THE
PATERNE
of
perfection
.
GEN.
1.26
.
And
God
said
,
Let
us
make
man
after
our
owne
image
,
&c.
REligion
,
being
the
Doctrine
according
to
godlinesse
,
is
referred
to
two
heads
:
The
knowledge
of
God
,
and
of
our selves
.
The
knowledge
of
God
consists
in
his
sufficiencie
,
what
he
is
.
One
God
,
and
three
persons
:
in
his
efficiency
,
what
he
is
to
man
.
God
hath
in
himselfe
fulness
of
happiness
.
He
needed
not
man
;
but
as
he
is
good
,
so
all
his
good
is
communicative
:
he
is
willing
to
work
what
is
good
for
the
Creature
,
in
giving
our
being
,
in
providing
according
to
our
being
;
which
consists
in
supporting
the
frame
of
heaven
and
earth
,
and
in
guiding
it
according
to
his
good
pleasure
.
The
knowledge
of
our selves
must
be
considered
in
a
three-fold
estate
.
-
1.
What
we
are
in
regard
of
innocency
.
-
2.
What
wee
are
in
regard
of
our
fall
.
-
3.
The
estate
to
which
we
are
renewed
.
These
three
take
up
the
estates
of
man
:
In
the
last
of
of
them
observe
three
particulars
.
-
1.
What
we
have
received
from
Christ
.
-
2.
What
we
are
to
do
for
him
.
-
3.
The
meanes
of
our
renewing
.
1.
What
wee
have
received
appeares
in
his
purchasing
our
redemption
,
and
in
applying
it
:
Christ
does
not
onely
provide
a
salve
,
but
laies
it
on
,
applies
it
effectually
,
in
calling
,
justifying
,
sanctifying
.
2.
What
wee
must
doe
for
God
;
and
here
comes
in
the
nature
of
the
Law
,
That
being
redeemed
,
we
might
walke
before
him
in
holinesse
and
righteousnesse
(
as
S.
Luke
speakes
)
all
our
daies
.
This
we
must
doe
,
not
to
purchase
any
thing
,
but
to
glorifie
God
for
what
wee
have
received
.
3.
The
meanes
;
which
are
the
Word
,
Prayer
,
and
Sacraments
.
Thus
when
a
man
sees
himselfe
created
,
lost
,
recovered
,
then
a
man
is
a
Christian
man
.
My
purpose
is
not
to
begin
with
the
knowledge
of
God
,
but
with
the
knowledge
of
our selves
,
because
it
is
most
available
to
make
us
see
our
misery
,
and
the
need
of
a
Saviour
.
First
then
we
will
begin
with
the
first
condition
of
man
,
as
he
came
out
of
the
hand
of
God
.
§
1.
And
God
said
,
Let
us
make
man
in
our
image
.
IN
the
Words
there
are
two
things
:
-
1.
The
consultation
,
[
And
God
said
.
]
-
2.
The
execution
of
it
effected
.
The
consultation
gives
us
to
consider
,
partly
the
difficulty
of
the
worke
,
partly
the
excellencie
,
when
in
all
other
things
it
was
but
a
[
Let
it
be
]
but
now
there
is
an
high
Court
of
Parliament
;
the
three
Persons
enter
into
a
consultation
to
set
upon
this
master-piece
;
better
then
all
other
creatures
,
except
Angels
,
and
in
some
case
better
then
them
.
Father
,
Son
,
and
holy-Ghost
say
,
Let
us
make
man
;
every
one
addresses
himselfe
to
it
with
marvellous
care
.
Come
wee
then
to
the
Work
.
If
you
aske
what
's
the
pinnacle
of
perfection
,
from
which
Adam
fell
(
for
fall
implies
some
prerogative
hee
had
)
I
answer
,
it
was
this
,
That
he
was
made
in
Gods
image
,
and
from
this
he
fell
put
on
the
new
man
,
which
is
renewed
according
to
the
image
of
him
;
that
created
it
.
In
the
Text
are
two
things
:
1.
The
worke
of
sanctification
is
that
we
had
in
Adam
by
creation
;
and
therefore
he
cals
it
the
new
man
.
Adam
having
blemished
it
,
Christ
renewes
it
againe
.
2.
Observe
,
that
both
the
worke
of
sanctification
,
and
creation
,
are
according
to
the
image
of
God
,
Ecclesiastes
7.9
.
God
made
Adam
upright
,
yea
a
straight
man
.
This
is
a
comparison
taken
from
a
straight
line
;
there
can
be
no
crooking
in
it
.
So
the
heart
of
Adam
lay
levell
,
and
exactly
agreeable
to
the
rule
of
righteousnesse
.
Eph.
4.24
.
Put
ye
on
the
new
man
,
which
is
created
after
God
in
righteousnesse
and
true
holinesse
.
Looke
what
is
spoken
of
renovation
,
the
selfe
same
Adam
had
in
creation
.
Now
wee
read
that
the
new
man
is
after
God
,
as
the
print
of
the
wax
is
after
the
seale
;
and
a
man
does
his
work
after
a
paterne
,
that
is
agreeable
to
it
:
So
the
stampe
of
Gods
image
was
upon
Adam
,
that
he
was
agreeable
to
his
will
.
For
the
opening
of
it
,
observe
three
questions
:
Q.
1.
What
is
this
Image
?
Be
mercifull
as
your
father
is
mercifull
.
Adam
was
holy
as
God
,
and
ordred
his
conversation
as
God
would
.
Wee
say
,
That
the
child
hath
the
image
of
his
father
,
not
in
bignesse
,
but
in
likenesse
,
either
in
carriage
,
countenance
,
or
behaviour
:
Or
,
as
it
is
with
an
apprentice
,
that
hath
learned
the
skill
of
his
Master
,
we
say
,
Hee
is
his
Master
right
;
not
because
he
is
a
man
,
but
because
he
is
a
work-man
,
and
imitates
him
exactly
,
and
carries
the
print
of
his
skill
upon
him
.
So
the
image
of
God
in
Adam
is
not
so
much
in
regard
of
the
being
of
Adam
,
as
in
this
,
that
hee
was
able
to
worke
as
God
,
hee
was
partaker
of
the
spirituall
vertue
of
God
;
he
was
able
to
know
what
was
needfull
,
and
to
will
what
ever
he
knew
agreeable
to
Gods
will
.
Had
God
taken
flesh
upon
him
(
as
indeed
Christ
tooke
flesh
upon
him
)
he
would
have
so
behaved
himselfe
,
and
so
approved
of
good
courses
,
(
being
made
after
Gods
Image
)
as
did
Christ
(
taking
our
flesh
upon
him
)
in
whom
there
was
no
guile
.
Q.
2.
Whether
may
any
creature
be
said
to
be
created
in
the
image
of
God
,
beside
man
?
The
Heavens
declare
the
glory
of
God
.
They
,
as
it
were
,
speak
it
,
and
offer
it
to
our
consideration
.
Rom.
1.19
.
That
which
may
bee
knowne
of
God
,
is
in
them
:
that
is
,
the
foot-steps
of
God
may
bee
observed
in
the
creatures
.
But
the
image
of
God
in
Adam
was
like
a
picture
;
not
a
livelesse
,
but
a
lively
picture
.
As
the
child
that
does
like
his
father
,
doth
discover
him
somewhat
:
So
did
Adam
,
God
;
he
was
able
to
expresse
the
vertues
of
God
,
that
had
created
him
.
1
Cor.
15.49
.
As
wee
have
borne
the
image
of
the
Earthly
:
So
we
shall
beare
the
image
of
the
Heavenly
.
All
the
sons
of
Adam
had
the
image
of
Adam
:
hee
was
stubborne
,
so
were
they
.
Now
as
we
have
this
image
from
Adam
,
so
the
saints
have
the
image
of
Christ
;
holy
,
as
he
his
holy
.
Joh.
1.16
.
Of
his
fulnesse
wee
have
received
,
grace
for
grace
.
What
ever
grace
is
in
Christ
,
he
puts
upon
the
hearts
of
his
children
.
There
is
never
a
letter
on
the
seale
,
but
is
on
the
wax
:
So
every
grace
that
is
in
Christ
is
imprinted
upon
his
Saints
proportionably
.
The
creatures
have
three
things
in
them
:
1.
They
are
the
effects
of
goodnesse
.
2.
They
shew
them
forth
to
the
consideration
of
others
.
3.
A
wise
man
may
see
the
foot-steps
of
Gods
goodnesse
in
them
.
The
creature
cannot
be
mercifull
,
as
God
is
mercifull
;
the
creature
doth
its
nature
:
the
fire
burnes
,
the
water
moistens
,
but
no
creature
can
expresse
Gods
goodnesse
,
but
Adam
and
the
Angels
.
Qu.
What
is
the
difference
between
the
image
,
and
likenesse
of
God
?
Ans.
The
difference
is
this
:
The
one
discovers
the
frame
of
the
heart
inwardly
.
The
spirituall
power
Adam
had
to
work
,
we
terme
the
Image
:
The
discovery
of
this
,
or
the
acting
accordingly
,
the
Likenesse
.
There
is
the
power
of
Adam
,
and
the
execution
of
this
power
;
the
latter
is
Likenesse
,
the
former
,
Image
:
Let
us
make
man
after
our
&c.
As
who
should
say
,
Let
us
put
a
frame
into
Adams
heart
,
and
then
he
shall
walke
answerably
to
it
in
all
his
courses
.
Acts
13.22
.
it
is
said
,
I
have
found
a
man
after
mine
owne
heart
,
which
shall
doe
all
my
will
.
This
is
the
description
of
a
man
after
Gods
owne
heart
;
hee
does
all
his
will
.
God
hath
such
an
heart
as
Davids
,
and
if
he
were
on
earth
,
would
do
as
he
did
,
except
his
infirmities
.
1
Pet.
1.15
.
Be
holy
as
your
heavenly
Father
is
holy
,
in
all
manner
of
conversation
.
He
requireth
not
onely
an
inward
frame
,
but
an
outward
expressure
thereof
.
God
made
Adam
thus
;
who
as
hee
had
a
power
in
his
heart
,
so
he
expressed
it
in
his
life
,
and
wrought
as
God
wrought
,
which
no
creature
else
could
.
Qu.
But
why
did
God
make
Adam
thus
?
Ans.
There
is
no
reason
on
mans
part
,
but
it
was
onely
Gods
will
.
The
Lord
is
an
understanding
agent
,
therefore
he
workes
all
things
for
a
good
end
.
And
the
reasons
why
God
imprinted
this
Image
in
Adam
,
are
two
:
God
is
a
spirit
,
and
must
bee
worshiped
in
spirit
,
and
in
truth
.
None
can
approach
to
God
,
but
in
a
spirituall
manner
.
The
trees
grow
,
and
the
beasts
serve
man
;
they
do
their
nature
,
and
grovell
on
the
ground
,
but
reach
not
to
God
,
because
they
are
not
spirituall
,
nor
have
they
reasonable
soules
.
Looke
as
it
is
with
great
Princes
,
though
they
imploy
ordinary
persons
in
ordinary
affaires
,
as
their
under
officers
,
Cookes
,
and
Groomes
,
&c.
yet
no
man
must
be
Secretary
of
State
,
unlesse
he
have
eminent
and
excellent
abilities
without
which
he
cannot
close
with
his
Prince
,
nor
is
fitted
for
him
:
So
,
it
is
true
,
that
the
God
of
heaven
hath
all
things
at
command
,
and
hee
will
worke
sometimes
wonders
by
them
:
The
heavens
heare
the
earth
,
the
earth
heares
the
corne
,
and
the
corne
heares
Israel
:
but
none
of
these
can
worship
God
in
prayer
or
the
like
,
but
onely
Adam
,
who
hath
the
image
of
God
upon
him
.
Adam
is
Gods
councellour
;
He
reveales
his
secrets
to
the
righteous
.
An
holy
man
can
close
with
an
holy
God
;
they
have
union
one
with
another
.
No
other
creature
can
come
to
God
,
but
only
man
.
All
creatures
serve
man
,
that
he
may
serve
God
.
The
heavens
heare
the
earth
,
and
the
earth
heares
the
corne
,
and
the
corne
heares
man
,
that
man
may
serve
the
Lord
.
The
text
sayeth
,
God
seeing
that
in
the
frame
of
heaven
and
earth
,
there
was
not
a
fit
companion
for
man
,
did
therefore
make
woman
,
such
another
as
himselfe
,
to
be
with
man
:
So
neither
had
God
one
for
his
turne
,
when
Sun
,
&
Moone
,
and
Stars
,
and
all
things
else
were
made
,
therefore
Father
,
Sonne
,
and
holy-Ghost
consult
to
make
one
that
might
be
acquainted
with
the
businesses
of
Heaven
.
Againe
,
God
purposes
to
communicate
himselfe
and
his
image
to
one
creature
,
that
he
,
serving
God
,
might
be
blessed
of
him
.
God
would
communicate
happiness
to
a
creature
,
and
none
could
receive
it
unless
he
had
the
image
of
God
.
Hence
(
I
say
)
they
consult
together
about
it
:
I
will
create
,
saith
the
Father
,
and
do
you
create
,
Sonne
,
and
doe
you
create
,
Spirit
.
The
work
of
the
Father
is
discovered
in
creation
,
the
work
of
the
Sonne
in
redemption
,
the
work
of
the
Spirit
in
sanctification
;
all
concurre
to
make
him
partaker
of
happinesse
.
This
is
the
cause
why
no
other
creature
is
capable
of
happinesse
but
Men
and
Angels
,
because
they
onely
have
the
image
of
God
.
Reas.
2.
Because
God
would
have
one
creature
above
the
rest
,
that
should
take
notice
of
his
attributes
discovered
in
his
workes
.
God
would
have
the
glory
of
his
attributes
,
that
are
manifested
in
his
workes
.
Hee
creates
a
world
;
in
that
world
hee
expresses
the
workes
of
wisedome
,
power
,
and
holiness
.
When
first
the
heavens
were
bespangled
with
stars
,
the
earth
replenished
with
fruits
,
the
sea
with
fishes
,
no
creature
could
see
Gods
worke-manship
,
and
honour
him
for
it
;
therefore
God
makes
man
in
his
owne
image
,
makes
him
able
by
wisedome
to
conceive
his
works
,
and
gives
him
wisedome
to
returne
him
honour
from
all
.
It
is
requisite
,
there
should
bee
some
spectators
.
The
goodnesse
of
God
is
in
the
heavens
,
they
,
at
it
were
,
speake
the
providence
of
God
:
now
wee
see
these
things
,
and
cannot
but
admire
them
.
Psalm
.
103.
ult.
The
Psalmist
speaking
there
concerning
the
wonders
of
God
in
the
heavens
,
marke
what
he
addes
,
Blesse
the
Lord
all
yee
all
his
workes
.
As
who
should
say
,
All
yee
sonnes
of
men
come
hither
,
see
,
and
wonder
at
the
power
&
goodnesse
of
God
in
these
things
,
and
blesse
his
name
for
them
.
Prov.
3.6
.
Acknowledge
the
Lord
in
all
thy
wayes
.
The
creature
cannot
acknowledge
God
,
because
it
wants
the
image
of
God
;
but
man
,
that
hath
a
spirituall
ability
to
know
God
,
cannot
but
acknowledge
him
in
all
his
wayes
.
Men
that
have
any
curious
workmanship
which
they
would
have
seene
,
build
up
a
stage
for
the
better
view
of
it
.
Why
should
they
set
it
forth
,
if
there
were
no
man
to
come
,
and
observe
it
?
Just
so
God
does
;
he
makes
the
whole
frame
of
the
world
,
and
in
that
expresses
his
power
and
goodnesse
.
To
what
purpose
should
all
these
bee
made
,
if
there
were
no
man
to
see
them
,
and
wonder
at
them
?
Exod.
14.4
.
When
God
would
raise
his
honour
out
of
Pharaoh
,
he
sets
him
upon
a
stage
.
He
might
have
beene
slaine
amongst
the
first
borne
,
but
hee
brings
him
into
the
middest
of
the
Sea
,
and
there
slew
him
.
This
passed
not
without
observation
,
insomuch
that
the
Heathens
could
say
,
These
are
the
Gods
that
slew
Pharaoh
,
&c.
What
should
bookes
doe
,
if
there
were
no
schollars
?
The
world
is
the
booke
of
Gods
goodnesse
;
wherefore
should
this
be
,
if
there
were
no
man
to
studie
it
?
Use
1.
The
first
use
is
of
instruction
,
Oh
Altar
,
heare
the
word
of
the
Lord
,
and
the
Altar
breaks
in
peices
;
the
poore
stones
rend
in
sunder
at
the
commandement
of
God
,
and
yet
after
so
many
threatnings
we
stoup
not
:
let
us
see
it
,
and
bee
ashamed
.
Ob.
But
wee
cannot
obey
God
.
Ans.
Yet
see
thy
bond
,
though
thou
canst
not
pay
it
:
see
thy
debt
,
&
be
humbled
,
though
thou
it
not
able
to
satisfie
for
it
.
Use
.
2.
The
second
use
is
,
Give
unto
Caesar
,
that
which
is
Caesars
,
and
to
God
that
which
is
Gods
:
so
ask
this
question
,
Whose
superscription
doth
this
nature
beare
?
Gods
;
then
give
to
God
the
things
that
are
Gods
.
Let
vanity
be
bestowed
upon
the
world
,
but
thy
soule
hath
Gods
image
;
give
it
him
.
If
a
creature
be
strayed
,
or
stollen
,
though
it
be
disfigured
,
yet
when
it
is
found
,
we
returne
it
againe
to
the
owner
:
so
thy
Mind
,
Will
and
Affections
are
straying
from
God
,
Satan
hath
stollen
them
from
the
familie
of
the
Almighty
.
Though
thy
soule
be
disfigured
,
yet
it's
Gods
;
returne
it
home
to
him
.
1
Pet.
2.25
.
wee
are
as
sheepe
going
astray
,
and
fall
now
and
then
into
a
ditch
:
but
now
let
us
returne
unto
the
Arch-bishop
of
our
soules
.
§.
2.
NOw
wee
come
to
the
particular
unfolding
of
this
image
:
and
the
point
is
this
;
Doct.
The
image
of
God
was
imprinted
in
the
whole
man
.
God
sayes
not
,
Qu.
What
reasons
may
bee
alledged
to
prove
this
?
Answ.
The
reasons
are
three
:
1.
Looke
where
sin
takes
place
after
the
nature
of
man
defiled
,
there
was
the
image
of
God
before
;
now
sinne
reignes
in
the
whole
man
.
Sinne
and
the
image
of
God
are
both
of
a
breadth
.
The
privation
of
a
thing
can
bee
no
where
,
but
where
the
thing
was
;
blindnesse
is
no
where
,
but
where
sight
was
,
or
might
have
beene
;
death
is
no
where
,
but
where
life
was
,
or
might
have
beene
:
so
sin
could
be
no
where
,
but
where
the
image
of
God
was
,
or
might
have
beene
.
Sinne
is
like
leaven
,
that
leaveneth
the
whole
lumpe
:
there
is
no
whole
part
in
man
from
the
crowne
of
the
head
to
the
sole
of
the
foot
,
therefore
the
image
of
God
was
in
the
whole
man
.
Matth.
15
.
1●
.
Out
of
the
heart
come
evill
thoughts
:
There
is
the
throne
of
sinne
:
but
Rom.
6.12
.
Let
not
sinne
reigne
in
your
mortall
bodies
.
Thus
is
the
kingdome
of
sin
described
:
for
that
a
man
is
as
it
is
,
full
of
all
unrighteousness
,
Rom.
1.
The
heart
is
full
of
malice
,
and
the
hand
is
full
of
bloud
;
the
heart
is
adulterous
,
and
the
eye
wanton
;
the
members
,
the
members
of
an
Harlot
(
as
the
Apostle
speaks
:
)
for
if
profanenesse
be
once
in
the
heart
,
the
hand
is
full
of
mischiefe
.
If
then
the
whole
man
bee
deprived
of
Gods
image
by
sinne
,
then
the
whole
man
had
the
image
of
God
before
sinne
.
Reas.
2.
The
image
of
God
was
restored
to
the
whole
man
by
Christ
.
What
Christ
restores
,
that
Adam
had
.
Christ
renewes
what
was
before
made
:
now
Christ
restores
the
whole
man
by
sanctification
;
which
is
clear
by
Scripture
.
For
it
is
called
to
this
purpose
the
new
man
;
not
a
new
eye
,
or
a
new
hand
,
but
the
new
man
.
Those
are
two
pregnant
places
,
1
Thes.
5.23
.
The
God
of
peace
sanctifie
you
throughout
,
and
I
pray
that
your
whole
spirit
and
soule
and
body
may
be
blamelesse
unto
the
comming
of
Christ
.
and
2
Cor.
5.17
.
He
that
is
in
Christ
is
a
new
creature
.
He
is
not
a
monster
,
but
a
creature
.
This
new
creature
hath
all
the
parts
of
a
creature
:
New
thoughts
,
new
endevours
;
the
eye
sees
chastely
▪
the
tongue
talkes
holily
;
all
things
are
new
both
in
body
and
soule
.
If
then
the
whole
man
had
the
image
of
God
repaired
,
then
the
whole
man
had
the
image
of
God
created
.
Reas.
3.
Because
the
whole
nature
of
man
was
bound
to
the
Law
to
obey
it
,
therefore
it
must
be
fitted
by
the
image
of
God
to
obey
it
.
That
all
parts
are
under
the
law
,
it
is
cleare
:
the
Scripture
provides
a
precept
for
every
part
:
The
eye
must
not
lust
,
The
hand
must
labour
,
Let
him
that
stole
steale
no
more
,
but
work
with
his
hands
,
Eph.
4.28
.
The
Law
hath
a
charge
likewise
for
the
tongue
,
Let
your
words
bee
gracious
,
Col.
3.
Thus
the
Law
reaches
to
the
out-side
;
and
for
the
in-side
▪
it
is
cleare
,
Thou
shalt
love
the
Lord
thy
God
with
all
thy
soule
,
with
all
thy
strength
,
&c.
Unlesse
the
whole
man
had
had
the
image
of
God
,
it
could
not
have
obeyed
the
Law
:
Otherwise
,
the
damned
in
hell
,
or
the
wicked
could
obey
Gods
Law
;
the
soule
is
the
same
in
substance
,
so
that
if
the
soule
as
it
is
a
soul
,
could
obey
the
Law
,
the
damned
in
hell
might
.
It
was
not
Adams
soule
,
but
the
image
of
God
,
that
inabled
him
to
obedience
,
therefore
he
must
have
this
image
,
before
either
his
body
,
or
soule
could
obey
.
A
man
speakes
Latine
,
not
because
he
is
a
man
,
but
because
he
is
a
schollar
:
a
man
builds
an
house
cunningly
,
not
because
he
is
a
man
(
for
then
every
man
might
doe
it
)
but
by
man
might
doe
it
,
but
by
vertue
of
the
cunning
of
a
Carpenter
:
it
is
not
the
soule
in
regard
of
the
essence
of
it
,
it
is
not
the
body
in
regard
of
the
being
thereof
,
that
inables
a
man
to
keepe
the
Law
.
The
Devils
in
hell
have
an
Understanding
,
and
Will
,
but
they
cannot
love
God
:
The
essence
of
the
soule
will
not
doe
it
,
but
the
frame
that
God
puts
into
it
.
Use
.
The
use
in
Generall
is
this
:
Be
holy
in
all
manner
of
conversation
.
It
is
not
enough
to
have
an
outside
,
this
is
no
argument
of
true
grace
;
but
if
ever
thou
beest
sanctified
,
all
is
made
new
.
Hee
that
is
in
Christ
is
a
new
creature
.
It
is
a
monstrous
thing
to
have
the
eye
of
a
Saint
,
and
the
heart
of
a
Devill
;
to
have
the
hands
of
Esau
,
and
the
voyce
of
Jacob
;
to
howle
and
cry
for
sin
,
and
yet
to
retaine
our
old
corruptions
.
This
is
not
to
bee
renewed
,
but
to
be
patched
up
,
a
piece
holy
,
and
a
piece
unholy
.
Away
with
these
appearances
;
if
ever
you
be
sanctified
,
the
whole
man
must
be
changed
.
When
ever
a
man
comes
to
meddle
with
a
gracious
man
,
he
shall
find
him
of
another
mould
.
It
befalls
wicked
men
as
it
did
NebuchadneZZars
image
;
the
head
was
gold
,
but
the
feet
dirt
:
so
men
have
an
outward
profession
,
an
head
of
gold
,
but
follow
them
home
,
and
there
you
shall
find
their
feet
dirt
.
Cozening
,
and
cheating
prevailes
over
them
.
It
is
with
carnall
men
often
,
as
with
NebuchadneZZar
,
Dan.
5.
who
had
the
shape
of
a
man
,
but
the
heart
of
a
beast
,
that
is
,
beastly
affections
:
so
men
have
the
visage
of
Christians
,
but
yet
such
uncleane
and
proud
hearts
,
that
scarce
Beelzebub
himselfe
hath
worse
.
God
does
perfect
bis
worke
:
a
good
man
hath
the
heart
of
a
Saint
,
and
tongue
of
a
Saint
.
§.
3.
NOw
for
the
further
explication
of
the
point
,
wee
must
presse
into
Particulars
,
that
so
wee
may
see
the
image
of
God
instamped
on
every
part
of
man
.
To
this
purpose
these
questions
are
to
be
scanned
.
Quest.
Where
is
the
image
of
God
in
the
Soule
?
Ans.
For
answer
,
observe
,
by
way
of
preface
:
What
a
soule
is
.
God
imprinted
his
image
in
the
soule
of
Adam
,
in
his
Understanding
,
Will
,
and
Affections
.
Now
concerning
what
the
soule
is
,
The
soule
is
an
immortall
creature
,
and
wee
discover
it
by
its
acts
;
as
in
man
,
by
conceiving
,
chusing
and
refusing
a
thing
.
Quest.
What
is
this
wisedome
?
Ans.
The
spirituall
light
,
whereby
the
Understanding
of
Adam
was
able
to
pierce
into
the
nature
of
things
,
and
perceive
them
with
that
perfection
as
did
fit
him
for
the
attaining
of
his
end
,
and
performing
service
to
God
.
There
are
three
things
in
this
description
:
1.
It
is
a
spirituall
light
.
It
is
with
the
Understanding
as
with
the
ayre
;
it
is
capable
of
darknesse
in
the
night
,
as
well
as
light
in
the
day
:
So
the
faculty
of
Adams
understanding
was
capable
of
blindenesse
and
ignorance
that
might
delude
him
,
as
well
as
of
spirituall
light
that
might
guide
him
.
A
mans
eye
may
have
blindnesse
in
it
as
well
as
sight
:
so
the
understanding
is
capable
of
ignorance
,
and
spirituall
wisdome
too
that
might
reveale
that
to
us
that
should
be
done
by
us
.
Col
3.10
.
Put
yee
on
the
new
man
,
that
is
renewed
in
knowledge
.
And
Eph.
1.18
.
He
prayes
that
the
eyes
of
their
understanding
might
be
inlightened
.
The
eye
cannot
see
unlesse
there
bee
a
facultie
of
seeing
put
into
it
;
which
Adam
had
in
his
innocencie
,
2.
Whereby
the
understanding
of
Adam
was
able
to
pierce
into
the
natures
of
things
;
which
piercing
discovers
it selfe
two
wayes
.
1
The
Understanding
of
Adam
was
able
to
close
with
every
truth
that
was
to
bee
apprehended
,
if
he
would
diligently
bestow
his
mind
,
and
thoughts
thereupon
.
If
a
man
will
turne
away
his
eye
he
cannot
see
:
so
if
Adam
would
turne
away
himselfe
,
and
not
bestow
his
thoughts
upon
an
object
,
he
might
bee
deceived
,
as
hee
was
by
the
Serpent
;
Not
attending
was
the
cause
of
his
cozening
.
Hee
had
such
a
spirituall
light
that
whatsoever
was
offered
unto
him
,
he
,
improving
his
wisedome
,
was
able
to
discerne
the
nature
of
the
truth
,
and
the
reason
thereof
:
for
both
these
are
distinct
.
When
Rebeccah
was
with
child
,
she
saith
,
Why
am
I
thus
?
She
knew
that
she
was
with
child
,
but
knew
not
the
reason
of
it
:
but
Adam
could
apprehend
upon
every
occasion
he
met
withall
,
both
the
truth
;
and
the
ground
of
it
.
Gen.
2.19
.
God
gave
the
creatures
to
Adam
to
name
,
&
as
hee
named
them
,
so
their
names
were
.
He
apprehended
every
creatures
disposition
,
and
accordingly
gave
them
names
.
2.
The
Understanding
of
Adam
by
this
spirituall
wisedome
,
was
of
that
large
strength
,
that
he
was
able
to
understand
all
occasions
to
helpe
him
in
his
worke
:
His
reason
did
carry
him
clearely
&
speedily
to
do
his
work
.
This
we
call
practicall
wisedome
.
It
was
not
enough
for
himselfe
to
see
the
truth
,
and
the
reason
of
it
,
but
hee
could
carry
himself
answerably
to
it
.
I
say
,
this
practicall
wisedome
made
him
easily
doe
his
worke
.
As
in
carpentry
,
a
man
may
stand
by
,
and
say
,
This
must
be
done
:
but
to
be
nimble
in
doing
the
work
,
must
be
the
skill
of
the
Carpenter
.
Adam
he
could
both
see
how
to
order
his
businesse
,
and
to
doe
his
worke
according
to
that
order
.
Hee
was
able
to
looke
into
the
creature
,
and
imitate
it
.
Col.
1.9
.
the
Apostle
prayeth
,
that
they
may
bee
filled
with
all
knowledge
and
wisedome
.
The
words
are
better
translated
,
prudence
and
wisedome
.
To
see
truths
,
and
the
reasons
of
them
,
that
is
wisedome
;
to
be
cunning
in
practice
,
that
is
prudence
.
Eph.
1.8
.
God
hath
abounded
to
us
in
Wisedome
and
Prudence
.
The
opposite
to
wisedome
is
folly
,
the
opposite
to
prudence
is
blockishness
in
a
mans
whole
course
.
Now
Adam
,
who
had
both
these
,
Wisedome
and
Prudence
,
was
able
to
take
up
any
trade
in
the
World
.
Qu.
In
what
manner
had
Adam
this
?
Ans.
It
was
in
Adam
in
perfection
.
This
you
must
consider
two
wayes
:
1
Either
such
as
concerned
the
attaining
of
his
end
:
or
2
Such
as
concerned
the
performing
of
his
service
that
he
owed
unto
God
.
Adam
had
both
these
very
perfect
.
True
▪
Adam
had
not
the
actuall
knowledge
of
all
things
.
Our
Saviour
himselfe
had
a
knowledge
by
experience
;
for
the
Text
saith
,
He
learned
by
his
sufferings
:
so
Adam
had
not
the
knowledge
of
all
things
,
but
he
had
an
habituall
perfection
,
that
hee
could
conceive
any
thing
,
that
might
fit
him
to
obedience
.
A
mans
eye
doth
not
actually
see
all
colours
,
but
it
is
able
to
see
all
colours
,
if
they
were
offered
:
so
though
Adam
did
not
actually
comprehend
all
things
,
yet
whatsoever
occasion
he
met
withall
,
he
was
able
clearely
to
passe
judgement
thereon
.
He
was
able
to
conceive
of
any
thing
,
that
might
further
him
in
pleasing
God
.
Qu.
Wherein
doth
this
perfection
of
Adams
understanding
consist
?
Answ.
In
three
particulars
.
1
In
the
universality
of
it
.
Secret
things
belong
to
God
,
1
King
.
8.39
.
For
thou
alone
knowest
the
mind
of
all
the
sonnes
of
men
.
Isai
.
44.7
.
When
God
did
contest
with
the
Idolaters
,
hee
saith
,
Let
them
foretell
things
to
come
;
to
which
wee
must
not
extend
Adams
knowledge
.
What
ever
might
helpe
in
ruling
himselfe
,
and
governing
the
creature
,
he
had
;
yet
we
must
not
extend
the
knowledge
of
Adam
to
Gods
secrets
.
Adam
was
like
the
governour
in
a
Campe
,
who
hath
not
onely
skill
to
governe
himselfe
,
but
to
order
all
occasions
,
and
removings
of
the
Campe
:
Adam
was
the
Generall
of
Gods
Camp
,
the
birds
of
the
heaven
,
and
the
beasts
of
the
field
,
were
all
under
his
dominion
,
hee
had
knowledge
to
order
them
all
to
the
ends
to
which
they
were
appointed
for
.
We
that
have
lost
this
image
,
understand
almost
nothing
:
How
often
are
wee
at
a
stand
in
common
things
?
Esa.
59.10
.
Wee
grope
at
noone
day
,
as
if
wee
had
no
eyes
.
Among
the
Saints
,
which
have
received
some
of
this
knowledge
,
that
which
they
know
is
the
least
part
of
that
they
know
not
;
so
that
the
accusation
of
Job
is
against
us
,
Job
26.14
.
What
a
little
part
doe
we
know
of
God
?
But
Adam
met
with
no
difficulty
,
but
he
was
able
to
search
into
the
depth
of
it
:
there
was
no
meanes
usefull
for
him
,
but
hee
was
able
to
order
and
dispose
them
for
his
good
.
2.
The
perfection
of
Adams
knowledge
consists
in
the
certainty
of
it
:
Hee
knew
things
according
to
truth
,
not
erring
,
or
mis-judging
;
he
did
not
onely
perceive
the
truth
of
things
,
but
he
judged
according
to
righteous
judgement
.
How
often
are
wee
cozened
with
the
affaires
of
this
world
,
and
the
devices
of
Sathan
?
The
eyes
of
our
understandings
are
like
the
mans
in
the
Gospel
,
who
saw
men
like
trees
;
but
it
was
not
so
with
Adam
,
there
was
no
web
in
his
eye
,
no
filme
upon
his
understanding
,
but
he
was
furnished
with
the
perfection
of
knowledge
.
Ob.
But
if
Adam
was
able
to
discover
deceits
,
how
came
he
to
be
deluded
by
the
Serpent
?
Ans.
The
cause
of
his
errour
was
not
because
he
could
not
discerne
,
but
because
he
did
not
bestow
his
mind
upon
it
,
and
improve
his
wisedome
:
he
had
wisedome
to
discover
Satans
sleights
,
had
he
kept
his
minde
and
thoughts
to
a
consideration
thereof
.
Let
a
mans
eye
be
never
so
cleare
,
yet
if
he
consider
not
of
the
object
,
it
may
bee
hard
by
him
,
and
he
perceive
it
not
:
a
friend
stands
by
,
and
wee
know
him
not
,
because
wee
look
not
settledly
upon
him
:
so
though
Adam
was
able
to
discern
the
deceits
of
Sathan
,
yet
his
not
attending
made
the
devill
put
a
cheat
upon
him
.
3.
The
perfection
of
Adams
understanding
consisted
in
this
,
that
he
could
understand
all
things
clearly
,
without
doubting
.
This
is
a
weaknesse
that
wee
finde
.
Many
things
wee
doe
not
know
;
many
things
that
wee
know
,
we
mistake
;
and
those
things
wee
mistake
not
,
we
see
at
peradventures
.
Looke
,
what
is
the
difference
between
the
light
of
the
sunne
and
starre-light
:
(
In
starre-light
,
if
a
thing
be
subtill
,
or
small
,
we
doubt
of
it
,
but
when
the
sunne
comes
,
we
can
perceive
every
thing
undeniably
:
)
such
was
the
knowledge
of
Adam
,
whereby
,
as
by
the
light
of
the
sunne
,
he
could
discerne
without
staggering
the
things
that
were
offered
to
his
view
.
but
a
naturall
man
walkes
in
darknesse
,
or
at
most
but
by
the
starre-light
of
reason
.
The
best
Saint
hath
but
twilight
:
wee
know
in
part
,
and
understand
in
part
.
Use
.
The
use
is
double
:
1.
Of
instruction
.
1.
Ignorance
makes
men
strangers
from
the
life
of
God
,
Eph.
4.18
.
How
comes
it
to
bee
so
?
Through
ignorance
.
An
ignorant
heart
is
a
stranger
to
life
and
happinesse
:
when
all
the
mercies
of
God
,
and
his
holinesse
,
are
propounded
,
it
never
prevailes
with
an
ignorant
heart
.
2.
Consider
,
what
undoubted
plagues
it
brings
with
it
,
Hos.
4.14
.
The
people
that
understand
not
,
shall
not
onely
stumble
,
but
fall
,
that
is
,
perish
totally
:
Jer.
10.25
.
Lord
correct
mee
not
in
thine
anger
:
Whom
shall
I
correct
then
,
saith
God
?
Oh
poure
downe
thy
wrath
upon
the
people
that
know
thee
not
:
those
are
people
prepared
for
ruine
.
All
you
ignorant
creatures
,
thinke
of
this
which
the
Prophet
speaketh
:
God
gave
us
knowledge
,
ignorance
therefore
cannot
excuse
us
,
but
accuse
us
rather
.
Use
2.
