SERMON
I.
St.
MATTH
.
xxvi
.
35.
Peter
said
unto
him
,
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
THE
Words
bespeak
us
to
contemplate
a
Just
and
Dutiful
Resolution
;
made
by
a
Man
that
had
both
as
much
Conscience
to
engage
him
in
what
was
fit
,
and
as
much
Courage
to
execute
what
he
had
engaged
in
,
as
any
other
of
Mankind
must
ever
pretend
to
.
And
yet
this
Resolution
was
not
kept
,
it
failed
very
disgracefully
:
And
my
chief
Purpose
at
this
time
is
to
enquire
into
the
Causes
,
How
it
came
so
to
fail
.
In
order
to
which
,
it
will
lie
in
my
way
to
premise
somewhat
more
of
the
Character
of
the
Person
.
Peter
(
we
know
)
was
a
Man
of
Precedency
,
and
Above
the
rest
of
the
Disciples
:
And
he
was
likewise
one
of
such
Vertues
and
Qualifications
,
as
seem
to
have
recommended
him
to
that
Precedency
,
more
than
did
the
Advantage
of
his
Years
.
He
was
a
Man
of
real
and
tender
Goodness
:
And
this
is
sufficiently
evident
from
that
Passage
at
his
first
Admission
to
our
Saviour's
Acquaintance
(
St.
Luke
5.
)
when
being
awakened
by
the
miraculous
Draught
of
Fishes
,
and
knowing
that
the
Author
must
necessarily
be
from
God
,
he
fell
down
at
his
Feet
,
and
broke
out
into
this
humble
and
pious
Reflexion
,
Depart
from
me
,
for
I
am
a
finful
man
,
O
Lord
!
The
Censure
indeed
expresses
him
a
sinful
Man
;
but
so
to
censure
himself
,
implies
more
effectually
than
any
thing
else
could
,
that
he
was
a
Good
Man
:
And
though
the
Words
—
Depart
from
me
—
carry
in
them
the
Face
of
Fear
,
yet
he
who
heard
them
,
and
knew
the
Heart
of
the
Speaker
,
found
that
they
carried
in
them
a
greater
measure
of
Desire
;
for
Peter
was
not
willing
to
be
rid
of
his
new
Guest
,
but
only
longing
to
be
made
more
worthy
of
his
Conversation
.
He
was
a
Man
of
great
Love
to
his
Master
,
and
of
no
less
Zeal
for
his
Religion
:
Of
which
,
from
among
many
,
I
shall
take
one
Instance
out
of
St.
John
6.
Where
,
upon
the
Desertion
of
several
other
Disciples
,
our
Saviour
puts
the
Question
to
the
Twelve
,
Will
ye
also
go
away
?
Then
(
says
the
Text
)
Peter
answered
him
,
Lord
whither
shall
we
go
?
Thou
hast
the
words
of
eternal
life
.
An
Answer
so
wise
and
faithful
,
so
evidencing
his
confirmed
Choice
of
the
Better
Part
,
that
God
seems
to
have
rewarded
him
for
it
with
the
Grace
of
an
immediate
Revelation
;
the
Matter
whereof
follows
in
the
next
Words
:
For
thus
runs
the
Text
,
Lord
whither
shall
we
go
?
Thou
hast
the
words
of
etenral
life
:
And
then
it
follows
—
And
we
believe
,
and
are
sure
that
thou
art
Christ
,
the
Son
of
the
living
God
.
Now
if
we
look
into
St.
Matth.
16.17
.
we
see
there
what
our
Saviour
pronounces
concerning
this
very
Confession
,
(
viz.
)
Blessed
art
thou
,
Simon
Barjona
,
for
Flesh
and
Blood
has
not
revealed
it
unto
thee
,
but
my
Father
which
is
in
heaven
.
That
our
Saviour
had
the
words
of
eternal
life
,
Peter
was
able
to
deduce
from
the
Principles
of
Natural
Reason
;
because
Reason
was
able
to
judge
from
the
Internal
Characters
of
his
Doctrine
,
That
it
was
worthy
of
God
,
and
accommodated
properly
to
advance
Humane
Nature
to
eternal
Happiness
:
but
for
all
this
,
Reason
could
not
infallibly
determine
that
the
Messenger
of
his
Doctrine
was
therefore
the
Messias
,
the
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Son
,
that
is
,
the
eternal
Son
of
the
living
god
.
To
know
this
,
needed
a
new
Illumination
:
And
this
Illumination
(
I
say
)
it
seems
God
vouchsafed
him
at
that
instant
,
as
a
Reward
of
that
Faith
and
Choice
which
he
had
then
declared
.
In
a
word
—
Peter
was
a
Man
of
Sincerity
,
Firmness
,
and
Constancy
:
And
for
this
we
need
no
farther
Testimony
than
that
of
our
Saviour
,
in
conferring
upon
him
the
Symbolical
Name
of
Cephas
,
i.
e.
a
Rock
.
Thus
much
of
his
character
being
premised
,
I
may
be
bold
to
affirm
of
this
his
Resolution
in
the
Text
,
That
it
was
as
Honest
a
one
,
that
is
,
both
as
Just
in
the
Matter
,
and
as
Sincere
in
the
Intention
,
as
ever
was
made
by
any
of
Mankind
,
or
ever
shall
be
made
to
the
End
of
the
World
;
and
yet
this
Resolution
miscarried
,
and
ended
only
in
the
Shame
of
the
Resolver
:
For
after
that
Peter
had
declared
so
stoutly
—
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
—
yet
he
faintly
and
Coward-like
deny'd
his
lord
,
without
any
such
Tryal
as
the
imminent
fear
of
dying
.
Imagine
we
now
what
may
have
been
the
cause
of
this
miscarriage
,
and
the
defeat
of
so
good
a
Resolution
in
so
good
a
Man
.
His
Character
will
not
suffer
us
to
imagine
he
made
it
in
a
braving
Dissimulation
:
No
,
himself
proved
himself
sufficiently
in
earnest
,
by
his
subsequent
behaviour
in
the
Garden
;
where
he
drew
his
Sword
against
a
whole
Band
of
Men
,
and
thereby
made
it
appear
that
he
had
less
concern
for
his
own
Life
,
than
he
had
for
his
Master's
Safety
.
Would
we
know
then
how
this
Resolution
came
to
be
abortive
?
The
Reason
was
purely
this
—
Peter
grounded
it
upon
too
much
Confidence
in
Himself
;
he
never
doubted
of
himself
,
but
that
he
had
power
to
perform
that
which
he
did
so
honestly
resolve
;
and
this
was
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
original
of
all
his
failure
.
He
resolved
honestly
,
I
say
;
but
none
may
presume
to
say
he
resolved
wisely
:
For
his
Lord
had
just
admonish'd
him
of
his
peril
of
Lapsing
,
(
v.
31.
)
All
ye
shall
be
offended
because
of
me
this
night
:
To
which
Peter
answers
confidently
,
Though
all
should
be
offended
,
yet
will
not
I
be
offended
:
To
check
this
Trust
in
himself
,
our
Saviour
rejoyns
—
That
He
in
particular
should
lapse
in
a
manner
more
scandalous
than
all
the
rest
;
Verily
I
say
unto
thee
,
before
the
Cock
crow
thou
shalt
deny
me
thrice
:
But
Peter
looking
upon
this
Monition
no
farther
than
as
it
imply'd
a
Reproach
to
his
Faith
,
and
his
Love
,
and
his
Courage
,
he
summons
them
up
all
to
form
this
final
Resolve
,
Tho
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
But
where
was
his
Wisdome
,
where
was
his
Reflexion
in
the
mean
while
?
It
should
have
been
remembred
that
he
who
precaution'd
him
was
the
Searcher
of
Hearts
,
and
needed
not
that
any
should
testifie
of
Man
,
because
he
knew
what
was
in
Man
.
And
therefore
in
Wisdome
Peter
ought
rather
to
have
distrusted
his
own
Heart
,
than
the
Judgment
of
his
Lord
,
when
he
suggested
that
his
Heart
was
deceiving
.
It
ought
to
have
been
remembred
that
his
Lord
had
said
before
—
Without
me
ye
can
do
nothing
;
and
therefore
Peter
in
Wisdome
should
not
have
presumed
Ability
in
himself
;
but
instead
of
this
have
implored
Ability
from
him
,
whence
all
humane
sufficiency
is
derived
—
Lord
,
leave
not
me
!
that
I
may
not
leave
thee
!
Lord
,
strengthen
me
by
thy
Grace
that
I
may
not
deny
thee
,
and
then
I
shall
not
deny
thee
.
In
this
method
he
had
been
secure
,
and
prevented
his
shamefull
fall
.
But
instead
of
this
,
he
builds
a
Resolution
upon
his
own
Strength
;
and
our
Lord
,
to
rebuke
him
,
did
no
other
than
leave
him
to
his
own
strength
to
perform
it
;
and
this
was
in
effect
the
same
as
to
leave
him
under
the
necessity
of
not
performing
it
.
For
this
is
the
main
Lesson
that
this
instance
teaches
us
,
(
viz.
)
That
Man
when
he
is
left
unto
himself
,
is
purely
weak
and
insufficient
to
any
thing
that
is
good
.
These
two
Points
are
evident
in
Peter's
Case
.
1.
That
he
did
not
rightly
know
himself
when
he
made
his
Resolution
.
And
2.
That
the
Defeat
of
his
Resolution
taught
him
,
that
notwithstanding
all
his
particular
Graces
and
Endowments
,
he
was
not
able
to
do
any
thing
as
he
should
do
,
without
God's
actual
Assistance
.
And
therefore
,
for
our
present
Instruction
,
I
shall
draw
these
two
Observations
from
the
Case
.
1.
That
it
is
Hard
to
know
our selves
.
And
,
2.
