__________________________________________________________________

   Title: Private Thoughts Upon Religion and a Christian Life; to which is
   Added the Necessity and Advantage of Frequent Communion. Volume I.
   Creator(s): Beveridge, William (1637-1708)
   Print Basis: London: John Hatchard and Son (1834)
   Rights: Public Domain
   CCEL Subjects: All;
     __________________________________________________________________

    THE

                                SACRED CLASSICS:

    OR,

   Cabinet Library of Divinity.

  UNDER THE

ESPECIAL PATRONAGE

  OF

HER MOST GRACIOUS MAJESTY

THE QUEEN.

    THE

                                SACRED CLASSICS:

    OR,

Cabinet Library of Divinity.
     __________________________________________________________________

    EDITED BY

THE REV. R. CATTERMOLE, B. D.

    AND

THE REV. H. STEBBING, M.A.
     __________________________________________________________________

VOL. X.

  LABORE    RELUCENS.

John Hatchard and Son, Piccadilly;

  WHITTAKER & CO. AVE-MARIA LANE; SIMPKIN & MARSHALL,
  STATIONERS' COURT; TALBOYS, OXFORD; DEIGHTON,
  CAMBRIDGE; OLIVER & BOYD, EDINBURGH;
  AND CUMMING, DUBLIN.
     __________________________________________________________________

    MDCCCXXXIV.

  LONDON:
  PRINTED BY JOSEPH RICKERBY,
  SHERBOURN LANE.

PRIVATE THOUGHTS

UPON

RELIGION AND A CHRISTIAN LIFE

TO WHICH IS ADDED,

THE

NECESSITY AND ADVANTAGE

OF FREQUENT COMMUNION.
     __________________________________________________________________

IN TWO VOLS.
     __________________________________________________________________

  BY

WILLIAM BEVERIDGE, D.D.

    LORD BISHOP OF ST. ASAPH.
     __________________________________________________________________

    WITH

INTRODUCTORY ESSAYS,

    BY THE

REV. HENRY STEBBING, M.A.
     __________________________________________________________________

VOL. I.

LONDON:

John Hatchard and Son, Piccadilly;

WHITTAKER & CO. AVE-MARIA LANE; SIMPKIN & MARSHALL,
STATIONERS' COURT; TALBOYS, OXFORD; DEIGHTON,
CAMBRIDGE; OLIVER & BOYD, EDINBURGH;
AND CUMMING, DUBLIN.
     __________________________________________________________________

MDCCCXXXIV.
     __________________________________________________________________
     __________________________________________________________________

INTRODUCTORY ESSAY.

   STUDY and reflection are allowed to be necessary preparatives to all
   great pursuits. To attempt to gain by hazardous risks, what may be
   secured by the safe methods of a sober and laborious diligence, is both
   unwise and dishonest: in the annals of learning a sciolist and an
   empiric are characters proverbially treated with contempt; and the
   worth of all those systems by which states are supported, and
   civilization carried on, consists in their greatest possible freedom
   from what is empirical or capricious. But if the exercise of thought
   and sound judgment be thus necessary in the affairs of life, it can
   scarcely be less so in those which intimately regard the condition and
   fate of man in his eternal relations: to make him fit for immortality,
   must, at all events, require as much care as to render him respectable
   in the world; and the road to heaven is certainly not more easy to be
   discovered than the well-beaten path to temporal distinction. The
   exercise therefore of thought, the pursuit of knowledge, the careful
   employment, in short, of all the means by which wisdom can be acquired,
   is plainly our interest as well as our duty, if a future existence,
   with its attendant glory, be the object of our hopes and wishes. That
   state of mind in which truth sheds the brightest of its beams into our
   hearts, is not to be reached by a few sudden and hasty steps. The
   thoughts which spring from momentary impulses may gladden for a moment,
   but it is by those only which have their origin in the depths of the
   soul, steady and contemplative, that we are carried forward to heaven.
   A discipline of the most careful kind is necessary to render the mind
   capable of generating such thoughts: inquiry must be made into all' the
   sources of divine knowledge, and the heart summoned to give up the
   secrets by which it has nourished passion and prejudice. By this method
   the channels through which the stream of intelligence flows most
   readily will be kept ever open, and we shall grow, at least in our
   intellectual nature, up to the stature of the fulness of men.

   Wisdom is the knowledge of truth combined with a disposition to obey
   it. It has its beginning in the head, and its confirmation in the
   heart. It observes, and from observation gains skill in judgment:
   experience teaches it prudence, and prudence gives it safety. By the
   familiarity which it acquires with the objects in which goodness
   resides, it learns to love goodness itself: and so with truth,--till,
   possessed by these gracious principles, it expands and strengthens, and
   grows up into an image of that sublime attribute of the Deity, by
   which, it is said, He founded the earth, and established the heavens.'
   Wisdom is, therefore, the grandest quality after which we can strive.
   It is more than prudence, more than knowledge, more than a habit of
   observation, more even than the love of goodness,--it is all these
   virtues blended together by the consent of the willing spirit; and each
   imparting to the rest a portion of its own nature, it is thereby fitted
   to inspire peace, yet promote activity; to induce caution, but
   establish faith; to teach judgment, and yet nourish love.

   A principle by which the human soul is so highly exalted above its
   ordinary condition, is surely worth any exertion we can snake as the
   price of its acquisition. Let us, therefore, consider the position in
   which we stand for commencing the work, and what are the principal
   points at which we must aim in its progress.

   It is not difficult to prove that the world itself offers few
   excitements to the pursuit of wisdom, or that there is less freedom,
   less knowledge, less in short of every thing that forms the foundation
   of happiness, than either a wise or a good man would desire. In vast
   tracts of the globe, and where the human race leaves not a plain or
   valley unpeopledwith its dense masses, tyranny, vice, and superstition
   reign in undisputed strength. When we pass the boundaries which
   separate them from lands that lie under a brighter sun, and expect to
   find civilization, and its accompanying refinements, producing
   corresponding additions of tranquillity and good, the first lesson
   which reason, careful in its examinations, teaches us is, that a
   little, a very little below the surface, the state of mankind, in these
   favoured countries, is but in a small degree essentially better than it
   is in those where the arts of life have advanced with few and slower
   steps. True it is, that the passions will be seen curbed, and the
   necessities of existence supplied with greater regularity; that men
   will be found less daring in their attacks on each others lives and
   liberties; and the dark, tormenting fears, and gloomy vices which mark
   the dominion of ignorance, less strong in their hold on the minds of
   the multitude. But how little is this to what we might reasonably look
   for from high civilization--a civilization supported and advanced on
   all sides by the substantial increase of every species of knowledge,
   and having ever at hand a ready supply of strength, and regenerating
   influences from the widely-opened Gospel? What ought we not to have
   expected from a civilization like this? Should we have looked for too
   much had we desired to see governments receive as maxims of state the
   plain rule of Christian benevolence? Should we have been extravagant
   visionaries had we thought that no crooked, no sophistical reasonings
   of politicians would have been allowed to nullify the great maxims of
   heavenly charity? Should we have been prepared to hear the necessity
   which gross error, and even grosser corruptions have produced, set up
   to silence the calls of suffering nature, and much injured humanity? Or
   might we not have supposed that where a strong sense of the advantages
   of order prevails; where justice is figured out by all the crossings
   and recrossings of positive law; where the right ordering of cities and
   communities is the subject of perpetual study and consideration, might
   we not have supposed that where such is the case, few instances would
   occur of misery produced by the ill-managed resources of wealth, power,
   influence, or any other of the mighty results of far-advanced
   civilization, and long-received Christianity? But what is the actual
   state of things? Is there a single advantage conferred by civilization,
   to which united wickedness and perverseness has not appended some
   crying ill? Is accumulating wealth made to produce its hoped for good?
   Is power employed for its legitimate purposes? Are the talents, the
   interests, the dispersed forces of the civilized nations at large ever
   combined together in the resolve to effect some high and noble object?
   Rather is not the contrary true? Is not wealth, in most instances, the
   mere instrument of selfish, enervating enjoyment, or the minister of a
   vain pomp? Is not power perpetually converted into an engine for
   ambition to work with--to shake things which should remain fixed on
   their basis--to controvert, and make despised the plainest of natural
   principles? And what does the multiplying of foolish fashions--the
   existence of innumerable pernicious customs declare, but that, with all
   the light and knowledge spread around us, mankind will willingly
   combine to enslave and debase their reason?

   Now what may we deduce from this? Can we hesitate to conclude, that
   though we have passed over the boundary line, both in respect to the
   country and the age in which we live, there is, even on this side of
   it, much confusion, many evils, and a still wide and open space left
   for their increase? And when we bear this in mind, while we picture to
   our thoughts the scenes where truth hath not yet set her hallowed
   foot--where no light hath fallen on men's hearts to soften and direct
   them--what is the prospect which the world presents, but a series of
   vast, ill-cultivated tracks, where wisdom hath to struggle hard for a
   spot of ground to stand on, and her efforts are perpetually resisted by
   the untoward dispositions of those who should worship and obey her? And
   what have we to counterbalance these discouraging circumstances? Look
   unto me, and be ye saved, all the ends of the earth,' said the
   Almighty, in an age long since past. Beholding the misery which mankind
   were bringing upon themselves, he thus recalled them to a sense of
   their condition. The voice of the prophet by whom he spoke could be
   heard only by the people among whom he dwelt; but his providential
   dispensations--the signs which he set in the heavens and the
   earth--were revelations of his will to every portion of the universe;
   and wherever the human mind awoke to what was passing around, there the
   voice of the Eternal might be heard proclaiming this sublime truth,
   that a return to him would be a return to nature and to happiness. We
   have seen that the state of the world is not yet such as to warrant us
   in supposing, that during the period which has passed away since the
   call was first made, the value of the summons has become less. We have
   also an equal certainty that it has lost nothing of its force.
   Providence and nature never grow old; their proclamations of God's
   power can never become obscured by change or time; they have lost none
   of their power to instruct mankind in the lapse of ages: and he who
   when the world was young read of the glory of God in the starry
   heavens, or heard the voice of his omnipotence in the swell of the
   awful sea, might, if he lived now, still read and hear the same solemn
   mysteries, in the same workings of nature. The progress of knowledge of
   another kind dims not the light of natural truth; but while to many a
   region of the earth this is the only light vouchsafed from heaven,
   nation after nation has been blessed with the effulgent revelation of
   the Saviour of the world: the veil which hung from generation to
   generation before the sanctuary of divine glory has been drawn aside;
   the Son of God is seen sitting on his everlasting throne--himself the
   substantial truth of heavenly mysteries--and through him it is that the
   Almighty now speaks to his creatures, and calls them to salvation. And
   how hath Christ conveyed the message of his Father? how doth he
   continue to repeat it in the ears of mankind? First he delivered it in
   the simple, severe, but affectionate language of true wisdom, only
   employing his authority to substantiate his right to exercise the
   office of a teacher: next he delivered it as a bleeding sacrifice from
   the cross; then as a triumphant conqueror rising from the grave; and
   lastly as the King of glory, ascending in the fulness of his power to
   the throne prepared for him in heaven: and now he proclaims that sacred
   truth of his Father's love, not only by the language of his gospel, or
   by the recollection of what he suffered, but by the Holy Ghost--by
   that. mighty Being who hath made himself by a most sublime mystery--by
   a mystery, reader, which I know not how sufficiently to express my awe,
   or my delight at, obedient to the will of the Son, because the Son
   humbled himself to re-establish that truth and righteousness in the
   souls of men, of which he, the Holy Spirit, is the blessed source.

   It is through this great interpreter of heavenly wonders that Christ
   still publishes the message of his Father, Look unto me, and be ye
   saved, all the ends of the earth.' Men's hearts are drawn by his
   influence to desire truth: their consciences are awakened, and being
   awakened, are taught where to seek for peace: attention thus secured,
   the voice of God is heard clear and distinct above all the clamour of
   the world. On some souls the call produces great and conspicuous
   effects: they live deeply and solemnly impressed with holy convictions
   of the divine power and mercy; and these convictions are accompanied
   with strivings after good, with open declarations of devotion to the
   cause of God, and manifold instances of piety, both by word and action,
   the true development of holy principle. On the rest the impression is
   less vivid, and the effects far less remarkable; but the words of God
   are heard: it is known that he calls men unto him, and while they
   pursue their course, neglectful of righteousness, contradicting and
   despising the laws of the gospel, there is a general consciousness that
   the Almighty is calling to repentance, that a system is in action which
   shall crush the spirit, and crumble into ashes the substance of the
   world through its resistance. to its progress; and this feeling gives a
   character to our age full of singular contradictions, all demonstrating
   that the world hears the call of God, but refuses to recognize and obey
   it.

   Thus our birth into the world gives us an existence in which we have a
   great capacity for happiness, and possess faculties for performing
   works of equal wonder and utility; but it places us at the same time in
   the midst of evil, and leaves us at the beginning the prey of evil. In
   the midst of all those elements of good and of greatness which form the
   proper groundwork of human nature, corruption has commenced its
   operations, and in the very core of the precious fruit, in the very
   heart and blood, we see the original of evil transplanted from Adam to
   ourselves, as it was transfused in the beginning from the devil into
   Adam. And a great point for our consideration is the universality of
   the ill. Go where we may, do what we may; be sunk in poverty and
   distress, be elevated to the highest pinnacle of grandeur, it is still
   present to us, still infests our nature, still poisons every draught we
   take of life. At the first mention of this fact the human mind
   naturally resists its admission: it recoils from the idea of inborn
   corruption; it cannot endure to have a mirror placed before it, which
   so clearly manifests its deformity; and it strives, from the beginning,
   to argue itself out of the feeling which lies so deeply ingrafted in
   the very consciousness of the soul. Success, to a great degree, attends
   this endeavour; for though the sense of evil cannot be got rid of, it
   can be concealed, it can be clothed in the garb of speciousness, of
   natural passions and sentiment; and the world, with all its bustle and
   its fashions, can be so brought to bear upon the subject, as to prevent
   its being heard of in the thronged mart of public life: so that,
   greatly as every human heart is polluted by original sin, and closely
   as it is held in bondage by the guilt which has grown and multiplied
   out of that fruitful source of offences, it is no easy matter to
   convince a man that he is truly under the power of sin, or that his
   nature is in its very root and human origin thoroughly corrupt. But can
   any good ever come from the concealment of a truth from ourselves which
   so greatly concerns us? Can we expect to make any advancement towards
   good, if we altogether mistake our condition at the beginning, and
   consequently the principles on which we ought to proceed? Certainly
   not: and, therefore, let us pray God to enable us to look with a deeply
   humbled spirit on our inborn wickedness, and to lament the guilt that
   attaches therefrom to all which, in the natural man, we have done
   throughout life.

   If we succeed in acquiring this first view of our condition, we shall
   see that our danger is fully proportionable to our corruption. The
   powers of the mind will be found to have contracted their share of the
   evil, and to have lost strength and activity accordingly: while the
   body has its passions leagued with evil, as their subsidiary, that has
   its love of false devices, its pride, its envy, its jealousies and its
   prejudices. In every point of view our nature will give signs of the
   darkness which has come upon it through sin; and when the question is
   put, Why do you allow your bad passions so to get the better of
   you--why do you indulge yourselves in those sudden bursts of wrath
   --how is it that you take not a greater delight in truth? The answer is
   direct and explicit. Sin has got so strong a hold upon all the energies
   of our being, that it impels us where it will, and forbids our viewing
   things in their fair light. And this answer, which Christians have
   given in all ages of the church, contains the first great reason for
   the solemn apostolic exhortation, Pass the time of your sojourning here
   with fear:' for since we are thus in bondage to sin, and sin so darkens
   the light of the mind, and weakens all those powers which ought 4 to
   guide and protect us from its influences, what have we not to fear? How
   can we he secure from sorrows and afflictions of the darkest kind?
   Where are we to find help, seeing that the enemy is not simply on the
   way towards us--is not merely standing at the door, but is tabernacled
   in our very hearts?

   But this condition of sin is not one of simple danger, resulting from
   the errors into which it may lead us. Were there no God, the violation
   of the proper laws of our being, and of the relations which belong to
   its in social existence, would be attended with the most terrible
   consequences; but seeing that sin is not only a breaking of the rules
   by which alone good can be attained, but an open defiance of the
   Almighty, it necessarily brings upon us not only that vast class of
   ills which result from gross errors of conduct--from headstrong
   passion--from blindness of heart and mind; but exposes us to the wrath
   of the Most High God, which, as his creatures, we have incomparably
   greater reason to dread than any other evil of which it is possible to
   form a conception; for not only are life and death dependent on his
   will, but all that can make life happy, or death terrible. It is
   therefore not simply because he can with one sweep of his lightning cut
   off myriads of his creatures, or that he can, whenever he will, bury us
   in darkness, that we have reason to tremble at the idea of his anger;
   but because the withdrawal of his mercy must necessarily be the
   extinction of every gleam of hope, and must leave us a prey to deep and
   perpetual despair; and, because the punishments which he will inflict
   on sin will be according to the intended immortality of our being; so
   that while we are left, by the refusal of his light, to walk on in
   darkness--while, by the withdrawal of his mercy, we must bend beneath
   the load of accumulating fears and sorrows, and at last by the
   execution of his decrees on all that move upon the earth, shall be
   borne on the wings of that fearful blast which sweeps through the
   valley of the shadow of death, even to the innermost darkness of the
   grave, we shall, yet further, be pursued even into that gloomy
   receptacle of spirits, by the ministers of his justice; and our guilt
   shall even there involve the soul in a darkness deeper than the
   darkness of death, and shall teach us the terrible things of God's
   right-hand, working his mighty wonders, and bringing against us the
   artillery of his wrath in the realms of darkness and shadows.

   And is not the hare imagination of such a sequel to all the cares, the
   toils and troubles of this life, sufficient to make us tremble with
   horror? Is it not beyond conception dreadful to think, that after
   having passed through the world labouring to gain wealth, to possess
   the smiles of our fellow-creatures, to make a name for ourselves; and
   after having perhaps succeeded, and been allowed to enjoy for a
   succession of years something like a satisfied ambition, or to have
   lived in comfort and quiet on the fruits of our industry; is it not
   terrible to think that we may, in the midst of our satisfaction, be by
   one fell stroke of disease, not simply bowed in feebleness to the
   earth, not merely sent to the grave--for the mind might soothe itself,
   were that all, by the thought of weeping friends still bearing us in
   remembrance--but that we may be carried thereby to regions of pale,
   substantial horror, which the Maker of all things, even the wicked for
   the day of wrath, hath shut out by fathomless and everlasting gulfs
   from all contact with the lightsome universe, where life keeps
   alternate change with death, and decay is more than counterbalanced by
   the sweet mystery of regeneration?

   The strongest proof, indeed, that we can have of men's blindness is the
   little and partial impression which the thought of these things makes
   upon their minds: but what, if touched with some anxiety respecting our
   personal fate; what, if now trembling lest when the thread of life is
   cut, our own spirits should feel themselves borne away into that region
   of endless sorrow--what comfort must we not derive from that precious
   doctrine which accompanies the warning, and which tells us, that while
   we must pass the time of our sojourning here in fear, from the
   consideration just stated, so we ought to do so from the remembrance of
   God's wonderful mercy; inasmuch as those very souls which we have in
   our keeping, and the fate of which depends upon the manner in which we
   pass the time of our sojourning here, have been redeemed, purchased
   from the condemnation they had incurred by the precious blood of
   Christ? Silver and gold could not buy off a single spirit from the
   claims of sin and death. Had all the treasures of the earth been
   gathered together in a heap, and offered for the redemption of the
   poorest or the youngest sinner that ever died, it could have effected
   nothing in his favour: nay, if multitudes had come forward, and offered
   to shed their blood to save him, the price, however great to those who
   offered it, would have had no value for the purchase; for that blood
   would have had impurity, the essential spirit of guilt within itself:
   nay, further, if angels in heaven had supplicated to suffer some
   diminution of their glory to deliver that one poor guilty wretch from
   torment, their tears, their sacrifice would have been unavailing, for
   their glory, their own purity, their happiness, their life in heaven,
   are all but the gift of God's mercy, the result of his free grace to
   them; and as they are but creatures they have nothing to offer to
   redeem a creature. But Christ had. He could unite himself, everlasting
   as he was in purity and glory, to the nature of man: he could take upon
   him our form and all the principles of humanity: he could become our
   perfect representative without sin; and thus, God in man, could offer
   up himself to the Eternal Father--could shed blood that had no possible
   taint of sin--could make an atonement out of his own free-will for
   sinful creatures, the whole efficacy of which should belong to them.
   For he had no guilt in himself to atone for, and the life which he had
   be had in himself, like his Father; and the glory which he possessed
   was a glory which he might veil when he chose, for he had it from the
   Father, not as a creature, but as a Son. And the price which Christ
   could by his nature and condition pay he did pay. He refused not to
   humble himself to the lowest grade of human poverty, in order that,
   while by his royal descent he was equal to the highest as a man, there
   might be no one on the earth, however low, that could fear to look at
   him as a brother. Nor did he refuse to undergo any of the ills which
   can attend human existence: he suffered hunger and thirst; he walked
   the highways at all times and seasons, frequently without a shelter;
   his body was bowed with weariness and hardships endured scarcely by the
   most friendless of mankind; and what sickness can we have to hear--what
   pain, equal to that agony which he suffered in Gethsemane? Nor, lastly,
   did he refuse to (lie in our stead, but willingly poured out his blood
   to cleanse us from the pollution of sin on the one hand, and on the
   other to free us from its penalties. This is a cursory view of the work
   of our redemption; but the great question to our consciences is, shall
   we lightly treat so vast a mercy? Shall we be contented with the dim
   and imperfect view of it caught through the medium of worldly minds and
   worldly sentiments?

   The world forms its plans on the notion of its perpetuity and
   independence. It takes into account none of those modifying influences
   which should spring from the expectation of a futurity, in which its
   whole system must be lost in one of infinitely greater magnitude.
   Pursuing the course which would be wise, or consistent only, were it
   assured of the unchangeable continuance of things as they now exist, it
   expends all its forces upon the present; contemplates the power it
   possesses in relation only to immediate necessities; and in its boldest
   attempts to pursue, or seize upon the means of good, looks not beyond
   the narrow limit which the voice of some popular experimentalist has
   marked out for the struggle. With this notion of the all-sufficiency of
   the present is combined that of its self-power and independence. It
   concludes, that it can effect what is essential to its happiness; that
   it sees and can put in motion the various springs of life, so as to
   make them produce the required result; and that having attained the
   object immediately sought, reflection and foresight may remain
   unexercised till some other purpose of present importance require their
   employment. But what is the real state of things, while the world is
   thus confining its thoughts to temporal affairs, and thus regarding
   itself as an independent power, which rightly exerting its strength, is
   sufficient for all its attempts and projects? Why, there is, we have
   seen, a mighty system in operation for the glorifying of man, to which,
   however small be the number of those who take advantage of it, every
   circumstance and event in this introductory system is in reality made
   subservient by the great Governor of the universe. When mankind, in the
   happier moments of reasonable resolve, allow their actions and
   determinations to work in harmony with the decrees of this Eternal
   Ruler, a positive addition is made to the good they enjoy; and it is
   wholly owing to these occasional brightenings of thought, to the few
   discoveries which men have made of this grand secret, that the world
   has any of those cultured spots in the wilderness, where wisdom and
   charity raise their tabernacles. But, for the most part, the existence
   of any system which connects the present with eternity is unrecognized
   in the world: it is not allowed that the Almighty Spirit is the
   sovereign source of life, of power, of wisdom: it is not remembered,
   that lying under condemnation, it has been redeemed by the sacrifice of
   Christ, in order, that beginning a new course, it may become perfected
   in righteousness; or that, if it do not become thus sanctified, the
   original curse remains in full force against it. Did it remember these
   things, it could never be in the state in which we see it: the decrees
   of governments would more plainly acknowledge that the Lord is the head
   and chief of all Christian communities: there would be an evident, a
   palpable recognition of his presence, even where the business of the
   day only was spoken of. Though there might be varieties of opinion as
   to the method of worship, there would be no hesitation in allowing that
   it should be the first and most sacred of a nation's cares to see it
   well established:--though there might be difference of opinion as to
   some of the outworks of the system, the voice of both people and rulers
   would be heard uniting in the confession of the power, the goodness,
   and the majesty of God. But resting in the observance of present
   occurrences, men of the world never get beyond the mere agents of our
   good or ill, to look at Him who sets those agents in operation; they
   are content to know that it is the sun and the fertilizing dew which
   clothes the earth with plenty; they care not to think of that power
   which, on the other side of the veil that envelops them, works the
   primal wonder, gives life and action to the principles by which the
   light and the dew penetrate the bosom of the earth, and awakens the
   hidden elements of life: they are content to learn, from the experience
   of the day, that if they employ labour and diligence, if they obtain
   powerful friends, and omit to use no caution by which their first
   successes may be confirmed, that they will, in all probability, go
   prosperously forward: they therefore never examine by what other means
   they are enabled to acquire influence in the world--by what secret
   source of power they are urged forward in their strength; it is enough
   for them to see that a particular set of circumstances lead to this or
   that result, and they rest contented with observing those
   circumstances; or, if they are tempted to go a step further, they
   ascribe their occurrence to their good or ill fortune. This is the way
   in which the power and providence of God are forgotten; and it requires
   a positive study, a thorough tuition of the mind and heart, to overcome
   that effect which the long habit of ascribing every thing which occurs
   to the causes which we see with our eyes, and hear with our ears to be
   in operation, must have upon the feelings. But what is the awful
   consequence of men's thus forgetting God in the events of the world?
   Why, it leads to positive atheism; it leads to the practical denial of
   the Almighty; and, whatever may be the professions they make--by
   whatever name they may be called --those who do thus neglect to
   recognize his hand are, to all intents and purposes, living without
   God.

   There is, on the other hand, a very numerous class, who do often speak
   of the mercy of God, who refuse not to acknowledge the influence of his
   benignity in the production of the good which they see around them; and
   what are the nature of these acknowledgments? Are they the result of a
   careful consideration of the Almighty's bounty? Do they spring from
   long-cherished feelings of dependence on his power, and from those
   assurances which follow the exercise of deep and grateful devotion? No
   such thing: they are the fruit of the lips, not of the heart: they are
   uttered either with the careless, listless feeling which is glad of any
   common phrase to excuse the want of a thought, or under some momentary
   excitement, when the heart, overburdened with satisfaction, is ready to
   ascribe goodness not to God only, but to any thing which may present
   itself at the moment. There are, however, different degrees in this
   carelessness; and while some may attach no meaning at all to the phrase
   they employ when speaking of God's goodness, others will give it a
   sufficient colouring of thought to make themselves delighted with the
   appearance of gratitude to which they have attained. But can this ever
   become the gratitude of a rational creature and a Christian? Can it
   ever be made the fruitful source of heart-felt prayers, and comforting
   convictions? Can it ever be any thing more than the vain expression of
   a mind, which not having found God, would yet wish to escape the open
   disgrace of not knowing something of his attributes and his operations?

   Unfortunately the youth of both the higher and middle ranks are
   fearfully neglected in respect to religious instruction: they are
   educated as people of the world, not as Christians; and the truths
   which should be impressed upon their minds, not by some few, quick,
   impatient snatches at the catechism; but by frequent, calm, steady, and
   explanatory converse, are not brought within reach even of their
   hearing. Thus a numerous body of men are ignorant of the gospel because
   they have really never heard it; because its doctrines have never been
   distinctly stated to them; and the whole system of grace is as hidden
   from the eyes of their understanding, as if it formed no part of the
   decrees of God. This, however, is not wholly the case; and we are to
   seek for the more common origin of this ignorance of the gospel, in an
   unwillingness to examine it, as well as in the voluntary allowed
   indulgence of feelings that oppose and obscure its lustre. In order to
   avoid the evil ourselves, therefore, we must learn to consider what the
   system is; and then, by examining what our notions of it are, and
   whether it have, or have not, produced any effects on our minds
   corresponding to its power, we shall be enabled to discover in what
   degree it is hidden from our minds.

   Now, look where we will, study what we may, it is almost invariably
   found that the first and general views we take of things are altogether
   erroneous. In the natural world, not an object presents itself to the
   eye of the ordinary observer, without his passing over something in its
   composition which the man of science can prove to be essential to its
   proper nature and condition. In all moral subjects this is equally the
   case. Not an idea is formed of those great systems of policy by which
   governments are kept up, by which nations are balanced against nations,
   and the vast and complicated interests of trade preserved from
   instantaneous confusion at every change of circumstance. They are, it
   is true, the subjects of perpetual discussion; every man thinks himself
   capable of examining them, and giving an opinion on their nature and
   tendency; but bring in some one to take a part in the inquiry, who is
   fairly acquainted with the subject, and who knows not but that he will
   throw an entirely new light upon its bearings? Who doubts but that, if
   the question be one of politics, the historian, the political economist
   will regard as absurd the speculations of the ignorant and
   inexperienced? That, if it be of commerce, the merchant will assure us
   that ruin would follow, were the systems of the untutored theorist put
   in practice; that, if it were one of mechanical ingenuity, the common,
   practical workman would at once show that the resources of his art are
   capable of effecting objects which the best uninstructed ingenuity
   could not have touched. And thus in every thing else, the first, or
   cursory views which we take, always fall far short of the extent of the
   subject, always miss some essential feature in its character, and leave
   us, in fact, as ignorant of its relations and influence as if it were
   wholly hidden from our understanding. Now this being the case with
   almost every subject on which the mind can be employed, may we not
   fairly conclude that it is so in regard to religion? May we not
   certainly consider that, as no art can be made to reveal its wonders to
   the unpractised eye; no principle of truth and order, sits efficacious
   operations to the sudden glance of the boldest curiosity;--that
   religion cannot be made to do so? For what is there in religion which
   can lead us to suppose that it may be understood with less attention
   than any other system of truth? What is there in the nature of any of
   its doctrines to tempt us into the presumptuous notion that the mind
   can comprehend them at a glance? From these considerations we may
   conclude, that where there has not been reflection--where there has not
   been some adapting of the thoughts to the spirit which reigns through
   the system, the system cannot be truly comprehended; and did we go no
   further, we might conclude from this, that the gospel is hid from a
   large number of those to whom it is even preached--to whom its
   doctrines are cautiously displayed.

   Our next consideration must be, what is the nature of these doctrines;
   and why, when so many allow their importance, so few are willing to
   learn them as they ought. With regard to these enquiries, there are two
   points which, if always borne in mind, would act as a preservative
   against innumerable errors. The one is, that as the doctrines of the
   gospel respect the grandest' objects of man's creation, and appeal to
   the loftiest principles of his being, they must themselves be of the
   sublimest kind. The other is, that when they are disregarded, or
   treated lightly, a sure evidence is afforded, that no just idea has
   been formed of the dignity, or true tendencies of the human soul. For
   take the principles of the gospel one by one; examine them by all the
   light which reason gives, or which may be obtained from a higher
   source, and each will be found so accordant with the noblest
   characteristics of the mind, that we must needs treat them with
   profound reverence, or reject the very honours which nature, or rather
   its great Author, hath put upon us. Look at the doctrine of redemption;
   what does it teach us? Why, not simply the necessary relation between
   God and man, as the Creator and the creature; not simply the operation
   of the divine benignity, in breathing forth the spirit of life; but the
   positive existence, and operative exercise of a plan, by which we are
   brought within the circle of the Almighty's most mysterious decrees.
   Look at the doctrine of regeneration--of renewals by the Holy Spirit;
   what doth this teach us? Not merely that God hath endowed us with an
   active principle; not merely that he hath given us reason, with all its
   capacity of comparing and judging; but that he hath given to the soul a
   portion of that very power in which reason bad its birth, a portion of
   that pure, essential spirit of wisdom, truth, and goodness, which
   inspires, through everlasting ages, the hierarchies of angels, and
   unites in one shining orb of glorious life the whole mass of rational,
   sanctified beings. It teaches us, that that frailty and darkness which
   have so long oppressed us, and held our thoughts in miserable
   captivity, are not natural to us, but are the corruption of our nature;
   and that, as the principle of life is hidden, as the workings of the
   mind are all secret and mysterious, so there is also a secret and
   mysterious power, by which whatever is deformed or depraved, in that
   strange empire of the inner man, may be restored to its original
   perfection. The most general view we can take of these two main
   doctrines of the Gospel, that is, the doctrine of redemption, and the
   doctrine of sanctification,--may convince us of the necessity of
   viewing them with deep and most serious attention, even from the simple
   principle, that whatever so nearly respects the highest objects, and
   the noblest tendencies of our being, must certainly demand the
   steadiest efforts of the soul to comprehend. Let us find, then, a man
   who takes no thought of the lofty arguments of the Gospel--a man who
   cares not to meditate on the doctrines of grace, on the wondrous
   mystery of godliness, by which God was manifest in the flesh, justified
   in the Spirit, and by that mystery reconciling the world unto himself;
   a man who disregards the doctrine--that sublime, that elevating
   doctrine which the sages of antiquity would have given a universe to
   know--the doctrine of regeneration--the doctrine of man's entire
   renewal, of his purification and enlightenment by the indwelling of the
   Spirit of God: let ns find a man who thinks not of these things, and we
   shall see also that he is blind, totally blind to whatever is brightest
   and most worthy of admiration in the constitution of his being; that
   his thoughts want life, his intellect power, his sympathies
   comprehensiveness.

   And how, then, is the mind to obtain that clarifying and enlargement of
   its faculties which may render it sensible of the truths before,
   perhaps, wholly unperceived? As truth may be unknown, first, because of
   the state of the mind, and secondly, because of the nature of the
   subject; so the fitness by which the mind is made capable of entering
   the noble circle of universal truth, and divine truth alone forms the
   bright circumference to that circle, must have a twofold influence;
   that is, in the one instance, it must purify and strengthen the soul;
   and in the other, it must adapt the faculties, before unfitted for that
   purpose, to behold and contemplate steadily things which have no
   outward sign in the visible world-- things of which the forms still lie
   treasured in the secret tabernacle of the Most High, and the beauty and
   glory of which having not been made a portion of this lower sphere, can
   only be enjoyed by the spirit of man when he enters into intimate
   communion with the eternal Son of God. Now, as it cannot for a moment
   be doubted but that the mind, when full of worldly anxieties, when torn
   by passion, or occupied with a thousand petty wishes and desires, is
   not in a fit condition for discovering or enjoying any kind of pure
   truth whatever, so is it plain that to put itself in a better state for
   this purpose, it must propose to itself a different class of objects on
   which to fix its thoughts, and become occupied with pursuits in
   themselves essentially better, and leading to some more certain good.
   But what design can be so decidedly and obviously beneficial for a
   rational being, as the improvement of his condition in respect to God?
   By what method can he so certainly put himself in a more thoughtful and
   steady frame of mind, as by beginning with great earnestness and
   sincerity, to inquire into the will of his Creator, to examine the
   astonishing plan by which divine mercy keeps so much good and holiness
   in the world, amid all the conflicting interests of desperate
   wickedness, and to place himself in such a position that the rays of
   the Almighty's love and wisdom, must fall, in his silent hours of
   meditation, full upon his heart? Let him try the effect of this earnest
   inquiry into the will of God, and of this devout contemplation of his
   glory, and he will find every faculty of his soul becoming daily
   stronger, and fitter for exertion; he will gradually feel less and less
   interested in the low pursuits of sensual pleasure; the objects on
   which the world thinks it can scarcely set too high a value, will be
   reduced in his eyes to their exact and proper standard; and with this
   better ability to estimate things according to their true worth, those
   violent views of the questions which agitate society, those bitter
   prejudices which keep men savages even in the most polished state of
   civilization, will lose their hold upon his understanding, which thus
   recovering itself from the deep oppression it hath long suffered from
   Satan, and the numerous host of error, will become every hour more
   capable of discerning the sublimity of truth, and the harmony of its
   revelations.

   The general effects of a systematic and patient attention to the
   exercise of religious thought are infinitely greater and more important
   than those who have not pursued it are willing to believe. It abridges
   no power or faculty in its just liberty of action; but, on the
   contrary, by freeing the mind from the enervating sloth which ever
   follows sinful indulgences; by gathering around it pure and elevating
   visions of glory to be revealed in the last time; and, yet more, by
   preserving it constantly in the calm and even path of duty, where every
   breath of the moral atmosphere is redolent of health and vigour, it
   secures to it all that tends most certainly to its purification and
   advancement.

   From general considerations of this kind, the reader may profitably
   pass to those particular meditations and rules of thought and action
   contained in the following work. They are founded on the soundest
   principles of Christian truth; but to be practically useful, they must
   he read with singleness of heart, and a spirit teachable and quiet.
   Thus studied, they will, without doubt, conduct him to the full
   enjoyment of that happiness which is the exclusive possession of the
   wise and the holy.

   The pious and learned author of the valuable Reflections to which we
   thus allude, was born at Barrow, in Leicestershire, in the year 1638.
   Having completed the earlier part of his education, he entered St.
   John's College, Cambridge, and shortly became distinguished, not only
   for his general advancement in learning, but for his extensive
   acquirements in the languages of the East. He was ordained both deacon
   and priest in the month of January, 1660, and immediately received the
   living of Ealing, in Middlesex. The following year he was presented by
   the corporation of London to the parish of St. Peter, Cornhill, and he
   resigned his former preferment. The devout and laborious zeal which
   characterized this inestimable man as a minister of the gospel,
   acquired him the honourable title of "The great reviver and restorer of
   primitive piety." As a mark of their affection for so valuable a
   labourer in the vineyard, bishop Hinchman, and his successor, Dr.
   Compton, successively conferred upon him a stall in St. Paul's
   Cathedral, and the archdeaconry of Colchester. In 1684 he was further
   promoted to a prebendal stall in Canterbury, and became chaplain to
   king William and queen Mary. This latter appointment led to his
   elevation to the bench. In 1691, government offered him the see of Bath
   and Wells, from which the pious bishop Kenn had lately been ejected;
   but he could not be persuaded to accept a see rendered vacant by mere
   political considerations; and it was not till 1704, when the bishopric
   of St. Asaph became vacant, that he obtained the rank to which his
   learning and piety so richly entitled him. The same holy virtues which
   had adorned his character as a parish-priest, shone conspicuously forth
   in all he did as a prelate. But his episcopal labours were of short
   duration. He died in the month of March, 1707.

   Cotemporary writers speak in the strongest and most affectionate terms
   of this true ornament of the Christian church. Dr. Felton, in his
   Dissertation on the Study of the Classics, and on the Formation of
   Style, describes the writings of Beveridge as models of gravity and
   simplicity. In a paper in the "Guardian." his Sermon on the Deity is
   characterized as equalling, "in acuteness of judgment, ornaments of
   speech, and true sublimity, the choicest writings of the fathers."
   Another writer, fully acquainted with his character and habits, has
   left the following more detailed eulogium on his virtues, and on the
   value of his productions. "This great and good bishop," says he, "had
   very early addicted himself to piety and a religious course of life, of
   which his Private Thoughts upon Religion' will be a lasting evidence.
   They were written in his younger years; and he must, a considerable
   time before this, have devoted himself to such practices, otherwise he
   could never have drawn up so judicious and sound a declaration of his
   faith, nor have formed such excellent resolutions, so agreeable to the
   Christian life, in all its parts. These things show him to be
   acquainted with the life and power of religion long before; and that
   even from a child he knew the Holy Scriptures.' And as his piety was
   early, so it was very eminent and conspicuous in all the parts and
   stations of his life. As he had formed such good resolutions, he made
   suitable improvements upon them; and they, at length, grew up into such
   settled habits, that all his actions savoured of nothing but piety and
   religion. His holy example was a very great ornament to our church; and
   he honoured his profession and function by zealously discharging all
   the duties thereof. How remarkable was his piety towards God! What an
   awful sense of the divine Majesty did he always express! How did he
   delight in his worship and service, and frequent his house of prayer!
   How great was his charity to men; how earnestly was he concerned for
   their welfare, as his pathetic addresses to them in his discourses
   plainly discover! How did the Christian spirit run through all his
   actions, and what a wonderful pattern was he of primitive purity,
   holiness, and devotion! As he was remarkable for his great piety and
   zeal for religion, so he was highly to be esteemed for his learning,
   which he wholly applied to promote the interest of his great Master. He
   was one of extensive and almost of universal reading: he was well
   skilled in the Oriental languages and the Jewish learning, as may
   appear from many of his sermons; and, indeed, he was furnished to a
   very eminent degree with all useful knowledge. He was very much to be
   admired for his readiness in the Scriptures: he had made it his
   business to acquaint himself thoroughly with those sacred oracles,
   whereby he was furnished unto all good works.' He was able to produce
   suitable passages from them on all occasions, and was very happy in
   explaining them to others. Thus, he improved his time and his abilities
   in serving God, and doing good, till he arrived at a good old age, when
   it pleased his great Master to give him rest from his labours, and to
   assign him a place in those mansions of bliss, where he had always laid
   up his treasure, and to which his heart had been all along devoted
   through the whole course of his life and actions. He was so highly
   esteemed among all learned and good men, that when he was dying, one of
   the chief of his order deservedly said of him, There goes one of the
   greatest, and one of the best men, that England bred.'"

   The character of Bishop Beveridge thus drawn is clearly manifested in
   his writings. Some things there are in them which may be attributed to
   the spirit of the age in which he lived; and we lament that so amiable
   and holy a man should ever have been betrayed into the use of
   expressions which always savour more of wrath than of the zeal which
   warms itself before the altar of divine love. There is also an
   occasional obscurity in his expositions of doctrine; but this is rarely
   or ever the case except when he endeavours to assist the comprehension
   of his readers by the false aids of metaphysics or scholastic logic.
   Few writers, on the whole, can he read with equal profit: still fewer
   are more earnest or more spiritual.

   H.S.

   Sept. 22, 1834.
     __________________________________________________________________

PRIVATE THOUGHTS

UPON

RELIGION,

DIGESTED INTO

TWELVE ARTICLES;

WITH

PRACTICAL RESOLUTIONS

FORMED THEREUPON.
     __________________________________________________________________

CONTENTS.
     __________________________________________________________________

THOUGHTS ON RELIGION.
     __________________________________________________________________

   INTRODUCTORY.--Page 1.

   Article I.--Page 6.

   I believe there is One God, the Being of all beings.

   Article II.--Page 10.

   I believe, that whatsoever the most high God would have me to BELIEVE
   or DO, in order to his glory, and my happiness, he hath revealed to me
   in his holy Scriptures.

   Article III.--Page 39.

   I believe that as there is one God, so this one God is three
   Persons--Father, Son, and Holy Ghost.

   Article IV.--Page 41.

   I believe that I was conceived in sin, and brought forth in iniquity;
   and that, ever since, I have been continually conceiving mischief, and
   bringing forth vanity.

   Article V.--Page 44.

   I believe the Son of God became the Son of man, that I, the son of man,
   might become the son of God.

   Article VI.--Page 50.

   I believe that Christ lived to God, and died for sin, that I might die
   to sin, and live with God.

   Article VII.--Page 53.

   I believe that Christ rose from the grave, that I might rise from sin,
   and that he is ascended into heaven, that I may come unto him.

   Article VIII.--Page 57.

   I believe that my person is only justified by the merit of Christ
   imputed to me; and that my nature is only sanctified by the Spirit of
   Christ implanted in me.

   Article IX.--Page 72.

   I believe God entered into a double covenant with man, the covenant of
   works made with the first, and the covenant of grace made in the second
   Adam.

   Article X.--Page 82.

   I believe, that as God entered into a covenant of grace with us. so
   hath he signed this covenant to us by a double seal, baptism and the
   Lord's supper.

   Article XI.--Page 93.

   I believe that after a short separation, my soul and body shall be
   united together again, in order to appear before the judgment-seat of
   Christ, and be finally sentenced according to my deserts.

   Article XII.--Page 103.

   I believe there are two other worlds, besides this I live in; a world
   of misery for unrepenting sinners, and a world of glory for believing
   saints.

RESOLUTIONS

  ON THE FOREGOING ARTICLES.

   Resolution I.--Page 115.

   I am resolved, by the grace of God, to walk by rule, and therefore
   think it necessary to resolve upon the rules to walk by.

   Resolution II--Page 116.

   I am resolved, by the grace of God, to make the Divine Word the rule of
   all the rules I propose to myself.

   Resolution III.-Page 118.

   1 am resolved, that as I am not able to think or do any thing that is
   good, without the influence of the divine grace; so I will not pretend
   to merit any favour from God, upon account of any thing I do for his
   glory and service.
     __________________________________________________________________

  CONCERNING MY CONVERSATION IN GENERAL.

   Resolution I.--Page 121.

   I am resolved, by the grace of God, to make Christ the pattern of my
   life here, that so Christ may be the portion of my soul hereafter.

   Resolution II.--Page 122.

   I am resolved, by the grace of God, to walk by faith, and not by sight,
   on earth, that so I may live by sight, and not by faith, in heaven.

   Resolution III.--Page 125.

   I am resolved, by the grace of God, always to be looking upon God, as
   always looking upon me.
     __________________________________________________________________

  CONCERNING MY THOUGHTS.

   Resolution I.--Page 128.

   I am resolved, by the grace of God, to watch as much over the inward
   motions of my heart, as the outward actions of my life.

   Resolution II.--Page 129.

   I am resolved, by the grace of God, to stop every thought, at its first
   entering into my heart, and to examine it whence it comes, and whither
   it tends.

   Resolution III.--Page 131.

   I am resolved, by the grace of God, to be as fearful to let in vain, as
   careful to keep out sinful thoughts.

   Resolution IV.--Page 133.

   I am resolved, by the grace of God, to be always exercising my thoughts
   upon good objects, that the devil may not exercise them upon bad.

   Resolution V.--Page 135.

   I am resolved, by the grace of God, so to marshal my thoughts, that
   they may not jostle one another, nor any of them prejudice the business
   I am about.
     __________________________________________________________________

  CONCERNING MY AFFECTIONS.

   Resolution I.--Page 139.

   I am resolved, by the grace of God, always to make my affections
   subservient to the dictates of my understanding, that my reason may not
   follow, but guide my affections.

   Resolution II.--Page 141.

   I am resolved, by the grace of God, to love God, as the best of goods,
   and to hate sin, as the worst of evils.

   Resolution III.--Page 145.

   I am resolved, by the assistance of divine grace, to make God the
   principal object of my joy, and sin the principal object of my grief
   and sorrow; so as to grieve for sin more than suffering, and for
   suffering only for sin's sake.

   Resolution IV.--Page 147.

   I am resolved, by the grace of God, to desire spiritual mercies more
   than temporal; and temporal mercies only in reference to spiritual.

   Resolution V.--Page 149.

   I am resolved, by the grace of God, to hope for nothing so much as the
   promises, and to fear nothing so much as the threatening, of God.

   Resolution VI.--Page 153.

   I am resolved, by the grace of God, to arm myself with that spiritual
   courage and magnanimity, as to press through all duties and
   difficulties whatsoever, for the advancement of God's glory and my own
   happiness.

   Resolution VII.--Page 155.

   I am resolved, by the grace of God, so to be angry, as not to sin; and,
   therefore, to be angry at nothing but sin.
     __________________________________________________________________

  CONCERNING MY WORDS.

   Resolution I.--Page 159.

   I am resolved, by the grace of God, never to speak much, lest 1 often
   speak too much; and not to speak at all, rather than to no purpose.

   Resolution II.--Page 161.

   I am resolved, by the grace of God, not only to avoid the wickedness of
   swearing falsely, but likewise the very appearance of swearing at all.

   Resolution III.--Page 163.

   I am resolved, by the grace of God, always to make my tongue and heart
   go together, so as never to speak with the one, what I do not think in
   the other.

   Resolution IV.--Page 166.

   I am resolved, by the grace of God, to speak of other men's sins only
   before their faces, and of their virtues only behind their backs.

   Resolution V.--Page 168.

   I am resolved, by the grace of God, always to speak reverently to my
   superiors, humbly to my inferiors, and civilly to all.
     __________________________________________________________________

  CONCERNING MY ACTIONS.

   Resolution I.--Page 171.

   I am resolved, by the grace of God, to do every thing in obedience to
   the will of God.

   Resolution II.--Page 174.

   I am resolved, by the grace of God, to do every thing with prudence and
   discretion, as well as with zeal and affection.

   Resolution III.--Page 175.

   I am resolved, by the grace of God, never to set my hand, my head, or
   my heart, about any thing but what I verily believe is good in itself,
   and will be esteemed so by God.

   Resolution IV.--Page 178.

   I am resolved, by the grace of God, to do all things for the glory of
   God.

   Resolution V.--Page 180.

   I am resolved, by the grace of God, to mingle such recreations with my
   business, as to further my business by my recreations.
     __________________________________________________________________

  CONCERNING MY RELATIONS.

   Resolution I.--Page 184.

   I am resolved, by the grace of God, to honour and obey the king, or
   prince, whom God is pleased to set over me, as well as to expect that
   he should safeguard and protect me, whom God is pleased to set under
   him.

   Resolution II.--Page 187.

   I am resolved, by the same divine grace, to be as constant in loving my
   wife, as cautious in choosing her.

   Resolution III.--Page 191.

   I am resolved, by the grace of God, to do my endeavour to give to God
   whatsoever children he shall be pleased to give me; that as they are
   mine by nature, they may be his by grace.

   Resolution IV.--Page 194.

   I am resolved, by the grace of God, to do my duty to my servants as
   well as expect they should do theirs to me.

   Resolution V.--Page 196.

   I am resolved, by the grace of God, to feed the flock that God shall
   set me over, and with wholesome food, neither starving them by
   idleness, poisoning with error, nor puffing them up with impertinence.

   Resolution VI.--Page 200.

   I am resolved, by the grace of God, to be as faithful and constant to
   my friend, as I would have my friend to be faithful and constant to me.
     __________________________________________________________________

  CONCERNING MY TALENTS.

   Resolution I.--Page 204.

   I am resolved, if possible, to redeem my time past by using a double
   diligence for the future, to employ and improve all the gifts and
   endowments, both of body and mind, to the glory and service of my great
   Creator.

   Resolution II.--Page 206.

   I am resolved, by the divine grace, to employ my riches, the outward
   blessings of Providence, to the same end; and to ob. serve such a due
   medium in the dispensing of them, as to avoid prodigality on the one
   hand, and covetousness on the other.

   Resolution III.--Page 209.

   I am resolved, by the grace of God, to improve the authority God gives
   me over others, to the suppression of vice, and the encouragement of
   virtue; and so for the exaltation of God's name on earth, and their
   souls in heaven.

   Resolution IV.--Page 211.

   I am resolved, by the grace of God, to improve the affections God stirs
   up in others towards me, to the stirring up of their affections towards
   God.

   Resolution V.--Page 215.

   I am resolved, by the grace of God, to improve every good thought, to
   the producing of good affections in myself, and as good actions with
   respect to God.

   Resolution VI.--Page 216.

   I am resolved, by the grace of God, to improve every affliction God
   lays upon me, as an earnest or token of his affection towards me.
     __________________________________________________________________

THOUGHTS UPON A CHRISTIAN LIFE.
     __________________________________________________________________

  CHRISTIAN EDUCATION.--Page 241.

  THE KNOWLEDGE OF GOD--Page 214.
     __________________________________________________________________

                             THOUGHTS ON RELIGION.
     __________________________________________________________________

INTRODUCTORY.

   WHEN, in my serious thoughts, and more retired meditations, I am got
   into the closet of my heart, and there begin to look within myself, and
   consider what I am, I presently find myself to be a reasonable
   creature: for was I not so, it would be impossible for me thus to
   reason and reflect. But, am I a reasonable creature? Why then, I am
   sure, within this veil of flesh there dwells a soul, and that of a
   higher nature, than either plants or brutes are endued with; for they
   have souls indeed, but yet they know it not, and that because their
   souls, or material forms, as the philosophers term them, are not any
   thing really and essentially distinct from the very matter of their
   bodies; which being not capable of a reflective act, though they are,
   they know it not, and though they act, they know it not; it being
   impossible for them to look within themselves, or to reflect upon their
   own existence or actions. But it is not so with me; I not only know I
   have a soul, but that I have such .a soul, which can consider of
   itself, and deliberate of every particular action that issues from it.
   Nay, I can consider, that I am now considering of my own actions, and
   can reflect upon myself reflecting; insomuch, that had I nothing else
   to do, I could spin out one reflection upon another, to infinity.

   And, indeed, was there never another argument in the world to convince
   me of the spiritual nature of my soul, this alone would be sufficient
   to wrest the belief and confession of it from me: for what below a
   spirit can thus reflect upon itself? or, what below a spirit can put
   forth itself into such actions, as I find I can exercise myself in? My
   soul can, in a moment, mount from earth to heaven, fly from pole to
   pole, and view all the courses and motions of the celestial bodies, the
   sun, moon, and stars; and then the next moment returning to myself
   again, I can consider where I have been, what glorious objects have
   been presented to my view; and wonder at the nimbleness and activity of
   my soul, that can run over so many millions of miles, and finish so
   great a work in so small a space of time. And are such-like acts as
   these the effects of drossy earth, or impenetrable matter? Can any
   thing below a spirit raise itself so much beyond the reach of material
   actions?

   But stay a little; what is this soul of mine that I am now speaking of,
   that it is so nimble in its actions, and so spiritual in its nature?
   Why, it is that which actuates and informs the several organs and
   members of my body, and enables me not only to perform the natural
   actions of life and sense; but likewise to understand, consult, argue,
   and conclude; to will and nill, hope and despair, desire and abhor, joy
   and grieve, love and hate; to be angry now, and again appeased. It is
   that by which at this very time, my head is inditing, my hand is
   writing, and my heart resolving, what to believe, and how to practise.
   In a word, my soul is myself; and therefore, when I speak of my soul, I
   speak of no other person but myself.

   Not as if I totally excluded this earthly substance of my body from
   being a part of myself; I know it is. But I think it most proper and
   reasonable to denominate myself from my better part: for, alas! take
   away my soul, and my body falls of course, into its primitive
   corruption, and moulders into the dust, from whence it was first taken.
   All flesh is grass,' says the prophet, and all the goodliness thereof
   is as the flower of the field.' And this is no metaphorical expression,
   but a real truth; for what is that which I feed upon, but merely grass
   digested into corn, flesh, and the like; which by a second digestion,
   is transfused and converted into the substance of my body? And thence
   it is, that my body is but like the grass, or flower of the field,
   fading, transient, and momentary, to-day flourishing in all its glory,
   to-morrow cut down, dried up, and withered. But now, how far is this
   beneath the spiritual and incorruptible nature of my immortal soul?
   which subsists of itself, and can never be dissolved, being not
   compounded of an earthly or elementary matter, as the body is, but is a
   pure spiritual substance infused into me by God, to whom, after a short
   abode in the body, it is to return, and to live and continue for ever,
   either in a state of happiness or misery, in another life.

   But must it so indeed? How much then does it concern me, seriously to
   bethink myself, where I had best to lead this everlasting life, in the
   heavenly mansions of eternal glory, or else in the dreadful dungeon of
   infernal misery! but betwixt. these (as there is no medium, so) there
   is no comparison; and therefore, I shall not put it to the question,
   which place to choose to live in; but without giving the other that
   honour to stand in competition with it, I, this morning, with the leave
   of the most high God, do choose the land of Canaan, the kingdom of
   heaven, to be the lot of mine inheritance, the only seat of bliss and
   glory for my soul to rest and dwell in, to all eternity.

