
true
is
that
famous
aphorism
of
the
Prophet
Isaiah
,
There
is
no
peace
to
the
wicked
.
4.
Grace
takes
not
away
this
thirst
of
the
soul
after
happiness
and
plenary
satisfaction
.
Love
and
desire
,
and
a
tendency
towards
blessedness
,
are
so
woven
into
the
nature
of
the
soul
,
and
inlaid
in
the
very
essence
of
it
,
that
she
cannot
possibly
put
them
off
,
however
it
is
the
work
of
grace
to
change
and
rectifie
them
;
as
we
shall
see
under
the
next
head
:
The
soul
of
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
kind
of
immaterial
fire
,
an
inextinguishable
activity
,
alwayes
necessarily
catching
at
some
object
or
other
,
in
conjunction
with
which
she
thinks
to
be
happy
:
And
therefore
if
she
be
rent
from
her self
and
the
world
,
and
be
mortified
to
the
love
of
fleshly
and
animal
l●sts
,
she
will
certainly
cleave
to
some
higher
and
more
excellent
object
;
as
will
more
clearly
appear
by
and
by
.
Grace
do's
not
stupifie
the
soul
as
to
its
sense
of
its
own
indigency
and
poverty
;
but
indeed
makes
it
more
abundantly
sensible
and
importunate
.
There
are
more
strong
motions
and
more
powerful
appetites
in
the
godly
soul
towards
its
true
and
proper
happiness
,
than
in
the
ungodly
and
wicked
.
For
the
understanding
of
the
regenerate
soul
is
so
enlightned
,
as
that
it
doth
present
the
will
with
an
amiable
and
satisfactory
object
,
which
object
therefore
being
more
distinctly
and
perfectly
apprehended
,
doth
also
apprehend
or
lay
hold
upon
the
soul
,
and
attract
her
unto
itself
.
Oculi
sunt
in
amore
duces
is
most
true
of
the
eye
of
the
soul
,
I
mean
the
understanding
▪
that
first
affects
the
heart
with
amorous
passions
.
The
first
and
fundamental
errour
and
mistake
of
the
rational
soul
seems
to
lye
here
even
in
the
understanding
;
here
lyes
the
very
root
of
the
degenerate
souls
distemper
;
and
if
this
were
thoroughly
restored
and
healed
,
so
as
to
present
the
will
with
pure
and
proper
ideas
and
representations
of
God
,
it
might
be
hoped
that
this
ductile
faculty
would
not
be
long
before
it
clave
unto
him
entirely
;
nay
,
it
may
be
doubted
whether
it
could
possibly
resist
the
dictates
of
it
.
Now
in
the
regenerate
soul
,
this
faculty
is
repaired
;
yea
,
I
may
say
,
that
the
spirit
of
Regeneration
first
of
all
spreads
it self
upon
the
understanding
,
and
awakens
in
it
a
sense
of
self-ind●gency
,
and
of
the
perfect
,
a●l-sufficient
,
suitable
,
and
satisfactory
●ulness
of
God
,
in
whom
it
sees
all
beauties
,
sweetness
,
and
lovel●nesses
in
an
infinitely
in●ffable
manner
wrapt
up
and
contained
;
which
will
be
so
far
from
allaying
the
essential
th●rst
of
the
soul
,
and
〈◊〉
its
eager
〈◊〉
,
that
it
m●st
needs
give
a
mighty
edge
and
ardour
to
its
inclinations
,
and
put
it
upon
a
more
bold
and
earnest
contention
towards
this
glorious
object
,
and
charm
the
whole
soul
into
the
ve●y
arms
of
God
.
Therefore
●ot
thirsting
in
the
Text
,
must
not
be
understood
absolutely
,
as
if
grace
did
utterly
extinguish
the
natural
activities
of
the
soul
,
and
finish
its
propensions
:
But
the
regenerate
and
gracious
soul
doth
not
thirst
in
such
sense
,
as
thirst
implies
a
want
of
a
suitable
good
,
or
dissatisfaction
,
or
inclues
torment
properly
so
called
.
In
this
notion
of
thirst
,
grace
doth
indeed
quench
it
,
as
I
intimated
in
the
beginning
of
this
discourse
,
and
will
surther
appear
in
the
procedure
of
it
.
But
as
to
this
most
essential
thirst
,
this
natural
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
vergency
of
the
soul
after
a
central
rest
and
happiness
,
the
same
is
so
far
from
being
extinguished
or
moderated
,
either
by
divine
grace
,
that
it
is
bugely
improved
,
and
mightily
inflamed
thereby
.
I
suppose
I
need
not
stay
upon
so
popular
a
Theme
,
and
so
acknowledged
a
subject
;
therefore
I
will
but
present
you
with
the
instances
of
holy
David
in
the
Old
Testament
,
and
gracious
Paul
in
the
New
,
and
so
quit
this
head
.
I
need
not
,
I
suppose
,
magnifie
the
holy
and
divine
frame
of
David's
spirit
by
any
balbutient
Rhetorick
of
mine
;
God
himself
hath
given
the
amplest
testimony
,
and
fairest
character
of
him
that
I
remember
to
have
been
at
any
time
given
of
any
man
,
when
he
owns
him
for
a
man
after
his
own
heart
:
And
what
a
longing
,
thirsting
soul
this
was
,
I
need
do
no
more
to
demonstrate
,
than
to
turn
you
to
some
passages
and
professions
of
his
own
in
his
devout
Psalms
;
such
as
Psal.
42.
12.
63.
1.
143.
6.
Where
he
borrows
the
strongest
inclmations
that
are
to
be
found
in
the
whole
Creation
,
to
represent
the
devout
ardots
of
his
own
soul
;
As
the
Hart
panteth
after
the
water
brooks
,
so
panteth
my
soul
after
thee
,
O
God
.
O
God
,
thou
art
my
God
,
early
will
I
seek
thee
;
my
soul
thirsteth
for
thee
,
my
flesh
longeth
for
thee
in
a
dry
and
thirsty
Land
,
where
no
water
is
.
I
stretch
forth
my
hands
unto
thee
,
my
soul
thirsteth
after
thee
,
as
a
thirsty
Land
:
Yea
he
seems
like
one
that
would
swoon
away
for
very
longing
;
Hear
me
speedily
,
O
Lord
,
my
spirit
faileth
;
hide
not
thy
face
from
me
,
lest
I
be
like
unto
them
that
go
down
into
the
pit
:
I
lift
my
soul
unto
thee
.
I
flee
unto
thee
,
&c.
The
very
same
temper
you
will
find
in
boly
Paul
,
that
chosen
vessel
of
God
,
if
you
peruse
his
Epistles
,
in
all
which
you
will
meet
with
devout
and
strong
breathings
of
the
same
kind
;
particularly
,
Phil.
3.
11
,
12
,
13
,
14.
Where
he
seems
to
be
so
thirsty
after
a
state
of
heavenly
perfection
,
that
he
longs
after
(
if
I
mistake
not
the
meaning
of
the
11.
verse
)
something
that
yet
he
knows
he
cannot
arrive
at
whilst
he
is
in
this
world
,
even
the
resurrection
of
the
dead
,
or
such
a
perfect
state
of
purity
and
holiness
,
as
belongs
to
the
children
of
the
resurrection
.
5.
The
godly
soul
thirsteth
no
more
after
happiness
in
any
creature
,
nor
rests
in
any
worldly
thing
,
but
in
God
alone
.
This
particular
consists
also
of
two
branches
:
the
former
and
negative
part
whereof
seems
to
me
to
contain
in
it
the
scope
and
meaning
of
out
Saviour
,
in
these
words
which
I
am
now
interpreting
.
We
have
already
seen
,
that
every
unsanctified
soul
is
restless
,
and
creaving
,
wavering
,
unsatisfied
,
inconstant
to
it self
,
and
its
choice
:
By
reason
of
its
natural
activity
,
it
is
alwaies
spending
it self
in
restless
and
giddy
motions
,
as
we
observed
under
the
first
head
of
this
discourse
;
but
by
reason
of
its
ignorance
,
and
unacquaintedness
with
the
one
,
Supreme
and
All-sufficient
good
,
and
the
multiplicity
of
lower
ends
and
objects
,
is
miserably
distracted
,
and
doth
necessarily
grapple
with
inevitable
disturbances
,
in
a
continual
unsteadiness
,
putting
forth
it self
now
towards
one
thing
,
anon
to
another
,
courting
every
thing
,
but
matching
with
nothing
,
like
a
fickle
Lover
that
is
alwaies
enamoured
with
the
last
feature
he
saw
,
or
a
greedy
Merchant
,
that
being
equally
in
love
with
the
pleasure
of
being
at
home
,
and
the
profit
of
being
abroad
,
can
stay
long
no
no where
with
any
content
,
but
has
alwaies
most
mind
of
the
place
where
he
is
not
,
as
he
confesses
of
himself
in
the
Poet
,
Romae
Tybur
amo
ventosus
,
Tybure
Romam
.
The
description
that
our
Lord
gives
of
the
unclean
spirit
that
is
gone
out
of
a
man
,
Matth.
12.
43.
seems
very
aptly
to
agree
to
that
unclean
spirit
that
is
in
man
,
that
being
departed
from
God
its
proper
rest
and
habitation
,
walketh
thorough
dry
and
desart
places
,
I
mean
empty
and
unsatisfying
creature-enjoyments
,
seeking
rest
,
but
finding
none
.
It
was
an
accidental
affliction
of
believers
,
but
it
is
the
natural
and
necessary
affliction
of
every
unbelieveing
and
wicked
soul
to
wander
up
and
down
the
world
distitute
,
afflicted
;
tormented
.
Sinful
self
is
so
multiform
,
and
that
one
root
the
animal
life
has
such
a
world
of
branches
,
that
it
is
impossible
to
administer
due
nourishment
to
them
all
;
and
yet
they
are
all
importunate
and
greedy
suckers
too
:
so
that
he
must
needs
have
a
difficult
task
,
and
a
painful
Province
that
is
constrained
to
attend
upon
so
many
,
so
different
,
and
yet
all
of
them
so
〈◊〉
,
and
imperious
Masters
.
But
I
shall
lose
ground
by
thus
going
backward
to
what
I
spoke
to
under
the
second
head
,
except
I
can
make
this
advantage
of
it
,
enforce
that
which
I
was
going
to
speak
of
,
with
the
greater
strengeh
and
clearer
evidence
.
The
case
standing
thus
with
the
unregenerate
soul
,
as
we
have
seen
in
this
short
review
,
I
now
say
that
divine
grace
allays
the
multifarious
thirst
of
the
soul
after
other
waters
,
filthy
puddles
,
of
which
it
could
never
yet
drink
deep
;
or
if
it
drunk
never
so
deep
,
could
not
be
quenched
;
it
determines
the
soul
to
one
object
,
which
before
was
rent
in
pieces
amongst
many
.
It
do's
not
destroy
any
of
the
natural
powers
,
nor
dry
up
the
innate
v●gour
of
the
soul
,
as
I
made
evident
under
the
last
head
,
but
it
takes
it
off
from
the
chase
of
all
inferiour
ends
,
and
inadequate
objects
,
setting
it
upon
a
vehement
pursuit
of
,
and
causing
it
to
spend
all
those
its
powers
not
less
vlgorously
,
but
far
more
rationally
and
satisfactorily
upon
that
objectum
par
amori
,
the
infinitely-amiable
and
self-sufficient
God
.
When
the
soul
hath
once
met
with
this
glorious
object
,
is
once
mastered
with
this
sup●reme
good
,
is
by
divint
grace
ampliated
and
enlarged
,
it
cannot
with
any
ease
stretch
it self
upon
the
creature
any
more
;
that
is
too
scant
and
insufficient
for
it
.
Certainly
the
soul
that
understands
its
own
original
,
nature
,
and
capacity
,
and
once
comes
to
view
it self
in
God
,
will
see
it self
too
large
to
be
bounded
by
the
narrow
confines
o●
self
,
or
any
creature
,
and
too
free
to
be
bound
down
and
chained
to
any
earthly
object
whatever
.
The
world
indeed
may
,
yea
and
will
labour
to
take
off
the
soul
,
What
is
thy
Beloved
more
than
another
Beloved
,
that
thou
art
so
fond
of
him
?
Are
not
Abara
and
Pharpar
Rivers
of
Damasens
,
better
than
all
the
waters
of
Israel
?
Be
content
,
here
is
hay
and
provender
,
stay
with
me
this
n●ght
,
let
us
dally
and
make
merry
together
a
little
longer
.
But
these
Syrenian
songs
are
sung
to
a
deaf
ear
,
they
cannot
inchant
the
wise
and
devout
soul
,
that
hath
her
senses
rightly
awakened
,
and
exercised
to
discern
between
good
and
evil
:
Oh
no
,
I
am
sick
of
love
,
and
sick
of
every
thing
that
keeps
me
from
my
Beloved
;
and
therefore
however
you
may
go
about
to
defile
me
through
fraud
or
force
,
through
surprize
or
violence
,
yet
I
will
not
prostitute
my self
unto
you
.
The
gracious
foul
hath
now
discovered
the
most
beautiful
,
perfect
,
and
lovely
object
,
even
him
whose
name
is
Love
it self
;
which
glorious
vision
hath
so
blasted
and
withered
the
choicest
flowers
in
natures
Garden
,
that
they
have
now
no
more
form
nor
comeliness
,
beauty
or
fragrancy
,
as
to
deserve
to
be
desired
;
she
hath
tasted
the
pure
and
perfect
sweetness
of
the
fountain
,
which
hath
so
imbittered
all
cistern-waters
,
that
she
finds
no
more
thirstings
in
her self
after
them
;
which
is
chat
which
our
Saviour
promiseth
here
—
shall
never
christ
.
A
godly
soul
cannot
posfibly
be
put
off
with
any
thing
short
of
God
;
give
him
his
God
or
he
dies
:
Give
him
never
so
much
fair
usage
in
the
world
never
so
much
of
earthly
accommodations
,
they
are
not
accommodated
to
his
wants
and
thirsts
,
if
they
have
not
that
God
in
them
,
out
of
whom
all
worldly
pleasures
are
even
irksome
and
unpleasant
,
and
all
fleshly
case
is
tedious
and
painsul
:
Creature-employments
are
but
a
weatisome
Crudgery
to
a
soul
that
is
acquainted
with
the
work
of
Angels
;
and
creature-enjoyments
in
themselves
considered
,
are
very
insignificant
,
if
not
burdensome
to
a
mind
that
is
feelingly
possest
of
the
chiefest
good
.
But
here
it
will
be
seasonable
to
take
into
consideration
,
a
grand
enquiry
,
viz.
whether
a
godly
man
may
not
be
said
in
some
sense
to
desire
the
creature
,
and
how
far
such
a
person
may
be
said
to
thirst
after
it
.
This
I
shall
speak
to
as
briefly
,
and
yet
as
clearly
as
I
can
,
in
these
four
following
particulars
.
1.
All
godly
souls
are
not
equally
mortified
to
worldly
loves
,
nor
equally
zealous
and
importunate
lovers
of
God
.
This
is
so
evident
de
facto
,
that
I
need
not
insist
upon
it
.
Abraham
seems
to
have
been
as
much
higher
and
nobler
in
spirit
than
his
Brother
Lot
,
as
Lot
was
more
excellent
than
one
of
the
ordinary
Sons
of
Adam
,
I
had
almost
said
,
than
one
of
the
Sodomites
amongst
whom
he
dwelled
.
The
one
leaves
all
the
pleasant
and
plentiful
accommodations
of
his
native
Country
,
at
the
very
first
call
going
out
,
not
knowing
whither
he
went
,
only
relying
upon
the
gracious
guidance
of
him
whom
he
followed
;
he
seems
to
reckon
all
soils
alike
for
his
sojourning
,
and
the
whole
habitable
world
as
his
own
City
and
home
;
as
appears
by
his
read●ness
to
break
up
house
,
and
quit
his
present
habitation
,
rather
than
interfere
with
the
conveniences
of
his
Nephew
,
Gen.
13.
9.
The
other
preferred
a
fruitful
soil
before
a
faithful
society
,
and
so
in
some
sense
his
body
before
his
soul
;
and
yet
as
if
it
had
not
been
enough
to
make
so
unadvised
a
choice
,
he
rests
in
it
too
;
yea
though
he
was
so
severely
reproved
by
the
captivity
that
befell
him
there
,
whereby
he
was
not
so
much
call'd
,
as
indeed
carried
away
thence
;
yet
this
will
not
loosen
him
from
his
earthly
conveniences
,
but
he
returns
to
Sodom
,
and
from
thence
he
will
not
part
till
he
be
fired
out
,
nay
and
then
also
it
is
with
much
lingring
and
loathness
,
Gen.
19.
16.
It
is
evident
,
I
say
,
de
facto
,
both
from
this
,
and
many
other
instances
which
I
purposely
omit
,
that
it
is
so
,
that
all
godly
souls
are
not
equally
careless
of
these
earthly
things
,
not
carried
out
with
equal
ardour
and
intemperance
(
as
I
may
call
it
)
towards
the
supreme
and
most
glorious
object
,
of
which
I
can
assign
no
fitter
reason
than
this
,
because
they
are
not
all
equally
godly
.
For
,
2.
So
far
as
grace
prevails
,
and
Religion
in
the
power
of
is
acteth
the
soul
in
which
it
is
planted
,
so
far
earthly
loves
decay
and
wither
.
For
these
two
cannot
stand
together
,
mutuo
se
pellunt
,
the
love
of
the
world
is
inconsistent
with
the
love
of
God
,
1
Joh.
1.
15.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
So
far
as
any
soul
is
sanctified
,
so
far
is
it
mortified
also
to
all
creature-enjoyments
,
to
all
things
that
are
only
fuel
for
the
animal
life
,
honour
,
ease
,
victory
,
plenty
,
liberty
,
relations
,
recreations
,
all
the
entertainments
and
delights
in
this
lower
life
,
yea
and
this
very
life
it self
.
Earthly
and
heavenly
loves
,
are
to
each
other
,
as
the
two
ends
of
a
pair
of
ballances
(
save
that
they
are
never
found
equally
poizing
)
as
the
one
rises
,
the
other
falls
;
just
so
much
advantage
as
this
gets
,
that
loses
.
The
more
the
sensual
and
self-central
life
thrives
and
prospers
,
and
the
creature
is
exalted
,
the
more
Religion
and
the
divine
life
fainteth
and
flogeth
in
the
soul
:
And
so
certainly
on
the
other
hand
,
the
more
divine
grace
prevails
,
and
the
divine
life
flourisheth
in
the
soul
,
the
more
all
earthly
objects
wither
away
and
lose
their
beauty
,
and
the
soul
cooleth
and
languisheth
as
to
its
love
and
desire
of
them
.
So
far
as
a
regenerate
soul
is
unregenerate
,
so
far
she
will
be
bufling
after
other
Lovers
:
which
regeneration
will
not
.
I
conceive
,
be
throughly
perfected
,
and
therefore
these
lustings
not
utterly
extinguished
,
till
this
mortal
put
on
immortality
;
or
as
the
Apostle
speaks
elsewhere
;
till
mortality
be
swallowed
up
of
life
.
3.
For
the
preventing
of
rash
and
uncharitable
judging
,
I
do
affirm
,
that
divine
and
holy
souls
are
oft
mistaken
by
them
that
behold
their
ordinary
converse
and
actions
in
the
body
:
They
are
thought
sometimes
to
take
pleasure
in
the
creature
,
and
to
gratifie
the
flesh
,
when
indeed
it
is
no
such
matter
;
but
they
take
pleasure
in
the
stamp
of
God
,
or
the
evidence
of
his
fatherly
love
,
which
they
contemplate
therein
,
and
do
perhaps
most
of
all
serve
a
spiritual
end
,
and
an
eternal
design
in
those
very
actions
which
others
may
think
are
calculated
for
the
gratification
of
the
animal
life
,
and
the
service
of
the
flesh
.
