2
COR
.
7.1
.
Hauing
therefore
these
promises
,
dearely
beloued
,
let
vs
clense
our selues
from
all
filthinesse
of
flesh
and
spirit
,
perfecting
holinesse
in
the
feare
of
God
.
OVR
chiefest
care
in
this
world
should
bee
how
wee
may
so
liue
,
that
wee
may
liue
for
euer
in
glory
in
another
world
.
Which
that
wee
may
doe
,
because
heauen
is
holy
,
and
the
company
there
is
holy
,
and
wee
are
impure
,
wee
must
therefore
purge
our selues
before
wee
can
come
thither
.
And
because
wee
loue
sinne
so
well
,
which
is
that
that
wee
must
bee
clensed
from
,
God
therefore
draweth
vs
vnto
this
by
many
excellent
promises
,
And
seeing
wee
haue
these
promises
,
let
vs
clense
our selues
,
&c.
I
will
giue
but
a
touch
vpon
those
things
that
are
circumstantiall
,
that
I
may
come
to
that
which
is
more
substantiall
.
For
the
manner
of
the
exhortation
,
it
is
propounded
with
an
amiable
compellation
,
Dearly
beloued
.
The
faithfull
are
beloloued
ones
.
Dearly
beloued
,
both
of
God
,
of
Angels
,
and
among
themselues
.
When
there
are
expressions
of
loue
in
the
exhorter
,
then
the
exhortations
will
take
impression
in
those
to
whom
it
is
directed
.
Secondly
,
you
shall
obserue
that
these
words
are
inferred
by
way
of
vse
of
the
former
doctrine
,
as
wee
see
by
the
relatiue
particle
,
Therefore
;
hauing
Therefore
these
promises
.
It
shewes
vs
how
necessary
it
is
for
Ministers
to
helpe
their
people
to
apply
truths
.
Because
they
faile
either
In
their
-
knowledge
,
-
or
will
.
Either
they
know
not
how
to
doe
it
,
or
else
they
are
not
willing
to
doe
it
:
the
vse
of
Doctrines
proueth
ofttimes
more
profitable
than
the
vsing
of
Doctrines
.
Diuision
.
But
I
come
to
the
words
themselues
,
wherein
wee
may
take
notice
of
these
foure
things
,
which
sets
down
to
vs
the
substance
of
the
verse
:
First
,
wee
haue
the
ground
of
an
exhortation
,
Hauing
therefore
these
promises
.
Secondly
,
wee
haue
the
edifice
that
is
built
vpon
this
ground
,
and
that
is
Sanctification
:
and
this
Sanctification
is
set
forth
vnto
vs
vnder
two
heads
:
First
,
in
clensing
our selues
from
filthinesse
.
And
secondly
,
in
growing
vp
to
perfect
holinesse
.
Thirdly
,
we
haue
the
extent
or
measure
of
both
these
particulars
.
The
first
of
them
,
first
generally
propounded
,
Wee
must
clense
our selues
from
all
filthinesse
.
And
then
it
is
expounded
,
and
inlarged
,
Filthinesse
both
of
the
flesh
,
and
of
the
spirit
;
of
the
outward
,
and
of
the
inward
man
.
And
then
for
the
second
branch
,
Perfection
is
that
that
w●e
must
set
as
our
marke
,
whereat
we
must
aime
,
and
be
euery
day
growing
towards
perfecting
holinesse
.
Fourthly
,
wee
haue
the
meanes
how
wee
may
doe
this
,
The
feare
of
God
;
Perfecting
holinesse
in
the
feare
of
God
.
So
you
see
the
particular
parts
of
the
Text
,
the
points
shall
rise
as
naturally
as
I
can
from
the
same
.
And
first
for
the
ground
of
the
exhortation
,
Seeing
we
haue
these
promises
.
Wee
might
obserue
or
note
to
you
here
these
two
things
;
I
will
but
name
the
first
,
and
insist
briefly
vpon
the
second
,
being
the
Apostles
scope
.
The
first
is
this
,
that
The
faithfull
haue
more
in
hope
than
in
possession
.
They
are
richer
than
the
world
knoweth
of
,
the
promises
are
theirs
:
the
world
thinkes
them
pooremen
,
and
women
,
and
indeed
perhaps
they
enioy
little
in
the
view
of
others
;
yet
they
enioy
inwardly
more
than
they
know
of
,
especially
in
respect
of
spiritual
things
;
&
yet
in
that
respect
also
wherein
their
riches
consisteth
,
they
haue
more
yet
in
faith
and
hope
,
than
in
possession
;
the
promises
are
theirs
:
I
doe
but
touch
it
.
The
next
thing
is
more
in
the
Apostles
scope
that
he
driues
at
,
which
is
the
ground
of
the
exhortation
,
Seeing
we
haue
these
promises
,
let
vs
clense
our selues
,
&c.
The
Doctrine
plainely
ariseth
from
it
,
namely
,
that
The
consideration
of
what
God
hath
promised
vs
,
should
make
vs
walke
more
holily
●●ward
him
.
Though
God
should
neuer
doe
any
thing
for
vs
as
long
as
we
liue
,
yet
being
interessed
in
the
promises
,
though
the
accomplishment
be
not
yet
on
vs
,
it
should
make
vs
walke
more
holily
towards
him
.
Therefore
when
the
Lord
renued
the
promise
of
the
Land
of
Canaan
to
the
children
of
Israel
,
Deut
10.11
,
12.
Deut
.
10.11
,
12.
he
doth
inferre
this
vse
vpon
the
same
.
In
the
former
verses
hee
had
renued
the
promise
,
and
then
he
comes
to
this
,
And
now
oh
Israel
(
saith
hee
)
what
doth
the
Lord
require
at
thy
hands
,
but
that
thou
loue
him
,
and
feare
and
obey
him
,
&c.
as
if
he
should
say
,
Since
God
hath
made
thee
so
large
promises
,
there
is
now
somewhat
required
at
thy
hands
to
doe
.
And
so
likewise
wee
see
it
set
downe
to
vs
in
Rom.
12.2
.
Rom.
12.2
.
I
beseech
you
,
saith
the
Apostle
,
by
the
mercies
of
God
,
since
God
hath
beene
so
mercifull
towards
you
both
in
promises
and
performances
,
(
for
so
farre
that
may
be
extended
)
that
therefore
you
giue
vp
●our
selues
to
him
a
liuing
,
holy
,
acceptable
sacrifice
,
&c.
You
must
note
that
the
ground
of
all
promises
is
the
goodnesse
and
mercy
of
God
;
therefore
the
Apostle
takes
vp
this
ground
to
enforce
this
exhortation
vpon
people
,
I
beseech
you
by
the
mercies
of
God
,
&c.
The
reasons
for
the
confirmation
of
this
point
,
are
these
:
First
,
because
this
is
one
end
that
God
hat●
in
propounding
,
or
making
promises
to
me●
and
therfore
if
we
mak●
not
this
vse
of
them
,
we●
frustrate
Gods
intention
and
end
:
for
though●
wee
must
not
doe
good
only
or
principally
ou●
of
hope
of
reward
;
yet
notwithstanding
,
wee
may
,
we
ought
to
haue
the
recompence
of
reward
in
our
eye
,
to
carry
vs
thorow
the
difficulties
we
meet
with
in
the
world
,
along
the
race
of
godlinesse
to
glory
:
To
this
end
,
I
say
,
God
hath
propoun●ed
promises
,
that
by
●hem
he
might
carry
vs
●horow
the
oppositions
●ee
meet
here
,
there●ore
wee
see
the
Lord
●irres
vp
Abraham
to
●incerity
and
obedience
,
●ith
sweet
and
excel●ent
promises
in
Gen.
17.
●
.
Gen.
17.1
.
Walke
before
me
and
be
●pright
,
I
am
thy
buck●er
,
&c.
As
if
he
should
●ay
,
Since
I
haue
promised
to
defend
thee
,
doe
somewhat
for
me
;
●e
not
afraid
,
walke
be●ore
me
,
and
be
constant
●nd
vpright
,
I
haue
promised
to
bee
thy
buc●ler
and
defence
.
The
second
reason
●
the
point
is
drawn●
from
the
example
●
Gods
faithful
children
who
haue
alwayes
looked
to
make
this
vse
o●
the
promises
,
to
work●
vpon
their
owne
heart●
to
preserue
and
keep●
them
from
sinning
,
an●
to
draw
them
along
in
the
course
of
holiness●
and
godlines
,
as
it
is
sai●
of
our
Fathers
,
in
Heb●
11.13
.
Heb
.
11.13
They
saw
the
promises
,
they
beleeued
them
they
imbraced
them
;
and
is
concluded
of
them
●vers
.
9.
Vers
.
9.
if
we
compare
●em
together
,
that
●ey
liued
;
and
after●ards
it
is
said
,
that
●ey
died
in
faith
,
they
●ere
carried
along
by
●ith
in
the
promise
to
●erseuere
to
the
end
,
that
they
were
not
only
●ble
to
liue
,
but
to
dye
●
faith
.
The
third
reason
is
●rawne
from
the
relati●n
that
is
betweene
God
●nd
vs
,
and
from
that
which
that
relation
binds
vs
to
doe
:
The
relation
is
this
,
God
is
our
Father
,
and
we
a●
his
children
;
the
rel●tion
it selfe
is
able
●nough
to
enforce
thi●
He
is
our
Father
,
ther●fore
wee
should
obe●
him
;
nature
teachet●
this
:
but
God
goe●
further
,
hee
is
a
louin●
Father
,
he
hath
prom●sed
this
and
this
,
if
we●
doe
obey
him
,
therfor●
I
am
much
more
vnnaturall
if
I
doe
not
stoup●
to
him
.
If
there
wer●
nothing
else
,
hee
is
ou●
Father
,
he
made
vs
,
an●
not
we
our selues
:
But
further
,
he
is
our
Father
a●
he
hath
redeemed
vs
in
●hrist
,
and
hee
hath
●omised
to
doe
thus
●d
thus
for
vs.
Now
●e
promises
,
and
the
●ounty
of
parents
,
tyes
●ildren
to
obedience
;
●
the
precious
promi●s
that
God
hath
made
,
●hich
in
Christ
are
●ea
,
and
Amen
,
are
●orcible
arguments
to
●irre
vs
vpto
purge
our
●elues
from
all
filthines
●f
flesh
and
spirit
,
and
●o
grow
vp
in
holinesse
.
So
you
see
the
point
opened
briefly
,
I
come
to
the
application
,
that
I
may
proceed
to
●
next
,
the
matter
or
ed●fice
(
that
is
built
on
th●
foundation
or
groun●
which
is
Sanctificat●on
.
This
may
serue
,
fir●
for
the
terror
of
tho●
that
abuse
the
prom●ses
of
God
to
loosene●
There
is
a
contrary
v●
that
the
world
make
of
the
mercy
,
goodne●
bounty
and
promises
o●
God
,
expressed
in
th●
Word
;
they
abuse
the●
promises
to
loosenesse
take
it
but
in
these
tw●
generall
maine
promises
,
He
that
beleeueth
shall
●
saued
;
and
,
At
what
●ne
soeuer
a
sinner
repents
●m
of
his
sinnes
,
I
will
●ue
mercy
on
him
,
saith
●e
Lord
.
Here
are
two
sweet
●omises
,
the
one
an●exed
to
faith
,
the
o●er
to
repentance
.
●ow
what
poison
doth
●e
wicked
hearts
of
●en
sucke
out
of
these
●weet
promises
?
Say
●hey
,
Wee
need
not
be
●o
strict
and
precise
in
●ase
of
obedience
,
faith
wil
bring
vs
to
heauen
,
●nd
we
beleeue
with
all
our
hearts
:
it
is
an
●
matter
to
beleeue
,
s●
the
worldling
,
tho●
indeed
it
be
as
hard
to
keepe
the
Law
,
●
God
must
inable
●
both
;
and
he
can
ina●
to
doe
either
as
he
pl●seth
:
but
they
are
bo●
beyond
our
abilities
.
And
so
for
Repe●tance
,
At
what
time
s●uer
a
sinner
repents
,
I
●
haue
mercy
on
him
,
sai●
the
Lord
.
Now
wh●
conclusions
doe
sinf●
wretches
draw
fro●
this
sweet
Promise●
Let
vs
(
say
they
)
follo●
o●r
lusts
a
little
longer
,
●d
repent
afterwards
.
●he
Apostle
bids
defi●ce
to
such
presumers
●
these
,
Rom.
6.1
.
Rom
6.1
.
Shall
●e
sinne
(
saith
hee
)
be●use
Grace
abounds
?
God
●bid
.
What
vnnaturall
●d
vngracious
chil●en
should
we
hereby
●oue
our selues
to
be
?
●his
is
an
argument
●at
wee
are
not
belee●ers
;
but
presumers
:
●ere
is
a
great
deale
of
●ifference
between
be●euing
the
Promises
,
●nd
presuming
vpon
●hem
;
they
cannot
stand
together
:
wee
shoul●
hereby
shew
our
selue●
to
bee
the
seruants
o●
sinne
,
and
not
seruant●
of
God
;
to
bee
heire●
not
of
the
Promises
,
bu●
to
all
the
curses
that
a●
written
in
this
sacre●
volume
of
God
.
Therefore
in
the
s●cond
place
let
this
teac●
and
instruct
vs
in
the●
two
or
three
things
.
First
,
to
acquaint
o●
selues
with
the
Prom●mises
,
it
is
a
great
fu●therance
to
euery
goo●
heart
in
obedience
,
an●
to
carry
it
along
chee●fully
to
know
what
Promises
God
hath
made
:
therefore
,
let
vs
in
reading
of
the
Scriptures
,
obserue
diligently
the
Promises
,
these
,
and
such
like
;
for
so
this
Text
seemes
to
haue
reference
to
some
particular
promise
:
Since
we
haue
these
Promises
,
&c.
Now
we
shall
see
what
Promises
these
were
,
if
we
looke
to
the
latter
part
of
the
former
chapter
,
where
God
saith
,
I
will
be
your
God
,
and
you
shall
be
my
people
:
He
promiseth
to
be
our
father
,
and
being
so
,
he
promiseth
to
prouide
for
vs
,
and
to
pardon
our
sins
,
to
heare
our
prayers
,
and
to
saue
our
soules
,
&c.
therefore
,
I
say
,
let
vs
first
acquaint
our selues
with
the
Promises
.
And
secondly
,
let
vs
acquaint
ourselues
with
our selues
,
labour
to
know
our selues
,
whether
wee
be
such
as
the
Promises
doe
belong
to
,
whether
the
Promises
are
made
to
vs
,
whether
wee
lay
hold
on
them
,
and
imbrace
,
and
apply
them
to
our selues
or
not
.
Then
in
the
third
place
,
labour
to
worke
vpon
our selues
to
bee
holy
,
vpon
consideration
of
these
Promises
,
thus
,
Is
God
our
Father
,
and
is
hee
holy
?
And
are
wee
his
sonnes
and
daughters
,
and
professe
our selues
to
be
so
,
and
shal
we
be
vnclean
?
Hath
God
promised
to
pardon
our
sinnes
,
and
shall
we
therefore
prouoke
and
grieue
him
euery
day
more
and
more
by
our
sinnes
?
Shall
we
thus
euilly
requite
the
bounty
,
mercy
,
loue
,
and
goodnesse
of
God
?
Hath
he
promised
vs
a
Crowne
,
and
Kingdome
,
an
immortall
,
and
eternall
inheritance
that
can
neuer
bee
shaken
,
nor
taken
from
vs
,
and
shall
not
we
labour
to
walk
worthy
of
the
same
.
Beloued
,
heauen
gates
are
opened
to
euery
man
of
vs
here
by
the
Promises
,
and
if
they
bring
vs
not
in
,
they
plunge
vs
deeper
into
hell
;
therefore
since
wee
haue
these
promises
,
let
vs
purge
our selues
,
&c.
So
much
for
the
ground
of
the
exhortation
.
I
come
now
to
the
edifice
or
building
that
is
laid
on
this
foundation
,
which
is
Sanctification
,
set
downe
vnder
two
heads
:
First
,
clensing
our selues
.
And
then
,
Persecting
holinesse
.
I
begin
with
the
first
,
and
take
the
matter
and
substance
of
the
exhortation
with
the
extent
,
(
to
ioyn
both
together
)
Clense
your selues
from
filthinesse
,
and
from
all
filthinesse
.
Now
out
of
this
exhortation
that
is
so
generall
,
wee
may
draw
these
three
particulars
,
I
shal
insist
principally
vpon
one
of
them
.
First
,
it
is
said
here
,
that
sinne
is
loathsome
,
nay
,
filthinesse
,
(
in
the
abstract
)
in
the
sight
of
God
.
Secondly
,
that
there
is
much
of
this
filthinesse
in
the
best
of
Gods
children
;
for
the
exhortation
,
it
inwraps
Paul
himselfe
;
he
speakes
to
the
faithfull
,
and
includes
himselfe
,
Let
vs
clense
our selues
,
&c.
they
were
purified
before
,
but
they
must
clense
themselues
more
.
Thirdly
,
that
it
ought
to
be
the
daily
and
continuall
taske
of
a
Christian
,
to
purge
out
the
remainders
and
the
residue
of
corruption
,
euen
all
sinnes
inward
,
and
outward
,
out
of
their
soules
and
bodies
.
Let
vs
clense
our selues
.
For
the
meaning
of
the
words
,
it
may
be
demanded
whether
any
man
can
clense
himselfe
from
sinne
,
or
not
;
can
wee
make
our selues
cleane
and
pure
from
our
sinnes
?
To
this
I
answer
,
If
the
question
be
demanded
in
respect
of
any
thing
that
is
in
our selues
,
that
comes
from
our
free-will
,
or
naturall
power
,
looking
no
higher
,
we
cannot
;
and
rhere
are
two
reasons
for
it
:
The
first
is
drawne
from
the
power
that
is
in
vs
by
nature
.
And
the
sec●nd
from
our
will
,
we
neither
can
nor
will
.
We
cannot
,
we
haue
no
power
;
the
reason
is
giuen
in
that
saying
of
Christ
,
The
strong
man
keepes
possession
,
till
the
stronger
cast
him
out
.
Now
by
euery
lust
,
the
diuell
keepes
possession
in
the
heart
;
therefore
man
of
himselfe
,
vnlesse
hee
were
stronger
than
the
diuell
,
cannot
cast
out
a
lust
.
Secondly
,
their
will
is
to
sinne
,
and
therfore
men
will
not
,
though
they
could
,
till
the
will
bee
sanctified
by
the
Lord
.
If
there
bee
any
good
in
our selues
(
saith
a
Father
)
God
is
the
Author
of
it
,
hee
doth
apply
the
will
to
the
worke
,
and
hee
fits
the
worke
to
the
will
,
for
the
effecting
of
the
same
.