   But heaven, they say, is a place hard to come at, yea, the King of that
   glorious place hath told me, that strait is the gate, and narrow is the
   way, that leads to life, and that there be but few that find it.' [1]
   Yea, and that many shall seek to enter in, and shall not be able.' [2]
   What therefore must I do? Why, I must either resolve to make it my
   whole business to get to heaven, or else I must never hope or expect to
   come thither. Without any further dispute, therefore, about it; I
   resolve, at this time, in the presence of almighty God, that from this
   day forward, I will make it my whole business here upon earth, to look
   after my happiness in heaven, and to walk circumspectly in those
   blessed paths, that God hath appointed all to walk in, that ever expect
   to come to him.

   Now, though there be but one way, and that a narrow one too, that leads
   to heaven; yet there are two things requisite, to all those that walk
   in it; and they are faith and obedience, to believe and to live aright.
   So that it as much behoves me, to have my faith rightly confirmed in
   the fundamentals of religion, as to have my obedience exactly conformed
   to the laws of God. And these two duties are so inseparably united,
   that the former cannot well be supposed without the latter; for I
   cannot obey what God hath commanded me, unless I first believe what he
   hath taught me. And they are both equally difficult, as they are
   necessary: indeed, of the two, I think it is harder to lay the sure
   foundation of faith, than to build the superstructure of obedience upon
   it; for it seems next to impossible, for one that believes every truth,
   not to obey every command that is written in the word of God. But it is
   not so easy a thing as it is commonly thought, to believe the word of
   God, and to be firmly established in the necessary points of religion;
   especially in these wicked times wherein we live; in which there are so
   many pernicious errors and damnable heresies crept into the articles of
   some men's faith, as do not only shock the foundation of the church of
   Christ, but strike at the root of all religion. The first thing,
   therefore, that by the grace of God, I am resolved to do, in reference
   to my everlasting state, is to see my faith, that it be both rightly
   placed and firmly fixed; that I may not he as a wave tossed to and fro
   with every wind of doctrine, by the cunning craftiness of those that
   lie in wait to deceive;' but that I may be thoroughly settled in my
   faith and judgment concerning those things, the knowledge of, and
   assent unto which, is absolutely necessary to my future happiness. Let,
   therefore, what times soever come upon me; let what temptations soever
   be thrown before me; I am resolved, by the grace of God, steadfastly to
   believe as followeth.
     __________________________________________________________________

  ARTICLE I.

   I believe there is One God, the Being of all beings.

   THE other articles of my faith I think to be true, because they are so;
   this is true because I think it so: for if there was no God, and so
   this article not true, I could not be, and so not think it true. But in
   that I think, I am sure I am; and in that I am, I am sure there is a
   God; for if there was no God, how came I to be? How came I hither? Who
   gave me my being? Myself? That could not be; for before I had a being,
   I was nothing; and therefore, could do nothing, much less make myself a
   being. Did my parents give me my being? Alas! they knew not that I
   should be, before I was; and, therefore, certainly, could not give me
   my being, when I was not.

   As to my soul, (which I call myself,) it is plain they could not give
   me that, because it is a being of a spiritual nature, quite distinct
   from matter, (as my own experience tells me,) and, therefore, could not
   be the product of any natural or material agent: for, that a bodily
   substance should give being to a spiritual one, implies a
   contradiction. And if it could neither make itself, nor take its rise
   from any earthly or secondary cause, I may certainly conclude, from my
   own reason, as well as from divine revelation, that it must be infused
   by God, though I am not able to determine, either when, or how, it was
   done.

   As to my body; indeed, I must own it was derived from my parents, who
   were immediatelyconcerned in bringing the materials of it together:
   but, then, who made up these coarse materials into the form or figure
   of a body? Was this the effect of natural generation? But how came my
   parents by this generative power? Did they derive it, by succession,
   from our first parents in paradise? Be it so. But whence came they? Did
   they spring out of the earth? No: what then? Were they made by chance?
   This could not be; for as chance seldom or never produces any one
   effect that is regular and uniform, so it cannot be supposed, that a
   being of such admirable beauty, symmetry, and proportion, and such a
   nice contexture of parts, as the body of a man is, should ever be
   jumbled together by a fortuitous concourse of atoms, which nothing but
   the chimeras of Epicurus could ever reduce into a regular form and
   composition.

   And the like may be said of all other created beings in the world. For
   there is no natural cause can give being to any thing, unless it has
   that being it gives, in itself; for it is a received maxim in
   philosophy, that nothing can give what it has not. And so, however the
   bodies of men, or brutes, or plants, may now, in the ordinary course of
   nature, be produced by generation, yet there must needs be some one
   supreme almighty Being in the world, that has the being of all other
   beings in itself; who first created these several species; and endued
   them with this generative power to propagate their kind. And this
   supreme Being is that which we call God.

   Hence it is, that there is not a leaf, no not a line, in this great
   book of the creation, wherein we may not clearly read the existence and
   perfections of the great and glorious Creator, and that even by the
   glimmering light of nature. For who is it that bedecked yonder stately
   canopy of heaven, with those glittering spangles, the stars? Who is it
   that commands the sun to run his course, and the moon to ride her
   circuit so constantly about the world? Who is it that formed me so
   curiously in my mother's womb? Who is it that gives my stomach power to
   digest such variety of meats into chyle, and my heart or liver to turn
   them all to blood; and thence to send each particle to its proper
   place, and all to keep up this crazy carcass? Doubtless, these, and
   such like things, however ordinary or natural they may appear to us at
   present, are in themselves very great and wonderful effects, that must
   at first be produced by some infinitely powerful and supernatural
   agent, the high and mighty God, who is not only the chiefest of beings,
   but the Being of all beings whatsover.

   I say, the Being of all beings, because whatsoever excellency or
   perfection is in any other thing, is eminently, yea, infinitely
   comprehended in him; so that he is not only the creature's perfection
   in the concrete, but in the abstract too; he is not only all-wise,
   all-good, all-mighty, &c., but he is all-wisdom, all-goodness,
   all-might, all-mercy, all-justice, all-glory, &c. And as he is the
   ocean and abyss of all these perfections in himself; so is he the
   fountain of them all to us. Insomuch that we have nothing, not so much
   as the least moment of life, but what is communicated to us from this
   ever-living God. And not only what we, poor sinful worms are, or have,
   but even whatsoever those nobler creatures the angels have, it is but a
   beam darted from this sun, it is but a stream flowing from this
   overflowing fountain.

   Lift up thine eyes therefore, O my soul, and fix them a little upon
   this glorious object! How glorious, how transcendently glorious, must
   he needs be who is the Being of all beings, the perfection of all
   perfections, the very glory of all glories, the eternal God! He is the
   glory of love and goodness, who is good, and doth good continually unto
   me, though I be evil, and do evil continually against him. He is the
   glory of wisdom and knowledge, unto whom all the secret thoughts, the
   inward motions and retirements of my soul, are exactly known and
   manifest. Never did a thought lurk so secretly in my heart, but that
   his all-seeing eye could espy it out: even at this time, he knows what
   I am now thinking of, and what I am doing, as well as myself. And
   indeed, well may he know what I think, and speak, and do, when I can
   neither think nor speak, nor do any thing, unless himself be pleased to
   give me strength to do it. He is the glory of might and power, who did
   but speak the word, and there presently went out that commanding power
   from him, by which this stately fabric of the world was formed and
   fashioned. And as he created all things by the word of his power, so I
   believe, he preserves and governs all things by the power of the same
   word: yea, so great is his power and sovereignty, that he can as easily
   throw my soul from my body into hell, or nothing, as I can throw this
   book out of my hand to the ground: nay, he need not throw me into
   nothing; but, as if I should let go my hold, the book would presently
   fall, so, should God but take away his supporting hand from under me, I
   should of myself, immediately fall down to nothing. This, therefore, is
   that God, whom I believe to be the Being of all beings; and so the
   creator, preserver, governor, and disposer of all things in the world.
     __________________________________________________________________

  ARTICLE II.

   I believe, that whatsoever the most high God would have me to BELIEVE
   or DO, in order to his glory, and my happiness, he hath revealed to me
   in his holy Scriptures.

   UPON the same account that I believe there is a God, I believe
   likewise, that this God is to be worshipped; the same light that
   discovers the one, discovering the other too. And therefore it is, that
   as there is no nation or people in the world, but acknowledge some
   deity, so there is none, but worship that deity which they acknowledge;
   yea, though it be but a stick or a stone, yet if they fancy any thing
   of divinity in it, they presently perform worship and homage to it.
   Nay, that God is to be worshipped, is a truth more generally
   acknowledged, than that there is a God. No nation, I confess, ever
   denied the latter, but no particular person ever denied the former: so
   that the very persons, who through diabolical delusions, and their own
   prevalent corruptions, have suspected the existence of a Deity, could
   not but acknowledge that he was to be worshipped, if he did exist;
   worship being that which is contained in the very notion of a Deity;
   which is, that he is the Being of all beings, upon whom all other
   things or beings do depend, and unto whom they are beholden both for
   their essence and subsistence. And if there be such a Being, that is
   the spring and fountain of all other beings, it is necessary that all
   others should reverence and worship him, without whom they could not
   subsist. And therefore it is that men are generally more superstitious
   in their worshipping than they ought to be, rather than deny that
   worship to him, which they ought to give.

   That, therefore, there is a God, and that this God is to be worshipped,
   I do not doubt; but the great question is, who is this God whom I ought
   to worship? And, what is that worship which I ought to perform unto
   him? The former I have resolved upon in the foregoing article, as the
   light of reason and my natural conscience suggested to me; the latter I
   am resolved to search out in this, viz. Which of all the several kinds
   of worship that men perform to the Deity, and the several religions
   that men profess in the world, I had best make choice of to profess and
   adhere to. The general inclinations which are naturally implanted in my
   soul to some religion, it is impossible for me to shift off; but there
   being such a multiplicity of religions in the world, I desire now
   seriously to consider with myself, which of them all to restrain these
   my general inclinations to.

   And the reason of this my inquiry is not, that I am in the least
   dissatisfied with that religion I have already embraced; but because it
   is natural for all men to have an overbearing opinion and esteem for
   that particular religion they are born and bred up in. That, therefore,
   I may not seem biased by the prejudice of education, I am resolved to
   prove and examine them all, that I may see and hold fast to that which
   is best. For though I do not, in the least, question, but that I shall
   upon inquiry, find the Christian religion to be the only true religion
   in the world, yet I cannot say it is, unless I find it, upon good
   grounds, to be so indeed: for, to profess myself a Christian, and
   believe that Christians are only in the right, because my forefathers
   were so, is no more than the heathens and Mahometans have to say for
   themselves.

   Indeed, there was never any religion so barbarous and diabolical but it
   was preferred before all other religions whatsoever, by them that did
   profess it: otherwise they would not have professed it. The Indians,
   that worship the devil, would think it as strange doctrine to say that
   Christ is to be feared more than the devil; as such as believe in
   Christ, think it is, to say the devil is to be preferred before Christ.
   So do the Mahometans call all that believe not in Mahomet, as well as
   Christians call those that believe not in Christ, infidels. And why,
   say they, may not you be mistaken, as well as we? Especially, when
   there is at least, six to one against your Christian religion; all of
   which think they serve God aright, and expect happiness thereby as well
   as you. So that to be a Christian, only upon the grounds of birth or
   education, is all one, as if I was a Turk or a heathen; for if I had
   been born amongst them, I should have had the same reason for their
   religion, as now I have for my own: the premises are the same, though
   the conclusion be ever so different. It is still upon the same grounds,
   that I profess religion, though it be another religion which I profess
   upon these grounds; so that I can see but very little difference,
   betwixt being a Turk by profession, and a Christian only by education;
   which commonly is the means and occasion, but ought by no means to be
   the ground of any religion. And hence it is that in my looking out for
   the truest religion, being conscious to myself how great an ascendant
   Christianity hath over me, beyond the rest, as being that religion
   whereunto I was born and baptized, that which the supreme authority has
   enjoined and my parents educated me in, that which every one I meet
   withal highly approves of, that which I myself have, by a
   long-continued profession, made almost natural to me; I am resolved to
   be more jealous and suspicious of this religion, than of the rest, and
   be sure not to entertain it any longer without being convinced, by
   solid and substantial arguments, of the truth and certainty of it.

   That, therefore, I may make diligent and impartial inquiry into all
   religions, and so be sure to find out the best, I shall, for a time,
   look upon myself as one not at all interested in any particular
   religion whatsover, much less in the Christian religion; but only as
   one who desires, in general, to serve and obey him that made me, in a
   right manner, and thereby to be made partaker of that happiness my
   nature is capable of. In order to this, it will be necessary to propose
   to myself some certain marks or characters, whereby I may be able to
   judge and make choice of the religion I intend to embrace: and they
   are, in general, these two, viz.

   First, That is the best religion, wherein God is worshipped and served
   most like himself, i. e. most suitably and conformably to his nature
   and will. And,

   Secondly, Since all men naturally desire, and aspire after happiness,
   and our greatest happiness consists in the fruition of God, that is
   certainly the best religion, which gives me the best and most
   comfortable assurances of being happy with God to all eternity.

   To embrace a religion without these marks, would be worse than to have
   no religion at all; for better it is to perform no worship to God, than
   such as is displeasing to him; to do him no service, than such as will
   be ineffectual to make me happy, and not only frustrate my expectations
   of bliss, but make me for ever miserable.

   The religion, then, that I am to look after, must be such a one,
   wherein I may be sure to please God, and to be made happy with him;
   and, by consequence, such a one, wherein all the cause of his
   displeasure and my misery may be removed; and that is sin. For sin
   being infinitely opposite to him, as he is a Being of infinite purity
   and holiness, must certainly set me at the greatest distance from him,
   and render me most odious in his sight; and whosoever does so, must
   make me as miserable as misery can make me. For as our holiness
   consisteth in likeness, so doth our happiness in nearness to God: and
   if it be our happiness to be near unto him, it must certainly be our
   misery to be at a distance from him. In enjoying him we enjoy all
   things, he being and having all things in himself; and so in not
   enjoying him, we are not only deprived of all that we can enjoy, but
   made liable to the punishments that are the consequence of it.

   That there is no such thing in nature, as virtue and vice, as good and
   evil, as grace and sin, is what I can by no means persuade myself to,
   for my conscience tells me, that there is: and not only mine, but every
   one that ever yet lived, upon the face of the earth; all people of
   whatsoever nation or language, still acknowledging sin to be sin, and
   that the displeasing the deity, which they worship, is indeed an evil
   that ought to be carefully avoided. And therefore, the very heathens
   did not only upbraid others with it, but likewise often checked
   themselves for it; and all men naturally desire to seem though not to
   be holy. But let others say what they will, I, for my own part, cannot
   but see sin in myself, by the very light of nature. For, my reason
   tells me, that if God be God, he must be just and perfect; and if I be
   not so too, I am not like him; and, therefore, must needs displease
   him; it being impossible any thing should please him but what is like
   unto him. And this deformity to the will and nature of God, is that
   which we call sin, or which the word sin in its proper notion, brings
   into my mind.

   And being thus conscious to myself, that I have sinned against my
   Maker, I may reasonably conclude, that as he is omniscient, and, by
   consequence, a witness of these my offences, so must he likewise be
   just in the punishment of them; for it cannot stand with his justice,
   to put up with such offences, without laying suitable punishments upon
   the offender. And these punishments must be infinite and eternal; for
   wherein doth the nature of divine justice consist, but in giving to sin
   its just punishments, as well as to virtue its due rewards? Now that
   the punishment of sin in this world, is not so much as it deserves,
   nor, by consequence, as much as, in justice, ought to be laid upon it,
   to me it is clear, in that every sin being committed against an
   infinite God, deserves infinite punishment; whereas all the punishments
   we suffer in this world cannot be any more than finite, the world
   itself being no more than finite, that we suffer them in.

   Upon these grounds, therefore it is, that I am fully satisfied in my
   conscience, that I am a sinner; that it cannot stand with the justice,
   nor the existence of God that made me, to pardon my sins, without
   satisfaction made to his divine justice for them; and yet, that unless
   they be pardoned, it is impossible for me to be happy here, or
   hereafter. And therefore must I look after some religion, wherein I may
   be sure, my sins may be thus pardoned, and my soul made happy, wherein
   I may please God and God may bless me. Which that I may be the better
   able to discover, I shall take a brief survey of all the religions I
   ever heard of, or believe to be in the world.

   Now, though there be as many kinds of religions as nations; yea, almost
   as particular persons in the world; yet may they all be reduced to
   these four; the Paganish, Mahometan, Jewish, and Christian religion.

   As to the first, it is indeed of a very large extent, and comprehends
   under it all such as neither acknowledge Mahomet to be a prophet, nor
   expect a promised Messiah, nor believe in a crucified Jesus: and, since
   it is the majority of numbers, that usually carries the vogue, let me
   see whether the paganish religion, being further extended, and more
   generally professed than any, or indeed all the rest, be not the true
   religion, wherein God is most rightly worshipped, and I may be the most
   certainly saved. And here, when I take a view of this religion, as it
   is dispersed through several parts of Asia, Africa, and America, I find
   them very devout in worshipping their deities, such as they are, and
   they have great numbers of them: some worship the sun, others the moon
   and stars, others the earth, and other elements, serpents, trees, and
   the like. And others again pay homage and adoration to images and
   statues, in the fashion of men and women, hogs, horses, and other
   shapes; and some to the devil himself, as in Pegu, &c.

   But now, to go no further, this seems to me at first sight to be a very
   strange and absurd sort of religion; or rather, it is quite the reverse
   of religion. For the true notion we have of religion, is the
   worshipping the true God, in a true manner: and this is the worshipping
   false gods in a false manner. For, I cannot entertain any other notion
   of God, than as one supreme Almighty Being, who made and governs all
   things, and who, as he is a spirit, ought to be worshipped in a
   spiritual manner. And therefore, as the very supposing more deities
   than one implies a contradiction; so the paying divine homage, in a
   gross, carnal manner, to material and corporeal beings, which are
   either the work of men's hands, or at best, but creatures like
   ourselves, which can neither hear nor understand what we say to them,
   much less give us what we. desire of them, is not religion, but
   idolatry and superstition, or rather madness and delusion. So that this
   religion, I see, if I should embrace it, would be so far from making me
   happy, that the more zealous I should be for it, the more miserable I
   should be by it. For he that made these things cannot but be very angry
   at me, if I should give that worship to them, which is only due to
   himself; and so, in the way whereby I expect my sins should be
   pardoned, they would be more increased; it being a sin against the very
   light of nature, to prefer any thing before God, or to worship any
   thing in his stead; therefore, leaving these to their superstitious
   idolatries, and diabolical delusions, I must go and seek for the true
   religion somewhere else.

   The next religion, that hath the most, suffrages and votes on its side,
   is the Mahometan religion, so called from one Mahomet an Arabian, who,
   about a thousand years ago, by the assistance of one Sergius, a
   Nestorian monk, compiled a book in the Arabian tongue, which he called
   Alcoran, which he made the rule of his followers' faith and manners,
   pretending that it was sent from heaven to him, by the hand of the
   angel Gabriel.

   This book I have perused, and must confess, find many things in it
   agreeable to right reason: as that there is but one God, gracious and
   merciful, the Lord of the whole universe; that this God we are to
   resign ourselves wholly to; that all that obey him shall be certainly
   rewarded, and all that disobey him, as certainly punished; and the
   like. But yet, I dare not venture my soul upon it, nor become one of
   the professors of it; because, as there are many things consonant., so
   there are many things dissonant to the natural light that is implanted
   in me; as, that God should swear by figs and olives, by Mount Sinai, as
   this book makes him to do, in the chapter of the figs: that Solomon
   should have an army composed of men, and devils, and birds; and that he
   should discourse with a bird, which acquainted him with the affairs of
   the queen of Sheba, and the like.

   As to the argument whereby be would persuade us, that this book was
   sent from God, viz. that there are no contradictions in it, I take to
   be very false and frivolous. For besides that there are many books
   compiled by men, which have no contradictions in them, it is certain,
   there are a great many plain contradictions in this book, which
   overthrow his suppositions. Thus, in the chapter of the table, he
   saith, that "all that believe in God, and the resurrection of the dead,
   and have done good works, shall be saved:" but, in the chapter of
   gratification, he saith, "all that do not believe in the Alcoran shall
   be destroyed:" and so in the chapter of Hod. In like manner, he tells
   us again, in the chapter of the table, that the books of the Old and
   New Testaments were sent from God, and at the same time, supposes that
   the Alcoran was sent from him too; which to me, seems impossible. For,
   my reason tells me that God, who is truth and wisdom itself, cannot be
   guilty of falsehood and contradiction. And if these hooks contradict
   one another, as it is evident they do in many instances, it is plain
   God could not be the author of both; and by consequence, if the
   Scripture be true the Alcoran must of necessity be false. To instance
   but in one particular, the Alcoran says, in the chapter of women, "God
   hath no son:" in the Scripture, God said of Jesus, This is my beloved
   Son, in whom I am well pleased;' [3] and it expressly calls that Jesus,
   the Son of God;' [4] and so in many other things. Now it is impossible,
   that both these should be true, or, by consequence, that that should be
   true which says both are so.

   But if this were granted, there is still another objection against this
   religion; and that is, that the rewards therein promised will not avail
   to make me happy, though I should be partaker of them. For all the
   promises made to us in this paradise, are but mere sensible pleasures;
   as that we shall have all manner of herbs, and fruits, and drinks, and
   women with exceeding great and black eyes, as in the chapter of the
   merciful and judgment, and elsewhere; and such pleasures as these,
   though they may indeed affect my body, yet they cannot be the happiness
   of my soul. Indeed, I know not how this book should promise any higher
   happiness than that of the body, because it shows no means of attaining
   to it; it shows no way, how my sins may be pardoned, and so my soul
   made happy. It saith, I confess, that God is gracious and merciful, and
   therefore will pardon sin; so be is also just and righteous, and
   therefore must punish it. And how these two can stand together, is not
   manifested in the Alcoran; and therefore I dare not trust my soul with
   it.

   Thus, upon diligent search, have I found the two religions, that are
   most generally professed, to have little or nothing of religion in
   them. I shall therefore, in the next place, take a view of that
   religion which hath the fewest followers, and that is the Jewish. A
   religion, not established by any human laws, nor, indeed, generally
   professed in any nation, but only by a company of despicable people,
   scattered up and down the world, which as the prophet expresses it, are
   become a proverb of reproach, and a by-word among all nations whither
   they are driven.' The principles of this religion are contained in a
   book written in the Hebrew tongue, which they call the Torah, or law,
   composed of several precepts, promises, and threatenings; together with
   histories of things past, and prophecies of things to come: this book,
   they say, was written by men inspired by God himself; and therefore
   they avouch it not to be of human invention, but merely of divine
   institution.

   This book also I have diligently read and examined into, and must
   ingenuously confess, that at the very first glance methought I read
   divinity in it, and could not but conclude, from the majesty of its
   style, the purity of its precepts, the harmony of its parts, the
   certainty of its promises, and the excellency of its rewards, that it
   could be derived from no other author but God himself. It is here only
   that I find my Maker worshipped under the proper notion of a Deity, as
   he is Jehovah, and that is the right manner, for we are here commanded
   to love and serve him with all our hearts, with all our souls, our
   might and mind,' [5] which is, indeed, the perfection of all true
   worship whatsoever. And as God is here worshipped aright, so is the
   happiness which is here entailed upon this true worship, the highest
   that it is possible a creature should be made capable of, being nothing
   less than the enjoyment of him we worship, so as to have him to be a
   God to us, and ourselves to be a people to him.' [6]

   But that which I look upon, still, as the surest character of the true
   religion, is, its holding forth the way, how I being a sinner, can be
   invested with this happiness, or how God can show his justice, in
   punishing sin itself, and yet be so merciful, as to pardon and remit it
   to me, and so receive me to his favour; which the religions I viewed
   before did not so much as pretend to, nor offer at all. And this is
   what this book of the law does likewise discover to me, by showing that
   God Almighty would not visit our sins upon ourselves but upon another
   person; that he would appoint and ordain one to be our sponsor or
   Mediator, who by his infinite merit, should bear and atone for our
   iniquities, and to show his love and mercy, in justifying and
   acquitting us from our sins, at the same time that he manifests his
   justice, in inflicting the punishment of them upon this person in our
   stead. A method so deep and mysterious, that if God himself had not
   revealed it, I am confident no mortal man could ever have discovered or
   thought of it.

   Neither are there any doubts and scruples concerning this great
   mystery, but what this book does clearly answer and resolve; as will
   appear more plainly from a distinct consideration of the several
   objections that are urged against it.

   As, 1. That it does not seem agreeable either to reason or Scripture
   that one man should bear the sins of another; because every man has
   enough to do to bear his own burden; and since sin is committed against
   an infinite God, and therefore deserves infinite punishment, how can
   any finite creature bear this infinite punishment? especially, it being
   due to so many thousands of people as there are in the world!

   But this book sufficiently unties this knot for me, by showing me, that
   it is not a mere man, but God himself, that would bear these my sins;
   even he whose name is, Jehovah Tsidkenu,' The Lord our righteousness,'
   [7] where the essential name of the most high God, which cannot
   possibly be given to any, but to him, who is the Being of all beings,
   is here given to him, who should thus bear my sins, and justify my
   person; whence David also calleth him Lord, [8] Isaiah calleth him, The
   mighty God' [9] Yea, and the Lord of hosts himself, with his own mouth,
   calls him his fellow.' [10]

   Objec. 2. But my reason tells me, God is a pure Spirit, and, therefore,
   how can he suffer any punishments? or, suppose he could, how can one
   nature satisfy for the offences of another? It was man that stood
   guilty; and how can it stand with the justice of God, not to punish man
   for the sins he is guilty of?

   To resolve this doubt, this holy book assures me, that this God should
   become man, expressly telling me that as his name is Wonderful,
   Counsellor, the Mighty God, the Everlasting Father, the Prince of
   Peace,' so he should be born a child, and given as a Son. [11] And,
   therefore, at the same time that the Lord of hosts calls him his
   fellow, he calls him a man too, Against the man that is my fellow, says
   the Lord of hosts.' [12]

   Objec. 3. But if he be born as other men are, he must needs be a
   sinner, as other men be; for such as are born by natural generation,
   must necessarily be born also in natural corruption.

   To remove this obstacle, this holy book tells me, that A virgin shall
   conceive and bear this Son, and his name shall be Emmanuel.' [13] And
   so being begotten, but not by a sinful man, himself shall be a man, but
   not a sinful man: and so being God and man, he is every way fit to
   mediate betwixt God and man; to reconcile God to me, and me to God,
   that my sins may be pardoned, God's wrath appeased, and so my soul made
   happy in the enjoyment of him.

   But there is one thing more yet, that keeps me from settling upon this
   religion; and that is, the expiration of the time in which this book
   promiseth this person should come into the world; for it is expressly
   said, that Seventy weeks are determined upon thy people, and upon the
   city, to finish the transgressions, and to make an end of sins, and to
   make reconciliation for iniquity, and to bring in everlasting
   righteousness, and to seal up the vision, and the prophecy, and to
   anoint the Most Holy.' [14] From which anointing he is, in the next
   verse, called Messiah, the Anointed, (under which name he is, from
   hence, expected by the Jews,) and the beginning of these seventy weeks
   is expressly said to be at the going forth of the commandment to build
   and restore Jerusalem.' [15] Now if we understand these seventy weeks
   in the largest sense for seventy weeks, or sabbaths of years,' [16] as
   it is expressed, the time of the Messiah's coming must have been but
   four hundred and ninety years after the commandment for the building of
   the city; whereas whether we understand it of the decree and command
   that Cyrus made, [17] or that which Darius made,Ezra, vi. or that
   Artaxerxes made,Ezra, vii. I say, whichsoever of these decrees we
   understand this prophecy of, it is evident that it is above two
   thousand years since they were all made; and therefore, the time of
   this person's coming hath been expired above one thousand six hundred
   years at least.

   So likewise doth this book of the law, (as they call it) assure us,
   that the sceptre shall not depart from Judah, nor a lawgiver from
   between his feet until Shiloh come,' [18] where the Jews themselves,
   Jonathan and Onkelos, expound the word Shiloh by Messiah; and so doth
   the Jerusalem Targum too. Now it is plain that there hath been neither
   sceptre nor lawgiver in Judah, nor any political government at all
   among the Jews, for above sixteen hundred years; which plainly shows
   either their prophecies and expectations of a Messiah are false, or
   that he came into the world so many ages since, as were here prefixed.

   So likewise it was expressly foretold in this book, that the glory of
   the second temple should be greater than the glory of the former.' [19]
   Now the Jews themselves acknowledge, that there were five of the
   principal things which were in the first, wanting in the second temple,
   viz. 1. The ark with the mercy-seat and cherubim. 2. The Shechinah, or
   divine presence. 3. The holy prophetical Spirit. 4. The Urim and
   Thummim. 5. The heavenly fire: and from the want of these five things
   they say, the words I will be glorified;' [20] wants an he at the end,
   which in numeration denotes five. Yea, and when the very foundation of
   the second temple was laid, the old men that had seen the first, wept
   to see how far short it was likely to come of the former. [21] To make
   up therefore the glory of the second temple, to be greater than the
   glory of the first, notwithstanding the want of so many glorious
   things, they must of necessity understand it of the coming of the
   Messiah into it, who is called, The desire of all nations.' [22]
   Whereas the Jews themselves cannot but confess that this temple hath
   been demolished above sixteen hundred years; and therefore, it is
   impossible for the Messiah to come into it, and for its glory to be
   greater than the glory of the first temple; and, by consequence, for
   the word which they profess to believe in to be true.

   Indeed, the time of the Messiah's coming was so expressly set down in
   these and the like places, that Elias, one of their great rabbies,
   gathered from hence that the world should last six thousand years; two
   thousand without the law, two thousand under the law, and two thousand
   under the Messiah, [23] which computation of the Messiah's coming after
   four thousand years from the beginning of the world, comes near the
   time of the sceptre's departing from Judah, and the end of Daniel's
   seventy weeks. Which shows, that this rabbi was fully convinced, that
   it was about that time that the Messiah should come. And therefore it
   was, likewise, that above sixteen hundred years ago, the Jews did so
   generally expect his coming; and that so many did pretend to be the
   person, as Baz-Cozbah, who about that time, vaunting himself to be the
   man, almost the whole nation unanimously concurred in following him,
   insomuch, that, as the Jews report, there were no less than four
   hundred thousand, or as others, five hundred thousand men slain by
   Adrian the emperor, in the city Bitter, all fighting in defence of this
   pretended Messiah. There were likewise many others that fancied
   themselves to he the man, and were so esteemed by some till manifestly
   convinced of their error, as we may read in some of their books. And
   unto this day many of them hold that he is already come, but that, by
   reason of their sins, he is not yet revealed unto them.

   Hence it is, that my natural reason draws me into this dilemma, that
   either that book which the Jews receive as the word of God is indeed
   not so; or else that they do not rightly apply it: and so, that either
   their religion is a false religion, or else their profession of it a
   false profession: and therefore, I must go hence and seek me some other
   religion to fix my soul upon. Not as if my reason told me. that all the
   prophecies which I have mentioned here, were false in themselves, but
   only that they appear so to this sort of professors; for, for my own
   part, I cannot shake off my faith in this law, which they profess to
   believe in; especially now I have so seriously perused it, and so
   deliberately weighed and considered of it. Neither can I believe that
   ever any Mahometan or Indian, that did, without prejudice, set himself
   to read it through, and to examine every particular, by the light of
   unbiassed reason, could say, it was ever hatched in a human brain; but
   that it is indeed of a heavenly stamp and divine authority. And,
   therefore, though I am forced by the strength of reason to shake hands
   with this religion, yet the same reason will not suffer me to lay aside
   that law, which they do profess, but only their profession of it. So
   that whatsoever religion I settle upon, my natural conscience still
   commands me to stick close to this book of the Jewish law, and to
   receive and entertain it as the word of the glorious Jehovah, the Being
   of all beings.

   Well, there is but one religion more generally professed in the world,
   that I am to search into; which if, upon good grounds, I cannot fix
   upon, I shall be the most miserable of all creatures; and that is, the
   Christian religion, so named from Jesus Christ, whose doctrine, life,
   and death, is recorded by four several persons, in a book which they
   call the Gospel. And this book appears to me to be of undoubted
   authority, as to the truth and certainty of those things that are
   therein recorded. For, if they had been false, both the persons that
   wrote them, and he of whom they wrote had so many malicious enemies
   ready, upon all occasions, to accuse them, that they had long ago been
   condemned for lies and forgeries. But now, these writings have been
   extant for above sixteen hundred years, and never so much as suspected,
   but even by the worst of enemies, acknowledged to be a true relation of
   what passed in the world about that time: my reason will not permit me
   to be their first accuser, but enjoins me to receive them, under that
   notion, in which they have been brought down to me through so many
   generations, without any interruption whatsoever. For this general
   reception on all hands, is a sufficient ground for me to build my faith
   upon, as to the truth of the relation, though not a sufficient ground
   to believe every thing contained in the book to be the word of God
   himself; for, in this particular, it is not the testimony of others
   that I am to build upon, but its own; I may read its verity in man's
   testimony, but its divinity only in its own doctrines.

   This book, therefore, I have also diligently perused, and find it
   expressly asserts that Jesus Christ, whose life and death it records,
   was indeed that person, who was long promised by God, and expected by
   the Jews: and, that all the prophecies under the old law, concerning
   that Messiah, God-man, were actually fulfilled in this person: which
   if, upon diligent search, I can find to be true, I shall presently
   subscribe both with hand and heart, to this religion. It is a comfort
   to me that it acknowledgeth the Jewish law to be sent from God; for,
   truly, if it did not, my conscience would scarcely permit me to give
   any credit to it; being so fully convinced that that book is indeed of
   a higher extract than human invention, and of greater authority than
   human institution. And therefore it is that I cannot, I dare not
   believe, but that every particular prophecy contained in it, either is,
   or shall be, certainly fulfilled, according to every circumstance of
   time and place mentioned therein; and by consequence, that this
   prophecy, in particular, concerning the Messiah's coming, is already
   past; the time wherein it was foretold he should come, being so long
   ago expired. So that I do not now doubt whether the Messiah be come or
   no, but whether this Jesus Christ, whom this book of the gospel speaks
   of, was indeed the person. And this I shall best find out by comparing
   the Christian's gospel with the Jewish law; or the histories of Christ
   under the one, with the prophecies of the Messiah, under the other;
   still concluding, that if whatsoever was foretold concerning the
   Messiah, was fulfilled in this Jesus Christ, then he was indeed the
   Messiah that was to come into the world. And, to make this comparison
   the more exact, I shall run through the several circumstances that
   attended his birth, life, death, resurrection, and ascension, and show
   how punctually the prophecies were fulfilled in every particular.

   And first, for the birth of the Messiah, the law saith, he was to be
   born of the seed of Abraham, [24] and David;' [25] and of the stem of
   Jesse,' [26] from whence he is frequently called by the Jews,
   Bar-David, the son of David.' The gospel saith, Jesus Christ was the
   son of David, the son of Abraham.' [27] The law, that he was to be born
   of a virgin.' [28] The gospel, that Mary, a virgin, brought forth this
   Jesus.' [29] The law, that he was to be born at Bethlehem Ephratah.'
   [30] The gospel, that this Jesus was born there. [31]

   The law says, that he was to be brought out of Egypt.' [32] The gospel,
   that Jesus was called thence. [33] The law saith, that one should go
   before the Messiah,' [34] and should cry in the wilderness.' [35] The
   gospel, that John Baptist did so before Christ. [36] The law, that the
   Messiah should preach the doctrine of salvation in Galilee,' which
   sitting before in darkness should see great light. [37] The gospel,
   that Jesus did so. [38] The law, that in the Messiah's days, the eyes
   of the blind should be opened, and the ears of the deaf should be
   unstopped, and the lame leap, and the tongue of the dumb sing.' [39]
   The gospel, that it was so in the days of Jesus Christ. [40] But for
   all these wonders and miracles, the law saith, they should hear, but
   not understand; and see, yet not perceive.' [41] And the gospel, that
   seeing, they did not see; and hearing, they did not hear; neither did
   they understand.' [42] The law, that he should be despised and rejected
   of men, a man of sorrows, and acquainted with grief.' [43] The gospel,
   that Jesus Christ had not where to lay his head;' his soul was
   exceeding sorrowful, even unto death;' [44] yea, he was in an agony,
   and his sweat was as drops of blood:' [45] so well was he acquainted
   with grief. The law says, that he should ride into Jerusalem upon an
   ass, and upon a colt, the foal of an ass.' [46] And the gospel, that,
   Jesus Christ, as he was going to Jerusalem, having found an ass, sat
   thereon.' [47] At which time, the law saith the people should cry,
   Hosannah, blessed is he that cometh in the name of the Lord.' [48] The
   gospel, that the multitude did so to Christ. [49] The law, that one of
   his own familiar friends, in whom he trusted, which did eat of his
   bread, should lift up his heel against him.' [50] The gospel, that
   Judas, who was one of Christ's disciples, and so eat of his bread, did
   betray him into the hands of the Jews. [51] The law, that he should be
   prized at, and sold for thirty pieces of silver, with which should he
   bought the potter's field. [52] The gospel, that they covenanted with
   Judas to betray Jesus for thirty pieces of silver, with which they
   afterwards bought the potter's field. [53] The law, that he should be
   numbered amongst transgressors.' [54] The gospel, that Jesus was
   crucified betwixt two thieves.' [55] The law, that he should he wounded
   and bruised.' [56] The gospel, that they scourged Jesus,' [57] and
   smote him.' [58] The law saith they should pierce his hands and feet.'
   [59] The gospel, that they crucified Jesus;' [60] which was a death
   wherein they used to pierce the hands and feet of those that were put
   to death, and nailed them to the cross. But though they should pierce
   his flesh, yet the law saith that they should not break his bones, no
   not one of them.' [61] The gospel, that they brake not the legs of
   Christ.' [62] The law, that they who should see him, should laugh him
   to scorn, shoot out their lips, and shake their heads, saying, he
   trusted in the Lord that he would deliver him; let him deliver him,
   seeing he delighted in him.' [63] The gospel, that the scribes and
   elders did so to Christ. [64] The law saith they should give him gall
   for meat, and vinegar to drink.' [65] And the gospel, that they gave
   Christ vinegar to drink, mingled with gall.' [66] The law, that they
   should part his garments amongst them, and cast lots upon his vesture,'
   [67] The gospel, that they parted Jesus' garments, casting lots.' [68]

   And as for the time of this Jesus coming into the world, it is certain
   that this Jesus came before the second temple was demolished;' for it
   is said, that he went into it;' yea, himself, taught daily in it;' [69]
   by which means the glory of the second temple was greater than the
   glory of the first,' [70] according to the prophecy. And as for Jacob's
   prophecy, that the sceptre should not depart from Judah, nor the
   lawgiver, till Shiloh,' or the Messiah, came,' [71] it is certain that
   it did not depart from Judah, till Herod, by the senate of Rome, was
   made king of Judea; in whose days this Jesus was born. [72] And so did
   Daniel's seventy weeks, or four hundred and ninety years, exactly reach
   unto, and were determined in, the days of this Jesus, as might easily
   be demonstrated. So that all the old prophecies, concerning the time of
   the Messiah's coming, are perfectly fulfilled in this Jesus of
   Nazareth.

   But further, the law saith, that though the Messiah should be
   crucified, yet God will not leave his soul in hell, nor suffer his Holy
   One to see corruption;' [73] and that when God should make his soul an
   offering for sin, be should see his seed, and prolong his days;' [74]
   which plainly implies, that though the Messiah should die, yet he
   should rise again, and that within few days too, otherwise he would
   have seen corruption. Now the gospel saith, that this Jesus rose from
   the dead;' [75] and that he was seen of several after his resurrection,
   as of Mary Magdalen,' of the eleven disciples,' [76] of the two that
   were going to Emmaus,' of Peter,' [77] and of the disciples that were
   gathered together, the door being shut.' [78] And, to be sure it was
   himself and not an apparition, Thomas, one of the twelve, thrust his
   hands into his side, and found it flesh and blood.' [79] indeed, as
   before. And he eat before them,' [80] which it is impossible for a
   spirit to do; yea, he was seen of above five hundred at one time,' and
   of Paul himself.' [81] Neither did he lie so long as to see corruption,
   for he was buried but the day before the sabbath,' and rose the day
   after. [82]

   Lastly. He was not only to rise again, but the law saith, he was to
   ascend on high, to lead captivity captive, and to give gifts to men.'
   [83] Now this cannot but be an undoubted character of the Messiah, not
   only to rise from the dead, but to ascend up to heaven, and thence to
   disperse his gifts among the children of men; and that Jesus did so, is
   likewise evident from the gospel; for, after he had spoken with them,
   he was received up into heaven, and there sat at the right hand of
   God.' [84] And he gave such gifts to men, as that his disciples, of a
   sudden, were enabled to speak all manner of languages;' to work many
   signs and wonders;' to heal all manner of diseases;' yea, with a word
   speaking, to cure a man lame from his mother's womb.' [85]

   Thus the gospel seems to me to he a perfect transcript of the law, and
   the histories of Jesus nothing else but the prophecies of Christ turned
   into a history. And, when to this I join the consideration of the piety
   of the life which this man led, the purity of the doctrine which he
   taught, and the miraculousness of the works he wrought, I cannot but be
   further confirmed in the truth of what is here related. For the
   miracles which he wrought, as the healing of the sick with a word of
   his mouth, raising the dead, feeding so many thousands with five
   loaves, and the like, were so powerful and convincing, that his very
   enemies, that would not believe him to be the Messiah, could scarce
   deny him to be a god. [86] And it is to this day a tenet amongst some
   of them, that the miracles which Jesus did, were not the delusions and
   jugglements of the devil, but real miracles, wrought as they say, by
   the virtue of the name of God, Jehovah, which he had gotten out of the
   temple. By which it is plain, they acknowledged God to be the author of
   them, which I cannot see how he should be, unless they were agreeable
   to his will, and for the glory of his name.

   Neither was the doctrine of the gospel only established at the first,
   but likewise propagated by miracles afterwards, as it was necessary it
   should be, for, if it had been propagated without miracles, itself had
   been the greatest miracle of all. It was, no doubt, a great miracle,
   that a doctrine so much contrary to flesh and blood, should be
   propagated by any means whatsoever; but a far greater, that it should
   be propagated by a company of simple and illiterate men, who had
   neither power to force, nor eloquence to persuade men to the embracing
   of it. For who would have thought that such persons as these were,
   should ever make any of the Jews, who expected a king for their
   Messiah, to advance them to temporal dignities, or believe, that that
   Jesus, whom they themselves scourged and crucified at Jerusalem, was
   the person? Or, that they should be able to propagate the gospel
   amongst the Gentiles also, who neither believed in the true God, nor
   expected any thing of a Messiah to come and redeem them? But this they
   did, and brought over not only many persons, but whole nations and
   countries to the profession of the gospel; propagating this most holy
   doctrine among the most barbarous and sinful people in the world,
   maugre all the opposition that the world, the flesh, and the devil,
   could make against it. Now can any man, that exerciseth his reason
   think they did all this purely by their own strength? No sure, none of
   these wonderful effects could ever have been produced by any thing less
   than the wisdom, and power, and faithfulness of their Lord and master,
   whose service they were engaged in, and who promised to be with them to
   the end of the world.' [87] Questionless, it was nothing else but the
   Spirit of the most high God, that went along with them, and accompanied
   the word they preached; otherwise, it never could have made such deep
   impression upon the hearts of them that heard it, as not only to
   command their attention, but to hinder them from resisting, when they
   strove and endeavoured to do it, the power and authority by which the
   disciples spake.

   And now, methinks, I begin to perceive this divine Spirit is come upon
   me too, and seems, by its powerful influence, to be working up my heart
   into a thorough persuasion, that it is Christ, and Christ alone, I am
   to cast my soul upon; that it is he alone, that is the way to life, and
   his word alone, the word of life, which whosoever believes, and is
   baptized into, shall be saved, and he that believeth not, shall be
   damned.' Away, then, with your Pagan idolatries, your Mahometan
   superstitions, and Jewish ceremonies; it is the Christian religion
   alone, that I am resolved to live and die in, because it is this alone,
   in which I am taught to worship God aright, to obtain the pardon and
   remission of my sins, and to be made eternally happy. And, since all
   his doctrines and precepts are contained in the Holy Scriptures, it is
   necessary that I shall assent unto them, as a standing revelation of
   God's will and an eternal treasure of divine knowledge; whereby all,
   that sincerely believe in Christ, may be sufficiently instructed, as
   well ns thoroughly furnished, unto every good word and work.

   Without any more ado, therefore, I believe, and am verily persuaded,
   that all the books of the ancient law, with all those that have been
   received into the canon of the Scripture by the church of God, since
   the coming of Christ, which we call the New Testament; I say, that all
   these books, from the beginning of Genesis to the end of the
   Revelations, are indeed the word of the eternal God, dictated by his
   own Spirit, unto such as himself was pleased to employ in the writing
   of them; and that they contain in them a perfect and complete rule of
   faith and manners; upon the due observance of which, I cannot fail of
   worshipping and serving God, in such a manner, as will be acceptable to
   him here, and of enjoying hereafter those exceeding great and precious
   promises,' that he has reserved in heaven, for such as do so.

   Unto these books, therefore, of the law and gospel, I am resolved by
   his grace that wrote them, to conform all the ensuing articles of my
   faith, and all the actions and resolutions of my life. Insomuch that
   whatsoever I find it hath pleased his Sacred Majesty herein to insert,
   I believe it is my duty to believe; and whatsoever he hath been pleased
   to command me, I believe it is my duty to perform.
     __________________________________________________________________

   [3] Matt. iii. 17.

   [4] Heb. iv. 14.

   [5] Deut. iv. 5; x. 12.

   [6] Jer. xxxi. 33.

   [7] Jer. xxxiii. 16.

   [8] Psalm cx. 1.

   [9] Isa. ix. 6.

   [10] Zech. xiii. 7.

   [11] Isa. ix. 6.

   [12] Zech. xiii. 7.

   [13] Isa. vii. 14.

   [14] Dan. ix. 24.

   [15] Ibid. 25.

   [16] Lev. xxv. 8.

   [17] 2 Chron. xxxvi. 22, 23; Ezra, i. 1, 2, 3.

   [18] Gen. xlix. 10.

   [19] Hag. ii. 9.

   [20] Ib. 1.

   [21] Ezra, iii. 12.

   [22] Hag. ii. 7.

   [23] Sanh. c. 11.

   [24] Gen. xxii. 18.

   [25] 2 Sam. vii. 17.

   [26] Is. xi. 1.

   [27] Matt. i. 1.

   [28] Is. vii. 14.

   [29] Matt. i. 18; Luke, i. 17, 31, 35; ii. 5, 6, 7.

   [30] Mic. v. 2.

   [31] Matt. ii. 1.

   [32] Hos. xi. 1.

   [33] Matt. ii. 19, 20.

   [34] Mal. iii. 1; iv. 5.

   [35] Is. xl. 3.

   [36] Matt. iii. 1, 2; Mark, i. 2, 3.

   [37] Is. ix. 1, 2.

   [38] Matt. iv. 12, 23.

   [39] Is. xxxv. 5, 6.

   [40] Matt. iv. 23; xi. 5.

   [41] Is. vi. 9.

   [42] Matt. xiii. 13; Mark, iv. 12.

   [43] Is. liii. 3.

   [44] Matt. viii. 20; xxvi. 30.

   [45] Luke, xxii. 44.

   [46] Zech. ix. 9.

   [47] John, xii. 14; Matt. xxi. 6.

   [48] Psalm cxviii. 26.

   [49] Matt. xxi. 9.

   [50] Psalm xli. 9.

   [51] Matt. xxvi. 47; Luke, xxii. 6.

   [52] Zech. xi. 12, 13.

   [53] Matt. xxvi. 15; xxvii. 7.

   [54] Is. liii. 12.

   [55] Mark, xv. 27; Matt. xxvii. 38.

   [56] Is. liii. 5.

   [57] Matt. xxvii. 26.

   [58] Mark, xv. 19.

   [59] Psalm xxii. 16; Zech. xii. 10.

   [60] Matt. xxvii. 35; Luke, xxiii. 33.

   [61] Exod. xii. 46; Numb. ix. 12; Psalm xxxiv. 20.

   [62] John, xix. 33, 36.

   [63] Psalm xxii. 8.

   [64] Matt. xxvii. 42, 43.

   [65] Psalm lxix. 21.

   [66] Matt. xxvii. 34, 48.

   [67] Psalm xxii. 18.

   [68] Matt. xxvii. 35; John, xix. 23; Mark, xv. 24.

   [69] Luke, xix. 45, 47.

   [70] Hag. ii. 9.

   [71] Gen. xlix. 10.

   [72] Matt. ii. 1; Luke, i. 5.

   [73] Psalm xvi. 10.

   [74] Is. liii. 10.

   [75] Matt. xxviii. 6; Luke, xxiv. 6.

   [76] Matt. xxviii. 9, 16, 17, 18; Mark, xvi. 14.

   [77] Luke, xxiv. 13, 14, 15, 34.

   [78] John, xx. 19.

   [79] Ib. xx. 27.

   [80] Luke, xxiv. 43.

   [81] 1 Cor. xv. 6, 8.

   [82] Mark, xv. 42; xv. 1.

   [83] Psalm lxviii. 18.

   [84] Mark, xvi. 19; Luke, xxiv. 51.

   [85] Acts, ii. 8; v. 12, 15, 16; iii. 6, 7.

   [86] Joseph. Antiq. lib. xviii. c. 4.

   [87] Matt. xxviii. 20.
     __________________________________________________________________

  ARTICLE III.

   I believe that as there is one God, so this one God is three
   Persons,--Father, Son, and Holy Ghost.

   THIS, I confess, is a mystery which I cannot possibly conceive, yet it
   is a truth which I can easily believe; yea, therefore it is so true,
   that I can easily believe it; because it is so high, that I cannot
   possibly conceive it; for it is impossible any thing should be true of
   the infinite Creator, which can be fully expressed to the capacities of
   a finite creature: and, for this reason, I ever did, and ever shall,
   look upon those apprehensions of God to be the truest, whereby we
   apprehend him to be the most incomprehensible; and that to be the most
   true of God, which seems most impossible unto us.

   Upon this ground, therefore, it is, that the mysteries of the gospel,
   which I am less able to conceive, I think myself the more obliged to
   believe; especially this mystery of mysteries, the Trinity in Unity,
   and Unity in Trinity, which I am so far from being able to comprehend,
   or indeed to apprehend, that I cannot set myself seriously to think of
   it, or to screw up my thoughts a little concerning it, but I
   immediately lose myself, as in a trance, or ecstacy: that God the
   Father should be one perfect God of himself, God the Son one perfect
   God of himself, and God the Holy Ghost one perfect God of himself; and
   yet that these three should be but one perfect God of himself; so that
   one should be perfectly three, and three perfectly one; that the
   Father, Son, and Holy Ghost should be three, and yet but one; but one
   and yet three! O heart-amazing, thought-devouring, unconceivable
   mystery! Who cannot believe it to be true of the glorious Deity?
   Certainly, none but such as are able to apprehend it, which, I am sure,
   I cannot, and believe no other creature can. And, because no creature
   can possibly conceive how it should he so, I therefore believe it
   really to be so, viz.--That the Being of all beings is but one in
   essence, yet three in substance: but one nature, yet three persons; and
   that those three persons in that one nature, though absolutely distinct
   from one another, are yet but the same God. And I believe, these three
   persons, in this one nature, are indeed to one another as they are
   expressed to be to us, that the one is really a Father to the other,
   that the other is really a Son to him, the third the product of both;
   and yet, that there is neither first, second, nor third amongst them,
   either in time or nature. So that he that begat was not at all before
   him that was begotten, nor he that proceeded from them both, any whit
   alter either of them. And therefore, that God is not termed Father,
   Son, and Holy Ghost, as if the divine nature of the one should beget
   the divine nature of the second; or the divine nature of the first and
   second should issue forth the divine nature of the third; (for then
   there would be three divine natures, and so three Gods essentially
   distinct from one another; by this means also, only the Father would be
   truly God, because he only would be essentially of and from himself,
   and the other two from him:) but what I think myself obliged to
   believe, is, that it was not the divine nature, but the divine person
   of the Father, which did, from eternity, beget the divine person of the
   Son; and from the divine persons of the Father and of the Son, did,
   from eternity, proceed the divine person of the Holy Ghost; and so one
   not being before the other, in time or nature, as they are from
   eternity three perfectly distinct persons, so they are but one
   co-essential God. But dive not, O my soul, too deep into this
   bottomless ocean, this abyss of mysteries! It is the holy of holies,
   presume not to enter into it; but let this suffice thee, that he, who
   knows best himself, hath avouched it to himself, and therefore thou
   oughtest to believe it, Go ye therefore and teach all nations,
   baptizing them in the name of the Father, and of the Son, and of the
   Holy Ghost.' [88] And again, There are three that bear record in
   heaven. the Father, the Word, and the Holy Ghost, and these three are
   one.' [89]
     __________________________________________________________________

   [88] Matt. xxviii. 19.

   [89] 1 John, v. 7.
     __________________________________________________________________

   ARTICLE IV.

   I believe that I was conceived in sin, and brought forth in iniquity;
   and that, ever since, I have been continually conceiving mischief, and
   bringing forth vanity.

   This article of my faith, I must of necessity believe, whether I will
   or no; for if I could not believe it to be true, I should therefore
   have the more cause to believe it to be so; because unless my heart was
   naturally very sinful and corrupt, it would be impossible for me not to
   believe that which I have so much cause continually to bewail; or, if I
   do not bewail it, I have still the more cause to believe it; and,
   therefore, am so much the more persuaded of it, by how much the less I
   find myself affected with it. For, certainly, I must be a hardhearted
   wretch indeed, steeped in sin, and fraught with corruption to the
   highest, if I know myself so oft to have incensed the wrath of the most
   high God against me, as I do, and yet not be sensible of my natural
   corruption, nor acknowledge myself to he, by nature, a child of wrath,
   as well as others. For, I verily believe, that the want of such a due
   sense of myself argues as much original corruption, as murder and
   whoredom do actual pollution. And, I shall ever suspect those to be
   most under the power of that corruption, that labour most, by
   arguments, to divest it of its power.

   And, therefore, for my own part, I am resolved by the grace of God
   never to go about to confute that by wilful arguments, which I find so
   true by woeful experience. If there be not a bitter root in my heart,
   whence proceeds so much bitter fruit in my life and conversation? Alas!
   I can neither set my hand nor heart about any thing, but I still show
   myself to be the sinful offspring of sinful parents, by being the
   sinful parent of a sinful offspring. Nay, I do not only betray the
   inbred venom of my heart, by poisoning my common actions, but even my
   most religious performances also, with sin. I cannot pray, but I sin:
   nay, I cannot hear, or preach a sermon, but I sin; I cannot give an
   alms, or receive the sacrament, but I sin; nay, I cannot so much as
   confess my sins, but my very confessions are still aggravations of
   them; my repentance needs to be repented of, my tears want washing, and
   the very washing of my tears need still to be washed over again with
   the blood of my Redeemer. Thus, not only the worst of my sins, but even
   the best of my duties, speak me a child of Adam: insomuch that
   whensoever I reflect upon my past actions, methinks I cannot but look
   upon my whole life, from the time of my conception to this very moment,
   to be but as one continued act of sin.

