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upon that occasion, or the disciples of John upon of John-the works which the Father hath given this, believe him, because he was the Son of God, me to finish, the same works that I do, bear wit. because he came down from heaven, because he ness of me. As if he had said : “My own perwas in the Father and the Father in him, because formance of miracles is a higher and surer proof he was with God and from God, because the of my mission, than any testimony which could Father had given unto him the Spirit without be given to me by another who did not perform measure, because he was inspired in the fullest miracles, however great, or praiseworthy, or ex. and largest sense of the word; for all these cha- cellent his character and his preaching were in all racters and pretensions, though the highest that respects, or however much his followers confided could belong to any being whatsoever, to a prophet, in him; the one was the testimony of men, the or to more than a prophet, were nevertheless to be other of God.” “I receive not testimony of ascertained by facts. When ascertained, they man;" the proofs which I myself exhibit before were grounds of the most absolute confidence in your eyes of divine power, supersede human teshis word, of the most implicit and unlimited reli- timony. ance upon his authority; but they were to be as Again: Our Lord put the truth of his pretencertained by facts. To facts, therefore, our Lord sions, precisely and specifically upon the evidence appeals; to facts he refers them, and to the de- of his miracles: “If I do not the works of my Famonstration which they afforded of his power and ther, believe me not: but if I do, though ye believe truth. For shutting their eyes against faith, or, me not, believe the works:" John x. 37. What more properly speaking, for shutting their hearts fairer appeal could be made ? Could more be done and undersmundings against the proof and conclu- to challenge inquiry, or place the question upon sion which facts afforded, he pronounces them lia- the right ground? ble to condemnation. They were to believe his Lastly: In the xvth chapter and 24th verse, our word, because of his works : that was exactly what Lord fixes the guilt of the unbelieving Jews upon he required. “ The works which the Father hath this article, that they rejected miraculous proof, given me to finish, the same works that I do, bear which ought to have convinced them; and that if witness of me, that the Father hath sent me; and they had not had such proof they might have been the Father himself who hath sent me beareth wit- excusable, or, comparatively speaking, they would ness of me:" John v. 36. It is remarkable that not have had sin. His words are very memoraJohn the Baptist wrought no miracle; therefore ble. “If I had not done among them the works the authority and confirming proof of his mission which none other man did, they had not had rested very much upon the evidences which were sin." exhibited, not by himself, but by the person whose It appears, therefore, that as well in the answer appearance he professed to foretel. And undoubt to John's messengers, as in the other passages of edly the miracles of our Lord did, by a reflected his history and discourses which resemble this, our operation, establish the preaching of John. For Lord acted a part the most foreign and distant if a person in these days should appear, not work from the part of an impostor or enthusiast that ing any miracle himself, but declaring that ano can possibly be conceived. Was it for an imposther and greater person was soon to follow, and if tor or enthusiast to refer messengers who came to that other and greater person did accordingly soon him, to miraculous works performed before their follow, and show forth mighty deeds, the authority eyes, to things done upon the spot: to the testiof the first person's mission would be ratified by mony of their own senses, “ Show John those the second person's works. They who might things which ye do see and hear." Would, could doubt, nay reasonably doubt, concerning the first any other than a prophet come from God do this ? person's truth and pretensions before, would be in like manner, was it for any other than a divine fully satisfied of them afterwards. And this was messenger to bid his very disciples not believe in exactly the turn which some rational and consi- him, if he did not these works; or to tell unbederate Jews gave to the matter : “And many re- lievers, that if he had not done among them works sorted to him, and said, John did no miracle; but which none other man did, their unbelief might all things that John spake of this man were true." bave been excusable? In all this we discern The effect of this observation was, what it ought conviction and sincerity, fairness, truth, and evito be,"many believed on him there:” John x. dence.
This distinction between our Lord and his forerunner, in one working miracles, and the other not, furnishes an account for two things which we
SERMON XVI. meet with in the Gospels; one is, John's declaring that when the person of whom he spoke should
ON INSENSIBILITY TO OFFENCES. appear, his own ministry, which was then much followed and attended, would sink in importance Who can tell how oft he offendeth? O cleanse thout and esteem. “He must increase, I must decrease me from my secret faults. Keep thy serrant -He that cometh after me is preferred before me also from presumptuous sins, lest they get the -He that was with thee beyond Jordan, to whom dominion over me. :-Psalm xix. 12, 13. thou barest witness, behold, the same baptizeth, and all men come to him.” The other is our Lord's These words express a rational and affecting own reflection upon John's testimony in his fa- prayer, according to the sense which they carry vour, which was exactly agreeable to the truth with them at first sight, and without entering into of the case.