That
to
know
our selves
Truly
,
is
to
know
that
we
are
(
and
that
in
our
best
Estate
)
weak
and
insufficient
of
our selves
to
do
any
thing
that
is
good
.
1.
It
is
hard
to
know
our selves
.
By
the
Knowledge
of
our selves
I
intend
not
the
Knowledge
of
our
mechanick
Frame
;
to
know
by
what
Ligaments
our
Soul
is
united
to
our
Body
;
or
by
what
mediating
Correspondencies
they
act
mutually
upon
one
another
;
to
know
in
what
manner
Sensation
,
or
in
what
Remembrance
is
performed
;
what
Springs
set
our
involuntary
Motions
a-work
;
or
what
Influence
our
Will
communicates
to
those
that
are
voluntary
:
To
know
this
is
not
simply
Hard
,
but
impossible
;
and
it
ought
to
mortifie
the
Pride
of
any
Man's
Understanding
,
to
consider
,
That
the
smallest
of
the
Parts
we
are
composed
of
,
and
the
least
of
those
Acts
we
are
always
conversant
with
,
which
we
see
minutely
,
and
live
by
their
being
done
,
do
yet
escape
and
surmount
our
Comprehension
.
But
if
the
Knowledge
of
this
part
of
our selves
be
impossible
,
one
thing
we
may
infer
from
the
benignity
of
Providence
,
That
likewise
wise
it
is
not
Needful
.
It
would
not
conduce
any
thing
to
the
Happiness
of
Mankind
,
to
be
better
acquainted
with
the
Philosophy
of
our
Beings
:
nor
do
we
suffer
any
thing
from
the
Ignorance
of
it
.
The
Soul
acts
as
orderly
in
those
that
never
Enquire
,
as
in
those
that
pretend
to
determine
the
chief
place
of
its
Residence
:
and
our
Pulse
beats
as
well
when
we
think
not
of
it
at
all
,
as
when
we
think
of
it
never
so
wisely
.
But
the
Knowledge
here
intended
is
the
Knowledge
of
our
Moral
Selves
;
of
our
state
in
respect
of
Vertue
;
whether
we
really
chuse
to
follow
that
which
is
Good
,
and
what
Firmness
there
is
in
our
Choice
;
whether
we
make
Proficiency
in
Religion
,
and
whether
there
be
Sincerity
in
our
Pretences
;
what
is
the
state
of
our
Wills
,
Inclinations
,
and
Desires
;
all
which
the
Prophet
Jeremy
means
by
the
word
Heart
,
when
he
thus
pronounces
concerning
it
,
The
Heart
is
deceitful
above
all
things
,
and
desperately
wicked
,
who
can
know
it
?
Who
can
know
it
?
Not
a
second
;
not
any
one
without
us
;
this
we
are
sure
of
.
But
this
is
not
all
:
We
our selves
can
hardly
know
that
Heart
which
we
carry
in
our
own
Breasts
:
Its
Propensions
are
retired
and
dark
;
and
it
is
not
easie
to
guess
whether
the
Bent
of
our
Affections
will
carry
us
at
any
time
,
when
their
respective
occasions
offer
.
Now
to
be
ignorant
of
our selves
in
this
respect
,
can
never
be
of
an
indifferent
importance
.
If
we
know
not
our selves
,
be
sure
we
shall
neither
disapprove
our selves
,
nor
mend
our selves
;
nor
will
natural
Pride
fail
to
take
hold
of
the
occasion
;
that
is
,
To
make
the
best
Interpretation
of
that
which
we
least
discern
:
And
so
the
more
Ignorant
we
are
of
our selves
,
the
more
we
shall
come
to
be
Opiniative
and
Conceited
.
What
false
measures
Men
may
take
of
themselves
,
we
are
advertis'd
in
a
remarkable
Instance
,
Rev.
3.
where
our
Lord
speaks
of
the
Laodiceans
in
these
words
,
ver
.
17.
Thou
say'st
I
am
rich
,
and
increased
with
goods
,
and
have
need
of
nothing
;
and
knowest
not
that
thou
art
wretched
and
miserable
,
and
poor
,
and
blind
,
and
naked
.
Now
was
not
this
a
Judgment
of
themselves
wonderfully
erroneous
?
Wou'd
one
think
it
possible
that
any
Man
should
not
be
able
to
discern
between
Riches
and
Poverty
,
Sight
and
Blindness
,
being
Cloath'd
and
being
Naked
?
We
may
justly
think
it
impossible
in
the
Literal
Sense
;
but
how
is
it
then
in
the
Moral
?
Is
it
possible
for
a
vicious
Man
to
think
himself
Godly
?
Is
it
possible
for
the
Churl
to
account
himself
Liberal
?
for
the
Sensual
to
account
himself
Heavenly-minded
?
for
the
Negligent
to
account
himself
Devout
?
Is
not
this
equally
hard
?
And
yet
the
Prophet
Isaiah
suggests
,
Chap.
32.4
.
that
when
the
Eyes
of
them
that
see
are
dim
,
the
Churl
may
account
himself
liberal
;
and
so
in
the
rest
:
That
is
,
When
ounce
indulged
Affections
have
imposed
upon
the
Understanding
,
and
darkned
the
Soul
,
and
Men
are
thereupon
content
to
take
up
with
false
Notions
,
and
to
judge
of
themselves
by
false
Rules
,
they
may
come
to
esteem
themselves
Good
,
though
they
are
absolutely
Evil
:
They
may
think
well
of
themselves
for
some
casual
Acts
of
Vertue
,
though
in
the
mean
time
they
live
under
the
Habit
of
contrary
Vices
;
They
may
account
themselves
Religious
even
while
they
are
Carnal
,
Worldly
,
and
Immoral
:
And
yet
to
be
Religious
,
and
at
the
same
time
to
be
Immoral
,
implies
as
great
a
Contradiction
as
is
to
be
found
between
Riches
and
Poverty
,
Sight
and
Blindness
.
But
this
indeed
is
a
Deceit
so
gross
,
that
it
cannot
pass
upon
an
honest
and
considerate
Mind
:
And
therefore
I
shall
produce
some
others
,
that
are
more
refin'd
and
subtle
,
and
such
as
may
escape
the
Observation
of
a
more
scrupulous
Enquiry
into
our selves
.
For
example
.
1.
Even
when
we
do
well
,
it
is
hard
to
discern
from
what
Principles
we
act
;
whether
from
the
Fear
and
Love
of
God
,
wh
ich
certainly
sanctifie
;
or
from
external
Considerations
,
which
sanctifie
not
at
all
,
but
yet
may
occasionally
produce
Actions
of
the
same
appearing
Goodness
.
When
our
Saviour
entertained
those
that
came
to
hear
him
with
the
multiply'd
Loaves
,
and
fed
their
Bodies
as
well
as
their
Souls
(
St.
John
6.
)
what
a
hearty
Confession
did
they
break
forth
into
,
ver
.
14.
This
is
of
a
truth
that
Prophet
that
should
come
into
the
World
.
How
sedulously
did
they
follow
him
?
What
pains
did
they
take
to
be
with
him
?
How
did
they
repine
at
the
missing
his
Conversation
but
a
part
of
a
day
?
Cou'd
any
one
believe
but
that
these
were
Disciples
mature
and
steady
?
and
prepared
to
confess
their
Master
at
the
peril
of
their
Lives
?
I
question
not
but
they
believed
as
much
of
themselves
;
and
look'd
upon
themselves
as
influenc'd
altogether
with
the
Spirit
of
Religion
:
And
yet
no
sooner
did
our
Saviour
give
them
one
just
and
gentle
Rebuke
,
reproaching
them
for
being
more
affected
with
his
Loaves
than
with
his
Doctrine
;
and
instructing
them
that
God's
Truth
ought
not
to
be
follow'd
mercenarily
;
But
he
discover'd
their
Feeble
,
their
Cheat
,
till
then
unknown
even
to
themselves
,
and
made
them
discover
it
to
all
the
World
;
for
't
is
said
(
ver
.
66.
)
They
took
offence
at
it
,
and
went
back
,
and
walk'd
no
more
with
him
.
And
thus
it
always
falls
out
,
when
Vertue
happens
to
be
attended
with
Temporal
Advantages
,
as
Reputation
,
Favour
,
Fortunes
,
and
the
like
;
we
can
hardly
tell
,
without
farther
Experiment
of
our selves
,
whether
we
regard
Vertue
for
it self
,
or
only
for
its
Advantages
;
or
whether
it
be
Piety
,
or
simple
Appetite
,
that
sets
us
a-work
.
2.
It
is
hard
to
discern
between
a
Religious
State
and
a
Religious
Humour
;
a
Religious
State
,
that
is
founded
steadily
upon
the
Grace
of
God
,
and
a
Religious
Humour
,
of
outward
Accidents
,
and
is
as
desultory
and
mutable
as
the
Cause
from
which
it
springs
.
How
often
does
it
happen
,
that
Men
upon
the
Success
of
Affairs
,
and
Ease
of
Circumstances
find
their
Hearts
fill'd
with
Expressions
of
Thankfulness
to
God
,
and
Charity
to
all
the
World
;
and
yet
upon
the
change
of
Circumstances
they
immediately
sowr
both
towards
God
and
Man
?
Now
if
such
Men
shall
estimate
themselves
during
the
Religious
Mood
,
how
is
it
possible
but
that
they
should
be
deceived
in
the
Opinion
of
their
own
state
?
There
is
but
one
way
possile
to
prevent
their
being
deceived
,
and
that
is
the
bringing
themselves
under
the
Probation
of
the
voluntary
Cross
,
to
the
Offices
of
Mortification
and
Self-denial
:
But
then
how
hard
is
it
moreover
to
persuade
Men
that
they
are
obliged
to
this
officious
Probation
?
3.