   And whence can such a continued stream of corruption flow, but from the
   corrupt cistern of my heart? And whence can that corrupt cistern of my
   heart he filled, but from the corrupt fountain of my nature? Cease
   therefore, O my soul, to gainsay the power of original sin within thee,
   and labour now to subdue it under thee. But, why do I speak of my
   subduing this sin myself? Surely, this would be both an argument of it,
   and an addition to it. "It is to thee, O my God, who art both the
   searcher and cleanser of hearts, that I desire to make my moan? It is
   to thee I cry out in the bitterness of my soul, O wretched man that I
   am, who shall deliver me from the body of this death?' Who shall? Oh!
   who can do it, but thyself? Arise thou, therefore, O my God, and show
   thyself as infinitely merciful in the pardoning, as thou art infinitely
   powerful in the purging away of my sins."
     __________________________________________________________________

  ARTICLE V.

   I believe the Son of God became the Son of man, that I, the son of man,
   might become the son of God.

   OH! how comfortably does this raise me from the lowest abasement of sin
   and misery, which I have before acknowledged to be my natural state, to
   the highest exaltation of happiness and glory, in a spiritual one! This
   is that great article of faith, by which all the benefits of our
   Saviour's death and passion are made over to me in the new covenant,
   and by which, if I perform the conditions therein required, I shall not
   only be retrieved from the bondage and corruption that is inherent in
   me, as a child of wrath, but be justified and accepted as the Son of
   God, and be made a joint heir with Christ. This is a point of the
   greatest moment and concern, which, by the grace and assistance of him
   of whom I speak, and in whom I thus believe, I shall therefore be the
   more exact and particular in the searching and examining into.

   Now, when I say, and believe, that God became man, I do not so
   understand it, as if the divine nature took upon it a human person, but
   that a divine person took upon him the human nature, i.e. it was not
   the divine nature, in general, without respect to the persons, but one
   of the persons in the divine nature, which took flesh upon him, and yet
   to speak precisely, it was not the divine person abstracted or distinct
   from the divine nature, but it was the divine nature in that person
   which thus took upon it the human. And this was not the first or third,
   but the second person only in the sacred Trinity, that thus assumed our
   nature; and, considering the mysterious order and economy of the divine
   persons, it seems to be necessary that it should.

   For, first, the Father could not have become this Son of man, because,
   then, he, that had begotten from eternity, should have been begotten in
   time; by which means, as he was the Father to the Son, so would the Son
   also have been the Father unto him; and so the order betwixt the Father
   and Son destroyed.

   Nor, secondly, could the Holy Ghost have taken our nature upon him,
   because the bond of personal union betwixt the divine and human nature
   is from the Spirit; (and thence it is, that every one that is partaker
   of Christ's person, is partaker of his Spirit also;) which could not be
   if the Spirit itself had been the person assuming. For, I cannot
   conceive, how the same person could unite itself, by itself, to the
   assumed nature: and therefore we read, that in the virgin's conception
   of our Saviour, it was neither the Father nor the Son himself, but the
   Spirit of the Most High, which did overshadow her. [90]

   And, further, if the Holy Ghost had been my Redeemer, who should have
   been my sanctifier? If he had died personally for me, who should have
   applied his death effectually to me? That I could not do it myself is,
   beyond contradiction, evident; and that either the Father, or the Son,
   should do it, is not agreeable to the nature or order of the divine
   operations; they, as I believe, never acting any thing ad extra,
   personally, but by the Spirit proceeding from them both. And, therefore
   it is, that Christ, to comfort his disciples after his death, promiseth
   them in his life-time, that he would send them the Comforter, which is
   the Spirit of truth.' [91] He doth not say he will come again
   personally, but mystically to them, by his Spirit.

   But now, that the Spirit, whose office it is to apply the merit and
   mediation of God-man to me could not have done it, if himself had been
   that God-man, seems to me as clear and manifest as the other: for, if
   he had done it, he should either have done it by the Father, by the
   Son, or by himself. He could not do it by the Father, nor the Son,
   because he does nothing by them, but all things from them. The Father
   acts in the Son by the Spirit, the Son from the Father by the Spirit,
   the Spirit from the Father and the Son. And therefore it likewise
   follows, that as the Spirit could not unite itself before, so neither
   can it apply itself here, to the human nature; for, to assume the human
   nature into the divine, and to apply the divine nature to the human,
   are two distinct offices; and, therefore, to be performed by two
   distinct persons. The first could have been done only by one that was
   really man, as well as God; the other, only by one that was merely God,
   and not man.

   And that must needs be so; for, otherwise, God should act upon man by
   man, by the person man, as well as God; and, by consequence, all the
   dispensations of his grace toward us, would have been stopped in the
   frailty of the human, though perfect nature, So that it would have
   availed me nothing, if the Spirit had taken my nature upon him;
   because, though he had assumed the human, I could not thence have
   participated of the divine nature; nay, therefore, I could not have
   participated of this, because he had assumed that, by which alone I
   could he brought into this capacity; and so by this means, I should be
   further off than I was before.

   And lastly, as, if the Father had become man, there would have been two
   Fathers; so if the Spirit had become man, there would have been two
   Sons, the second person begotten from eternity, and the third person
   begotten in time. But now, by the Son's taking our nature upon him,
   these and far greater difficulties are avoided, which we might easily
   perceive, could we sufficiently dive into the depth of that wisdom of
   the Father, in sending his Son, rather than his Spirit, or coming
   himself in his own person. However, to us, it cannot but seem most
   equitable, (if reason may hold the balance,) that he, who is the middle
   person, between the Father and the Spirit, should become the Mediator
   betwixt God and man: and that he, who is the Son of God in the glorious
   Trinity, should become the Son of man in his gracious mystery.

   But, on the other side, as it was not the divine nature, but a divine
   person that did assume, so neither was it a human person, but the human
   nature that was assumed; for otherwise, if he had assumed the person of
   any one man in the world, his death had been beneficial to none but
   him, whose person he thus assumed and represented. Whereas, now that he
   has assumed the nature of man in general, all that partake of that
   nature, are capable of partaking of the benefit he purchased for us, by
   dying in our stead. And thus under each, Adam, as the representation
   was universal, so were the effects designed to be; For as in Adam all
   died, even so in Christ shall all be made alive.' [92]

   Again, when I say, the Son of God became the Son of man, I do not mean,
   as if, by this, he should cease to be what he was before, the Son of
   God, for he did not leave his godhead to take upon him the manhood; but
   I believe he took the manhood into his godhead; he did not put off the
   one, to put on the other, but he put one upon the other: neither do I
   believe that the human nature, when assumed into the divine, ceased to
   be human; but as the divine person so assumed the human nature, as
   still to remain a divine person, so the human nature was so assumed
   into a divine person, as still to remain a human nature: God,
   therefore, so became man, as to be both perfectly God, and perfectly
   man, united together in one person.

   I say, in one person; for, if he should be God and man in distinct
   persons, this would avail me no more, than if he should be God only,
   and not man, or man only, and not God; because the merit and value both
   of his active and passive obedience is grounded merely upon the union
   of the two natures in one and the same person. He, therefore, by his
   life and death merited so much for us, because the same person, that so
   lived and died, was God as well as man; and every action that he did,
   and every passion that he suffered, was done and suffered by him that
   was God, as well as man. And hence it is, that Christ, of all the
   persons in the world, is so fit, yea, only fit to be my Redeemer,
   Mediator, and Surety; because he alone is both God and man in one
   person. If he was not man, he could not undertake that office; if he
   was not God, he could not perform it: if he was not man, he could not
   be capable of being bound for me; if he was not God, he would not be
   able to pay my debt. It was man by whom the covenant was broken; and,
   therefore, man must have suitable punishment laid upon him: it was God
   with whom it was broken; and, therefore, God must have sufficient
   satisfaction made unto him; and, as for that satisfaction, it was man
   that had offended, and, therefore, man alone could make it suitable: it
   was God that was offended, and, therefore, God alone could make it
   sufficient.

   The sum of all this is--man can suffer, but he cannot satisfy; God can
   satisfy, but he cannot suffer; but Christ being both God and man, can
   both suffer and satisfy too; and so is perfectly fit both to suffer for
   man, and to make satisfaction unto God, to reconcile God to man, and
   man to God. And thus, Christ having assumed my nature into his person,
   and so satisfied divine justice for my sins, I am received into grace
   and favour again with the most high God.

   Upon this principle, I believe that I, by nature the son of man, am
   made by grace the son of God, as really as Christ, by nature the Son of
   God, was made by office the Son of man: and so, though in myself, I may
   say to corruption, thou art my mother,' yet in Christ I may say to God,
   Abba Father.' Neither do I believe this to be a metaphorical
   expression, viz. because he doth that for me which a father doth for
   his child, even provide for me whilst young, and give me my portion
   when come to age; but I believe, that in the same propriety of speech
   that my earthly Father was called the Father of my natural self, is God
   the father of my spiritual self: for, why was my earthly father called
   my father, but because that I, as to my natural being, was born of what
   proceeded from him, viz. his seed? Why so, as to my spiritual being, am
   I born of what proceeds from God, his Spirit: and as I was not born of
   the very substance of my natural parents, but only of what came from
   them; so neither is my spiritual self begotten again, quickened and
   constituted of the very substance of my heavenly Father, God, but of
   the Spirit and spiritual influences proceeding from him. Thus,
   therefore, it is, that I believe that Christ, the Son of God, became
   the son of man; and thus it is that I believe myself, the Son of man,
   to be made thereby the son of God. "I believe, O my God and Father, do
   thou help mine unbelief! and every day more and more increase my faith,
   till itself shall be done away, and turned into the most perfect vision
   and fruition of thine own glorious Godhead!"
     __________________________________________________________________

   [90] Luke, i. 35.

   [91] John, xvi. 7, 13.

   [92] 1 Cor. xv. 22.
     __________________________________________________________________

    ARTICLE VI.

   1 believe that Christ lived to God, and died for sin, that I might die
   to sin, and live with God.

   AND thus, by faith, I follow my Saviour from the womb to the tomb, from
   his incarnation to his death and passion, believing all that he did or
   suffered, to be for my sake: Jim Christ did not only take my nature
   upon him, but he suffered and obeyed; he underwent miseries, and
   undertook duties for me; so that not only his passive, but likewise his
   active obedience unto God, in that nature, was still for me. Not as if
   I believed, his duty as man was not God's debt, by the law of creation;
   yes, I believe that he owed that obedience unto God, that if he had
   committed but one sin, and that of the lightest tincture, in all his
   lifetime, he would have been so far from being able to satisfy for my
   sins, that he could not have satisfied for his own: For such an
   High-priest became us, who is holy, harmless, separate from sinners,
   and made higher than the heavens; who needed not daily, as those
   high-priests, to offer up sacrifice first for his own sins, and then
   for the people's.' [93] So that if he had not had these qualifications
   in their absolute perfection, he could not have been our High-priest,
   nor by consequence, have made atonement for, nor expiated any sins
   whatsoever. But now, though both as man, and as God-man or Mediator
   too, it behoved him to be thus faithful and spotless; yet, as being
   God, coequal and co-essential with the Father, it was not out of duty,
   but merely upon our account, that he thus subjected his neck to the
   yoke of his own law; himself, as God, being the legislator or lawgiver,
   and so no more under it than the Father himself.

   And hereupon it is, that I verily believe, that whatsoever Christ
   either did or suffered in the flesh, was meritorious; not that his life
   was righteous towards God, only that his death might he meritorious for
   us, (which I believe otherwise it could not have been,) but that his
   life was equally meritorious as righteous. So, that I believe my person
   is really accepted, as perfectly righteous, by the righteousness of his
   life imputed to me, as my sins are pardoned by God, for the bitterness
   of the death he suffered for them; his righteousness being as really by
   faith imputed to me, as my sins were laid upon him: as those are set
   upon his, so is that set upon my score; and so every thing he did in
   his life, as well as every thing be suffered in his death, is mine; by
   the latter, God looks upon me as perfectly innocent, and therefore not
   to be thrown down to hell; by the former, he looks upon me as perfectly
   righteous, and therefore to be brought up to heaven.

   And, as for his death, I believe it was not only as much, but
   infinitely more, satisfactory to divine justice, than though I should
   have died to eternity. For, by that means, justice is actually and
   perfectly satisfied already, which it could never have been, for my
   suffering for my sins myself; for if justice by that means could ever
   be satisfied, if it could ever say, It is enough;' it could not stand
   with the same justice, now satisfied, still to inflict punishment, nor,
   by consequence, could the damned justly scorch in the flames of God's
   wrath for ever. Neither did the death of my Saviour reach only to the
   condemning, but likewise to the commanding power of sin; it did not
   only pluck out its sting, but likewise deprive it of its strength; so
   that he did not only merit by his death, that I should never die for
   sin, but likewise that I should die to it. Neither did he only merit by
   his life, that I should be accounted righteous in him before God; but
   likewise that I should be made righteous in myself by God. Yea, I
   believe that Christ by his death hath so fully discharged the debt I
   owe to God, that now, for the remission of my sins, and the accepting
   of my person, (if I perform the condition he requires in his covenant,)
   I may not only appeal to the throne of grace, but likewise to the
   judgment-seat of God; I may not only cry, Mercy, mercy, O gracious
   Father, but, justice, justice, my righteous God; I may not only say,
   Lord, be gracious and merciful, but be just and faithful, to acquit me
   from that debt, and cancel that bond which my surety hath paid for me,
   and which thou hast promised to accept of; being not only gracious and
   merciful, but just and faithful, to forgive me my sins, and to cleanse
   me from all unrighteousness.' [94]
     __________________________________________________________________

   [93] Heb. vii. 26, 27.

   [94] 1 John, i. 9.
     __________________________________________________________________

  ARTICLE VII.

   I believe that Christ rose from the grave, that I might rise from sin,
   and that he is ascended into heaven that I may come unto him.

   As Christ came from heaven to earth, so I believe be went from earth to
   heaven, and all for the accomplishment of my salvation; that after he
   had lived a most holy life, he died a most cruel death; that he was
   apprehended, arraigned, accused, and condemned, by such as could not
   pronounce the sentence against him, did not himself, at the same time,
   vouchsafe them breath to do it; and that he came into the world to take
   away the sins of it, to bring sinners to the joys of life, was himself
   by those very sinners brought into the pangs of death. But yet, as it
   was not in the power of death long to detain the Lord of life; so,
   though the worms had power to send him to the grave, yet I believe they
   had not power or time to feed upon him there; for he rose again from
   the dead the third day: he lay three days. that I might believe he was
   not alive, but dead; he rose the third day, that I might believe he is
   not (lead, but lives; he descended down to hell, that be might make
   full satisfaction to God's justice for my sins; but he is now ascended
   up into heaven, that he might make intercession to God's mercy for my
   soul; thither I believe he is gone, and there I believe he is, not as a
   private person, but as the head and Saviour of his church. And under
   this capacity, as I believe that Christ is there for me, so I am there
   in him: For where the head is, there must the members he also;' that
   is, I am as really there in him, my representative now, as I shall be
   in my proper person hereafter; and he is as really preparing my mansion
   for me there, as I am preparing myself for that mansion here. Nay, I
   believe, that he is not only preparing a mansion for rue in heaven, but
   that himself is likewise preparing me for this mansion upon earth,
   continually sending down and issuing forth from himself fresh supplies
   and influences of his grace and Spirit; and all to qualify me for his
   service, and make me meet to be partaker of his inheritance with the
   saints in light.'

   Which inheritance, I believe, he doth so much desire his Father to
   bestow upon me, as he claims it for me; himself having purchased it
   with the price of his own blood. And as he hath purchased the
   inheritance itself, so likewise the way unto it for me; and, therefore,
   sues out for the pardon of those sins, and subduing those corruptions
   which would make me unworthy of it; and for the conveyance of those
   graces to me, whereby I may walk directly to it; not only saying to his
   Father, concerning me, as Paul said to Philemon, concerning Onesimus,
   If this thy servant oweth thee any thing, set it upon my account; I
   will repay it.' But what is this thy servant oweth thee, see, it is set
   upon my score already, and I have paid it; what punishments he is
   indebted to thee, for all the offences he hath committed against thee,
   behold I have borne them already; see, how I have been wounded for his
   transgressions, and bruised for his iniquities; the chastisement of his
   peace was upon me; with my stripes therefore let him be healed.' [95]
   And thus, as he once shed his blood for me amongst men, he now pleads
   it for me before God; and that not only for the washing out the guilt
   of my transgressions, but likewise for the washing away the filth of my
   corruptions; himself having purchased the donation of the Spirit from
   the Father, he there claims the communication of it unto me.

   And that he hath thus undertaken to plead my cause for me, I have it
   under his own hand and seal; himself by his Spirit assuring me, that if
   I sin, I have an advocate with the Father, even Jesus Christ the
   righteous.' [96] So that I believe, he is not so much my solicitor at
   the mercy-seat, as my advocate at the judgment-seat of God, there
   pleading my right and title to the crown of glory, and to every step of
   the way that I must go through the kingdom of grace unto it. In a word,
   I believe that Christ, upon promise and engagement to pay such a price
   for it in time, did purchase this inheritance for me from eternity;
   whereupon I was even then immediately chosen and elected into it; and
   had, by this means, a place in heaven before I had any being upon
   earth; and when the time appointed, by covenant, was come, I believe
   Christ, according to his promise, paid the purchase-money, even laid
   down his life for me; and then forthwith went up and took possession of
   this my kingdom, not for himself, but for me as my proxy and
   representative: so that whilst I am in my infancy, under age, I am in
   possession, though I have not as yet the enjoyment of this my
   inheritance; but that is reserved for me till I come at age. And
   howsoever, though I do not enjoy the whole as yet, my Father allows me
   as much of it as he sees convenient, so much grace and so much comfort
   as he thinks best; which are as a pledge of what he has laid up for me
   in his kingdom which is above.
     __________________________________________________________________

   [95] Isa. liii. 5.

   [96] 1 John, ii. 1.
     __________________________________________________________________

  ARTICLE VIII.

   I believe that my person is only justified by the merit of Christ
   imputed to me; and that my nature is only sanctified by the Spirit of
   Christ implanted in me.

   AND thus I do not only believe Christ to be my Saviour, but I believe
   only Christ to be my Saviour. It was he alone that trod the wine-press
   of his Father's wrath' filled with the sour and bitter grapes of my
   sins. It was he that carried on the great work of my salvation, being
   himself both the author and the finisher' of it. I say it was he, and
   he alone; for what person or persons in the world could do it, besides
   himself? the angels could not if they would, the devils would not if
   they could; and as for my fellow-creatures, I may as well satisfy for
   their sins, as they for mine; and how little able even the best of us
   are to do either, i. e. to atone either for our own transgressions, or
   those of others, every man's experience will sufficiently inform him.
   For how should we, pour worms of the earth, ever hope, by our slime and
   mortar, (if I may so speak,) of our own natural abilities, to raise up
   a tower, whose top may reach to heaven?' Can we expect by the strength
   of our own hands to take heaven by violence? or by the price of our own
   works to purchase eternal glory? It is a matter of admiration to me,
   how any one that pretends to the use of his reason, can imagine, that
   he should he accepted before God for what comes from himself? For, how
   is it possible that I should be justified by good works, when I can do
   no good works at all before I be first justified? My works cannot be
   accepted as good, until my person be so; nor can my person be accepted
   by God, till first ingrafted into Christ: before which ingrafting into
   the true vine, it is impossible I should bring forth good fruit; for
   the plowing of the wicked is sin,' says Solomon, yea, the sacrifices of
   the wicked are an abomination to the Lord.' [97] And, if both the civil
   and spiritual actions of the wicked be sin, which of all their actions,
   shall have the honour to justify them before God? I know not how it is
   with others, but for my own part, I do not remember, neither do I
   believe, that I ever prayed in all my life-time, with that reverence,
   or beard with that attention, or received the sacrament with that
   faith, or did any other work whatsoever, with that pure heart and
   single eye, as I ought to have done. Insomuch that I look upon all my
   righteousness as filthy rags;' and it is in the robes only of the
   righteousness of the Son of God that I dare appear before the majesty
   of heaven. Nay, suppose I could at length, attain to that perfection,
   as to do good works, exactly conformable to the will of God, yet must
   they have better eyes than I, that can see how my obedience in one
   kind, can satisfy for my disobedience in another; or how that which God
   commands from me, should merit any thing from him.

   No, I believe there is no person can merit any thing from God, but he
   that can do more than is required of him; which it is impossible any
   creature should do. For, in that it is a creature, it continually
   depends upon God, and therefore is bound to do every thing it can, by
   any means possible to do for him; especially, considering, that the
   creature's dependence upon God is such, that it is beholden to him even
   for every action that issues from it; without whom, as it is impossible
   any thing should be, so likewise that any thing should act, especially,
   what is good. So that to say, a man of himself can merit any thing from
   God, is as much as to say, that he can merit by that which of himself
   he doth not do; or that one person can merit by that which another
   performs; which is a plain contradiction. For in that it merits, it is
   necessarily implied, that itself acts that by which it is said to
   merit, but in that it doth not depend upon itself, but on another in
   what it acts, it is as necessarily implied, that itself doth not do
   that by which it is said to merit.

   Upon this account, I shall never be induced to believe that any
   creature, by any thing it doth, or can do, can merit, or deserve any
   thing at the hand of God, till it can be proved that a creature can
   merit by that which God doth; or that God can be bound to bestow any
   thing upon us, for that which himself alone is pleased to work in us,
   and by us; which, in plain terms, would be as much as to say, that
   because God had been pleased to do one good turn for us, he is
   therefore bound to do more; and, because God path enabled us to do our
   duty, he should therefore be bound to give us glory.

   It is not, therefore, in the power of any person in the world to merit
   any thing from God, but such a one who is absolutely co-essential with
   him, and so depends not upon him either for his existence or actions.
   And, as there is no person can merit any thing from God, unless he be
   personally distinct from him: forasmuch as, though a person may be said
   to merit for himself, yet he cannot be said, without a gross solecism,
   to merit any thing from himself. So that he that is not as perfectly
   another person from God, as really as the same in nature with him, can
   never be said to merit any thing at his hands.

   But further, God the Father could not properly be said to do it in his
   own person, because, being (according to our own conception) the party
   offended, should he have undertaken this work for me, he, in his own
   person, must have undertaken to make satisfaction to his own person,
   for the offences committed against himself; which, if he should have
   done, his mercy might have been much exalted, but his justice could not
   have been satisfied by it. For justice requires, either that the party
   offended should be punished for these offences, or, at least some fit
   person in his stead, which the Father himself cannot be said to be, in
   that he was the party offended, to whom the satisfaction was to be
   made: and it is absurd to suppose, that the same person should be
   capable of making satisfaction, both by and to himself, at the same
   time.

   It remains, therefore, that there were only two persons in the holy
   Trinity, who could possibly be invested with this capacity; the Son and
   the Spirit: as to the latter, though he be indeed the same in nature
   with the Father, and a distinct person from hint, and so far in a
   capacity to make satisfaction to him; yet not being capable both of
   assuming the human nature into the divine, and also uniting and
   applying the divine nature to the human, (as I have showed before in
   the fifth article,) he was not in a capacity of making satisfaction for
   man; none being fit to take that office upon him, but he that, of
   himself, was perfectly God, and likewise capable of becoming perfectly
   man, by uniting both natures in the same person; which the Holy Ghost
   could not do, because he was the person by whom, and therefore could
   not be the person also in whom, this union of the two natures was to be
   perfected. And yet it was by this means, and this method only, that any
   person could have been completely capacitated to have borne the
   punishment of our sins: he that was only man could not do it, because
   the sin was committed against God; and he that was only God could not
   do it, because the sin was committed by man.

   From all which, as I may fairly infer, so I hope I may safely fix my
   faith in this article, viz. That there was only one person in the whole
   world that could do this great work for me, of justifying my person
   before God, and so glorifying my soul with him; and that was the Son of
   God, the second person in the glorious Trinity, begotten of the
   substance of the Father from all eternity; whom I apprehend and believe
   to have brought about the great work of my justification before God,
   after this or the like manner.

   He being, in and of himself, perfectly coequal, coessential, and
   coeternal with the Father, was in no sort bound to do more than the
   Father himself did; and so whatsoever he should do, which the Father
   did not, might justly be accounted as a work of supererogation; which,
   without any violation of divine justice, might be set upon the account
   of some other persons, even of such whom he pleased to do it for. And
   hereupon, out of mercy and compassion to fallen man, he covenants with
   his Father, that if it pleased his majesty to accept it, he would take
   upon him the suffering of those punishments which were due from him to
   man, and the performance of those duties which were due from man to
   him: so that whatsoever he should thus humble himself to do or suffer,
   should wholly be upon the account of man, himself not being any ways
   bound to do or suffer more in time than he had from eternity.

   This motion, the Father, out of the riches of his grace and mercy, was
   pleased to consent unto: and hereupon, the Son assuming our nature into
   his Deity, becomes subject and obedient both to the moral and
   ceremonial laws of his Father, and, at last, to death itself; even the
   death of the cross.' In the one, he paid an active, in the other a
   passive obedience; and so did not only fulfil the will of his Father,
   in obeying what he had commanded, but satisfied his justice in
   suffering the punishment due to us for the transgressing of it. His
   active obedience, as it was infinitely pure and perfect, did, without
   doubt, infinitely transcend all the obedience of the sons of men, even
   of Adam too, in his primitive state. For, the obedience of Adam, make
   the best of it, was but the obedience of a finite creature; whereas the
   obedience of Christ was the obedience of one that was infinite God, as
   well as man. By which means the laws of God had higher obedience
   performed to them, than themselves in their primitive institution
   required; for being made only to finite creatures, they could command
   no more than the obedience of finite creatures; whereas the obedience
   of Christ was the obedience of one who was the infinite Creator, as
   well as a finite creature.

   Now, this obedience being more than Christ was bound to, and only
   performed upon the account of those whose nature he had assumed, as we,
   by faith, lay hold upon it, so God, through grace, imputes it to us, as
   if it had been performed by us in our own persons. And hence it is,
   that as, in one place, Christ is said to be made sin for us,' [98] so,
   in another place, he is said to be made our righteousness.' [99] And in
   the forecited place, [100] he is said to be made sin for us,' so we are
   said to be made righteousness' in him: but what righteousness? Our own?
   No, the righteousness of God,' radically his, but imputatively ours:
   and this is the only way, whereby we are said to be made the
   righteousness of God,' even by the righteousness of Christ's being made
   ours, by which we are accounted and reputed as righteous before God.

   These things considered, I very much wonder how any man can presume to
   exclude the active obedience of Christ from our justification before
   God, as if what Christ did in the flesh was only of duty, not at all of
   merit; or, as if it was for himself, and not for us. Especially, when I
   consider, that suffering the penalty is not what the law primarily
   requireth; for the law of God requires perfect obedience, the penalty
   being only threatened to (not properly required of) the breakers of it.
   For, let a man suffer the penalty of the law in never so high a manner,
   he is not therefore accounted obedient to it; his punishment doth not
   speak his innocence, but rather his transgression of the law.

   Hence it is, that I cannot look upon Christ as having made full
   satisfaction to God's justice for me, unless he had performed the
   obedience I owe to God's laws, as well as borne the punishment that is
   due to my sins: for though he should have borne my sins, I cannot see
   how that could denominate me righteous or obedient to the law, so as to
   entitle me to eternal life, according to the tenor of the old law, Do
   this and live.' [101] Which old covenant is not disannulled or
   abrogated by the covenant of grace, but rather established, [102]
   especially as to the obedience it requires from us, in order to the
   life it promiseth; otherwise, the laws of God would be mutable, and so
   come short of the laws of the very Medes and Persians, which alter not.
   Obedience, therefore, is as strictly required under the New, as it was
   under the Old Testament, but with this difference: there obedience in
   our own persons was required as absolutely necessary; here, obedience
   in our surety is accepted as completely sufficient.

   But now, if we have no such obedience in our surety, as we cannot have,
   if he did not live, as well as (he, for us; let any one tell me what
   title he hath, or can have, to eternal life. I suppose he will tell me,
   he hath none in himself, because he hath not performed perfect
   obedience to the law. And I tell him, he hath none in Christ, unless
   Christ performed that obedience for him, which none can say he did,
   that doth not believe his active, as well as passive obedience, to be
   wholly upon our account.

   And now I speak of Christ's being our surety, as the apostle calls him,
   [103] methinks this gives much light to the truth in hand: for, what is
   a surety, but one that undertakes to pay whatsoever he, whose surety he
   is, is bound to pay, in case the debtor proves nonsolvent, or unable to
   pay it himself? And thus is Christ, under the notion of a surety, bound
   to pay whatever we owe to God, because we ourselves are not able to pay
   it in our own persons.

   Now, there are two things that we owe to God, which this our surety is
   hound to pay for us, viz. first, and principally, obedience to his
   laws, as he is our Creator and governor; and secondly, by consequence,
   the punishment that is annexed to the breach of these laws, of which we
   are guilty. Now, though Christ should pay the latter part of our debt
   for us, by bearing the punishment that is due unto us; yet, if he did
   not pay the former and principal part of it too, i. e. perform the
   obedience which we owe to God, he would not fully have performed the
   office of suretyship, which he undertook for us; and so would be but a
   half-mediator, or half-saviour, which are such words as I dare scarce
   pronounce, for fear of blasphemy.

   So that, though it is the death of Christ by which I believe my sins
   are pardoned; yet it is the life of Christ, by which I believe my
   person is accepted. His passion God accounts as suffered by me, and
   therefore I shall not die for sin: his obedience God accounts as
   performed by me, and therefore I shall live with him. Not as if I
   believed, that Christ so performed obedience for me, that I should he
   discharged from my duty to him: but only that I should not be condemned
   by God, in not discharging my duty to him in so strict a manner, as is
   required. I believe that the active obedience of Christ will stand me
   in no stead, unless I endeavour after sincere obedience in my own
   person; his active, as well as his passive obedience, being imputed
   unto none, but only to such as apply it to themselves by faith; which
   faith in Christ will certainly put such as are possessed of it upon
   obedience unto God. This, therefore, is the righteousness, and the
   manner of that justification, whereby I hope to stand before the
   judgment-seat of God; even by God's imputing my sins to Christ, and
   Christ's righteousness to me; looking upon me as one not to be punished
   for my sins, because Christ hath suffered, but to be received into the
   joys of glory, because Christ hath performed obedience for me, and does
   by faith, through grace, impute it to me.

   And thus it is into the merit of Christ that I resolve the whole work
   of my salvation; and this, not only, as to that which is wrought
   without me, for the justification of my person, but likewise as to what
   is wrought within me for the sanctification of my nature. As I cannot
   have a sin pardoned without Christ, so neither can I have a sin subdued
   without him; neither the fire of God's wrath can be quenched, nor yet
   the filth of my sins washed away, but by the blood of Christ.

   So that I wonder as much at the doctrine that some men have advanced
   concerning free-will, as I do at that which others have broached in
   favour of good works; and it is a mystery to me, how any that ever had
   experience of God's method in working out sin, and planting grace in
   our hearts, should think they can do it by themselves, or any thing in
   order to it. Not that I do in the least question, but that every man
   may be saved that will; (for this, I believe, is a real truth) but I do
   not believe, that any man of himself can will to be saved. Wheresoever
   God enables a soul effectually to will salvation, he will certainly
   give salvation to that soul; but I believe, it is as impossible for my
   soul to will salvation of itself, as to enjoy salvation without God.

   And this my faith is not grounded upon a roving fancy, but the most
   solid reasons; forasmuch as, of ourselves, we are not able, in our
   understandings, to discern the evil from the good, much less then, are
   we able, in our wills, to prefer the good before the evil; the will
   never settling upon any thing, but what the judgment discovers to it.
   But now, that my natural judgment is unable to apprehend and represent
   to my will the true and only good under its proper notion, my own too
   sad experience would sufficiently persuade me, though I had neither
   Scripture nor reason for it. And yet the Scripture also is so clear in
   this point, that I could not have denied it, though I should never have
   had any experience of it; the Most High expressly telling me, that the
   natural man receiveth not the things of the Spirit of God, for they are
   foolishness to him; neither can he know them, because they are
   spiritually discerned.' [104] Neither can he know them,' i. e. there is
   an absolute impossibility in it, that any one remaining in his natural
   principles, without the assistance of God, should apprehend or conceive
   the excellency of spiritual objects. So that a man may as soon read the
   letter of the Scripture without eyes, as understand the mysteries of
   the gospel without grace. And this is not at all to be wondered at;
   especially, if we consider the vast and infinite disproportion betwixt
   the object and the faculty; the object to be apprehended being nothing
   less than the best of beings, God; and the faculty whereby we apprehend
   it, nothing more than the power of a finite creature polluted with the
   worst of evils, sin.

   So that I believe it a thousand times easier for a worm, a fly, or any
   other despicable insect whatsoever, to understand the affairs of men,
   than for the best of men in a natural state to apprehend the things of
   God. No; there is none can know God, nor, by consequence, any thing
   that is really good, but only so far as they are partakers of the
   divine nature: we must, in some measure, be like to God, before we can
   have any true conceptions of him, or be really delighted with him; we
   must have a spiritual sight, before we can behold spiritual things:
   which every natural man being destitute of, he can see no comeliness in
   Christ, why he should be desired; nor any amiableness in religion, why
   it should be embraced.

   And hence it is, that I believe, the first work that God puts forth
   upon the soul in order to its conversion, is, to raise up a spiritual
   light within it, to clear up its apprehensions about spiritual matters,
   so as to enable the soul to look upon God as the chiefest good, and the
   enjoyment of him as the greatest bliss: whereby the soul may clearly
   discern between good and evil, and evidently perceive, that nothing is
   good, but so far as it is like to God; and nothing evil, but so far as
   it resembles sin.

   But this is not all the work that God hath to do upon a sinful soul, to
   bring it to himself; for though I must confess that in natural things,
   the will always follows the ultimate dictates of the understanding, so
   as to choose and embrace what the understanding represents to it, under
   the comely dress of good and amiable, and to refuse and abhor whatever,
   under the same representation, appears to be evil and dangerous; I say,
   though I must confess, it is so in natural, yet I believe, it is not so
   in spiritual matters. For, though the understanding may hare never such
   clear apprehensions of spiritual good, yet the will is not at all
   affected with it, without the joint operations of the grace of God upon
   us; all of us too sadly experiencing what St. Paul long ago bewailed in
   himself, that what we do, we allow not,' [105] that though our
   judgments condemn what we do, yet we cannot choose but do it; though
   our understandings clearly discover to us the excellence of grace and
   glory, yet our wills overpowered with their own corruptions, are
   strangely hurried into sin and misery, I must confess, it is a truth
   which I should scarcely have ever believed, if I had not such daily
   experience of it: but, alas! there is scarce an hour in the day, but. I
   may go about lamenting, with Medea in Seneca, Video meliora, proboque;
   deteriora sequor; though I see what is good, yea, and judge it to be
   the better, yet I very often choose the worse.

   And the reason of it is, because, as by our fall from God, the whole
   soul was desperately corrupted; so it is not the rectifying of one
   faculty, which can make the whole straight; but as the whole was
   changed from holiness to sin, so must the whole be changed again from
   sin to holiness, before it can be inserted into a state of grace, or so
   much as an act of grace to be exerted by it.

   Now, therefore, the understanding and will being two distinct
   faculties, or, at least two distinct acts in the soul, it is impossible
   for the understanding to be so enlightened, as to prefer the good
   before the evil, and yet for the will to remain so corrupt, as to
   choose the evil before the good. And hence it is, that where God
   intends to work over a soul to himself, he doth not only pass an
   enlightening act upon the understanding and its apprehensions, but
   likewise a sanctifying act upon the will and its affections, that when
   the soul perceives the glory of God, and the beauty of holiness, it may
   presently close with, and entertain it with the choicest of its
   affections. And without God's thus drawing it, the understanding could
   never allure the soul to good.

   And therefore it is, that for all the clear discoveries which the
   understanding may make to itself concerning the glories of the
   invisible world, yet God assures us, it is himself alone that affects
   the soul with them, by inclining its will to them: for it is God which
   worketh in us both to will and to do of his good pleasure.' [106] So
   that, though God offer heaven to all that will accept of it, in the
   holy Scriptures; yet none can accept of it, but such whom himself stirs
   up by his Holy Spirit to endeavour after it. And thus we find it was in
   Israel's return from Babylon to Jerusalem, though king Cyrus made a
   proclamation, that whosoever would might go up to worship at the holy
   city,' yet there was none that accepted of the offer, but those whose
   spirit God had raised to go up.' [107] So here, though God doth, as it
   were, proclaim to all the world, that whosoever will come to Christ
   shall certainly he saved, yet it doth not follow, that all shall
   receive salvation from him, because it is certain all will not come; or
   rather, none can will to come unless God enable him.

   I am sure, to say none shall be saved, but those that will of
   themselves, would be sad news for me, whose will is naturally so
   backward to every thing that is good. But this is my comfort, I am as
   certain, my salvation is of God, as I am certain it cannot be of
   myself. It is Christ who vouchsafed to die for me, who hath likewise
   promised to live within me: it is he that will work all my works, Moth
   for me and in me too. In a word, it is to him I am beholden, not only
   for my spiritual blessings and enjoyments, but even for my temporal
   ones too, which, in and through his name, I daily put up my petitions
   for. So that I have not so much as a morsel of bread, in mercy, from
   God, but only upon the account of Christ: not a drop of drink, but what
   flows to me in his blood. It is he that is the very blessing of all my
   blessings, without whom my very mercies would prove but curses, and my
   prosperity would but work my ruin.

   "Whither therefore, should I go, my dear and blessed Saviour, but unto
   thee? Thou hast the words of eternal life.' And how shall I come, but
   by thee? Thou hast the treasures of all grace. O thou, that host
   wrought out my salvation for me, be pleased likewise to work this
   salvation in me; give me, I beseech thee, such a measure of thy grace,
   as to believe in thee here upon earth: and then give me such degrees of
   glory, as fully to enjoy thee for ever in heaven."
     __________________________________________________________________

   [97] Prov. xxi. 4.; xv. 8.

   [98] 2 Cor. v. 21.

   [99] 1 Cor. i. 30.

   [100] 2 Cor. v. 21.

   [101] Lev. xviii. 5.

   [102] Rom. iii. 31.

   [103] Heb. vii. 22.

   [104] 1 Cor. ii. 14.

   [105] Rom. vii. 15.

   [106] Phil. ii. 13.

   [107] Ezra, i. 3, 5.
     __________________________________________________________________

  ARTICLE IX.

   I believe God entered into a double covenant with man, the covenant of
   works made with the first, and the covenant of grace made in the second
   Adam.

   THAT the most high God should take a piece of earth, work it up into
   the frame and fashion of a man, and breathe into his nostrils the
   breath of life,' and then should enter into a covenant with it, and
   should say, Do this and live,' when man was bound to do it, whether he
   could live by it or no, was without doubt, a great and amazing act of I
   love and condescension; but that, when this covenant was unhappily
   broken by the first, God should instantly vouchsafe to renew it in the
   second Adam; and that too upon better terms, and more easy conditions
   than the former, was yet a more surprising mercy; for the same day that
   Adam eat the forbidden fruit did God make him this promise, that the
   seed of the woman should bruise the serpent's head.' [108] And this
   promise he afterwards explained and confirmed by the mouth of his
   prophet Jeremiah, saying, This is the covenant that I will make with
   the house of Israel, after those days; I will put my law into their
   inward parts, and write it in their hearts; and I will be to them a
   God, and they shall be to me a people.' [109] And again, by St. Paul
   under the New Testament, almost in the self-same words. [110]

   A covenant so gracious and condescending, that it seems to be made up
   of nothing else but promises. The first was, properly speaking, a
   covenant of works, requiring on man's part a perfect and unsinning
   obedience, without any extraordinary grace or assistance from God to
   enable him to perform it; but here, in the second, God undertakes both
   for himself and for man too, having digested the conditions to be
   performed by us, into promises, to be fulfilled by himself, viz. that
   he will not only pardon our sins, if we do repent, but that he will
   give us repentance, that so we may deserve his pardon; that he will not
   only give us life, if we come to Christ, but even draw us to Christ,
   that so he may give us life; and so not only make us happy, if we will
   be holy, but make us holy, that so we may be happy: for the covenant
   is, not that he will be our God, if we will be his people, but he will
   be our God, and we shall he his people. But still, all this is in and
   through Christ, the surety and mediator of this covenant, in whom all
   the promises are yea and amen,' [111] so that Christ may be looked
   upon, not only as a surety, but as a party in this covenant of grace,
   being not only bound to God, but likewise covenanting with him for us.
   As God-man, be is a surety for us, but as man he must needs be a party
   with us, even our head in the covenant of grace, as Adam was in the
   covenant of works.

   What therefore though I can do nothing in this covenant of myself? yet
   this is my comfort, that he hath undertaken for me, who can do all
   things. And therefore it is called a covenant of grace, and not of
   works, because in it there is no work required from me, but what, by
   grace, I shall be enabled to perform.

   And as for the tenor in which this covenant runs, or the Habendum, and
   grant which each party covenants for, it is express in these words, I
   will be your God, and you shall be my people;' God covenants with us,
   that we shall be his people, we covenant with God, that he shall be our
   God. And what can God stipulate more to us, or we stipulate more to him
   than this? What doth not God promise to us, when he promises to be our
   God? and what doth he not require from us, when he requires us to be
   his people.

   First, He doth not say, I will be your hope, your help, your light,
   your life, your sun, your shield, and your exceeding great reward; but
   I will be your God, which is ten thousand times more than possibly can
   be couched under any other expressions whatsoever, as containing under
   it whatsoever God is, whatsover God hath, and whatsoever God can do.
   All his essential attributes are still engaged for us; we may lay claim
   to them, and take hold on them: so that what the prophet saith of his
   righteousness and strength, surely shall one say, in the Lord have I
   righteousness and strength.' [112] I may extend to all his other
   attributes, and say, surely in the Lord have I mercy to pardon me,
   wisdom to instruct me, power to protect me, truth to direct me, grace
   to crown my heart on earth, and glory to crown my head in heaven: and,
   if what he is, then much more what he hath, is here made over by
   covenant to me. He that spared not his own Son,' saith the apostle, but
   delivered him up for us all; how shall he not but with him likewise
   freely give us all things?' [113] But what hath God to give me? Why,
   all that he hath is briefly summed up in this short inventory;
   whatsoever is in heaven above, or the earth beneath, is his; and that
   this inventory is true, I have several witnesses to prove it,
   Melchizedec, [114] and Moses, [115] and David. [116] Indeed, reason
   itself will conclude this, that he that is the Creator and preserver,
   must of necessity be the owner and possessor of all things; so that let
   me imagine what possibly I can, in all the world, I may with the pen of
   reason write under it, "this is God's;" and if I take but the pen of
   faith with it, I may write, "this is mine in Jesus Christ."

   As for example; hath he a Son? He hath died for me. Hath he a Spirit?
   It shall live within me. Is earth his? It shall be my provision. Is
   heaven his? It shall be my portion. Hath he angels? They shall guard
   me. Hath he comforts? They shall support me. Hath he grace? That shall
   make me holy. Hath he glory? That shall make me happy. For the Lord
   will give grace and glory, and no good thing will he withhold from
   those that walk uprightly.' [117]

   And as he is nothing but what he is unto us, so he doth nothing but
   what he doth for us. So that whatsoever God doth by his ordinary
   providence, or (if our necessity requires) whatsoever he can do by his
   extraordinary power, I may be sure, he doth and will do for me. Now he
   hath given himself to me, and taken me unto himself, what will he not
   do for me that he can? And what can he not do for me that he will? Do I
   want food? God can drop down manna from the clouds, or bid the quails
   come down and feed me with their own flesh, as they did the Israelites;
   [118] or he can send the ravens to bring me bread and flesh, as they
   did the prophet Elijah. [119] Am I thirsty? God can broach the rocks,
   and dissolve the flints into floods of water, as he did for Israel.
   [120] Am I cast into a fiery furnace? He can suspend the fury of the
   raging flames, as he did for Shadrach, Meshach, and Abednego. [121] Am
   I thrown among the devouring lions? He can stop their mouths, and make
   them as harmless as lambs, as he did for Daniel. [122] Am I ready to be
   swallowed up by the merciless waves of the tempestuous ocean? God can
   command a fish to come and ship me safe to land, and that in its own
   belly, as be did for his prophet Jonah. [123] Am I in prison? God can
   speak the word, as he did for St. Peter, and the chains shall
   immediately fall off, and the doors fly open, and I shall be set at
   liberty, as he was. [124] And thus I can have no wants, but God can
   supply them; no doubts, but God can resolve them; no fears, but God can
   dispel them; no dangers, but God can prevent them. And it is as certain
   that he will, as that he can, do these things for me, himself having,
   by covenant, engaged and given himself unto me.

   And as in God's giving himself, he hath given whatsoever he is, and
   whatsoever he hath unto me, and will do whatsoever he can do for me; so
   in my giving myself to him, whatsoever I have, I am to give to him, and
   whatsoever I do I am to do for him. But now, though we should thus
   wholly give up ourselves to God, and do whatsoever he requires of us,
   (which none, I fear, without some degree of presumption, can say he has
   done,) yet I there is an infinite disproportion between the grant I on
   God's part, and that on ours, in that he is God, and we but creatures,
   the workmanship of his own hands,' to whom it was our duty to give
   ourselves, whether he had ever given himself to us or no: he is ours by
   covenant only, not by nature; we are his both by covenant and nature
   too.

   Hence we may infer, that it is not only our duty to do what he hath
   commanded us, because he hath said, Do this and live;' but because he
   hath said, Do this;' yea, though he should say, Do this and die, it
   would still be our duty to do it, because we are his, wholly of his
   making, and therefore wholly at his disposing; insomuch that should he
   put me upon the doing that which would inevitably bring ruin upon me, I
   am not to neglect obeying him for fear of destroying myself, his will
   and pleasure being infinitely to be preferred before my life and
   salvation.

   But, if it were my duty to obey his commands, though I should die for
   it, how much more when he hath promised, I shall live by it? Nay, I
   shall not only live, if I obey him, but my obedience itself shall be my
   life and happiness; for if I be obedient unto him, he is pleased to
   account himself as glorified by me; for herein is my Father glorified,
   if ye bring forth much fruit.' [125] Now, what greater glory can
   possibly be desired, than to glorify my Maker? How can I be more
   glorified by God, than to have God glorified by me; it is the glory of
   God to glorify himself; and what a higher glory can a creature aspire
   after, than that which is the infinite glory of its all-glorious
   Creator? It is not, therefore, my duty only, but my glory to give
   myself, and whatsover I am, unto him, to glorify him both in my body
   and in my spirit which are his,' [126] to lay out whatsoever I have for
   him, to honour him with all my substance,' [127] and whether I eat or
   drink, or whatsoever I do, to do all to his glory.' [128] Not as if it
   was possible for God to receive more glory from me now, than he had in
   himself from all eternity. No: he was infinitely glorious then, and it
   is impossible for him to be more glorious now; all that we can do, is
   duly to acknowledge that glory, which he hath in himself, and to
   manifest it, as we ought, before others; which, though it be no
   addition to his glory, yet it is the perfection of ours, which he is
   pleased to account as his.

   As for the grant, therefore, in the covenant of grace; I believe it to
   be the same on our parts, with that in the covenant of works, i. e.
   That we Christians are as much bound to obey the commands he lays upon
   us now, as the Jews under the old covenant were. What difference there
   is, is wholly and solely on God's part; who, instead of expecting
   obedience from us, is pleased, in this new covenant, to give this
   obedience to us. Instead of saying, Do this and live,' he hath, in
   effect, said, I will enable you to do this, that so you may live. I
   will put my laws into your minds, and write them in your hearts; and I
   will be to you a God, and you shall he to me a people. [129] Not, I
   will, if you will, but I will, and you shall. Not, if you will do this,
   you shall live, but, you shall do this, and live. So that God doth not
   require less from us, but only hath promised more to us, in the new,
   than he did in the old covenant. There, we. are to perform obedience to
   God; but it was by our own strength: here we are to perform the same
   obedience still; but it is by his strength. Nay, as we have more
   obligations to obedience upon us now, than we had before, by reason of
   God's expressing more grace and favour to us than formerly he did; so I
   believe God expects more from us, under the new, than he did under the
   old covenant. In that, he expected the obedience of men; in this, he
   expects the obedience of Christians, such as are by faith united unto
   Christ, and, in Christ, unto himself; and so are to do what they do,
   not by the strength of man, as before, but by the strength of the
   eternal God himself; who, as he at first created me for himself, so he
   hath now purchased me to himself, received me into covenant with him,
   and promised to enable me with grace to perform that obedience he
   requires from me; and, therefore, he now expects I should lay out
   myself, even whatsoever I have or am, wholly for him and his glory.

   This, therefore, being the tenor of this covenant of grace, it follows,
   that I am none of my own, but wholly God's: I am his by creation, and
   his by redemption, and, therefore, ought to be his by conversion. Why,
   therefore, should I live any longer to myself, who am not my own but
   God's? And why should I grudge to give myself to him, who did not
   grudge to give himself for me? or rather, why should I steal myself
   from him, who have already given myself to him? But did I say, I have
   given myself to my God? Alas! it is but the restoring myself to him,
   whose I was ever since I had a being, and to whom I am still infinitely
   more engaged, than I can thus cordially engage myself to him; for, as I
   am not my own, but his, so the very giving of myself to him, is not
   from myself, but from him. I could not have given myself to him, had he
   not first given himself to me, and even wrought my mind into this
   resolution of giving myself to him.

   But, having thus solemnly by covenant given myself to him, how doth it
   behove me to improve myself for him; my soul is his, my body his, my
   parts his, my gifts his, my graces his, and whatsoever is mine, is his;
   for, without him I could not have been, and therefore could have
   nothing. So that I have no more cause to be proud of any thing I have,
   or am, than a page hath to be proud of his fine clothes, which are not
   his, but his master's; who bestows all his finery upon him, not for his
   page's honour or credit, but for his own.

   And thus it is with the best of us, in respect of God; he gives men
   parts and learning, and riches and grace, and desires and expects that
   we should make a due use of them: but to what end? Not to gain honour
   and esteem to ourselves, and make us proud and haughty: but to give him
   the honour due to his name, and so employ them as instruments in
   promoting his glory and service. So that, whensoever we do not lay out
   ourselves to the utmost of our power for him, it is downright
   sacrilege; it is robbing God of that which is more properly his, than
   any man in the world can call any thing he hath his own.

   Having, therefore, thus wholly surrendered and given up myself to God,
   so long as it shall please his majesty to entrust me with myself, to
   lend me my being in the lower world, or to put any thing else into my
   hands, as time, health, strength, parts or the like; I am resolved, by
   his grace, to lay out all for his glory. All the faculties of my soul,
   as I have given them to him, so will I endeavour to improve them for
   him; they shall still be at his most noble service; my understanding
   shall be his, to know him; my will his, to choose him; my affections
   his, to embrace him; and all the members of my body shall act in
   subserviency to him.

   And thus, having given myself to God on earth, I hope God in a short
   time will take me to himself in heaven: where, as I give myself to him
   in time, he will give himself to me unto all eternity.
     __________________________________________________________________

   [108] Gen. iii. 15.

   [109] Jer. xxxi. 33.

   [110] Heb. viii. 10.

   [111] 2 Cor. i. 20.

   [112] Isa. xlv. 24.

   [113] Rom. viii. 32.

   [114] Gen. xiv. 19.

   [115] Deut. x. 14.

   [116] 1 Chron. xxix. 11.

   [117] Psal. lxxxiv. 11.

   [118] Exod. xvi. 4, 13.

   [119] 1 Kings, xvii. 6.

   [120] Deut. viii. 15.

   [121] Dan. iii. 23.

   [122] Dan. vi. 22.

   [123] Jonah, ii. 10.

   [124] Acts, xii. 7, 8, 9, 10.

   [125] John, xv. 8.

   [126] 1 Cor. vi. 20.

   [127] Prov. iii. 9.

   [128] 1 Cor. x. 31.

   [129] Heb. viii. 10.
     __________________________________________________________________

  ARTICLE X.

   I believe, that as God entered into a covenant of grace with us, so
   hath he signed this covenant to us by a double seal, baptism and the
   Lord's supper.

   As the covenant of works had two sacraments, viz. the tree of life, and
   the tree of knowledge of good and evil;' the first signifying and
   sealing life and happiness to the performance, the other death and
   misery to the breach of it: so the covenant of grace was likewise
   sealed with two typical sacraments, circumcision and the passover. The
   former was annexed at God's first making his covenant with Abraham's
   person; the other was added, at his fulfilling the promises of it, to
   his seed or posterity, which were therefore styled, the promised seed.'
   But these being only typical of the true and spiritual sacraments, that
   were afterwards to take place upon the coming of the Messiah, there
   were then, in the fulness of time,' two other sacraments substituted in
   their stead, viz. baptism and the supper of the Lord. And these
   sacraments were both correspondent to the types by which they were
   represented.

   As to the first, viz. circumcision, whether I consider the time of
   conferring it, or the end of its institution, I find it exactly answers
   to the sacrament of baptism in both these respects. For, as the
   children under the law were to be circumcised in their infancy, at
   eight days old; so are the children under the gospel to be baptized in
   their infancy too. And as the principal thing intended in the rite of
   circumcision, was to initiate or admit the children of the faithful
   into the Jewish church, so the chief design of baptism now, is to admit
   the children of such as profess themselves Christians, into the church
   of Christ. And, for this reason, I believe. that as, under the Old
   Testament, children had the grant of covenant privileges, and
   church-membership, as really as their parents had; so this grant was
   not repealed, as is intimated, [130] but further confirmed in the New
   Testament, in that the apostle calls the children of believing parents
   holy. [131] Which cannot be understood of a real and inherent, but only
   of a relative and covenanted holiness, by virtue of which, being born
   of believing parents, themselves are accounted in the number of
   believers, and are therefore called holy children under the gospel, in
   the same sense that the people of Israel were called a holy people
   under the law, [132] as being all within the covenant of grace, which,
   through the faith of their parents, is thus sealed to them in baptism.

   Not that I think it necessary, that all parents should be endued with
   what we call a saving faith, to entitle their children to these
   privileges (for then none but the children of such who have the Spirit
   of Christ truly implanted in them, would be qualified to partake of the
   covenant) but even such, who by an outward historical faith have taken
   the name of Christ upon them, are by that means in covenant with God,
   and so accounted holy in respect of their profession, whatever they may
   be in point of practice. And if they are themselves holy, it follows of
   course, that their children must be so too, they being esteemed as
   parts of their parents, till made distinct members in the body of
   Christ, or, at least, till they come to the use of their reason, and
   the improvement of their natural abilities.