But
then
some
man
will
say
,
To
what
end
doth
the
Apostle
wish
vs
to
clense
our selues
?
I
answer
,
He
doth
it
both
in
respect
of
the
wicked
,
and
in
respect
of
Gods
owne
children
,
to
whom
,
especially
,
this
exhortation
is
directed
.
It
is
not
in
vain
to
neither
of
these
,
no
not
in
regard
of
the
wicked
.
First
,
because
God
may
iustly
require
that
at
their
hands
that
they
cannot
do
,
because
they
haue
brought
this
inability
of
the
performance
of
it
vpon
themselues
.
It
is
necessary
that
the
wicked
should
haue
commands
,
otherwise
they
should
not
sinne
in
their
disobedience
;
for
sinne
is
nothing
but
the
transgression
of
the
Law
,
and
where
there
is
no
Law
,
there
is
no
transgression
.
It
is
necessary
therefore
that
euen
the
wicked
should
be
both
bound
to
do
that
which
is
good
,
and
to
abstaine
from
that
that
is
euill
;
for
this
is
that
that
maketh
them
culpable
.
Againe
,
it
is
necessary
also
in
outward
respects
,
for
restraint
;
for
there
are
some
precepts
that
binde
the
diuell
himselfe
:
absolute
commands
,
when
hee
pleaseth
to
shew
his
power
;
●ose
commands
,
by
●ay
of
restraint
,
binde
●atan
,
and
wicked
,
and
●ngodly
men
.
The
com●andements
of
God
are
●ot
the
measure
of
our
●rength
,
Note
.
but
the
rule
of
●ur
duty
:
there
is
no
●ommand
that
shewes
●
man
what
he
is
able
to
●oe
,
but
what
he
ought
●o
doe
:
thus
they
re●pect
the
wicked
.
But
in
respect
of
the
●hildren
of
God
them●elues
,
they
both
can
,
●nd
will
,
and
therefore
●he
exhortation
is
not
in
vaine
to
them
;
th●
can
doe
it
by
the
pow●
that
God
hath
giuen●
them
,
which
is
t●
power
of
God
,
rath●
than
their
owne
pow●
the
power
of
God
●
them
:
For
,
greater
is
●
that
is
in
you
(
that
is
,
t●
Spirit
of
God
)
than
●
that
is
in
the
world
:
t●
Spirit
of
God
in
a
Chr●stian
can
doe
it
.
And
likewise
the
chi●
of
God
hath
freedo●
of
will
,
so
farre
as
h●
will
is
regenerated
,
●newed
and
sanctified
hee
hath
a
will
both
●
doe
that
which
is
good
,
●nd
to
cast
out
his
sins
:
Wee
must
purge
our selues
therefore
from
filthinesse
,
that
is
,
wee
must
vse
the
meanes
,
wee
must
improue
and
imploy
the
Talent
of
Grace
that
God
hath
giuen
vs
,
that
we
may
be
euery
day
more
and
more
cleane
from
the
filthinesse
of
our
lusts
.
Let
vs
clense
our selues
from
all
filthinesse
.
Sinne
you
see
is
resembled
to
filthinesse
;
it
is
an
odious
and
lothsome
thing
.
And
so
it
is
,
-
In
respect
of
God
.
-
In
respect
of
o●selues
.
In
respect
of
God
:
First
,
because
it
is
against
his
nature
whic●
is
most
pure
.
Secondly
,
it
is
again●
the
Law
of
God
,
whic●
is
iust
,
and
holy
,
and
good
.
Thirdly
,
it
is
agains●
his
honour
,
&c.
It
is
filthinesse
likewise
in
respect
of
our selues
.
If
wee
looke
on
o●●
persons
,
it
defileth
them
;
Psal
.
5.4
.
Psa
.
5.4
.
God
abhorres
the
workers
of
ini●ity
.
In
respect
of
our
acti●s
:
God
hates
the
best
●tions
that
a
man
that
●taineth
sin
,
performs
:
●
hate
your
Sabbaths
,
I●
.
1.
Isay
1.
for
your
hands
are
●efiled
with
bloud
.
So
in
that
respect
,
sinne
is
●lthinesse
,
and
we
must
●ense
our selues
from
all
●lthinesse
of
flesh
and
spi●it
.
Some
are
called
sinnes
of
the
flesh
,
because
●hey
are
of
a
more
flesh●y
nature
,
furthered
by
the
disposition
of
the
body
,
and
the
temp●
thereof
,
as
Glutton●
Drunkennesse
,
Whor●dome
,
&c.
Others
,
sinnes
of
th●
spirit
,
because
they
a●
of
a
more
spirituall
nature
,
as
Idolatry
,
Supe●stition
,
&c.
but
these
,
take
it
,
hee
speakes
n●
of
here
.
But
by
sinne
of
the
flesh
,
I
rather
v●derstand
sinnes
of
th●
outward
man
:
and
b●
sinnes
of
the
spirit
,
th●
sinnes
of
the
inwar●
man
;
for
so
the
flesh
●
often
taken
in
the
Scriptures
for
the
outwa●
man
;
and
the
spirit
,
for
●e
soule
,
and
the
facul●es
of
the
same
.
There
●
sometimes
filthinesse
●
the
spirit
,
in
wicked
,
●nd
vaine
thoughts
and
●esires
,
that
neuer
come
●o
be
acted
,
where
there
●
not
filthinesse
in
the
●esh
.
Sometimes
againe
,
●ere
is
filthinesse
in
the
●esh
,
that
is
,
sinnes
are
●cted
,
where
the
will
●onsents
not
to
the
●ame
:
but
vsually
and
●rdinarily
in
the
wic●ed
,
where
sinne
reigns
,
●he
sinnes
of
the
flesh
,
the
sins
of
the
outwa●
man
,
and
the
sinnes
●
the
spirit
and
inwa●
man
goe
together
,
(
v●lesse
God
restrai●
them
,
or
they
are
ke●
from
it
by
sinister
●spects
.
)
For
when
iu●
hath
conceiued
,
it
brin●
forth
sinne
,
it
brings
for●
fruit
,
and
that
being
fi●shed
,
brings
forth
deat●
So
you
see
the
meani●
of
the
words
is
thi●
Since
God
hath
mad●
such
excellent
prom●ses
,
it
should
be
the
da●ly
care
of
a
Christian
●purge
and
to
purif●
himselfe
,
more
and
●ore
from
sinne
,
that
●therwise
wil
defile
his
●ule
and
body
,
and
all
●is
actions
;
which
is
●herefore
called
filthi●esse
.
And
from
all
sinne
of
●he
outward
and
inward
●an
,
from
the
sinnes
●f
the
flesh
,
and
sinnes
●f
the
spirit
.
So
we
see
●ow
the
Doctrin
plain●y
rising
,
which
is
the
●maine
scope
of
the
words
,
namely
,
that
It
is
a
lesson
and
duty
,
that
euery
Christian
should
learne
alwayes
to
be
purging
of
hi●selfe
from
all
sin●
both
outward
of
●
flesh
,
and
inward
the
spirit
.
The
Doctrine
sh●
include
both
the
thing●
selfe
&
the
extent
;
the
must
alwayes
bee
p●ging
themselues
,
●
that
from
all
filthines●
That
one
reason
in
t●
Text
might
bee
suffi●ent
,
it
is
filthinesse
;
in
t●
sight
and
esteeme
●
God
and
good
men
.
But
the
Scripture
i●
plaine
in
this
,
Isa
.
1.16
Isa
.
1.16
.
Wash
you
,
make
you
clea●
that
is
the
duty
of
eue●
one
at
all
times
,
espe●ally
when
wee
draw
●ere
into
the
presence
●f
God
in
the
vse
of
his
●dinances
.
So
likewise
●zek
.
18.30
.
Ezek
.
18.30
.
it
is
set
owne
there
vnder
ano●er
manner
of
phrase
●f
speech
,
Cast
away
your
●ansgressions
:
When
a
●an
casts
away
that
●at
defiles
him
,
hee
●akes
himselfe
cleane
;
●oth
these
are
one
and
●he
same
thing
.
So
in
●am
.
4.8
.
there
is
a
plain
●lace
that
reacheth
the
●xtent
also
of
that
wee
haue
here
in
hand
,
W●
your
hands
you
sinners
,
●
clense
your
hearts
you
●ble
minded
.
Washi●
and
clensing
is
the
du●
of
euery
man
,
and
●
washing
both
of
●
hand
and
of
the
hea●
there
are
the
sinnes
●
the
flesh
,
and
the
sins
the
spirit
comprize●
the
one
vnder
the
sins
the
hand
,
those
are
f●
that
are
outwardly
●ctuate
;
and
the
oth●
the
sinnes
of
the
spiri●
the
heart
must
bee
cl●sed
as
well
as
the
han●
And
then
for
the
e●tent
of
the
duty
,
in
Ezek
.
18.10
,
11.
Ezek
.
18.10
,
11.
It
is
not
enough
for
a
man
to
seeme
to
wash
his
hands
from
one
sinne
,
and
yet
notwithstanding
liue
,
and
take
pleasure
in
another
:
If
a
man
beget
a
sonne
,
saith
he
,
though
he
bee
not
a
murtherer
,
&c.
he
goes
on
,
and
nameth
diuers
sinnes
;
yet
if
he
doe
any
one
of
these
,
hee
shall
die
the
death
:
therefore
we
must
clense
our selues
from
all
filthinesse
,
&c.
Now
the
reasons
and
grounds
I
shall
enforce
to
proue
the
point
,
both
in
respect
of
the
duty
,
and
also
the
extent
,
may
be
these
:
First
,
in
respect
of
the
duty
,
take
these
two
reasons
:
First
,
beceuse
all
sin
disgraceth
the
calling
and
profession
of
a
Christian
,
take
this
for
a
ground
as
the
maine
thing
in
the
Text
;
therfore
this
purging
is
a
duty
that
Gods
owne
children
should
be
exercised
in
,
because
euen
the
remainders
of
their
sinnes
,
disgrace
the
calling
and
profession
of
a
Christian
.
What
is
his
profession
?
Hee
professeth
Christ
,
and
Christianity
,
and
holinesse
,
and
hereunto
he
is
called
,
in
1
Thes
.
4.7
.
1
Thes
.
4.7
.
7.
We
are
called
(
saith
he
)
not
to
vncleannesse
,
but
vnto
holinesse
.
If
wee
be
called
to
holinesse
,
then
we
must
purge
out
filthinesse
,
and
make
profession
of
Christ
and
Christianity
outwardly
.
Now
to
make
a
profession
of
Religion
,
and
not
to
purge
the
heart
from
sinne
,
and
the
life
from
corruption
;
It
is
not
to
professe
,
but
to
disgrace
Religion
:
it
casts
an
imputation
of
disgrace
and
dishonour
from
the
mouthes
of
wicked
men
,
not
onely
vpon
the
man
himselfe
,
but
vpon
that
that
hee
makes
profession
of
,
and
all
that
make
profession
of
the
same
.
In
Zach.
5.8
.
Zach.
5.8
.
Sinne
is
resembled
by
,
and
compared
to
a
woman
sitting
in
an
Epha
:
by
the
Epha
,
is
vnderstood
Iudah
;
by
the
woman
,
wickednesse
:
Now
it
is
said
,
that
God
seeing
a
woman
that
sate
in
the
Epha
,
that
is
,
when
hee
saw
so
much
wickednes
sate
in
Iudah
,
God
stirs
vp
two
other
women
,
and
they
represent
the
Magistrate
and
the
Priest
,
that
take
both
the
Epha
and
the
woman
,
and
carry
it
out
of
Iudah
to
Babylon
.
Wickednesse
beseemes
not
Iudah
and
Israel
,
it
is
fitter
for
Rome
and
Babylon
.
A
second
reason
of
the
point
,
is
this
;
Vnlesse
wee
doe
exercise
our selues
thus
in
this
duty
,
wee
can
haue
no
communion
and
fellowship
with
God
,
we
can
haue
no
comfort
at
all
,
in
drawing
neere
vnto
him
,
and
comming
into
his
presence
,
in
the
Word
and
Sacraments
,
and
in
Prayer
.
In
the
Word
God
speakes
to
vs
,
in
Praye●
wee
speake
to
him
.
In
the
Sacraments
God
offers
himselfe
,
his
Sonne
,
his
merits
,
death
and
passion
to
vs
;
there
is
a
more
liuely
representation
of
our
vnion
,
nay
,
beloued
,
a
knitting
of
vs
faster
together
in
our
fellowship
with
God
,
and
one
another
:
wee
can
haue
no
comfort
in
Gods
presence
in
these
ordinances
,
nor
assurance
that
we
shall
liue
with
him
in
glory
afterwards
,
vnlesse
our
care
bee
thus
to
purifie
,
and
to
purge
our selues
.
In
1
Ioh
.
1.6
.
1
Ioh
.
1.6
.
If
wee
say
wee
haue
fellowship
with
God
,
and
walke
in
darkenesse
,
we
lye
.
If
wee
walke
in
darkenesse
still
,
there
is
no
fellowship
with
God
in
the
vse
of
his
ordinances
.
As
it
is
with
ill
humours
,
Simile
.
nay
if
there
be
but
one
ill
humour
that
exceeds
,
and
is
predominant
in
the
body
of
man
,
it
takes
away
the
appetite
and
taste
,
that
a
man
cannot
relish
the
most
wholesome
and
pleasant
food
:
so
,
if
there
be
but
one
ill
humour
that
is
predominant
in
the
soule
,
if
there
be
but
one
lust
vnmortified
and
vnkilled
,
it
causeth
vs
to
disrelish
all
the
ordinances
of
God
that
we
shall
finde
no
sweetnesse
in
them
,
we
can
haue
no
fellowship
with
God
here
;
and
hee
that
lookes
to
enioy
the
presence
of
God
in
glory
hereafter
,
hee
purifieth
himselfe
now
as
God
is
pure
,
1
Ioh
.
3.3
.
1
Ioh
.
3.3
.
those
are
the
two
reasons
that
more
neerely
and
especially
concerne
the
ground
of
this
duty
,
why
Christians
are
to
be
exercised
in
it
.
Now
for
the
extent
of
it
,
that
wee
must
Clense
our selues
from
all
filthinesse
,
because
if
we
liue
in
the
actual
breach
of
any
of
Gods
Commandements
,
(
I
do
not
say
if
we
actually
break
any
of
Gods
Commandements
,
but
if
we
liue
in
an
actuall
breach
of
any
of
Gods
Commandements
)
we
liue
in
the
habituall
breach
of
all
his
Commandements
,
we
breake
all
,
and
the
curse
,
due
to
all
,
hangs
ouer
our
heads
:
he
that
is
guilty
of
one
,
is
guilty
of
all
,
Iam
.
2.10
.
Iam
.
2.10
.
There
is
one
Law-giuer
;
and
the
penalty
hangs
ouer
his
head
that
liues
in
the
breach
of
any
one
Commandement
of
God
:
therefore
in
Exod
.
16.28
.
Ezod
.
16.28
.
the
man
that
brake
the
Sabbath
,
there
is
said
to
transgresse
the
Lawes
of
God
,
in
the
plurall
number
,
because
hee
brought
that
curse
vpon
his
head
,
that
was
due
to
the
breach
of
the
whole
Law
of
God
:
it
being
with
the
Lawes
and
commandements
of
God
,
as
it
was
with
Ionathan
and
Dauid
;
they
were
so
fast
,
and
so
neerely
vnited
and
linked
together
,
in
league
,
and
loue
,
and
amity
,
that
Sau●
cannot
speak
any
thing
against
Dauid
,
but
Ionathan
riseth
in
displeasure
from
the
Table
,
and
sheweth
his
anger
:
So
,
I
say
,
we
cannot
offend
God
in
one
,
but
wee
breake
and
offend
him
in
all
.
The
fourth
reason
of
the
point
that
toucheth
also
the
extent
of
it
,
is
this
,
Wee
must
purge
out
all
,
because
we
must
hate
all
;
vnlesse
we
hate
all
sinne
,
wee
loue
not
God
:
for
the
loue
of
God
,
and
any
one
cor●uption
,
without
mix●ure
of
hatred
,
cannot
stand
together
:
he
that
hates
not
all
sins
,
hates
none
truly
;
because
hatred
,
where
it
is
true
,
it
is
carried
against
all
of
the
same
kinde
.
And
the
cause
is
this
,
Because
the
ground
of
our
hatred
,
(
of
one
,
and
another
)
is
one
and
the
same
;
that
is
,
because
God
hates
sinne
.
Now
the
force
of
this
reason
is
this
,
If
we
must
hate
all
sinne
,
then
surely
we
must
purge
out
all
sin
.
Now
wee
must
hate
al●
sinne
,
or
else
we
doe
no●
loue
God
,
nay
,
hee
tha●
doth
not
make
conscience
of
euery
sinne
,
h●
makes
conscience
truly
of
no
sinne
,
when
occasion
,
and
oportunity
,
and
aduantage
is
offered
.
Fifthly
,
the
last
reason
is
drawne
from
the
danger
of
sinne
vnmortified
,
and
vnpurged
:
one
sinne
,
one
lust
left
behinde
in
the
power
of
it
,
can
ruine
the
soule
as
well
as
tenne
thousand
.
If
Herod
had
had
nothing
but
his
lust
(
but
that
carried
him
further
to
cut
off
Iohn
Baptists
head
:
)
Pharaoh
had
had
nothing
but
his
cruelty
to
the
children
of
Israel
:
If
Iudas
had
had
nothing
but
his
couetousnesse
and
earthly
mindednesse
,
this
had
been
enough
to
ruinate
the
soule
.
Indeed
euery
sinne
,
being
infinite
in
respect
of
God
,
who
is
an
infinite
Maiesty
,
and
infinitely
offended
(
and
our
infinite
desire
likewise
to
persist
and
goe
on
in
the
same
,
vnlesse
God
reclaime
vs
,
and
bee
pleased
to
sanctif●
vs
,
)
there
is
as
much
sinfulnesse
in
a
little
sin
as
in
a
great
one
,
a●
there
is
as
much
roundnesse
in
a
little
bullet
,
as
there
is
in
the
globe
of
the
whole
world
;
a●
the
pricke
with
a
pinne
or
a
knife
at
a
ma●
heart
kils
him
,
as
well
as
a
thrust
with
a
sword
.
And
indeed
,
beloued
,
the
reason
why
a
ma●
esteemes
some
of
his
lusts
small
,
because
hee
looks
on
them
through
false
spectacles
,
and
no●
the
true
glasse
of
the
word
of
God
;
but
as
the
deuill
presents
them
,
he
beholds
as
they
bring
profit
and
pleasure
,
and
not
as
God
is
dishonoured
by
them
,
and
his
owne
soule
preiudiced
:
So
wee
see
the
point
confirmed
from
Scriptutes
and
reasons
.
