AN
EXCELLENT
TREATISE
OF
THE
SPIRITVALL
DEATH
IN
SINNE
.
EPHES.
2.
1
,
2
,
3.
And
you
hath
he
quickned
,
who
were
dead
in
trespasses
and
sinnes
.
Wherein
in
times
past
ye
walked
according
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
of
the
ayre
,
the
spirit
that
now
worketh
in
the
children
of
disobedience
.
Among
whom
also
wee
all
had
our
conuersation
in
times
past
,
in
the
lusts
of
our
flesh
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
minde
,
and
were
by
nature
the
children
of
wrath
,
euen
as
others
.
THe
scope
of
the
Apostle
in
the
former
part
of
this
Chapter
,
they
were
children
of
wrath
,
and
dead
in
sinnes
and
trespasses
:
and
that
they
were
dead
in
sinne
,
hee
proueth
,
Because
they
walked
in
sinne
:
That
they
walked
in
sinne
,
he
proveth
,
Because
they
had
amongst
them
some
false
guides
,
-
First
,
the
World
;
(
They
walked
according
to
the
course
of
the
world
.
)
-
Secondly
,
the
Devill
;
(
According
to
the
prince
of
the
power
of
the
aire
.
)
-
Thirdly
,
the
lusts
of
the
flesh
;
(
Among
whom
also
we
all
had
our
conuersation
,
in
times
past
,
in
the
lusts
of
our
flesh
,
&c.
)
The
first
point
that
we
will
observe
as
naturally
arising
out
of
the
words
,
That
all
men
by
nature
are
dead
in
trespasses
and
sinnes
.
This
point
is
to
be
considered
of
all
men
,
both
those
which
are
alive
,
and
quickened
out
of
this
Lethargie
;
and
those
which
are
yet
dead
in
their
trespasses
and
sinnes
.
That
wee
are
thus
dead
in
sinne
,
Ioh
5.
25.
The
dead
shall
heare
the
voice
of
the
Sonne
of
God
,
and
they
that
heare
shall
live
:
so
againe
,
Ephes.
5.
14.
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
give
thee
light
.
Also
in
the
Gospell
,
our
Saviour
Christ
saith
,
Let
the
dead
goe
burie
the
dead
:
that
is
,
let
such
as
are
dead
in
trespasses
and
sinnes
,
goe
burie
those
that
are
dead
through
sinne
.
By
all
which
places
it
plainly
appears
,
that
all
men
by
nature
are
dead
in
sinne
.
This
men
consider
not
:
You
would
thinke
it
a
gashly
sight
to
see
Churches
,
streets
,
and
houses
for
to
lye
full
of
dead
corpes
:
but
for
to
see
places
full
of
men
spiritually
dead
,
which
is
farre
the
worse
,
is
a
more
gashly
sight
;
and
yet
who
amongst
us
is
there
,
almost
,
that
doth
consider
it
?
In
this
death
in
trespasses
and
sinnes
,
for
our
fuller
understanding
of
it
,
I
will
shew
you
these
five
things
:
-
1.
What
this
death
is
.
-
2.
The
kinds
of
this
death
.
-
3.
The
signes
of
this
death
.
-
4.
The
degrees
of
this
death
.
-
5.
The
use
to
be
made
of
it
.
First
,
What
this
death
is
.
To
know
this
,
we
must
understand
that
as
a
corporall
death
,
First
,
As
in
the
naturall
death
there
is
a
privation
of
life
when
the
soule
is
seperated
from
the
bodie
;
so
in
the
spirituall
death
there
is
a
privation
of
the
life
of
the
soule
;
namely
,
the
extinction
of
originall
righteousnesse
;
by
reason
of
which
,
a
man
can
neither
set
hand
nor
foot
forward
in
the
waies
of
goodnesse
;
as
Paul
confesseth
of
himselfe
:
for
as
the
seperation
of
the
soule
makes
the
body
to
dye
;
so
the
extinction
of
originall
righteousnesse
makes
the
soule
to
dye
.