The
second
use
is
of
exhortation
:
Incline
thine
eare
to
wisedome
:
if
she
will
not
come
,
then
cry
mightily
after
her
:
if
shee
will
not
heare
thee
,
then
seek
for
her
as
for
hid
treasure
.
The
excellency
of
wisdome
should
be
argument
enough
to
force
every
man
to
an
earnest
eager
pursuit
after
her
.
How
doth
the
covetous
man
toile
to
get
his
wealth
about
him
,
because
it
is
excellent
;
because
wisedome
is
much
more
excellent
,
let
us
labour
more
to
get
it
.
Let
never
a
covetous
man
outbid
us
,
let
never
a
merchant
outgoe
us
in
seeking
of
the
riches
of
India
,
when
wisedome
is
better
then
the
gold
of
Ophir
.
Pro.
4.
Above
all
thy
gettings
get
understanding
;
as
if
hee
should
say
,
You
will
be
getting
,
but
when
you
finde
your selves
quickened
in
the
pursuit
of
these
things
,
remember
this
of
the
wise
man
;
Above
all
paines
,
let
me
labour
to
get
wisdome
.
Every
man
labours
to
imitate
that
in
another
,
which
most
excels
:
If
it
bee
but
a
fashion
,
if
the
best
have
it
,
every
one
labours
to
imitate
it
;
here
is
the
excellentest
piece
of
all
,
by
wisedome
we
come
to
be
like
God
.
What
wouldest
thou
excell
in
?
such
a
man
(
may
bee
)
would
bee
something
more
then
ordinary
:
Wouldst
thou
excell
in
wealth
?
the
golden
mines
have
more
then
thou
canst
have
:
wouldst
thou
have
strength
?
the
oakes
of
Basan
have
more
than
thou
canst
attaine
to
:
wouldst
thou
have
pleasure
?
the
beasts
have
more
then
thou
canst
injoy
:
but
wouldst
thou
excell
in
all
other
things
?
get
spirituall
knowledge
,
and
thou
shalt
be
above
all
,
and
like
to
him
that
is
excellencie
it selfe
.
Dan.
5.
when
Belshazzar
had
had
experience
of
Daniels
wisedome
,
marke
what
a
price
hee
sets
upon
him
;
The
wisedome
of
the
Gods
is
in
thee
:
as
if
hee
should
say
,
Thou
art
a
God-like
man
.
What
greater
argument
can
bee
alledged
to
get
wisedome
,
then
this
,
It
makes
us
like
God
?
And
as
it
is
most
honourable
,
so
it
is
marvellous
usefull
.
Eccles.
2.14
.
The
wise
mans
eyes
are
in
his
head
.
The
excellencie
of
wisedome
is
,
that
it
makes
a
mans
course
easie
:
The
poore
blind
man
observes
no
inconveniences
that
might
overwhelme
him
;
but
hee
that
hath
his
eyes
in
his
head
,
can
foresee
them
:
so
wisedome
is
able
to
descry
inconveniences
,
and
helpe
us
against
them
.
Let
therefore
our
owne
profit
be
a
meanes
to
provoke
our
hearts
to
get
understanding
.
§.
4.
Quest.
WHat
was
the
image
of
God
in
the
will
?
Ans.
How
ever
we
see
not
our
soule
,
Holinesse
and
righteousnesse
were
imprinted
in
the
will
of
Adam
,
Eph.
4.24
.
The
Apostle
to
the
Colossians
made
knowledge
a
part
of
the
spirituall
image
of
Adam
,
and
now
he
addes
holinesse
and
righteousnesse
,
which
were
seated
in
the
will
,
Luk.
1.75
.
Christ
hath
redeemed
us
,
that
we
might
walke
before
him
in
holinesse
and
righteousnesse
all
our
dayes
.
In
the
answer
are
2.
things
:
-
1.
That
holinesse
,
and
-
2.
That
righteousness
were
there
.
Of
these
in
order
.
Quest.
What
is
holinesse
?
An.
A
spirituall
power
,
Three
things
are
in
this
description
.
1.
It
is
a
spirituall
power
.
It
is
not
the
very
nature
of
the
faculty
of
the
will
,
but
a
frame
put
into
the
will
,
that
sets
it
on
,
and
carries
it
out
to
God
:
for
the
will
of
it selfe
is
not
able
to
close
with
God
,
but
onely
so
farre
as
it
is
carried
out
to
him
.
As
it
is
in
the
body
,
the
tongue
is
the
instrument
of
tasting
;
of
it self
it
cannot
taste
,
but
there
is
a
moisture
there
that
makes
it
taste
;
hence
if
it
be
evilly
affected
,
it
tasteth
evill
;
sweet
things
seeme
soure
,
and
soure
things
seeme
sweet
:
or
as
it
is
with
the
hand
;
it
cannot
worke
about
any
thing
barely
as
it
is
an
hand
,
unlesse
it
receive
strength
and
motion
from
the
vitall
faculty
:
for
a
dead
hand
,
or
a
benummed
hand
,
can
exercise
it selfe
about
nothing
:
so
it
is
with
the
will
;
that
power
of
it self
cannot
rellish
the
things
of
life
and
happinesse
,
but
it
must
be
an
holy
will
that
can
close
with
an
holy
God
:
it
is
not
barely
the
will
,
but
there
must
bee
an
wholesome
constitution
put
into
it
,
and
then
it
can
close
with
an
heavenly
God
,
having
this
heavenly
frame
.
Hence
it
is
death
to
the
wicked
to
bee
under
the
ordinances
of
God
.
The
devils
have
a
naturall
faculty
of
will
,
but
corruption
possesseth
it
,
and
therefore
they
abhorre
the
holinesse
of
God
,
because
they
themselves
are
unholy
:
but
Adams
will
had
a
spirituall
frame
of
holinesse
put
into
it
,
whereby
it
was
able
perfectly
to
please
God
.
2.
There
was
a
readinesse
and
promptnesse
put
into
his
will
,
whereby
hee
was
able
easily
to
bestow
himselfe
upon
,
and
comfortably
to
bee
carried
unto
the
doing
of
the
will
of
God
.
When
the
wheels
of
a
clock
are
rightly
ordered
,
they
go
on
speedily
;
Adam
was
the
clocke
of
God
,
and
the
maine
wheele
was
the
will
:
when
the
rust
of
sturdinesse
hangs
on
the
will
,
the
motion
to
God-wards
is
hindered
;
but
had
our
wills
this
oyle
of
holinesse
,
they
would
runne
on
chearily
in
the
service
of
God
.
Men
slight
the
means
of
grace
,
and
cannot
close
with
the
ordinances
of
God
,
because
their
wills
are
unholy
.
As
it
is
with
sin
,
Rom.
7.23
.
it
leads
a
man
captive
to
the
commission
of
evill
,
it
puts
a
promptnesse
into
the
heart
to
incline
it
to
evill
:
so
holinesse
puts
a
quicknesse
into
the
will
,
which
carries
it
on
joyfully
to
performe
the
will
of
God
,
2
Tim.
2.21
.
If
a
man
will
purge
himselfe
,
he
shall
be
a
vessell
of
honour
fit
for
the
Masters
use
,
and
prepared
for
every
good
worke
.
While
a
mans
heart
is
like
an
uncleane
vessell
,
he
is
not
prepared
for
any
good
work
,
but
when
his
heart
is
purged
,
he
is
fit
for
every
good
work
,
Deut.
28.47
.
Thou
servedst
not
the
Lord
thy
God
with
joyfulnesse
and
gladnesse
of
heart
.
God
will
be
served
,
but
with
what
heart
?
with
a
joyfull
and
a
merry
heart
:
This
gladnesse
comes
from
the
holinesse
that
was
in
Adam
.
3.
He
was
by
this
able
to
love
God
above
all
;
and
this
was
the
performance
of
the
first
Table
:
and
this
above
all
implies
three
things
.
1.
He
did
prize
God
more
then
what
ever
God
could
doe
for
him
;
nay
,
more
then
salvation
it selfe
,
Psal.
73.26
.
When
he
was
dazeled
with
the
prosperity
of
the
wicked
,
mark
what
he
sayes
,
The
Lord
is
my
strength
and
my
portion
for
ever
;
as
if
hee
should
say
,
I
esteeme
of
God
above
all
.
A
man
makes
an
high
account
of
his
patrimony
,
so
doth
David
esteeme
of
God
.
If
a
man
love
father
,
or
mother
more
then
mee
,
hee
is
not
worthy
of
mee
:
nay
,
a
man
must
love
God-better
then
his
life
,
Psal.
63.3
.
Thy
loving
kindnesse
is
better
then
life
,
then
the
life
of
my
wife
,
then
the
life
of
my
child
,
nay
it
it
is
better
then
mine
owne
life
.
2.
He
made
choice
of
God
above
all
.
As
a
man
prizeth
a
thing
,
so
hee
will
make
choice
of
it
:
When
we
come
into
a
shop
,
look
what
commodity
wee
prize
,
wee
will
take
;
so
was
Adams
choice
of
God
.
Psal.
73.25
.
Whom
have
I
in
heaven
but
thee
?
The
renewed
soule
counts
all
things
dung
and
drosse
,
in
comparison
of
Christ
.
Adam
had
by
vertue
of
this
frame
,
that
power
,
that
if
all
the
world
were
offered
him
,
yet
hee
would
chuse
God
above
all
.
3.
Hee
was
able
to
have
his
heart
carryed
with
great
intention
of
soule
,
to
bestow
his
minde
upon
the
Lord
.
When
Adam
did
chuse
God
above
all
,
then
hee
had
power
to
have
his
heart
carried
with
greatest
extent
of
strength
to
him
;
for
thus
it
is
commanded
,
by
our
Saviour
to
the
Lawyer
in
the
Gospel
,
Matth.
22.37
.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
might
,
&
with
all
thy
strength
:
so
was
Adam
carried
with
the
utmost
of
his
strength
to
close
with
God
.
If
God
should
have
threatned
,
Adam
would
have
trembled
;
if
hee
should
have
revealed
his
goodnesse
,
Adam
would
have
been
inlarged
in
love
thereof
;
if
hee
should
have
revealed
his
name
,
Adam
would
have
honoured
it
.
This
frame
of
his
will
made
him
carry
himselfe
proportionably
to
Gods
will
to
the
utmost
of
his
strength
.
A
man
must
love
his
neighbour
with
his
whole
heart
,
not
with
some
of
it
,
yet
not
with
his
whole
strength
:
A
man
may
love
his
neighbour
too
much
;
but
when
hee
comes
to
the
love
of
God
,
he
must
love
him
as
much
as
he
can
.
Adam
ought
to
have
loved
his
neighbour
with
his
whole
heart
,
yet
it
was
not
required
of
Adam
to
love
his
neighbour
as
his
wife
;
but
for
his
God
,
he
was
to
bestow
his
whole
strength
upon
him
.
Quest.
Why
did
God
imprint
this
upon
Adam
?
An.
First
,
And
now
,
oh
Israel
,
what
doth
the
Lord
thy
God
require
,
but
to
love
him
with
thy
whole
heart
?
as
if
hee
should
say
,
This
I
looke
for
,
that
for
all
my
kindnesse
,
thou
feare
mee
,
and
love
me
with
thy
whole
heart
;
which
to
doe
is
a
Christians
Master-piece
.
Had
God
made
Adam
so
,
that
hee
could
not
have
loved
him
,
he
could
not
have
received
honour
from
him
,
and
so
had
beene
accessary
to
the
dishonour
of
his
owne
name
.
2.
Adam
by
this
meanes
attained
his
owne
good
.
Heavie
things
never
leave
moving
,
till
they
come
to
the
earth
;
so
Adam
was
restlesse
,
before
he
came
to
enjoy
union
with
God
▪
This
was
Adams
,
and
is
our
happinesse
,
to
enjoy
God
;
which
is
the
onely
good
of
a
mans
soule
.
Isa.
26.8
The
desire
of
our
soul
is
to
thy
name
,
and
to
the
remembrance
of
thee
.
The
up-shot
of
the
desires
of
Gods
servants
is
towards
his
name
:
when
the
body
is
in
the
grave
,
and
the
soule
in
heaven
,
the
soule
would
faine
be
united
to
the
body
,
that
both
may
be
united
to
God
,
and
be
possessed
of
him
,
and
then
all
desires
cease
.
3.
Because
if
Adam
had
not
had
this
holinesse
,
God
had
required
more
of
him
,
then
he
had
ability
to
performe
;
which
had
beene
a
want
of
equity
,
which
is
utterly
unbeseeming
the
sweet
nature
of
God
.
To
require
a
thing
absolutely
impossible
,
is
against
equity
:
had
not
Adam
had
power
to
love
God
,
God
requiring
love
from
him
,
had
required
that
of
him
,
which
he
had
not
beene
able
to
performe
.
It
stood
with
equity
,
and
Gods
righteous
will
,
to
give
Adam
power
to
love
him
above
all
;
yea
it
was
a
debt
God
owed
to
him
,
seeing
he
would
require
obedience
from
him
.
When
Adam
had
not
offended
,
it
was
requisite
God
should
give
him
ability
to
discharge
his
service
.
Use
.
The
use
hence
is
,
The
holy
One
of
Israel
,
Isa
43.14
.
Nay
the
Angels
,
Isa.
6.3
.
doe
not
say
,
Powerfull
,
powerfull
,
but
Holy
,
holy
,
holy
,
Lord
God
of
hostes
:
the
Lord
is
said
there
to
be
the
God
of
hostes
,
but
he
is
three
times
holy
,
for
his
one
time
powerfull
;
not
that
holinesse
is
more
in
God
,
then
power
,
but
to
shew
how
God
rejoiceth
in
this
name
Holy
.
Who
art
thou
then
that
art
loath
to
have
the
name
of
holinesse
?
Yes
,
you
are
one
of
the
holy
crew
,
will
they
say
.
Art
thou
an
enemy
to
holinesse
?
then
thou
art
an
ungodly
man
.
The
venome
of
such
mens
spirits
as
hate
holinesse
,
is
incomparable
:
there
is
no
greater
argument
of
a
gracelesse
disposition
.
Use
2.
It
is
a
word
of
terrour
.
It
is
cleare
,
that
the
sinne
of
those
men
,
who
oppose
holinesse
,
or
keep
others
from
it
,
is
marvelous
hainous
.
We
will
pursue
both
.
Paul
,
Away
with
such
a
fellow
from
the
earth
;
We
cannot
live
in
quiet
for
these
holy
men
.
Oh
thou
that
doest
thus
,
hatest
the
very
image
of
God
,
and
flyest
in
the
face
of
the
Almighty
,
and
wouldest
if
thou
couldest
as
well
rend
God
from
his
throne
,
as
these
holy
men
from
the
face
of
the
earth
;
there
is
no
surer
evidence
then
this
,
that
God
intends
no
good
to
thy
soule
.
Salvation
comes
by
holy
meanes
:
God
the
Father
is
an
holy
God
,
that
loves
his
people
;
Christ
is
holy
,
that
redeemes
his
people
;
the
Spirit
is
called
the
holy
Ghost
;
heaven
is
an
holy
place
,
it
is
called
the
heavenly
Hierusalem
;
the
way
to
heaven
likewise
is
holy
,
Isa.
35.8
.
nay
,
all
those
that
doe
walke
in
that
way
are
holy
,
Isa.
63.18
.
the
people
of
holinesse
possesse
it
.
The
scripture
saith
,
the
Saints
of
God
are
Priests
,
and
the
Priest
ware
upon
his
breast-plate
,
Holinesse
to
the
Lord
.
Dost
thou
that
hatest
holinesse
think
to
goe
to
heaven
?
then
there
must
bee
another
heaven
,
for
this
is
holy
.
Heare
,
and
feare
thou
whose
conscience
doth
convince
thee
,
that
thou
hast
been
carried
with
indignation
against
holy
men
:
see
the
hainousnesse
of
thy
sinne
;
the
place
is
holy
,
the
Spirit
holy
,
&c.
If
thou
goest
to
heaven
,
God
will
come
out
of
heaven
,
for
he
will
not
dwell
with
unholinesse
,
Jude
4.
God
hath
ordained
from
all
eternity
,
that
unholy
and
ungodly
men
shall
never
come
to
heaven
,
but
shall
bee
in
an
unholy
place
,
among
unholy
Divels
.
Know
thy
sinne
to
bee
hainous
,
and
thy
judgement
heavie
.
2.
It
reproveth
those
,
1.
You
crosse
the
command
of
God
,
1
Pet.
1.15
.
Bee
holy
,
as
I
am
holy
:
what
heart
hast
thou
then
that
commandest
the
contrary
?
2.
As
you
crosse
Gods
command
,
so
you
damne
the
souls
of
those
that
God
hath
committed
unto
your
charge
:
thou
that
keepest
their
soules
from
holinesse
,
keepest
them
from
happinesse
.
Oh
it
will
one
day
be
a
wound
to
thy
conscience
,
to
thinke
with
thy selfe
,
My
childe
would
have
followed
holinesse
,
but
I
would
not
suffer
him
:
therefore
is
he
gone
into
the
bottomlesse
pit
,
and
I
was
the
cause
of
it
.
Those
that
never
had
any
readinesse
to
this
saving
work
of
God
,
further
then
shame
or
disgrace
provokes
them
;
for
most
that
live
upon
the
face
of
the
earth
,
must
have
some
constraining
power
to
force
them
to
the
performance
of
Gods
service
;
they
say
as
those
in
Malachi
,
What
a
wearinesse
is
it
?
Mal.
1.13
.
The
word
of
God
,
and
his
ordinances
are
a
burden
;
the
sabbaths
are
tedious
;
men
come
to
Gods
worship
as
a
Beare
to
a
stake
,
or
a
captive
to
prison
:
how
willing
are
they
to
bee
freed
from
these
duties
;
whereas
holinesse
ever
brings
willingnesse
with
it
!
Ob.
But
doe
not
the
Saints
finde
a
great
deale
of
awkwardnesse
?
Ans
I
confesse
it
is
true
:
but
there
is
a
great
deale
of
difference
between
these
and
the
other
:
The
Saints
willingly
oppose
their
corruptions
that
clog
them
;
but
a
carnall
heart
joynes
sides
with
the
flesh
;
hee
desires
means
and
occasions
to
withdraw
him
from
the
love
of
God
;
hee
is
glad
to
finde
a
pretence
to
travell
on
the
Lords
day
,
or
to
neglect
prayer
in
his
private
family
:
But
the
Saints
are
weary
of
their
untowardnesse
and
awkwardnesse
to
holy
duties
.
Matth.
26.41
.
the
Disciples
were
overcharged
with
wearinesse
,
and
fell
asleepe
;
Christ
addes
the
reason
,
The
spirit
is
willing
,
but
the
flesh
is
weake
.
Rom.
7.
The
law
is
holy
and
the
commandement
holy
,
but
sinne
tooke
occasion
by
the
commandement
,
&c.
It
is
not
I
,
but
sinne
that
dwelleth
in
me
:
as
if
hee
should
say
,
It
is
good
to
please
God
,
and
I
will
labour
after
it
;
but
I
confesse
I
have
a
wilfull
wretched
heart
within
mee
,
which
opposeth
this
:
yet
there
is
a
sparke
of
holinesse
in
this
heart
,
and
with
that
I
love
thee
,
though
my
flesh
oppose
thee
.
§.
5.
Quest.
WHat
is
righteousnesse
?
In
the
description
there
are
three
things
.
1.
It
is
the
second
part
of
Gods
image
in
the
will
.
Holinesse
fitted
Adam
to
goe
to
God
,
yet
,
of
it selfe
,
it
could
not
fit
him
to
love
his
brother
,
therefore
hee
must
have
another
frame
,
that
is
,
of
righteousnesse
.
Againe
,
it
is
beyond
the
power
of
the
soule
to
performe
spirituall
love
to
his
brother
;
therefore
it
must
have
this
part
of
Gods
image
in
it
:
1
Joh.
4.7
.
Love
is
of
God
:
to
love
another
holily
,
is
beyond
the
power
and
faculty
of
nature
.
Indeed
,
a
man
may
love
another
carnally
,
as
adulterers
;
and
naturally
,
as
creatures
;
but
to
love
another
spiritually
,
hee
must
have
power
from
God
.
There
is
a
double
cunning
of
the
hand
(
as
David
useth
the
word
)
a
cunning
to
play
on
an
instrument
,
Of
holinesse
,
whereby
hee
could
love
God
above
all
:
the
second
,
Of
righteousnesse
,
whereby
he
could
love
himselfe
as
hee
ought
,
and
his
neighbour
as
himselfe
.
2.
The
second
part
of
the
description
was
,
By
this
he
was
fitted
to
love
himselfe
as
he
ought
.
The
ground
of
all
lawfull
love
comes
from
self-love
,
if
it
be
pure
.
There
is
a
selfe-love
required
;
nay
,
if
it
be
right
,
it
is
the
standard
of
all
love
to
another
:
He
that
loveth
himselfe
as
he
should
,
will
be
disposed
to
love
another
.
Love
lookes
first
at
that
which
is
most
good
to
me
;
as
to
my
honour
(
which
is
a
greater
good
to
me
)
before
the
honour
of
another
man
.
It
is
true
,
what
was
said
of
David
,
Thou
art
better
then
ten
thousand
of
us
,
that
was
in
regard
of
his
place
and
office
:
but
take
a
man
as
a
particular
person
,
and
my
good
is
better
to
me
then
another
mans
.
Quest.
How
should
a
man
love
himselfe
?
Ans.
This
love
is
bounded
by
three
things
:
-
Order
,
-
Measure
,
-
Manner
.
1.
A
man
must
love
himselfe
in
a
right
order
,
and
that
you
must
understand
in
three
rules
.
Rule
1.
He
must
love
himselfe
in
the
second
place
,
God
in
the
first
,
Pro.
3.9
.
Honour
the
Lord
with
the
first
fruits
of
thy
increase
.
First
seeke
the
kingdome
of
heaven
,
all
else
must
be
served
after
God
.
In
the
old
law
it
was
required
,
that
God
should
have
the
first
fruits
of
a
mans
vintage
.
We
must
bestow
the
chiefest
of
our
love
and
delight
on
God
:
we
must
love
Gods
honour
in
the
first
place
,
our
owne
in
the
second
,
Mat.
22.38
.
This
is
the
first
and
greatest
commandement
,
To
love
God
with
all
our
heart
:
The
second
is
like
unto
this
,
Thou
shalt
love
thy
neighbour
as
thy selfe
.
2.
He
must
love
himselfe
with
a
subordinate
degree
of
love
:
but
in
the
love
of
God
he
must
put
forth
the
utmost
of
his
strength
.
In
the
old
law
,
hee
that
brought
a
sacrifice
,
was
to
bring
a
male
,
Mal.
1.
ult.
Cursed
be
the
man
that
hath
a
male
in
his
flocke
,
and
offereth
a
female
to
the
Lord
,
The
male
is
the
stronger
,
the
female
the
weaker
.
All
our
prayers
and
services
unto
God
,
must
bee
male
;
but
female
love
and
desire
will
serve
our selves
.
God
required
in
the
old
law
,
that
the
sacrifices
should
not
be
shorn
:
our
sacrifices
are
our
duties
to
God
,
(
they
are
the
males
we
must
offer
)
we
may
not
sheare
our
joy
and
delight
,
but
let
them
go
with
their
fleeces
on
,
that
is
,
in
their
full
strength
to
God
;
but
when
we
come
to
our selves
,
we
may
sheare
our
love
.
3.
A
man
is
to
love
himselfe
in
God
,
and
for
God
.
Adam
was
to
love
Gods
image
in
himselfe
,
as
a
step
to
conveigh
him
more
speedily
to
the
love
of
God
.
What
wouldest
thou
love
in
thy selfe
?
thine
honour
?
Get
thee
to
a
wise
and
glorious
God
,
and
love
his
glory
more
.
Dost
thou
love
thy
life
?
Oh
love
the
life
of
God
,
who
is
a
living
God
,
Rom.
9.3
.
I
could
wish
to
bee
Anathema
for
my
brethren
,
&c.
Seeing
that
the
Jewes
would
fall
to
the
dishonour
of
God
,
hee
did
so
prize
the
honour
of
God
,
that
he
could
wish
himselfe
to
be
accursed
,
that
they
might
stand
.
This
was
the
cause
hee
loved
the
glory
of
God
above
all
.
Adam
had
power
to
love
himselfe
in
a
right
measure
.
This
I
referre
to
all
those
things
,
which
concerne
Adam
in
comparison
with
his
fellow
brethren
.
In
this
right
measure
two
rules
are
to
be
attended
.
1.
Adam
was
to
love
all
things
belonging
to
himself
,
with
a
love
proportionable
to
them
:
He
was
to
proportion
his
love
sutable
to
the
nature
of
the
things
.
As
one
exceeded
another
in
goodnesse
,
so
hee
was
to
exceed
in
love
towards
them
.
Those
things
that
were
of
the
choicest
nature
,
on
them
he
was
to
bestow
the
choicest
affections
;
as
for
example
,
Adam
was
to
love
his
life
,
honour
,
and
good
name
,
according
to
their
nature
:
A
man
must
love
his
life
above
his
wealth
,
and
the
good
of
his
soule
above
his
life
.
As
in
a
paire
of
scales
the
heavier
the
waight
is
in
the
one
,
the
more
weight
we
put
into
the
other
,
if
wee
would
have
them
even
:
so
,
answerable
to
the
love
that
was
in
any
thing
,
Adam
was
to
weigh
out
an
agreeable
proportion
of
love
.
The
happinesse
of
the
soule
is
everlasting
,
therefore
he
was
to
bestow
unchangeable
love
upon
it
:
but
wealth
and
riches
are
mutable
,
therefore
mutable
affections
wil
serve
them
;
we
must
so
love
them
,
as
to
be
content
to
leave
them
.
Thy
wife
is
dearer
then
thy
kinsman
,
weigh
out
the
affections
of
matrimony
to
thy
wife
,
of
friendship
to
thy
kinsman
.
The
credit
of
the
world
is
good
,
but
it
is
but
a
small
good
;
weigh
out
but
a
little
measure
of
love
to
it
.
The
woman
sicke
of
a
bloudy
issue
spent
all
she
had
to
save
her
life
;
and
shall
not
a
man
spend
his
life
to
save
his
soule
.
Rule
2.
We
ought
to
love
our
owne
personall
good
,
more
then
the
good
of
another
.
All
true
love
begins
at
home
:
I
must
love
mine
own
honour
,
more
then
the
honour
of
another
.
For
the
right
understanding
of
this
Rule
,
take
notice
of
two
cautions
.
Caut.
1.
I
must
alwayes
compare
my
good
with
the
good
of
another
in
the
same
kind
:
I
must
compare
my
life
and
his
life
,
my
soule
and
his
soule
:
My
owne
soule
is
dearer
to
me
then
anothers
.
But
if
you
take
them
not
in
the
like
quality
,
the
rule
bindes
not
.
I
must
love
the
soule
of
my
brother
more
then
mine
owne
life
.
If
a
man
might
undoubtedly
set
forward
the
salvation
of
his
brother
by
laying
downe
his
life
,
he
must
be
content
to
dye
:
so
likewise
I
must
love
the
life
of
my
brother
better
then
mine
owne
riches
.
But
compare
them
in
the
same
kind
,
and
the
rule
holds
.
Caut.
2.
There
must
be
no
overpowring
circumstance
to
oversway
mee
,
if
the
publicke
good
may
bee
promoted
,
or
God
may
be
honoured
more
by
him
then
by
me
,
in
regard
of
his
parts
and
place
:
1
Joh.
3.16
.
We
ought
to
lay
downe
our
lives
for
our
brethren
.
When
God
may
receive
more
honour
from
another
man
then
from
me
,
I
must
lay
downe
my
life
to
save
his
.
It
was
requisite
a
private
Christian
,
should
die
rather
then
Paul
the
Apostle
,
because
hee
was
chiefe
;
if
therefore
a
private
man
should
rescue
Paul
,
he
must
lay
downe
his
life
for
him
.
1
Sam.
18.3
.
The
life
of
king
David
is
better
,
then
the
life
of
a
thousand
subjects
;
Gods
honour
may
be
more
promoted
by
it
.
The
arme
will
loose
it selfe
,
to
save
the
head
.
Rule
3.
We
must
love
our selves
in
a
right
manner
;
-
Really
,
-
Fervently
,
-
Purely
.
1.
Really
,
not
in
complement
,
but
with
love
unfained
and
hearty
,
1.
Joh.
3.18
.
Let
us
not
love
in
tongue
,
or
in
word
,
but
in
deed
and
in
truth
:
so
it
was
with
Adam
,
hee
was
able
to
do
good
to
himselfe
,
whereas
wee
that
are
corrupt
,
are
most
enemies
to
our selves
,
when
wee
seeme
most
to
love
our selves
,
Pro.
8.
ult.
He
that
despiseth
wisedome
,
[
*
](A03603-e16160-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
layeth
violent
hands
upon
himselfe
(
so
the
word
in
the
originall
is
.
)
Out
of
selfe-love
and
pride
you
must
not
have
your
base
courses
condemned
,
but
you
hate
your
soules
in
despising
the
means
.
God
is
Jehovah
,
a
Being
God
,
therefore
requires
that
mans
love
should
be
reall
.
2.
Adam
loved
himselfe
fervently
,
The
labour
of
love
,
so
was
Adam
painfull
to
use
all
meanes
for
his
good
.
Ephes.
5.29
.
No
man
ever
hated
his
owne
flesh
;
but
nourisheth
and
cherisheth
it
,
that
is
,
hee
imployes
all
meanes
to
helpe
himselfe
:
whereas
wee
that
are
corrupt
,
cannot
inlarge
our
hearts
in
duties
of
love
.
We
are
so
distracted
,
that
we
cannot
go
on
freely
in
our
occasions
,
both
in
things
that
concerne
God
,
and
in
things
that
concerne
our selves
,
Rom.
7.
The
good
we
would
do
,
we
doe
not
.
3.
Adam
loved
himselfe
purely
,
not
with
carnall
nor
sensuall
love
.
He
loved
onely
that
which
was
good
in
himselfe
:
he
loved
his
excellency
,
that
so
he
might
get
more
of
it
,
and
be
fitted
by
it
in
the
performance
of
his
service
.
There
are
sixe
good
things
belonging
to
a
man
;
Honour
,
Life
,
Chastity
,
Goods
,
Good
name
,
Prosperity
:
now
Adam
loved
these
,
that
hee
might
get
more
of
them
,
and
be
fitted
the
better
for
Gods
service
.
These
two
things
Adam
got
by
obedience
:
1.
more
ability
:
2.
more
dexterity
in
the
performance
of
Gods
command
.
Adam
loved
his
honour
,
that
he
might
receive
more
honour
from
others
,
and
be
more
enabled
to
performe
his
duty
to
them
;
whereas
we
love
good
things
for
naughty
ends
.
The
covetous
churle
loveth
his
scraping
humour
,
and
growes
more
covetous
:
we
love
sin
,
which
we
ought
to
abhorre
,
and
we
doe
good
oftentimes
for
bad
ends
;
but
Adam
loved
that
which
was
good
in
himselfe
,
for
that
good
end
,
to
get
more
of
it
.
Gods
people
are
followers
after
righteousnesse
:
Part
3.
The
third
thing
in
the
description
,
is
,
He
loved
his
brother
as
himselfe
;
for
quality
,
not
for
quantity
.
The
love
of
himselfe
was
a
patern
to
imitate
,
not
to
equall
or
exceed
.
Quest.
How
may
we
know
how
Adam
was
to
love
his
brother
as
himselfe
?
Ans.
The
rules
are
two
.
I
would
(
saith
S.
Paul
)
that
all
that
hear
me
this
day
,
were
altogether
as
I
am
:
altogether
holy
,
altogether
assured
of
Gods
love
.
Here
is
an
heart
,
such
an
one
as
Adam
had
in
perfection
:
it
was
as
if
hee
should
have
said
,
I
would
to
God
that
all
that
heare
me
this
day
,
had
the
like
evidence
of
Gods
goodnesse
.
We
ought
to
desire
that
what
good
befals
us
,
might
happen
to
our
brethren
also
,
Num.
11.29
.
I
would
to
God
that
all
the
people
of
the
Lord
were
Prophets
.
So
,
hast
thou
honour
?
say
,
I
would
to
God
all
Gods
servants
had
honour
too
.
Is
thy
soul
comforted
?
say
,
Oh
that
all
Gods
servants
were
so
!
we
thinke
our
candles
burne
the
worse
,
because
others
burne
bright
.
This
was
not
in
Adam
,
and
ought
not
to
be
in
us
;
wee
should
rejoice
in
the
good
of
others
,
Luk.
15.8
.
They
rejoiced
with
her
:
we
must
rejoice
in
the
prosperity
of
others
.
Adam
had
the
heart
,
to
rejoice
in
the
good
of
his
brother
,
and
wee
ought
to
doe
the
like
.
2.
We
must
be
painefull
to
promote
the
good
of
our
fellow-brethren
,
as
our
own
.
Love
is
solicitous
and
full
of
care
to
provide
for
what
is
beloved
.
Looke
what
care
thou
wouldest
bestow
to
promote
thine
owne
honour
,
or
welfare
,
the
same
diligence
must
thou
use
,
in
due
time
and
place
,
though
not
in
the
same
measure
,
to
procure
the
honour
or
welfare
of
thy
brother
.
1
Cor.
13.5
.
Love
seekes
not
her
owne
.
Gal.
5.13
.
Serve
one
another
in
love
:
Thou
shouldst
in
this
case
be
a
servant
to
thy
brother
;
it
should
be
one
part
of
thy
taske
,
to
promote
his
good
.
We
all
ought
to
take
speciall
care
of
our
brothers
credit
,
for
we
are
tearmed
our
brothers
keepers
:
lye
upon
him
,
Ephraim
is
joyned
to
his
idols
,
let
him
alone
:
wee
must
not
cast
pearles
before
swine
,
Lev.
19.17
.
yet
thou
shalt
not
suffer
thy
brother
to
lye
in
sinne
.
This
is
love
in
truth
,
to
rebuke
another
plainely
,
and
not
to
suffer
sinne
to
lye
upon
him
.
Quest.
Why
was
Adam
thus
furnished
with
righteousness
?
Ans.
Because
he
was
made
a
sociable
creature
,
for
the
maintaining
of
society
,
and
propagating
the
Church
.
Love
is
the
sinewes
of
society
.
In
a
building
,
all
the
parts
must
bee
pinned
together
,
otherwise
one
part
will
not
uphold
another
:
so
it
is
in
society
,
there
must
be
inlets
of
love
to
uphold
it
:
wee
must
bee
souldred
together
with
loving
affections
,
else
there
is
no
continuing
of
society
.
The
desolation
of
kingdoms
,
the
ruine
of
nations
,
whence
comes
it
,
but
from
want
of
love
?
Saint
Paul
makes
love
a
matter
of
excellency
,
1
Cor.
12.31
.
I
shew
to
you
a
more
excellent
way
.
Adam
therefore
being
made
for
society
,
must
bee
furnished
with
this
love
,
which
was
a
speciall
meanes
to
helpe
him
therein
.
The
use
is
threefold
.
1.
It
falls
heavie
upon
many
wicked
and
ungodly
men
,
He
that
loveth
not
,
knoweth
not
God
:
as
if
hee
should
say
,
Thou
that
hast
no
love
,
hast
no
interest
in
God
.
Hatred
is
that
wherein
the
kingdome
of
Satan
consists
,
Joh.
8.41
.
as
for
all
other
sins
,
they
are
practised
among
men
,
but
this
is
the
trade
of
the
Devils
in
hell
.
The
Pharisees
bragged
that
they
were
Abrahams
children
,
You
seeke
to
kill
me
,
saith
Christ
,
which
Abraham
did
not
:
if
you
were
of
your
father
Abraham
,
you
would
doe
the
workes
of
Abraham
:
but
marke
the
44.
verse
:
You
are
of
your
father
the
Devill
:
for
hee
was
a
murtherer
from
the
beginning
.
You
have
never
heard
,
that
Sathan
stabbed
a
man
,
but
his
murther
was
,
Hee
maligned
Adam
in
his
innocency
:
this
therefore
is
a
devillish
sinne
.
Sathan
doth
not
steale
,
neither
is
he
drunke
,
but
he
is
envious
as
hell
.
If
this
bee
expressed
in
your
conversation
,
know
,
what
ever
your
stocke
may
be
,
yet
you
are
of
your
father
the
Devill
.
Those
that
set
themselves
against
the
life
and
honour
of
their
fellow
brethren
(
for
we
may
set
our selves
against
the
sinnes
of
others
)
those
,
I
say
,
whose
hearts
sinke
at
the
good
of
their
brethren
,
and
rejoice
if
their
goods
and
estates
bee
overthrowne
,
doe
by
that
shew
whence
they
draw
their
pedegree
.
This
is
the
very
brand
of
a
wretch
.
Gal.
4.19
.
Ishmael
was
a
cast
away
,
as
the
text
plainly
speaks
:
what
was
his
guise
?