I
come
now
briefly
to
make
vse
and
application
of
it
.
In
the
first
place
this
condemneth
two
sorts
of
men
.
I
will
giue
but
a
touch
for
those
that
are
without
,
because
I
would
come
to
those
t●
whom
the
exhortatio●
is
more
principally
directed
.
Since
it
is
the
duty
o●
euery
Christian
daily
t●
purge
and
clense
himselfe
from
all
sinne
.
First
,
it
condemnet●
those
that
cry
shame
o●
others
that
make
●
conscience
of
sinne
,
an●
yet
themselues
fea●
not
all
sinnes
:
you
se●
ordinary
ciuil
men
tha●
liue
in
many
sinnes
an●
secret
lusts
,
that
are
fre●
from
disgrace
;
if
the●
see
one
that
is
notoriously
prophane
,
they
cry
shame
on
him
,
hee
makes
conscience
of
no
sinne
.
But
why
doest
not
thou
make
conscience
of
all
sinnes
?
Some
abstaine
from
sinnes
against
the
first
Table
,
as
swearing
,
Sabbath-breaking
,
Idolatrous
worship
of
God
:
they
performe
the
duties
of
the
first
Table
publikely
,
and
sometimes
priuate
exercises
:
but
then
for
the
duties
of
the
second
Table
,
they
are
vniust
,
cruell
,
vnmercifull
,
without
compassion
,
without
brotherly
loue
,
withou●
tender
affections
,
deceiuers
,
couzeners
,
oppressors
,
&c.
these
wee
ca●
religious
hypocrites
.
And
some
in
the
second
place
,
seeme
to
make
conscience
o●
some
sins
,
and
of
som●
duties
of
the
secon●
Table
;
they
will
be
a●
good
as
their
word●
they
will
deale
iustly
(
and
these
are
commendable
parts
)
but
a●
for
the
seruice
of
God
,
they
care
not
after
what
manner
they
worship
him
,
nor
how
they
car●y
themselues
in
his
ser●ice
publikely
;
and
for
●riuate
duties
,
they
are
wholly
shut
out
of
their
●oores
:
these
are
ciuill
●ypocrites
:
and
these
●re
condemned
heere
●oo
:
The
first
sort
ab●taine
,
for
their
credit
,
●rom
open
,
notorious
,
●candalous
sinnes
;
but
●or
sinnes
of
the
spirit
,
●hey
looke
not
to
them
,
●hey
are
neuer
troubled
for
them
,
they
neuer
take
notice
of
them
,
vnlesse
it
be
to
solace
and
delight
in
them
.
Howsoeuer
such
men
an●
women
thinke
of
them selues
,
yet
they
are
●
loathsome
obiect
in
th●
eyes
of
the
holy
God●
but
to
passe
by
these
.
In
the
second
plac●
let
this
informe
vs
i●
our
duty
,
and
let
it
al●
bee
an
exhortation
t●
prouoke
and
stirre
●
vp
to
the
same
.
Let
it
informe
vs
,
W●
must
clense
our
selue●
still
,
and
purge
ou●
selues
from
filthinesse
and
from
all
filthinesse
This
exhortation
,
an●
information
I
wil
press●
in
respect
of
these
two
●eads
:
First
,
in
respect
of
the
●nnes
of
the
flesh
more
●articularly
.
And
then
secondly
,
●
respect
of
the
sinnes
●f
the
spirit
.
First
,
for
the
sinnes
of
●e
flesh
,
either
●ch
as
●re
-
Past
,
committed
already
:
-
Present
-
To
come
,
that
are
not
yet
act●ated
.
For
the
first
,
we
must
●lense
our selues
from
●he
sinnes
of
the
flesh
,
that
is
,
of
the
outwa●
man
,
such
as
are
past
●ther
in
word
or
i●
worke
.
But
some
will
s●
Can
that
bee
vndo●
that
hath
beene
don●
and
that
is
all
the
c●
that
many
take
w●
they
looke
back
to
th●
former
sinnes
,
to
s●
we
cannot
helpe
it
,
●
cannot
now
be
vnd●
Yes
,
beloued
,
it
m●
be
vndone
,
and
it
m●
be
vndone
,
or
else
t●
soule
is
vndone
;
O●
taketh
away
sinnes
t●
are
past
,
as
if
they
●
neuer
beene
committed
:
therefore
the
first
thing
that
we
must
doe
,
is
this
:
Looke
,
looke
backe
to
our
hearts
,
and
to
our
liues
,
and
breake
our
hearts
with
godly
sorrow
and
griefe
,
especially
for
those
sinnes
whereby
we
haue
most
dishonoured
God
,
and
grieued
his
holy
Spirit
:
this
is
the
way
soundly
to
purge
the
soule
,
to
to
set
it
in
health
again
;
and
a
man
can
neuer
thriue
and
prosper
in
grace
till
hee
haue
done
it
,
but
this
is
not
all
.
In
the
second
place
,
wee
must
humble
our selues
vpon
the
knees
of
our
soules
by
feruent
prayer
,
that
God
would
pardon
our
sinnes
;
haue
mercy
on
me
,
Wash
mee
thorowly
,
saith
Dauid
,
remember
not
the
sinnes
of
my
youth
,
Psal
.
25.7
.
Psal
.
25.7
.
No
man
can
euer
doe
this
,
till
such
time
as
sin
becomes
a
burthen
,
and
till
a
man
apprehends
it
as
it
is
indeed
,
and
the
danger
of
it
;
the
first
rule
helpes
vs
to
this
:
For
when
once
the
heart
is
possest
,
not
onely
with
a
sudden
passion
vpon
the
sudden
falling
out
with
sinne
,
but
a
man
is
displeased
with
himselfe
,
because
he
hath
displeased
God
,
then
he
fals
to
pray
;
and
a
man
neuer
falls
to
praying
for
pardon
till
his
heart
be
possest
with
true
griefe
and
godly
sorrow
for
sin
.
Then
thirdly
,
when
wee
haue
beene
thus
humbled
,
and
haue
prayed
for
pardon
;
the
next
meanes
to
purge
our selues
from
sinnes
already
committed
,
is
to
set
faith
on
worke
,
that
wee
may
,
by
faith
,
which
is
the
hand
of
the
soule
,
sprinckle
our
soules
and
consciences
with
the
bloud
of
Christ
Iesus
,
resoluing
and
stedfastly
beleeuing
that
Christ
dyed
,
euen
for
the
washing
away
of
those
our
particular
sinnes
.
Then
secondly
,
for
sins
present
or
to
come
,
sinnes
that
are
not
yet
actuated
(
this
is
rather
a
preuention
of
filthinesse
,
then
a
clensing
and
purifying
,
which
the
text
especially
aimeth
at
;
therefore
I
will
giue
but
a
touch
of
it
)
that
wee
may
preuent
filthinesse
also
.
First
,
let
our
hatred
of
sinne
eueryday
grow
more
and
more
,
and
we
shall
more
easily
resist
the
diuell
,
hee
will
not
be
so
rife
,
and
so
busie
with
a
man
,
if
he
know
his
heart
is
set
aright
to
hate
all
sinne
and
corruption
,
a
man
cares
not
for
the
company
of
him
that
hee
knowes
hates
him
:
let
our
hatred
of
sin
grow
more
,
and
Sathan
will
not
so
easily
preuaile
against
vs.
Secondly
,
let
vs
labour
to
watch
against
occasions
that
might
intrap
vs
in
the
sinnes
of
the
flesh
;
outwardly
,
as
idlenesse
,
ill
company
,
slauish
feare
,
wordly
affections
,
excessiue
vse
of
the
creatures
,
&c.
Thirdly
,
resist
the
motions
of
euill
,
when
they
arise
first
,
and
Sathans
temptations
,
when
they
are
first
suggested
,
before
they
haue
gotten
too
strong
a
head
,
before
they
once
incroach
in
any
touch
vpon
our
affections
.
But
the
principall
thing
in
this
exhortation
,
is
this
,
That
wee
clense
our selues
from
all
filthinesse
of
the
spirit
,
and
inward
man
.
And
this
a
Christian
shall
find
that
he
hath
a
great
deale
of
need
of
,
because
there
is
much
filthinesse
that
remaines
behind
within
him
,
and
that
in
diuers
respects
,
if
we
shal
suruey
the
inward
man
a
little
:
I
will
instance
but
in
three
or
foure
particulars
.
First
,
there
is
much
filthinesse
that
is
in
the
minde
of
a
man
,
that
must
be
clensed
and
purged
out
;
there
is
filthinesse
in
the
mind
in
diuers
respects
;
I
will
instance
but
in
these
two
:
First
,
in
the
false
perswasion
of
the
excellency
of
outward
things
;
as
if
blessednesse
and
happinesse
were
to
bee
reposed
in
riches
,
and
honour
,
and
friends
,
and
the
like
,
which
carries
a
man
more
than
reasonably
to
affect
them
,
and
vnlawfully
to
seeke
after
them
,
in
his
endeuours
.
Vnbeleefe
in
the
second
place
;
that
is
another
thing
in
the
minde
that
must
bee
purged
out
;
vnbeleefe
of
the
promises
,
of
the
prouidence
and
care
,
that
the
Lord
,
hath
promised
alway
to
take
of
his
:
vnbeleefe
giues
God
the
lye
,
it
giues
our
souls
vncurable
wounds
.
How
many
haue
wee
in
the
world
,
of
whom
that
may
bee
auerred
which
Paul
saith
,
Who
mind
earthly
things
,
Phil
.
3.18
.
whose
end
is
destruction
?
It
is
filthinesse
of
the
mind
,
because
it
value●
earthly
things
abou●
the
worth
and
price
o●
them
.
How
many
liu●
in
distrust
of
the
car●
and
prouidence
of
God
,
especially
in
their
outward
estate
,
and
in
extremity
:
Let
vs
looke
to
this
,
and
purge
thi●
filthinesse
out
of
ou●
mindes
;
for
he
that
beleeues
not
,
is
damned
;
Mark
.
16.16
.
Mar.
16.16
Secondly
,
there
is
much
sinne
and
filthinesse
in
the
vnderstanding
also
,
which
must
be
purged
out
;
as
blindnesse
,
ignorance
,
errors
,
heresies
in
Religion
,
&c.
Ignorance
is
a
sinne
of
it selfe
,
and
is
enough
to
damne
a
man
,
if
he
had
neuer
committed
any
other
sinne
through
his
ignorance
:
2
Thes
.
1.7
.
2
Thes
.
1.7
Christ
shall
come
in
flaming
fire
to
render
vengeance
to
the
disobedient
,
and
those
that
haue
not
knowne
him
.
The
whole
man
is
guided
by
the
light
of
the
vnderstanding
;
and
if
our
light
bee
darkenesse
,
how
great
is
that
darkenesse
:
wee
should
therefore
consider
what
meanes
of
knowledge
and
light
God
affords
vs
,
that
thereby
wee
may
stirre
vp
our selues
to
this
worke
.
The
third
thing
,
that
wee
must
purge
filthinesse
out
of
,
is
our
imaginations
;
they
are
likewise
filthy
,
they
are
vaine
thoughts
,
and
there
is
the
vanity
of
our
thoughts
and
desires
;
the
vanity
of
our
imaginations
:
euil
conceits
,
euill
thoughts
,
either
of
God
,
to
conceiue
of
him
either
after
a
carnall
manner
,
or
to
conceiue
that
he
is
not
iust
,
or
mercifull
,
or
prouident
and
carefull
:
or
thoughts
against
our
brethren
,
of
malice
,
of
wrong
,
of
ambition
,
of
●ust
,
&c.
these
must
be
●urged
out
:
Oh
Ierusa●em
,
how
long
shall
thy
●aine
thoughts
remaine
in
●hee
?
Ier
.
4.14
.
Ier
.
4.14
.
And
,
Let
●he
vnrighteous
forsake
his
●maginations
,
Isa
.
55.7
.
Isa
.
55.7
.
Fourthly
,
wee
must
clense
filthinesse
out
o●
the
will
:
we
are
read●
to
choose
that
which
i●
euill
,
and
to
set
ou●
selues
in
open
rebellio●
and
resistance
again●
that
which
is
good●
there
is
vanity
in
our
●maginations
,
and
we
are
ready
to
bring
o●
wills
to
consent
to
th●
vanity
and
sinne
,
eith●
in
our selues
,
or
in
others
:
as
we
see
in
Pa●
hee
put
not
Stephen
t●
death
,
but
he
stood
b●
and
consented
.
If
a
m●
looke
on
a
woman
●
lust
after
her
,
he
commi●
adultery
:
this
vanity
there
is
in
the
will
,
to
consent
and
ioyne
with
the
vaine
lusts
and
imaginations
that
often
rise
in
vs
,
and
this
must
bee
purged
out
.
Fifthly
and
lastly
,
we
must
purge
the
filthinesse
out
of
our
affections
also
:
there
is
much
sinne
,
and
rottennesse
,
and
filthinesse
in
the
affections
,
either
they
are
not
moued
at
all
,
according
to
the
occasions
that
should
moue
them
,
we
are
fearelesse
when
wee
should
feare
,
and
comfortlesse
when
wee
haue
cause
to
reioyce
,
or
else
they
moue
too
much
,
wee
feare
more
than
we
should
,
or
wee
set
false
obiects
to
our
feare
,
that
wee
should
not
;
we
loue
that
wee
should
not
,
and
reioyce
in
that
wee
should
not
reioyce
in
,
till
our
affections
bee
purged
and
clensed
,
till
the
spirit
be
cleane
,
there
is
no
cleannesse
and
purity
in
the
outward
man
,
what
shewes
soeuer
men
make
of
the
same
.
So
we
see
this
Text
is
as
a
fanne
to
winnow
the
●haffe
out
of
the
soule
●nd
spirit
,
and
heart
,
●nd
inward
man
of
a
Christian
.
Let
mee
vrge
the
●urging
of
the
inward
●an
,
the
clensing
of
the
●ind
,
vnderstanding
,
●maginations
,
will
and
●ffections
a
little
by
●hese
two
or
three
mo●iues
and
arguments
.
First
,
Motiues
to
purge
the
inward
man
.
the
sinnes
of
the
●pirit
argue
a
man
to
●iue
in
the
flesh
,
and
to
●iue
in
sinne
,
as
well
as
●he
sinnes
of
the
flesh
,
●n
the
sight
of
God
:
outward
actuall
sinne
argue
an
vnregenera●
man
in
the
sight
of
m●
because
they
cannot
●
the
heart
;
but
the
s●
of
the
spirit
argue
●
man
to
liue
in
the
fle●
in
the
sight
and
esteem
of
God
as
well
as
exte●nall
and
outward
sinn●
of
the
flesh
,
and
if
we
liue
in
the
flesh
wee
sh●
dye
,
Rom.
8.13
.
Rom.
8.13
.
Secondly
,
these
s●
of
the
spirit
and
in
wa●
man
;
of
the
thought
vnderstanding
,
mind
&c.
these
are
breach
of
the
Law
of
God
,
●
well
as
the
other
,
and
so
they
bring
the
curse
of
the
Law
vpon
a
man
:
they
are
breaches
of
the
Law
;
For
Gods
law
is
spirituall
and
searcheth
the
heart
,
therefore
hee
calleth
for
and
requireth
the
obedience
of
the
heart
;
so
that
,
beloued
,
they
are
as
dangerous
to
the
soule
of
a
Christian
,
as
these
outward
actuall
sinnes
of
the
flesh
;
the
same
God
forbids
them
,
the
same
law
is
broken
by
them
,
the
same
curse
is
pulled
vpon
our
heads
by
liuing
in
them
:
let
v●
therefore
purge
ou●
selues
from
inward
filthinesse
,
that
whic●
hath
beene
,
by
godl●
sorrow
,
and
that
whic●
is
,
by
the
meanes
o●
grace
and
mortification
.
Thirdly
,
if
wee
hau●
a
care
of
our
inwar●
man
,
purenesse
an●
cleannesse
of
the
outward
man
will
necessarily
follow
;
therefor●
the
principall
care
of
●
Christian
should
be
to
approue
his
heart
to
God
,
the
purity
of
th●
outward
man
followes
●at
;
purge
the
Foun●ine
,
and
the
streames
●ill
runne
cleare
:
con●ary
to
those
that
oft
●lesse
themselues
with
●his
false
delusion
,
I
●hanke
God
I
haue
a
good
●eart
,
when
notwith●tanding
their
liues
are
●ull
of
wickednesse
and
●anity
.
Nay
fourthly
,
God
delights
in
the
clean●es
of
the
inward
man
,
in
the
purity
of
the
mind
;
Blessed
are
the
●ure
in
heart
,
Mat
.
5.
Matth
.
5.
but
God
neuer
dwels
in
that
heart
where
sinn●
and
wickednes
reside●
and
dwels
.
What
shal●
I
say
more
?
beloued
,
●
we
would
be
Christians
indeed
,
if
we
woul●
be
blessed
obseruers
o●
the
whole
Law
of
God
if
wee
would
haue
th●
Lord
take
pleasure
an●
delight
in
vs
,
let
vs
l●bour
to
purge
ourselu●
from
all
filthinesse
both
●
flesh
and
spirit
.
But
you
will
say
,
it
●
impossible
for
a
man
●
doe
thus
.
Indeede
,
i●
man
could
cleanse
hi●
heart
,
then
the
life
mu●
needs
be
cleane
:
but
●en
if
the
heart
and
life
●
cleane
,
then
a
man
●ay
be
pure
while
hee
●es
here
:
euen
so
pure
●
to
be
free
from
sinne
;
●he
can
clense
himselfe
●om
all
filthinesse
both
●
hand
and
tongue
,
and
●ewise
of
the
heart
●d
inward
man
.
To
this
I
answer
,
yet
●irmatiuely
,
that
a
●hristian
may
,
and
●th
cleanse
him selfe
●om
all
filthines
,
both
●
the
flesh
or
outward
●an
,
and
of
the
spirit
●
inward
man
,
in
these
respects
.
First
,
hee
doth
it
i●
the
truth
and
sincerit●
of
his
desires
whic●
doth
not
deceiue
him●
indeed
many
are
dece●ued
in
the
profession
●
their
desires
,
that
say
,
●
desire
to
be
as
good
as
an●
the
vanity
of
which
,
w●
shall
proue
after
:
her●by
appeares
the
tru●
of
a
mans
desires
;
h●
desires
to
be
free
fro●
all
sinne
,
nothing
is
su●
a
burthen
to
him
as
h●
sinnes
are
;
there
is
●
one
corruption
in
hi●
but
it
is
a
burthen
,
h●
desires
to
kill
them
all
though
many
of
them
sometimes
escape
his
hand
,
that
hee
cannot
kill
them
in
that
measure
that
he
desireth
.