Secondly
,
As
in
the
death
of
the
bodie
there
is
a
stinking
carkasse
left
,
when
the
soule
is
departed
thence
;
so
in
the
death
of
the
soule
there
is
a
positive
corrupted
qualitie
left
,
called
the
flesh
,
whereby
a
man
is
prone
to
doe
all
evill
:
And
therefore
they
are
called
dead
workes
:
Therefore
leaving
the
principles
of
the
doctrine
of
Christ
,
let
us
goe
on
unto
perfection
;
not
laying
againe
the
foundation
of
repentance
from
dead
workes
,
&c.
Heb.
6.
1.
And
so
againe
in
the
9.
chapter
of
the
same
Epistle
,
,
and
15.
verse
;
where
it
is
said
,
How
much
more
shall
the
blood
of
Christ
,
who
through
the
eternall
spirit
offered
himselfe
without
spot
to
God
,
purge
your
conscience
from
dead
workes
,
to
serve
the
living
God
.
Now
it
seemes
a
contradiction
that
they
should
be
workes
,
and
yet
dead
;
but
yet
it
is
so
,
because
besides
the
privation
of
good
,
there
is
a
positive
evill
,
and
stirring
qualitie
,
which
is
active
,
and
bringeth
forth
these
evill
and
dead
workes
.
Now
for
the
chiefe
seat
of
this
death
:
primum
vivens
,
&
moriens
primum
;
the
first
living
,
and
first
dead
:
for
although
the
will
bee
corrupted
,
yet
whatsoever
is
in
it
,
is
carried
through
the
understanding
.
And
this
death
of
the
understanding
is
such
a
darkenesse
of
judgement
,
as
thereby
a
man
esteemes
not
,
but
dislikes
the
wayes
of
God
and
goodnesse
,
and
approves
the
wayes
of
sinne
and
wickednesse
.
And
in
this
facultie
of
man
,
the
understanding
,
is
this
death
of
sinne
chiefly
seated
;
therefore
it
it
is
said
,
Ioh.
1.
4
,
5.
In
him
was
light
,
and
that
light
was
the
life
of
men
.
So
also
,
Ephes.
5.
14.
the
place
before
mentioned
,
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
give
thee
light
:
Acts
26.
18.
To
open
their
eyes
,
that
they
may
turne
from
darknesse
to
light
.
One
would
thinke
,
that
in
these
places
it
should
bee
life
,
and
not
light
;
but
it
is
so
put
to
shew
that
the
chiefest
seat
of
this
death
is
in
the
understanding
.
Therefore
also
is
it
said
,
Be
renewed
in
the
spirit
of
your
mindes
,
Rom.
12.
2.
And
to
the
same
purpose
also
saith
Iames
,
Iam.
1.
18.
The
word
of
Truth
begat
you
:
now
Truth
hath
a
reference
to
the
understanding
.
And
thus
briefly
have
I
given
you
a
taste
what
this
death
is
,
and
the
place
wherein
it
is
seated
.
2.
-
1
The
death
of
guilt
,
by
which
we
are
bound
o-over
to
eternal
damnation
:
and
so
in
the
same
manner
usually
wee
say
,
a
man
condemned
is
a
dead
man
.
-
2
The
death
which
is
opposed
to
the
life
of
grace
which
is
the
seperation
of
grace
from
our
soule
.
-
3.
The
death
which
is
opposed
to
the
lif
of
joy
and
comfort
,
which
is
a
thousand
times
more
terrible
than
all
deaths
,
if
it
were
truly
,
and
as
it
is
indeed
apprehended
.
Which
latter
death
,
that
you
may
the
better
conceive
of
,
I
will
open
it
a
little
to
you
.
God
joynes
with
every
mans
soule
,
and
gives
to
the
most
wicked
man
some
seeming
life
of
grace
,
and
some
colourable
life
of
comfort
;
for
else
they
would
indure
an
hell
here
upon
earth
.
For
the
first
;
although
the
wicked
have
no
true
grace
,
yet
they
have
a
shadow
of
it
,
as
is
manifest
in
their
morall
vertues
.