Let
not
the
purblind
world
,
nor
the
self-befriending
hypocrite
be
judge
,
and
it
will
appear
that
the
truly
godly
soul
counts
nothing
savoury
to
it self
,
but
what
represents
,
teaches
,
exhibits
something
of
God
,
nothing
pleasant
but
what
hath
a
tendency
to
him
:
Such
a
soul
doth
not
feel
himself
in
his
highest
raptures
,
doth
not
tast
himself
in
his
noblest
accomplishments
,
doth
not
seek
himself
in
his
most
excellent
performances
:
be
nor
mistaken
,
he
doth
not
so
much
thirst
after
long
life
,
riches
,
friends
,
liberties
,
as
indeed
after
God
in
them
all
;
these
all
signifie
nothing
to
him
,
if
they
bring
him
not
nearer
to
his
God
,
and
conduce
to
his
real
and
spiritual
happiness
.
Yea
,
possibly
in
his
most
suspicable
actions
,
and
those
that
seem
most
alien
from
Religion
,
and
most
designed
to
please
the
flesh
,
he
may
be
highly
spiritual
and
pure
:
So
was
our
blessed
Saviour
we
know
even
in
his
conversing
with
scandalous
sinners
,
eating
and
drinking
with
Publicans
and
notorious
o●fenders
,
however
he
was
traduced
by
a
proud
and
hypocritical
generation
;
and
so
I
doubt
not
is
many
a
good
Christian
,
according
to
his
measure
,
pure
as
Christ
was
pure
.
When
a
painted
Hypocrite
,
who
can
guess
a●
the
temper
of
others
,
no
other
way
but
by
what
he
finds
in
himself
,
and
by
what
he
should
be
and
do
if
he
were
under
the
same
circumstances
,
comes
to
be
Judge
of
the
actions
or
disposition
of
one
who
is
transformed
into
the
Image
of
the
divine
freedom
and
benignity
,
you
may
easily
imagine
what
a
perverse
sentence
he
will
pass
.
It
needs
not
seem
very
strange
,
methinks
,
in
spirituals
,
no
more
than
it
is
in
corporals
,
that
the
most
sound
and
healthful
constitutions
should
(
upon
a
lawful
call
)
adventure
themselves
further
that
the
crazy
,
and
sickly
,
and
familiarly
converse
with
and
handle
,
yea
and
make
good
work
with
those
briars
and
thorns
,
which
would
prove
a
snare
,
or
a
wound
,
or
a
pricking
temptation
to
others
.
If
it
were
possible
for
any
man
to
arrive
at
the
purity
and
perfection
of
his
Saviour
,
and
his
firm
and
immoveable
radication
in
true
goodness
,
he
would
find
himself
so
wholly
dead
to
sin
,
and
all
temptations
,
and
motions
thereunto
,
that
he
would
be
able
to
dare
to
walk
upon
the
most
boisterous
waves
,
without
fear
of
bring
swallowed
up
in
them
,
and
to
take
up
in
his
hands
the
most
venemous
Serpent
,
not
dreading
the
sting
of
it
.
However
,
the
apprehensions
and
actions
of
more
perfect
and
more
refined
souls
are
not
rashly
to
be
judged
;
for
they
may
easily
be
mistaken
,
either
by
the
unhallowed
hypocrite
,
or
the
more
imperfect
and
impotent
Saint
.
4.
To
answer
yet
more
fully
,
I
do
affirm
,
that
no
truly
religious
soul
in
the
world
doth
so
thirst
after
the
creature
,
as
to
place
his
main
happiness
in
it
,
or
to
seek
satisfaction
from
it
.
However
all
holy
souls
may
not
be
alike
weaned
from
the
world
,
nor
equally
loving
of
God
,
however
the
affections
and
actions
of
some
may
really
be
,
and
of
others
may
seem
to
be
too
gross
and
fleshly
,
yet
no
one
of
all
these
,
in
whom
this
new
and
divine
life
is
indeed
found
,
doth
erect
a
self-supremacy
in
his
own
soul
,
nor
take
his
full
and
compleat
rest
and
happiness
to
consist
in
any
creature-communion
whatsoever
.
Surely
this
of
not
thirsting
,
is
so
far
a
consequent
of
true
Religion
,
as
that
no
religious
soul
in
the
world
can
be
content
to
exchange
the
presence
of
God
,
and
acquaintance
with
him
for
any
thing
,
for
all
things
besides
;
or
if
you
will
,
plainly
thus
,
no
such
person
could
be
content
,
no
not
for
all
the
world
,
(
the
glory
of
Heaven
not
excepted
,
if
it
may
be
supposed
)
to
be
wicked
and
ungodly
:
So
that
by
thirsting
here
,
must
not
be
meant
some
weak
wishings
and
fainter
propensions
of
the
soul
towards
created
objects
(
for
certainly
there
is
no
soul
found
in
a
body
of
earth
,
in
which
these
are
not
found
)
no
not
yet
some
more
lively
and
stronger
struglings
after
them
(
how
strong
they
may
be
in
a
good
Christian
,
and
yet
predominated
over
by
grace
,
we
cannot
punctually
determine
;
)
but
by
thirsting
,
here
must
be
meant
the
most
quick
and
powerful
breathings
,
the
highest
and
strongest
ardencies
,
the
predominant
and
victorious
motions
and
desires
of
the
soul
,
which
do
as
it
were
fold
up
the
whole
soul
,
and
lead
all
its
powers
and
faculties
with
it
into
a
grateful
captivity
.
Thus
shall
be
thirst
no
more
,
who
hath
once
drunk
of
these
waters
which
flow
forth
from
the
presence
of
the
Lord
of
life
,
and
which
the
blessed
Rodeemer
of
the
world
is
here
said
to
give
.
But
(
which
is
the
latter
branch
of
this
particular
)
this
insp●red
soul
which
we
have
been
describing
,
thir●●ech
after
his
happiness
in
God
alone
,
that
is
,
in
the
enjoyment
of
him
.
We
have
already
seen
that
grace
do's
not
destroy
the
natural
and
essential
longings
of
the
soul
after
a
satisfactory
good
,
but
rather
enhance
them
,
and
that
the
godly
soul
is
most
thirsty
of
all
,
but
not
with
a
creature-thirst
,
as
is
before
proved
;
it
remains
then
that
his
thirsting
after
rest
and
happiness
is
terminated
upon
God
alone
.
And
so
indeed
it
appears
in
the
instances
of
holy
men
recorded
in
the
holy
Writ
,
which
I
have
under
the
last
head
spoke
something
to
,
and
so
partly
prevented
my self
.
But
unto
those
passages
and
professions
which
I
quoted
out
of
Psal.
42.
1
,
2.
&c.
You
may
add
such
,
as
Psal.
4.
6.
which
is
the
voice
of
every
godly
soul
;
Lord
lift
thou
up
the
light
of
thy
countenance
upon
us
:
Psal.
39.
6
,
7.
Surely
every
man
walketh
in
a
vain
show
;
surely
they
are
disquieted
in
vain
;
he
heapeth
up
riches
,
&c.
And
now
Lord
,
what
wait
I
for
?
my
hope
is
in
thee
:
Where
you
have
the
different
seekings
and
centrings
of
the
ungodly
,
and
of
the
godly
soul
elegantly
described
.
Lastly
,
you
may
in
Psal.
73.
25.
again
view
the
term
or
end
of
the
godly
man's
ambition
;
Whom
have
I
in
Heaven
but
thee
,
and
there
is
none
upon
earth
that
I
desire
besides
thee
!
Which
translation
of
the
words
doth
lively
sets
out
the
godly
man's
end
,
and
aim
,
and
object
,
and
happiness
,
and
indeed
his
all
:
or
if
we
translate
(
perhaps
more
fitly
)
with
Mollerus
,
yet
they
afford
us
the
same
doctrine
,
Who
will
give
me
to
be
in
Heaven
,
and
with
thee
?
on
earth
I
desire
nothing
.
And
thus
have
we
dispatcht
the
fifth
Proposition
,
viz.
that
the
godly
soul
thirsteth
no
more
after
happiness
in
any
creature
,
or
rest
in
any
worldly
thing
;
and
come
to
the
sixth
and
last
particular
designed
for
the
explication
of
this
not
thirsting
of
the
religious
soul
,
which
is
this
.
In
the
enjoyment
of
God
this
soul
is
at
rest
,
is
fully
satisfied
.
I
do
not
mean
so
satisfied
,
as
not
so
thirst
after
any
more
of
him
,
as
I
have
often
hinted
,
but
so
satisfied
,
as
to
be
perfectly
maicht
with
an
object
transcendently
adequate
to
all
its
faculties
,
and
their
respective
capacities
;
and
so
satisfied
,
as
to
have
peace
and
joy
,
and
triumph
in
him
.
These
two
I
will
speak
something
to
distinctly
,
and
so
pass
on
.
Now
for
the
better
understanding
of
the
first
of
these
,
it
should
be
noted
,
That
the
reasonable
soul
,
and
the
faculties
of
it
are
of
a
vast
,
large
,
and
noble
capacity
.
It
is
universally
granted
by
all
,
that
are
not
Sadduces
,
that
the
capacity
of
Angels
is
very
great
and
noble
,
and
that
the
condition
of
the
humane
soul
is
not
much
inferiour
to
it
,
may
,
I
think
,
be
gathered
from
the
Pralmist's
words
,
Psal.
8.
5.
Thou
hast
made
him
a
little
lower
than
the
Angels
:
Which
words
,
although
the
Auchor
of
the
Epistle
to
the
Hebrews
applies
to
Christ
,
Heb.
2
9.
(
And
indeed
,
they
have
a
marvelous
aptness
to
him
,
according
to
the
Dutch
Translation
,
which
runs
thus
,
We
see
Jesus
crowned
with
glory
and
honour
,
who
was
become
a
little
lesser
than
the
Angels
,
by
reason
of
the
suffering
of
death
a
that
he
should
by
the
grace
of
God
&c.
)
Yet
I
see
●othing
hindring
,
but
that
they
may
be
well
applied
to
the
excel●ent
condition
of
man
by
creation
;
especially
considering
that
many
other
passages
of
the
Old
Testament
have
a
double
aspect
,
one
more
ordinary
and
obvious
,
which
was
most
clearly
understood
by
the
Prophet
that
wrote
them
;
the
other
more
obtruse
,
and
mysterious
,
principally
intended
by
that
spirit
that
inspired
him
,
and
only
to
be
understood
by
the
revelation
of
the
same
spirit
:
Such
are
those
passages
,
I
conceire
,
which
are
found
in
Isa.
7.
14.
Hosea
11.
1.
Interpreted
by
the
Erangelist
,
Mat.
1.
23.
and
2.
15.
As
also
Jer.
31.
15.
with
many
more
.
But
,
however
it
goes
with
that
Text
,
and
whether
or
no
the
souls
of
men
be
so
near
of
kindred
to
the
Angels
,
as
to
their
comprechensions
;
yet
that
they
are
capable
of
a
most
noble
and
excellent
happiness
,
and
much
allyed
to
God
himself
,
doth
appear
from
such
texts
of
Scripture
,
as
do
require
them
to
be
holy
,
as
God
is
holy
,
to
be
perfect
,
as
their
heavenly
Father
is
perfect
.
Neithen
need
it
seem
to
any
incredible
,
that
the
rational
soul
should
be
so
capacions
;
for
we
are
no
more
to
judge
of
the
Angelical
temper
,
and
noble
actings
of
the
separated
soul
,
by
what
we
see
it
to
be
and
do
in
this
body
of
flesh
,
than
one
can
judge
of
the
prowess
and
puissance
of
a
renowned
Warriour
in
the
head
of
an
Army
,
by
what
we
discern
in
him
when
he
lyes
bound
in
Chains
;
or
of
the
power
and
splend
or
of
the
Sun
,
by
what
we
discern
of
it
when
it
is
ecclipsed
or
miserably
beclouded
;
or
if
you
will
,
no
more
than
we
can
judge
of
a
man
,
by
the
imperfections
,
balbutioncies
,
and
titubancies
of
his
childhood
:
For
so
the
Apostle
Paul
seems
to
state
the
case
,
1
Cor.
13.
10
,
11.
Plainly
i●plying
,
that
the
present
and
future
condition
of
the
soul
,
is
comparable
to
the
minority
and
adult
state
of
a
man
;
as
if
he
had
said
,
the
soul
in
its
future
and
separate
state
will
act
as
much
nobler
than
what
it
doth
now
;
as
the
soul
of
the
wisest
and
discrcerest
man
in
the
world
acteth
more
nobly
than
what
it
did
when
he
was
a
child
:
Yea
,
and
what
is
still
more
to
our
present
purpose
,
he
seems
clearly
to
intimate
in
the
twelfth
verse
,
that
this
improvement
shall
happen
,
not
so
much
by
the
more
evident
propounding
of
the
object
,
as
by
the
more
ample
illumination
and
corrobotation
of
the
faculties
.
In
the
next
place
,
it
will
be
easily
inferred
,
that
all
created
good
is
too
scant
and
insufficient
for
this
capacious
spirit
of
man
;
too
short
a
bed
to
stre●c●
it self
upon
;
n●y
,
it
cannot
contract
it self
so
as
to
be
accommodated
to
any
worldly
good
,
without
pain
and
anguish
.
From
both
which
,
it
will
be
naturally
and
necessarily
concluded
,
that
God
alone
is
that
adequate
object
which
can
match
the
soul
of
man
,
and
satisfie
it
,
as
being
infinitely
superiour
and
transcendens
to
it
.
The
enjoyment
of
God
is
that
ultimate
end
,
and
perfect
good
,
that
is
only
able
to
fix
the
spirit
of
man
,
which
otherwise
,
not
meeting
with
its
match
,
would
be
tossed
to
and
s●o
,
and
labour
under
perpetual
〈◊〉
,
and
restless
fluctuations
.
God
is
that
A
mighty
goodness
and
sweetness
,
who
alone
is
able
to
draw
us
all
the
poetites
of
the
soul
unto
himself
,
satisfie
all
its
cravings
,
charm
ali
its
restiess
motions
,
and
cause
all
its
aculties
in
the
purest
and
most
complac●ntial
manner
,
to
conspire
together
how
to
give
up
themselves
wholly
and
entirely
to
himself
.
Secondly
,
From
this
conjunction
with
omnipotent
goodness
,
ariseth
pure
peace
,
yea
joy
and
triumph
to
the
religious
soul
.
For
the
clearer
understanding
of
this
,
I
should
premise
,
what
some
have
wisely
observed
,
that
there
is
a
natural
congruity
between
God
and
the
soul
,
she
being
a
spiritual
substance
,
and
he
being
a
spiritual
good
,
only
suitable
unto
her
.
This
seems
to
be
evident
by
experience
;
for
we
see
how
difficult
,
I
had
almost
said
impossible
it
is
,
utterly
to
eradicate
and
extinguish
all
sense
of
vertue
and
goodness
out
of
the
soul
of
man
;
to
which
purpose
I
think
our
Divines
generally
speak
,
when
they
allow
of
some
holy
relicks
,
something
of
the
Image
of
God
remaining
in
the
most
degenerate
souls
,
however
all
men
have
reduced
the
same
to
a
very
poor
and
inconsiderable
spark
,
and
many
have
raked
that
very
spark
under
ashes
too
,
and
imprisoned
that
remainder
of
truth
in
unrighteousness
,
living
according
to
those
unnatural
and
forreign
principles
and
conceptions
that
they
have
unhappily
drunk
in
.
Hence
it
is
,
I
suppose
,
that
sin
and
wickedness
are
so
often
stiled
the
defilement
of
the
soul
:
Now
we
know
,
that
whatsoever
defileth
,
is
adventitious
and
improper
:
And
hence
it
is
that
sin
many
times
slings
and
wounds
the
consciences
of
those
that
take
most
pleasure
in
it
,
namely
,
being
so
perfectly
contrary
to
this
noble
and
inbred
sense
of
the
soul
;
allowing
then
this
natural
sympathy
that
the
soul
of
man
hath
with
its
Creator
;
it
will
be
easie
to
give
a
Philosophical
account
of
that
peace
,
joy
and
triumph
,
of
which
the
soul
must
needs
be
possest
,
or
rather
indeed
transported
with
,
that
finds
and
feels
it self
in
conjunction
with
its
centre
,
&
in
the
dearest
embraces
of
its
Creator
.
It
need
not
seem
strange
that
the
soul
should
mightily
congratulate
it self
in
its
arrival
at
its
own
haven
;
nay
,
it
were
strange
if
it
should
not
dissolve
into
secret
joy
and
pleasure
in
the
hearty
entertainments
of
so
blessed
and
proper
a
guest
as
God
is
unto
it
:
Nay
,
indeed
it
were
unreasonable
to
imagine
,
that
the
conjunction
of
so
noble
and
discerning
faculties
,
with
so
perfect
and
proper
an
object
,
should
not
beget
the
truest
and
sincerest
delight
and
pleasure
imaginable
.
The
delights
of
an
earthly
and
sensual
mind
,
are
filthy
and
dreggy
,
in
comparison
of
these
pleasures
of
the
refined
and
purified
soul
,
which
must
needs
live
most
gracefully
,
triumphantly
,
and
deliciously
,
when
it
converseth
with
God
most
intimately
.
Certainly
if
there
be
any
innocent
and
well-natur'd
self-feeling
,
or
self-pleasing
in
the
world
,
this
is
it
;
though
indeed
,
to
speak
truly
,
it
deserves
a
better
name
.
It
cannot
be
but
that
a
godly
soul
,
being
in
its
right
senses
,
should
tast
a
sweetness
in
these
pure
and
divine
accomplishments
wrought
in
it
by
the
eternal
Spirit
of
Righteousness
;
which
self-pleasing
is
no
more
blameable
,
than
that
natural
pleasure
,
which
every
creature
finds
in
the
enjoyment
of
that
which
is
most
aptly
accommodated
to
its
necessities
,
and
most
perfective
of
its
happiness
;
which
pleasure
,
I
say
,
ariseth
in
the
soul
from
its
sensible
union
with
God
in
the
spirit
,
and
enjoyment
of
him
:
By
which
enjoyment
of
God
,
you
will
easily
perceive
that
I
do
not
mean
the
bare
pardon
of
sin
,
or
an
abstract
Justification
;
(
for
this
is
not
the
attainment
that
is
perfective
of
the
soul
,
neither
could
it
alone
(
if
we
could
suppose
it
alone
)
fill
up
the
capacities
of
the
soul
,
or
make
it
happy
,
however
the
rapturous
joys
of
the
unprincipled
hypocrite
spring
principally
from
the
opinion
and
false
apprehension
of
this
;
which
indeed
I
take
to
be
a
notable
(
though
not
infallible
)
sign
of
a
mercenary
,
low-spirited
,
and
fleshly-minded
Christian
:
)
but
by
it
I
mean
the
souls
being
really
regenerated
into
the
Image
of
God
,
consisting
in
knowledge
,
Righteousness
and
Holiness
,
and
her
implantation
into
the
●oot
Christ
Jesus
,
by
which
she
partakes
of
his
divine
life
,
power
,
and
spirit
.
And
yet
besides
this
,
I
conceive
there
is
a
more
Theological
account
to
be
given
of
these
joys
and
pleasures
which
the
renewed
soul
doth
so
plentifully
reap
,
upon
her
return
to
God
,
from
whom
she
had
so
long
straggled
by
sin
and
wickedness
.
For
the
God
of
hope
filleth
the
godly
soul
with
all
peace
and
joy
in
believing
,
Rom.
15.
13.
Christ
doth
on
purpose
speak
words
to
the
hearts
of
his
Disciples
,
that
their
joy
may
be
full
,
Joh.
15.
11.
But
whether
the
most
benign
and
gracious
Father
of
spirits
doth
immediately
from
himself
inspire
the
holy
soul
,
with
divine
joys
and
pleasures
,
kindled
,
as
I
may
say
,
with
nothing
but
his
own
breath
;
or
whether
he
bring
them
to
his
holy
Mountain
,
and
into
his
house
of
prayer
,
and
by
that
or
any
other
the
like
means
make
them
joyful
,
and
of
glad
heart
,
as
in
the
day
of
a
solemn
festival
,
as
he
hath
promised
to
do
,
Isa.