Secondly
,
he
clenseth
himselfe
from
all
,
in
the
truth
of
his
resolutions
also
,
which
floweth
from
his
desires
;
his
heart
is
set
in
a
mighty
resolution
which
hee
maketh
to
God
against
his
dearest
and
most
profitable
sinne
:
neuer
did
souldier
goe
into
the
field
so
resolued
to
leaue
neither
man
,
woman
nor
childe
aliue
,
as
the
Christian
souldier
is
resolued
to
leaue
no
sinne
aliue
in
his
soule
,
in
his
resolution
.
Thirdly
,
he
doth
this
also
in
his
endeuour
;
for
it
is
a
vaine
thing
,
and
many
delude
themselues
with
that
,
to
say
,
I
desire
to
bee
as
good
as
the
best
,
and
I
would
I
could
bee
free
from
sinne
,
and
yet
they
neuer
vse
the
meanes
,
to
pray
,
and
fast
,
and
mourne
for
their
sinnes
;
which
means
God
hath
appointed
and
ordained
to
free
vs
from
our
sins
:
this
endeuour
proueth
the
truth
of
our
desires
.
Then
fourthly
,
they
are
clensed
from
all
,
in
the
truth
of
their
affections
,
because
they
hate
all
,
they
take
pleasure
and
delight
in
none
.
Some
man
will
say
,
it
is
true
,
a
man
may
go
thus
farre
,
and
Gods
children
doe
,
in
their
desires
,
and
resolution
,
and
affection
,
and
endeuour
;
and
hence
it
comes
to
passe
,
that
they
liue
not
in
the
practice
of
any
knowne
sinne
that
is
discouered
to
them
,
but
they
break
it
off
;
neither
ate
they
in
loue
and
liking
with
any
lust
:
but
if
a
man
doe
thus
,
surely
the
world
will
thinke
that
this
is
too
much
strictnesse
and
precisenesse
,
and
he
shall
haue
scorne
and
reproach
for
his
paines
.
It
is
no
matter
what
the
impure
ones
of
the
world
say
,
and
what
censure
they
passe
,
or
how
they
think
of
men
:
and
indeed
in
passing
a
censure
vpon
the
children
of
God
for
the
truth
of
their
endeuors
,
they
passe
a
censure
vpon
Paul
himselfe
,
that
bindes
the
children
of
God
to
vse
their
endeuour
,
and
how
wilt
thou
endure
hard
vsage
,
that
canst
not
endure
a
hard
speech
from
the
mouthes
of
wicked
men
.
But
you
will
say
further
,
it
is
a
hard
and
difficult
thing
to
doe
thus
,
and
in
doing
so
,
I
shall
cut
my selfe
off
from
much
profit
,
and
many
pleasures
of
the
world
,
that
I
might
reape
by
following
my
lusts
and
my
owne
wayes
.
It
is
not
a
hard
,
but
an
easie
thing
to
him
that
delights
in
God
:
the
yoke
of
Christ
is
easie
to
him
that
hath
a
willing
minde
:
It
seemeth
hard
,
because
thy
affections
stick
close
to
thy
lusts
,
thy
will
runs
that
way
,
therefore
it
is
hard
to
bring
thee
into
another
way
;
but
thou
shalt
find
it
easie
,
if
thou
take
thy
will
off
from
thy
lusts
,
which
is
so
greedily
set
on
them
.
Besides
,
the
comforts
that
thou
art
depriued
of
,
are
a
few
carnall
,
temporary
,
deceiuing
,
mornentany
pleasures
of
sinne
,
which
will
be
recompenced
with
euerlasting
horror
,
and
disquiet
torment
;
and
for
parting
with
them
,
thou
shalt
enioy
spirituall
,
eternall
,
vnspeakable
,
vnconceiuable
pleasures
,
in
the
sweetnesse
of
Gods
loue
and
fauour
,
these
eternall
pleasures
that
thou
shalt
enioy
instead
of
parting
with
thy
sins
and
lusts
.
All
the
difficulty
is
in
making
triall
of
the
wayes
of
godlinesse
:
Put
away
sinne
a
little
,
and
see
if
thou
shalt
not
liue
at
as
much
ease
without
thy
lusts
,
as
with
them
;
all
the
difficulty
,
I
say
,
is
at
the
first
;
as
a
strait
shooe
that
pincheth
for
a
day
or
two
,
but
it
soone
growes
easie
.
So
much
for
the
second
vse
of
instruction
and
exhortation
to
stirre
vs
vp
to
this
duty
,
in
the
largenesse
of
the
extent
of
it
.
Lastly
,
let
this
bee
a
triall
whether
this
bee
our
care
or
no
,
to
purge
our selues
from
all
filthinesse
both
of
flesh
and
spirit
,
both
of
the
outward
and
inward
man
;
many
deceiue
themselues
in
this
,
and
thinke
themselues
clensed
from
their
sinnes
,
when
the
grounds
whereupon
they
rest
,
deceiue
them
:
I
will
giue
you
two
or
three
discoueries
of
them
.
Some
thinke
that
they
are
clensed
and
purified
from
their
sinnes
,
because
they
are
kept
and
restrained
from
them
;
those
sinnes
that
they
are
restrained
from
,
they
thinke
they
are
clensed
&
washed
from
;
but
this
deceit
easily
appears
;
for
restraining
grace
keeps
a
man
back
from
some
particular
lust
,
and
lets
him
loose
againe
to
other
lusts
;
couetousnesse
is
an
enemy
to
voluptousnesse
;
one
lust
may
bee
left
,
when
a
man
serues
another
:
but
sauing
grace
purifies
and
clenseth
a
man
from
all
lusts
.
Restraining
grace
(
in
the
second
place
)
hath
secondary
and
sinister
respects
and
ends
,
as
a
mans
credite
,
&c.
But
true
grace
carrieth
a
man
out
of
conscience
to
Gods
Commandements
,
to
obey
God
;
and
out
of
loue
to
Christ
,
to
auoid
sinne
;
yea
,
to
kill
sinne
.
Secondly
,
some
thinke
they
are
purged
from
their
sinnes
,
because
their
sinnes
and
lusts
are
growne
weaker
in
them
than
before
.
This
is
good
,
my
beloued
,
wee
may
get
fome
aduantage
by
this
,
and
we
may
get
the
mastery
the
sooner
by
it
:
but
this
is
not
an
infallible
signe
that
a
man
is
clensed
,
because
his
lusts
are
grown
weaker
,
for
they
may
be
weakned
diuers
wayes
.
To
giue
a
touch
,
not
to
insist
vpon
them
.
You
know
the
fire
decreaseth
because
the
fuell
is
taken
away
,
not
that
it
loseth
the
nature
of
fire
;
it
hath
an
inclination
to
burne
still
:
so
the
remouing
of
oportunities
and
occasions
may
sometimes
weaken
a
lust
.
Secondly
,
some
are
angry
,
and
resolue
against
sinne
;
perhaps
a
mans
sin
hath
brought
discredit
and
losse
to
him
,
and
therefore
hee
resolues
neuer
to
do
so
,
●hus
to
be
discredited
,
●nd
to
haue
his
good
●ame
taken
away
:
so
●he
not
doing
it
may
weaken
sinne
,
for
exer●ise
strengtheneth
sin
,
●nd
abstinence
weake●eth
it
.
Thirdly
,
from
com●on
illumination
,
it
is
not
so
good
for
thei●
body
or
for
other
end
of
their
owne
;
in
a●
these
respects
sinne
an●
corruption
admits
som●
weakening
.
Sometimes
also
fro●
custome
and
educatio●
as
we
see
in
that
King
as
long
as
Ichoiada
liue
with
him
,
he
was
good
custome
and
educatio●
weakeneth
some
sinne●
when
a
man
is
in
a
go●
family
,
perhaps
hee
not
carried
so
violent
now
with
some
lusts
●
before
.
But
if
thou
woulde
not
deceiue
thy selfe
with
any
of
these
,
let
thy
conscience
answer
me
these
two
or
three
quaeres
,
and
so
I
will
end
:
First
,
Canst
thou
resist
temptations
to
those
sins
that
promise
profit
,
pleasure
&
secresie
,
as
well
as
those
sins
that
threaten
losse
,
and
disaduantage
,
and
disgrace
;
put
these
two
in
opposition
to
one
another
,
and
aske
thy
conscience
how
thou
carriest
thy selfe
when
thou
art
prouoked
and
tempted
to
such
a
sinne
,
wherein
thou
mayest
get
thus
much
,
if
thou
wilt
say
this
,
or
doe
this
against
conscience
,
and
against
the
wil
of
God
,
if
thou
thinke
,
but
I
shall
bring
dishonour
vpon
my selfe
if
I
doe
it
,
perhaps
it
will
bring
losse
,
perhaps
it
will
bring
shame
,
in
the
end
it
is
likely
it
will
bee
knowne
and
come
to
light
,
therefore
I
will
not
doe
it
;
a
wicked
man
may
doe
thus
:
But
if
thou
wouldest
know
whether
thou
abstaine
from
truth
of
heart
,
put
case
the
contrary
be
offered
;
Thus
and
thus
I
shall
get
,
if
I
doe
this
,
such
honour
,
and
such
pleasure
,
but
God
will
be
dishonoured
by
it
,
therefore
I
will
not
doe
thus
and
thus
,
as
Ioseph
said
.
If
thy
owne
conscience
can
giue
thee
this
answer
,
thou
mayest
receiue
some
comfort
,
that
thou
art
not
onely
restrained
,
or
that
sinne
is
onely
weakned
,
as
I
said
before
,
but
that
there
is
such
a
remouall
of
lusts
out
of
thy
soule
,
that
thou
art
lesse
sinf●
daily
.
Secondly
,
canst
tho●
mourne
in
secret
betweene
God
and
th●
selfe
,
for
the
sinnes
o●
thy
spirit
,
as
well
as
fo●
sinnes
of
thy
flesh
;
can●
thou
mourne
for
th●
hardnesse
of
thy
hear●
for
the
blindnesse
of
th●
minde
,
for
thy
earthly
mindednesse
,
for
t●
pride
,
for
thy
passio●
thy
impatience
,
for
t●
discontent
,
and
distru●
and
the
like
:
Canst
th●
mourne
for
these
in
s●cret
,
and
cry
to
God
,
●
begge
pardon
of
these
sinnes
,
with
a
sensible
feeling
of
them
,
as
the
burthen
of
thy
soule
,
as
wel
as
for
outward
sins
,
then
thou
mayst
receiue
comfort
to
thine
owne
soule
.
Thirdly
,
doest
thou
desire
that
Gods
Ministers
may
lay
open
thy
dearest
sinnes
,
and
come
home
to
thy
particular
sinnes
,
and
doest
thou
loue
them
best
when
they
come
neerest
and
closest
to
thee
,
and
dost
thou
set
thy selfe
with
speed
to
reforme
euery
new
corruption
that
i●
discouered
to
thee
b●
the
daily
Ministery
an●
preaching
of
the
Word
Many
men
,
when
th●
Minister
comes
to
grat●
vpon
their
personall
vpon
their
owne
particular
sinne
,
they
fret
and
their
hearts
rise
and
they
will
not
bee
setled
againe
to
loue
them
,
and
affect
them
:
they
cannot
but
say
,
i●
this
the
Minister
me●
with
my
sinne
,
yet
sti●
they
goe
on
,
and
gul●
and
delude
their
owne
soules
with
this
silly
and
groundlesse
deceit
,
We
haue
all
faults
,
and
●ere
is
an
end
.
Thus
,
I
●y
,
men
go
on
and
coo●en
themselues
.
Fourthly
and
lastly
,
is
●y
heart
set
vpon
spiri●all
things
,
as
well
as
●gainst
sinfull
and
car●all
;
doest
thou
looke
●e
contrary
way
,
that
●ere
is
not
only
a
pur●ing
out
of
euill
,
but
a
●tting
the
heart
vpon
●at
which
is
spiritual●
good
,
as
we
shall
see
●
the
next
branch
con●rning
holinesse
;
so
●at
though
there
bee
many
sinnes
in
thee
,
ye●
thou
doest
not
obe●
them
,
but
thou
hate●
them
,
and
esteeme●
lusts
to
thy
soule
,
as
●
disease
is
to
thy
body
thou
wouldest
faine
b●
rid
of
them
,
and
vse●
all
meanes
euery
day
●
purge
thy
vndersta●ding
,
will
,
and
affec●ons
,
&c.
and
to
set
the●
not
onely
against
sin●
but
for
God
and
goo●nesse
,
and
art
not
ca●ed
away
to
obey
s●
aske
thy selfe
if
th●
things
be
in
thee
or
●
Now
apply
these
thi●
briefly
thus
,
since
we
●aue
these
promises
,
let
●ur
care
bee
to
set
our
●elues
vpon
these
duties
.
Wee
know
the
hand
of
God
,
the
last
yeere
,
These
Sermons
were
preached
the
yeere
after
the
great
Plague
,
1625.
was
●one
out
grieuously
in
●he
plague
,
what
pro●ises
God
hath
made
in
●l
extremity
,
you
●ow
,
Call
vpon
me
in
the
●me
of
trouble
,
and
I
will
●are
thee
,
&c.
Seeing
●erefore
we
haue
these
●romises
,
when
wee
are
●ought
to
the
like
●aights
and
dangerous
●mes
,
and
troublesome
●yes
,
let
vs
goe
to
God
with
earnestnesse
of
spirit
,
and
lift
vp
pur●
hands
,
and
clense
ou●
selues
from
all
filthine●
of
flesh
and
spirit
.
We
know
God
hath
heard
vs
in
remouing
his
hand
in
that
iudgement
,
therefore
I
ma●
say
further
,
not
onel●
since
wee
haue
the●
promises
,
but
since
w●
haue
these
performances
,
let
vs
clense
our selues
else
we
disgrace
our
calling
,
wee
cut
off
ou●
selues
from
the
fellowship
of
God
and
Chri●
in
his
ordinances
,
an●
from
the
hope
of
enioying
his
presence
in
glory
,
wee
liue
in
the
breach
of
all
Gods
Commandements
,
we
loue
not
God
if
wee
loue
sinne
,
and
one
sin
will
ruinate
the
soule
.
God
hath
made
promises
,
that
whatsoeuer
thy
sinnes
haue
beene
,
that
what
sinner
soeuer
thou
hast
beene
,
though
thou
hast
beene
a
drunkard
,
a
prophaner
and
abuser
of
Gods
name
by
swearing
,
a
prophaner
of
the
Sabbath
,
an
adulterer
,
or
the
like
,
God
hath
promised
if
thou
repent
,
and
come
in
,
and
lay
downe
thy
weapons
of
rebellion
,
whatsoeuer
thy
sinnes
haue
beene
,
he
will
receiue
thee
mercifully
and
graciously
.
Seeing
therefore
thou
hast
this
promise
,
let
not
this
promise
be
charged
on
thee
at
the
last
day
,
that
thou
mightest
haue
beene
saued
if
thou
wouldest
haue
embraced
the
promises
offered
.
Seeing
wee
haue
these
promises
,
I
beseech
you
,
let
vs
clense
our selues
from
all
filthinesse
of
flesh
and
spirit
.
But
this
is
not
enough
,
but
wee
must
grow
vp
in
holinesse
,
which
is
the
next
point
,
but
I
must
reserue
the
handling
of
that
,
till
the
afternoone
.
2
COR
.
7.1
.
Perfecting
holinesse
in
the
feare
of
God
.
I
Come
now
to
the
second
branch
of
Sanctification
,
namely
,
positiue
holinesse
.
I
will
first
briefly
giue
you
the
meaning
of
the
words
,
and
then
come
to
the
points
of
Doctrine
.
The
holinesse
that
we
speake
of
,
is
created
holinesse
,
and
that
is
twofold
.
Either
that
which
is
perfect
in
degrees
and
in
measure
,
as
Adam
was
holy
in
innocency
,
and
as
we
shall
be
holy
when
wee
come
to
glory
:
this
is
aspired
,
but
it
is
neuer
attained
to
by
any
man
while
hee
liues
here
;
we
desire
it
and
set
it
as
our
marke
,
but
wee
cannot
reach
it
here
,
though
we
ayme
at
it
.
Or
imperfect
holinesse
,
not
as
it
is
a
work
of
God
(
for
all
the
workes
of
God
are
perfect
)
but
in
respect
of
the
measure
of
it
in
our selues
,
because
there
is
a
daily
addition
to
it
,
and
this
is
the
worke
of
Sanctification
begunne
to
be
wrought
in
vs
,
the
Image
of
God
in
part
repaired
againe
in
the
soule
within
vs
:
and
this
holinesse
also
is
double
,
It
is
-
Habituall
,
-
Actuall
.
Habituall
holinesse
is
that
that
is
infused
by
the
Spirit
of
God
into
vs.
Actuall
holinesse
is
that
that
is
exercised
againe
by
vs
towards
God
.
The
first
consists
in
the
renewing
of
our
nature
,
making
vs
new
creatures
.
And
the
second
in
the
exercise
and
expression
of
the
same
both
in
our
words
and
actions
.
Of
this
holinesse
principally
,
the
Apostle
speakes
here
both
of
the
renouation
of
our
natures
,
and
the
expression
of
it
by
a
godly
life
and
conuersation
.
And
this
is
that
worke
whereby
the
Lord
enableth
vs
both
to
know
,
to
will
,
and
to
worke
that
which
is
good
and
godly
,
which
is
the
expression
of
this
holines
that
consists
in
the
renouation
of
the
inward
man
.
The
first
worke
of
the
Spirit
in
this
,
is
vpon
the
vnderstanding
,
illuminating
vs
to
know
our selues
,
to
know
God
,
and
to
know
our
sinnes
.
And
then
vpon
our
will
and
affections
,
bending
our
will
(
when
we
are
able
to
put
a
difference
betweene
good
and
euill
)
to
embrace
that
which
is
good
,
and
to
refuse
that
which
is
euill
.
And
in
ordering
the
affections
,
setting
them
vpon
right
and
proper
obiects
.
In
a
word
,
as
I
said
before
,
this
worke
consists
in
two
things
:
First
,
in
renewing
our
nature
,
which
also
stands
in
two
things
:
First
,
in
abolishing
sinne
and
corruption
in
the
power
of
it
,
daily
more
and
more
euacuating
our
lusts
and
the
strength
of
sinne
.