So
for
the
second
,
for
comfort
,
they
have
some
,
although
no
true
comfort
:
for
God
is
the
author
of
comfort
,
as
the
Sunne
is
of
light
;
which
all
,
both
good
and
bad
,
doe
more
or
lesse
participate
of
,
or
else
they
could
not
subsist
:
As
may
appeare
by
the
contrary
;
for
,
when
he
doth
but
once
with-draw
his
comfort
from
us
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Matth.
27.
46.
Where
Gods
presence
is
taken
away
,
there
is
nothing
but
horror
and
trembling
:
and
I
have
knowne
such
,
that
in
his
absence
,
when
his
presence
hath
beene
taken
away
,
have
had
their
soules
so
pressed
with
horror
,
that
they
have
said
,
That
if
at
a
thousan●
yeeres
end
they
might
enjoy
the
comfortable
presence
of
God
,
they
would
thinke
themselves
th●
happiest
men
in
the
world
.
The
absence
of
this
,
made
Luther
to
say
,
That
if
all
the
creatures
in
heaven
and
hell
should
set
to
torment
him
,
they
could
not
doe
it
so
much
as
the
with-drawing
of
Gods
comfort
did
.
Alas
,
poore
creatures
,
now
in
this
world
God
is
not
seperated
from
you
,
you
feele
not
the
torment
of
this
death
,
but
now
you
enjoy
the
crepusculum
,
and
day-light
of
this
comfort
;
and
therefore
although
it
bee
now
slightly
esteemed
,
and
little
regarded
,
yet
when
that
day
shall
come
that
the
Lord
shall
totally
seperate
them
from
his
presence
,
they
shall
by
lamentable
experience
learne
how
terrible
a
thing
it
is
.
Thus
much
for
the
second
point
,
the
kinds
of
this
death
.
3.
The
signes
of
it
may
be
taken
from
them
of
the
bodily
death
;
the
signes
of
that
are
these
foure
:
-
1.
The
understanding
faileth
.
-
2.
There
is
want
of
sense
.
-
3.
Want
of
motion
.
-
4.
There
is
a
deadnesse
in
the
face
.
These
foure
things
you
shall
finde
in
a
spirituall
death
:
I
but
some
man
will
object
and
say
,
There
is
a
great
difference
betweene
knowing
Spirituall
things
,
Tit.
1.
16.
They
professe
that
they
know
God
,
but
in
workes
they
deny
him
,
being
abominable
,
and
disobedient
,
and
unto
every
good
worke
reprobate
:
The
word
which
there
is
translated
reprobate
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
signifying
,
unable
to
judge
.
Indeed
in
the
generall
they
may
understand
and
like
the
things
that
are
of
God
,
but
come
to
particular
circumstances
,
that
crosseth
them
;
they
,
as
a
Divine
sayes
of
them
,
love
veritatem
lucentem
,
non
redarguentem
;
they
wholly
dislike
particulars
,
because
they
bring
them
to
hic
et
nunc
,
to
particulars
.
In
the
abstract
they
loue
holinesse
,
but
not
as
it
is
applied
to
particulars
,
as
it
convinces
them
of
their
particular
sinnes
.
Hence
it
is
that
godly
men
are
most
hated
of
them
that
come
neerest
to
them
in
shew
,
because
they
bring
light
home
to
them
,
and
discover
their
acerrima
proximorumodiv
,
their
inward
and
bosome
hatred
of
their
neighbours
:
It
is
as
much
as
if
one
should
bring
a
Torch
to
one
that
is
a
doing
some
unlawfull
thing
,
some
deed
of
darknesse
,
he
would
wish
him
further
off
:
their
lives
shine
as
lights
,
and
therefore
giving
good
examples
by
a
shining
and
godly
conversation
,
which
is
contrary
to
the
life
of
the
ungodly
and
hypocriticall
ones
,
they
cannot
chuse
but
hate
them
:
and
as
all
wicked
men
hate
them
,
so
especially
those
that
are
nighest
unto
them
in
shew
;
because
that
their
life
doth
not
onely
shine
unto
them
,
and
lay
open
their
vildnesse
,
but
scorch
them
also
;
and
therefore
they
being
occupied
about
the
workes
of
darkenesse
,
wish
them
as
farre
off
as
they
can
:
So
that
hence
we
see
,
with
an
approving
judgement
,
not
any
save
those
which
are
quickned
,
can
understand
spirituall
things
.
