The life of God in the soul of man, or, The nature and excellency of the Christian religion with the method of attaining the happiness it proposes : and An account of the beginnings and advances of a spiritual life : in two letters written to persons of honour.
Scougal, Henry, 1650-1678.
1677
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The life of God in the soul of man, or, The nature and excellency of the Christian religion with the method of attaining the happiness it proposes : and An account of the beginnings and advances of a spiritual life : in two letters written to persons of honour.
Scougal, Henry, 1650-1678.
Burnet, Gilbert, 1643-1715.
[19], 128 p.
Printed for Charles Smith ... and William Jacob ...,
London :
1677.
Attributed to Henry Scougal. Cf. Halkett & Laing (2nd ed.).
Preface signed: Gilbert Burnet.
Errata: p. [19].
Reproduction of original in Yale University Library.
Imperfect: "An account of the beginnings and advances of a spiritual life" is lacking in filmed copy.
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Christian life -- Early works to 1800.
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Imprimatur
,
G.
Jane
.
Aug.
18.
1676.
THE
Life
of
God
IN
THE
Soul
of
Man.
OR
,
The
Nature
and
Exceliency
of
the
Christian
Religion
;
With
the
Method
of
attaining
the
Happiness
it
proposes
.
AND
An
Account
of
the
Beginnings
and
Advances
of
a
Spiritual
Life
.
In
Two
LETTERS
written
to
Persons
of
Honour
.
Eph.
4.
18.
Alienated
from
the
Life
of
God.
Gal.
2.
20.
I
am
Crucified
with
Christ
;
Nevertheless
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
.
Rom.
8.
14.
For
as
many
as
are
led
by
the
Spirit
of
God
,
they
are
the
Sons
of
God.
LONDON
,
Printed
for
Charles
Smith
at
the
Angel
near
the
Inner-Temple-Gate
in
Fleet-street
;
And
William
Jacob
at
the
Black-Swan
next
Bernards
Inn
in
Holbourn
,
1677.
Preface
.
THis
Age
grones
under
such
a
surcharge
of
new
Books
,
that
though
the
many
good
ones
lately
published
do
much
ballance
the
great
swarms
of
ill
,
or
at
least
needless
ones
;
Yet
all
men
complain
of
the
unnecessary
charge
and
trouble
many
new
Books
put
them
to
:
the
truth
of
it
is
,
Printing
is
become
a
Trade
,
and
the
Presses
must
be
kept
going
,
so
that
if
it
were
but
to
shufle
out
an
ill
Book
,
a
man
may
be
tempted
to
keep
them
at
work
.
And
for
Books
of
Devotion
and
Piety
,
we
have
seen
so
many
excellent
ones
of
late
in
our
own
Language
,
that
perhaps
no
Age
or
Language
can
shew
the
like
;
in
these
the
Christian
Religion
is
proposed
in
its
own
True
and
Natural
Colours
,
and
rescued
from
those
salse
Representations
many
are
apt
to
make
of
it
:
As
if
it
consisted
either
in
External
Performances
,
or
in
Mechanical
Heats
of
the
Fancy
,
or
in
embracing
some
Opinions
or
Interests
.
It
is
and
can
be
nothing
else
but
a
Design
to
make
us
like
God
both
in
the
Inward
temper
of
our
Minds
,
and
in
our
whole
deportment
and
conversation
.
For
this
end
did
Christ
both
live
and
dye
;
this
he
taught
by
his
Discourses
,
and
discovered
in
his
Life
.
He
died
that
he
might
take
away
sin
,
not
only
or
chiefly
to
procure
our
Pardon
,
which
was
done
by
him
for
a
further
end
;
that
a
Universal
Indempnity
being
offered
through
his
Death
,
all
mankind
might
be
thereby
encouraged
to
enter
into
a
course
of
holy
Obedience
with
all
possible
advantages
,
having
the
hopes
of
Endless
happiness
,
and
the
fears
of
Eternal
miseries
before
them
:
having
the
clearest
Rule
,
and
the
most
unblemished
Example
proposed
to
them
;
being
also
sure
of
constant
Inward
supplies
to
support
and
strengthen
their
endeavours
,
and
an
Unerring
Providence
to
direct
all
things
that
concern
them
.
Nor
are
there
any
Precepts
in
this
whole
Doctrine
,
whose
fitness
and
true
excellency
,
besides
the
Authority
of
the
Law-giver
,
has
not
been
fully
made
good
.
And
the
truth
of
the
Principles
of
Natural
Religion
,
and
of
the
Revelation
of
the
Council
of
God
in
Scripture
was
never
since
Miracles
ceased
,
demonstrated
with
fuller
and
clearer
evidence
then
in
our
Age
,
both
for
stopping
the
mouths
of
all
daring
Hectors
,
and
for
silencing
the
secret
doubtings
of
more
Inquisitive
Minds
.
And
though
so
grave
a
subject
should
have
been
rather
prejudiced
then
adorned
by
Artificial
and
forced
strains
of
Wit
or
Eloquence
,
yet
as
our
Language
was
never
chaster
than
now
,
so
these
Subjects
have
been
handled
with
all
the
proper
decencies
of
easie
Wit
and
good
Language
.
But
after
all
this
,
into
what
a
torrent
of
regrates
and
lamentations
must
me
break
out
,
when
we
consider
the
Age
we
live
in
.
For
few
do
either
believe
or
reflect
on
those
great
things
.
And
as
if
there
were
a
general
Conspiracy
against
God
and
Religion
,
how
does
the
greater
part
among
us
break
loose
from
all
the
ties
and
bonds
of
that
Yoke
that
is
light
and
casie
,
and
inslave
themselves
to
many
base
and
hurtful
lusts
and
passions
:
And
are
not
satisfied
with
being
as
bad
as
they
can
be
,
but
desire
that
all
the
world
may
esteem
them
such
,
and
glory
in
their
shame
;
and
inhance
their
guilt
by
turning
factors
for
hell
,
studying
to
corrupt
all
about
them
.
This
sad
prospect
must
needs
deeply
affect
all
that
either
truly
love
God
,
or
have
a
tender
compassion
for
the
Souls
of
Men
,
and
will
certainly
set
them
to
their
secret
mournings
and
wrestlings
with
God
to
avert
the
heavy
Judgments
that
seem
to
hang
over
our
heads
;
and
that
he
may
of
his
great
mercy
turn
the
hearts
of
the
froward
and
disobedient
to
the
wisdom
of
the
just
.
And
till
God
arise
and
bless
his
Gospel
with
more
of
this
success
,
nothing
could
be
such
an
effectual
Mean
for
convincing
the
World
of
the
Truth
and
Excellence
of
our
most
holy
Faith
,
as
that
those
who
profess
and
embrace
it
did
walk
in
all
the
strictness
of
a
most
holy
Innocent
and
Exemplary
Life
;
keeping
the
due
mean
between
the
affectation
of
morossness
and
hypocrisie
,
and
the
levities
of
irreligion
and
folly
.
This
is
the
only
argument
that
is
wanting
to
convince
the
World
of
the
truth
of
our
Religion
;
all
people
are
more
wrought
on
by
lively
Examples
set
before
their
eyes
,
than
by
any
discourses
or
reasonings
how
strong
or
convincing
soever
.
The
one
is
more
easily
apprehended
,
and
leaves
a
deeper
Impression
then
the
other
,
which
does
not
prevail
on
us
till
by
frequent
and
serious
reflections
we
be
satisfied
about
them
,
and
when
we
hear
any
one
speak
well
,
we
are
not
assured
he
thinks
as
he
says
,
but
do
often
suspect
he
is
shewing
his
Wit
or
Eloquence
to
our
cost
,
that
he
may
perswade
us
into
some
Opinions
that
may
prove
gainful
to
himself
:
but
when
we
see
a
man
pursuing
a
constant
course
of
holiness
in
the
most
painful
Instances
which
do
most
prejudice
his
Visible
Interests
,
we
have
all
reason
to
believe
he
is
in
good
earnest
perswaded
of
those
truths
which
engage
him
to
such
a
Conversation
.
After
the
Ages
of
Miracles
,
nothing
prevailed
so
much
on
the
World
as
the
exemplary
Lives
and
the
painful
Martyrdoms
of
the
Christians
,
which
made
all
sorts
of
people
look
with
amazement
on
that
Doctrine
that
wrought
so
powerfully
on
all
ranks
,
and
did
raise
persons
of
the
meanest
Educations
and
Dispositions
,
and
of
the
weaker
Sex
and
tenderer
Age
;
to
do
and
suffer
beyond
what
their
greatest
Heroes
and
most
celebrated
Philosophers
had
ever
done
.
And
in
those
days
the
Apologists
for
the
Christian
Religion
did
appeal
to
the
lives
of
the
Christians
to
prove
their
Doctrine
holy
,
concluding
that
there
could
be
nothing
but
good
in
that
Doctrine
that
made
all
its
Votaries
such
.
But
alas
!
when
we
write
Apologies
we
must
appeal
from
the
Lives
of
most
that
pretend
to
be
Religious
,
to
the
Rules
and
Precepts
of
our
most
holy
Faith
,
and
must
decline
the
putting
the
trial
of
Christianity
upon
that
issue
;
and
though
thanks
be
to
God
there
are
beautiful
and
shining
Instances
of
the
power
of
Religion
among
us
,
yet
alas
there
be
too
few
of
them
,
and
they
lie
hid
in
a
vast
mixture
of
others
that
are
naught
.
The
two
great
prejudices
the
Tribe
of
Libertines
and
Ruffians
are
hardned
in
against
Religion
,
are
1.
that
they
do
not
see
those
that
profess
they
believe
the
truths
of
Religion
,
live
like
men
that
do
so
in
good
earnest
:
and
I
have
known
them
say
,
That
did
they
believe
the
great
God
governed
all
humane
affairs
,
and
did
know
all
we
do
,
and
were
to
call
us
to
an
account
for
it
,
and
reward
or
punish
accordingly
in
an
endless
and
inchangeable
state
,
they
could
not
live
as
the
greater
part
of
Christians
do
,
but
would
presently
renounce
all
the
vanities
and
follies
of
this
World
,
and
give
themselves
up
wholly
to
a
holy
and
exact
course
of
life
.
The
other
prejudice
is
,
That
for
those
in
whose
deportment
they
find
little
to
blame
,
yet
they
have
great
cause
of
suspecting
there
is
some
hid
design
under
it
,
which
will
break
out
when
there
is
a
fit
opportunity
for
it
.
And
they
conclude
,
that
such
persons
are
either
secretly
as
bad
as
others
,
only
disguising
it
by
a
decenter
deportment
,
or
that
all
they
do
is
a
force
upon
themselves
for
some
secret
end
or
other
.
And
if
there
be
some
on
whom
they
can
fasten
neither
of
these
(
as
it
is
hardly
possible
but
one
that
is
resolved
to
possess
himself
with
prejudices
,
will
either
find
or
pretend
some
colours
for
them
)
then
at
last
they
judge
such
persons
are
moross
and
sulien
,
and
find
either
from
the
disposition
of
their
Body
or
their
Education
as
much
satisfaction
in
their
sour
gravity
,
as
others
do
in
all
their
wanton
and
extravagant
follies
.
These
prejudices
,
especially
the
first
,
must
be
discussed
by
real
Confutations
,
and
the
strict
conduct
of
our
lives
,
as
well
as
our
grave
and
solemn
devotions
must
shew
we
are
over-ruled
by
a
strong
belief
of
the
authority
of
that
Law
which
governs
our
whole
actions
.
Nor
will
our
abstaining
from
gross
Immoralities
be
argument
enough
,
since
even
decency
may
prevail
so
far
(
though
alas
never
so
little
as
now
when
fools
do
so
generally
mock
at
the
shame
and
sense
of
sin
,
as
if
that
were
only
the
peevishness
of
a
strict
and
illiberal
education
)
but
we
must
abstain
from
all
those
things
that
are
below
the
gravity
of
a
Christian
,
and
strengthen
a
corrupt
generation
in
their
Vices
.
What
signifies
endless
gaming
,
especially
when
joined
with
so
much
avarice
and
passion
as
accompany
it
generally
,
but
that
people
know
not
to
dispose
of
their
time
,
and
therefore
must
play
it
away
idly
at
best
.
What
shall
be
said
of
those
constant
crouds
at
Plays
(
especially
when
the
Stage
is
so
defiled
with
Atheism
,
and
all
sorts
of
Immorality
)
but
that
so
many
persons
know
not
how
to
fill
up
so
many
hours
of
the
day
,
and
therefore
this
contrivance
must
serve
to
wast
them
,
and
they
must
feed
their
eyes
and
ears
with
debauching
objects
,
which
will
either
corrupt
their
Minds
,
or
at
least
fill
their
Imaginations
with
very
unpleasant
and
hateful
representations
.
As
if
there
were
not
a
sufficient
growth
of
ill
thoughts
ready
to
spring
up
within
us
,
but
this
must
be
cultivated
and
improved
by
Art.
What
are
those
perpetual
visits
in
the
giving
or
receiving
of
which
most
spend
the
better
half
of
the
time
in
which
they
are
awake
:
And
how
trifling
at
best
,
but
generally
how
hurtful
the
discourses
that
pass
in
those
visits
are
,
I
leave
to
those
who
live
in
them
to
declare
.
How
much
time
is
spent
in
vain
dressing
,
(
not
to
mention
those
indecent
Arts
of
Painting
,
and
other
contrivances
to
corrupt
the
World
)
and
all
either
to
feed
vanity
or
kindle
lust
.
And
after
all
this
,
many
that
live
in
these
things
desire
to
be
thought
good
Christians
,
are
constant
to
Church
and
frequent
at
the
Sacrament
.
What
wonder
then
if
our
Libertines
seeing
such
things
in
persons
that
pass
for
very
Religious
,
and
having
wit
enough
to
discern
that
such
a
deportment
does
not
agree
with
the
belief
of
an
account
to
be
made
for
all
we
do
,
conclude
they
do
not
believe
that
,
otherwise
they
would
not
behave
themselves
as
they
do
.
Some
failures
now
and
then
could
not
justifie
such
an
Inference
,
but
a
habit
and
course
of
those
things
is
an
argument
against
the
reality
of
that
belief
which
I
confess
I
cannot
answer
.
But
when
we
have
got
so
far
as
to
escape
those
things
that
are
blame-worthy
,
it
is
far
from
being
all
we
must
aim
at
;
it
is
not
enough
not
to
be
ill
;
we
must
be
good
,
and
express
it
in
all
the
instances
which
our
state
of
life
and
circumstances
call
for
.
Doing
good
to
all
,
forgeving
injuries
,
comforting
all
in
trouble
,
supplying
the
necessities
of
the
poor
;
but
chiefly
studying
to
advance
the
good
of
all
peoples
souls
as
much
as
we
can
;
improving
whatever
Interest
we
have
in
any
persons
to
this
end
of
raising
them
to
a
sense
of
God
and
another
Life
;
The
chief
motive
we
offer
to
this
,
being
the
unaffected
strictness
of
our
own
deportment
,
which
will
make
all
our
discourses
have
the
greater
weight
and
force
in
them
.
And
for
the
other
prejudices
,
it
is
true
,
there
is
no
fence
or
security
against
Jealousie
,
yet
we
ought
carefully
to
avoid
every
thing
may
be
an
occasion
of
it
,
as
all
secret
converse
with
suspected
persons
,
the
doing
any
thing
that
without
sin
we
may
forbear
,
which
is
singular
,
or
may
bring
a
dis-esteem
on
others
,
or
make
us
be
observed
or
talked
of
:
And
in
a
word
,
to
shun
all
forced
gestures
,
or
modes
of
speech
,
and
every
thing
that
is
not
native
and
genuine
.
For
let
men
think
what
they
will
,
nothing
that
is
constrained
can
ever
become
so
natural
,
but
it
will
appear
loathsome
and
affected
to
others
:
which
must
needs
afford
matter
of
jealousie
and
dis-esteem
,
especially
to
all
prying
and
Critical
observers
.
Were
there
many
who
did
live
thus
,
the
Atheists
would
be
more
convinced
,
at
least
more
ashamed
and
out
of
countenance
then
the
most
learned
Writings
or
laboured
Sermons
will
ever
make
them
:
Especially
if
a
spirit
of
Universal
Love
and
goodness
did
appear
more
among
Christians
,
and
those
factions
and
animosities
were
laid
aside
,
which
both
weaken
the
inward
vitals
of
holiness
,
and
expose
them
to
the
scorn
of
their
Adversaries
,
and
make
them
an
easie
prey
to
every
aggressor
.
There
is
scarce
a
more
unaccountable
thing
to
be
imagined
,
then
to
see
a
Company
of
Men
professing
that
Religion
,
a
great
and
main
precept
whereof
is
mutual
love
,
forbearance
,
gentleness
of
spirit
,
and
Compassion
to
all
sorts
of
persons
,
and
agreeing
in
all
the
essential
parts
of
that
Doctrine
,
differing
only
in
some
less
material
and
more
disputable
things
,
yet
maintain
those
differences
with
a
Zeal
so
disproportioned
to
the
value
of
them
,
prosecuting
all
that
disagree
from
them
with
all
possible
violence
,
or
if
they
want
means
to
use
outward
force
,
with
all
bitterness
of
Spirit
.
This
must
needs
astonish
every
Impartial
beholder
,
and
raise
great
prejudices
against
those
persons
Religious
,
as
made
up
of
Contradictions
,
professing
love
,
but
breaking
out
in
all
the
acts
of
hatred
.
But
the
deep
sense
I
have
of
these
things
has
carried
me
too
far
,
my
design
in
this
Preface
being
only
to
Introduce
the
following
Discourse
,
which
was
written
by
a
Pious
and
Learned
Countreyman
of
mine
,
for
the
private
use
of
a
Noble
Friend
of
his
,
without
the
least
design
of
making
it
more
publick
.
Others
seeing
it
,
were
much
taken
both
with
the
Excellent
purposes
it
contained
,
and
the
great
clearness
and
pleasantness
of
the
Stile
,
the
natural
Method
and
the
shortness
of
it
,
and
desired
it
might
be
made
a
more
publick
good
.
And
knowing
some
Interest
I
had
with
the
Author
,
it
was
referred
to
me
,
whether
it
should
lye
in
a
private
Closet
,
or
be
let
go
abroad
.
I
was
not
long
in
suspence
,
having
read
it
over
,
and
the
rather
knowing
so
well
as
I
do
,
that
the
Author
has
written
out
nothing
here
but
what
he
himself
did
well
feel
and
know
,
and
therefore
it
being
a
Transcript
of
those
divine
Impressions
that
are
upon
his
own
heart
,
I
hope
the
Native
and
unforced
genuineness
of
it
will
both
more
delight
and
edifie
the
Reader
.
I
know
those
things
have
been
often
discoursed
with
great
advantages
both
of
Reason
,
Wit
and
Eloquence
,
but
the
more
Witnesses
that
concurr
in
sealing
these
Divine
Truths
with
their
Testimonies
,
the
more
evidence
is
thereby
given
.
It
was
upon
this
account
that
the
Author
having
seen
a
Letter
written
by
a
Friend
of
his
to
a
Person
of
great
Honour
,
but
of
far
greater
Worth
,
of
the
rise
and
progress
of
a
Spiritual
Life
(
wherein
as
there
were
many
things
which
he
had
not
touched
so
in
those
things
of
which
they
both
discourse
,
the
harmony
was
so
great
,
that
he
believed
they
would
mutually
strengthen
one
another
)
was
earnest
with
his
Friend
that
both
might
go
abroad
together
,
and
the
other
pressing
him
to
let
his
Discourse
be
published
,
he
would
not
yield
to
it
unless
he
granted
the
same
consent
for
his
.
And
so
the
Reader
has
both
,
the
one
after
the
other
,
which
he
is
desired
to
peruse
with
some
degrees
of
the
same
seriousness
in
which
they
were
both
penned
,
and
then
it
is
presumed
he
will
not
repent
him
of
his
pains
.
ERRATA
.
P.
23.
l.
4.
for
is
read
are
.
p.
76.
l.
20
,
for
but
r.
when
.
p.
81.
l.
ult
,
after
be
r.
as
.
Page
5.
l.
8
for
love
r.
have
.
p
6.
l.
19.
put
a
point
after
it
,
p.
16.
l.
7.
for
Implored
r.
Imployed
.
p.
19.
l.
26.
for
Calumnies
r.
Calmness
.
p.
26.
l.
5.
dele
as
and
r.
it
after
that
.
p.
29.
l.
25.
for
forced
r.
formed
.
p.
59.
for
of
r.
as
.
The
LIFE
of
GOD
IN
The
SOUL
of
MAN.
My
Dear
Friend
,
THis
designation
doth
give
you
a
Title
to
all
the
Endeavours
whereby
I
can
serve
your
Interests
;
and
your
Pious
Inclinations
do
so
happily
conspire
with
my
Duty
,
that
I
shall
not
need
to
step
out
of
my
road
to
gratifie
you
;
but
I
may
at
once
perform
an
office
of
Friendship
,
and
discharge
an
exercise
of
my
Function
,
since
the
advancing
of
Virtue
and
Holiness
(
which
I
hope
you
make
your
greatest
study
)
is
the
peculiar
business
of
my
Imployment
:
This
therefore
is
the
most
proper
instance
wherein
I
can
vent
my
affection
,
and
express
my
gratitude
towards
you
,
and
I
shall
not
any
longer
delay
the
performance
of
what
promise
I
made
you
to
this
purpose
:
for
though
I
know
you
are
provided
with
better
helps
of
this
nature
,
then
any
I
can
offer
you
;
nor
are
you
like
to
meet
with
any
thing
here
which
you
knew
not
before
,
yet
I
am
hopeful
,
that
what
cometh
from
one
whom
you
are
pleased
to
honour
with
your
Friendship
,
and
which
is
more
particularly
designed
for
your
use
,
will
be
kindly
accepted
by
you
,
and
God's
Providence
perhaps
may
so
direct
my
thoughts
,
that
something
or
other
may
prove
useful
to
you
.
Nor
shall
I
doubt
your
pardon
,
if
for
moulding
my
discourse
into
the
better
frame
,
I
lay
a
low
foundation
,
beginning
with
the
Nature
,
and
Properties
of
Religion
,
and
all
along
give
such
way
to
my
thoughts
in
the
prosecution
of
the
subject
,
as
may
bring
me
to
say
many
things
which
were
not
necessary
,
did
I
onely
consider
to
whom
I
am
writing
.