And
secondly
,
in
restoring
and
repayring
the
Image
of
God
,
in
the
soule
,
in
holinesse
and
righteousnesse
,
in
the
vnderstanding
,
and
will
,
and
affections
,
and
desires
,
which
are
made
anew
,
and
cast
and
framed
in
a
new
mold
.
Then
secondly
,
in
that
that
flowes
from
the
same
in
our
dispositions
and
actions
wherby
we
are
,
First
,
inabled
to
order
our
actions
generally
and
constantly
according
to
the
rule
of
Gods
word
.
Secondly
,
to
performe
religious
actions
in
vprightnesse
and
sincerity
of
heart
.
Thirdly
,
to
bee
constant
without
intermission
or
going
backe
againe
,
and
back-sliding
in
the
wayes
of
godlinesse
,
and
in
the
exercises
of
holinesse
.
This
is
the
holinesse
that
wee
are
to
speake
of
in
this
place
.
Before
I
come
to
the
point
,
I
will
promise
to
you
,
concerning
this
part
of
Sanctification
in
positiue
holinesse
,
these
two
or
three
particulars
:
First
,
that
the
least
measure
of
true
holines
shall
neuer
be
extingui●hed
;
the
Lord
will
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
,
till
hee
haue
perfected
the
work
begunne
:
it
shall
goe
on
●herefore
;
we
are
said
here
to
perfect
holines
,
though
it
be
small
,
if
i●
be
true
,
it
shall
neuer
be
extinguished
.
Secondly
,
the
greates●
measure
of
holinesse
must
not
bee
rested
in
,
for
we
must
perfect
holinesse
,
as
wee
see
in
th●
words
.
Thirdly
,
that
the
vse
of
Sanctification
is
not
to
plead
any
thing
at
the
hand
of
God
by
vertue
of
merit
in
our selues
,
but
it
is
the
way
that
we
must
walke
in
,
it
is
a●
euidence
of
the
trut●
of
our
faith
,
and
effectuall
calling
and
regeneration
.
I
come
now
to
the
point
of
Doctrine
,
which
is
very
plaine
in
the
words
.
Let
vs
clense
our selues
from
all
filthinesse
,
and
grow
vp
in
holinesse
.
From
the
connexion
of
these
two
together
,
obserue
this
point
,
that
In
true
Sanctification
,
positiue
holinesse
is
as
necessary
as
purging
from
filthinesse
.
There
is
a
further
matter
required
than
the
meere
absence
of
sinne
,
there
must
be
holinesse
.
It
is
commanded
,
Leuit.
19.2
.
Leu
.
19.2
.
Be
ye
holy
(
saith
the
Lord
there
)
for
I
am
holy
.
The
Scripture
is
very
plentiful
in
exhortations
to
holinesse
,
which
containes
this
branch
of
holinesse
that
I
speake
of
.
You
will
say
,
what
is
it
to
be
holy
?
You
shall
see
in
Isa
.
1.16
.
Isa
.
1.16
.
Cease
to
doe
euill
;
is
that
all
?
no
,
Learne
to
doe
well
,
saith
hee
;
and
in
2
Pet
.
2.9
.
2
Pet
.
2.9
.
it
is
laid
downe
there
to
be
thus
with
all
those
that
come
●o
heauen
,
They
are
a
●yall
Priesthood
,
a
holy
Nation
,
&c.
All
that
are
●ued
,
before
they
come
●o
heauen
they
are
●ade
holy
:
Now
I
ar●ue
the
point
,
beloued
,
●specially
from
these
●hree
reasons
,
though
we
may
take
it
many
o●her
wayes
.
First
,
from
the
infinite
●erfection
of
holinesse
●n
God
himselfe
,
whom
euery
one
of
his
chil●ren
labour
to
be
like
●y
vertue
of
the
command
of
God
.
As
I
said
before
,
Be●
ye
holy
as
I
am
holy
,
fro●
an
holy
imitation
o●
mee
;
not
onely
in
respect
of
abstinence
from
that
which
is
ill
,
fo●
there
is
no
ill
cleaues
to
God
;
but
in
respect
o●
that
perfect
goodness●
that
is
in
him
,
hee
i●
goodnesse
and
holinesse
it selfe
:
therefore
in
Isa
.
6.3
.
Isa
.
6.3
.
hee
is
thus
proclaymed
by
the
Cherubins
one
to
another
,
Holy
,
Holy
,
Holy
,
&c.
Holy
is
God
the
Father
,
&
Holy
is
God
the
Sonne
,
and
Holy
is
God
the
holy
Ghost
.
But
yet
notwithstanding
,
fur●her
,
if
you
will
,
it
is
●hree
times
repeated
,
to
●hew
that
wee
cannot
sufficiently
expresse
the
holinesse
that
is
in
God
.
Now
the
force
of
the
reason
lyeth
thus
;
Shall
the
King
be
holy
,
&
the
subiects
prophane
;
shall
the
father
be
holy
,
and
shall
the
sonnes
and
daughters
be
filthy
and
impure
,
and
vncleane
;
shall
the
Lord
and
Master
bee
holy
,
and
shall
hee
keepe
in
his
house
and
family
wicked
and
godlesse
,
and
vnholy
seruants
?
It
cannot
be
,
there
is
no
agreemen●
betweene
euill
and
good
,
betweene
light
and
darknesse
,
betweene
God
and
a
sinner
:
tha●
is
the
first
reason
.
Secondly
,
this
holinesse
makes
vs
like
God
,
without
which
we
shall
neuer
see
his
face
with
comfort
in
heauen
.
For
what
was
that
Image
in
which
wee
were
at
the
first
created
,
according
to
the
Image
of
God
?
in
is
not
spoken
of
in
respect
of
the
outward
man
,
we
must
not
con●eiue
such
a
similitude
●f
God
;
but
in
the
re●pect
of
the
qualities
of
●he
mind
,
of
holines
and
●ighteousnesse
.
I
say
,
it
●akes
vs
like
God
,
without
which
we
shall
●euer
see
his
face
,
Heb
.
11.14
.
Seeke
peace
with
all
men
,
and
holinesse
,
with●ut
which
,
no
man
shall
see
God
.
Now
here
is
the
force
of
the
reason
.
All
the
faithfull
look
to
see
the
face
of
God
with
comfort
in
heauen
,
and
they
haue
a
promise
that
they
shall
,
but
none
shall
see
the
face
of
God
with
comfort
,
but
those
that
are
holy
▪
therefore
all
the
faithfull
must
be
holy
in
thi●
respect
.
Besides
,
I
might
giu●
this
addition
to
thi●
reason
,
the
former
we●
is
not
complete
without
this
.
Simile
,
If
a
man
pu●
off
ragges
,
and
doe
no●
clothe
himselfe
with
better
apparell
,
hee
h●
as
good
haue
kept
the●
on
still
:
Wee
must
no●
onely
put
off
the
ragge●
of
sinne
,
but
wee
mu●
bee
cloathed
with
th●
righteousnesse
of
Christ
●n
iustification
,
and
with
the
glorious
Image
of
God
that
beau●ifully
adorneth
euery
Christian
:
this
Image
must
be
repaired
in
ho●inesse
and
righteousnesse
,
and
expressed
in
●he
acts
and
exercises
of
Sanctification
in
the
life
and
conuersation
.
Thirdly
and
lastly
,
all
●he
workes
of
God
cals
vs
to
this
,
I
might
bee
●arge
in
instancing
in
many
of
them
,
God
●ath
made
vs
&
created
vs
to
be
holy
,
wee
are
redeemed
,
which
is
th●
speciall
worke
of
all
,
w●
are
made
againe
whe●
wee
had
marred
o●selues
in
respect
of
tha●
estate
that
we
were
fir●
created
in
,
wee
are
redeemed
and
regenerated
,
and
new
borne
to
this
end
and
purpose
that
wee
might
hau●
this
,
as
well
as
the
former
part
of
Sanctification
;
Tit
.
1.14
.
Chris●
hath
redeemed
vs
,
o●
purchased
vs
to
himself●
that
we
might
be
a
peculiar
people
,
zealous
of
g●
workes
:
therefore
positiue
as
well
as
negatiue
holinesse
is
absolutely
necessary
.
Our
natures
must
bee
renewed
,
and
our
actions
sanctified
:
So
wee
see
the
point
opened
,
I
come
to
some
vse
of
it
.
And
in
the
first
place
,
since
to
true
Sanctification
is
required
positiue
holinesse
,
which
consists
in
the
renewing
of
our
nature
,
and
in
framing
our
actions
to
the
will
of
God
,
both
for
matter
,
and
manner
,
and
durance
,
&c.
Therfore
this
is
a
terror
to
diuers
sorts
of
men
that
fall
short
of
Sanctification
,
and
shall
fall
short
of
glory
,
vnlesse
they
doe
further
works
than
yet
is
begunne
in
them
.
I
will
begin
with
those
that
are
most
of
all
opposite
to
this
holinesse
.
I
will
but
giue
a
touch
.
First
,
it
is
a
terror
to
those
that
are
openly
and
notoriously
prophane
,
whose
sinnes
are
written
in
their
skirts
,
and
in
their
fore-heads
,
that
euery
man
that
runs
may
reade
their
sinnes
;
such
a
man
is
such
a
notorious
sinner
;
a
branded
sinner
,
a
child
of
Satan
in
his
present
estate
and
condition
.
These
men
are
so
farre
from
positiue
holinesse
,
as
that
they
forbeare
not
positiue
filthinesse
and
notorious
wickednesse
:
therefore
I
leaue
these
;
they
cannot
but
be
conuinced
that
they
are
farre
from
this
holinesse
that
I
speake
of
.
Secondly
,
a
man
would
thinke
that
these
people
were
the
worst
of
all
sorts
,
yet
there
is
a
generation
worse
than
these
;
that
is
,
some
that
are
prophane
in
themselues
,
that
are
trained
vp
by
the
diuell
to
higher
wickednes
,
that
they
are
so
maliciously
bent
,
that
they
vent
their
venome
,
and
spit
their
Adders
poyson
in
the
faces
of
all
those
that
make
but
a
shew
,
and
that
beare
but
the
name
of
holinesse
in
their
liues
and
conuersations
;
they
persecute
that
in
others
,
for
the
want
of
which
,
themselues
shall
doubtlesse
be
damned
,
when
they
come
before
the
Iudgement
seat
of
God
and
Christ
:
these
are
fearefull
and
grosse
hypocrites
,
that
when
they
come
into
the
Congregation
vpon
their
knees
,
in
their
ordinary
confessions
they
pray
that
the
rest
of
their
liues
may
be
pure
and
holy
,
and
yet
are
no
sooner
out
of
the
Church
,
but
they
scorn
the
very
name
of
purity
and
holinesse
:
they
are
growne
to
a
great
height
of
iniquity
that
are
come
thus
farre
,
but
I
leaue
them
to
get
out
of
the
estate
,
or
to
bee
conuinced
of
the
danger
they
are
in
.
Thirdly
,
it
is
for
terror
to
the
hypocrite
,
that
makes
a
shew
of
holinesse
when
he
hath
it
not
;
this
positiue
holinesse
that
I
speake
of
,
hee
hath
not
his
nature
renewed
.
But
how
shall
wee
discerne
whether
a
man
haue
this
holinesse
or
no
?
That
must
bee
done
,
briefly
,
by
putting
difference
betweene
true
holines
and
hypocrisie
.
First
,
therefore
,
true
Sanctification
exerciseth
it selfe
in
the
acts
of
holinesse
vniuersally
,
both
in
abstinence
from
all
sinne
,
which
is
the
point
I
spake
of
before
,
and
in
imploying
a
mans
selfe
in
all
necessary
knowne
duties
that
God
cals
for
,
and
requires
for
at
his
hands
.
This
is
recorded
in
the
2
King
.
23.25
.
of
Iosiah
,
It
is
said
of
him
,
that
he
turned
to
the
Lord
his
God
with
all
his
soule
,
and
with
all
his
heart
,
according
to
all
the
Commandements
of
Moses
:
not
according
to
one
,
but
according
to
all
the
Commandements
which
God
gaue
by
the
mouth
and
hand
of
Moses
.
This
argued
true
holinesse
,
because
his
Sanctification
was
exercised
in
the
acts
of
holinesse
,
vniuersally
,
in
one
as
well
as
another
:
Whereas
an
hypocrite
,
hee
alwayes
sets
vpon
the
breach
of
some
one
of
Gods
Commandements
,
both
in
entertaining
some
knowne
lust
,
and
in
a
willing
liuing
in
the
neglect
of
some
holy
duty
.
In
the
second
place
,
Sanctification
and
true
holinesse
seekes
God
as
its
end
,
but
hypocrisie
seekes
a
mans
selfe
;
credite
carries
a
man
farre
to
outward
exercises
,
and
to
expresse
inward
Sanctification
in
shew
:
Sincerity
seekes
God
,
but
hypocrisie
seekes
it selfe
,
and
hath
its
owne
ends
,
when
there
is
not
true
holinesse
:
and
what
will
it
auaile
a
man
to
shine
as
a
Glow-worme
for
a
time
in
this
world
,
and
after
to
be
tormented
for
an
hypocrite
as
the
diuell
in
hell
.
Thirdly
,
as
Sanctification
exerciseth
it selfe
in
the
acts
of
holinesse
vniuersally
,
so
it
exerciseth
it selfe
in
them
constantly
,
without
a
willing
intermission
:
it
will
borrow
no
time
from
God
,
nor
lend
none
to
the
deuill
;
as
many
that
will
serue
God
in
shew
that
day
they
come
to
the
Table
of
the
Lord
,
and
afterward
be
as
prophane
and
as
vile
as
they
were
before
;
they
will
serue
the
Lord
one
time
in
the
Sabbath
,
and
the
diuell
all
the
weeke
after
:
But
wee
must
bee
constant
without
intermission
and
going
back
againe
,
that
is
the
property
of
the
Spirit
of
God
,
which
is
the
Spirit
of
holinesse
,
it
is
a
constant
Spirit
,
the
seed
of
God
abides
,
and
the
Spirit
rests
vpon
those
that
haue
it
.
He
that
is
borne
,
cannot
bee
vnborne
,
that
were
a
contradiction
;
so
hee
that
is
borne
of
God
,
continues
and
goes
on
in
Sanctification
and
Holinesse
,
whereas
an
hypocrite
serues
God
by
fits
,
according
to
the
time
,
and
season
,
and
occasion
,
and
his
owne
particular
aduantage
;
so
you
shal
see
,
beloued
,
the
hypocrite
wil
tremble
with
Felix
when
he
heareth
Paul
preach
of
Iudgement
,
hee
will
humble
himselfe
with
Achab
outwardly
and
counterfeitly
;
he
will
confesse
his
sinnes
with
Saul
,
hee
will
be
sorry
for
his
sinnes
with
Iudas
,
he
will
haue
a
kinde
of
a
wish
with
Balaam
,
but
this
will
not
serue
his
turne
.
It
is
a
constant
progresse
in
the
acts
of
holinesse
,
&
the
exercising
of
sanctification
in
the
way
of
grace
and
godlinesse
,
that
must
afford
vs
comfort
;
and
this
is
the
way
that
leads
&
tends
to
euerlasting
life
and
saluation
:
As
perseuerance
in
an
euill
course
damnes
a
man
,
so
continuance
in
goodnesse
,
that
saues
him
;
he
that
endures
to
the
end
shall
bee
saued
.
Then
fourthly
,
this
is
a
terror
to
those
that
are
meerely
ciuill
honest
(
for
these
I
distinguish
from
the
former
.
It
is
true
,
ciuill
parts
are
very
good
parts
in
these
vnciuill
times
comparatiuely
:
but
notwithstanding
they
will
neuer
stand
a
man
in
any
stead
,
they
argu●
not
the
truth
of
faith
and
holinesse
,
without
which
a
man
shall
neuer
see
God
.
Now
ciuility
is
distinguished
from
holinesse
,
briefly
in
this
:
It
is
exercised
only
vpon
the
outward
man
,
and
it
carries
a
man
to
some
duties
,
with
the
neglect
of
others
;
especially
,
being
set
on
the
duties
of
the
second
Table
,
preferring
them
before
the
duties
of
the
first
Table
:
but
grace
and
true
holinesse
,
when
the
nature
of
a
man
is
renewed
,
there
is
a
holy
seasoning
of
the
heart
in
new
desires
,
in
new
thoughts
,
new
affections
,
a
new
will
,
&c.
And
it
carries
a
man
to
euery
duty
,
coupling
together
the
duties
of
both
Tables
.
But
,
especially
,
a
holy
man
lookes
to
God
,
and
is
iealous
of
his
honor
,
yet
though
he
preferre
the
first
Table
,
and
the
duties
of
Gods
worship
before
duties
to
men
,
yet
hee
neglects
not
the
second
Table
,
but
couples
them
both
together
.
Then
in
the
fifth
and
last
place
,
this
condemneth
also
,
and
is
a
terror
to
those
that
content
themselues
onely
with
restraining
grace
;
(
I
touched
this
in
the
morning
.
)
But
know
thus
much
,
that
this
also
is
farre
from
holinesse
in
these
respects
:
First
,
restraining
grace
makes
onely
a
negatiue
religion
,
it
keeps
a
man
from
sinne
,
but
it
makes
him
not
fruitfull
in
holinesse
,
in
the
duties
of
the
affirmatiue
part
of
Gods
Commandements
,
in
the
duties
of
Gods
worship
and
seruice
.
In
the
second
place
,
restraining
grace
carries
not
a
man
to
hate
his
sinne
,
it
onely
brideleth
and
restraineth
a
man
from
it
:
As
we
see
many
children
and
seruants
that
are
brought
vp
in
religious
families
,
they
are
restrained
from
many
notorious
faults
and
vices
;
which
,
if
they
examine
their
hearts
,
they
cannot
say
that
it
is
out
of
hatred
and
detestation
of
the
same
.
And
if
a
man
that
hath
restraining
grace
,
bee
at
any
time
carried
to
doe
a
good
action
,
he
doth
it
without
life
and
spirit
,
without
any
true
sauour
,
and
sweetnesse
,
and
rellish
of
it
,
hee
hath
no
heart
or
delight
in
it
;
therefore
vnlesse
you
go
further
than
euery
one
of
these
,
your
estate
is
fearefull
,
and
wretched
,
and
miserable
:
If
you
liue
in
prophanenesse
,
if
you
scorne
holinesse
,
and
the
care
,
and
conscionable
endeuour
of
Gods
children
to
auoyd
sinne
,
and
to
performe
euery
holy
duty
,
if
you
doe
not
exercise
holinesse
,
and
sanctification
in
the
acts
of
holinesse
vniuersally
;
if
you
bee
not
constant
in
good
duties
without
intermission
or
going
backe
,
if
you
seeke
your selues
in
the
good
things
you
doe
,
and
not
the
honour
and
glory
of
God
,
if
you
doe
not
humble
your selues
for
your
selfe-ends
and
by-glances
,
if
your
holinesse
rest
in
the
outward
man
,
and
goe
not
to
the
renewing
of
your
thoughts
and
desires
,
of
your
affections
and
imaginations
,
&c.