   And therefore, though the seal be changed, yet the covenant privileges,
   wherewith the parties stipulating unto God were before invested, are no
   whit altered or diminished; believers children being as really
   confederates with their parents, in the covenant of grace now, as they
   were before under the .Jewish administration of it. And this seems to
   be altogether necessary; for otherwise, infants should he invested with
   privileges under the type, and be deprived of, or excluded from them,
   under the more perfect accomplishment of the same covenant in the thing
   typified; and so the dispensations of God's grace would be more strait
   and narrow since, than they were before the coming of our Saviour,
   which I look upon to be no less than blasphemy to assert.

   And, upon this ground, I believe, it is as really the duty of
   Christians to baptize their children now, as ever it was the duty of
   the Israelites to circumcise theirs; and therefore St. Peter's
   question, Can any man forbid water, that these should not he baptized,
   who have received the Holy Ghost as well as we?' [133] may very
   properly be applied to this case. Can any man forbid water, that
   children should not be baptized, who are in covenant with the most high
   God as well as we? For what is it, I pray, that the right to baptism
   doth depend upon? Surely, not upon performing the conditions of the
   covenant; for then none shall be baptized, but such as are true
   believers in themselves, and known to be so by us, and, by consequence,
   none at all; it being only God's prerogative to search their hearts,
   and to know the truth of that grace, which himself hath been pleased to
   bestow upon them. But children's right to baptism is grounded upon the
   outward profession of their believing parents; so that as a king may be
   crowned in his cradle, not because he is able to wield the sceptre, or
   manage the affairs of his kingdom, but because he is heir to his
   father: so here, children are not therefore baptized because they are
   able to perform the conditions of the covenant, which is sealed to
   them, but because they are children to believing parents. And this
   seems yet to be further evident, from the very nature of seals, which
   are not administered or annexed to any covenant, because the conditions
   are already performed, but rather that they may be performed; and so
   children are not baptized because they are already true Christians, but
   that they may be so hereafter.

   As for a command for infant baptism, I believe, that the same law that
   enjoined circumcision to the Jewish, enjoins baptism likewise to
   Christian children, there being the same reason for both. The reason
   why the Jewish children were to be circumcised, was because they were
   Jewish children, horn of such as professed the true worship of God, and
   were in covenant with him; and there is the same reason why Christian
   children are to be baptized, even because they are Christian children,
   born of such as profess the true worship of the. same God, and are
   confederates in the same covenant with the Jews themselves. And, as
   there is the same reason, so likewise the same end for both, viz. that
   the children might be actually admitted into the same covenant with
   their parents, and have it visibly confirmed to them by this initiating
   seal put upon them: so that circumcision and baptism are not two
   distinct seals, but the same seal diversely applied; the one being but
   as a type of the other, and so to give place to it, whensoever, by the
   institution of Christ, it should be brought into the church of God. And
   therefore, the command for initiating children into the church by
   baptism, remains still in force, though circumcision, which was the
   type and shadow of it, be done away. And for this reason, I believe,
   that was there never a command in the New Testament for infant baptism,
   yet, seeing there is one for circumcision in the Old, and for baptism,
   as coming into the place of it, in the New, I should look upon baptism
   as necessarily to be applied to infants now, as circumcision was then.

   But why should it be supposed, that there is no command in the New
   Testament for infant baptism? There are several texts that seem to
   imply its being practised in the first preaching of the gospel, as
   particularly in the case of Lydia and the keeper of the prison, [134]
   who had their whole families baptized, and we no where find that
   children were excepted. On the contrary, St. Peter exhorting the
   converted Jews to be baptized, makes use of this argument to bring them
   to it: For the promise,' says he, is unto you, and to your children,'
   [135] which may as reasonably be understood of their infants, as of
   their adult posterity. But, besides, it was the express command of
   Christ to his disciples, that they should go, and teach all nations,
   baptizing them in the name of the Father, Son, and Holy Ghost.' [136]
   The meaning of which words I take to be this; go ye, and preach the
   gospel among all nations, and endeavour thereby to bring them over to
   the embracing of it; that, leaving all Jewish ceremonies and heathenish
   idolatries, they may profess my name, and become my disciples, receive
   the truth, and follow me; which, if they do, I charge you to baptize
   them in the name of the Father, Son, and Holy Ghost;' for the word
   matheteusate doth not signify to teach, but to make disciples, denoting
   the same here, that mathetas poiein doth upon the like occasion. [137]

   And this is the sense that all the ancient translations agree in: nor,
   indeed, will the text itself bear any other; especially, not that of
   teaching; for, though the apostles should have taught all nations, yet
   they were not presently to baptize them unless they became disciples,
   and professors of the , doctrine that they were taught. A man may be
   taught the doctrine of the gospel, and yet not believe it; and even
   though he should believe, yet unless he openly profess his faith in it,
   he ought not presently to be baptized. For, without this outward
   profession, the very professing of Christ cannot entitle a man to this
   privilege before men, though it doth before God; because we cannot know
   how any one stands affected towards Christ, but only by his outward
   profession of him. It is the inward profession of Christ's person that
   entitles us to the inward spiritual grace: but it is the outward
   profession of his name only, that entitles us to the outward visible
   sign in baptism: so that a man must, of necessity, be a professed
   disciple of the gospel, before he can be admitted into the church of
   Christ. And hence it is, that the words must necessarily be understood
   of discipling, or bringing the nations over to the profession of the
   Christian religion; or else we must suppose, what ought not to be
   granted, that our Saviour must command many that were visible enemies
   to his cross, to be received into his church; for many of the Jews were
   taught and instructed in the doctrine of the gospel, who,
   notwithstanding, were inveterate enemies unto Christ. They were taught
   that he was the Messiah, and Saviour of the world, and that whosoever
   believed in him should not perish but have everlasting life;' and they
   had all the reason in the world to be convinced of it: yet, I hope,
   there is none will say, that the bare knowledge of; or tacit assent
   unto these things, are a sufficient ground for their reception into the
   church.

   Now, as it was in the Jewish church, when any one became a proselyte,
   not only himself, but whatsoever children he had, were to be
   circumcised; so in the church of Christ, whensoever any person is
   brought over into the profession of the Christian religion, his seed
   are equally invested with the outward privileges of it with himself,
   though they be not as yet come to years of discretion, nor able; of
   themselves, to make their profession of that religion they are to be
   received and baptized into. For, so long as children are in their
   infancy, they are (as I before observed) looked upon as parts of their
   parents, and are therefore accounted holy, by the outward profession
   which their parents, under whom they are comprehended, make of it; and
   in this sense, the unbelieving husband' is said to be sanctified by the
   believing wife, and the unbelieving wife by the believing husband;'
   [138] that is, man and wife being made one flesh, they are denominated,
   from the better part holy, and so are their children too.

   And hence it is, that I verily believe, that in the commission which
   our Saviour gave to his apostles, to disciple and baptize all nations,'
   he meant, that they should preach the gospel in all nations, and
   thereby bring over all persons of understanding and discretion to the
   profession of his name, and in them, their children; and to ingraft
   both root and branch into himself, the true vine, by baptizing both
   parents and children in the name of the Father, Son, and Holy Ghost.'

   The main objection against this is, that infants are not in a capacity
   either to learn and understand their duty in this covenant, or to
   stipulate, and promise for their future performance of the conditions
   of it. But this difficulty is easily removed, when I consider, that it
   is not by virtue of their own faith and knowledge, but that of their
   parents; that they are admitted to this sacrament; nor is it required
   that they should stipulate or promise in their own persons, but by
   their god-fathers or sponsors, who enter into this engagement for them,
   and oblige them, when they come to age, to take it upon themselves;
   which accordingly they do. And this engagement by prosy, does as
   effectually bind them to the performance of the conditions, as if they
   were actually in a capacity to have stipulated for themselves, or
   sealed the covenant in their own persons. For these spiritual signs or
   seals are not designed to make God's word surer to us, but only to make
   our faith stronger in him; nor are they of the substance of the
   covenant, but only for the better confirmation of it.

   And, as baptism thus comes in the place of the Jews' circumcision, so
   doth our Lord's supper answer to their passover. Their paschal lamb
   represented our Saviour Christ, and the sacrificing it the shedding of
   his blood upon the cross; and as the passover was the memorial of the
   Israelites' redemption from Egypt's bondage, [139] so is the Lord's
   supper the memorial of our redemption from the slavery of sin, and
   assertion into Christian liberty; or rather, it is a solemn and lively
   representation of the death of Christ and offering it again to God, as
   an atonement for sin, and reconciliation to his favour.

   So that, I believe, this sacrament of the Lord's supper under the
   gospel, succeeds to the rite of sacrificing under the law; and is
   properly called the Christian sacrifice, as representing the sacrifice
   of Christ upon the cross. And the end of both is the same: for, as the
   sacrifices under the law were designed as a propitiation or atonement
   for sins,' by transferring the punishment from the offerer to the thing
   offered, which is therefore called the accursed thing.' [140] So, under
   the gospel, we are told, that it was for this end that our Saviour
   died, and suffered in our stead, that he might obtain the pardon of our
   sins, and reconcile us to his Father, by laying the guilt of them upon
   his own person. And accordingly, he says of himself, that he came to
   give his life a ransom for many.' [141] And St. Paul tells us, that he
   was made sin for us, who knew no sin.' [142]

   And as the end of both institutions was the same, so they were both
   equally extended. The paschal lamb was ordered for all the congregation
   of Israel, and so is the sacrament of the Lord's supper to be
   administered to all the faithful people in Christ, that do not exclude
   themselves from it. And for this reason, I believe, that as all the
   congregation of Israel was to eat the passover, so is all the society
   of Christians to receive the Lord's supper; those only to be excepted,
   who are altogether ignorant of the nature of that covenant it seals, or
   openly and scandalously guilty of the breach of the conditions it
   requires.

   But why, say some, should there be any exception? Did not Christ die
   for all mankind? And is not that death said to be a full, perfect, and
   sufficient sacrifice, oblation, and satisfaction for the sins of the
   whole world?' All this is true, but it does not from hence follow, that
   all men must be actually saved and absolved from their sins, by virtue
   of his death. No, it is only they who apply to themselves the merit of
   his passion, by partaking duly of this holy sacrament, which is the
   proper means by which these blessings are conveyed to us, whereby we
   are sealed to the day of redemption.' I say, duly, because though this
   sacrament was ordained for all, yet all will not make themselves worthy
   of it; and those that are not so, are so far from reaping any benefit
   from it, that, as the apostle says, they eat and drink their own
   damnation, not discerning the Lord's body,' [143] And therefore, I
   believe, that as in the institution of the passover there were some
   particular duties and ceremonies enjoined for the better solemnization
   of it; so there are some preparatory duties and qualifications
   necessarily required for the celebration of the Lord's supper, which,
   before I presume to partake of it, I must always use my utmost
   endeavours to exercise myself in. And these are,

   First, That I should examine, confess, and bewail my sins before God,
   with a true sense of, and sorrow for them; and taking firm resolutions
   for the time to come, utterly to relinquish and forsake them, solemnly
   engage myself in a new and truly Christian course of life.

   Secondly, That I should he in perfect charity with all men; e. that I
   should heartily forgive those who have any ways injured or offended me;
   and make restitution or satisfaction to such whom I have, in any
   respect, injured or offended myself.

   Thirdly, That I should, with an humble and obedient heart, exercise the
   acts of faith, and love, and devotion, during the celebration of that
   holy mystery; and express the sense I have of this mystery; by devout
   praises and thanksgivings for the great mercies and favours that God
   vouchsafes to me therein; and by all the ways and measures of charity
   that he has prescribed, manifest my love and beneficence to my
   Christian brethren.

   These are the proper graces, this the wedding-garment that every true
   Christian, who comes to be a guest at this holy supper, ought to be
   clothed and invested with.

   "Do thou, O blessed Jesus, adorn me with this holy robe, and inspire my
   soul with such heavenly qualities and dispositions as these; and then I
   need not fear, but that as oft as I eat the flesh of Christ, and drink
   his blood,' I shall effectually obtain the pardon and remission of my
   sins, the sanctifying influences of his Holy Spirit, and a certain
   interest in the kingdom of glory."

   See further, Treatise of the Sacrament.
     __________________________________________________________________

   [130] Acts, ii. 39.

   [131] 1 Cor. vii. 14.

   [132] Deut. vii. 6, and xiv. 2, 21.

   [133] Acts, x. 47.

   [134] Acts, xvi. 15, 33.

   [135] Acts, ii. 38, 39.

   [136] Matt. xxviii. 19.

   [137] John, ix. 1.

   [138] 1 Cor. vii. 14.

   [139] Exod. xii. 14.

   [140] Lev. xvii. 11.

   [141] Matt. xx. 28.

   [142] 2 Cor. v. 21.

   [143] 1 Cor. xi. 29.
     __________________________________________________________________

  ARTICLE XI.

   I believe that after a short separation, my soul and body shall be
   united together again, in order to appear before the judgment-seat of
   Christ, and be finally sentenced according to my deserts.

   I KNOW this body, which, for the present, I am tied to, is nothing else
   but a piece of clay, made up into the frame and fashion of man; and
   therefore, as it was first taken from the dust, so shall it return to
   dust again: but then I believe, on the other hand, that it shall be as
   really raised from the earth, as ever it shall be carried to it; yea,
   though perhaps it may go through a hundred, or a thousand changes,
   before that day come. There are, I confess, some points in this
   article, which are hardly to be solved by human reason; but, I believe,
   there are none so difficult, but what may be reconciled by a divine
   faith: though it be too hard for me to know, yet it is not too hard for
   God to do. He that should have told me some years ago, that my body
   then was, or should be a mixture of particles fetched from so many
   parts of the world, and undergo so many changes and alterations, as to
   become in a manner new, should scarce have extorted the belief of it
   from me, though now I perceive it to be a real truth; the meats,
   fruits, and spices, which we eat, being transported from several
   different places and nations, and, by natural digestion, transfused
   into the constitution of the body. And why should not I believe, that
   the same almighty power, who made these several beings or particles of
   matter, by which I am fed and sustained, can as easily, with his word,
   recall each particle again from the most secret or remote place that
   it, can possibly be transported to? Or, that he who framed me out of
   the dust, can with as much ease gather all the scattered parts of the
   body, and put them together again, as he at first formed them into such
   a shape, and infused into it a spiritual being.

   And this article of my faith, I believe, is not only grounded upon, but
   may, even by the force of' reason, be deduced from, the principles of
   justice and equity; justice requiring that they who are co-partners in
   vice and virtue, should be co-partners also in punishments and rewards.
   There is scarce a sin a man commits, but his body lath a share in it;
   for though the sin committed would not be a sin without the soul, yet
   it could not he committed without the body; the sinfulness of it
   depends upon the former, but the commission of it may lawfully be
   charged upon the latter: the body could not sin, if the soul did not
   consent; nor could the soul sin, especially so oft, if the body did not
   tempt to it. And this is particularly observable in the sins of
   adultery, drunkenness and gluttony, which the soul of itself cannot
   commit, neither would it ever consent unto them, did not the prevalent
   humours of the body, as it, were, force it to do so. For in these sins,
   the act that is sinful is wholly performed by the body, though the
   foulness of that act doth principally depend upon the soul.

   Neither is the body only partner with the soul in these grosser sins;
   but even the more spiritual sins, which seem to be most abstracted from
   the temperature of the body, as if they depended only upon the privity
   and corruption of the soul: I say, even these are partly to be ascribed
   to the body. For instance, an atheistical thought, which, one would
   think, was to be laid upon the soul, because the thought takes its rise
   from thence; yet if we seriously weigh and consider the matter, we
   shall find, that it is usually the sinful affections of the body that
   thus debauch the mind into these blasphemous thoughts; and that it is
   the pleasures of sense that first suggested them to us, and raise them
   in us. And this appears, in that there was no person that ever was, or
   indeed ever can be, an atheist at all times; but such thoughts spring
   up in the fountain of the soul, only when mudded with fleshly
   pleasures. And thus it is in most other sins; the carnal appetite
   having gotten the reins into his hand, it misleads the reason, and
   hurries the soul, wheresoever it pleaseth. And, what then can be more
   reasonable, than that the body should be punished, both for its
   usurping the soul's prerogative, and for its tyrannizing so much over
   that, which, at the first, it was made to be subject to?

   But further, it is the body that enjoys the pleasure, and therefore,
   good reason, that the body should likewise bear the punishment of the
   sin. Indeed, I cannot perceive, how it can stand with the principles of
   justice, but that the body, which both accompanies the soul in sin,
   enjoys the pleasures of it, and leads the soul into it, should bear a
   share in the miseries which are due to, and inflicted upon it. For what
   doth justice require, but to punish the person that offends, for the
   offence he commits? Whereas if the soul only, and not the body, were to
   suffer, the person would not suffer at all, the body being part of the
   person, as well as the soul, and therefore the soul no person without
   the body.

   Hence it is, that though the Scriptures had been silent in this point,
   yet methinks I could not but have believed; how much more firm and
   steadfast, then, ought I to be in my faith, when truth itself hath been
   pleased so expressly to affirm it? For thus saith the Lord of hosts,
   Thy dead men shall live, together with my dead body shall they arise.'
   [144] And many of them that sleep in the dust of the earth shall awake,
   some to everlasting life, and some to shame and everlasting contempt.'
   [145] And thus saith the Saviour of the world, who is the way, the
   truth, and the life: the hour is coming, in which all that are in the
   graves shall hear his voice, and shall come forth; they that have done
   good, unto the resurrection of life; and they that have done evil, unto
   the resurrection of damnation.' [146] The same hath it pleased his,
   divine Majesty to assert and prove with his own mouth, Matt. xxii. 31,
   32, and by his Spirit, 2 Cor. xv., and in many other places: from all
   which, I may, with comfort and confidence, draw the same conclusion
   that holy Job did, and say, I know that my Redeemer liveth, and that he
   shall stand at the latter day upon the earth; and though after my skin,
   worms destroy this body, yet in my flesh shall I see God; whom I shall
   see for myself, and mine eyes shall behold, and not another, though my
   reins be consumed within me.' [147]

   And, as I believe my body shall he thus raised from the grave, so I
   believe the other part of me, my soul, shall never be carried to it; I
   mean it shall never die, but shall be as much, yea, more alive, when I
   am dying, than it is now; so much my soul shall be the more active in
   itself, by how much it is less tied and subjected to the body.

   And further I believe, that so soon as ever my breath is out of my
   nostrils, my soul shall remove her lodging into the other world, there
   to live as really to eternity, as I now live here in time. Yea, I am
   more certain, that my soul shall return to God who gave it,' than that
   my body shall return to the earth, out of which I had it. For I know,
   it is possible my body may be made immortal, but I am sure my soul
   shall never be mortal. I know, that at the first, the body did equally
   participate of immortality with the soul, and that had not sin made the
   divorce, they had lived together, like loving mates, to all eternity.
   And I dare not affirm that Enoch and Elias underwent the common fate;
   or, suppose they did, yet, sure I am, the time will come, when
   thousands of men and women shall not he dissolved and die, but be
   immediately changed and caught up into heaven, or to their eternal
   confusion, thrust down into hell; whose bodies, therefore, shall
   undergo no such thing as rotting in the grave, or being eaten up of
   worms, but, together with their souls, shall immediately launch into
   the vast ocean of eternity. But who ever yet read or beard of a soul's
   funeral? Who is it? Where is the man? Or, what is his name, that wrote
   the history of her life and death? Can any disease arise in a spiritual
   substance, wherein there is no such thing as contrariety of principles
   or qualities to occasion any disorder or distemper? Can an angel be
   sick or die? And, if not an angel, why a soul, which is endowed with
   the same spiritual nature here, and shall be adorned with the same
   eternal glory hereafter? No, no, deceive not thyself, my soul; for it
   is more certain, that thou shalt always live, than that thy body shall
   ever die.

   Not that I think my soul must always live, in despite of omnipotence
   itself, as if it was not in the power of the Almighty, to take my being
   and existence from me; for I know, I am but a potsherd in the potter's
   hands, and that it is as easy for him to dash me in pieces now, as it
   was to raise it up at the first. I believe, it is as easy for him to
   command my soul out of its being, as out of its body; and to send me
   back into my mother's nothing, out of whose womb he took me, as it was
   at first to fetch me thence. I know he could do it, if he would, but
   himself hath said, he will not, and therefore, I am sure, he cannot do
   it; and that, not because he hath not power, but because he hath not
   will to do it; it being impossible for him to do that which he doth not
   will to do. And that it is not his will or pleasure even to annihilate
   my soul, I have it under his own hand, that my dust shall return to the
   earth as it was; and my spirit to God that gave it.' [148] And if it
   return to God, it is so far from returning to nothing, that it returns
   to the Being of all beings; and so death to me, will be nothing more
   than going home to my father and mother; my soul goes to my Father,
   God; and my body to my mother, earth.

   Thus, likewise, hath it pleased his sacred Majesty to assure me, that
   if our earthly house of this tabernacle were dissolved, we have a
   building of God, an house not made with hands, eternal in the heavens,'
   [149] so clearly hath the great God brought life and immortality to
   light through the gospel.' [150] The light of nature shows the soul can
   never perish or be dissolved, without the immediate interposition of
   God's omnipotence, and we have his own divine word for it, that he will
   never use that power, in the dissolution of it. And therefore I may,
   with the greatest assurance, affirm and believe, that as really as I
   now live, so really shall I never die; but that my soul, at the very
   moment of its departure from the flesh, shall immediately mount up to
   the tribunal of the most high God, there to be judged, first privately,
   by itself, (or perhaps with some other souls that shall be summoned to
   appear before God the same moment,) and then, from these private
   sessions, I believe that every soul that ever was, or shall be
   separated from the body, must either be received into the mansions of
   heaven, or else sent down to the dungeon of hell, there to remain till
   the grand assizes, the judgment of the great day, when the trumpet
   shall sound, and the dead shall be raised incorruptible, and we shall
   be changed.' [151] And when our bodies, by the word of the almighty
   God, shall be thus called together again, I believe that our souls
   shall be all prepared to meet them, and be united again to them, and so
   both appear before the judgment-seat of Christ, to receive sentence
   according to what they have done in the flesh, whether it be good, or
   whether it be evil. And though it is very difficult, or rather
   impossible, for me to conceive or determine the particular circumstance
   of this grand assize, or manner and method how it shall be managed,
   yet, from the light and intimations that God has vouchsafed to give us
   of it, I have ground to believe, it will be ordered and carried after
   this, or the like manner.

   The day and place being appointed by the King of kings, the glorious
   Majesty of heaven, and Saviour of the world, Jesus Christ, who long ago
   received his commission from the Father to be the judge of the quick
   and dead,' [152] shall descend from heaven with the shout of the
   archangel, and with the trump of God,' [153] royally attended with an
   innumerable company of glorious angels.' [154] These he shall send with
   the great sound of a trumpet, and they shall gather together his elect
   from the four winds, from the one end of heaven to the other, [155]
   yea, and the wicked too, from whatsoever place they shall be in; and
   then shall he sever the wicked from the just.' [156] So that all
   nations, and every particular person, that ever did, or ever shall live
   upon the face of the earth, shall be gathered together before him, and
   he shall separate the one from the other, as a shepherd divideth the
   sheep from the goats, and he shall set the sheep on his right hand, and
   the goats upon the left. [157]

   Things being thus set in order, the judge shall read his commission, i.
   e. declare and manifest himself to be the judge of all the earth, sent
   by the God of heaven to judge them that had condemned him, and, in that
   very body, that was once crucified upon the cross, at Jerusalem, for
   our sins. So that all the world shall then behold him shining in all
   his glory and majesty, and shall acknowledge him to be now, what they
   would not believe him to be before, even both God and man, and so the
   judge of all the world from whom there can he no appeal.

   And having thus declared his commission, I believe the first work he
   will go upon, will be to open the book of God's remembrance, and to
   cause all the indictments to be read, that are there found on record
   against those on his right hand; but behold, all the black lines of
   their sins being blotted out, with the red lines of their Saviour's
   blood, and nothing but their good works, their prayers, their sermons,
   their meditations, their alms and the like, to be found there; the
   righteous judge, before whom they stand, turning himself before them,
   with a serene and smiling countenance, will declare to them before all
   the world, that their sins are pardoned, and their persons accepted by
   him, as having believed in him; and therefore will he immediately
   proceed to pronounce the happy sentence of election on them, saying,
   Come, ye blessed of my Father, inherit the kingdom prepared for you
   from the foundation of the world.'

   The sentence being thus pronounced, the righteous (and I hope myself
   amongst the rest) shall go up with shouts of joy and triumph, to sit
   with our blessed Redeemer, to judge the other parts of the world, who
   sit at the left hand of the tribunal, with ghastly countenances and
   trembling hearts, to receive their last and dreadful doom. Against
   these all the sins that they committed, or were guilty of, shall be
   brought up in judgment against them, as they are found on record in the
   book of God's remembrance, and the indictments read against every
   particular person, high or low, for every particular sin, great or
   small which they have committed.

   And the truth of this indictment shall be attested by their own
   consciences, crying, Guilty, guilty; I say, by their own consciences,
   which are as a thousand witnesses: yea, and by the omniscience of God
   too, which is as a thousand consciences. And therefore, without any
   further delay, shall the judge proceed to pronounce the sentence, the
   doleful sentence of condemnation upon them, Depart ye cursed, into
   everlasting fire prepared for the devil and his angels.'

   This, I believe, or such like, will be the method of Christ's
   proceeding with us in that great and terrible day of trial and
   retribution.

   "Oh! may those awful thoughts and ideas of it always accompany me, and
   strike such a deep and lively impression upon my heart, in every action
   of life, as to deter me from offending this just and Almighty being, in
   whose power it is to destroy both soul and body in hell;' and engage me
   in such a regular, strict, and conscientious course of life, as to be
   always ready, whenever he shall please to summon me, to give in my
   accounts at the great audit, and with an holy assurance fly for mercy
   and succour into the hands of my Redeemer, and be permitted to enter
   into the joys of his rest?'"
     __________________________________________________________________

   [144] Isaiah, xxvi. 19.

   [145] Dan. xii. 2.

   [146] 1 John, v. 28, 29.

   [147] Job. xix. 25, 26, 27.

   [148] Eccles. xii. 7.

   [149] 2 Cor. v. 1.

   [150] 2 Tim. i. 10.

   [151] 1 Cor. xv. 52.

   [152] John, v. 22; Acts, xvii. 31.

   [153] 1 Thess. iv. 16.

   [154] Matt. xxv. 31.

   [155] Matt. xxiv. 31.

   [156] Matt. xiii. 49.

   [157] Matt. xxv. 32, 33.
     __________________________________________________________________

  ARTICLE XII.

   I believe there are two other worlds, besides this I live in; a world
   of misery for unrepenting sinners, and a world of glory for believing
   saints.

   WHEN death hath opened the cage of flesh, wherein the soul is penned
   up, whither it flies, or how it subsists, I think it not easy to
   determine, or indeed to conceive. As for the Platonic aërial and
   etherial vehicles, succeeding this terrestrial one, I find neither
   mention of, nor warrant for them, in the word of God. And, indeed, to
   suppose that a spiritual substance cannot subsist of itself, without
   being supported by a corporeal vehicle, is, in my opinion, too gross a
   conceit for any philosopher, much more for one that professes himself a
   divine, to advance or entertain. Only this I am sure of, that according
   to the distinction of lives here into good or bad, and the sentence
   passed upon all hereafter, of absolution or condemnation, there will be
   a twofold receptacle for the souls of men, the one of happiness, and
   the other of misery.

   As to the first, I believe, that at the great and general assizes of
   the world, there will be a glorious entrance opened for the righteous
   into the holy of holies, the seat and fountain of all bliss and
   happiness, where they shall draw nigh to the most high God, behold his
   presence in righteousness,' and reign with him for ever in glory, where
   they shall see him face to face,' [158] and know him the only true God,
   and Jesus Christ whom he hath sent.' [159] And this knowing and
   beholding God face to face, is, I believe, the very heaven of heavens,
   even the highest happiness that it is possible a creature should be
   made capable of: for in having a perfect knowledge of God, we shall
   have a perfect knowledge of all things that ever were, are, shall, yea,
   or can be in the world. For God being the Being of all beings, in
   seeing him, we shall not only see whatsoever hath been, but whatsoever
   can be communicated from him. The contemplation of which, cannot but
   ravish and transport my spirit beyond itself; especially, when I
   consider, that in knowing this One All-things, God, I cannot but enjoy
   whatsoever it is possible any creature should enjoy. For the knowing of
   a thing is the soul's enjoyment of it; the understanding being to the
   soul, what the senses are to the body. And therefore, as the body
   enjoys nothing but by its senses, so neither doth the soul enjoy any
   thing but by its understanding. And, as the body is said to have
   whatsoever affects its proper senses, so may the soul be said to have
   whatsoever comes under its knowledge. Nay, the soul so far hath what it
   knows, that in a manner, it is what it knows; itself being, in a
   spiritual manner, enlarged, according to the extent of the objects
   which it knows, as the body is by the meat it eats; the truths we know
   turning into substance of our souls, as the meat we eat doth into the
   substance of our bodies.

   But oh! what a rare soul shall I then have, when it shall be extended
   to every thing that ever was, or ever could have been! What a happy
   creature shall I then be, when I shall know, and so enjoy him that is
   all things in himself! What can a creature desire more? yea, what more
   can a creature be made capable of enjoying or desiring! And that which
   always will accompany this our knowledge and enjoyment, is, perfect
   love to what we enjoy and know, without which we should take pleasure
   in nothing, though we should have all things to take pleasure in. But
   who will be able not to love the chiefest good, that knows and enjoys
   him, and therefore enjoys him because he knows him? Questionless, in
   heaven, as I shall enjoy whatsoever I can love, so shall I love what-
   soever I enjoy. And this, therefore, I believe to be the perfection of
   my happiness, and the happiness of my perfection, in the other world;
   that I shall perfectly know and love, and so, perfectly enjoy and
   rejoice in the most high God; and shall be, as known, so perfectly
   loved, and rejoiced in him. And questionless, for all our shallow
   apprehensions and low estimations of these things now, they cannot
   choose but be vast and unconceivable pleasures, too great for any
   creature to enjoy whilst here below.

   If we have but the least drop of these pleasures distilled into us here
   upon earth, how strangely do they make us, as it were, beside
   ourselves, by lifting us above ourselves! If we can but at any time get
   a glimpse of God, and of his love to us, how are we immediately carried
   beyond all other pleasures and contentments whatsoever! How apt are we
   to say with Peter, It is good for us to be here!' and if the foretastes
   of the blessings of Canaan, if the dark intimation of God's love to us,
   be so unspeakably pleasant, so ravishingly delightsome; oh! what will
   the full possession of him be! What transporting ecstasies of love and
   joy shall those blessed souls be possessed with, who shall behold the
   King of glory smiling upon them, rejoicing over them, and shining forth
   in all his love and glory upon them! Oh! what astonishing beauty will
   they then behold! What flowing, what refreshing pleasures shall then
   solace and delight their spirits, unto all eternity! Pleasures! far
   greater than I am able either to express or conceive, much less' to
   enjoy, on this side heaven! my faculties are now too narrow and scanty
   for such an entertainment, and therefore, till they are spiritualized
   and enlarged, they cannot receive it! This is the portion of another
   world, this the crown of righteousness,' which the Lord the righteous
   judge' reserves in heaven for me, and which at his second coming, he
   has promised to bestow upon me, and not upon me only, but upon all them
   also that love his appearing.'

   As to the other state, viz. that of the wicked in another life, I
   believe, it will be as exquisitely miserable and wretched, as that of
   the righteous is happy and glorious. They will be driven for ever from
   the presence of the Lord,' from those bright and blessed regions above,
   where Christ sits at the right hand of God,' to those dark and dismal
   dungeons below, where the devil and his angels are for ever doomed to
   be tormented.

   What sort of torments or punishment they are there to undergo, I am as
   unable to express, as I am unwilling ever to experience; but according
   to the notions which Scripture and reason give me of these matters, I
   believe they will he twofold, viz. 1. Privative, and, 2. Positive, that
   is, the wicked will not only be deprived of all that is good and happy,
   but actually condemned to all that is evil and miserable; and this in
   the most transcendent degree.

   The first part of their punishment will consist in envious melancholy,
   and self-condemning reflections upon their having defeated and deprived
   themselves, not only of their carnal mirth and sensual enjoyments,
   their friends, fortunes, and estates in this world; but also of all the
   infinite joys and glories of the next, the presence of God, the society
   of saints and angels, and all the refreshing and ravishing delights
   which flow from the fruition of the chiefest good. And what adds yet
   further to their anguish and remorse, is that they have lost the hopes
   of ever regaining any of these enjoyments.

   Oh! how infinitely tormenting and vexatious must such a condition be,
   which at once gives them a view both of the greatest happiness and the
   greatest misery, without the least hopes either of recovering the one,
   or being delivered from the other! How must they tear, torment, and
   curse themselves for their former follies; and too late wish that they
   had been stifled in the womb, or drowned in the font which was to be
   their second birth?

   And, if the late privation of heaven and happiness be so miserable and
   tormenting, how will it rack their consciences, and fill their souls
   with horror and amazement, to behold the eternal God, the glorious
   Jehovah, in the fierceness of his wrath, continually threatening to
   pour out his vengeance upon them! how much more, when he positively
   consigns them over to the power of the devil, to execute his judgment
   in full measure! when they are gnawed upon by the worm of their own
   consciences, feel the wrath of the Almighty flaming in their hearts,
   and fire and brimstone their continual torture! and all this without
   the least alloy or mixture of refreshment, or the least hopes of ending
   or cessation.

   In a word, when they have nothing else to expect but misery for their
   portion, weeping and wailing for their constant employment, and the
   devil and damned fiends their only companions to all eternity: and this
   is that world of misery, which all that will not be persuaded to
   believe in Christ here, must be doomed for ever to live in hereafter.

   I know the subjects of this article were never the objects of my sight,
   though they are of my faith. I never yet saw heaven or hell, the places
   I am now speaking of; but why should my faith be staggered or
   diminished because of that; I never saw Rome, Constantinople, or the
   flaming Sicilian hill, Etna, yet I believe there is such a burning
   mountain, and such glorious cities; because others who have been there,
   have told me so, and faithful writers have related and described them
   to me, and shall I believe my fellow-worms, and not my great Creator,
   who is truth itself? What though I never did see the new Jerusalem that
   is above, nor the flaming tophet that is below; yet since God himself
   hath both related and described them to me, why should I doubt of them?
   Why should not I, a thousand times sooner, believe them to be, than if
   I had seen them with my own eyes? I cannot so much believe, that I now
   have a pen in my hand, have a book before me, and am writing, as I do
   and ought to believe that I shall, one day, and that ere long, be
   either in heaven or hell; in the height of happiness, or in the depth
   of misery.

   I know my senses are fallible, and therefore may deceive me, but my
   God, I am sure, cannot. And therefore let others raise doubts and
   scruples as they please, I am as fully satisfied and convinced of the
   truth of this article, as any of the rest.

   "Do thou, O my God, keep me steadfast in this faith, and give me grace
   so to fit and prepare myself to appear before thee, in the white robes
   of purity and holiness in another world, that whenever my dissolution
   comes, I may cheerfully resign my spirit into the hands of my Creator
   and Redeemer; and from this crazy house of clay, take my flight into
   the mansions of glory; where Christ sits at the right hand of God;' and
   with the joyful choir of saints and angels, and the blessed spirits of
   just men made perfect,' chant forth thy praises to all eternity."
     __________________________________________________________________

   [158] 1 Cor. xiii. 12.

   [159] John, xvii. 3.
     __________________________________________________________________

   [1] Matt. vii. 14.

   [2] Luke, xiii. 24.
     __________________________________________________________________

RESOLUTIONS

FORMED UPON THE FOREGOING ARTICLES.
     __________________________________________________________________

                                  RESOLUTIONS

    FORMED

UPON THE FOREGOING ARTICLES
     __________________________________________________________________

   As obedience without faith is impossible, so faith without obedience is
   vain and unprofitable: For as the body,' says St. James, without the
   spirit is dead, so faith without good works is dead also.' [160] Having
   therefore, I hope, laid a sure foundation, by resolving what, and how,
   to believe, I shall now, by the grace of God, resolve so to order my
   conversation, in all circumstances and conditions of life, as to raise
   a good superstructure upon it, and to finish the work God has given me
   to do, i. e. so to love and please God in this world, as to enjoy and
   to be happy with him for ever in the next. And it is absolutely
   necessary that I should be speedy and serious in these resolutions;
   especially when I reflect with myself how much of my time I have
   already spent upon the vanities and follies of youth, and how much
   enhanced and increased this work is, by acquired guilt, by settled and
   repeated habits of sin, which are not without great difficulty to be
   atoned for, and removed. My heart, alas! is now more hardened in
   iniquity, more puffed with pride, and more averse from God, than when I
   first entered into covenant with him; and I have added many actual sins
   and provocations to my original guilt and pollution: instead of
   glorifying God, I have dishonoured him; and, instead of working out my
   own salvation, I have taken a pleasure and delight in such things as
   would, in the end, be my ruin and destruction. So that, before I can be
   able to make any progress in the duties of religion, or walk in the
   paths that lead to life, I must first be freed and disentangled from
   these weights and encumbrances that clog and retard me in my spiritual
   course; I must have my heart cleansed and softened, humbled and
   converted to God, and all my transgressions purged and pardoned by the
   merits of my Redeemer. And then being fully persuaded that there is no
   way for me to come to the joys of heaven, but by walking according to
   the strictest rules of holiness upon earth, I must endeavour for the
   future, by a thorough change and reformation of my life, to act in
   conformity to the divine will and pleasure in all things, and perfect
   holiness in the fear of the Lord:' for the Most High has told me in his
   word, that without holiness no man shall see the Lord.'

   In order, therefore, to qualify myself for this happiness, it will be
   necessary for me to settle firm and steady Resolutions, to fulfil my
   duty, in all the several branches of it, to God, my neighbour, and
   myself; and to take care these Resolutions be put in practice according
   to the following method.
     __________________________________________________________________

   [160] James, ii. 26.
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, to walk by rule, and therefore
   think it necessary to resolve upon the rules to walk by.

   AND this rather, because I perceive the want of such rules has been the
   occasion of all, or most of my miscarriages. For, what other reason can
   I assign to myself; for having trifled and slimed away so much time, as
   I have done in my younger years, but because I did not thoroughly
   resolve to spend it better? What is the reason I have hitherto lived so
   unserviceably to God, so unprofitably to others, and so sinfully
   against my own soul, but because I did not apply myself with that
   sincerity of resolution, diligence, and circumspection, as a wise man
   ought to have done, to discharge my duty in these particulars? I have,
   indeed, often resolved to bid adieu to my sins and follies, and to
   enter upon a new course of life; but these resolutions being not
   rightly formed upon steady principles, the first temptation made way
   for a relapse, and the same bait that first allured me, has no sooner
   been thrown in my way, but I have been as ready to catch at it again,
   and as greedy to swallow it, as ever. At other times again, I have
   acted without any thought or resolution at all; and then, though some
   of my actions might be good in themselves, yet being done by chance,
   and without any true design or intention, they could not be imputed to
   me as good, but rather the quite contrary: so that, in this respect,
   the want of resolution has not only been the occasion of my sinful
   actions, but the corruption of my good ones too. And shall I still go
   on in this loose and careless manner, as I have formerly done? No, I
   now resolve with myself, in the presence of the most high and eternal
   God, not only in general, to walk by rule, but to fix the rule I design
   to walk by; so that, in all my thoughts, and words, and actions, in all
   places. companies, relations, and conditions, I may still have a sure
   guide at hand to direct me, such a one as I can safely depend upon
   without any danger of being deceived or misled; that is, the holy
   Scripture. And therefore,
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by the grace of God, to make the Divine Word the rule of
   all the rules I propose to myself.

   As the will of God is the rule and measure of all that is good, so
   there is nothing deserves that name, but what is agreeable and
   conformable thereto: and this will being fully revealed and contained
   in the holy Scripture, it will be necessary for me, in directing my
   course over the ocean of this world, that I should fix my eye
   continually upon this star, steer by this compass, and make it the only
   landmark, by which I am to be guided to my wished-for haven. I must
   not, therefore, have recourse to the inward workings of my own roving
   fancy, or the corrupt dictates of my own carnal reason: these are but
   blind guides, and will certainly lead me into the ditch of error,
   heresy, and irreligion, which in these our self-admiring days, so many
   poor souls have been plunged in. Alas! how many hath the impetuous
   torrent of blind zeal and erroneous conscience borne down into a
   will-worship and voluntary subjection of themselves to the spurious
   offspring of their own deluded fancies! If the light that is within
   them doth but dictate any thing to be done; or rather if the whimsey
   doth but take them, that they must do thus or thus, they presently set
   about it, without ever consulting the sacred writings, to see whether
   it is acceptable to God, or displeasing to him. Whereas, for my own
   part, I know not how any thing should be worthy of God's accepting,
   that is not of God's commanding. I am sure the word of God is the good
   old way that will certainly bring me to my Father's house; for how
   should that way but lead to heaven, which truth itself hath chalked out
   for me? Not as if it was necessary, that every one of my resolutions
   should be contained word for word in the holy Scriptures; it is
   sufficient that they be implied in, and agreeable thereto. So that,
   though the manner of my expressions may not be found in the word of
   God, yet the matter of my resolutions may be clearly drawn from thence.
   But let me dive a little into the depth of my sinful heart! What is the
   reason of my thus resolving upon such an exact conformity to the will
   and word of God? Is it to work my way to heaven with my own hands? to
   purchase an inheritance in the land of Canaan with the price of my own
   holiness and religion? or to swim over the ocean of this world, into
   the haven of happiness, upon the empty bladders of my own resolutions?
   No.
     __________________________________________________________________

  RESOLUTION III.

   I am resolved, that as I am not able to think or do any thing that is
   good, without the influence of the divine grace; so I will not pretend
   to merit any favour from God, upon account of any thing I do for his
   glory and service.

   AND indeed I may very well put this resolution amongst the rest; for
   should I resolve to perform my resolutions by mine own strength, I
   might as well resolve never to perform them at all: for truth itself,
   and mine own woeful experience hath convinced me, that I am not able of
   myself, so much as to think a good thought; and how then shall I be
   able of myself, to resolve upon rules of holiness according to the word
   of God, or to order my conversation according to these resolutions,
   without the concurrence of the divine grace? Alas! should the great God
   be pleased to leave me to myself to resolve upon what is agreeable to
   my corrupt nature, what strange kind of resolutions should I make? What
   should I resolve upon? Certainly, only nothing but to gratify my carnal
   appetite with sensual and sinful pleasures, to indulge myself in riot
   and excess, to spend my time, and revel out my parts and talents, in
   the revels of sin and vanity. But now, to live holily, righteously, and
   godly in this present world,' to deny my own will, that I may fulfil
   the will of God; alas! such resolutions as these would never so much as
   come into my thoughts, much less would they discover themselves in my
   outward conversation.

   But suppose I should be able to make good resolutions, and fulfil them
   exactly in my life and actions; yet, what should I do more than my
   duty? And what should I be esteemed of for doing that? Alas! this is so
   far from pulling me up, that I am verily persuaded should I spend all
   my time, my parts, my strength, my gifts, for God, and all my estate
   upon the poor; should I water my couch continually with my tears, and
   last my body into a skeleton; should I employ each moment of my life in
   the immediate worship of my glorious Creator; so that all my actions,
   from my birth to my death, should be but one continued act of holiness
   and obedience; in a word, should I live like an angel in heaven, and
   die like a saint on earth, yet I know no truer, nor should I desire any
   better epitaph to be engraven upon my tomb than this, Here lies an
   unprofitable servant.' No, no; it is Christ, and Christ alone that my
   soul must support itself upon. It is holiness, indeed, that is the way
   to heaven; but there is none, none but Christ can lead me to it. As the
   worst of my sins are pardonable by Christ, so are the best of my duties
   damnable without him.

   But if so, then whither tend my resolutions? Why so strict, so
   circumspect a conversation? Why, it is to justify that faith before
   others, and mine own conscience, which I hope, through Christ, shall
   justify my soul before God. And I believe further, that the holier I
   live here, the happier I shall live hereafter; for though I shall not
   be saved for my works, yet I believe I shall be saved according to
   them. And thus, as I dare not expect to be saved by the performance of
   my resolutions without Christ's merit, so neither do I ever expect to
   be enabled to perform my resolutions, without his Spirit assisting me
   therein.

   No, "it is thyself, my God, and my guide, that I wholly and solely
   depend upon! Oh! for thine own sake, for thy Son's sake, and for thy
   promise sake, do thou both make me to know what thou wouldst have me to
   do, and then help me to do what thou wouldst have me to know! Teach me
   first what to resolve upon, and then enable me to perform my
   resolutions; that I may walk with thee in the ways of holiness here,
   and rest with thee in the joys of happiness hereafter!"
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY CONVERSATION IN GENERAL.

   HAVING thus far determined in general, to form resolutions for the
   better regulating of my life, I must now descend to particulars, and
   settle some rules with myself, to resolve my future life and
   conversation wholly into holiness and religion. I know this is a hard
   task to do; but I am sure, it is no more than what my God and my Father
   has set me; why therefore should I think much to do it? Shall I grudge
   to spend my life for him, who did not grudge to spend his own blood for
   me? Shall not I so live that he may be glorified here on earth, who
   died that I might be glorified in heaven, especially considering, that
   if my whole life could be sublimated into holiness, and moulded into an
   exact conformity unto the will of the Most High, I should be happy
   beyond expression? Oh, what a heaven should I then have on earth! What
   ravishments of love and joy would my soul be continually possessed
   with! Well; I am resolved by the grace of God, to try; and to that end
   do, this morning, wholly sequester and set myself apart for God,
   resolving, by the assistance of his grace, to make all and every
   thought, word, and action, to pay their tribute unto him. Let this man
   mind his profit; a second, his pleasures; a third, his honours; a
   fourth, himself; and all, their sins; I am resolved to mind and serve
   my God, so as to make him the Alpha and Omega, the first and last of my
   whole life. And, that I may always have an exact copy before me, to
   write and frame every letter of this my life by:
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, to make Christ the pattern of my
   life here, that so Christ may be the portion of my soul hereafter.

   LET the whole world go whither it will, I am resolved to walk in the
   steps that my Saviour went in before me: I shall endeavour in all
   places I come into, in all companies I converse with, in all the duties
   I undertake, in all the miseries I undergo, still to behave myself as
   my Saviour would do, were he in my place. So that wheresoever I am, or
   whatsoever I am about, I shall still put this question to myself, Would
   my Saviour go hither? Would he do this or that? And, every morning,
   consider with myself, Suppose my Saviour was in my stead, had my
   business to do, how would he demean himself this day? How meek and
   lowly would he be in his carriage and deportment? How circumspect in
   his walking? How savoury in his discourse? How heavenly in all, even
   his earthly employments? Well, and am I resolved, by strength from
   himself, to follow him as near as possible. I know, I can never hope
   perfectly to transcribe this copy, but I must endeavour to imitate it
   in the best manner I can, that so by doing as he did, in time I may be
   where he is to all eternity. But, alas! his life was spiritual, and I
   am carnal, sold under sin;' and every pretty object that doth but
   please my senses, will be apt to divert and draw away my soul from
   following his steps. In order, therefore, to prevent this,
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by (he grace of God, to walk by, faith, and not by
   sight, on earth, that so I may live by sight, and not by faith, in
   heaven.

   AND truly, this resolution is so necessary to the performance of all
   the rest, that without it I can do nothing, with it I can do every
   thing that is required. The reason why I am so much taken with the
   garnish and seeming beauty of this world's vanities, so as to step out
   of the road of holiness to catch at. or delight myself in them, is only
   because I look upon them with an eye of sense. For could I behold every
   thing with the eye of faith, I should judge of them, not as they seem
   to me, but as they are in themselves, vanity and vexation of spirit.'
   For, faith has a quick and piercing eye, that can look through the
   outward superficies into the inward essence of things. It can look
   through the pleasing bait to the hidden book, view the sting, as well
   as the honey, the everlasting punishment, as well as the temporal
   contentment there is in sin. It is, as the apostle very well defines
   it, the substance of things hoped for, and the evidence of things not
   seen.' [161] It is the substance of whatsoever is promised by God to
   me, or expected by me from him: so that, by faith, whatsoever I hope
   for in heaven, I may have the substance of upon earth: and it is the
   evidence of things not seen, the presence of what is absent, the clear
   demonstration of what would otherwise seem impossible; so that I can
   clearly discern, as through a perspective, hidden things and things
   afar off, as if they were open, and just at hand; I can look into the
   deepest mysteries, as fully revealed, and see heaven and eternity as
   just ready to receive me.

   And, oh, could I but always look through this glass, and be constantly
   upon the mount, taking a view of the land of Canaan, what dreams and
   shadows would all things here below appear to be? Well, by the grace of
   God, I am resolved no longer to tie myself to sense and sight, the
   sordid and trifling affairs of this life, but always to walk as one of
   the other world, to behave myself in all places, and at all times, as
   one already possessed of my inheritance, and an inhabitant of the New
   Jerusalem; by faith assuring myself I have but a few more days to live
   below, a little more work to do: and then I shall lay aside my glass,
   and be admitted to a nearer vision and fruition of God, and see him
   face to face.'

   By this means, I shall always live, as if I was daily to die; always
   speak, as if my tongue, the next moment, were to cleave to the roof of
   my mouth: and continually order my thoughts and affections in such a
   manner, as if my soul were just ready to depart, and take its flight
   into the other world. By this means, whatsoever place I am in, or
   whatsoever work I am about, I shall still be with my God, and demean
   myself so, as if, with St. Jerome, I heard the voice of the trumpet
   crying out, "Awake, ye dead, and come to judgment."

   And thus, though I am at present here in the flesh, yet I shall look
   upon myself as more really an inhabitant of heaven, than I am upon
   earth. Here I am but as a pilgrim, or a sojourner, that has no abiding
   city;' but there I have a sure and everlasting inheritance, which
   Christ has purchased and prepared for me, and which faith has given me
   the possession of. And, therefore, as it is my duty, so I will
   constantly make it my endeavour, to live up to the character of a true
   Christian, whose portion and conversation is in heaven, and think it a
   disgrace and disparagement to my profession, to stoop to, or entangle
   myself with such toys and trifles as the men of the world busy
   themselves about; or to feed upon husks with swine here below, when it
   is in my power, by faith, to be continually supplied with spiritual
   manna from heaven, till at last I am admitted to it. And that I may awe
   my spirit into the performance of these, and all other my resolutions,
     __________________________________________________________________

   [161] Heb. xi. 1.
     __________________________________________________________________

  RESOLUTION III.

   1 am resolved, by the grace of God, always to be looking upon God, as
   always looking upon me.

   WHERESOEVER I am, or whatsoever I am doing, I must still consider the
   eye of the great God as directly intent upon me, viewing and observing
   all my thoughts, words, and actions, and writing them down in the book
   of his remembrance, and that all these, unless they be washed out with
   the tears of repentance, and crossed with the blood of my crucified
   Saviour, must still remain on record, and be brought in judgment
   against me at the great day. That therefore, I may always behave myself
   as in his presence, it behoves me thoroughly to consider, and be
   persuaded, not only that my outward man, but even also, the secret
   thoughts, the inward motions and retirements of my soul, all the
   several windings and turnings of my heart, are exactly known and
   manifest, as anatomized before him. He knows what I am now thinking,
   doing, and writing, as well as I do myself; yea, he sees every word
   whilst it is in my heart, before it be brought forth and set down. He
   knows all the resolutions I have made, and how often, poor creature! I
   have broken them already since I made them.

   Upon this consideration, I resolve to stand my ground against all
   temptations, and whenever I find myself in danger to be drawn aside by
   them, to oppose the bent of my corrupt affections, by these or the like
   questions: am I really in the presence of the Almighty, the great Lord
   of heaven and earth, and shall I presume to affront him to his face, by
   doing such things as I know are odious and displeasing to him? I would
   not commit adultery in the presence of my fellow-creatures, and shall I
   do it in the presence of the glorious Jehovah? I would not steal in the
   sight. of an earthly judge, and shall I do it before the Judge of all
   the world? if fear and shame from men have such an influence upon me,
   as to deter me from the commission of sin, how ought I to be moved with
   the apprehensions of God's inspection, who does not only know my
   transgressions, but will eternally punish me for them?

   May these thoughts and considerations always take place in my heart,
   and be accompanied with such happy effects in my conversation, that I
   may live with God upon earth, and so love and fear his presence in this
   world, that I may for ever enjoy his glory in the next!
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY THOUGHTS.
     __________________________________________________________________

   BUT who am I, poor, proud, sinful dust and ashes, that I should expect
   to live so holy, so heavenly, as is here supposed! Can grapes be
   gathered from thorns, or figs from thistles?' Can the fruit be sweet,
   when the root is bitter? Or the streams healthful, when the fountain is
   poisoned? No, I must either get me a new and better heart, or else it
   will be impossible for me ever to lead a new and better life. But how
   must 1 come by this pearl of inestimable value, a new heart? Can I
   purchase it with my own riches? or find it in my own field? Can I raise
   it from sin to holiness? from earth or heaven; or from myself to God?
   Alas! I have endeavoured it, but I find by woeful experience, I cannot
   attain to it: I have been lifting and heaving again and again, to raise
   it out of the mire and clay of sin and corruption; but, alas! it will
   not stir: I have rubbed and chafed it with one threatening after
   another, and all to get heat and life into it; but still it is as cold
   and dead as ever: I have brought it to the promises, and set it under
   the dropping of the sanctuary; I have shown it the beauty of Christ,
   and the deformity of sin; but yet it is a hard and sinful, an earthly
   and sensual heart still. What, therefore, shall I do with it? O my God,
   I bring it unto thee! thou that madest it a heart at first, can only
   make it a new heart now! O do thou purify and refine it, and renew a
   right spirit within me!' Do thou take it into thy hands, and out of
   thine infinite goodness, new mould it up, by thine own grace, into an
   exact conformity to thy own will! Do thou but give me a new heart, and
   I shall promise thee, by thy grace to lead a new life, and become a new
   creature! Do thou but clear the fountain, and I shall endeavour to look
   to the streams that flow from it; which that I may be able to do with
   the better success,
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, to watch as much over the inward
   motions of my heart, as the outward actions of my life.

   FOR, my heart, I perceive is the womb, in which all sin is first
   conceived, and from which, my Saviour tells me, proceed evil thoughts,
   adulteries, fornications, murders, thefts, covetousness, wickedness,
   deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness.'
   [162] So that, as ever I would prevent the commission of these sins in
   my life, I must endeavour to hinder their conception in my heart,
   following the wise man's counsel, to keep my heart with all diligence,
   because out of it are the issues of life.' [163] Neither is this the
   only reason, why I should set so strict a watch over my heart, because
   sinful thoughts lead to sinful acts; but because the thoughts
   themselves are sinful, yea, the very first-born of iniquity; which
   though men cannot pry into or discover, yet the all-seeing God knows
   and observes, and remembers them, as well as the greatest actions of
   all my life. And oh! what wicked and profane thoughts have I formerly
   entertained, not only against God, but against Christ, by questioning
   the justice of his laws, and doubting of the truth of his revelation,
   so as to make both his life and death of none effect to me! which that
   they may never be laid to my charge hereafter, I humbly beseech God to
   pardon and absolve me from them, and to give me grace for the remainder
   of my life, to be as careful of thinking, as of doing well, and as
   fearful of offending him, in my heart, as of transgressing his laws in
   my life and conversation. To this end,
     __________________________________________________________________

   [162] Mark, vii, 21, 22.