He
persecuted
the
sonne
of
Promise
,
he
persecuted
him
with
a
railing
tongue
;
for
this
the
Scripture
often
calls
persecution
:
and
this
is
the
note
of
a
man
born
after
the
flesh
,
who
shall
never
see
Gods
face
;
for
the
Text
saith
,
Cast
him
out
.
Envie
and
malice
is
the
sinne
of
the
Devill
,
and
it
is
the
note
of
a
reprobate
:
the
Lord
therefore
looke
upon
us
,
that
wee
seeing
our
owne
misery
,
may
strive
for
power
against
it
,
and
get
love
from
God
,
that
we
may
be
possessed
of
happinesse
with
him
.
Use
2.
The
second
use
is
of
Instruction
.
You
that
have
purified
your
hearts
,
&c.
love
one
another
with
a
pure
heart
.
First
we
must
have
an
heart
purified
by
the
spirit
,
and
then
we
must
love
one
another
:
if
purity
be
not
within
,
love
cannot
be
without
;
therefore
delude
not
your
selves
.
If
thou
seest
a
mans
life
profane
,
let
him
pretend
what
kindnesse
he
wil
,
let
him
promise
golden
mountaines
,
he
will
never
love
thee
.
David
behaved
himselfe
wisely
,
so
that
Saul
confessed
him
to
be
righteous
;
yet
unrighteousnesse
was
in
Sauls
heart
,
and
he
(
against
reason
)
persecuted
him
as
a
partridge
on
the
mountaines
.
Judas
,
that
lived
in
the
bosome
of
our
Saviour
,
and
never
received
evill
from
him
,
(
which
a
man
would
have
thought
should
have
wrought
upon
him
)
yet
loving
money
more
then
Christ
,
hee
sold
him
for
thirtie
peeces
of
silver
.
Never
trust
a
wicked
man
,
for
he
will
sell
thee
for
sixe
pence
.
Doe
not
thinke
with
thy selfe
,
I
will
walke
so
carefully
,
that
I
will
binde
him
to
my
love
:
Oh
poore
creature
,
thou
canst
not
have
what
he
cannot
do
:
unlesse
thou
canst
give
him
a
righteous
heart
,
thou
canst
never
receive
love
from
him
.
If
a
man
have
an
horse
that
is
surfetted
within
,
or
is
lame
of
his
legges
,
feed
him
with
the
best
provender
,
he
will
halt
still
,
unlesse
his
lamenesse
be
cured
.
It
is
an
idle
delusion
,
when
you
think
to
win
him
by
friendlinesse
;
alas
,
hee
that
hath
a
naughty
heart
will
oppose
thee
,
notwithstanding
all
thy
kindnesse
.
Use
3.
We
must
hence
see
what
course
to
take
,
God
is
love
:
wouldest
thou
therefore
get
love
?
then
get
more
neare
God
,
that
he
may
worke
this
righteousnesse
in
thee
:
for
it
is
he
that
enableth
us
to
doe
every
good
worke
.
§.
6.
NOw
we
come
to
another
passage
:
Quest.
What
is
freewill
?
In
this
description
are
foure
things
.
1.
It
is
a
speciall
priviledge
proceeding
from
the
image
of
God
,
viZ.
holinesse
,
righteousnesse
,
and
wisedome
.
The
statelinesse
of
a
building
comes
from
all
the
parts
conjoyned
;
beat
down
the
parts
,
and
it
will
bee
an
heape
of
stones
:
so
freewill
is
the
structure
that
God
put
on
Adam
,
whose
beauty
flowes
from
the
joyning
together
of
wisedome
,
holinesse
,
and
righteousnesse
.
This
was
a
speciall
priviledge
to
Adam
:
no
creature
,
besides
him
and
Angels
,
had
free
liberty
to
doe
good
.
God
put
this
stocke
into
his
hand
.
When
I
say
Adam
had
this
speciall
priviledge
,
I
do
not
say
therefore
he
was
free
from
subjection
to
God
;
for
God
gave
Adam
a
law
,
and
concurred
with
him
in
his
worke
;
but
the
dispensation
of
the
worke
God
left
to
Adams
liberty
:
if
he
did
well
he
should
be
rewarded
;
if
he
did
ill
,
he
should
be
punished
.
God
would
not
constrain
Adam
to
his
service
,
nor
compel
him
to
evill
.
The
other
creatures
could
not
meddle
with
him
,
for
they
were
under
him
;
therefore
he
was
free
.
Hence
the
Philosopher
observes
,
that
praise
and
dispraise
belongs
onely
to
man
.
Wee
praise
not
the
fire
for
burning
,
because
it
is
tyed
to
it
by
a
bond
of
necessity
;
but
Adam
might
doe
,
or
not
doe
;
if
he
did
well
,
he
was
to
bee
praised
,
because
hee
might
have
done
evill
:
if
hee
did
evill
,
he
was
to
be
dispraised
,
because
he
might
have
done
well
.
Still
God
concurres
with
Adam
,
as
he
doth
with
the
nature
of
the
creatures
:
he
workes
with
the
fire
when
it
burnes
,
with
the
sparrow
when
it
flyes
:
for
so
it
is
in
2
Cor.
3.17
.
where
the
spirit
is
,
there
is
liberty
:
there
is
a
soveraignty
in
the
will
of
a
regenerate
man
,
by
which
all
creatures
are
under
his
dispose
,
which
God
will
not
,
the
creature
cannot
hinder
:
Therefore
Christ
saith
unto
the
beleeving
Jewes
,
Joh.
8.32
.
If
you
heare
my
words
you
are
free
.
2.
Hee
was
enabled
to
chuse
any
thing
that
was
good
.
Freedome
is
not
seated
in
the
understanding
;
therefore
the
description
saith
.
He
chuseth
good
;
which
is
an
act
of
the
will
.
The
will
can
imbrace
nothing
,
but
what
the
understanding
presents
unto
it
,
't
is
true
;
but
it
is
as
true
,
that
the
liberty
of
freedome
lyes
mainely
in
the
will
:
For
example
,
when
a
man
hath
disputed
what
a
duty
is
,
and
hath
concluded
it
,
he
presents
this
unto
the
will
,
which
either
allowes
or
rejects
it
;
so
that
still
the
choice
lyeth
in
the
will
.
It
is
easie
to
convince
a
mans
understanding
,
all
the
difficulty
is
in
the
will
:
The
will
saith
obstinately
,
I
will
not
heare
upon
that
eare
.
If
the
Judge
be
unjust
,
hee
will
have
the
Jury
bring
in
a
verdict
according
to
his
minde
.
When
the
understanding
hath
observed
what
is
true
,
and
tells
the
heart
,
You
must
not
doe
thus
or
thus
;
the
will
saith
,
I
must
have
another
verdict
:
so
that
the
root
of
liberty
is
mainely
in
the
will
.
Deut.
30.19
.
I
have
set
life
and
death
before
you
,
chuse
life
,
&c.
That
is
,
the
blessings
are
many
if
you
obey
;
the
curses
are
many
,
if
you
disobey
:
therefore
chuse
the
good
way
.
Act.
5.4
.
Was
it
not
in
thy
power
,
&
c
?
as
if
he
should
say
,
It
was
in
thy
choice
to
have
given
,
or
not
to
have
given
.
I
adde
,
that
the
will
of
Adam
could
chuse
any
good
,
whether
naturall
,
morall
,
or
heavenly
;
the
two
former
remaines
in
us
,
but
Adam
was
further
enabled
to
chuse
holy
things
.
There
was
no
command
,
but
hee
was
able
to
obey
,
nor
no
truth
but
hee
was
able
to
chuse
.
Good
is
the
food
of
the
will
,
Adam
was
able
to
disgest
any
good
with
full
content
:
and
herein
mainely
consists
liberty
,
for
a
man
to
chuse
that
which
is
good
:
It
is
no
liberty
for
a
man
to
be
carried
on
headily
to
evill
.
Men
esteeme
none
so
free
,
as
they
that
chuse
what
they
list
.
I
will
chuse
bad
as
well
as
good
,
saith
one
;
I
will
profane
an
holy-day
as
well
as
sanctifie
it
;
but
this
is
not
free-will
,
to
be
hurried
on
to
evill
.
In
2.
Pet.
2.19
.
the
false
Apostles
would
give
a
man
free
liberty
to
doe
any
thing
,
and
yet
goe
to
heaven
,
as
the
Text
saith
,
promising
liberty
when
t●●y
themselves
are
the
servants
of
sinne
.
There
is
no
such
slavery
under
heaven
,
as
to
be
slave
to
sinne
:
but
for
a
man
to
have
a
soveraigne
uncontrolled
power
,
to
be
carried
to
that
which
is
good
truely
and
spiritually
,
this
is
liberty
.
The
Angels
of
heaven
are
most
free
in
the
performance
of
their
duty
:
they
are
so
confirmed
,
that
they
cannot
love
evill
;
nay
,
God
himselfe
wills
good
most
freely
.
There
are
no
bounds
to
his
will
,
and
yet
he
cannot
but
will
good
:
therefore
when
wee
are
able
to
will
good
most
freely
,
wee
are
most
free
.
He
is
a
free
man
,
that
is
able
to
follow
good
,
beyond
persecutions
and
temptations
.
The
other
description
of
liberty
is
a
very
false
one
.
3.
Without
any
impediment
.
1.
There
was
no
weaknesse
in
him
to
disable
him
:
there
was
no
good
to
be
done
,
beyond
the
depth
of
his
understanding
,
and
reach
of
his
will
.
Psal.
73.16
.
David
had
that
feeblenesse
of
understanding
,
that
it
was
too
difficult
for
him
,
to
observe
the
difference
of
Gods
providence
:
but
this
was
not
in
Adam
.
2.
There
was
no
stirre
of
corruption
,
that
could
oppose
him
:
corruption
is
like
a
backe-byas
,
that
hinders
our
course
.
The
Saints
of
God
finde
alwayes
some
stirrings
of
corruption
still
opposing
them
in
duty
;
but
it
was
not
so
in
Adam
.
Gal.
5.17
.
The
flesh
lusteth
against
the
Spirit
.
This
every
Saint
of
God
findes
:
for
when
he
would
be
humble
,
then
pride
stirres
,
&c.
it
was
otherwise
with
Adam
.
3.
There
was
no
strength
of
corruption
that
might
foile
him
;
but
our
corruptions
prevaile
over
us
.
Rom.
7.23
.
I
see
another
law
leading
mee
captive
unto
the
law
of
sinne
.
Mans
proud
heart
makes
him
vent
wrathfull
words
,
and
foyles
him
;
but
Adam
had
no
power
of
corruption
to
foyle
him
.
As
it
is
with
a
ship
well
trimmed
,
if
winde
and
tide
serve
,
it
goes
on
amain
:
so
Adams
heart
was
full
of
holinesse
,
which
carried
him
forward
to
good
amaine
:
he
had
sea-roome
to
inlarge
himselfe
in
the
choice
of
good
.
4.
There
was
nothing
without
to
stop
Adam
in
what
he
would
.
The
Divell
might
offer
a
temptation
to
Adam
,
but
he
could
offer
no
compulsion
:
he
might
see
,
if
he
could
perswade
him
,
but
he
could
not
force
him
.
When
the
serpent
spoke
with
Eve
,
if
she
had
resisted
him
,
he
would
have
gone
from
her
.
For
Adam
had
the
soveraigne
dominion
over
the
creatures
,
the
Divell
only
usurpt
it
.
Adam
had
nothing
within
,
nothing
without
to
hinder
him
.
The
fourth
thing
in
the
description
is
,
that
it
was
after
a
mutable
manner
.
The
meaning
is
,
Adam
was
able
,
as
to
chuse
any
good
which
God
had
revealed
,
and
performe
it
,
so
to
entertaine
any
evill
,
and
commit
it
.
It
was
with
Adams
liberty
as
with
a
paire
of
scales
that
are
equall
;
if
you
put
more
into
the
one
then
the
other
,
you
will
easily
make
the
one
sinke
and
the
other
rise
:
so
Adam
was
in
an
even
poize
,
he
might
be
carried
to
good
,
if
hee
would
exercise
that
power
he
had
;
and
he
might
turne
himselfe
towards
evill
,
if
hee
would
abuse
that
liberty
he
had
.
For
the
opening
of
this
,
two
questions
may
be
scanned
.
Quest.
1.
What
was
the
ground
of
the
manner
of
this
choice
of
good
and
evill
in
Adam
?
Ans.
It
lay
in
the
nature
of
Adam
,
and
flowed
from
that
mutability
which
was
in
the
nature
of
Adam
,
who
was
a
reasonable
creature
.
Though
nothing
could
force
Adam
to
turne
from
a
good
course
,
yet
there
was
a
mutability
joyned
with
his
liberty
,
that
he
might
turne
himselfe
from
God
.
Solomon
having
discoursed
of
the
deceit
of
a
woman
,
supposing
it
demanded
whence
it
came
?
He
answereth
,
I
know
,
that
God
made
man
upright
,
but
he
sought
out
inventions
:
inventions
were
of
his
owne
devising
,
not
of
Gods
ordering
.
Nothing
in
the
world
could
compell
man
to
doe
it
;
but
hee
sought
out
crooked
wayes
.
This
was
intended
in
the
two
Sacraments
,
that
Adam
had
,
Gen.
2.9
.
the
Lord
set
two
trees
in
the
garden
:
first
,
the
tree
of
life
,
to
intimate
,
that
as
verily
as
he
saw
that
tree
,
so
verily
,
if
he
loved
God
,
hee
should
live
for
ever
;
and
secondly
,
the
tree
of
knowledge
of
good
and
evill
,
to
wit
,
if
hee
did
eat
of
that
fruit
,
hee
should
know
what
it
was
to
have
the
image
of
God
,
and
what
to
bee
deprived
of
it
.
These
two
Sacraments
intimated
,
that
God
had
set
life
and
death
before
Adam
;
hee
might
chuse
the
one
,
and
refuse
the
other
.
Our
Sacraments
signifie
not
so
.
Baptism
signifies
our
implanting
into
Christ
,
the
Lords
Supper
signifies
our
growth
in
Christ
:
but
in
the
Sacraments
of
Adam
,
the
one
shewed
a
possibility
he
had
to
live
,
the
other
the
possibility
he
had
to
dye
.
This
mutability
was
no
part
of
the
liberty
of
Adam
;
for
it
destroyed
his
liberty
:
but
it
was
a
quality
,
that
did
accompany
the
condition
of
Adam
.
Darknesse
was
upon
the
face
of
the
deepe
.
The
text
doth
not
say
,
God
created
darknesse
,
but
it
did
accompany
the
creature
naturally
:
so
did
this
mutability
accompany
Adam
.
Immutability
belongs
to
God
onely
,
and
therefore
Job
saith
,
he
found
no
stedfastnesse
in
his
Angels
:
mutability
therefore
belongs
to
the
creature
,
as
a
creature
.
Quest.
But
how
did
this
stand
with
the
perfection
of
Adams
nature
?
An.
Marvellous
well
,
without
any
disparagement
to
the
image
of
God
;
nay
,
he
could
be
no
other
.
It
was
no
sinne
in
Adam
to
be
mutable
,
but
that
he
abused
all
,
when
hee
might
have
used
it
to
Gods
glory
.
It
was
so
farre
from
being
a
blemish
to
Adams
nature
,
that
it
agreed
very
conveniently
with
it
.
Herein
appeares
the
difference
betweene
Adams
estate
,
the
estate
of
the
Saints
glorified
,
and
the
wicked
now
damned
.
Adam
was
to
trade
for
an
immutable
condition
,
therefore
could
not
have
it
put
into
his
hand
at
first
.
The
Saints
that
have
fought
the
fight
of
faith
,
are
established
,
and
never
shall
doe
evill
,
because
they
have
performed
obedience
unto
God
through
Christ
:
The
damned
,
because
they
have
sinned
against
God
,
and
have
withdrawne
themselves
from
his
authority
,
are
immutably
evill
;
for
God
hath
separated
himselfe
,
all
his
holinesse
,
and
the
meanes
of
grace
from
them
,
and
delivered
them
up
to
the
power
of
sinne
;
as
who
should
say
,
Take
them
,
all
ye
crue
of
cursed
abominations
,
and
carry
them
headlong
to
will
evill
eternally
,
and
perish
everlastingly
.
Adam
was
to
trade
for
this
immutable
condition
before
he
could
have
it
;
first
he
was
to
fight
before
he
could
conquer
:
And
as
he
was
not
immutably
good
,
so
hee
could
not
be
immutably
evill
.
As
it
is
with
a
man
that
hath
an
estate
left
him
;
if
he
will
trade
with
it
,
he
may
live
;
if
hee
spend
it
,
he
may
lye
in
prison
:
so
it
was
with
Adam
.
Again
,
had
God
established
and
confirmed
▪
Adam
,
he
should
have
prevented
all
opportunities
of
the
manifestation
of
his
justice
in
condemning
,
and
of
his
mercy
in
pardoning
.
Had
hee
been
immutably
good
,
none
could
have
been
punished
,
because
none
had
offended
,
none
could
have
beene
pardoned
,
because
none
had
sinned
.
Quest.
But
why
was
this
freedome
to
doe
good
imprinted
on
Adam
?
Answ.
Because
without
it
,
Adams
obedience
could
not
have
beene
acceptable
:
The
Lord
loves
,
as
a
cheerfull
giver
,
The
Lord
accepts
a
willing
minde
.
If
a
man
grudge
to
give
to
a
poore
man
,
God
flings
his
gift
into
his
face
:
a
willing
minde
makes
the
service
acceptable
.
All
Gods
servants
must
be
Volunteers
,
not
prest
.
As
Deborah
,
Jud.
5.4
.
My
soule
is
with
those
that
offer
themselves
willingly
.
We
abhorre
it
in
our
servants
when
they
come
to
their
worke
as
a
Beare
to
the
stake
,
and
will
God
accept
it
at
our
hands
?
All
the
offerings
of
God
must
be
freewill
offerings
.
Thus
our
Saviour
did
,
that
knew
how
to
please
God
,
Psal.
40.8
.
I
am
delighted
to
doe
thy
will
,
O
my
God
,
and
thy
law
is
within
my
heart
.
He
comes
not
off
with
murmuring
,
It
is
my
meat
and
drinke
to
doe
thy
will
.
When
you
are
at
a
feast
,
you
can
sit
at
it
houre
after
houre
;
so
if
our
duties
be
as
our
meat
and
our
drinke
,
they
will
not
be
tedious
to
us
.
Eph.
6.7
.
Wee
must
serve
God
with
a
goodwill
:
It
is
an
unseemely
thing
,
to
cause
God
to
distraine
for
his
service
.
God
will
have
his
praise
out
of
a
proud
heart
:
but
then
God
honours
himselfe
,
we
honour
him
not
.
The
Devill
himself
will
do
duties
after
this
fashion
.
In
Job
1.6
.
it
is
said
,
the
Devill
came
also
.
He
would
have
been
ranging
and
raging
about
the
world
,
but
God
made
him
come
also
.
Mar.
5.
We
know
that
thou
art
the
Son
of
God
:
God
wrested
a
confession
out
of
him
.
It
is
not
acceptable
,
when
we
are
haled
to
duty
;
the
Devill
doth
so
:
the
service
that
God
accepts
is
done
willingly
.
Thou
shalt
serve
the
Lord
with
a
glad
heart
,
and
be
carried
on
full
sayle
in
the
wayes
of
godlinesse
.
2.
Had
not
Adam
had
a
freedome
to
good
,
he
could
not
have
beene
punished
for
sinne
:
for
he
that
constraines
another
to
do
an
evill
action
,
is
to
be
condemned
.
If
a
man
should
compell
another
to
strike
a
man
,
hee
that
forced
him
ought
to
be
blamed
:
a
man
cannot
be
blamed
for
what
he
cannot
avoid
.
Now
that
Adams
sinne
might
bee
punished
,
and
his
service
accepted
,
it
was
necessary
hee
should
have
ability
to
chuse
good
,
and
refuse
evill
;
wherefore
the
fault
was
Adams
in
falling
,
and
not
Gods
.
Say
unto
the
wicked
,
it
shall
goe
evill
with
him
,
for
hee
shall
receive
the
reward
of
his
owne
hands
.
Your
owne
hands
framed
your
owne
ruine
.
Prov.
1.28
.
They
shall
call
,
but
I
will
not
heare
:
they
might
reply
,
This
is
a
hard
chapter
:
But
what
saith
the
Text
,
they
would
none
of
my
counsell
,
therefore
they
shall
eat
the
fruit
of
their
own
waies
.
This
must
cut
off
all
pleas
;
remember
Adam
had
liberty
,
and
thou
in
him
.
Thou
shalt
bee
satisfied
with
the
fruit
of
thine
owne
planting
,
and
God
will
fill
thee
with
the
fruit
of
thine
owne
devices
.
The
malicious
man
shall
have
malice
enough
in
hell
,
and
shall
for
ever
hate
God
,
and
for
ever
be
tormented
.
Againe
,
it
should
still
our
repinings
against
God
;
vaine
it
is
to
snarle
against
the
Lord
.
The
Lord
did
not
assist
Adam
:
yet
there
was
no
fault
in
God
:
for
Adam
had
freedome
of
will
without
any
opposition
,
and
thou
in
him
;
therefore
thy
bloud
be
upon
thine
owne
head
,
God
is
to
be
justified
.
You
sought
out
inventions
;
if
therefore
you
have
what
you
seek
,
the
fault
is
your
owne
.
Psal.
51.4
.
I
was
shapen
in
iniquity
,
and
in
sinne
hath
my
mother
conceived
me
.
Thou
O
Lord
art
cleare
,
it
is
my
iniquity
that
deserved
it
.
Matth.
13.21
.
Whence
came
those
Tares
?
The
enemy
hath
done
this
.
So
say
thou
,
I
confesse
my
mind
is
blind
,
mine
heart
is
corrupt
,
whence
came
these
Tares
?
the
Lord
sowed
good
seed
;
if
therefore
I
am
uncleane
,
the
envious
man
hath
done
it
,
therefore
acquit
the
Lord
for
ever
.
Hence
wee
may
see
,
Where
the
Spirit
is
,
there
is
freedome
,
and
an
heart
carried
willingly
to
do
the
service
God
requires
.
It
was
that
that
our
Saviour
proclaimed
.
Isaiah
61.2
.
an
acceptable
yeare
,
it
was
that
was
typified
in
the
old
Law
by
the
yeare
of
Jubilee
,
when
the
servant
was
free
from
his
Master
,
the
Debter
from
his
Creditour
:
so
Christ
came
to
preach
the
yeare
of
Jubilee
,
that
all
poor
drudges
that
have
been
slaves
to
Sathan
,
and
indebted
to
Gods
justice
,
should
be
freed
from
the
guilt
of
sinne
in
justification
,
from
the
slavery
of
sin
in
sanctification
.
In
Act.
8.
when
Peter
was
in
the
towne
streets
,
he
perceived
hee
was
not
in
a
dreame
,
but
it
was
a
thing
reall
:
so
it
is
with
thy
soule
:
Canst
thou
finde
that
God
hath
knockt
off
thy
fetters
?
then
thou
mayst
know
,
this
is
a
realitie
,
not
a
dreame
of
grace
.
If
Peter
had
dreamed
he
had
been
out
of
prison
,
and
had
been
fettered
in
the
morning
,
hee
would
have
knowne
hee
had
been
in
a
dreame
:
so
thou
hast
dreamed
that
God
hath
renewed
thee
;
Are
thy
fetters
of
sin
on
thee
?
then
it
was
but
a
dream
,
indeed
,
and
when
thou
awakest
by
death
,
thou
shalt
see
thy selfe
bound
up
in
chaines
of
darknesse
.
Psalm
.
45.17
.
All
the
sonnes
of
God
are
Princes
;
all
Gods
servants
are
free-men
,
1
Cor.
7.22
.
If
thou
art
Christs
,
thou
art
a
free
man
,
to
be
carried
uncontrollably
to
good
:
though
sinne
and
Sathan
conspire
against
thee
,
they
shall
never
overcome
thee
,
but
thou
shalt
still
be
victorious
.
Qu.
But
what
shall
we
say
of
many
that
seeme
holy
,
whose
sinnes
clogge
thim
heavily
?
Where
was
Saint
Pauls
freedome
,
when
hee
was
led
captive
,
as
hee
speakes
of
himselfe
?
1.
Though
many
times
by
the
violence
of
Occasions
,
the
Saints
are
surprized
,
yet
they
have
hearts
to
approve
of
the
good
,
they
cannot
do
.
This
is
that
Saint
Iames
speaks
of
,
Chap.
1.
ult.
If
a
man
,
saith
he
,
hath
Religion
,
and
sweareth
,
and
rayleth
against
Gods
truth
,
hee
deceives
himselfe
;
but
this
is
pure
religion
to
keep
a
mans
selfe
unspotted
.
Looke
as
it
is
with
a
City
besieged
,
when
it
is
taken
,
the
enemies
make
those
that
are
in
the
city
sweare
to
their
King
;
if
now
a
man
resolves
to
take
his
death
,
rather
then
the
oath
,
he
keepes
himselfe
unspotted
from
treason
.
So
Sathan
by
long
siege
transports
the
heart
unto
the
commission
of
evill
;
yet
the
soule
keepes
it selfe
untainted
,
when
it
chuses
the
good
it
cannot
do
.
Deut.
22.25
.
if
an
adulterer
offer
a
rape
to
a
Virgin
,
the
sinne
is
his
that
forced
her
,
it
lies
not
on
the
party
forced
:
so
Sathan
in
a
sort
forceth
the
soule
to
the
commission
of
evill
:
if
therefore
thine
heart
beare
it
as
a
burthen
,
the
fault
is
Sathans
and
not
thine
.
2.
Yet
the
soule
takes
part
with
the
word
against
both
the
temptations
,
that
would
inveigle
it
,
&
the
corruptions
,
that
would
foyle
it
.
As
it
approveth
all
good
,
so
it
joynes
sides
with
the
word
against
all
evill
.
Rom.
7.15
.
I
doe
the
thing
that
I
hate
.
The
spirit
lusteth
against
the
flesh
;
the
heart
is
resolved
to
die
in
the
quarrell
:
though
it
cannot
prevaile
as
it
would
,
yet
it
will
fight
as
it
can
.
2
Cor.
13.8
.
I
can
doe
nothing
against
the
truth
.
3
The
soule
gets
the
upper
hand
of
evill
.
David
was
never
adulterous
more
,
Peter
never
denied
his
master
more
;
the
soule
not
onely
reformes
infirmities
outwardly
,
but
subdues
the
distempers
inwardly
.
1
Ioh.
5
▪
18.
Hee
keepes
himselfe
,
that
the
evill
one
touch
him
not
.
Rom.
8.2
.
The
law
of
the
Spirit
sets
a
man
free
from
the
law
of
sin
and
of
death
.
Sathan
saith
,
Thou
mayst
be
full
of
malice
and
spleen
:
the
law
of
meeknesse
saith
,
I
will
not
bee
full
of
spleen
:
so
also
the
law
of
humility
takes
off
the
law
of
pride
.
Hee
that
confesseth
and
forsaketh
his
sinne
,
shall
finde
mercy
:
the
same
phrase
is
used
,
Gen.
2.
The
wife
shall
forsake
father
and
mother
.
The
woman
forsakes
,
First
,
the
place
and
company
.
Secondly
,
the
authority
of
father
and
mother
.
Thirdly
,
shee
is
not
to
perform
what
service
they
will
require
,
but
what
her
husband
requires
:
so
the
soule
must
forsake
the
house
of
sin
.
If
thou
wert
married
to
Christ
,
thou
wouldst
loathe
the
place
,
and
abhorre
the
society
of
those
that
goe
down
into
hell
themselves
,
and
lead
others
with
them
.
I
say
,
if
a
man
were
married
to
Christ
,
hee
would
not
bee
under
the
authority
of
corruption
,
but
being
delivered
from
the
bondage
of
sinne
,
will
utterly
forsake
it
.
with
a
great
summe
.
What
slavish
hearts
have
wee
then
,
when
we
may
be
incorporated
into
the
body
of
Christ
,
and
will
stick
for
a
little
?
Goe
and
sell
that
you
have
,
what
ever
it
cost
you
,
that
you
may
bee
free
men
in
Christianitie
.
Christ
saith
,
Joh.
8.32
.
If
you
continue
in
my
words
,
you
shall
be
free
;
To
continue
in
Gods
word
,
is
to
submit
to
the
authority
of
the
truth
;
for
if
we
doe
thus
,
we
are
free
.
Rev.
6.2
.
And
I
saw
,
and
behold
a
white
horse
,
&c.
The
white
horse
there
,
is
the
truth
.
It
is
called
a
white
horse
,
because
of
the
purity
of
it
,
and
it
prevailes
wheresoever
it
comes
.
Would
you
be
free
?
then
let
the
Word
prevaile
in
you
.
Is
it
not
every
mans
desire
,
that
when
the
strength
of
corruption
,
and
the
violence
of
persecution
presse
in
upon
him
,
then
to
be
conquerour
of
all
?
Labour
then
to
get
this
image
of
God
,
and
you
shall
be
above
all
things
,
but
God
,
and
be
carried
on
incontrollably
in
a
good
course
.
§.
7.
NOw
wee
proceed
to
the
image
of
God
in
the
affections
of
Adam
,
as
love
,
joy
,
Qu.
What
was
the
image
of
God
in
the
affections
of
Adam
?
Ans.
It
appeared
in
that
serviceable
subjection
,
Bee
not
like
the
horse
and
mule
,
which
have
no
understanding
,
Psal.
32.
Here
was
the
excellency
of
Adam
;
that
wisdome
that
God
had
imprinted
in
his
understanding
,
that
holinesse
that
hee
had
implanted
in
his
will
,
commanded
his
affections
,
and
they
did
sweetly
yeeld
thereto
.
Adams
soule
was
like
a
well-tuned
instrument
,
all
the
strings
(
the
affections
)
being
rightly
tuned
,
make
a
sweet
harmony
.
In
a
well
governed
common-wealth
,
the
Councel
directs
,
the
King
enacts
lawes
,
and
the
subjects
obey
:
so
there
was
wisdome
in
Adams
understanding
,
and
that
counselled
;
there
was
holinesse
in
the
will
,
and
that
commanded
;
and
all
the
affections
were
like
loyall
subjects
,
imbracing
what
reason
and
holy
will
commanded
.
In
this
common-wealth
there
were
no
traitors
;
no
,
in
Adams
heart
there
were
no
tumultuous
disorders
,
as
now
we
finde
;
but
what
the
reason
said
,
and
the
will
chused
,
that
the
affections
embraced
.
Quest.
Wherein
doth
this
subjection
discover
it selfe
?
How
shall
wee
see
Adams
affections
submitting
to
reason
?
Ans.
In
foure
particulars
.
Bee
sober
and
watch
:
There
is
a
sobriety
required
in
the
soul
;
namely
,
a
man
should
not
lavish
out
his
affections
on
other
things
,
and
so
unfit
himself
to
be
under
the
subjection
of
the
Truth
.
This
sobriety
was
abundant
in
Adam
;
he
had
a
sweet
easinesse
and
softnesse
of
affection
,
like
waxe
,
to
take
the
print
of
Gods
Seale
:
whereas
it
is
with
our
affections
as
with
drunken
servants
,
who
,
when
their
Masters
call
them
,
are
not
themselves
:
for
there
is
a
drunkennesse
in
mans
heart
,
when
it
is
inordinately
carried
with
too
eager
a
pursuit
after
vaine
things
;
&
though
reason
commands
,
yet
it
obeyeth
not
.
Adams
affections
were
in
a
sweete
frame
:
for
if
God
revealed
any
command
,
love
embraced
it
.
Ephes.
6.15
.
Having
your
feet
shod
with
the
preparation
of
the
Gospel
of
peace
.
The
feet
are
the
affections
;
the
shooing
of
the
feet
,
is
the
preparing
of
the
affections
to
entertaine
all
the
conditions
of
the
Gospel
of
peace
.
A
man
that
is
shod
,
is
fit
to
goe
a
journey
:
so
when
the
affections
are
thus
shod
,
they
are
fit
to
walke
in
any
way
that
God
requires
.
Since
Adam
lost
this
sobriety
of
affections
,
what
awkardnesse
doe
wee
finde
to
duty
!
when
a
man
should
love
an
enemy
,
how
hardly
is
hee
brought
to
it
!
when
a
man
ought
to
reforme
a
sinne
,
what
a
difficulty
is
there
in
it
!
2.
They
were
speedy
in
the
performance
of
what
was
injoyned
them
.
A
wise
understanding
could
no
sooner
reveale
a
duty
to
be
done
,
but
they
ecchoed
answerably
,
This
all
of
us
would
have
Psalm
.
40.
mark
how
speedy
Christ
was
in
performing
of
duty
:
Behold
I
come
,
thy
law
is
within
mine
heart
.
And
Psal.
27.8
.
The
Lord
saith
,
seek
yee
my
face
:
and
his
affections
answered
,
Thy
face
(
Lord
)
will
I
seeke
.
Also
in
Psal.
119.4
,
5.
Gods
voice
saith
,
I
charge
you
diligently
,
keepe
my
Commandements
:
and
they
eccho
again
,
Oh
that
our
wayes
were
made
so
direct
,
that
we
might
keep
thy
Statutes
!
1
Pet.
1.13
.
Gird
up
the
loyns
of
your
mind
.
And
in
Luk.
12.35
.
it
is
said
,
Let
your
loynes
bee
girded
about
,
and
your
lights
burning
.
The
loynes
of
our
mindes
are
our
affections
.
They
are
compared
to
loose
garments
,
such
as
they
wore
in
the
East
Countries
,
which
they
girded
up
,
when
they
went
on
a
journey
.
Our
affections
hang
like
loose
garments
about
us
,
wee
must
gird
them
up
,
that
we
may
with
more
speed
goe
in
the
pathes
of
Gods
Statutes
.
Thus
David
prayeth
:
Set
mine
heart
at
liberty
,
that
I
may
runne
the
wayes
of
thy
commandements
.
But
we
find
the
contrary
:
for
though
many
times
the
minde
so
yeelds
,
that
the
course
is
holy
,
yet
what
a
base
wearinesse
hangs
on
the
heart
!
what
slow
hearts
have
we
!
how
doe
we
draw
our
loyns
after
us
!
We
feele
this
;
and
the
ground
of
it
is
the
want
of
Gods
image
.
3.
They
continued
in
the
speed
they
made
.
Adams
affections
were
to
hold
themselves
in
an
holy
bent
,
without
warping
.
Wee
finde
the
contrary
.
In
Gal.
6.
the
Apostle
saith
,
Bee
not
weary
in
well
doing
.
Sometimes
a
man
is
hot
at
first
,
and
then
his
affections
coole
;
this
is
the
bane
of
Religion
.
Hee
was
holy
;
so
they
may
say
of
a
man-devill
,
Oh
stablish
mee
with
thy
free
spirit
!
as
if
he
should
say
:
Time
was
,
when
I
did
love
thy
Word
,
mine
heart
did
feare
evill
,
and
I
did
hate
uncleannesse
;
but
now
,
how
unstedfast
are
my
affections
!
therefore
stablish
mee
with
thy
free
spirit
.
If
you
finde
your
hearts
giving
way
to
any
base
lusts
,
you
shall
finde
them
easily
giving
back
from
holy
duties
.
Rev.
2.31
.
Thou
hast
forsaken
thy
first
love
:
O
woe
to
that
declining
condition
;
that
those
who
heretofore
expressed
forwardnesse
in
a
good
course
,
and
could
cry
for
mercy
as
for
life
,
are
now
key-cold
:
But
Adams
affections
were
able
to
keep
themselves
in
full
strength
:
and
so
did
the
Saints
of
God
.
Num.
14.24
.
Caleb
followed
God
fully
.
Psalm
.
63.9
.
My
soule
followes
hard
after
thee
.
Hee
pursued
God
with
eagernesse
,
as
the
creature
the
prey
.
David
stands
not
still
,
nor
delayes
,
but
pursueth
;
and
as
the
phrase
is
,
(
Esa.
51.1
.
)
follows
after
righteousnesse
.
Thou
that
hast
a
stubborne
heart
by
nature
,
if
thou
beest
once
righteous
,
thou
wilt
then
follow
after
meeknesse
.
4.
His
affections
were
in
an
orderly
tractablenesse
to
the
rule
of
reason
and
holinesse
.
Reason
and
holinesse
gave
not
only
direction
to
the
affections
,
but
moderation
in
all
things
,
and
upon
all
occasions
The
affections
would
not
bee
carried
out
of
order
nor
measure
upon
any
thing
,
nor
stay
longer
then
they
should
upon
any
object
.
An
Embassador
goes
no
farther
then
his
Commission
,
stayes
no
longer
then
his
Commission
gives
leave
:
so
reason
and
holinesse
were
the
commanders
of
Adams
affections
;
they
received
a
command
therefrom
,
and
went
no
further
then
reason
and
holinesse
allowed
them
.
It
is
lawfull
for
a
man
to
love
the
world
;
but
no
more
then
reason
and
holinesse
allowes
:
if
God
should
say
,
I
will
take
away
these
things
from
thee
,
love
and
joy
should
willingly
part
with
them
.