56.
7.
and
Isa.
25.
6.
However
it
be
,
I
say
,
sure
it
is
that
he
frequently
puts
a
gladness
into
their
hearts
beyond
that
of
the
Harvest
or
the
Vintage
,
Psal.
4.
7.
and
makes
them
to
rejoyce
with
joy
unspeakable
and
full
of
glory
,
1
Pet.
1.
8.
Having
now
unfolded
the
meaning
of
the
gracious
soul
's
nor
thirsting
any
more
,
I
should
pass
to
the
last
thing
contained
in
the
Text
;
but
finding
my self
opprest
in
my
spirit
,
by
the
consideration
of
this
necessary
consequent
of
true
Religion
,
when
I
compare
the
temper
of
Christians
with
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
must
crave
leave
to
stay
a
little
and
breathe
.
And
what
shall
I
breath
but
a
sad
and
bitter
complaint
over
that
low
,
earthly
,
selfish
,
greedy
spirit
,
which
actuateth
the
world
at
this
day
;
yea
and
the
generality
of
Professors
of
that
sacred
Religion
,
which
we
call
Christianity
.
Alas
!
what
a
company
of
thieves
and
murderers
,
I
mean
,
base
and
sensual
loves
and
lusts
,
lodge
in
those
very
souls
,
who
would
be
taken
for
Temples
consecrated
to
the
name
,
and
honour
,
and
inhabitation
of
the
eternal
God
,
the
spirit
of
Truth
and
Holiness
.
Oh
what
pitty
is
it
that
the
precious
souls
of
men
,
yea
and
of
Christians
,
the
best
of
men
,
that
are
all
capable
of
so
glorious
liberty
,
so
high
and
honourable
a
happiness
,
should
be
bound
down
under
such
vile
and
sordid
lusts
,
feeding
upon
dust
and
gravel
to
whom
the
hidden
Mannah
is
freely
offered
,
and
God
himself
is
ready
to
become
a
banquet
!
And
oh
what
a
shame
is
it
for
those
who
profess
themselves
children
of
God
,
Disciples
of
the
most
holy
Jesus
,
and
Heirs
of
his
pure
and
undefiled
Kingdom
of
Heaven
;
for
these
,
I
say
,
willingly
and
greedily
to
roll
themselves
in
filthy
and
bruitish
sensualities
,
to
set
up
that
on
high
in
their
souls
,
which
was
made
to
be
under
their
bodies
,
and
so
to
love
and
live
as
if
they
studied
to
have
no
affinity
at
all
,
but
would
be
as
unlike
as
they
could
to
that
God
,
and
Redeemer
,
and
unfit
for
that
inheritance
!
How
often
shall
it
be
protested
to
the
Christian
world
,
by
men
of
the
greatest
devotion
and
seriousness
,
that
it
is
utterly
mad
,
and
perfectly
vain
to
dream
of
entring
into
the
Kingdom
of
Heaven
hereafter
,
except
the
Kingdom
of
Heaven
enter
into
our
souls
during
their
union
with
these
bodies
?
How
long
shall
the
Son
of
God
,
who
came
into
the
world
on
purpose
to
be
the
most
glorious
example
of
true
and
divine
purity
,
exact
and
perfect
self-denial
,
and
mortification
,
how
long
shall
he
lye
by
in
his
word
,
as
an
antiquated
pattern
only
cut
out
for
the
Apostolical
ages
of
the
world
,
and
only
suited
to
some
few
morose
and
melancholick
men
!
Is
it
not
a
monstrous
spectacle
,
and
to
be
hist
out
of
the
world
with
the
greatest
indignation
,
a
covetous
,
voluptuous
,
ambitious
,
sensual
Saint
?
With
what
face
can
we
pretend
to
true
Religion
,
or
a
feeling
acquaintance
with
God
and
the
things
of
his
personall
service
and
Kingdome
,
whilest
the
continual
bleatings
and
lowings
of
our
souls
after
created
good
,
do
bewray
us
so
manifestly
,
and
proclaim
before
all
the
world
,
that
the
beast
,
the
brutish
life
,
is
still
powerful
in
us
?
If
ye
seek
me
,
saith
Christ
to
his
followers
,
as
well
as
he
did
once
to
his
persecutors
,
then
let
these
go
;
let
go
the
hold
of
these
earthly
objects
,
let
vanish
these
worldly
joys
and
toys
,
with-hold
your
throat
from
thirst
,
and
your
feet
from
being
unshod
,
and
come
follow
me
only
,
and
ye
shall
have
treasure
in
Heaven
;
for
he
that
will
not
deny
all
for
me
,
is
not
worthy
of
me
.
But
O
curvae
in
terras
animae
,
&c.
Ah
sad
and
dreadful
fall
,
that
hath
so
miserably
crampt
this
royal
off-spring
,
and
made
the
Kings
Son
to
be
a
same
Mephibosheth
!
Ah
dolesul
Apostasie
!
How
are
the
Sons
of
the
morning
become
Brats
of
darkness
,
and
the
heirs
of
Heaven
,
vassals
and
drudges
to
earth
!
How
is
the
Kings
Daughter
unequally
yoaked
with
a
churlish
Nabal
,
that
continually
checketh
her
with
more
divine
and
generous
motions
!
How
unhappily
art
thou
matcht
,
O
my
soul
!
And
yet
(
alas
)
I
see
it
is
too
properly
a
marriage
for
thou
hast
clean
forgotten
thine
own
people
,
and
thy
Fathers
house
.
Take
up
,
oh
take
up
a
lamentation
thou
Virgin
,
Daughter
of
the
God
of
Zion
:
Sometimes
indeed
a
Virgin
,
but
now
(
alas
)
no
longer
a
Virgin
,
but
miserably
married
to
an
unworthy
mate
,
that
can
never
be
able
to
match
thy
faculties
,
nor
maintain
thee
according
to
the
grandeur
of
thy
birth
,
or
the
necessary
pomp
of
thy
expences
,
and
way
of
living
;
nay
,
thou
art
become
not
only
a
miserable
wife
,
but
in
so
being
,
thou
art
also
a
wicked
adulteress
,
prostituting
thy self
to
the
very
vilest
of
thy
lawful
Husbands
servants
:
if
thou
be
not
incestuous
,
it
is
no
thank
to
thee
,
there
being
nothing
in
this
world
so
near
of
kin
to
thee
,
as
to
make
way
for
incest
.
Return
,
return
,
O
Shulamite
,
return
,
return
;
put
away
thine
adulteries
from
between
thy
breasts
,
and
so
shall
the
King
yet
again
greatly
desire
thy
beauty
;
for
so
he
hath
promised
,
Jer.
3.
21.
that
when
there
shall
be
a
voice
heard
upon
the
high
places
,
weeping
and
supplications
of
the
children
of
Israel
,
because
they
have
perverted
their
way
,
and
forgotten
the
Lord
their
God
,
and
the
backsliding
children
shall
return
,
that
then
he
will
heal
their
backslidings
.
CHAP.
VIII
.
The
term
or
end
of
Religion
eternal
life
,
considered
in
a
double
notion
.
First
,
as
it
signifies
the
essential
happiness
of
the
soul
.
The
second
,
as
it
takes
in
many
glorious
appendices
.
The
former
more
fully
described
,
the
latter
more
briefly
.
The
noble
and
genuine
breathings
of
the
godly
soul
after
,
and
springing
up
into
the
former
;
in
what
sense
she
may
be
said
to
desire
the
latter
.
The
argument
drawn
from
the
example
of
Christ
.
Moses
and
Paul
moderated
.
A
general
answer
given
to
the
Quaery
.
It
ends
in
a
serious
exhortation
made
to
Christians
,
to
live
and
love
more
spiritually
,
more
suitably
to
the
nature
of
souls
,
redeemed
souls
,
resulting
from
the
whole
discourse
.
I
Am
now
come
to
the
last
thing
whereby
this
most
noble
principle
is
described
,
viz.
the
Term
or
End
of
it
;
and
that
is
said
here
in
the
Text
to
be
Everlasting
Life
.
This
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
highest
pitch
of
perfection
,
unto
which
the
New
Creature
is
continually
growing
up
;
which
the
Apostle
Paul
hath
exprest
with
as
much
grand
eloquence
,
as
words
are
able
to
magnifie
if
,
calling
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
measure
of
the
stature
of
the
fulness
of
Christ
:
This
is
that
unbounded
Ocean
,
which
this
living
fountain
,
by
so
many
incessantissues
,
and
unwearied
streamings
perpetually
endeavours
to
empty
it self
into
,
or
rather
to
embosom
it self
in
.
Now
what
this
is
,
we
must
confess
with
the
Apostle
John
,
(
and
indeed
we
have
more
reason
to
make
such
a
confession
,
than
he
had
)
that
it
doth
not
yet
appear
,
viz.
neither
fully
,
nor
distinctly
:
But
yet
,
since
I
am
thus
cast
upon
the
contemplation
of
it
,
it
will
be
a
pertinent
piece
of
pleasure
,
a
little
to
enquire
into
it
;
and
though
it
surpass
the
power
and
skill
of
all
created
comprehensions
to
take
the
just
dimensions
,
and
faithfully
give
in
the
height
and
depth
,
and
length
,
and
breadth
of
it
;
yet
we
may
essay
to
walk
about
this
heavenly
Jerusalem
(
as
the
Psalmist
speaks
of
the
earthly
)
and
tell
the
Towers
thereof
mark
her
Walls
,
consider
her
Palaces
,
that
we
may
tell
it
to
the
generation
following
.
First
,
Then
we
will
consider
Eternal
Life
in
the
most
proper
notion
of
it
,
as
it
implies
the
essential
happiness
of
the
soul
;
and
so
it
is
no
other
than
the
souls
pure
,
perfect
,
and
establisht
state
.
By
a
state
,
I
do
designedly
disparage
that
grosser
notion
of
a
place
,
as
that
which
scarce
deserves
to
enter
into
the
description
of
such
a
glory
,
or
at
best
,
will
obtain
but
a
very
low
room
there
:
By
purity
,
I
do
purposely
explode
that
carnal
ease
,
rest
,
immunity
,
affluence
of
senfual
delights
accommodated
only
to
the
animal
life
,
which
last
the
Mahumetans
,
and
the
former
too
many
profest
Christians
,
and
the
Jews
almost
generally
do
dream
of
,
and
judge
Heaven
to
be
.
By
perfection
I
do
distinguish
it
from
the
best
state
,
which
the
best
men
upon
earth
can
possibly
be
in
.
So
then
I
take
Eternal
Life
in
the
primary
and
most
proper
notion
of
it
to
be
full
and
perfect
,
and
everlasting
enjoyment
of
God
,
communion
with
him
,
and
a
most
blissful
conformity
of
all
the
powers
and
faculties
of
the
soul
to
that
eternal
goodness
,
truth
,
and
love
,
as
far
as
it
is
,
or
may
become
capable
of
the
communications
of
the
divinity
.
This
life
was
at
the
highest
rate
imaginable
purchased
by
our
ever
blessed
Lord
and
Saviour
in
the
daies
of
his
flesh
,
and
here
in
the
Text
promised
to
every
believing
soul
.
Now
,
in
as
much
as
we
are
ignorant
both
of
the
present
capacity
of
our
own
faculties
,
how
large
they
are
,
and
much
more
ignorant
,
how
much
more
large
and
ample
they
may
be
made
,
on
purpose
to
receive
the
more
rich
and
plentiful
communications
of
the
divine
life
and
image
,
therefore
can
we
not
comprehend
neither
the
transcendent
life
,
happiness
and
glory
,
nor
that
degree
of
sanctity
and
blessedness
which
the
believing
soul
may
be
advanced
unto
in
another
world
.
The
Popish
Schoolmen
do
nicely
dispute
about
the
sight
of
God
,
and
the
love
of
God
,
to
wit
,
in
whether
of
these
the
formal
blessedness
of
the
soul
consisteth
,
ill
separating
those
whom
God
hath
so
firmly
joyned
together
;
as
if
it
were
possible
that
either
a
blind
love
,
or
a
jejune
and
unaffectionate
speculation
could
render
a
soul
entirely
happy
:
But
it
is
much
safer
to
say
,
that
the
happiness
and
eternal
life
of
the
soul
,
standeth
in
the
possession
or
fruition
of
God
;
and
this
doth
necessarily
import
the
proper
perfection
of
every
faculty
.
Nothing
can
be
the
formal
happiness
of
a
spirit
that
is
either
iuferiour
or
extrinsecal
to
it
;
it
must
be
something
divine
,
and
that
wrought
into
the
very
nature
and
temper
of
it
,
I
doubt
not
to
affirm
that
if
the
soul
of
man
were
possibly
advanced
,
so
as
to
receive
adoration
or
divine
power
,
yet
if
it
were
in
the
mean
time
void
of
divine
dispositions
,
and
a
god-like
nature
;
it
were
far
from
being
glorified
,
and
made
happy
as
to
its
capacity
.
What
health
is
to
the
body
,
that
is
holiness
to
the
soul
;
which
happily
the
Apostle
alludes
to
,
when
he
speaks
of
the
spirit
of
a
sound
mind
,
2
Tim.
1.
7.
Secondly
,
There
is
another
notion
of
Eternal
Life
(
which
some
contend
for
)
by
which
they
mean
not
barely
the
essential
happiness
of
the
soul
,
but
that
with
the
addition
of
many
suitable
and
glorious
circumstances
,
the
essential
happiness
of
the
soul
,
as
it
is
attended
with
the
appendixes
of
a
glorified
body
the
beholding
of
Christ
,
the
amicable
society
of
Angels
,
freedom
from
temptations
,
the
knowledge
of
the
secrets
of
nature
and
providence
,
and
some
such
like
:
To
which
may
be
also
added
(
though
of
a
lower
degree
)
open
absolution
,
or
a
visible
deliverance
of
the
Saints
out
of
the
overthrow
of
the
wicked
,
at
the
conflagration
of
the
world
,
power
over
Devils
,
eminence
of
place
,
enjoyment
of
friends
,
and
some
other
like
.
Now
let
us
briefly
consider
what
tendencies
there
are
in
the
religious
soul
towards
each
of
these
:
And
here
I
must
crave
leave
to
speak
joyntly
both
of
the
End
,
and
of
the
Motion
thereunto
;
though
it
may
be
thought
that
the
former
only
falls
fairly
under
our
present
consideration
.
First
,
Then
I
suppose
that
Eternal
Life
in
the
first
sense
of
it
,
is
intended
here
,
to
wit
,
the
essential
happiness
of
the
soul
,
or
its
perfect
and
everlasting
enjoyment
of
God
.
For
the
description
is
here
made
of
Religion
it self
in
the
abstract
,
or
that
principle
of
divine
life
,
which
Christ
Jesus
implanteth
in
the
soul
;
and
being
so
considered
,
it
is
hard
to
conceive
how
that
should
spring
up
into
any
of
these
appendant
circumstances
,
or
into
any
thing
but
the
completion
and
perfection
of
it self
;
though
the
religious
soul
taken
in
the
concrete
,
possibly
may
.
And
indeed
,
though
we
should
allow
(
which
we
shall
take
into
consideration
under
the
next
head
)
that
many
of
those
high
scriptural
phrases
which
are
brought
to
describe
the
future
condition
of
believing
souls
,
do
principally
respect
the
appendixes
of
its
essential
happiness
(
as
a
Kingdom
,
a
house
not
made
with
hands
,
eternal
in
the
Heavens
,
an
inheritance
reserved
,
a
place
prepared
,
and
the
like
)
yet
it
seems
very
unnatural
to
interpret
this
phrase
,
Life
,
and
Eternal
Life
,
any
otherwise
than
of
that
which
I
call
the
essential
happiness
of
the
soul
:
But
if
we
interpret
it
of
this
,
the
sense
is
very
fair
and
easie
;
thus
,
this
principle
of
divine
life
is
continually
endeavouring
to
grow
up
to
its
just
altitude
,
to
advance
it self
unto
a
triumphant
state
,
even
as
all
other
principles
of
life
do
naturally
tend
towards
a
final
accomplishment
,
and
ultimate
perfection
.
Carnal
self
,
or
the
animal
life
may
be
indeed
said
to
be
a
well
of
water
too
,
poysonous
water
;
but
that
springs
up
into
a
sensual
life
,
popular
applause
,
self-accommodations
;
or
if
you
will
in
the
Apostles
phrase
,
into
the
fulfilment
of
the
lusts
of
the
flesh
.
This
I
speak
only
by
way
of
illustratory
opposition
:
for
to
speak
more
properly
,
this
corrupt
principle
hath
in
it
the
central
force
of
death
and
Hell
,
and
is
alwaies
tumbling
downward
;
whereas
this
divine
principle
is
alwaies
climbing
upward
:
But
they
do
both
agree
in
this
,
that
they
do
both
seek
their
own
gratifications
,
and
study
to
acquire
their
respective
perfections
.
The
everlasting
and
most
glorious
enjoyment
of
God
is
certainly
most
perfective
of
the
soul
;
and
therefore
is
most
properly
and
most
deservingly
said
to
be
its
Eternal
Life
,
according
to
that
of
our
Saviour
,
Joh.
17.
3.
Now
this
Eternal
Life
is
not
a
thing
specifically
different
from
Religion
,
or
the
image
of
God
,
or
the
divine
life
;
but
indeed
the
greatest
height
,
and
the
most
possible
perfection
of
it self
:
even
as
the
Sun
at
noon-day
is
not
a
light
really
distinct
from
what
is
was
in
the
first
dawnings
of
the
morning
,
but
a
different
degree
,
and
far
more
glorious
state
;
which
seems
to
be
the
very
similitude
whereby
the
Spirit
of
God
illustrateth
the
matter
in
hand
,
Prov.
4.
18.
Or
as
a
man
of
perfect
age
is
not
a
distinct
species
from
a
child
,
but
much
more
compleat
and
excellent
in
that
species
;
to
which
the
Apostle
refers
,
treating
of
this
subject
,
1
Cor.
13.
11.
Man
hath
not
two
distinct
kinds
of
happiness
in
the
two
distinct
worlds
that
he
is
made
to
live
in
;
but
one
and
the
same
thing
is
his
blessedness
in
both
,
which
,
as
I
said
before
,
must
needs
be
the
enjoyment
of
God
.
The
translation
made
of
the
Text
is
very
suitable
to
this
notion
;
for
this
divine
principle
is
said
to
spring
up
,
not
unto
,
but
into
everlasting
life
,
q.
d.
it
springs
up
till
it
be
swallowed
up
into
the
perfect
knowledge
,
love
,
and
enjoyment
of
God
:
Even
as
youth
is
swallowed
up
in
manhood
,
so
this
grace
is
swallowed
up
in
glory
,
and
not
so
much
abolished
,
as
indeed
perfected
.
By
this
phrase
,
the
genius
of
true
Religion
,
and
the
excellent
temper
of
the
true
religious
soul
,
is
most
lively
described
.
This
is
the
soul
,
that
being
in
some
measure
delivered
from
its
unnatural
bondage
,
and
freed
from
its
unhappy
confinement
now
spreads
it self
in
God
,
lifts
up
it self
unto
him
,
stretches
it self
upon
him
,
is
not
content
with
a
Heaven
meerly
to
come
,
but
brings
down
Heaven
into
it self
,
by
carrying
up
it self
unto
,
and
after
the
God
of
Heaven
.
God
is
become
great
,
only
great
in
the
eye
of
such
a
Christian
;
he
is
indeed
become
All
things
to
him
;
whilest
this
principle
●is
rightly
and
actually
predominant
in
him
,
he
knows
no
interest
but
to
thrive
and
grow
great
in
God
;
no
will
,
but
to
serve
the
will
,
and
comply
with
the
mind
of
God
;
no
end
,
but
to
be
united
to
God
;
no
business
,
but
to
display
and
reflect
the
glory
and
perfections
of
God
upon
the
Earth
;
the
main
business
of
his
life
,
I
say
,
is
to
serve
him
,
the
main
ambition
of
his
soul
to
be
like
unto
him
,
and
his
main
happiness
in
this
world
to
be
united
to
him
,
and
in
the
world
to
come
,
to
be
swallowed
up
in
him
,
in
this
world
to
know
,
and
love
,
and
rest
,
and
delight
in
,
and
enjoy
God
more
than
all
things
,
and
in
the
world
to
come
to
enjoy
him
more
than
so
.