“Ye sent unto John, and he bare any interpretation of them whatsoever. Who is witness unto the truth ; but I receive not testimo- there that will not join heartily in this prayer 3 ny from man. He was a burning and a shining for who is there that has not occasion to pray light; and ye were willing for a season to rejoice against his sins? We are laden with the weight in his light. But I have greater witness than that of our sins, " The remembrance of them is
grievous to us, the burden of them is intolerable.” | sinner's own notice at the time may certainly be But beyond this, these same words, when they distinguished from those which are committed come to be fully understood, have a still stronger with a high hand, with a full knowledge of the meaning, and still more applicable to the state and guilt, and defiance of the consequences; and that condition of our souls; which I will endeavour to is, as I believe, the distinction here intended : and set before you.
the one the Psalmist called his secret faults, the You will observe the expression, “my secret other his presumptuous sins. Upon the whole, faults: O cleanse thou me from my secret faults." therefore, I conclude, that the secret sins against Now the question is, to whom are these faults a se- which the Psalınist prayed, were sins secret to cret ? to myself, or to others ? whether the prayer himself. relates to faults which are concealed from mankind, But here, therefore, comes the principal quesand are in that sense secret; or to faults which are tion—How there can be any sins of this sort ? concealed from the offender himself, and are there- how that can be a sin, which is neither observed, fore secret, in the most full and strict sense of which nor known to be so by the person who commits the term is capable ? Now, I say, that the context, it? And then there comes also a second consior whole passage taken together, obliges us to un- deration, which is; if there be such, what ought to derstand ihe word secret in this latter sense. For be done with respect to them? Now, as well observe two particulars. The first verse of the text upon the authority of the text, ås upon what is runs thus: “Who can tell how oft he offendeth? the real case with human nature, when that case O cleanse thou me from my secret faults.” Now, is rightly understood, I contend, first, that there to give a connexion to the two parts of this verse, are many violations of God's laws, which the men it is necessary to suppose, that one reason, for who are guilty of them, are not sensible of at the which it was so difficult for any man to know how time; and yet, secondly, such, as that their want oft he offended was, that many of his faults were of being sensible of them, does not excuse, or make secret ; but in what way and to whom secret? to them cease to be sins. All this, in truth, is no himself undoubtedly: otherwise the secrecy could other than the regular effect of sinful habits. have been no reason or cause of that difficulty. Such is the power of custom over our consciences,
The merely being concealed from others would be that there is, perhaps, hardly any bad action nothing to the present purpose; because the most which a man is capable of committing, that he concealed sins, in that sense, are as well known may not commit so often; as to become unconto the sinner himself, as those which are detected scious of its guilt, as much as of the most indifferor most open; and therefore such concealment ent thing which he does. If some very great and would not account for the sinner's difficulty in un atrocious crimes may be thought exceptions to derstanding the state of his soul and of his con- this observation, and that no habit or custom can science. To me it appears very plain, that the by any possibility reconcile them to the human train of the Psalmist's thoughts went thus :—He conscience; it is only because they are such as is led to cast back his recollection upon the sins of cannot, from their very nature, be repeated so ofhis life; he finds himself, as many of us must do, lost ten by the same person, as to become familiar and and bewildered in their number and frequency; habitual : if they could, the consequence would be because, beside all other reasons of confusion, there the same; they would be no more thought of by were many which were unnoticed, unreckoned, the sinner himself, than other habitual sins are. and unobserved. Against this class of sins, which, But great outrageous crimes against life, for infor this reason, he calls his secret faults, he raises stance, and property, and public safety, may be up his voice to God in prayer. This is evidently, laid out of the question, as not falling, I trust and as I think, the train and connexion of thought; believe, within the case of any one who hears me; and this requires, that the secret faults here spoken and as in no case whatever capable of being so of be explained of such faults as were secret to common, as to be fair experiments of the strength the person himself. It makes no connexion, it of our observation. These are not what compose carries with it no consistent meaning, to interpret our account with God. A man may be (as inthem of those faults which were concealed from deed most men are) quite free from the crimes of others. This is one argument for the exposition murder, robbery, and the like, and yet be far contended for; another is the following you from the kingdom of God. I fear it may be said will observe in the text that two kinds of sins are of most of us, that the class of sins which comdistinctly spoken of