The
souldier
,
if
he
be
loyall
,
when
the
Commander
biddeth
battell
,
hee
goes
;
when
hee
soundeth
a
retrait
,
he
returnes
home
againe
:
so
the
reason
and
will
sanctified
,
were
the
commanders
of
Adams
course
.
When
reason
and
holinesse
saith
it
,
a
man
may
delight
in
the
things
of
this
life
;
but
when
they
say
,
grieve
no
more
for
the
losse
of
them
,
the
affections
should
yeeld
to
the
command
of
reason
.
It
is
quite
contrary
in
us
;
a
mans
affections
,
though
they
are
set
upon
a
lawfull
object
,
yet
they
goe
so
amaine
like
unruly
colts
,
that
they
cast
the
rider
:
delight
and
desire
out-bid
reason
,
and
sometimes
transgresse
the
bounds
of
honesty
,
most
commonly
of
holinesse
.
It
is
marvellous
hard
to
have
our
affections
at
command
.
Lot
goes
into
Sodom
,
and
God
could
not
get
him
out
againe
,
but
that
the
Angel
was
faine
to
carry
him
out
by
force
:
so
when
a
man
gets
into
Sodom
,
le
ts
loose
his
affections
on
shoppe
,
or
children
,
or
the
like
,
oh
what
an
hard
matter
is
it
to
say
,
No
more
of
that
!
But
Adams
affections
were
so
ordered
,
that
if
reason
should
say
,
Love
that
now
,
and
then
leave
it
;
hee
would
love
it
now
,
and
leave
it
then
.
Philip.
4.12
.
I
know
how
to
abound
,
and
how
to
bee
poore
;
his
meaning
is
,
if
God
would
bestow
these
things
,
he
had
an
heart
to
love
them
;
if
hee
would
take
them
away
,
he
was
content
to
leave
them
.
Job
1.21
.
The
Lord
hath
given
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
;
whereas
wee
sit
Rachel-like
,
disquieted
,
because
our
comforts
are
not
.
Use
1.
The
first
Use
is
of
examination
.
When
there
are
strifes
and
envyings
amongst
you
,
are
ye
not
carnall
?
When
the
heart
is
boysterous
and
full
of
envie
,
is
it
not
carnall
?
There
is
a
great
deal
of
rubbish
in
thy
heart
,
which
grace
,
if
it
were
there
,
would
remove
.
The
Philosopher
observes
,
that
all
stormes
are
here
below
in
these
baser
bodies
,
there
is
none
of
them
in
the
highest
heavens
:
so
,
hadst
thou
an
heavenly
heart
,
all
thunderings
and
lightenings
,
all
crosse
,
dogged
,
and
malicious
distempers
would
bee
gone
,
there
would
bee
no
newes
of
them
.
The
fruits
of
the
Spirit
are
love
,
meeknesse
,
&c.
But
when
men
runne
abreast
,
the
Master
his
way
,
and
the
Servant
his
way
,
where
are
the
fruits
of
the
Spirit
?
Are
ye
not
carnall
?
Ob.
But
may
not
a
man
by
education
or
misery
bee
tempered
,
and
cooled
from
these
things
?
Answ.
Yes
,
he
may
have
the
ruggednesse
of
his
affections
smoothed
,
and
the
edge
of
furiousnesse
blunted
.
But
though
a
man
may
have
these
somewhat
abated
,
and
want
grace
,
yet
if
a
man
have
these
,
it
is
somewhat
suspicious
,
whether
hee
have
grace
.
There
may
bee
a
root
,
and
yet
no
blossomes
,
and
yet
it
is
certaine
,
where
there
are
blossomes
there
is
a
root
.
If
a
man
expresse
envie
in
his
life
,
there
is
sure
a
treasure
of
it
in
his
heart
.
If
there
be
so
much
filth
in
the
streames
,
there
is
more
in
the
fountain
:
if
there
be
good
in
thee
,
there
is
but
a
little
.
Here
we
may
also
see
,
whether
wee
have
any
truth
of
grace
:
judge
of
it
by
the
works
.
No
fire
but
will
burn
:
fire
will
heate
the
whole
house
;
so
grace
will
frame
the
whole
soule
.
Art
thou
able
to
tame
those
jarring
affections
,
and
to
stifle
them
?
Art
thou
able
,
when
they
would
transport
thee
,
to
allay
them
,
and
bring
thy
soule
to
a
calme
frame
?
Then
it
is
a
signe
thou
hast
grace
.
God
is
the
God
of
order
,
not
only
in
the
Church
,
but
in
the
house
,
and
every
where
.
If
thou
canst
master
those
boysterous
affections
,
that
they
may
be
subject
unto
wisdome
and
holinesse
,
then
it
is
certaine
,
there
is
some
grace
in
thee
.
Quest.
But
are
not
the
best
men
troubled
with
passions
and
distempers
?
Their
spot
is
not
like
the
spot
of
my
children
:
as
who
should
say
,
the
Saints
have
their
spots
,
and
the
wicked
have
their
spots
;
but
they
are
not
the
same
.
The
spots
of
the
purples
are
dangerous
,
but
the
spots
of
the
plague
are
deadly
.
The
wicked
have
the
spots
of
the
plague
;
the
Lord
have
mercy
on
them
,
they
are
but
dead
men
.
Though
a
Common-wealth
bee
subject
to
conspiracies
,
yet
a
wise
Kng
can
discover
them
;
but
when
there
is
no
King
,
(
as
in
Israel
)
every
man
doth
what
he
list
:
so
in
the
heart
of
an
ungodly
man
,
corruptions
do
what
they
list
,
they
make
him
as
proud
,
and
as
covetous
as
they
list
.
The
Saints
have
many
mutinies
in
their
hearts
,
yet
they
have
a
wise
King
,
a
gracious
will
that
quels
these
,
and
submits
to
God
,
and
the
power
of
his
grace
.
The
difference
betweene
the
distempers
of
the
Saints
and
the
wicked
,
appeares
in
three
particulars
.
1.
The
Saints
make
those
distempers
and
unruly
affections
which
lye
upon
them
,
their
greatest
burthen
;
it
is
their
heart-smart
,
though
other
sins
are
greater
:
and
the
reason
is
,
because
they
break
the
union
between
God
and
the
soule
,
and
they
breed
a
distance
between
Gods
good
Spirit
and
it
.
2
Cor.
12.7
.
God
suffered
Sathan
to
buffet
St.
Paul
,
which
was
some
distemper
,
and
provocation
to
sin
;
now
this
made
him
grone
and
sigh
to
the
Lord
,
yea
,
it
brought
him
on
his
knees
thrice
.
As
it
is
with
an
enemie
,
if
his
use
bee
to
come
suddenly
upon
a
Towne
,
a
wise
Captaine
will
gather
his
forces
together
to
hinder
his
designes
:
So
must
the
Saints
,
because
their
corruptions
surprize
them
suddenly
.
These
make
them
cry
out
,
This
will
be
my
bane
;
the
least
sin
will
damne
me
as
well
as
the
greatest
;
I
shall
perish
one
day
by
the
hand
of
Saul
,
&c.
ult.
Esau
went
away
carelesly
,
when
hee
saw
that
hee
lost
his
birthright
.
I
confesse
,
it
is
possible
for
a
carnall
heart
to
grieve
for
these
distempers
,
but
it
is
either
when
a
man
hath
monstrously
befooled
himselfe
,
or
when
conscience
flies
in
his
face
;
What
,
you
go
to
heaven
?
Therefore
a
man
on
these
termes
may
crouch
,
not
because
of
sin
,
but
of
disgrace
,
or
the
sting
of
conscience
,
that
lies
in
his
bosome
.
2.
The
Saints
,
when
they
are
thus
,
it
is
but
a
pang
,
they
come
to
their
cold
temper
againe
,
and
they
then
will
welcomly
entertain
the
word
,
and
desire
that
it
would
discover
their
sinne
.
A
gracious
heart
cares
not
what
the
man
bee
that
discovers
his
sinne
,
whether
he
bee
friend
or
enemy
,
whether
a
good
man
or
a
bad
man
.
Hee
lookes
not
at
the
man
,
but
at
the
goodness
of
the
command
.
1
Sam.
1.17
.
Eli
,
when
he
had
been
indulgent
,
and
the
Lord
threatned
him
for
it
,
hee
saith
to
Samuel
,
Hide
nothing
from
mee
.
Jonah
being
in
a
sullen
fit
,
forsakes
Gods
command
;
but
this
is
but
in
a
push
;
in
cold
blood
hee
is
otherwise
.
David
,
that
had
the
heart
of
a
Lyon
,
he
would
not
leave
a
man
alive
in
Nabals
house
;
yet
Abigail
,
a
woman
,
makes
him
say
▪
Blessed
be
thou
,
&
thy
counsell
▪
here
was
a
gracious
heart
,
that
could
submit
to
the
counsell
of
so
mean
a
person
.
But
a
wicked
man
cannot
abide
to
have
his
corruption
crossed
:
they
are
so
incorporated
into
it
,
that
they
cannot
live
without
it
:
This
was
it
that
made
the
young
man
go
away
sorrowfull
.
They
murmure
against
their
instructers
,
as
the
Hebrew
said
to
Moses
,
Exod.
2.14
.
What
,
wilt
thou
slay
mee
,
as
thou
didst
the
Egyptian
yesterday
?
Let
every
cup
stand
upon
his
owne
bottome
;
what
have
you
to
doe
with
mee
?
&c.
A
wicked
man
may
bite
the
lip
for
the
present
,
and
say
,
I
thanke
you
for
your
counsell
;
yet
he
will
goe
away
,
and
fit
you
an
evill
turne
.
But
the
godly
come
,
and
acknowledge
plainely
,
These
passages
and
grace
cannot
stand
together
,
and
therefore
they
will
submit
to
the
truth
with
all
their
heart
.
A
wicked
man
will
use
all
means
to
undermine
the
truth
,
and
misconstrue
it
;
and
if
any
man
will
joyn
side
with
him
,
hee
will
fly
out
desperately
:
but
if
hee
cannot
avoid
it
,
hee
will
(
like
the
dogge
)
bite
the
stone
;
if
hee
cannot
have
his
will
of
the
man
,
hee
will
owe
him
a
grudge
.
The
Saints
will
say
,
The
Word
of
the
Lord
is
good
,
strike
here
at
this
sin
,
3.
The
Saints
are
not
only
carefull
to
have
their
sinnes
outwardly
mortified
,
but
their
lives
reformed
;
they
do
not
complain
of
this
and
that
,
and
yet
maintaine
it
:
no
,
hee
that
is
burthened
with
sinne
,
will
part
with
it
.
Luk.
2.8
.
When
Christ
came
,
crooked
things
were
made
straight
:
not
onely
mountaines
were
brought
low
,
but
rough
things
were
made
smooth
:
So
in
the
Saints
of
God
,
there
is
not
onely
a
new
tongue
,
to
talke
of
religion
;
but
a
new
heart
,
and
new
affections
.
It
is
possible
for
a
godly
man
by
the
power
of
tentation
to
bee
led
aside
,
yet
you
shall
alwayes
finde
him
on
the
mending
hand
,
and
so
in
conclusion
forsakes
sin
.
I
do
not
say
,
he
will
bee
now
and
then
drunk
,
and
the
like
;
(
for
we
doe
not
read
of
those
,
that
after
they
accustome
themselves
to
gross
sins
,
do
ordinarily
rise
again
;
)
but
I
speake
of
some
boysterous
distemper
which
breaks
out
,
yet
I
say
,
hee
will
bee
of
the
mending
hand
.
As
a
man
in
an
Ague
,
when
nature
growes
strong
,
his
Ague
will
leave
him
:
so
if
a
man
bee
overtaken
with
these
,
if
grace
grow
strong
,
hee
will
leave
them
,
else
hee
erres
from
the
nature
of
true
repentance
.
You
know
what
God
calls
for
,
when
hee
requires
repentance
,
Isa.
1.24
.
Cease
to
doe
evill
,
learne
to
doe
well
.
Jer.
26.3
.
Isa.
55.7
.
Let
the
wicked
forsake
his
way
,
and
the
imaginations
of
his
heart
.
This
is
repentance
;
this
the
Saints
have
done
,
as
holy
Job
speaks
,
chap.
34.32
.
If
I
have
done
iniquity
,
I
will
doe
so
no
more
.
Psalm
.
18.23
.
I
have
kept
my selfe
from
mine
iniquity
.
Gal.
5.24
.
They
that
are
in
Christ
,
have
crucified
the
flesh
with
the
lusts
thereof
:
the
flesh
is
sin
,
the
lusts
thereof
are
the
violent
distempers
thereof
;
hee
that
hates
sinne
,
kils
these
.
Can
any
man
kill
the
roote
,
and
the
blossome
flourish
?
so
,
can
the
root
of
sinne
bee
killed
,
and
the
fruit
thrive
?
It
cannot
be
.
Again
,
morality
can
make
a
man
somewhat
qualified
,
and
cannot
grace
much
more
?
shall
a
Heathen
bridle
himselfe
,
and
not
a
gracious
man
?
That
cannot
be
.
But
a
wicked
man
gives
way
to
,
and
continues
in
his
course
without
any
amendment
,
and
that
's
the
reason
why
they
fall
to
day
,
and
fall
to
morrow
,
and
continue
in
it
.
Jer.
8.6
.
He
takes
fast
hold
of
iniquity
,
and
rusheth
into
it
,
as
the
horse
rusheth
into
the
battell
:
for
a
man
customarily
,
usually
to
bee
transported
with
these
boysterous
distempers
,
this
is
the
spot
of
the
wicked
;
no
righteous
man
can
alwaies
bee
thus
:
for
hee
hath
not
that
depth
of
wickednesse
in
him
;
yet
upon
some
occasion
hee
may
and
doth
fall
into
sin
.
You
see
how
the
godly
are
,
and
how
the
wicked
behave
themselves
.
The
wife
railes
,
and
the
husband
,
out
of
a
kind
of
sottish
Nabalnesse
,
if
any
thing
fall
crosse
,
makes
the
wife
and
child
pay
for
it
.
This
is
ordinary
,
these
are
the
plague-sores
of
our
townes
;
also
the
servant
,
if
hee
be
admonished
,
then
hee
flies
out
,
and
warning
must
bee
given
presently
to
be
gone
.
These
are
the
spots
of
profession
now-adaies
.
Use
.
2.
It
is
a
word
of
instruction
,
I
can
abound
,
and
be
poor
;
hee
had
quiet
within
him
.
Looke
,
as
it
was
with
our
Saviour
,
Math.
8.
when
the
winds
arose
,
hee
commands
them
to
cease
;
so
it
is
in
the
Lords
power
to
rule
these
distempers
:
nothing
under
heaven
can
quiet
a
man
thus
enraged
,
but
grace
.
Goe
to
God
to
take
away
thy
unrulinesse
.
Grace
makes
a
man
on
Gods
side
,
and
therefore
there
can
bee
no
dissention
:
if
God
takes
away
any
thing
,
the
good
soule
is
content
;
if
hee
will
have
any
thing
,
the
soule
yeelds
it
,
and
so
here
is
no
trouble
.
§.
8.
Quest.
WHat
was
the
image
of
God
in
the
body
?
Ans.
I
answer
two
waies
:
1.
Negatively
,
1.
Because
if
the
image
of
God
consisted
in
these
,
then
other
creatures
should
have
the
image
of
God
:
but
other
creatures
,
though
thus
qualified
,
have
not
the
image
of
God
,
but
only
Adam
.
2.
God
is
a
Spirit
,
Joh.
4.24
.
and
consequently
,
Body
implies
rather
an
opposition
.
There
is
no
proportion
betwixt
a
Spirit
and
a
Body
;
Luk.
24.38
.
A
Spirit
hath
not
flesh
and
bones
.
This
is
against
the
plea
of
the
Papists
,
that
make
the
image
of
God
the
Father
like
an
old
man
;
the
reason
they
give
,
is
,
because
man
had
the
image
of
God
,
and
therefore
wee
may
resemble
God
by
him
.
I
answer
,
If
flesh
and
bloud
bee
not
the
image
of
God
,
then
there
is
no
ground
to
resemble
God
thereby
.
Isa.
40.14
.
To
whom
will
yee
liken
mee
!
To
frame
an
image
of
God
,
is
to
commit
a
great
sin
.
Quest.
Where
was
then
the
image
of
God
in
the
bodie
?
Answ.
In
that
framablenesse
,
David
,
Psal
.
45.1
.
My
tongue
is
the
Pen
of
a
ready
writer
;
his
heart
indited
it
,
and
then
his
tongue
did
speak
it
.
Quest.
Wherein
doth
this
framablenesse
appear
?
Ans.
In
two
things
.
1.
The
framablenesse
of
the
body
to
act
the
service
that
wisedome
and
holinesse
required
.
The
parts
were
not
stiffe
,
not
stubborne
,
nor
weary
,
but
in
a
readinesse
to
act
what
wisedome
required
.
But
wee
finde
it
otherwise
in
us
:
St.
Paul
himselfe
complained
that
hee
was
clogged
with
it
.
When
a
man
is
distempered
,
either
sicke
,
or
weak
,
there
is
a
wearinesse
in
holy
duties
.
The
body
is
then
like
a
darke
shop
,
in
which
a
good
workman
may
cut
his
fingers
.
When
the
body
is
full
of
noysome
humours
,
it
is
but
an
ill
shoppe
for
the
soule
to
work
in
:
but
this
was
not
in
Adam
.
2.
There
was
a
fitnesse
in
each
part
for
its
taske
.
The
eye
was
fit
to
see
,
the
tongue
to
talke
,
&c.
So
that
it
is
observed
by
Galen
,
though
hee
were
an
heathen
,
yet
considering
the
frame
of
the
body
,
he
fell
in
admiration
of
it
;
so
that
hee
professed
,
that
it
was
not
possible
for
a
naturall
cause
to
bring
forth
such
an
effect
.
Rom.
16.8
.
Yeeld
not
your
members
instruments
to
unrighteousnesse
.
He
calls
the
members
instruments
.
The
Devill
oftentimes
tunes
the
tongue
,
and
hee
seeth
out
of
an
adulterous
eie
▪
yea
,
his
malice
vents
it selfe
in
an
unruly
tongue
.
Looke
againe
in
the
19.
verse
,
and
there
it
's
said
,
a
mans
members
should
be
servants
to
holinesse
,
tooles
or
instruments
that
should
bee
under
the
power
of
God
.
In
a
tool
,
there
is
both
the
metall
,
and
the
making
,
as
in
a
saw
or
axe
;
so
there
is
in
the
parts
of
the
body
,
which
are
tooles
serviceable
to
wisedome
,
and
the
power
of
holinesse
,
that
they
may
work
their
works
thereby
.
An
hand
is
a
toole
,
whereby
the
mercifull
heart
may
deale
mercifully
.
Wee
say
,
in
such
a
case
,
Here
is
a
gracious
tongue
,
a
chast
eye
,
&c.
so
the
hand
is
the
Almoner
of
a
mercifull
heart
:
so
that
this
image
of
God
in
the
body
,
is
wide
from
that
of
the
Papists
.
Q.
What
's
the
reason
of
this
?
A.
This
:
Because
it
was
not
only
requisite
,
that
God
should
instampe
his
image
inwardly
,
but
that
is
should
bee
exprest
outwardly
,
that
others
might
see
it
,
and
glorifie
God
in
heaven
Matth.
5.16
.
Let
your
light
so
shine
among
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
heavenly
Father
.
1
Pet.
2.9
.
Shew
forth
the
vertue
of
him
that
hath
called
you
out
of
darknesse
.
Hereby
is
Gods
honour
promoted
.
Eph.
2.9
.
We
are
the
workmanship
of
God
,
created
unto
good
works
.
When
men
see
anothers
excellent
workmanship
,
they
say
,
This
man
was
a
skilfull
workman
:
So
Gods
workmanship
is
seen
in
you
,
when
another
reviles
,
and
you
are
patient
to
beare
.
When
hee
is
impatient
and
utters
words
of
reproach
,
the
wicked
stand
by
,
and
say
,
I
marvell
how
you
can
suffer
it
:
This
is
rare
workmanship
to
them
.
When
the
wicked
challenge
godly
men
,
and
say
,
What
do
they
more
then
other
men
?
The
answer
is
,
They
feare
an
oath
,
their
soule
abhorres
the
least
sinne
;
goe
thou
,
and
do
so
:
they
are
willing
to
heare
a
reproofe
,
doe
thou
likewise
.
But
when
a
wretched
man
comes
to
lye
on
his
death-bed
,
ready
to
go
out
of
the
world
,
aske
him
then
what
hee
thinkes
of
the
Saints
;
oh
,
sayes
hee
,
that
I
might
dye
their
death
.
Thus
wee
see
,
it
is
requisite
the
image
of
God
should
bee
in
their
bodies
.
Cain
,
Gen.
4.10
.
The
bloud
of
thy
brother
cries
up
to
heaven
:
Murther
calls
for
vengeance
,
and
will
have
no
nay
,
Gen.
9.6
.
Hee
that
sheds
bloud
,
by
man
shall
his
bloud
be
shed
:
because
God
made
him
after
his
image
,
therefore
God
pursueth
the
malefactor
with
unconceiveable
horrour
of
heart
.
The
reason
is
not
only
because
of
the
unnaturalnes
of
it
,
(
though
that
bee
great
,
for
,
Lions
and
Lions
,
Tygers
and
Tygers
will
lie
together
;
)
but
herein
also
appeares
the
vilenesse
,
in
that
all
the
attributes
of
God
are
up
in
armes
against
a
murtherer
,
because
they
have
all
been
wronged
.
Drunkennesse
wrongs
sobriety
,
adultery
wrongs
chastity
;
these
sinnes
wrong
particular
graces
only
,
and
a
drunkard
may
honor
God
by
sobriety
,
as
hee
hath
dishonoured
him
by
drunkennesse
;
but
murther
defaces
the
image
of
God
,
never
to
bee
recovered
.
There
was
a
gracious
tongue
,
but
when
it
is
murthered
,
it
will
never
speake
more
;
a
wise
head
,
Use
.
2.
Hence
wee
see
the
spreading
nature
of
grace
.
Wheresoever
holinesse
and
righteousnesse
is
,
it
will
discover
it selfe
.
If
it
bee
in
the
soule
,
it
will
appeare
also
in
the
body
.
It
is
with
grace
,
as
David
speakes
of
the
Sunne
,
Ps.
19.
wheresoever
it
comes
,
it
casts
in
its
beams
:
so
it
is
with
the
sun
of
grace
,
it
goes
into
every
crevice
of
the
heart
,
and
every
practice
of
the
life
:
there
shall
bee
no
work
of
the
hand
,
no
walk
of
the
foot
,
but
grace
will
frame
it
.
Men
thinke
grace
is
confined
to
a
corner
;
sweare
they
doe
grosly
,
but
they
have
a
good
heart
to
God-ward
:
no
,
if
thy
heart
be
good
,
thy
life
will
be
good
;
if
holinesse
bee
there
,
the
instruments
will
be
in
tune
.
Others
conceive
,
grace
meddles
not
with
mens
practice
.
No
?
Grace
will
meddle
with
every
occasion
.
In
Isaiah
3.16
.
the
Prophet
speaks
of
proud
women
,
who
walk
with
stretched
forth
necks
and
wanton
eyes
,
walking
and
mincing
as
they
go
;
even
such
things
grace
will
reforme
.
Psalm
.
131.1
.
My
heart
is
not
haughty
,
my
looks
are
not
lofty
.
Rom.
16.16
.
Salute
one
another
with
an
holy
kisse
:
even
our
very
salutations
must
bee
holy
;
hence
grace
is
compared
to
leaven
,
Mat.
13.33
.
When
the
oyle
was
poured
upon
Aarons
head
,
His
smell
shall
be
as
the
smell
of
Lebanon
.
Lebanon
cast
forth
an
odoriferous
smell
,
like
a
boxe
of
balme
;
so
that
as
a
wretched
man
leaves
a
stench
behinde
him
,
so
an
holy
man
leaves
a
sweet
smell
of
grace
and
holinesse
.
Use
.
3.
We
see
hence
how
to
get
a
conversation
well
ordered
.
§.
9.
outward
image
;
and
that
was
the
dominion
Adam
had
over
the
creatures
.
Quest.
What
was
this
rule
and
dominion
?
Two
things
are
in
the
description
.
1.
A
soveraigne
dispose
over
the
creature
,
I
meane
,
the
beasts
of
the
field
,
the
birds
of
the
aire
,
and
the
fishes
of
the
sea
.
These
were
Adams
journey-men
.
He
could
have
called
for
the
horse
to
wait
on
him
,
&c.
so
the
text
saith
,
Chap.
2
▪
20.
For
Adam
was
not
to
have
dominion
over
the
Sunne
,
or
the
Heavens
,
or
the
Waters
,
but
over
the
sensible
creatures
.
2.
I
call
this
a
supreme
,
or
soveraigne
dispose
,
because
it
was
allowed
him
by
God
,
for
next
him
,
hee
was
above
all
creatures
.
When
Pharaoh
had
preferred
Joseph
,
he
saith
,
I
onely
will
bee
above
thee
.
So
God
only
would
be
above
Adam
,
but
all
creatures
should
bee
at
his
dispose
.
Quest.
Wherein
doth
this
dominion
discover
it selfe
?
Ans.
In
three
particulars
.
To
thee
belongeth
mercy
,
but
to
us
shame
.
All
that
wee
can
challenge
,
is
our
owne
sins
,
and
our
owne
sorrow
.
If
therefore
God
would
arme
creatures
against
us
,
he
may
.
What
God
will
doe
for
his
mercy
,
is
one
thing
;
what
we
can
challenge
,
is
another
.
2.
Adam
had
skill
and
cunning
to
order
the
creature
,
and
so
could
dispose
it
that
way
,
whereby
God
might
receive
most
honour
.
He
had
a
sufficiency
in
him
to
rule
;
for
when
God
sets
a
man
of
government
in
a
place
,
hee
furnisheth
him
ability
.
1
Sam.
10.9
.
When
God
called
Saul
to
be
King
,
he
changed
his
heart
;
and
when
hee
took
his
Kingdome
away
,
his
spirit
went
from
him
.
A
Generall
must
not
onely
dispose
himselfe
,
but
the
Army
:
so
Adam
had
cunning
given
him
to
dispose
the
creatures
.
3.
Hee
had
authority
and
power
to
awe
the
creatures
,
and
uncontrollably
to
command
them
in
what
he
would
.
Gen.
9.2
.
The
dread
of
you
shall
fall
upon
all
creatures
:
But
wee
are
rebels
against
God
,
therefore
the
creatures
goe
against
us
:
the
wilde
beast
destroyes
one
,
the
horse
kils
another
:
The
creatures
durst
not
doe
so
to
Adam
,
but
if
Adam
commanded
any
thing
,
the
creature
would
performe
it
.
Gen.
2.13
.
Adams
naming
the
creatures
,
implyed
his
ruling
over
them
;
They
knew
their
names
,
and
would
come
at
his
call
.
Those
creatures
that
God
named
,
Adam
had
no
dominion
over
.
Adam
could
not
command
the
Sun
to
stand
still
;
but
the
living
creatures
would
neither
oppose
his
command
,
nor
stand
still
and
not
doe
it
,
when
hee
commanded
.
The
second
thing
in
the
description
,
is
,
that
this
was
to
further
the
service
of
God
,
not
to
abuse
it
.
The
creature
was
to
serve
man
,
as
far
as
he
served
God
.
As
it
is
with
a
Vice-roy
,
the
King
makes
him
as
himselfe
;
but
he
must
doe
no
more
then
his
Commission
:
so
Adam
was
to
rule
over
the
creatures
;
but
God
gave
him
a
Commission
,
he
might
doe
no
more
then
whereby
he
might
honour
him
.
Quest.
Whence
comes
it
,
that
Adam
must
have
this
dominion
?
Answ.
2.
Because
otherwise
Adam
might
have
had
some
excuse
for
himselfe
,
or
plea
for
his
sinne
,
if
he
had
broken
Gods
command
:
had
the
creatures
opposed
him
,
or
beene
wanting
to
that
supply
he
needed
,
Adam
might
have
pleaded
with
God
,
I
confesse
,
I
knew
what
thou
requiredest
,
but
these
creatures
hindered
me
:
I
commanded
them
to
be
helpfull
,
but
they
would
not
,
and
that
's
the
cause
why
thy
lawes
were
transgressed
.
As
it
is
with
the
Steward
that
hath
received
command
from
his
Master
,
if
any
duty
bee
wanting
,
the
fault
is
laid
upon
him
;
it
is
in
vaine
for
him
to
say
,
others
would
not
doe
it
;
for
he
had
power
to
compell
them
:
so
Adam
was
left
without
excuse
,
he
wanted
nothing
that
might
be
required
.
Quest.
Wherein
doth
this
losse
of
right
appear
?
Ans.
In
three
particulars
.
1.
No
man
since
the
fall
can
challenge
,
as
his
due
,
the
use
of
the
least
creature
;
so
that
if
a
man
receive
punishment
from
Gods
hand
,
hee
hath
no
more
then
hee
deserves
.
God
may
take
away
a
mans
life
,
then
much
more
every
thing
that
shores
it
up
.
Lament.
3.22
.
The
lamenting
Church
naming
of
their
sins
,
quarrell
not
because
they
have
not
this
,
nor
that
;
but
mark
how
they
speak
,
It
is
of
Gods
mercy
that
wee
are
not
consumed
.
God
commanded
Abraham
to
slay
Isaac
;
if
God
should
make
every
Father
the
executioner
of
his
owne
child
,
hee
required
but
what
hee
might
.
Whatever
thou
hast
besides
hell
,
is
mercy
;
if
we
had
dropped
out
of
our
mothers
wombe
into
hell
,
and
there
been
roaring
,
while
now
we
are
seeking
to
God
,
it
had
been
just
;
for
unto
us
belongeth
nothing
but
shame
and
confusion
.
2.
A
man
now
defiled
with
sin
,
hath
not
skill
and
ability
to
improve
the
benefit
of
the
creature
to
the
right
end
of
it
;
and
this
is
a
great
losse
.
The
divine
right
of
Adam
was
seated
mainely
in
this
,
He
could
improve
the
creature
to
the
best
advantage
.
God
doth
not
bestow
any
good
upon
a
man
,
that
hee
may
abuse
it
in
the
service
of
Sathan
;
hee
vouchsafeth
not
any
blessing
to
this
purpose
:
yet
if
God
give
us
wealth
,
wee
are
ready
to
say
to
the
wedge
of
gold
,
Thou
art
my
God
.
Tit.
1.15
.
To
the
impure
all
things
are
defiled
.
Each
man
,
though
the
blessing
be
never
so
great
,
yet
if
hee
be
sinfull
,
hee
abuses
it
.
Haggai
2.13
.
If
he
which
is
uncleane
touch
any
thing
,
it
is
uncleane
.
Such
is
the
vilenesse
of
our
wicked
hearts
,
that
whatsoever
blessing
wee
enjoy
,
it
is
uncleane
unto
us
.
A
filthy
stomack
will
turne
the
best
meats
into
noysome
humours
:
so
a
sinfull
heart
turnes
the
best
blessings
of
God
into
the
dishonour
of
his
name
.
What
is
better
then
the
goodnesse
of
God
?
yet
a
carnall
heart
will
despise
that
.
3.
It
goes
against
the
creature
,
nay
,
it
is
a
grief
to
the
creature
to
serve
a
wicked
man
.
It
is
a
griefe
,
as
I
may
so
say
,
to
the
bed
to
lodg
an
adulterer
;
it
is
a
grief
to
the
drink
to
feede
the
drunkard
,
that
feeds
his
lusts
.
This
service
to
them
is
not
a
duty
the
creature
oweth
,
but
a
vanity
it
undergoeth
,
The
creature
is
subject
unto
vanity
.
That
is
said
to
bee
vaine
that
attaines
not
his
end
;
a
mans
labour
is
vaine
,
when
hee
attaines
not
what
hee
laboured
for
:
so
the
creature
was
made
for
good
;
but
when
it
is
perverted
,
this
is
the
vanity
thereof
:
therefore
the
text
saith
,
it
doth
this
unwillingly
.
spue
out
her
inhabitants
,
as
a
naughty
stomack
does
meat
:
therefore
also
the
stars
fought
against
Sisera
,
Judg.
5.20
.
The
Lord
is
the
Lord
of
hosts
:
if
the
Generall
be
offended
,
the
souldiers
must
joyn
side
with
him
:
so
when
wee
went
from
God
,
all
the
creatures
tooke
up
armes
against
us
.
Job
5.
Thou
shalt
bee
at
peace
with
the
stones
of
the
field
.
It
is
Gods
mercy
to
curbe
the
creatures
,
else
they
would
bee
all
up
in
armes
;
Christ
makes
all
the
creatures
on
a
good
mans
side
;
but
hee
that
is
rejected
of
God
,
all
the
creatures
are
at
deadly
fewd
with
him
:
I
say
,
were
it
so
,
that
man
had
that
divine
right
which
Adam
had
to
the
creatures
,
they
would
not
disobey
his
command
.
We
see
therefore
our
great
slavery
,
for
all
creatures
would
arme
themselves
against
us
,
would
God
permit
it
.
Balaam
smote
the
asse
,
and
God
opened
her
mouth
,
and
she
said
,
Was
I
wont
to
do
so
?
as
if
she
should
say
,
It
was
not
my
fault
,
thou
sawest
not
Gods
wrath
.
When
you
find
hurt
from
the
creature
,
imagine
you
heard
it
say
,
The
time
was
I
stooped
,
but
thy
sinnes
have
made
God
to
set
me
as
a
souldier
against
thee
.
§.
10.
Rom.
10.5
.
The
excellency
of
Adams
condition
appeares
in
two
things
.
1.
In
the
Image
of
God
upon
Adam
;
we
have
spoken
of
that
already
.
2.
Concerning
the
Covenant
made
with
him
.
In
which
wee
will
discover
two
things
.
-
1.
The
nature
of
it
.
-
2.
The
seales
and
sacraments
of
it
.
The
nature
and
substance
of
it
is
discovered
in
the
words
of
the
text
,
quoted
out
of
Lev.
18.15
.
The
selfe
same
words
being
repeated
,
Gal.
3.12
.
1.
The
covenant
of
works
;
and
the
substance
of
that
is
this
,
Doe
this
,
and
live
.
Obey
(
saith
God
)
and
keepe
my
commandements
,
as
thou
maist
,
and
thou
shalt
have
what
thou
wilt
.
2.
impossible
by
the
law
,
might
be
made
possible
by
the
Gospel
:
therefore
in
2
Tim.
1.10
.
God
brought
life
and
immortality
to
light
through
the
Gospel
.
This
second
covenant
is
,
Beleeve
,
and
live
:
because
thou
hast
not
performed
my
commands
,
beleeve
in
another
,
and
goe
to
Christ
,
that
hee
may
doe
it
for
thee
.
Beleeving
and
living
,
belonged
not
to
Adam
;
but
the
first
covenant
,
Doe
this
and
live
;
touching
which
,
wee
will
propose
three
things
.
-
1.
To
tell
you
what
it
is
.
-
2.
The
reason
of
it
.
-
3.
The
use
and
application
of
it
.
Qu.
1.
What
is
it
?
In
the
description
are
two
things
,
which
are
the
parties
of
the
covenant
.
1.
The
parties
that
make
it
;
a
covenant
implies
a
covenanting
,
not
with
a
mans
selfe
,
but
with
another
.
2.
The
termes
of
agreement
:
both
are
here
expressed
.
1.
The
parties
;
God
and
Adam
:
the
Creator
and
the
creature
enter
into
an
engagement
one
with
another
;
the
one
to
obey
,
the
other
to
blesse
and
assist
.
This
the
Scripture
shewes
us
in
the
renewall
of
the
covenant
,
Exodus
19.5
.
If
you
obey
my
voice
(
saith
God
)
you
shall
bee
my
peculiar
people
:
and
in
the
8.
verse
the
people
answer
,
Whatever
the
Lord
hath
said
,
wee
will
doe
.
This
discovers
unto
us
the
covenant
of
Adam
,
though
it
were
made
many
yeeres
before
.
This
Law
opposeth
the
covenant
of
the
Gospel
,
Gal.
2.16
.
But
Deut.
29.2
.
they
took
another
oath
,
that
what
righteous
lawes
God
appointed
,
they
would
performe
,
and
God
enters
into
the
same
condition
with
them
.
2.
For
the
articles
of
agreement
,
they
are
two
.
1.
That
Adam
should
performe
obedience
for
himselfe
and
his
posterity
.
2.
God
promiseth
life
to
him
and
his
posterity
upon
these
termes
.
He
was
to
obey
;
for
God
delights
in
obedience
.
1
Sam.
15.23
.
To
obey
is
better
then
sacrifice
.
God
gives
not
Adam
a
charge
to
bee
rich
,
but
to
keep
his
commandements
,
Joh.
4.23
.
God
lookes
not
for
men
of
great
place
,
but
those
that
yeeld
sincere
obedience
.