I
cannot
speak
of
Religion
,
but
I
must
regrate
that
among
so
many
pretenders
to
it
,
so
few
understand
what
it
means
;
some
placing
it
in
the
Understanding
,
in
Orthodox
Notions
and
Opinions
,
and
all
the
account
they
can
give
of
their
Religion
,
is
that
they
are
of
this
or
the
other
perswasion
,
and
have
joyn'd
themselves
to
one
of
those
many
Sects
whereinto
Christendom
is
most
unhappily
divided
:
Others
place
it
in
the
outward
man
,
in
a
constant
course
of
external
duties
,
and
a
model
of
performances
,
if
they
live
peaceably
with
their
Neighbours
,
keep
a
temperate
dyet
,
observe
the
returns
of
Worship
,
frequenting
the
Church
,
or
their
Closet
,
and
sometimes
extend
their
hands
to
the
relief
of
the
Poor
,
they
think
they
have
sufficiently
acquitted
themselves
:
Others
again
put
all
Religion
in
the
affections
,
in
rapturous
heats
,
and
extatick
devotion
,
and
all
they
aim
at
,
is
to
pray
with
passion
,
and
think
of
Heaven
with
pleasure
,
and
to
be
affected
with
those
kinde
,
and
melting
expressions
wherewith
they
court
their
Saviour
,
till
they
perswade
themselves
that
they
are
mightily
in
love
with
him
,
and
from
thence
assume
a
great
confidence
of
their
salvation
,
which
they
esteem
the
chief
of
Christian
Graces
.
Thus
are
these
things
which
have
any
resemblance
of
Piety
,
and
at
the
best
are
but
means
for
obtaining
it
,
or
particular
exercises
of
it
,
frequently
mistaken
for
the
whole
of
Religion
:
nay
sometimes
Wickedness
and
Vice
pretends
to
that
name
;
I
speak
not
now
of
those
gross
Impieties
wherewith
the
Heathens
were
wont
to
worship
their
Gods
;
there
are
but
too
many
Christians
who
would
consecrate
their
vices
,
and
hallow
their
corrupt
affections
,
whose
rugged
humour
,
and
sullen
pride
must
pass
for
Christian
severity
,
whose
fierce
wrath
,
and
bitter
rage
against
their
enemies
must
be
called
holy
zeal
,
whose
petulancy
toward
their
Superiours
,
or
rebellion
against
their
Governours
must
have
the
name
of
Christian
courage
and
resolution
.
But
certainly
Religion
is
quite
another
thing
,
and
they
who
are
acquainted
with
it
,
will
entertain
far
different
thoughts
,
and
disdain
all
those
shadows
and
false
imitations
of
it
:
They
know
by
experience
that
true
Religion
is
an
Union
of
the
Soul
with
God
,
a
real
participation
of
the
Divine
Nature
,
the
very
Image
of
God
drawn
upon
the
Soul
,
or
in
the
Apostle's
phrase
,
it
is
Christ
formed
within
us
.
Briefly
,
I
know
not
how
the
nature
of
Religion
can
be
more
fully
expressed
than
by
calling
it
a
Divine
Life
;
and
under
these
terms
I
shall
discourse
of
it
,
shewing
first
how
it
is
called
a
Life
,
and
then
how
it
is
termed
Divine
.
I
choose
to
express
it
by
the
name
of
life
,
first
because
of
its
permanency
and
stability
:
Religion
is
not
a
sudden
start
,
or
passion
of
the
Mind
,
not
though
it
should
rise
to
the
height
of
a
rapture
,
and
seem
to
transport
a
man
to
extraordinary
performances
.
There
are
few
but
have
convictions
of
the
necessity
of
doing
something
for
the
salvation
of
their
Souls
,
which
may
push
them
forward
some
steps
,
with
a
great
deal
of
seeming
hast
;
but
anon
they
flagg
and
give
over
;
they
were
in
hot
mood
,
but
now
they
are
cooled
;
they
did
shoot
forth
fresh
and
high
,
but
are
quickly
withered
,
because
they
had
no
root
in
themselves
.
These
sudden
fits
may
be
compared
to
the
violent
and
convulsive
motions
of
Bodies
newly
beheaded
,
caused
by
the
agitations
of
the
animal
spirits
,
after
the
Soul
is
departed
,
which
however
violent
and
impetuous
,
can
be
of
no
long
continuance
;
whereas
the
motions
of
holy
Souls
are
constant
and
regular
,
proceeding
from
a
permanent
,
and
lively
principle
.
It
is
true
,
this
Divine
life
continueth
not
alwayes
in
that
same
strength
and
vigour
,
but
many
times
suffers
sad
decays
,
and
holy
men
find
greater
difficulty
in
resisting
temptations
,
and
less
alacrity
in
the
performance
of
their
duties
;
yet
it
is
not
quite
extinguished
,
nor
are
they
abandoned
to
the
power
of
these
corrupt
affections
,
which
sway
and
over-rule
the
rest
of
the
world
.
Again
,
Religion
may
be
designed
by
the
name
of
Life
,
because
it
is
an
inward
,
free
,
and
self-moving
principle
,
and
those
who
have
made
progress
in
it
,
are
not
acted
only
by
external
Motives
,
driven
meerly
by
threatnings
,
nor
bribed
by
promises
,
nor
constrain'd
by
Laws
;
but
are
powerfully
inclined
to
that
which
is
good
,
and
delight
in
the
performance
of
it
:
The
love
which
a
Pious
man
carries
to
God
,
and
goodness
,
is
not
so
much
by
vertue
of
a
Command
enjoyning
him
so
to
do
,
as
by
a
new
Nature
instructing
and
prompting
him
to
it
;
nor
doth
he
pay
his
devotions
,
as
an
unavoidable
tribute
only
to
appease
the
Divine
Justice
,
or
quiet
his
clamorous
Conscience
;
but
those
Religious
exercises
are
the
proper
emanations
of
the
divine
life
,
the
natural
employments
of
the
new
born
Soul
;
he
prayes
and
gives
thanks
,
and
repents
,
not
only
because
these
things
are
commanded
,
but
rather
because
he
is
sensible
of
his
wants
,
and
of
the
Divine
goodness
,
and
of
the
folly
and
misery
of
a
sinful
life
;
his
charity
is
not
forced
,
nor
his
alms
extorted
from
him
,
his
love
makes
him
willing
to
give
;
and
though
there
were
no
outward
obligation
,
his
heart
would
devise
liberal
things
:
injustice
or
intemperance
,
and
all
other
vices
,
are
as
contrary
to
his
temper
,
and
constitution
,
as
the
basest
actions
are
to
the
most
generous
spirit
,
and
impudence
and
scurrility
to
those
who
are
naturally
modest
:
so
that
I
may
well
say
with
St.
John
,
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.
Though
holy
and
religious
persons
do
much
eye
the
Law
of
God
,
and
have
a
great
regard
unto
it
,
yet
is
it
not
so
much
the
sanction
of
the
Law
,
as
its
reasonableness
,
and
purity
and
goodness
which
doth
prevail
with
them
;
they
account
it
excellent
and
desirable
in
its
self
,
and
that
in
keeping
of
it
there
is
great
reward
:
and
that
Divine
Love
wherewith
they
are
acted
,
makes
them
become
a
Law
unto
themselves
.
Quis
legem
det
amantibus
?
Major
est
amor
lex
ipse
sibi
.
For
who
can
give
a
Law
to
those
that
love
?
Love
's
a
more
powerful
Law
which
doth
such
persons
move
.
In
a
word
,
what
our
blessed
Saviour
said
of
himself
,
is
in
some
measure
applicable
to
his
followers
,
that
it
's
their
meat
and
drink
to
do
their
Father's
will
:
and
as
the
natural
appetite
is
carried
out
toward
food
,
though
we
should
not
reflect
on
the
necessity
of
it
for
the
preservation
of
our
lives
;
so
are
they
carried
with
a
natural
and
unforced
propension
toward
that
which
is
good
and
commendable
.
It
is
true
,
external
motives
are
many
times
of
great
use
to
excite
and
stir
up
this
inward
principle
,
especially
in
its
infancy
and
weakness
,
when
it
's
often
so
languid
,
that
the
man
himself
can
scarce
discern
it
,
hardly
being
able
to
move
one
step
forward
,
but
when
he
is
pusht
by
his
hopes
,
or
his
fears
,
by
the
pressure
of
an
affliction
,
or
the
sense
of
a
mercy
,
by
the
authority
of
the
Law
,
or
the
perswasion
of
others
:
Now
if
such
a
person
be
conscientious
and
uniform
in
his
obedience
,
and
earnestly
groaning
under
the
sense
of
his
dulness
,
and
is
desirous
to
perform
his
duties
with
more
spirit
,
and
vigor
:
these
are
the
first
motions
of
the
divine
life
,
which
though
it
be
faint
,
and
weak
,
will
surely
be
cherished
by
the
influences
of
Heaven
,
and
grow
unto
greater
maturity
:
but
he
who
is
utterly
destitute
of
this
inward
principle
,
and
doth
not
aspire
unto
it
,
but
contents
himself
with
those
performances
whereunto
he
is
prompted
by
Education
or
custom
,
by
the
fear
of
Hell
,
or
carnal
notions
of
Heaven
,
can
no
more
be
accounted
a
religious
person
,
than
a
Puppit
can
be
call'd
a
Man.
This
forced
and
artificial
religion
is
commonly
heavy
and
languid
,
like
the
motion
of
a
weight
forced
upward
,
it
is
cold
and
spritless
,
like
the
uneasie
complyance
of
a
wife
married
against
her
will
,
who
carries
dutifully
toward
the
husband
whom
she
doth
not
love
,
out
of
some
sense
of
Virtue
or
Honour
:
Hence
also
this
religion
is
scant
and
niggardly
,
especially
in
those
duties
which
do
greatest
violence
to
mens
carnal
inclinations
,
and
those
slavish
spirits
will
be
sure
to
do
no
more
,
than
is
absolutely
required
,
't
is
a
Law
that
compels
them
,
and
they
will
be
loath
to
go
beyond
what
it
stints
them
to
,
nay
,
they
will
ever
be
putting
such
glosses
on
it
,
as
may
leave
themselves
the
greatest
liberty
;
whereas
the
Spirit
of
true
Religion
is
franck
and
liberal
,
far
from
such
peevish
and
narrow
reckoning
;
and
he
who
hath
given
himself
intirely
unto
God
will
never
think
he
doth
too
much
for
him
.
By
this
time
I
hope
it
doth
appear
,
that
Religion
is
with
a
great
deal
of
reason
termed
a
Life
or
vital
principle
,
and
that
it
's
very
necessary
to
distinguish
betwixt
it
,
and
that
obedience
which
is
constrained
,
and
depends
on
external
causes
:
I
come
next
to
give
an
account
why
I
designed
it
by
the
name
of
divine
life
,
and
so
it
may
be
called
,
not
only
in
regard
of
its
fountain
and
original
,
having
God
for
its
Author
,
and
being
wrought
in
the
Souls
of
men
by
the
power
of
his
Holy
Spirit
;
but
also
in
regard
of
its
nature
,
Religion
being
a
resemblance
of
the
Divine
perfections
,
the
Image
of
the
Almighty
shining
in
the
Soul
of
Man
:
nay
it
is
a
real
participation
of
his
Nature
,
it
is
a
beam
of
the
Eternal
Light
,
a
drop
of
that
Infinite
Ocean
of
goodness
,
and
they
who
are
eudued
with
it
,
may
be
said
to
have
God
dwelling
in
their
Souls
,
and
Christ
formed
within
them
.
Before
I
descend
to
a
more
particular
consideration
of
that
Divine
Life
wherein
true
Religion
doth
consist
,
it
will
perhaps
be
fit
to
speak
a
little
of
that
natural
or
animal
Life
which
prevails
in
those
who
are
strangers
to
the
other
:
and
by
this
I
understand
nothing
else
,
but
our
inclination
and
propension
toward
those
things
which
are
pleasing
and
acceptable
to
Nature
:
or
self-Love
issuing
forth
and
spreading
it self
into
as
many
branches
as
men
have
several
appetites
and
inclinations
:
The
root
and
foundation
of
the
animal
life
I
reckon
to
be
Sense
taking
it
largely
,
as
it
is
opposed
unto
Faith
,
and
importeth
our
perception
and
resentment
of
things
,
that
are
either
grateful
or
troublesom
unto
us
.
Now
those
animal
affections
considered
in
themselves
,
and
as
they
are
implanted
in
us
by
nature
,
are
not
vitious
or
blameable
;
nay
they
are
instances
of
the
Wisdom
of
the
Creator
furnishing
his
Creatures
with
such
appetites
as
tend
to
the
preservation
and
welfare
of
their
lives
:
these
are
instead
of
a
Law
unto
the
brute
Beasts
,
whereby
they
are
directed
towards
the
ends
for
which
they
were
made
;
but
Man
being
made
for
higher
purposes
,
and
to
be
guided
by
more
excellent
Laws
,
becomes
guilty
and
criminal
when
he
is
so
far
transported
by
the
inclinations
of
this
lower
Life
,
as
to
violate
his
duty
,
or
neglect
the
higher
and
more
noble
designs
of
his
creation
:
Our
natural
affections
are
not
wholly
to
be
extirpated
and
destroyed
,
but
only
to
be
moderated
and
over-ruled
by
a
superiour
and
more
excellent
principle
:
In
a
word
,
the
difference
betwixt
a
religious
and
wicked
man
,
is
,
that
in
the
one
the
Divine
life
bears
sway
,
in
the
other
the
animal
doth
prevail
.
But
it
is
strange
to
observe
unto
what
different
courses
this
natural
principle
will
sometimes
carry
those
who
are
wholy
guided
by
it
,
according
to
the
divers
circumstances
that
concur
with
it
to
determine
them
:
and
the
not
considering
this
doth
frequently
occasion
very
dangerous
mistakes
,
making
men
think
well
of
themselves
by
reason
of
that
seeming
difference
which
is
betwixt
them
and
others
,
whereas
perhaps
their
actions
do
all
the
while
flow
from
one
and
the
same
original
.
If
we
consider
the
natural
temper
,
and
constitution
of
mens
Souls
,
we
shall
find
some
to
be
airie
,
frolick
and
light
,
which
makes
their
behaviour
extravagant
and
ridiculous
;
whereas
others
are
naturally
serious
and
severe
,
and
their
whole
carriage
composed
into
such
gravity
as
gains
them
a
great
deal
of
Reverence
and
Esteem
:
some
are
of
an
humurous
,
rugged
,
and
morose
temper
,
and
can
neither
be
pleased
themselves
,
nor
endure
that
others
should
be
so
;
but
all
are
not
born
under
such
sowre
and
unhappy
Stars
,
for
some
persons
have
a
certain
sweetness
and
benignity
rooted
in
their
natures
,
and
they
find
the
greatest
pleasure
in
the
endearments
of
Society
,
and
the
mutual
complacency
of
Friends
,
and
covet
nothing
more
than
to
have
every
body
obliged
to
them
:
And
it
is
well
that
Nature
hath
provided
this
complectional
tenderness
to
supply
the
defect
of
true
charity
in
the
world
,
and
to
incline
men
to
do
something
for
one
another's
welfare
.
Again
,
in
regard
of
Education
some
have
never
been
taught
to
follow
any
other
rules
,
than
those
of
Pleasure
or
Advantage
;
but
others
are
so
enured
to
observe
the
strictest
rules
of
decency
and
honour
,
and
some
instances
of
Virtue
,
that
they
are
hardly
capable
of
doing
any
thing
which
they
have
been
accustom'd
to
look
upon
as
base
and
unworthy
.
In
fine
,
it
is
no
small
difference
in
the
deportment
of
meer
natural
men
that
doth
arise
from
the
strength
or
weakness
of
their
Wit
or
Judgment
,
and
from
their
care
or
negligence
in
using
them
:
intemperance
,
and
lust
:
injustice
and
oppression
,
and
all
those
other
impieties
which
abound
in
the
world
,
and
render
it
so
miserable
,
are
the
issues
of
self-love
,
the
effects
of
the
animal
life
,
when
it
is
neither
over-powered
by
Religion
,
nor
govern'd
by
natural
reason
;
but
if
it
once
take
hold
of
reason
,
and
get
judgment
and
wit
to
be
of
its
party
,
it
will
many
times
disdain
the
grosser
sort
of
vices
,
and
spring
up
unto
fair
imitations
of
Virtue
and
Goodness
:
if
a
man
have
but
so
much
reason
as
to
consider
the
prejudice
which
intemperance
and
inordinate
lust
doth
bring
unto
his
health
,
his
fortune
and
his
reputation
,
self-love
may
suffice
to
restrain
him
:
and
one
may
observe
the
rules
of
Moral
Justice
in
dealing
with
others
,
as
the
best
way
to
secure
his
own
interest
,
and
maintain
his
credit
in
the
world
.
But
this
is
not
all
,
this
natural
principle
by
the
help
of
reason
may
take
a
higher
flight
,
and
come
nigher
the
instances
of
Piety
and
Religion
:
it
may
incline
a
man
to
the
diligent
study
of
Divine
Truths
:
for
why
should
not
these
as
well
as
other
speculations
be
pleasant
and
grateful
to
curious
and
inquisitive
humors
:
it
may
make
men
zealous
in
maintaining
and
propagating
such
opinions
as
they
have
espoused
,
and
be
very
desirous
that
others
should
submit
unto
their
Judgment
,
and
approve
the
choice
of
Religion
,
which
themselves
have
made
:
it
may
make
them
delight
to
hear
and
compose
excellent
discourses
about
the
matters
of
Religion
;
for
Eloquence
is
very
pleasant
whatever
be
the
subject
:
nay
some
it
may
dispose
to
no
small
height
of
sensible
devotion
:
the
glorious
things
that
are
spoken
of
Heaven
may
make
even
a
carnal
heart
in
love
with
it
:
the
Metaphors
and
Similitudes
made
use
of
in
Scripture
of
Crowns
and
Scepters
,
and
Rivers
of
pleasure
,
&c.
will
easily
affect
a
man's
fancy
,
and
make
him
wish
to
be
there
,
though
he
neither
understand
nor
desire
those
spiritual
pleasures
which
are
described
and
shadowed
forth
by
these
:
and
when
such
a
person
comes
to
believe
that
Christ
has
purchased
these
glorious
things
for
him
,
he
may
feel
a
kind
of
tenderness
and
affection
towards
so
great
a
Benefactor
,
and
imagine
that
he
is
mightily
inamoured
of
him
,
and
yet
all
the
while
continue
a
stranger
to
the
holy
temper
and
spirit
of
the
Blessed
Jesus
,
and
so
instead
of
a
Deity
he
may
imbrace
a
cloud
:
and
what
hand
the
natural
constitution
may
have
in
the
rapturous
devotions
of
some
melancholy
persons
,
hath
been
excellently
discovered
of
late
by
several
Learned
and
Judicious
Pens
.
To
conclude
,
there
is
nothing
proper
to
make
a
man's
life
pleasant
,
or
himself
eminent
and
conspicuous
in
the
World
,
but
this
natural
principle
assisted
by
Wit
&
Reason
may
prompt
him
to
it
:
and
tho
I
do
not
condemn
these
things
in
themselves
,
yet
it
concerns
us
nearly
to
know
and
consider
their
nature
,
both
that
we
may
keep
within
due
bounds
,
and
also
that
we
may
learn
never
to
value
our selves
,
on
the
account
of
such
attainments
,
nor
lay
the
stress
of
Religion
upon
our
natural
appetites
or
performances
.
It
is
now
time
to
return
to
the
consideration
of
that
Divine
Life
whereof
I
was
discoursing
before
,
that
life
which
is
hid
with
Christ
in
God
,
and
therefore
hath
no
glorious
shew
or
appearance
in
the
world
,
and
to
the
natural
spirit
will
seem
a
mean
and
insipid
notion
.
As
the
Animal
life
consisteth
in
that
narrow
and
confined
love
which
is
terminated
on
a
mans
self
,
and
in
his
propension
towards
those
things
that
are
pleasing
to
Nature
;
So
the
Divine
Life
stands
in
an
universal
and
unbounded
affection
,
and
in
the
mastery
over
our
natural
inclinations
,
that
they
may
never
be
able
to
betray
us
to
those
things
which
we
know
to
be
blamable
:
The
root
of
the
divine
life
is
Faith
,
the
chief
branches
are
Love
to
God
,
Charity
to
Man
,
Purity
,
and
Humility
:
For
(
as
an
Excellent
Person
hath
well
observed
)
however
these
names
be
common
and
vulgar
,
and
make
no
extraordinary
sound
,
yet
do
they
carry
such
a
mighty
sence
,
that
the
tongue
of
Man
or
Angel
can
pronounce
nothing
more
weighty
or
excellent
.
Faith
hath
the
same
place
in
the
Divine
life
which
Sense
hath
in
the
natural
,
being
indeed
nothing
else
,
but
a
kind
of
sense
,
or
feeling
perswasion
of
Spiritual
things
:
It
extends
it self
unto
all
Divine
Truths
;
but
in
our
lapsed
estate
,
it
hath
a
peculiar
relation
to
the
declarations
of
God's
mercy
and
reconcileableness
to
Sinners
through
a
Mediator
,
and
therefore
receiving
its
denomination
from
that
principal
object
is
ordinarily
termed
,
Faith
in
Jesus
Christ.
The
Love
of
God
is
a
delightful
and
affectionate
sence
of
the
Divine
perfections
,
which
makes
the
Soul
resign
and
sacrifice
it self
wholly
unto
him
,
desiring
above
all
things
to
please
him
,
and
delighting
in
nothing
so
much
as
in
fellowship
and
communion
with
him
,
and
being
ready
to
do
or
suffer
any
thing
for
his
sake
,
or
at
his
pleasure
:
though
this
affection
may
have
its
first
rise
from
the
Favours
and
Mercies
of
God
toward
our selves
,
yet
doth
it
in
its
growth
and
progress
transcend
such
particular
considerations
,
and
ground
it self
on
his
infinite
goodness
manifested
in
all
the
Works
of
Creation
and
Providence
.
A
Soul
thus
possessed
with
Divine
Love
,
must
needs
be
inlarged
towards
all
Mankind
in
a
sincere
and
unbounded
,
affection
because
of
the
relation
they
carry
unto
God
being
his
Creatures
,
and
having
something
of
his
Image
stamped
upon
them
:
and
this
is
that
Charity
I
named
as
the
second
branch
of
Religion
,
and
under
which
all
the
parts
of
Justice
,
all
the
duty
's
we
owe
to
our
Neighbour
are
eminently
comprehended
:
for
he
who
doth
truly
love
all
the
world
will
be
nearly
concerned
in
the
interests
of
every
one
,
and
so
far
from
wronging
or
injuring
any
person
,
that
he
will
resent
any
evil
that
befals
to
others
,
as
if
it
happened
to
himself
.