It
is
hard
to
free
our
Judgment
from
those
Prejudices
and
extreme
Mutations
which
it
is
subject
to
receive
from
the
different
Crasis
and
State
of
our
Animal
Spirits
.
Thus
sometimes
,
when
the
Body
is
vigorous
and
gay
,
it
shuts
out
that
measure
of
Fear
which
is
necessary
to
make
us
wise
;
and
it
suffers
us
not
to
see
that
Sin
we
are
guilty
of
,
and
that
lies
at
our
door
:
And
on
the
other
hand
,
When
the
Spirits
are
dejected
and
low
,
they
often
let
in
such
an
Excess
of
Fear
as
betrays
the
Succours
of
Reason
,
and
makes
Men
cruciate
themselves
with
the
Apprehensions
of
Sin
,
ev'n
where
there
is
really
none
.
And
hence
we
have
sometimes
seen
it
come
to
pass
,
That
a
Cordial
Medicine
has
quieted
a
Mind
,
and
set
a
grieved
Conscience
at
rights
:
Which
Effect
could
not
possibly
proceed
from
That
Cause
,
but
upon
the
present
Supposition
,
(
viz.
)
That
our
Judgments
are
apt
to
be
impos'd
upon
and
misled
by
the
various
Influences
of
our
Body
.
4.
To
judge
of
our selves
without
Proof
and
Tryal
,
is
the
sure
way
to
be
deceived
;
and
yet
it
is
hard
to
discern
what
is
the
right
Method
of
Proving
our selves
,
and
what
is
our
proper
Tryal
.
What
a
fair
Progress
had
that
Man
in
the
Gospel
made
towards
the
Kingdom
of
God
,
who
told
our
Saviour
,
That
he
had
kept
all
the
Commandments
from
his
Youth
?
Nor
did
he
tell
it
in
Hypocrisie
;
for
it
is
said
,
that
our
Saviour
lov'd
him
;
which
could
not
have
been
but
for
the
Truth
of
what
he
told
:
and
yet
this
Man
could
not
bring
himself
over
the
Difficulty
of
parting
with
his
Estate
,
and
becoming
a
Disciple
,
though
he
were
promised
the
Recompense
of
Treasure
in
Heaven
.
How
many
have
born
up
commendably
under
all
the
Pressures
of
Afflictions
,
and
at
last
sunk
in
a
Calm
,
and
given
themselves
up
vanquish'd
to
the
Enticements
of
Prosperity
?
Men
of
Courage
,
but
not
of
Caution
!
And
how
many
,
on
the
other
hand
,
have
liv'd
commendably
in
good
Fortunes
,
and
at
last
quitted
their
Vertue
lest
their
Fortunes
should
be
worsted
?
Men
of
Caution
,
but
not
of
Courage
.
Thus
,
I
say
,
No
man
can
make
a
hasty
Conjecture
at
what
is
his
Proper
Tryal
.
But
,
5.
When
we
have
prov'd
our selves
,
and
so
may
know
our selves
;
yet
still
it
is
hard
to
own
our selves
for
such
as
we
have
prov'd
our selves
to
be
.
For
when
we
have
prov'd
our selves
to
the
bottom
,
as
we
may
do
by
the
Doctrine
of
the
Scripture
,
and
our
own
Experience
,
we
shall
find
our selves
to
be
mere
Weakness
and
Emptiness
,
and
without
Power
in
our
Selves
to
do
any
thing
well
.
Now
though
this
be
a
Truth
,
than
which
the
Word
of
God
delivers
none
more
plainly
,
nor
can
our
own
Experience
attest
any
one
more
convincingly
;
yet
there
lurks
in
us
a
natural
Pride
,
which
makes
us
perfectly
averse
from
Believing
it
.
We
love
to
imagine
our selves
Great
;
insomuch
that
we
hate
to
know
our selves
otherwise
;
and
had
rather
suspect
and
find
fault
with
the
Glass
that
represents
us
under
a
diminishing
form
.
And
this
was
properly
Peter's
Case
:
He
had
been
told
with
the
rest
,
by
his
Master
,
That
without
him
he
could
do
nothing
:
But
this
was
a
Lesson
he
had
no
Stomach
to
retain
.
He
would
not
doubt
but
that
his
Will
was
in
his
own
Power
,
and
that
his
Executing
Faculties
were
under
the
Power
of
his
Will
;
so
that
what
he
had
Courage
to
Resolve
,
he
had
likewise
Ability
to
Perform
:
And
this
fond
Opinion
expos'd
him
to
that
shameful
Denyal
which
follow'd
upon
it
.
After
I
have
asserted
that
it
is
Hard
to
know
our selves
,
I
am
far
from
countenancing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
belief
that
we
cannot
know
our selves
:
This
is
a
Notion
fruitful
of
Mischiefs
:
It
is
a
Notion
that
hinders
both
Proficiency
and
Amendment
;
that
is
contrary
both
to
Faith
,
and
Hope
,
and
Consolation
,
without
which
Religion
can
have
neither
Fruit
nor
Root
.
Know
our selves
we
Must
;
God
requires
it
;
and
therefore
besure
know
our selves
we
May
:
Nay
,
the
Truth
is
,
we
may
easily
know
our selves
,
if
we
take
the
right
Method
to
do
it
.
For
the
common
Obstacle
of
Self-Knowledge
is
this
;
That
when
we
go
to
examine
and
look
into
our selves
,
we
look
through
the
wrong
End
of
the
Glass
:
We
seek
for
Greatness
and
Excellencies
wherewithal
to
please
our selves
;
and
from
this
Prospect
we
are
sure
to
reap
nothing
but
Deceit
:
But
let
us
turn
the
Glass
,
and
look
patiently
upon
our
Litteless
and
Defects
,
whereby
to
humble
our selves
,
and
this
Prospect
will
certainly
make
us
wise
:
For
Humility
is
the
True
Knowledge
of
our selves
;
and
he
that
knows
himself
to
be
nothing-worth
,
knows
himself
well
.
Which
brings
me
upon
my
second
Proposition
;
(
viz.
)
That
to
know
our selves
Truly
,
is
to
know
that
we
are
(
and
that
in
our
best
Estate
)
absolutely
weak
and
insufficient
towards
Good
.
Goodness
is
a
Lesson
which
simple
Nature
gives
us
not
Capacity
to
learn
.
For
since
the
stream
of
our
Affections
naturally
runs
to
Ill
,
say
who
it
is
that
can
Turn
that
Stream
.
Quis
potest
facere
mundum
de
immundo
,
says
Holy
Job
,
Who
can
make
himself
clean
since
he
is
born
unclean
?
If
our
Nature
be
sinful
,
though
it
must
be
changed
,
yet
we
cannot
change
our
Nature
:
He
that
makes
us
better
,
must
be
a
superiour
and
better
Agent
than
our selves
.
'T
is
true
,
that
though
we
are
orn
Ignorant
,
we
can
make
our selves
Skilful
;
we
can
acquire
Arts
and
Sciences
by
our
own
Diligence
and
Study
:
But
the
Case
is
not
the
same
in
respect
of
Goodness
.
We
can
acquire
Arts
and
Sciences
,
because
we
lie
under
no
Connate
Indisposition
to
that
Acquirement
;
for
Nature
,
though
it
be
corrupt
,
yet
still
it
is
curious
and
busie
after
Knowledge
;
but
to
Goodness
we
have
naturally
an
Indisposition
that
is
Invincible
:
Lusts
within
and
Temptations
without
set
up
such
a
firm
Confederacy
against
it
,
as
we
are
never
able
to
surmount
in
our
own
Strength
.
And
therefore
it
is
evident
,
that
in
order
to
save
Mankind
,
the
Holy
Spirit
vouchsafed
to
engage
in
the
Work
of
Sanctification
,
as
well
as
the
Eternal
Son
did
in
that
of
Redemption
,
from
the
Beginning
of
the
World
.
When
we
do
well
,
it
is
the
Assistance
of
God
that
improvers
us
to
concur
in
the
Act
;
He
removes
the
Hinderances
;
He
restrains
our
opposing
Lusts
;
He
moves
our
Will
,
and
draws
us
to
it
:
And
though
because
of
the
subsequent
Concurrence
,
the
Act
is
graciously
imputed
Ours
,
that
so
we
may
be
intitled
to
the
Reward
;
yet
still
the
Power
is
God's
.
Hereupon
it
is
that
the
Apostle
arguing
against
that
mischief
that
necessarily
follows
upon
Humane
Confidence
,
thus
expresses
himself
,
1
Cor.
10.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Let
him
that
thinketh
he
standeth
take
heed
lest
he
fall
.
Upon
which
Text
a
Critick
of
Name
has
given
his
Opinion
,
That
the
Participle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Redundant
,
and
has
no
peculiar
Signification
,
because
the
Sense
of
the
Place
is
no
more
than
this
,
Let
him
that
standeth
take
heed
least
he
fall
.
But
it
seems
to
me
rather
that
this
Criticism
is
Redundant
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
has
not
only
a
Signification
there
,
but
the
most
Emphatical
one
that
can
be
imagined
:
For
take
notice
,
That
he
that
thinketh
he
standeth
in
Goodness
,
does
but
think
so
:
For
no
Man
stands
in
Goodness
;
he
is
only
upheld
and
supported
there
,
and
graciously
kept
upright
:
Wherefore
he
that
thinketh
he
stands
,
is
for
that
very
Reason
more
obnoxious
to
fall
.
And
that
the
Apostle
means
no
less
in
that
place
,
let
him
be
his
own
Interpreter
,
Rom.
11.20
.
where
he
expresses
the
Manner
how
even
the
best
of
Men
do
stand
(
viz.
)
Thou
standest
by
Faith
.
Now
he
that
stands
by
Faith
stands
not
by
Himself
;
because
Faith
is
properly
a
Recumbency
or
Rest
upon
another
.