As
the
master
commends
such
an
office
to
the
servant
,
and
saith
,
This
is
your
charge
;
so
the
charge
that
God
gave
Adam
,
was
not
to
gaine
prosperity
,
but
to
obey
.
Deut.
26.17
,
18.
Thou
shalt
keep
all
his
commandements
.
Quest.
After
what
manner
was
Adam
to
performe
obedience
?
Answ
▪
The
manner
of
his
obedience
appeared
in
foure
things
.
1.
Hee
had
a
power
and
principle
in
himselfe
,
to
keep
Gods
commandements
.
Adam
had
an
uncontrollable
liberty
of
will
,
whereby
hee
could
begin
his
owne
worke
.
He
needed
only
an
ordinary
concourse
of
Providence
,
which
God
gives
to
other
creatures
.
God
put
this
stock
into
Adams
hand
,
that
he
might
manage
the
great
affaires
of
life
.
But
it
is
otherwise
in
the
second
covenant
;
wee
must
see
our selves
lost
in
regard
of
our
owne
ability
to
service
,
and
therefore
wee
are
bound
by
faith
to
go
out
to
another
;
which
Adam
needed
not
.
We
that
are
weake
of
our selves
,
must
fetch
power
from
Christ
.
It
may
truly
be
said
,
that
Adam
had
something
of
his
owne
.
It
was
a
debt
to
Adam
,
that
if
God
required
obedience
,
he
should
bestow
ability
on
him
;
God
could
require
no
more
of
Adam
in
equitie
,
then
hee
gave
him
ability
to
discharge
:
but
it
is
mercy
,
that
wee
have
any
thing
:
So
that
the
substance
is
this
;
Adam
needed
not
to
deny
himselfe
,
wee
must
deny
our selves
.
Wee
are
dead
in
sins
and
trespasses
,
and
therefore
it
is
not
I
,
saith
St.
Paul
,
but
Christ
in
mee
.
Joh.
1.16
.
Wee
receive
grace
for
grace
from
Christ
;
nay
,
wee
must
waite
on
God
,
and
stay
his
time
;
for
hee
may
as
well
withdraw
helpe
as
bestow
it
;
but
he
could
not
doe
so
with
Adam
:
He
engaged
himselfe
never
to
bee
wanting
to
him
;
but
God
oweth
us
nothing
in
point
of
grace
.
Hence
the
covenant
of
doing
and
beleeving
are
put
in
opposition
.
Gal.
3.12
.
The
Law
is
not
of
faith
:
the
meaning
is
,
beleeving
in
Christ
is
not
the
performance
of
the
morall
Law
.
He
that
beleeveth
,
saith
,
I
can
doe
nothing
;
Adam
might
say
,
I
can
doe
all
things
.
I
say
,
Beleeving
in
Christ
is
not
a
performance
of
a
worke
of
the
Law
,
but
of
a
worke
of
the
Gospel
.
Ephes.
2.8
,
9.
By
grace
yee
are
saved
through
faith
,
not
of
your selves
.
If
any
one
had
been
saved
by
his
owne
works
,
as
Adam
might
have
been
,
hee
had
been
saved
by
himselfe
;
but
now
it
is
through
Christ
,
and
it
is
through
grace
that
Christ
assists
us
:
this
is
the
cause
that
many
perish
who
think
to
bee
saved
by
the
merit
of
their
works
;
but
this
is
crosse
to
beleeving
,
this
is
not
going
out
,
but
continuing
within
themselves
.
Those
that
are
under
the
Law
;
that
is
,
those
that
seek
for
life
by
doing
,
these
are
under
the
rigour
and
condemning
power
of
the
Law
:
Those
that
are
of
Faith
,
that
is
,
those
that
are
content
to
bee
ruled
by
the
power
of
the
Gospel
,
they
are
saved
by
Christ
.
This
is
the
meaning
of
that
parable
,
Gal.
4.24
.
For
Agar
,
spoken
of
there
,
is
a
type
of
the
Law
,
Sarah
of
the
Gospel
;
the
Law
hath
children
,
and
the
Gospel
children
:
the
children
of
the
Law
are
the
children
of
bondage
;
but
those
that
are
begotten
by
grace
,
are
free
men
,
free
from
the
guilt
and
power
of
sin
.
If
a
man
will
come
to
salvation
by
the
Gospel
,
hee
must
not
come
by
himselfe
.
2.
Adam
had
sufficiencie
in
himselfe
fully
to
keep
the
Law
in
the
rigour
of
it
;
Adams
heart
,
and
the
Law
were
of
an
equall
breadth
and
latitude
.
The
Law
took
up
his
whole
heart
,
and
he
was
able
to
performe
the
whole
Law
.
The
Law
was
written
in
his
heart
,
as
in
a
book
full
written
,
never
a
white
line
left
.
David
,
Psal
.
119.2
,
6.
sometimes
saith
,
hee
will
keep
the
whole
Law
;
sometimes
hee
will
keepe
it
with
his
whole
heart
.
It
is
not
so
with
us
:
as
of
our selves
wee
are
not
able
to
think
a
good
thought
.
Our
faith
is
like
a
graine
of
mustard-seed
,
mingled
with
imperfection
,
1
Cor.
13.
We
know
in
part
,
and
we
beleeve
in
part
;
our
graces
are
mingled
with
many
frailties
.
Rom.
7.21
.
When
I
would
doe
good
,
evill
is
present
with
me
.
Heb.
12.1
.
Sinne
easily
besets
the
soule
.
When
wee
performe
duties
,
corruption
stands
by
,
and
crosses
it
.
In
the
best
duties
exceptions
may
justly
be
taken
;
they
answer
not
fully
the
Law
of
God
.
3.
Adam
might
have
challenged
a
recompence
of
reward
by
way
of
justice
,
for
his
doing
.
He
needed
to
crave
no
pardon
,
had
hee
obeyed
the
Law
,
as
he
was
able
;
because
there
would
be
no
fault
in
his
performance
.
Rom.
4.4
.
If
a
man
can
performe
the
Law
,
recompence
is
due
to
him
as
a
debt
;
which
Adam
was
able
to
doe
.
Hee
might
glory
in
the
performance
of
his
duty
,
giving
also
glory
to
God
.
Rom.
3.27
.
Boasting
is
not
excluded
by
the
law
of
works
,
but
by
the
law
of
faith
.
As
if
hee
should
say
,
Could
a
man
doe
what
the
Law
requires
,
hee
might
boast
;
but
the
law
of
faith
excludeth
boasting
:
if
I
can
do
nothing
but
what
God
helps
mee
in
,
and
perfect
nothing
but
what
God
perfects
in
mee
,
why
should
I
boast
?
A
man
cannot
bee
saved
by
workes
and
grace
too
.
Rom.
11.6
.
If
by
workes
,
it
is
not
mercy
;
if
by
grace
,
it
is
not
his
owne
sufficiency
:
when
wee
have
done
what
wee
can
,
wee
can
challenge
nothing
,
but
beg
pardon
.
Psalm
.
130.3
.
If
thou
,
Lord
,
shouldest
mark
our
iniquites
,
O
Lord
,
who
could
stand
!
Adam
could
have
endured
it
;
for
he
(
I
say
)
had
no
flaw
in
his
obedience
,
but
we
(
poore
creatures
)
cannot
doe
this
.
Dost
thou
think
to
bee
saved
by
thy
services
and
merits
?
Happy
is
the
man
whose
iniquities
are
forgiven
,
and
whose
sinnes
are
covered
:
those
workes
cannot
save
a
man
,
4.
Adam
did
it
for
himselfe
and
his
posterity
;
if
hee
had
kept
the
Law
,
wee
had
lived
in
him
;
therefore
if
Adam
broke
the
Law
,
and
died
,
thou
must
also
die
;
this
is
so
by
all
rights
.
1.
By
the
right
of
Nations
:
The
Kings
sends
over
an
Embassador
,
hee
craveth
termes
of
agreement
;
what
ever
the
Embassador
doth
,
all
the
Nation
doth
,
because
the
Embassador
goeth
in
the
name
of
the
King
,
who
is
the
Ruler
of
the
Nation
.
2.
Look
into
all
Courts
,
what
the
party
doth
,
the
surety
doth
;
if
the
party
falls
,
the
surety
falls
:
also
,
what
the
Parliament
doth
wee
doe
,
because
we
chuse
men
and
send
them
thither
.
3.
Look
into
the
law
of
Nature
;
if
the
Father
hath
a
child
borne
long
after
the
bond
was
made
,
yet
hee
must
pay
the
debt
;
also
if
his
father
purchase
land
for
his
heire
before
he
was
borne
,
he
must
have
the
benefit
of
it
.
Adam
was
our
Father
,
hee
made
a
compact
for
all
his
posterity
.
Rom.
5.12
.
By
one
man
sin
entred
into
the
world
,
and
death
by
sinne
.
The
tenour
of
the
compact
was
for
his
heires
and
executors
;
if
hee
kept
the
Law
,
hee
and
they
should
be
happy
:
if
he
broke
it
,
hee
and
they
should
be
miserable
.
He
did
for
his
posterity
,
but
here
every
man
must
beleeve
for
himselfe
;
it
is
not
the
faith
of
thy
father
that
will
doe
thee
good
.
Thy
faith
hath
made
thee
whole
,
not
another
mans
:
another
mans
digesting
of
meat
cannot
help
thee
;
so
another
mans
faith
cannot
save
thy
soule
.
Use
1.
Levi
,
brethren
in
iniquitie
;
if
they
vent
themselves
in
sinfull
practices
,
then
they
rejoyce
in
them
.
All
contention
comes
from
holinesse
.
It
is
surely
an
argument
of
a
malicious
wretch
,
whom
God
will
make
an
example
,
as
he
did
Cain
,
1
Joh.
3.12
.
Who
slew
his
brother
,
because
his
deeds
were
evill
,
and
his
brothers
good
:
hee
loathes
him
,
because
his
sacrifices
were
accepted
;
on
this
root
growes
all
the
derision
that
befalls
the
righteous
.
So
saith
David
,
Ps
.
38.20
.
They
hate
me
because
I
doe
the
thing
that
is
right
.
If
a
man
begin
to
reforme
his
life
,
they
bend
themselves
all
against
him
.
You
who
are
maliciously
bent
against
the
Saints
,
mark
this
;
Doth
God
shew
salvation
to
them
,
and
wilt
thou
shew
contempt
?
either
the
Lord
is
to
be
blamed
,
or
thou
condemned
.
Exod.
19.
If
you
will
obey
my
voice
,
you
shall
bee
my
peculiar
people
.
Hast
thou
then
a
child
whose
soule
is
awakened
?
that
child
should
bee
thy
peculiar
treasure
,
before
all
other
ruffian-like
children
.
That
husband
or
wife
that
obeyeth
the
voice
of
the
Lord
,
should
bee
a
treasure
to
thee
;
but
if
when
the
child
sets
his
face
towards
goodnesse
,
thou
art
set
against
him
,
thine
heart
is
gracelesse
.
Ps.
69.27
.
Blot
out
their
names
out
of
the
book
of
life
.
Why
?
they
persecute
him
whom
thou
hast
smitten
.
When
God
hath
smote
a
poor
sinner
,
you
add
taunts
to
his
trouble
;
take
heed
you
bring
not
that
judgement
upon
your selves
you
shall
never
be
able
to
beare
.
Use
2.
but
in
them
that
feare
him
,
and
hope
in
his
mercy
.
Though
thou
hast
not
outward
pomp
,
hast
thou
an
heart
to
feare
God
?
then
God
rejoyceth
over
thee
,
when
all
the
mighty
of
the
world
shall
bee
discarded
.
Acts
10.24
.
God
is
no
respecter
of
persons
,
but
in
every
Nation
,
hee
that
worketh
righteousnesse
,
is
accepted
of
him
.
It
is
the
guise
of
men
,
that
when
one
commeth
in
a
gold
ring
,
he
is
respected
;
but
if
a
poore
Saint
comes
,
they
disdaine
him
.
This
entertainment
you
shall
finde
of
the
world
;
but
know
it
of
a
truth
,
God
loveth
those
that
love
him
,
and
such
shall
bee
respected
when
the
wicked
shall
be
cast
out
of
Gods
presence
.
Micah
6.18
.
He
hath
shewed
thee
,
oh
man
,
what
he
requires
,
That
thou
shouldest
walk
before
him
.
Reason
therefore
thus
,
It
is
true
,
I
have
not
riches
,
or
wealth
;
no
matter
,
for
God
doth
not
require
this
:
what
he
requires
is
obedience
,
and
that
I
have
.
Use
3.
The
third
Use
is
of
instruction
,
and
it
is
double
.
1.
Hence
wee
may
learne
what
care
to
use
in
walking
in
obedience
;
To
doe
good
forget
not
,
for
with
such
Sacrifices
God
is
well
pleased
.
Mat.
6.20
.
This
is
called
the
heavenly
treasure
:
looke
,
as
it
is
with
wicked
men
(
Rom.
2.5
.
)
They
treasure
up
wrath
against
the
day
of
wrath
;
the
more
sinne
they
commit
,
the
more
punishment
will
lye
upon
their
soules
:
so
doth
a
good
man
lay
up
a
treasure
of
holinesse
.
Should
a
man
bring
all
the
treasure
of
Dives
,
all
the
honour
of
Ahashuerus
,
they
would
doe
him
no
good
.
Wilt
thou
appeare
,
and
say
,
Lord
,
I
have
cozened
so
many
poore
,
and
by
this
means
I
have
gotten
so
much
wealth
!
No
,
the
onely
commodity
that
will
go
off
,
is
holy
services
.
Blessed
are
they
that
dye
in
the
Lord
,
their
works
follow
them
;
nothing
in
the
world
but
works
can
follow
a
man
.
The
services
that
come
from
a
sincere
heart
,
will
go
with
thee
to
thy
grave
;
therefore
as
Factours
purchase
things
that
will
bee
saleable
when
they
come
home
,
so
let
us
now
lay
up
that
provision
that
will
stand
us
in
stead
hereafter
.
2.
Hence
we
see
how
to
carry
our selves
towards
others
.
I
am
a
companion
of
those
that
love
thee
.
Hee
saith
not
,
I
am
a
companion
to
those
that
haunt
evill
places
,
but
to
such
as
love
God
.
Psalm
.
103.6
.
Mine
eyes
shall
be
upon
the
faithfull
in
the
land
.
2
Chron.
15.2
.
The
Lord
is
with
you
,
while
you
are
with
him
.
The
Lord
keeps
company
with
them
that
keepe
company
with
him
in
holy
duties
.
Let
us
be
of
the
same
affection
towards
our
brethren
,
and
let
nothing
breed
division
,
but
only
the
sins
of
others
.
Zach.
8.23
.
Tenne
men
shall
take
hold
on
the
skirt
of
a
Jew
,
saying
,
Wee
will
goe
with
you
:
for
the
Lord
is
with
you
.
I
say
,
let
nothing
breed
jarres
between
us
and
others
,
but
only
their
sins
.
§.
11.
NOw
wee
proceed
to
the
second
part
of
the
Covenant
;
shall
live
.
For
the
opening
of
this
,
wee
must
treat
of
three
particulars
.
-
1.
What
life
is
.
-
2.
Wherein
lies
the
sweetnesse
of
the
promise
.
-
3.
The
universality
of
it
.
1.
What
is
meant
by
life
?
God
breathed
into
his
nosthrils
the
breath
of
life
;
so
the
Lord
breathes
assistance
:
and
this
is
spirituall
life
here
meant
;
which
may
bee
discovered
in
three
particulars
.
1.
Adam
,
grace
for
grace
.
What
letters
are
in
the
seale
,
the
same
are
in
the
waxe
;
so
when
by
faith
wee
look
upon
Christ
,
there
is
grace
in
him
,
and
it
is
conveighed
to
us
.
Psalm
.
86.11
.
Unite
my
soule
to
thee
:
first
the
soule
must
be
united
,
and
then
it
acts
from
that
union
.
John
6.68
.
Thou
onely
hast
the
words
of
eternall
life
:
as
if
hee
should
say
,
By
thy
vertue
only
wee
must
bee
strengthened
.
By
this
time
God
and
Adam
are
met
.
2.
The
soule
of
Adam
being
met
with
God
,
hence
followed
spiritual
actions
,
namely
,
Adam
was
able
to
worke
like
God
,
according
to
his
manner
:
the
boat
,
and
rower
,
and
streame
goe
all
one
way
.
In
1
Pet.
4.6
.
a
good
man
is
said
to
live
according
to
God
;
This
is
spirituall
life
,
when
a
mans
will
and
desire
is
answerable
to
God
;
but
wicked
men
,
Ephes.
4.18
.
are
strangers
to
the
life
of
God
.
Col.
4.12
.
The
Apostle
prayeth
that
they
might
stand
perfect
in
the
will
of
God
.
Psalm
.
119.144
.
Give
mee
understanding
that
I
may
live
.
A
man
doth
not
live
thus
,
because
hee
seeth
as
the
beasts
doe
,
or
growes
as
the
trees
do
,
or
reasons
,
which
the
devils
can
do
;
but
because
hee
hath
an
understanding
to
live
the
life
of
God
.
When
Adam
is
at
God
,
hee
is
where
he
would
be
.
Rom.
14.18
.
The
kingdome
of
heaven
consists
not
in
meats
and
drinks
,
that
is
,
in
outward
actions
;
they
are
in
themselves
neither
good
nor
bad
:
but
when
a
man
is
led
by
God
to
performe
holy
duties
,
hee
then
pleaseth
God
in
them
.
3.
Hee
had
power
to
hold
out
this
blessed
will
of
God
to
others
,
that
they
might
love
it
.
Phil.
1.20
.
St.
Paul
prayeth
that
in
life
and
death
God
might
be
magnified
.
Adam
did
hold
out
the
glory
of
God
,
that
all
the
world
might
see
how
glorious
hee
was
.
Quest.
Wherein
lyes
the
pith
of
this
promise
,
&
what
should
Adam
reap
from
this
?
Qu.
Why
did
God
make
this
covenant
with
Adam
?
Answ.
Use
1.
The
first
Use
is
of
Instruction
:
By
the
law
a
man
hath
knowledge
of
sinne
:
now
if
the
law
discovers
a
mans
sinne
,
and
pronounce
him
guilty
of
death
,
it
cannot
save
him
.
Gal.
3.10
.
They
that
will
be
saved
by
the
works
of
the
law
are
cursed
:
for
cursed
is
every
man
that
continueth
not
in
all
these
things
to
doe
them
.
If
a
man
breake
the
law
but
once
,
though
hee
never
breake
it
more
,
hee
could
not
be
saved
by
it
.
It
is
impossible
for
a
man
to
keep
the
law
since
the
fall
,
and
therefore
it
is
impossible
for
the
law
to
save
him
.
Gal.
4.21
.
Cast
out
the
bond-woman
and
her
son
.
The
law
begets
children
to
bondage
;
it
shewes
a
man
his
bondage
in
sinne
,
and
condemnes
him
for
it
.
Judah
,
Our
Fathers
have
eaten
sowre
grapes
,
and
our
teeth
are
set
on
edge
.
See
(
saith
some
man
)
Adam
hath
sinned
,
and
shall
I
be
punished
?
Thus
the
soul
snarles
at
God
like
a
chained
dog
:
Labour
to
quiet
all
such
distempers
.
If
Adam
had
performed
the
law
,
thou
wouldst
have
beene
content
to
have
been
happy
:
why
then
,
is
it
not
equall
,
that
since
he
broke
the
law
,
thou
shouldst
bee
plagued
?
It
was
the
argument
Job
used
to
his
Wife
,
Job
2.10
.
Shall
wee
receive
good
at
the
hands
of
God
,
and
not
evill
?
So
,
when
the
heart
begins
to
rise
against
God
,
saying
,
Adam
sinned
,
and
shall
I
be
plagued
?
Thou
speakest
foolishly
:
shall
wee
receive
good
if
he
had
kept
the
law
?
and
shall
we
not
receive
evill
,
since
hee
hath
broke
it
?
Are
you
content
to
partake
of
the
mercy
of
Christ
,
and
not
to
partake
of
Adams
sinne
,
who
stood
in
your
stead
?
Use
3.
The
third
Use
is
of
direction
,
The
reason
why
the
grace
of
the
Saints
of
God
is
feeble
,
is
▪
because
they
have
not
recourse
to
the
Spirit
.
We
look
to
our
owne
pits
,
no
wonder
then
if
the
streams
of
grace
be
dry
:
have
recourse
to
the
fountaine
,
which
is
Christ
.
1
Sam.
2.9
,
10.
No
man
shall
prevaile
by
his
owne
strength
.
Say
,
as
David
,
Psalm
.
51.14
.
Stablish
mee
with
thy
free
Spirit
;
my
spirit
is
feeble
and
unconstant
,
but
doe
thou
stablish
mee
.
Isa.
40.29
.
The
strong
men
shall
faile
,
if
they
trust
in
themselves
:
but
hee
that
putteth
his
trust
in
the
Lord
,
shall
renew
his
strength
like
the
Eagle
.
Hence
many
a
weake
Christian
liveth
and
dyeth
comfortably
,
when
as
the
stronger
stagger
all
their
daies
;
because
the
one
trusts
to
Christ
,
the
other
to
his
owne
abilities
.
This
David
makes
the
foote
of
a
Psalme
,
The
mercy
of
the
Lord
endureth
for
ever
:
bee
sure
therefore
to
repose
thy selfe
on
that
most
constant
bottome
.
§.
12.
Gen.
2.9
.
And
God
set
two
trees
in
the
garden
.
NOw
we
come
to
the
seals
of
this
Covenant
,
Concerning
these
trees
wee
must
enquire
foure
things
.
-
1.
The
reason
why
God
appointed
them
.
-
2.
The
nature
of
them
.
-
3.
The
reason
of
their
diversity
.
-
For
the
first
of
these
;
Why
they
were
appointed
.
I
answer
:
God
did
appoint
them
for
a
double
end
.
1.
To
perswade
Adam
of
his
faithfulnesse
;
that
hee
would
put
it
out
of
question
,
that
hee
purposed
seriously
to
doe
what
hee
promised
.
Not
that
God
needed
this
for
any
weaknesse
on
his
part
,
but
to
condescend
to
the
infirmity
of
Adam
.
When
a
man
hath
sealed
to
a
covenant
,
hee
cannot
fly
off
:
therefore
the
Lord
did
it
to
make
all
sure
,
and
to
fence
them
against
the
policy
of
Sathan
,
who
told
the
woman
,
shee
should
not
dye
,
Gen.
3.5
.
As
if
he
should
say
,
God
grudges
at
your
happinesse
,
hee
knowes
,
if
you
eate
,
you
shall
live
.
Therefore
the
Lord
sets
his
seale
to
certifie
Adam
,
hee
seriously
meant
what
hee
had
promised
.
2.
They
were
as
monitors
to
stirre
up
Adam
to
watchfulnesse
over
his
courses
;
and
therefore
these
trees
were
in
the
midst
of
the
garden
,
Gen.
3.9
.
and
any
thing
that
is
in
the
midst
,
wee
easiliest
discerne
.
A
man
that
lookes
upon
the
seale
,
is
thereby
put
in
mind
of
the
covenant
:
so
did
these
daily
put
Adam
in
minde
of
the
covenant
.
2.
Qu.
What
was
the
nature
of
this
seale
?
Ans.
The
tree
of
life
implyed
two
things
.
2.
The
eating
of
this
(
Adam
having
first
obeyed
)
would
have
been
a
mean●
to
conveigh
to
him
immutable
assistance
to
eternall
life
.
There
bee
divers
opinions
of
Divines
touching
this
;
but
surely
it
did
mainely
seale
the
covenant
;
and
the
reason
is
,
because
life
,
which
was
in
the
covenant
,
was
communicated
by
this
tree
:
but
life
spirituall
only
was
intended
in
the
covenant
;
therefore
the
seales
seale
life
spirituall
onely
.
It
is
a
weake
opinion
of
some
,
that
thinke
the
tree
would
make
Adam
immortall
,
though
it
were
after
his
fall
.
They
prove
it
out
of
Gen.
3.22
.
else
why
should
God
thrust
him
out
of
Paradise
lest
he
should
eate
of
the
tree
of
life
?
I
answer
:
This
word
(
lest
)
implyes
,
not
what
followed
,
but
what
they
conceived
would
follow
.
-
1.
What
is
meant
by
knowledge
.
-
2.
What
by
good
and
evill
.
-
3.
Why
it
is
called
so
.
For
the
first
:
Knowledge
in
Scripture
hath
a
double
sense
.
Sometimes
it
signifies
,
to
bee
able
to
pierce
into
the
nature
of
things
;
as
it
is
Ephes.
1.17
.
This
spirituall
knowledge
was
not
here
meant
,
for
it
was
not
here
ratified
,
but
taken
away
.
2.
It
signifieth
sense
and
experience
.
We
use
to
say
,
I
never
knew
what
poverty
meant
.
Such
a
man
may
talk
of
it
,
but
never
had
experience
of
the
pinching
of
it
:
so
wee
say
also
,
I
now
know
what
a
prison
meanes
.
Perhaps
hee
knew
what
it
was
before
,
but
that
was
but
a
bare
notion
;
now
he
hath
tasted
of
it
by
experience
,
and
can
read
the
nature
of
it
by
proofe
.
So
,
2
Cor.
6.
ult.
it
is
said
,
Our
Saviour
knew
no
sinne
:
hee
had
knowledge
humane
,
and
spirituall
,
and
therefore
knew
the
loathsomnesse
of
it
:
the
meaning
of
it
is
,
he
knew
not
what
it
was
by
his
own
experience
.
Exod.
4.4
.
The
Lord
saith
,
Pharaoh
shall
know
,
that
I
am
God
;
that
is
,
hee
shall
know
by
experience
,
that
I
am
a
just
God
,
and
feele
it
to
his
cost
.
So
,
Isa.
26.10
.
The
wicked
will
not
learne
righteousnesse
;
and
in
this
sense
it
is
here
taken
,
to
wit
,
for
experimentall
knowledge
.
2.
Qu.
What
is
meant
by
good
and
evill
?
Answ.
Good
implies
two
things
.
1.
A
performance
of
duty
to
God
,
and
pleasing
him
.
Micah
6.8
.
Hee
hath
shewed
thee
what
is
good
.
So
David
saith
,
I
love
the
thing
that
is
good
in
thine
eyes
.
2.
It
implies
the
happinesse
and
blessing
that
flowes
from
closing
with
God
.
As
a
man
by
chewing
meate
receives
nourishment
,
so
doth
a
man
by
doing
good
.
Psalm
.
125.4
.
Doe
good
to
those
that
are
good
.
Evill
is
a
disobedience
,
and
vengeance
commeth
therefrom
by
a
just
recompence
of
reward
.
3.
Qu.
Why
is
it
called
the
tree
of
knowledge
of
good
and
evill
?
Ans.
Not
because
in
it selfe
it
had
any
vertue
to
cause
the
knowledge
of
good
and
evill
;
for
in
its
owne
nature
it
was
as
other
trees
:
Gen.
1.
ult.
God
saw
that
all
things
were
good
,
and
this
among
the
rest
:
But
because
God
did
hedge
in
this
tree
,
and
forbid
Adam
to
eate
of
it
,
it
was
therefore
unlawfull
,
because
God
forbad
it
.
It
was
called
thus
in
two
regards
.
1.
It
did
signifie
to
Adam
,
that
if
hee
did
eat
hee
should
die
;
and
so
have
experience
of
good
and
evill
.
2.
If
Adam
did
eat
,
then
through
his
owne
sinne
it
was
made
a
means
to
make
Adam
know
,
by
experimental
proof
,
what
it
was
to
please
God
,
and
what
to
displease
him
;
as
you
may
see
,
Gen.
3.7
.
They
saw
by
the
eye
of
their
conscience
their
lusts
ovespreading
them
,
and
shame
following
them
,
and
that
they
were
deprived
of
happinesse
.
Q.
But
why
did
God
give
these
two
contrary
seales
?
Ans.
1.
That
Adam
might
see
and
know
his
changeable
estate
,
that
hee
might
goe
in
the
right
way
,
and
be
blessed
;
that
hee
might
not
goe
in
the
wrong
way
and
bee
cursed
.
Our
Sacraments
are
to
one
thing
;
by
Baptisme
God
entertaines
us
into
his
family
,
by
the
Lords
Supper
hee
nourisheth
us
in
his
family
.
2.
That
hee
might
make
ful
provision
for
Adam
,
that
so
hee
should
not
say
,
If
I
had
had
this
,
I
might
have
stood
.
For
,
like
as
it
is
said
,
Exod.
33.
I
have
set
life
and
death
before
you
,
God
set
the
tree
of
life
to
encourage
Adam
,
and
the
tree
of
knowledge
to
affright
him
.
Thus
the
Lord
would
bee
wanting
to
him
in
nothing
.
Use
.
snuffe
up
the
wind
like
the
wild
asse
,
&
are
carried
on
violently
into
corruptions
.
What
shall
we
say
of
these
wild
asse
colts
,
as
Job
speaks
?
Ch.
11.15
.
for
if
Adam
had
need
of
a
chek
,
a
thousand
threatnings
are
too
little
for
such
wretches
as
we
are
.
§.
13.
Ephes.
5.16
.
Redeeming
the
time
,
because
the
daies
are
evill
.
THis
verse
shewes
unto
us
the
proof
of
a
wise
man
,
and
one
that
doth
truly
take
notice
of
all
the
occasions
of
time
,
whereby
he
will
redeem
the
time
.
Wise
men
will
doe
so
.
In
the
verse
are
two
things
to
be
considered
.
1.
A
Dutie
;
and
2.
the
Reason
of
it
.
1.
The
Dutie
:
Redeeme
the
time
.
2.
The
Reason
:
Because
the
dayes
are
evill
,
full
of
misery
and
all
abomination
,
and
harder
times
will
come
in
the
last
daies
:
so
that
all
wise
men
should
store
up
against
an
evill
day
.
To
redeeme
is
to
purchase
,
or
to
buy
.
The
time
,
that
is
,
a
season
,
not
a
distance
of
many
houres
,
but
a
season
;
and
that
is
the
convenience
or
meeting
of
many
helps
together
.
As
winde
and
tide
makes
a
season
to
saile
in
:
so
when
there
is
a
faire
day
,
and
the
sun
shines
,
that
's
a
season
of
travelling
.
When
there
is
no
winde
nor
tide
,
there
are
indeed
so
many
houres
,
but
it
is
not
a
season
:
so
in
the
night
,
there
are
so
many
houres
,
but
not
a
season
;
no
sun-shine
or
light
,
and
therefore
not
a
fit
time
or
season
for
travelling
:
But
that
is
a
season
,
when
there
are
helps
afforded
of
doing
good
.
2.
What
is
it
to
redeeme
the
time
?
It
is
no where
read
,
but
it
signifies
thus
much
,
To
buy
in
the
market
,
as
tradesmen
do
.
So
should
the
children
of
God
,
while
time
,
and
meanes
,
and
health
,
and
life
,
and
liberty
is
afforded
unto
them
,
store
themselves
with
faith
and
ability
against
evill
daies
.
The
Doctrine
hence
is
this
.
Doct.
Where
helps
are
,
there
are
opportunities
of
doing
good
.
For
the
further
explication
of
this
Doctrine
,
there
are
3.
questions
to
bee
propounded
.
-
1.
What
are
the
seasons
of
grace
and
salvation
.
-
2.
What
wee
must
part
withall
for
them
.
-
3.
What
course
wee
must
take
for
to
purchase
them
.
Quest.
1.
What
are
the
opportunities
of
grace
?
In
the
grave
there
is
no
wisedome
,
nor
counsell
,
Eccles.
9.10
.
and
there
is
no
hope
neither
;
for
as
death
leaves
us
,
so
shall
judgement
finde
us
.
These
seasons
may
bee
divided
into
three
heads
.
1.
When
we
have
matter
to
worke
upon
.
Then
is
a
season
,
when
God
calls
us
to
do
good
.
Sometimes
the
Lord
casts
us
among
the
poore
,
that
wee
should
relieve
them
;
the
ignorant
,
that
wee
should
instruct
them
;
the
wicked
,
that
wee
should
reprove
them
.
Sometimes
the
Lord
lets
us
bee
wronged
,
that
is
a
time
to
use
patience
;
and
suffers
us
to
be
disgraced
,
that
is
a
time
to
use
humility
,
and
to
trample
all
reproaches
under
feet
.
2.
Sometimes
there
are
speciall
meanes
of
doing
our selves
good
;
as
upon
the
Lords
day
,
which
is
the
market
day
for
our
soules
,
wherein
God
sets
out
his
wares
to
sell
,
if
men
have
hearts
to
come
and
buy
;
and
such
are
the
Sacraments
,
and
communion
one
with
another
.
See
how
men
do
in
worldly
matters
,
so
do
you
in
spirituall
:
one
man
sels
cloth
,
another
man
corne
:
so
should
Christians
:
Thou
shouldst
give
thy
brother
a
word
of
humiliation
,
he
should
give
thee
a
word
of
comfort
,
as
thou
standest
in
need
of
the
same
.
3.
When
the
Lord
enlarges
the
hearts
of
his
children
,
as
hee
doth
many
times
,
that
is
another
opportunity
;
take
hold
of
it
:
when
the
Lord
strikes
,
strike
thou
;
when
the
Lord
moves
,
move
thou
.
As
when
thou
hearest
the
Word
,
and
art
convicted
by
it
,
and
thy
heart
begins
to
move
;
oh
then
,
that
's
a
season
.
Make
hay
while
the
sun
shines
:
follow
the
blow
,
and
breake
thy
heart
,
and
humble
thy
soule
;
for
that
is
a
speciall
and
a
spiritual
opportunity
for
good
to
thine
own
soul
.
Or
sometimes
,
when
thou
art
in
thine
owne
private
chamber
,
and
the
door
shut
,
and
the
candle
out
,
and
the
curtaines
drawne
about
thee
,
then
call
thou
to
minde
thy
sinnes
,
and
the
many
abominations
thou
hast
committed
;
oh
then
humble
thy
soul
,
and
break
thine
heart
,
and
blesse
the
Lord
for
that
opportunity
.
Quest.
2.
What
must
wee
give
for
these
opportunities
of
grace
and
salvation
?
Answ.
1.
A
man
must
part
with
all
his
sinnes
and
corruptions
;
and
a
man
may
doe
that
upon
as
reasonable
termes
as
may
be
:
for
a
mans
sins
will
never
doe
him
good
but
hurt
,
and
therefore
he
ought
to
forsake
them
.
2.
(
If
it
please
God
to
set
his
commodities
at
so
high
a
rate
,
then
)
wee
must
forsake
all
the
comforts
of
this
life
,
rather
then
lose
salvation
.
Not
only
pleasures
,
and
profits
,
and
delights
;
but
meate
,
drinke
,
and
apparrell
,
if
God
will
have
his
wares
so
deare
.
Wee
must
part
with
all
kindred
,
friends
,
and
all
,
yea
,
life
it self
,
if
occasion
should
serve
.
But
sometimes
the
Lord
is
so
mercifull
,
and
the
market
goes
at
so
low
a
rate
,
that
a
man
may
have
both
the
comforts
of
this
life
,
and
the
means
of
grace
and
salvation
too
:
but
if
the
Lord
require
these
,
then
we
must
let
all
go
.
Phil.
3.7
,
8.
I
count
all
things
drosse
and
dung
,
yea
,
in
comparison
of
Christ
.
Wee
must
part
with
all
for
Christ
,
and
bee
willing
to
suffer
for
him
,
if
God
require
.
I
count
all
dogs-meat
,
saith
S.
Paul
,
I
count
all
these
things
nothing
:
A
Pharisee
of
the
Pharisees
,
a
Jew
,
circumcised
the
eighth
day
,
yet
I
account
all
these
but
dung
.
Mat.
19.27
.
There
when
Christ
called
his
Disciples
unto
him
,
Peter
said
,
Master
,
we
have
left
all
,
and
have
followed
thee
:
What
therefore
shall
bee
to
us
?
Hee
answered
,
Yee
that
have
followed
mee
in
the
regeneration
,
when
the
Sonne
of
man
shall
sit
upon
the
Throne
of
his
glory
,
even
yee
shall
sit
upon
the
twelve
thrones
,
&c.
So
that
you
that
are
content
to
part
with
all
,
house
and
land
,
silver
and
gold
,
friends
and
acquaintance
,
and
follow
Christ
,
in
the
regeneration
,
all
things
shall
be
restored
unto
you
.
Christ
saith
unto
the
young
man
,
Follow
me
:
I
pray
(
saith
he
)
suffer
me
to
bury
my
Father
:
No
,
no
(
saith
Christ
)
Let
the
dead
bury
their
dead
;
but
follow
thou
mee
.
So
,
when
our
hearts
hang
after
commodity
and
profit
,
and
wee
are
loath
to
part
with
them
,
which
indeed
are
but
dead
commodities
&
dead
profits
:
they
say
,
they
will
heare
and
attend
afterward
:
oh
(
I
say
)
Let
the
dead
burie
their
dead
,
attend
thou
here
.