   [163] Prov. iv. 23.
     __________________________________________________________________

  RESOLUTION II.

   I am resolved by the grace of God to slop every thought, at its first
   entering into my heart, and to examine it whence it comes, and whither
   it tends.

   So soon as ever any new thought begins to bubble in my soul, I am
   resolved to examine what stamp it is of, whether it springs from the
   pure fountain of living waters, or the polluted streams of my own
   affections; as also, which way it tends, or takes its course, towards
   the ocean of happiness, or pit of destruction. And the reason of this
   my resolution, I draw from the experience I have had of the devil's
   temptations, and the working of my own corruptions; by which I find
   that there is no sin I am betrayed into, but what takes its rise from
   my inward thoughts. These are the tempters that first present some
   pleasing object to my view, and then bias my understanding, and prevent
   my will, to comply with the suggestion. So that, though the Spirit of
   God is pleased to dart a beam into my heart at the same time, and show
   me the odious and dangerous effects of such thoughts; yet I know not
   how or why, I find a prevailing suggestion within, that tells me, it is
   but a thought, and that so long as it goes no further, it cannot do me
   much hurt. Under this specious colour and pretence, I secretly persuade
   myself to dwell a little longer upon it; and finding my heart pleased
   and delighted with its natural issue, I give it a little further
   indulgence, till at last my desire breaks out into a flame, and will be
   satisfied with nothing less than the enjoyment of the object it is
   exercised upon. And what water can quench such a raging fire, as is
   thus kindled by the devil, and blown up by the bellows of my own
   inordinate affections, which the more I think of, the more I increase
   the flame? How nearly therefore does it concern me to take up this
   resolution, of setting a constant watch and guard at the door of my
   heart, that nothing may enter in, without a strict examination? Not as
   if I could examine every particular thought that arises in my heart,
   for by that means I could do nothing else but examine my thoughts
   without intermission. But this I must do: whensoever I find any thought
   that bears the face or appearance of sin, I must throw it aside with
   the utmost abhorrence; and when it comes in disguise, as the devil
   under Samuel's mantle, or when it is a thought I never conceived
   before, and know not but it may be bad, as well as good; then, before I
   suffer it to settle upon my spirits, I must examine as well as I can,
   whether it be sent from heaven or hell, and what message it comes
   about, and what will be the issue of it. And thus by the divine
   assistance, I shall let nothing into my heart, but what will bring me
   nearer to my God, and set me at a greater distance from the evil and
   punishment of sin. Neither do I think it my duty only to be so watchful
   against such thoughts as are in themselves sinful; but,
     __________________________________________________________________

  RESOLUTION III.

   I am resolved, by the grace of God, to be as fearful to let in vain, as
   careful to keep out sinful, thoughts.

   I DO not look upon vain thoughts as only tending to sin, but as in
   themselves sinful; for that which makes sin to be sin, is the want of
   conformity to the will of God; and that vain thoughts are not
   conformable and agreeable to the divine will, appears, in that God
   himself, by the mouth of his royal prophet, expressly saith, I hate
   vain thoughts.' [164] Again, vain thoughts are therefore sinful,
   because they have in them nothing that can denominate them good: for,
   as in a moral sense, there is never a particular individual act, so
   neither is there any particular thought, but what is either good or
   bad, in some respect or other. There is not a moment of my life, but it
   is my duty either to be thinking, or speaking, or doing good; so that
   whensoever I am not thus employed, I come short or my duty, and by
   consequence, am guilty of sin.

   But what are these vain thoughts, I am thus resolving against? Why all
   wanderings and distraction in prayer, or hearing the word of God; all
   useless, trifling, and impertinent thoughts, that do not belong to, nor
   further the work I am about, the grand affair of my salvation, may
   properly be called vain thoughts. And, alas! what swarms of these are
   continually crowding into my heart? How have I thought away whole hours
   together, about I know not what chimeras, whereof one scarce ever
   depends upon another: sometimes entertaining myself with the pleasure.
   of sense, as eating and drinking, and such like earthly enjoyments;
   sometimes building castles in the air, and climbing up to the pinnacle
   of wealth and honour, which I am not half way got up to, but down I
   fall again into a fool's paradise?

   Or, if I chance, at any time, to think a good while upon one thing, it
   is just to as much purpose as the man's thoughts were, which I have
   sometimes heard of and smiled at, who having an egg in his hand, by a
   sort of chimerical climax, improved it into an estate; but while he was
   thus pleasing himself with these imaginary products, down drops the
   egg, and all his hens, and cattle, and house, and lands, that he had
   raised from it, vanished in the fall. These, and such like, are vain
   thoughts, that I must, for the future, endeavour to avoid; and though
   it will be impossible for me wholly to prevent their first entering
   into my mind, yet I resolve, by the grace of God, not to harbour or
   dwell upon, or delight myself with them. And then notwithstanding they
   are, in some sense, sinful, yet they will not be imputed to me as such,
   provided I use my utmost endeavours to avoid them. Which that I may be
   the better able to do,
     __________________________________________________________________

   [164] Psal. cxix. 113.
     __________________________________________________________________

  RESOLUTION IV.

   I am resolved, by the grace of God, to be always exercising my thoughts
   upon good objects, that the devil may not exercise them upon bad.

   THE soul being a spiritual substance, is always in action, and its
   proper and immediate act is thinking, which is as natural and proper to
   the soul, as extension is to the body: it is that upon which all the
   other actings of the soul are grounded; so that neither our
   apprehensions of, nor affections to, any object can be acted without
   it. And hence it is, that I think the soul is very properly defined,
   substantia cogitans, a thinking substance; for there is nothing else
   but a spirit can think, and there is no spirit but always doth think.
   And this I find by experience to be so true and certain, that if at any
   time I have endeavoured to think of nothing (as I have oftentimes done)
   I have spent all the time in thinking upon that very thought.

   How much, therefore, doth it concern me to keep my soul in continual
   exercise upon what is good; for be sure, if I do not set it on work,
   the devil will; and if it do not work for God, it will work for him; I
   know sinful objects arc more agreeable to a sinful soul; but I am sure,
   holy thoughts are more conformable to a holy God. Why, therefore,
   should I spend and revel out my thoughts upon that which will destroy
   my soul? No, no; I shall henceforth endeavour always to be employing my
   thoughts upon something that is good: and, therefore, to have good
   subjects constantly at hand to think upon, as the attributes of God,
   the glory of heaven, the misery of hell, the merits of Christ, the
   corruption of my nature, the sinfulness of sin, the beauty of holiness,
   the vanity of the world, the immortality of the soul, and the like; and
   likewise to take occasion from the objects I meet or converse with in
   the world, to make such remarks and reflections as may be for my
   advantage or improvement in my spiritual affairs. For, there is nothing
   in the world, though it be never so bad, but that I may exercise good
   thoughts upon; and my neglect in this kind has been the real occasion
   of all those vain thoughts that have hitherto possessed my soul. I have
   not kept them close to their work, to think upon what is good, and
   therefore, they have run out into those extravagancies, which, by the
   blessing of God in the performance of these resolutions, I shall
   endeavour to avoid.

   It is, indeed, a singular advantage of that high and heavenly calling,
   in which the Most High, of his wisdom and goodness, has been pleased to
   place me, that all the objects we converse with, and all the subjects
   we exercise our thoughts upon, are either God and heaven, or something
   relating to them. So that we need not go out of our common road to meet
   with this heavenly company, good thoughts. But then, I do not account
   every thought of God, or heaven, which only swims in my brain, to be a
   good and holy thought, unless it sinks down into my heart and
   affections, e. unless to my meditations of God, and another world, I
   join a longing for him, a rejoicing in him, and a solacing myself in
   the hopes of a future enjoyment of him. Neither will this be any
   hinderance, but a furtherance to my studies; for, as I know no divine
   truths as I ought, unless I know them practically and experimentally;
   so I never think I have any clear apprehensions of God, till I find my
   affections are inflamed towards him; or that ever I understand any
   divine truth aright, till my heart be brought into subjection to it.

   This resolution, therefore, extends itself, not only to the
   subject-matter of my thoughts, but also to the quality of them, with
   regard to practice, that they may influence my life and conversation,
   that whether I speak, or write, or eat, or drink, or whatsoever I do, I
   may still season all, even my commonest actions, with heavenly
   meditations; there being nothing I can set my hand to, but I may
   likewise set my heart a working upon it. Which, accordingly I shall
   endeavour, by the blessing of God, to do. And, for the better ordering
   of my thoughts,
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, so to marshal my thoughts, that
   they may not justly one another, nor any of them prejudice the business
   I am about.

   MY soul being by nature swift and nimble, and by corruption inordinate
   and irregular in its operations, I can never set myself to think upon
   one thing, but presently another presses in, and another after that,
   and so on, till by thinking of so many things at once, I can think upon
   nothing to any purpose. And hence it is that I throw away thousands of
   thoughts each day for nothing, which, if well managed, might prove very
   profitable and advantageous to me. To prevent, therefore, this
   tumultuous, desultory, and useless working of my thoughts, as I have
   already resolved to fix my heart upon necessary, and useful and good
   objects, so to prevent my thoughts rolling from one thing to another,
   or leaping from the top of one to the height of another object, I must
   now endeavour to rank and digest them into order and method, that they
   may for the future be more steady and regular in their pursuits. I know
   the devil and my own corrupt nature will labour to break the ranks, and
   confound the order of them; what stratagem, therefore, shall I use to
   prevent this confusion I shall endeavour, by the grace of God,
   whensoever I find any idle thoughts begin to frisk and rove out of the
   way, to call them in again, and set them to work upon one or other of
   those objects before mentioned, and to keep them, for some time, fixed
   and intent upon it; and, considering the relations and dependencies of
   one thing upon another, not to suffer any foreign ideas, such I mean,
   as are impertinent to the chain of thoughts I am upon, to justle them
   out, or divert my mind another way. No, not though they be otherwise
   good thoughts; for thoughts in themselves good, when they crowd in
   unseasonably, are sometimes attended with very ill effects, by
   interrupting and preventing some good purposes and resolutions, which
   might prove more effectual for promoting God's glory, the good of
   others, and the comfort of our own souls.

   These, and such like, are the methods by which I design and resolve to
   regulate my thoughts: and, since I can do nothing without the divine
   assistance, I earnestly beg of God to give me such a measure of his
   grace, as may enable me effectually to put these resolutions in
   practice, that I may not think and resolve in vain.
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY AFFECTIONS.
     __________________________________________________________________

   BUT whilst I am thus arranging my thoughts, I find something of a
   passion or inclination within me, either drawing me to, or driving me
   from, every thing 1 think on; so that I cannot so much as think upon a
   thought, but it is either pleasing or displeasing to me, according to
   the agreeableness or disagreeableness of the object it is placed upon,
   or to my natural affections, If it comes under the pleasing dress and
   appearance of good, I readily choose and embrace it; if otherwise, I am
   as eagerly bent to refuse and reject it. And these two acts of the will
   are naturally founded in those two reigning passions of the soul, love
   and hatred, which I cannot but look upon as the grounds of all its
   other motions and affections. For what are those other passions of
   desire, hope, joy, and the like, but love in its several postures? and
   what else can we conceive of fear, grief, abhorrence, &c. but so many
   different expressions of hatred, according to the several circumstances
   that the displeasing objects appear to be under. Doth my understanding
   represent any thing to my will, under the notion of good and pleasant?
   My will is presently taken and delighted with it, and so places its
   love upon it; and this love, if the object be present., inclines me to
   embrace it with joy; if absent, it puts forth itself into desire; if
   easy to be obtained, it comforts itself with hope; if difficult, it
   arms itself with courage; if impossible, it boils up into anger; if
   obstructed, it presently falls down into despair.

   On the other hand, doth my understanding represent any object to my
   will, as evil, painful, or deformed? How doth it immediately shrink and
   gather up itself into a loathing and hatred of it! and this hatred, if
   the ungrateful object he present, puts on the mournful sables of grief
   and sorrow: if it be at any distance from it, it boils up into
   detestation and abhorrence; if ready to fall upon it, it shakes for
   fear; if difficult to be prevented, it strengthens itself with courage
   and magnanimity, either to conquer or undergo it. These affections,
   therefore, being thus the constant attendants of my thoughts, it
   behoves me as much to look to those as to the other, especially, when I
   consider, that not only my thoughts, but even my actions too, are
   generally determined to good or bad, accordingly as they are influenced
   by them. That my affections, therefore, as well as my thoughts, may be
   duly regulated,
     __________________________________________________________________

  RESOLUTION I.

   I am resolved by the grace of God, always to make my affections
   subservient to the dictates of my understanding, that my reason may not
   follow, but guide my affections.

   THE affections, being of themselves blind and inordinate, unless they
   are directed by reason and judgment, they either move towards a wrong
   object, or pursue the right a wrong way. And this judgment must be
   mature and deliberate, such as arises from a clear apprehension of the
   nature of the object that affects me, and a thorough consideration of
   the several circumstances that attend it. And great care must be taken,
   that I do not impose upon myself by fancy and imagination, that I do
   not mistake fancy for judgment, or the capricious humours of my roving
   imagination, for the solid dictates of a well-guided reason. For, my
   fancy is as wild as my affections: and, if the blind lead the blind,
   they will both fall into the ditch.'

   And, alas! how oft am I deceived in this manner! If I do but fancy a
   thing good and lovely, how eager are my affections in the pursuit of
   it? If I do but fancy any thing evil and hurtful to me, how doth my
   heart presently rise up against it, or grieve or sorrow for it? and
   this, I believe hath been the occasion of all the enormities and
   extravagancies I have been guilty of, through the whole course of my
   past life, divesting me of my reasonable faculties, as to the acts and
   exercises of them, and subjecting my soul to the powers of sense, that
   I could not raise my affections above them. Thus, for instance, I have
   not loved grace, because my fancy could not see its beauty; I have not
   loathed sin, because my fancy could not comprehend its misery; and I
   have not truly desired heaven, because my fancy could not reach its
   glory: whereas, if the transient beauty and lustre of this world's
   vanities was but presented to my view, how has my fancy mounted up to
   the highest pitch of pleasure and ambition, and inflamed my heart with
   the desire of them!

   And thus, poor wretch, have I been carried about with the powerful
   charms of sense, without having any other guide of my affections, but
   what is common to the very brutes that perish; fancy supplying that
   place in the sensitive, which reason does in the rational, soul. And,
   alas! what is this, but, with Nebuchadnezzar, to leave communion with
   men, and herd myself with the flocks of the beasts of the field? And
   what a shame and reproach is this to the image of God, in which I was
   created!

   Oh! Thou, that art the author of my nature, help me, I beseech thee, to
   act more conformably to it, for the time to come; that I may no longer
   be bewildered or misled by the blind conduct of my straggling fancy;
   this ignis fatuus, that hurries me over bogs, and precipices to the pit
   of destruction, but that I may bring all my affections and actions to
   the standard of a sound and clear judgment; and let that judgment be
   guided by the unerring light of thy divine word: that so I may neither
   love, desire, fear, nor detest any thing, but what my judgment thus
   formed, tells me I ought to do.

   I know it will be very hard thus to subdue my affections to the
   dictates and commands of my judgment: but howsoever, it is my
   resolution, this morning, in the presence of almighty God, to endeavour
   it, and never to suffer my heart to settle its affections upon any
   object, till my judgment hath passed its sentence upon it. And, as I
   will not suffer my affections to run before my judgment; so whenever
   that is determined, I steadfastly resolve to follow it: that so, my
   apprehensions and affections always going together, I may be sure to
   walk in the direct path of God's commandments, and enter the gate that
   leads to everlasting life. And, the better to facilitate the
   performance of this general resolution, it being necessary to descend
   to particulars:
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by the grace of God, to love God, as the best of goods,
   and to hate sin, as the worst of evils.

   As God is the centre of our concupiscible affections, so sin is the
   object of those we call irascible; and the affections of love and
   hatred being the ground of all the rest, I must have a great care that
   I do not mistake or miscarry in them: for if these be placed upon wrong
   objects, it is impossible any of the rest should be placed upon right
   ones. In order, therefore, to prevent such a miscarriage, as God is the
   greatest good, and sin the greatest evil, I resolve to love God above
   all things else in the world, and to hate sin to the same degree; and
   so to love other things, only in relation to God; and to hate nothing
   but in reference to sin.

   As for the first, the loving God above all things, there is nothing
   seems more reasonable, inasmuch as there is nothing lovely in any
   creature, but what it receives from God; and by how much the more it is
   like to God, by so much the more it is lovely unto us. Hence it is that
   beauty, or an exact symmetry and proportion of parts and colours, so
   attracts our love, because it so much resembles God, who is beauty and
   perfection itself. And hence it is likewise, that grace is the most
   lovely thing in the world, next to God, as being the image of God
   himself stamped upon the soul; nay, it is not only the image and
   representation, but it is the influence and communication of himself to
   us; so that the more we have of grace, we may safely say, so much the
   more we have of God within us. Why, therefore, should I grudge my love
   to him, who only deserves it? who is not only infinitely lovely in
   himself, but the author and perfection of all loveliness in his
   creatures; why, the true reason is, that my affections have run a
   gadding without my judgment, or else my judgment hath been baulked or
   anticipated by my fancy; whereas, now that my apprehensions of God are
   a little cleared up, and my judgment leads the way, though nobody sees
   me, yet methinks I cannot but blush at myself, that I should ever lie
   doting upon these dreams and shadows here below, and not fix my
   affections upon the infinite beauty and all-sufficiency of God above,
   who deserves my love and admiration so infinitely beyond them. However,
   therefore, I have heretofore placed my affections upon other things
   above God, I am now resolved to love God, not only above many, or most
   things, but above all things else in the world.

   And here, by loving God, I do not understand that sensitive affection I
   place upon material objects; for it is impossible, that that should be
   fixed upon God, who is a pure spiritual being; but that, as by the
   deliberate choice of my will I take him for my chiefest good, so I
   ought to prefer him as such, before my nearest and clearest
   possessions, interests, or relations, and whatsoever else may at any
   time stand in competition with him.

   And thus, as I shall endeavour to love God, so likewise to hate sin,
   above all things: and this is as necessary as the former; for all
   things have something of good in them, as they are made by God; but sin
   being, in its own nature, a privation of good, and directly opposite to
   the nature and will of God, (as I have before showed,) it has nothing
   of beauty or amiableness to recommend it to my affections. On the
   contrary, it is a compound of deformity and defilement, that is always
   attended with punishment and misery: and must, therefore, be the object
   of my hatred and abhorrence, wheresoever I find it. For, as God is the
   centre of all that is good, so is sin the fountain of all the evil in
   the world. All the strife and contention, ignominy and disgrace,
   misfortunes and afflictions that I observe in the world; all the
   diseases of my body, and infirmities of my mind; all the errors of my
   understanding, and irregularities of my will and affections; in a word,
   all the evils whatsoever, that I am affected with, or subject to, in
   this world, are still the fruits and effects of sin: for if man had
   never offended the chiefest good, he had never been subject to this
   train of evils which attended his transgression. Whensoever, therefore,
   I find myself begin to detest and abhor any evil, I shall, for the
   future, endeavour to turn my eyes to the spring-head, and loathe and
   detest the fountain that sends forth all those bitter and unwholesome
   streams as well as the channels of those corrupt hearts in which they
   flow. And for this reason I resolve to hate sin wheresoever I find it,
   whether in myself or in others, in the best of friends, as well as the
   worst of enemies. Love, I know, and charity, covers a multitude of
   sins,' and where we love the man, we are all of us but too apt to
   overlook, or excuse his faults. For the prevention of this, therefore,
   I firmly resolve, in all my expressions of love to my fellow-creatures,
   so to love the person, as yet to hate his sins; and so to hate his
   sins, as yet to love his person. The last of which, I hope, I shall not
   find hard to practise, my nature, by the blessing of God, being not
   easily inclined to hate any man's person whatsoever; and the former
   will not be much more difficult, when I consider, that by how much more
   I love my friend, by so much more should I hate whatsoever will be
   offensive or destructive to him.

   Having thus fixed my resolutions with regard to those two commanding
   passions of my soul, love and hatred;
     __________________________________________________________________

  RESOLUTION III.

   I am resolved, by the assistance of divine grace, to make God the
   principal object of my joy, and sin the principal object of my grief
   and sorrow; so as to grieve for sin more than suffering, and for
   suffering only for sin's sake.

   THE affections of joy and grief are the immediate issues of love and
   hatred, and, therefore, not at all to be separated in their object.
   Having, therefore, resolved to love, I cannot but resolve likewise to
   rejoice in God above all things; for the same measure of love I have
   towards any thing, the same measure of complacency and delight I must
   necessarily have in the enjoyment of it. As, therefore, I love God
   above all things, and other things only in subserviency to him, so much
   I rejoice in God above all things, and in other things only as coming
   from him. I know I not only may, but must rejoice, in the mercies and
   blessings that God confers upon me; but it is still my duty to rejoice
   more in what God is in himself, than in what he is pleased to
   communicate to me: so that I am not only bound to rejoice in God, when
   I have nothing else, but when I have all things else to rejoice in. Let
   therefore my riches, honours, or my friends fail me: let my pleasures,
   my health and hope, and all fail me; I am still resolved, by his grace,
   to rejoice in the Lord, and to joy in the God of my salvation. On the
   other hand, let honour or riches be multiplied upon me; let joy and
   pleasure, and all that a carnal heart (like mine) can wish for or
   desire, be thrown upon me; yet I am still resolved, that as it is my
   business to serve God, so shall it be my delight and comfort to rejoice
   in him.

   And, as God shall be my chiefest joy, so shall sin be my greatest
   grief; for I account no condition miserable, but that which results
   from, or leads me into sin; so that when any thing befals me, which may
   bear the face of suffering, and fill my heart with sorrow, I shall
   still endeavour to keep off the smart till I know from whence it comes.
   If sin has kindled the fire of God's wrath against me, and brought
   these judgments upon me, oh! what a heavy load shall I then feel upon
   my soul! and how shall I groan and complain under the burden of' it:
   but if there be nothing of the poison of sin dropped into this cup of
   sorrows, though it may perhaps prove bitter to my senses, yet it will
   in the end prove healthful to my soul, as being not kindled at the
   furnace of God's wrath, but at the flames of his love and affection for
   me. So that I am so far from having cause to be sorry for the
   sufferings he brings upon me, that I have much greater cause to rejoice
   in them, as being an argument of the love and affection he bears to me;
   For whom the Lord loveth, he chasteneth, and scourgeth every son whom
   he receiveth.' [165]

   And having thus resolved to rejoice in nothing but God, and grieve for
   nothing but sin, I must not be cast down and dejected at every
   providence which the men here below account a loss or affliction; for,
   certainly, all the misery I find in any thing extrinsical, is created
   by myself; nothing but what is in me being properly an affliction to
   me; so that it is my fancy that is the ground of misery in all things
   without myself: If I did not fancy some evil or misery in the loss of
   such an enjoyment, it would be no misery at all to me, because I am
   still the same as I was, and have still as much as I had before. For it
   is God that is the portion of my soul; and, therefore, should I lose
   every thing I have in the world besides, yet having God, I cannot be
   said to lose any thing, because I have Him that hath, and is, all
   things in himself. Whensoever, therefore, any thing befals me, that
   uses to be matter of sorrow and dejection to me, I must not presently
   be affected with or dejected at it, but still behave myself like an
   heir of heaven, and living above the smiles and frowns of this world,
   account nothing matter of joy, but so far as I enjoy of God's love; nor
   any thing matter of sorrow, but so much as I see of his anger in it.
     __________________________________________________________________

   [165] Heb. xii. 6.
     __________________________________________________________________

  RESOLUTION IV.

   I am resolved, by the grace of God, to desire spiritual mercies more
   than. temporal; and temporal mercies only in reference to spiritual.

   HAVING rectified the balance of my judgment according to the Scripture;
   when I would begin to weigh temporal things with spiritual, I find
   there is no proportion, and so no comparison to be made betwixt them.
   And will any wise man, then, that pretends to reason, be at a stand
   which of these to choose, which to esteem the best, or desire most?
   Alas! what is there in the world, that can fill the vast desires of my
   soul, but only he who is infinitely above me and my desires too? Will
   riches do it? No, I may as soon undertake to fill my barns with grace,
   as my heart with gold; and as easily stuff my bags with virtue, as ever
   satisfy my desires with wealth. Do I hunt after pleasures? These may,
   indeed, charm and delight my brutish senses, but can never he agreeable
   or proportionate to my spiritual faculties. Do I grasp at honour and
   popularity? These, again, are as empty and unsatisfying as the former;
   they may make me look high and great in the eye of the world, turn my
   head giddy with applause, or puff up my heart with pride, but they can
   never fill up the measure of its desires. And thus, if I should have
   the whole world at command, and could, with Alexander, wield both sword
   and sceptre over all the nations and languages of it, would this
   content me? or rather, should I not sit down, and weep with him, that I
   had not another world to conquer and possess? Whereas, God being an
   infinite good, it is impossible for me to desire any thing, which I may
   not enjoy in him and his mercies: let me, or any other creature, extend
   our desires never so far, still the graces and blessings of this
   infinite God will be infinitely beyond them all: insomuch that though
   ten thousand worlds are not able to satisfy one soul, yet one God is
   able to satisfy ten thousand souls? yea, and ten millions more to them,
   as well as if there was only one soul in all the world to satisfy.

   Come, therefore, my dear Lord and Saviour! whilst thy servant is
   breathing after thee; and possess my heart with the spiritual blessings
   of grace and faith, peace and charity; and let none of these empty and
   transient delights of this world stand in competition with them! Thou
   art the source and centre of all my wishes and desires; even as the
   hart panteth after the water-brook; so panteth my soul after thee, O
   God!' When shall I appear in thy presence? When, when shall that
   blessed time come, that I shall see thy sacred majesty race to face?
   This is a mercy, I confess, which I cannot expect, whilst imprisoned in
   the body; but, howsoever, though I must not yet appear before thee, do
   thou vouchsafe to appear in me, and give me such glimpses of thy love
   and graces here, as may be an earnest of the bliss and glory I am to
   enjoy hereafter.
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, to hope for nothing so much as the
   promises, and to fear nothing so much as the threatenings, of God.

   MY soul being inflamed with holy desires after God, my heart. cannot
   but be big with the hopes and expectations of him: and, truly, as there
   is nothing that I can absolutely desire, so neither is there any thing
   that [ can assuredly hope for and depend upon but God himself, and the
   promises he has made to me in his divine word. For, as all things
   derive their being and subsistence from him, so they are all at his
   beck and command, and are acted and influenced as his wisdom and
   pleasure sees fit to order them. All the secondary causes are in his
   hand, and he turns them which way soever he will; so that, howsoever
   improbable and disproportionate the means he uses may appear to be, he
   never fails to accomplish the end, or whatever he wills or decrees to
   be done. And., therefore, wherever I meet with any promises made over
   to the faithful in his sacred word. (since they are the promises of one
   who is infinitely just and true, who can neither dissemble nor deceive)
   I cannot in the least doubt but they will be punctually fulfilled; and
   if I am of that happy number (as I trust through the merits of Christ,
   and my own sincere endeavours, I shall approve myself to be) I have as
   much assurance of being partaker of them, as if I had them actually in
   possession, or as any of the faithful servants of God, who have already
   experienced the accomplishment of them.

   But suppose God should not favour me with the bright part of his
   promises, but, instead of the blessings of health and prosperity,
   should visit me with crosses and afflictions; yet I have still the same
   grounds for my hope and confidence in him, and may say, with the
   psalmist, The Lord is my helper, I will not fear what the devil or man
   can do unto me.' For, though their spite and malice may sometimes
   cross, torment, afflict, and persecute me; yet, since I am assured they
   are only as instruments in the hand of God, that cannot go beyond their
   commission, nor make me suffer more than I am able to bear, I may
   comfort myself, under all these afflictions, by the same divine promise
   that St. Paul had recourse to, on the like occasion, to wit, That all
   shall work together for good, to them that love God, who are the called
   according to his purpose.' [166] The devil could not touch the
   possessions of Job, till he had received a commission from God; nor
   could he come near his body till that commission was renewed; and so,
   neither can he, nor any creature whatsoever, throw any evil upon me,
   without the divine permission; and even that, though it seems to be
   evil, shall really, in the end, turn to my benefit and advantage. Oh!
   what a sovereign antidote is this against all despondency and despair,
   even under the deepest and severest trials? Permit me, O my God, to
   apply this sacred promise to myself, and say, I am assured of it by my
   own experience. For I can hardly remember any one thing that ever
   happened to me, in the whole course of my life, even to the crossing of
   my most earnest desires, and highest expectations, but what I must
   confess, to the praise of thy grace and goodness, has really, in the
   end, turned to my advantage another way: Oh! make me truly sensible of
   all thy promises to, and dealings with me, that whatever storms and
   surges may arise, in the tempestuous ocean of this transient world, I
   may still fix the anchor of my hope and happiness in thee, who art the
   source and spring of all blessings, and without whom no evil or
   calamity could ever befal me!

   And as the promises of God, upon all these accounts, are to be the
   object of my hope; so are his threatenings to be of my fear and
   aversion; as the former are of excellent use to raise and revive the
   most drooping hearts, so the latter are of weight enough to sink and
   depress the stoutest and most undaunted spirits, and make them lick up
   the dust of horror and despair. Not to mention any thing of the
   exquisite and eternal miseries denounced against the wicked in the next
   world, with which the Scriptures every where abound, there is one
   punishment threatened to be inflicted here, which is, of itself,
   sufficient to do this; and that is, If ye will not hear, and if ye will
   not lay it to heart, to give glory to my name, saith the Lord of hosts,
   I will even send a curse upon you, and curse your blessings.' [167]
   Most dreadful sentence! which none, that consider aright, can be able
   to read without trembling and astonishment. Alas! if God should curse
   me, where should I seek for a blessing, since He is the only fountain
   from which it flows, and by which it is conveyed and communicated to
   me? And if he should curse my very blessings, what could I hope for but
   misery and despair? my health, my wealth, my preferments, my relations,
   nay, my very life itself, would all be accursed to me; and what is yet
   worse, even my spiritual exercises and performances, upon which I
   chiefly build my hopes of happiness, my preaching, praying, and
   communicating, would all become a snare and a curse to me: yea, and
   Christ himself, who came into the world to bless and redeem me, if I
   walk not in his fear, believe not his gospel, or give not glory to his
   name, will himself be a curse and condemnation to me. So that I may say
   of every thing I have, or enjoy, or expect, All these God has made
   curses to me, because I have not blessed and glorified him in them. Oh!
   who would not tremble and be wrought upon by these threatenings; who
   would not fear thee, O King of nations, who art thus terrible in thy
   judgments; who would not love and obey thee, who art so gracious in thy
   promises? Teach me, I beseech thee, so to place my fear upon the
   former, that I may still fix my hope upon the latter, that though I
   fear thy dreadful curses, yet I may never despair of thy tender
   mercies!
     __________________________________________________________________

   [166] Rom. viii. 28.

   [167] Mal. ii. 2.
     __________________________________________________________________

  RESOLUTION VI.

   I am resolved, by the grace of God, to arm myself with that spiritual
   courage and magnanimity, as to press through all duties and
   difficulties whatsoever, for the advancement of God's glory and my own
   happiness.

   CHRISTIANITY is well termed a warfare, for a warfare it is, wherein no
   danger can be prevented, no enemy conquered, no victory obtained,
   without much courage and resolution. I have not only many outward
   enemies to grapple with, but I have myself, my worst enemy, to
   encounter and subdue. As for those enemies which are not near me, by
   the assistance of God's Spirit, I can make pretty good shift to keep
   them at the sword's point: but this enemy, that is gotten within me,
   has so often foiled and disarmed me, that I have reason to say, as
   David did of his enemies, It is too strong for me;' and as he said of
   the chief of his, I shall one day fall by the hands of Saul:' so I have
   too much occasion to say, I shall fall by myself, as being myself the
   greatest enemy to my own spiritual interest and concerns. How necessary
   is it, then, that I should raise and muster up all my force and
   courage, put on my spiritual armour, and make myself strong in the
   Lord, and in the power of his might? I know I must strive, before I can
   enter in at the strait gate; I must win the crown, before I can wear
   it, and be a member of the church militant, before I can be admitted
   into the church triumphant. In a word, I must go through a solitary
   wilderness, and conquer many enemies, before I come to the land of
   Canaan: or else I must never be possessed of it. What then? Shall I
   lose my glory, to baulk my duty? Shall I let go my glorious and eternal
   possession, to save myself from a seeming hardship, which the devil
   would persuade me to be a trouble and affliction? Alas! if Christ had
   laid aside the great work of my redemption, to avoid the undergoing of
   God's anger, and man's malice, what a miserable condition had I been
   in? And, therefore, whatever taunts and reproaches I meet with from the
   presumptuous and profane, the infidel and atheistical reprobates of the
   age; let them laugh at my profession, or mock at what they are pleased
   to call preciseness; let them defraud me of my just rights, or traduce
   and bereave me of my good name and reputation; let them vent the utmost
   of their poisonous malice and envy against me; I have this comfortable
   reflection still to support me, that if I suffer all this for Christ's
   sake, it is in the cause of one who suffered a thousand times more for
   mine; and, therefore, it ought to be matter of joy and triumph, rather
   than of grief and dejection to me: especially, considering that these
   my light afflictions, which are but for a moment, will work out for me
   a far more exceeding and eternal weight of glory.' Upon the prospect of
   which, I firmly resolve, notwithstanding the growing strength of sin,
   and the overbearing prevalency of my own corrupt affections, to
   undertake all duties, and undergo all miseries, that God in his
   infinite wisdom, thinks fit to lay upon me, or exercise my patience in.
     __________________________________________________________________

  RESOLUTION VII.

   I am resolved, by the grace of God, so to be angry, as not to sin; and,
   therefore, to be angry at nothing but sin.

   THE former part of the resolution is founded in the express command of
   St. Paul, Be ye angry, and sin not.' [168] And the latter is an
   explication of, as well as an inference drawn from it. For, if anger be
   not only lawful, but a duty, as is here supposed, when it does not
   involve us in sin; the only difficulty is, to know how that passion
   ought to he qualified, to justify the exercise of it without being
   guilty of sin: and the circumstances or qualifications required for
   this are, first, That it be placed upon a due object; and, secondly,
   That it do not exceed its proper bounds.

   Now, as nothing can deserve my anger, but what is disagreeable to my
   nature, and offensive to the author of it, so nothing but sin can
   properly he called its object. The chief thing that I am to aim at in
   my actions, is the honouring, serving, and pleasing of God; and how can
   I serve and please God in being angry at any thing but what I know is
   displeasing to him? I may be scorned, reproached, and vilified among my
   equals, or accused, condemned, and punished by my superiors; and these
   are treatments that are but too apt to raise and transport men into
   anger and revenge: but then, before I suffer this passion to boil up in
   me, I ought to consider whether I have not behaved myself so as to
   deserve this sort of treatment; if I have, then there is no injury or
   injustice done me thereby, and therefore, I ought not to be angry at
   it: if I have not, I must not be angry at the persons who act thus
   falsely and unjustly against me, but only at their sin; for, to speak
   properly, it is not the person that offends me, but the sin. And this,
   not because it is injurious to me, but because it is offensive and
   displeasing to God himself: for to be angry at any thing but what
   displeases God is to displease God in being angry. Whenever, therefore,
   I receive any affronts or provocations of this nature, I am resolved,
   by God's grace assisting my endeavours, never to be moved or troubled
   at them, further than they are in their own nature sinful, and at the
   same time abstracting the sin from the persons, to pray for the pardon
   of those that are guilty of it; and not only so, but, according to the
   command and example of my Saviour, even to love them too.

   But, how shall I be sure to be angry at nothing but sin, and so not to
   sin in my anger, when every petty trifle or cross accident is so apt to
   raise this passion in me? Why, the best method I can take, is, that
   which the wise man directs me to, not to be hasty in my spirit,' [169]
   but to defer my anger' according to discretion.' [170] So that,
   whensoever any thing happens, that may incense and inflame my passion,
   I must immediately stop its career, and suspend the acts of it, till I
   have duly considered the motives and occasions that raised it. And as
   this will be a very good means to regulate the object of my anger, so
   likewise the measure of it: for, he that is slow to wrath, takes time
   to consider, and by consequence, puts his passion under the conduct of
   his reason; and, whoever does so, it will never suffer it to be
   transported beyond its proper bounds: whereas he whose anger is like
   tinder, that catches as soon as the spark is upon it, and who uses no
   means to stop its spreading, is presently blown up into a furious
   flame, which, before it is extinguished, may do more mischief than he
   is ever able to repair; for, no man knows whither his anger may hurry
   him, when once it has got the mastery of him. In order, therefore, to
   prevent the fatal consequences of this passion, I now resolve never to
   speak or do any thing, while I am under the influence of it, but take
   time to consider with myself, and reflect upon the several
   circumstances of the action or object it arises from, as well as the
   occasion and tendency of it; and, as oft as I find any thing in it
   displeasing to God, to be regularly angry at that, to correct, rebuke,
   and reprove it, with a zeal and fervour of spirit, suitable to the
   occasion; but still, to keep within the bounds of the truly Christian
   temper, which is always distinguished by love and charity, and
   exercises itself in meekness and moderation. And, oh! what a sedate and
   contented spirit will this resolution breed in me! How easy and quiet
   shall I be under all circumstances? Whilst others are peevish and
   fretful, and torment themselves with every petty trifle that does but
   cross their inclinations, or seem to be injurious to them: or fall into
   the other extreme, of a stoical apathy or insensibility; I shall, by
   this resolution, maintain a medium betwixt both, and possess my soul in
   peace and patience.
     __________________________________________________________________

   [168] Eph. iv. 26.

   [169] Eccles. vii. 9.

   [170] Prov. xix. 11.
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY WORDS.
     __________________________________________________________________

   HAVING thus far cleansed the fountain of my heart, with regard to my
   thoughts and affections, which are the immediate issues of my active
   soul, the next thing incumbent upon me, is to regulate my outward
   conversation, both with respect to my words and actions. As to the
   first, the holy Scripture assures me, that the tongue is a world of
   iniquity.' And again, that it is an unruly evil, which no man can
   tame.' [171] But is it, indeed, so unruly? Then there is the more
   occasion to have it governed and subdued; and, since that is not to be
   done by man alone, it is still more necessary, that I should call in
   the assistance of that divine Spirit that gives this character of it,
   first to fix my resolutions, and then to strengthen me in the
   performance of them. I steadfastly purpose to imitate the royal
   psalmist in this particular, and to take heed to my ways, that I offend
   not with my tongue.' [172] Yea, I am resolved, with holy Job, that all
   the while my breath, and the Spirit of God, is in my nostrils, my lips
   shall not speak wickedness, nor my tongue utter deceit.' [173] But,
   since it is such an unruly instrument, so very difficult to be bridled
   or restrained, do thou, O God, who first mutest it, enable me to get
   the mastery of! Set a watch, O Lord, before my mouth, and keep the door
   of my lips,' that, with St. Paul, I may speak forth the words of truth
   and soberness,' and make this unruly evil a happy instrument of much
   good! Which that I may do,
     __________________________________________________________________

   [171] James, iii. 6, 8.

   [172] Psalm xxxix. 1.

   [173] Job, xxvii. 3, 4.
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, never to speak much, lest I often
   speak too much; and not to speak at all, rather than. to no purpose.

   IT is the voice of fools that is known by the multitude of words.' In
   which there are diverse vanities,' [174] and sin too; [175] whereas, he
   that refraineth his lips is wise.' This is that piece of Christian
   wisdom which I am now resolving to look after; and therefore never to
   deliver my words out to the world by number, but by weight; not by
   quantity, but quality: not hiding any meaning under ambiguous terms and
   expressions, but fitting words exactly to express my meaning; not
   amusing those I converse with, with circles of impertinence and
   circumlocution, but coming directly to the matter by the strait line of
   apt expressions, so as never to speak more than the matter requireth;
   nor to speak at all, when no matter requireth. For, why should I spend
   my breath for nothing? Alas! that is not all; if I spend it ill, it
   will be far worse, than spending it for nothing; for, our blessed
   Saviour has told me that I must answer for every idle' and unprofitable
   as well as profane word. [176] But now, if the vain word, if all the
   vain words I ever spoke should be written, as I have cause to believe
   they are, in the book of God's remembrance, how many vast volumes must
   they make! and if an index should be made, where to find profitable,
   and where idle words, how few references would there be to the former!
   what multitudes to the latter! and (what is yet more terrifying) if all
   these words should be brought in judgment against me at the last day,
   how would those very words then make me speechless! and what shame and
   confusion of face would they then strike me with! But I trust, through
   the blood of my Redeemer, and the tears of my repentance, they will be
   all washed and blotted out, before I come to appear before him. In
   order to this, as I heartily bewail and detest my former follies in
   this respect, so I firmly purpose and resolve to use my utmost
   endeavours for the time to come, not to give way any more to such idle
   words and expressions, as are likely to be thus prejudicial to my
   eternal interest; but always to consider well beforehand, what, and
   how, and why I speak, and suffer no corrupt communication to proceed
   out of my mouth, but that which is good, to the use of edifying, that
   it may minister grace to the hearers.' [177]

   I know there are some words, that are purely jocose, spoken with no
   other intent but only to promote mirth, and divert melancholy; and
   these words, so long as they are harmless and innocent, so long as they
   do not reflect dishonour upon God, nor injure the character and
   reputation of my neighbour, are very lawful and allowable; inasmuch as
   they conduce to the refreshing and reviving of my spirits, and the
   preservation of my health. But then, I must always take care so to wind
   and turn my discourse, that what recreates me in speaking, may profit
   others when spoke; that my words may not only be such as have no
   malignity in them, but such as may be useful and beneficial; not only
   such as do not hurt, but likewise such as may do much good to others as
   well as myself. To this end, I firmly resolve, by the grace of God,
   never to speak only for the sake of speaking, but to weigh each word
   before I speak it, and to consider the consequence and tendency of it,
   whether it may be really the occasion of good or evil, or tend to the
   edifying or scandalizing of the person I speak it to.
     __________________________________________________________________

   [174] Eccles. v. 3, 6.

   [175] Prov. x. 19.

   [176] Matt. xii. 36.

   [177] Eph. iv. 29.
     __________________________________________________________________

  RESOLUTION II.

   I am resolved by the grace of God, not only to avoid the wickedness of
   swearing falsely, but likewise the very appearance of swearing at all.

   PERJURY is a sin, condemned by the very laws of nature; insomuch that I
   should wrong my natural faculties should I give way to, or be guilty of
   it. For the same nature that tells me, the person of God is to be
   adored, tells me likewise his name is to be reverenced; and what more
   horrid impiety can possibly be imagined, than to prostitute the most
   sacred name of the most high God, to confirm the lies of sinful men? I
   know swearing in a just matter, and right manner, may be as lawful
   under the New, as under the Old Testament; for thus I find St. Paul
   saying, As God is true, I call God for a record upon my soul,' [178]
   wherein is contained the very nature of an oath, which is the calling
   God for a record and a witness to the truth of what we speak; but when
   it is to maintain falsehood, which is to an ill purpose, or lightly and
   vain, which is to no purpose at all, it is a sin of the highest
   aggravation, that ought, with the greatest detestation and abhorrence,
   to be shunned and avoided. God saith, by Moses, Thou shalt not swear by
   my name falsely, neither shalt thou profane the name of thy God: I am
   the Lord.' [179] And, Thou shalt not take the name of the Lord thy God
   in vain, for the Lord will not hold him guiltless, that taketh his name
   in vain.' [180] But further, God says, by Christ, Swear not at all,
   neither by heaven, for it is God's throne; nor by the earth, for it is
   his footstool,' &c. So that not only, by God, and by Jesus, are oaths,
   but swearing by any of God's creatures, is, in a manner, to swear by
   God himself: I swear by the heavens; can the heavens hear, or witness
   what I say? No; it is the glorious Majesty that rules there, that I
   call upon to witness the truth of the words I speak, and the sinfulness
   of my heart for swearing to them. Do I swear by my faith? But how is
   that? Can faith testify what I say? No, it is only he that wrought this
   faith in my heart, can witness the truth of my words. And if I swear by
   the gifts of God, I do in effect swear by God himself; otherwise, I
   ascribe that to the creature, which is only compatible to the glorious
   Creator, even the knowledge of the thoughts of my heart, how secret
   soever they be.

   But, again, there is more in the third commandment than the devil would
   persuade the world there is: for, when God commands me not to take his
   name in vain,' it is more than if he had commanded me only not to swear
   by it; for, I cannot persuade myself, but that every time I speak of
   God, when I do not think of him, take his name in vain: and, therefore,
   I ought to endeavour to avoid even the mentioning of God, as well as
   swearing by him, unless upon urgent occasions, and with reverence and
   respect becoming his Majesty; for, questionless, "O Lord," and "O God,"
   may be spoken as vainly, as, "By Lord," and "By God:" and, therefore, I
   ought never to speak such words, without thinking really in my heart,
   what I speak openly with my mouth, lest my name be written amongst
   those that take the name of God in vain.' But further still, I am
   resolved not only to avoid downright swearing, but likewise the very
   appearance of it: so that what doth but look like an oath, shall be as
   odious to me, as what looks like nothing else.
     __________________________________________________________________

   [178] 2 Cor. i. 18, 23.

   [179] Lev. xix. 12.

   [180] Exod. xx. 7.; Deut. v. 11.
     __________________________________________________________________

  RESOLUTION III.

   I am resolved by the grace of God, always to make my tongue and heart
   go together, so as never to speak with the one, what I do not think in
   the other.

   As my happiness consisteth in nearness and vicinity, so doth my
   holiness in likeness and conformity to the chiefest good, I am so much
   the better, as I am the liker the best; and so much the holier, as I am
   more conformable to the holiest, or rather to him who is holiness
   itself. Now, one great title which the Most High is pleased to give
   himself, and by which he is pleased to reveal himself to us, is, the
   God of truth: so that I shall be so much the liker to the God of truth,
   by how much I am the more constant to the truth of God. And, the
   further I deviate from this, the nearer I approach to the nature of the
   devil, who is the father of lies,' [181] and liars too. And hence it
   is, that of all the sins the men of fashion are guilty of, they can
   least endure to be charged with lying. To give a man the lie, or to
   say, You lie, is looked upon as the greatest affront that can be put
   upon them. And why so? But only because this sin of lying makes them so
   like their father the devil, that a man had almost as well call them
   devils, as liars: and therefore to avoid the scandal and reproach, as
   well as the dangerous malignity of this damnable sin, I am resolved, by
   the blessing of God, always to tune my tongue in unison to my heart, so
   as never to speak any thing, but what I think really to be true. So
   that, if ever I speak what is not true, it shall not be the error of my
   will, but of my understanding.

   I know lies are commonly distinguished into officious, pernicious, and
   jocose: and some may fancy some of them more tolerable than others.
   But, for my own part, I think they are all pernicious, and therefore,
   not to be jested withal, nor indulged upon any pretence or colour
   whatsoever. Not as if it was a sin, not to speak exactly as a thing is
   in itself, or as it seems to me in its literal meaning, without some
   liberty granted to rhetorical tropes and figures; (for so the Scripture
   itself would be chargeable with lies; many things being contained in
   it, which are not true in a literal sense;) but, I must so use
   rhetorical, as not to abuse my Christian liberty; and, therefore, never
   to make use of hyperboles, ironies, or other tropes and figures, to
   deceive or impose upon my auditors, but only for the better adorning,
   illustrating, or confirming the matter.

   But, there is another sort of lies most men are apt to fall into, and
   they are promissory lies; to avoid which, I am resolved never to
   promise any thing with my mouth, but what I intend to perform in my
   heart; and never to intend to perform any thing, but what I am sure I
   can perform. For, this is the cause and occasion of most promissory
   lies, that we promise that absolutely, which we should promise only
   conditionally. For, though I may intend to do as I say now, yet there
   are a thousand weighty things may intervene, which may turn the balance
   of my intentions, or otherwise hinder the performance of my promise. So
   that, unless I be absolutely sure I can do a thing, I must never
   absolutely promise to do it; and, therefore, in all such promises,
   shall still put in God willing, or by the help of God, at the same time
   lifting up my heart to God, lest I take his name in vain.
     __________________________________________________________________

   [181] John, viii. 44.
     __________________________________________________________________

  RESOLUTION IV.

   I am resolved, by the grace of God, to speak of other men's sins only
   before their faces, and of their virtues only behind their backs.

   To commend men when they are present, I esteem almost as great a piece
   of folly as to reprove them when they are absent; though I do confess,
   in some cases, and to some persons, it may be commendable; especially
   when the person is not apt to be puffed up, but spurred on by it. But
   to rail at others, when they hear me not, is the highest piece of folly
   imaginable; for, as it is impossible they should get any good, so is it
   impossible but that I should get much hurt by it. For, such sort of
   words, make the very best we can of them, are but idle and
   unprofitable, and may not only prove injurious to the person of whom,
   but even to whom they are spoken, by wounding the credit of the former,
   and the charity of the latter; and so, by consequence, my own soul;
   nay, even though I speak that which is true in itself, and known to be
   so to me; and, therefore, this way of backbiting ought by all means to
   be avoided.

   But, I must, much more, have a care of raising false reports concerning
   any one, or of giving credit to them that raise them, or of passing my
   judgment, till I have weighed the matter; lest I transgress the rules
   of mercy and charity, which command me not to censure any one upon
   other's rumours, or my own surmises; nay, if the thing be in itself
   true, still to interpret it in the best sense. But, if I must needs be
   raking in other men's sores, it must not be behind their backs, but
   before their faces; for, the one is a great sin, and the other may be
   as great a duty, even to reprove my neighbour for doing any thing
   offensive unto God, or destructive to his own soul; still endeavouring
   so to manage the reproof, as to make his sin loathsome to him, and
   prevail upon him, if possible, to forsake it: but there is a great deal
   of Christian prudence and discretion to be used in this, lest others
   may justly reprove me for my indiscreet reproof of others. I must still
   fit my reproof to the time when, the person to whom, and the sin
   against which it is designed; still contriving with myself how to carry
   on this duty so as that, by converting a sinner from the evil of his
   ways, I may save a soul from death, and cover a multitude of sins.'
   [182] Not venting my anger against the person, but my sorrow for the
   sin that is reproved. Hot, passionate, and reviling words, will not so
   much exasperate a man against his sin that is reproved, as against the
   person that doth reprove it. It is not the wrath of man that worked]
   the righteousness of God.' [183] But this, of all duties, must be
   performed with the spirit of love and meekness; I must first insinuate
   myself into his affections, and then press his sin upon his conscience,
   and that directly or indirectly, as the person, matter, or occasion
   shall require; that so he that is reproved by me now, may have cause to
   bless God for me to all eternity,
     __________________________________________________________________

   [182] James, v. 20.

   [183] James, i. 20.
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, always to speak reverently to my
   superiors, humbly to my inferiors, and civilly to all.

   THE most high God, the master of this great family, the world, for the
   more orderly government of it, hath, according to his infinite wisdom,
   set some in higher, some in lower places; hath made some as stewards,
   others as under servants: and according to every man's work that he
   expects from him, he measures out his talents to him. Blessed be his
   name for it, he hath set me in a middle form, giving me Agar's wish,
   subject neither to envy on one hand, nor pity on the other; so that I
   have both superiors to reverence, and inferiors to condescend to. And
   accordingly, it is my duty so to behave myself towards them, that the
   reverent expressions of my mouth may manifest the obedient subjection
   of my heart to the power and authority God has given them over me. It
   is the express command of the gospel, that we should render to every
   man his due, Fear to whom fear, honour to whom honour belongeth,' [184]
   which words plainly imply, both that it is some men's due to receive
   honour, and other men's duty to give it. And accordingly we find Paul,
   when he was brought before Festus, doth not say, Art thou he whom they
   call Festus?' or, thou Festus, as the misguided enthusiasts, in our
   days, would have said; but, Most noble Festus.' [185] In like manner
   St. John doth not call her he writes to, in his second epistle, being a
   person of quality, Woman, but, Elect lady. And this sort of reverence
   is further confirmed to us, not only by the constant custom of all
   nations in all ages of the world, but it is likewise highly agreeable
   to the rules of right reason, as well as the order of government. For,
   as there is both a natural and civil superiority, a superiority in
   gifts and age, and a superiority likewise in office and station; so
   there is nothing can be more necessary, than that there should be, in
   both these respects, a reverence and respect paid to the persons of men
   answerable to these distinctions. And therefore I cannot but condemn
   that rude and unmannerly behaviour of some of our schismatics towards
   their superiors, as factious and unreasonable, as well as repugnant to
   the dictates of the divine Spirit, which the prophets and apostles were
   inspired and influenced by.

   And as there is a reverence due from inferiors to superiors, in point
   of conversation, so likewise are there some decent regards and
   civilities to be showed even by superiors to their inferiors, who are
   always treated with candour and condescension, in their ordinary
   capacities; and even when they are considered as criminals, with
   meekness and moderation. Insomuch that methinks it is one of the worst
   sights in the world, to see some men that are gotten upon a little
   higher ground than their neighbours are, to look proudly and scornfully
   down upon all that are below them, disdaining to vouchsafe them the
   least favour or respect whatsoever. Such churlish, haughty, and
   foul-mouthed Nabals as these, are not only very unjust, and
   unreasonable in their behaviour to others, but they are certainly the
   greatest enemies to themselves, that they have in all the world
   besides; not only by drawing upon them the hatred and enmity of all
   that are about them, but likewise by tormenting themselves with such
   frivolous things, as such spirits commonly do. Wherefore, that I may
   please God, my neighbour, and myself, in what I speak. though I could
   exceed other men (which is impossible for me to suppose) in every
   thing; I resolve, by God's grace, always to behave myself so, as if I
   excelled them in nothing; and not only to speak reverently to them that
   are above me, but humbly and civilly to those that are beneath me too.
   I will always endeavour to use such humble and winning words, as to
   manifest more of my love to them than my power over them: I will always
   season my tongue with savoury, not bitter expressions, not making my
   mouth a vent for my fury and passion to fume out at, but rather an
   instrument to draw others' love and affection in by; still speaking as
   civilly unto others, as I would have them speak civilly to me.
     __________________________________________________________________

   [184] Rom. xiii. 7.

   [185] Acts, xxvi. 25.
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY ACTIONS.

   THE other way of my soul's putting forth, and showing herself to the
   world, is by her actions, which it concerns me as much to look to and
   regulate, as my words; forasmuch as there is not the least ill
   circumstance in any action, but what, unless it be repented of, must be
   brought into question, and answered for at the last day: for, though an
   action cannot be denominated good, unless it be good in all
   circumstances and respects; yet it is always denominated bad, if it is
   bad only in one. As it is in music, if but one string jar, or be out of
   tune, the whole harmony is spoiled; so here, if but one circumstance in
   an action be wanting or defective, the whole action is thereby rendered
   immoral.