The
gladsome
growings
up
of
the
tender
flowers
unto
the
friendly
Sun
,
being
once
powerfully
surpriz'd
with
his
precious
and
benign
influences
,
and
the
chearful
hast
with
which
the
sympathetick
needle
so
amorously
pursues
the
inchanting
loadstone
,
being
once
rightly
toucht
and
affected
with
it
,
do
a
little
(
though
but
a
little
)
resemble
and
represent
the
motions
of
a
spirit
impregnated
with
this
divine
principle
,
and
strongly
imprest
with
the
image
and
stamp
of
God
:
he
puts
in
his
hand
by
the
hole
of
the
door
,
and
the
bowels
of
the
espoused
soul
are
presently
moved
,
yea
,
melted
for
him
,
Cant.
5.
4.
He
casts
the
skirt
of
his
garment
,
the
mantle
of
his
love
,
and
presently
the
converted
soul
leaves
all
to
follow
him
.
Faith
,
Hope
,
and
Love
are
knitting
and
springing
graces
,
and
this
Eternal
Life
is
the
end
and
perfection
of
them
all
;
not
that
any
one
of
them
(
I
conceive
)
shall
be
utterly
incassated
and
abolished
,
as
some
conclude
concerning
the
two
former
(
though
without
good
ground
I
think
)
from
the
Apostles
words
,
1
Cor.
13.
13.
But
Faith
will
be
ripened
into
the
most
firm
and
undisturbed
confidence
,
affiance
,
and
acquiescence
in
God
,
hope
will
be
advanced
into
a
more
chearful
,
powerful
,
and
confident
expectation
,
having
for
its
object
the
perpetuation
of
the
souls
felicity
;
and
love
will
become
much
more
loving
,
and
more
clearly
distinguishable
from
the
imperfect
longings
and
languishings
of
this
present
state
,
when
it
shall
flower
up
into
pure
delights
and
complacencies
,
resting
and
glorying
in
the
arms
of
its
adequate
,
satisfactory
and
eternal
object
.
The
faith
of
the
hypocrite
(
and
indeed
his
hope
too
)
is
still
springing
up
into
self-preservation
,
deliverance
,
liberty
,
a
splendid
and
pompous
state
of
the
Church
(
that
is
of
his
own
party
)
or
some
such
thing
as
will
gratifie
the
animal
life
,
and
there
i●
terminates
;
but
the
faith
of
the
sincere
and
religious
soul
springs
up
into
eternal
life
,
it
knows
no
term
but
the
salvation
of
the
soul
,
1
Pet.
1.
9.
As
his
hope
knows
no
accomplishment
but
a
state
of
god-like
purity
and
perfection
,
1
Joh.
3.
3.
The
more
natural
man
lives
within
himself
,
within
a
circle
of
his
own
,
and
cannot
get
out
;
whether
he
eat
,
or
drink
,
or
pray
,
or
be
zealous
for
the
popular
pulling
down
of
the
political
Antichrist
,
he
is
still
in
his
own
circle
,
he
is
still
sacrificing
in
all
this
to
that
great
helluo
the
animal
life
,
as
I
have
already
made
evident
:
But
the
godly
soul
is
disinterested
of
self
,
and
so
is
still
contriving
the
advancement
of
a
nobler
life
within
it self
,
and
moving
towards
God
,
as
his
supreme
and
all-sufficient
good
.
Give
him
all
that
the
whole
world
can
afford
,
he
cannot
fix
,
nor
settle
,
nor
centre
here
:
God
hath
put
into
him
a
holy
restless
appetite
after
a
higher
good
,
which
he
would
rather
be
,
than
what
he
is
.
I
know
indeed
that
the
soul
that
is
thus
divinely
free
,
may
be
hindered
in
its
flight
;
but
it
will
deliver
it self
from
the
clog
at
length
:
you
may
choak
and
damm
up
the
streamings
of
this
fountain
perhaps
,
but
they
will
burst
out
again
;
you
may
cast
ashes
upon
this
pure
fire
for
a
time
,
but
it
will
flame
out
again
;
such
a
damp
cannot
arise
,
no
not
from
Hell
it self
,
as
to
extinguish
it
.
The
Philistines
,
I
remember
,
stopped
the
wells
of
water
which
Abraham
had
digged
in
Gerar
,
and
filled
them
with
earth
,
Gen.
26.
15.
But
this
well
of
water
which
God
diggeth
in
the
holy
and
humble
soul
,
cannot
be
stopped
,
neither
by
the
Devil
that
King
of
Gerar
,
(
that
is
,
of
wandrings
)
Job
1.
7.
nor
by
any
of
his
servants
,
but
it
will
find
vent
upward
:
though
you
endeavour
to
fill
it
with
earth
,
which
indeed
is
the
likeliest
to
choak
it
,
(
for
amor
rerum
terrenarum
est
viscus
spiritualium
pennarum
)
though
you
cast
dust
and
gravel
of
earthly
pleasures
,
profits
,
or
preferments
into
it
,
yet
it
is
a
well
of
living
water
,
and
will
work
its
passage
out
.
The
hungrings
of
the
godly
soul
are
not
,
cannot
be
satisfied
,
till
it
come
to
feed
upon
the
hidden
Manna
,
nor
its
thirstings
quenched
,
till
it
come
to
be
swallowed
up
in
the
unbounded
Ocean
of
life
and
love
.
But
I
see
I
cannot
divide
springing
up
from
Eternal
Life
,
nor
pursue
the
term
of
Religion
,
but
I
must
also
take
in
the
motion
of
the
Religious
soul
,
whereby
he
pursues
it
,
which
I
have
already
handled
in
my
discourse
,
therefore
I
will
quit
this
head
,
and
take
a
short
view
of
the
second
.
The
secondary
and
more
improper
notion
of
Eternal
Life
,
I
told
you
,
was
that
which
takes
in
the
circumstances
or
appendices
of
it
.
And
here
we
must
needs
allow
,
that
the
holy
Scriptures
do
openly
avonch
some
of
these
circumstances
,
as
those
especially
of
the
first
rank
that
I
named
,
of
some
of
which
it
seems
to
make
great
account
;
and
possibly
the
Scripture
may
some
where
or
other
imply
all
the
rest
,
even
those
of
the
inferiour
rank
.
Again
,
we
will
allow
,
that
many
of
those
phrases
which
the
Scripture
uses
to
describe
the
blessed
state
of
the
other
world
,
do
principally
respect
these
appendices
of
the
souls
essential
happiness
:
Such
perhaps
are
the
Crown
of
Righteousness
mentioned
by
the
Apostle
,
1
Tim.
4.
8.
The
price
of
the
high
Calling
,
mentioned
by
the
same
Apostle
,
Phil.
3.
14.
The
House
which
is
from
Heaven
,
spoken
of
,
2
Cor.
6.
2.
A
Kingdom
,
an
incorruptible
Inheritance
,
a
place
prepared
,
Mansions
,
a
reward
,
praise
,
and
honour
,
and
glory
at
the
appearing
of
Jesus
Christ
,
1
Pet.
1.
7.
And
that
glory
,
honour
and
peace
spoken
of
by
the
Apostle
Paul
,
Rom.
2.
10.
These
are
all
Scripture
descriptions
of
the
other
state
,
and
I
suppose
we
may
grant
them
to
have
a
peculiar
reference
to
this
secondary
and
preter-essential
happiness
of
the
soul
:
Though
I
know
not
any
necessity
there
is
to
be
so
liberal
in
our
concessions
;
for
it
may
be
fairly
said
concerning
all
▪
or
most
of
them
,
that
the
design
of
these
phrases
,
is
not
so
much
to
establish
this
less
proper
notion
,
or
to
point
ou●
to
the
circumstances
of
the
glorified
state
,
as
to
insinuate
how
much
more
ample
and
glorious
that
state
shall
be
than
this
in
which
we
now
are
;
as
a
prize
is
looked
upon
as
somewhat
more
excellent
than
what
is
done
or
expended
to
acquire
it
(
it
must
needs
be
so
esteemed
by
runners
and
wrestlers
)
a
Kingdom
is
a
more
glorious
state
than
that
of
subjection
,
and
an
Inheritance
is
incomparably
more
ample
than
the
pension
that
is
allowed
the
heir
in
his
minority
.
But
these
things
being
conceded
,
it
doth
not
appear
how
far
,
or
under
what
notion
the
religious
soul
(
as
such
)
doth
spring
up
into
these
additional
glories
,
and
thirst
after
them
.
I
know
there
are
many
that
speak
very
highly
of
these
appendices
;
and
allow
the
godly
soul
a
very
high
and
irrespective
valuation
of
them
:
And
this
they
do
principally
infer
from
the
examples
of
Christ
himself
,
as
also
of
Moses
and
Paul
.
Give
me
leave
therefore
to
suggest
something
,
not
to
enervate
,
but
to
moderate
the
Argument
drawn
from
these
persons
,
and
after
that
I
shall
briefly
lay
down
what
I
conceive
to
be
most
Scriptural
and
rational
in
this
matter
.
First
,
As
for
the
example
of
Christ
,
it
seems
to
make
not
much
for
them
in
this
matter
.
For
however
the
Text
is
very
plain
,
that
for
the
joy
that
was
set
before
him
,
he
endured
the
cross
,
and
this
joy
seems
plainly
to
be
his
session
at
the
right
hand
of
God
,
Heb.
12.
2.
Yet
if
by
this
joy
we
understand
a
more
full
and
glorious
possession
of
God
,
and
a
more
excellent
exaltation
of
his
humane
nature
,
to
a
more
free
fruition
of
the
divine
,
then
it
cannot
be
applied
to
any
thing
but
the
springing
up
of
the
gracious
soul
into
its
essential
happiness
;
which
I
have
already
contended
for
,
as
being
the
proper
genius
of
such
a
soul
;
or
if
by
this
Joy
and
Throne
we
understand
the
power
that
Christ
foresaw
he
should
be
vested
with
of
leading
captivity
captive
,
trampling
under
feet
the
powers
of
hell
and
darkness
,
and
procuring
gifts
for
men
(
which
seems
to
me
to
be
most
likely
)
then
it
belongs
not
at
all
to
men
,
neither
can
this
example
be
drawn
into
▪
imitation
.
As
for
the
instance
of
Moses
,
who
is
said
to
have
had
respect
to
the
recompence
of
the
reward
,
Heb.
11.
26.
It
is
not
yet
granted
,
that
that
recompence
of
reward
relates
principally
to
these
appendants
of
the
souls
essential
happiness
,
neither
can
it
,
I
suppose
,
be
evinced
:
But
,
though
I
should
also
allow
that
,
(
which
I
encline
to
do
)
yet
all
that
can
be
inferred
from
it
is
but
a
respect
that
Moses
had
,
as
our
Translation
well
renders
it
,
or
some
account
,
which
he
in
his
sufferings
made
of
this
recompence
;
which
was
a
very
warrantable
contemplation
.
The
Apostle
Paul
indeed
doth
openly
profess
that
he
looked
for
,
and
desired
the
coming
of
Christ
from
Heaven
upon
the
account
of
that
glorious
body
which
he
would
then
cloath
him
with
,
Phil.
3.
20
,
21.
And
so
he
might
sure
,
and
yet
not
desire
it
principally
and
primarily
,
but
secondarily
,
and
with
reference
.
And
this
leads
me
to
the
general
answer
that
I
was
preparing
to
give
,
which
is
this
.
Some
of
these
circumstances
which
I
named
,
especially
that
of
the
glorified
body
,
may
be
reduced
to
the
essential
happiness
of
the
soul
,
or
included
in
it
,
so
as
that
the
soul
could
not
otherwise
be
perfectly
happy
.
It
is
the
vote
of
all
Divines
I
think
,
that
a
Christian
is
not
compleatly
happy
,
till
he
consist
of
a
soul
and
body
both
glorified
.
And
indeed
,
considering
the
dear
affection
,
and
essential
aptitude
that
God
hath
planted
in
the
humane
soul
for
a
body
,
we
cannot
well
conceive
how
she
should
be
perfectly
happy
without
one
:
And
this
earthly
body
is
(
alas
)
an
unequal
yoak
fellow
,
in
which
she
is
half
stifled
,
and
rather
buried
than
conveniently
lodg'd
;
so
that
it
seems
necessary
even
to
her
essential
happiness
,
that
she
should
have
some
more
heavenly
and
glorious
body
,
wherein
she
may
commodiously
and
pleasantly
exert
her
innate
powers
,
and
whereby
she
may
express
her self
in
a
spiritual
and
noble
manner
suitable
to
her
own
natural
dignity
and
vigour
,
and
to
her
infinitely-amiable
,
and
most
beloved
object
.
Concerning
the
rest
of
the
circumstances
which
cannot
be
thus
reduced
,
I
conceive
that
such
of
them
as
are
necessary
to
the
essential
happiness
of
the
soul
by
way
of
subserviency
,
may
be
eyed
,
and
desired
,
and
thirsted
after
secondarily
,
and
with
reference
,
as
I
said
before
,
that
is
,
under
this
notion
only
,
as
they
are
subservient
to
that
essential
blessedness
;
I
confess
I
do
not
understand
under
what
other
notion
a
religious
soul
can
lift
up
it self
unto
them
,
I
mean
,
not
so
far
forth
as
it
is
holy
and
religious
,
and
acts
suitably
to
that
divine
principle
which
the
Father
of
Spirits
,
or
rather
the
Father
of
our
Lord
Jesus
Christ
hath
implanted
in
it
.
And
if
there
be
any
other
circumstance
which
cannot
be
reduced
to
one
of
these
kinds
,
I
suppose
it
may
be
reckoned
amongst
the
objects
and
gratifications
of
the
animal
life
,
and
not
to
make
up
any
part
of
the
godly
man's
Heaven
,
or
that
Eternal
Life
which
Religion
springs
up
into
.
For
I
do
easily
imagine
,
that
a
fleshly
fancy
may
verily
be
mightily
ravisht
with
the
desire
of
such
a
Heaven
as
is
suitable
to
it
;
and
that
a
meer
animal
man
may
be
as
heartily
desirous
to
be
in
such
a
Kingdom
of
God
,
as
he
hath
shaped
out
to
himself
,
as
he
is
utterly
unwilling
that
the
true
Kingdom
of
God
(
such
as
the
Apostle
describes
,
Rom.
14.
17.
consisting
in
righteousness
,
and
peace
,
and
joy
in
the
Holy
Ghost
)
should
be
in
him
.
If
our
continual
cry
be
after
safety
,
self-preservation
,
liberty
,
redemption
,
and
deliverance
from
those
things
only
that
oppress
and
grieve
our
fleshly
interest
,
and
our
thirstings
principally
terminated
in
Knowledge
(
though
it
be
of
God
himself
)
freedom
from
condemnation
,
power
over
Devils
,
yea
or
any
visible
pomp
,
glory
,
or
splendour
,
though
it
be
of
never
so
aethereal
and
heavenly
a
nature
,
what
do
we
more
than
others
?
what
is
all
this
more
than
may
naturally
spring
up
from
the
animal
life
,
and
be
ultimately
resolved
into
carnal
self
?
Wherefore
as
a
result
from
the
whole
discourse
,
especially
from
this
last
part
of
it
,
let
me
earnestly
entreat
all
the
professors
of
this
holy
Religion
,
which
the
blessed
Messiah
Christ
Jesus
hath
so
dearly
bought
for
the
world
▪
and
so
clearly
revealed
in
it
,
not
to
value
themselves
by
any
thing
which
the
power
of
natural
self-love
may
exert
or
desire
,
perform
or
expect
,
nor
by
any
thing
below
the
image
of
God
,
and
the
internal
and
transforming
manifestations
of
Christ
Jesus
in
them
;
the
perfection
of
which
is
eternal
life
in
the
most
proper
and
true
notion
of
it
,
as
you
have
heard
.
I
know
that
I
have
often
suggested
the
same
lesson
in
this
short
treatise
,
but
I
know
also
that
I
can
never
inculcate
it
often
enough
;
nay
the
eloquence
of
Angels
is
not
sufficient
to
imprint
it
upon
the
hearts
of
men
.
Possibly
it
may
startle
some
hypocritical
professors
,
and
carnal-Gospellers
,
(
God
grant
it
may
effectually
!
)
and
make
the
ears
of
many
that
hear
it
to
tingle
,
but
yet
I
will
proclaim
it
,
It
is
possible
for
a
man
to
desire
,
not
only
the
things
of
this
world
(
which
S●
.
James
speaks
of
Jam.
4.
3.
)
But
even
Heaven
it self
,
to
consume
it
upon
his
lusts
;
and
he
may
as
truly
be
making
provision
for
the
flesh
,
to
fulfil
it
in
the
lusts
thereof
,
in
longing
after
a
kind
of
self-salvation
,
as
in
eating
,
and
drinking
,
and
rising
up
to
play
.
Certainly
a
true
Christian
spirit
rightly
●nvigorated
and
actuated
by
this
divine
and
potent
principle
,
Christian
Religion
,
cannot
look
upon
Heaven
as
meerly
future
,
or
as
something
perfectly
distinct
from
him
;
but
he
eyes
it
as
life
,
eternal
life
,
the
perfection
of
the
purest
and
divinest
life
communicable
to
a
soul
,
and
is
daily
thirsting
after
it
,
or
rather
as
it
is
in
the
Text
,
growing
up
into
i●
.
I
know
that
Heaven
is
sometimes
called
a
Rest
,
in
opposition
to
the
dissatisfaction
of
the
un●entred
and
unbelieving
soul
;
but
in
opposition
to
a
sluggish
,
inert
,
and
dormient
rest
,
it
is
here
said
to
be
life
,
eternal
life
.
Let
us
shew
our selves
to
be
living
Christians
,
by
springing
up
into
the
utmost
consummation
of
life
:
Let
it
appear
that
Christ
Jesus
the
Prince
of
Life
,
who
was
manifested
on
purpose
to
take
away
our
sins
,
(
1
Joh.
3.
5.
)
hath
not
only
covered
our
shame
,
and
as
it
were
embalmed
our
dead
souls
to
keep
them
from
putrefaction
,
and
st●●wed
them
with
the
flowers
of
his
merits
,
to
take
away
their
noisome
stink
from
the
nostrils
of
his
Father
,
but
hath
truly
advanced
,
re●instated
,
and
made
to
flourish
the
souls
that
sin
had
so
miserably
degraded
and
deflowred
.
Deliver
your selves
(
O
immortal
souls
)
from
all
those
unsuitable
and
unseemly
cares
,
studies
and
joys
,
from
all
those
low
and
particular
ends
and
lusts
,
which
do
not
only
pinch
and
straiten
,
but
even
debase
and
debauch
you
!
Let
it
not
be
said
,
that
the
King
of
Sodom
made
Abraham
rich
,
that
your
main
delight
,
happiness
and
conten●●ent
is
derived
from
any
prosperous
,
plentiful
,
peaceable
,
pompous
state
,
any
thing
that
may
be
called
a
self-accommodation
,
either
in
the
world
that
now
is
,
or
that
which
is
to
come
;
but
from
the
righteousness
of
Faith
,
and
your
vital
union
with
the
Father
and
the
Son
:
To
whom
in
the
unity
of
the
spirit
,
be
honour
and
glory
,
world
without
end
.
Amen
.
1
John
1.
3.
—
Our
f●llowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
THese
words
do
express
the
way
of
a
Christians
living
,
and
that
kind
of
Converse
whereby
a
good
man
is
distinguished
from
all
other
men
.
A
good
man
is
not
differenced
from
other
men
by
any
thing
without
him
,
any
Church
Priviledges
which
are
common
to
hypocrites
and
sincere
Christians
;
any
external
visible
performances
,
in
which
the
Disciples
of
the
Pharisees
may
be
more
abundant
and
more
specious
than
the
Disciples
of
Christ
,
Mat.