But
to
make
the
matter
clearer
,
the
Apostle
illustrates
it
by
a
Resemblance
(
ver
.
17.
)
wherein
he
instructs
us
,
That
a
Good
Man
stands
,
as
the
Branch
of
a
wild
Olive
does
,
when
it
is
grafted
into
the
Good
Olive
Tree
;
and
that
is
,
not
in
its
own
Vertue
,
but
in
Vertue
of
the
Root
;
and
such
a
Root
as
is
naturally
not
it
s
own
.
It
is
Remarkable
that
the
Apostle
,
in
that
Passage
,
calls
a
Bad
Man
a
Wild
Olive
Tree
:
a
Wild
Olive
Tree
;
not
barely
a
Branch
,
but
a
Tree
;
which
having
a
Root
of
its
own
,
supports
it
self
,
and
stands
in
its
own
Strength
,
and
brings
forth
its
own
Fruit
;
And
so
does
Man
in
respect
of
the
wild
and
sour
Fruit
of
an
ill
Conversaction
:
He
is
a
Tree
;
has
a
Root
of
his
own
,
and
Sap
and
Vegetation
,
and
Seminal
Fruitfulness
,
and
Power
to
bring
it
forth
:
But
in
respect
of
Good
,
he
is
only
a
Branch
;
and
all
his
Fruitfulness
,
and
all
his
Support
,
depend
upon
the
Influence
and
Communications
of
God
.
You
may
see
both
the
Doctrine
and
the
Illustration
of
it
,
yet
more
fully
exprest
by
our
Saviour
in
the
beginning
of
the
15th
Chapter
of
St.
John
.
We
may
therefore
look
upon
Sampson
as
a
Common
Emblem
of
the
Dispensations
of
Grace
;
and
all
Men
are
fortify'd
in
their
Soul
after
the
same
manner
that
he
was
in
his
Body
.
(
For
Example
:
)
His
Strength
lay
not
in
his
Sinews
,
but
was
extrinsical
,
in
his
Locks
;
though
thence
communicated
to
his
Sinews
:
And
so
our
Moral
Strength
lies
not
in
our
Soul
;
for
let
Reason
and
Conscience
be
never
so
well
awaken'd
,
and
our
Will
never
so
well
inclin'd
,
and
Practice
and
Custom
contribute
all
they
can
;
yet
still
our
Soul
has
no
stock
of
Strength
intrinsick
to
it self
,
by
which
it
can
sustain
it self
.
Let
the
Supplies
of
Grace
be
once
cut
off
,
as
it
happen'd
to
Sampson's
Locks
,
and
(
that
moment
)
the
Best
become
weak
as
other
Men.
Philosophy
deceives
us
in
respect
of
Religious
Habits
:
There
is
no
Habit
of
that
kind
difficultly
movable
from
the
Subject
,
by
reason
of
any
Strength
that
Practice
introduceth
into
the
Subject
it self
:
Our
Facility
of
Acting
Religiously
,
is
both
acquired
and
maintained
by
the
Grace
of
God
;
and
that
Grace
being
once
suspended
,
the
Habit
sinks
in
an
instant
.
Hezekiah
was
an
excellent
Man
;
scarce
is
so
much
said
of
the
Piety
of
any
Man
in
Sacred
Writ
,
as
of
his
;
and
yet
upon
a
sudden
,
in
a
Transaction
with
the
Embassadors
of
Babylon
,
he
behav'd
himself
both
vainly
and
profanely
;
insomuch
that
(
the
Text
says
)
Wrath
came
upon
him
for
it
;
and
by
that
Wrath
he
was
sensible
of
his
Fault
,
and
thereby
brought
back
again
to
his
former
Integrity
.
Now
to
let
us
understand
how
such
a
disagreeing
Failure
came
to
find
place
in
the
course
of
such
an
excellent
Life
,
the
Holy
Pen-man
has
taken
care
to
tell
us
expresly
(
2
Chron.
32.34
)
that
in
that
matter
of
the
Embassadors
,
God
left
Hezekiah
to
himself
;
to
try
him
,
and
to
prove
what
was
in
his
heart
;
that
is
,
To
shew
him
to
himself
.
—
The
very
same
was
Peter's
Case
,
How
Pious
was
he
in
the
House
?
How
Couragious
in
the
Garden
?
And
yet
in
the
Hall
both
a
Coward
and
a
Traditor
?
Now
the
Reason
of
all
was
—
Because
his
Master
had
,
for
that
Interval
,
left
him
to
himself
:
For
the
Text
says
,
that
When
the
Lord
turned
,
and
looked
upon
Peter
,
that
is
,
look'd
upon
him
with
an
Operative
Compassion
,
Peter
recovered
his
Strength
;
and
exerted
it
in
an
immediate
Repentance
,
and
held
it
perseveringly
to
a
glorious
end
.
—
Lord
,
what
is
Man
?
what
is
he
without
thee
?
The
Lord
has
told
us
plain
enough
in
these
Instances
,
What
he
is
;
Ev'n
a
thing
of
nought
.
Let
us
imagine
a
Man
to
be
Swimming
,
and
because
he
could
not
Swim
without
it
,
to
be
supported
by
the
Chin
;
To
make
such
a
Man
sink
,
there
needs
no
dipping
him
,
no
laying
Weights
upon
him
,
no
hampering
or
entangling
his
Limbs
;
withdraw
but
the
Hand
,
and
he
necessarily
sinks
of
himself
.
And
in
like
manner
,
To
make
to
Best
Man
fall
,
there
needs
no
doing
him
any
Wrong
;
no
wounding
his
Faculties
,
no
maiming
his
Judgment
,
no
perverting
his
Will
,
no
inflaming
his
Appetites
,
no
heightening
his
Temptations
:
Let
God
barely
withdraw
his
Supplies
,
and
leave
him
to
himself
;
that
is
,
Permit
him
to
the
Power
of
his
Natural
Affections
(
which
Affections
Grace
only
convers
and
restrains
,
it
never
extinguishes
during
the
course
of
this
Life
:
)
I
say
,
Let
a
Man
in
the
firmest
state
of
Vertue
be
barely
permitted
by
God
to
the
Power
of
his
Natural
Affections
,
he
necessarily
sinks
into
the
Level
of
Common
Impotence
without
any
other
Influx
.
This
View
of
the
State
of
Lapsed
Nature
I
have
drawn
chiefly
from
the
Doctrine
of
the
Gospel
.
Not
that
I
suppose
the
Notice
of
it
to
be
confined
to
that
part
of
the
Scripture
:
For
as
it
is
a
Truth
that
was
always
of
Importance
to
be
known
,
so
we
have
little
reason
to
believe
but
that
it
was
known
by
the
Church
of
God
in
all
Ages
from
the
Beginning
.
In
the
Books
of
the
Prophets
,
Nature's
Insufficiency
of
Good
,
Cleansing
,
Guiding
,
Helping
,
Renewing
,
Comforting
,
Strengthening
,
Establishing
)
are
mentioned
as
expresly
as
in
the
Gospel
.
In
the
Writings
of
Moses
,
the
Necessity
of
God's
Assistance
of
Sanctification
is
delivered
with
formal
Evidence
:
For
after
that
God
had
institude
Circumcision
as
a
Symbol
of
Purity
,
and
had
told
the
Israelites
withal
,
That
the
true
Discharge
of
their
Duty
towards
him
consisted
in
the
Moral
Circumcision
of
the
Heart
;
i.
e.
In
taking
off
their
Love
from
the
World
,
and
placing
it
in
the
highest
measure
upon
God
;
lest
they
should
fail
of
their
End
,
through
Ignorance
of
their
Means
,
and
set
about
this
great
Work
in
Confidence
of
their
own
Ability
,
he
thus
instructs
them
,
Deut.
30.6
.
The
Lord
thy
God
will
circumcise
thy
heart
,
and
the
heart
of
thy
seed
,
to
love
the
Lord
thy
God
with
all
thy
heart
and
with
all
thy
soul
.
Now
what
plainer
words
can
be
used
to
express
,
That
although
they
stood
obliged
to
love
God
with
all
their
heart
,
yet
of
Themselves
they
were
not
able
to
work
out
this
Issue
;
but
that
God
was
always
ready
to
assist
them
to
do
it
.
The
Striving
of
God's
Holy
Spirit
with
Men
for
their
Conversion
,
they
walked
with
God
;
with
God
must
reasonably
be
interpreted
to
signifie
With
God's
Assistance
,
as
well
as
According
to
his
Will.
Farther
than
this
—
Had
I
leisure
to
gratifie
the
Curious
,
I
have
large
room
to
make
it
appear
,
That
this
very
Doctrine
was
familiarly
espoused
by
the
Wise
Men
among
the
Heathen
.
Who
,
as
they
found
by
Conscious
Experience
That
it
was
as
little
in
a
Man's
Power
to
make
himself
Vertuous
,
as
it
was
to
make
himself
Fortunate
;
and
as
they
likewise
thought
it
suitable
to
the
Goodness
of
God
to
take
Care
of
Man's
Greater
Good
as
well
as
of
his
Lesser
,
so
they
espoused
this
Belief
of
God's
assisting
Men
to
Probity
of
Manners
,
as
a
Truth
deducible
from
the
first
Principles
of
Reason
.
Accordingly
Plato
delivers
it
as
a
Rule
received
from
Socrates
,
and
laid
down
as
a
Fundamental
in
his
Morality
,
That
Vertue
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Divine
Distribution
;
and
that
Education
,
Precepts
,
Example
,
and
Practical
Diligence
,
were
only
partial
Advances
towards
it
;
but
that
the
State
was
god
and
finished
by
the
Concurrence
of
God
.