   How much, therefore, doth it behove me to keep a strict watch over
   myself, and so to perform every action, and place every circumstance in
   it, that it may have its approbation in the court of heaven? Well, I am
   resolved, by the grace of God, to try what I can do. I know it is
   impossible for me to resolve upon particular actions: but howsoever I
   shall resolve upon such general rules, the application of which to
   particular acts may make them pleasing and acceptable in the sight of
   God; always premising this which I have resolved upon before, as the
   best foundation, viz. to square all my actions by the Scripture rule,
   and to do nothing but what I have some way or other, a warrant for from
   the word of God. Upon this fixed and steady principle,
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, to do every thing in obedience to
   the will of God.

   IT is not sufficient, that what I do is the will of God, but I must
   therefore do it because it is the will of God. For, what saith my
   Father? My son, give me thine heart, and let thine eyes observe my
   ways.' [186] So that my Father will not only have my hand, but my heart
   too. And my feet must not walk in the ways of God, till my eyes have
   observed and discerned them to be so. I may do an action that is in
   itself good; and yet, at the same time, not do a good action, if I do
   not therefore do it, because it is so: for example, I may give an alms
   to the poor, feed the hungry, or clothe the naked; but let me examine
   and consider well, upon what principle these actions are founded,
   whether I therefore do them, because God hath commanded them; if not,
   my feeding the poor will be no more a good action, than the ravens
   feeding the prophet was. [187] Their feeding of the prophet was
   commanded by God, as well as my feeding of the poor, but I cannot say
   they did a good action, because though they did do this, which was
   commanded by God, yet being irrational creatures, they could not
   reflect upon that command, and so could not do this in obedience to it.

   There are some persons, to the very frame and disposition of whose
   spirits some sins are, in their nature, odious and abominable. Thus I
   have know some, whose very constitutions have curried them into an
   antipathy to lust and luxury; and others again, who could never endure
   to drink beyond their thirst, much less to unman and be-beast
   themselves, by drinking to excess. And the like may be observed of
   covetousness which Luther was such an enemy to, that it is said to be
   against his very nature. Now, I say, though the abstaining from these
   sins be highly commendable in all sorts of persons, yet, unless
   together with the streams of their natural disposition, there run
   likewise a spiritual desire to please God, and obey his commands, their
   abstaining from these vices, is no more than the brute beasts
   themselves do, who always act according to the temper of their bodies,
   and are never guilty of any excesses that are prejudicial to them,

   Hence, servants are commanded to be obedient to their masters, with
   good will doing service as to the Lord, and not to men,' [188] which
   clearly shows, that though a servant doth obey his master, yet if he
   doth not do it in obedience to God, he will not find acceptance with
   him. So that, whensoever I set my hand to any action that is good, I
   must still fix my eye upon God's commanding of it, and do it, only in
   respect to that; as knowing, that if I give but a farthing to the poor
   in all my life, and do it in obedience to God's commands, it shall be
   accepted sooner than theirs, who feed hundreds at their table every
   day, and have not respect to the same command.

   Do I see a poor wretch ready to fall down to the earth for want of a
   little support, and my bowels begin to yearn towards him? Let me search
   into my heart, and see what it is that raises this compassion in me. If
   it flows only from a natural tenderness to a brother in misery, without
   regard to the love of God, who has commanded and enjoined it, the poor
   man may be succoured and relieved, but God will not be pleased or
   delighted with it. Again, do my friends stir me up to pray or hear, or
   do any other spiritual or civil action, and I therefore only do it
   because of their importunity? I may satisfy my friends' desire, but
   cannot properly be said to obey the commands of God in such a
   performance; so that the great and only foundation that I must resolve
   to build all the actions of my life upon, is an uniform obedience to
   that God, by whom alone I am enabled to perform them.
     __________________________________________________________________

   [186] Prov. xxiii. 26.

   [187] 1 Kings, xvii. 6.

   [188] Eph. vi. 5, 6, 7.
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by the grace of God, to do every thing with prudence and
   discretion, as well as with zeal and affection.

   WHILST I am penned up in this earthly tabernacle, I live almost as in a
   darksome dungeon, having no light to work by, but a little that springs
   in at the narrow crevices of my understanding. So that I have need to
   make use of all that little light and knowledge I have, to regulate the
   heat and zeal that sometimes sit upon my spirit. For good passions may
   sometimes carry me into bad actions; my zeal, when hot in the pursuit
   of God's glory, may sometimes hurry me beyond his laws; especially when
   Christian prudence hath not first chalked out the way, and set the
   bounds for it: as, in discourse, my zeal may put me upon throwing
   pearls before swine, or using words, when silence may be more
   commendable; so in my actions too, unless wisdom and discretion govern
   and command my affections, I shall frequently run into such as would be
   altogether needless and impertinent, and therefore ought to be omitted;
   and daily neglect several duties which ought to be performed.

   But, my understanding and discretion is chiefly requisite for the
   ordering of time and place, and other particular circumstances, the
   irregular management of which may easily spoil the best of actions. For
   instance, that may be a good work at one time and place, which is not
   at another; and may be very innocent and becoming in one person, though
   quite contrary in another. It is therefore the proper office of' my
   understanding to point out the fittest time, and place, and person, for
   the performance of each action I engage in. As for example, in
   distributing to the poor, my hand of charity must be either guided by
   the eye of understanding, where, when, how much, and to whom to give;
   or else I may, at the same time, not only offend God, but wrong my
   neighbour and myself too. And so for all other actions whatsoever,
   which I ought therefore never to set myself about, though it be of the
   lowest rank, without consulting the rules of wisdom, modelled by the
   law of God.
     __________________________________________________________________

  RESOLUTION III.

   I am resolved, by the grace of God, never to set my hand, my head, or
   my heart, about any thing but what I verily believe is good in itself,
   and will be esteemed so by God.

   WITHOUT faith, the apostle tells me, it is impossible to please God.'
   [189] For whatsoever is not of faith, is sin.' [190] Where, by faith,
   we are not to understand that saving faith, whereby I believe that my
   person is justified through Christ; but that, whereby I believe that my
   works shall be accepted by God: for faith here is opposed to doubting;
   and that, not about Christ's dying for me, or my living in him, but
   about the particular actions of my life. He that doubteth,' saith the
   apostle, is damned if he eats;' that is, He that eateth that which he
   doubteth whether it may be lawfully eat or no, is damned, because he
   sins in doing it, and therefore may be damned for it. But why so?
   because he eateth not of faith;' because he doth that which he knows
   not whether he may do or no, not believing it to be really good in
   itself, or acceptable unto God. And, though the apostle here instances
   only in that particular action of eating, yet what he says with
   relation to that, is properly applicable to all the other actions of
   life: for he afterwards subjoins, Whatsoever is not of faith, is sin:'
   whatsoever it is, good or bad, if not done by faith, it is sin.

   And truly, this particular will be of great use through my whole life
   for the avoiding of many sins, and for the doing of much good: for,
   many things which are good in themselves, may, for want of faith,
   become quite otherwise to me; my heart not believing what I do is good,
   my hand can never make it so. Or, if I think what I do is bad, though
   it be not so in itself, yet my very thinking it so, will make it so to
   me.

   And this is what we call doing a thing with a good conscience, or
   keeping, as St. Paul did, our conscience void of offence.' And to go
   contrary to the dictates of my conscience in this particular, is to
   transgress the commands of God. For in this, conscience is as God's
   vicegerent in my soul; what conscience commands, God commands; what
   conscience forbids, God forbids; that is, I am as really under the
   power of conscience, as the commands of God, in such a case. So that,
   if I do not obey the former, it is impossible for me to obey the
   latter. But how much then doth it behove me to see, that my conscience
   be rightly informed in every thing? For as if a judge be misinformed,
   it is impossible he should pass righteous judgment; so, if conscience
   be misinformed, it is impossible I should do a righteous act. And, what
   a miserable case shall I then be in? If I do what is in itself sinful,
   though my conscience tell me it is good, yet I sin, because the act in
   itself is sinful; and if I do what in itself is good, and my conscience
   tells me it is bad, because my conscience tells me it is bad, I sin
   because my conscience tells me it is so: so that as my conscience is,
   so will my actions be.

   For this reason, I resolve, in the presence of my great Creator, never
   to do any thing, till I have first informed my conscience from the word
   of God, whether it be lawful for me to do it, or no; or in case it be
   not determined there, to make a strict search and inquiry into each
   circumstance of it, considering with myself what good or evil may issue
   from it, and so what good or evil there is in it; and according as my
   conscience, upon the hearing of the argument on both sides, shall
   decide the matter, I shall do, or not do it; never undertaking any
   thing upon mere surmises, because it may be good, but upon a real and
   thorough persuasion that it is so.
     __________________________________________________________________

   [189] Heb. xi. 6.

   [190] Rom. xiv. 23.
     __________________________________________________________________

  RESOLUTION IV.

   1 am resolved, by the grace of God, to do all things for the glory of
   God.

   As I was not made by, so neither for myself; for God, says the wise
   man, made all things for himself. [191] And being thus made for God, it
   follows of course, that I ought to act for God; otherwise I shall
   frustrate the end of my creation. Insomuch that whatsoever I make my
   chief aim in what I do, I make that my God. Do I aim at the glory of
   the all-glorious Jehovah? it is him I make my god: Do I aim at riches?
   then it is mammon I make my god: and therefore it is that covetousness
   is called idolatry. [192] Do I aim at pleasure? it is my senses I make
   my god. [193] Do I aim at popular applause, or worldly advancement? or,
   do I aim at my own health or life? these are my gods. For what is
   worshipping, but making all the powers of my soul, and actions of my
   body, to bow and stoop to them? Hence it is, that the most high God,
   who hath said, He will not give his glory to another,' hath been so
   express in commanding me to do all things to his glory, Whether ye eat
   or drink,' says the apostle, or whatsoever you do, do all things to the
   glory of God.' [194]

   But how can I, poor worm, be said to do any thing to the glory of the
   eternal God? Why, in the same manner as he is said to do what he doth
   for his own glory; and how is that? By manifesting his glory to others.
   Thus, if I can but so live and act, as thereby to evidence, that the
   God I serve is a glorious God, glorious in holiness, glorious in
   goodness, glorious in wisdom, glorious in power, and the like; this is
   doing all things to the glory of God. For example, by praying to God, I
   avouch him to be a God infinite in knowledge, that he is present with
   me, and hears me pray, wheresoever I am; and I own him to be infinite
   in mercy, in that he will suffer such a sinful creature as I am to
   address myself to him, &c. And so there is not the least action I
   undertake, but I am so to manage it, as to manifest the glory of God by
   it, making it my end and design so to do; otherwise let me do what I
   will I am sure to sin; for though I confess, a good end can never make
   a bad action good, yet a bad end will always make a good action bad: so
   that, if ever I would do any thing that is good, I must be sure to do
   it to the glory of God.
     __________________________________________________________________

   [191] Prov. xvi. 4.

   [192] Col. iii. 5.

   [193] Phil. iii. 19.

   [194] 1 Cor. x. 31.
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, to mingle such recreations with my
   business, as to further my business by my recreations.

   HAVING wholly devoted myself to God, all I have, or am, is still to be
   improved for him; insomuch that was it not for the necessities of
   nature, every moment of my life should and ought to be spent in the
   immediate worship and service of him. But though nature requires some
   time from my solemn serving him, for the recreating of myself; yet
   grace requireth, that this recreating of myself should still be for the
   promoting of his service; so that my recreations do not only fit me for
   further service, but they, in themselves, should some way or other, be
   serviceable to him; which that they may be I must have as great a care
   in the choice, as in the use of my recreations.

   There are some recreations that are so far from conducing to his
   service, that they may make more for the incensing of his wrath: as
   drinking and gaming, which though in themselves lawful, yet, as they
   often prove an occasion of swearing, lying, cheating, and contention
   amongst men, and by consequence of wrath in God; so they ought, by all
   means, to be shunned and avoided. Indeed, it may be questioned, whether
   gaming be ever a lawful recreation? For, either it is a lottery, or
   not. If it be a lottery, it is not lawful, because it is a great
   presumption and sin to set God at work to recreate ourselves; for poor
   nothings to employ the chiefest good, immediately to determine such
   frivolous and trifling impertinencies. If it be not a lottery, then it
   is not a pure recreation, for if it depends upon man's wit and study,
   it exercises his brain and spirits, as much as it' he were about other
   things: so that being on one side not lawful, on the other side no
   recreation; it can on no side be a lawful recreation.

   For what is the end of recreation, but to revive my languishing
   spirits, to let them rest and be quiet a little, when they are .tired
   with too much exercise, that they be fresher, livelier, and fitter for
   work afterwards? hence it is, that God indeed hath provided a
   recreation for all sensible creatures; sleep, which is the rest of the
   spirits in the nerves. When the little animal spirits have been all the
   day running up and down upon the soul's errands, to lie down still and
   quiet, is a great refreshment and revivement to them, provided still,
   that it be moderately used. Whereas the indulging ourselves too much in
   it, is rather a clogging and stupifying of them: as we see in our
   bodies, which, when not accustomed to, are most averse from, and unfit
   for exercise.

   So that the chief and only time for recreation, is, when my spirits are
   either weary with labour and study, or else called in to some necessary
   employment in some other place; as at and after meals, especially such
   as are of a hard digestion; for then the spirits have enough to do, to
   turn the food we eat into good nourishment. And, therefore, the
   intenseness of study, running, wrestling, and such like violent
   exercises, are not proper at such a time; because in studying, we draw
   the spirits from the stomach to the head; so in the other exercises,
   such as moderate walking, conference, and free discourse about common
   but necessary points, we send them from the stomach into other parts of
   the body, where they are to be set on work.

   But, that which I have found the best recreation, both to my body and
   mind, whensoever either of them stands in need of it, is music, which
   exercises, at once, both my body and my soul; especially when I play
   myself. For then, methinks, the same motion that my hand makes upon the
   instrument, the instrument makes upon my heart; it calls in my spirits,
   composes my thoughts, delights my ear, recreates my mind, and so, not
   only fits me for after business, but fills my heart, at the present,
   with pure and useful thoughts, so that when the music sounds the
   sweetliest in my ears, truth commonly flows the clearest into my mind.
   And hence it is, that I find my soul is become more harmonious, by
   being accustomed so much to harmony, and so averse to all manner of
   discord, that the least jarring sounds, either in notes or words, seem
   very harsh and unpleasant to me.

   That there is something more than ordinary in music, appears from
   David's making use of it, for driving away the evil spirit from Saul,
   and Elisha for the bringing of the good spirit upon himself. From which
   I am induced to believe, that there is really a sort of secret and
   charming power in it, that naturally dispels, from the mind, all or
   most of those black humours, which the evil spirit uses to brood upon,
   and by composing it into a more regular, sweet, and docible
   disposition, renders it the fitter for the Holy Spirit to work upon,
   the more susceptible of divine grace, and more faithful messenger,
   whereby to convey truth to the understanding. But however that be, I
   must necessarily acknowledge, that of all recreations, that is by far
   the more suitable to my temper and disposition, in that it is not only
   an exercise to my body, but to my mind too; my spirits being thereby
   made the more nimble and active, and, by consequence, the fitter to
   wait upon my soul, and be employed by her, in whatever business she is
   engaged.

   But in this and all other recreations, I must always take care not to
   exceed my measure, either in point of time or intention; I must not
   follow them too close, nor spend too many hours in them, but still
   resolve to use them, as they may not become a snare to me, but answer
   the ends for which they were designed, that when God shall call me to
   it, I may give him as good an account of my recreations, as of my
   necessary duties.
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY RELATIONS.

   BUT be not deceived, O my soul; thou art not yet advanced far enough;
   it is not sufficient to pretend to holiness in my thoughts and
   affections, and in my words and actions; unless I express it likewise
   in all the relations and conditions of life. The commandments of God
   are said to be exceeding broad; they extend themselves to every
   capacity I can possibly be in, not only enjoining me to live soberly in
   respect to myself, but righteously to my neighbour, obediently to my
   sovereign, lovingly to my wife, and faithfully to my people; otherwise
   I cannot live holily unto God; and, therefore, if I would be thoroughly
   religious, I must further endeavour to fix my resolutions with regard
   to the several duties the Most High expects from me, in all these
   particular relations I bear to him, during my sojourning here on earth.
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, by the grace of God, to honour and obey the king, or
   prince, whom God is pleased to set over me, as well as to expect that
   he should safeguard and protect me, whom God is pleased to set under
   him.

   THE King of kings, and Lord of lords, the great and glorious Monarch of
   all the world, having enacted many gracious laws, is pleased to set
   over every kingdom and nation such persons as may put them in
   execution. So that I cannot but look upon a lawful king, as truly a
   representative of the most high God, as a parliament is of the people;
   and am therefore persuaded, that whoever rebels against him, rebels
   against God himself; not only in that he rebels against the ordinance
   of God, and so, against the God of that ordinance, but because he
   rebels against him, whom God hath set up as his vicegerent, to
   represent his person, and execute his laws in such a part of his
   dominions.

   Hence it is, that these two precepts, Fear God, and honour the king,'
   are so often joined together in holy writ; for he that fears God's
   power cannot but honour his authority; and he that honours not the
   king, that represents God, cannot be said to fear God, who is
   represented by him. And hence, likewise, it is, that God has been as
   strict and express in enjoining us obedience to our governors as to
   himself; for, thus saith the Lord of hosts, Let every soul be subject
   to the higher powers.' [195] Why? because there is no power but of God;
   the powers that be, are ordained of God.'

   And he hath denounced as great a judgment against such as rebel against
   the magistrate he hath ordained, as against those that rebel against
   himself; For whosoever resisteth the power, resisteth the ordinance of
   God; and they that resist, shall receive to themselves damnation.'
   [196] So that the wrath of God shall as certainly fall upon those that
   rise up against the king, as upon those that fight against God. And no
   wonder that the punishment should be the same, when the fault is the
   same: for he that fights against his king, fights against God himself,
   who hath invested him with that power and authority to govern his
   people, representing his own glorious majesty before them.

   Upon this ground it is, that I believe the wickedness of a prince
   cannot be a sufficient plea for the disobedience of his subjects; for
   it is not the holiness, but the authority of God that he represents,
   which the most wicked, as well as the most holy person, may be endowed
   with; and therefore, when the gospel first began to spread itself over
   the earth, though there was no Christian king, or supreme magistrate,
   of what title soever, to cherish and protect it; nay, though the civil
   powers were then the greatest enemies to it; yet, even then were the
   disciples of Christ enjoined to submit themselves to every ordinance of
   man, for the Lord's sake.'

   Insomuch, that did I live among the Turks, I should look upon it as my
   duty to obey the Grand Seignior, in all his lawful edicts, as well as
   the most Christian and pious king in the world. For, suppose a prince
   be never so wicked, and never so negligent in his duty of protecting
   me, it doth not follow, that I must neglect mine of obeying him. In
   such a case, I have another duty added to this: and that is to pray for
   him, and intercede with God for his conversion: for thus hath the King
   of kings commanded, that prayers, supplications, intercessions, and
   giving of thanks, be made for all men,' so more especially, for kings
   and those that are in authority, that we may live a quiet and peaceable
   life, in all godliness and honesty.' [197] So that whensoever I address
   myself to the court of heaven, I must be sure to remember my sovereign
   upon earth, that God would be pleased to enable his servant to reign on
   earth as himself doth in heaven, in righteousness and mercy. But
   especially, in case of any seeming or real default or defect, though I
   do not think it a subject's duty to judge or censure their sovereign's
   actions, I am to be the more earnest in my prayers and intercessions
   for him; but, upon no account to fight or rebel against him.

   And, if I am thus strictly obliged to honour, obey, and pray for a bad
   prince, how much more should 1 pay those duties to one, who represents
   God, not only in his authority, but in his holiness too? In this case,
   sure, as there is a double engagement to reverence and obedience, so I
   am doubly punishable, if I neglect to show it, either to the prince
   himself, or those that are set under him; for the same obligations that
   lie upon me, for my obedience to the king, bind me likewise to obey his
   inferior officers and magistrates, that act under him; and that for
   this reason, because, as he represents God, so they represent him; and,
   therefore, whatever they command, in his name, I look upon it as much
   my duty to obey, as if it was commanded by his own mouth; and,
   accordingly, do, from this moment, by the grace of God, resolve to put
   this duty in practice.
     __________________________________________________________________

   [195] Rom. xiii. 1.

   [196] Ib. xiii. 2.

   [197] 1 Tim. ii. 1, 2.
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by the same divine grace, to be as constant in loving my
   wife, as cautious in choosing her.

   THOUGH it be not necessary for me to resolve upon marrying, yet it may
   not be improper to resolve, in case I should, to follow these rules of
   duty; first in the choice of a wife; and secondly, in the affection
   that I ought to bear towards her.

   As for the first, I shall always endeavour to make choice of such a
   woman for my spouse, who hath first made choice of Christ as a spouse
   for herself; that none may be made one flesh with me, who is not also
   made one spirit with Christ my Saviour. For I look upon the image of
   Christ as the best mark of beauty I can behold in her; and the grace of
   God as the best portion I can receive with her. These are excellencies,
   which, though not visible to carnal eyes, are nevertheless agreeable to
   a spiritual heart; and such as all wise and good men cannot choose but
   be enamoured with. For my own part, they seem to me such necessary
   qualifications, that my heart trembles at the thought of ever having a
   wife without them. What? shall I marry one that is wedded already to
   her sins, or have possession of her body only, when the devil hath
   possession of her soul? shall such a one be united to me here, who
   shall be separated from me for ever hereafter, and be condemned to
   scorch in everlasting burning? No, if it ever he my lot to enter into
   that state, I beg of God, that he would direct me in the choice of such
   a wife only to lie in my bosom here, as may afterwards be admitted to
   rest in Abraham's bosom to all eternity; such a one, as will so live
   and pray, and converse with me upon earth, that we may be both entitled
   to sing, to rejoice, and be blessed together, for ever in heaven.

   That this, therefore, may be my portion and felicity, I firmly resolve,
   never to set upon a design, before I have first solicited the throne of
   grace, and begged of my heavenly Father to honour me with the
   partnership of one of his beloved children; and shall afterwards be as
   careful and cautious as I can, never to fix my affections upon any
   woman for a wife, till I am thoroughly persuaded of the grounds I have
   to love her, as a true Christian.

   If I could be thus happy, as to meet with a wife of these qualities and
   endowments, it would be impossible for me not to be hearty and sincere
   in my affection toward her, even though I had the greatest temptations
   to place them upon another: for, how could I choose but love her, who
   has God for her Father, the church for her mother, and heaven for her
   portion; who loves God, and is beloved of him? especially, when I
   consider that this love to her, will not only be my duty but my
   happiness too.

   As to the duty, it is frequently inculcated in the Scripture, that
   husbands shall love their wives,' and that not with a common love, but
   as Christ loved his church,' yea, as their own body,' or, as
   themselves,' [198] and they are so to love them, as not to be bitter
   against them,' [199] not to be passionate or angry with them upon every
   light matter, nor suffer their resentments to rise to that height, upon
   any occasion whatsoever, as to abate the least spark of conjugal
   affection towards them, but to nourish and cherish them even as the
   Lord the church.' In a word, to do all the kind offices they can for
   them in their civil capacities, and to help and forward them by all
   means possible, in the way that leads to heaven; that as they are
   united in the flesh, so they may likewise be united in the spirit, and
   raised and rewarded together at the general resurrection.

   And, as love is the great duty, so it is likewise the chief happiness
   of a married state. I do not mean that love whereby she loves me, but
   that wherewith I love her; for, if I myself have not a cordial esteem
   and affection for her, what happiness will it be to me, to be beloved
   by her? or rather, what a misery would it be to be forced to live with
   one I know I cannot love? As ever, therefore, I desire to be happy, I
   must perform my duty in this particular, and never aim at any other end
   in the choice of a wife, nor expect any other happiness in the
   enjoyment of her, but what is founded in the principle of pure and
   inviolable love. If I should court and marry a woman for riches, then,
   whensoever they fail, or take their flight, my love and my happiness
   must drop and vanish together with them. If I choose her for beauty
   only, I shall love her no longer than while that continues, which is
   only till age or sickness blasts it, and then farewell at once, both
   duty and delight.

   But if I love her for her virtues, and for the sake of God, who has
   enjoined it as a duty, that our affections should not be alienated, or
   separated by any thing but death; then, though all the other sandy
   foundations fail, yet will my happiness remain entire, even though I
   should not perceive those mutual returns of love, which are due from
   her to me upon the same foundation. But, oh! the happiness of that
   couple, whose inclinations to each other are as mutual as their duties;
   whose affections, as well as persons,. are linked together with the
   same tie! this is the chief condition required to make the state of
   matrimony happy or desirable, and shall be the chief motive, with me,
   to influence me to enter into it. For, though it be no happiness to be
   beloved by one I do not love; yet it is certainly a very great one to
   be beloved by one I do. If this, then, be my lot, to have mutual
   expressions of love from the person I fix my affections upon, what joy
   and comfort will it raise in my heart? with what peace and amity shall
   we live together here? and what glory and felicity may we not promise
   ourselves hereafter?

   What is here said of the duty in choosing and loving a wife, may be
   likewise applied to a woman's duty in choosing and loving her husband.
   But being not so immediately concerned in this, I pass on to my next
   resolution.
     __________________________________________________________________

   [198] Eph. v. 25, 28, 33.

   [199] Col. iii. 19.
     __________________________________________________________________

  RESOLUTION III.

   I am resolved, by the grace of God, to do my endeavour to give to God
   whatsoever children. he shall be pleased to give one; that as they are
   mine by nature, they may be his by grace.

   I HAVE sometimes wondered at the providence of God, in bringing so many
   millions of people out of the loins of one man; and cannot but make
   this use of it, even to stir up myself to a double diligence, in
   bringing up my children in the nurture and admonition of the Lord.' For
   who knows, but the salvation of ten thousand souls may depend upon the
   education of one single child?

   If I train up my son in the ways of religion, and teach him what it is
   to keep a conscience void of offence towards God, and towards man;' he
   will then not only have an inward sense of his own duty, but take all
   possible care to instil it into others, whether children or servants,
   that are committed to his charge; and these; again, will do the same to
   theirs, by teaching them to walk in the same path; till, by degrees,
   the piety and holiness of one man has diffused itself to all succeeding
   generations. But now, on the other hand, if I neglect the care of my
   son's education, and suffer the leprosy of sin and wickedness to taint
   and corrupt him, it is great odds, without an extraordinary
   interposition of divine grace, but the infection may spread itself over
   all my posterity; and so draw down upon me the curses and accusations
   of ten thousand souls in hell, which might otherwise have been praising
   and blessing God for me, to all eternity, in heaven.

   Hence it is, that I am resolved to endeavour to be a spiritual, as well
   as natural father to my children; yea, to take more care to get a
   portion for their souls in heaven, than to make provision for their
   bodies upon earth. For, if he be accounted worse than an infidel that
   provides not for his family,' the sustenance of their bodies, what is
   he that suffers his family to neglect the salvation of their souls?

   That nothing of this, therefore, may be laid to my charge, if ever
   Providence sees fit to bless me with children of my own, I will take
   effectual care, so soon as conveniently I can, to devote them unto God
   by baptism; that what guilt they have contracted, by coming through my
   loins, may be washed away by the laver of regeneration; and then to be
   constantly soliciting at the throne of grace, that he who hath given
   them to me, would be pleased likewise to give himself to them.

   The next thing to be done, as soon as they come to be capable of
   instruction, is to take all occasions and make use of all means, to
   work the knowledge of God into their heads, and the grace of Christ
   into their hearts; by teaching them to remember their Creator in the
   days of their youth;' by acquainting them with the duties that he that
   made them expects from them; with the rewards they shall have, if
   dutiful; and the punishments they shall feel, if disobedient children;
   still accommodating my expressions to the shallow capacity of their
   tender years. And, according to their doing, or not doing, of what they
   have been told, I shall reward them with what is most pleasing, or
   punish them with what is most displeasing to their years. To speak to
   them of heaven and eternal glory, will not encourage them so much as to
   give them their childish pleasures and desires; and the denouncing of a
   future hell, will not Alight them so much as the inflicting a present
   smart. Hence it is, that Solomon so often inculcates this upon parents,
   as their duty to their children, that they should not spare the rod,
   lest they spoil the child.'

   But I must still take care to let them understand, that what I do is
   from a principle of love and affection to them, not of fury and
   indignation against them; for, by this means God may correct me for
   correcting them: I may set before my children such an example of
   indiscreet and sinful passion, as they will be apt enough to learn,
   without my teaching them. On the other hand, it behoves me, if
   possible, so to order my family, that my children may not see or hear,
   and so not learn, any thing but goodness in it; for commonly, according
   to what we learn when we are young, we practise when we are old. And,
   therefore, as I shall take great care, that my children learn nothing
   that is evil or sinful at home; so likewise that they do not come into
   such company abroad, where their innocence may be assaulted with
   swearing, cursing, or any kind of profane or obscene discourse, which
   the generality of our youth are so obnoxious to.

   Or at least, if this is not wholly to be avoided, to prevent those
   poisonous weeds from taking root in the heart, it behoves me to take
   all opportunities of discoursing to them of God and Christ, of the
   immortality of their souls, and the future state they are to be doomed
   to in another world, when they have lived a little while in this; that,
   according as they grow in years, they may grow in grace, and in the
   knowledge of our Lord and Saviour Jesus Christ.' And when they come to
   years of discretion, capable of doing further honour and service to God
   and their country, by some calling or profession, I must be sure to
   place them in such a one as may be no hinderance to that high and
   heavenly calling, which they have in Christ Jesus, but rather
   contribute to further and promote it; that, being like tender plants
   engrafted into the true vine, they may bring forth much fruit, to God's
   glory, to my comfort, and their own salvation.
     __________________________________________________________________

  RESOLUTION IV.

   1 am resolved, by the grace of God, to do my duty to my servants as
   well as expect they should do theirs to me.

   IT was Joshua's, and, by God's grace, it shall be my resolution, that I
   and my house fear the Lord.' I, in the first place, and then my house;
   for if I myself do not, I cannot expect that they should. So that, for
   the ordering of my family in general, I must not only press their duty
   upon them, but likewise practise my own duty, in suppressing all
   vicious and lewd conversation, and composing all strife and contention
   amongst them; in praying every day, at least twice with them; in
   catechising and expounding the principles of religion to them, and in
   calling for an account of every sermon and godly discourse they hear,
   either in private or in public; in seeing that they constantly frequent
   the divine ordinances, and that they behave themselves so
   conscientiously therein, that they may be, some way or other, the
   better by them. And to these ends, I think it my duty to allow my
   servants some time, every day, wherein to serve God, as well as to see
   they spend their other hours in serving me; and to make them sensible
   that they do not serve me only for myself, but ultimately and
   principally in reference unto God; their serving me making way for my
   better serving God.

   And, for this reason, I cannot believe, but it is as great a sin to
   cumber my servants, as myself with too much worldly business. For how
   can they spend any time in the service of God, when I require all their
   time in my own? And how justly should I be condemned, if by this means
   I should bring them into a sort of necessity of sinning, either in not
   obeying God or not obeying me; not that I think it is a servant's duty
   to neglect his Creator to serve his master; on the contrary, he is
   obliged, in all cases, where their commands interfere, to obey God,
   rather than man.' But where they do not, there is a strict injunction
   upon all servants, that they should be obedient to their masters
   according to the flesh, with fear and trembling, in singleness of
   heart, as unto Christ.' [200] But how with fear and trembling? why,
   fearing lest they should offend God, in offending them, and trembling
   at the thoughts of being disobedient to the divine command, which
   enjoins them to be obedient to their masters in all things, not
   answering again;' [201] [202] that is, not repining at their master's
   lawful commands, not muttering and maundering against them, as some are
   apt to do: for it is as great a sin in servants to speak irreverently
   to their masters, as in masters to speak passionately to their
   servants.

   But how are servants to give obedience to their masters, with
   singleness of heart, as unto Christ?' Why, by obeying them only in
   obedience unto Christ; that is, they are therefore to do their master's
   will, because it is the Lord's will they should do it; serving them,
   not with eye-service, as men-pleasers, but as the servants of Christ,
   doing the will of God from the heart, with good-will doing service as
   unto the Lord, and not to men.' [203] This is the duty, therefore, that
   I shall be oft inculcating upon my servants, and shall as oft be
   reflecting upon myself, that what I require for my own service may be
   always in subordination to God's, who is our common Lord and master,
   whose laws are equally obliging on all ranks and conditions of men, and
   in whose sight there is no respect of persons.'
     __________________________________________________________________

   [200] Eph. vi. 5.

   [201] Tit. ii. 9.

   [202] Tit. ii. 9.

   [203] Eph. vi. 6, 7; Col. iii. 22.
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, to feed the flock that God shall
   set me over, with wholesome food, neither starving them by idleness,
   poisoning with error, nor puffing them up with impertinence.

   AND here I cannot but declare, that ever since I knew what it was to
   study, I have found by experience, that spiritual and intellectual
   pleasures do as far surpass those that are temporal and sensual, as the
   soul exceeds the body. And, for this reason, as I always thought the
   study and profession of divinity to be the noblest and most agreeable
   of all others, as carrying with it its own encouragement and reward; so
   I have often wondered with myself, that the greatest persons in the
   world should not be desirous and ambitious of exercising their part in
   the study of this necessary, as well as sublime science, and even
   devoting themselves to the profession of it. For, do they aspire after
   honour? What greater honour can there be, than to be the mouth of God
   to the people, and of the people unto God; to have the Most High
   himself, not only to speak by them, but in them too? What greater
   honour than to have a commission from the King of kings, to represent
   himself before his people, and call them, in his name, to return from
   the error of their ways, and walk in the paths of God to everlasting
   glory?' What greater honour than to be an instrument, in his hand, to
   bring poor souls from the gates of hell, to set them among princes in
   the court of heaven? Do they thirst after pleasures? What greater
   pleasure can they have, than to make it their business to feed
   themselves and others with the bread and water of life?

   But stay, my soul, let not thy thoughts run only upon the dignity of
   thy function, and the spiritual pleasures that attend the faithful
   discharge of it; but think likewise upon the strict account thou must
   give of it in another life: the serious consideration of which, as it
   cannot but be a great comfort to the true and faithful pastor, who has
   diligently fed his flock with the sincere milk of God's word;' so must
   it be a great terror and confusion to the slothful and negligent, the
   false and deceitful dispensers of the divine mysteries, who have either
   carelessly lost, or treacherously deluded the souls of those committed
   to their charge, which they must one day answer for, as well as for
   their own. And therefore, that nothing of this kind may be ever laid to
   my charge, I solemnly promise and resolve, before God, so to demean
   myself in the exercise of my ministerial function, as to make the care
   of souls, especially of those committed to my charge, the chief study
   and business of my life.

   And that without partiality or exception, I must not single out some of
   the best of my flock, such as I have the highest respect for, or have
   received the greatest obligations from; but minister to every one
   according to their several necessities.' If I meet with men of
   knowledge and virtue, my business must be to confirm and establish them
   therein; if with those that are ignorant and immoral, to teach and
   instruct them in the ways of religion, and by all means possible, to
   reclaim and reduce them to the exercise of their duty; always
   remembering, that as the blessed Jesus, the great shepherd and bishop
   of our souls, was not sent, save unto the lost sheep of the house of
   Israel, and came not to call the righteous, but sinners to repentance;'
   so it is the indispensable duty of his apostles and ministers (and by
   the grace of God I shall make it mine) to follow his example in this
   particular; to spare. no time nor pains in the reformation of sinners,
   though it be never so irksome and difficult to accomplish; even though
   I should meet with such as the prophet David speaks of, who hate to be
   reformed, and cast my words behind them.' And therefore as I know it is
   my duty, so I shall always endeavour to take pleasure in the several
   offices I perform of this kind, to strengthen the weak, heal the
   wounded, and bind up the broken heart;' to call in those that err and
   go astray, and seek and save them that are lost.'

   To these ends, though preaching is, without doubt, a most excellent and
   useful, as well as necessary duty, (especially if it be performed, as
   it ought, with zeal and reverence, and the doctrine applied and pressed
   home, with sincerity of affection,) vet, I shall not think it
   sufficient to instruct my people only from the pulpit, but take all
   opportunities to instil good thoughts and principles into their minds
   in my private conversation. I know it is impossible for all ministers
   frequently to visit every particular person or family in their parish,
   there being, in some parishes, especially in and about London, so many
   thousands of souls: but, howsoever, if it should please the Lord to
   call me to such a flock, though I cannot visit all, I shall visit as
   many as I can; especially those that are sick or infirm, and be sure to
   feed them with the sincere milk of the word,' such as may turn to their
   spiritual nourishment, and make them grow in grace, and in the
   knowledge of our Lord and Saviour Jesus Christ.' I will not fill their
   heads with speculative notions and niceties in divinity; (which, among
   the less judicious, are very often the occasion of heresy and error,
   and sometimes also, of delusion and distraction;) but my chief care
   shall be to instruct them in those necessary truths which their
   Christian faith indispensably obliges them to know and believe, and
   press them to the performance of those duties, without which they
   cannot be saved; meekly and impartially reproving the particular vices
   they are most inclined and addicted to, and cheerfully encouraging and
   improving whatever virtuous actions they are, any of them, exemplary
   in, and whatever good habits and inclinations the divine grace has put
   into their hearts.

   And since love and charity is the great characteristic of our
   profession, the bond and cement of all other Christian duties, in order
   to make my ministry the more successful, I resolve, in the last place,
   not only to avoid all differences and disputes with them myself, but
   amicably to compose all such as may arise among the neighbours. In a
   word, I shall make it my endeavour, in all things, so to approve myself
   as a faithful minister, both in life and doctrine before them, that at
   the last day, when the great God shall call for my parish, and myself
   to appear before him, I may be prepared to give an account of both; at
   least, to answer for as many of them as he requires; and may, with joy
   and comfort, pronounce this sentence of my Saviour, if it may, without
   offence, he applied to his ministers, Behold I and the children which
   thou hast given me.'
     __________________________________________________________________

  RESOLUTION VI.

   I am resolved, by the grace of God, to be as faithful and constant to
   my friend, as I would have my friend to be faithful and constant to me.

   HAVING before resolved to be zealous in loving God, I here resolve to
   be as constant in loving my friend. But why do I resolve upon this? Is
   it possible to live and not to love? This to me seems as plain a
   contradiction, as to live and not to live. For love, in my opinion, is
   as much the life of the soul, as the soul is the life of the body. So
   that, for my own part, I shall expect to cease to live, at the very
   moment that I cease to love; nay, I do not look upon love only as my
   life, but as the joy and comfort of it too. And, for this reason, I
   shall never envy any man his riches, pleasures, or preferments,
   provided that I can but enjoy the persons my soul delights in, viz.
   Christ in the first place, and my friend and neighbour in the second.

   But then I must have a great care where and how I place this affection;
   for if I place it wrong, my very loving will be sinning. And therefore,
   I shall always endeavour to make such only my friends, as are friends
   to God. Not that I look upon it as necessary to love my friends always
   under that notion only as they are friends of God; for then, no love
   but that which is spiritual would be lawful; whereas there is,
   doubtless, a natural love, that is no less a duty, and, by consequence,
   no less lawful, than the other; as, the love of parents towards their
   children, and children towards their parents; and the mutual
   complacency that arises betwixt friends, as well as relations, from the
   harmony and agreement of humours and tempers. Thus our Saviour is said
   to have loved St. John more than any of his other disciples, which
   cannot be understood of a spiritual love; for this, undoubtedly, was
   equal to all; but being a man subject to the like passions (though not
   imperfections) as we are, he placed more natural affection upon, and
   might have more natural complacency in John than in his other
   disciples.

   And, therefore, when I say, I am to make such my friends only as are
   friends to God, my meaning is, that I will make none my friends, but
   such as I know to be good men and good Christians, such as deserve my
   love in a spiritual as well as a natural sense; and since I may
   lawfully love my friend in both these senses, the one is so far from
   being exclusive, that it is really perfective of the other. And for
   this reason, as the spiritual good of my friend is always to be
   preferred before that which is temporal, I am resolved to found the one
   upon the. other. I will always be ready, as oft as he stands in need,
   either of my advice, encouragement, or assistance, to do him all the
   kind offices I can in his worldly affairs, to promote his interest,
   vindicate his character from secret aspersions, and defend his person
   from open assaults: to be faithful and punctual in the performance of
   my promises to him, as well as in keeping the secrets he has entrusted
   me with. But all these things are to be done with a tender regard to
   the honour of God. and the duties of religion; so that the services I
   do him in his temporal concerns, must be still consistent with, mid
   subservient to, the spiritual interest and welfare of his immortal
   soul, in which I am principally obliged to manifest my friendship
   towards him. If I see him wander out of the right way, I must
   immediately take care to advertise him of it, and use the best means I
   can to bring him back to it. Or if I know him to be guilty of any
   reigning vices, I must endeavour to convince him of the danger and
   malignity of them, and importune and persuade him to amend and forsake
   them. And lastly, I must be as constant in keeping my friend, as
   cautious in choosing him, still continuing the heat of my affections
   towards him, in the day of his affliction, as well as in the height of
   his prosperity.

   These are the rules whereby I resolve to express my friendship unto
   others, and whereby I would have others to express their friendship
   unto me.
     __________________________________________________________________
     __________________________________________________________________

CONCERNING MY TALENTS.

   HAVING so solemnly devoted myself to God, according to the covenant he
   hath made with me, and the duty I owe to him; not only what I am, and
   what I do, but likewise what I have, is still to he improved for him.
   And this I am bound to, not only upon a federal, but even a natural
   account; for whatsoever I have, I received from him, and therefore, all
   the reason in the world, whatsoever I have should be' improved for him.
   For, I look upon myself as having no other property in what I enjoy,
   than a servant hath in what he is entrusted with to improve for his
   master's use; thus, though I should have ten thousand pounds a year, I
   should have no more of my own, than if I had but two-pence in all the
   world. For it is only committed to my care for a season, to be employed
   and improved to the best advantage, and will be called for again at the
   grand audit, when I must answer for the use or abuse of it; so that,
   whatsoever in a civil sense I can call my own, that, in a spiritual
   sense, I must esteem as God's. And therefore it nearly concerns me to
   manage all the talents I am entrusted with as things I must give a
   strict account for at the day of judgment. As God bestows his mercies
   upon me, through the greatness of his love and affection, so I am to
   restore his mercies back again to him by the holiness of' my life and
   conversation. In a word, whatever I receive from his bounty, I must,
   some way or other, lay out for his glory, accounting nothing my own,
   any further than as I improve it for God's sake and the spiritual
   comfort of my own soul.

   In order to this, I shall make it my endeavour, by the blessing of God,
   to put in practice the following resolutions.
     __________________________________________________________________

  RESOLUTION I.

   I am resolved, if possible, to redeem my time past by using a double
   diligence .fir the future, to employ and improve all the gifts and
   endowments, both of body and mind, to the glory and service of my great
   Creator.

   TIME, health, and parts, are three precious talents, generally bestowed
   upon men, but seldom improved for God. To go no further than myself,
   how much time and health have I enjoyed, by God's grace? and how little
   of it have I laid out for his honour? On the contrary, how oft have I
   offended, affronted, and provoked him, even when he has been courting
   me with his favours, and daily pouring forth his benefits upon me?
   this, alas! is a sad truth, which whensoever I seriously reflect upon,
   I cannot but acknowledge the continuance of my life as the greatest
   instance of God's mercy and goodness, as well as the greatest motive to
   my gratitude and obedience. In a due sense, therefore, of the vanities
   and follies of my younger years, I desire to take shame to myself for
   what is past, mid do this morning humbly prostrate myself before the
   throne of grace, to implore God's pardon, and to make solemn promises
   and resolutions, for the future, to cast off the works of darkness, and
   to put on the armour of light; and not only so, but to redeem the
   precious minutes I have squandered away, by husbanding those that
   remain, to the best advantage. I will not trifle and sin away my time
   in the pleasures of sense, or the impertinencies of business, but shall
   always employ it in things that are necessary, useful, and proportion
   it to the weight and importance of the work or business I engage myself
   in; allotting such a part of it for this business, and such a part for
   that, so as to leave no intervals for unlawful or unnecessary actions,
   to thrust themselves in, and pollute my life and conversation.

   For, since it has pleased God to favour me with the blessing of health,
   and I am not certain how soon I may be deprived of it, and thrown upon
   a bed of sickness, which may deprive me of the use of my reason, or
   make me incapable of any thing else, but grapling with my distemper; it
   highly concerns me to make a due use of this blessing, while I have it;
   to improve these parts and gifts that God has endowed me with, to the
   manifestation of his glory, the salvation of my soul, and the public
   good of the community whereof I am a member.

   To these ends, it will be requisite for me frequently to consider with
   myself, which way my weak parts may be the most usefully employed, and
   to bend them to those studies and actions, which they are naturally the
   most inclined to, and delighted in, with the utmost vigour and
   application; more particularly in spiritual matters, to make use of all
   opportunities for the convincing others of God's love to them, and
   their sins against God; of their misery by nature, and happiness by
   Christ; and when the truth of God happens to be any way traduced or
   opposed, to he as valiant in the defence of it, as its enemies are
   violent in their assaults against it. And as I thus resolve to employ
   my inward gifts and faculties for the glory and service of God; so,
     __________________________________________________________________

  RESOLUTION II.

   I am resolved, by the divine grace, to employ my riches, the outward
   blessings of Providence, to the same end; and to observe such a due
   medium in the dispensing of them, as to avoid prodigality on the one
   hand, and covetousness on the other.

   THIS, without doubt, is a necessary resolution, but it is likewise very
   difficult to put in practice, without a careful observance of the
   following rules.

   First, never to lavish out my substance, like the prodigal, in the
   revels of sin and vanity, but after a due provision for the necessities
   and conveniences of life, to lay up the overplus for acts of love and
   charity towards my indigent brethren. I must consider the uses and ends
   for which God has entrusted me with such and such possessions; that
   they were not given me for the pampering my body, the feeding my lusts,
   or puffing me up with pride and ambition; but for advancing his glory,
   and my own, and the public good. But why do I say given when, as I
   before observed, I have no property in the riches I possess; they are
   only lent me for a few years to be dispensed and distributed, as my
   great Lord and Master sees fit to appoint, viz. for the benefit of the
   poor and necessitous, which he has made his deputies to call for and
   receive his money at my hands. And this, indeed, is the best use I can
   put it to, for my own advantage, as well as theirs: for the money I
   bestow upon the poor, I give to God to lay up for me, and I have his
   infallible word and promise for it, that it shall be paid me again with
   unlimited interest out of his heavenly treasury, which is infinite,
   eternal, and inexhaustible. Hence it is, that whensoever I see any fit
   object of charity, methinks I hear the Most High say unto me, Give this
   poor brother so much of my stock, which thou hast in thy hand, and I
   will place it to thy account, as given to myself; and look what thou
   layest out it shall be paid thee again.'

   The second rule is, never to spend a penny, where it can be better
   spared; nor to spare it where it can be better spent. And this will
   oblige me, whensoever any occasion offers of laying out money,
   considerately to weigh the circumstances of it, and, according as the
   matter, upon mature deliberation, requires, I must not grudge to spend
   it: or, if at any time, I find more reason to spare, I must not dare to
   spend it; still remembering, that as I am strictly to account for the
   money God has given me, so I ought neither to be covetous in saving, or
   hoarding it up, nor profuse in throwing it away, without a just
   occasion. The main thing to be regarded, is the end I propose to myself
   in my expenses, whether it be really the glory of God, or my own carnal
   humour and appetite.

   For instance, if I lay out my money in clothing my body, the question
   must be, whether I do this only for warmth and decency, or to gratify
   my pride and vanity? If the former, my money is better spent; if the
   latter, it is better spared than spent. Again, do I lay it out in
   eating and drinking? if this be only to satisfy the necessities of
   nature, and make my life more easy and comfortable, it is without
   doubt, very well spent; but if it be to feed my luxury and
   intemperance, it is much better spared; better for my soul, in keeping
   it from sin, and better for my body, in preserving it from sickness;
   and this rule is the more strictly to be observed, because it is as
   great a fault in a servant not to lay out his master's money when he
   should, as to lay it out when he should not.

   In order, therefore, to avoid both these extremes, there is a third
   rule to be observed under this resolution; and that is to keep a
   particular account of all my receipts and disbursements, to set down in
   a book every penny I receive at the hands of the Almighty, and every
   penny I lay out for his honour and service. By this means I shall be,
   in a manner, forced both to get my money lawfully, and to lay it out
   carefully: but how can I put that amongst the money I have received
   from God, which I have got by unlawful means? certainly, such money I
   may rather account as received from the devil for his use, than from
   God, for his. And so must I either lay every penny out for God, or
   otherwise I shall not know where to set it down, for I must set down
   nothing but what I lay out for his use; and if it be not for his use,
   with what face can I say it was? And, by this means also, when God
   shall be pleased to call me to an account for what I received from him,
   I may with comfort appear before him; and having improved the talents
   he had committed to my charge, I may be received into his heavenly
   kingdom with well done, good and faithful servant, enter thou into thy
   master's joy.'
     __________________________________________________________________

  RESOLUTION III.

   I am resolved by the grace of God, to improve the authority God gives
   me over others, to the suppression of vice, and the encouragement of
   virtue; and so for the exaltation of God's name on earth, and their
   souls in heaven.

   THAT all power and authority hath its original from God, and that one
   creature is not over another, but by the providence and will of Him,
   who is over all; and so, by consequence, that all the authority we have
   over men is to be improved for God, is clear, not only from that
   question, Who made thee to differ from another; and what hast thou,
   which thou didst not receive?' [204] but likewise, and that more
   clearly, from that positive assertion, the powers that be are ordained
   of God.' [205] That, therefore, I may follow my commission, I must
   stick close to my present resolution, even in all the power God gives
   me to behave myself as one invested with that power from above, to
   restrain vice and encourage virtue, as oft as I have an opportunity so
   to do, always looking upon myself as one commissioned by him, and
   acting under him. For this reason, I must still endeavour to exercise
   my authority, as if the most high God was in my place in person as well
   as power. I must not follow the dictates of my own carnal reason, much
   less the humours of my own biased passion, but still keep to the acts
   which God himself hath made, either in the general statute book for all
   the world, the holy Scriptures, or in the particular laws and statutes
   of the nation wherein I live.

   And questionless, if I discharge this duty as I ought, whatever sphere
   of authority I move in, I am capable of doing a great deal of good, not
   only by my power, but by my influence and example. For common
   experience teaches us, that even the inclinations and desires of those
   that are eminent for their quality or station, are more powerful than
   the very commands of God himself; especially among persons of an
   inferior rank, and more servile disposition, who are apt to be more
   wrought upon by the fear of present punishment, or the loss of some
   temporal advantage, than any thing that is future or spiritual. Hence
   it is, that all those whom God entrusteth with this precious talent,
   have a great advantage and opportunity in their hand, for the
   suppressing sin, and the exalting holiness in the world: a word from
   their mouths against whoredom, drunkenness, and the profanation of the
   Sabbath, or the like; yea, their very example and silent gestures being
   able to do more than the threatenings of almighty God, either
   pronounced by himself in his word, or by his ministers in his holy
   ordinances.

   This, therefore, is my resolution, that whatsoever authority the most
   high God shall be pleased to put upon me, I will look upon it as my
   duty and always make it my endeavour, to demolish the kingdom of sin
   and Satan, and establish that of Christ and holiness in the hearts of
   all those to whom my commission extends; looking more at the duty God
   expects from me, than at the dignity he confers upon me. In a word, I
   will so exercise the power and authority God puts into my hands here,
   that when the particular circuit of my life is ended, and I shall be
   brought to the general assize to give an account of this among my other
   talents, I may give it up with joy; and so exchange my temporal
   authority upon earth, for an eternal crown of glory in heaven.
     __________________________________________________________________

   [204] 1 Cor. iv. 7.

   [205] Rom. xiii. 1.
     __________________________________________________________________

  RESOLUTION IV.

   I am resolved, by the grace of God, to improve the affections God stirs
   up in others towards me, to the stirring up of their affections towards
   God.

   IF the authority I have over others, then questionless the affection
   others have to me, is to be improved for God; and that because the
   affection they bear to me in a natural sense hath a kind of authority
   in me over them in a spiritual one. And this I gather from my own
   experience; for I find none to have a greater command over me, than
   they that manifest the greatest affections for me. Indeed, it is a
   truth generally agreed on, that a real and sincere esteem for any
   person is always attended with a fear of displeasing that person; and
   where there is fear in the subject, there will, doubtless, be authority
   in the object; because fear is the ground of authority, as love is, or
   ought to be, the ground of that fear. The greatest potentate, if not
   feared, will not be obeyed; if his subjects stand in no awe of him, he
   can never strike any awe upon them. Nor will that awe have its proper
   effects in curbing and restraining them from sin and disobedience,
   unless it proceeds from, and is joined with love.

   T know the Scripture tells me, There is no fear in love, but that
   perfect love casteth out fear.' [206] But that is to be understood of
   our love to God, not to men, and that a perfect love too, such as can
   only be exercised in heaven. There I know our love will be consummate,
   without mixture, as well as without defect; there will be a perfect
   expression of love on both sides, and so no fear of displeasure on
   either. But this is a happiness which is not to be expected here on
   earth; so long as we are clothed with flesh and blood, we shall, in one
   degree or other, be still under the influence of our passions and
   affections. And therefore as there is no person we can love upon earth,
   but who may sometimes see occasion to be displeased with us: so he will
   always, upon this account, be feared by us. This I look upon as the
   chief occasion of one man's having so much power and influence over
   another.

   But how comes this under the notion of a talent received from God, and
   so to be improved for him? Why, because it is he, and he alone, that
   kindles and blows up the sparks of pure love and affection in us, and
   that by the breathings of his own Spirit. It was the Lord that gave
   Joseph favour in the sight of the keeper of the prison,' [207] And who
   brought Daniel into favour and tender love with the prince of the
   eunuchs.' [208] And so of all others in the world: for we are told
   elsewhere, that as God fashioneth the hearts of men, so he turneth them
   which way soever he will.' Insomuch that I can never see any express
   their love to me, but I must express my thankfulness to God for it; nor
   can I feel in myself any warmth of affection towards others, without
   considering it as a talent hid in my breast, which I am obliged in duty
   to improve for him by stirring up their affections unto him whose
   affections himself hath stirred up towards me. And this will be the
   more easy to effect, if I take care in the first place, to express the
   zeal and sincerity of my own love to God, by making him the chief
   object of my esteem and adoration; and manifest my aversion to the sins
   they are guilty of, by representing them as most loathsome and
   abominable, as well as most dangerous and damnable. For, wherever there
   is a true and cordial affection to any person, it is apt to bias those
   that are under the influence of it, to choose the same objects for
   their love or aversion, that such a person does, that is, to love what
   he loves, and to hate what he hates. This, therefore, is the first
   thing to be done, to stir up the affections of others to love and serve
   God.