9.
14.
much
less
by
any
corporal
or
temporal
enjoyment
or
ornament
,
strength
,
beauty
,
riches
,
descent
,
&c.
nor
by
any
carnal
relation
,
though
it
were
to
Abraham
,
as
the
Jews
bragg'd
of
their
Father
Abraham
,
Joh.
8.
33.
but
by
something
internal
,
substantial
,
by
a
relation
to
God
;
The
character
of
a
good
man
must
be
fetcht
from
his
correspondence
to
the
chief
good
▪
and
the
happiness
of
a
soul
must
be
judged
of
by
its
relation
to
life
,
and
love
and
blessedness
it self
.
Things
external
,
corporal
,
temporal
,
make
some
difference
amongst
men
,
but
it
is
but
nominal
and
titular
in
comparison
:
By
these
,
men
are
said
to
be
rich
or
poor
,
noble
or
ignoble
;
but
men
are
really
and
substantially
differenced
by
the
relation
that
they
have
to
God
;
by
this
they
are
good
or
bad
,
Godly
or
wicked
.
This
is
the
most
certain
and
proper
note
of
a
good
man
,
viz.
communion
with
God
:
In
all
other
things
he
may
be
li●e
other
men
,
but
in
this
he
differs
from
and
excells
them
all
.
This
is
a
character
proper
quarto
modo
,
for
it
agrees
to
every
good
man
,
to
none
but
a
good
man
,
and
alwayes
to
him
,
as
we
shall
see
hereafter
.
The
ground
of
my
discourse
then
shall
be
this
short
and
plain
Proposition
.
viz.
A
godly
man
hath
communion
with
God
.
In
order
to
the
more
distinct
handling
hereof
,
I
must
premise
a
few
things
briefly
.
1.
That
the
gracious
and
loving
God
made
nothing
miserable
of
all
that
he
had
made
.
There
are
no
slaves
born
in
his
great
house
of
the
world
.
He
made
all
things
out
of
himself
,
and
he
hath
no
idea
of
evil
in
himself
,
so
that
it
was
not
possible
that
he
should
make
any
thing
evil
or
miserable
.
Every
thing
was
good
,
Gen.
1.
and
so
in
some
sense
happy
.
He
was
free
to
make
the
world
,
but
making
it
,
he
could
not
make
it
evil
or
miserable
.
Every
thing
is
the
product
of
Almighty
love
and
goodness
.
2.
The
happiness
of
every
creature
consists
in
its
acting
agreeably
to
that
nature
that
God
gave
it
,
and
those
ends
which
he
propounded
to
it
,
and
suitably
to
those
laws
which
he
gave
them
;
which
laws
were
contrived
with
the
greatest
suitableness
to
those
natures
,
and
subserviency
to
those
ends
.
Every
creature
is
in
its
kind
happy
,
whilest
it
acts
agreeably
to
that
nature
which
the
wise
creator
implanted
in
it
;
as
the
Sun
runs
its
race
without
ceasing
,
and
rejoyces
so
to
do
,
and
is
in
some
sense
happy
in
so
doing
.
Departing
from
that
nature
it
becomes
miserable
,
as
the
earth
bringing
forth
briers
and
thorns
instead
of
those
good
fruits
which
it
was
appointed
to
bring
forth
,
is
said
to
be
cursed
,
Gen.
3.
17
,
18.
3.
The
happiness
of
the
creature
is
higher
or
lower
,
greater
or
lesser
,
according
as
it
comes
nearer
to
God
,
or
is
further
off
from
him
,
according
as
it
receives
more
or
less
from
him
,
according
to
what
communion
it
hath
with
him
.
The
life
and
happiness
of
the
Sun
is
much
lower
than
that
of
a
man
,
because
it
cannot
enjoy
such
high
and
excellent
communications
from
,
or
communion
with
God
as
man
doth
.
4.
There
can
be
no
communion
without
likeness
.
The
Sun
shines
upon
a
stone
wall
,
as
well
as
upon
man
,
but
a
stone
wall
ha's
no
communion
with
the
Sun
,
because
it
hath
no
eyes
to
see
the
light
of
it
as
man
hath
,
nor
can
receive
the
benign
influences
of
its
heat
as
the
herbs
do
.
A
log
of
wood
lyeth
in
the
water
as
well
as
the
Fish
,
but
it
hath
no
communion
with
the
water
,
nor
receives
no
advantage
by
it
as
the
Fish
doth
.
God
is
present
(
according
to
his
infinite
essence
)
with
the
Devils
as
well
as
with
the
Angels
,
but
they
have
no
likeness
in
nature
to
him
,
and
so
no
communion
with
him
,
as
these
have
.
5.
God
bath
given
a
more
large
and
excellent
capacity
to
man
,
than
to
any
other
of
his
creatures
upon
earth
.
God
hath
endued
man
with
reason
,
and
so
made
him
capable
of
a
higher
life
,
and
a
more
excellent
communion
with
his
Maker
than
all
the
rest
.
The
rational
soul
of
all
sublunary
creatures
is
only
capable
to
know
,
love
,
serve
,
enjoy
,
imitate
God
,
and
so
to
have
a
glorious
communion
with
him
.
The
Sun
in
all
its
glory
and
brightness
is
not
so
excellent
a
Being
as
any
soul
of
man
upon
this
account
.
And
although
man
by
his
fall
lost
his
actual
communion
with
God
,
yet
be
is
a
reasonable
creature
still
,
he
hath
not
lost
his
capacity
of
receiving
influences
from
him
,
and
enjoying
communion
with
him
.
The
world
when
it
is
at
the
darkest
,
is
yet
capable
of
being
enlightned
.
6.
When
the
nature
of
man
is
by
divine
grace
healed
of
its
distemperedness
,
and
restored
to
its
former
rectitude
to
act
suitably
to
the
end
for
which
it
was
made
,
and
to
spend
it self
upon
its
proper
object
,
then
〈◊〉
to
have
a
right
communion
with
God
,
and
to
be
happy
.
All
ratio●●●
souls
are
capable
of
holding
communion
with
God
,
but
all
do
not
hold
communion
with
him
,
but
they
that
express
the
purity
and
holiness
of
the
divine
life
,
that
know
God
and
live
like
him
,
these
are
hi●
children
,
Mat.
5.
15.
and
those
only
do
rightly
and
really
converse
with
him
:
when
the
spirit
of
God
informs
these
rational
souls
,
and
derives
the
strength
of
a
divine
life
through
them
,
and
stamps
the
lively
impressions
of
Divine
perfections
upon
them
,
rendring
our
hearts
,
will
▪
and
wayes
conformable
to
that
glorious
pattern
,
that
infinite
good
,
then
do
we
enjoy
a
proper
communion
with
him
,
and
are
truly
blessed
;
though
we
are
not
compleatly
blessed
,
till
this
conformity
be
perfected
according
to
what
those
souls
are
,
or
may
be
capable
of
.
This
is
the
true
and
proper
notion
of
mans
communion
with
God
;
and
relation
to
him
,
which
we
cannot
fully
describe
till
we
do
more
fully
enjoy
.
That
soul
that
truly
lives
and
feeds
upon
God
,
do's
taste
more
than
it
can
tell
;
and
yet
it
can
tell
this
,
that
this
is
the
most
high
,
excellent
,
noble
,
glorious
life
in
the
whole
world
.
This
communion
,
as
also
the
intimateness
and
closeness
of
it
are
described
variously
in
the
Holy
Scriptures
,
by
the
similitude
of
members
being
in
the
body
,
1
Cor.
12.
27.
Of
branches
being
in
the
Vine
,
Joh.
15.
1
,
2.
By
being
formed
according
to
Gods
image
,
Rom.
8.
29.
Changed
into
his
image
,
2
Cor.
3.
18.
By
Gods
dwelling
in
the
soul
,
and
the
soul
in
him
,
1
Joh.
4.
16.
By
Christs
being
formed
in
the
soul
,
Gal.
4.
19
:
By
the
souls
having
Christ
,
1
Joh.
5.
12.
By
Christs
supping
with
the
soul
,
and
the
soul
with
him
,
Rev.
3.
20.
Because
nothing
is
more
our
own
,
nor
more
one
with
us
,
than
that
which
we
eat
and
drink
,
being
incorporated
into
us
;
therefore
is
this
spiritual
communion
between
God
and
the
godly
soul
oft-times
in
Scripture
described
by
our
eating
and
drinking
with
him
.
Thus
God
was
pleased
to
allow
his
people
under
the
law
,
when
they
had
offered
up
a
part
of
their
Beasts
in
Sacrifice
to
him
,
to
sit
down
and
feast
upon
the
rest
,
as
a
token
of
that
familiarity
and
oneness
that
was
between
him
and
them
.
By
the
like
action
our
Saviour
shadowed
out
the
same
mysterie
,
when
in
the
Sacrament
of
his
supper
he
appointed
them
to
sit
down
and
eat
and
drink
with
him
,
to
intimate
their
feeding
upon
him
,
and
most
close
communion
with
him
:
yea
the
state
of
glory
which
is
the
most
perfect
communion
with
God
,
is
thus
shadowed
out
too
,
Mat.
8.
11.
Rev.
19.
9.
And
which
is
worth
noting
,
I
think
the
Sacramental
eating
and
drinking
hath
some
reference
to
that
most
intimate
communion
of
the
Saints
with
God
in
glory
:
our
Saviour
himself
seems
to
imply
as
much
in
that
speech
of
his
,
Luk.
22.
30.
That
ye
may
eat
and
drink
at
my
Table
in
my
Kingdom
:
In
which
words
he
seems
plainly
to
allude
to
the
Sacramental
eating
and
drinking
which
he
had
a
little
before
instituted
,
viz.
ver
.
19.
Which
makes
some
to
believe
that
that
gesture
is
to
be
retained
in
that
ordinance
,
which
is
most
proper
and
usual
to
express
familiarity
and
communion
,
and
to
take
away
that
gesture
,
is
to
destroy
one
great
end
of
our
Saviour
in
appointing
this
Supper
,
which
was
to
represent
that
familiar
communion
which
is
between
himself
and
every
believing
soul
.
I
will
not
here
examine
the
validity
of
their
argument
,
which
possibly
if
prest
home
might
introduce
a
rudeness
into
the
worship
of
God
under
pretence
of
familiarity
:
but
it
seems
very
plain
that
the
nature
of
that
ordinance
doth
shadow
out
the
intimate
communion
between
God
and
a
godly
soul
.
I
have
already
in
part
prevented
my self
,
and
shewed
you
wherein
the
souls
communion
with
God
consists
:
But
yet
to
give
you
a
more
distinct
knowledge
of
this
great
mysterie
,
I
shall
unfold
it
in
these
three
following
particulars
.
1.
A
godly
soul
hath
communion
with
God
in
his
Attributes
.
When
the
Soul
of
man
is
molded
and
formed
into
a
resemblance
of
the
divine
nature
,
then
hath
it
a
true
fellowship
with
him
.
Now
this
communion
with
God
in
his
Attributes
is
to
be
seen
two
wayes
.
1.
When
the
soul
is
in
its
measure
,
according
to
the
capacity
of
a
creature
,
all
that
which
God
is
.
This
is
the
communion
which
the
Angels
have
with
God
:
Their
beholding
of
the
face
of
God
is
not
to
be
understood
of
a
meer
speculation
,
or
an
idle
gazing
upon
a
Deity
;
but
they
see
him
,
by
receiving
his
Image
upon
themselves
,
and
reflecting
his
glory
and
brightness
;
they
partake
of
the
goodness
,
purity
,
holiness
,
wisdome
,
righteousness
of
God
,
which
makes
them
such
glorious
spirits
;
and
the
want
of
this
makes
the
other
whom
we
call
Devils
,
to
be
what
they
are
.
Thus
godly
men
shall
have
communion
with
God
,
they
shall
see
God
,
Mat.
5.
8.
Heb.
12.
14.
Yea
thus
they
have
communion
with
him
in
some
measure
:
They
do
not
only
see
God
in
the
world
as
the
Devils
do
,
nor
see
him
in
the
word
as
many
hypocritical
and
wicked
men
do
,
but
they
see
him
in
themselves
,
in
the
frame
of
their
own
souls
,
they
find
themselves
molded
into
his
image
,
and
a
resemblance
of
him
drawn
upon
them
.
This
is
a
beautiful
vision
of
God
true
and
real
though
not
full
and
complete
.
This
is
set
out
in
Scripture
by
being
holy
as
God
is
holy
,
1
Pet.
1.
16.
perfect
as
God
is
perfect
,
Mat.
5.
ult.
This
our
Saviour
exhorts
us
to
seek
after
Mat.
11.
29.
take
my
yoke
upon
ye
,
learn
of
me
for
I
am
meek
and
lowly
;
and
the
Apostle
,
Ephes.
5.
1.
Be
ye
followers
of
God
as
dear
Children
.
When
the
nature
and
perfections
of
God
,
his
holiness
,
goodness
,
righteousness
,
wisdom
,
&c.
are
coppyed
out
upon
our
natures
,
and
the
same
Spirit
is
in
us
,
which
was
in
Christ
Jesus
,
then
have
we
a
true
communion
with
God
,
which
blessed
communion
,
when
the
soul
becomes
all
that
which
God
is
by
a
conformity
of
nature
!
2.
When
the
soul
in
its
actions
as
a
creature
,
doth
rightly
answer
to
the
Attributes
of
the
Creator
.
As
when
the
soul
doth
answer
the
goodness
of
God
with
suitable
aff●ctions
of
love
,
and
joy
,
and
delight
;
when
the
soul
doth
correspond
to
the
Soveraignty
and
wisdom
of
God
by
the
Acts
of
self-denyal
and
resignation
;
doth
converse
with
the
righteousness
of
God
by
patience
and
a
holy
Acquiescency
.
When
the
soul
doth
rightly
exert
those
Acts
which
are
proper
and
suitable
to
the
nature
of
God
,
then
it
may
be
said
to
hold
communion
with
him
in
his
attributes
;
when
the
actions
and
notions
of
the
soul
do
correspond
to
the
divine
nature
and
attributes
.
Now
this
suitableness
of
the
soul
I
mean
especially
with
reference
to
the
incommunicable
attributes
of
God
,
where
there
is
no
place
for
imitation
,
though
it
hold
good
in
the
rest
also
.
2.
A
godly
soul
hath
communion
with
God
in
his
word
.
To
read
,
profess
or
hear
the
word
is
not
to
hold
a
real
communion
with
God
therein
:
many
do
so
that
are
strangers
to
God
:
A
man
may
read
my
letters
,
and
yet
correspond
with
my
enemy
.
That
Son
in
the
Gospel
that
heard
his
Fathers
command
,
and
answered
,
I
goe
sir
,
but
went
not
,
had
no
right
communion
with
his
paternal
authority
.
But
when
the
soul
is
ennobled
into
such
a
frame
as
this
word
doth
require
,
then
it
holds
communion
with
God
in
his
word
:
e.
g.
when
the
soul
puts
forth
those
acts
of
humiliation
,
holy
fear
and
reverence
,
godly
trembling
which
do
suit
the
nature
of
a
divine
threatning
;
when
the
soul
answers
the
command
of
God
with
suitable
resolutions
,
repentings
,
reformations
,
and
real
obedience
,
when
it
entertains
the
promise
with
suitable
acts
of
holy
delight
,
joy
,
refreshment
,
recumbency
,
and
acquiesces
in
the
same
,
then
doth
it
truly
converse
with
God
in
his
word
.
3.
A
godly
soul
hath
communion
with
God
in
his
works
.
And
that
is
,
when
the
〈◊〉
doth
answer
the
several
providences
of
God
with
suitable
and
pertinent
affections
and
dispositions
.
The
godly
soul
doth
not
only
eye
and
observe
the
hand
of
God
in
all
things
that
fall
out
,
but
doth
comply
with
those
providences
,
and
is
molded
into
that
frame
,
and
put
upon
those
duties
which
such
providences
do
call
for
.
Then
doth
the
soul
rightly
hold
communion
with
God
in
his
works
,
when
it
is
humbled
under
humbling
providences
,
is
refreshed
,
strengthned
and
grows
up
under
prosperous
providences
,
as
they
did
Act.
9.
31.
who
having
rest
given
them
,
were
edified
,
comforted
,
multiplyed
,
&c.
when
the
soul
doth
rightly
comport
with
every
providence
,
and
the
will
is
molded
into
the
will
of
God
,
then
do
we
hold
communion
with
him
in
his
works
.
This
theme
is
large
,
because
the
works
of
God
are
manifold
of
Creation
,
Redemption
,
Preservation
,
works
towards
other
men
,
and
towards
our selves
,
both
towards
our
outward
and
inward
man
:
A
godly
soul
hath
communion
with
God
in
all
these
;
in
the
sense
that
I
named
even
now
,
though
perhaps
not
equally
in
all
,
yet
sincerely
and
truly
.
By
what
hath
been
said
,
you
understand
that
right
fellowship
with
God
is
not
a
bare
communion
of
names
;
To
have
the
name
of
God
called
upon
us
,
and
to
be
called
Christians
,
or
the
people
of
God
,
or
to
name
the
name
of
God
,
to
profess
it
,
to
cry
,
Lord
,
Lord
,
doth
not
make
any
one
really
and
truly
the
better
man
,
doth
not
make
a
soul
rightly
happy
:
It
is
not
enough
to
cry
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
with
them
in
Jer.
1.
4.
to
make
our
boast
in
the
Law
with
them
,
Rom.
2.
23.
to
call
our selves
the
Children
of
Abraham
,
as
the
Jews
did
in
John
Baptists
time
,
Mat.
3.
9.
These
priviledges
and
professions
are
extrinsecal
to
the
soul
,
and
do
nothing
to
the
true
ennobling
of
it
.
But
right
fellowship
with
God
is
a
communion
of
hearts
and
natures
,
of
will
and
affections
,
of
interests
and
ends
:
To
have
one
heart
and
will
▪
the
same
interest
and
ends
with
God
,
is
to
be
truly
godly
;
A
Godlike
man
is
the
only
godly
man
:
A
Christ
like
nature
brought
into
the
soul
doth
only
denomin●te
a
man
a
true
Christian
.
It
is
not
speaking
together
,
but
loving
and
living
together
that
brings
God
and
the
soul
into
one
,
I
live
,
yet
not
I
,
but
Christ
that
liv●th
in
me
,
Gal.
2.
20.
And
thus
I
suppose
you
have
a
fair
account
why
the
Apostle
James
,
chap.
2.
do's
so
much
preferr
works
before
faith
,
(
for
indeed
faith
is
nothing
worth
,
save
only
that
faith
which
joyns
the
soul
to
the
object
,
and
makes
the
thing
believed
ones
own
)
as
also
why
the
Apostl●
Paul
prefers
love
before
a
faith
of
mi●acles
,
1
Cor.
13.
2.
Though
indeed
a
justifying
saith
is
the
most
miraculous
:
that
faith
that
unites
the
soul
and
God
together
is
more
excellent
,
and
indeed
more
miraculous
than
the
faith
that
removes
Mountains
.
When
I
consider
the
proper
happiness
and
perfection
of
a
soul
,
and
the
nature
of
this
true
blissful
communion
with
God
▪
I
cannot
but
wonder
how
it
is
possible
,
that
men
should
take
their
communion
with
God
to
consist
in
an
overly
acquaintance
with
him
,
profession
of
him
,
performances
to
him
.
I
am
confident
it
is
not
possible
that
men
should
have
any
true
feeling
of
happiness
in
such
acquaintance
;
no
more
than
a
man
can
be
really
filled
with
the
seeing
or
carving
of
meat
,
which
he
eats
not
.
Before
I
apply
the
Doctrine
,
give
me
leave
to
lay
down
some
rules
or
positions
tending
further
to
explain
and
clear
it
.
1.
This
must
be
held
,
which
I
toucht
upon
before
,
that
there
can
be
no
communion
between
God
and
man
,
but
by
a
likeness
of
nature
;
a
new
,
a
divine
principle
implanted
in
the
soul
.
