disentangled and freed from sin, so as that we may go to God upon all occasions with freedom, or without restraint, and always converse with him with delight?

Such questions as these closely urged may convince some, as the case may require, how much they differ from this apostle; and are of a different sense and estimate from him, in reference to what we are speaking of. And if there be such a disagreeing judgment in this case, then we are to consider,

2. The great evil of it. And this I might represent to you very largely; but at present, take some account of it only in these few particulars.

(1.) It speaks great injudiciousness in the matter of discerning between things that differ, and which doth more excel. It is one great part of the work and business of judgment to distinguish between things, that are of different value from one another; and he is a very injudicious man, who is not able to prefer those things that are more excellent, which when compared and judged of do vastly differ: as it would argue very great injudiciousness, indeed, if I could not tell which of the two to prefer, a gay feather, or a rich diamond. The odds is so vastly great here, that it must needs argue a great want of discerning the just value of things: and so it must in like manner if we cannot tell which is to be rather chosen, a little freedom from pain and affliction, or that which is a great advantage and gain to the inward man.

(2.) It argues very great unbelief of the truth of God's word in reference to this very case. It is expressly said, All things shall work together for good, to them that love God, to them who are the called according to his purpose, Rom. viii. 28. But we do not believe this: for it is plain that if we did believe it, it were then altogether impossible we should reject or less value that, which at the same time we believe to be the greater good. For it is spiritual good that is there meant, which is to be wrought out by external natural evils. And can we tolerate in ourselves an habitual indisposition to take God's word? Sure, methinks, we should look upon this as a most intolerable thing.

this were unaccountable, if it could not be said that there is some greater good to be wrought out by these sufferings, which shall abundantly compensate and countervail them. But if we persist in the error I speak of, we lose the only way of solving this difficulty of providence.

(5.) To represent the evil of this error yet more, I would observe, that it argues much impatience and weakness of spirit: for patience is passive power, fortitude, or ability to suffer. It argues very great weakness when we had a great deal rather not be good, than suffer affliction. Sure it is a sign that we can suffer nothing. And if there be such a disposition to faint in the day of adversity, our strength is small; as saith the wise man; and this is not only our great infelicity but our sin.

(6.) It is a tacit choosing of sin, rather than affliction; and certainly that is a very bad thing. It is manifestly so, if we consider and look upon the case as it is. “Let me be impure still, drossy and terrene still, unlike to God still; so my flesh may but escape, my sense be gratified and indulged, and incur no prejudice."

(7.) Lastly, It argues a great deal of pride; and also insensibleness both of what we deserve and what we need. If any can by no means bring their spirits to think of suffering, there commonly lies at the bottom an insensibility of what they are; what wretched hearts and untoward natures they have. It is little apprehended what we deserve, and what we need, when we look upon such an aspect of providence as unsuitable; which threatens us with suffering, and is like to prove afflictive. This should be the sense of our hearts: "Alas! whatever I suffer, it is much less than my iniquity deserves! Yea, if I suffer never so severely, it is but what the exigency of my case requires. My heart is very sleepy and dead, and needeth rousing; it is very drossy, and needs a hot furnace." And we should think so if we thought of ourselves aright, and if too good an opinion of ourselves did not blind our eyes. I might mention several things more, but the time permits not. I shall only desire hereupon in the close, to recommend two things;

(4.) It argues most unworthy thoughts of the wisdom and goodness of the providence of God, with respect to those sufferings and afflictions we speak of. It looks as if we did not really believe, that they are brought upon us for some greater good, than any we can lose, or be indamaged in, by them; or that we thought that neither wisdom, or goodness, conducted the course of affairs towards us. What account can we give, or what reasons produce, why the course of Divine Providence should run so and so, (as it many times has done in the world,) as to cast smiling fair aspects on the worst sort of men, and frowning severe aspects on the better sort? Hence men have been apt to make very sinister interpretations and applications. Thus the prophet Malachi charges some in his time: "Ye have wearied the Lord with your words: yet ye say, Wherein have we wearied him? When ye say, Every one that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?" Mal. ii. 17. And truly, though we have explicit formed thoughts otherwise, yet the sense of our hearts will seem to be agreeable to such thoughts as these, if we tolerate in ourselves the error which I am detecting, and representing the evil of; that is, of supposing that it were better to be freed from afflictions, than to have them improved to our gain and advantage. Either we must think, that afflictions come upon the people of God by chance, and so that God has no design at all by such an ordering of things; or else, that he afflicts his people out of hatred and perfect ill-will; both which are monstrous and horrid thoughts. It were altogether an unaccountable thing, upon the whole matter, why the course of the dispensations of God's providence should be as it ordinarily is, that the saints should be exposed to sufferings and afflictions, while the wicked live in ease, prosperity, and pleasure; I say,