By
Purity
,
I
understand
a
due
abstractedness
from
the
body
,
and
mastery
over
the
inferiour
appetites
:
or
such
a
temper
and
disposition
of
mind
,
as
makes
a
man
despise
&
abstain
from
all
pleasures
and
delights
of
sence
or
fancy
which
are
sinful
in
themselves
,
or
tend
to
extinguish
or
lessen
our
relish
of
more
divine
and
intellectual
pleasures
,
which
doth
also
infer
a
resoluteness
to
undergo
all
those
hardships
he
may
meet
with
in
the
performance
of
his
duty
:
so
that
not
only
Chastity
and
Temperance
,
but
also
Christian
Courage
and
Magnanimity
may
come
under
this
head
.
Humility
imports
a
deep
sence
of
our
own
meanness
,
with
a
hearty
and
affectionate
acknowledgment
of
our
owing
all
that
we
are
to
the
Divine
Bounty
,
which
is
alwayes
accompanied
with
a
profound
submission
to
the
Will
of
God
,
and
great
deadness
toward
the
glory
of
the
world
,
and
applause
of
men
.
These
are
the
highest
Perfections
that
either
Men
or
Angels
are
capable
of
,
the
very
foundation
of
Heaven
laid
in
the
Soul
,
and
he
who
hath
attain'd
them
needs
not
desire
to
pry
into
the
hidden
Rolls
of
God's
Decrees
,
or
search
the
Volumes
of
Heaven
to
know
what
's
determined
about
his
everlasting
condition
,
but
he
may
find
a
Copy
of
God's
Thoughts
concerning
him
written
in
his
own
breast
:
his
love
to
God
may
give
him
assurance
of
God's
favour
to
him
,
and
those
beginnings
of
happiness
which
he
feels
in
the
conformity
of
the
powers
of
his
Soul
to
the
Nature
of
God
,
and
compliance
with
his
Will
,
is
a
sure
pledge
that
his
felicity
shall
be
perfected
,
and
continued
unto
all
Eternity
:
And
it
is
not
without
reason
that
one
said
,
I
had
rather
see
the
real
impressions
of
a
God-like
Nature
upon
my
own
Soul
,
then
have
a
Vision
from
Heaven
,
or
an
Angel
sent
to
tell
me
that
my
name
were
inroll'd
in
the
Book
of
Life
.
When
we
have
said
all
that
we
can
,
the
secret
Mysteries
of
a
new
Nature
,
and
Divine
Life
can
never
be
sufficiently
expressed
,
language
and
words
cannot
reach
them
;
nor
can
they
be
truly
understood
but
by
those
Souls
that
are
enkindled
within
,
and
awakened
unto
the
sense
and
relish
of
Spiritual
things
,
There
is
a
spirit
in
man
,
and
the
inspiration
of
the
Almighty
giveth
this
understanding
:
The
power
and
life
of
Religion
may
be
better
expressed
in
actions
than
in
words
,
because
actions
are
more
lively
things
,
and
do
better
represent
the
inward
principle
whence
they
proceed
,
and
therefore
we
may
take
the
best
measure
of
those
gracious
indowments
,
from
the
deportment
of
those
in
whom
they
reside
,
especially
as
they
are
perfectly
exemplified
in
the
holy
life
of
our
Blessed
Saviour
,
a
main
part
of
whose
business
in
this
world
was
to
teach
by
his
practise
what
he
did
require
of
others
,
and
to
make
his
own
conversation
an
exact
resemblance
of
those
unparalell'd
Rules
which
he
prescribed
:
So
that
if
ever
true
Goodness
was
visible
to
mortal
eyes
,
it
was
then
when
his
presence
did
beautifie
and
illustrate
this
lower
world
.
That
sincere
and
devout
Affection
wherewith
his
Blessed
Soul
did
constantly
burn
toward
his
Heavenly
Father
,
did
express
it self
in
an
intire
resignation
to
his
Will
,
it
was
this
was
his
very
meat
to
do
the
will
,
and
finish
the
work
of
him
that
sent
him
;
this
was
the
exercise
of
his
Childhood
,
and
the
constant
imployment
of
his
riper
age
;
he
spared
no
travail
or
pains
while
he
was
about
his
Father's
business
,
but
took
such
infinite
Content
and
Satisfaction
in
the
performance
of
it
,
that
when
being
faint
and
weary
with
his
Journey
he
rested
him
on
Jacob's
Well
,
and
intreated
a
drink
of
the
Samaritane
Woman
,
the
success
of
his
Conference
with
her
,
and
the
accession
that
was
made
to
the
Kingdom
of
God
,
filled
his
Mind
with
such
delight
,
as
seemed
to
have
redounded
to
his
very
Body
,
refreshing
his
spirits
,
and
making
him
forget
the
thirst
whereof
he
complain'd
before
,
and
refuse
the
meat
which
he
had
sent
the
Disciples
to
buy
:
Nor
was
he
less
patient
and
submissive
in
suffering
the
Will
of
God
,
then
diligent
in
doing
of
it
:
he
endured
the
sharpest
Afflictions
,
and
extreamest
Miseries
that
ever
were
inflicted
on
any
mortal
,
without
a-repining
thought
,
or
discontented
word
:
for
tho
he
was
far
from
a
stupid
insensibility
,
or
a
phantastick
or
Stoical
obstinacy
,
and
had
as
quick
a
sense
of
pain
as
other
men
,
and
the
deepest
apprehension
of
what
he
was
to
suffer
in
his
Soul
(
as
his
Bloody
Sweat
,
and
the
sore
amazement
and
sorrow
which
he
profest
do
abundantly
declare
)
yet
did
he
intirely
submit
to
that
severe
dispensation
of
Providence
,
and
willingly
acquiesced
in
it
.
And
he
prayed
to
God
,
that
if
it
were
possible
(
or
as
one
of
the
Evangelists
hath
,
if
he
were
willing
)
that
Cup
might
be
removed
;
yet
he
gently
added
,
nevertheless
not
my
will
but
thine
be
done
.
Of
what
strange
importance
are
the
expressions
,
Joh.
12.
27.
where
he
first
acknowledgeth
the
anguish
of
his
spirit
(
Now
is
my
Soul
troubled
)
which
would
seem
to
produce
a
kind
of
demurre
,
(
And
what
shall
I
say
,
)
and
then
he
goes
to
deprecate
his
Sufferings
,
(
Father
,
save
me
from
this
hour
;
)
which
he
had
no
sooner
uttered
,
but
he
doth
,
as
it
were
,
on
second
thoughts
recall
it
in
these
words
,
But
for
this
cause
came
I
into
the
world
;
and
concludes
,
Father
glorifie
thy
Name
.
Now
we
must
not
look
on
this
as
any
levity
,
or
blameable
weakness
in
the
Blessed
Jesus
,
he
knew
all
along
what
he
was
to
suffer
,
and
did
most
resolutely
undergo
it
;
but
it
shews
ns
the
unconceiveable
weight
and
pressure
that
he
was
to
bear
,
which
being
so
afflicting
and
contrary
to
Nature
,
he
could
not
think
of
without
terrour
;
yet
considering
the
Will
of
God
,
and
the
glory
which
was
to
redound
to
him
from
thence
,
he
was
not
only
content
but
desirous
to
suffer
it
.
Another
instance
of
his
Love
to
God
,
was
his
delight
in
conversing
with
him
by
Prayer
,
which
made
him
frequently
retire
himself
from
the
world
,
and
with
the
greatest
Devotion
and
Pleasure
spend
whole
Nights
in
that
Heavenly
Exercise
,
though
he
had
no
sins
to
confess
,
and
but
few
secular
Interests
to
pray
for
;
which
alas
!
are
almost
the
only
things
that
are
wont
to
drive
us
to
our
devotions
:
nay
,
we
may
say
his
whole
Life
was
a
kind
of
Prayer
,
a
constant
course
of
Communion
with
God
:
if
the
Sacrifice
was
not
alwayes
offering
,
yet
was
the
fire
still
kept
alive
:
nor
was
ever
the
Blessed
Jesus
surprized
with
that
dulness
or
tepidity
of
spirit
which
we
must
many
times
wrestle
with
,
before
we
can
be
fit
for
the
exercise
of
devotion
.
In
the
second
place
I
should
speak
of
his
Love
and
Charity
toward
men
;
but
he
who
would
express
it
,
must
transcribe
the
History
of
the
Gospel
,
and
comment
upon
it
,
for
scarce
any
thing
is
recorded
to
have
been
done
or
spoken
by
him
which
was
not
designed
for
the
good
and
advantage
of
some
one
or
other
;
all
his
Miraculous
Works
were
instances
of
his
Goodness
as
well
as
his
Power
,
and
they
benefited
those
on
whom
they
were
wrought
,
as
well
as
they
amazed
the
beholders
.
His
Charity
was
not
confined
to
his
Kindred
,
or
Relations
;
nor
was
all
his
kindness
swallowed
up
in
the
endearments
of
that
peculiar
friendship
which
he
carried
toward
the
beloved
Disciple
,
but
every
one
was
his
Friend
who
obeyed
his
holy
Commands
,
Joh.
15.
4.
and
whosoever
did
the
will
of
his
Father
,
the
same
was
to
him
as
his
Brother
,
and
Sister
and
Mother
.
Never
was
any
unwelcom
to
him
who
came
with
an
honest
intention
,
nor
did
he
deny
any
request
which
tended
to
the
good
of
those
that
asked
it
:
So
what
was
spoken
of
that
Roman
Emperour
,
whom
for
his
goodness
they
called
the
Darling
of
Mankind
,
was
really
performed
by
him
,
that
never
any
departed
from
him
with
a
heavy
countenance
,
except
that
rich
Youth
,
Mark
10.
who
was
sorry
to
hear
that
the
Kingdom
of
Heaven
stood
at
so
high
a
rate
,
and
that
he
could
not
save
his
Soul
and
his
Money
too
;
and
certainly
it
troubled
our
Saviour
to
see
that
when
a
price
was
in
his
hand
to
get
wisdom
,
yet
he
had
no
heart
to
it
;
the
ingenuity
that
appeared
in
his
first
address
,
had
already
procured
some
kindness
for
him
;
for
it
is
said
,
And
Jesus
beholding
him
loved
him
:
But
must
he
for
his
sake
cut
out
a
new
way
to
Heaven
,
and
alter
the
nature
of
things
which
make
it
impossible
that
a
covetous
man
should
be
happy
?
And
what
shall
I
speak
of
his
meekness
,
who
could
encounter
the
monstrous
ingratitude
and
dissimulation
of
that
miscreant
who
betrayed
him
,
in
no
harsher
terms
then
these
,
Judas
betrayest
thou
the
Son
of
Man
with
a
Kiss
?
What
further
evidence
could
we
desire
of
his
fervent
and
unbounded
Charity
,
then
that
he
willingly
laid
down
his
life
even
for
his
most
bitter
Enemies
,
and
mingling
his
Prayers
with
his
Blood
,
besought
the
Father
that
his
Death
might
not
be
laid
to
their
charge
,
but
might
become
the
means
of
Eternal
Life
to
those
very
persons
who
procured
it
?
The
Third
Branch
of
the
Divine
Life
is
Purity
,
which
,
as
I
said
,
consists
in
a
neglect
of
worldly
enjoyments
and
accommodations
,
and
a
resolute
enduring
of
all
such
troubles
as
we
meet
with
in
the
doing
of
our
duty
:
Now
surely
if
ever
any
person
was
wholly
dead
to
all
the
pleasures
of
the
natural
Life
,
it
was
the
Blessed
Jesus
,
who
seldom
tasted
them
when
they
came
in
his
way
;
but
never
stept
out
of
his
road
to
seek
them
:
though
he
allowed
others
the
comforts
of
Wedlock
,
and
honoured
Marriage
with
his
Presence
,
yet
he
chose
the
severity
of
a
Virgin
Life
,
and
never
knew
the
Nuptial
Bed
:
and
though
at
the
same
time
he
supplyed
the
want
of
Wine
with
a
Miracle
,
yet
he
would
not
work
one
for
the
relief
of
his
own
hunger
in
the
Wilderness
:
So
Gracious
and
Divine
was
the
temper
of
his
Soul
in
allowing
to
others
such
lawful
gratifications
as
himself
thought
good
to
abstain
from
,
and
supplying
not
only
their
more
extream
and
pressing
necessities
,
but
also
their
smaller
and
less
considerable
wants
.
We
many
times
hear
of
our
Saviour's
sighs
,
and
groans
,
and
tears
;
but
never
that
he
laught
,
and
but
once
that
he
rejoyced
in
spirit
;
so
that
through
his
whole
Life
he
did
exactly
answer
that
Character
given
of
him
by
the
Prophet
of
old
,
That
he
was
a
man
of
sorrows
,
and
acquainted
with
griefs
:
Nor
were
the
troubles
and
disaccommodations
of
his
Life
rather
his
fate
than
choice
,
for
never
did
there
any
appear
on
the
Stage
of
the
World
with
greater
advantages
to
have
raised
himself
to
the
highest
secular
felicity
:
he
who
could
convene
such
a
prodigious
number
of
Fishes
into
his
Disciples
Net
:
and
at
another
time
received
that
tribute
from
a
Fish
which
he
was
to
pay
to
the
Temple
,
might
easily
have
made
himself
the
richest
Person
in
the
world
;
nay
without
any
money
he
could
have
maintained
an
Army
powerful
enough
to
have
Justled
Caesar
out
of
his
Throne
,
having
oftner
than
once
fed
Seven
Thousand
with
a
few
loaves
and
small
fishes
:
but
to
shew
how
small
esteem
he
had
of
all
the
Enjoyments
in
the
world
,
he
choosed
to
live
in
so
poor
and
mean
a
condition
,
that
though
the
Foxes
had
holes
,
and
the
Birds
of
the
Air
had
nests
,
yet
he
who
was
Lord
and
Heir
of
all
things
,
had
not
whereon
to
lay
his
head
:
He
did
not
frequent
the
Courts
of
Princes
,
nor
affect
the
acquaintance
and
converse
of
great
Ones
,
but
being
reputed
the
Son
of
a
Carpenter
,
he
had
Fisher-men
,
and
such
other
poor
people
for
his
Companions
,
and
lived
at
such
a
rate
as
suited
with
the
meanness
of
that
quality
.
And
thus
I
am
brought
unawares
to
speak
of
his
Humility
,
the
last
branch
of
the
Divine
Life
,
wherein
he
was
a
most
Eminent
Pattern
to
us
,
that
we
might
learn
of
him
to
be
meek
and
lowly
in
heart
:
I
shall
not
now
speak
of
that
infinite
condescention
of
the
Eternal
Son
of
God
,
in
taking
our
Nature
upon
him
;
but
only
reflect
on
our
Saviour's
lowly
and
humble
deportment
while
he
was
in
the
world
.
He
had
none
of
those
sins
and
imperfections
;
which
may
justly
humble
the
best
of
men
;
but
he
was
so
intirely
swallowed
up
with
a
deep
sense
of
the
infinite
Perfections
of
God
,
that
he
appeared
as
nothing
in
his
own
eyes
,
I
mean
in
so
far
as
he
was
a
Creature
.
He
considered
those
Eminent
Perfections
which
shined
in
his
Blessed
Soul
as
not
his
own
but
the
gifts
of
God
;
and
therefore
assumed
nothing
to
himself
for
them
,
but
with
the
profoundest
humility
renounced
all
pretences
to
them
:
hence
did
he
refuse
that
ordinary
compellation
of
Good
Master
,
when
address'd
to
his
humane
Nature
by
one
who
it
seems
was
ignorant
of
his
Divinity
:
Why
callest
thou
me
Good
(
saith
he
)
there
is
none
good
,
but
God
only
.
As
if
he
had
said
,
The
goodness
of
any
creature
(
and
such
only
thou
takest
me
to
be
)
is
not
worthy
to
be
named
or
taken
notice
of
,
't
is
God
alone
who
is
originally
and
essentially
Good.
He
never
made
use
of
his
Miraculous
Power
for
vanity
or
ostentation
;
he
would
not
gratifie
the
curiosity
of
the
Jewes
with
a
sign
from
Heaven
,
some
Prodigious
appearance
in
the
Air
:
nor
would
he
follow
the
advice
of
his
Country-men
and
Kindred
,
who
would
have
had
all
his
great
Works
performed
in
the
eyes
of
the
World
for
gaining
him
the
greater
fame
;
but
when
his
Charity
had
prompted
him
to
the
relief
of
the
miserable
,
his
humility
made
him
many
times
enjoyn
the
concealment
of
the
Miracle
;
and
when
the
glory
of
God
,
and
the
design
for
which
he
came
unto
the
world
,
required
the
publication
of
them
,
he
ascribed
the
honour
of
all
to
his
Father
,
telling
them
,
That
of
himself
he
was
able
to
do
nothing
.
I
cannot
insist
on
all
the
instances
of
Humility
in
his
deportment
towards
men
:
his
withdrawing
himself
when
they
would
have
made
him
a
King
,
his
subjection
not
only
to
his
Blessed
Mother
,
but
to
her
husband
during
his
younger
years
,
and
his
submission
to
all
the
indignities
and
affronts
,
which
his
rude
and
malitious
Enemies
did
put
upon
him
,
the
history
of
his
holy
Life
recorded
by
those
who
conversed
with
him
,
is
full
of
such
passages
as
these
:
and
indeed
the
serious
and
attentive
study
of
it
,
is
the
best
way
to
get
right
measures
of
humility
,
and
all
the
other
parts
of
Religion
,
which
I
have
been
endeavouring
to
describe
.
But
now
that
I
may
lessen
your
trouble
of
reading
a
long
Letter
by
making
some
pauses
in
it
;
Let
me
here
subjoyn
a
Prayer
that
might
be
proper
when
one
who
had
formerly
entertain'd
some
false
notions
of
Religion
,
begins
to
discover
what
it
is
.
A
Prayer
.
INfinite
and
Eternal
Majestie
,
Author
and
Fountain
of
Being
and
Blessedness
,
how
little
do
we
poor
sinful
Creatures
know
of
Thee
,
or
the
way
to
serve
and
please
Thee
?
We
talk
of
Religion
and
pretend
unto
it
;
but
alas
!
how
few
are
there
that
know
and
consider
what
it
means
?
how
easily
do
we
mistake
the
affections
of
our
Nature
,
and
issues
of
self-love
,
for
those
Divine
Graces
which
alone
can
render
us
acceptable
in
thy
sight
?
It
may
justly
grieve
me
to
consider
,
that
I
should
have
wandered
so
long
,
and
contented
my self
so
often
with
vain
shadows
and
false
images
of
Piety
and
Religion
:
yet
I
cannot
but
acknowledge
and
adore
thy
goodness
,
who
hast
been
pleased
in
some
measure
to
open
mine
eyes
,
and
let
me
see
,
what
it
is
at
which
I
ought
to
aim
:
I
rejoyce
to
consider
what
mighty
improvements
my
Nature
is
capable
of
,
and
what
a
Divine
temper
of
spirit
doth
shine
in
those
whom
thou
art
pleased
to
choose
,
and
causest
to
approach
unto
thee
.
Blessed
be
thine
Infinite
Mercy
who
sent
thine
own
Son
to
dwell
among
men
,
and
instruct
them
by
his
Example
as
well
as
his
Lawes
,
giving
them
a
perfect
Pattern
of
what
they
ought
to
be
.
O
that
the
Holy
Life
of
the
Blessed
Jesus
may
be
alwayes
in
my
thoughts
,
and
before
mine
eyes
,
till
I
receive
a
deep
sense
and
impression
of
those
Excellent
Graces
that
shined
so
eminently
in
him
,
and
let
me
never
remit
my
endeavours
till
that
new
and
Divine
Nature
prevail
in
my
Soul
,
and
Christ
be
formed
within
me
.
ANd
now
,
my
dear
Friend
,
having
discovered
the
nature
of
True
Religion
,
before
I
proceed
any
further
,
it
will
not
perhaps
be
unfit
to
fix
our
Meditations
a
little
on
the
Excellency
and
advantages
of
it
,
that
we
may
be
excited
to
the
more
vigorous
and
diligent
prosecution
of
those
Methods
whereby
we
may
attain
so
great
a
felicity
.
But
alas
!
what
words
shall
we
find
to
express
that
inward
satisfaction
,
those
hidden
pleasures
which
can
never
be
rightly
understood
,
but
by
those
holy
Souls
who
feel
them
?
a
stranger
intermeddleth
not
with
their
joy
.
Holiness
is
the
right
temper
,
the
vigorous
and
healthful
constitution
of
the
Soul
:
its
faculties
had
formerly
been
enfeebled
,
and
disordered
so
that
they
could
not
exerce
their
natural
functions
:
it
had
wearied
it self
with
endless
tossings
,
and
rollings
,
and
was
never
able
to
find
any
rest
:
now
that
distemper
is
removed
,
and
it
feels
it self
well
,
there
is
a
due
harmony
in
its
faculties
,
and
a
sprightly
vigour
possesseth
every
part
:
the
understanding
can
discern
what
is
good
,
and
the
will
can
cleave
unto
it
,
the
affections
are
not
tyed
to
the
motions
of
Sense
,
and
the
influence
of
External
objects
;
but
they
are
stirred
by
more
Divine
impressions
,
are
touched
by
a
sense
of
invisible
things
.
Let
us
descend
,
if
you
please
,
into
a
nearer
and
more
particular
view
of
Religion
in
those
several
branches
of
it
which
were
named
before
:
let
us
consider
that
love
and
affection
wherewith
holy
Souls
are
united
to
God
,
that
we
may
see
what
Excellency
and
Felicity
is
involved
in
it
.
Love
is
that
powerful
and
prevalent
passion
,
by
which
all
the
faculties
and
inclinations
of
the
Soul
are
determined
,
and
on
which
both
its
perfection
and
happiness
doth
depend
.
The
worth
and
excellency
of
a
Soul
is
to
be
measured
by
the
object
of
its
love
:
he
who
loveth
mean
and
fordid
things
,
doth
thereby
become
base
and
vile
;
but
a
noble
and
well-placed
affection
doth
advance
and
improve
the
spirit
unto
a
confirmity
with
the
perfections
which
it
loves
:
The
images
of
these
do
frequently
present
themselves
unto
the
Mind
,
and
by
a
secret
force
and
energie
insinuate
into
the
very
constitution
of
the
Soul
,
and
mould
and
fashion
it
unto
their
own
likeness
:
Hence
we
may
see
how
easily
Lovers
or
Friends
do
slide
unto
the
imitation
of
the
person
whom
they
affect
,
and
how
even
before
they
are
aware
,
they
begin
to
resemble
them
,
not
only
in
the
more
considerable
instances
of
their
deportment
,
but
also
in
their
voice
and
gesture
,
and
that
which
we
call
their
meen
and
air
;
and
certainly
we
should
as
well
transcribe
the
vertues
and
inward
beauties
of
the
Soul
,
if
they
were
the
object
and
motive
of
our
love
:
but
now
as
all
the
Creatures
we
converse
with
have
their
mixture
and
alloy
,
we
are
alwayes
in
hazard
to
be
sullied
,
and
corrupted
by
placing
our
affection
on
them
:
Passion
doth
easily
blind
our
eyes
,
that
we
first
approve
,
and
then
imitate
the
things
that
are
blameable
in
them
:
The
true
way
to
improve
and
ennoble
our
Souls
,
is
by
fixing
our
love
on
the
Divine
Perfections
,
that
we
may
have
them
alwayes
before
us
,
and
derive
an
impression
of
them
on
our selves
,
and
beholding
with
open
face
as
in
a
glass
the
glory
of
the
Lord
,
we
may
be
changed
into
the
same
Image
from
glory
to
glory
:
he
who
with
a
generous
and
holy
ambition
had
raised
his
eyes
toward
that
uncreated
Beauty
and
Goodness
,
and
fixed
his
affection
there
,
is
quite
of
another
spirit
,
a
more
excellent
and
heroick
temper
than
the
rest
of
the
world
,
and
cannot
but
infinitely
disdain
all
mean
and
unworthy
things
,
will
not
entertain
any
low
or
base
thoughts
,
which
might
disparage
his
high
and
noble
pretensions
.