If
you
make
more
conscience
of
the
second
Table
than
of
the
first
,
or
if
you
haue
some
care
of
the
second
,
and
none
at
all
of
the
first
,
●f
you
be
onely
restrained
,
and
are
not
fruitfull
in
holinesse
of
life
,
in
the
duties
of
Gods
worship
and
seruice
,
if
you
bee
not
carried
to
hate
sinne
,
as
well
as
to
abstaine
from
sinne
,
and
to
doe
good
duties
with
pleasure
and
delight
;
if
it
be
not
thus
with
you
,
you
are
in
your
sinnes
,
in
the
power
of
Satan
,
in
a
miserable
and
wofull
condition
.
Secondly
,
let
this
b●
an
exhortation
to
stirr●
vp
,
and
prouoke
euery
one
of
vs
to
labour
to
finde
this
worke
in
ou●selues
:
Why
should
we
take
delight
in
any
thing
in
the
world
til●
we
haue
found
it
,
considering
how
dangerou●
our
estate
is
,
if
the
Lor●
should
cut
vs
off
before
?
I
say
,
let
vs
labour
to
finde
our
natures
renewed
,
our
actions
changed
,
and
ou●
course
and
conuersation
of
life
reformed
an●
turned
from
euill
,
and
the
exercise
and
pra●tice
of
it
to
the
daily
●nd
constant
exercise
,
●nd
practice
of
that
which
is
good
:
Be●oued
,
this
will
stand
by
●s
,
and
keepe
vs
close
●o
God
,
in
the
time
of
affliction
,
and
in
the
day
of
persecution
and
●emptation
,
when
hypocrites
and
temporizing
time-seruers
shall
●ye
off
,
and
fall
backe
from
the
Lord
;
then
the
true
worke
of
grace
will
stand
by
a
man
,
and
vphold
him
in
the
time
of
trouble
.
These
are
dangerous
daye●
that
wee
liue
in
,
and
holinesse
was
neuer
so
much
disgraced
,
it
wa●
neuer
so
little
in
request
as
it
is
now
:
but
yet
if
troubles
come
vpon
vs
for
the
Gospell
,
there
is
nothing
that
will
fill
our
soules
with
comfort
,
vnlesse
we
find
this
worke
be
wrought
in
vs
by
the
Spirit
of
God
;
and
if
wee
haue
this
worke
of
grace
in
vs
,
wee
shall
finde
the
Lord
alway
present
with
vs
in
all
troubles
and
afflictions
,
according
to
the
promise
that
the
Lord
hath
made
vs.
There
are
none
of
vs
here
present
that
are
sure
(
for
a
day
,
no
not
for
the
time
that
wee
are
to
abide
in
this
place
)
of
our
estates
,
of
our
liberties
,
or
of
our
liues
;
but
this
one
thing
,
euery
Christian
is
sure
of
,
that
if
this
worke
of
grace
be
begunne
and
wrought
in
him
,
hee
shall
see
the
face
of
God
with
comfort
in
the
kingdome
of
glory
,
hee
shall
be
sure
to
inherit
that
kingdome
.
Therefore
you
that
are
setting
your
feet
into
the
wayes
of
godlinesse
,
I
beseech
you
looke
not
backe
againe
,
be
not
discouraged
you
that
haue
begun
in
a
course
of
Sanctification
,
for
any
sad
dismall
occurrents
you
meet
with
in
the
world
.
By
holinesse
you
are
made
like
God
himselfe
;
what
shall
I
say
more
?
It
is
your
honor
,
your
glory
,
your
reioycing
,
without
which
you
haue
no
reioycing
at
all
.
You
are
made
hereby
,
in
some
measure
,
conformable
to
the
glorious
Maiesty
of
the
Almighty
.
Therefore
this
holinesse
is
called
the
new
man
,
the
Image
of
God
,
the
diuine
nature
,
I
know
not
how
I
should
vrge
this
vpon
you
,
but
thus
God
is
holy
,
God
hath
made
,
and
created
you
to
bee
holy
,
Christ
hath
redeemed
you
to
bee
holy
,
God
hath
giuen
you
this
long
time
to
repent
in
,
that
you
might
be
holy
;
God
hath
sent
you
the
Gospell
,
the
meanes
of
holinesse
,
therefore
let
vs
not
bee
ashamed
to
embrace
it
,
and
professe
it
.
Lastly
,
for
this
point
,
let
it
bee
a
vse
of
triall
,
whether
wee
haue
not
onely
restraining
grace
which
doth
keepe
from
sin
,
but
also
this
positiue
holinesse
;
whether
the
Image
of
God
bee
renewed
in
our
soules
or
not
,
because
there
is
a
necessity
of
this
Sanctification
,
and
God
glorifieth
none
but
those
that
he
first
sanctifieth
;
as
we
see
in
that
chaine
,
Rom.
8.
Rom.
8.
Whom
hee
predestinates
,
he
cals
,
and
sanctifieth
,
and
glorifieth
:
Therefore
it
concernes
vs
to
try
and
examine
our selues
,
whether
the
worke
of
holinesse
bee
in
vs
or
no
,
whether
we
beate
the
Image
of
God
,
or
the
image
of
the
diuell
;
for
one
of
them
euery
man
carries
in
his
soule
.
Now
you
may
discerne
this
worke
of
grace
and
holinesse
by
these
three
markes
:
First
,
from
the
preparatiues
to
it
.
Secondly
,
from
the
order
of
working
it
.
Thirdly
,
from
the
efects
of
it
.
I
will
bee
briefe
in
them
,
because
I
haue
another
point
or
two
to
obserue
to
you
.
First
,
from
the
preparatiues
,
where
true
holinesse
and
the
Image
of
God
is
repayred
,
where
a
man
is
become
a
new
man
,
hee
findes
these
things
preceding
to
prepare
him
to
the
worke
of
holinesse
.
First
,
a
worke
of
illumination
to
see
his
vnholinesse
:
Did
the
Word
of
God
euer
worke
vpon
thy
vnderstanding
,
to
let
thee
see
what
a
wretched
,
miserable
and
damned
creature
thou
art
by
nature
?
The
second
preparatiue
,
is
a
broken
heart
at
this
sight
of
our
vnholinesse
;
Men
and
brethren
,
what
shall
wee
doe
?
There
was
a
beginning
,
a
preparation
to
the
worke
;
the
worke
was
not
throughly
wrought
in
them
,
Act.
2.
but
they
saw
that
they
were
in
a
state
of
damnation
,
and
their
hearts
begunne
to
rend
in
pieces
at
the
sense
of
the
same
;
and
then
they
could
take
no
rest
in
their
soules
til
they
were
informed
what
they
shold
doe
to
be
brought
out
of
this
wofull
state
.
The
third
preparatiue
is
selfe-deniall
,
a
renouncing
of
our selues
,
a
giuing
vp
our selues
as
desperate
and
wretched
,
and
in
a
state
of
damnation
,
in
respect
of
any
helpe
within
our selues
.
The
fourth
is
a
desire
to
apply
our selues
to
the
me●nes
that
God
hath
appointed
to
bring
vs
out
of
this
miserable
condition
to
apply
our selues
to
Christ
,
that
there
we
may
finde
mercy
and
pardon
at
his
his
hands
,
to
seeke
grace
here
,
as
well
as
glory
hereafter
:
looke
into
thy
soule
,
and
see
if
thou
find
this
preparation
.
The
second
marke
whereby
this
is
discouered
is
from
the
manner
of
working
of
it
by
the
Spirit
of
God
.
If
true
holines
be
wrought
in
thee
,
it
begunne
first
at
thy
heart
;
so
that
there
is
a
sensible
change
:
there
was
not
a
greater
change
in
Nebuchadnezzar
when
hee
eat
grasse
among
the
Oxen
,
and
when
hee
sate
on
the
Throne
of
his
kingdome
,
than
there
is
in
the
heart
and
affections
,
in
the
desire
,
and
will
,
and
whole
soule
of
a
Christian
man
that
is
changed
from
his
naturall
state
and
condition
to
a
spirituall
estate
,
by
the
worke
of
Sanctification
and
Holinesse
.
There
was
not
a
more
sensible
change
in
those
miracles
that
Christ
wroght
when
he
made
men
see
that
could
not
see
before
,
than
is
wrought
in
the
worke
of
Sanctification
:
for
now
we
see
,
that
formerly
were
blinde
;
wee
come
to
heare
the
word
of
God
,
that
formerly
were
deafe
,
and
could
not
heare
:
wee
come
to
walke
nimbly
with
pleasure
in
the
wayes
of
godlines
,
and
of
grace
,
whereas
before
wee
were
lame
:
these
outward
expressions
come
from
the
change
within
,
from
a
new
heart
:
Can
a
man
haue
a
new
heart
and
not
bee
sensible
?
Shall
he
not
finde
new
affections
,
new
desires
,
new
resolutions
,
and
a
new
will
;
that
whereas
his
will
was
formerly
stubborne
,
now
it
is
flexible
to
the
will
of
God
;
that
wheras
his
desires
were
filthy
,
and
vniust
,
and
vnlawfull
,
the
Spirit
of
God
casts
them
out
,
and
he
enters
with
holy
desires
,
holy
thoughts
,
&c.
Thus
if
holinesse
bee
true
;
it
beginnes
in
this
order
,
at
the
heart
,
because
there
the
Image
of
God
was
first
lost
and
defaced
,
there
it
is
first
repaired
.
But
it
staies
not
there
,
but
in
the
second
place
,
where
there
is
this
worke
of
holinesse
,
a
man
seeth
that
hee
is
bought
with
a
price
,
therfore
hee
laboureth
to
glorifie
God
in
body
and
spirit
:
the
worke
goeth
to
the
whole
man
:
where
there
is
a
sanctified
heart
,
it
expresseth
it selfe
outwardly
in
the
workes
and
actions
,
as
wee
shall
see
in
the
effects
of
this
holinesse
by
and
by
in
the
life
and
conuersation
:
when
there
is
sap
in
the
tree
wee
know
the
tree
is
aliue
,
though
wee
see
it
not
;
so
when
nature
is
renewed
,
we
are
liuing
,
wee
haue
a
spirituall
life
in
vs
,
before
we
exercise
the
same
;
but
the
other
presently
follow
;
as
the
tree
in
the
season
sheweth
it selfe
to
be
aliue
.
How
?
First
,
by
budding
,
then
by
blooming
,
and
then
by
bearing
:
so
it
is
in
a
true
Christian
man
,
when
hee
hath
true
holinesse
,
when
hee
hath
the
seeds
of
grace
in
his
heart
,
then
hee
comes
to
resolue
well
,
those
are
as
buds
;
he
comes
to
speake
well
,
the
language
of
Canaan
,
words
that
tend
to
holinesse
and
edification
,
those
are
the
bloomes
;
hee
comes
to
doe
wel
,
those
are
the
fruits
;
those
that
doe
not
proceed
to
all
these
,
the
worke
of
grace
is
not
truely
wrought
in
them
.
Some
seeme
to
resolue
well
,
to
bud
well
,
but
they
neuer
bloome
in
wholsome
speeches
,
it
comes
not
to
their
mouth
;
some
haue
both
good
resolutions
and
faire
promises
,
but
they
beare
no
fruit
:
What
is
the
reason
?
They
haue
no
root
in
themselues
,
as
Christ
speaketh
,
the
sap
that
is
in
them
,
is
as
that
that
is
in
a
branch
that
is
cut
off
from
the
body
of
the
tree
.
Thus
you
may
discerne
it
from
the
order
of
the
working
of
it
.
Thirdly
,
you
may
know
this
holines
from
the
effects
of
it
.
I
will
lay
downe
but
two
or
three
,
and
so
proceed
to
the
next
point
.
The
first
effect
is
this
,
True
loue
to
God
the
Author
of
the
Word
,
the
meanes
whereby
we
are
begotten
,
this
marke
is
agreeable
to
holinesse
:
for
the
work
being
so
heauenly
,
so
excellent
,
and
glorious
a
worke
as
Sanctification
and
Regeneration
is
,
it
is
impossible
,
and
against
reason
,
but
that
he
that
is
sensible
of
the
same
,
should
loue
the
worker
of
it
.
It
is
so
in
nature
,
benefits
attract
loue
to
a
man
;
and
not
onely
so
,
but
we
cannot
but
loue
the
instrument
that
conueyes
such
a
speciall
good
:
So
if
euer
God
,
by
the
ministery
of
his
Word
and
Spirit
,
haue
subdued
our
corruptions
,
mortified
our
old
man
,
and
renewed
his
Image
on
our
soules
:
we
cannot
possibly
but
loue
him
that
begat
vs
,
and
we
cannot
but
loue
the
instrument
,
and
the
meanes
,
euen
delight
in
the
Word
of
God
,
and
the
Preachers
of
the
same
:
for
faith
comes
by
hearing
,
and
how
shall
they
heare
without
a
Preacher
:
therefore
examine
thy selfe
what
loue
thou
bearest
to
God
,
and
examine
thy
loue
to
God
,
by
the
loue
thou
bearest
to
the
meanes
whereby
God
hath
done
good
to
thy
soule
,
by
the
loue
thou
bearest
to
the
Word
:
Canst
thou
keepe
thy selfe
from
frequenting
of
it
vpon
euery
idle
worldly
occasion
?
Those
that
had
rather
follow
their
profits
,
and
pleasures
,
&c.
than
delight
in
Gods
Sabbaths
,
and
in
partaking
of
the
ordinances
of
God
,
it
is
an
argument
they
haue
little
loue
to
God
,
and
by
consequence
little
holinesse
.
A
second
marke
,
is
loue
to
the
Saints
of
God
,
those
that
partake
of
the
same
holinesse
with
our selues
;
this
necessarily
followeth
,
Where
this
worke
of
holinesse
is
wrought
,
we
loue
those
that
are
begotten
of
God
:
And
herby
we
know
that
we
are
translated
from
death
to
life
,
because
wee
loue
the
brethren
.
It
is
impossible
that
a
man
should
beare
the
Image
of
God
in
his
owne
breast
,
and
not
loue
the
Image
of
of
God
where
hee
seeth
it
in
another
mans
life
and
conuersation
:
yea
,
I
say
,
loue
of
holinesse
in
others
,
where
holinesse
is
in
the
highest
straine
,
is
a
speciall
mark
of
discouery
.
For
there
may
be
some
affection
to
that
which
is
correspondent
to
a
mans
owne
disposition
;
as
a
ciuill
man
loues
ciuility
wheresoeuer
hee
seeth
it
:
but
when
it
is
a
straine
higher
than
that
that
is
in
himselfe
,
he
imitates
it
not
,
but
emulates
it
,
and
beares
an
enuious
mind
to
that
man
,
and
to
the
worke
of
grace
in
him
.
When
a
man
is
vnlimited
in
his
desire
of
grace
,
because
hee
propounds
perfection
to
attaine
to
the
higher
straine
of
grace
he
seeth
in
any
,
the
more
loue
it
begets
from
him
.
It
is
impossible
for
a
man
to
carry
the
Image
of
God
in
his
soule
,
and
not
to
loue
the
same
Image
in
others
,
wheresoeuer
he
seeth
it
.
The
third
and
last
effect
is
this
,
where
there
is
holinesse
in
the
heart
,
it
seasoneth
a
mans
speech
,
it
changeth
his
discourse
and
language
;
his
speeches
tend
to
edification
,
to
profit
,
and
to
holinesse
;
to
the
building
vp
of
the
soules
of
others
in
the
feare
of
God
vpon
euery
occasion
and
seasonable
opportunity
:
Therefore
the
Scripture
layeth
downe
the
state
of
those
that
are
guilty
,
that
liue
in
sins
of
the
tongue
,
they
are
no
Citizens
of
the
kingdome
of
heauen
,
he
tha●
slandereth
his
neighbour
.
So
I
may
say
of
swearers
,
of
lyers
,
of
reuilers
,
and
euery
man
whose
speech
is
not
holy
,
he
hath
no
holinesse
in
his
heart
:
my
ground
is
good
without
denial
,
in
Iam
.
1.26
.
Iam
.
1.26
.
If
any
man
seeme
religious
,
and
doe
not
bridle
his
tongue
,
his
religion
is
in
vaine
.
So
I
say
,
examine
thy selfe
by
these
trials
;
if
thou
find
not
these
things
in
thee
,
thy
state
is
wretched
and
fearfull
;
haste
thee
out
of
it
,
there
must
bee
a
change
wrought
in
thee
,
or
else
thou
canst
neuer
come
to
the
kingdome
of
heauen
.
So
much
shall
serue
to
haue
spoken
of
the
first
point
;
I
come
now
to
the
next
point
to
bee
obserued
from
this
part
of
the
Text
,
before
I
come
to
the
last
words
,
In
the
feare
of
God
.
The
Apostle
doth
not
say
,
Let
vs
clense
our selues
from
all
filthinesse
and
get
holinesse
,
but
Let
vs
grow
vp
and
perfect
holinesse
:
Growing
vp
and
perfecting
holinesse
must
be
the
marke
that
wee
must
alwayes
ayme
at
.
So
the
point
is
plaine
,
that
It
is
not
a
scanty
small
measure
of
holinesse
that
God
requires
at
the
hands
of
his
children
,
but
a
growing
towards
perfection
euerie
day
.
This
the
Apostle
Paul
prayeth
for
,
in
the
behalfe
of
the
Colossians
,
Col.
1.9
.
Col.
1.9
.
For
this
cause
(
saith
he
)
since
the
day
that
wee
heard
of
it
,
wee
cease
not
to
pray
for
you
,
and
desire
that
you
may
be
filled
with
the
knowledge
of
his
will
in
all
wisedome
and
vnderstanding
,
that
you
may
walke
worthy
of
the
Lord
in
all
pleasing
,
being
fruitfull
in
euery
good
worke
;
euery
straine
almost
leading
a
foot
higher
towards
holines
.
And
as
the
Apostle
prayes
thus
on
the
behalfe
of
the
Colossians
,
so
all
Christians
are
exhorted
to
this
,
in
2
Pet
.
3.18
.
2
Pet
.
3.18
Grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
.
For
the
clearing
of
this
point
a
little
.
Some
man
may
say
,
Can
we
perfect
holines
,
i●
the
Image
of
God
perfectly
renewed
,
can
we
be
perfect
in
the
exercises
and
expressions
of
it
in
the
outward
man
?