viii. 18. As if he had said, "This is my logic, I compute so upon the whole matter; and this is the result I come to, having considered it thoroughly, and viewed it on every side." Let us settle our judgment of this in like manner, and record it: "This was my mind at such a time, and Í came then to be convinced of the truth of it. I will never alter it, till I see better reason (which I suppose I never shall) for laying it down, than I had to take it up.” And, 2. Agreeably hereunto let us direct the scope, current, and end of our prayers, on such days as these, as the apos tle here doth his. It is necessary our hearts should be brought to an agreement with our judgments. What is the good I should most desire, and wish, and seek for my soul this day? If this be a right judgment which we have now heard of, it will be very good for us, at such times as these, and even at all times, in our prayers, to say: "I pray not that I may be freed from suffering; that is not the great thing I request. As to that I refer myself to the Divine pleasure, and acquiesce in the determination of Providence. But, O Lord! I have another request to make unto thee, that whatsoever shall befall me, I may have more of thine image; more life and strength; vigour and heavenliness; fitted for holiness in this world, and blessedness in the other. And then let my sufferings be what they will, so they be but subservient to this great design, of procuring my spiritual advantage."

And we pray upon pretty sure grounds when we pray thus. We do not need to doubt whether this be agreeable to the Divine will or no. We are upon a certainty. If I should insist peremptorily in prayer upon this and that temporal good for myself, or the community I belong unto, it may be said; "Where is the promise? and thereupon, where is the faith of being heard in such a prayer ?" But I am sure I pray agreeably to his own will, when I pray, that I may be brought into spiritual prosperity. I am sure therein to suit with what he himself doth com

SERMON V."

Isaiah lxiii. 10.

But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against

them.

In the foregoing part of this chapter you have a representation, as it is generally agreed, of our Lord Christ in triumph; returning as a conqueror from his victories, with garments discoloured with the blood of the slain. "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save." The enemies, whom the Messiah is supposed to have engaged against, are represented and set forth by Edom, and the metropolis thereof, Bozrah; be cause they were the next enemies to the church of God, mostly confined within Palestine, upon which Idumea bordered, and who were continually vexatious, and afflictive to them: by these, I say, are the spiritual enemies represented, which our Lord Jesus Christ was to set himself against. And so I have taken notice of a certain author (though I profess not to like all his allegories) who allegorically speaks of the carnal part, under the name of Edom. "The mind or spirit ought to follow God unweariedly, without deviating or turning aside, lest he come into Edom" alluding no doubt to the word itself edom or earth, as the name of Adam comes from the same root. Against these spiritual enemies, that readily fall in with our carnal earthly part, did our Lord Jesus Christ use his prowess, unto a glorious victory and triumph. This being represented, how ready the Redeemer was to undertake on the behalf of them, who were to be defended and saved by him; a reflection is made upon God's former dealings on the behalf of this people, and their unequal carriage and deportment towards him, in the seventh, eighth, and ninth verses. But I cannot go distinctly over them. Unto which this complaint is subjoined; "But they rebelled, and vexed his holy Spirit; therefore he was turned to be their enemy, and he fought against them."

There are two things, which present themselves to our view and consideration, from these words: namely, that the rebellions of a people professing the name of God, are very vexatious to his Spirit; and that such vexations engage him against them as their enemy. To speak to both these together, for the sake of despatch, I shall do only these two things.

FIRST, Inquire concerning the evil done; that is, vexing the Spirit of God, by rebelling against him. And,

SECONDLY, Concerning the evil suffered; and that is, his turning against them, so as to become their enemy. Upon which the use of all will ensue.

FIRST, AS to the evil done, we are to inquire in the first place concerning the nature of it; and then, in the next place, the cause thereof.