3.
Wee
should
bestow
the
best
of
our
labour
,
and
our
continuall
endeavour
about
these
things
.
Wee
must
not
think
that
the
Lord
brings
us
up
for
nothing
but
to
live
as
we
list
,
and
to
spend
our
time
about
what
we
please
;
no
,
he
will
make
us
seek
for
mercy
,
and
downe
on
our
knees
,
and
beg
for
it
,
and
make
us
be
glad
that
wee
can
have
it
too
,
and
bee
wonderfully
thankfull
for
it
.
Phil.
3.13
.
One
thing
I
doe
,
but
leave
all
the
rest
,
forgetting
that
which
is
behind
,
and
pressing
forward
to
that
which
is
before
,
to
the
reward
of
the
high
calling
in
Jesus
Christ
,
if
by
any
means
I
might
attaine
unto
it
.
Ob.
Is
this
the
price
?
Yes
:
But
then
some
may
object
,
and
aske
,
May
a
man
of
himselfe
purchase
salvation
?
Ans.
No
,
no
,
nothing
so
:
Man
cannot
deserve
it
at
the
hands
of
God
.
No
merchant
can
get
a
commodity
,
unlesse
hee
layes
downe
something
for
it
:
so
it
is
here
;
unlesse
we
part
with
sin
,
and
pleasure
,
and
the
like
,
we
cannot
have
these
.
And
these
are
the
rates
that
God
hath
set
on
his
wares
;
&
that
's
the
reason
why
they
are
called
purchasing
.
As
a
man
cannot
have
commodities
unlesse
hee
purchase
them
,
Now
when
wee
come
into
the
market
,
1.
We
must
runne
betimes
to
the
market
,
wee
must
take
the
day
before
us
,
wee
must
seek
after
the
means
of
grace
and
salvation
,
and
seek
it
in
the
first
place
.
Wee
must
know
that
there
is
no
buying
,
but
in
the
market
,
and
all
men
that
need
,
repaire
thither
,
and
wee
must
rise
betimes
in
the
morning
,
and
be
at
the
opening
of
the
market
.
In
the
little
countrey
villages
,
you
know
,
there
are
no
markets
,
nor
no
commodities
that
wee
need
;
if
a
man
stands
in
need
of
a
commodity
,
it
is
to
bee
had
no
where
but
in
the
market
,
thither
he
must
repaire
:
just
so
it
is
here
;
In
every
town
there
is
not
fasting
,
and
praying
,
and
preaching
,
then
you
must
goe
where
it
is
:
so
that
if
we
have
not
means
at
home
,
wee
must
seek
for
them
abroad
.
When
Josephs
brethren
wanted
corn
in
the
time
of
famine
,
they
went
to
Joseph
their
brother
,
for
hee
had
laid
up
some
for
them
:
There
is
corne
in
Egypt
,
there
is
praying
and
preaching
in
such
a
towne
,
there
you
may
buy
corne
.
Ye
should
use
all
meanes
,
and
take
all
paines
to
heare
the
Word
;
and
though
men
scoffe
at
you
,
yet
tell
them
that
market-men
must
doe
so
.
Dan.
12.4
.
Many
shall
run
to
and
fro
,
and
knowledge
shall
be
encreased
.
2
Chron.
11.16
.
It
is
said
there
,
that
the
people
forsooke
all
,
and
went
up
to
Jerusalem
to
sacrifice
to
God
.
Many
times
a
man
goes
four
,
or
five
,
or
sixe
miles
to
a
market
:
I
confesse
,
a
man
might
make
a
shift
for
a
while
without
a
market
,
by
borrowing
of
his
neighbours
;
but
a
man
cannot
live
without
a
market
long
,
no
,
not
the
best
gentleman
in
the
countrey
:
so
a
gracious
heart
cannot
live
without
the
Word
.
Mat.
24.
The
text
saith
,
Wheresoever
the
dead
carcasse
is
,
thither
the
Eagles
will
resort
:
so
it
is
with
the
Saints
of
God
;
if
there
bee
any
Eagle-minded
,
they
will
resort
thither
where
Christ
is
taught
,
and
there
seeke
for
Christ
,
as
the
Eagles
for
the
carcasse
.
If
he
be
a
dung-hill
sparrow
,
then
he
will
be
content
to
live
among
the
flyes
:
such
men
can
live
whether
there
bee
any
market
or
no
;
whether
there
bee
fasting
or
praying
,
or
no
,
they
care
not
.
Isa.
2.3
.
The
people
there
say
,
Come
,
let
us
goe
up
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
that
hee
may
teach
us
of
his
waies
.
Each
man
calls
his
neighbour
;
Come
,
let
us
goe
to
the
market
,
or
to
the
faire
:
so
should
the
Saints
of
God
;
Come
,
let
us
goe
unto
the
house
of
the
Lord
,
unto
mount
Zion
,
&c.
There
are
a
generation
that
are
content
to
have
commodities
cryed
at
their
doores
,
&
will
not
come
out
for
them
to
buy
them
:
oh
,
surely
such
men
never
knew
the
want
of
grace
.
As
they
must
come
to
the
market
,
so
they
must
come
with
the
first
.
Pro.
8.34
.
We
must
waite
at
the
gate
of
Wisdome
:
we
should
bee
with
the
formost
in
the
towne
,
not
stay
,
as
many
doe
,
till
halfe
Gods
service
is
past
.
Psalm
.
103.4
.
My
soule
(
saith
David
)
doth
even
waite
untill
the
morning
watch
:
so
wee
should
wait
all
opportunities
to
be
first
in
the
Church
,
and
tarry
till
the
last
.
When
Peter
was
to
come
to
Cornelius
his
house
,
Act.
10.24
.
before
hee
came
,
they
were
all
there
.
A
good
husband
,
or
a
wise
merchant
will
goe
betimes
to
the
market
,
goe
,
and
stand
at
the
townes
end
,
and
see
what
good
cattle
comes
in
,
and
what
good
penny-worths
may
be
bought
;
so
that
by
this
means
he
hath
all
the
best
before
him
,
and
seeing
all
the
good
penny-worths
,
will
let
none
goe
out
of
his
hand
.
Oh
that
yee
were
as
wise
for
your
soules
,
as
you
are
for
your
bodies
,
to
come
betimes
!
He
that
comes
betimes
,
hath
the
chiefe
,
all
the
holy
petitions
,
sweet
promises
of
the
Gospel
,
and
uses
of
instruction
,
admonition
,
reproofe
and
comfort
:
But
for
a
man
to
come
late
,
when
the
prayers
are
finished
,
and
the
Minister
hath
tooke
out
his
Text
,
and
hath
delivered
such
points
,
and
such
Doctrines
,
he
loses
all
the
benefit
of
them
;
and
why
?
he
came
after
they
were
delivered
:
as
when
the
dayes
of
Fasting
were
,
wee
came
at
the
last
duty
,
when
as
many
sweet
prayers
and
heavenly
petitions
had
been
put
up
to
the
Lord
;
and
what
is
the
reason
you
got
no
benefit
by
them
?
oh
,
you
lost
your
market
:
you
must
seek
to
the
means
with
the
first
.
2.
When
you
are
come
to
the
market
,
you
must
attend
upon
it
.
You
must
bestow
your selves
upon
the
meanes
that
God
hath
bestowed
upon
you
:
you
must
come
for
some
good
end
.
A
wise
man
,
as
hee
comes
to
the
market
betimes
,
so
when
hee
comes
there
,
hee
attends
it
:
hee
will
not
stand
hanging
about
stalls
,
or
slip
into
an
ale-house
,
(
yea
rather
,
an
hell-house
;
)
but
he
will
attend
his
businesse
,
and
see
how
the
market
goes
,
and
observe
the
penny-worths
;
hee
will
see
the
choice
things
in
the
market
,
and
will
not
let
a
good
penny-worth
passe
his
hands
:
so
should
a
good
Christian
bee
attentive
,
and
listen
,
&
not
suffer
any
choice
thing
to
slip
from
him
.
You
must
attend
the
market
;
for
your
go
upon
life
and
death
,
upon
salvation
or
damnation
;
therefore
do
not
lose
your
market
.
Rev.
3.2
.
Bee
watchfull
:
let
not
a
good
penny-worth
goe
out
of
your
hand
,
but
hold
it
fast
.
A
wise
merchant
sees
a
commodity
,
and
layes
hold
on
it
,
and
will
not
let
it
goe
;
hee
will
cheapen
it
,
and
will
not
let
it
goe
out
of
his
hands
for
feare
he
should
lose
it
:
so
,
when
the
Word
meets
with
you
,
hold
it
fast
;
oh
,
that
's
my
sin
(
say
,
)
and
that
belongs
to
me
.
Pro.
4.13
The
text
saith
,
Lay
hold
on
instruction
,
let
her
not
goe
,
keep
her
,
for
shee
is
thy
life
.
Deale
with
it
as
men
do
many
times
with
a
commodity
;
if
they
set
on
it
,
they
will
have
it
whatever
it
cost
them
.
Oh
that
men
were
thus
set
upon
Christ
!
that
they
would
resolve
,
hee
should
bee
theirs
,
whatsoever
he
cost
them
!
oh
that
our
hearts
were
thus
set
upon
the
means
!
When
the
Lord
hath
shewed
thee
the
necessity
of
them
,
and
God
hath
revealed
himselfe
,
oh
,
I
say
,
hold
fast
there
,
let
not
that
opportunity
goe
:
it
will
be
a
marvellous
folly
if
thou
dost
,
and
it
will
deprive
thine
heart
of
much
benefit
;
nay
,
thou
maist
lose
thy
soule
by
such
dallying
;
when
you
have
time
and
opportunity
,
and
yet
lose
it
,
sure
it
is
for
want
of
attendance
.
Likewise
,
the
children
of
God
must
pray
privately
,
besides
this
,
for
they
have
private
sins
as
well
as
other
sins
.
Attend
not
,
looke
not
after
temptations
,
but
attend
upon
the
means
.
Many
men
,
when
they
come
to
market
,
wil
fall
about
their
homely
occasions
;
that
which
they
should
doe
at
home
,
they
doe
in
the
market
:
just
so
it
is
here
;
when
the
Minister
is
preaching
,
then
they
are
reading
,
or
praying
,
or
conferring
;
oh
this
is
a
sinfull
thing
;
you
must
doe
your
owne
businesse
at
home
,
and
not
neglect
the
opportunity
before
you
.
3.
Wee
must
lay
aside
,
yea
,
lay
by
those
that
are
the
best
commodities
,
and
most
necessary
.
Wee
see
Trades-men
need
many
things
;
but
those
things
that
are
most
profitable
and
necessary
,
they
will
be
sure
to
have
;
and
if
their
purse
will
reach
and
hold
out
,
they
will
buy
other
things
afterward
.
Hee
will
buy
bread
now
on
the
one
side
,
and
cloth
on
the
other
side
:
bread
hee
must
have
for
his
family
to
feed
them
,
and
cloth
hee
must
have
to
cloath
them
;
and
if
his
money
will
hold
out
,
then
haply
hee
will
buy
some
lace
,
or
a
rattle
for
his
child
:
So
I
say
,
you
have
the
choyce
of
all
favours
,
and
of
all
mercies
;
now
provide
that
which
is
most
necessary
;
First
seek
the
Kingdome
of
God
,
and
the
righteousnesse
thereof
,
Mat.
6.33
.
This
is
the
maine
thing
:
it
is
of
necessity
that
the
soule
should
be
saved
.
What
is
here
meant
by
the
Kingdome
of
God
?
Some
say
,
It
is
the
kingdome
of
glory
;
others
,
the
kingdome
of
grace
:
but
how
can
a
man
seek
the
kingdome
of
glory
,
but
first
hee
must
have
the
kingdome
of
grace
before
that
of
glory
?
And
how
shall
a
man
attaine
to
this
?
The
Lord
hath
vouchsafed
it
to
none
,
but
to
those
that
do
seek
it
in
his
ordinances
;
it
is
to
bee
had
by
the
preaching
of
the
Gospel
of
grace
.
Was
there
ever
any
man
ordinarily
converted
,
but
by
the
Word
of
God
?
Faith
comes
by
hearing
,
&c.
This
Word
is
the
word
of
the
Kingdome
;
first
seeke
that
by
which
faith
is
bred
,
by
which
Christs
righteousnesse
is
made
ours
;
make
this
sure
to
thy
soule
:
for
this
is
that
you
cannot
be
without
;
this
is
that
which
David
desired
,
Ps.
27.4
.
This
is
that
I
will
require
,
Lord
,
(
saith
hee
)
that
I
may
dwell
in
the
house
of
the
Lord
,
and
see
thy
face
in
the
beauty
of
holinesse
.
You
make
little
of
the
preaching
of
the
Gospel
,
and
never
regard
it
;
but
David
was
glad
of
it
:
O
Lord
(
saith
hee
)
One
thing
I
have
desired
,
whether
I
have
health
or
no
,
life
or
no
,
I
care
not
,
but
one
thing
(
Lord
)
I
crave
,
that
I
may
see
thy
face
in
the
beauty
,
&c.
For
this
did
Christ
commend
Mary
;
Martha
,
thou
art
cumbred
about
many
things
,
and
much
businesse
,
but
Mary
hath
chosen
the
better
part
;
that
shall
never
be
taken
from
her
.
Whether
is
the
soule
better
then
the
body
?
A
child
of
God
will
say
,
The
soule
is
best
.
Whether
is
prayer
better
then
profit
,
heaven
better
then
earth
?
if
prayer
and
heaven
bee
the
better
,
then
let
the
earth
stay
,
let
commodity
stay
,
let
profit
stay
,
let
heaven
and
salvation
be
served
first
.
This
dashes
the
dreames
of
many
men
,
that
will
not
stir
out
of
their
shops
.
though
they
may
well
bee
spared
;
will
rather
lose
the
Word
of
God
,
then
lose
the
profit
of
six
pence
.
Oh
see
now
,
come
,
and
lay
these
things
together
,
and
see
the
difference
between
them
.
Ob.
But
some
will
say
,
they
will
have
them
;
but
lay
them
by
yet
,
and
afterward
they
will
bargaine
.
Answ.
But
deferre
not
the
time
:
Now
,
what
will
you
give
for
them
?
Me
thinks
I
heare
mens
soules
say
,
O
mercy
,
mercy
is
worth
a
thousand
worlds
.
Oh
,
what
availes
it
to
be
rich
and
miserable
?
honourable
and
accursed
?
You
little
ones
,
what
say
you
?
Do
not
you
wish
for
mercy
?
O
mercy
,
mercy
;
without
mercy
we
are
for
ever
wretched
;
oh
,
it
is
mercy
that
wee
live
,
and
are
not
sent
quick
to
hell
.
But
now
,
will
you
buy
it
?
you
shall
have
it
cheape
enough
.
What
will
you
give
?
(
Now
wee
come
to
the
maine
)
You
must
give
as
the
market
goes
,
and
on
Gods
termes
,
for
you
must
not
thinke
that
God
will
save
you
with
wishing
:
Oh
,
no
,
no
,
he
will
not
.
But
now
,
Will
you
buy
them
?
Then
bid
faire
:
you
must
part
with
all
your
sinnes
;
away
with
the
proud
heart
,
and
away
with
the
world
and
the
pleasures
thereof
.
Now
see
how
the
world
replyes
.
First
young
ones
reply
,
We
have
no
wit
,
nor
understanding
;
well
,
you
must
beleeve
,
else
you
must
perish
.
The
old
man
sayes
,
I
am
weake
and
feeble
;
well
,
you
must
get
faith
,
or
else
you
must
perish
too
.
Now
you
know
the
price
of
it
,
you
must
provide
to
pay
it
.
Mat.
13.44
.
There
it
is
said
,
The
wise
merchant
,
when
he
found
the
pearl
,
went
and
sold
all
that
he
had
to
buy
it
:
That
was
a
great
price
.
Thou
must
sell
all
to
buy
this
:
if
thy
lust
bee
as
deare
to
thee
as
thine
eye
,
thou
must
part
with
it
;
if
thou
hast
a
proud
heart
,
thou
must
downe
with
it
;
if
a
man
have
a
faire
estate
,
and
so
many
hundreds
,
and
such
lands
,
and
such
and
such
wares
in
his
shop
,
if
God
require
it
,
hee
must
part
with
it
all
.
The
drunkard
must
part
with
his
cups
,
and
the
whoremonger
with
his
queans
:
unlesse
yee
doe
part
with
these
,
ye
cannot
have
Christ
;
this
is
the
price
of
it
.
Returne
to
me
an
answer
whether
you
will
have
it
,
or
no
,
that
I
may
returne
an
answer
to
the
Lord
,
that
hee
may
preserve
it
for
you
.
See
that
of
Judas
,
Acts
12.24
.
He
would
rather
have
the
30
pence
;
yea
,
he
would
betray
his
Lord
for
it
,
and
he
had
it
:
but
hee
came
againe
with
horrour
of
conscience
,
and
threw
it
away
,
and
threw
away
himselfe
too
;
for
hee
went
and
hang'd
himselfe
,
and
now
hangs
in
hell
for
ever
.
It
is
an
easie
matter
for
a
man
to
tell
over
his
money
,
but
not
so
easie
to
make
the
heart
willing
to
part
with
it
:
but
if
you
will
not
part
with
it
now
,
there
will
come
a
time
at
the
day
of
death
,
and
then
the
covetous
man
will
say
,
Here
,
take
my
money
that
I
have
got
by
oppression
;
and
the
drunkard
will
say
,
Here
,
take
my
cups
.
Then
(
I
say
)
now
part
with
them
;
be
wise
merchants
,
part
with
them
now
,
and
the
match
is
made
:
Then
now
resolve
.
Is
it
mercy
(
saith
the
soule
)
?
then
it
is
enough
,
Lord
take
all
,
though
I
never
see
a
good
day
more
:
if
it
be
mercy
,
then
Lord
take
all
;
my
God
I
will
have
,
my
God
I
must
have
:
so
that
now
the
decree
is
set
downe
,
what
ever
it
cost
I
will
have
it
,
Act.
11.23
.
and
now
I
see
the
commodity
is
faire
,
and
the
offer
is
kind
.
As
a
merchant
,
if
he
have
a
great
stock
,
some
in
corne
,
some
in
houshold-stuffe
,
and
land
,
and
cattell
,
if
he
sees
a
bargaine
,
he
will
sell
all
that
hee
hath
;
yea
,
leave
himselfe
neither
shoppe
nor
house
,
and
all
to
buy
this
purchase
:
so
I
beseech
you
,
play
the
wise
men
;
here
's
a
deale
of
time
spent
in
eating
and
drinking
,
and
sleeping
,
and
recreating
,
and
apparrelling
,
and
company-keeping
,
and
bowling
,
and
vaine
things
:
Play
now
the
wise
men
,
now
God
must
have
time
,
prayer
must
have
time
,
and
now
a
stubborne
heart
will
aske
a
great
deale
of
time
to
batter
down
;
many
a
sigh
,
and
many
a
tear
,
and
many
a
prayer
;
now
no
more
apparrell
then
will
serve
the
turne
,
&c.
What
a
deale
of
tricking
and
trimming
there
is
for
the
body
!
It
might
fare
well
with
the
soule
,
if
it
were
but
served
as
our
sinkes
are
many
times
:
what
washing
and
scouring
have
they
?
Away
with
this
tricking
and
trimming
▪
if
you
doe
not
leave
it
,
it
will
cost
the
setting
on
,
if
God
require
more
then
this
.
Be
wise
for
your
soules
;
if
you
have
not
time
enough
,
then
put
off
your
pleasure
,
nay
,
and
put
off
the
world
too
,
nay
,
put
off
friends
,
put
off
all
,
sell
all
.
No
marvell
indeed
,
though
many
men
say
,
I
marvell
how
such
a
man
lives
,
and
runs
up
and
downe
so
much
:
oh
,
let
them
know
,
there
is
a
purchase
in
hand
that
will
well
requite
both
his
paines
and
cost
.
Doe
not
then
stand
higling
with
God
,
and
break
off
for
a
little
odd
money
.
For
many
say
,
I
would
serve
God
,
but
my
friends
will
forsake
me
;
and
I
would
come
to
Gods
house
on
the
week
day
,
but
the
boyes
in
the
streete
would
laugh
at
me
.
I
say
,
why
will
you
dodge
with
God
in
this
manner
?
Wil
your
friends
save
you
?
When
you
lie
on
your
death-beds
,
and
your
consciences
accuse
you
,
and
you
cry
out
,
Now
friends
save
mee
:
they
cannot
;
for
they
may
perish
,
and
you
too
.
Oh
,
away
with
this
dallying
with
God
.
What
if
your
Landlord
frowne
on
you
?
what
if
your
father
forsake
you
?
Resolve
thus
.
What
though
I
have
the
frowne
of
men
?
I
have
the
favour
of
God
.
What
though
the
world
be
gone
?
yet
heaven
is
my
comfort
;
happiness
,
that
's
not
gone
:
Then
say
,
I
'll
dodge
no
longer
with
God
.
Saint
Augustine
stuck
fast
to
his
corruptions
,
yet
To
morrow
Lord
,
and
to
morrow
hee
would
leave
them
,
and
yet
he
prayed
against
them
,
and
at
last
hee
read
the
place
in
the
Romans
,
Lay
aside
chambering
and
wantonnesse
,
&c.
and
then
he
said
,
Why
not
to
day
Lord
?
and
so
strooke
through
the
bargaine
.
You
see
the
commodity
,
if
you
will
have
it
,
speake
:
if
you
have
it
not
,
you
may
go
away
,
and
repent
you
of
it
as
long
as
you
live
.
Now
I
pray
you
answer
me
;
Will
you
have
grace
?
will
you
have
salvation
?
and
will
you
buy
this
,
and
give
as
the
market
goes
?
tell
mee
,
doe
not
delay
while
to
morrow
.
Why
not
to
day
?
O
let
your
soules
answer
and
say
,
Yea
,
Lord
,
to
day
.
Take
all
,
onely
save
my
soule
.
Come
what
will
come
,
I
'll
have
it
.
Then
now
the
businesse
is
ended
,
the
bargain
is
made
;
go
and
take
the
condition
;
it
is
yours
.
4.
Buy
not
onely
for
time
present
,
but
for
future
times
.
If
thou
hearest
the
Word
of
God
now
,
then
store
for
thy
soule
.
Let
this
day
bee
a
day
of
reconciliation
;
and
then
you
may
say
,
at
such
a
day
the
Lord
afforded
you
grace
,
and
you
bargained
,
and
that
the
Lord
knowes
it
:
Keepe
that
by
you
,
that
when
Sathan
tempteth
you
,
and
saith
unto
you
,
Have
you
any
grace
?
you
may
recall
this
,
and
say
,
I
provided
such
a
day
against
such
a
question
,
and
I
remember
the
time
,
place
,
and
stone
I
stood
on
,
and
the
Minister
that
spake
,
and
the
Lord
is
my
witnesse
.
Oh
store
up
:
it
is
the
part
of
a
wise
man
so
to
doe
.
Isa.
42.23
.
Who
attends
,
that
hee
may
heare
for
afterward
?
Joh.
16.4
.
These
things
(
saith
Christ
)
I
speake
unto
you
,
that
in
the
time
to
come
yee
may
remember
them
.
So
yee
see
the
opportunities
of
grace
,
the
market
day
for
it
;
then
go
home
cheared
,
and
,
having
gotten
grace
,
keepe
it
by
you
.
Hee
that
was
content
to
sell
all
,
hee
had
the
pearle
.
This
will
cheare
you
,
to
sell
all
to
get
Christ
,
and
keepe
him
by
you
.
In
the
last
place
:
When
the
match
is
made
;
then
in
all
other
things
you
doe
,
you
must
change
the
property
of
them
:
you
must
now
trade
for
grace
,
use
the
world
as
if
you
used
it
not
,
and
you
must
not
live
to
your selves
,
but
to
God
;
you
must
trade
for
God
,
and
walke
with
God
.
You
see
how
you
must
bestow
your
labour
and
paines
,
else
heaven
will
not
bee
had
.
If
you
aske
the
maner
how
you
must
seek
these
things
;
it
must
be
in
the
first
place
:
Come
to
the
market
betimes
,
and
see
the
choyce
,
and
buy
the
best
upon
any
termes
,
and
store
up
for
the
time
to
come
;
and
then
buy
other
things
.
You
must
seeek
grace
in
the
first
place
:
when
you
are
at
the
meanes
,
you
must
bestow
your
heart
on
the
means
;
and
when
you
have
seene
the
bargaines
,
lay
aside
those
that
are
more
necessary
,
and
then
part
with
all
to
have
them
;
and
thus
store
up
for
the
future
.
And
Lastly
,
Use
all
outward
means
no
otherwise
then
to
help
you
forward
to
speed
.
To
proceed
;
Now
wee
must
retaine
in
our
callings
three
things
.
1.
Wee
must
use
them
so
,
that
they
must
give
way
to
spirituall
things
.
I
would
not
have
trades-men
so
set
to
their
callings
,
as
that
they
will
give
no
liberty
for
prayer
,
and
for
hearing
of
the
Word
of
God
.
Let
commodity
,
let
profit
go
to
the
wall
,
rather
then
to
let
prayer
and
the
Word
to
fall
,
and
to
be
neglected
.
First
seek
the
Kingdome
of
God
:
As
any
man
will
doe
,
if
there
come
two
men
to
him
,
if
the
one
be
better
then
the
other
,
he
will
bid
the
other
stand
by
till
his
betters
be
served
:
so
it
is
here
,
God
is
better
then
commodity
,
then
profit
;
then
let
God
be
served
first
,
let
dutie
be
performed
first
.
2.
We
must
so
use
our
callings
,
as
that
we
may
bee
the
better
fitted
to
perform
more
duty
to
God
.
It
is
very
fit
wee
should
have
some
tast
of
God
in
our
daily
imployments
,
that
we
may
thereby
be
the
better
fitted
for
his
service
.
As
a
man
takes
a
cup
of
sack
before
supper
,
not
that
he
makes
a
meale
of
it
,
but
to
make
way
for
his
meale
:
just
so
,
we
should
have
our
hearts
more
enlarged
by
it
to
performe
our
duties
,
every
way
to
take
notice
of
Gods
favour
and
kindnesse
towards
us
.
3.
We
must
keep
heavenly
minds
in
earthly
or
worldly
occasions
;
and
that
is
a
marvelous
hard
thing
,
&
this
is
the
reason
that
the
Saints
of
God
being
snatcht
away
by
so
many
worldly
occasions
,
and
so
many
businesses
,
that
their
hearts
many
times
come
to
be
deaded
and
dulled
.
But
a
man
should
use
them
no
further
,
but
that
his
heart
may
bee
enlarged
to
God
.
Looke
what
good
wee
finde
in
our
trade
,
let
us
bee
led
by
that
to
see
what
goodnesse
is
in
God
,
who
is
the
fountaine
of
all
good
.
When
we
see
that
great
good
,
and
the
commoditie
that
comes
in
to
us
,
then
let
us
see
the
riches
of
God
:
and
seeing
this
is
so
good
,
what
should
wee
think
of
the
goodnesse
of
God
?
Let
us
see
his
goodnesse
in
it
;
for
unlesse
the
Lord
smile
on
us
,
what
avails
it
for
us
to
bee
rich
?
what
,
to
be
rich
and
to
be
damned
?
this
is
very
pitifull
.
But
what
is
the
reason
men
are
so
backward
in
buying
these
things
?
how
shall
wee
doe
to
bring
men
to
bid
like
chapmen
?
The
reason
to
perswade
them
may
bee
taken
from
two
grounds
.
-
1.
The
excellency
of
the
commodity
.
-
2.
The
time
wee
have
to
purchase
it
.
I.
To
make
the
first
plaine
,
1.
Because
the
meanes
of
grace
and
salvation
is
a
thing
of
as
great
excellencie
and
price
as
can
bee
;
therefore
in
reason
wee
should
lay
downe
a
price
for
them
.
For
the
better
the
commodity
is
,
all
wise
men
will
lay
down
answerably
.
The
price
of
salvation
is
a
great
price
;
because
there
is
nothing
better
that
is
or
can
be
desired
.
Pro.
4.7
.
Wisdome
is
a
precious
thing
,
but
above
all
things
get
understanding
.
The
world
,
honours
,
pleasures
may
be
got
;
but
Wisedome
is
best
of
all
,
therefore
get
that
first
.
For
all
the
things
here
below
are
vaine
things
,
because
they
are
lying
vanities
;
but
the
Word
of
the
Lord
endureth
for
ever
.
1
Pet.
1.25
.
and
that
will
make
us
endure
for
ever
too
,
if
wee
are
humbled
by
it
.
The
Word
of
the
Lord
will
stand
by
us
,
for
it
is
an
immortall
Word
,
and
it
will
make
us
immortall
also
:
it
will
stand
so
by
us
,
as
it
will
make
us
live
for
ever
,
and
it
will
cheare
our
soules
when
nothing
in
the
world
will
.
Phil.
2.13
.
Wee
must
work
out
our
salvation
with
fear
and
trembling
:
Now
the
manner
how
wee
shall
doe
this
,
is
not
by
making
our selves
rich
in
this
world
,
and
getting
the
things
thereof
,
but
by
getting
grace
,
that
it
may
goe
well
with
us
:
this
is
the
maine
thing
that
wee
may
get
the
love
of
God
,
to
get
our
soules
to
be
humbled
and
cast
down
.
Now
,
if
this
bee
the
best
,
(
as
it
is
)
then
in
all
reason
,
it
requires
the
greatest
price
.
Is
it
so
,
that
the
Word
of
God
will
endure
for
ever
,
will
stand
by
you
and
save
you
?
then
if
you
give
a
price
for
any
thing
,
give
most
for
that
.
2.
As
the
meanes
of
grace
is
best
,
and
of
greatest
worth
;
so
it
is
most
necessary
for
us
.
What
is
the
reason
that
men
buy
commodities
?
Because
they
have
need
of
them
;
as
if
a
man
should
say
,
This
I
must
have
,
and
I
have
need
of
it
.
Gold
is
better
then
silver
,
and
pearls
then
both
;
but
bread
is
best
of
all
,
for
all
these
must
be
left
for
it
:
a
poor
man
will
part
with
silver
and
gold
,
and
all
for
bread
,
for
that
he
must
have
.
Now
,
there
is
nothing
so
necessary
as
for
the
soule
to
be
saved
;
for
if
a
man
want
any
thing
else
,
hee
may
make
a
shift
;
if
he
be
poor
,
haply
his
friends
be
rich
,
and
they
will
relieve
him
well
;
but
if
the
soule
have
sinned
,
and
is
become
miserable
by
reason
of
sin
,
oh
what
hope
,
what
help
but
only
from
God!
Therefore
that
is
most
needfull
:
without
it
the
soule
is
starved
&
famish'd
:
And
what
though
you
have
mony
?
yet
your
soul
may
perish
,
and
goe
downe
to
hell
.
What
's
that
to
the
soul
for
a
man
to
bee
rich
,
or
what
is
that
to
the
soule
to
have
the
person
applauded
,
and
have
abundance
of
all
things
,
and
the
poore
soule
is
starved
and
famish'd
,
and
wants
all
things
?
Me
thinks
I
heare
your
soules
cry
out
,
The
body
,
that
's
cloathed
,
the
house
filled
,
and
the
shop
,
that
's
stored
;
oh
,
sayes
the
soule
,
I
shall
bee
damned
;
all
is
provided
for
,
only
I
shall
smart
for
it
,
I
shall
pay
for
all
,
I
shall
goe
to
hell
for
it
.
I
beseech
you
think
of
it
.
The
time
will
come
when
you
will
prize
mercy
,
and
cry
out
for
it
.
When
thou
liest
on
thy
death
bed
,
when
thou
art
breathing
out
thy
last
breath
,
then
one
dram
of
mercy
Lord
,
and
then
one
dram
of
faith
Lord
;
then
it
wil
be
worth
a
world
to
thee
.
Mat.
23.
It
is
said
there
,
the
foolish
Virgins
cry
out
,
Wee
have
no
oyl
,
oh
,
lend
us
some
;
oh
then
,
Lord
,
open
unto
us
.
One
day
the
poor
soule
will
have
need
of
mercy
.
You
see
that
it
is
most
necessary
,
then
buy
it
,
lest
you
bee
forced
to
borrow
and
cannot
have
it
.
So
then
there
is
but
one
needfull
thing
,
Luk.
11.
ult.
It
is
not
of
necessity
to
be
rich
,
it
is
not
of
necessity
to
be
honourable
;
but
oh
,
this
is
of
necessity
,
that
thy
sins
should
bee
pardoned
,
thy
person
accepted
,
and
thy
soule
saved
.
3.
Here
is
a
point
of
great
christian
policy
,
for
in
getting
of
grace
and
salvation
,
you
shall
get
all
other
commodity
with
it
,
and
all
other
good
things
.
It
is
the
best
husbandry
to
buy
that
which
will
bring
in
most
good
.
For
all
outward
comforts
and
contentments
that
this
life
can
afford
,
they
come
all
in
this
.
As
,
a
man
that
sees
such
a
tree
,
and
such
an
acre
of
ground
,
if
it
likes
him
,
he
will
not
go
to
buy
that
,
but
he
will
buy
the
Lordship
,
and
then
all
the
trees
are
his
,
and
all
the
ground
is
his
.
So
,
this
is
our
misery
,
we
stand
puddling
our selves
here
for
a
little
honour
,
and
for
a
little
riches
:
go
(
I
say
)
and
buy
the
Lordship
,
and
then
all
will
be
made
sure
unto
thee
.
Pro
3.14
,
15
,
16.
Get
wisdome
,
for
life
and
honour
are
on
her
right
hand
,
and
riches
and
pleasure
are
on
her
left
hand
,
&c.
First
seek
the
kingdome
of
heaven
,
and
all
other
things
shall
bee
cast
in
upon
you
.
So
that
a
good
man
compares
all
this
outward
commoditie
to
pack
thred
&
paper
,
which
if
a
man
goes
into
a
shop
,
and
buyes
wares
,
he
shall
have
into
the
bargaine
for
nothing
.
So
here
,
get
once
grace
,
and
then
all
things
else
you
shall
have
into
the
bargaine
:
for
Godlinesse
is
great
gain
:
it
hath
the
promise
of
this
life
,
and
that
which
is
to
come
,
1
Tim.
4.
You
may
sit
and
sing
Care
away
;
for
all
is
yours
,
heaven
is
yours
,
the
earth
is
yours
.
It
is
a
marvellous
folly
in
men
,
who
take
a
wrong
course
to
thrive
.
If
you
would
bee
rich
,
then
Consider
your
owne
wayes
,
and
your
hearts
,
and
turne
unto
the
Lord
;
II.
Secondly
,
Oh
turn
ye
,
turn
ye
,
why
will
ye
die
!
But
see
what
became
of
it
;
the
Lord
offers
commodity
,
but
't
is
not
worth
the
buying
amongst
some
What
saith
the
Text
,
Mat.
23.37
.
Oh
Jerusalem
,
Jerusalem
,
how
often
would
I
have
gathered
you
as
an
hen
doth
her
chickens
,
but
(
saith
the
Text
)
ye
would
not
!
O
let
us
not
stand
out
with
God
,
lest
hee
leave
such
an
heavie
doome
upon
us
,
as
hee
did
on
Jerusalem
.
Now
your
house
is
left
unto
you
desolate
.
How
often
would
I
have
received
you
,
and
you
would
not
!
O
then
I
say
,
take
heed
that
the
Lord
doth
not
say
to
us
,
O
England
,
how
often
would
I
,
but
you
would
not
!
Ye
care
not
now
for
teaching
,
yee
will
have
no
instruction
:
Well
,
you
shall
not
,
(
saith
God
to
Jerusalem
)
,
you
shall
never
see
my
face
more
till
you
can
prize
it
;
yea
,
till
you
say
,
Blessed
is
he
that
commeth
in
the
Name
of
the
Lord
,
Hosanna
in
the
highest
.
So
the
Lord
may
say
unto
us
,
Oh
ye
have
refused
mercy
;
but
yee
will
cry
and
houle
,
and
never
shall
have
mercy
more
.
How
dost
thou
know
this
,
oh
man
,
whether
ever
thou
shalt
have
the
offer
of
mercy
againe
?
You
may
never
have
any
more
offer
.
Luk.
19
41.
Christ
stood
over
Jerusalem
and
wept
,
Oh
(
saith
hee
)
that
thou
hadst
known
in
this
thy
day
the
things
that
belong
to
thy
peace
,
but
now
they
are
hidden
from
thine
eyes
;
now
they
are
taken
away
because
ye
would
not
.
They
may
have
the
Word
,
but
shall
finde
no
good
in
it
.
Oh
that
is
the
doom
of
all
dooms
,
when
the
Lord
curses
his
blessings
,
when
the
Lord
gives
a
man
up
to
the
hardnesse
of
his
own
heart
,
and
to
the
blindnesse
of
his
owne
eyes
!
Who
knowes
but
the
Lord
may
speake
to
some
of
us
now
,
and
that
hee
will
never
offer
nor
worke
again
?