Love
is
the
greatest
and
most
excellent
thing
we
are
masters
of
,
and
therefore
it
is
folly
and
baseness
to
bestow
it
unworthily
;
it
is
indeed
the
only
thing
we
can
call
our
own
,
other
things
may
be
taken
from
us
by
violence
,
but
none
can
ravish
our
love
;
if
any
thing
else
be
counted
ours
,
by
giving
our
love
,
we
give
all
,
in
so
far
as
we
make
over
our
hearts
and
wills
,
by
which
we
possess
our
other
enjoyments
:
it
is
not
possible
to
refuse
him
any
thing
,
to
whom
by
love
we
have
given
our selves
;
nay
since
it
is
the
priviledge
of
gifts
to
receive
their
value
from
the
mind
of
the
giver
,
and
not
to
be
measured
by
the
event
,
but
by
the
desire
;
he
who
loveth
may
in
some
sense
be
said
not
only
to
bestow
all
that
he
hath
,
but
all
things
else
which
may
make
the
beloved
person
happy
,
since
he
doth
heartily
wish
them
,
and
would
really
give
them
,
if
they
were
in
his
power
:
in
which
sense
it
is
that
one
makes
bold
to
say
,
That
Divine
Love
doth
in
a
manner
give
God
unto
himself
,
by
the
complacency
it
takes
in
the
happiness
and
perfection
of
his
Nature
:
But
though
this
may
seem
too
big
an
expression
,
certainly
love
is
the
worthiest
Present
we
can
offer
unto
God
,
and
it
is
extreamly
debased
when
we
bestow
it
another
way
.
When
this
affection
is
misplaced
,
it
doth
often
vent
it self
,
in
such
expressions
,
as
point
at
its
genuine
and
proper
object
,
and
insinuate
where
it
ought
to
be
placed
:
The
flattering
and
blasphemous
terms
of
adoration
,
wherein
men
do
sometimes
express
their
Passion
,
are
the
language
of
that
affection
which
was
made
and
designed
for
God
:
as
he
who
is
accustomed
to
speak
to
some
great
Person
,
doth
perhaps
unawares
accost
another
with
those
Titles
he
was
wont
to
give
to
him
:
But
certainly
that
Passion
which
accounteth
its
object
a
Deitie
,
ought
to
be
bestowed
on
him
who
is
really
so
:
Those
unlimited
submissions
,
which
would
debase
the
Soul
,
if
directed
to
any
other
,
will
exalt
and
ennoble
it
,
when
placed
here
:
those
chains
and
cords
of
love
are
infinitely
more
glorious
than
liberty
it self
;
this
slavery
is
more
noble
than
all
the
Empires
in
the
World.
Again
,
as
Divine
Love
doth
advance
and
elevate
the
Soul
,
so
it
is
that
alone
which
can
make
it
happy
:
the
highest
and
most
ravishing
pleasures
,
the
most
soiid
and
substantial
delights
,
the
humane
Nature
is
capable
of
,
are
those
which
arise
from
the
endearments
of
a
well-placed
and
successful
affection
.
That
which
imbitters
Love
,
and
makes
it
ordinarily
a
very
troublesom
and
hurtful
Passion
,
is
the
placing
it
on
those
who
have
not
worth
enough
to
deserve
it
,
or
affection
and
gratitude
to
requite
it
,
or
whose
absence
may
deprive
us
of
the
pleasure
of
their
converse
,
or
their
miseries
occasion
our
trouble
:
To
all
these
Evils
are
they
exposed
,
whose
chief
and
supream
affection
is
placed
on
Creatures
like
themselves
;
but
the
Love
of
God
delivers
us
from
them
all
.
First
,
I
say
,
Love
must
needs
be
miserable
,
and
full
of
trouble
and
disquietude
,
when
there
is
not
worth
and
excellency
enough
in
the
Object
to
answer
the
vastness
of
its
capacity
:
so
eager
and
violent
a
Passion
cannot
but
fret
and
torment
the
spirit
,
when
it
finds
not
wherewith
to
satisfie
its
cravings
;
and
indeed
so
large
and
unbounded
is
its
nature
,
that
it
must
be
extreamly
pinched
,
and
straitned
,
when
confined
to
any
Creature
:
nothing
below
an
Infinite
Good
can
afford
it
room
to
stretch
it self
,
and
exerce
its
activity
and
vigour
:
what
is
a
little
skin-deep
beauty
or
some
small
degrees
of
goodness
to
match
or
satisfie
a
Passion
which
was
made
for
God
,
designed
to
embrace
an
Infinite
Good
:
No
wonder
Lovers
do
so
hardly
suffer
any
Rival
,
and
do
not
desire
that
others
should
approve
their
passion
by
imitating
it
:
they
know
the
scantness
and
narrowness
of
the
good
which
they
love
,
that
it
cannot
suffice
two
,
being
in
effect
too
little
for
one
:
Hence
Love
which
is
strong
as
death
occasioneth
Jealousie
which
is
cruel
as
the
grave
,
the
coals
whereof
,
are
coals
of
fire
,
which
hath
a
most
violent
flame
.
But
Divine
Love
hath
no
mixture
of
this
gall
:
when
once
the
Soul
is
fixed
on
that
Supream
and
All-sufficient
Good
,
it
finds
so
much
perfection
and
goodness
,
as
doth
not
only
answer
and
satisfie
its
affection
,
but
master
and
over-power
it
too
:
it
finds
all
its
love
to
be
too
faint
and
languid
for
such
a
noble
object
,
and
is
only
sorry
that
it
can
command
no
more
,
it
wisheth
for
the
Flammes
of
a
Seraph
,
and
longs
for
the
time
when
it
shall
be
wholly
melted
and
dissolved
into
love
:
and
because
it
can
do
so
little
it self
,
it
desires
the
assistance
of
the
whole
Creation
,
that
Angels
and
Men
would
concur
with
it
in
the
admiration
and
love
of
those
Infinite
Perfections
.
Again
,
Love
is
accompanied
with
trouble
,
when
it
misseth
a
suitable
return
of
affection
:
Love
is
the
most
valuable
thing
we
can
bestow
,
and
by
giving
it
,
we
do
in
effect
give
all
that
we
have
;
and
therefore
it
must
needs
be
afflicting
to
find
so
great
a
gift
despised
,
that
the
Present
which
one
hath
made
of
his
whole
Heart
,
cannot
prevail
to
obtain
any
favour
for
him
:
Perfect
love
is
a
kind
of
self-dereliction
,
a
wandering
out
of
our selves
,
it
's
a
kind
of
voluntary
death
,
wherein
the
lover
dyes
to
himself
,
and
all
his
own
interests
,
not
thinking
of
them
,
nor
caring
for
them
any
more
,
and
minding
nothing
but
how
he
may
please
and
gratifie
the
party
whom
he
loves
:
thus
is
he
quite
undone
unless
he
meet
with
reciprocal
affection
,
he
neglects
himself
,
and
the
other
hath
no
regard
to
him
;
but
if
he
be
beloved
,
he
is
revived
,
as
it
were
,
and
liveth
in
the
soul
and
care
of
the
person
whom
he
loves
,
and
now
he
begins
to
mind
his
own
concernments
,
not
so
much
because
they
are
his
,
as
because
the
beloved
is
pleased
to
own
an
interest
in
them
:
he
becomes
dear
unto
himself
,
because
he
is
so
unto
the
other
.
But
why
should
I
enlarge
in
so
known
a
matter
,
nothing
can
be
more
clear
than
that
the
happiness
of
Love
depends
on
the
return
it
meets
with
;
and
herein
the
Divine
Lover
hath
unspeakably
the
advantage
,
having
placed
his
affection
on
him
whose
Nature
is
Love
,
whose
Goodness
is
as
Infinite
as
his
Being
,
whose
Mercy
prevented
us
,
when
we
were
his
enemies
,
therefore
cannot
choose
but
imbrace
us
,
when
we
are
become
his
friends
:
it
is
utterly
impossible
that
God
should
hide
his
Face
,
and
deny
his
Love
to
a
Soul
wholly
devoted
to
him
,
and
which
desires
nothing
so
much
as
to
serve
and
please
him
:
he
cannot
disdain
his
own
Image
,
nor
the
heart
in
which
it
is
engraven
:
Love
is
all
the
tribute
which
we
can
pay
him
,
and
it
is
the
Sacrifice
which
he
will
not
despise
.
Another
thing
which
disturbs
the
pleasure
of
Love
,
and
renders
it
a
miserable
and
disquiet
Passion
,
is
absence
and
separation
from
those
we
love
:
it
is
not
without
a
sensible
affliction
that
friends
do
part
,
though
for
some
little
time
,
it
is
sad
to
be
deprived
of
that
society
which
is
so
delightful
,
our
life
becomes
tedious
,
being
spent
in
an
impatient
expectation
of
the
happy
hour
wherein
we
may
meet
again
:
but
if
death
have
made
the
separation
,
as
sometime
or
other
it
must
,
this
occasions
a
grief
scarce
to
be
parallelled
by
all
the
misfortunes
of
humane
life
,
and
wherein
we
pay
dear
enough
for
the
comforts
of
our
friendship
.
But
O
how
happy
are
those
who
have
placed
their
love
on
him
who
can
never
be
absent
from
them
:
they
need
but
to
open
their
eyes
,
and
they
shall
every
where
behold
the
traces
of
his
Presence
and
Glory
,
and
converse
with
him
whom
their
Soul
loveth
;
and
this
makes
the
darkest
Prison
,
or
wildest
Desart
,
not
only
supportable
;
but
delightful
to
them
.
In
fine
,
a
Lover
is
miserable
if
the
person
whom
he
loveth
be
so
:
They
who
have
made
an
exchange
of
hearts
by
love
,
get
thereby
an
interest
in
one
anothers
happiness
and
misery
:
and
this
makes
Love
a
troublesome
Passion
,
when
placed
on
Earth
.
The
most
fortunate
person
hath
grief
enough
to
marre
the
tranquillity
of
his
friend
,
and
it
is
hard
to
hold
out
,
when
we
are
attacked
on
all
hands
,
and
suffer
not
only
in
our
own
person
,
but
in
anothers
.
But
if
God
were
the
Object
of
our
Love
,
we
should
share
in
an
infinite
happiness
without
any
mixture
,
or
possibility
of
diminution
:
we
should
rejoyce
to
behold
the
Glory
of
God
,
and
receive
comfort
and
pleasure
from
all
the
Praises
wherewith
Men
and
Angels
do
Extol
him
:
It
should
delight
us
beyond
all
expression
to
consider
,
that
the
Beloved
of
our
Souls
is
infinitely
happy
in
himself
,
and
that
all
his
Enemies
cannot
shake
or
unsettle
his
Throne
:
That
our
God
is
in
the
Heavens
,
and
doth
whatsoever
he
pleaseth
.
Behold
on
what
sure
foundations
his
happiness
is
built
,
whose
Soul
is
possessed
with
Divine
Love
,
whose
will
is
transformed
into
the
Will
of
God
,
and
whose
greatest
desire
is
that
his
Maker
should
be
pleased
:
O
the
peace
,
the
rest
,
the
satisfaction
that
attendeth
such
a
temper
of
mind
!
What
an
infinite
pleasure
must
it
needs
be
,
thus
as
it
were
to
lose
our selves
in
him
,
and
being
swallowed
up
in
the
overcoming
sense
of
his
goodness
,
to
offer
our selves
a
living
Sacrifice
alwayes
ascending
unto
him
in
flammes
of
love
:
never
doth
a
Soul
know
what
a
solid
Joy
and
substantial
pleasure
is
,
till
once
being
weary
of
it self
,
it
renounce
all
propriety
,
give
it self
fully
up
unto
the
Author
of
its
being
,
and
feel
it self
become
a
hallowed
and
devoted
thing
,
and
can
say
from
an
inward
sense
and
feeling
,
My
Beloved
is
mine
,
(
I
account
all
his
interest
mine
own
)
and
I
am
his
:
I
am
content
to
be
any
thing
for
him
,
and
care
not
for
my self
,
but
that
I
may
serve
him
,
)
a
person
moulded
unto
this
temper
,
would
find
pleasure
in
all
the
dispensations
of
Providence
:
Temporal
Enjoyments
would
have
another
relish
,
when
he
should
taste
the
Divine
Goodness
in
them
,
and
consider
them
as
tokens
of
Love
sent
by
his
dearest
Lord
and
Maker
:
And
chastisements
though
they
be
not
joyful
but
grievous
,
would
hereby
lose
their
sting
,
the
rod
as
well
as
the
staff
would
comfort
him
:
he
would
snatch
a
kiss
from
the
hand
that
were
smiting
him
,
and
gather
sweetness
from
that
severity
:
nay
he
would
rejoyce
that
though
God
did
not
the
will
of
such
a
worthless
and
foolish
creature
as
himself
,
yet
he
did
his
own
Will
,
and
accomplished
his
own
designs
,
which
are
infinitely
more
holy
and
wise
.
The
Exercises
of
Religion
which
to
others
are
insipid
and
tedious
,
do
yield
the
highest
pleasure
and
delight
to
Souls
possessed
with
Divine
Love
:
they
rejoyce
when
they
are
called
to
go
up
to
the
house
of
the
Lord
,
that
they
may
see
his
power
and
his
glory
,
as
they
have
formerly
seen
it
in
his
Sanctuary
:
They
never
think
themselves
so
happy
,
as
when
,
having
retired
from
the
world
,
and
gotten
free
from
the
noise
and
hurry
of
affairs
,
and
silenced
all
their
clamorous
passions
,
those
troublesom
guests
within
,
they
have
placed
themselves
in
the
presence
of
God
,
and
entertain
Fellowship
and
Communion
with
him
:
they
delight
to
adore
his
Perfections
,
and
recount
his
Favours
,
and
to
protest
their
affection
to
him
,
and
tell
him
a
thousand
times
that
they
love
him
,
to
lay
out
their
troubles
or
wants
before
him
,
and
disburthen
their
hearts
in
his
Bosom
:
Repentance
it self
is
a
delightful
exercise
when
it
floweth
from
the
principle
of
love
,
there
is
a
secret
sweetness
which
accompanieth
those
tears
of
remofse
,
those
meltings
and
relentings
of
a
Soul
returning
unto
God
,
and
regrating
its
former
unkindness
:
The
heightned
endearments
of
Lovers
newly
reconciled
after
some
estrangements
of
their
affections
,
are
a
very
imperfect
shadow
and
resemblance
of
this
.
The
severities
of
a
holy
Life
,
and
that
constant
watch
which
we
are
obliged
to
keep
over
our
hearts
and
ways
,
are
very
troublesom
to
those
who
are
only
ruled
and
acted
by
an
External
Law
,
and
have
no
law
in
their
Minds
inclining
them
to
the
performance
of
their
duty
;
but
where
Divine
Love
possesseth
the
Soul
,
it
stands
as
Sentinel
to
keep
out
every
thing
that
may
offend
the
Beloved
,
and
doth
disdainfully
repulse
those
temptations
which
assault
it
:
it
complyeth
cheerfully
,
not
only
with
explicite
Commands
,
but
with
the
most
secret
Notices
of
the
Beloved's
pleasure
,
and
is
ingenious
in
discovering
what
will
be
most
grateful
and
acceptable
unto
him
:
it
makes
Mortification
and
Self-denial
almost
change
their
harsh
and
dreadful
names
,
and
become
easie
,
sweet
and
delightful
things
.
But
I
find
this
part
of
my
Letter
swell
bigger
than
I
designed
,
(
indeed
who
would
not
be
tempted
to
dwell
on
so
pleasant
a
Theme
)
I
shall
endeavour
to
compensate
it
by
brevity
in
the
other
Points
.
The
next
Branch
of
the
Divine
Life
,
is
an
Universal
Charity
and
Love
:
The
Excellency
of
this
Grace
will
be
easily
acknowledged
;
for
what
can
be
more
noble
and
generous
than
a
Heart
inlarged
to
imbrace
the
whole
World
,
whose
wishes
and
designs
are
levelled
at
the
good
and
welfare
of
the
Universe
,
which
considereth
every
man's
interest
as
it
's
own
?
He
who
loveth
his
Neighbour
as
himself
,
can
never
entertain
any
base
or
injurious
thought
,
or
be
wanting
in
expressions
of
bounty
:
he
had
rather
suffer
a
thousand
wrongs
,
than
be
guilty
of
one
;
and
never
accounts
himself
happy
,
but
when
some
one
or
other
hath
been
benefited
by
him
:
the
malice
or
ingratitude
of
men
is
not
able
to
resist
his
love
;
he
overlooks
their
injuries
,
and
pities
their
folly
,
and
overcomes
their
evil
with
good
,
and
never
designs
any
other
revenge
against
his
most
bitter
and
malitious
Enemies
,
than
to
put
all
the
obligations
he
can
upon
them
,
whether
they
will
or
not
:
Is
it
any
wonder
that
such
a
Person
be
reverenced
and
admired
,
and
accounted
the
Darling
of
Mankind
?
This
inward
goodness
and
benignity
of
spirit
reflects
a
certain
sweetness
and
serenity
upon
the
very
countenance
,
and
makes
it
amiable
and
lovely
:
it
inspireth
the
Soul
with
a
noble
resolution
and
courage
,
and
makes
it
capable
of
enterprising
and
effectuating
the
highest
things
:
Those
Heroick
Actions
which
we
are
wont
to
read
with
admiration
,
have
for
the
most
part
been
the
effects
of
the
Love
of
ones
Country
,
or
of
particular
Friendships
,
and
certainly
a
more
extensive
and
universal
affection
,
must
be
much
more
powerful
and
efficacious
.
Again
,
as
Charity
flows
from
a
Noble
and
Excellent
temper
;
so
it
is
accompanied
with
the
greatest
Satisfaction
and
Pleasure
:
it
delights
the
Soul
to
feel
it self
thus
enlarged
,
and
to
be
delivered
from
those
disquieting
as
well
as
deforming
Passions
,
Malice
,
Hatred
,
and
Envy
;
and
become
Gentle
,
Sweet
,
and
Benign
:
had
I
my
choice
of
all
things
that
might
tend
to
my
present
felicity
,
I
would
pitch
upon
this
,
To
have
my
heart
possessed
with
the
greatest
kindness
and
affection
towards
all
men
in
the
World
,
I
am
sure
this
would
make
me
partake
in
all
the
happiness
of
others
,
their
inward
endowments
and
outward
prosperity
,
every
thing
that
did
benefit
and
advantage
them
,
would
afford
me
comfort
and
pleasure
:
and
though
I
should
frequently
meet
with
occasions
of
grief
and
compassion
,
yet
there
is
a
sweetness
in
commiseration
which
makes
it
infinitely
more
desireable
than
a
stupid
insensibility
:
and
the
consideration
of
that
Infinite
Goodness
and
Wisdom
which
governs
the
world
,
might
repress
any
excessive
trouble
for
particular
Calamities
that
happen
in
it
:
and
the
hopes
or
possibility
of
mens
after-happiness
,
might
moderate
their
sorrow
for
their
present
misfortunes
.
Certainly
next
to
the
love
and
enjoyment
of
God
,
that
ardent
Charity
and
affection
wherewith
blessed
Souls
do
imbrace
one
another
,
is
justly
to
be
reckoned
as
the
greatest
felicity
of
those
Regions
above
,
and
did
it
universally
prevail
in
the
world
,
it
would
anticipate
that
blessedness
,
and
make
us
taste
of
the
Joyes
of
Heaven
upon
Earth
.
That
which
I
named
as
a
Third
Branch
of
Religion
was
Purity
,
and
you
may
remember
I
described
it
to
consist
in
a
contempt
of
sensual
Pleasures
,
and
resoluteness
to
undergo
those
troubles
and
pains
we
may
meet
with
in
the
performance
of
our
duty
:
Now
the
naming
of
this
may
suffice
to
recommend
it
as
a
most
Noble
and
Excellent
Quality
:
There
is
no
slavery
so
base
as
that
whereby
a
man
becomes
drudge
to
his
own
Lusts
;
nor
any
Victory
so
glorious
as
that
which
is
obtain'd
over
them
:
Never
can
that
person
be
capable
of
any
thing
that
is
Noble
and
Worthy
,
who
is
sunk
in
the
gross
and
feculent
pleasures
of
Sense
,
or
bewitched
with
the
light
and
airy
gratifications
of
fancy
;
but
the
Religious
Soul
is
of
a
more
Sublime
and
Divine
temper
,
it
knows
it
was
made
for
higher
things
,
and
scorns
to
step
aside
one
foot
out
of
the
ways
of
Holiness
,
for
the
obtaining
of
any
of
these
.
And
this
Purity
is
accompanied
with
a
great
deal
of
Pleasure
:
whatsoever
defiles
the
Soul
,
disturbs
it
too
;
all
impure
delights
have
a
sting
in
them
,
and
leave
smart
and
trouble
behind
them
:
Excess
and
Intemperance
,
and
all
inordinate
Lusts
,
are
so
much
Enemies
to
the
health
of
the
Body
,
and
the
interests
of
this
present
life
,
that
a
little
consideration
might
oblige
any
rational
man
to
forbear
them
on
that
very
score
:
And
if
the
Religious
person
go
higher
,
and
do
not
only
abstain
from
noxious
pleasures
;
but
neglect
those
that
are
innocent
,
this
is
not
to
be
look'd
upon
as
any
violent
and
uneasie
restraint
,
but
as
the
effect
of
better
choice
,
that
their
Minds
are
taken
up
in
the
pursuit
of
more
sublime
and
refined
delights
,
so
that
they
cannot
be
concerned
in
these
:
any
person
that
is
engaged
in
a
violent
and
passionate
affection
,
will
easily
forget
his
ordinary
gratifications
,
will
be
little
curious
about
his
dyet
,
or
his
bodily
ease
,
or
the
Divertisements
he
was
wonted
to
delight
in
:
No
wonder
then
if
Souls
overpowered
with
Divine
Love
despise
inferiour
pleasures
,
and
be
almost
ready
to
grudge
the
Body
its
necessary
attendance
for
the
common
accommodations
of
life
,
judging
all
these
impertinent
to
their
main
happiness
,
and
those
higher
enjoyments
they
are
pursuing
.