1. Let us consider the nature of the evil done, namely, the vexing of the Spirit of God. We are not to understand it as if the blessed Spirit of God was capable of such vexation, as we are in ourselves; that is, of real perturbation or passion. That, common reason will tell us, the Divine nature is not capable of. But yet notwithstanding, this doth not signify nothing; there is some great thing lies under this expression, which we may conceive of in these two particulars.

(1.) His will is really crossed; somewhat is done, that is against his will. I mean his will concerning our duty, not his will concerning the event; against his preceptive will, and consequently against that good, which he wills to us upon the supposition of our compliance with his just * Preached at Haberdashers' Hall, June 1st, 1677.

ference to men, which he doth not will effectually to procure that they shall be done. He wills our obedience and duty; and, as this is connected with it, he wills also our felicity and happiness. The will of God in the former part, is expressed by his precepts; in the latter, by his promises, so far as they are of a general tenor. But there is a will of his in reference to the event, of which it may be truly said, "Who hath resisted his will," Rom. ix. 19. When the commands of God are disobeyed, and persons by their disobedience rush upon vengeance, and put themselves under the effects of Divine displeasure; then is that done, which is averse to the legislatíve will of God, as it is signified to us by his word. And this is implied in the expression in the text of his being vexed; namely, that there is a matter or object lying before him, at which he may take offence, or resent.

(2.) It is implied also, that he doth apprehend and resent this matter; though without any commotion or perturbation. He resents it so as not to look upon it as a matter of indifference. It does not escape his notice, as profane, atheistical spirits are apt to fancy; who say, "The Lord shall not see, neither will the God of Jacob regard it," Psal. xciv. 7. No, there is no such thing to be imagined. God takes notice of the matter, and resents the wrong done to him; yet so calm is the resentment, as every way agrees with the felicity of the Divine nature. It is this which he lays up in store, as it is emphatically expressed by Moses, and seals up among his treasures, Deut. xxxii. 34. This he keeps by him as the just matter of a controversy, which he will manage; and will animadvert upon it in his own time, and when a fit and proper season shall come. So much then are we to conceive as spoken of God, or of the Spirit of God, under the expression of its being vexed.

2. We are now to inquire concerning the cause of this vexation; or show, what it is that thus vexes the Spirit of God. We may well understand in the general that sin does so; being in its own nature a direct contrariety to his good, and holy, and acceptable will. But especially rebellion against the Spirit of God is vexatious, which is a higher pitch of sin, and implies a continued course of disobedience. Rebellion speaks a prevalent and continued malignity of sin. "They rebelled, and vexed his Spirit.” But to be more particular here; we may understand what sin is more especially vexing to the Spirit of God, if we allow ourselves to consider what the titles and attributes of this Spirit in Scripture are. By these we shall know what is the tendency of the office and operations of the blessed Spirit of God; and so more easily conceive what tends to vex, and to grieve it, as you know the expression is elsewhere. "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption," Eph. iv. 30.

(1.) The Spirit of God is styled the Spirit of truth, John xiv. 17. It is therefore very grievous and vexing to this Spirit, to have a light esteem of divine truth; to be indifferently affected towards it; to have a loose adherence to it; an easiness to part with it; and much more a proneness to oppose it, and run away from it. This, I say, must needs be vexing to the Spirit of God. And because I foresee I shall be able to speak but little to the use, I desire you as we go along to make reflections on each head; and to consider how far you may suppose yourselves guilty, and how far this age (professing the truth of God) is guilty of vexing the Spirit in this and other respects. Again,

(2.) It is mentioned in Scripture under the name of the Spirit of grace, Heb. x. 29. It is therefore very vexing to this blessed Spirit, when that grace, of which it is the author, and which it is its office and business to convey and apply, or effectually to reveal, is rejected; when in that Gospel under which we live, and which is the ministration of the Spirit, grace is offered and despised; when there are few that express any regard to, or any desire or value of, the Spirit of God; this is a most vexing thing to this Spirit.