under the name of " secret pose our account with God, are habitual sins; faults, and presumptuous sins.” The words are, habitual omissions, and habitual commissions. "O cleanse thou me from my secret faults; keep Now it is true of both these, that we may have thy servant also from presumptuous sins.” Now, continued in them so long, they may have become it will not do to consider these secret faults as so familiar to us by repetition, that we think no merely concealed faults; because they are not ne- thing at all of them. We may neglect any duty, cessarily distinguished from, nor can be placed in till we forget that it is one; we may neglect our opposition to, presumptuous sins. The Psalmist prayers ; we may neglect our devotion ; we may is here addressing God; he is deeply affected with neglect every duty towards God, till we become so the state of his soul, and with his síns, considered unaccustomed and unused to them, as to be inin relation to God.' Now, with respect to God, sensible that we are incurring any omission, or there may be, and there often is, as much pre- contracting, from that omission, any guilt which sumption, as much daring in committing a con- can hurt; and yet we may be, in truth, all the cealed sin, as in committing a sin which is open while "treasuring up wrath, against the day of to the world. The circumstance of concealment, wrath." How many thousands, for instance, by or detection, makes no difference at all in this re- omitting to attend the sacrament, have come not spect; and therefore they could not properly be to know that it forms any part of Christian obli. placed in different classes; nor would it be natural gation; and long disuse and discontinuance would su to place them; but offences which escape the have the same effect upon any other duty, how.
ever plain might be the proof of it, when the mat- ; those sins to answer for. That is dreadful; and ter came to be considered.
yet it is no other than the just consequence and It is not less so with sins of commission. Se effect of sinful habits. They destroy in us the rious minds are shocked with observing with perception of guilt: that experience proves.what complete unconcern and indifference many | They do not destroy the guilt itself: that no man forbidden ihings are practised. The persons who can argue, because it leads to injustice and ab are guilty of them, do not, by any mark or symp- surdity. tom whatever, appear to feel the smallest rebuke How well does the Scripture express the state of conscience, or to have the least sense of either of an habitual sinner, when he calls him "dead guilt, or danger, or shame, in what they do; and in trespasses and sins!" His conscience is dead: it not only appears to be so, but it is so. They that, which ought to be the living, actuating, goare, in fact, without any notice, consciousness, or verning principle of the whole man, is dead within compunction upon the subject. These sins, him; is extinguished by the power of sin reigning therefore, if they be such, are secret sins to them. in his heart. He is incapable of perceiving his But are they not therefore sins ? That becomes sins, whilst he commits them with greediness. It the next great question. We must allow, be- is evident, that a vast alteration must take place cause fact proves it, that habit and custom can in such a man, before he be brought into the way destroy the sense and perception of sin. Does of salvation. It is a great change from innocence the act then, in that person, cease to be any to guilt, when a man falls from a life of virtue to longer a sin This must be asserted by those a life of sin. But the recovery from it is much who argue, that nothing can be a sin, but what is greater; because the very secrecy of our sins to known and understood, and also felt and perceiv. ourselves, the unconsciousness of them, which ed to be so by the sinner himself at the time; and practice and custom, and repetition and habit, have who, consequently, deny that there are any se produced in us, is an almost unsurmountable hincret sins in our sense of that expression. Now derance to an effectual reformation. mark the consequences which would follow such an opinion. It is then the timorous beginner in wicked courses who alone is to be brought to account. Can such a doctrine be maintained? Sin
SERMON XVII. ners are called upon by preachers of the Gospel, and over and over again called upon, to compare SERIOUSNESS OF HEART AS TO RELIGION. themselves with themselves; themselves at one time with themselves at another; their former But that on the good ground are they, who in an selves, when they first entered upon sinful allow. honest and good heart, having heard the word, ances, and their present selves, since they have keep it, and bring forth fruit with patience. been confirmed in them. With what fear and Luke vüi. 15. scruple, and reluctance, what sense and acknowledgment of wrong, what apprehension of danger, It may be true, that a right religious principle against what remonstrance of reason, and with produces corresponding external actions, and yet it what opposition and violence to their religious may not be true, that external actions are what principle, they first gave way to temptation! we should always, or entirely, or principally, look With what ease, if ease it may be called, at least to for the purpose of estimating our religious chawith what hardness and unconcern, they now racter; or from whence alone we should draw our continue in practices which they once dreaded ! in assurance and evidence of being in the right a word, what a