I
answer
,
we
may
be
,
and
wee
must
be
perfecting
holinesse
,
though
wee
cannot
perfect
holinesse
as
long
as
wee
liue
;
therefore
we
must
take
notice
of
this
distinction
.
There
is
a
perfection
of
degrees
,
this
we
must
aspire
to
,
and
labour
for
,
though
we
can
neuer
attaine
it
here
.
But
there
is
another
kinde
of
perfection
,
which
is
that
the
Apostle
speakes
of
here
,
and
that
contains
these
particulars
.
First
,
it
is
opposed
to
halfe
holinesse
,
bee
sure
that
your
holinesse
be
full
,
that
it
bee
not
onely
negatiue
but
affirmatiue
also
,
as
I
said
in
the
former
point
.
Secon●l●
,
it
hath
respect
to
the
vniuersality
of
the
grace
of
God
that
is
in
a
Christian
;
God
would
haue
them
labour
for
euery
grace
,
for
patience
,
as
well
as
for
knowledge
;
for
meekenesse
,
as
well
as
patience
;
and
for
loue
,
as
well
as
meekenesse
;
for
temperance
,
as
well
as
loue
;
it
hath
respect
to
the
vniuersality
of
grace
,
that
the
graces
of
Gods
Spirit
may
be
linked
one
to
another
,
that
a
man
may
not
make
shew
of
one
grace
,
and
be
altogether
destitute
of
another
.
Thirdly
,
it
hath
respect
to
the
growth
of
those
graces
that
are
vniuersally
in
a
man
,
in
the
measure
of
them
,
growing
stronger
and
stronger
euery
day
,
this
perfecting
holines
hath
speciall
reference
to
this
,
growing
in
holinesse
extensiuely
in
the
number
of
graces
,
getting
euery
grace
,
and
then
intensiuely
growing
more
in
the
measure
and
strength
of
those
graces
attained
.
Then
fourthly
,
it
hath
respect
to
the
expression
of
this
holines
in
the
vniuersality
of
our
obedience
.
Fifthly
and
lastly
,
it
hath
respect
to
the
sincere
and
constant
exercise
of
holinesse
,
this
is
the
full
perfection
that
euery
one
must
striue
,
while
they
liue
here
,
to
come
to
.
Now
hauing
thus
farre
opened
the
point
,
I
come
to
the
reasons
of
it
.
The
first
ground
or
reason
,
why
it
is
not
a
small
measure
,
but
a
growing
to
perfection
that
God
requires
;
it
is
from
the
nature
of
grace
that
is
wrought
in
the
heart
by
the
Spirit
of
God
;
it
is
likened
and
resembled
in
the
Scriptures
to
a
sparke
of
fire
which
when
it
is
throwne
into
dry
wood
,
kindleth
,
and
comes
to
be
a
great
fire
;
that
is
the
property
of
true
grace
,
it
is
like
a
sparke
of
fire
in
dry
wood
,
it
groweth
and
increaseth
hotter
and
hotter
,
it
groweth
to
a
greater
and
greater
measure
,
till
it
come
to
a
flame
.
So
the
graces
of
God
and
the
meanes
whereby
they
are
wrought
,
are
compared
to
seed
,
to
a
graine
of
mustardseed
that
is
sowne
in
good
ground
,
which
hauing
seasonable
times
fall
vpon
it
,
it
growes
vp
till
it
come
to
bee
a
great
tree
.
It
is
like
flowers
that
grow
in
a
Garden
,
or
as
a
tree
planted
by
the
waters
side
,
that
springs
and
growes
till
it
come
to
ful
stature
&
grouth
,
so
that
in
respect
of
the
nature
of
grace
,
which
is
set
out
by
these
resemblances
:
wheresoeuer
there
is
a
dram
of
true
holines
,
there
cannot
but
be
a
growing
and
going
forward
daily
to
a
greater
and
fuller
measure
of
strength
and
perfection
of
the
same
.
The
second
reason
is
drawne
from
the
necessity
of
growing
,
or
of
perfecting
holines
,
and
that
shewes
it selfe
in
these
two
or
three
seuerall
respects
.
First
,
euery
man
is
to
know
that
the
time
will
come
,
when
the
greatest
measure
of
grace
that
a
man
can
get
,
he
will
thinke
it
little
enough
;
Store
is
no
sore
,
as
we
vse
to
say
.
So
it
is
in
the
store
and
treasures
of
grace
.
In
the
violence
of
Sathans
temptations
,
in
the
bitternesse
of
crosses
and
afflictions
that
may
betide
and
befall
a
man
here
,
and
at
the
houre
of
death
.
What
is
the
●eason
that
many
then
●elapse
and
fall
off
from
God
?
In
the
houre
of
●emptation
,
saith
Christ
,
●peaking
of
hypocrites
,
●hey
fall
away
:
The
●eason
is
,
because
they
●ad
not
gotten
store
of
●race
in
their
hearts
.
In
the
second
place
there
is
a
necessity
in
respect
of
prayer
;
the
more
strength
of
grace
there
is
,
the
more
easily
God
is
intreated
,
and
the
more
ready
to
heare
vs
:
Would
wee
haue
God
to
heare
vs
when
wee
call
vpon
him
;
would
we
haue
him
be
as
ready
to
heare
,
as
we
are
to
lay
open
our
wants
?
Beloued
,
the
stronger
our
faith
and
graces
are
,
the
soone●
God
heareth
;
for
fait●
and
feruency
are
th●
two
wings
that
carry
prayer
:
now
the
stronger
faith
is
,
the
sooner
prayer
comes
to
heauen
,
and
the
sooner
it
obtaines
the
mercy
it
sues
for
,
at
the
hands
of
God
.
In
the
third
place
there
is
a
necessity
of
it
,
in
respect
of
our
owne
corruptions
,
there
must
be
strong
grace
to
subdue
strong
corruptions
,
there
is
a
great
measure
of
sin
,
a
great
measure
and
degree
of
filthinesse
yet
in
vs
,
and
corruption
in
vs
is
exceeding
strong
;
now
corruption
doth
not
euacuate
corruption
;
therefore
there
is
a
necessity
of
growing
in
grace
,
that
we
may
subdue
the
power
and
strength
of
our
lusts
daily
more
and
more
,
by
the
power
and
strength
of
grace
,
and
the
Spirit
of
God
in
vs.
That
is
the
second
reason
drawne
from
the
necessity
of
growing
.
The
third
reason
of
the
point
,
is
drawne
from
the
danger
of
not
growing
,
from
the
danger
in
not
perfecting
holinesse
;
the
danger
consists
especially
in
these
two
or
three
things
.
First
,
grace
being
compared
to
a
sparke
of
fire
;
you
know
if
a
spark
lye
long
,
and
doe
not
get
heat
,
it
will
be
sure
to
goe
out
:
So
it
is
in
grace
,
if
wee
goe
not
forward
,
we
stand
still
but
a
little
while
,
but
wee
goe
backeward
:
Therefore
in
Reu
.
3.
Reu
.
3.
We
are
exhorted
to
stirre
vp
and
quicken
the
graces
of
the
Spirit
,
that
are
ready
to
dye
in
vs
,
for
want
of
exercise
and
vse
,
so
that
we
goe
backward
,
if
we
perfect
not
holinesse
in
going
forward
.
Then
a
second
danger
is
this
,
the
curse
of
God
hangs
ouer
euery
barren
soule
:
and
that
is
a
fearefull
curse
,
Heb
.
10.38
.
Heb
.
10.38
If
any
man
withdraw
himselfe
,
my
soule
shall
haue
no
pleasure
in
him
,
saith
God
;
he
hath
no
pleasure
in
a
man
that
withdraweth
.
Then
thirdly
,
as
this
dishonoureth
God
,
so
it
pleaseth
the
diuell
,
that
a
man
should
not
perfect
holinesse
;
it
reioyceth
Satan
nothing
more
,
than
to
see
a
man
a
trewant
in
Christs
Schoole
,
to
see
a
man
make
no
proficiency
in
grace
,
for
that
feedes
his
hopes
that
hee
shall
be
depriued
of
glory
.
The
fourth
and
last
reason
is
,
because
it
is
the
good
will
of
God
,
the
kindnesse
of
God
to
afford
the
meanes
of
growth
;
therefore
if
we
doe
not
perfect
holinesse
,
it
will
euince
vs
of
these
three
things
.
First
,
that
wee
are
ill
husbands
.
Secondly
,
that
wee
haue
euill
hearts
.
Thirdly
,
that
we
doe
not
pray
first
,
if
wee
grow
not
euery
day
more
and
more
,
and
perfect
holinesse
,
it
will
conuince
vs.
First
,
that
wee
are
ill
husbands
of
the
Talents
that
God
hath
giuen
vs
,
when
hee
hath
sent
his
Prophets
to
rise
early
and
speake
to
vs
to
direct
vs
in
the
way
,
to
helpe
vs
forward
,
to
build
vs
in
the
wayes
of
godlinesse
;
if
wee
doe
not
grow
,
what
ill
husbands
are
wee
of
these
Talents
.
Againe
,
it
not
onely
argues
that
we
are
i●l
husbands
,
but
that
wee
haue
euill
hearts
:
when
the
husbandman
soweth
his
Corne
on
the
ground
,
and
God
watereth
it
from
heauen
,
and
yet
it
doth
not
grow
,
we
say
that
is
euill
ground
:
So
when
the
good
seed
of
the
Word
falls
on
vs
,
and
yet
wee
grow
not
,
and
perfect
not
holinesse
,
it
argues
that
wee
haue
barren
rotten
hearts
,
that
choakes
the
seed
of
the
Word
that
it
cannot
come
to
ripenesse
and
perfection
.
Then
againe
,
it
argues
that
we
are
altogether
negligent
and
carelesse
of
prayer
,
whereby
wee
might
obtaine
the
blessing
of
God
vpon
the
meanes
afforded
vs
:
What
is
the
reason
that
men
grow
no
perfecter
in
faith
,
in
holinesse
,
in
the
wayes
of
godlines
?
Because
they
content
themselues
with
the
bare
vse
of
the
ordinances
of
God
,
and
are
not
earnest
and
conscionable
in
seeking
to
God
for
a
blessing
on
the
same
.
You
see
then
that
it
is
not
a
small
measure
of
grace
,
but
perfecting
holinesse
,
growing
to
perfection
,
that
God
cals
for
,
and
requires
at
our
hands
.
Now
I
come
to
the
application
briefly
.
First
,
it
informes
vs
thus
much
,
for
a
vse
of
instruction
,
that
a
Christian
mans
taske
is
neuer
at
an
end
,
till
his
life
bee
at
an
end
;
for
seeing
wee
cannot
bee
perfectly
holy
here
,
we
must
be
perfecting
holinesse
as
long
as
wee
liue
.
When
once
a
man
comes
to
this
,
saith
a
Father
,
to
say
hee
hath
enough
,
he
is
neere
ruine
and
destruction
.
When
a
man
comes
to
say
,
I
haue
knowledge
enough
,
I
haue
patience
enough
,
I
haue
grace
enough
,
I
haue
assuranc●
of
saluation
enough
this
man
is
neere
his
ruine
and
destruction
.
●
would
grieue
a
fathe●
to
see
his
childe
not
●
grow
,
and
thriue
:
It
grieueth
God
the
Father
,
that
you
should
liue
vnder
the
meanes
of
grace
and
saluation
,
one
weeke
after
another
,
one
moneth
after
another
,
one
yeare
after
another
,
and
yet
notwithstanding
to
bee
no
better
proficients
in
the
Schoole
of
his
Son
Iesus
Christ
.
You
are
plants
and
trees
in
the
Orchard
of
God
,
Ioh
.
15.1
.
Ioh
.
15.1
.
I
am
the
Vine
,
and
you
are
the
Branches
,
and
my
Father
is
the
Husband-man
.
Are
we
trees
in
the
Orchard
of
God
,
then
certainely
God
lookes
for
these
things
at
our
hands
:
-
First
,
for
fruit
.
-
Secondly
,
for
good
fruit
.
-
Thirdly
,
for
much
fruit
.
-
Fourthly
,
for
continuall
fruitfulnesse
.
First
,
I
say
,
God
lookes
for
fruit
:
Will
a
man
plant
a
tree
in
his
Orchard
only
to
looke
vpon
?
Doth
hee
not
come
at
the
appointed
time
to
looke
for
fruit
?
Doth
hee
not
digge
it
downe
,
and
cast
it
into
the
fire
,
if
it
beare
not
fruit
according
to
the
cost
and
paines
that
he
hath
bestowed
?
Therefore
,
saith
Iohn
to
a
generation
of
Vipers
that
came
to
his
Baptisme
,
Bring
forth
fruit
worthy
amendment
,
Matth
.
3.8
.
Mat
.
3.8
.
Wee
are
Trees
,
God
lookes
for
fruit
.
Nay
,
wee
are
Gods
Trees
,
therefore
hee
lookes
for
good
fruit
,
Mat
.
3.10
.
Mat
.
3.10
.
we
see
there
,
Euery
Tree
that
bringeth
not
forth
good
fruit
,
is
hewen
downe
and
cast
into
the
fire
.
There
is
no
man
that
liues
vpon
the
face
of
the
earth
,
but
hee
brings
forth
some
fruit
or
other
;
hee
brings
forth
fruit
either
to
God
,
or
else
to
the
deuill
,
the
hedge-fruit
of
his
owne
lusts
,
fruit
to
destruction
;
for
he
that
sowes
to
the
flesh
,
shall
reape
corruption
.
Wee
must
bring
forth
good
fruit
.
Thirdly
,
God
lookes
for
plentifull
fruit
;
we
must
bring
forth
abundance
:
Why
?
Because
God
hath
planted
vs
,
and
watred
vs
;
Ioh
.
15.8
.
Ioh
.
15.8
.
My
Father
is
the
Husband-man
,
and
you
are
the
branches
,
and
herein
is
my
Father
glorified
,
that
you
bring
forth
much
fruit
.
Lastly
,
God
lookes
for
constancy
in
our
fruitfulnesse
:
because
hee
is
constant
in
his
paines
towards
vs
,
that
wee
might
be
fruitfull
,
and
bring
forth
good
fruit
,
and
much
fruit
,
and
constant
fruit
in
the
exercises
of
piety
and
charity
;
and
that
wee
may
doe
so
,
let
vs
looke
to
these
two
things
:
First
,
that
the
Tree
be
good
,
be
sure
that
thy
person
bee
iustified
in
Christ
.
And
then
see
that
the
root
be
good
,
that
by
faith
thou
abide
in
him
,
Ioh
.
15.2
.
Ioh
.
15.2
.
Abide
in
mee
that
you
may
bring
forth
much
fruit
.
So
much
for
that
vse
of
instruction
.
In
the
second
place
this
is
a
terror
for
those
that
are
within
the
compasse
of
Gods
pales
,
I
meane
that
are
baptized
,
and
so
are
in
the
bosome
of
the
Church
,
and
heare
the
Word
of
God
,
and
partake
of
the
ordinances
of
God
,
(
as
the
Fig-tree
was
in
the
Vineyard
;
)
vpon
whom
the
Lord
hath
bestowed
much
paines
,
and
yet
are
so
far
from
perfecting
holinesse
,
as
that
they
perfect
wickednes
more
and
more
;
euill
men
and
deceiuers
grow
worse
and
worse
.
But
especially
,
which
is
strange
,
those
that
haue
made
some
shew
of
religion
and
holinesse
.
Oh!
beloued
,
that
the
profession
of
any
man
should
bee
,
as
it
were
,
in
a
consumption
,
languishing
,
declining
,
and
going
backewards
,
this
is
that
that
the
Lord
grieues
for
,
and
abhorres
:
when
men
are
not
like
to
the
Palme
tree
,
that
alway
keepes
it
greenenesse
,
nor
like
the
Cedar
,
that
groweth
stronger
and
stronger
,
but
are
like
a
Reed
shaken
with
the
wind
,
or
like
Bul-rushes
that
are
planted
in
the
mire
;
these
neuer
had
any
true
holinesse
,
they
neuer
had
the
seed
of
God
indeed
in
them
,
vnlesse
they
recouer
in
some
short
time
,
being
conuinced
,
vnlesse
they
bee
burthened
for
this
backe-sliding
,
and
recouer
out
of
this
state
and
condition
.
Againe
,
as
this
reproues
such
,
so
it
stops
the
mouthes
of
carnall
men
,
for
the
imputation
that
they
lay
vpon
the
children
of
God
for
their
precisenesse
and
strictnes
,
and
too
much
holinesse
,
that
they
are
not
content
to
keepe
an
equall
pace
with
their
neighbours
to
goe
to
heauen
as
slowly
as
they
,
but
they
will
labour
to
out-strip
them
:
I
say
,
why
should
the
children
of
God
be
blamed
for
their
too
much
forwardnesse
,
when
as
God
would
haue
no
man
to
rest
in
the
present
measure
of
grace
,
but
euery
man
to
contend
,
and
fight
,
and
labor
,
and
striue
to
grow
,
and
increase
,
and
abound
,
euen
to
perfect
holinesse
.
Therfore
in
the
third
place
,
let
this
bee
a
vse
of
exhortation
,
to
stirr●
vp
euery
one
,
not
to
be
like
dead
trees
,
that
stand
at
a
stay
,
and
are
good
for
nothing
but
the
fire
,
but
to
stirre
vp
our selues
to
grow
in
holinesse
,
to
be
fruitfull
in
the
workes
of
piety
and
charity
,
to
abound
in
goodnesse
,
in
good
desires
,
in
good
endeuours
,
and
good
practices
and
performances
,
and
this
exhortation
I
shall
vrge
vnder
these
three
heads
.
First
,
take
heed
of
what
may
hinder
you
from
perfecting
holinesse
.
Secondly
,
vse
the
meanes
that
may
further
you
in
perfecting
holinesse
.
Thirdly
,
take
two
or
three
motiues
to
presse
this
on
you
,
and
then
I
will
conclude
.
First
,
take
heed
of
what
may
hinder
you
from
perfecting
holinesse
:
And
what
is
it
that
daily
hinders
men
that
they
grow
no
faster
,
to
no
better
ripenesse
?
First
,
coldnesse
in
profession
,
which
is
the
politike
wisedome
of
these
times
,
take
heed
of
that
;
men
content
themselues
to
keepe
an
indifferency
and
a
meane
in
the
profession
of
religion
:
Beloued
,
you
know
it
is
agreeable
to
reason
,
that
a
cold
●tomacke
digests
no
meat
,
a
cold
soile
brings
no
fruit
,
a
cold
Spring
kils
the
buddes
,
a
cold
heart
choakes
grace
;
if
you
see
a
man
that
is
cold
in
Religion
,
that
●s
luke-warm
,
no
good●esse
can
bee
expected
from
him
till
he
amend
his
pace
.