And
what
can
be
more
express
,
and
withal
more
venerable
,
than
that
of
Seneca
,
when
he
says
,
Nulla
fine
Deo
mens
bona
,
No
Soul
can
be
Good
without
the
Divine
Assistance
.
But
I
have
asserted
my
Point
from
a
better
Authority
;
and
therefore
thought
it
fit
to
engage
no
farther
in
this
way
of
Proof
,
as
being
supperfluous
in
a
Christian
Auditory
.
Having
then
offered
This
as
the
True
Prospect
of
the
State
of
Lapsed
Nature
;
the
next
thing
I
purpose
is
a
Vindication
of
this
State
from
such
Cavils
as
the
Rash
,
and
such
Complaints
as
the
Weak
,
are
apt
to
conceive
against
it
.
And
this
I
intend
for
the
Subject
of
the
following
Discourse
.
SERMON
II.
St.
MATTH
.
XXVI
.
35.
Peter
said
unto
him
,
Though
I
should
die
with
thee
,
yet
will
I
not
deny
thee
.
IN
a
former
Discourse
upon
this
Text
,
I
offer'd
the
Scriptural
View
and
Account
of
Lapsed
Nature
;
from
whence
it
fully
appears
,
that
no
Man
is
sufficient
either
to
be
or
to
continue
Good
in
his
own
Strength
.
Which
is
a
Doctrine
directly
serving
the
Two
great
Ends
of
Religion
:
viz.
To
exalt
the
Glory
of
God
;
And
to
beat
down
all
Pretences
of
Humane
Pride
.
But
as
all
Truth
is
abusable
,
so
we
may
be
aware
that
many
espouse
this
very
Truth
the
more
freely
,
only
that
they
may
the
more
freely
form
it
into
an
Apology
for
careless
Living
.
For
Example
,
thus
they
argue
:
Our
Nature
is
indisposed
,
perverse
,
and
insussicient
to
Good
;
therefore
,
How
miserable
is
our
Condition
,
thus
to
be
maimed
before
we
were
born
,
and
made
guilty
before
we
knew
how
to
act
,
and
obnoxious
for
doing
that
which
we
cannot
help
?
How
unaccountably
fatal
was
the
Indiscretion
of
our
First
Parents
,
which
gave
occasion
to
this
Disorder
?
And
how
unfortunate
their
Posterity
,
to
whom
it
is
derived
?
Why
did
not
God
,
with
more
appearance
of
Compassion
,
redintegrate
our
Nature
after
the
Fall
,
and
restore
it
to
its
Primitive
Uprightness
?
How
much
better
had
his
Service
been
provided
for
by
this
Method
,
and
Man
more
happily
prevented
from
his
Displeasure
?
Which
Displeasure
of
his
we
cannot
now
avoid
,
unless
it
be
by
his
own
Act
;
whose
Actings
are
not
supposable
to
be
at
our
Discretion
.
Now
it
is
certain
that
all
such
kind
of
Arguings
are
profane
,
and
tend
to
nothing
but
the
Dishonour
of
God
,
and
the
Support
and
Countenance
of
Vice
in
the
World
:
And
therefore
to
obviate
these
Mischiefs
,
and
to
carry
on
my
Contemplation
to
its
proper
Usefulness
,
I
am
obliged
to
enquire
into
the
Reasons
—
Why
the
Wisdom
and
Goodness
of
God
thought
fit
to
leave
Mankind
under
this
present
state
of
Weakness
and
Insufficiency
.
From
which
Enquiry
I
shall
show
,
1.
That
what
God
Chiefly
intended
thereby
was
,
To
oblige
us
more
strictly
to
live
in
a
perpetual
Dependance
upon
himself
;
And
2.
That
such
a
Dependance
(
put
in
Practice
)
will
effectually
cut
off
all
possible
pretences
of
humane
Complaint
.
My
first
Business
is
,
to
enquire
into
the
Reasons
why
the
Wisdom
and
Goodness
of
God
thought
fit
to
leave
Mankind
under
this
present
state
of
Weakness
,
Insufficiency
,
and
Disorder
.
We
must
allow
,
That
God
could
have
immediately
reformed
that
Disorder
,
which
was
brought
upon
our
Nature
by
the
First
Disobedience
;
He
could
have
check'd
it
in
its
first
Authors
,
and
not
suffer'd
it
to
be
propagated
to
their
Posterity
;
but
in
the
mean
time
it
would
be
much
too
bold
,
for
any
one
to
say
that
this
would
have
been
the
Better
Method
:
For
't
is
certain
,
That
in
things
proceeding
from
God
,
that
which
Is
,
is
always
Best
;
though
we
sometimes
cannot
penetrate
into
the
Reasons
that
make
it
so
.
But
as
to
the
present
Instance
,
we
may
(
with
Reverence
)
penetrate
into
its
Reasons
,
and
such
as
must
be
allow'd
of
.
Ex.
gr
.
1.
Who
can
think
but
that
when
Sin
had
got
footing
in
despight
of
God's
Command
,
it
was
fit
he
should
leave
some
Testimony
of
his
Displeasure
against
it
?
Now
let
me
say
at
present
what
I
will
prove
afterwards
,
(
viz.
)
That
all
the
Weakness
and
Disorder
that
remains
upon
our
Nature
(
if
its
Mischief
be
not
farther
extended
by
voluntary
and
chosen
Malice
)
amounts
to
no
more
than
such
a
Testimony
of
God's
Displeasure
against
Sin
.
There
are
some
who
believe
,
That
all
the
Wast
and
Cragginess
,
and
other
seeming
Deformities
which
appear
upon
the
Face
of
the
Earthly
Globe
,
were
occasioned
by
the
violent
Concussions
that
happened
at
Noah's
Flood
.
Now
should
such
be
ask'd
a
Reason
why
God
did
not
restore
his
Work
to
its
original
Beauty
,
they
would
think
it
sufficient
to
say
,
'T
was
fit
it
should
stand
so
Monumentally
,
to
deter
future
Ages
from
the
like
Provocations
:
And
give
me
leave
to
say
,
it
was
fit
that
That
Disorder
which
Sin
in
its
first
Beginnings
brought
upon
our
Nature
should
be
left
there
;
as
a
Monument
of
Caution
against
that
Sin
which
occasioned
it
;
and
which
,
if
farther
comply'd
with
,
will
bring
on
Disorders
much
more
deplorable
than
any
we
now
feel
.
Indeed
it
may
be
objected
,
that
there
is
a
great
disparity
between
these
two
Issues
,
Disorder
left
upon
the
Face
of
the
Earth
,
and
Disorder
left
upon
the
Frame
of
Man
:
For
the
Earth
feels
no
Misery
from
the
Deformity
of
its
Surface
;
and
when
a
Man
looks
upon
the
most
craggy
,
squallid
,
or
barren
Parts
of
it
,
and
reflects
withal
,
that
it
is
a
Monument
of
God's
Displeasure
,
he
may
receive
a
wholsome
Instruction
against
Sin
,
but
no
Temptation
to
Sin
from
such
a
Prospect
:
Whereas
the
Disorder
left
upon
us
,
is
that
whereby
we
suffer
;
It
is
the
Fountain
of
our
Misery
,
and
our
continual
Temptation
;
and
so
runs
us
upon
that
Displeasure
whereof
it
gives
us
Warning
;
and
therefore
we
Justly
complain
of
its
Continuance
.
This
may
be
an
Objection
,
and
I
confess
it
were
of
weight
,
had
God
left
Man
helpless
under
the
Influence
of
this
Disorder
;
and
if
,
as
we
have
propensions
to
Sin
,
so
we
laid
under
a
Necessity
of
following
those
propensions
:
But
when
it
is
considered
,
that
at
the
same
time
God
has
convenanted
for
Grace
to
be
our
Remedy
;
and
that
he
himself
will
give
unto
us
whatsoever
we
want
in
our selves
;
the
Objection
(
as
popular
as
it
is
)
appears
to
be
fallacious
;
and
(
more
than
that
)
a
Calumny
against
the
Goodness
of
God
.
For
what
Reason
have
we
to
complain
of
Natural
Blindness
,
if
God
vouchsafes
to
be
our
Eyes
and
our
Sight
?
Of
Natural
Impotence
,
if
He
will
be
our
Defence
and
Support
?
Of
Captivity
to
Lusts
and
Passions
,
if
He
be
our
Redeemer
,
and
will
set
us
free
?
Now
God
is
faithful
,
who
has
promised
to
be
All
This
unto
us
:
and
therefore
if
we
complain
,
the
Reproach
of
our
Complaint
must
return
upon
our selves
;
and
accordingly
we
shall
find
that
They
complain
most
of
the
Corruption
of
Nature
,
who
would
rather
enjoy
its
Corruption
,
than
use
the
appointed
means
to
have
it
reformed
.
2.
The
Goodness
of
God
and
his
tender
Care
of
humane
Welfare
,
is
more
abundantly
manifested
in
this
our
present
state
of
Weakness
and
Infirmity
.
God
made
the
first
Man
Upright
;
that
is
,
in
a
state
wherein
he
could
be
good
in
virtue
of
his
own
Abilities
:
which
is
the
great
difference
from
ours
,
that
we
pretend
to
repine
at
.
But
if
God
at
this
time
,
though
he
do
not
make
Man
upright
,
yet
vouchsafes
to
nurse
,
guide
,
and
train
him
to
such
a
state
of
Uprightness
as
himself
will
be
pleased
withal
;
Who
can
say
but
the
Issue
is
the
same
to
Man
?
but
moreover
,
the
Care
and
Attendance
upon
him
is
infinitely
greater
.
If
a
Lord
give
his
Servant
an
entire
Estate
,
he
discovers
a
kind
and
liberal
Mind
in
so
doing
;
but
if
(
instead
of
this
)
he
shall
make
daily
Visits
to
him
,
and
from
time
to
time
provide
him
with
what
is
fit
;
none
can
doubt
but
that
in
this
Method
he
discovers
a
more
constant
and
unwearied
Love
?