Pro.
1.27
.
They
shall
call
and
cry
,
but
I
will
not
answer
them
,
saith
the
Lord
.
Who
knowes
,
but
that
this
may
bee
thy
lot
?
This
may
bee
thy
share
.
Is
there
any
one
whose
soule
stirres
within
him
,
and
sayes
,
Oh
the
precious
means
of
salvation
that
I
have
had
!
how
kindely
did
the
Lord
come
,
and
I
had
almost
yeelded
,
and
yet
withstood
the
Lord
!
Is
there
any
that
hath
been
thus
?
I
charge
thee
take
heed
lest
the
Lord
set
it
down
upon
thy
forehead
,
Wel
,
grace
hath
been
offered
,
and
it
hath
been
refused
,
it
shall
never
be
offered
more
;
My
Sabbaths
they
have
had
,
but
they
profaned
them
;
well
,
they
shall
never
see
Sabbath
more
:
of
all
plagues
,
there
is
none
like
to
this
.
O
fearfull
,
that
the
Word
should
never
work
more
;
and
They
shall
cry
,
but
I
will
not
answer
!
Pro.
1.24
.
A
man
were
better
to
be
torn
in
pieces
with
wild
horses
,
then
to
hear
that
voice
:
Wisdome
saith
there
,
I
will
laugh
at
your
destruction
.
When
a
man
is
in
perplexity
,
and
the
Lord
should
see
him
,
and
laugh
at
him
in
his
misery
,
and
should
say
,
This
is
he
that
heard
the
Word
and
opposed
it
,
this
is
the
man
;
come
and
behold
him
,
O
Angels
,
come
and
rejoyce
at
his
destruction
;
this
is
he
,
let
him
be
accursed
;
this
is
hee
that
despised
all
meanes
,
therefore
send
him
downe
quick
into
utter
darknesse
:
then
ye
will
know
what
it
is
to
oppose
grace
.
Time
may
come
,
that
thou
wouldest
pray
,
and
thou
mayest
have
no
heart
;
or
if
thou
dost
,
the
time
may
come
when
God
will
not
hear
thee
.
Oh
,
I
withstood
all
means
,
and
therefore
with
what
heart
can
I
doe
any
thing
!
Oh
that
ye
would
but
think
on
this
;
thou
mayst
seek
,
and
seek
,
and
seek
often
,
and
that
with
tears
,
and
yet
mayst
have
the
repulse
.
Deut.
1.41
.
The
people
of
Israel
began
to
murmure
against
the
Lord
,
Would
to
God
wee
had
dyed
in
Egypt
.
The
Lord
heard
them
,
and
made
a
solemne
vow
,
that
they
should
never
enter
into
the
land
of
Canaan
.
Deut.
1.45
.
Then
they
returned
and
wept
,
and
prayed
,
but
the
Lord
heard
them
not
.
Therefore
take
heed
how
yee
oppose
grace
and
salvation
:
I
beseech
you
,
for
the
Lord
Jesus
Christ
his
sake
think
of
it
.
How
many
offers
of
grace
have
wee
had
,
and
then
have
said
,
wee
would
labour
that
our
hearts
might
bee
enlarged
towards
God
,
and
wee
would
be
more
holy
?
wee
have
had
many
Sabbaths
,
how
little
have
wee
profited
by
them
?
If
God
shut
the
Israelites
out
of
Canaan
for
the
refusing
of
one
offer
;
feare
God
,
I
say
,
feare
and
stand
agast
.
Seeing
it
is
so
,
it
is
the
part
of
wise
men
to
take
the
offer
of
grace
and
salvation
whilest
it
is
offered
to
them
.
MISCELLANIES
.
I.
The
Prayer
of
Faith
.
JAMES
1.6
.
But
let
him
aske
in
faith
,
nothing
wavering
;
for
he
that
doubteth
is
like
a
wave
of
the
sea
,
driven
with
the
winde
and
tossed
.
Let
not
that
man
think
hee
shall
receive
any
thing
from
the
Lord
.
THE
holy
Apostle
hath
pressed
the
distressed
&
scattered
Jewes
to
the
practice
of
a
marvellous
heavenly
and
holy
duty
,
but
a
marvellous
hard
one
,
and
that
indeede
which
might
seeme
most
unseasonable
,
considering
the
extreme
pursuers
that
then
pursued
them
beyond
strength
almost
.
The
duty
was
this
(
as
it
is
expressed
in
the
words
of
the
text
)
Ver.
2.
Brethren
,
count
it
all
joy
when
you
fall
into
many
temptations
.
Each
word
carries
a
weight
,
and
a
kinde
of
impossibility
to
a
distressed
spirit
,
and
a
perplexed
heart
.
Hee
sayes
not
,
they
should
finde
this
by
proofe
,
and
that
it
would
appear
in
issue
,
that
temptations
would
bring
them
forth
pleasant
fruits
of
righteousnesse
through
the
blessing
of
the
Lord
;
but
hee
bids
them
account
it
so
before
hand
,
when
they
felt
nothing
but
vexation
.
Now
this
was
not
to
bee
done
alone
when
they
were
assaulted
by
troubles
,
but
when
they
were
oppressed
with
them
too
;
not
when
they
met
with
miseries
,
but
when
they
fell
into
them
:
now
,
when
hee
falls
into
a
pit
that
he
is
over
head
and
eares
in
it
;
he
falls
into
the
snare
,
so
that
hee
is
intangled
in
it
;
and
yet
then
he
must
count
it
joy
:
and
further
,
not
when
they
fall
into
some
temptations
,
out
of
which
there
were
some
hope
to
get
out
with
some
speed
:
but
when
they
fall
into
many
,
and
yet
more
,
to
make
the
matter
wonderfull
,
he
wils
them
not
alone
to
count
it
some
joy
,
but
all
joy
.
When
their
miseries
were
so
great
that
more
could
not
be
endured
,
yet
there
their
joy
must
bee
so
great
,
that
more
could
not
be
expressed
.
A
duty
wonderfull
hard
,
and
wonderfull
heavenly
!
and
therefore
in
verse
4.
he
adds
marvellous
sweet
and
pithie
reasons
to
perswade
to
so
heavenly
a
taske
;
and
they
be
taken
from
the
incomparable
profit
that
would
come
thereby
:
a
man
should
be
a
gainer
by
all
his
losses
,
and
a
getter
by
all
his
extremities
:
The
triall
of
their
faith
would
bring
forth
patience
,
and
let
patience
have
her
perfect
worke
,
and
then
they
shall
be
perfect
,
and
intire
,
and
want
nothing
.
For
they
that
have
no
want
may
have
all
joy
,
if
any
in
the
world
may
.
But
because
the
feeble
heart
might
here
haply
reply
,
How
shall
a
poor
sinner
,
who
wants
both
wisedome
and
strength
,
bee
skilfull
to
know
how
to
carry
himselfe
in
such
extremities
,
or
yet
bee
able
to
undergoe
such
pressures
passing
strength
?
To
this
the
Apostle
answers
in
the
5.
verse
,
If
any
man
want
wisdome
,
let
him
aske
it
of
God
,
who
gives
abundantly
,
and
upbraids
no
man
,
and
it
shall
be
given
him
.
By
wisedome
is
meant
,
not
the
grace
of
spirituall
understanding
in
the
generall
;
but
that
speciall
point
of
wisedome
which
might
sute
with
the
present
occasion
,
and
make
a
man
cunning
to
carry
the
crosse
.
And
the
Apostle
so
propounds
the
direction
,
that
it
might
answer
and
point
to
all
the
carnall
pleas
that
a
corrupt
and
distressed
heart
might
cast
in
the
way
;
and
therefore
you
shall
observe
each
circumstance
is
worth
observancie
.
If
any
of
you
bee
banished
and
persecuted
,
not
only
such
as
are
able
Christians
,
of
great
graces
,
and
large
abilities
,
of
glorious
parts
and
performances
,
and
therefore
might
hope
to
speed
best
;
no
,
if
any
the
weakest
,
the
feeblest
,
and
the
meanest
.
Oh
,
but
I
want
a
world
of
wisedome
,
so
much
that
it
's
not
like
to
finde
a
sufficient
supply
;
a
little
will
not
serve
the
turn
:
Why
,
behold
the
Lord
gives
abundantly
,
richly
;
if
thou
beest
a
beggar
in
knowledge
,
he
hath
riches
of
knowledge
,
and
he
can
supply
thee
.
Oh
,
but
I
have
abused
his
mercy
and
help
in
this
kinde
,
which
he
hath
given
mee
,
and
therefore
I
feare
hee
will
give
mee
no
more
:
He
will
not
upbraid
the
sinner
for
what
hee
did
abuse
;
(
the
text
adds
,
hee
upbraids
no
man
)
but
will
give
him
what
he
needs
and
askes
.
Oh
,
but
what
's
that
to
mee
,
that
God
hath
enough
to
bestow
on
whom
he
will
,
if
hee
will
give
none
to
mee
?
Behold
this
also
is
answered
;
for
the
words
say
,
If
any
man
aske
,
it
shall
bee
given
him
.
Now
this
may
seem
strange
,
and
to
be
too
good
to
be
true
to
a
distressed
spirit
,
and
a
distrustfull
soule
;
Why
,
is
it
possible
that
God
should
give
wisedome
to
mee
,
who
am
so
ignorant
?
succour
and
supply
to
mee
,
who
am
so
weake
and
unbeleeving
?
I
cannot
imagine
it
,
I
cannot
think
it
,
much
lesse
can
I
expect
it
at
the
hands
of
God
:
therfore
the
Apostle
in
the
words
rehearsed
,
gives
us
a
caution
to
his
former
direction
;
Let
him
aske
in
faith
:
What
a
man
askes
,
it
shall
be
given
him
;
but
take
this
with
you
,
alwaies
provided
,
hee
aske
in
faith
:
otherwise
,
if
a
man
doubt
,
he
shall
be
disappointed
of
his
hopes
.
So
that
the
scope
of
the
words
are
to
teach
us
how
to
pray
,
that
wee
may
bee
sure
to
obtaine
what
wee
pray
for
.
In
the
words
two
things
are
to
be
considered
.
1.
The
duty
required
,
Pray
in
faith
.
2.
The
hinderance
to
be
avoyded
,
which
may
let
the
duty
;
Nothing
wavering
:
and
this
wavering
is
further
amplified
by
a
double
argument
against
it
.
1.
A
distressed
,
distrustfull
,
staggering
heart
needs
nothing
to
vexe
&
trouble
it
;
because
it
wil
be
racked
and
tormented
in
it selfe
in
restlesse
disquiet
:
for
such
a
man
is
like
unto
the
sea
waves
,
whirling
now
this
way
,
tossing
againe
that
way
.
Feares
and
hopes
are
the
hangmen
of
the
heart
;
Hope
sayes
,
It
may
bee
,
and
Feare
sayes
,
I
suspect
it
will
not
be
;
thus
a
man
becomes
like
a
wave
.
2.
This
doubting
doth
debarre
a
man
of
that
he
should
have
.
Let
not
that
man
think
to
have
any
thing
at
the
hands
of
God
.
Thus
the
Apostle
cuts
off
the
soule
from
any
expectation
of
good
.
Let
not
that
man
;
as
though
hee
had
said
,
Let
none
such
plead
any
priviledge
;
for
neither
shall
be
accepted
that
unbeleever
,
nor
that
party
,
nor
any
that
staggers
and
wavers
,
doubting
of
the
performance
of
Gods
promise
.
Againe
,
hee
saith
not
thus
,
He
shall
not
receive
any
great
favour
,
but
he
shall
receive
nothing
from
the
Lord
.
To
put
it
past
peradventure
,
hee
adds
peremptorily
,
Let
not
such
a
man
cozen
himselfe
with
vaine
hopes
and
groundlesse
expectations
,
that
yet
the
Lord
will
pity
and
supply
him
.
Hee
affirmes
expressely
:
Let
him
not
think
it
;
I
would
not
have
him
so
much
as
imagine
such
a
matter
,
for
it
will
never
be
.
We
purpose
only
to
trade
in
the
maine
dutie
,
which
will
be
our
taske
at
this
present
:
so
that
the
Doctrine
will
be
,
Doct.
Hee
that
purposes
to
prevaile
in
prayer
,
must
bee
sure
to
aske
in
faith
.
For
the
sense
of
the
Doctrine
,
it
is
here
to
be
conceived
,
that
it
is
presumed
in
the
text
,
that
a
man
hath
faith
,
and
hee
that
is
to
pray
is
supposed
to
bee
a
beleever
:
for
how
can
he
pray
in
faith
that
hath
no
faith
?
But
that
is
not
all
,
nor
sufficient
to
expresse
the
sense
of
the
point
,
That
he
that
prayes
should
bee
a
beleever
;
but
that
hee
should
put
forth
the
power
and
vertue
of
his
faith
in
prayer
;
Nay
further
,
it
is
not
alone
here
required
,
that
hee
should
put
forth
the
work
of
faith
in
generall
touching
the
Covenant
;
as
,
that
God
is
reconciled
to
him
:
but
,
that
hee
should
exercise
the
work
of
his
faith
touching
that
particular
which
he
is
to
begge
,
and
which
hee
now
begs
at
the
hands
of
God
;
and
this
especially
is
to
bee
attended
.
For
these
two
works
are
farre
differing
one
from
another
,
and
may
be
one
without
another
.
Each
faithfull
man
doth
beleeve
the
covenant
of
grace
touching
the
pardon
of
his
sinne
,
and
the
attainment
of
eternall
life
through
Christ
;
and
yet
may
stagger
on
the
promise
touching
some
particular
which
God
hath
promised
,
and
hee
stands
in
need
of
.
Thus
Abraham
was
ruled
by
God
,
Gen.
12.
and
cast
himselfe
upon
the
call
,
command
,
and
promise
of
the
Lord
,
departing
from
his
kindred
and
fathers
house
,
depending
upon
Gods
direction
and
blessing
in
the
land
unto
which
hee
would
bring
him
,
and
where
hee
had
engaged
himselfe
to
blesse
him
;
and
yet
he
was
not
perswaded
of
that
speciall
branch
of
the
Covenant
,
that
he
would
give
him
a
childe
out
of
his
loynes
,
which
should
bee
an
heire
to
him
,
(
as
the
text
plainely
testifieth
,
Gen.
15.3
.
)
Now
both
these
acts
of
faith
are
here
required
,
and
the
last
is
principally
intended
:
so
that
the
full
sense
of
the
Doctrine
seems
to
be
this
;
He
that
will
speed
in
prayer
,
must
put
forth
the
vertue
of
faith
,
to
beleeve
in
particular
the
obtaining
of
that
he
prayes
for
.
Jam.
5.15
.
The
prayer
of
faith
shall
save
the
sick
.
He
saith
not
,
The
prayer
of
a
faithfull
man
;
but
the
prayer
of
faith
:
as
though
the
Apostle
had
spoken
thus
,
It
's
not
the
man
so
much
that
must
pray
,
as
faith
in
the
man
,
that
must
frame
and
follow
those
petitions
which
we
put
up
,
if
ever
wee
speed
.
Mar.
11.33
.
Whatsoever
yee
aske
praying
,
beleeve
you
shal
receive
it
;
that
is
,
the
very
particular
which
you
beg
for
,
shall
bee
given
you
.
For
the
clearing
of
the
Point
,
we
will
enquire
,
-
1.
What
it
is
to
pray
in
faith
.
-
2.
The
Reasons
why
hee
that
doth
begge
in
faith
shall
receive
.
To
pray
in
faith
,
according
to
the
sense
of
the
Doctrine
,
implyes
3.
things
.
1.
Faith
sees
,
and
settles
upon
the
fulnesse
of
the
sufficiency
,
and
the
freenesse
of
the
riches
of
grace
in
Christ
,
which
is
able
every
way
to
supply
it
,
and
to
satisfie
abundantly
all
the
necessities
which
can
befall
the
soule
:
and
this
gives
ground
and
encouragement
unto
faith
,
to
go
to
God
,
because
there
is
enough
to
be-had
,
and
therefore
it
's
likely
it
shall
speed
of
that
it
would
have
.
Thus
Abraham
,
Rom.
4.20
.
Hee
beleeved
that
God
who
had
promised
,
was
able
to
give
a
childe
,
though
his
body
were
not
able
to
beget
one
,
being
now
dead
:
Sarahs
wombe
was
not
able
to
conceive
one
,
being
now
barren
:
therefore
he
counted
it
bootlesse
to
consider
of
them
;
but
being
fully
assured
that
God
was
able
,
was
encouraged
to
go
to
him
,
to
rely
upon
him
by
faith
:
This
al
sufficiency
gives
footing
or
foote-hold
to
our
faith
.
2.
As
the
riches
of
goodnesse
encourageth
faith
for
to
pray
,
so
in
the
second
place
,
it
closeth
with
the
spirit
in
the
promises
,
sets
that
on
worke
,
and
fetches
vertue
from
thence
whereby
it
may
bee
enabled
for
to
pray
:
for
it
is
not
faith
that
of
it self
puts
forth
prayer
by
its
owne
power
immediately
;
but
that
that
closeth
with
,
&
sets
the
spirit
of
Christ
in
the
promise
on
worke
;
by
the
lively
efficacie
whereof
,
the
heart
comes
to
bee
quickned
on
,
and
carried
forth
comfortably
to
this
dutie
.
Hence
the
Apostle
,
We
know
not
what
to
aske
as
wee
ought
,
but
the
Spirit
helps
our
infirmities
,
and
it
makes
request
.
A
man
must
not
fetch
his
prayer
from
his
parts
,
as
will
,
memory
,
understanding
or
abilitie
,
but
from
the
Spirit
,
who
is
the
prayer-maker
,
Jude
18.
praying
in
the
holy
Ghost
.
3.
Faith
,
by
the
riches
of
Gods
grace
being
encouraged
,
and
by
the
spirit
enabled
and
set
on
worke
to
prayer
,
carries
the
heart
unto
God
,
and
holds
it
with
God
untill
it
hath
mercy
:
I
will
not
let
thee
go
until
thou
bless
me
.
For
,
1.
Faith
puts
wings
to
a
mans
desires
;
or
if
you
will
,
Faith
closing
with
the
Spirit
,
that
puts
fire
to
our
petitions
,
lifts
up
our
prayers
,
and
causeth
them
to
come
in
unto
the
Lord
,
and
lay
hold
upon
him
▪
hope
expects
,
and
desire
longs
,
and
the
will
rests
,
and
makes
choyce
of
God
,
and
then
holds
there
,
and
so
all
lie
at
God
dayly
:
that
is
the
first
.
2.
It
will
not
leave
God
untill
it
see
his
power
and
wisedome
,
faithfulnesse
and
mercy
goe
forth
,
to
the
accomplishment
of
that
that
hath
been
desired
;
faith
followes
the
blow
home
,
and
rests
not
untill
it
see
the
wisdome
of
God
contriving
,
and
his
faithfulnesse
and
power
effecting
the
thing
craved
;
jogs
the
everlasting
arme
of
Gods
power
,
and
providence
,
and
mercy
to
worke
forth
good
of
such
whose
necessities
are
pitied
;
jogs
the
everlasting
displeasure
,
and
just
indignation
of
the
Lord
,
and
followes
it
home
to
the
heads
and
hearts
of
the
enemies
of
Christ
,
whose
ruine
is
desired
.
Faith
goes
not
to
meanes
first
,
but
goes
to
God
,
that
he
may
worke
with
meanes
,
without
means
,
above
means
,
against
means
.
Faith
will
not
neglect
means
,
but
faith
goes
to
God
to
provide
means
,
and
to
goe
out
with
them
,
and
to
give
a
blessing
to
them
.
It
befalleth
a
faithfull
man
in
this
case
,
as
it
doth
sometimes
a
poore
tenant
oppressed
by
the
injury
and
cruelty
of
the
steward
;
he
repaires
to
the
Nobleman
himselfe
,
intreats
so
much
favour
from
him
,
that
he
would
injoyne
his
steward
to
deale
equaly
and
justly
with
him
:
the
honourable
personage
easily
grants
so
equall
a
request
,
and
therefore
bids
him
tell
his
steward
,
It
is
his
minde
,
that
he
should
deale
fauourably
with
him
:
the
poore
man
replyes
,
Alas
Sir
,
he
will
not
passe
for
my
speech
,
nor
respect
my
words
;
I
beseech
you
let
mee
have
but
two
words
in
writing
,
or
a
token
from
you
,
and
then
I
am
perswaded
hee
will
not
dare
but
do
your
command
;
and
when
that
is
obtained
,
hee
knowes
his
desire
will
be
effected
:
so
faith
gets
a
Letter
under
Gods
hand
;
the
Lord
sends
a
token
of
his
displeasure
and
indignation
,
a
token
of
vengeance
,
and
terrour
,
by
the
prayer
of
faith
(
as
by
a
Post
or
Pursuivant
)
unto
the
hearts
of
the
wicked
,
to
chide
Laban
over
night
,
to
calme
the
heart
of
cruell
and
fierce
Esau
;
and
then
it
's
certaine
all
shall
goe
well
.
Thus
Jacob
strove
with
God
,
and
would
not
away
from
the
promise
before
hee
had
it
under
Gods
own
hand
,
Thou
hast
said
thou
wilt
deale
well
with
thy
servant
,
and
I
will
not
leave
thee
till
thou
sendest
this
message
to
the
heart
of
Esau
,
that
hee
may
know
it
is
thy
minde
:
at
last
the
Lord
granted
,
and
then
all
the
mischiefe
was
stopped
.
Thou
hast
prevailed
with
God
,
and
thou
shalt
prevaile
with
man
.
Reason
1.
Unbeliefe
binds
Gods
hands
,
as
it
were
,
that
he
cannot
give
,
and
stops
the
current
of
Gods
kindnesse
,
that
he
cannot
conveigh
that
mercy
wee
beg
and
need
:
for
as
God
hath
decreed
to
give
a
blessing
for
any
thing
;
so
hee
hath
appointed
and
decreed
faith
to
bee
the
means
to
conveigh
it
.
If
therefore
we
will
not
beleeve
,
we
cannot
expect
what
wee
desire
.
God
cannot
give
it
because
hee
cannot
deny
himselfe
,
nor
crosse
his
decree
,
nor
alter
the
word
,
the
oath
that
is
gone
out
of
his
mouth
;
for
marke
,
Hee
could
doe
no
great
thing
because
of
their
unbeliefe
.
Reason
2.
Unbeliefe
intercepts
the
blessing
upon
the
meanes
,
that
those
meanes
which
God
hath
appointed
for
our
good
,
God
neither
goes
out
with
them
,
nor
workes
by
them
;
but
the
streame
of
providence
is
turned
another
way
.
Asa
trusted
to
the
Physician
,
therefore
the
phisick
could
not
help
him
.
Conceive
a
streame
able
to
carry
and
conveigh
a
Barge
speedily
to
the
haven
,
if
this
streame
be
stopped
,
or
turned
another
way
,
it
will
not
bee
able
to
carry
a
Boat
;
because
the
strength
of
it
runs
into
another
channell
:
so
't
is
with
the
streame
of
providence
dammed
up
,
and
turned
another
way
by
distrust
.
Mat.
14.31
.
when
Peter
was
to
walke
upon
the
water
,
all
the
while
he
sank
not
,
his
faith
was
sure
;
but
when
a
great
wave
came
,
then
hee
began
to
faile
;
the
Lord
cryes
to
him
,
Oh
thou
of
little
faith
!
(
not
why
dost
thou
sink
?
but
)
why
dost
thou
doubt
?
The
word
in
the
originall
is
,
why
art
thou
divided
?
part
of
his
heart
looked
to
God
by
faith
,
and
so
was
supported
;
part
looked
to
the
waves
,
and
feared
the
greatnesse
of
them
,
and
so
was
carried
downe
the
streame
,
as
plucking
himselfe
from
under
the
power
and
providence
by
which
he
should
have
beene
supported
.
Reason
3.
Unbeliefe
indisposeth
and
unfitteth
a
man
,
and
maketh
him
uncapable
of
that
mercy
he
begs
,
and
God
is
willing
to
bestow
.
Look
,
as
it
is
with
a
vessell
,
turne
the
back-side
of
it
to
the
spout
,
and
it
will
scatter
all
the
water
;
but
hold
now
the
hollow
side
,
and
then
it
receives
it
:
so
it
is
with
the
soule
,
unbeliefe
is
the
back
part
of
the
heart
,
that
spils
all
the
mercy
and
goodnesse
that
God
offers
in
the
promise
,
and
will
not
suffer
the
least
refreshing
thereof
to
come
to
the
heart
.
Jer.
17.5.6
.
Cursed
bee
the
man
that
trusts
to
the
arme
of
flesh
,
and
departs
from
the
living
God
,
[
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〈◊〉
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〈◊〉
he
shall
be
like
a
naked
shrub
,
(
for
so
the
originall
goes
)
and
shall
never
see
when
good
comes
.
Use
1.
The
first
Use
is
of
terrour
,
to
dash
the
comforts
,
and
to
daunt
the
hearts
of
all
unbeleeving
sinners
under
the
cope
of
heaven
.
They
have
no
faith
,
they
shall
never
,
they
can
never
have
any
thing
at
the
hands
of
God
for
their
good
.
His
pains
is
to
no
purpose
,
his
labour
is
lost
,
his
prayers
spilt
like
water
on
the
ground
,
without
any
profit
,
whoever
remains
in
the
estate
of
unbeliefe
:
let
him
pray
,
God
will
never
answer
him
;
let
him
seek
,
God
will
never
be
found
of
him
;
let
him
want
,
and
beg
till
his
eyes
sinke
in
his
head
,
and
his
tongue
faulter
in
his
mouth
,
and
his
heart
faile
in
him
,
let
him
not
thinke
hee
shall
ever
get
any
good
that
hee
begs
at
the
hands
of
God
:
nay
,
the
Lord
cannot
give
it
,
unlesse
he
should
deny
his
owne
word
,
alter
his
decree
,
make
a
new
covenant
,
new
Scriptures
,
make
a
new
way
to
bring
a
company
of
unbeleeving
wretches
to
heaven
:
which
God
will
never
doe
.
Use
2.
Gods
people
may
,
by
way
of
instruction
,
here
see
,
what
price
they
should
set
on
faith
,
and
what
use
they
may
have
of
it
.
Faith
is
not
onely
necessary
for
the
attainment
of
eternall
life
and
salvation
,
but
is
necessary
also
in
the
whole
course
of
our
lives
.
If
you
pray
,
faith
must
helpe
you
;
if
you
seeke
God
,
faith
must
guide
you
;
if
you
fast
,
and
purpose
to
speede
,
carry
faith
with
you
.
You
have
not
more
neede
and
use
of
your
breathing
,
then
of
your
beleeving
,
in
a
Christian
course
.
Use
3.
Hence
the
poore
servants
of
the
Lord
may
take
comfort
to
themselves
,
and
cheare
up
their
hearts
in
the
midst
of
all
wants
that
might
discourage
,
in
the
midst
of
all
miseries
that
doe
any
way
annoy
them
.
Let
them
but
pray
in
faith
,
and
they
are
sure
to
obtaine
what
they
pray
for
:
for
all
those
wants
of
theirs
are
sure
to
bee
supplyed
;
all
their
miseries
are
sure
to
bee
removed
.
Goe
your
way
,
and
be
comforted
,
you
blessed
spirits
;
You
complaine
,
your
mindes
are
blinde
,
your
abilities
poore
,
your
corruptions
great
,
your
hearts
straight
,
your
desires
weake
;
be
it
so
,
yet
if
your
desires
be
of
faith
,
God
will
grant
them
;
if
your
prayers
be
of
faith
,
God
will
hear
them
,
and
accept
them
.
Ob.
Oh
,
but
my
wants
are
many
,
my
necessities
great
,
and
need
a
great
deale
of
mercy
to
pardon
such
sins
whereof
I
am
guilty
.
I
lack
a
world
of
wisedome
to
direct
mee
in
such
straights
into
which
I
am
cast
,
and
yet
,
wretch
that
I
am
,
I
am
unworthy
of
what
I
aske
,
and
have
abused
all
that
I
have
received
.
Ans.
Bee
it
granted
:
yet
what
ever
you
bee
,
what
ever
you
lack
,
it
skils
not
;
be
your
person
never
so
unworthy
,
or
your
wants
never
so
many
,
aske
but
in
faith
,
God
cannot
but
give
it
.
Such
a
man
cannot
but
obtaine
what
he
seeks
,
and
therefore
may
therein
be
comforted
,
because
he
is
sure
to
bee
satisfied
abundantly
,
and
never
bee
upbrayded
in
what
he
shall
receive
.
Use
4.
Lastly
,
Wee
have
here
a
ground
of
encouragement
for
to
call
in
faith
,
and
to
be
confident
to
speed
,
and
to
gaine
audience
whenever
wee
call
;
and
indeede
,
who
would
not
beg
,
when
he
shall
bee
certaine
to
speede
?
Have
but
faith
in
prayer
,
and
have
whatever
ye
will
at
the
hands
of
God
;
in
nothing
doubt
,
and
in
nothing
miscarry
.
Quest.
But
how
may
wee
fence
our
hearts
,
and
help
our selves
against
this
wavering
,
which
(
we
see
)
hath
been
the
bane
of
our
hearts
,
and
the
overthrow
of
our
prayers
?
Ans.
Wee
must
be
warie
and
watchfull
;
for
which
,
observe
two
Rules
.
1.
We
must
be
marvellous
fearfull
that
we
enter
not
into
termes
of
contention
with
the
truth
,
and
set
up
falsehoods
by
cavellings
,
&
disputings
against
the
promise
;
as
when
we
grow
willing
to
deceive
our selves
,
and
to
invent
subtill
pleas
,
how
wee
may
object
against
the
promise
,
and
defeat
it
of
the
proper
powerfull
work
it
would
have
upon
our
hearts
,
and
deprive
our selves
of
the
comfort
we
might
have
thereby
.
It
's
said
,
Acts
11.2
.
They
of
the
circumcision
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*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
contended
with
him
;
it
is
the
same
word
that
is
used
for
[
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*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wavering
in
the
text
,
when
we
(
by
armies
of
carnall
reasonings
and
cursed
cavellings
against
the
truth
of
the
promise
,
set
up
a
company
of
surmises
and
jealousies
in
our
soules
,
to
keep
off
,
and
to
stop
the
entrance
of
the
promise
into
our
hearts
,
)
are
apt
to
say
,
as
Nicodemus
did
unto
our
Saviour
,
How
can
these
things
be
?
and
with
Sarah
,
who
laughed
and
said
,
Can
Sarah
have
children
in
her
old
age
?
2.
A
man
is
said
to
waver
when
hee
questions
the
promise
,
though
hee
doe
not
dispute
against
it
.
This
we
must
be
as
wary
of
as
of
the
other
.
Act.
10.39
.
when
the
Lord
had
directed
Peter
in
the
vision
,
that
hee
should
not
count
the
Gentiles
uncleane
,
he
professes
he
came
without
gainesaying
;
for
when
the
Lord
hath
promised
,
and
the
Word
hath
spoken
,
wee
ought
not
once
to
question
it
,
but
conclude
undeniably
,
that
it
wil
be
.
Ps.
23.
Doubtlesse
,
mercy
and
truth
shall
follow
mee
all
the
dayes
of
my
life
.
Isa.
39.
He
hath
said
hee
will
doe
it
,
and
not
one
jot
,
nor
one
tittle
of
his
Word
shall
faile
;
which
may
bee
a
good
ground
to
keepe
our
faith
from
failing
,
and
our
prayers
from
wavering
.
II.
A
preparative
to
the
Lords
Supper
.
COncerning
the
preparation
to
the
Sacrament
,
three
things
are
considerable
.
-
1.
How
wee
may
know
whether
we
have
a
title
to
the
Sacrament
,
yea
,
or
no.
-
2.
How
to
bee
prepared
for
it
.
-
3.
Thirdly
how
to
reape
and
receive
the
benefit
of
it
,
being
so
prepared
.
For
the
first
,
Whether
we
have
a
title
to
the
Sacrament
,
or
no
,
we
will
discover
it
two
waies
.
1.
Wee
will
shew
what
doth
interest
the
soul
thereto
.
2.
What
doth
not
hinder
;
and
consequently
,
what
also
doth
hinder
the
soule
from
comming
.
Inverting
the
order
:
First
then
,
What
doth
not
hinder
?
I
answer
briefely
and
punctually
,
thus
.
Rule
1.
First
,
the
want
of
the
sense
and
feeling
,
either
of
Gods
favour
towards
us
,
or
of
the
present
apprehension
,
to
our
owne
sense
,
of
Gods
grace
in
us
,
doth
not
hinder
.
I
say
,
that
the
want
of
the
sense
and
feeling
,
either
of
Gods
favour
to
the
soule
,
or
of
the
worke
of
grace
in
the
soule
,
doth
not
hinder
a
man
.
The
ground
of
it
is
this
;
If
hee
that
hath
great
interest
in
Gods
love
,
may
yet
notwithstanding
not
be
assured
of
it
in
his
owne
sense
;
if
he
that
hath
a
great
work
of
grace
,
may
yet
not
be
able
to
apprehend
that
worke
that
God
gives
;
nay
,
if
a
man
that
walkes
exactly
before
God
,
cannot
see
the
power
of
grace
,
that
helps
him
so
to
do
;
it
is
certain
,
this
cannot
hinder
him
from
the
right
of
comming
to
the
Sacrament
;
But
the
former
may
be
,
ergo
,
&c.
The
Rule
is
undeniable
.
Rule
2.
This
is
no
hinderance
from
comming
to
the
Sacrament
,
that
a
man
findes
a
deadish
heart
within
him
in
the
performance
of
service
;
that
a
man
findes
a
body
of
death
oppressing
of
him
,
and
lying
upon
him
when
hee
comes
to
this
duty
:
And
the
reason
is
this
;
because
the
soule
,
(
sometimes
)
when
it
is
most
pestered
,
and
the
heart
most
deaded
and
clogged
,
is
then
truly
in
the
estate
of
grace
,
and
also
walkes
most
humbly
before
God
,
and
labours
to
depend
upon
,
and
seek
much
more
for
his
mercie
,
and
to
strive
most
sincerely
against
its
corruptions
:
all
which
argue
,
that
a
man
is
deepely
interessed
in
Gods
love
,
and
hath
an
interest
,
in
a
great
measure
,
to
the
Lord
Christ
and
his
Covenant
,
and
so
consequently
to
the
Sacrament
.
I
dare
say
this
,
That
the
worst
services
of
a
Christian
man
to
his
owne
sense
and
apprehension
,
finde
most
acceptance
with
God
.
The
poorest
duties
,
for
the
performance
outwardly
,
are
sometimes
most
perfect
;
Why
?
Because
then
the
heart
is
most
abased
in
it selfe
,
and
then
it
sees
most
neede
of
Christ
,
and
then
also
doth
it
crave
succour
and
reliefe
from
Christ
therein
.
In
a
word
,
as
inlargements
of
heart
,
and
great
freedome
,
and
forwardnesse
,
and
sufficiencie
many
times
unto
duty
,
is
accompanyed
often
with
most
falsenesse
,
at
least
wise
with
most
pride
and
haughtinesse
of
heart
;
so
deadnesse
,
wearinesse
,
untowardnesse
,
inability
,
is
many
times
accompanied
with
most
humility
,
with
most
brokennesse
,
with
most
basenesse
,
with
most
going
out
of
himselfe
unto
Christ
,
and
with
most
sincerity
in
approving
the
heart
unto
Christ
.
Rule
3.
The
third
Rule
is
this
:
Former
unpreparednesse
unto
Gods
service
,
and
haply
sometimes
(
to
a
mans
owne
sense
)
unprofitablenesse
under
the
Sacrament
,
in
the
receiving
thereof
,
is
not
,
should
not
bee
any
sufficient
hinderance
to
any
faithfull
soule
to
come
yet
freely
hereunto
:
for
it
skils
not
what
a
man
hath
beene
formerly
,
nor
what
his
failings
have
been
in
former
times
at
the
duty
,
if
now
those
be
amended
,
and
hee
be
humbled
for
them
,
&
strive
against
them
,
yea
,
and
for
the
present
doth
addresse
himselfe
unto
this
duty
.
There
cannot
but
be
many
failings
in
each
mans
performances
;
what
then
?
if
this
sinne
might
hinder
,
then
other
sins
might
hinder
also
:
but
no
sin
may
hinder
a
man
from
comming
to
Christ
;
for
it
is
a
great
sin
not
to
beleeve
in
the
Lord
,
yet
a
mans
former
unbeliefe
,
as
it
must
not
keepe
him
from
comming
to
Christ
;
no
more
may
it
hinder
him
from
comming
to
the
Sacrament
of
the
body
&
bloud
of
Christ
.
Besides
,
shall
unprofitablenesse
and
unpreparednesse
before
,
hinder
,
because
it
is
a
sinne
?
that
should
rather
make
us
take
heed
that
we
doe
not
commit
a
sinne
in
not
comming
to
the
Sacrament
when
we
should
;
for
if
unpreparednesse
and
unprofitableness
hinders
because
it
is
a
sin
,
then
not
comming
when
wee
should
come
,
hinders
because
it
argues
a
sinner
.