change, as to the particular article way. in question at least, has taken place in their moral Éxternal actions must depend upon ability, and sentiments! Yet, not withstanding this change in must wait for opportunity. From a change in them, the reason, which made what they are doing the heart, a visible outward change will ensue: a sin, remains the same that it was at first : at from an amendment of disposition, an amended first they saw great force and strength in that conduct will follow; but it may neither be so soon reason; at present they see none; but, in truth, it nor so evident, nor to such a degree, as we may is all the while the same. Unless, therefore, we at first sight expect, inasmuch as it will be reguwill choose to say, that a man has only to harden lated by occasions and by ability. I do not mean himself in his sins, (which thing perseverance to say, (for I do not believe it to be so,) that there will always do for him,) and that with the sense is any person so forlorn and destitute, as to have he takes away the guilt of them, and that the no good in his power: expensive kindnesses may only sinner is the conscious, trembling, affrighten- not; but there is much kindness which is not exed, reluctant sinner; that the confirmed sinner is pensive: a kindness of temper; a readiness to not a sinner at all; unless we will advance this, oblige; a willingness to assist; a constant inclinawhich affronts all principles of justice and sense, tion to promote the comfort and satisfaction of all we must confess, that secret sins are both possible who are about us, of all with whom we have conand frequent things: that with the habitual sinner, cern or connexion, of all with whom we associate and with every man, in so far as he is, and in or converse. that article in which he is, an habitual sinner, There is also a concern for the virtue of those this is almost sure to be the case.
over whom, or with whom, we can have any sort What then are the reflections suitable to such of influence, which is a natural concomitant of a a case? First, to join most sincerely with the radical concern for virtue in ourselves. Psalmist in his prayer to God, “O cleanse thou me But, above all, it is undoubtedly, in every perfrom my secret faults." Secondly, to see, in this son's power, whether poor or rich, weak or strong, consideration, the exceedingly great danger of ill or well endowed by nature or education, it is, I evil habits of all kinds. It is a dreadful thing to say, in every person's power to avoid sin: if he commit sins without knowing it, and yet to have can do little good, to take care that he do no ill.
Although, therefore, there be no person in the do not believe in it? we cann t expect salvation world so circumstanced, but who both can and from a religion which we reject. What the root will testify his inward principle by his outward of unbelief in us may be, how far voluntary and behaviour, in one shape or other; yet on account avoidable, how far involuntary and unavoidable, of the very great difference of those circum- God knows, and God only knows: and, therefore, stances in which men are placed, and to which he will in his mercy treat us as he thinketh fit; their outward exertions are subjected, outward but we have not the religion to rely upon, to behaviour is not always a just measure of inward found our hopes upon; we cannot, as I say again, principle.
expect salvation from a religion which we reject. But there is a second case, and that but too If the second case be ours, namely, that we common, in which outward behaviour is no mea- have not yet thought of these things, and theresute of religious principle at all; and that is, when fore it is, that we are not serious about them, it it springs from other and different motives and is high time with every one, that he do think of reason from those which religion presents. A them. These great events are not at a distance very bad man may be externally good : a man from us; they approach to every one of us with completely irreligious at the heart may, for the the end of our lives; they are the same to all insake of character, for the advantage of having a tents and purposes, as if they took place at our good character, for the sake of decency, for the deaths. It is ordained for men once to die, and sake of being trusted and respected, and well spo after that, judgment. Wherefore it is folly in any ken of, from a love of praise and commendation, man or woman whatever, in any thing above a from a view of carrying his schemes and designs child, to say they have not thought of religion : in the world, or of raising himself by strength of How know they that they will be permitted to character, or at least from a fear lest a tainted | think of it at all? it is worse than folly, it is high character should be an obstacle to his advance- presumption. It is an answer one sometimes rement-from these and a thousand such sort of ceives, but it is a foolish answer. Religion can do considerations, which might be reckoned up; and no good till it sinks into the thoughts. Commune with which, it is evident, that religion hath no with thyself and be still. Can any health, or concern or connexion whatever, men may be both strength, or youth, any vivacity of spirits, any active, and forward, and liberal, in doing good; crowd or hurry of business, much less any course and exceedingly cautious of giving offence by of pleasures, be an excuse for not thinking about doing evil; and this may be either wholly, or in religion ? Is it of importance only to the old and part, the case with ourselves.