(3.) It is called the Spirit of faith, 2 Cor. iv. 13. Infidelity therefore must needs be reckoned a most vexing

II. I am to consider how justly this penal evil does ensue in this case; namely, that God should turn against those who rebel and vex his Spirit. This is to be collected from the greatness of the evil done. Consider therefore how just cause and matter of provocation this injurious dealing with the Spirit of God doth carry in it. Particularly,

1. Consider that this is very despiteful dealing, to do that which will vex his very Spirit. Sinners of this kind are expressly said to do "despite unto the Spirit of grace," Heb. x. 29. And surely to do that, which must directly contradict the very business and design of the Spirit, is a most spiteful kind of wickedness.

2. Consider that this is a wickedness, wherein the most immediate kind of affront is offered unto God. He deals with men in a more distant way when he deals with them in his providence, or the outward manifestation of his will in his word. But when he comes to deal with the spirits of men, and to have his work within them, and their spirits resist and oppose him; there is then a most immediate contest between the blessed God and them. And we cannot but think this is a high provocation unto God, and reckon upon this issue, that he must hereupon become our enemy. And,

3. It is to be considered that sinning so as more directly to vex the Spirit of God, does carry with it a withstanding of the Spirit in that which is its proper office: which is a great aggravation to the wickedness. It is one thing when I withstand a person in a thing, which he does casually and by the by; and another when I withstand him in that which is his stated business. It is, you know, reckoned a high affront among men to be resisted and withstood in an office. To oppose an ordinary, private person, is but a small matter in comparison of affronting an officer, in the execution of his office. The Spirit of God, when it is about the work of diffusing Gospel light and grace, is in the work of its own office. And when persons do such things as are vexatious in this respect; that is, oppose and withstand the Holy Spirit in its proper stated business, this must needs be highly provoking. It is a bold and insolent affront done to the blessed God; and therefore may well infer upon such a people that dreadful thing, that God should turn against them, and become their enemy.

Now as, to the use (though these matters have been more lightly touched and considered than the matter required, for want of time) we may infer the following things:

I. We may infer hence, that among a people professing the name of God, the Spirit of God is wont to be at work; and where it is not doing any work, we cannot suppose it to be thus vexatiously resisted, and contended against. It was the testimony that Stephen bore against this people, even dying, that they constantly rebelled, and vexed the Holy Spirit. "Ye do always resist the Holy Ghost; as your fathers did, so do ye," Acts vii. 51. Now what doth this imply? Inasmuch as it is said expressly that there was a war kept up against the Spirit of God, from age to age, and from generation to generation; it implies, that as they were from age to age a professing people, so from age to age the Spirit of God was still, more or less, striving with them; or else how could they be said always to resist? Where there is no striving, there is no resisting. We ought therefore to consider this, that ordinarily where the Gospel is professed, there the Spirit of God is at work, more or less, though not always so as to prevail. It is a free Spirit; and works, as the wind blows, where it listeth, |

who live under the Gospel, the Spirit of God moves at some times, in one degree or another. For it is hardly to be imagined, that any should wear out a life's time under the Gospel, and not, one time or other, have the injection of some good thought, some check or rebuke, as to their evil course; and some inclination, at least, to return, and alter their course. And I doubt not but there is a parity between these two cases; that is, as in matters of consolation the Spirit of God co-operates with our spirits, so he doth in matters of conviction, whether it ever becomes effectual or no. So that I reckon it most safe, and most honourable to God, when any injection of that kind is made in the conscience of any man, that lives under the Gospel, to ascribe it to the Spirit in its common operations.

II. We are hereupon to reflect and consider, whether this may not be much our case and the case of the generality at this time, even thus like the Jews to have vexed the holy Spirit of God, which hath been for a long season dealing with us. Recount with yourselves the particulars mentioned; and think whether there has not been a great deal of vexation given the Spirit of God in those several ways. But I cannot stand now to remind you of them.

III. Let us be hereupon persuaded to hasten the taking up this controversy (for it is a dreadful thing to have it depending) by humbling and abasing ourselves in the dust, before the Lord; for ourselves on our own account, and on the behalf of the generality of those among whom we dwell. Surely this ought to be much the business of such a day as this, even deeply to humble ourselves before the Lord, for the vexation given to his Spirit; and that our temper, course, and spirits run so directly counter to him. We should not want matter of humiliation for many such days, if we did but seriously consider this case; though every day should be kept a fast, and as a day of humiliation on this account. And indeed it is sad, when the matter of humiliation is so very great and manifest, there should be any appearance of declining these occasions, or of shyness in closing with them. We desire to bless God for it, that it is in the hearts of any to join us, but yet it cannot but be observed that there is too great a coolness; and many persons are easily diverted, it is to be feared, from closing with such occasions as these. And methinks it is more especially to be observed, that but few masters of families do appear before God, at such times and on such occasions; who might represent their families, and in the name of them come and lie prostrate at the foot of the throne of grace.