   Another way of my improving the affections of others to this end, is by
   setting them a good example; for commonly what a friend doth, be it
   good or bad, is pleasing to us, because we look not at the goodness of
   the thing that is done, but at the loveliness of the person that doth
   it. And if the vices of a friend seem amiable, how much more will his
   virtues shine? For this reason, therefore, whensoever I perceive any
   person to show a respect for, or affection to me, I shall always look
   upon it as an opportunity put into my hands to serve and glorify my
   great Creator, and shall look upon it as a call from heaven, as much as
   if I heard the Almighty say to me, I desire to have this person love
   me, and therefore have I made him to love thee: do thou but set before
   him an example of goodness and virtue, and his love to thy person shall
   induce and engage him to direct his actions according to it. This,
   therefore, is the rule that I fully resolve to guide myself by, with
   relation to those who are pleased to allow me a share in their esteem
   and affection, which I hope to improve to their advantage in the end;
   that as they love me, and I love them now, so we may all love God, and
   God love us to all eternity.
     __________________________________________________________________

   [206] John, iv. 18.

   [207] Gen. xxxix. 21.

   [208] Dan. i. 9.
     __________________________________________________________________

  RESOLUTION V.

   I am resolved, by the grace of God, to improve every good thought to
   the producing of good affections in myself, and as good actions with
   respect to God.

   WHATSOEVER comes from God, being a talent to be improved to him, I
   cannot but think good thoughts to be as precious talents, as it is
   possible a creature can be blessed with. But let me esteem them as I
   will, I am sure my Master will reckon them amongst the talents he
   entrusts me with, and for which he will call me to an account; and,
   therefore, I ought not to neglect them. The Scripture tells me, I am
   not sufficient of myself to think any thing as of myself, but that my
   sufficiency is of God.' [209] And if I be not sufficient to think any
   thing, much less am I able of myself to think of that which is good;
   forasmuch as to good thoughts there must always be supposed a special
   concurrence of God's Spirit; whereas to other thoughts there is only
   the general concurrence of his presence. Seeing, therefore, they come
   from God, how must I lay them out for him? Why, by sublimating good
   thoughts unto good affections. Does God vouchsafe to send down into my
   heart a thought of himself? I am to send up this thought to him again,
   in the fiery chariot of love, desire, and joy. Doth he dart into my
   soul a thought of holiness and purity? I am to dwell and meditate upon
   it till it break out into a flame of love and affection for him. Doth
   he raise up in my spirit a thought of sin, and show me the ugliness and
   deformity of it? I must let it work its desired effect, by making it as
   loathsome and detestable as that thought represents it to be.

   But good thoughts must not only be improved to produce good affections
   in my heart, but likewise good actions in my life. So that the thoughts
   of God should not only make me more taken with his beauty, but more
   active for his glory; and the thoughts of sin should not only damp my
   affection to it, but likewise deter and restrain me from the commission
   of it.

   And thus every good thought that God puts into my heart, instead of
   slipping out, as it does with some others without regard, will be
   cherished and improved, to the producing of good actions: these actions
   will entitle me to the blessing of God, and that to the kingdom of
   glory.
     __________________________________________________________________

   [209] 2 Cor. iii. 5.
     __________________________________________________________________

  RESOLUTION VI.

   I am resolved, by the grace of God, to improve every affliction God
   lays upon me, as an earnest or token of his affection towards me.

   EVERY thing that flows from God to his servants, coming under the
   notion of talents, to be improved for himself, I am sure afflictions,
   as well as other mercies, must needs be reckoned amongst those talents
   God is pleased to vouchsafe. Indeed it is a talent, without which I
   should be apt to forget the improvement of all the rest; and which, if
   well improved, itself will work out for me a far more exceeding and
   eternal weight of glory.' [210] It is the non-improvement of an
   affliction that makes it a curse; whereas, if improved, it is as great
   a blessing as any God is pleased to scatter amongst the children of
   men. And therefore it is, that God most frequently entrusteth this
   precious talent with his own peculiar people: You only have I known of
   all the families of the earth; therefore will I punish you for, your
   iniquities.' [211] Those that God knows the best, with them will he
   entrust the most, if not of other talents, yet he sure of this, which
   is so useful and necessary to bring us to the knowledge of ourselves
   and our Creator, that without it we should he apt to forget both.

   It is this that shows us the folly and pride of presumption, as well as
   the vanity and emptiness of all worldly enjoyments; and deters us from
   incensing and provoking him, from whom all our happiness as well as our
   afflictions flow. Let, therefore, what crosses or calamities soever
   befal me, I am still resolved to bear them all, not only with a patient
   resignation to the divine will, but even to comfort and rejoice myself
   in them, as the greatest blessings. For instance, am I seized with pain
   and sickness? I shall look upon it as a message from God, sent on
   purpose to put me in mind of death, and to convince me of the necessity
   of being always prepared for it by a good life, which a state of
   uninterrupted health is apt to make us unmindful of. Do I sustain any
   losses or crosses? The true use of this is, to make me sensible of the
   fickleness and inconstancy of this world's blessings, which we can no
   sooner cast our eye upon, but they immediately take to themselves
   wings, and fly away from us.' And so, all other afflictions God sees
   fit to lay upon me, may in like manner be, some way or other, improved
   for my happiness.

   But, besides the particular improvements of particular chastisements,
   the general improvement of all is the increasing of my love and
   affection to that God, who brings these afflictions upon me. For how
   runs the mittimus, whereby he is pleased to send me to the dungeon of
   afflictions? Deliver such a one to Satan to be buffeted' in the flesh:
   that the spirit may be saved in the day of the Lord Jesus.' [212] By
   this it appears, that the furnace of afflictions, which God is pleased
   at any time to throw me into, is not heated at the fire of his wrath,
   but at the flames of his affection to me. The consideration whereof, as
   it should more inflame my love to him, so shall it likewise engage me
   to express a greater degree of gratitude towards him, when he singles
   me out, not only to suffer from him, but for him too. For this is an
   honour indeed peculiar to the saints of God, which if he should be
   pleased ever to prefer me to, I shall look upon it as upon other
   afflictions, to be improved for his glory, the good of others, and the
   everlasting comfort of my own soul.

   Thus have I reckoned up the talents God hath, or may put into my hands,
   to be improved for his glory. May the same divine being that entrusteth
   me with them, and inspired me with these good resolutions concerning
   them, enable me, by his grace, to make a due use of them, and carefully
   to put in practice what I have thus religiously resolved upon.

   There are some other mercies, which might be set down in the catalogue
   of talents, as the graces and motions of God's Holy Spirit, and the use
   of his holy ordinances, under the ministry of the gospel; but these
   being included and insisted on, under several of the foregoing heads,
   will not require a distinct consideration.
     __________________________________________________________________

   [210] Cor. iv. 17.

   [211] Amos, iii. 2.

   [212] 1 Cor. v. 5.
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________
     __________________________________________________________________

PRIVATE THOUGHTS

    UPON A

                                CHRISTIAN LIFE;

    OR,

  NECESSARY DIRECTIONS FOR ITS BEGINNING AND PROGRESS UPON EARTH,

IN ORDER TO ITS FINAL PERFECTION

    IN THE

BEATIFIC VISION.

                                    THOUGHTS

    UPON A

                                CHRISTIAN LIFE.
     __________________________________________________________________

THOUGHTS UPON CHRISTIAN EDUCATION.

   IF the principles of the Christian religion were well rooted in the
   hearts of all mankind, what excellent fruit would they produce! the
   earth would put on another face, bearing some resemblance to heaven
   itself: idolatry, with all sorts of wickedness and vice, would be every
   where discountenanced and suppressed; for all would worship the one
   living and true God, and him only: there would be no more wars, nor
   rumours of wars; kingdom would not rise against kingdom, nor nation
   against nation; but all princes would be at peace with their
   neighbours, and their subjects at unity among themselves, striving
   about nothing but who should serve God best, and do most good in the
   world. Then piety, and justice, and charity, would revive and flourish
   again all the world over, and particularly in the church and kingdom to
   which we belong. Then the prayers would be read twice a-day in every
   parish as the law requires, and all people would heartily join together
   in offering them up to the almighty Creator of the world. Then all that
   are of riper years would, at least, every Lord's day, celebrate the
   memory of the death of Christ, by which their sins are expiated, and
   the most high God reconciled to them, and become their God and Father;
   and as all sorts of people would thus continually worship God in his
   own house, so wheresoever they are, they would do all they could to
   serve and honour him; whether they eat, or drink, or whatsoever they
   do,' they would do all to his glory.' And as for their fellow-servants,
   they would all love as brethren, and every one seek another's good as
   well as their own: whatsoever they would that men should do to them,'
   they would do the same to all other men. In short, all would then deny
   ungodliness and worldly lusts, and live soberly, righteously, and godly
   in this present world,' and so walk hand and hand together in the
   narrow way that leads to everlasting life.' This would be the happy
   state of all mankind, if they were but well grounded in that religion
   which the eternal Son of God hath planted upon earth.

   But not to speak of other people, we of this nation rarely find any
   such effect of this religion among ourselves; though it be as generally
   professed, and as clearly taught among us, as ever it was in any
   nation, there are but few that are ever the better for it; the most
   being here also as bad both in their principles and practices, as they
   which live in the darkest corners of the earth, where the light of the
   gospel never yet shined: though the kingdom in general be Christian,
   there are many heathens in it, people that never were christened; many
   that were once christened, and are now turned heathens again, living as
   without God in the world;' many that would still be thought Christians,
   and yet have apostatized so far as to lay aside both the sacraments
   which Christ ordained, and every thing else that can show them to be
   so: many that privily bring in damnable heresies, even denying the Lord
   that bought them, and so bring upon themselves swift destruction: many
   that follow their pernicious ways, by reason of whom the way of truth
   is evil-spoken of, and through covetousness, with feigned words, make
   merchandise of men,' as St. Peter foretold. [213] Many who will not
   endure sound doctrine, but after their own lusts heap to themselves
   teachers, having itching ears;' and so fulfil the prophecy of St. Paul.
   [214] And of those who still continue in the communion of the church,
   and in the outward profession of the true Christian faith, There are
   many, who although they profess to know God, yet in works they deny
   him, being abominable and disobedient, and to every good work
   reprobate.' [215] Many did I say? I wish I could not say almost all;
   but, alas! it is too plain to be denied.

   For, of that vast company of people that are called Christians in this
   kingdom, how few are they that live as becometh the gospel of Christ?
   that finish the work that God has given them to do, even glorify him in
   the world? How many that refuse or neglect to worship and serve him
   upon his own day? How few that do it upon any other day, when they have
   any thing else to do? How many that never receive the sacrament of the
   Lord's supper in their whole lives? How few that receive it above two
   or three times in the year, how often soever they are invited to it?
   How many are the proud, the passionate, the covetous, the intemperate,
   the incontinent, the unjust, the profane and impious, in comparison of
   the humble and meek, and liberal, and sober and modest, and righteous,
   and holy among us? The disproportion is so vastly great, that none but
   God himself can make the comparison; so little of Christianity is now
   to be found among Christians themselves: to our shame be it spoken.

   It is indeed a matter of so much shame as well as grief, to all that
   have any regard for the honour of Christ their Saviour, that they
   cannot but be very solicitous to know how it comes to pass that his
   doctrine and precepts are so generally slighted and neglected as they
   are in our days? and how they may be observed better for the future
   than now they are? both which questions may be easily resolved; for we
   cannot wonder that of the many which profess the Christian religion,
   there are so few that live up to it, when we consider how few are duly
   instructed in the first principles of it.

   The religion which Christ hath revealed to the word, is, by his grace
   and blessing, settled and established among us, so as to be made the
   religion of the kingdom in general; and therefore all that are born in
   it, are, or ought to be, according to his order or institution, soon
   after baptized, and 90 made his disciples, or Christians by profession.
   And the church takes security of those who thus bring a child to be
   baptized, that when it comes to be capable of it, it shall be
   instructed in the catechism which she for that purpose hath set forth,
   containing all the principles of that religion into which it was
   baptized. But notwithstanding this hath been neglected for many years,
   whereby it is come to pass that the far greatest part of the people in
   this kingdom know little or nothing of the religion they profess, but
   only to profess it as the religion of the country where they live; they
   may perhaps be very zealous for it, as all people are for the religion
   in which they are born and bred, but take no care to frame their lives
   according to it, because they were never rightly informed about it; or,
   at least not soon enough, before error or sin hath got possession of
   them, which one or other of them commonly doth before they are aware of
   it; for they are always as children tossed to and fro, and carried
   about with every wind of doctrine, by the slight of men, and cunning
   craftiness, whereby they lie in wait to deceive.' [216] And whatsoever
   sin gets dominion over them, there it reigns and domineers in their
   mortal bodies, so that they obey it in the lusts thereof, in the spite
   of all that can be said to them out of God's own word; for they are no
   way edified by any thing they hear, in that the foundation is not first
   laid, upon which they should build up themselves in that most holy
   faith that is preached to them. The word they hear, is a seed that
   falls by the way-side,' or upon a rock,' or else among thorns,' and so
   never comes to perfection; their hearts not being prepared beforehand
   and rightly disposed for it, by having the principles of the doctrine
   of Christ first infused into them.

   This therefore being the great cause of that shameful decay of the
   Christian religion that is so visible among us, we can never expect to
   see it repaired, unless the great duty of catechising be revived, and
   the laws that are made about it, be strictly observed all the kingdom
   over; as mast certainly they ought to be, not only as they are the laws
   both of the church and state under which we live, but likewise for that
   they are grounded upon the word of God himself, who expressly commands
   the same thing by his apostle, saying, Fathers provoke not your
   children to wrath, but bring them up in the nurture and admonition of
   the Lord.'

   For here by nurture, we are to understand, as the Greek word paideia
   signifies, that discipline which parents ought to exercise over their
   children, to prevent their falling into, or continuing in any wicked
   course. And by the admonition of the Lord, is meant the catechising, or
   putting them in mind of the Lord Jesus Christ, and of what he would
   have them believe and do that they may be saved. For the original word,
   nouthesia, which we translate admonition, properly signifies
   catechising. (Katekizein nouthein, Heysch.) And therefore to catechise
   or instruct children in the knowledge of God and our Lord Jesus Christ,
   is a duty here laid upon all parents by almighty God himself; and all
   that neglect to educate or bring up their children in the admonition of
   the Lord by catechising or teaching them the principles of his
   religion, they all live in a breach of plain law, a law made by the
   supreme Lawgiver of the world, and must accordingly answer for it at
   the last day.

   Wherefore all that are sensible of the great account which they must
   give of all their actions, at that time, to the Judge of the whole
   world, cannot but make as much conscience of this as of any duty
   whatsoever, so as to use the utmost of their care and diligence, that
   their children may grow in grace, and in the knowledge of our Lord and
   Saviour Jesus Christ, and so be wise unto salvation. Neither is this
   any hard matter for those to do, who live in the communion of the
   church, having such a catechism or summary of the Christian religion
   drawn up to their hands, which is easy both for parents to teach, and
   for children to learn; and yet so full and comprehensive, that it
   contains all things necessary for any man to know in order to his being
   saved. As you may clearly see if you do but cast your eye upon the
   methods and contents of it; which may be all reduced to these five
   heads, the baptismal vow, the apostles' creed, the ten commandments,
   the Lord's prayer, and the doctrine of the sacraments ordained by our
   Lord Christ.

   It begins where a child begins to be a Christian, and therefore hath a
   Christian name given him, even at his baptism, "wherein he was made a
   member of Christ, a child of God, and an inheritor of the kingdom of
   heaven." Which great privileges belong to all that are baptized, and to
   none else; none else being in the number of Christ's disciples: for our
   Lord Christ, a little before his ascension into heaven, left orders
   with his apostles, and in them with all that should succeed in his
   ministry of the church to the end of the world, to make all nations his
   disciples, by baptizing them "in the name of the Father, Son, and Holy
   Ghost," [217] as the original words plainly import. And therefore as
   people of all nations are capable of being made his disciples; so none
   now are, or ever can be made so any other way, than by being baptized
   according to his order. But they who are not thus made his disciples by
   being baptized unto him, are not the members of Christ; and if they be
   not the members of Christ, they cannot be the children of God, nor have
   any right to the kingdom of heaven, that being promised only to such as
   believe and are baptized. [218] And our Saviour himself elsewhere also
   saith, That except a man be born again of water, and of the Spirit, he
   cannot enter into the kingdom of God.' [219] Whereby we may perceive
   the great necessity of this sacrament, where it may be had, as our
   church observes, in her office for the ministration of it, to such as
   are of riper years.

   It is to be further observed, that when our Saviour ordained baptism to
   be the means of admitting persons into his church, or the congregation
   of his disciples, lest we should think, as some have done, that he
   meant it only of those who are of riper years, he used the most general
   terms that could be invented, requiring that all nations should he
   baptized; and if all nations, then children also, which are a great, if
   not the greatest part of every nation. And accordingly his church hath
   always baptized children as well as adult persons: when any who are
   come to years of discretion, were willing and desirous to become
   Christ's disciples, that they might learn of him the way to heaven,
   they were made so by being baptized; and if they had children, they
   were also baptized at the same time with their parents; and so were the
   children which were afterwards born to them; they also were baptized
   soon after they were born: and that it is our Saviour's pleasure that
   children also should be brought into his church, appears likewise in
   that when his disciples rebuked those who brought children unto him, he
   was much displeased, and said unto them, Suffer the little children to
   come unto me, and forbid them not, for of such is the kingdom of God.'
   [220]

   But seeing they who are thus baptized according to the institution of
   Christ are thereby made his disciples, and in him the children of God,
   it is necessary they should then promise to believe and live from that
   time forward, according as he hath commanded; which promise therefore
   all that are grown up always use to make every one in his own person,
   and for that purpose were and ought to be catechised beforehand, and
   put in mind of what they were to promise when they were baptized; and
   therefore were called Catechumens. But children not being capable of
   making any such promise themselves, in their own persons, they were
   always admitted, and required to do it by their guardians; that is, by
   their godfathers and godmothers, which brought and offered them to be
   baptized; and are therefore obliged to take care that they be
   afterwards catechised or instructed in the principles of that religion
   into which they were admitted, and put in mind of the promise which
   they then made of framing their lives according to it.

   This promise, therefore, which children make at their baptism by their
   sureties, and which is implied in the very nature of the sacrament,
   whether they have any sureties or no, consists of three general heads:
   First, "That they will renounce the devil, and all his works, the pomps
   and vanities of this wicked world, and all the sinful lusts of the
   flesh."

   Secondly, "That they will believe all the articles of the Christian
   faith."

   Thirdly, "That they will keep God's holy will and commandments, and
   walk in the same all the days of their life."

   Which three things, under which the whole substance of the Christian
   religion is contained, being all promised by children when they are
   baptized into it, it is absolutely necessary that they be afterwards
   put in mind, so soon as they are capable of the promise, which they
   then made, and of the obligation which lies upon them to perform it:
   for otherwise it can never be expected that they should either do, or
   so much as know it; whereas the instructing them in this, the first
   part of the catechism, we prepare and dispose them for the
   understanding all the rest.

   Particularly the apostles' creed, which is next taught them, containing
   all those articles of the Christian faith, which they promised to
   believe, and nothing else, nothing but what is grounded upon plain
   texts of Scripture, and hath always been believed by the whole catholic
   church in all ages and places all the world over: here are none of
   those private opinions and controverted points which have so long
   disturbed the church, and serve only to perplex men's minds, and take
   them off from the more substantial and necessary duties of religion, as
   we have found by woeful experience, which our church hath taken all
   possible care to prevent, by inserting no other articles of faith into
   the catechism which her members are to learn, than what are contained
   in this creed received and approved of by the whole Christian world;
   and then acquainting them what they chiefly learn in it, even to
   "believe in God the Father, God the Son, and God the Holy Ghost," in
   whose name they were christened, and therefore must continue in this
   faith, or cease to be Christians.

   The other thing which they, who are baptized, promise is, "That they
   will keep God's commandments," which therefore are next taught in the
   catechism, without any mixture of human inventions or constitutions:
   those ten commandments which the supreme Lawgiver himself proclaimed
   upon Mount Sinai, and afterwards wrote with his own finger upon two
   tables of stone. These they are all bound to learn, because they are
   bound to keep them all, as they will answer it at the last day, when
   all mankind shall be judged by them.

   But no man can keep these commandments without God's special grace,
   which we have no ground to expect without praying to him for it. And
   therefore children are in the next place taught how to pray according
   to that form which Christ himself composed, and commanded us to say,
   whensoever we pray. [221] And as he who believes all that is in the
   apostles' creed, believes all that he need believe, and he that keeps
   all the ten commandments, doth all that he need to do; so he that prays
   this prayer aright, prays for all things which he can have need of: so
   that in this short catechism, which children of five years old may
   learn, they are taught all that is needful for them, either to believe,
   or do, or pray for.

   The last part of the catechism is concerning the two sacraments which
   Christ hath ordained in his church, as generally necessary to
   salvation; that is to say, baptism and the Lord's supper: both which
   our church hath there explained with such extraordinary prudence and
   caution, as to take in all that is necessary to be known of either of
   them without touching upon any of the disputes that have been raised
   about them, to the great prejudice of the Christian religion.

   Seeing therefore this catechism is so full, that it contains all that
   any man needs to know, and yet so short, that a child may learn it: I
   do not see how parents may bring up their children in the nurture and
   admonition of the Lord,' better than by instructing them in it. I do
   not say by teaching them only to say it by rote, but by instructing
   them in it, so that they may understand, as soon and as far as they are
   capable, the true sense and meaning of all the words and phrases in
   every part of it; for which purpose it will be necessary to observe
   these rules.

   First, You must begin betime, before your children have got any ill
   habits, which may be easily prevented, but are not easily cured. When
   children are baptized, being born again of water, and of the Spirit,'
   as the guilt of their original sin is washed away in the laver of
   regeneration,' so that it will never be imputed to them, unless it
   break out afterwards in actual transgressions; so they receive also the
   Spirit of God to prevent all such eruptions, by enabling them to resist
   the temptations of the world, the flesh, and the devil,' to believe and
   serve God according as they then promised; so far at least, that sin
   shall not have dominion over them, that they should obey it in the
   lusts thereof, seeing now they are not under the law, but under the
   grace of Christ.' [222] But that the seeds of grace which were then
   sown in their hearts, may not be lost, or stifled, but grow up to
   perfection, great care must be taken that they may be taught so soon as
   they are capable to discern between good and evil, to avoid the evil
   and do the good, and to believe and live as they promised, when they
   were endued with grace to do it. Hast thou children?' saith the son of
   Sirach, instruct them, and bow down their neck from their youth.' Give
   thy son no liberty in his youth, nor wink not at his follies. Bow down
   his neck while he is young, and beat him on the sides while he is a
   child, lest he wax stubborn and be disobedient unto thee, and so bring
   sorrow to thine heart.' Whereas he that gathereth instruction from his
   youth, shall find wisdom till his old age.' [223] According to that of
   the wise man, Train up a child in the way that he should go, and when
   he is old he will not depart from it' [224] As Timothy from a child had
   known the Holy Scriptures.' [225] And that was the reason that he was
   so expert in them when he became a man: which therefore that your
   children may also he, the first thing they learn must be their
   catechism, where they are taught all the great truths and duties that
   are revealed in the Holy Scripture, as necessary to salvation.

   But how can such persons do this, that cannot read, nor say the
   catechism themselves? This, I fear, is the case of too many among us.
   There are many who having not been taught to read when they were young,
   neglect or scorn to learn it afterwards, and so lose all the benefit
   and comfort which they might receive by reading the holy Scriptures:
   but this, I confess, is not so necessary, especially in our church,
   where the holy Scripture are so constantly read in public, that. if
   people would as constantly come and hearken to them, they might be wise
   unto salvation, although they cannot read; as few heretofore could, at
   least in the primitive times, when notwithstanding they attained to the
   knowledge of God, and of their duty to him, as well as if they had been
   the greatest scholars in the world. But then considering that they
   could not read, they supplied that defect by attending more diligently
   to what they heard out of God's holy word, and laying it up in their
   hearts, so that they understood all the principles of the Christian
   religion, and were able to instruct their children in the same as well
   as if they could read. But this is not our case; for now there are many
   who can neither read, nor so much as say the catechism, having never
   learned it themselves, and therefore cannot possibly teach it their
   children. Such as the apostle speaks of, who when, for the time, they
   ought to be teachers, they have need that one teach them again, which
   be the first principles of the oracles of God, and are become such as
   have need of milk, and not of strong meat.' [226] And what must such
   do? They certainly, as they tender their own good, must be doubly
   diligent in the use of all means that may tend to their edification and
   instruction; as they desire the good of their children, they must send
   them to school, or provide some other person to teach them; which, if
   the parents neglect to do, the godfathers and godmothers of every child
   should put them in mind of it, and see that the child be taught, so
   soon as he is able to learn, what a solemn vow, promise, and
   profession, he made them at his baptism. And, that he may know these
   things the better, they must call upon him to hear sermons; and chiefly
   they must provide that he may learn the creed, the Lord's prayer, and
   the ten commandments in the vulgar tongue, and all other things which a
   Christian ought to know and believe to his soul's health, as they are
   contained in the church catechism, and then to bring them to the bishop
   to be confirmed by him.

   But for that purpose, when children have been taught the catechism,
   they must be sent to the minister or curate of the parish where they
   live, that he may examine and instruct them in it: examine them whether
   they can say it, and instruct them so as to understand it. For though
   the words be all as plain as they can well be made, yet the things
   signified by those words, are many of them so high, that it cannot be
   expected that children should reach and apprehend them without help,
   which therefore they must go to their minister for, whose duty and
   office it is to acquaint them with the full sense and meaning of every
   word, what is signified by it, and what ground they have to believe it
   is God's holy word. But to do this to any purpose requires more time
   than is commonly allowed for it in our days. And that is one great
   reason there are so few among us that are built up as they ought to be,
   in their most holy faith.' Many refuse or neglect to send their
   children to be catechised at all: and they who send them, send them so
   little, and for so little a time, that it is impossible they should be
   much the better for it; as many have found by experience; who, although
   in their childhood they were taught the catechism, and could say it
   readily, yet having not been sufficiently instructed in it, they
   afterwards forgot it again, and know no more than if they had never
   learned. I wish this be not the case of too many parents: wherefore,
   that this great work may be done effectually, so as to answer its end,
   as children should begin as soon as ever they are able to learn the
   catechism, and go on by degrees till they can say it perfectly by
   heart; so when they can do that, they are still to continue to be
   instructed in it all along, till they understand it so well, as to be
   fit to receive the sacrament of the Lord's supper, which usually may be
   about sixteen or seventeen years of age, more or less, according to
   their several capacities. By this means, as they grow in years, they
   would grow also in grace, and in the knowledge of our Lord and Saviour
   Jesus Christ,' [227] This likewise would be a great encouragement to
   the minister to take pains with them, when they are such as can
   understand what he said, to them, and will continue under his care and
   conduct until they are settled and grounded in the faith, and have
   their senses exercised to discern between good and evil;' and so shall
   be every way qualified to serve God, and do their duty to him in that
   state of life to which he shall be pleased afterwards to call them,'
   upon earth, and then to go to heaven.

   If this could once he brought about throughout the kingdom, that all
   children that are born and bred up in it, were thus fully instructed in
   the knowledge of Christ, and of that religion which he hath revealed to
   the world, till they are fit for the holy communion, and ready to
   engage in the affairs of the world, the next generation would be much
   better than this, and Christianity would then begin to flourish again,
   and appear in its native beauty and lustre. And verily, whatsoever some
   may think, such especially as were never catechised themselves, this is
   as great and necessary a duty as any that is required in all the Bible.
   For God himself by his apostle expressly commands all parents to bring
   up their children in the nurture and admonition of the Lord;' that is,
   as I have showed, to catechise or instruct them in the principles of
   the doctrine of our Lord Christ. And therefore they who do it not, live
   in the breach of a known law, yea, of many laws. There being many
   places in God's holy word, where the same thing is commanded in other
   terms by Almighty God himself, saying, These words which I command thee
   this day, shall be in thy heart, and thou shalt teach them diligently
   to thy children.' And again, Therefore shall ye lay up these words in
   your heart, and in your soul, and bind them for a sign upon your head,
   that they may be as frontlets between your eyes, and ye shall teach
   them your children.' [228] This is that which he commands also by the
   wise man, Train up a child in the way he should go, and when he is old
   he will not depart from it.' [229] The word in the original which we
   translate train up, signifies also to dedicate or devote a child to the
   service of God, by instructing him how to do it, and exercising him
   continually in it; and therefore, in the margin of our Bibles, it is
   translated catechise a child; so that we have here both the necessity
   and usefulness of this duty; the necessity, in that it is commanded to
   train up, or catechise a child in the ways of God: and the usefulness,
   in that what a child is thus taught, will remain with him all his life
   long.

   Seeing therefore that God hath laid so strict a command upon all
   parents, to bring up their children in the knowledge of himself, and of
   their duty to him, they can expect no other, but that be should take
   particular notice whether they do it or not; and reward or punish them
   accordingly. As we see in Abraham, what a special kindness hath God for
   him on this account? Shall I hide from him,' saith the Lord, that thing
   which I do? Seeing that Abraham shall surely become a great and mighty
   nation, and all the nations upon earth shall be blessed in him.' But
   why had he such an extraordinary favour for Abraham above all other
   men? God himself gives us the reason, saying, For I know that he will
   command his children and his household after him, and they shall keep
   the way of the Lord.' [230] This was the reason that Abraham was so
   much in favour, that he was called the friend of God,' [231]

   And how much God is displeased with parents neglecting to bring up
   their children in his true faith and fear, and suffering them to grow
   up and go on in a course of vice and profaneness, appears sufficiently
   from that severe judgment which he inflicted upon Eli and his whole
   house for it, saying to Samuel, For I have told him, even Eli, that I
   will judge his house for ever, for the iniquity which he knoweth,
   because his sons made themselves vile, and he restrained them not. And
   therefore I have sworn to the house of Eli, That the iniquity of Eli's
   house shall not he purged with sacrifice nor offering for ever.' [232]
   The execution of which dreadful judgment is left upon record in the
   holy Scripture, as a standing monument and caution to all parents, to
   take heed how they educate their children.

   Be sure the saints of God in all ages have taken as much care to bring
   up their children well, as to live well themselves; making as much
   conscience of this, as of any duty whatsoever which they owe to God.
   That the children which he hath given them, may answer his end in
   giving them; that they may not he insignificant ciphers in the world,
   or as fruitless trees that serve only to cumber the ground; but that
   they may serve and glorify God whilst they are upon the earth, so as to
   be meet to be partakers of the inheritance of the saints in light.'

   And verily all parents would make this their continual care and study,
   if they minded either their own or their children's good. Many
   complain, not without cause, that their children are disobedient and
   undutiful to them; but the cause is chiefly in themselves. When they
   have neglected their duty to their children, how can they expect their
   children should perform their duty to them? They were never taught it,
   how can they do it? If therefore they prove stubborn and obstinate, if
   they give themselves up to all manner of vice and wickedness; if
   instead of comfort they be a grief and trouble to their parents, their
   parents must blame themselves for it: and when they come to reflect
   upon it, their sin in neglecting their duty to God and their children
   in their education, will be a greater trouble to them than any their
   children can give them. Whereas when parents bring up their children in
   the nurture and admonition of the Lord,' if their children
   notwithstanding happen to miscarry afterwards, they have this to
   comfort them, that they did their duty, and have nothing to answer upon
   that account.

   But what a mighty advantage would it be to the children themselves to
   be thus continually put in mind of their baptismal vow, the articles of
   our faith, the duties of religion, and what else is contained in the
   catechism, from their childhood all along till they come to be men or
   women? Their minds would be then filled with such divine truths, and
   with so great a sense of their duty, that there would be no room left
   for heresy or sin to enter, at least not so as to get possession, and
   exercise any dominion there. The first impressions that are made upon
   us are not soon worn out, but usually remain as long as we live. As the
   wise man observes, Train up a child in the way he should go, and when
   he is old he will not depart from it.' [233] When one hath been all
   along from his childhood brought up in the knowledge of God, and his
   holy will, it will stick by him, so as to be a constant check upon him,
   to keep him within the compass of his duty in all ordinary cases; and
   if any thing extraordinary happen to draw him aside, it will make him
   restless and uneasy, till he hath recovered himself, and got into the
   right way again; and so it will either keep him innocent, or make him
   penitent. In short, by the blessing of God attending, as it usually
   doth, this great duty when it is conscientiously performed, is the best
   means that parents can use, whereby to breed up their children for
   heaven, to make them fellow-citizens with saints, and of the household
   of God, both in this world and for ever.

   Wherefore if we have any regard either to our own or to our children's
   eternal welfare, let us set upon this duty in good earnest; let us
   bring up our children so long in the nurture and admonition of the
   Lord,' till they fully know him, and all that he would have them
   believe and do, that they may be saved. But we must be sure to teach
   them by our example as well as instructions; we must not tell them one
   thing, and do another ourselves; but show them how to keep the faith
   and laws of God, by keeping them ourselves before their eyes, all the
   while we live together upon earth: that when we are all got one after
   another, out of this troublesome and naughty world, we and our children
   may at last meet together in heaven, and there praise and glorify
   almighty God, we for them, and they for us, and all for his grace and
   truth in Jesus Christ our Lord.

   After this general instruction in the principles of our holy religion,
   it will be necessary, as soon as our young Christian is capable of it,
   to inform him more particularly in the nature of God, and the great
   mystery of the Trinity, unto which we are all baptized, which therefore
   shall be my next subject.
     __________________________________________________________________

   [213] 2 Peter, ii. 1, 2, 3.

   [214] 2 Tim. iv. 3.

   [215] Titus, i. 16.

   [216] Eph. iv. 14.

   [217] Matt. xxviii. 19.

   [218] Mark, xvi. 16.

   [219] John, iii. 5.

   [220] Mark, x. 14.

   [221] Luke, xi. 2.

   [222] Rom. vi. 12, 14, 18.

   [223] Eccl. viii. 23; xxx. 11, 12.

   [224] Prov. xxii. 6.

   [225] 2 Tim. iii. 15.

   [226] Heb. v. 12.

   [227] 1 Pet. iii. 16.

   [228] Deut. vi. 7; xi. 18, 19; iv. 10.

   [229] Prov. xxii. 6.

   [230] Gen. xviii. 19.

   [231] Jam. ii. 23.

   [232] 1 Sam. iii. 13, 14.

   [233] Prov. xxii. 6.
     __________________________________________________________________

THOUGHTS UPON THE KNOWLEDGE OF GOD.

   THOUGH religion in general be a thing that all men naturally agree in,
   yet there is nothing, I think, that men differ so much about, as about
   the particular acts and exercise of it: for all nations in the world
   have some religion; but there are scarce two amongst them all that have
   the same, yea, in one and the same nation too there are divers modes of
   religion professed and practised. No nation or country in the world,
   but will afford us instances of this; and our own, I think, as many as
   any other whatsoever. For could we but cast our eyes into the several
   corners of this land, at this very moment, what variety might we
   observe in those acts which the several parties amongst us account to
   be religious! Some we should see sitting silently for a while together,
   without either speaking, or hearing a word spoken, until at length up
   starts a man or a woman, or some such thing, and entertains them with a
   discourse made up of censure and malice, blasphemy and nonsense; and
   this is all the religion they pretend to. Others we should find crowded
   together in several corners, sometimes praying, sometimes discoursing
   as it were, sometimes arguing the case with almighty God, and
   acquainting him with what happens in the world, and that with as much
   confidence and malapertness, as if he was their fellow-creature, and
   then very gravely walk home and please themselves with a vain conceit
   that they are more religious than their neighbours. Another sort of
   people there are amongst us, who are as superstitious as the former
   were slovenly and irreverent in their devotions: for these having been
   sprinkled with a little holy water, and performed their obeisance to a
   crucifix or picture, presently fall a pattering over Ave Marius and
   Pater Nosters to themselves, as fast as they can; whilst the priest in
   the mean while says something too, but the people generally do not know
   what it is, nor indeed what themselves-say, it being all in an unknown
   tongue. But, howsoever, though they know not what they say, they think
   that God doth, and therefore satisfy themselves that they have said
   something, though they know not what, and think that God is well
   pleased with what they have done, because themselves are so.

   Others there are, and by the blessing of God, far more than all the
   rest, in this nation who present themselves before the great Creator
   and possessor of the world, in that solemn and reverent manner which
   the constitutions of our church direct, humbly confessing their
   manifold sins against God, begging mercy and pardon from him, imploring
   his favour, and praising his name for all the expressions of his
   undeserved love to mankind: and all this in our vulgar tongue, that we
   all understand, and so perform a reasonable service unto God.

   And verily, if we consider the institution itself of that religious
   worship which we thus perform, it is certainly the best that ever was
   prescribed by any church, as being most consonant to the general rules
   of devotion laid down in the Scriptures; as also most conformable to
   the discipline and practice of the primitive church. But we must not
   think that we serve God aright, because we be present with them that do
   so. I do not doubt but that there are many amongst us who sincerely
   endeavour to worship God, whensoever they present themselves before him
   in public, I wish that all of us would do so. But we must still
   remember, that we should serve the Lord elsewhere as well as at church,
   and on other days as well as upon the Lord's-day. And that if we would
   be truly religious, our whole man must be devoted to the service of
   God, yea, and our whole time too. We must not think that it is enough
   to do something, but we must do all things that are required of us;
   which notwithstanding we can never do, unless we know both that God
   whom we ought to serve, and that service which we ought to perform unto
   him. And therefore David directs his son to the right and only way to
   true religion, saying, And thou, Solomon, my son, know thou the God of
   thy fathers, and serve him with a perfect heart and a willing mind:'
   [234] which words, did we apply them to ourselves, would, by the
   blessing of God, put us upon sincere endeavours after real and
   universal obedience to all the commands of God, and persuade us not to
   content ourselves with vain pretences to, and professions of religion,
   as most do; but strive to live up unto our profession, and carry and
   behave ourselves so as becometh those who desire to be religious, and
   to serve God in good earnest; which that we may do, let us observe the
   rule and method which David here prescribes to his son; first, to know
   God, and then to serve him with a perfect heart and a willing mind.

   I shall not trouble the reader with any critical division of the words,
   for they naturally divide themselves into two parts.

   First, That we should know, and then that we should serve God with a
   perfect heart, and with a willing mind.'

   I shall begin with the first, not only because it is first placed, but
   because it necessarily must precede the second; it being impossible for
   us to serve God aright unless we know him: for without this, all our
   services will be but like the altar which the Athenians dedicated To
   the unknown God.' By which inscriptions they manifested to the world,
   that they knew that they ought to serve some God, but they knew not
   that God whom they ought to serve. But that we may so know him as to
   serve him aright, I shall first show what it is of God which we must
   know in order to our serving him aright.

   First, therefore, he that would serve God aright, must believe and know
   that he is; [235] that is, that there is such a supreme and
   all-glorious Being in and over the world that we call God, that made,
   preserves, governs, and disposes of every thing in the world, as
   seemeth best to him; and that it is not only probable, that there is
   such a one, but that it is the most certain and necessary truth in the
   world; without which there would be no such thing as truth or
   certainty. For, indeed, if God was not, nothing could be, he alone
   being the basis and foundation of all being in the world, yea, and of
   all motion too. [236] And therefore, every thing that lives, every
   thing that moves, nay, every thing that is,' argues God to be; which,
   therefore, is the first great truth, upon which all the rest depend;
   without which nothing would be true, much less would our services be
   so: so that the first thing to be done in order to our serving God, is
   to know, and believe that he is,' and that he ought to be served and
   adored by us.

   Secondly, it is necessary to know his essence too, as well as his
   existence; what, as well as that he is; what he is in himself, and what
   he is to us; that in himself he is, in and of himself, the source of
   his wisdom, the abyss of all power, the ocean of all goodness, the
   fountain of all happiness, the principle of all motion, and the centre,
   yea, perfection of all perfections in the world; whose nature or
   essence is so pure, so glorious, so immense, so infinite, so eternal,
   so every way perfect, transcendent, and incomprehensible, that the more
   we think of him, the more we contemplate upon him, the more we praise
   and admire him, the more we may. And the highest apprehensions that we
   can have of him, is still to apprehend him infinitely higher than all
   our apprehensions of him. And therefore, that man best knows God, that
   knows him to be beyond his knowledge, and that knows he can never know
   him enough.

   But we must know too what he is to us, even the author and giver of
   every good thing we have, and who in himself is whatsoever we can
   desire to make us happy; and therefore it is, that in the covenant of
   grace, when he would assure us that we shall have all things that we
   can enjoy, he only promises to be our God,' [237] which is as much as
   we can desire, and indeed as himself can promise; for in promising
   himself, he hath promised whatsoever he is, whatsoever he hath,
   whatsoever he doth, nay, whatsoever he can do, as God. And thus are we
   to look upon God as the only object of all true happiness, and the only
   centre wherein all the desires and inclinations of our souls can rest.

   Thirdly, it is necessary also to know the several attributes and
   perfections which he path revealed of himself in Scripture; that he is
   so wise as to know whatsoever can be known; so powerful as to do
   whatsoever can be done; so great and glorious in himself, that we have
   all just cause to fear him; so kind and gracious in his Son, that it is
   our duty also to trust in him; so true, that whatsoever he says is
   true, because he saith it; so good, that whatsoever he doth is good,
   because he doth it; so just, as to punish every sin that is committed,
   and yet so merciful as to pardon every sinner that repenteth; that he
   is pure without mixture, infinite without bounds, eternal without
   beginning, everlasting without end, and every way perfect without
   comparison.

   Fourthly, We must know also the works of God, what he hath done,
   wherein he hath manifested himself to us. But what hath God done? Or
   rather, what hath he not done? It was he that raised this stately
   fabric of the world we live in, out of the womb of nothing. It was he
   that extracted light out of darkness, beauty and perfection out of a
   confused chaos. It was he that bedecked the glorious canopy of heaven
   with those glittering spangles, the stars. It was he that commanded the
   sun to run its course by day, and the moon to ride her circuit by night
   about the world, to show the inhabitants thereof the glory of their
   all-glorious Maker. It was he that hung the earth upon nothing, and
   spread upon the surface of it a curious carpet, embroidered with all
   manner, not of painted, but real flowers, and plants, and trees. It was
   he that first produced all things out of nothing; and it is he that
   still preserves all things in their being. It is he that ordereth the
   affairs of kingdoms, manageth the intrigues of state, directeth the
   events of wars, and disposes of every particular person as himself sees
   good. In a word, whatsoever was ever made in heaven above' or in earth
   beneath,' it is he that made it; and whatsoever is still done in heaven
   above,' or in earth beneath,' it is he that doth it; so that nothing
   ever was, or is, or ever will be, or can be done, but what is done by
   him, as the first and universal cause of all things.

   Fifthly, It is necessary also to know, so as to believe, that though
   there is but one God, yet there are three persons, all and every one of
   which is that one God. I do not say it is necessary to understand or
   comprehend this mystery, for that we cannot do; but we are not
   therefore the less to believe it, because we cannot understand it: for
   there are many other things in divinity; yea, many things in natural
   philosophy, and in geometry itself, which we cannot understand, and yet
   for all that, both know and believe them to be true. But how much more
   cause have we to believe this, which God himself hath asserted of
   himself? nay, and besides that, we have the same obligations to serve
   and honour every person, as we have to serve and honour any one person
   in the sacred Trinity; our Saviour himself hath expressly told us, That
   all men should honour the Son, even as they honour the Father.' [238]
   But that we cannot do, unless we believe the Son to be God as well as
   the Father; and by consequence, unless we acknowledge this fundamental
   article of our Christian faith, into which we were all baptized.

   Secondly, We must consider what kind of knowledge we ought to have of
   God, in reference to our serving him aright.

   For we must not think that it is enough to know in general that there
   is a God, and that he is wise and powerful, great and glorious, true
   and faithful, good and gracious; these things a man may know in
   general, so as to be able to discourse of them, and dispute for them
   too, and yet come short of that knowledge which is requisite to our
   true serving of God: which should be such a knowledge as will not only
   swim in the brain, but sink down into the heart; whereby a man is
   possessed with a due sense of those things he knows, so that he doth
   not only know, but in a manner feel them to he so. Thus David, who, in
   the text, calls upon his son to know the God of his fathers,' intimates
   elsewhere what knowledge he means: saying, Oh taste and see that the
   Lord is good.' [239] Where we may observe, how he requires our
   spiritual senses to be employed in our knowledge of God, so as to see
   that he is good, yea, and taste it too; that is, feel and experience it
   in ourselves; which though it may seem a paradox to many of us, yet
   there is I none of us, but may find it to he a real truth, and attain
   unto it, if we be but careful and constant in our meditations upon God,
   and sincere in performing our devotions to him, for by these means our
   notions of God will be refined, our conceptions cleared, and our
   affections, by consequence, so moved towards him, that we shall taste
   and experience in ourselves, as well as know from others, that he is
   good, and that all perfections are concentered in him.

   But this practical and experimental knowledge of God doth necessarily
   presuppose the other, or the general knowledge of him, so as to be
   acquainted with the several expressions which God in Scripture hath
   made use of, whereby to reveal himself and his perfections to us; as
   when he is pleased to call himself the almighty God, the all-wise and
   infinite, the just and gracious God, and the like; or to say of
   himself, I am that I am;' that is, in and of myself eternal. Unless we
   first know that these and such like expressions belong to God, and what
   is the true meaning and purport of them, it is impossible for us to
   arrive at that knowledge of him, which is necessary to our serving him
   aright.

   And I come to the last thing to be considered here concerning the
   knowledge of God, even that it is necessary to our serving him; so that
   none can serve him that does not first know him, and therefore that the
   method, as well as matter of David's advice is here observable: Know
   thou the God of thy fathers, and serve him;' or, first know him, and
   then serve him with a perfect heart and a willing mind.'

   And verily one would think that this is a truth so clear, so evident of
   itself, that it needs no proof or demonstration; for how is it possible
   for us to know how to serve God, unless we first know that God whom we
   ought to serve? for all our services unto God should be both proper to
   his nature, and suitable to his perfections; and therefore, unless I
   first know his nature and perfections, how can I adjust my services to
   them? As for example, I am to fear his greatness, and trust on his
   mercy, and rejoice in his goodness, and desire his favour: but how can
   I do this, unless I know that he is thus great and merciful, good and
   favourable?

   Moreover, as a man cannot serve God when he hath a mind to do it, so
   neither will he have a mind or heart to serve him unless he first knows
   him. For the motions of the will are always regulated by the ultimate
   dictates of the practical understanding; so that a man chooses or
   refuses, loves or hates, desires or abhors, according as he knows any
   object that is presented to him to be good or evil. And therefore how
   can I choose God as my chiefest good, unless I first know him to be so;
   or love him as I ought, above all things, unless I first know him to be
   better than all things; or perform any true service to him, unless I
   first know him to he such a one, as deserves to have true service
   performed unto him?

   Nay, Lastly, nothing that we can do can be accepted as a service to
   God, unless it be both grounded upon, and directed by a right knowledge
   of him. God would not accept of blind sacrifices under the law, much
   less will he accept of blind services now under the gospel; and
   therefore he expects and requires now, that whatsoever we do, either to
   or for him, be a logike latreia, a reasonable service.' [240] That our
   souls as well as bodies. yea, and the rational as well as sensitive
   part be employed in all the services which we perform to him; which
   certainly cannot be, unless we first know him; so that there is an
   indispensable connexion betwixt our knowing and serving God; it being
   as impossible for any man to serve him, that doth not first know him,
   as it is to know him aright, and not to serve him.

   But however indispensable this connexion be in its own nature, the
   church of Rome can make a shift to dispense with it; yea, so far as to
   assert that "ignorance is the mother of devotion." But you must excuse
   them, for they do not mean by devotion, as we do, the real serving of
   God, but only the performing of some outward services to him. And such
   a kind of devotion, I confess, ignorance may be the mother of: but a
   man must be grossly ignorant that thinks this to be devotion, which is
   but a piece of pageantry, a mocking instead of serving God. And, for my
   part, I cannot but tremble to think what a dismal, what a dreadful
   account the heads of that church must hereafter give, for daring to
   keep the people in so much ignorance as they do; so as to render them
   incapable of serving God, that so they may be the more ready to serve
   the church; that is, the interests and designs of the court of Rome.

   But let them look to that; whilst we, in the mean while study to know
   God before all things else, considering,

   First, God therefore made us that we might know him, and that we might
   know that he made us. And therefore it is that he hath made rational
   creatures capable of reflecting upon him that made us so: neither did
   he only make us at first, but he still preserves us; we feed daily at
   his table, and live upon his bounty. And the very beasts that any of us
   keep, know those that keep them; and shall we be more brutish than
   brutes themselves, and not know him that keeps and maintains us? Oh!
   how justly may God then call heaven and earth to witness against us,'
   [241] as he did once against his people Israel.

   Secondly, There is none of us but have attained to knowledge in other
   things: some of us have searched into arts and sciences, others are
   acquainted with several languages; none of us but are, or would be
   expert in the affairs of this world, and understand the mysteries of
   our several trades and callings: what, and shall he alone, by whom we
   know other things, be himself unknown to us? What is, if this be not, a
   just cause, wherefore God should infatuate and deprive us of all our
   knowledge in other things? seeing we labour more to know them, than him
   from whom we receive our knowledge.

   Thirdly, Ignorance of God, is itself one of the greatest sins that we
   can be guilty of, and which God is most angry for. And God himself
   imputes the destruction of his people, to the want of knowledge.' [242]
   Nay, and it is that sin too that makes way for all the rest. For what
   is the reason that many so frequently blaspheme God's name, slight his
   service, transgress his laws, and incense his wrath against them, but
   merely because they do not know him, how great, how terrible a God he
   is? For did they but thus rightly know him, they could not but guard
   against the thoughts of doing any thing that is offensive to him; and
   therefore the true knowledge of God would be the best security, and the
   most sovereign antidote in the world against the infection of sin, and
   the prevalency of temptations over us: neither would it only preserve
   us from sin, but put us upon duty and service, and direct us also in
   the performance of it. Insomuch that the hardest duty will be easy to
   one that knows God; the easiest will be hard to one that knows him not.
   Hard did I say? yea, and impossible too, for although a man may know
   God, and yet not serve him, it is impossible that any man should serve
   God unless he knows him; knowledge itself being both the first duty
   that we owe to God, and the foundation of all the rest.

   And therefore, to conclude, if any desire to perform the vow they made
   in their baptism, to love and fear, to honour and obey the eternal God
   that made them; if any desire to be Christians indeed, and holy in all
   manner of conversation; if any desire to trust on the promises, and
   observe the precepts of the great Creator and Possessor of the world,
   to live above the snares of death, and to antedate the joys of heaven;
   if any desire to live the life, and to die the death of the righteous,
   to serve God here so as to enjoy him hereafter; let all such but study
   the Scriptures, and frequent the public ordinances; be constant and
   sincere in prayer and meditation, neglecting no opportunity of
   acquainting themselves with God, but making use of all means possible
   to get their hearts possessed with a reverential apprehension of God's
   greatness and glory, and with a due sense of his goodness and
   perfections, and their work will soon be done; for if they thus know
   God they will serve him too with a perfect heart and a willing mind.

   We have seen how we ought to know God; and we are now to consider how
   we ought to serve him; without which, indeed, our knowledge of him will
   avail us nothing. For, as the apostle argues, Though I speak with the
   tongues of men and angels, and have not charity, I am become as
   sounding brass, or a tinkling cymbal.' [243] So here: though we should
   have the highest notions and speculations in divinity, that men or
   angels ever had; though we should understand the highest mysteries in
   religion, and dive into the profoundest secrets of Christian
   philosophy; though we should excel the greatest schoolmen, and the most
   learned doctors that ever lived; and were able to baffle heresies,
   dispute error and schism out of the Christian church, and evince the
   truth of the articles of our faith, by more than mathematical
   demonstrations; yet, if after all this, our knowledge be only notional,
   not moving our affections, nor putting us upon the practice of what we
   know, it is but as sounding brass, or a tinkling cymbal: it may make a
   noise in the world, and get us applause among men, but it will stand us
   in no stead at all before the eternal God; yea, it will rise up in
   judgment against us another day, and sink us lower into the abyss of
   torments. And therefore, though men may, God doth not look upon this as
   the true knowledge of himself. Neither can any one be properly said to
   know God, that doth not serve him with a perfect heart and a willing
   mind. And therefore, having discoursed of that knowledge which is
   necessary to our serving God, I shall now endeavour to show, how we
   ought to serve God according to our knowledge.

   In speaking unto which, I must beg the reader's most serious and
   Christian attention, as to a matter which concerns our lives; yea, our
   eternal lives in another world. I hope there are none of those that
   pretend to instruct, so brutish and atheistical, as not to desire to
   serve God: none so proud and self-conceited, as to think that they
   serve him well enough already, or at least know how to do it. I write
   only to such as want to be instructed; read books of practical religion
   with no other design but to serve God, and to learn how to serve him
   better. And if this be our only design, as I hope it is, let us
   manifest it to the world, and to our consciences, by attending to, and
   fixing what we read upon our own hearts. For I may venture to say, that
   this is the noblest and most necessary subject that I can write, or any
   one can read of; and that, which if seriously weighed, rightly
   considered, and truly practised, will most certainly bring us to the
   highest happiness which our natures are capable of, or our persons were
   at first designed for.

   Now, for our clear proceeding in a matter of great importance, we will
   first consider what it is to serve God? A question very necessary to be
   treated of and resolved, because of the general mistakes that are in
   the world about it: many people fancying the service of God to consist
   in some few particular acts; as in saying their prayers, reading the
   Scriptures, going to church, giving an alms now and then to the poor;
   especially if they be but zealous and resolute in the defence of the
   party or faction they are of, so as to promote it to the highest of
   their parts, estates, or power: then they think they do God good
   service, and that this is all he requires of them. Others think they
   serve God by serving of his creatures, as in praying to saints, bowing
   to images, and falling down before the eucharist when it is carried in
   procession: nay, many there are, who think they serve God when they
   dishonour him, wresting his Scriptures, corrupting his doctrine,
   opposing his vicegerents, seducing his people and servants unto error,
   and all for the promoting of some temporal interests, or groundless
   opinions. But we must know that the service of God is a thing of an
   higher nature, and nobler stamp than such silly mortals would persuade
   us it is; consisting in nothing less than,

   1. In devoting of ourselves, and all we have, or are, or do, unto the
   honour of the eternal God; resigning our hearts wholly to him, and
   subduing all our passions and affections before him. For seeing we were
   wholly made by him, and wholly depend upon him, if we would serve God
   at all, we must serve him with all we are; every faculty of our souls
   and member of our bodies employing themselves in those services which
   he set them, so as to live as none of our own, but as wholly God's: his
   by creation, it was he that made us; his by preservation, it is he that
   maintains us; and his by redemption, it is he that hath purchased us
   with his own most precious blood: and therefore being thus bought with
   a price, we should glorify God both in our souls and bodies, which are
   his.' [244]

   And as we are to serve him with all we are, so also with all we have.
   Honour the Lord with all thy substance, and with the first-fruits of
   all thine increase.' [245] Whatsoever we have we receive from his
   bounty, and therefore whatsoever we have should employ for his glory:
   our parts, our gifts, our estates, our power, our time; whatsoever we
   call ours, is his in our hands, and therefore to be improved, not for
   ourselves, but him; as our Saviour shows in the parable of the talents,
   which the master of the house distributed amongst his servants; to some
   he gave one, to some five, to others ten,' that every one might employ
   his proportion to his master's use; neither squandering it away:' nor
   yet laying it up in a napkin.' It is God that is the grand master and
   possessor of the world, who parcels it out amongst his creatures, as
   himself sees good, but wheresoever he entrusteth any thing, he expects
   the improvement of it for himself. And so, I suppose, doth every one of
   us from such servants as we keep; we expect that what we put into their
   hands be laid out, not for themselves, but for us; and that they spend
   their time in our service, not their own; and if they do otherways,
   none of us but will say, they do not serve us but themselves. How then
   can we expect that God will look upon us as serving him, when we do not
   do so much for him as we expect from our own servants, though our
   fellow-creatures? Or how can we think that we serve him as we ought,
   unless we serve him as much as we can? Or that God should look upon us
   as his servants, unless we employ and improve whatsoever we have, not
   for our own pleasure, profit, or applause, but for his honour and
   glory, from whom we did receive it? Let us remember our Saviour's
   words, Let your light so shine before men that they may see your good
   works, and glorify your Father which is in heaven.' [246]

   2. Hence the serving of God consisteth also in the performing of
   sincere and universal obedience to all his laws and commands, which is
   but the natural consequent of the former: for if our whole man, both
   soul and body, and whatsoever we have, or are, ought to be devoted to
   his glory, it must needs follow, that whatsoever we do should be
   conformable to his precepts; which also is no more than every one of us
   expects from our servants: for those whom we have covenanted with to be
   our servants, and whom we keep upon that very account, that they may
   serve us, we all expect that they should obey all our commands, and do
   whatsoever in justice and by our covenants we can enjoin them. But how
   much more then must we ourselves be obliged to obey all the laws and
   precepts of him that made us, whose creatures we are, and whose
   servants, by consequence, we ought to be?