Take
heed
of
coldnesse
,
bee
not
discouraged
for
any
thing
,
let
Religion
bee
full
of
life
and
heat
.
Secondly
,
take
heed
of
couetousnesse
,
of
earthly
mindednesse
,
&
surfetting
too
much
vpon
any
thing
here
,
either
pleasures
or
riches
;
cares
and
riches
are
as
thorns
that
choke
,
when
wee
suffer
our
affections
to
be
stollen
away
with
them
.
The
glorious
shew
of
the
world
,
saith
Paul
,
steales
mens
hearts
from
the
liuing
God
,
and
when
men
come
to
this
,
there
is
no
growing
in
grace
.
And
then
the
cares
of
the
world
how
to
grow
rich
,
and
how
to
accomplish
wickednesse
,
and
how
to
satiate
and
enioy
their
hearts
desires
and
lusts
,
in
1
Ioh
.
2.16
.
1
Ioh
.
2.16
.
Loue
not
the
world
nor
the
things
of
the
world
,
hee
that
loues
the
world
,
the
loue
of
the
Father
is
not
in
him
:
And
if
the
loue
of
God
be
not
in
a
man
,
neuer
looke
for
growing
perfect
in
holinesse
:
When
streames
are
diuided
,
they
runne
weakly
,
but
when
they
runne
one
way
,
they
run
strongly
:
So
if
we
draw
our
hearts
altogether
from
the
loue
of
the
world
,
if
wee
vse
it
as
if
we
vsed
it
not
,
if
we
vse
it
as
a
meanes
to
helpe
vs
to
heauen
,
and
to
further
vs
in
the
wayes
of
grace
,
and
not
otherwise
,
then
our
loue
will
bee
setled
vpon
God
,
and
vpon
Religion
thorowly
,
but
earthly
mindednesse
hinders
our
progresse
in
Religion
,
therefore
take
heed
of
that
.
Thirdly
and
lastly
,
take
heed
of
too
high
a
conceit
of
our
selus
,
in
respect
of
any
present
measure
of
grace
,
for
that
spoiles
and
deads
it
presently
;
grace
is
deaded
when
it
stands
at
a
stay
.
When
a
man
takes
the
honour
of
working
it
that
is
due
to
God
,
to
himselfe
,
when
hee
growes
proud
of
that
that
is
in
him
,
Hos
.
10.1
.
Hos
.
10.1
.
Israel
brought
forth
fruit
to
himselfe
:
So
there
are
many
that
bring
forth
fruit
to
themselues
,
when
they
grow
pro●d
and
conceited
of
that
t●ey
haue
.
The
low
valley
is
fruitfull
,
when
the
high
mountains
are
barren
;
take
heed
of
a
proud
heart
,
for
grace
wil
not
grow
in
a
proud
heart
;
God
resists
the
proud
.
So
much
for
the
first
thing
,
I
exhort
you
to
take
heed
of
the
hindrances
.
The
second
thing
is
to
vse
the
meanes
;
you
know
the
meanes
,
therfore
I
will
giue
but
a
touch
,
and
vrge
a
little
the
exhortation
by
motiues
:
The
meanes
are
these
:
The
publike
meanes
alway
carry
the
preheminence
,
though
they
be
not
disioyned
from
the
priuate
.
Now
the
publike
meanes
to
perfect
holinesse
,
are
,
The
Word
,
The
Sacrament
,
and
Prayer
.
You
haue
been
many
of
you
at
the
Table
of
the
Lord
,
this
is
the
meanes
that
God
hath
appointed
to
strenthen
your
vnion
and
fellowship
with
his
Sonne
Iesus
Christ
,
and
your
assurance
of
the
loue
of
God
,
and
to
vnite
you
in
loue
,
and
brotherly
affection
one
towards
another
;
see
therefore
that
you
perfect
these
gifts
and
graces
.
When
the
Oares
strike
not
,
the
Boat
stands
stil
,
or
goes
backward
:
So
when
we
doe
not
constantly
and
conscionably
vse
the
Word
and
Sacraments
,
and
ioyne
these
together
,
then
we
stand
still
,
and
we
cannot
stand
stil
long
,
but
the
blasts
of
Satans
temptations
wil
driue
vs
backe
.
A
second
meanes
is
this
,
to
labour
to
make
a
sanctified
vse
of
our
afflictions
,
of
the
hand
of
God
vpon
vs
in
any
kinde
whatsoeuer
,
and
that
is
a
meanes
to
weane
vs
from
the
world
,
and
to
draw
vs
neerer
to
God
in
all
our
wayes
.
A
fearfull
thing
it
is
,
beloued
,
that
when
iudgements
are
at
the
doore
,
when
the
sword
is
threatned
,
when
dangers
are
threatned
against
vs
in
these
fearefull
back-sliding
times
we
liue
in
,
that
now
men
should
grow
worse
,
that
now
they
should
not
strain
themselues
to
a
higher
pitch
of
holinesse
,
and
endeuour
to
worship
God
,
and
doe
more
and
greater
seruice
for
God
than
before
:
When
as
God
expects
this
at
our
hands
,
what
are
all
afflictions
and
threatnings
,
they
are
the
Physicke
of
God
to
expell
peccant
humors
,
and
to
helpe
the
obstructed
parts
,
that
grace
may
haue
a
more
liuely
motion
in
vs
;
therefore
take
heed
,
when
the
hand
of
God
is
vpon
vs
,
that
wee
make
this
vse
of
it
,
to
surther
our
growth
in
grace
,
and
to
perfect
holinesse
.
Thirdly
,
let
vs
labour
to
exercise
those
gifts
holily
,
that
God
hath
giuen
any
of
vs
for
the
benefite
of
others
,
that
is
a
speciall
meanes
to
grow
in
holinesse
,
some
●ther
things
waste
and
●onsume
in
the
frequent
●se
and
wearing
of
●hem
;
but
the
more
we
vse
grace
for
the
benefit
of
others
,
the
more
wee
encrease
it
;
Com●
children
,
and
I
will
teac●
you
,
&c.
and
taste
and
s●
how
good
God
hath
bee●
to
me
:
the
more
tho●
teachest
others
,
th●
more
thou
shalt
hau●
thy selfe
;
as
a
candl●
that
conueyes
light
●
others
,
and
yet
keepe●
its
own
light
:
the
mo●
thou
conueyest
light
●
others
,
the
more
th●
shalt
find
it
in
thy
sel●
therefore
hide
not
●
thy
talents
in
a
napki●
in
the
ground
,
like
●
vnprofitable
seruant
,
for
there
is
a
glorious
reward
that
God
hath
laid
vp
for
his
children
.
Fourthly
,
be
sure
to
get
an
humble
heart
:
as
pride
is
an
enemy
to
growth
in
Grace
;
so
an
humble
heart
furthereth
it
,
an
humble
heart
is
that
where
Gods
spirit
delights
to
dwell
,
and
that
wherein
grace
growes
:
I
say
,
the
more
humble
wee
are
,
the
more
our
faith
,
&
loue
,
and
patience
,
and
assurance
of
Gods
loue
,
and
euery
manner
of
grace
growes
and
increaseth
in
vs
,
let
vs
bee
stirred
vp
to
vse
these
meanes
,
and
vse
them
constantly
.
That
is
the
third
thing
.
Now
I
come
to
some
motiues
to
stirre
vs
vp
to
grow
and
increase
in
holinesse
.
First
,
consider
Gods
paines
and
patience
towards
vs
;
euery
one
of
vs
,
if
wee
consider
and
looke
on
it
,
wee
may
say
,
God
hath
bought
vs
deare
,
he
hath
bought
vs
with
the
bloud
of
his
owne
Sonne
,
hee
hath
planted
vs
in
a
good
soyle
,
hee
hath
watred
vs
daily
,
he
hath
waited
for
fruit
a
long
time
at
many
of
our
hands
,
when
the
miracles
were
done
in
Corazin
and
Bethsaida
,
and
fruit
followed
not
vpon
it
,
then
woe
and
misery
to
Corazin
and
Bethsaida
comes
;
Woe
to
thee
Chorazin
,
woe
to
thee
Bethsaida
.
Thus
it
is
with
euery
one
of
vs
;
when
God
hath
bestowed
paines
,
and
cost
,
and
care
on
vs
,
if
then
wee
answer
not
the
expectation
of
the
Husbandman
,
hee
comes
then
with
the
felling
axe
of
iudgement
,
and
strikes
vs
downe
by
the
root
,
and
casts
vs
into
the
fire
.
If
this
bee
not
the
day
of
thy
growing
,
to
morrow
may
be
the
day
of
thy
cutting
downe
and
casting
into
the
fire
;
therfore
as
the
Prophet
saith
,
When
will
it
once
be
,
Ier
.
9.
Ier
.
9.
Secondly
,
let
vs
consider
that
euery
one
hath
a
care
to
grow
more
and
more
perfect
in
other
things
,
why
should
wee
not
labour
also
to
grow
in
grace
?
Let
any
man
shew
a
reason
.
Euery
man
hath
a
care
to
grow
more
in
wit
,
in
wealth
,
in
strength
,
in
fauour
,
in
honour
:
I
maruell
how
high
a
man
would
bee
,
but
he
would
still
desire
to
grow
more
:
and
how
rich
a
man
would
bee
,
but
he
would
desire
to
grow
richer
:
Why
then
should
we
not
desire
to
grow
more
perfect
in
grace
,
seeing
one
dram
of
sauing
grace
is
worth
tenne
thousand
worlds
,
if
they
were
all
of
the
purest
gold
that
euer
was
in
Ophir
?
Thirdly
,
consider
how
short
wee
come
,
both
in
respect
of
others
,
and
likewise
of
what
God
hath
done
for
vs
;
and
this
will
worke
somewhat
on
vs
:
Thou
that
hast
beene
a
professor
twenty
,
thirty
,
forty
,
it
may
be
,
fifty
yeeres
,
looke
vpon
that
man
or
woman
that
hath
been
a
Scholler
in
Christs
Schoole
,
it
may
be
,
but
three
,
or
foure
,
or
tenne
yeares
,
hath
hee
not
more
faith
than
thou
?
more
conscience
,
more
comfort
,
and
assurance
?
hath
hee
not
out
stripped
thee
already
,
is
it
not
a
shame
for
thee
?
And
though
thou
see
few
that
goe
beyond
thee
,
yet
looke
how
far
short
thou
art
of
that
thou
mightest
haue
come
to
;
consider
if
thou
haue
not
mispent
many
dayes
and
houres
idly
,
wherin
thou
mightest
haue
done
good
to
thy
owne
soule
,
and
haue
profited
others
.
The
consideration
of
this
will
stirre
thee
vp
to
perfect
holinesse
.
Fourthly
,
consider
with
thy selfe
that
Popery
growes
,
and
prophanenesse
grows
,
why
should
not
grace
grow
accordingly
?
Let
it
be
the
taske
of
euery
Christian
,
euery
one
to
amend
one
,
and
at
length
there
will
bee
a
good
amendment
in
the
generall
.
Consider
that
Popery
growes
,
the
weeds
are
cherished
and
nourished
:
let
vs
also
labour
to
grow
in
grace
,
that
the
cry
of
grace
may
counteruaile
the
cry
of
our
sinnes
;
that
the
strength
of
grace
may
keepe
downe
the
strength
of
sinne
,
and
preuent
those
plagues
and
judgements
,
that
hang
ouer
our
heads
.
Lastly
,
to
moue
vs
,
let
vs
worke
vpon
our selues
with
this
consideration
,
that
our
account
is
most
certaine
,
we
shall
be
called
to
an
account
how
wee
haue
spent
our
times
,
and
dayes
,
and
yeeres
,
and
houres
;
the
time
of
our
account
is
vncertaine
,
wee
know
not
how
sudden
it
will
be
,
whether
some
of
vs
shall
be
called
to
our
particular
account
before
wee
stirre
out
of
our
seats
,
Our
breath
is
in
our
nostrils
,
and
our
liues
are
in
the
hand
of
God
.
Hee
takes
vs
away
when
he
pleaseth
,
and
when
we
come
before
him
,
wee
must
giue
an
account
for
our
time
,
and
meanes
,
and
wits
,
for
our
places
and
talents
,
for
all
that
God
hath
giuen
vs
,
how
they
haue
furthered
and
perfected
vs
in
the
worke
of
grace
and
holinesse
;
and
then
cursed
be
the
barren
soule
,
woe
to
that
soule
,
that
is
not
going
forward
and
perfecting
holinesse
.
So
much
for
that
vse
.
Lastly
,
this
is
a
vse
of
sweete
consolation
and
comfort
,
to
euery
one
whose
conscience
tels
him
,
I
am
going
forward
,
I
am
perfecting
holinesse
daily
,
though
it
be
smal
,
yet
is
it
true
:
the
promise
of
life
and
saluation
it selfe
,
and
of
perseuerance
belongs
to
such
.
But
some
man
may
say
,
alas
,
It
is
true
,
if
I
thought
I
did
grow
,
but
I
cannot
discerne
that
I
grow
;
I
had
as
much
faith
,
and
loue
,
and
strength
of
grace
,
for
ought
I
know
or
finde
,
the
last
yeere
,
as
I
haue
now
.
Now
because
growth
in
grace
in
weake
Christians
,
and
in
strong
ones
too
,
sometimes
it
vnsensible
,
therefore
I
will
briefly
discouer
to
you
how
you
shall
discerne
whether
your
growth
be
in
truth
or
no
.
I
will
but
giue
you
two
or
three
notes
,
and
so
conclude
.
First
,
the
more
sensible
we
are
of
our
not
growing
,
the
more
insensibly
grace
groweth
,
the
more
sensible
wee
grow
in
the
want
of
it
;
for
if
there
bee
growth
in
one
sauing
grace
,
it
is
certaine
(
though
it
bee
not
discerned
in
other
particulars
)
there
is
a
growth
and
going
forward
in
all
,
so
that
the
more
sensible
wee
come
to
bee
of
our
not
going
forward
,
the
more
humbled
and
sorry
we
finde
our selues
for
our
not
growing
and
going
forward
,
the
more
we
may
be
assured
of
our
growth
.
This
I
speak
for
the
comfort
of
those
that
are
weake
.
Then
secondly
,
if
we
finde
more
earnest
,
and
greater
desires
to
grow
,
and
to
perfect
holinesse
then
to
any
worke
in
the
world
besides
,
and
conscionably
attend
vpon
the
meanes
,
for
that
purpose
,
the
promise
is
ours
,
Blessed
are
those
that
hunger
and
thirst
after
righteousnesse
:
those
that
thirst
,
and
thirsting
vse
the
meanes
to
grow
in
grace
more
then
any
thing
else
,
it
argues
they
set
a
due
price
and
rate
vpon
holines
;
and
grace
,
it
argues
a
good
heart
,
that
is
making
a
progresse
,
and
going
forward
,
though
a
man
be
not
sensible
of
it
himselfe
.
Thirdly
,
if
thou
find
thy
heart
affected
with
tankfulnesse
for
that
measure
of
grace
thou
findest
in
thee
,
as
well
as
thou
art
humbled
for
that
that
thou
wantest
;
for
it
is
impossible
that
a
childe
of
God
(
if
he
examine
his
owne
conscience
,
though
he
cry
out
of
barrennesse
neuer
so
much
,
it
is
impossible
)
but
that
hee
should
bee
sensible
of
the
truth
of
grace
in
him
,
he
dares
not
deny
it
:
therefore
when
the
heart
is
wrought
to
thanke
God
for
that
we
haue
,
as
well
as
to
complaine
of
that
we
want
,
it
argues
the
presence
of
grace
;
and
where
there
is
the
presence
of
grace
,
there
is
the
presence
of
the
Spirit
,
which
is
operatiue
,
and
working
,
and
will
stirre
vp
,
and
quicken
grace
,
and
cause
it
to
grow
.
Fourthly
,
the
last
comfortable
marke
to
euery
one
that
hath
it
,
is
this
,
If
our
practice
doe
vniformely
grow
with
our
knowledge
,
that
though
our
knowledge
bee
but
in
a
small
measure
,
yet
if
we
make
conscience
to
walke
according
to
that
me●sure
we
haue
.
This
may
comfort
our
hearts
if
we
finde
these
things
in
vs.
But
some
will
say
,
for
all
this
,
it
is
hard
for
a
man
to
grow
,
and
go
forwards
;
a
man
cannot
bee
constant
alway
in
the
course
of
Christianity
,
he
cannot
bee
alway
in
the
duties
of
hearing
,
of
reading
,
and
meditating
,
hee
cannot
alway
be
thus
imployed
in
the
exercises
o●
Religion
.
It
is
true
indeed
,
〈◇〉
doe
not
say
that
a
man
must
alway
bee
doing
nothing
else
,
but
hee
must
alwayes
doe
them
with
all
diligence
and
constancy
.
It
is
true
,
a
man
cannot
be
rich
vnlesse
he
take
paines
,
but
if
he
know
he
shall
be
rich
with
taking
pains
,
he
will
doe
it
;
so
a
man
shall
bee
rich
in
grace
,
if
hee
take
paines
and
vse
the
meanes
:
wee
haue
promises
made
,
therefore
wee
should
not
bee
discouraged
with
seeming
difficulties
.
But
some
will
say
,
I
cannot
grow
so
much
as
I
would
.
Comfort
and
inco●rage
thy selfe
in
this
consideration
that
thou
wouldest
grow
more
than
thou
doest
,
comfort
thy selfe
in
th●●
measure
of
grace
tha●
thou
desirest
;
God
accepteth
that
,
as
if
thou
wert
possessed
with
the
same
:
let
vs
stirre
vp
our selues
with
conscience
and
constancy
i●
the
vse
of
the
meane●
that
wee
may
not
b●
shrubs
in
the
Orcha●
of
God
standing
still
,
that
wee
may
not
be
fruitlesse
trees
for
the
●ire
;
much
lesse
of
Plants
in
the
pales
of
Gods
Orchard
by
baptimse
:
let
vs
not
goe
backe
,
and
bring
forth
●it
to
the
Diuell
and
our
owne
lusts
,
but
let
vs
labour
to
be
such
as
●n
the
feare
of
God
,
purge
our selues
more
●d
more
from
all
fil●hinesse
of
flesh
and
●pirit
,
and
perfect
ho●inesse
,
that
so
the
promises
made
to
vs
for
●he
comfort
of
our
consciences
here
,
and
the
saluation
of
our
soules
hereafter
,
may
in
due
season
be
accomplished
to
vs.
So
much
shal●
suffice
to
haue
spoken
of
that
branch
of
ou●
Sanctification
,
the
affirmatiue
part
,
or
positiu●
holinesse
.
So
much
fo●
this
time
.