It
was
a
remarkable
Proof
of
God's
Favour
to
the
Israelites
,
when
by
his
Donation
and
Conduct
he
brought
them
to
possess
the
Land
of
Canaan
;
but
for
all
this
,
we
must
acknowledge
that
his
Favour
to
them
was
more
conspicuous
to
the
Observation
both
of
themselves
and
others
,
while
he
daily
took
care
of
their
Meat
and
Drink
,
and
indeficiency
of
their
Cloathing
in
the
naked
and
barren
Wilderness
.
And
this
is
an
exact
Emblem
of
our
present
Case
.
How
daily
,
how
minutely
,
how
incessant
,
is
the
Vigilance
and
Provision
of
God
for
Man
in
this
state
of
Infirmity
?
Were
any
thing
Laborious
to
Omnipotence
,
and
could
there
be
more
and
less
of
Pains
,
where
all
things
are
easie
;
I
might
say
that
God
takes
more
pains
to
save
any
particular
Soul
,
than
he
did
to
make
,
or
does
to
govern
the
Universal
World
.
He
made
the
World
by
the
Breath
of
his
Command
;
and
so
he
governs
it
:
for
it
has
no
power
to
resist
.
But
where
he
has
placed
an
Elective
Power
of
Resisting
,
There
to
watch
over
that
Power
,
to
attend
every
Motion
of
our
Hearts
,
to
check
every
Evil
,
and
to
cherish
every
good
one
;
to
encourage
it
into
Act
,
to
reward
it
with
Complacency
,
to
propagate
and
establish
it
by
Supplies
of
that
good
Principle
which
first
set
it
a-work
;
to
feed
,
and
lead
,
and
drive
,
and
discipline
his
Flock
,
to
retrieve
the
Wandering
,
to
wait
upon
the
Tender
and
Weak
,
and
to
carry
the
Impotent
upon
his
Shoulders
(
as
he
is
pleas'd
to
symbolize
his
Care
of
Man
under
the
Comparison
of
the
good
Shepherd
;
)
This
is
a
Series
of
Care
and
Attention
as
well
as
Love
,
which
the
OEconomy
of
whole
Nature
besides
does
not
require
.
This
indeed
is
the
most
amazing
Contemplation
that
can
enter
into
our
Thoughts
,
and
which
made
Holy
Job
break
out
into
those
words
of
Wonder
,
Chap.
7.14
.
Lord
what
is
man
that
thou
should'st
magnifie
him
,
and
that
thou
should'st
set
thy
heart
upon
him
?
and
that
thou
should'st
visit
him
every
mornning
,
and
try
him
every
moment
?
This
is
the
wonderful
Goodness
of
God
towards
Man
in
his
present
state
;
and
this
indeed
is
the
only
Title
that
every
Man
ought
to
value
himself
upon
;
ev'n
this
,
That
God
values
him
so
much
;
but
still
to
be
more
humble
,
because
he
can
so
little
deserve
it
.
3.
A
Third
Reason
why
the
Wisdom
and
Goodness
of
God
thought
fit
to
leave
us
under
this
state
of
Infirmity
,
in
this
;
(
viz.
)
That
he
might
thereby
oblige
us
more
strictly
to
live
in
a
perpetual
Dependance
upon
himself
.
And
this
is
that
Reason
I
shall
chiefly
insist
on
,
and
proceed
to
shew
what
is
the
Nature
and
what
the
Fruits
of
this
Dependance
upon
God
.
There
is
a
Dependance
upon
God
which
we
may
call
Passive
,
because
it
relates
not
to
any
Act
of
our
Choice
or
Will
;
for
we
must
depend
upon
him
whether
we
will
or
no.
We
must
depend
upon
God
for
our
Life
,
and
for
every
moment
of
its
Continuance
.
For
let
us
love
Life
never
so
much
,
we
cannot
continue
it
to
any
Term
or
Period
beyond
God's
Pleasure
and
Term
or
Period
beyond
God's
Pleasure
and
Designation
.
I
mean
not
that
God
has
fixt
a
fatal
Period
to
every
Man's
Life
.
The
Notion
of
Fate
diminishes
from
the
Honour
of
Providence
:
But
I
mean
that
God
,
for
the
very
Manifestation
of
his
Providence
,
suffers
not
humane
Life
to
wear
out
and
determine
according
to
the
ordinary
Laws
of
Nature
;
but
takes
the
Measures
of
it
into
his
own
arbitrary
Disposal
,
and
either
extends
or
shortens
it
as
he
sees
fit
.
We
may
observe
of
all
other
Creatures
,
that
Nature
governs
the
Measures
of
their
Lasting
;
that
(
abating
Violences
)
their
Period
is
generally
uniform
,
and
they
wear
out
their
Thread
of
Life
in
proportion
to
that
strength
of
which
it
is
spun
.
But
Man
seldom
wears
out
his
Thread
,
it
is
for
the
most
part
suddenly
cut
off
;
and
Men
die
,
perhaps
in
equal
numbers
every
Year
,
through
the
whole
Interval
from
the
Cradle
to
nature
Old
Age.
Again
,
We
depend
upon
God
for
all
the
Event
and
Success
of
our
Undertakings
:
And
this
is
another
Instance
which
God
has
selected
to
his
own
Disposal
,
and
exempted
from
the
ordinary
Laws
of
Nature
,
on
purpose
to
give
Testimony
to
his
Providence
in
governing
the
World
.
For
undoubtedly
,
it
is
but
suitable
to
Nature's
Law
,
That
the
Race
should
be
to
the
Swift
,
and
the
Battle
to
the
Strong
;
That
the
best
Contrivances
and
Means
should
have
the
best
Success
.
And
yet
it
often
falls
out
otherwise
in
the
Case
of
Man
;
where
the
wisest
Projects
are
defeated
,
and
the
most
hopeful
means
are
controul'd
;
and
Time
and
Chance
happens
unto
all
:
Time
and
Chance
,
i.
e.
At
sundry
Times
sundry
Events
fall
out
,
which
they
who
look
no
farther
than
the
Events
themselves
,
call
Chance
,
because
they
fall
out
quite
contrary
both
to
their
Intentions
and
their
Hopes
;
though
at
the
same
time
,
in
respect
of
God's
Providence
over-ruling
in
these
Events
,
it
were
profane
to
call
them
Chance
,
for
they
are
pure
Designation
.
I
may
add
farther
,
That
we
depend
upon
God
for
all
our
Actions
:
For
since
our
Life
depends
upon
God
,
and
Life
is
our
sole
Capacity
of
Acting
,
it
must
follow
,
That
in
respect
of
this
Remote
Causality
All
our
Actions
depend
upon
God
.
Yet
I
do
not
say
that
our
Actions
do
so
depend
upon
God
,
as
that
we
need
his
immediate
Concurrence
to
all
we
do
;
or
that
we
cannot
exert
any
Motion
or
Sensation
without
his
actual
Assistance
:
Because
the
Allowance
of
This
would
be
atended
with
several
absurd
Consequences
.
For
,
1.
Supposing
our
Actions
to
be
Evil
,
the
imputing
God's
Concurrence
to
such
,
would
be
a
Reflexion
upon
his
Holiness
.
And
,
2.
Supposing
our
Actions
to
be
Indifferent
;
yet
,
to
say
that
God's
actual
Concurrence
is
necessary
to
such
,
is
no
other
than
a
Disparagement
to
his
Workmanship
;
for
it
implies
an
Original
Defect
in
his
Creature
.
To
illustrate
this
matter
by
the
Compositions
of
Art
:
It
is
the
End
and
Design
of
a
Watch
to
move
,
and
by
that
Motion
to
distinguish
Time
:
Now
suppose
an
Artist
should
make
a
Watch
of
never
so
curious
a
Figure
,
but
yet
such
a
one
as
that
its
Index
would
not
move
unless
he
that
made
it
obliged
himself
to
the
perpetual
Attendance
of
his
Finger
;
what
would
our
Censure
be
of
such
a
piece
of
Work
?
To
Move
,
to
Fell
,
to
Perceive
,
to
Deliberate
,
Resolve
,
and
Execute
,
are
Actions
for
which
Man
was
designed
;
his
Nature
,
Station
,
and
Duty
,
charge
them
upon
him
:
Now
if
we
suppose
Man
not
able
to
discharge
those
Functions
and
Offices
for
which
he
was
designed
,
without
the
perpetual
Attendance
of
his
Maker
,
how
can
such
a
Creature
be
cleared
from
the
Imputation
of
an
Original
Defect
?
There
is
indeed
another
sort
of
Actions
in
respect
of
which
this
Objection
will
not
lie
.
All
our
Actions
,
so
far
as
they
are
morally
Good
,
depend
so
immediately
upon
God
,
that
they
require
his
actual
Concurrence
to
the
doing
of
them
:
And
yet
this
does
not
imply
an
Original
Defect
in
Man
,
but
only
a
Fall
from
that
Original
Perfection
wherein
he
was
first
made
.
And
why
under
this
state
of
Man's
Depravation
,
the
Divine
Wisdom
chose
rather
to
aid
and
support
him
by
a
perpetual
Attendance
,
than
to
redintegrate
him
to
his
primitive
Strength
;
is
the
particular
Case
whereof
I
am
now
assigning
the
Reasons
.
I
Have
spoken
hitherto
of
our
Passive
Dependance
upon
God
,
our
Dependance
of
Necessity
;
which
therefore
,
as
such
,
can
carry
no
Vertue
in
it
:
And
yet
it
is
the
immediate
matter
of
our
Active
Dependance
,
so
that
one
Turn
of
our
Will
can
change
our
Necessity
into
Vertue
.