Quest.
How
shall
I
know
whether
I
have
the
worke
of
grace
;
and
so
consequently
title
to
,
or
interest
in
the
Sacrament
?
Answ.
The
first
evidence
is
taken
out
of
1
Joh.
5.18
.
He
that
is
borne
of
God
keeps
himselfe
that
the
wicked
one
touches
him
not
.
We
may
discover
the
truth
of
grace
by
the
worke
of
grace
:
this
is
one
,
That
a
gracious
heart
keepes
himselfe
so
,
that
the
wicked
one
doth
not
touch
him
.
So
that
where
there
is
true
grace
,
there
is
power
against
all
corruption
:
and
the
soule
that
is
truely
wrought
upon
by
Christ
,
is
enabled
by
the
spirit
of
the
Lord
Jesus
to
master
any
distemper
.
Quest.
Why
,
but
(
a
man
might
here
say
)
would
you
have
a
man
so
perfect
,
or
shall
his
grace
bee
so
pure
and
holy
,
that
corruption
should
not
be
in
him
,
nor
lodge
in
his
soule
?
Ans.
I
answer
,
The
text
doth
not
say
so
:
the
text
saith
this
;
The
evill
one
toucheth
him
not
:
that
is
,
closeth
not
with
him
,
fasteneth
not
upon
him
,
doth
not
domineere
over
him
:
this
is
to
keepe
a
man
untouched
.
Quest.
But
how
shall
a
man
know
that
hee
is
only
oppressed
and
foiled
by
corruption
,
and
that
yet
he
is
not
touched
with
it
?
Ans.
That
may
be
perceived
on
this
manner
.
1.
When
the
soule
cannot
master
corruption
as
it
would
,
and
overcome
the
unruly
distempers
thereof
,
yet
it
will
stand
in
the
defence
of
Jesus
Christ
,
and
will
not
plead
for
a
base
corruption
:
he
will
not
say
,
Oh
,
it
is
my
infirmity
,
it
is
my
nature
,
alas
,
I
cannot
amend
it
,
&c.
but
a
gracious
heart
will
come
to
this
;
hee
sees
his
sinne
,
and
observes
his
distemper
and
corruption
;
and
the
heart
saith
,
The
Law
is
holy
and
good
,
the
reproofe
is
good
,
the
admonition
is
good
,
the
duty
good
;
yea
,
the
soule
will
freely
say
,
I
have
the
vilest
heart
under
heaven
;
but
the
Law
is
a
blessed
Law
.
2.
When
the
soule
observes
,
and
hates
,
and
loathes
,
and
discovers
,
and
pursues
all
manner
of
traiterous
devices
and
rebellious
dispositions
in
others
against
the
Lord
Jesus
Christ
.
It
is
certaine
hee
did
never
hate
sinne
in
himselfe
,
that
joynes
or
sides
with
sinne
in
another
mans
heart
and
life
.
3.
Observe
what
authority
,
or
what
value
,
or
what
excellency
the
Word
hath
in
the
account
of
the
soule
:
namely
,
Is
thy
soul
under
the
supreme
government
,
and
soveraigne
royalty
and
authority
of
the
truth
?
if
it
bee
,
then
it
is
a
gracious
soule
.
It
is
one
thing
for
a
man
to
have
sufficiencie
to
the
discharge
of
a
dutie
with
strength
and
promptnesse
,
and
another
thing
to
be
under
the
authority
of
the
truth
,
and
to
submit
himselfe
to
the
governement
of
that
good
Word
.
There
is
a
passage
that
sometimes
hath
been
much
in
my
thoughts
,
in
Psal.
119.29
.
Take
from
me
the
way
of
lying
,
and
grant
me
thy
Law
.
Sin
is
a
way
of
lying
;
not
only
a
step
of
lying
,
but
a
way
of
lying
;
the
whole
guise
&
cariage
of
it
is
deceitful
:
now
when
he
saith
,
take
away
the
way
of
lying
,
his
meaning
is
,
I
cannot
master
it
my self
,
but
good
Lord
take
it
away
:
And
the
text
addeth
,
grant
me
thy
Law
:
as
who
should
say
,
It
is
the
greatest
blessing
the
soul
desireth
to
enjoy
in
this
life
.
For
when
the
soul
is
content
that
God
should
pluck
away
every
corruption
from
him
,
even
the
dearest
,
it
is
a
signe
of
grace
.
Qu.
But
the
question
here
growes
further
,
namely
,
how
a
man
shall
understand
whether
hee
be
content
that
God
should
take
from
him
the
way
of
lying
,
and
to
part
with
every
beloved
corruption
?
Answ.
You
shall
observe
this
in
two
or
three
passages
.
1
Do
thus
;
observe
either
what
speciall
sinne
you
have
in
your
soule
,
and
what
the
darling
,
and
the
secret
distemper
of
the
heart
is
.
2.
Or
if
not
that
,
then
observe
what
a
man
is
in
his
calling
:
there
be
some
particular
corruptions
that
sally
out
upon
a
man
when
hee
comes
to
his
particular
place
;
for
sometimes
when
the
sin
of
a
mans
nature
and
constitution
hath
failed
,
yet
the
sinne
of
his
calling
hath
overthrown
him
,
and
also
discovered
him
to
be
false
.
3.
And
thirdly
,
observe
what
it
is
in
the
world
,
or
in
any
outward
contentment
,
a
man
puts
the
highest
price
and
the
greatest
esteeme
upon
:
as
thus
,
One
man
he
esteemes
wealth
,
&
is
not
able
to
endure
poverty
;
and
another
man
esteemes
his
credit
,
and
he
cannot
abide
to
suffer
shame
;
another
man
the
glory
of
his
parts
,
that
hee
would
have
a
sufficiency
above
another
,
&c.
Now
(
I
say
)
if
yee
will
trie
whether
the
soule
be
content
that
God
should
take
away
the
sinfulnesse
of
the
heart
,
try
it
thus
,
1.
By
finding
out
if
the
soule
bee
in
good
earnest
content
that
the
Lord
should
discover
all
these
courses
,
and
whatever
sinne
is
in
them
,
and
should
shame
him
for
them
.
2.
If
the
Lord
should
take
away
all
these
,
and
the
Word
take
place
,
and
pull
away
all
these
distempers
,
and
then
the
soule
findes
a
restlesnesse
untill
the
Lord
pluck
them
away
from
him
.
3.
Whether
the
soule
is
willing
,
and
strives
much
,
and
contends
sadly
that
it
may
be
content
that
the
Lord
should
take
all
that
outward
excellency
from
him
,
that
is
so
much
prized
by
him
:
If
hee
prize
wealth
,
to
bee
content
that
God
should
make
him
a
begger
;
if
he
prize
his
credit
,
content
that
God
should
cover
him
with
shame
;
if
hee
prize
his
parts
and
gifts
,
content
that
God
should
make
him
lye
in
the
dust
.
Whatever
the
soul
is
not
content
to
part
withall
(
if
it
be
a
temporall
thing
)
that
is
a
way
of
lying
,
and
he
loves
it
imoderately
.
Oh
where
is
that
man
that
can
beare
contempt
,
that
can
beare
poverty
,
and
is
willing
to
be
left
under
the
table
,
and
to
bee
made
base
in
the
eyes
of
the
world
!
Hee
that
would
hold
any
thing
that
he
is
not
content
the
Word
should
take
away
,
it
is
certaine
,
that
that
is
the
king
,
and
the
master
,
and
the
commander
of
the
heart
.
Now
the
text
adds
,
And
grant
mee
thy
Law
.
Whether
the
heart
have
this
frame
,
is
discovered
in
these
three
particulars
.
1.
The
heart
puts
the
highest
price
upon
the
Word
,
and
the
graces
of
God
therein
working
,
and
conveighed
thereby
:
as
namely
thus
,
The
soule
that
is
addicted
to
covetousnesse
,
cries
,
Grant
mee
liberality
,
Lord
;
the
soule
that
is
addicted
to
pride
,
prayes
,
Grant
me
humility
:
he
puts
a
higher
price
upon
that
which
is
contrary
to
his
sinne
,
then
ever
his
sinne
was
sweete
to
him
.
2.
Hee
lookes
for
,
and
is
willing
also
to
entertaine
the
authority
of
the
Word
to
order
him
,
and
to
carry
him
out
to
this
way
and
worke
.
Thirdly
and
lastly
he
finds
a
full
sufficiency
and
contentednesse
herein
.
Grant
mee
thy
Law
;
I
desire
no
more
:
Now
by
this
time
a
man
is
fully
under
the
authority
of
the
Word
:
though
I
cannot
doe
what
I
would
,
my
corruptions
being
strong
,
my
temptations
boysterous
,
yet
take
from
mee
the
way
of
lying
:
Whether
it
be
my
beloved
sinne
,
or
sinne
of
my
calling
,
or
the
outward
comforts
of
those
things
I
prize
,
I
am
content
it
should
be
taken
away
.
And
when
it
saith
,
Grant
me
thy
Law
,
1.
It
most
prizeth
it
.
2.
It
most
yeelds
unto
it
.
3.
It
is
satisfied
therein
.
By
this
time
(
I
say
)
it
appeares
,
a
man
hath
a
title
unto
the
Lord
Christ
.
Touching
the
fitting
of
our selves
for
the
Sacrament
,
two
things
are
a
little
to
be
attended
.
1.
The
necessity
of
our
comming
:
The
second
is
the
manner
how
to
prepare
our
hearts
when
wee
doe
come
,
that
we
may
come
fitted
,
and
(
as
we
are
necessarily
injoyned
)
prepared
to
this
Table
of
the
Lord
.
For
the
first
,
severall
questions
are
to
bee
propounded
and
answered
,
and
then
the
point
will
be
cleered
.
Quest.
1.
Is
it
left
unto
a
mans
liberty
to
come
,
or
not
to
come
unto
the
Sacrament
?
Answ.
It
is
not
a
point
of
indifferency
,
it
is
a
point
of
necessity
,
which
the
Lord
layeth
upon
us
as
a
duty
,
which
God
expecteth
from
us
,
if
God
affords
occasion
with
conveniency
;
it
is
a
sinne
in
us
to
doe
the
contrary
:
I
say
,
If
God
afford
occasion
with
conveniency
,
nothing
should
detain
us
from
coming
;
yet
some
straight
may
haply
lie
upon
a
man
,
that
it
were
neither
requisite
nor
reasonable
for
him
then
to
presse
in
to
that
duty
.
As
,
1.
Were
it
so
that
a
man
could
not
receive
the
Sacrament
unlesse
he
should
crosse
some
comfortable
assurance
of
Gods
favour
towards
him
in
the
committing
of
some
sin
;
as
to
receive
it
by
halfs
,
as
the
Papists
do
;
then
he
were
not
bound
,
nay
,
hee
ought
not
to
receive
it
;
it
is
not
a
point
of
conveniency
;
for
no
man
must
doe
evill
that
good
may
come
thereof
:
it
is
their
fault
who
pollute
the
holy
ordinance
in
aberring
from
Christs
institution
,
it
is
not
my
fault
not
to
receive
.
2.
The
second
case
of
inconveniencie
is
,
when
a
man
shall
occasionally
presse
into
a
place
,
and
not
bee
acquainted
with
the
Congregation
;
or
give
offence
unto
it
,
because
he
belongs
not
unto
that
Congregation
:
in
this
case
the
Lord
affords
him
liberty
to
depart
;
the
reason
is
,
because
it
is
a
wrong
done
,
seeing
hee
cannot
come
unto
Gods
ordinance
without
being
troublesome
unto
the
people
where
he
is
,
which
God
(
who
is
the
God
of
order
)
allowes
not
,
nor
requires
.
3.
If
the
Sacrament
bee
so
ordered
,
and
so
given
and
celebrated
,
as
the
occasion
of
the
times
carry
,
that
haply
it
is
done
three
or
foure
times
in
the
weeke
,
by
reason
of
the
multitude
of
the
Congregation
,
(
as
now
on
Easter
day
,
Easter
munday
,
and
Easter
tuesday
,
and
the
like
)
I
take
it
,
a
man
is
not
bound
here
at
all
times
to
come
particularly
to
the
Sacrament
:
and
the
reason
is
this
;
because
God
requires
that
I
should
come
alwaies
to
a
Congregation
,
when
,
according
to
the
order
of
the
Church
,
it
is
appointed
or
celebrated
for
all
;
but
here
it
is
celebrated
at
severall
times
for
severall
persons
,
by
reason
of
the
greatnesse
of
the
Congregation
:
And
now
these
cautions
premised
,
it
is
a
sin
for
a
man
not
to
take
all
the
occasions
,
in
the
place
where
hee
lives
,
to
partake
of
Gods
ordinance
that
hee
hath
appointed
for
his
good
.
Now
the
grounds
of
the
Point
are
these
.
1.
Our
own
necessity
might
justly
require
this
:
our
sinnes
many
;
wee
want
strength
and
power
against
them
:
our
abilities
small
;
weakenesse
of
grace
great
,
and
therefore
we
had
need
of
all
the
helps
that
may
encourage
us
,
of
all
the
means
that
might
strengthen
us
,
of
all
Gods
ordinances
that
might
carry
us
on
with
more
chearfulnesse
,
and
comfort
,
and
sufficiency
in
a
Christian
course
.
2.
Look
wee
here
to
the
mercy
of
God
,
and
the
richnesse
of
Gods
goodnesse
,
and
the
bounty
and
the
large
provision
that
God
makes
for
us
:
hee
also
requires
our
care
and
christian
attendance
unto
the
enjoyment
of
the
meanes
for
our
good
;
the
Lord
is
the
Master
of
the
Feast
,
it
is
his
mercy
to
provide
these
means
,
and
his
free
grace
to
give
us
liberty
to
enjoy
them
:
then
,
to
turn
our
back
unto
these
ordinances
,
is
to
cast
his
kindenesse
into
the
kennell
;
it
is
an
high
dishonour
to
God
,
and
an
high
contempt
unto
his
ordinances
.
Quest.
2.
But
what
if
a
man
bee
not
prepared
for
the
Sacrament
?
is
hee
then
bound
to
come
?
Answ.
No
,
he
ought
not
to
come
unto
the
Supper
of
the
Lord
;
but
this
hee
must
know
,
His
sin
is
desperate
,
his
offence
is
hainous
and
high
,
that
he
is
thus
unworthy
,
and
sinfull
,
and
unprepared
for
to
come
;
and
therefore
he
must
not
rest
here
in
this
estate
,
but
take
it
as
a
marvellous
hainous
and
miserable
condition
,
wherein
hee
must
never
give
himselfe
rest
untill
he
get
out
thereof
.
There
is
such
a
peevishnes
of
distemper
in
a
mans
spirit
,
&
such
an
idleness
in
his
nature
,
that
,
because
he
cannot
have
and
do
what
he
would
;
therefore
he
will
neither
have
nor
doe
what
he
should
;
and
because
his
heart
is
not
humbled
,
and
the
like
,
therefore
he
will
be
content
to
continue
in
his
corruptions
,
and
keepe
his
sinne
;
and
cast
Gods
kindnesse
behind
him
;
for
,
in
effect
,
he
saith
,
he
will
not
doe
what
hee
should
,
unlesse
the
Lord
will
doe
for
him
what
he
list
.
A
gaine
,
there
is
also
an
idle
distemper
in
the
heart
,
when
a
man
thinks
thus
,
If
I
should
come
to
the
Sacrament
,
I
must
walke
thus
strictly
and
exactly
,
and
I
must
part
with
my
corruption
;
and
that
is
the
reason
we
will
not
receive
the
Sacrament
.
Quest.
3.
But
you
will
say
,
What
great
sinne
is
there
in
this
,
that
a
man
should
abstain
from
comming
to
the
Sacrament
?
wherein
appeares
it
?
Answ.
It
appeares
in
this
;
in
that
the
soule
loveth
his
sinne
,
and
harboureth
his
corruption
more
tenderly
,
and
imbraceth
it
more
neerly
,
and
prizeth
it
more
highly
then
he
doth
the
bloud
of
Christ
,
or
the
mercy
and
favour
of
God
in
Christ
:
this
every
man
(
that
will
not
prepare
for
the
Sacrament
,
nor
come
to
the
Sacrament
)
shewes
by
his
practice
,
and
proclaims
in
the
course
of
his
life
.
The
second
thing
to
bee
handled
was
,
After
what
maner
,
or
how
he
should
be
prepared
.
There
bee
two
things
here
considerable
.
1.
How
a
man
should
bee
prepared
for
the
Sacrament
.
2.
How
he
may
partake
of
the
benefit
and
fruit
of
the
Sacrament
.
For
the
former
,
that
a
man
may
bee
prepared
for
the
Sacrament
,
two
things
are
required
.
1.
He
must
have
these
graces
,
Faith
,
Repentance
,
Knowledge
and
Love
;
for
without
these
no
man
can
receive
good
from
the
Sacrament
.
Ob.
But
here
may
some
object
and
say
,
If
a
man
cannot
find
or
feel
that
he
hath
grace
,
must
he
therefore
abstaine
?
Ans.
A
mans
sense
and
feeling
,
and
the
judgement
that
he
passeth
upon
himselfe
out
of
his
weaknesse
,
is
no
rule
to
go
by
in
this
case
.
The
reason
is
,
because
many
times
the
best
Saints
are
most
suspicious
,
and
hee
that
hath
most
grace
in
temptation
,
hath
least
sense
and
feeling
of
his
grace
.
Qu.
Why
,
how
then
?
what
course
must
hee
take
,
and
by
what
rule
must
he
be
judged
?
An.
He
must
openly
,
nakedly
,
plainly
,
and
to
the
full
lay
open
his
estate
unto
some
faithfull
,
judicious
,
and
holy-hearted
Minister
;
and
if
upon
sincere
relation
of
his
estate
,
the
Minister
,
out
of
the
Word
,
shall
answer
all
the
objections
that
he
can
make
against
himselfe
,
and
is
able
to
give
,
out
of
his
owne
relation
,
arguments
to
convince
him
,
then
is
hee
bound
to
submit
unto
the
Word
,
and
to
addresse
himselfe
unto
the
partaking
of
the
Sacrament
.
2.
For
preparation
to
the
Sacrament
,
it
is
not
enough
for
a
man
to
have
these
graces
,
but
he
must
renew
them
,
and
put
fresh
colours
upon
all
those
spirituall
abilities
that
God
hath
bestowed
upon
him
:
hee
must
not
only
have
faith
,
repentance
,
knowledge
and
love
,
but
hee
must
renew
all
these
.
For
the
renewing
of
repentance
,
observe
this
:
Look
what
sin
thy
soule
hath
over-loved
,
look
what
staines
and
blots
thy
heart
hath
taken
since
thou
hast
received
the
Sacrament
,
and
get
thy
heart
more
loosened
from
every
sin
then
ever
it
was
before
the
committing
of
it
,
and
never
leave
it
untill
it
bee
come
to
a
right
set
and
frame
,
and
as
ready
to
entertaine
the
grace
that
is
in
Christ
,
and
to
submit
thereto
,
as
formerly
thou
hast
been
,
nay
,
more
then
ever
thou
wast
before
.
Also
,
renew
thy
faith
thus
:
Looke
what
doubtings
and
staggerings
thou
hast
had
since
the
last
Sacrament
,
how
thy
faith
hath
been
weakned
and
clouded
,
and
renew
this
grace
afresh
:
and
to
this
purpose
remember
this
rule
;
See
a
greater
insufficiencie
in
thy selfe
then
ever
thou
didst
formerly
,
and
come
with
greater
boldnesse
,
and
confidently
expect
more
mercy
and
favour
from
the
Lord
by
his
ordinances
then
ever
thou
didst
before
.
And
so
likewise
for
renewing
of
thy
love
,
observe
this
rule
:
See
a
greater
need
of
the
Sacrament
then
formerly
thou
hast
done
;
and
then
see
a
greater
strength
&
assistance
to
be
received
from
the
Sacrament
every
day
more
and
more
.
Now
for
the
second
thing
,
which
is
the
way
to
partake
of
the
good
of
the
Sacrament
:
that
is
done
these
waies
.
1.
You
must
rightly
inform
your selves
of
what
you
must
expect
from
,
and
what
you
may
have
in
the
Sacrament
;
what
you
come
for
,
and
what
is
there
to
be
gotten
:
All
spiritual
good
that
your
hearts
can
desire
is
to
be
had
here
:
The
soul
can
want
nothing
,
can
desire
nothing
;
God
hath
promised
nothing
,
can
bestow
nothing
,
but
it
is
here
to
be
received
.
The
ground
is
this
,
because
Christ
is
there
,
and
all
his
merits
;
and
he
that
hath
the
Sonne
hath
life
,
and
in
him
,
all
things
:
In
a
word
,
all
that
the
sinner
can
desire
,
as
,
the
pardon
of
what
is
amisse
in
him
,
power
for
the
subduing
of
all
corruptions
for
him
,
and
the
quickning
of
his
heart
to
the
well-pleasing
of
God
,
are
all
conveighed
and
communicated
to
the
soule
by
the
Sacrament
,
and
to
bee
received
therein
.
2.
You
must
understand
how
this
is
communicated
to
the
soule
in
the
Sacrament
.
Quest.
How
is
pardon
and
power
conveighed
unto
mee
by
the
Sacrament
?
Ans.
I
answer
;
This
comes
from
a
right
discerning
of
the
body
and
bloud
of
Christ
:
when
I
can
see
beyond
the
outward
elements
,
and
see
the
spirit
of
Christ
undoubtedly
communicating
the
spirituall
good
,
as
I
see
the
outward
elements
communicating
the
temporall
good
;
when
I
can
see
something
beyond
bread
,
and
something
beyond
wine
,
and
something
beyond
breaking
,
something
beyond
pouring
out
,
something
beyond
taking
,
and
see
as
certainly
the
Spirit
of
God
communicating
the
spirituall
comfort
unto
my
soule
,
as
the
outward
elements
would
do
to
my
body
:
in
this
case
the
Spirit
of
God
doth
as
certainly
communicate
assurance
of
Gods
favour
,
&
power
against
corruption
,
and
to
walke
with
God
,
as
the
bread
doth
food
to
my
stomack
,
and
the
wine
sweetnesse
to
my
taste
and
refreshment
to
my
nature
:
I
say
,
the
Spirit
of
the
Lord
doth
as
undoubtedly
give
Christ
and
his
merits
,
the
fruit
and
benefit
of
them
in
the
forgivenesse
of
sin
,
and
strength
against
corruption
,
as
drynesse
goes
with
the
bread
,
and
moysture
with
the
wine
.
III.
The
Character
of
a
sound
Christian
,
in
seventeen
markes
.
Mark
I.
IF
thou
canst
mourn
daily
for
thy
owne
corruptions
and
failings
committed
,
yet
so
as
to
bee
thankfull
for
the
grace
received
.
Rom.
7.24
.
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
?
Ver.
25.
I
thank
God
through
Jesus
Christ
our
Lord
,
&c.
So
then
with
the
minde
I
my selfe
serve
the
law
of
God
,
but
with
the
flesh
the
law
of
sinne
.
Mar.
II.
If
thou
art
grieved
for
the
sinnes
of
the
times
,
and
places
where
thou
livest
.
Ezek.
9.4
.
And
the
Lord
said
unto
him
,
goe
through
the
midst
of
the
Citie
,
through
the
midst
of
Jerusalem
,
and
set
a
marke
upon
the
foreheads
of
the
men
that
sigh
,
and
that
cry
for
all
the
abominations
that
bee
done
in
the
midst
thereof
.
Psalm
.
119.136
.
Rivers
of
water
runne
downe
mine
eyes
because
men
keep
not
thy
Law
.
2
Pet.
2.8
.
For
that
righteous
man
dwelling
among
them
,
in
seeing
and
hearing
,
vexed
his
righteous
soule
from
day
to
day
,
with
their
unlawfull
deeds
.
Mar.
III.
If
when
thou
mournest
for
the
sinnes
of
the
times
,
thou
take
heed
that
thou
art
not
infected
with
them
,
Phil.
2.15
.
That
yee
may
bee
blamelesse
and
harmelesse
,
the
sons
of
God
,
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
nation
,
among
whom
yee
shine
as
lights
in
the
world
.
Act.
20.40
.
And
with
many
other
words
did
hee
testifie
and
exhort
,
saying
,
Save
your selves
from
this
untoward
generation
.
Jam.
1.27
.
Pure
religion
,
and
undefiled
before
God
,
and
the
Father
is
this
,
to
visit
the
fatherlesse
and
widow
in
their
affliction
,
and
to
keep
himselfe
unspotted
from
the
world
.
1
Pet.
4.4
.
Wherein
they
think
it
strange
that
you
run
not
with
them
to
same
excesse
of
riot
,
speaking
evill
of
you
.
Mar.
IV.
If
thou
endeavourest
to
get
victory
over
thy
corruptions
,
&
art
daily
more
circumspect
over
thy
waies
,
and
more
fearfull
to
fall
in
time
to
come
;
1
Cor.
9
27.
But
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
that
by
any
means
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
.
Psal.
39.1
.
I
said
I
will
take
heed
to
my
waies
,
that
I
sin
not
with
my
tongue
.
I
will
keep
my
mouth
with
a
bridle
while
the
wicked
are
before
me
.
Job
40.5
.
Once
have
I
spoken
,
but
I
will
not
answer
thee
,
yea
twice
,
but
I
will
proceede
no
further
.
Phil.
2.12
.
Wherefore
,
my
beloved
,
as
ye
have
alwaies
obeyed
,
not
as
in
my
presence
only
,
but
now
much
more
in
mine
absence
,
worke
out
your
owne
salvation
with
fear
and
trembling
.
Pro.
28.14
.
Happy
is
the
man
that
feareth
alway
.
Mar.
V.
If
thou
canst
chide
thy
owne
heart
for
the
coldnesse
and
dulness
of
it
to
good
duties
,
and
use
all
holy
means
for
quickning
it
up
afterward
.
Ps.
43.5
.
Why
art
thou
cast
down
,
O
my
soul
!
and
why
art
thou
disquieted
within
me
!
hope
in
God
,
for
I
shall
yet
praise
him
,
who
is
the
health
of
my
countenance
,
&
my
God
.
Ps.
57.8
.
Awake
my
glory
,
awake
psaltery
and
harp
,
I
my self
will
awake
early
.
Isa.
64.7
.
And
there
is
none
that
calleth
on
thy
name
that
stirreth
up
themselves
to
take
hold
of
thee
.
Judg.
5.12
.
Awake
,
awake
Deborah
,
awake
,
awake
,
utter
a
song
:
arise
Barak
,
and
lead
thy
captivity
captive
thou
son
of
Abinoam
.
Mar.
VI.
If
thou
canst
be
patient
under
afflictions
,
and
better
for
afflictions
.
Heb.
12.5
.
And
yee
have
forgotten
the
exhortation
,
which
speaks
unto
you
as
unto
children
,
My
son
,
despise
not
thou
the
chastening
of
the
Lord
,
nor
faint
when
thou
art
rebuked
of
him
.
Heb.
12.11
.
Now
no
chastening
for
the
present
seemeth
to
be
joyous
but
grievous
,
neverthelesse
afterward
it
yeeldeth
the
peaceable
fruit
of
righteousnesse
unto
them
that
are
exercised
thereby
.
Ps.
119.67
.
Before
I
was
afflicted
I
went
astray
,
but
now
I
have
kept
thy
words
.
Jer.
5.3
.
O
Lord
,
are
not
thine
eyes
upon
the
truth
!
thou
hast
stricken
them
,
but
they
have
not
grieved
,
thou
hast
consumed
them
,
but
they
have
refused
to
receive
correction
,
they
have
made
their
faces
harder
then
a
rock
,
they
have
refused
to
returne
.
Mar.
VII
.
If
thy
conversation
bee
in
heaven
,
that
is
,
if
thy
thoughts
,
and
the
course
of
thy
life
be
heaven-wards
.
Phil.
3.20
.
For
our
conversation
is
in
heaven
,
from
whence
also
we
looke
for
the
Saviour
,
the
Lord
Jesus
Christ
.
Col.
3.2
.
Set
your
affections
on
things
above
,
not
on
things
on
the
earth
.
Heb.
11.15
.
And
truly
,
if
they
had
been
mindefull
of
that
countrey
from
whence
they
came
out
,
they
might
have
had
opportunity
to
have
returned
.
Mar.
VIII
.
If
thou
delight
to
speak
with
God
in
thy
praiers
,
and
that
God
should
speak
to
thee
in
his
Word
.
Rom.
8.
26.
Likewise
also
the
Spirit
helpeth
our
infirmities
:
for
wee
know
not
what
wee
should
pray
for
as
we
ought
,
but
the
Spirit
it selfe
maketh
intercession
for
us
with
groanings
which
cannot
be
uttered
.
Joh.
8.47
.
He
that
is
of
God
heareth
Gods
words
:
ye
therefore
hear
them
not
,
because
ye
are
not
of
God
.
Mar.
IX
.
If
thou
art
as
well
content
to
submit
thy
heart
and
life
to
Gods
Word
in
all
things
,
even
when
it
crosses
thee
in
thy
profits
and
pleasures
,
as
thou
art
content
to
come
and
hear
it
.
Isa
2.3
.
And
many
people
shall
goe
and
say
,
Come
ye
,
and
let
us
goe
up
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
and
he
will
teach
us
of
his
waies
,
and
we
will
walk
in
his
paths
.
Ezek.
33.32
.
And
lo
,
thou
art
to
them
as
a
very
lovely
song
of
one
that
hath
a
pleasant
voice
,
and
can
play
well
on
an
instrument
,
for
they
heare
thy
words
,
but
they
doe
them
not
.
Mar.
X.
If
thou
canst
relie
constantly
by
faith
on
the
promises
of
God
in
Christ
,
when
thou
art
in
any
straight
or
temptation
,
as
wel
for
thy
present
provision
and
preservation
in
this
life
,
as
for
thy
salvation
in
the
life
to
come
,
abstaining
from
the
use
of
any
unlawfull
or
unwarrantable
practices
.
Gen.
22.8
.
And
Abraham
said
,
My
son
,
God
will
provide
himselfe
a
Lambe
for
a
burnt
offering
;
so
they
went
both
of
them
together
.
Exod.
14.13
.
And
Moses
said
unto
the
people
,
Feare
ye
not
,
stand
still
and
see
the
salvation
of
the
Lord
,
what
he
will
shew
to
you
to
day
:
for
the
Egyptians
whom
ye
have
seen
to
day
,
yee
shall
see
them
againe
no
more
for
ever
.
Mar.
XI
.
If
thou
canst
find
in
thy
heart
,
that
thou
dost
love
God
sincerely
;
although
thou
couldst
never
love
him
,
but
that
hee
loved
thee
first
.
Joh.
21.17
.
And
hee
said
unto
him
the
third
time
,
Simon
son
of
Jonas
,
lovest
thou
mee
?
Peter
was
grieved
because
hee
said
unto
him
the
third
time
,
Lovest
thou
me
?
And
hee
said
unto
him
,
Lord
,
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
.
1
Joh.
4.19
.
Wee
love
him
because
hee
first
loved
us
.
Rom.
5.5
.
And
hope
maketh
not
ashamed
,
because
the
love
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
,
which
is
given
unto
us
.
Mar.
XII
.
If
thou
canst
heartily
love
good
Christians
,
and
others
that
have
helped
thee
on
to
heaven
;
and
on
the
contrarie
doest
hate
and
avoid
wicked
and
dissolute
men
,
but
most
of
all
such
as
withdraw
others
from
the
faith
,
or
by
scandalous
lives
have
caused
the
faith
to
bee
blasphemed
and
evill
spoken
of
.
1
Joh
3.14
.
Wee
know
wee
have
passed
from
death
to
life
,
because
wee
love
the
brethren
.
Mat.
10.41
.
He
that
receiveth
a
Prophet
in
the
name
of
a
Prophet
,
shall
receive
a
Prophets
reward
;
and
hee
that
receiveth
a
righteous
man
,
in
the
name
of
a
righteous
man
,
shall
receive
a
righteous
mans
reward
.
Rom.
16.4
.
Who
for
my
life
laid
down
their
own
necks
,
unto
whom
not
only
I
give
thanks
,
but
also
all
the
Churches
of
the
Gentiles
.
Gal.
4.14
.
And
my
temptation
,
which
was
in
my
flesh
,
you
despised
not
,
nor
rejected
,
but
received
me
as
an
Angel
of
God
,
even
as
Christ
Jesus
.
Ps.
15.4
.
In
whose
eyes
a
vile
person
is
contemned
,
but
hee
honoureth
them
that
fear
the
Lord
.
1
Tim.
3.3
.
Without
naturall
affection
,
truce
breakers
,
false
accusers
,
incontinent
,
fierce
,
despisers
of
those
that
are
good
.
Mar.
XIII
.
The
fight
between
the
flesh
and
the
spirit
.
Rom.
7.23
.
But
I
see
another
law
in
my
members
warring
against
the
law
of
my
minde
,
and
bringing
mee
into
captivity
to
the
law
of
sinne
,
which
is
in
my
members
.
Gal.
5.17
.
For
the
Flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
Flesh
,
and
these
are
contrary
the
one
to
the
other
,
so
that
you
cannot
doe
the
things
you
would
.
Mar.
XIV
.
If
wee
long
for
the
appearing
of
Christ
.
Revel.
22.20
.
He
which
testifies
these
things
,
saith
,
Surely
I
come
quickly
.
Amen
,
even
so
come
Lord
Jesus
.
2
Tim.
4.8
.
Henceforth
there
is
laid
up
for
mee
a
crowne
of
righteousnesse
,
which
the
Lord
,
the
righteous
Judge
shall
give
mee
at
that
day
;
and
not
to
mee
onely
,
but
unto
them
also
that
love
his
appearing
.
Mar.
XV.
If
thou
makest
conscience
of
secret
sinnes
which
none
eye
sees
;
as
,
a
hard
heart
,
a
secure
&
proud
heart
:
if
thou
lookest
not
so
much
to
the
matter
of
good
duties
,
as
to
the
manner
,
if
they
bee
done
in
truth
and
sincerity
;
also
if
thou
dost
apply
both
the
promises
and
the
threatnings
to
thee
in
the
Word
of
God
,
and
lovest
and
admirest
grace
more
in
others
then
in
thy selfe
,
and
hatest
sin
in
all
,
but
most
in
thy selfe
.
Thou
mayest
take
comfort
from
these
,
if
thou
canst
doe
them
in
a
holy
manner
;
namely
,
-
1.
With
uprightnesse
of
heart
.
-
2.
With
continuance
.
-
3.
With
daily
growth
in
the
practice
of
them
.
And
to
this
end
two
things
must
be
practised
.
1.
Use
often
to
examine
,
and
try
,
and
search
thy
heart
,
and
all
thy
actions
.
2.
Take
an
often
account
of
thy
life
,
concerning
thy
progresse
in
the
course
of
godlinesse
:
for
want
of
this
examination
,
many
live
and
die
hypocrites
,
and
know
it
not
,
but
suppose
their
case
is
good
.
1
Chro.
29.17
.
I
know
also
my
God
,
that
thou
tryest
the
heart
,
and
hast
pleasure
in
uprightnesse
:
as
for
me
,
in
the
uprightnesse
of
mine
heart
I
have
offered
all
these
things
.
1
Joh.
3.18
.
My
little
children
,
let
us
not
love
in
word
,
neither
in
tongue
,
but
in
deed
and
in
truth
.
Rev.
2.19
.
I
know
thy
workes
,
and
charity
,
and
service
,
and
faith
,
and
thy
patience
,
and
thy
works
,
and
the
last
bee
more
then
the
first
.
2
Tim.
3.7
.
Ever
learning
,
and
never
able
to
come
to
the
knowledge
of
the
truth
.
Psal.
119.59
.
I
thought
on
my
wayes
,
and
turned
my
feet
unto
thy
testimonies
.
1
Tim.
4.15
.
Meditate
upon
these
things
,
give
thy selfe
wholly
to
them
,
that
thy
profiting
may
appeare
to
all
.
Gal.
1.14
.
And
profited
in
the
Jewes
religion
above
many
my
equals
in
mine
owne
nation
,
being
more
exceedingly
zealous
of
the
traditions
of
my
Fathers
.
Heb.
5.12
.
For
when
for
the
time
yee
ought
to
be
teachers
,
yee
have
need
that
one
teach
you
againe
which
bee
the
first
principles
of
the
oracles
of
God
,
and
are
become
such
as
have
need
of
milke
,
and
not
of
strong
meat
.
Mar.
XVI
.
If
thou
dost
desire
to
keepe
no
corruption
;
or
if
thy
endeavours
bee
constant
in
the
use
of
all
meanes
against
every
corruption
.
Mar.
XVII
.
If
thou
desirest
Christ
for
his
holinesse-sake
;
which
if
thou
dost
,
then
thou
wilt
take
all
that
comes
with
holinesse
,
whether
it
bee
shame
,
or
disgrace
,
or
persecution
.
&c.
FINIS
.