Rev. ii. 17; and to the CHURCH IN THYATIRA, "He that overcometh, and keepeth my Works unto the End, to him will I give Power over the Nations, and I will give him the Morning Star," Rev. ii. 26, 28; and to the CHURCH IN SARDIS, "Him that overcometh will I make a Pillar in the Temple of my God, and I will write upon him the Name of my God, and the Name of the City of my God, the New Jerufalem, which cometh down out of Heaven from my God, and my new Name," Rev. iii. 12; and to the CHURCH IN LAODICEA, "To him that overcometh will I give to fit with Me on my Throne," Rev. iii. 27.

The Subject of those Combats, which are Temptations, may be feen particularly treated of in the DOCTRINE OF THE NEW JERUSALEM, publifhed in the Year 1758, from n. 187 to n. 201. Whence they come and the Nature of them, may be feen, n. 196, 197. How and when they happen, n. 198.

What

Good

Good they effect, n. 199.

Lord fights for Man, n. 200.

That the

Concern

ing the Lord's Combats or Temptations,

n. 201.

That Man ought to fhun Evils as Sins, and to fight against them as from himself. +

•IT

101. TT is of the Divine Order that Man fhould act from a Principle of Freedom according to Reason, inafmuch as this is to act of himfelf.

Neverthelefs,

+ The Doctrine of the Neceffity of Divine Affiftance to deliver and preferve Man from Evil, and enable him to do what is really good and agreeable to the Divine Will, hath by many been thought to derogate from Human Liberty, and to reduce Mankind to mere Machines; but that without Divire Help we can do Nothing, that every good and perfect Gift comes from God, and that we are what we are by his

Grace, is a

Truth

lefs, these two Faculties, FREEDOM and REASON, are not Man's own independant of the Lord, but are his from the Lord; and fo far as he is Man, they are not taken away from him, inafmuch as without them he cannot be reformed; for

松

with

Truth not only taught us by Revelation, but which may also be clearly demonftrated by Reason, and hath it's full undeniable Proof in the Experience of thofe who are taught of God, and are Chrif tians indeed. On the other Hand, it is fufficiently" clear, as well from Scripture, as from Reason and Experience, that Mankind have Liberty, or are free Agents; the Scriptures throughout fuppofe this Liberty in Man, and apply to it; Life and Good, Death and Evil are declared to be set before him, and he is called upon to chufe one, and refufe the other; plainly fhewing, that he hath the Power to deliberate and chufe what to do, which Power Mankind by common Confent call Liberty.

The Author's Diftinction, that in avoiding Evils as Sins, Man ought to exert himself, as of himfelf, is more extensively instructive, than might at first Sight be apprehended, as it clearly recon

ciles A

without them he cannot do the Work of Repentance, he cannot fight against Evils, and afterwards bring forth Fruits worthy of Repentance. Whereas then Free

ciles any feeming Repugnance between those two great Truths, the continual Influence of Divine Goodness upon the Human Mind, and the free Agency of Man, not from a Liberty independant of Him in whom he lives, moves, and has his Being, but from a continual Gift from the Fountain of all Life and Liberty; fo that he cannot truly be faid to act of himfelf, but as of himfelf; which Diftin&tion afcribes all the Power and Wif dom of his Actions to God, and at the fame Time fupports the practical Truths, that Man ought to exert himself in Oppofition to Evil; that he ought to keep his Heart with Diligence, to make his Calling and Election fure; and that Fortitude, Self-Denial, Repentance, Diligence, and Circumfpection, are quite confiftent with that continual Dependance on God, that Trufting in his Help and Prefervation, and that Devotedness to his Will, which is the reasonable Service, and folid Happiness of the truly humble and pious Christian.

M

Freedom and Reafon are Man's from the Lord, and Man acts by thofe Principles, it follows, that he does not act of himfelf, but as of himself. *

102.

The Lord loves Man, and is defirous to dwell with him, nor can he love him and dwell with him, unless he be received and reciprocally loved; this is the only poffible Ground of Conjunction: For this Reason the Lord hath given Man Freedom and Reafon, Freedom to think and will as from himself, and Reafon to direct him in fuch thinking and willing; it is not poffible to love any one and be joined to him, unless there be Somewhat of reciprocal Love and Defire of Conjunction on his Part; nor is it pof

fible

* That Man hath Freedom from the Lord, may be seen above, n. 19, 20; and in the Treatise on HEAVEN and HELL, n. 589 to 596, and n. 597 to 603. What Freedom is, may be seen in the DocTRINE OF THE NEW JERUSALEM, n. 141 to 149.