Ex.
gr
.
We
depend
upon
God
whether
we
will
or
no
,
whether
we
think
of
it
or
no
;
But
then
let
us
depend
upon
him
Intentionally
,
Willingly
,
and
we
do
That
that
is
properly
Religious
,
and
what
God
will
both
Accept
and
Reward
.
To
induce
us
thus
to
husband
our
Necessity
;
and
improve
it
wisely
into
Vertue
,
let
us
consider
on
this
manner
—
We
depend
upon
God
for
our
Life
and
Being
,
and
why
shou'd
we
not
chuse
to
do
so
?
For
,
did
we
depend
upon
Nature
for
it
,
Nature
might
give
us
a
long
Life
,
but
she
cou'd
not
give
us
a
good
one
;
and
then
what
would
it
be
of
Advantage
to
us
that
we
have
lived
?
Whereas
now
the
same
God
that
gives
either
a
long
Life
or
a
short
,
can
make
each
of
them
to
be
an
equal
Blessing
.
We
depend
upon
God
for
the
Success
of
our
Undertakings
;
and
why
should
we
not
chuse
to
do
so
?
Did
we
depend
for
it
upon
our
own
Wisdom
and
Strength
,
by
the
same
Rule
,
Every
one
that
could
over-power
us
or
out-wit
us
,
had
it
at
his
Discretion
to
defeat
and
undo
us
:
Whereas
under
the
Disposals
of
God
we
are
guarded
against
these
Issues
of
Common
Enmity
;
and
either
our
Undertakings
are
sure
to
succeed
;
or
else
,
what
is
better
,
we
are
sure
to
reap
Advantage
from
their
Disappointment
;
so
long
as
our
necessary
Dependance
upon
God
is
sanctify'd
by
a
pious
Resolution
to
depend
upon
him
willingly
,
and
to
resign
our selves
to
his
Disposals
.
We
depend
upon
God
for
our
power
of
Acting
:
And
why
should
we
not
chuse
to
do
so
?
since
the
same
God
that
supports
us
in
the
power
of
Acting
,
is
only
able
to
regulate
and
conduct
what
we
do
to
our
Advantage
;
without
which
Issue
,
our
power
of
Acting
must
sink
and
degenerate
into
a
bare
power
of
doing
our selves
harm
.
But
the
principal
Object
of
our
Dependance
is
still
behind
;
and
that
is
,
Good
's
Grace
,
in
order
to
our
Sanctification
,
and
to
enable
us
to
discharge
the
Offices
of
Religion
and
Vertue
.
To
look
and
seek
to
God
for
this
,
is
the
main
business
of
our
Dependance
;
because
Grace
is
the
Chief
of
all
God's
Benefits
:
So
great
a
Benefit
is
the
Grace
of
God
,
that
there
is
no
other
Good
in
Comparison
of
it
;
no
other
Good
at
all
without
it
.
And
therefore
it
is
that
our
Saviour
when
arguing
the
Certainty
of
God's
Paternal
Love
,
from
the
Love
that
is
generally
observable
in
all
Natural
Parents
,
he
thus
expresses
himself
,
Luke
11.13
.
If
ye
then
being
evil
know
how
to
give
good
gifts
unto
your
Children
,
how
much
more
will
your
heavenly
Father
give
(
give
what
?
give
good
gifts
;
so
the
Antithesis
requires
,
and
so
one
would
think
the
Expression
should
run
:
but
instead
of
this
,
it
runs
thus
How
much
more
will
your
heavenly
Father
give
)
the
Holy
Spirit
to
them
that
ask
him
?
Implying
,
that
the
Holy
Spirit
is
equivalent
to
all
other
good
Gifts
;
nay
,
as
much
exceeding
them
,
as
the
Love
and
Power
of
God
exceeds
that
of
Man
.
And
therefore
however
we
may
of
esteem
Long
Life
and
Prosperous
Fortunes
,
yet
so
indifferent
are
they
in
the
Event
,
That
God
bestows
them
without
any
Indication
either
of
his
Love
or
Hatred
(
as
that
Passage
of
Solomon
is
to
be
interpreted
Eccles.
9.1
.
)
For
God
bestows
them
not
only
upon
the
Good
,
but
upon
the
Evil
and
the
Unthankful
;
upon
those
that
seek
them
not
from
him
;
upon
those
that
do
not
acknowledge
them
as
received
at
his
hands
;
and
finally
,
upon
those
that
are
never
the
better
for
having
received
them
;
as
will
appear
at
the
adjusting
of
Accounts
.
But
on
the
other
hand
,
sanctifying
Grace
is
a
Pearl
of
greater
Price
than
to
be
cast
away
upon
the
Regardless
.
This
is
a
Certain
Benefit
and
a
lasting
Good
;
and
therefore
God
disposes
it
upon
another
sort
of
Condition
(
viz.
)
to
them
that
ask
him
;
i.
e.
to
them
that
wisely
estimate
,
and
worthily
value
,
and
earnestly
desire
this
excellent
Gift
.
And
indeed
when
we
consider
the
Duty
of
Prayer
,
qualify'd
with
those
Circumstances
that
the
Holy
Scripture
does
require
,
(
viz.
)
That
it
must
be
Instant
,
Fervent
,
Importunate
,
Violent
;
we
may
conclude
that
Prayer
it self
is
as
certain
a
Proof
of
the
Communications
of
Grace
,
as
it
is
a
Means
to
procure
them
:
For
if
we
must
pray
Instantly
,
Fervently
,
Importunately
,
Violently
,
what
are
the
Things
we
must
pray
for
in
this
manner
?
No
worldly
Need
can
justifie
such
a
Desire
:
Our
Desire
of
Life
or
any
of
its
Accommodations
,
in
such
a
measure
,
would
be
Immoderate
,
Impatient
,
and
Sinful
;
and
therefore
it
is
that
Submission
and
Resignation
is
prescribed
to
our
Requests
in
respect
of
all
these
things
:
Grace
therefore
is
the
only
Blessing
that
can
be
worthy
such
a
measure
of
Importunity
:
This
alone
we
may
desire
instantly
,
and
with
Impatience
of
Denial
,
and
yet
not
exceed
:
Grace
is
that
Kingdom
of
Heaven
that
suffereth
Violence
,
and
the
Violent
take
it
by
force
.
In
this
Office
of
Prayer
,
and
in
an
Endeavour
of
Christian-living
suitable
and
comporting
with
it
,
(
without
which
Comportment
the
Efficacy
of
our
Prayers
must
necessarily
be
voided
;
)
I
say
,
in
there
two
Offices
of
praying
for
God's
Grace
,
and
walking
in
the
Road
of
God's
Grace
,
consists
the
Practice
of
our
Dependance
upon
him
.
The
Fruits
whereof
I
shall
next
enquire
into
;
and
shew
that
through
this
Dependance
upon
God
(
which
our
present
Weakness
and
Insufficiency
enforces
)
Man
reaps
greater
Advantages
from
his
present
State
,
than
could
have
been
look'd
for
,
had
he
been
restored
to
the
State
of
Primitive
Perfection
.
And
to
prove
This
,
it
will
be
Argument
enough
,
if
I
shew
that
Man
has
now
Provision
made
,
1.
For
a
safer
Vertue
;
and
2.
For
a
more
commendable
Vertue
;
and
,
3.
For
a
more
excellent
Reward
than
otherwise
he
could
have
had
.
1.
Man
has
now
Provision
made
for
a
safer
Vertue
than
Adam
had
when
he
was
first
formed
.
Adam
was
left
in
the
hands
of
his
own
Counsel
;
And
so
the
Author
of
Ecclus
.
tells
us
,
Chap.
15.24
.
where
he
says
,
God
made
Man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
or
in
the
beginning
,
and
left
him
in
the
hands
of
his
own
Counsel
,
&c.
For
if
we
interpret
this
Text
to
mean
,
that
Man
has
Counsel
,
Wisdom
,
Liberty
or
Strength
,
to
chuse
and
pursue
all
that
is
necessary
to
Godliness
,
I
am
sure
it
can
be
apply'd
to
no
man
since
the
Fall
:
and
this
the
whole
Current
of
Sacred
Writ
makes
demonstrable
.
But
Adam
was
furnished
with
such
degrees
of
Perfection
,
that
it
was
fit
be
should
be
left
in
the
hands
of
his
own
Counsel
.
But
withal
,
we
know
that
Adam
fell
under
his
own
hands
;
and
after
he
was
once
fall'n
,
after
he
had
darken'd
his
Soul
,
weaken'd
and
poison'd
his
Nature
,
by
giving
up
Reason
to
the
power
of
Appetite
,
he
must
necessarily
have
sunk
under
the
dominion
of
Sin
,
he
must
necessarily
have
grown
more
and
more
indulging
,
careless
,
desperate
,
and
without
thoughts
or
power
of
Repenting
,
(
as
the
Case
of
the
fall'n
Angels
was
)
had
it
not
been
for
the
Grace
of
that
Covenant
which
was
founded
purely
upon
the
occasion
of
his
Fall
.
For
all
the
subsequent
Power
that
Adam
had
to
please
God
,
and
to
walk
as
a
Man
converted
from
the
errour
of
his
way
from
that
time
forward
,
issued
not
at
all
from
the
Strength
of
his
Nature
,
as
if
Recovered
by
the
means
of
Reflexion
;
Nature
was
as
much
indisposed
and
insufficient
to
produce
such
a
Reconciling
Change
in
him
,
as
it
is
at
this
Day
in
any
of
his
Posterity
.