As
for
the
hardships
they
may
meet
with
,
they
rejoyce
in
them
,
as
opportunities
to
exercise
and
testifie
their
affection
:
and
since
they
are
able
to
do
so
little
for
God
,
they
are
glad
of
the
honour
to
suffer
for
him
.
The
last
Branch
of
Religion
is
Humility
;
and
however
to
vulgar
and
carnal
eyes
this
may
appear
an
abject
,
base
and
despicable
quality
,
yet
really
the
Soul
of
man
is
not
capable
of
an
higher
and
more
noble
endowment
:
It
is
a
silly
ignorance
that
begets
pride
,
but
Humility
arises
from
a
nearer
acquaintance
with
excellent
things
,
which
keeps
men
from
doating
on
trifles
,
or
admiring
themselves
because
of
some
petty
attainments
:
Noble
and
well
Educated
Souls
have
no
such
high
opinion
of
Riches
,
Beauty
,
Strength
,
and
other
such
like
advantages
,
as
to
value
themselves
for
them
,
or
despise
those
that
want
them
:
and
as
for
inward
worth
and
real
goodness
,
the
sense
they
have
of
the
Divine
Perfections
,
makes
them
think
very
meanly
of
any
thing
they
have
hitherto
attain'd
,
and
be
still
endeavouring
to
surmount
themselves
,
and
make
nearer
approaches
to
those
infinite
Excellencies
which
they
admire
.
I
know
not
what
thoughts
people
may
have
of
Humility
,
but
I
see
almost
every
person
pretending
unto
it
,
and
shunning
such
expressions
and
actions
as
may
make
them
be
accounted
arrogant
and
presumptuous
,
so
that
those
who
are
most
desirous
of
praise
,
will
be
loath
to
commend
themselves
.
What
are
all
those
complements
and
modes
of
Civility
so
frequent
in
our
ordinary
converse
,
but
so
many
protestations
of
our
esteem
of
others
,
and
the
low
thoughts
we
have
of
our selves
?
And
must
not
that
Humility
be
a
noble
and
excellent
endowment
,
when
the
very
shadows
of
it
are
accounted
so
necessary
a
part
of
good
breeding
.
Again
,
this
Grace
is
accompanied
with
a
great
deal
of
happiness
and
tranquility
:
the
proud
and
arrogant
person
is
a
trouble
to
all
that
converse
with
him
,
but
most
of
all
unto
himself
:
every
thing
is
enough
to
vex
him
;
but
scarce
any
thing
sufficient
to
content
and
please
him
:
he
is
ready
to
quarrel
with
every
thing
that
falls
out
,
as
if
he
himself
were
such
a
considerable
person
,
that
God
Almighty
should
do
every
thing
to
gratifie
him
,
and
all
the
Creatures
of
Heaven
and
Earth
should
wait
upon
him
,
and
obey
his
will
:
The
leaves
of
high
Trees
do
shake
with
every
blast
of
wind
;
and
every
breath
,
every
evil
word
will
disquiet
and
torment
an
arrogant
man
:
but
the
humble
person
hath
the
advantage
when
he
is
despised
,
that
none
can
think
more
meanly
of
him
,
than
he
doth
of
himself
,
and
therefore
he
is
not
troubled
at
the
matter
,
but
can
easily
bear
those
reproaches
which
wound
the
other
to
the
Soul
:
and
withal
as
he
is
less
affected
with
injuries
,
so
indeed
he
is
less
obnoxious
unto
them
:
Contention
which
cometh
of
Pride
betrayes
a
man
into
a
thousand
inconveniencies
,
which
those
of
a
meek
and
lowly
temper
are
seldom
meeting
with
:
True
and
genuine
humility
begetteth
both
a
veneration
and
love
among
all
,
wise
and
discerning
persons
,
while
Pride
defeateth
it's
own
design
,
and
depriveth
a
man
of
that
honour
it
makes
him
pretend
to
.
But
as
the
chief
Exercises
of
Humility
are
those
which
relate
unto
Almighty
God
,
so
these
are
accompany'd
with
the
greatest
satisfaction
and
sweetness
;
it
is
impossible
to
express
the
great
pleasure
and
delight
which
Religious
persons
feel
in
the
lowest
prostrations
of
their
Soul
before
God
,
when
having
a
deep
sense
of
the
Divine
Majesty
and
Glory
,
they
sink
(
if
I
may
so
speak
)
unto
the
very
bottom
of
their
beings
,
and
vanish
and
disappear
in
the
presence
of
God
,
by
a
serious
and
affectionate
acknowledgment
of
their
own
nothingness
,
and
the
shortness
and
imperfections
of
all
their
attainments
,
when
they
understand
the
full
sense
and
emphasis
of
the
Psalmist's
exclamation
,
Lord
,
what
is
Man
?
and
can
utter
it
with
the
same
affection
:
neither
did
ever
any
haughty
and
ambitious
person
receive
the
praises
and
applauses
of
men
with
so
much
pleasure
,
as
the
humble
and
religious
do
renounce
them
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
Name
give
glory
,
&c.
Thus
I
have
spoken
something
of
the
Excellencies
and
Advantage
of
Religion
in
it's
several
Branches
;
but
should
be
very
injurious
to
the
Subject
,
did
I
pretend
to
have
given
any
perfect
account
of
it
.
Let
us
acquaint
our selves
with
it
,
My
dear
Friend
,
Let
us
acquaint
our selves
with
it
,
and
experience
will
teach
us
more
than
all
that
ever
hath
been
spoken
or
written
concerning
it
.
But
if
we
may
suppose
the
Soul
to
be
already
awakened
unto
some
longing
desires
after
so
great
a
Blessedness
,
it
will
be
good
to
give
them
vent
,
and
suffer
them
to
issue
forth
in
some
such
aspirations
as
these
,
A
Prayer
.
GOod
God!
what
a
mighty
felicity
is
this
to
which
we
are
called
?
How
graciously
hast
thou
joyn'd
our
Duty
and
Happiness
together
,
and
prescribed
that
for
our
work
,
the
performance
whereof
is
a
great
reward
?
And
shall
such
silly
worms
be
advanced
to
so
great
a
height
?
Wilt
Thou
allow
us
to
raise
our
eyes
to
Thee
?
Wilt
thou
admit
and
accept
our
affection
?
Shall
we
receive
the
impression
of
thy
Divine
Excellencies
by
beholding
and
admiring
them
,
and
partake
of
thy
infinite
Blessedness
and
Glory
,
by
loving
Thoe
,
and
rejoycing
in
them
?
O
the
happiness
of
those
Souls
that
have
broken
the
fetters
of
Self-love
,
and
dis-intangl'd
their
affection
from
every
narrow
and
particular
good
,
whose
Understanding
;
are
inlightned
by
thy
Holy
Spirit
,
and
their
wills
inlarged
to
the
extent
of
thine
,
who
love
thee
above
all
things
,
and
all
Mankind
for
thy
sake
!
I
am
perswaded
,
O
God
,
I
am
perswaded
that
I
can
never
be
happy
,
till
my
carnal
and
corrupt
affections
be
mortify'd
,
and
the
pride
and
vanity
of
my
spirit
be
subdued
,
and
till
I
come
seriously
to
despise
the
world
,
and
think
nothing
of
my self
.
But
O
when
shall
it
once
be
?
O
when
wilt
Thou
come
unto
me
,
and
satisfie
my
Soul
with
thy
likeness
,
making
me
holy
as
thou
art
holy
,
even
in
all
manner
of
conversation
?
Hast
thou
given
me
a
prospect
of
so
great
a
felicity
,
and
wilt
thou
not
bring
me
unto
it
?
Hast
thou
excited
these
desires
in
my
Soul
,
and
wilt
thou
not
also
satisfie
them
?
O
teach
me
to
do
thy
Will
,
for
thou
art
my
God
,
thy
Spirit
is
good
,
lead
me
unto
the
Land
of
Uprightness
.
Quicken
me
,
O
Lord
,
for
thy
Names
sake
,
and
perfect
that
which
concerneth
me
:
Thy
Mercy
,
O
Lord
,
endureth
for
ever
,
forsake
not
the
works
of
thine
own
hands
.
I
Have
hitherto
considered
wherein
True
Religion
doth
consist
,
and
how
desirable
a
thing
it
is
;
but
when
one
sees
how
infinitely
distant
the
common
temper
and
frame
of
men
is
from
it
,
he
may
perhaps
be
ready
to
despond
,
and
give
over
and
think
it
utterly
impossible
to
be
attain'd
:
he
may
sit
down
in
sadness
,
and
bemoan
himself
and
say
in
the
anguish
and
bitterness
of
his
spirit
,
They
are
happy
indeed
whose
Souls
are
awakened
unto
the
Divine
Life
,
who
are
thus
renew'd
in
the
spirit
of
their
minds
;
but
alas
!
I
am
quite
of
another
constitution
,
and
am
not
able
to
effectuate
so
mighty
a
change
:
if
outward
observances
could
have
done
the
business
,
I
might
have
hoped
to
acquit
my self
by
diligence
and
care
;
but
since
nothing
but
a
new
Nature
can
serve
the
turn
,
what
am
I
able
to
do
?
I
could
bestow
all
my
Goods
in
Oblations
to
God
,
or
Alms
to
the
Poor
,
but
cannot
command
that
Love
and
Charity
,
without
which
this
expence
would
profit
me
nothing
:
This
gift
of
God
cannot
be
purchased
with
money
:
if
a
man
should
give
all
the
substance
of
his
house
for
love
it
would
utterly
be
contemned
:
I
could
pine
and
macerate
my
body
,
and
undergo
many
hardships
and
troubles
,
but
I
cannot
get
all
my
corruptions
starved
,
nor
my
affections
wholly
wean'd
from
Earthly
things
:
there
is
still
some
worldly
desires
lurking
in
my
heart
,
and
those
vanities
that
I
have
shut
out
of
doors
,
are
alwayes
getting
in
by
the
windowes
.
I
am
many
times
convinced
of
my
own
meanness
,
of
the
weakness
of
my
body
,
and
the
far
greater
weakness
of
my
Soul
;
but
this
doth
rather
beget
indignation
and
discontent
,
than
true
humility
in
my
spirit
:
and
though
I
should
come
to
think
meanly
of
my self
,
yet
I
cannot
endure
that
others
should
think
so
too
.
In
a
word
,
when
I
reflect
on
my
highest
and
most
specious
attainments
,
I
have
reason
to
suspect
that
they
are
all
but
the
effects
of
Nature
,
the
issues
of
Self-love
acting
under
several
disguises
:
and
this
principle
is
so
powerful
and
so
deeply
rooted
in
me
,
that
I
can
never
hope
to
be
delivered
from
the
dominion
of
it
:
I
may
toss
and
turn
as
a
door
on
the
hinges
,
but
can
never
get
clear
off
,
or
be
quite
unhing'd
of
Self
,
which
is
still
the
center
of
all
my
motions
:
So
that
all
the
advantage
I
can
draw
from
the
discovery
of
Religion
,
is
but
to
see
at
a
huge
distance
that
felicity
which
I
am
not
able
to
reach
;
like
a
man
in
a
shipwrack
,
who
discerns
the
Land
,
and
envies
the
happiness
of
those
who
are
there
;
but
thinks
it
impossible
for
himself
to
get
ashoare
.
These
,
I
say
,
or
such
like
desponding
Thoughts
may
arise
in
the
Minds
of
those
persons
who
begin
to
conceive
somewhat
more
of
the
Nature
and
Excellency
of
Religion
than
before
:
they
have
spy'd
the
Land
,
and
seen
that
it
's
exceeding
good
,
that
it
floweth
with
milk
and
honey
;
but
they
find
they
have
the
Children
of
Anak
to
grapple
with
,
many
powerful
lusts
and
corruptions
to
overcome
,
and
they
fear
they
shall
never
prevail
against
them
.
But
why
should
we
give
way
to
such
discouraging
suggestions
?
why
should
we
entertain
such
unreasonable
fears
,
which
damp
our
spirits
and
weaken
our
hands
,
and
augment
the
difficulties
of
our
way
?
Let
us
encourage
our selves
,
my
dear
Friend
,
let
us
encourage
our selves
with
those
mighty
aids
we
are
to
expect
in
this
Spiritual
Warfare
,
for
greater
is
he
that
is
for
us
,
then
all
that
can
rise
up
against
us
;
The
Eternal
God
is
our
refuge
,
and
underneath
are
the
Everlasting
Arms.
Let
us
be
strong
in
the
Lord
,
and
the
power
of
his
might
,
for
he
it
is
that
shall
tread
down
our
Enemies
:
God
hath
a
tender
regard
unto
the
Souls
of
men
,
and
is
infinitely
willing
to
promove
their
welfare
:
he
hath
condescended
to
our
weakness
,
and
declared
with
an
Oath
,
that
he
hath
no
pleasure
in
our
destruction
:
There
is
no
such
thing
as
despight
or
envy
lodged
in
the
Bosom
of
that
ever
Blessed
Being
,
whose
Name
and
Nature
is
Love.
He
created
us
at
first
in
a
happy
condition
;
and
now
when
we
are
fallen
from
it
,
he
hath
laid
help
upon
One
that
is
Mighty
to
Save
,
hath
committed
the
Care
of
our
Souls
to
no
meaner
Person
than
the
Eternal
Son
of
his
Love
;
It
is
he
that
is
the
Captain
of
our
Salvation
:
and
what
Enemies
can
be
too
strong
for
us
,
when
we
are
fighting
under
his
Banners
.
Did
not
the
Son
of
God
come
down
from
the
Bosom
of
his
Father
and
pitch
his
Tabernacle
amongst
the
Sons
of
Men
,
that
he
might
recover
and
propagate
the
Divine
Life
,
and
restore
the
Image
of
God
in
their
Souls
:
All
the
Mighty
Works
which
he
perform'd
,
all
the
Sad
Afflictions
which
he
sustain'd
had
this
for
their
scope
and
design
,
for
this
did
he
labour
and
toil
,
for
this
did
he
bleed
and
dye
:
He
was
with
child
,
he
was
in
pain
,
and
hath
he
brought
forth
nothing
but
wind
,
hath
he
wrought
no
deliverance
in
the
Earth
?
Shall
he
not
see
of
the
travel
of
his
Soul
?
Certainly
it
is
impossible
that
this
Great
Contrivance
of
Heaven
should
prove
abortive
,
that
such
a
mighty
undertaking
should
fail
and
miscarry
:
It
hath
already
been
effectual
for
the
Salvation
of
many
Thousands
,
who
were
once
as
far
from
the
Kingdom
of
Heaven
as
we
can
suppose
our selves
to
be
,
and
our
High
Priest
continueth
for
ever
,
and
is
able
to
save
then
to
the
uttermost
that
come
unto
God
by
him
:
He
is
tender
and
compassionate
,
he
knoweth
our
infirmities
,
and
had
experience
of
our
temptations
,
A
bruised
reed
will
he
not
break
,
and
a
smoaking
flax
will
he
not
quench
,
till
he
send
forth
Judgment
unto
victory
.
He
hath
sent
out
his
Holy
Spirit
,
whose
sweet
but
powerful
breathings
are
still
moving
up
and
down
in
the
World
,
to
quicken
and
revive
the
Souls
of
men
,
and
awaken
them
unto
the
Sense
and
feeling
of
those
Divine
things
for
which
they
were
made
,
and
is
ready
to
assist
such
weak
and
languishing
Creatures
as
we
are
in
our
Essay's
towards
holiness
and
felicity
:
and
when
once
it
hath
taken
hold
of
a
Soul
,
and
kindled
in
it
the
smallest
spark
of
Divine
Love
,
it
will
be
sure
to
preserve
and
cherish
,
and
bring
it
forth
into
a
flame
,
which
many
waters
shall
not
quench
,
neither
shall
the
floods
be
able
to
drown
it
:
when
ever
this
day
begins
to
dawn
,
and
the
Day-Star
to
arise
in
the
heart
,
it
will
easily
dispel
the
powers
of
darkness
,
and
make
ignorance
and
folly
,
and
all
the
corrupt
and
selfish
affections
of
men
flee
away
as
fast
before
it
as
the
shades
of
the
Night
,
when
the
Sun
cometh
out
of
his
Chambers
:
for
the
path
of
the
Just
is
as
the
shining
light
which
shineth
more
and
more
unto
the
perfect
day
:
They
shall
go
on
from
strength
to
strength
,
till
every
one
of
them
appear
before
God
in
Sion
.
Why
should
we
think
it
impossible
that
True
Goodness
and
Universal
Love
should
ever
come
to
sway
and
prevail
in
our
Souls
?
Is
not
this
their
Primitive
state
and
condition
,
their
native
and
genuine
constitution
as
they
came
first
from
the
hands
of
their
Maker
.
Sin
and
corruption
are
but
usurpers
,
and
though
they
have
long
kept
the
possession
,
yet
from
the
begining
it
was
not
so
.
That
inordinate
Self-love
which
one
would
think
were
rooted
in
our
very
being
,
and
interwoven
with
the
constitution
of
our
Nature
,
is
nevertheless
of
forraign
extraction
,
and
had
no
place
at
all
in
the
state
of
integrity
:
we
have
still
so
much
reason
left
us
to
condemn
it
:
our
Understandings
are
easily
convinced
that
we
ought
to
be
wholly
devoted
to
him
from
whom
we
have
our
being
,
and
to
love
him
infinitely
more
than
our selves
,
who
is
infinitely
better
than
we
,
and
our
wills
would
readily
comply
with
this
,
if
they
were
not
disordered
and
put
out
of
tune
:
and
is
not
he
who
made
our
Souls
able
to
rectifie
and
mend
them
again
?
Shall
we
not
be
able
by
his
assistance
to
vanquish
and
expel
those
violent
intruders
,
and
turn
unto
flight
the
Arms
of
the
Aliens
.
No
sooner
shall
we
take
up
Arms
in
this
holy
Warr
,
but
we
shall
have
all
the
Saints
on
Earth
,
and
all
the
Angels
in
Heaven
engaged
on
our
party
:
the
holy
Church
throughout
the
World
is
daily
interceding
with
God
for
the
success
of
all
such
endeavours
,
and
doubtless
those
heavenly
Hosts
above
are
nearly
concerned
in
the
Interests
of
Religion
,
and
infinitely
desirous
to
see
the
Divine
Life
thriving
and
prevailing
in
this
inferiour
World
;
and
that
the
Will
of
God
may
be
done
by
us
on
Earth
,
as
it
is
done
by
themselves
in
Heaven
;
and
may
we
not
then
encourage
our selves
as
the
Prophet
did
his
Servant
,
when
he
shewed
him
the
Horses
and
Chariors
of
fire
,
Fear
not
,
for
they
that
be
with
us
are
more
then
they
that
be
against
us
.
Away
then
with
all
perplexing
fears
and
desponding
thoughts
:
to
undertake
vigorously
,
and
rely
confidently
on
the
Divine
assistance
is
more
than
half
the
conquest
:
Let
us
arise
and
be
doing
,
and
the
Lord
will
be
with
us
.
It
is
true
Religion
in
the
Souls
of
men
is
the
immediate
work
of
God
,
and
all
our
natural
endeavours
can
neither
produce
it
alone
,
nor
merit
those
supernatural
aids
by
which
it
must
be
wrought
:
The
Holy
Ghost
must
come
upon
us
,
and
the
power
of
the
Highest
must
overshadow
us
,
before
that
holy
thing
can
be
begotten
and
Christ
be
formed
in
us
:
but
yet
we
must
not
expect
that
this
whole
work
should
be
done
without
any
concurring
endeavours
of
ours
:
we
must
not
lye
loitering
in
the
ditch
and
wait
till
Omnipotence
pull
us
from
thence
:
no
,
no
,
we
must
bestir
our selves
and
actuate
these
powers
which
we
have
already
received
:
We
must
put
forth
our selves
in
our
utmost
capacities
,
and
then
we
may
hope
that
our
Labour
shall
not
be
in
vain
in
the
Lord.
All
the
art
and
industry
of
Man
cannot
form
the
smallest
herb
,
or
make
a
stalk
of
Corn
to
grow
in
the
field
;
it
is
the
energy
of
Nature
,
and
the
influences
of
Heaven
which
produce
this
effect
;
it
is
God
who
causeth
the
grass
to
grow
,
and
herb
for
the
service
of
man
;
and
yet
no
body
will
say
that
the
Labours
of
the
Husband-man
are
useless
or
unnecessary
:
So
likewise
the
humane
Soul
is
immediately
created
by
God
;
it
is
he
who
both
formeth
and
enliveneth
the
child
,
and
yet
he
hath
appointed
the
Marriage-bed
as
the
ordinary
mean
for
the
propagation
of
Mankind
.
Though
there
must
intervene
a
stroak
of
Omnipotence
to
effectuate
this
mighty
change
in
our
Souls
;
yet
ought
we
to
do
what
we
can
to
fit
and
prepare
our selves
,
for
we
must
break
up
our
fallow
ground
and
root
out
the
weeds
,
and
pull
up
the
thorns
,
that
so
we
may
be
the
more
ready
to
receive
the
Seeds
of
Grace
and
the
Dew
of
Heaven
.
It
is
true
,
God
hath
been
found
of
some
who
sought
him
not
;
he
hath
cast
himself
in
their
way
who
were
quite
out
of
his
;
he
hath
laid
hold
upon
them
,
and
stopt
their
course
on
a
sudden
;
for
so
was
S.
Paul
converted
in
his
Journey
to
Damascus
:
but
certainly
this
is
not
God's
ordinary
method
of
dealing
with
men
,
though
he
hath
not
ty'd
himself
to
means
,
yet
he
hath
tyed
us
to
the
use
of
them
;
and
we
have
never
more
reason
to
expect
the
Divine
assistance
,
but
when
we
are
doing
our
utmost
endeavours
.
It
shall
therefore
be
my
next
work
to
shew
what
course
we
ought
to
take
for
attaining
that
blessed
temper
I
have
hitherto
described
.