A
beast
hath
no
communion
with
a
man
,
because
Reason
the
ground
of
such
communion
is
wanting
.
Of
all
the
Creatures
,
there
was
none
found
that
could
be
a
meet
help
for
Adam
,
that
could
be
taken
into
the
humane
society
,
till
Eve
was
made
,
who
was
a
humane
person
.
So
neither
can
there
be
any
conjunction
of
the
soul
with
God
,
but
by
oneness
of
spirit
,
1
Cor.
6.
17.
He
that
is
joyned
to
the
Lord
is
one
spirit
.
2.
There
can
be
no
communion
with
God
but
by
a
Mediator
,
no
Mediator
but
Christ
Jesus
who
is
God-man
.
Two
cannot
walk
together
,
nor
hold
communion
except
they
be
agreed
,
And
there
can
be
no
agreement
made
between
God
and
man
but
by
Christ
Jesus
.
Therefore
it
is
said
here
,
our
communion
is
with
the
Father
and
the
Son
,
q.
d.
with
the
Father
by
the
Son
.
And
faith
,
whereby
the
Soul
and
God
are
united
,
is
still
said
to
be
faith
in
Christ
,
as
we
find
up
and
down
the
Scriptures
.
3.
There
can
be
no
perfect
communion
with
God
in
this
life
.
Ou●
communion
with
Heaven
whilest
we
▪
are
upon
earth
is
imperfect
,
our
resemblance
to
God
is
scant
and
dark
in
comparison
of
what
it
shall
be
.
We
know
but
in
part
,
love
but
in
part
,
enjoy
but
in
part
;
we
are
but
in
part
holy
and
happy
.
There
can
be
no
perfect
communion
with
God
,
till
there
be
a
perfect
reconciliation
of
natures
as
well
as
persons
;
and
that
cannot
be
whilest
there
is
any
thing
unlike
to
God
in
the
soul
,
whilest
any
impure
thing
dwells
in
the
Soul
which
cannot
truly
close
with
God
,
nor
God
with
that
.
The
Holy
Spirit
can
never
suffer
any
defiled
thing
to
unite
it self
with
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
not
lawful
for
any
impure
thing
to
mix
it self
with
pure
Divinity
,
so
Socrates
the
Heathen
.
What
communion
hath
righteousness
with
unrighteousness
saith
the
Apostle
2
Cor.
6.
14.
and
so
far
as
a
righteous
man
is
in
any
part
unrighteous
,
so
far
he
is
a
stranger
to
God
:
The
unregenerate
part
of
a
regenerate
man
hath
no
more
communion
with
God
than
a
wicked
man
,
than
the
devil
himself
hath
,
no
more
than
darkness
hath
with
light
.
4.
Our
communion
with
God
must
be
distinguished
from
the
sense
and
feeling
of
it
.
Many
have
run
upon
sad
miscarriages
(
and
those
indeed
extreams
▪
)
whilest
they
place
communion
with
God
in
the
sense
and
feeling
of
it
,
in
raptures
of
joy
,
extasies
,
and
transports
of
soul
;
which
indeed
(
if
they
be
real
)
are
not
so
much
it
,
as
the
flower
of
it
,
something
resulting
and
separable
from
it
.
Communion
with
God
cannot
be
lost
in
a
Saint
,
for
then
he
is
no
Saint
▪
for
it
is
the
proprium
quarto
modo
of
a
Saint
▪
to
have
communion
with
God
:
and
a
Saint
under
desertion
hath
communion
with
God
even
then
as
rea●●y
▪
though
not
so
feelingly
as
at
any
other
time
,
so
far
as
he
is
sanctified
.
But
the
sense
of
this
communion
may
be
very
much
(
if
not
altogether
)
lost
,
and
oftentimes
is
lost
.
5.
A
souls
communion
with
God
cannot
be
interrupted
by
any
local
mutations
.
It
is
a
spiritual
conjunction
,
and
is
not
violated
by
any
confinement
,
the
walls
of
a
Prison
cannot
separate
God
and
the
godly
soul
;
banishment
cannot
drive
a
soul
from
God
,
—
Coelum
non
animum
mutant
,
&c.
The
blessed
Angels
those
ministring
spirits
,
when
they
are
dispatcht
into
the
utmost
ends
of
the
world
upon
the
service
of
God
,
are
even
then
beholding
the
face
of
God
,
and
do
enjoy
as
intimate
communion
with
him
as
ever
:
The
case
is
the
same
with
all
godly
souls
,
whose
communion
with
God
●os
not
depend
upon
any
local
situation
;
It
is
not
thousands
of
miles
that
can
beg●t
a
distance
between
God
and
the
soul
.
Indeed
nothing
but
sin
dos
it
,
or
can
do
it
—
Your
iniquities
have
separated
between
you
and
your
God
,
Isa.
59.
2.
nothing
but
sin
is
contrary
to
this
divine
fellowship
,
and
so
nothing
but
that
can
interrupt
this
spiritual
society
.
To
speak
properly
,
sin
dos
not
so
much
cause
the
souls
distance
from
God
,
as
it self
is
that
distance
.
Man
and
Wife
remain
one
,
though
at
a
hundred
miles
distance
;
and
believing
souls
do
maintain
a
certain
spiritual
communion
one
with
another
▪
though
in
several
parts
of
the
world
.
The
society
and
communion
of
godly
souls
one
with
another
,
so
far
as
it
is
spiritual
,
cannot
be
interrupted
by
bodily
distance
,
much
less
then
the
fellowship
of
God
with
the
godly
soul
,
who
carryes
about
with
him
and
in
him
a
divine
nature
,
the
image
of
God
,
a
holy
godlike
disposition
whither
soever
he
goes
.
6.
This
communion
with
God
which
I
have
been
speaking
of
is
much
better
than
all
outward
acts
and
enjoyments
,
duties
and
ordinances
whatsoever
,
though
they
be
never
so
many
or
specious
.
God
himself
long
since
decided
this
matter
that
a
broken
and
contrite
heart
is
better
than
all
Sacrifices
,
Psal.
51.
17.
that
to
obey
was
better
than
Sacrifice
,
1
Sam.
15.
22.
that
mercy
was
better
than
Sacrifice
,
Hos.
6.
6.
that
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
God
was
to
be
preferred
before
thousands
of
Rams
and
ten
thousands
of
Rivers
of
Oyle
,
Mie
.
6.
7
,
8.
It
holds
in
reference
to
Gospel
duties
,
though
they
may
seem
more
spirituall
,
than
the
oblations
of
the
Law
.
A
real
soul-communion
with
God
,
a
communion
of
hearts
and
natures
,
of
wills
and
affections
,
of
interests
and
ends
is
infinitely
more
excellent
than
all
hearing
,
praying
,
celebration
of
Sabboths
or
Sacraments
,
Jam.
1.
25.
as
the
end
is
more
excellent
than
the
means
:
For
so
stands
the
case
between
them
.
Yea
I
will
add
(
though
some
proud
and
wanton
spirits
have
made
strange
work
with
it
,
yet
)
it
is
a
sure
and
most
excellent
doctrine
,
that
this
spiritual
communion
is
a
continual
Sabboth
,
(
a
Sabboth
of
communion
is
much
better
than
a
Sabboth
of
rest
:
)
this
is
the
Sabboth
that
the
Angels
and
Saints
in
Heaven
keep
,
though
they
know
no
such
thing
as
a
feast
day
in
the
week
,
have
no
reading
,
preaching
,
or
praying
amongst
them
.
This
is
a
continual
praying
,
an
effectual
way
of
praying
in
silence
.
A
right
active
sucking
faith
dos
vertually
contain
a
prayer
in
it
;
Right
believing
is
powerful
praying
.
The
knees
,
eyes
and
tongues
bear
the
least
share
in
prayer
,
the
whole
of
the
work
lyes
upon
the
soul
,
and
particularly
upon
faith
in
the
soul
,
which
is
indeed
the
life
and
soul
of
prayer
.
Faith
can
pray
without
words
;
but
the
most
elegant
words
,
the
phrase
of
Angels
is
not
worthy
to
be
called
prayer
without
faith
.
I
speak
not
so
much
of
faith
inditing
a
prayer
,
or
giving
life
to
it
,
as
of
its
being
vertually
prayer
,
if
not
something
more
;
for
indeed
faith
is
a
real
bringing
down
of
that
God
,
and
sucking
in
of
those
influences
into
the
soul
,
which
prayer
only
looks
up
for
.
Communion
with
God
is
a
continual
fast
,
it
is
that
spiritual
and
most
excellent
way
of
fasting
,
whereby
the
soul
emptying
it self
of
it self
and
all
self-fullness
,
self-sufficiency
,
self-confidence
receives
of
the
fulness
of
God
alone
,
and
is
filled
therewith
.
A
soul
communing
rightly
with
God
,
is
a
soul
emptied
of
,
and
as
it
were
fasting
from
it self
;
which
is
the
most
excellent
way
of
fasting
.
It
is
a
continual
thanksgiving
;
and
indeed
the
best
way
of
thanksgiving
in
the
world
.
To
render
up
our selves
to
God
purely
and
entirely
,
to
reflect
the
glory
of
God
in
an
holy
and
godlike
temper
,
is
a
real
and
living
thank-offering
.
This
is
that
Hallelujah
,
so
much
spoke
of
,
which
the
Angels
and
Saints
in
glory
do
sing
perpetually
:
what
other
adjunct
of
it
there
may
be
,
I
will
not
here
dispute
.
This
communion
of
hearts
and
wills
is
a
constant
and
most
excellent
celebration
of
Sacraments
.
The
Soul
that
is
really
Baptized
into
the
spirit
of
the
Lord
Jesus
,
and
feeds
upon
God
,
and
is
one
with
him
,
keeps
a
continual
Sacrament
;
without
which
,
the
Sacramental
eating
and
drinking
is
but
a
jejune
and
dry
devotion
.
In
a
word
,
it
is
not
possible
for
any
thing
that
is
extrinsecal
to
the
soul
to
make
it
happy
,
but
the
soul
that
is
advanced
into
the
noble
state
of
communion
with
God
,
is
made
partaker
of
a
new
nature
,
and
is
truly
happy
.
Nay
further
I
will
add
,
that
this
communion
with
God
is
not
only
better
than
all
duties
and
ordinances
,
but
even
better
than
all
revelations
,
evidences
,
discoveries
that
can
be
made
or
given
to
the
soul
ab
extra
,
all
that
are
from
without
,
a
manifestation
of
God
,
i.
e.
of
a
divine
life
in
the
soul
,
is
much
better
than
such
a
manifestation
as
Moses
had
of
his
glory
in
the
cleft
of
the
Rock
,
Exod.
34.
Many
think
,
oh
if
they
might
but
be
assured
of
the
love
of
God
,
of
the
pardon
of
fin
,
of
an
interest
in
Christ
,
they
should
be
happy
:
why
I
will
tell
you
,
if
you
had
a
voice
from
Heaven
,
saying
that
ye
were
the
beloved
Children
of
God
,
as
Christ
had
;
an
Angel
sent
from
God
to
tell
you
that
ye
were
beloved
and
highly
favoured
of
God
,
as
his
Mother
Mary
had
,
yet
were
communion
with
God
to
be
preferred
before
these
:
For
these
things
could
not
make
a
soul
happy
without
real
communion
with
God
,
but
communion
with
God
can
and
doth
make
a
soul
happy
without
these
:
And
to
this
purpose
I
suppose
I
may
apply
that
famous
speech
of
our
Saviour's
by
way
of
allusion
,
It
is
more
blessed
to
give
,
than
to
receive
,
to
give
up
ones
self
,
ones
heart
,
will
,
interests
and
affections
to
God
,
than
to
receive
any
external
discoveries
and
manifestations
from
him
.
Why
do
we
so
earnestly
seek
after
signs
from
without
us
of
Gods
presence
with
us
;
as
if
there
were
any
thing
better
or
more
desirable
to
the
soul
than
Emanuel
God
with
us
,
or
as
the
Apostle
speaks
,
Christ
in
us
the
hope
of
glory
?
He
that
desires
any
other
evidence
of
grace
,
but
more
grace
,
dos
not
only
light
up
a
candle
to
see
the
Sun
by
,
but
indeed
he
acts
like
one
that
thinks
there
is
something
better
than
God
himself
;
though
I
do
not
say
that
all
do
think
so
who
are
covetous
of
such
manifestations
.
But
this
I
will
say
,
and
you
may
do
well
to
chew
upon
it
,
that
holy
longings
after
a
true
and
spiritual
communion
with
God
do
certainly
spring
from
a
divine
principle
in
the
soul
;
whereas
a
thirst
after
assurance
of
Gods
love
,
and
reconciliation
of
our
persons
with
him
,
may
be
only
the
fruit
of
self-love
and
interest
.
—
Let
me
dye
the
death
of
the
Righteous
!
you
know
whose
wish
it
was
.
7.
Though
communion
with
God
do
concern
the
whole
soul
,
and
all
the
faculties
,
affections
,
and
motions
of
it
,
(
it
is
Gods
spreading
his
influences
and
exercising
his
Soveraignty
over
all
the
powers
of
the
soul
,
and
their
mutual
spending
of
themselves
upon
him
and
conforming
to
him
,
)
yet
the
great
Acts
of
the
soul
whereby
it
chiefly
holds
communion
with
God
are
loving
and
Believing
.
Love
is
the
joyning
and
knitting
of
the
soul
to
God
;
Faith
is
the
souls
labouring
after
more
intimate
conjunction
with
him
,
a
sucking
in
influences
from
him
,
and
participations
of
him
into
the
Soul
.
We
may
say
that
faith
fetches
in
supplies
from
Heaven
,
and
Love
enjoyes
them
;
faith
sucks
in
sweetness
and
vertue
from
Christ
,
and
love
feeds
upon
it
.
Certainly
these
two
eminent
graces
grow
,
and
live
,
and
thrive
together
,
and
are
inseparable
companions
.
It
is
somewhat
difficult
to
distinguish
them
,
or
to
assign
to
each
his
proper
place
and
work
in
the
soul
;
they
seem
mutually
to
act
,
and
to
be
mutually
acted
by
each
other
:
perhaps
the
Apostle
might
have
respect
to
this
mystery
,
when
he
speaks
so
doubtfully
,
Gal.
5.
6.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
words
may
be
translated
,
either
Faith
acting
by
love
,
or
faith
acted
by
love
.
We
know
indeed
that
in
the
state
of
perfect
communion
(
which
we
call
glory
)
love
shall
abide
and
flourish
more
abundantly
,
and
there
shall
be
no
room
for
faith
there
,
not
as
to
the
principal
act
of
it
;
but
whether
hath
the
greater
part
in
maintaining
our
communion
with
God
in
this
world
,
is
not
easie
,
nor
indeed
needfull
to
determine
.
The
godly
soul
is
the
most
proper
Temple
wherein
God
dwelleth
,
according
to
that
,
2
Cor.
6.
16.
Ye
are
the
Temple
of
the
living
God
;
Faith
and
Love
are
the
Jachin
and
Boaz
the
two
great
Pillars
which
keep
up
the
Soul
as
a
Temple
,
take
away
these
,
and
it
remains
a
soul
indeed
,
but
the
soul
dos
not
remain
a
Temple
to
the
Lord
.
In
a
word
,
these
two
are
the
souls
principal
handmaids
which
she
useth
about
this
blessed
guest
;
Faith
goes
out
and
brings
him
in
,
and
Love
entertains
him
;
by
faith
she
finds
him
,
whom
she
seeks
,
and
by
love
she
kisses
him
whom
she
finds
,
as
the
spouse
is
described
,
Cant.
8.
1.
8.
The
communion
that
is
between
God
and
the
godly
Soul
is
altogether
different
from
that
communion
that
is
between
creatures
.
Here
I
might
shew
you
how
it
exceeds
and
excells
that
,
in
many
respects
;
but
I
shall
not
insist
upon
any
of
those
particulars
,
nor
indeed
upon
any
of
those
many
differences
that
are
between
them
,
save
only
upon
this
one
:
The
communion
that
is
between
creature
and
creature
is
perfect
in
its
kind
,
and
so
consequently
gives
mutual
satisfaction
;
I
mean
it
terminates
the
expectations
,
so
that
nothing
remains
to
be
enjoyed
in
them
more
than
what
is
enjoyed
.
The
creature
is
shallow
and
soon
fathomed
,
we
soon
come
to
the
bottom
of
it
:
A
finite
can
grasp
a
finite
Being
and
enjoy
it
,
as
I
may
say
,
all
at
once
.
A
man
may
come
so
near
to
his
friend
that
he
can
come
no
nearer
,
enjoy
him
as
fully
as
he
is
capable
to
enjoy
,
or
the
other
to
be
enjoyed
:
Created
sweetness
may
be
exhausted
to
the
very
bottom
.
But
the
souls
communion
with
God
dos
not
give
it
any
such
satisfaction
,
though
indeed
,
in
some
sense
,
it
gives
a
satisfaction
of
a
much
higher
and
more
excellent
kind
.
I
told
you
before
that
the
souls
communion
with
God
is
imperfect
in
this
life
,
and
therefore
it
must
needs
follow
that
it
cannot
satisfie
;
that
is
,
not
terminate
and
fill
up
the
desires
of
it
.
Communion
with
God
is
maintained
by
faith
and
love
as
you
have
heard
,
which
proves
it
to
be
very
sweet
;
but
it
also
admits
of
Hope
,
which
proves
it
to
be
not
satisfactory
:
For
where
there
is
yet
any
place
left
for
hope
,
there
is
no
full
or
satisfactory
enjoyment
.
This
may
serve
as
a
certain
note
whereby
to
judge
of
the
truth
of
that
communion
with
God
;
it
is
not
glutting
to
the
soul
,
but
will
certainly
manifest
it self
in
incessant
hungrings
;
inter
opes
inops
,
the
soul
is
in
the
midst
of
plenty
,
and
yet
cryes
out
as
if
it
were
ready
to
starve
for
want
.
When
I
consider
the
temper
of
some
perfectionists
,
who
cry
down
duties
and
ordinances
as
low
and
unprofitable
rudiments
,
and
boast
of
their
full
and
inaccessionable
attainments
,
and
compare
it
with
the
temper
of
the
great
Apostle
,
who
did
not
reckon
that
he
had
attained
,
but
still
followed
after
that
he
might
apprehend
,
who
forgot
the
things
that
were
behind
,
and
reached
forth
unto
those
things
that
were
before
,
pressing
towards
the
mark
,
&c.
Phil.
3.
12
,
13
,
14.
I
am
ready
to
cry
out
Aut
hic
non
est
Apostolus
aut
hi
non
sunt
Apostolici
;
But
an
Apostle
he
was
,
and
had
very
intimate
communion
with
his
Lord
,
and
therefore
I
confess
I
cannot
allow
these
men
so
high
a
place
in
my
opinion
as
they
have
in
their
own
.
God
is
infinite
,
and
therefore
though
the
soul
may
be
ever
grasping
,
yet
it
can
never
comprehend
;
and
yet
the
soul
finds
him
to
be
infinitely
good
,
and
so
cannot
cease
grasping
him
neither
.
The
godly
soul
sees
that
there
is
yet
much
more
to
be
enjoyed
of
God
,
and
in
him
;
and
therefore
though
it
be
very
near
to
him
,
yet
cryes
out
and
complains
of
its
distance
from
him
,
—
Oh
when
shall
I
come
and
appear
before
him
!
though
it
be
united
to
him
,
yet
it
longs
to
be
yet
more
one
with
him
still
,
to
be
in
a
closer
conjunction
.
The
godly
soul
forgets
with
Paul
what
it
hath
received
,
not
through
disingenuity
and
unthankfulness
,
but
through
a
holy
ardour
and
covetousness
:
All
that
he
has
of
God
seems
little
,
because
there
is
yet
so
much
to
be
had
.
Though
the
godly
soul
do
drink
of
the
fountain
,
yet
that
is
not
enough
,
it
would
lye
down
by
it
;
though
it
do
lye
down
by
it
,
yet
so
it
is
not
satisfied
neither
,
except
it
may
bath
it self
,
and
even
be
swallowed
up
therein
.