And
accordingly
we
may
observe
from
the
History
,
That
before
the
New
Covenant
was
pronounc'd
and
ratified
in
the
Promised
Seed
,
there
was
no
footstep
of
Repentance
that
appear'd
either
in
Adam
or
Eve
;
but
merely
a
shifting
off
their
Crime
,
as
if
in
Design
to
preclude
their
Repentance
;
and
therefore
it
appears
that
all
the
subsequent
Power
that
Adam
had
whereby
to
Repent
,
and
to
please
God
,
did
issue
purely
from
the
Succour
of
that
Grace
which
God
vouchsased
him
in
Compassion
to
his
new-contracted
Disorder
;
and
upon
which
he
might
now
rest
for
the
Course
of
his
future
Obedience
,
with
much
more
Security
,
than
he
could
upon
his
former
Native
Perfections
.
Now
to
argue
home
to
my
Purpose
.
Let
us
suppose
that
after
Adam
had
fall'n
,
yet
(
this
notwithstanding
)
God
had
ordain'd
,
that
Original
Uprightness
should
have
equally
descended
upon
all
his
Posterity
;
yet
we
must
allow
that
any
one
of
his
Posterity
,
though
born
with
the
same
degrees
of
Uprightness
that
he
was
,
might
yet
have
been
foil'd
by
the
Wiles
of
the
Tempter
,
and
so
have
fall'n
as
well
as
he
did
:
Now
had
they
so
fall'n
(
I
mean
fall'n
only
personally
and
for
themselves
)
had
they
so
fall'n
,
and
in
the
mean
while
the
Covenant
of
Grace
not
been
founded
(
as
it
was
only
founded
upon
the
Account
of
the
Propagation
of
Sin
)
how
could
any
such
have
ever
recover'd
to
that
State
from
which
they
fell
,
or
indeed
to
any
Degree
of
Acceptance
with
God
?
Their
Case
must
have
been
as
desperate
as
that
of
the
fall'n
Angels
was
before
;
they
would
have
was
now
made
natural
to
them
;
and
aimed
at
nothing
more
than
to
enjoy
the
Pleasures
of
farther
Depravation
.
Whereas
on
the
other
hand
,
according
to
the
present
state
of
things
,
and
for
the
succour
of
our
Nature
as
it
is
now
infirm
,
there
is
a
Provision
made
through
the
New
Covenant
for
a
safer
adherence
to
Vertue
;
and
such
a
Provision
as
every
Christian
may
have
the
Benefit
of
;
unless
it
be
in
the
case
of
affected
Slothfulness
,
and
wilful
Indulgence
in
Sin
.
Sin
indeed
may
more
easily
make
its
first
Breaches
upon
us
,
by
reason
of
our
Present
Infirmity
;
either
through
Ignorance
or
Surprize
;
but
it
cannot
get
Dominion
over
us
without
our
own
deliberate
Option
:
For
,
it
is
an
express
Gospel-Promise
against
the
Power
of
Sin
,
that
It
shall
not
have
Dominion
over
us
;
against
the
Power
of
the
Devil
,
that
Greater
is
he
that
is
in
you
,
than
he
that
he
that
is
in
the
World
;
against
the
Power
of
Temptations
,
that
God
is
faithful
,
who
will
not
suffer
us
to
be
Tempted
above
what
we
are
able
;
against
Discouragement
from
the
Pretext
of
our
Infirmities
,
that
we
may
do
all
things
through
Christ
that
strengtheneth
us
;
and
in
case
of
falling
,
We
have
an
Advocate
with
the
Father
,
and
a
Propitiation
for
our
Sins
:
by
means
whereof
,
the
Favour
of
God
may
be
Regained
,
and
that
Principle
of
Grace
Recovered
,
upon
which
(
as
upon
a
new
Stock
)
we
may
grow
good
again
,
and
to
an
entire
Acceptance
.
And
now
say
,
How
could
the
Safety
of
humane
Vertue
be
better
provided
for
?
Or
in
case
we
want
Vertue
,
of
whom
can
we
complain
?
But
,
2.
The
present
state
of
our
Nature
,
weak
and
depraved
as
it
is
,
gives
Man
the
Opportunity
of
a
more
commendable
Vertue
.
From
the
state
of
greater
Uprightness
and
Order
of
Mind
,
and
Composure
of
our
Affections
,
we
might
expect
more
elevated
Thoughts
,
Conceptions
more
worthy
of
God
,
Acts
of
Adoration
more
steady
and
affectionate
,
and
a
Discharge
of
Moral
Duties
less
obnoxious
to
Errour
and
Interruption
:
But
in
the
mean
time
the
present
state
of
our
Deficiency
has
no
Reason
to
complain
;
when
it
is
vouchsafed
thus
much
of
Indulgence
,
that
the
most
abrupt
Groanings
of
an
humble
Soul
,
prest
with
Infirmities
,
and
wrestling
with
Temptations
,
and
thence
feelingly
imploring
the
Assistance
of
God
,
is
a
more
acceptable
Sacrifice
to
him
,
than
any
Hymns
that
the
most
exalted
Understanding
can
dictate
,
or
any
Office
that
the
most
composed
Affections
can
perform
.
Now
Thus
it
is
,
and
This
is
the
Reason
of
it
,
(
viz.
)
Because
all
the
Notion
we
have
of
humane
Vertue
is
this
—
That
it
is
a
Conflict
maintained
by
Rectify'd
Reason
against
the
lower
Appetites
:
according
to
which
Notion
,
the
Holy
Scripture
calls
the
Christian
Life
a
State
of
Warfare
.
Now
as
Affections
and
Lusts
do
make
the
Opposition
,
and
occasion
the
Conflict
,
so
it
cannot
be
doubted
,
but
that
they
give
the
great
Commendation
,
if
not
the
very
Being
,
to
our
Vertue
.
To
kill
a
Passion
,
to
subdue
a
rising
Motion
of
Anger
,
Hatred
,
Pride
,
or
Carnality
,
is
the
worthiest
Oblation
we
can
offer
to
God
;
and
the
more
of
these
we
have
to
subdue
,
the
more
we
have
to
offer
:
When
I
am
weak
,
then
am
I
strong
,
says
the
Apostle
;
and
thus
we
may
interpret
him
—
The
more
Infirmities
there
are
in
our
Nature
,
the
more
eminent
Opportunities
we
have
to
be
Conquerours
in
the
Christian
Conflict
.
Wish
therefore
we
may
,
that
Vertue
were
more
cheap
,
or
more
easie
to
us
;
but
we
ought
to
remember
,
That
at
the
same
time
we
wish
away
that
which
gives
Vertue
her
best
Title
both
to
present
Commendation
and
future
Reward
.
Which
is
another
Advantage
of
our
present
State
,
(
viz.
)
that
it
makes
way
for
a
more
Excellent
Reward
.
To
dispute
whether
Adam
,
if
he
had
not
sinned
,
should
at
some
Period
of
his
Earthly
Life
have
been
Translated
into
Heaven
,
and
there
united
to
God
in
his
Eternal
Enjoyments
,
were
only
to
be
wise
above
what
is
written
:
If
we
will
confine
our
Judgment
to
what
is
written
;
Nothing
appears
there
,
but
that
the
Promise
of
Heaven
was
made
in
Christ
alone
,
whose
Undertaking
for
Mankind
commenced
purely
upon
the
Occasion
of
the
Fall
.
And
if
we
observe
the
Order
of
that
solemn
Prayer
which
our
Saviour
makes
for
his
Disciples
and
the
succeeding
Church
,
Joh.
17.
where
ver
.
17.
he
prays
,
Holy
Father
,
sanctifie
them
by
thy
Truth
;
and
after
this
,
in
a
distinct
Request
,
at
ver
.
24.
he
says
,
Father
,
I
will
that
they
whom
thou
hast
given
me
be
with
me
where
I
am
:
We
may
reasonably
argue
from
This
,
That
the
utmost
Sanctification
humane
Nature
is
capable
of
,
carries
in
it
no
Pretensions
to
Heaven
,
but
that
This
is
a
Title
that
rises
simply
from
the
Compact
of
our
Lord's
Mediation
.
It
is
manifestly
evident
from
frequent
Passages
of
Holy
Writ
,
That
(
although
not
simply
Bliss
it self
,
yet
)
the
highest
degrees
of
Bliss
are
annex'd
to
the
Doctrine
of
the
Cross
;
to
Afflictions
,
Sufferings
,
and
Self-Denial
;
none
of
which
had
had
any
Place
or
Occasion
,
had
it
not
been
for
the
Depravation
of
our
Nature
:
For
their
End
is
perfectly
Medicinal
,
and
design'd
to
correct
that
Depravation
,
and
to
bring
us
to
the
Vertues
of
Patience
and
Humility
;
Vertues
which
we
are
naturally
averse
from
,
and
yet
they
are
necessary
to
reform
and
sanctifie
our
Nature
.
Now
if
Afflictions
,
Sufferings
,
and
Self-Denial
,
are
the
things
which
are
said
to
work
out
for
us
a
far
more
exceeding
and
eternal
weight
of
Glory
,
and
yet
all
these
Methods
of
Discipline
draw
their
Usefulness
from
the
very
State
of
our
Corruption
;
it
cannot
be
denied
but
that
this
present
State
of
ours
does
give
occasion
and
make
way
for
a
more
excellent
Reward
than
Man
Vndepraved
could
ever
have
hoped
for
.
What
Room
is
there
then
for
complaining
of
our
Condition
?
What
for
Reviling
Our
first
Parents
?
What
for
Censuring
the
divine
Disposal
of
Things
?
Our
Nature
is
burden'd
with
Weakness
and
Disorder
,
but
it
has
its
Remedy
in
a
Religious
Dependance
,
which
is
able
to
turn
all
to
Advantage
.
And
therefore
to
do
right
to
this
Contemplation
,
we
ought
to
close
it
with
Acknowledgment
and
Wonder
—
Oh
the
depth
of
the
Riches
of
the
Wisdom
and
Goodness
of
God!
To
whom
be
Glory
,
&c.