PIOUS MEDITA TIONS.
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those whfch may be termed animal, nor lslh
it under any law, but that of the ordinary|tt
operations of Providence, which is called I
nature. Until the faculty of reason ga :
thers strength so as to give it distinction r
in its mental properties from other ami ]
mails, it is little different from them in its +
sensations and enjoyments. But by the ]
progression of its rational understanding, t
lit rises to superiority in the scale Of ex-
|istence, and gradually becomes acquaint-
ed with moral and religious duties, thro' 9
INSTRUCTION by outward means, acting in I
with the influence Of the DIS
vine intelligence upon the soul, whereby
the Judgment is enabled to discriminate
between good and evil. Here it finds a
law different from that which is merely
animal, as it subjects the appetites and
passions within the bounds of moderation,
and controuls them from wandering. Asl
this new law is obeyed, the purity and the
holiness of the child increases, and it ad-
vances, like the immaculate Pattern, inl
wisdom and in stature, and in favour with
God and man.-Its enjoyments are eleya-
tied both as to natural and intellectual per-
|ception and sensiblity, and were it con-
tlnualy to dwell within this holy enclo-
sure, unbiased by example and precept
of contrary tendency, it would never
have to pass through the ministration of
condemnation, but would rise in its men
tai enjoyments from glory to glory, until
lit arrived at the regions of eternal day.
But it comes to pass, that before man is
F. capable to distinguish between good and
|evil, the example that is set before him,
land the instructions that are communica-
tied, are much in opposition to the purity
of the innocent child, as we'll as contra
dictory to and inconsistent with the law of
divine truth. These causes turn the mind
aside from its proper business, and incor-
porating with its active powers, lead man
Slfrom the uprightness of his creation into
la latitude where Divine goodness never
Il nIintended he should go: Anger, and the
ma,cro!ent passions, rise-animal appe-
tites and propensities get the ascendency
over reason--vanity and dissipation ex
clude the ear from the voice of wisdom
s. that, by the time the rational powers should
be matured, and man might have been es


tablshed in the dignity of lord over the
inferior objects of creation, what do VIZ
:, find him in general, but slave and cap
tive, carried away with divers lusts ant
i passions; and the divine intelligence, on ct


to him all sweetness and celestial love


now seems to act in its attribute of accu-


ser and Judge. Adam where art thou
;, and what hast thou done? Man is now un


der the ministration of condemnation


but if he turns at its reproofs and admo


nitions, and humbles himself before it, tn,


promises of free grace and pardon are of


fered to his acceptance. Hence it is sill


that causes the separation between maj


and the Supreme intelligence, and tina


both in the primitive and lapsed state


Divine goodness has set before US an ope


door, whereby we may come to the knowl
edge of truth, and through unreserved ODE


dience and submissio to his government


we may obtain complete victory owe


every thing that would form an eclipse
between God and the soul.


'eeI Now, although this may be true, yet W
: are not to expect the sincere and obedi


ent, will, at all times, partake of an equa


portion of Divine enjoyment; but ther,


may be seasons of ebbing and flowing


Seasons of abasement, howev er, may no


be seasons of condemnation, and therefore


should not be considered as state of sep


aration from the Divine intelligence but


rather the state of the soul wherein God


though he is encamped round about it, ye
s. being unperceived in his more sensible


manifestations, is as God that hidetl
himself. Here comes the virtue of the pa


thence of the saints, that when his NOR,


sensible intelligence is withdrawn, the,


can repose in that quietude wherein ther


is no condemnation. These seek not fo


enjoyment in the indulgence of sensuality


they eat not the forbidden fruit, nor par


ley with the tempter; but holding fas
IN