Behold
a
Paradox
,
the
godly
soul
is
most
thirsty
,
though
according
to
Christs
promise
,
it
thirst
no
more
:
it
is
most
restless
,
though
according
to
his
promise
it
have
rest
.
It
is
proper
to
God
alone
to
rest
in
his
love
,
for
the
creature
cannot
in
this
imperfect
state
:
By
this
we
know
that
we
are
not
yet
in
Heaven
,
for
it
is
a
state
of
perfect
rest
,
not
sloth
or
cessation
,
but
satisfaction
.
Faith
is
the
Feaver
of
the
soul
,
rendring
it
more
thirsty
by
how
much
the
more
it
drinks
in
of
the
Water
of
Life
,
the
living
streams
that
flow
forth
from
the
Throne
of
God
and
of
the
Lamb.
As
the
Waters
of
the
Sanctuary
are
described
by
the
Prophet
growing
deeper
and
deeper
,
Ezek.
47.
so
hope
which
is
the
souls
appetite
grows
larger
and
larger
,
and
cannot
be
satisfied
till
the
souls
capacity
be
filled
up
.
The
Doctrinal
part
being
thus
briefly
dispatcht
,
it
will
be
easie
to
inferr
some
things
by
way
of
corolary
.
I
shall
content
my self
with
three
only
amongst
many
.
1.
All
wicked
men
are
strangers
to
God
.
We
know
indeed
that
God
according
to
his
infinite
essence
is
present
with
all
his
creatures
:
not
only
men
but
even
devils
too
have
their
being
in
him
,
he
hath
spread
his
omnipotence
as
the
foundation
whereupon
the
whole
Creation
doth
stand
;
he
reared
up
the
world
in
himself
,
and
in
him
it
doth
subsist
at
this
day
.
However
Angels
and
men
have
sadly
fallen
from
God
,
yet
they
may
be
truly
said
to
live
in
him
still
;
and
although
all
wicked
souls
do
straggle
off
from
God
as
to
their
dispositions
and
affections
,
ingrafting
themselves
into
another
stock
by
sin
and
wickedness
,
yet
they
cannot
possibly
straggle
from
him
as
to
their
subsistence
,
as
the
Apostle
teaches
the
Athenian
Philosophers
,
Act.
17.
27.
He
is
not
far
from
every
one
of
us
,
though
few
feel
after
him
or
find
him
.
And
it
may
be
truly
said
in
some
sense
,
that
all
the
Creatures
,
yea
the
very
worst
of
them
,
have
a
communion
with
God
,
all
partake
of
him
,
no
creature
hath
any
thing
of
its
own
really
distinct
from
him
.
Every
thing
that
hath
a
Being
,
hath
a
relation
to
that
infinite
and
supream
Being
,
and
every
living
thing
may
be
rightly
said
to
have
communion
with
him
who
is
life
it self
.
And
all
those
several
excellencies
that
are
in
the
Creatures
,
are
effluxes
from
God
,
who
hath
derived
various
prints
of
his
own
beauty
and
perfection
upon
every
thing
that
he
hath
made
.
Gods
making
of
a
thing
is
no
other
than
the
communicating
of
himself
thereunto
.
And
therefore
when
you
look
into
the
world
,
do
not
view
any
creature
in
the
narrow
point
of
its
own
Being
,
but
in
the
unbounded
essence
of
God
,
and
therein
love
and
admire
it
.
But
upon
the
immortal
soul
of
man
,
God
hath
coppyed
out
his
Divine
perfections
more
clearly
and
gloriously
than
upon
any
other
Creature
in
this
world
.
God
could
not
make
a
rational
soul
without
communicating
of
his
own
infinite
wisdom
,
power
,
life
,
freedom
unto
it
:
so
that
there
is
more
of
the
Divine
nature
to
be
seen
in
the
understanding
and
will
of
any
one
man
,
than
in
the
whole
fabrick
of
Heaven
and
Earth
.
Notwithstanding
this
,
wicked
men
are
strangers
to
God
.
They
live
and
move
in
God
indeed
,
but
they
know
it
not
,
they
consider
it
not
;
they
act
as
if
they
had
no
dependance
upon
him
,
no
relation
to
him
.
Though
they
have
some
kind
of
communion
with
God
as
Creatures
,
yet
this
makes
them
not
at
all
happy
;
for
they
are
departed
from
God
in
their
affections
and
dispositions
,
they
have
degenerated
from
that
subserviency
and
subordination
to
the
Divine
Will
which
is
the
proper
perfection
of
the
creature
,
and
are
alienated
from
the
life
of
God
,
as
the
Apostle
speaks
,
Eph.
4.
18.
It
is
not
the
souls
moving
in
God
that
makes
it
truly
and
happily
nigh
unto
him
,
but
its
moving
towards
God
as
the
chief
object
,
and
according
to
the
will
of
God
,
as
the
chiefest
rule
,
and
therefore
wicked
men
who
pitch
upon
other
objects
,
and
walk
by
other
laws
,
even
the
lusts
and
ordinances
of
their
own
flesh
and
fancy
,
are
properly
strangers
to
God
and
miserable
.
He
is
not
properly
said
to
know
God
,
who
hath
a
notion
of
him
formed
in
his
head
,
but
he
whose
heart
and
will
is
molded
into
a
conformity
to
God
,
and
a
delight
in
him
;
so
that
a
wicked
man
,
though
he
know
and
believe
and
tremble
as
much
as
any
of
the
Devils
,
yet
not
loving
nor
delighting
in
him
as
his
chiefest
good
,
not
being
conformed
to
his
Image
,
as
the
highest
and
purest
perfection
,
may
be
truly
said
to
be
estranged
from
God
;
which
is
a
state
of
hell
and
death
and
darkness
.
This
is
the
man
who
though
not
in
words
,
yet
interpretatively
and
really
saith
unto
God
,
Depart
from
me
,
I
desire
not
the
knowledge
of
thy
wayes
,
with
them
in
Job
21.
14.
These
do
really
exempt
themselves
from
the
dominion
of
Christ
,
and
do
really
,
though
not
audibly
,
say
with
them
in
the
Gospel
,
Luk.
19.
14.
We
will
not
have
this
man
to
reign
over
us
.
However
men
pretend
to
,
and
boast
of
their
relation
to
,
and
acquaintance
with
God
,
certainly
all
that
live
a
meer
sensual
life
,
non-conformists
to
the
image
of
God
,
are
truly
said
to
be
strangers
to
him
,
and
in
a
state
of
non-communion
with
him
.
1
Joh.
1.
6.
2
Cor.
6.
14.
2.
The
life
of
a
true
Christian
is
the
most
high
and
noble
life
in
the
world
;
it
exceeds
the
life
of
all
other
men
,
even
of
the
greatest
of
men
.
The
character
that
is
here
given
of
the
godly
man
is
the
highest
that
can
be
given
of
any
man
,
or
indeed
of
any
creature
.
It
is
the
highest
glory
and
excellency
of
the
creature
to
partake
of
the
life
of
God
,
of
the
perfections
of
the
Creator
;
and
such
is
the
description
that
the
spirit
of
God
here
makes
of
the
godly
man
.
What
an
unreasonable
and
senseless
reproach
is
that
which
this
wicked
world
doth
cast
upon
Religion
,
calling
it
a
low
and
despicable
thing
,
and
upon
Religious
and
godly
men
,
calling
them
low
spirited
,
puny
people
.
Can
a
man
be
better
spirited
,
than
with
the
spirit
of
God
?
Can
any
thing
more
truly
ennoble
a
soul
than
a
divine
nature
?
Can
a
man
be
raised
any
higher
than
unto
Heaven
it self
?
So
noble
is
the
godly
soul
,
Prov.
15.
24.
The
way
of
life
is
above
to
the
wise
;
And
consequently
all
wicked
men
lead
a
low
life
,
and
are
bound
under
chains
of
death
and
darkness
:
The
righteous
man
is
of
a
high
and
divine
original
born
of
God
,
born
from
above
,
and
therefore
is
more
excellent
than
his
neighbour
,
than
any
of
his
neighbours
,
even
a
King
himself
being
judge
,
Prov.
12.
26.
What
a
hellish
baseness
is
that
sinful
gallantry
of
spirit
,
what
a
brutishness
is
that
sensuality
of
living
,
which
the
degenerate
Sons
of
Adam
do
so
much
magnifie
!
True
goodness
and
excellency
of
spirit
must
be
measured
by
the
proportion
that
it
bears
to
the
supream
good
,
the
infinite
pattern
of
all
perfection
.
What
excellent
persons
were
those
renowned
Saints
of
old
,
of
whom
the
Apostle
sayes
,
that
the
world
was
not
worthy
,
Heb.
11.
38.
however
they
were
thought
not
worthy
to
live
in
the
world
.
What
a
noble
and
generous
spirit
of
true
Christian
valour
,
patience
,
meekness
,
contempt
of
the
world
and
self-denyal
was
that
,
which
was
to
be
seen
in
the
blessed
Apostles
,
however
they
were
esteemed
as
the
filth
and
sweepings
of
the
world
,
the
off-scouring
of
all
things
?
To
which
of
the
noble
,
wise
,
mighty
men
of
the
world
,
as
such
,
did
God
ever
say
,
these
as
the
men
that
have
fellowship
with
me
,
these
are
the
men
that
lead
a
noble
and
divine
life
?
No
no
,
not
many
noble
are
called
;
and
when
they
are
called
,
they
are
made
more
noble
,
than
ever
they
were
by
birth
or
descent
,
by
places
of
preferment
or
command
.
The
life
of
every
wicked
man
,
of
what
rank
or
size
soever
he
be
in
the
world
,
is
but
a
low
life
,
a
life
in
most
things
common
to
the
very
beasts
with
him
;
If
the
main
of
his
business
and
delight
be
to
eat
,
and
drink
,
and
work
,
and
sleep
,
and
enjoy
sensual
pleasures
,
what
doth
he
?
what
enjoyeth
he
more
than
the
beasts
that
perish
?
But
the
life
of
the
meanest
soul
that
hath
true
and
spiritual
communion
with
God
,
is
a
life
common
to
him
with
the
blessed
Angels
,
those
sons
of
the
morning
,
the
flower
of
the
whole
Creation
.
That
life
which
hath
self
for
its
centre
,
must
needs
be
a
penurious
and
indeed
a
painfull
life
:
For
how
can
the
soul
of
man
possibly
feed
to
the
full
upon
such
spare
diet
,
such
scant
fare
as
it
finds
at
home
?
Nay
indeed
how
can
it
choose
but
be
in
pain
and
torture
;
whilest
it
stretcheth
itself
upon
a
self-sufficiency
,
or
creature-fulness
which
is
not
at
all
commensurate
to
it
?
But
the
soul
that
rightly
stretches
and
spends
all
its
faculties
upon
the
infinite
and
blessed
God
,
finds
all
its
capacities
filled
up
to
the
brim
with
that
fountain
of
goodness
,
and
it self
perfectly
matcht
with
a
suitable
and
satisfactory
object
.
This
is
the
true
and
only
nobleness
of
spirit
,
when
all
the
powers
and
faculties
of
this
immortal
soul
are
exalted
and
advanced
into
a
true
and
vital
sympathy
and
communion
with
the
chiefest
good
,
formed
according
to
his
will
,
conformed
to
his
image
.
And
oh
that
wisdom
might
be
more
justified
of
her
children
!
Oh
that
the
life
of
God
did
but
clearly
manifest
it self
and
shine
forth
in
the
lives
of
them
that
call
themselves
godly
!
Alas
that
ever
God
himself
should
suffer
reproach
by
reason
of
the
low-spiritedness
and
laziness
of
his
servants
!
For
this
cause
is
Religion
evil
spoken
of
;
The
Lord
awaken
and
ennoble
us
to
express
and
shew
forth
the
divine
life
with
all
power
and
vigour
,
to
live
as
high
as
the
calling
wherewith
we
are
called
,
and
so
roll
away
this
reproach
!
3.
The
life
of
a
Christian
is
not
a
heavy
sluggish
thing
,
but
active
and
vigorous
,
as
the
phrase
communion
with
God
imports
.
Religion
is
a
communication
of
life
and
vigour
from
him
who
is
life
it self
;
which
makes
the
truly
godlike
soul
to
be
quick
and
powerfull
in
its
motions
.
Every
thing
is
by
so
much
the
swifter
and
stronger
in
its
motions
,
by
how
much
the
nearer
it
is
to
its
centre
,
as
Philosophy
tells
us
.
Certainly
by
how
much
the
nearer
any
man
is
gotten
to
God
who
is
the
center
of
souls
,
by
so
much
the
more
do's
he
covet
after
more
intimate
communion
with
him
,
and
the
more
eagerly
lay
hold
upon
him
.
Communion
do's
necessarily
imply
reaction
or
reflection
:
the
soul
that
receives
of
God
and
his
fulness
,
will
certainly
be
emptying
it self
into
him
again
.
Communion
in
the
very
force
of
the
phrase
implies
a
mutualness
;
we
cannot
suppose
a
soul
partaking
of
God
,
but
it
must
needs
mutually
render
up
it self
to
him
again
.
There
can
be
no
commerce
nor
correspondence
without
returns
:
but
what
return
can
the
godly
soul
make
unto
God
,
why
it
renders
up
its
whole
self
unto
him
?
Faith
is
a
giving
grace
as
well
as
a
receiving
,
it
gives
up
the
soul
back
to
Christ
,
as
well
as
take
Christ
into
the
soul
,
it
sucks
in
strength
and
grace
from
God
,
and
reciprocally
spends
the
same
and
the
whole
powers
of
the
soul
upon
him
.
The
happiness
of
a
godly
soul
doth
not
consist
in
cessation
and
rest
;
the
soul
it self
being
a
powerful
and
Active
Being
,
the
happiness
of
it
,
the
very
rest
of
it
must
also
be
active
and
vigorous
.
Where
there
is
communion
,
there
must
needs
be
quick
and
lively
returns
,
reciprocations
,
reflections
,
and
correspondencies
,
the
drawings
of
God
are
answered
with
the
souls
running
,
Cant.
1.
41.
The
motion
of
Christs
fingers
begets
a
motion
in
the
Christians
soul
,
Cant.
5.
4.
My
beloved
put
in
his
hand
by
the
hole
of
the
door
,
and
my
bowels
were
moved
for
him
.
These
are
the
divine
and
harmoneous
responses
which
are
made
and
maintained
in
the
godly
soul
,
the
Temple
of
the
living
God
.
Oh
shake
of
that
lazy
and
drowsie
spirit
,
which
hath
so
benummed
many
in
this
cold
and
stupid
age
of
the
world
;
work
out
your
Salvation
with
all
care
and
diligence
!
If
your
Religion
be
nothing
but
a
spiritual
kind
of
sleep
,
you●
Heaven
will
prove
to
be
nothing
but
a
pleasant
kind
of
dream
.
Communion
with
God
speaks
something
divine
,
active
,
vigorous
.
The
life
of
a
Christian
doth
not
consist
only
in
cessation
from
evil
,
reformation
of
sin
,
or
dying
thereunto
;
Mortification
is
but
one
part
of
Regeneration
.
It
is
the
conceit
,
and
I
doubt
the
deceit
of
many
nominal
Christians
,
that
if
they
can
but
keep
up
an
indifferent
even
spirit
,
and
conversation
free
from
gross
and
scandalous
sins
from
day
to
day
,
they
are
happy
enough
,
their
utmost
ambition
is
to
be
innocent
and
harmless
.
This
indeed
is
necessary
and
praise
worthy
;
but
surely
the
happiness
of
a
soul
lyes
higher
:
Thus
happy
are
all
the
Creatures
that
keep
in
the
station
,
and
keep
up
the
order
prescribed
them
of
God
:
Thus
happy
is
the
Sun
in
the
Firmament
running
his
race
continually
,
and
never
departing
from
the
office
which
is
assigned
to
it
.
But
the
soul
of
man
is
capable
of
a
higher
kind
of
happiness
,
viz.
communion
with
God
;
which
is
,
when
the
faculties
thereof
being
awakened
,
refined
and
acted
by
the
spirit
of
God
,
do
reciprocally
act
and
spend
themselves
upon
him
,
longing
to
be
perfectly
swallowed
up
in
him
,
and
to
be
all
that
which
God
himself
is
,
as
far
as
the
Creature
is
capable
to
drink
in
the
perfections
of
the
Creator
,
and
become
one
with
his
Maker
.
This
is
that
truly
noble
and
divine
life
,
which
is
here
called
communion
with
God
,
which
the
high-spirited
and
generous
soul
labours
yet
more
and
more
to
be
growing
up
into
,
and
perfected
in
.
Keep
your selves
with
David
from
your
iniquities
;
it
is
something
to
be
freed
from
the
guilt
and
power
of
sin
;
but
there
is
somewhat
higher
than
this
,
a
more
excellent
attainment
,
a
more
divine
accomplishment
,
go
on
therefore
with
the
same
David
,
and
aspire
after
this
pure
and
blissful
state
,
this
Heaven
upon
earth
,
waiting
for
the
more
ample
and
glorious
manifestations
of
God
to
you
,
and
in
you
,
more
than
they
that
watch
for
the
morning
,
as
he
did
,
Psal.
130.
6.
This
inference
was
only
of
instruction
,
but
the
sweetness
and
needfulness
of
the
subject
almost
prevails
with
me
to
turn
it
into
an
earnest
exhortation
,
but
that
I
would
not
prevent
my self
.
Therefore
I
proceed
to
the
next
way
of
improving
this
doctrine
,
which
shall
be
by
way
of
conviction
or
Reprehension
.
1.
Our
fellowship
is
,
It
reproves
them
that
can
take
up
with
a
shall
be
,
a
Heaven
to
come
.
I
am
now
speaking
,
not
to
the
worst
of
men
,
whose
very
souls
are
swallowed
up
in
sensual
enjoyments
,
and
imprisoned
in
their
senses
:
For
these
men
either
think
of
no
Heaven
at
all
,
or
else
they
place
their
Heaven
and
happiness
,
in
the
enjoyment
of
themselves
or
of
the
creature
.
Nor
yet
do
I
speak
to
those
men
who
being
perswaded
of
a
future
state
,
do
indeed
wish
for
a
Heaven
to
come
,
but
then
it
is
a
poor
kind
of
low
and
earthly
Heaven
consisting
in
case
,
rest
,
safety
,
freedom
from
troubles
or
torments
;
which
is
the
best
happiness
which
most
men
understand
,
the
highest
Heaven
that
any
carnal
mind
can
see
or
soar
up
to
.
But
I
am
speaking
to
a
better
and
finer
sort
of
souls
than
these
,
that
are
verily
possest
with
a
sense
of
a
pure
and
spiritual
Heaven
in
the
world
to
come
;
yea
they
are
so
over-powered
with
the
foresight
of
it
,
as
that
they
do
earnestly
expect
and
wish
for
it
;
yea
the
hopes
of
it
do
sustain
and
strengthen
their
hearts
under
the
manifold
temptations
and
persecutions
of
this
present
world
;
they
are
so
verily
perswaded
of
the
truth
of
it
,
and
of
their
own
title
to
it
too
,
that
they
are
content
to
abide
this
long
and
disconsolate
night
of
dimness
and
anguish
and
frightfulness
,
meerly
in
expectation
of
the
dawning
of
that
day
,
that
clear
and
bright
day
of
their
glorious
and
everlasting
Redemption
.
And
herein
I
am
far
from
blaming
them
,
nay
I
must
needs
commend
their
magnanimous
faith
,
and
self-denyal
.
But
in
the
mean
time
they
dwell
too
much
upon
Heaven
as
a
future
state
,
and
comfort
themselves
only
in
a
happiness
to
come
,
not
longing
and
labouring
to
find
a
Heaven
opened
within
themselves
,
a
beginning
of
eternal
bliss
brought
into
themselves
;
they
are
too
well
content
with
a
certain
reversion
,
and
do
not
eagerly
enough
,
endeavour
a
present
possession
,
to
be
actually
enstated
in
so
much
of
the
inheritance
of
souls
as
may
fall
to
their
share
even
in
this
lower
world
:
This
slothful
temper
and
inactivity
I
do
condemn
wherever
it
is
found
,
yea
though
it
be
in
my
own
soul
.