infirm, and dying, to be saved ? is it not of the In judging, therefore, and examining ourselves, same importance to the young and strong ? can with a view of knowing the real condition of our they be saved without religion? or can religion souls, the real state and the truth of our spiritual save them without thinking about it? situation with respect to God, and in respect to If, thirdly, such a levity of mind be our characsalvation, it is neither enough, nor is it safe, to ter, as nothing can make an impression upon, this look only to our external conduct.
levity must be cured before ever we can draw I do not speak in any manner of judging of near unto God. Surely human life wants not other men: if that were necessary at all, which, materials and occasions for the remedying of this with a view to religion, it never is, different rules great infirmity. Have we met with no troubles must be laid down for it. I now only speak of to bring us to ourselves ? no disasters in our afthat which is necessary, and most absolutely so, fairs ? no losses in our families ? no strokes of in judging rightly of ourselves. To our hearts, misfortune or affliction ? no visitations in our therefore, we must look for the marks and tokens health? no warnings in our constitution?. If of salvation, for the evidence of being in the right none of these things have befallen us, and it is way. “That on the good ground are they, who for that reason that we continue to want serious in an honest and good heart bring forth fruit with ness and solidity of character, then it shows how patience.”
necessary these things are for our real interest One of these marks, and that no slight one, is and for our real happiness: we are examples how seriousness of the heart. I can have no hope at little mankind can do without them, and that a all of a man who does not find himself serious in state of unclouded pleasure and prosperity is, of religious matters, serious at the heart. If the judg- all others, the most unfit for man. It generates ment of Almighty God at the last day; if the dif- the precise evil we complain of, a giddiness and ference between being saved and being lost ; being levity of temper upon which religion cannot act. accepted in the beloved, and being cast forth into It indisposes a man for weighty and momentous outer darkness; being bid by a tremendous word concerns of any kind; but it most fatally disqualieither to enter into the joy of our Father, or to go fies him for the concerns of religion. That is its into the fire prepared for the devil and his angels, worst consequence, though others may be bad. I for all who have served him and not God: if these believe, therefore, first
, that there is such a thing things do not make us serious, then it is most cer- as a levity of thought and character, upon which tain, either that we do not believe them, or that religion has no effect. . I believe, secondly, that we have not yet thought of them at all, or that this is greatly cherished by health, and pleasures, we have positively broken off thinking of them, and prosperity, and gay society. I believe, thirdhave turned away from the subject, have refused ly, that whenever this is the case, these things, to let it enter, have shut our minds against it; or, which are accounted such blessings, which men lastly, that such a levity of mind is our character, covet and envy, are, in truth, deep and heavy caas nothing whatever can make any serious im- lamities. For, lastly, I believe, that this levity pression upon. In any of these cases our condi- must be changed into seriousness, before the mind tion is deplorable; we cannot look for salvation infected with it can come unto God; and most asfronı Christ's religion under any of them. Do we suredly true it is, that we cannot come to happiness vant seriousness concerning religion, because we in the next world, unless we come to God in this.
THE EFFICACY OF THE DEATH OF CHRIST.
I repeat again, therefore, that we must look to remedy that heedlessness and coldness, and deadour hearts for our character: not simply or solely ness, and unconcern, which are fatal, and under to our actions, which may be and will be of a which we have so much reason to know that we mixed nature, but to the internal state of our dis- as yet unhappily labour. position. That is the place in which religion dwells: in that it consists. And I also repeat, that one of these internal marks of a right disposition, of an honest and good heart, as relative to
SERMON XVIII. religion, is seriousness. There can be no true religion without it. And further, a mark and test
(PART 1) of a growing religion, is a growing seriousness; so that when, instead of seeing these things at a distance, we begin to look near upon them; when from faint, they become distinct; when, instead Now once in the end of the world hath he appear. of now and then perceiving a slight sense of these ed to put away sin by the sacrifice of himself. matters, a hasty passage of them, as it were, -Hebrews ix. 26. through the thoughts, they begin to rest and settle there: in a word, when we become serious The salvation of mankind, and most particuabout religion, then, and not till then, may we larly in so far as the death and passion of our hope that things are going on right within us; Lord Jesus Christ are concerned in it, and wherethat the soil is prepared, the seed sown. Its fu- by he comes to be called our Saviour and our Reture growth, and maturity, and fruit may not yet deemer, ever has been, and ever must be, a most be known, but the seed is sown in the heart: and interesting subject to all serious minds. in a serious heart it will not be sown in vain; in Now there is one thing in which there is no dia heart not yet become serious, it may.