But
here
if
in
delivering
my
own
thoughts
,
I
shall
chance
to
differ
any
thing
from
what
is
or
may
be
said
by
others
in
this
matter
,
I
would
not
be
therefore
thought
to
contradict
and
oppose
them
,
more
than
Physitians
do
when
they
prescribe
several
Remedies
for
the
same
Disease
,
which
perhaps
are
all
useful
and
good
:
Every
one
may
propose
the
Method
which
he
judgeth
most
proper
and
convenient
,
but
he
doth
not
thereby
pretend
that
the
Cure
can
never
be
effectuated
,
unless
that
be
exactly
observed
:
I
doubt
it
hath
occasioned
much
unnecessary
disquietude
to
some
holy
persons
,
that
they
have
not
found
such
a
regular
and
orderly
transaction
in
their
Souls
,
as
they
have
seen
described
in
Books
;
that
they
have
not
passed
through
all
those
steps
and
stages
of
Conversion
,
which
some
,
who
perhaps
have
felt
them
in
themselves
,
have
too
peremptorily
prescribed
unto
others
:
God
hath
several
wayes
of
dealing
with
the
Souls
of
men
,
and
it
sufficeth
if
the
work
be
accomplish'd
,
whatever
the
Methods
have
been
.
Again
,
Though
in
proposing
Directions
,
I
must
follow
that
order
which
the
nature
of
things
shall
lead
to
;
yet
I
do
not
mean
that
the
same
method
should
be
so
punctually
observed
in
the
practise
;
as
if
the
later
Rules
were
never
to
be
heeded
till
some
considerable
time
have
been
spent
in
practising
the
former
:
The
Directions
I
intend
be
mutually
conducive
one
to
another
,
and
are
all
to
be
perform'd
as
occasion
shall
serve
,
and
we
find
our selves
inabled
to
perform
them
.
But
now
that
I
may
detain
you
no
longer
,
if
we
desire
to
have
our
Souls
moulded
to
this
holy
frame
,
to
become
partakers
of
the
Divine
Nature
,
and
have
Christ
formed
in
our
hearts
,
we
must
seriously
resolve
and
carefully
endeavour
to
evite
and
abandon
all
Vitious
and
Sinful
practises
.
There
can
be
no
Treaty
of
Peace
,
till
once
we
lay
down
these
weapons
of
Rebellion
wherewith
we
fight
against
Heaven
:
nor
can
we
expect
to
have
our
distempers
cured
,
if
we
be
daily
feeding
on
poyson
:
Every
wilful
sin
,
gives
a
mortal
wound
to
the
Soul
,
and
puts
it
at
a
greater
distance
from
God
and
goodness
;
and
we
can
never
hope
to
have
our
hearts
purified
from
corrupt
affections
,
unless
we
cleanse
our
hands
from
vitious
actions
.
Now
in
this
case
we
cannot
excuse
our selves
by
the
pretence
of
impossibility
;
for
sure
our
outward
man
is
some
way
in
our
power
,
we
have
some
command
of
our
feet
and
hands
,
and
tongue
,
nay
and
of
our
thoughts
and
fancies
too
,
at
least
so
far
as
to
divert
them
from
impure
and
sinful
objects
,
and
to
turn
our
Mind
another
way
:
and
we
should
find
this
power
and
authority
much
strengthned
and
advanced
,
if
we
were
careful
to
manage
and
exercise
it
.
Mean
while
I
acknowledge
our
corruptions
are
so
strong
,
and
our
temptations
so
many
,
that
it
will
require
a
great
deal
of
steadfastness
and
resolution
,
of
watchfulness
and
care
to
preserve
our selves
even
in
this
degree
of
Innocence
and
Purity
.
And
first
let
us
inform
our selves
well
,
what
those
Sins
are
from
which
we
ought
to
abstain
.
And
here
we
must
not
take
our
measures
from
the
Maxims
of
the
World
,
or
the
practises
of
those
whom
in
charity
we
account
good
men
:
most
people
have
very
light
apprehensions
of
these
things
,
and
are
not
sensible
of
any
fault
unless
it
be
gross
and
flagitious
,
and
scarce
reckon
any
so
great
as
that
which
they
call
Preciseness
:
and
those
who
are
more
serious
,
do
many
times
allow
them selves
too
great
latitude
and
freedom
:
Alas
!
how
much
Pride
and
Vanity
,
and
Passion
,
and
Humour
,
how
much
weakness
and
folly
and
sin
doth
every
day
bewray
it self
in
their
converse
and
behaviour
:
It
may
be
they
are
humbled
for
it
,
and
striving
against
it
,
and
are
daily
gaining
some
ground
;
but
then
the
progress
is
so
small
,
and
their
failings
so
many
,
that
we
had
need
to
choose
an
exacter
Pattern
.
Every
one
of
us
must
answer
for
himself
,
and
the
practises
of
others
will
never
warrant
and
secure
us
:
It
is
the
highest
folly
to
regulate
our
Actions
by
any
other
standard
,
than
that
by
which
they
must
be
Judged
:
If
ever
we
would
cleanse
our
way
,
it
must
be
by
taking
heed
thereto
according
to
the
Word
of
God
:
and
that
Word
which
is
quick
and
powerful
,
and
sharper
then
any
edged
sword
,
piercing
even
to
the
dividing
assunder
of
soul
and
spirit
,
and
of
the
joynts
and
marrow
,
and
is
a
discerner
of
the
thoughts
and
intents
of
the
heart
,
will
certainly
discover
many
things
to
be
sinful
and
heynous
,
which
pass
for
very
innocent
in
the
eyes
of
the
World
:
Let
us
therefore
imitate
the
Psalmist
,
who
saith
,
Concerning
the
works
of
men
,
by
the
words
of
thy
lips
,
I
have
kept
my self
from
the
path
of
the
destroyer
.
Let
us
acquaint
our selves
well
,
with
the
strict
and
holy
Laws
of
our
Religion
:
Let
us
consider
the
Discourses
of
our
Blessed
Saviour
,
(
especially
that
Divine
Sermon
on
the
Mount
)
and
the
Writings
of
his
holy
Apostles
,
where
an
ingenuous
and
unbyassed
Mind
may
clearly
discern
those
limits
and
bounds
by
which
our
actions
ought
to
be
confined
.
And
then
let
us
never
look
upon
any
Sin
as
light
and
inconsiderable
;
but
be
fully
perswaded
,
that
the
smallest
is
infinitely
heynous
in
the
sight
of
God
,
and
prejudicial
to
the
Souls
of
Men
;
and
that
if
we
had
the
right
sense
of
things
,
we
would
be
deeply
affected
with
the
least
Irregularities
,
than
now
we
are
with
the
greatest
Crimes
.
But
now
amongst
those
things
which
we
discover
to
be
sinful
,
there
will
be
some
,
unto
which
,
through
the
disposition
of
our
Nature
,
or
long
custome
,
or
the
indearments
of
pleasure
,
we
are
so
much
wedded
,
that
it
will
be
like
the
cutting
off
the
right
hand
,
or
pulling
out
the
right
eye
,
to
abandon
them
.
But
must
we
therefore
sit
down
and
wait
till
all
difficulties
be
over
,
and
every
temptation
be
gone
:
this
were
to
imitate
the
fool
in
the
Poet
,
who
stood
the
whole
day
at
the
River
side
till
all
the
water
should
run
by
.
We
must
not
indulge
our
inclinations
,
as
we
do
little
Children
,
till
they
grow
weary
of
the
thing
they
are
unwilling
to
let
go
:
We
must
not
continue
our
sinful
practises
in
hope
that
the
Divine
Grace
will
one
day
overpower
our
spirits
,
and
make
us
hate
them
for
their
own
deformity
.
Let
us
suppose
the
worst
,
that
we
are
utterly
destitute
of
any
Supernatural
Principle
,
and
want
that
taste
by
which
we
should
discern
and
abhor
perverse
things
;
yet
sure
we
are
capable
of
some
considerations
which
may
be
of
force
to
perswade
us
to
this
reformation
of
our
lives
:
If
the
inward
deformity
and
heynous
nature
of
Sin
cannot
affect
us
;
at
least
we
may
be
frighted
by
those
dreadful
consequences
that
attend
it
:
That
same
selfish
principle
which
pusheth
us
forward
unto
the
pursuit
of
sinful
Pleasures
,
will
make
us
loath
to
buy
them
at
the
rate
of
everlasting
misery
:
Thus
we
may
encounter
Self-love
with
its
own
weapons
,
and
imploy
one
natural
inclination
for
repressing
the
exorbitancies
of
another
.
Let
us
therefore
accustom
our selves
to
consider
seriously
what
a
fearful
thing
it
must
needs
be
to
irritate
and
offend
that
infinite
Being
on
whom
we
hang
and
depend
every
moment
,
who
needs
but
to
withdraw
his
Mercies
to
make
us
miserable
;
or
his
assistance
to
make
us
nothing
:
Let
us
frequently
remember
the
shortness
and
uncertainty
of
our
lives
,
and
how
that
after
we
have
taken
a
few
turns
more
in
the
World
,
and
conversed
a
little
longer
amongst
men
,
we
must
all
go
down
unto
the
dark
and
silent
graves
,
and
carry
nothing
along
but
anguish
and
regret
of
all
our
Sinful
enjoyments
,
and
then
think
what
horror
must
needs
seize
the
guilty
Soul
,
to
find
it self
naked
and
all
alone
before
the
Severe
and
Impartial
Judge
of
the
world
,
to
render
an
exact
account
not
only
of
its
more
important
and
considerable
transactions
;
but
of
every
word
that
the
Tongue
hath
uttered
,
and
the
swiftest
and
most
secret
thought
that
ever
passed
through
the
Mind
.
Let
us
sometimes
represent
unto
our selves
the
terrors
of
that
dreadful
day
,
when
the
foundations
of
the
Earth
shall
be
shaken
,
and
the
Heavens
shall
pass
away
with
a
great
noise
,
and
the
Elements
shall
melt
with
fervent
heat
,
and
the
present
frame
of
Nature
be
dissolved
,
and
our
Eyes
shall
see
the
Blessed
Jesus
who
came
once
into
the
World
in
all
Humility
to
visit
us
,
to
purchase
pardon
for
us
,
and
beseech
us
to
accept
of
it
,
now
appearing
in
the
Majesty
of
his
glory
,
and
descending
from
Heaven
in
a
flaming
fire
to
take
vengeance
on
those
that
have
despised
his
Mercy
,
and
perished
in
rebellion
against
him
:
when
all
the
hidden
things
of
darkness
shall
be
brought
to
light
,
and
the
counsels
of
the
heart
shall
be
made
manifest
:
when
those
secret
impurities
and
subtile
frauds
whereof
the
World
did
never
suspect
us
,
shall
be
exposed
and
laid
open
to
Publick
view
,
and
many
thousand
actions
which
we
never
dreamed
to
be
sinful
,
or
else
had
altogether
forgotten
,
shall
be
charged
home
upon
our
Consciences
with
such
evident
convictions
of
guilt
,
that
we
shall
neither
be
able
to
deny
nor
excuse
them
.
Then
shall
all
the
Angels
in
Heaven
,
and
all
the
Saints
that
ever
liv'd
on
the
Earth
approve
that
dreadful
Sentence
which
shall
be
passed
on
wicked
men
,
and
those
who
perhaps
did
love
and
esteem
them
when
they
liv'd
in
the
World
,
shall
look
upon
them
with
indignation
and
abhorrence
,
and
never
make
one
request
for
their
deliverance
.
Let
us
consider
the
Eternal
punishments
of
damned
Souls
which
are
shadowed
forth
in
Scripture
by
Metaphors
taken
from
those
things
that
are
most
terrible
and
grievous
in
the
World
,
and
yet
all
doth
not
suffice
to
conveigh
unto
our
Minds
any
full
apprehension
of
them
:
when
we
have
joyned
together
the
importance
of
all
these
expressions
,
and
added
unto
them
whatever
our
fancy
can
conceive
of
Misery
and
Torment
,
we
must
still
remember
that
all
this
comes
infinitely
short
of
the
truth
and
the
reality
of
the
thing
.
It
's
true
,
this
is
a
sad
and
melancholy
subject
,
there
is
anguish
and
horror
in
the
consideration
of
it
;
but
sure
it
must
be
infinitely
more
dreadful
to
endure
it
;
and
such
thoughts
as
these
may
be
very
useful
to
fright
us
from
the
courses
that
would
lead
us
thither
,
how
fond
soever
we
may
be
of
sinful
pleasures
,
the
fear
of
Hell
would
make
us
abstain
:
our
most
forward
inclinations
will
startle
and
give
back
when
pressed
with
that
Question
in
the
Prophet
,
Who
amongst
us
shall
dwell
with
everlasting
burnings
.
To
this
very
purpose
it
is
that
the
terrors
of
another
World
are
so
frequently
represented
in
holy
Writ
,
and
that
in
such
terms
as
are
most
proper
to
affect
and
influence
a
carnal
Mind
:
These
fears
can
never
suffice
to
make
any
person
truly
good
;
but
certainly
they
may
restrain
us
from
much
Evil
,
and
have
often
made
way
for
more
ingenuous
and
kindly
impressions
.
But
it
will
not
suffice
to
consider
those
things
once
and
again
,
nor
to
form
resolutions
of
abandoning
our
sins
,
unless
we
maintain
a
constant
guard
,
and
be
continually
watching
against
them
.
Sometimes
the
Mind
is
awakened
to
see
the
dismal
consequences
of
a
Vitious
life
,
and
straight
we
are
resolved
to
reform
:
but
alas
!
it
presently
falleth
asleep
,
and
we
lose
that
prospect
which
we
had
of
things
,
and
then
temptations
take
the
advantage
,
they
solicite
and
importune
us
continually
,
and
so
do
frequently
engage
our
consent
before
we
are
aware
.
It
is
the
folly
and
ruine
of
most
people
that
they
live
at
adventure
,
and
take
part
in
every
thing
that
comes
in
their
way
,
seldom
considering
what
they
are
about
to
say
or
do
:
If
we
would
have
our
resolution
take
effect
,
we
must
take
heed
unto
our
ways
,
and
set
a
watch
unto
the
door
of
our
lips
,
and
examine
the
motions
that
arise
in
our
heart
,
cause
them
tell
us
whence
they
come
,
and
whither
they
go
;
whether
it
be
Pride
or
Passion
,
or
any
corrupt
and
vitious
humour
that
prompteth
us
to
any
design
,
and
whether
God
will
be
offended
,
or
any
body
harmed
by
it
.
And
if
we
have
no
time
for
long
reasonings
,
let
us
at
least
turn
our
eyes
toward
God
,
and
place
our selves
in
his
Presence
to
ask
his
leave
and
approbation
for
what
we
do
:
Let
us
consider
our selves
under
the
All-seeing
Eye
of
that
Divine
Majesty
,
as
in
the
midst
of
an
infinite
Globe
of
light
,
which
compasseth
us
about
both
behind
and
before
,
and
pierceth
to
the
innermost
corners
of
our
Soul
:
the
Sense
and
remembrance
of
the
Divine
Presence
,
is
the
most
ready
and
effectual
mean
,
both
to
discover
what
is
unlawful
,
and
to
restrain
us
from
it
:
There
are
some
things
a
person
could
have
a
shift
to
palliate
or
defend
,
and
yet
he
dares
not
look
Almighty
God
in
the
face
and
adventure
upon
them
.
If
we
look
into
him
we
shall
be
lightned
;
if
we
set
him
alwayes
before
us
,
he
will
guide
us
by
his
Eye
,
and
instruct
us
in
the
way
wherein
we
ought
to
walk
.
This
Care
and
Watchfulness
over
our
Actions
,
must
be
seconded
by
frequent
and
serious
reflections
upon
them
,
not
only
that
we
may
obtain
the
Divine
Mercy
and
Pardon
for
our
Sins
,
by
an
humble
and
sorrowful
acknowledgment
of
them
;
but
also
that
we
may
reinforce
and
strengthen
our
resolutions
,
and
learn
to
decline
or
resist
the
temptations
,
by
which
we
have
been
formerly
foyl'd
.
It
is
an
advice
worthy
of
a
Christian
,
though
it
did
first
drop
from
a
Heathen
Pen
;
That
before
we
betake
our selves
to
rest
,
we
renew
and
examine
all
the
passages
of
the
day
,
that
we
may
have
the
comfort
of
what
we
have
done
aright
,
and
may
redress
what
we
find
to
have
been
amiss
,
and
make
the
shipwracks
of
one
day
be
as
marks
to
direct
our
course
in
another
.
This
may
be
called
the
very
art
of
Virtuous
living
,
and
would
contribute
wonderfully
to
advance
our
reformation
,
and
preserve
our
innocency
.
But
withall
we
must
not
forget
to
implore
the
Divine
assistance
,
especially
against
those
Sins
that
do
most
easily
beset
us
:
and
though
it
be
supposed
that
our
hearts
are
not
yet
moulded
unto
that
Spiritual
frame
,
which
should
render
our
Devotions
acceptable
,
yet
methinks
such
considerations
as
have
been
proposed
to
deter
us
from
Sin
,
may
also
stir
us
up
to
some
natural
seriousness
,
and
make
our
Prayers
against
it
as
earnest
at
least
,
as
they
are
wont
to
be
against
other
Calamities
:
and
I
doubt
not
God
who
heareth
the
cry
of
the
Ravens
,
will
have
some
regard
even
to
such
Petitions
as
proceed
from
those
natural
Passions
which
himself
hath
implanted
in
us
:
besides
that
those
Prayers
against
Sin
will
be
powerful
engagements
on
our selves
to
excite
us
to
watchfulness
and
care
,
and
common
ingenuity
will
make
us
asham'd
to
relapse
unto
those
faults
,
which
we
have
lately
regrated
before
God
,
and
against
which
we
have
begged
his
assistance
.
Thus
are
we
to
make
the
first
essay
for
recovering
the
Divine
Life
,
by
restraining
the
natural
inclinations
that
they
break
not
out
into
sinful
practises
:
but
now
I
must
add
,
that
Christian
Prudence
will
teach
us
to
abstain
from
gratifications
that
are
not
simply
unlawful
,
and
that
not
only
,
that
we
may
secure
our
innocence
,
which
would
be
in
continual
hazard
,
if
we
should
strain
our
liberty
to
the
utmost
point
,
and
be
always
walking
on
the
Marches
,
but
also
that
hereby
we
may
weaken
the
forces
of
Nature
,
and
teach
our
appetites
to
obey
;
we
must
do
with
our selves
as
prudent
Parents
with
their
Children
,
who
cross
their
wills
in
many
little
indifferent
things
,
to
make
them
manageable
and
submissive
in
more
considerable
instances
:
he
who
would
mortifie
the
pride
and
vanity
of
his
spirit
,
should
stop
his
ears
to
the
most
deserved
praises
,
and
sometimes
forbear
his
just
vindication
,
from
the
Censures
and
aspersions
of
others
,
especially
if
they
reflect
only
upon
his
prudence
and
conduct
,
and
not
on
his
Virtue
and
Innocence
:
He
who
would
check
a
vindictive
humour
,
would
do
well
to
deny
himself
the
Satisfaction
of
representing
unto
others
the
Injuries
which
he
hath
sustain'd
;
and
if
we
would
so
take
heed
to
our
ways
,
that
we
sin
not
with
our
tongue
,
we
must
accustome
our selves
much
to
solitude
and
silence
,
and
sometimes
with
the
Psalmist
Hold
our
peace
even
from
good
,
till
once
we
have
gotten
some
command
of
that
unruly
member
.
Thus
,
I
say
,
we
may
bind
up
our
natural
inclinations
,
and
make
our
appetites
more
moderate
in
their
cravings
,
by
accustoming
them
to
frequent
refusals
:
but
it
is
not
enough
to
have
them
under
violence
,
and
restraint
.
Our
next
Essay
must
be
to
wean
our
affections
from
created
things
,
and
all
the
delights
and
entertainments
of
the
lower
life
,
which
sink
and
depress
the
Souls
of
men
,
and
retard
their
motions
toward
God
and
Heaven
:
And
this
we
must
do
by
possessing
our
Minds
with
a
deep
perswasion
of
the
vanity
and
emptiness
of
worldly
enjoyments
.
This
is
an
ordinary
theme
,
and
every
body
can
make
declamations
upon
it
;
but
alas
!
how
few
understand
and
believe
what
they
say
:
These
Notions
float
in
our
Brains
,
and
come
sliding
off
our
Tongues
,
but
we
have
no
deep
impression
of
them
on
our
spirits
,
we
feel
not
the
truth
which
we
pretend
to
believe
:
We
can
tell
that
all
the
glory
and
splendour
,
all
the
pleasures
and
enjoyments
of
the
World
,
are
vanity
and
nothing
;
and
yet
these
nothings
take
up
all
our
thoughts
,
and
ingross
all
our
affections
,
they
stifle
the
better
inclinations
of
our
Soul
,
and
inveigle
us
into
many
a
Sin
:
it
may
be
in
a
sober
mood
,
we
give
them
the
slight
,
and
resolve
to
be
no
longer
deluded
with
them
;
but
these
thoughts
seldom
out-live
the
next
temptation
,
the
vanities
which
we
have
shut
out
at
the
door
get
in
at
a
postern
:
there
are
still
some
pretensions
,
some
hopes
that
flatter
us
;
and
after
we
have
been
frustrated
a
thousand
times
,
we
must
continually
be
repeating
the
experiment
:
The
leaft
difference
of
circumstances
is
enough
to
delude
us
,
and
make
us
expect
that
satisfaction
in
one
thing
,
which
we
have
missed
in
another
:
but
could
we
once
get
clearly
off
,
and
come
to
a
real
and
serious
contempt
of
worldly
things
,
this
were
a
very
considerable
advancement
in
our
way
:
The
Soul
of
Man
is
of
a
vigorous
and
active
nature
,
and
hath
in
it
a
raging
and
unextinguishable
thirst
,
an
immaterial
kind
of
fire
,
always
catching
at
some
object
or
other
,
in
conjunction
wherewith
it
thinks
to
be
happy
;
and
were
it
once
rent
from
the
World
,
and
all
the
bewitching
enjoyments
under
the
Sun
,
it
would
quickly
search
after
some
higher
and
more
excellent
Object
,
to
satisfie
its
ardent
,
and
importunate
cravings
,
and
being
no
longer
dazel'd
with
glistering
vanities
,
would
fix
on
that
Supream
and
All-sufficient
Good
,
where
it
should
discover
such
beauty
and
sweetness
as
would
charm
and
over-power
all
its
affections
:
The
love
of
the
World
,
and
the
love
of
God
,
are
like
the
scales
of
a
ballance
,
as
the
one
falleth
,
the
other
doth
rise
:
when
our
natural
inclinations
prosper
,
and
the
creature
is
exalted
in
our
Soul
,
Religion
is
faint
,
and
doth
languish
;
but
when
earthly
objects
wither
away
,
and
lose
their
beauty
,
and
the
Soul
begins
to
cool
and
flagg
in
its
prosecution
of
them
,
then
the
seeds
of
Grace
take
root
,
and
the
Divine
Life
begins
to
flourish
and
prevail
.
It
doth
therefore
nearly
concern
us
to
convince
our selves
of
the
emptiness
and
vanity
of
Creature-enjoyments
,
and
reason
our
heart
out
of
love
of
them
:
let
us
Seriously
consider
all
that
our
Reason
or
our
Faith
,
our
own
Experience
,
or
the
observation
of
others
can
suggest
to
this
effect
.