Every
thing
in
the
world
by
a
natural
principle
thirsts
after
its
proper
rest
,
and
a
happiness
suitable
to
the
nature
of
it
;
no
creature
can
be
content
(
though
it
may
be
constrained
)
to
be
at
a
distance
from
its
centre
,
but
is
still
carryed
out
towards
its
own
perfection
.
And
why
then
should
a
godly
soul
,
who
is
Gods
only
new
creature
in
the
world
be
content
with
a
state
of
imperfections
?
why
should
not
he
as
eagerly
cove●
,
and
as
earnestly
pursue
the
most
intimate
and
close
communion
and
conjunction
with
his
God
,
as
they
do
with
their
respective
centers
?
Can
any
earthly
sensual
man
be
content
with
an
inheritance
in
reversion
,
so
as
to
suspend
his
minding
and
following
of
the
world
till
hereafter
?
Can
any
ambitious
spirit
,
who
places
his
main
happiness
and
contentment
in
popular
estimation
and
worldly
greatness
,
be
content
to
stand
gazing
at
preferments
;
will
he
be
willing
to
sit
still
and
wait
till
this
drop
into
his
mouth
?
No
,
no
,
there
is
a
raging
thirst
in
the
soul
which
will
not
suffer
it
to
be
at
rest
,
but
is
still
awakening
and
provoking
all
the
powers
of
the
whole
man
,
till
they
arise
and
fetch
in
water
to
quench
it
.
And
therefore
we
read
of
men
making
haste
to
be
rich
,
Prov.
28.
22.
and
hastning
after
another
God
,
Psal.
16.
4.
which
eager
and
ardent
passions
towards
earthly
objects
,
you
may
see
livelily
described
in
the
instances
of
Ahab
,
Amnon
and
Haman
in
the
holy
story
.
And
is
there
any
reason
to
be
given
,
but
why
that
new
nature
and
divine
principle
,
which
God
putteth
into
regenerate
souls
,
should
carry
them
as
hastily
and
forcibly
to
a
present
fruition
of
their
proper
object
and
happiness
,
(
so
far
as
at
present
it
may
be
enjoyed
,
)
as
that
corrupt
and
degenerate
nature
doth
hurry
on
them
,
in
whom
it
ruleth
,
towards
the
satisfaction
of
their
beastly
lusts
?
Divines
speak
sometimes
of
making
Heaven
and
eternal
life
present
to
our selves
,
and
say
that
this
is
the
work
of
faith
;
which
is
an
high
and
excellent
doctrine
,
but
I
doubt
,
not
thoroughly
understood
by
ordinary
Christians
.
To
make
Heaven
present
to
ones
self
,
is
not
only
to
insist
upon
a
state
of
future
happiness
in
frequent
meditations
,
to
think
much
of
it
,
neither
is
this
that
noble
employment
of
saving
faith
:
But
the
life
and
power
of
faith
is
most
eminently
exerted
in
sucking
in
participations
of
life
and
grace
from
Christ
,
and
in
a
real
bringing
down
of
God
and
Heaven
into
the
Soul
.
The
truth
is
,
Heaven
is
a
state
of
perfect
communion
with
God
,
a
state
of
love
,
joy
,
peace
,
purity
,
freedome
;
and
as
far
as
any
soul
is
in
such
a
state
upon
earth
,
so
far
he
is
above
the
earth
,
and
may
be
said
to
be
in
Heaven
.
Therefore
a
right
active
soul
,
that
truly
understands
his
proper
and
spiritual
Heaven
and
happiness
;
so
far
as
he
is
thus
act
ve
and
sensible
,
cannot
be
content
to
stay
for
all
his
happiness
till
the
world
to
come
,
cannot
be
content
to
be
unhappy
,
no
not
for
an
hour
,
but
still
growing
up
in
God
,
and
springing
up
into
everlasting
life
,
John
4.
14.
2.
It
reprehends
them
that
make
a
stir
about
the
Kingdom
of
Christ
in
the
world
,
and
mens
being
brought
into
the
communion
of
the
Church
,
but
advance
not
his
Kingdom
in
their
own
souls
,
nor
long
not
to
have
their
own
souls
advanced
into
that
noble
state
of
communion
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
There
is
doubtless
a
generation
of
such
popular
Christians
,
who
being
strangers
to
the
life
,
and
power
,
and
spirit
of
true
Religion
,
do
endeavour
to
put
off
themselves
to
the
world
,
and
commend
themselves
to
the
charity
of
their
brethren
,
by
a
pretended
zeal
for
the
Kingdom
of
Christ
in
the
world
,
and
the
glorious
manifestation
of
it
,
as
they
speak
.
I
know
indeed
that
it
is
worthy
the
cares
and
prayers
and
utmost
diligence
of
every
serious
Christian
,
to
spread
and
propagate
the
knowledge
of
the
Gospel
,
to
pour
out
the
oyntment
of
Christs
name
far
and
near
:
A
more
pure
and
spiritual
administration
of
all
Gospel
ordinances
throughout
the
world
is
bighly
desirable
;
yea
and
I
think
an
indifferent
and
careless
disposition
towards
the
worship
of
God
argues
much
of
an
earthly
and
atheistical
mind
.
But
I
fear
that
Kingdom
of
Christ
,
and
those
glorious
manifestations
and
discoveries
which
are
so
much
pretended
to
by
many
,
if
they
should
be
throughly
examined
,
would
be
at
length
resolved
into
nothing
else
but
the
advancement
of
some
one
party
or
interest
above
all
the
rest
,
or
the
exchanging
of
an
old
form
and
dress
of
Religion
for
a
new
one
;
and
that
this
zeal
would
be
found
little
better
than
the
blazings
of
self-love
,
a
fire
kindled
not
by
a
coal
from
the
Altar
,
but
by
a
spark
of
their
own
.
But
be
it
so
,
that
this
disposition
of
theirs
is
sincere
and
spiritual
;
should
not
this
charity
begin
at
home
?
The
most
proper
Kingdom
of
Christ
is
that
whereby
he
ruleth
in
the
hearts
of
men
;
the
most
excellent
Worship
is
when
the
soul
it self
becomes
a
temple
for
the
living
God
to
dwell
in
,
and
to
receive
and
reflect
the
manifestations
of
his
glory
,
when
a
fire
of
Divine
love
is
kindled
in
it
,
and
therein
it
doth
offer
up
,
not
bulls
and
goots
,
no
nor
10
much
prayers
and
meditations
,
as
indeed
it self
unto
God
,
which
is
a
reasonable
service
as
the
Apostle
speaks
,
far
more
glorions
than
the
Mosaical
,
or
Evangelical
dispensation
either
,
if
you
consider
it
in
the
letter
only
.
Whatever
men
may
pretend
,
no
man
can
be
truly
and
rightly
studious
of
the
advancement
of
the
Kingdom
of
God
in
the
world
,
that
hath
not
first
felt
the
mighty
power
and
blessed
effects
of
it
in
his
own
soul
.
Communion
with
the
Church
is
only
so
far
to
be
valued
,
as
it
lyes
in
order
to
a
real
and
spiritual
communion
with
God
;
which
communion
with
God
,
if
we
do
indeed
sincerely
wish
to
others
,
we
shall
more
abundantly
labour
to
promote
in
our selves
.
I
cannot
believe
that
he
doth
heartily
seek
the
happiness
of
others
,
who
himself
sits
still
and
is
content
to
be
miscrable
,
especially
when
their
happiness
and
his
is
one
and
the
same
.
3.
It
condemns
them
for
no
Christians
,
whose
fellowship
is
only
with
their
fellow
creatures
.
We
have
seen
that
it
is
the
character
,
the
distinguish●ng
character
of
a
godly
man
,
to
have
fellowship
with
God
;
it
must
needs
follow
then
,
that
those
degenerate
souls
that
rise
no
higher
than
the
world
,
that
converse
only
with
self
or
any
other
creature
,
are
verily
strangers
to
true
Christianity
,
whatever
their
confidence
or
presumption
may
be
.
Christians
,
tell
not
me
what
you
profess
of
Christ
,
what
you
believe
of
the
Gospel
,
what
orthodox
opinions
you
hold
,
what
an
honest
party
you
side
with
,
how
many
and
specious
duties
you
perform
,
no
nor
what
hopes
or
wishes
you
have
of
going
to
Heaven
;
But
tell
me
,
where
is
your
principal
communion
;
what
do
you
mainly
mind
,
follow
,
converse
with
;
what
pattern
do
you
conform
to
;
what
rule
do
you
live
by
,
what
object
do
you
ultimately
aim
at
?
The
whole
world
of
worldly
men
doth
hasten
after
another
God
,
as
the
Psalmists
Phrase
is
,
though
not
all
after
the
same
God
;
they
spend
their
souls
indeed
upon
various
objects
,
and
use
different
methods
to
obtain
rest
,
but
yet
all
their
happiness
and
contentment
is
ultimately
resolved
into
creature-communion
.
That
dreadful
sentence
,
that
the
Apostle
delivers
universally
concerning
all
men
,
is
to
be
limited
to
all
wicked
men
only
,
and
of
them
it
is
undoubtedly
true
,
Phil.
2.
21.
All
seek
their
own
,
and
none
the
things
of
Jesus
Christ
:
And
of
All
these
it
is
that
the
Psalmists
Many
is
to
be
understood
,
Psal.
4.
6.
There
be
many
that
say
who
will
shew
us
any
good
,
i.
e.
any
creature-good
,
as
the
words
following
do
explain
it
.
All
unregenerate
souls
are
bound
up
in
the
creature
,
some
creature
or
other
;
and
therefore
the
noblest
of
them
,
whatever
brags
they
may
make
,
is
low
and
ignoble
;
their
main
converse
is
but
with
their
fellow-creatures
,
and
indeed
creatures
much
inferiour
to
themselves
,
corn
and
wine
sayes
the
Psalmist
,
earthly
things
sayes
the
Apostle
,
Phil.
3.
19.
Who
mind
earthly
things
.
In
a
word
,
though
it
be
true
what
the
Apostle
sayes
in
one
place
,
that
all
men
in
the
world
do
live
in
God
Act.
17.
28.
yet
it
is
also
true
,
that
most
men
,
as
the
same
Apostle
speaks
elsewhere
,
do
live
without
God
in
the
world
,
have
their
hearts
staked
down
to
one
,
creature
or
other
,
and
so
fall
short
of
this
honourable
character
which
the
Apostle
here
gives
of
godly
men
,
—
our
fellowship
is
with
the
Father
,
and
with
his
Son
Jesus
Christ
.
And
now
I
shall
wrap
up
the
remainder
of
this
Discourse
in
an
humble
request
and
earnest
expostulation
.
Reckon
not
upon
any
happiness
below
this
communion
.
There
are
many
things
which
a
Christian
may
take
to
be
comforts
,
but
only
one
,
this
one
,
that
he
ought
to
take
to
be
the
Happiness
of
his
life
,
I
design
not
to
speak
any
thing
to
the
prejudice
of
natural
or
civil
ornaments
or
accomplishments
,
much
less
to
the
dispa●●gement
of
any
of
those
endowments
or
employments
which
are
in
a
sense
spiritual
,
commonly
called
gifts
and
duties
:
But
I
must
confess
it
is
one
of
the
great
wonders
of
the
world
to
me
;
to
see
such
a
noble
and
intelligent
.
Being
as
the
soul
of
man
is
,
attending
to
,
and
pursuing
after
things
either
extrinsecal
or
inferiour
to
it self
,
in
the
mean
time
carelesly
forgetting
,
or
wilfully
rejecting
its
main
happiness
,
principal
end
,
and
proper
perfection
.
As
for
those
sensual
persons
,
those
meer
Animals
,
whose
souls
are
incarnate
in
their
senses
,
and
seem
to
perform
no
higher
office
in
the
world
than
the
souls
of
beasts
,
that
is
to
carry
about
their
bodies
,
who
value
themselves
by
their
bodies
,
or
which
is
baser
by
the
apparel
that
cloaths
them
▪
or
the
estates
that
feed
them
.
I
shall
not
now
trouble
my self
about
them
,
but
leave
them
to
be
chastised
by
Seneca
or
Plutarch
,
or
indeed
any
ordinary
Philosopher
.
I
shall
rather
apply
my self
a
little
,
to
a
sort
of
higher
spirited
people
,
whom
by
a
〈◊〉
d●-scension
of
charity
we
call
Christians
,
who
valuing
themselves
by
external
professions
,
priviledges
,
performances
,
may
indeed
be
said
to
be
somewhat
more
scrupulous
and
curious
,
but
no
less
mistaken
than
the
former
:
for
if
the
grosser
sort
of
sensualists
do
deny
and
professedly
abjure
their
own
reasons
,
and
the
finer
sort
of
hypocrites
do
more
cunningly
bribe
theirs
,
each
method
amounts
to
no
more
than
a
cheat
,
and
both
parties
will
be
alike
miserable
,
save
that
the
latter
will
be
somewhat
more
tormented
in
●issing
of
a
happiness
which
he
l●●k'd
and
hop'd
for
.
It
is
not
proper
to
my
p●esent
discourse
to
speak
so
highly
and
honourably
of
these
externals
of
Christianity
;
nor
to
press
unto
them
so
zealously
as
I
do
at
all
times
when
I
have
occasion
;
for
I
do
verily
value
all
ordinances
of
Christ
,
and
duties
of
Gods
worship
at
a
high
rate
;
nay
I
know
not
any
serious
and
truly
godly
soul
in
the
world
,
but
is
of
this
same
profession
with
me
:
But
I
must
confess
I
think
it
is
one
of
the
greatest
and
most
pernicious
cheats
in
the
world
,
for
men
to
feed
upon
the
dish
instead
of
the
meat
,
to
place
their
happiness
in
those
things
which
God
hath
only
appointed
to
be
means
to
convey
it
.
This
was
the
great
destruction
of
the
Jewish
Church
,
by
this
they
perished
;
Thus
they
are
every
where
described
in
Scripture
,
as
a
people
resting
in
their
priviledges
and
performances
,
boasting
of
their
Sacrifices
and
Temple-service
;
they
made
account
of
a
strange
kind
of
flesh-pleasing
Heaven
,
something
distinct
from
them
,
and
reserved
for
them
,
to
be
given
them
by
way
of
reward
for
the
righteousness
which
themselves
had
wrought
by
the
power
of
their
own
free-will
(
which
freewill
they
say
is
an
effect
of
mans
fall
,
but
they
make
it
a
cause
of
mans
rise
,
for
now
he
can
purchase
and
merit
a
happiness
,
which
happiness
is
also
more
illustrious
than
that
given
of
meer
grace
;
)
which
righteousness
(
if
we
look
either
into
their
own
writings
,
or
Gods
writings
concerning
them
)
we
shall
find
was
nothing
else
,
but
a
strict
observance
of
the
precepts
of
the
law
,
according
to
the
letter
and
external
dispensation
of
it
.
Such
a
low
and
legal
spirit
was
generally
found
amongst
the
Jews
;
I
wish
the
greatest
part
of
us
who
are
in
profession
and
name
evangelical
be
not
found
as
truly
legal
in
spirit
and
temper
as
they
were
.
If
we
cry
the
Gospel
of
Christ
,
the
Gospel
of
Christ
,
with
the
same
spirit
as
they
cryed
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
our
confidence
will
as
surely
betray
us
into
a
final
misery
as
theirs
did
.
True
indeed
Prayers
,
Sacraments
,
Sermons
are
somewhat
finer
words
than
the
old
obsolete
ones
the
Law
,
Sacrifices
,
Ceremonies
;
but
alas
they
are
but
words
;
at
least
they
are
not
Gods
,
no
more
fit
to
terminate
our
devotions
and
affections
than
these
.
I
beseech
you
therefore
Christians
,
be
not
mistaken
in
this
matter
.
True
Christianity
is
not
a
notion
,
but
a
nature
;
that
is
not
Religion
which
is
lapt
up
in
Books
,
or
laid
up
in
mens
brains
,
but
it
is
laid
in
the
very
constitution
of
the
soul
,
a
new
principle
implanted
by
God
in
the
highest
powers
of
the
soul
,
refining
and
spiritualizing
all
the
faculties
thereof
,
and
rendring
them
as
like
to
God
himself
,
as
such
a
creature
can
resemble
its
Creator
.
It
is
a
truth
as
clear
as
the
Sun
is
clear
,
that
nothing
can
make
a
Soul
truly
happy
,
but
what
is
wrought
into
the
nature
of
it
,
and
that
must
be
somewhat
more
excellent
than
it self
;
and
that
can
be
nothing
less
than
something
divine
,
even
the
image
of
the
blessed
God
.
If
you
be
Christians
in
deed
and
in
truth
,
value
all
the
ordinances
of
God
and
the
duties
of
Christian
Religion
,
but
value
not
your selves
by
these
,
your
happiness
by
these
:
Attend
upon
them
all
for
the
maintaining
and
encreasing
of
real
fellowship
with
God
;
for
though
these
be
not
it
,
yet
they
a●●
the
way
wherein
it
pleases
God
〈◊〉
give
it
:
drink
the
sincere
〈…〉
the
Word
,
but
let
it
be
only
〈…〉
holy
design
of
growing
thereby
,
of
growing
up
into
God
,
and
a
divine
life
.
Away
with
those
low
and
base
thoughts
of
happiness
;
the
happiness
of
a
soul
is
a
high
and
excellent
,
indeed
a
divine
thing
;
it
is
in
some
sense
common
to
God
and
the
soul
;
God
is
happy
in
himself
alone
,
and
the
soul
can
only
be
happy
in
him
.
What
contentment
,
what
real
happiness
,
Christian
,
can
the
rising
of
thy
party
in
the
world
,
or
the
rising
of
thy
name
in
the
countrey
bring
thee
,
if
in
the
mean
time
,
thou
thy self
harbourest
any
carnal
will
,
self-interest
that
doth
rise
up
in
opposition
to
the
pure
and
perfect
will
and
nature
of
God
?
How
art
thou
happy
in
thy
prayers
,
if
thou
cast
sin
out
at
thy
mouth
,
and
in
the
mean
time
a
fountain
of
iniquity
be
springing
up
in
thy
heart
!
What
avails
it
towards
a
state
of
perfection
,
to
be
of
the
most
orthodox
opinions
,
the
honestest
society
,
the
f●irest
profession
,
the
most
popular
and
sanctimonious
form
,
or
the
most
plansible
performances
either
,
the
soul
being
in
the
mean
time
alienated
from
the
life
of
God
,
and
feeding
upon
some
earthly
trash
or
other
,
which
destroyes
the
native
powers
and
vigour
of
it
,
and
keeps
it
under
a
perpetual
languor
?
even
just
so
much
as
a
silken
stocken
upon
a
gouty
leg
,
or
a
Princely
Diadem
upon
an
aking
head
,
avails
towards
a
state
of
ease
and
foundness
and
●u●rasie
of
body
.
Let
nothing
limit
year
ambition
,
but
a
state
of
god-like
perfection
,
let
nothing
set
bounds
to
your
loving
and
longing
souls
,
but
a
real
fruition
of
God
himself
:
nay
let
not
that
bound
them
neither
,
but
the
more
you
enjoy
,
see
,
and
caste
,
the
more
let
your
love
be
strengthened
,
after
the
manner
of
fire
,
which
the
more
it
is
fed
,
the
more
hungry
and
devouring
it
growes
.
In
a
word
,
let
nothing
satisfie
you
lower
than
the
highest
character
that
can
be
given
of
mortal
ma●
,
to
be
men
after
Gods
own
heart
,
to
have
God
dwelling
in
you
,
to
be
filled
with
his
fulness
,
to
have
this
real
and
excellent
Communion
with
the
Father
,
and
with
his
Son
Jesus
Christ
;
To
whom
be
all
honour
praise
and
glory
,
for
ever
and
ever
!
FINIS
.