Give me leave but to reflect upon a passage, which is not unworthy of our notice upon this occasion. They are the words of those idolatrous women that burned incense to the queen of heaven, who said to the prophet Jeremiah, "When we burnt incense to the queen of heaven, and poured out drink-offerings unto her, did we make her cakes to worship her, and pour out drink-offerings unto her without our men ?" Jer. xliv. 19. "Did not they come and fall in with us?" It is a sad case, if the men of our times cannot be as forward to fall in with the ways and methods of atoning God, and pacifying his displeasure against us, as they were in those days in ways of so high provocation! IV. Let us apply ourselves particularly and with great earnestness to supplicate the continuance of the Spirit, where it remains breathing in us; and the restoring it, where it had been in any measure restrained. O, how loud and importunate should our cries be upon this account! It is a fearful thing to lie under the guilt of continual vexation to the Spirit of God. You know there is a particular accent put upon such wickedness. You know there is such a thing as the sin against the Holy Ghost, in an eminent sense; and we had need to take heed of every gradual approach unto it. I do not think that every sin against the Spirit of God, is that sin against the Holy Ghost; but we had need, I say, to look to ourselves as to any gradual approaches to it. For how great is the censure laid upon that sin! It is therefore a fearful thing to have our heart and way bent against the way and course, the tendencies and motions, of the Holy Ghost.

And when we consider the matter in this light, what reason have we to cry out, as we find the Psalmist does!

"Cast me not away from thy presence, and take not thy holy Spirit from me," Ps. li. 11. It is a great matter God hath against us, when he hath this to charge us with, namely, the vexing of his Spirit. It is a part of the charge against Sodom, that they vexed Lot's righteous spirit, 2 Peter ii. 8. It is mentioned as a high aggravation of their wickedness, that they vexed the spirit of a righteous man. But how much more heinous a thing is it to vex the Spirit of God! Is it (says the prophet Isaiah) a small thing to weary men, but will ye weary my God also? Isa. vii. 13. And the more we apprehend the heinousness of this matter, the louder should our cry be, "Take not away thy holy Spirit from us, that Spirit, which we have vexed, grieved, and done so much to quench." And to this purpose consider, before I conclude, these two things.

1. The exigence of the case, and the necessity of having this Spirit. Alas! what will become of us when this Spirit is gone, quite gone, and breathes no more? What do we conceive of ourselves, we that carry about with us bodies of flesh, animated by a living soul? What becomes of us when that spirit retires, and is gone? Into what noisome putrid carcasses do we turn in a short time! And what a miserable carcass will that church become, out of which the Spirit of God is gone! a body without a soul! an unmoving breathless thing! If God should leave us the Gospel, and the external frame of ordinances, what will that avail us when the Spirit is gone? The matter would be with us, as with some noble stately mansionhouse, that is deserted of its great inhabitant. There you may come in, and walk from room to room, and find nobody, where there was once great resort, and a great deal of splendour, pomp, and joy, but now, nothing but desolation! Such a thing will that church be, out of which the Spirit of God, the great Inhabitant, is gone. You might have gone to that ordinance and the other, and have met with life; but now no such thing: there are the empty rooms inhabited by no one.

We should therefore so apprehend the exigence of the case, that our spirits may be awakened and stirred up, even with the utmost importunity, to obviate and avert, as much as in us lies, so great a calamity, as this, and so great a death. The presence and influence of the Spirit would stand us in the stead of a great deal of mercy of other kinds. It was supposed, that to have ministers and teachers in the church would overbalance a great calamity, where it is said; "Though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers," Isa. xxx. 20. But how much external misery would it outweigh, to have this Spirit (so teaching as none does) remaining among us! So that it may well become us still to be praying, "Lord, whatever thou doest, withdraw not thy Spirit from us! Rather tear our flesh, pour our blood like water upon the ground, than cease to be pouring out thy Spirit among us!" We should make this much the design of all our prayers on such a day as this.