Let
us
ponder
the
matter
over
and
over
,
and
fix
our
thoughts
on
this
truth
,
till
we
become
really
perswaded
of
it
:
amidst
all
our
pursuits
and
designs
,
let
us
stop
and
ask
our selves
,
For
what
end
is
all
this
?
At
what
do
I
aim
?
Can
the
gross
and
muddy
pleasures
of
Sense
,
or
a
heap
of
white
or
yellow
Earth
,
or
the
esteem
and
affection
of
silly
creatures
like
my self
satisfie
a
rational
and
immortal
Soul
?
Have
I
not
tryed
these
things
already
?
Will
they
have
a
higher
relish
,
and
yield
me
more
contentment
to
morrow
than
yesterday
,
or
the
next
year
than
they
did
the
last
?
There
may
be
some
little
difference
betwixt
that
which
I
am
now
pursuing
,
&
that
which
I
enjoy'd
before
;
but
sure
my
former
Enjoyments
did
shew
as
pleasant
,
and
promise
as
fair
before
I
attain'd
them
:
like
the
Rain-bow
they
looked
very
glorious
at
a
distance
,
but
when
I
approached
,
I
found
nothing
but
emptiness
and
vapor
.
O
what
a
poor
thing
should
the
life
of
man
be
,
if
it
were
capable
of
no
higher
enjoyments
!
I
cannot
insist
on
this
subject
,
and
there
is
the
less
need
when
I
remember
to
whom
I
am
writing
.
Yes
(
my
dear
Friend
)
you
have
had
as
great
Experience
of
the
emptiness
and
vanity
of
humane
things
,
and
have
at
present
as
few
worldly
engagements
as
any
that
I
know
:
I
have
sometimes
reflected
on
those
passages
of
your
life
wherewith
you
have
been
pleased
to
acquaint
me
:
and
methinks
through
all
I
can
discern
a
design
of
the
Divine
Providence
to
wean
your
affections
from
every
thing
here
below
:
The
Tryals
you
have
had
of
those
things
which
the
World
dotes
upon
;
hath
taught
you
to
despise
them
,
and
you
have
found
by
experience
that
neither
the
endowments
of
Nature
,
nor
the
advantages
of
Fortune
are
sufficient
for
happiness
:
that
every
Rose
hath
its
thorn
,
and
there
may
be
a
Worm
at
the
root
of
the
fairest
Gourd
,
some
secret
and
undiscerned
grief
which
may
make
a
person
deserve
the
pity
of
those
who
perhaps
do
admire
or
envy
their
supposed
felicity
:
If
any
earthly
comforts
have
got
too
much
of
your
heart
,
I
think
they
have
been
your
Relations
and
Friends
,
and
the
dearest
of
those
are
removed
out
of
the
World
,
so
that
you
must
raise
your
Mind
towards
Heaven
,
when
you
would
think
upon
them
:
Thus
God
hath
provided
that
your
heart
may
be
loosed
from
the
World
,
and
he
may
not
have
any
Rival
in
your
affection
,
which
I
have
alwayes
observed
to
be
so
large
and
unbounded
,
so
noble
and
dis-interessed
,
that
no
inferiour
object
can
answer
or
deserve
it
.
When
we
have
got
our
corruptions
restrain'd
,
and
our
natural
appetites
and
inclinations
towards
worldly
things
in
some
measure
subdued
,
we
must
proceed
to
such
exercises
as
have
a
more
immediate
tendance
to
excite
and
awaken
the
Divine
Life
:
And
first
let
us
endeavour
conscientiously
to
perform
those
duties
which
Religion
doth
require
,
and
whereunto
it
would
incline
us
if
it
did
prevail
in
our
Souls
:
If
we
cannot
get
our
inward
disposition
presently
changed
,
let
us
study
at
least
to
regulate
our
outward
deportment
:
if
our
hearts
be
not
yet
inflam'd
with
Divine
Love
,
let
us
however
own
our
alleagiance
to
that
infinite
Majesty
,
by
attending
his
Service
,
and
listening
to
his
Word
,
by
speaking
reverently
of
his
Name
,
and
praising
his
goodness
,
and
exhorting
others
to
serve
and
obey
him
:
if
we
want
that
charity
and
those
bowels
of
compassion
which
we
ought
to
have
towards
our
Neighbours
,
yet
must
we
not
omit
any
occasion
of
doing
them
good
:
If
our
hearts
be
haughty
and
proud
,
we
must
nevertheless
study
a
modest
and
humble
Deportment
:
These
external
performances
are
of
little
value
in
themselves
,
yet
may
they
help
us
forward
to
better
things
:
The
Apostle
indeed
telleth
us
,
that
bodily
exercise
profiteth
little
;
but
he
seems
not
to
affirm
that
it
is
altogether
useless
,
it
is
alwayes
good
to
be
doing
what
we
can
,
for
then
God
is
wont
to
pity
our
weakness
,
and
assist
our
feeble
endeavours
:
and
when
true
Charity
and
Humility
and
other
Graces
of
the
Divine
Spirit
come
to
take
root
in
our
Souls
,
they
will
actuate
themselves
more
freely
and
with
the
less
difficulty
that
we
have
been
accustomed
to
express
them
in
our
outward
conversations
.
Nor
need
we
fear
the
imputation
of
hypocrisie
,
tho
our
actions
do
thus
somewhat
out-run
our
affections
,
seeing
they
do
still
proceed
from
a
sense
of
our
Duty
,
and
our
Design
is
not
to
appear
better
then
we
are
,
but
that
we
may
really
become
so
.
But
as
inward
acts
have
a
more
immediate
influence
on
the
Soul
to
mould
it
to
a
right
temper
and
frame
;
so
ought
we
to
be
most
frequent
and
sedulous
in
the
exercise
of
those
.
Let
us
be
often
lifting
up
our
hearts
towards
God
;
and
if
we
do
not
say
that
we
love
him
above
all
things
,
let
us
at
least
acknowledg
that
it
is
our
Duty
and
would
be
our
Happiness
so
to
do
:
Let
us
regrate
the
dishonour
done
unto
him
by
foolish
and
sinful
men
,
and
applaud
the
Praises
and
Adorations
that
are
given
him
by
that
Blessed
and
Glorious
Company
above
:
Let
us
resign
and
yield
our selves
up
unto
him
a
thousand
times
to
be
governed
by
his
Lawes
,
and
disposed
upon
at
his
pleasure
:
and
though
our
stubborn
hearts
should
start
back
and
refuse
,
yet
let
us
tell
him
we
are
convinced
that
his
Will
is
alwayes
Just
and
Good
,
and
therefore
desire
him
to
do
with
us
whatsoever
he
pleaseth
whether
we
will
or
not
.
And
so
,
for
begetting
in
us
an
universal
Charity
towards
men
,
we
must
be
frequently
putting
up
wishes
for
their
happiness
,
and
blessing
every
person
that
we
see
;
and
when
we
have
done
any
thing
for
the
relief
of
the
miserable
,
we
may
second
it
with
earnest
desires
that
God
would
take
care
of
them
,
and
deliver
them
out
of
all
their
distresses
.
Thus
should
we
exercise
our selves
unto
godliness
,
and
when
we
are
imploying
the
powers
that
we
have
,
the
Spirit
of
God
is
wont
to
strike
in
,
and
elevate
these
acts
of
our
Soul
beyond
the
pitch
of
Nature
,
and
give
them
a
Divine
impression
:
and
after
the
frequent
reiteration
of
these
we
will
find
our selves
more
inclined
unto
them
,
they
flowing
with
greater
freedom
and
ease
.
I
shall
mention
but
two
other
Means
for
begetting
that
Holy
and
Divine
temper
of
spirit
,
which
is
the
Subject
of
the
present
Discourse
:
And
the
first
is
a
Deep
and
Serious
Consideration
of
the
Truths
of
our
Religion
,
and
that
both
as
to
the
certainty
and
importance
of
them
.
The
assent
which
is
ordinarily
given
to
Divine
Truths
is
very
faint
and
languid
,
very
weak
and
uneffectual
,
flowing
only
from
a
blind
inclination
to
follow
that
Religion
which
is
in
the
fashion
,
or
a
lazy
indifferency
and
unconcernedness
whether
things
be
so
or
not
:
Men
are
unwilling
to
quarrel
with
the
Religion
of
their
Countrey
,
and
since
all
their
Neighbours
are
Christians
,
they
are
content
to
be
so
too
:
but
they
are
seldome
at
the
pains
to
consider
the
evidences
of
those
Truths
,
or
to
ponder
the
importance
and
tendency
of
them
:
and
thence
it
is
that
they
have
so
little
influence
on
their
affections
and
practise
:
Those
spriteless
and
paralitick
thoughts
(
as
one
doth
rightly
term
them
)
are
not
able
to
move
the
will
,
and
direct
the
hand
.
We
must
therefore
endeavour
to
work
up
our
Minds
to
a
Serious
belief
and
full
perswasion
of
Divine
Truths
,
unto
a
Sense
and
feeling
of
Spiritual
things
:
Our
thoughts
must
dwell
upon
them
till
we
be
both
convinced
of
them
,
and
deeply
affected
with
them
:
Let
us
urge
forward
our
spirits
,
and
make
them
approach
the
invisible
World
,
and
fix
our
Mind
upon
immaterial
things
,
till
we
clearly
perceive
that
these
are
no
Dreams
,
nay
that
all
things
are
Dreams
and
Shadows
besides
them
:
When
we
look
about
us
and
behold
the
beauty
and
magnificence
of
this
goodly
frame
,
the
order
and
harmony
of
the
whole
Creation
,
let
our
thoughts
from
thence
take
their
flight
toward
that
Omnipotent
Wisdom
and
Goodness
which
did
at
first
produce
,
and
doth
ftill
establish
and
uphold
the
same
:
When
we
reflect
upon
our selves
,
let
us
consider
that
we
are
not
a
meer
piece
of
Organized
matter
,
a
curious
and
well-contrived
Engine
,
that
there
is
more
in
us
then
flesh
,
and
blood
,
and
bones
,
even
a
Divine
sparkle
,
capable
to
know
,
and
love
,
and
enjoy
our
Maker
;
and
tho
it
be
now
exceedingly
clogged
with
its
dull
and
lumpish
companion
,
yet
ere
long
it
shall
be
delivered
,
and
can
subsist
without
the
body
,
as
well
as
that
can
do
without
the
Cloathes
which
we
throw
off
at
our
pleasure
.
Let
us
often
withdraw
our
thoughts
from
this
Earth
,
this
Scene
of
Misery
and
folly
and
sin
,
and
raise
them
towards
that
more
vast
and
glorious
World
,
whose
Innocent
and
Blessed
Inhabitants
solace
themselves
Eternally
in
the
Divine
Presence
,
and
know
no
other
passion
,
but
an
unmixed
Joy
,
and
an
unbounded
Love
:
and
then
consider
how
the
blessed
Son
of
God
came
down
to
this
lower
World
to
live
among
us
and
dye
for
us
,
that
he
might
bring
us
to
a
portion
of
the
same
felicity
;
and
think
how
he
hath
overcome
the
sharpness
of
death
,
and
opened
the
Kingdom
of
Heaven
to
all
Believers
,
and
is
now
set
down
on
the
right
hand
of
Majesty
on
high
,
and
yet
is
not
the
less
mindful
of
us
,
but
receiveth
our
Prayers
,
and
presenteth
them
unto
his
Father
,
and
is
daily
visiting
his
Church
with
the
Influences
of
his
Spirit
,
as
the
Sun
reacheth
us
with
his
Beams
.
The
Serious
and
frequent
considerarion
of
these
and
such
other
Divine
Truths
,
is
the
most
proper
Method
to
beget
that
lively
Faith
which
is
the
Foundation
of
Religion
,
the
spring
and
root
of
the
Divine
Life
.
Let
me
further
suggest
some
particular
subjects
of
Meditation
for
producing
the
Several
branches
of
it
.
And
first
to
inflame
our
Souls
with
the
love
of
God
,
let
us
consider
the
excellency
of
his
Nature
,
and
his
Love
and
Kindness
towards
us
.
It
is
little
we
know
of
the
Divine
Perfections
,
and
yet
that
little
may
suffice
to
fill
our
Souls
with
admiration
and
Love
,
to
ravish
our
affections
as
well
as
to
raise
our
Wonder
,
for
we
are
not
meerly
Creatures
of
Sense
that
we
should
be
uncapable
of
any
other
affection
but
that
which
entreth
by
the
Eyes
:
The
character
of
any
excellent
Person
whom
we
have
never
seen
will
many
times
ingage
our
Hearts
,
and
make
us
hugely
concerued
in
all
his
adventures
:
and
what
is
it
I
pray
you
that
engages
us
so
much
to
those
with
whom
we
converse
?
I
cannot
think
that
it
is
meerly
the
colour
of
their
face
,
or
their
comely
proportions
,
else
we
should
fall
in
Love
with
statues
and
pictures
,
and
flowers
:
these
outward
accomplishments
may
a
little
delight
the
Eye
,
but
would
never
be
able
to
prevail
so
much
on
the
Heart
,
if
they
did
not
represent
some
vital
Perfection
:
we
either
see
or
apprehend
some
greatness
of
mind
or
vigor
of
Spirit
,
or
sweetness
of
disposition
,
some
sprightliness
or
Wisdom
or
Goodness
which
charms
our
spirit
and
commands
our
Love
:
now
these
perfections
are
not
obvious
to
the
Sight
,
the
Eyes
can
only
discern
the
signs
and
effects
of
them
:
and
if
it
be
the
understanding
that
directs
the
affection
,
and
vital
perfections
prevail
with
it
,
certainly
the
excellency's
of
the
Divine
Nature
(
the
Traces
whereof
we
cannot
but
discover
in
every
thing
we
behold
)
would
not
fail
to
engage
our
Hearts
if
we
did
seriously
view
and
regard
them
:
shall
we
not
be
Infinitely
more
transported
with
that
Almighty
Wisdom
and
Goodness
which
filleth
the
Universe
,
and
displays
it self
in
all
the
parts
of
the
creation
,
which
establisheth
the
Frame
of
Nature
,
and
turneth
the
mighty
Wheels
of
Providence
,
and
keepeth
the
World
from
disorder
and
ruine
;
then
with
the
faint
rays
of
the
same
perfections
which
we
meet
with
in
our
fellow-creatures
?
Shall
we
doat
on
the
scattered
pieces
of
a
rude
and
imperfect
picture
,
and
never
be
affected
with
the
original
beauty
?
This
were
an
unaccountable
stupidity
and
blindness
:
whatever
we
find
lovely
in
a
friend
or
in
a
Saint
ought
not
to
engross
but
to
Elevate
our
affection
:
we
should
conclude
with
our selves
,
that
if
there
be
so
much
sweetness
in
a
drop
,
there
must
be
Infinitely
more
in
the
Fountain
;
if
there
be
so
much
splendor
in
a
ray
,
what
must
the
Sun
be
in
its
Glory
?
Nor
can
we
pretend
the
remoteness
of
the
object
,
as
if
God
were
at
too
great
a
distance
for
our
converse
or
our
Love
:
he
is
not
far
from
every
one
of
us
,
for
in
him
we
live
and
move
and
have
our
being
:
we
cannot
open
our
Eyes
,
but
we
must
behold
some
vestige
of
his
Glory
,
and
we
cannot
turn
them
toward
him
,
but
we
shall
be
sure
to
find
his
intent
upon
us
,
waiting
as
it
were
to
catch
a
look
ready
to
intertain
the
most
intimate
fellowship
and
communion
with
us
.
Let
us
therefore
indeavour
to
raise
our
minds
to
the
clearest
conceptions
of
the
Divine
Nature
:
Let
us
consider
all
that
his
works
do
declare
or
his
Word
doth
discover
of
him
unto
us
,
and
let
us
especially
contemplate
that
visible
representation
of
him
which
was
made
in
our
own
Nature
by
his
Son
;
who
was
the
brightness
of
his
Glory
,
and
the
express
Image
of
his
Person
,
and
who
appeared
in
the
World
to
discover
at
once
what
God
is
,
and
what
we
ought
to
be
:
Let
us
represent
him
unto
our
minds
as
we
find
him
described
in
the
Gospel
;
&
there
we
shall
behold
the
Perfections
of
the
Divine
Nature
though
covered
with
the
vail
of
humane
Infirmities
:
and
when
we
have
fram'd
unto
our selves
the
clearest
Notion
that
we
can
of
a
Being
Infinite
in
Power
,
in
Wisdom
,
and
Goodness
,
the
Author
and
Fountain
of
all
Perfections
,
let
us
fix
the
Eyes
of
our
Soul
upon
it
,
that
our
Eyes
may
affect
our
Heart
,
and
while
we
are
Musing
the
fire
will
burn
.
Especially
if
hereunto
we
add
the
consideration
of
Gods
Favour
and
Good-will
towards
us
:
nothing
is
more
Powerfull
to
engage
our
affection
then
to
find
that
we
are
beloved
:
expressions
of
Kindness
are
alwayes
pleasing
and
acceptable
unto
us
,
though
the
person
should
be
otherways
mean
and
contemptible
:
but
to
have
the
love
of
one
who
is
altogether
lovely
,
to
know
that
the
Glorious
Majesty
of
Heaven
hath
any
regard
unto
us
,
how
must
it
astonish
and
delight
us
,
how
must
it
overcome
our
Spirits
,
and
melt
our
Hearts
,
and
put
our
whole
Soul
unto
a
Flame
.
Now
as
the
Word
of
God
is
full
of
the
expressions
of
his
Love
towards
Man
,
so
all
his
Works
do
loudly
proclaim
it
:
he
gave
us
our
being
,
and
by
preserving
us
in
it
,
doth
renew
the
donation
every
moment
:
he
hath
placed
us
in
a
rich
and
well
furnished
World
,
and
liberally
provided
for
all
our
necessities
:
he
raineth
down
blessings
from
Heaven
upon
us
,
and
causeth
the
Earth
to
bring
forth
our
provision
:
he
giveth
us
our
Food
and
Raiment
,
and
while
we
are
spending
the
productions
of
one
year
,
he
is
preparing
for
us
against
another
:
he
sweetneth
our
lives
with
innumerable
comforts
,
and
gratifieth
every
faculty
with
suitable
objects
:
The
Eye
of
his
Providence
is
alwaies
upon
us
,
and
he
watcheth
for
our
safety
when
we
are
fast
a
sleep
,
neither
minding
him
,
nor
our selves
.
But
least
we
should
think
these
Testimonles
of
his
kindness
less
considerable
because
they
are
the
easie
issues
of
his
Omnipotent
Power
,
and
do
not
put
him
into
any
trouble
or
pain
,
he
hath
taken
a
more
wonderful
Method
to
endear
himself
to
us
:
he
hath
testified
his
affection
to
us
,
by
suffering
as
well
as
by
doing
;
and
because
he
could
not
suffer
in
his
own
Nature
,
he
assumed
ours
:
The
Eternal
Son
of
God
,
did
cloath
himself
with
the
Infirmities
of
our
flesh
,
and
left
the
companie
of
those
Innocent
and
Blessed
Spirits
,
who
knew
well
how
to
Love
and
adore
him
,
that
he
might
dwell
among
Men
,
and
wrestle
with
the
obstinacy
of
that
rebellious
race
,
to
reduce
them
to
their
Alleagiance
and
felicity
and
then
to
offer
himself
up
as
a
Sacrifice
and
Propitiation
for
them
.
I
remember
one
of
the
Poets
hath
an
Ingenious
fancy
to
Express
the
Passion
wherewith
he
found
himself
overcome
after
a
long
resistance
,
that
the
god
of
Love
had
shot
all
his
Golden
arrowes
at
him
,
but
could
never
pierce
his
Heart
,
till
at
length
he
put
himself
unto
the
bow
and
darted
himself
straight
into
his
breast
:
Methinks
this
doth
some
way
adumbrate
Gods
Method
of
dealing
with
Men
:
he
had
long
contended
with
a
stubborn
World
,
and
thrown
down
many
a
blessing
upon
them
,
and
when
all
his
other
gifts
could
not
prevail
,
he
at
last
made
a
Gift
of
himself
,
to
testifie
his
affection
,
and
conciliate
theirs
.
The
account
which
we
have
of
our
Saviours
Life
in
the
Gospel
doth
all
along
present
us
with
the
story
of
his
Love
,
all
the
pains
that
he
took
and
the
troubles
that
he
endured
were
the
wonderfull
effects
and
uncontrollable
evidences
of
it
.
But
O
that
last
,
that
dismal
Scene
!
Is
it
possible
to
remember
it
and
question
his
kindness
,
or
deny
him
ours
?
Here
here
it
is
(
my
dear
Friend
)
that
we
should
fix
our
most
serious
and
solemn
thoughts
,
that
Christ
may
dwell
in
our
Hearts
by
Faith
,
and
we
may
be
rooted
and
grounded
in
Love
,
comprehending
with
all
the
Saints
what
is
the
breadth
,
and
length
,
and
depth
,
and
height
:
and
knowing
the
Love
of
Christ
which
passeth
knowledge
,
that
so
we
may
be
filled
with
all
the
fulness
of
God.
We
ought
also
frequently
to
reflect
on
those
particular
Tokens
of
Favour
and
Love
,
which
God
hath
bestowed
on
our selves
,
how
long
he
hath
born
with
our
follies
and
sins
,
and
waited
to
be
gracious
unto
us
,
wrestling
,
as
it
were
,
with
the
stubbornness
of
our
hearts
,
and
essaying
every
method
to
reclaim
us
:
We
should
keep
a
register
in
our
Minds
of
all
the
eminent
Blessings
and
Deliverances
we
have
met
with
,
some
whereof
have
been
so
conveyed
that
we
might
clearly
perceive
they
were
not
the
issues
of
chance
,
but
the
gracious
effects
of
the
Divine
Favour
,
and
the
signal
returns
of
our
Prayers
.
Nor
ought
we
to
imbitter
the
thoughts
of
these
things
with
any
harsh
or
unworthy
suspition
,
as
if
they
were
designed
on
purpose
to
enhaunce
our
guilt
,
and
heighten
our
eternal
Damnation
,
No
,
no
,
my
Friend
,
God
is
Love
,
and
he
hath
no
pleasure
in
the
ruine
of
his
Creatures
:
if
they
abuse
his
goodness
,
and
turn
his
grace
into
wantonness
,
and
thereby
plunge
themselves
into
the
greater
depth
of
guilt
and
misery
,
this
is
the
effect
of
their
obstinate
wickedness
,
and
not
the
design
of
those
benefits
which
he
bestowes
.