   I say, all his laws and precepts; for we must not think to pick and
   choose, to do some things, and leave other things undone: for we should
   take it ill if our servants should serve us so: if when we send them
   upon several businesses, they should mind one of them, and neglect all
   the other, we should questionless look upon them as very idle and
   careless servants: but let us consider and bethink ourselves, whether
   we have not served our master and eternal God, as bad as our servants
   have or can serve us. He hath given us several laws to observe, and
   hath set us several works to do. and we perhaps can make a shift to do
   something that is required of us; but never think of the other, and
   perhaps the principal things too that he expects from us.

   Just as if when Moses had broke the two tables of stone, whereon the
   ten commandments were written, one man should have come and snatched
   away one piece, a second run away with another piece, and a third with
   another, until at length ten several persons had gotten ten several
   pieces whereon the ten commandments were severally written; and when
   they had done so, every one of them should have striven to keep the law
   that was written on his own piece, never minding what was written in
   the others. Do you think that such persons as these are, could he
   reputed the servants of God, and to observe his laws, when they minded
   only one particular branch or piece of them? the case is our own; we
   hearing of several laws and commands, which the most high God hath set
   us, get some one of them by the end, and run away with that, as if we
   were not concerned in any of the rest. But let us still remember, that
   the same finger that wrote one of the commands, wrote all the other
   too. And therefore he that doth not observe all as well as one, cannot
   properly be said to observe any at all. Neither indeed doth be serve
   God in any thing: for though he may do something that God requires, yet
   it is plain, that he doth not therefore do it because God requires it;
   for if he did so, he would do all things else too that God requires.
   And therefore such a person doth not serve God at all in what he doth;
   no, he serves himself rather than God, in that he doth it not in
   obedience to God, but with respect to himself, as to get himself a name
   and credit among men, or perhaps to satisfy his troublesome conscience,
   which would not let him be at quiet unless he did it.

   But now one that would serve God indeed, hath respect to all his
   commandments;' [247] and walks in all the commandments and ordinances
   of the Lord blameless,' [248] as Zacharias and Elizabeth are said to
   have done. And thus whosoever would serve the Lord in any thing must
   serve him in all things that he requireth. And this is that which David
   means in this advice to his son, saying, Know thou the God of thy
   fathers, and serve him:' that is, observe and do whatsoever he enjoins,
   and that too with a perfect heart and a willing mind.'

   And so I come to the second thing to be considered here: that is, the
   manner how we ought to serve God, even with a perfect heart, and with a
   willing mind.'

   First, With a perfect heart;' that is, with integrity and sincerity of
   heart, not from any by-ends or sinister designs, but out of pure
   obedience to the laws of God, as he is the sovereign of heaven and
   earth, and in Christ, our Lord and our God.' A thing much to be
   observed in all our services: without which, indeed, they are no
   services at all. Insomuch that should we pray our tongues to the
   stumps, and fast our bodies into skeletons; should we fill the air with
   sighs, and the sea with tears for our sin; should we spend all our time
   in hearing of sermons, and our whole estates in relieving the poor;
   should we hazard our lives, yea, give our bodies to be burnt for
   religion, yet nothing of all this would be accepted as a service unto
   God, unless it be performed with a sincere obedience to his laws, and
   with a single eye, aiming at nothing but his glory, which ought to be
   the ultimate end of all our actions. [249]

   Secondly, We must not only serve God with a perfect heart,' but with a
   willing mind,' or more properly, with a willing soul; that is, our will
   and all the affections of our souls should be carried after, and
   exercised in the service of almighty God. Our desires are to be
   inflamed towards it, our love fixed upon it, and our delight placed in
   it. Thus the Israelites are said to have sought the Lord with their
   whole desire.' [250] And we are commanded to love the Lord our God,'
   and so to serve him with all our heart, and with all our soul.' [251]
   Yea, we are to delight to do the will of God,' [252] as our Saviour
   did, saying, It is my meat to do the will of him that sent me, and to
   finish his work.' [253] Thus we are so to esteem the service of God
   above our necessary food, pleasing ourselves in pleasing him, and so
   make our service not only our business, but our recreation too; and
   whosoever doth not so, whatsoever he doth for God, he cannot be said to
   serve him, because he doth it against his will, and against the bent
   and inclination of his soul. And therefore, though as to the outward
   act he may do that which God commands, yet inwardly he doth it not,
   because his soul is still averse from it, by which means it ceaseth to
   be the service of God;' because it is not performed by the whole man,
   even soul and body, both which are necessarily required in our
   performance of real service to him that made them both.

   Thirdly, What is the reason why we ought to serve God so? Because he
   searcheth the heart, and understandeth all the imaginations of the
   thoughts:' that is, he is thoroughly acquainted with every thought in
   our hearts, and with every motion and inclination of our souls
   infinitely better than our-. selves are. And therefore it is vain for
   us to think to put him off with outward and formal, instead of inward
   and real service: for he doth not only see what we do, but knows too
   what we think while we are doing of it: and doth not only observe the
   matter of our actions, but the manner also of our performing them: it
   being his great prerogative to search the heart, and to try the reins,
   and to have all things naked and open unto him,' [254] so that he seeth
   what the soul doth within doors, in the secret closets of the heart, as
   clearly as what it doth with out in the open streets of the world:
   every affection of the soul being as manifest unto him, as the actions
   of the body are; and therefore hypocrisy is the most foolish and
   ridiculous sin imaginable, making as if we could cheat and deceive God,
   and hide our sins from the all-seeing eyes of omniscience itself, or
   make God believe that we are holy, because we appear to be so to men.

   But to bring this matter more closely to ourselves: we have been all at
   church, perhaps, performing our service and devotions to him that made
   us; it is true, as to our outward appearance, there hath been no great
   difference betwixt us, we have been equally present at these public
   ordinances, and we do not know but one hath prayed and heard the word
   of God both read and preached as well as another; so that seemingly our
   services are all alike as to us: but are they so to God too? That I
   much question: for he hath taken especial notice all along, not only of
   the outward gestures of our bodies, but likewise of the inward
   behaviour of our hearts and souls before him; and therefore, as I hope
   he hath seen many of us serving him with a perfect heart and a willing
   mind;' so, I fear he hath found too many of us tardy, coming before him
   as his people come, and sitting before him as his people sit,' while
   our hearts in the mean time have been about our covetousness; and hath
   plainly seen, though our bodies have been at church, our souls have
   been elsewhere, thinking upon our relations, or estates, or something
   or other, besides what our thoughts should have been employed about in
   so solemn a duty as the public worship. But know this, O vain man,
   whosoever thou art, that God will not be mocked;' and though thou hast
   not seen, or perhaps so much as thought of him, he hath seen thee and
   thy thoughts too; yea, at this very moment looks upon thee. And what
   wilt thou answer him, the great Judge of the whole world, when he shall
   tell thee to thy face, and call his omniscience to witness, that he saw
   thee at this, as at other times, play the hypocrite with him, making as
   if thou servest him, when thou servest him not; and instead of serving
   him with a perfect heart and a willing mind,' servest him in neither
   heart nor mind. Let us all remember this when we approach God's house,
   and also bethink ourselves afterwards, whether we have not been guilty
   of this sin! if we have, we may be sure God knows it, and we shall know
   it another day. But to prevent what justly may be our doom, let us
   repent of our former neglects in this kind; and, for the future,
   whensoever we are serving God, let us still look upon him as looking
   upon us, and fix in our hearts this one thing, That God knows all
   things in the world.' And therefore let us not think to put God off
   with such careless and perfunctory services as heretofore too many of
   us have done; but if we desire to serve him at all, let us serve him
   with a perfect heart and a willing mind.'

   Thus I have endeavoured to show both what it is to serve God, and how
   we ought to do it: now let us not think it sufficient that we know how
   to serve God, unless we serve him according to our knowledge. Let us
   remember our Saviour's words, If ye know these things, happy are ye if
   ye do them.' [255] Which happiness, that all who read this may attain
   unto, let me advise them, in the name of the eternal God that made
   them,' to renounce and forsake their former masters, sin, Satan, and
   the world, whoever may have hitherto been enslaved by them, and now
   dedicate themselves wholly to the service of him that made them for
   that very purpose that they may serve him; yea, and who hath composed
   our natures so, that the highest happiness we are capable of, consists
   in our serving him; and therefore let us not think, that he calls upon
   us to serve him, because he wants our service: no, be it known unto
   all, that he is infinitely happy in the enjoyment of his own
   perfections, and needs not the services of such poor silly mortals as
   we are, who have nothing but what we receive from him: and therefore he
   doth not call upon us to serve him because he cannot be happy without
   us, but because we cannot be happy without him: not because he wants
   our service, but because we want it; it being impossible for us to he
   happy, unless we be holy; or to enjoy God, unless we serve him.

   Wherefore all ye that desire to go to heaven, to have him that made you
   reconciled to you, and smile upon you; or that desire to be really and
   truly happy; set upon the work which God sent you into the world about,
   put it not off any longer, make no more vain excuses, but from this day
   forward, let the service of God be your daily, your continual
   employment and pleasure: study and contrive each day how to advance his
   glory and interest in the world, and how you may walk mom strictly,
   more circumspectly, more conformably to his laws than ever. But
   whatsoever service you perform unto him, be sure to do it with a
   perfect heart and a willing mind.' Think not to put him off with fancy
   instead of faith, or with outward performances instead of real duties;
   but remember that he searcheth the hearts, and trieth the reins of the
   sons of men,' and observes the inward motions of the soul, as well as
   the outward actions of the life: and therefore wheresoever you are,
   whatsoever you do, still bethink yourselves, that he that made you,
   still looks upon you; taking notice not only of the matter of the
   actions which you perform, but also of the manner of your performing
   them; and therefore be sure to have a special care in all your services
   for or unto God, that your hearts be sincere before him, and your minds
   inclined to him,' that so you may serve him with a perfect heart, and a
   willing mind.'

   But to conclude; whoever ye are that read this discourse, I have shown
   you the things that belong unto your everlasting peace,' have
   acquainted you with the method and manner of your serving God in time,
   in order to your enjoyment of him to eternity. How you are affected
   with what you have read, and whether you be resolved to practise it,
   yea, or no, it is only the eternal God that knows. But this I know,
   that if you will not be persuaded to serve God, yea, and to serve him
   too with a perfect heart and a willing mind,' you will one day wish you
   had, but then it will be too late. And therefore if you will put it to
   the venture, go on still, and with the unprofitable servant, hide your
   talents in a napkin,' or lavish them out in the revels of sin, and
   vanity; let thy belly be still thy god, and the world thy lord; serve
   thyself or Satan, instead of the living God,' but know that for this,
   God will bring thee into judgment;' after which, expect nothing else
   but to be overwhelmed with horror and confusion to eternity.

   Whereas on the other side, such amongst you as shall sincerely
   endeavour from henceforth to serve God with a perfect heart and a
   willing mind,' I dare, I do assure them in the name of God, their
   labour shall not be in vain in the Lord:' for God suffers not his
   enemies to go unpunished, nor his servants unrewarded.

   And therefore go on with joy and triumph in the service of so great and
   so good a master, and devote yourselves wholly to his service, and
   employ your talents faithfully for his glory. Remember the time is but
   short; and Christ himself will receive you into eternal glory, saying,
   Well done, good and faithful servant.'

  END OF VOL. I.
     __________________________________________________________________

    J. Rickerby, Prtnter, Sherbourn Lane.
     __________________________________________________________________

   [234] 1 Chron. xxviii. 9.

   [235] Heb. xi. 6.

   [236] Acts, xviii. 28.

   [237] Heb. viii. 10.

   [238] John, v. 23.

   [239] Psalm xxxiv. 8.

   [240] Rom. xii. 1.

   [241] Isa. i. 2, 3, 4.

   [242] Hos. iv. 4, 6.

   [243] 1 Cor. xiii. 1.

   [244] 1 Cor. vi. 20.

   [245] Prov. iii. 9.

   [246] Matt. v. 16.

   [247] Psal. cxix. 6.

   [248] Luke, i. 6.

   [249] 1 Cor. x. 31.

   [250] 2 Chron. xv. 15.

   [251] Deut. xi. 13.

   [252] Psalm xl. 3.

   [253] John, iv. 34.

   [254] Heb. iv. 13.

   [255] John, xiii. 17.
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]3:15   [2]14:19   [3]18:19   [4]22:18   [5]39:21   [6]49:10
   [7]49:10

   Exodus

   [8]12:14   [9]12:46   [10]16:4   [11]16:13   [12]20:7

   Leviticus

   [13]17:11   [14]18:5   [15]19:12   [16]25:8

   Numbers

   [17]9:12

   Deuteronomy

   [18]4:5   [19]5:11   [20]6:7   [21]7:6   [22]8:15   [23]10:14
   [24]11:13   [25]14:2   [26]14:21

   1 Samuel

   [27]3:13   [28]3:14

   2 Samuel

   [29]7:17

   1 Kings

   [30]17:6   [31]17:6

   1 Chronicles

   [32]28:9   [33]29:11

   2 Chronicles

   [34]15:15   [35]36:22   [36]36:23

   Ezra

   [37]1:3   [38]1:5   [39]3:12   [40]6:1-22   [41]7:1-28

   Job

   [42]19:25   [43]19:26   [44]19:27   [45]27:3   [46]27:4

   Psalms

   [47]10:1   [48]16:10   [49]18:26   [50]19:6   [51]19:113   [52]22:8
   [53]22:16   [54]22:18   [55]34:8   [56]34:20   [57]39:1   [58]40:3
   [59]41:9   [60]68:18   [61]69:21   [62]84:11

   Proverbs

   [63]3:9   [64]3:9   [65]4:23   [66]10:19   [67]15:8   [68]16:4
   [69]19:11   [70]21:4   [71]22:6   [72]22:6   [73]22:6   [74]23:26

   Ecclesiastes

   [75]5:3   [76]5:6   [77]7:9   [78]8:23   [79]12:7

   Isaiah

   [80]1:2   [81]1:3   [82]1:4   [83]6:9   [84]7:14   [85]7:14   [86]9:1
   [87]9:2   [88]9:6   [89]9:6   [90]11:1   [91]26:19   [92]35:5
   [93]35:6   [94]40:3   [95]45:24   [96]53:3   [97]53:5   [98]53:5
   [99]53:10   [100]53:12

   Jeremiah

   [101]31:33   [102]31:33   [103]33:16

   Daniel

   [104]1:9   [105]3:23   [106]6:22   [107]9:24   [108]9:25   [109]12:2

   Hosea

   [110]4:4   [111]4:6   [112]11:1

   Amos

   [113]3:2

   Jonah

   [114]2:10

   Micah

   [115]5:2

   Habakkuk

   [116]1:8

   Haggai

   [117]2:7   [118]2:9   [119]2:9

   Zechariah

   [120]9:9   [121]11:12   [122]11:13   [123]12:10   [124]13:7   [125]13:7

   Malachi

   [126]2:2   [127]3:1

   Matthew

   [128]1:1   [129]1:18   [130]2:1   [131]2:1   [132]2:19   [133]2:20
   [134]3:1   [135]3:2   [136]3:17   [137]4:12   [138]4:23   [139]4:23
   [140]5:16   [141]7:14   [142]8:20   [143]12:36   [144]13:13
   [145]13:49   [146]20:28   [147]21:6   [148]21:9   [149]22:31
   [150]22:32   [151]24:31   [152]25:31   [153]25:32   [154]25:33
   [155]26:15   [156]26:47   [157]27:26   [158]27:34   [159]27:35
   [160]27:35   [161]27:38   [162]27:42   [163]27:43   [164]27:48
   [165]28:6   [166]28:9   [167]28:16   [168]28:17   [169]28:18
   [170]28:19   [171]28:19   [172]28:19   [173]28:20

   Mark

   [174]4:12   [175]7:21   [176]7:22   [177]10:14   [178]15:1
   [179]15:19   [180]15:24   [181]15:27   [182]15:42   [183]16:14
   [184]16:16   [185]16:19

   Luke

   [186]1:5   [187]1:6   [188]1:35   [189]11:2   [190]13:24   [191]19:45
   [192]19:47   [193]22:6   [194]22:44   [195]23:33   [196]24:6
   [197]24:13   [198]24:14   [199]24:15   [200]24:34   [201]24:43
   [202]24:51

   John

   [203]3:5   [204]4:18   [205]4:34   [206]5:22   [207]5:23   [208]8:44
   [209]9:1   [210]12:14   [211]13:17   [212]15:8   [213]16:7
   [214]16:13   [215]17:3   [216]19:23   [217]19:33   [218]19:36
   [219]20:19   [220]20:27

   Acts

   [221]2:8   [222]2:38   [223]2:39   [224]2:39   [225]3:6   [226]3:7
   [227]5:12   [228]5:15   [229]5:16   [230]10:47   [231]12:7
   [232]12:8   [233]12:9   [234]12:10   [235]16:15   [236]16:33
   [237]17:31   [238]18:28   [239]26:25

   Romans

   [240]3:31   [241]6:12   [242]6:14   [243]6:18   [244]7:15   [245]8:28
   [246]8:32   [247]12:1   [248]13:1   [249]13:1   [250]13:2   [251]13:7
   [252]14:23

   1 Corinthians

   [253]1:30   [254]2:14   [255]4:7   [256]5:5   [257]6:20   [258]6:20
   [259]7:14   [260]7:14   [261]10:31   [262]10:31   [263]10:31
   [264]11:29   [265]13:1   [266]13:12   [267]15:6   [268]15:8
   [269]15:22   [270]15:52

   2 Corinthians

   [271]1:18   [272]1:20   [273]1:23   [274]3:5   [275]5:1   [276]5:21
   [277]5:21   [278]5:21   [279]15

   Ephesians

   [280]4:14   [281]4:26   [282]4:29   [283]5:25   [284]5:28   [285]5:33
   [286]6:5   [287]6:5   [288]6:6   [289]6:6   [290]6:7   [291]6:7

   Philippians

   [292]2:13   [293]3:19

   Colossians

   [294]3:5   [295]3:19   [296]3:22

   1 Thessalonians

   [297]4:16

   1 Timothy

   [298]2:1   [299]2:2

   2 Timothy

   [300]1:10   [301]3:15   [302]4:3

   Titus

   [303]1:16   [304]2:9   [305]2:9

   Hebrews

   [306]4:13   [307]4:14   [308]5:12   [309]7:22   [310]7:26   [311]7:27
   [312]8:10   [313]8:10   [314]8:10   [315]11:1   [316]11:6   [317]11:6
   [318]12:6

   James

   [319]1:20   [320]2:23   [321]2:26   [322]3:6   [323]3:8   [324]5:20

   1 Peter

   [325]3:16

   2 Peter

   [326]2:1   [327]2:2   [328]2:3

   1 John

   [329]1:9   [330]2:1   [331]5:7   [332]5:28   [333]5:29
     __________________________________________________________________

Index of Greek Words and Phrases

     * Katekizein nouthein: [334]1
     * logike latreia: [335]1
     * nouthesia: [336]1
     * paideia: [337]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Video meliora, proboque; deteriora sequor: [338]1
     * ad extra: [339]1
     * ignis fatuus: [340]1
     * substantia cogitans: [341]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [342]i  [343]ii  [344]iii  [345]iv  [346]v  [347]vi  [348]vii
   [349]viii  [350]ix  [351]x  [352]xi  [353]xii  [354]xiii  [355]xiv
   [356]xv  [357]xvi  [358]xvii  [359]xviii  [360]xix  [361]xx  [362]xxi
   [363]xxii  [364]xxiii  [365]xxiv  [366]xxv  [367]xxvi  [368]xxvii
   [369]xxviii  [370]xxix  [371]xxx  [372]xxxi  [373]xxxii  [374]xxxiii
   [375]xxxiv  [376]xxxv  [377]xxxvi  [378]xxxvii  [379]xxxviii
   [380]xxxix  [381]xl  [382]xli  [383]xlii  [384]xliii  [385]xliv
   [386]xlv  [387]xlvi  [388]xlvii  [389]xlviii  [390]xlix  [391]l
   [392]li  [393]lii  [394]liii  [395]liv  [396]lv  [397]lvi  [398]1
   [399]2  [400]3  [401]4  [402]5  [403]6  [404]7  [405]8  [406]9
   [407]10  [408]11  [409]12  [410]13  [411]14  [412]15  [413]16  [414]17
   [415]18  [416]19  [417]20  [418]21  [419]22  [420]23  [421]24  [422]25
   [423]26  [424]27  [425]28  [426]29  [427]30  [428]31  [429]32  [430]33
   [431]34  [432]35  [433]36  [434]37  [435]38  [436]39  [437]40  [438]41
   [439]42  [440]43  [441]44  [442]45  [443]46  [444]47  [445]48  [446]49
   [447]50  [448]51  [449]52  [450]54  [451]54  [452]55  [453]56  [454]56
   [455]58  [456]59  [457]60  [458]61  [459]62  [460]63  [461]64  [462]65
   [463]66  [464]67  [465]68  [466]69  [467]70  [468]71  [469]72  [470]73
   [471]74  [472]75  [473]76  [474]77  [475]78  [476]79  [477]80  [478]81
   [479]82  [480]83  [481]84  [482]85  [483]86  [484]87  [485]88  [486]89
   [487]90  [488]91  [489]92  [490]93  [491]94  [492]95  [493]96  [494]97
   [495]98  [496]99  [497]100  [498]101  [499]102  [500]103  [501]104
   [502]105  [503]106  [504]107  [505]108  [506]109  [507]110  [508]111
   [509]112  [510]113  [511]114  [512]115  [513]116  [514]117  [515]118
   [516]119  [517]120  [518]121  [519]122  [520]123  [521]124  [522]125
   [523]126  [524]127  [525]129  [526]130  [527]131  [528]132  [529]133
   [530]134  [531]135  [532]136  [533]137  [534]138  [535]139  [536]140
   [537]141  [538]142  [539]143  [540]144  [541]145  [542]146  [543]147
   [544]148  [545]149  [546]150  [547]151  [548]152  [549]153  [550]154
   [551]155  [552]156  [553]157  [554]158  [555]159  [556]160  [557]161
   [558]162  [559]163  [560]164  [561]165  [562]166  [563]167  [564]168
   [565]169  [566]170  [567]171  [568]172  [569]173  [570]174  [571]175
   [572]176  [573]177  [574]178  [575]179  [576]180  [577]181  [578]182
   [579]183  [580]184  [581]185  [582]186  [583]187  [584]188  [585]189
   [586]190  [587]191  [588]192  [589]193  [590]194  [591]195  [592]196
   [593]197  [594]198  [595]199  [596]200  [597]201  [598]202  [599]203
   [600]204  [601]205  [602]206  [603]207  [604]208  [605]209  [606]210
   [607]211  [608]212  [609]213  [610]214  [611]215  [612]216  [613]217
   [614]218  [615]219  [616]220  [617]221  [618]222  [619]223  [620]224
   [621]225  [622]226  [623]227  [624]228  [625]229  [626]230  [627]231
   [628]232  [629]233  [630]234  [631]235  [632]236  [633]237  [634]238
   [635]239  [636]240  [637]241  [638]242  [639]243  [640]244  [641]245
   [642]246  [643]247  [644]248  [645]249  [646]250  [647]251  [648]262
   [649]253  [650]254  [651]256  [652]256  [653]257  [654]258  [655]259
   [656]260  [657]261  [658]262  [659]263  [660]264  [661]265  [662]266
   [663]267  [664]268  [665]269  [666]270
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

   1. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=3&scrV=15#iv.i.ix-p3.1
   2. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=14&scrV=19#iv.i.ix-p13.1
   3. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=18&scrV=19#v.i-p43.1
   4. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=22&scrV=18#iv.i.ii-p60.1
   5. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=39&scrV=21#iv.ii.viii.iv-p6.1
   6. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=49&scrV=10#iv.i.ii-p48.1
   7. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Gen&scrCh=49&scrV=10#iv.i.ii-p109.1
   8. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Exod&scrCh=12&scrV=14#iv.i.x-p23.1
   9. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Exod&scrCh=12&scrV=46#iv.i.ii-p98.1
  10. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Exod&scrCh=16&scrV=4#iv.i.ix-p19.1
  11. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Exod&scrCh=16&scrV=13#iv.i.ix-p19.1
  12. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Exod&scrCh=20&scrV=7#iv.ii.v.iii-p5.1
  13. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Lev&scrCh=17&scrV=11#iv.i.x-p25.1
  14. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Lev&scrCh=18&scrV=5#iv.i.viii-p18.1
  15. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Lev&scrCh=19&scrV=12#iv.ii.v.iii-p4.1
  16. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Lev&scrCh=25&scrV=8#iv.i.ii-p45.1
  17. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Num&scrCh=9&scrV=12#iv.i.ii-p98.2
  18. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=4&scrV=5#iv.i.ii-p25.1
  19. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=5&scrV=11#iv.ii.v.iii-p5.2
  20. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=6&scrV=7#v.i-p40.1
  21. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=7&scrV=6#iv.i.x-p6.1
  22. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=8&scrV=15#iv.i.ix-p21.1
  23. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=10&scrV=14#iv.i.ix-p14.1
  24. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=11&scrV=13#v.ii-p55.1
  25. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=14&scrV=2#iv.i.x-p6.1
  26. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Deut&scrCh=14&scrV=21#iv.i.x-p6.1
  27. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Sam&scrCh=3&scrV=13#v.i-p46.1
  28. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Sam&scrCh=3&scrV=14#v.i-p46.1
  29. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Sam&scrCh=7&scrV=17#iv.i.ii-p61.1
  30. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Kgs&scrCh=17&scrV=6#iv.i.ix-p20.1
  31. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Kgs&scrCh=17&scrV=6#iv.ii.vi.i-p4.1
  32. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Chr&scrCh=28&scrV=9#v.ii-p4.1
  33. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Chr&scrCh=29&scrV=11#iv.i.ix-p15.1
  34. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Chr&scrCh=15&scrV=15#v.ii-p54.1
  35. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Chr&scrCh=36&scrV=22#iv.i.ii-p46.1
  36. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Chr&scrCh=36&scrV=23#iv.i.ii-p46.1
  37. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ezra&scrCh=1&scrV=3#iv.i.viii-p37.1
  38. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ezra&scrCh=1&scrV=5#iv.i.viii-p37.1
  39. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ezra&scrCh=3&scrV=12#iv.i.ii-p52.1
  40. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ezra&scrCh=6&scrV=1#iv.i.ii-p46.2
  41. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ezra&scrCh=7&scrV=1#iv.i.ii-p46.3
  42. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Job&scrCh=19&scrV=25#iv.i.xi-p10.1
  43. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Job&scrCh=19&scrV=26#iv.i.xi-p10.1
  44. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Job&scrCh=19&scrV=27#iv.i.xi-p10.1
  45. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Job&scrCh=27&scrV=3#iv.ii.v.i-p4.1
  46. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Job&scrCh=27&scrV=4#iv.ii.v.i-p4.1
  47. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=10&scrV=1#iv.i.ii-p32.1
  48. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=16&scrV=10#iv.i.ii-p112.1
  49. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=18&scrV=26#iv.i.ii-p85.1
  50. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=19&scrV=6#v.ii-p48.1
  51. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=19&scrV=113#iv.ii.iii.iv-p3.1
  52. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=22&scrV=8#iv.i.ii-p100.1
  53. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=22&scrV=16#iv.i.ii-p96.1
  54. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=22&scrV=18#iv.i.ii-p104.1
  55. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=34&scrV=8#v.ii-p20.1
  56. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=34&scrV=20#iv.i.ii-p98.3
  57. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=39&scrV=1#iv.ii.v.i-p3.1
  58. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=40&scrV=3#v.ii-p56.1
  59. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=41&scrV=9#iv.i.ii-p87.1
  60. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=68&scrV=18#iv.i.ii-p123.1
  61. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=69&scrV=21#iv.i.ii-p102.1
  62. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Ps&scrCh=84&scrV=11#iv.i.ix-p17.1
  63. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=3&scrV=9#iv.i.ix-p31.1
  64. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=3&scrV=9#v.ii-p42.1
  65. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=4&scrV=23#iv.ii.iii.ii-p4.1
  66. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=10&scrV=19#iv.ii.v.ii-p4.1
  67. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=15&scrV=8#iv.i.viii-p3.1
  68. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=16&scrV=4#iv.ii.vi.iv-p3.1
  69. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=19&scrV=11#iv.ii.iv.viii-p7.1
  70. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=21&scrV=4#iv.i.viii-p3.1
  71. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=22&scrV=6#v.i-p33.1
  72. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=22&scrV=6#v.i-p41.1
  73. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=22&scrV=6#v.i-p50.1
  74. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Prov&scrCh=23&scrV=26#iv.ii.vi.i-p3.1
  75. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eccl&scrCh=5&scrV=3#iv.ii.v.ii-p3.1
  76. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eccl&scrCh=5&scrV=6#iv.ii.v.ii-p3.1
  77. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eccl&scrCh=7&scrV=9#iv.ii.iv.viii-p6.1
  78. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eccl&scrCh=8&scrV=23#v.i-p32.1
  79. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eccl&scrCh=12&scrV=7#iv.i.xi-p14.1
  80. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=1&scrV=2#v.ii-p30.1
  81. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=1&scrV=3#v.ii-p30.1
  82. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=1&scrV=4#v.ii-p30.1
  83. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=6&scrV=9#iv.i.ii-p78.1
  84. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=7&scrV=14#iv.i.ii-p41.1
  85. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=7&scrV=14#iv.i.ii-p64.1
  86. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=9&scrV=1#iv.i.ii-p74.1
  87. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=9&scrV=2#iv.i.ii-p74.1
  88. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=9&scrV=6#iv.i.ii-p33.1
  89. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=9&scrV=6#iv.i.ii-p37.1
  90. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=11&scrV=1#iv.i.ii-p62.1
  91. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=26&scrV=19#iv.i.xi-p7.1
  92. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=35&scrV=5#iv.i.ii-p76.1
  93. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=35&scrV=6#iv.i.ii-p76.1
  94. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=40&scrV=3#iv.i.ii-p72.1
  95. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=45&scrV=24#iv.i.ix-p11.1
  96. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=53&scrV=3#iv.i.ii-p80.1
  97. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=53&scrV=5#iv.i.vii-p4.1
  98. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=53&scrV=5#iv.i.ii-p93.1
  99. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=53&scrV=10#iv.i.ii-p113.1
 100. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Isa&scrCh=53&scrV=12#iv.i.ii-p91.1
 101. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jer&scrCh=31&scrV=33#iv.i.ii-p26.1
 102. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jer&scrCh=31&scrV=33#iv.i.ix-p4.1
 103. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jer&scrCh=33&scrV=16#iv.i.ii-p31.1
 104. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=1&scrV=9#iv.ii.viii.iv-p7.1
 105. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=3&scrV=23#iv.i.ix-p22.1
 106. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=6&scrV=22#iv.i.ix-p23.1
 107. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=9&scrV=24#iv.i.ii-p43.1
 108. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=9&scrV=25#iv.i.ii-p44.1
 109. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Dan&scrCh=12&scrV=2#iv.i.xi-p8.1
 110. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hos&scrCh=4&scrV=4#v.ii-p33.1
 111. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hos&scrCh=4&scrV=6#v.ii-p33.1
 112. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hos&scrCh=11&scrV=1#iv.i.ii-p69.1
 113. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Amos&scrCh=3&scrV=2#iv.ii.viii.vi-p4.1
 114. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jonah&scrCh=2&scrV=10#iv.i.ix-p24.1
 115. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mic&scrCh=5&scrV=2#iv.i.ii-p66.1
 116. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hab&scrCh=1&scrV=8#iv.i.ii-p51.1
 117. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hag&scrCh=2&scrV=7#iv.i.ii-p53.1
 118. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hag&scrCh=2&scrV=9#iv.i.ii-p50.1
 119. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Hag&scrCh=2&scrV=9#iv.i.ii-p108.1
 120. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=9&scrV=9#iv.i.ii-p83.1
 121. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=11&scrV=12#iv.i.ii-p89.1
 122. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=11&scrV=13#iv.i.ii-p89.1
 123. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=12&scrV=10#iv.i.ii-p96.2
 124. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=13&scrV=7#iv.i.ii-p34.1
 125. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Zech&scrCh=13&scrV=7#iv.i.ii-p38.1
 126. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mal&scrCh=2&scrV=2#iv.ii.iv.vi-p6.1
 127. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mal&scrCh=3&scrV=1#iv.i.ii-p71.1
 128. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=1&scrV=1#iv.i.ii-p63.1
 129. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=1&scrV=18#iv.i.ii-p65.1
 130. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=2&scrV=1#iv.i.ii-p67.1
 131. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=2&scrV=1#iv.i.ii-p110.1
 132. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=2&scrV=19#iv.i.ii-p70.1
 133. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=2&scrV=20#iv.i.ii-p70.1
 134. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=3&scrV=1#iv.i.ii-p73.1
 135. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=3&scrV=2#iv.i.ii-p73.1
 136. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=3&scrV=17#iv.i.ii-p20.1
 137. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=4&scrV=12#iv.i.ii-p75.1
 138. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=4&scrV=23#iv.i.ii-p75.1
 139. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=4&scrV=23#iv.i.ii-p77.1
 140. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=5&scrV=16#v.ii-p43.1
 141. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=7&scrV=14#iv.i-p7.1
 142. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=8&scrV=20#iv.i.ii-p81.1
 143. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=12&scrV=36#iv.ii.v.ii-p5.1
 144. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=13&scrV=13#iv.i.ii-p79.1
 145. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=13&scrV=49#iv.i.xi-p24.1
 146. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=20&scrV=28#iv.i.x-p26.1
 147. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=21&scrV=6#iv.i.ii-p84.2
 148. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=21&scrV=9#iv.i.ii-p86.1
 149. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=22&scrV=31#iv.i.xi-p9.2
 150. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=22&scrV=32#iv.i.xi-p9.2
 151. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=24&scrV=31#iv.i.xi-p23.1
 152. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=25&scrV=31#iv.i.xi-p22.1
 153. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=25&scrV=32#iv.i.xi-p25.1
 154. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=25&scrV=33#iv.i.xi-p25.1
 155. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=26&scrV=15#iv.i.ii-p90.1
 156. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=26&scrV=47#iv.i.ii-p88.1
 157. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=26#iv.i.ii-p94.1
 158. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=34#iv.i.ii-p103.1
 159. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=35#iv.i.ii-p97.1
 160. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=35#iv.i.ii-p105.1
 161. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=38#iv.i.ii-p92.2
 162. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=42#iv.i.ii-p101.1
 163. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=43#iv.i.ii-p101.1
 164. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=27&scrV=48#iv.i.ii-p103.1
 165. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=6#iv.i.ii-p114.1
 166. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=9#iv.i.ii-p115.1
 167. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=16#iv.i.ii-p115.1
 168. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=17#iv.i.ii-p115.1
 169. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=18#iv.i.ii-p115.1
 170. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=19#iv.i.iii-p4.1
 171. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=19#iv.i.x-p15.1
 172. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=19#v.i-p14.1
 173. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Matt&scrCh=28&scrV=20#iv.i.ii-p129.1
 174. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=4&scrV=12#iv.i.ii-p79.2
 175. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=7&scrV=21#iv.ii.iii.ii-p3.1
 176. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=7&scrV=22#iv.ii.iii.ii-p3.1
 177. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=10&scrV=14#v.i-p18.1
 178. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=15&scrV=1#iv.i.ii-p121.1
 179. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=15&scrV=19#iv.i.ii-p95.1
 180. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=15&scrV=24#iv.i.ii-p105.3
 181. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=15&scrV=27#iv.i.ii-p92.1
 182. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=15&scrV=42#iv.i.ii-p121.1
 183. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=16&scrV=14#iv.i.ii-p115.2
 184. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=16&scrV=16#v.i-p15.1
 185. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Mark&scrCh=16&scrV=19#iv.i.ii-p124.1
 186. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=1&scrV=5#iv.i.ii-p110.2
 187. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=1&scrV=6#v.ii-p49.1
 188. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=1&scrV=35#iv.i.v-p6.1
 189. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=11&scrV=2#v.i-p27.1
 190. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=13&scrV=24#iv.i-p8.1
 191. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=19&scrV=45#iv.i.ii-p107.1
 192. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=19&scrV=47#iv.i.ii-p107.1
 193. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=22&scrV=6#iv.i.ii-p88.2
 194. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=22&scrV=44#iv.i.ii-p82.1
 195. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=23&scrV=33#iv.i.ii-p97.2
 196. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=6#iv.i.ii-p114.2
 197. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=13#iv.i.ii-p116.1
 198. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=14#iv.i.ii-p116.1
 199. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=15#iv.i.ii-p116.1
 200. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=34#iv.i.ii-p116.1
 201. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=43#iv.i.ii-p119.1
 202. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Luke&scrCh=24&scrV=51#iv.i.ii-p124.2
 203. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=3&scrV=5#v.i-p16.1
 204. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=4&scrV=18#iv.ii.viii.iv-p4.1
 205. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=4&scrV=34#v.ii-p57.1
 206. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=5&scrV=22#iv.i.xi-p20.1
 207. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=5&scrV=23#v.ii-p17.1
 208. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=8&scrV=44#iv.ii.v.iv-p3.1
 209. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=9&scrV=1#iv.i.x-p16.1
 210. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=12&scrV=14#iv.i.ii-p84.1
 211. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=13&scrV=17#v.ii-p62.1
 212. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=15&scrV=8#iv.i.ix-p29.1
 213. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=16&scrV=7#iv.i.v-p8.1
 214. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=16&scrV=13#iv.i.v-p8.1
 215. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=17&scrV=3#iv.i.xii-p5.1
 216. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=19&scrV=23#iv.i.ii-p105.2
 217. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=19&scrV=33#iv.i.ii-p99.1
 218. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=19&scrV=36#iv.i.ii-p99.1
 219. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=20&scrV=19#iv.i.ii-p117.1
 220. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=John&scrCh=20&scrV=27#iv.i.ii-p118.1
 221. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=2&scrV=8#iv.i.ii-p125.1
 222. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=2&scrV=38#iv.i.x-p14.1
 223. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=2&scrV=39#iv.i.x-p4.1
 224. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=2&scrV=39#iv.i.x-p14.1
 225. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=3&scrV=6#iv.i.ii-p125.1
 226. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=3&scrV=7#iv.i.ii-p125.1
 227. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=5&scrV=12#iv.i.ii-p125.1
 228. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=5&scrV=15#iv.i.ii-p125.1
 229. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=5&scrV=16#iv.i.ii-p125.1
 230. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=10&scrV=47#iv.i.x-p10.1
 231. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=12&scrV=7#iv.i.ix-p25.1
 232. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=12&scrV=8#iv.i.ix-p25.1
 233. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=12&scrV=9#iv.i.ix-p25.1
 234. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=12&scrV=10#iv.i.ix-p25.1
 235. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=16&scrV=15#iv.i.x-p13.1
 236. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=16&scrV=33#iv.i.x-p13.1
 237. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=17&scrV=31#iv.i.xi-p20.2
 238. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=18&scrV=28#v.ii-p10.1
 239. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Acts&scrCh=26&scrV=25#iv.ii.v.vi-p4.1
 240. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=3&scrV=31#iv.i.viii-p19.1
 241. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=6&scrV=12#v.i-p31.1
 242. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=6&scrV=14#v.i-p31.1
 243. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=6&scrV=18#v.i-p31.1
 244. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=7&scrV=15#iv.i.viii-p32.1
 245. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=8&scrV=28#iv.ii.iv.vi-p4.1
 246. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=8&scrV=32#iv.i.ix-p12.1
 247. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=12&scrV=1#v.ii-p26.1
 248. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=13&scrV=1#iv.ii.vii.i-p4.1
 249. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=13&scrV=1#iv.ii.viii.iii-p4.1
 250. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=13&scrV=2#iv.ii.vii.i-p6.1
 251. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=13&scrV=7#iv.ii.v.vi-p3.1
 252. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Rom&scrCh=14&scrV=23#iv.ii.vi.iii-p4.1
 253. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=1&scrV=30#iv.i.viii-p14.1
 254. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=2&scrV=14#iv.i.viii-p28.1
 255. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=4&scrV=7#iv.ii.viii.iii-p3.1
 256. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=5&scrV=5#iv.ii.viii.vi-p7.1
 257. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=6&scrV=20#iv.i.ix-p30.1
 258. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=6&scrV=20#v.ii-p40.1
 259. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=7&scrV=14#iv.i.x-p5.1
 260. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=7&scrV=14#iv.i.x-p19.1
 261. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=10&scrV=31#iv.ii.vi.iv-p6.1
 262. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=10&scrV=31#iv.i.ix-p32.1
 263. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=10&scrV=31#v.ii-p52.1
 264. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=11&scrV=29#iv.i.x-p30.1
 265. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=13&scrV=1#v.ii-p36.1
 266. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=13&scrV=12#iv.i.xii-p4.1
 267. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=15&scrV=6#iv.i.ii-p120.1
 268. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=15&scrV=8#iv.i.ii-p120.1
 269. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=15&scrV=22#iv.i.v-p13.1
 270. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Cor&scrCh=15&scrV=52#iv.i.xi-p18.1
 271. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=1&scrV=18#iv.ii.v.iii-p3.1
 272. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=1&scrV=20#iv.i.ix-p7.1
 273. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=1&scrV=23#iv.ii.v.iii-p3.1
 274. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=3&scrV=5#iv.ii.viii.v-p3.1
 275. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=5&scrV=1#iv.i.xi-p16.1
 276. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=5&scrV=21#iv.i.viii-p13.1
 277. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=5&scrV=21#iv.i.viii-p15.1
 278. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=5&scrV=21#iv.i.x-p27.1
 279. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Cor&scrCh=15&scrV=0#iv.i.xi-p9.3
 280. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=4&scrV=14#v.i-p9.1
 281. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=4&scrV=26#iv.ii.iv.viii-p3.1
 282. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=4&scrV=29#iv.ii.v.ii-p6.1
 283. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=5&scrV=25#iv.ii.vii.ii-p7.1
 284. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=5&scrV=28#iv.ii.vii.ii-p7.1
 285. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=5&scrV=33#iv.ii.vii.ii-p7.1
 286. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=5#iv.ii.vii.iv-p4.1
 287. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=5#iv.ii.vi.i-p7.1
 288. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=6#iv.ii.vi.i-p7.1
 289. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=6#iv.ii.vii.iv-p8.1
 290. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=7#iv.ii.vi.i-p7.1
 291. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Eph&scrCh=6&scrV=7#iv.ii.vii.iv-p8.1
 292. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Phil&scrCh=2&scrV=13#iv.i.viii-p36.1
 293. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Phil&scrCh=3&scrV=19#iv.ii.vi.iv-p5.1
 294. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Col&scrCh=3&scrV=5#iv.ii.vi.iv-p4.1
 295. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Col&scrCh=3&scrV=19#iv.ii.vii.ii-p8.1
 296. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Col&scrCh=3&scrV=22#iv.ii.vii.iv-p8.2
 297. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Thess&scrCh=4&scrV=16#iv.i.xi-p21.1
 298. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Tim&scrCh=2&scrV=1#iv.ii.vii.i-p9.1
 299. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Tim&scrCh=2&scrV=2#iv.ii.vii.i-p9.1
 300. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Tim&scrCh=1&scrV=10#iv.i.xi-p17.1
 301. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Tim&scrCh=3&scrV=15#v.i-p34.1
 302. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Tim&scrCh=4&scrV=3#v.i-p4.1
 303. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Titus&scrCh=1&scrV=16#v.i-p5.1
 304. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Titus&scrCh=2&scrV=9#iv.ii.vii.iv-p5.1
 305. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Titus&scrCh=2&scrV=9#iv.ii.vii.iv-p6.1
 306. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=4&scrV=13#v.ii-p59.1
 307. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=4&scrV=14#iv.i.ii-p21.1
 308. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=5&scrV=12#v.i-p36.1
 309. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=7&scrV=22#iv.i.viii-p22.1
 310. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=7&scrV=26#iv.i.vi-p3.1
 311. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=7&scrV=27#iv.i.vi-p3.1
 312. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=8&scrV=10#iv.i.ix-p5.1
 313. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=8&scrV=10#iv.i.ix-p34.1
 314. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=8&scrV=10#v.ii-p13.1
 315. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=11&scrV=1#iv.ii.ii.iii-p3.1
 316. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=11&scrV=6#iv.ii.vi.iii-p3.1
 317. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=11&scrV=6#v.ii-p9.1
 318. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Heb&scrCh=12&scrV=6#iv.ii.iv.iv-p4.1
 319. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=1&scrV=20#iv.ii.v.v-p5.1
 320. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=2&scrV=23#v.i-p44.1
 321. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=2&scrV=26#iv.ii.i.i-p2.1
 322. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=3&scrV=6#iv.ii.v.i-p2.1
 323. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=3&scrV=8#iv.ii.v.i-p2.1
 324. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=Jas&scrCh=5&scrV=20#iv.ii.v.v-p4.1
 325. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1Pet&scrCh=3&scrV=16#v.i-p38.1
 326. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Pet&scrCh=2&scrV=1#v.i-p3.1
 327. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Pet&scrCh=2&scrV=2#v.i-p3.1
 328. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=2Pet&scrCh=2&scrV=3#v.i-p3.1
 329. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1John&scrCh=1&scrV=9#iv.i.vi-p6.1
 330. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1John&scrCh=2&scrV=1#iv.i.vii-p6.1
 331. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1John&scrCh=5&scrV=7#iv.i.iii-p5.1
 332. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1John&scrCh=5&scrV=28#iv.i.xi-p9.1
 333. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3?scrBook=1John&scrCh=5&scrV=29#iv.i.xi-p9.1
 334. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-p11.3
 335. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-p25.1
 336. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-p11.2
 337. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-p11.1
 338. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-p32.2
 339. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-p7.1
 340. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.ii-p5.1
 341. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.v-p2.1
 342. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_i
 343. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_ii
 344. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_iii
 345. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_iv
 346. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_v
 347. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_vi
 348. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_vii
 349. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_viii
 350. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#i-Page_ix
 351. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_x
 352. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xi
 353. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xii
 354. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xiii
 355. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xiv
 356. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xv
 357. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xvi
 358. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xvii
 359. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xviii
 360. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xix
 361. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xx
 362. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxi
 363. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxii
 364. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxiii
 365. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxiv
 366. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxv
 367. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxvi
 368. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxvii
 369. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxviii
 370. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxix
 371. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxx
 372. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxi
 373. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxii
 374. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxiii
 375. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxiv
 376. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxv
 377. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxvi
 378. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxvii
 379. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxviii
 380. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xxxix
 381. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xl
 382. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xli
 383. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xlii
 384. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xliii
 385. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xliv
 386. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#ii.i-Page_xlv
 387. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii-Page_xlvi
 388. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii-Page_xlvii
 389. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_xlviii
 390. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_xlix
 391. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_l
 392. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_li
 393. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_lii
 394. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_liii
 395. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_liv
 396. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_lv
 397. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_lvi
 398. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iii.i-Page_1
 399. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i-Page_2
 400. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i-Page_3
 401. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i-Page_4
 402. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i-Page_5
 403. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i-Page_6
 404. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.i-Page_7
 405. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.i-Page_8
 406. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.i-Page_9
 407. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.i-Page_10
 408. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_11
 409. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_12
 410. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_13
 411. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_14
 412. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_15
 413. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_16
 414. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_17
 415. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_18
 416. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_19
 417. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_20
 418. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_21
 419. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_22
 420. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_23
 421. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_24
 422. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_25
 423. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_26
 424. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_27
 425. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_28
 426. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_29
 427. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_30
 428. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_31
 429. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_32
 430. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_33
 431. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_34
 432. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_35
 433. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_36
 434. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_37
 435. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_38
 436. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ii-Page_39
 437. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.iii-Page_40
 438. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.iii-Page_41
 439. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.iv-Page_42
 440. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.iv-Page_43
 441. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.iv-Page_44
 442. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_45
 443. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_46
 444. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_47
 445. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_48
 446. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_49
 447. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.v-Page_50
 448. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vi-Page_51
 449. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vi-Page_52
 450. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vi-Page_54
 451. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vii-Page_54
 452. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vii-Page_55
 453. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vii-Page_56
 454. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.vii-Page_56_1
 455. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_58
 456. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_59
 457. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_60
 458. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_61
 459. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_62
 460. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_63
 461. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_64
 462. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_65
 463. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_66
 464. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_67
 465. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_68
 466. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_69
 467. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_70
 468. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_71
 469. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.viii-Page_72
 470. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_73
 471. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_74
 472. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_75
 473. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_76
 474. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_77
 475. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_78
 476. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_79
 477. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_80
 478. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_81
 479. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.ix-Page_82
 480. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_83
 481. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_84
 482. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_85
 483. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_86
 484. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_87
 485. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_88
 486. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_89
 487. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_90
 488. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_91
 489. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_92
 490. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.x-Page_93
 491. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_94
 492. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_95
 493. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_96
 494. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_97
 495. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_98
 496. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_99
 497. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_100
 498. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_101
 499. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_102
 500. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xi-Page_103
 501. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_104
 502. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_105
 503. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_106
 504. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_107
 505. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_108
 506. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_109
 507. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_110
 508. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.i.xii-Page_111
 509. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii-Page_112
 510. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii-Page_113
 511. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.i-Page_114
 512. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.i-Page_115
 513. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.ii-Page_116
 514. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.iii-Page_117
 515. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.iii-Page_118
 516. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.iv-Page_119
 517. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.i.iv-Page_120
 518. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.i-Page_121
 519. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.ii-Page_122
 520. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.iii-Page_123
 521. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.iii-Page_124
 522. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.iii-Page_125
 523. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.ii.iv-Page_126
 524. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.i-Page_127
 525. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.ii-Page_129
 526. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.iii-Page_130
 527. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.iii-Page_131
 528. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.iv-Page_132
 529. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.iv-Page_133
 530. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.v-Page_134
 531. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.v-Page_135
 532. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.vi-Page_136
 533. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iii.vi-Page_137
 534. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.i-Page_138
 535. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.i-Page_139
 536. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.ii-Page_140
 537. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.ii-Page_141
 538. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iii-Page_142
 539. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iii-Page_143
 540. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iii-Page_144
 541. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iii-Page_145
 542. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iv-Page_146
 543. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.iv-Page_147
 544. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.v-Page_148
 545. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.v-Page_149
 546. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vi-Page_150
 547. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vi-Page_151
 548. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vi-Page_152
 549. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vi-Page_153
 550. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vii-Page_154
 551. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.vii-Page_155
 552. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.viii-Page_156
 553. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.viii-Page_157
 554. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.iv.viii-Page_158
 555. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.i-Page_159
 556. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.ii-Page_160
 557. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.ii-Page_161
 558. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.iii-Page_162
 559. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.iii-Page_163
 560. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.iv-Page_164
 561. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.iv-Page_165
 562. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.iv-Page_166
 563. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.v-Page_167
 564. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.v-Page_168
 565. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.vi-Page_169
 566. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.v.vi-Page_170
 567. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi-Page_171
 568. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.i-Page_172
 569. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.i-Page_173
 570. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.i-Page_174
 571. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.ii-Page_175
 572. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.iii-Page_176
 573. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.iii-Page_177
 574. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.iii-Page_178
 575. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.iv-Page_179
 576. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.iv-Page_180
 577. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.v-Page_181
 578. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.v-Page_182
 579. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vi.v-Page_183
 580. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii-Page_184
 581. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.i-Page_185
 582. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.i-Page_186
 583. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.i-Page_187
 584. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.ii-Page_188
 585. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.ii-Page_189
 586. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.ii-Page_190
 587. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.ii-Page_191
 588. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.iii-Page_192
 589. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.iii-Page_193
 590. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.iii-Page_194
 591. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.iv-Page_195
 592. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.iv-Page_196
 593. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.v-Page_197
 594. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.v-Page_198
 595. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.v-Page_199
 596. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.v-Page_200
 597. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.vi-Page_201
 598. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.vi-Page_202
 599. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.vii.vi-Page_203
 600. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii-Page_204
 601. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.i-Page_205
 602. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.i-Page_206
 603. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.ii-Page_207
 604. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.ii-Page_208
 605. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.ii-Page_209
 606. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iii-Page_210
 607. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iii-Page_211
 608. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iv-Page_212
 609. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iv-Page_213
 610. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iv-Page_214
 611. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.iv-Page_215
 612. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.v-Page_216
 613. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.vi-Page_217
 614. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.vi-Page_218
 615. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.vi-Page_219
 616. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.vi-Page_220
 617. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#iv.ii.viii.vi-Page_221
 618. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v-Page_222
 619. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v-Page_223
 620. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_224
 621. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_225
 622. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_226
 623. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_227
 624. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_228
 625. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_229
 626. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_230
 627. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_231
 628. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_232
 629. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_233
 630. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_234
 631. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_235
 632. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_236
 633. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_237
 634. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_238
 635. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_239
 636. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_240
 637. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_241
 638. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_242
 639. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_243
 640. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.i-Page_244
 641. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_245
 642. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_246
 643. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_247
 644. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_248
 645. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_249
 646. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_250
 647. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_251
 648. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_262
 649. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_253
 650. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_254
 651. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_256
 652. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_256_1
 653. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_257
 654. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_258
 655. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_259
 656. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_260
 657. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_261
 658. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_262_1
 659. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_263
 660. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_264
 661. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_265
 662. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_266
 663. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_267
 664. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_268
 665. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_269
 666. file:///ccel/b/beveridge_w/thoughts/cache/thoughts.html3#v.ii-Page_270