It may be many are come before the Lord this day, to try to deprecate and avert that wrath, which threatens us with external calamities; or that they may do something for the saving their estates, and their pleasant delectable things but this is a low design. Rather say, "Let all these things go, if thou wilt, Lord, but let thy Spirit remain! let that breathe, and work in us still; and do with us, in all external respects, what thou wilt."

:

Let us labour thus, I say, to apprehend the necessity of our case. It is not necessary that we should be rich, or in quiet, or at liberty; it is not necessary we should have such and such external accommodations; but it is necessary we should have the Spirit: for they that have not the Spirit of Christ are none of his, Rom. viii. 9. And again, 2. Apprehend too (wherewith I close) the possibility of succeeding well, in our strivings and wrestlings with God, yet to obtain more of his Spirit. It is itself a Spirit of grace, and supplication; and according as it is complied with in that, which is its proper business and office, so we may expect more and more plentiful effusions of it. We are therefore to look upon this as a hopeful case, if we set ourselves to strive with God for his Spirit, that it shall not * Preached at Haberdashers Hall, September 16th, 1677.

withdraw. But if it be an indifferent matter with us, then are we lost before we are aware. We feel death creeping upon us by degrees, and we regret it not; death drawing near our vitals, but we mind it not.

This is a sad case; but if we, feeling a decay and languishment, cry with importunity to God, the case is not hopeless. He hath said, that he will give the Spirit to them that ask for it; and that he will pour out his Spirit upon us. Christ represents it as given to a child, as a boon from the Father; and that this gift is comprehensive of all good things, Matt. vii. 11. compared with Luke xi. 13. Nay, that the Spirit is to us as bread to a child; for we can no more live without the Spirit, than a child can without bread.

If we would therefore set ourselves a craving in good earnest, and represent our case to the Father of spirits and mercies, his bowels would work towards us; and he would not long withhold his Spirit from them, whom he sees to want it, and ask for it. Therefore beg of God thus: "O Lord, behold a poor company of creatures gasping for life! thy Spirit is vital breath; we are ready to die, if thy Spirit breathe not. Pity thine own offspring, thou Father of mercies, and of all spirits!" Surely then this Spirit will return; for why should not we rest upon his promise, who has said, that God will give his holy Spirit to them that ask him?

And we may the more boldly ask, because we may suppose ourselves to be nearer those days, wherein there shall be a more general pouring out of the Spirit. And we might argue that those days are nearer indeed, if there was a more general, and importunate, and loud cry for this Spirit. This would import that a great measure of it is already come, and that far greater measures are coming. It would be an argument, that it would be a Spirit of consolation and joy, life and vigour; which would make religion a glorious thing, and Christians shine and live, both at once.

SERMON VI.*

James i. 22.

But be ye doers of the word, and not hearers only, deceiving your ownselves.

THE limits of my time, since I intend to discourse to you only this hour upon this Scripture, will not allow me to reflect much upon the context; which is all suitable, and of the same piece with the words of the text itself. We have at the eighteenth verse a very high eulogy given us of the word of God, as that which is the divine seed and principle of the new birth; and out of which God's great and glorious work of the new creation doth result. "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." Whereupon the exhortation, "Be swift to hear," (ver. 19.) is grounded; that is, be very covetous of all seasons to wait upon the dispensations of this word. And then, at last, we come to this caution here in the text; "But beye doers of the word, and not hearers only." Though hearing the word is the appointed means of this new creation; and is that which by divine designation is able to save the soul of a man, by virtue of that efficacy which many times accompanies it from God; yet this is not to be understood, as if it should do any such work upon them, who only give it to the hearing and no more. And therefore the apostle thinks it seasonable and necessary to give this intimation by the way, upon what terms we might expect so glorious an effect to be wrought by it: that is, supposing that we apply ourselves to attend upon it, with that earnest intention of the mind, as those who have a design to comply with, and to guide and govern their practice by the word they hear; otherwise all will come to nothing. "Be ye doers of the word, and not hearers only, deceiving your ownselves."

We might recommend to you several propositions of