If
these
considerations
had
once
begotten
in
our
hearts
a
real
Love
and
Affection
towards
Almighty
God
,
that
will
easily
lead
us
unto
the
other
Branches
of
Religion
,
and
therefore
I
shall
need
say
the
less
unto
them
.
We
shall
find
our
hearts
inlarged
in
Charity
towards
men
,
by
considering
the
relation
wherein
they
stand
unto
God
,
and
the
impresses
of
his
Image
which
are
stamped
upon
them
.
They
are
not
only
his
Creatures
,
the
workmanship
of
his
hands
,
but
such
of
whom
he
taketh
special
care
,
and
for
whom
he
hath
a
very
dear
and
tender
regard
,
having
laid
the
designs
of
their
happiness
before
the
foundations
of
the
World
,
and
being
willing
to
live
and
converse
with
them
to
all
the
Ages
of
Eternity
:
The
meanest
and
most
contemptible
person
whom
we
behold
is
the
off-spring
of
Heaven
,
one
of
the
Children
of
the
Most
High
;
and
however
unworthily
he
might
behave
himself
of
that
relation
,
so
long
as
God
hath
not
abdicated
and
disowned
him
by
a
final
Sentence
,
he
will
have
us
to
acknowledge
him
as
one
of
his
,
and
as
such
to
embrace
him
with
a
sincere
and
cordial
affection
.
You
know
what
a
great
concernment
we
are
wont
to
have
for
those
that
do
any
wayes
belong
to
the
person
whom
we
love
,
how
gladly
we
lay
hold
on
every
opportunity
to
gratifie
the
Child
or
Servant
of
a
Friend
;
and
sure
our
Love
towards
God
would
as
naturally
spring
forth
in
Charity
towards
men
,
did
we
mind
the
interest
that
he
is
pleased
to
take
in
them
,
and
consider
that
every
Soul
is
dearer
unto
him
,
than
all
the
material
World
;
and
that
he
did
not
account
the
Blood
of
his
Son
too
great
a
price
for
their
Redemption
.
Again
,
as
all
men
stand
in
a
near
relation
to
God
,
so
they
have
still
so
much
of
his
Image
stamped
on
them
,
as
may
oblige
and
excite
us
to
love
them
:
In
some
this
Image
is
more
Eminent
and
conspicuous
,
and
we
can
discern
the
Lovely
Treats
of
Wisdom
and
Goodness
;
and
though
in
others
it
be
miserably
sullied
and
defaced
,
yet
is
it
not
altogether
razed
,
some
lineaments
at
least
do
still
remain
:
All
men
are
endued
with
Rational
and
Immortal
Souls
,
with
Understanding
and
Wills
capable
of
the
highest
and
most
excellent
things
;
and
if
they
be
at
present
disordered
and
put
out
of
tune
by
wickedness
and
folly
,
this
may
indeed
move
our
compassion
,
but
ought
not
in
reason
to
extinguish
our
Love.
When
we
see
a
person
of
a
rugged
humour
and
perverse
disposition
,
full
of
Malice
and
Dissimulation
,
very
foolish
and
very
proud
;
it
is
hard
to
fall
in
love
with
an
object
that
presents
it self
unto
us
under
an
Idea
so
little
grateful
and
lovely
:
but
when
we
shall
consider
these
evil
qualities
as
the
Diseases
and
Distempers
of
a
Soul
which
in
it self
is
capable
of
all
that
wisdom
and
goodness
wherewith
the
best
of
Saints
have
ever
been
adorned
,
and
which
may
one
day
come
to
be
raised
unto
such
heights
of
perfection
as
shall
render
it
a
fit
companion
for
the
holy
Angels
,
this
will
turn
our
aversion
into
pity
,
and
make
us
behold
him
with
such
resentments
,
as
we
should
have
when
we
did
look
on
a
beautiful
body
that
were
mangled
with
wounds
,
or
disfigured
by
some
loathsome
disease
;
and
however
we
hate
the
vices
,
we
shall
not
cease
to
love
the
man.
In
the
next
place
for
purifying
our
Souls
,
and
dis-intangling
our
affections
from
the
Pleasures
and
Enjoyments
of
this
lower
life
,
let
us
frequently
ponder
the
excellency
and
dignity
of
our
Nature
,
and
what
a
shameful
and
unworthy
thing
it
is
for
so
noble
and
divine
a
Creature
as
the
Soul
of
Man
,
to
be
sunk
and
immersed
in
bruitish
and
sensual
Lusts
,
or
amused
with
airy
and
phantastical
delights
,
and
so
to
lose
the
relish
of
solid
and
spiritual
pleasures
,
that
the
Beast
should
be
fed
and
pampered
,
and
the
Man
and
the
Christian
be
starved
in
us
.
Did
we
but
mind
who
we
are
,
and
for
what
we
were
made
,
this
would
teach
us
in
a
right
sense
to
reverence
and
stand
in
awe
of
our selves
,
it
would
beget
a
holy
modesty
and
shamefacedness
,
and
make
us
very
shy
and
reserved
in
the
use
of
the
most
innocent
and
allowable
pleasures
.
It
will
be
very
effectual
to
the
same
purpose
,
that
we
frequently
raise
our
Minds
toward
Heaven
,
and
represent
to
our
thoughts
those
Joyes
that
are
at
God's
right
hand
,
those
pleasures
that
endure
for
evermore
;
for
every
man
that
hath
this
hope
in
him
purifieth
himself
even
as
he
is
pure
.
If
our
Heavenly
Country
be
much
in
our
thoughts
,
it
will
make
us
as
strangers
and
pilgrims
to
abstain
from
fleshly
lusts
which
war
against
the
Soul
,
and
keep
our selves
unspotted
in
this
world
,
that
we
may
be
fit
for
the
enjoyments
and
felicities
of
the
other
.
But
then
we
must
see
that
our
Notions
of
Heaven
be
not
gross
and
carnal
,
that
we
dream
not
of
a
Mahometan
Paradise
,
nor
rest
on
those
Metaphors
and
Similitudes
by
which
these
joys
are
sometimes
represented
,
for
this
might
perhaps
have
a
quite
contrary
effect
,
it
might
intangle
us
further
in
carnal
affections
,
and
we
should
be
ready
to
indulge
our selves
a
very
liberal
foretaste
of
those
pleasures
wherein
we
had
placed
our
everlasting
felicity
:
but
when
we
come
once
to
conceive
aright
of
those
Pure
and
Spiritual
pleasures
,
when
the
happiness
we
propose
to
our selves
is
from
the
sight
and
love
and
enjoyment
of
God
,
and
our
minds
are
filled
with
the
hopes
and
fore-thoughts
of
that
Blessed
Estate
,
O
how
mean
and
contemptible
will
all
things
here
below
appear
in
our
eyes
?
with
what
disdain
will
we
reject
the
gross
and
muddy
pleasures
,
that
would
deprive
us
of
those
Coelestial
enjoyments
,
or
any
way
unfit
and
indispose
us
for
them
.
The
last
Branch
of
Religion
is
Humility
,
and
sure
we
can
never
want
matter
of
consideration
for
begetting
it
:
all
our
wickednesses
and
imperfections
,
all
our
follies
and
our
sins
may
help
to
pull
down
that
fond
and
overweening
conceipt
which
we
are
apt
to
entertain
of
our selves
.
That
which
makes
any
body
esteem
us
,
is
their
knowledg
or
apprehension
of
some
little
good
,
and
their
ignorance
of
a
great
deal
of
evil
that
may
be
in
us
:
were
they
throughly
acquainted
with
us
,
they
would
quickly
change
their
opinion
:
The
thoughts
that
pass
in
our
heart
in
the
best
and
most
serious
day
of
our
life
being
exposed
unto
publick
view
,
would
render
us
either
hateful
or
ridiculous
:
and
now
however
we
conceal
our
failings
from
one
another
,
yet
sure
we
are
conscious
to
them
our selves
,
and
some
serious
reflections
upon
them
,
would
much
qualifie
and
allay
the
vanity
of
our
spirits
:
Thus
holy
Men
have
come
really
to
think
worse
of
themselves
,
than
of
any
other
person
in
the
world
:
not
but
that
they
knew
that
gross
and
scandalous
Vices
are
in
their
nature
more
heynous
than
the
surprisals
of
tentation
and
infirmity
;
but
because
they
were
much
more
intent
on
their
own
miscarriages
,
than
on
those
of
their
Neighbours
,
and
did
consider
all
the
aggravations
of
the
one
,
and
every
thing
that
might
be
supposed
to
diminish
and
alleviate
the
other
.
But
it
is
well
observed
by
a
Pious
Writer
,
That
the
deepest
and
most
pure
Humility
doth
not
so
much
arise
from
the
consideration
of
our
own
faults
,
and
defects
,
as
from
a
calm
and
quiet
Contemplation
of
the
Divine
Purity
and
Goodness
:
Our
spots
never
appear
so
clearly
,
as
when
we
place
them
before
this
Infinite
Light
;
and
we
never
seem
less
in
our
own
eyes
,
than
when
we
look
down
upon
our selves
from
on
high
:
O
how
little
,
how
nothing
do
all
those
shadows
of
perfection
then
appear
for
which
we
are
wont
to
value
our selves
!
That
humility
which
cometh
from
a
view
of
our
own
sinfulness
and
misery
,
is
more
turbulent
and
boysterous
;
but
the
other
layeth
us
full
as
low
,
and
wanteth
nothing
but
that
anguish
and
vexation
wherewith
our
Souls
are
apt
to
boyl
when
they
are
the
nearest
object
of
our
thoughts
.
There
remains
yet
another
Mean
for
begetting
a
Holy
and
Religious
disposition
in
the
Soul
,
and
that
is
fervent
and
hearty
Prayer
.
Holiness
is
the
Gift
of
God
,
indeed
the
greatest
gift
he
doth
bestow
,
or
we
are
capable
to
receive
,
and
he
hath
promised
his
holy
Spirit
to
those
that
ask
it
of
him
:
in
Prayer
we
make
the
nearest
approaches
unto
God
,
and
lye
open
to
the
influences
of
Heaven
:
Then
it
is
that
the
Sun
of
Righteousness
doth
visit
us
with
directest
rayes
,
and
dissipateth
our
darkness
and
imprinteth
his
Image
on
our
Souls
.
I
cannot
now
insist
on
the
advantages
of
this
exercise
,
or
the
dispositions
wherewith
it
ought
to
be
performed
;
and
there
is
no
need
I
should
,
there
being
so
many
Books
that
Treat
on
this
subject
:
I
shall
only
tell
you
,
That
as
there
is
one
sort
of
Prayer
wherein
we
make
use
of
the
voice
which
is
necessary
in
publick
,
and
may
sometimes
have
its
own
advantages
in
private
,
and
another
wherein
though
we
utter
no
sound
,
yet
we
conceive
the
expressions
and
form
the
words
,
as
it
were
,
in
our
Mind
,
(
which
I
presume
is
most
commonly
used
in
private
devotion
)
so
there
is
a
third
and
more
sublime
kind
of
prayer
,
wherein
the
Soul
takes
a
higher
flight
,
and
having
collected
all
its
forces
by
long
and
serious
Meditation
,
it
darteth
it self
(
so
to
speak
)
towards
God
in
sighs
and
groans
and
thoughts
too
big
for
expression
:
As
when
after
a
deep
Contemplation
of
the
Divine
Perfections
appearing
in
all
his
Works
of
Wonder
,
it
addresseth
it self
unto
him
in
the
profoundest
adoration
of
his
Majestie
and
Glory
:
or
when
after
sad
reflections
on
its
vileness
and
miscarriages
,
it
prostrates
it self
before
him
with
the
greatest
confusion
and
sorrow
,
not
daring
to
lift
up
its
eyes
,
or
utter
one
word
in
his
presence
:
or
when
having
well
considered
the
beauty
of
holiness
,
and
the
unspeakable
felicity
of
those
that
are
truly
good
,
it
panteth
after
God
,
and
sendeth
up
such
vigorous
and
ardent
desires
as
no
words
should
be
sufficient
to
express
,
continuing
and
repeating
each
of
these
acts
as
long
as
it
finds
it self
upheld
by
the
force
and
impulse
of
the
previous
Meditation
.
This
mental
Prayer
is
of
all
other
the
most
effectual
to
purifie
the
Soul
,
and
dispose
it
unto
a
holy
and
religious
temper
,
and
may
be
termed
the
great
Secret
of
Devotion
,
and
one
of
the
most
powerful
instruments
of
the
Divine
Life
:
and
it
may
be
the
Apostle
hath
a
peculiar
respect
unto
it
when
he
saith
,
that
the
Spirit
helpeth
our
infirmities
,
making
intercession
for
us
,
with
groanings
that
cannot
be
uttered
,
or
,
as
the
Original
may
bear
,
that
cannot
be
worded
:
Yet
I
do
not
so
recommend
this
sort
of
Prayer
,
as
to
supersede
the
use
of
the
other
:
for
we
have
so
many
several
things
to
pray
for
,
and
every
petition
of
this
nature
,
requireth
so
much
time
,
and
so
great
an
intention
of
spirit
,
that
it
were
not
easie
therein
to
overtake
them
all
:
to
say
nothing
that
the
deep
sighs
and
heavings
of
the
heart
which
are
wont
to
accompany
it
,
are
something
oppressive
to
Nature
,
and
make
it
hard
to
continue
long
in
them
:
But
certainly
a
few
of
those
inward
aspirations
will
do
more
than
a
great
many
fluent
and
melting
expressions
.
Thus
(
my
dear
Friend
)
I
have
briefly
proposed
the
Method
which
I
judge
proper
for
moulding
the
Soul
unto
a
holy
frame
;
and
the
same
means
which
serve
to
beget
this
Divine
Temper
,
must
still
be
practised
for
strengthning
and
advancing
it
:
and
therefore
I
shall
recommend
but
one
more
for
that
purpose
,
and
't
is
the
frequent
and
conscientious
use
of
that
holy
Sacrament
,
which
is
peculiarly
appointed
to
nourish
and
increase
the
Spiritual
Life
,
when
once
it
is
begotten
in
the
Soul
:
All
the
Instruments
of
Religion
do
meet
together
in
this
Ordinance
;
and
while
we
address
our selves
unto
it
,
we
are
put
to
practise
all
the
Rules
which
were
mentioned
before
:
Then
it
is
,
that
we
make
the
severest
Survey
of
our
Actions
,
and
lay
the
strictest
Obligations
on
our selves
:
Then
are
our
Minds
raised
to
the
highest
contempt
of
the
World
,
and
every
Grace
doth
exercise
it self
with
the
greatest
activity
and
vigour
:
all
the
subjects
of
Contemplation
do
there
present
themselves
unto
us
with
the
greatest
advantage
;
and
then
,
if
ever
,
doth
the
Soul
make
its
most
powerful
Sally's
towards
Heaven
,
and
assault
it
with
a
holy
and
acceptable
force
.
And
certainly
the
neglect
or
careless
performance
of
this
Duty
,
is
one
of
the
chief
causes
that
bedwarfs
our
Religion
,
and
makes
us
continue
of
so
low
a
size
.
But
it
is
time
I
should
put
a
close
to
this
tedious
Letter
,
which
is
grown
to
a
far
greater
bulk
then
at
first
I
intended
:
If
these
poor
Papers
can
do
you
the
smallest
service
,
I
shall
think
my self
very
happy
in
this
Undertaking
;
at
least
I
am
hopeful
you
will
kindly
accept
the
Sincere
Endeavours
of
a
Person
who
would
fain
acquit
himself
of
some
part
of
that
which
he
owes
you
.
A
Prayer
.
AND
now
,
O
most
gracious
God
,
Father
and
Fountain
of
Mercy
and
Goodness
,
who
hast
blessed
us
with
the
Knowledge
of
our
Happiness
,
and
the
way
that
leadeth
unto
it
,
excite
in
our
Souls
such
ardent
desires
after
the
one
,
as
may
put
us
forth
to
the
diligent
prosecution
of
the
other
:
Let
us
neither
presume
of
our
own
strength
,
nor
distrust
thy
Divine
Assistance
;
but
while
we
are
doing
our
utmost
endeavours
,
teach
us
still
to
depend
on
Thee
for
the
success
.
Open
our
Eyes
,
O
God
,
and
teach
us
out
of
thy
Law
:
Bless
us
with
an
exact
and
tender
sense
of
our
duty
,
and
a
taste
to
discern
perverse
things
:
O
that
our
wayes
were
directed
to
keep
thy
Statutes
,
then
shall
we
not
be
ashamed
when
we
have
respect
unto
all
thy
Commandments
:
Possess
our
hearts
with
a
generous
and
holy
disdain
of
all
those
poor
enjoyments
which
this
World
holdeth
out
to
allure
us
,
that
they
may
never
be
able
to
inveigle
our
Affections
,
or
betray
us
unto
any
Sin
:
Turn
away
our
eyes
from
beholding
vanity
,
and
quicken
thou
us
in
thy
Law.
Fill
our
Souls
with
such
a
deep
sense
and
full
perswasion
of
those
great
Truths
which
Thou
hast
reveal'd
in
the
Gospel
,
as
may
influence
and
regulate
our
whole
Conversation
,
and
that
the
life
which
we
henceforth
live
in
the
flesh
,
we
may
live
through
Faith
in
the
Son
of
God.
O
that
the
infinite
Perfections
of
thy
Blessed
Nature
,
and
the
astonishing
Expressions
of
thy
Goodness
and
Love
,
may
conquer
and
overpower
our
hearts
,
that
they
may
be
constantly
arising
towards
Thee
in
flames
of
Devoutest
Affection
,
and
inlarging
themselves
in
Sincere
and
Cordial
Love
towards
all
the
World
for
thy
sake
:
and
that
we
may
cleanse
our selves
from
all
filthiness
of
the
flesh
and
spirit
,
perfecting
holiness
in
thy
fear
,
without
which
we
can
never
hope
to
behold
and
enjoy
Thee
.
Finally
,
O
God
,
grant
that
the
consideration
of
what
thou
art
,
and
what
we
our selves
are
,
may
both
humble
and
lay
us
low
before
Thee
,
and
also
stir
up
in
us
the
strongest
and
most
ardent
aspirations
towards
Thee
.
We
desire
to
resign
and
give
up
our selves
to
the
Conduct
of
thy
Holy
Spirit
:
lead
us
in
thy
Truth
and
teach
us
,
for
thou
art
the
God
of
our
Salvation
:
Guide
us
with
thy
Counsel
,
and
afterwards
receive
us
unto
Glory
:
for
the
Merits
and
Intercession
of
thy
Blessed
Son
our
Saviour
.
Amen
.
FINIS
.
AN
ACCOUNT
OF
THE
BEGINNINGS
and
ADVANCES
OF
A
Spiritual
Life
.
Written
at
the
Desire
of
M.
L.
V.
R.
Notes, typically marginal, from the original text
Notes for div A58838-e730
The
Occasion
of
this
Discourse
.
Mistakes
about
Religion
.
What
Religion
is
.
It
s
Permanency
and
Stability
.
It
s
freedome
and
unconstrainedness
.
1
Joh.
3.
9.
Joh.
4.
34.
Religion
a
Divine
Principle
.
What
the
Natural
Life
is
.
The
different
tendencies
of
the
natural
life
.
Wherein
the
Divine
Life
doth
consist
Religion
better
understood
by
actions
,
than
by
words
.
Divine
Love
exemplified
in
our
Saviour
.
His
Diligence
in
doing
Gods
Will.
His
Patience
in
bearing
it
.
His
constant
Devotion
.
His
Charity
to
men
.
His
Purity
.
His
Humility
.
The
Excellency
and
advantage
of
Religion
.
Prov.
14.
10.
The
Excellency
of
Divine
Love.
The
Advantages
of
Divine
Love.
The
worth
of
the
Object
.
The
certainty
to
be
beloved
again
.
The
Presence
of
the
beloved
person
.
That
Divine
Love
makes
us
partake
in
an
infinite
happiness
.
He
that
loveth
God
finds
sweetness
in
every
dispensation
.
The
duties
of
Religion
are
delightful
to
him
.
Psal.
63.
2.
The
Excellency
of
Charity
.
The
Pleasure
that
attends
it
.
The
Excellency
of
Purity
.
The
Delight
it
affords
.
The
Excellency
of
Humility
.
The
pleasure
and
sweetness
of
an
humble
temper
.
The
despondent
Thoughts
of
some
newly
awakened
to
a
right
sense
of
things
.
Act.
8.
20.
Cant
:
8.
7.
The
unreasonableness
of
these
Fears
.
Deut.
33.
27.
Psal.
89.
19.
Esay
26.
ver
.
19.
Esay
53.
ver
.
11.
Heb.
7.
24
,
25.
Matth.
12.
20.
Cant.
8
7.
2
Pet.
1.
19.
Prov.
4.
18.
Psal
84
7.
Heb.
11.
34.
2
King
6.
16
,
17.
We
must
do
what
we
can
,
and
depend
on
the
Divine
assistance
.
I
Chron.
22.
16.
1
Cor.
15.
58.
Psal.
104.
14.
Jer.
4.
3.
We
must
shun
all
manner
of
Sin.
We
must
know
what
things
are
sinful
.
Psal.
119.
9.
Heb.
4.
12.
Psal.
17.
4.
We
must
resist
the
Temptations
to
Sin
,
by
considering
the
Evils
they
will
draw
on
us
.
2
Pet.
3.
10.
1
Cor.
4.
5.
Isa.
33.
14.
We
must
keep
a
constant
watch
over
our selves
.
We
must
often
examine
our
Actions
.
It
is
fit
to
restrain
our selves
in
many
lawful
things
.
We
must
strive
to
put
our selves
out
of
love
with
the
World.
We
must
do
those
outward
Actions
that
are
commanded
.
We
must
endeavour
to
form
internal
Acts
of
Devotion
,
Charity
,
&c.
Consideration
a
great
instrument
of
Religion
.
Heb.
1.
3.
To
beget
Divine
Love
,
we
must
consider
the
excellency
of
the
Divine
Nature
.
Act.
17.
27.
Heb.
1.
3.
Lam.
3.
31.
Psal.
39.
3.
We
should
meditate
on
his
Goodness
and
Love.
Eph.
3.
17
,
18
,
19.
To
beget
Charity
,
we
must
remember
that
all
men
are
nearly
related
unto
God.
That
they
carry
his
Image
upon
them
.
To
beget
Purity
,
we
should
consider
the
Dignity
of
our
Nature
.
We
should
meditate
oft
on
the
Joys
of
Heaven
.
1
Joh.
3.
3.
Humility
ariseth
from
the
consideration
of
our
failings
.
Thoughts
of
God
,
give
us
the
lowest
thoughts
of
our selves
.
Prayer
another
Instrument
of
Religion
.
The
advantages
of
mental
Prayer
.
Religion
is
to
be
advanced
by
the
same
means
by
which
it
is
begun
,
The
use
of
the
Holy
Sacrament
.