vision or difference of opinion at all; which is, Religious seriousness is not churlishness, is not that the death of Jesus Christ is spoken of in re severity, is not gloominess, is not melancholy: but ference to human salvation, in terms and in a it is nevertheless a disposition of mind, and, like manner, in which the death of no person whatevery disposition, it will show itself one way or ever is spoken of besides. Others have died marother. It will, in the first place, neither invite, tyrs as well as our Lord. Others have suffered nor entertain, nor encourage any thing which has in a righteous cause, as well as he ; but that is a tendency to turn religion into ridicule. It is not said of him, and of his death and sufferings, which in the nature of things, that a serious mind should is not said of any one else. Anefficacy and a confind delight or amusement in so doing; it is not cern are ascribed to them, in the business of human in the nature of things, that it should not feel an salvation, which are not ascribed to any other. inward pain and reluctance whenever it is done. What may be called the first Gospel declaration Therefore, if we are capable of being pleased with upon this subject, is the exclamation of John the hearing religion treated or talked of with levity; Baptist, when he saw Jesus coming unto him: made, in any manner whatever, an object of sport "Behold the Lamb of God, which taketh away and jesting; if we are capable of making it so our- the sin of the world." I think it plain, that when selves, or joining with others, as in a diversion, in John called our Lord the Lamb of God, he spoke so doing; nay, if we do not feel ourselves at the with a relation to his being sacrificed, and to the heart grieved and offended, whenever it is our lot effect of that sacrifice upon the pardon of human to be present at such sort of conversation and dis- sin; and this, you will observe, was said of him course: then is the inference as to ourselves in even before he entered upon his office. If any fallible, that we are not yet serious in our religion; doubt could be made of the meaning of the Bapand then it will be for us to remember, that seri- tist's expression, it is settled by other places in ousness is one of those marks by which we may which the like allusion to a Lamb is adopted; fairly judge of the state of our mind and disposi- and where the allusion is specifically applied to tion as to religion; and that the state of our mind his death, considered as a sacrifice. and disposition is the very thing to be consulted, In the Acts of the Apostles, the following words to be known, to be examined and searched into of Isaiah are, by Philip the evangelist, distinctly for the purpose of ascertaining whether we are applied to our Lord, and to our Lord's death. in a right and safe way or not. Words and He was led as a sheep to the slaughter; and actions are to be judged of with a reference to like a lamb dumb before his shearers, so opened the disposition which they indicate. There may he not his mouth; in his humiliation his judgment be language, there may be expressions, there was taken away, and who shall declare his genemay be behaviour of no very great consequence ration? for his life is taken from the earth ;" in itself, and considered in itself, but of very therefore it was to his death, you see, that the great consequence indeed, when considered as description relates. Now, I say, that this is applied indicating a disposition and state of mind. If it to Christ most distinctly; for the pious eunuch show, with respect to religion, that to be want who was reading the passage in his chariot, was ing within, which ought to be there, namely, at a loss to know to whom it should be applied. a deep and fixed sense of our personal and in- " I pray thee,” saith he to Philip, "of whom dividual concern in religion, of its importance speaketh the prophet this? of himself or of some above all other important things; then it shows, other man ?" And Philip, you read, taught him that there is yet a deficiency in our hearts; that it was spoken of Christ. And I say, secondly, which, without delay, must be supplied by closer that this particular part and expression of the promeditation upon the subject than we have hither- phecy being applied to Christ's death, carries the to used; and, above all, by earnest and unceasing whole prophecy to the same subject; for it is unprayer for such a portion and measure of spiritual doubtedly one entire prophecy; therefore the other mfluenca shed upon our hearts, as may cure and expressions, which are still stronger, are applica