2.
3.
4.
I
but
some
may
here
object
and
say
,
Indeed
it
's
true
that
they
have
,
4.
To
come
to
the
degrees
of
this
death
:
First
,
Secondly
,
1.
For
the
first
part
,
the
privation
of
life
,
indeed
there
is
no
degree
;
but
all
that
are
dead
,
in
regard
of
the
privation
and
absence
of
originall
righteousnesse
,
are
all
dead
alike
.
2.
But
for
the
second
,
to
wit
,
the
positive
corrupt
quality
,
which
is
called
the
flesh
,
that
admits
degrees
:
for
one
may
be
mad
and
drunke
both
alike
,
but
the
one
may
have
some
sparkes
of
reason
more
then
the
other
.
The
degrees
therefore
of
this
death
,
1.
When
men
doe
oppose
and
set
themselves
against
a
holy
life
,
although
it
bee
closely
and
cover●ly
under
other
names
,
for
against
them
directly
the
Divell
will
not
speake
,
because
the
knoweth
it
will
not
be
regarded
;
but
he
speakes
against
them
under
names
of
reproach
,
which
he
himselfe
hath
invented
.
These
men
are
one
of
the
bottome
staires
of
the
chamber
of
death
;
and
therefore
it
is
almost
impossible
they
should
ever
rise
,
but
must
needs
remaine
in
a
pittifull
case
,
although
it
may
be
they
thinke
farre
otherwise
.
2.
When
men
are
given
up
to
voluptuousnesse
and
sensuality
;
dead
while
she
lived
:
Even
so
,
the
more
a
man
is
sunke
into
voluptuous
courses
,
the
more
hee
is
dead
,
and
as
it
were
buried
in
his
corruptions
,
so
that
hee
is
altogether
unable
to
stirre
out
of
them
;
it
is
a
very
difficult
thing
to
leave
them
;
3.
When
we
are
indifferent
,
and
care
not
how
things
goe
;
and
this
is
when
a
man
is
addicted
unto
the
death
of
civill
men
,
which
is
a
degree
nearer
to
life
,
yet
is
truly
and
indeed
no
better
than
a
death
:
such
as
have
much
restraining
grace
,
these
are
nearer
the
gate
of
heaven
then
others
,
yet
they
are
as
truly
shut
out
as
they
that
are
furthest
off
;
it
is
no
matter
how
neere
they
are
to
heaven
,
since
they
are
all
out
of
heaven
alike
;
they
shall
be
sure
,
if
never
any
more
quickened
,
to
goe
to
hell
as
well
as
others
.
Thirdly
,
Some
there
be
that
say
,
To
this
I
answer
;
1.
To
see
that
they
are
dead
,
and
without
this
life
of
grace
,
their
conscience
telling
them
so
.
2.
By
the
sight
and
feeling
of
their
death
,
they
are
able
to
bring
themselves
to
the
meanes
of
life
,
as
to
the
Word
and
Sacraments
.
Secondly
,
I
answer
;
from
the
dead
.
Thirdly
,
already
dead
:
as
,
suppose
a
man
is
resolved
to
commit
murder
,
or
treason
,
and
a
friend
come
to
him
,
and
perswade
him
from
it
,
and
cannot
prevaile
,
that
man
may
bee
said
to
bee
dead
,
because
he
will
doe
that
that
will
cost
him
his
life
:
Even
so
we
may
affirme
that
that
man
is
dead
already
,
because
hee
will
doe
that
that
will
bring
death
after
the
doing
of
it
.
5.
all
men
by
nature
are
dead
in
sinne
.
The
first
Use
then
that
wee
may
make
of
this
point
,
he
breathed
into
it
:
so
while
the
spirit
breatheth
in
us
,
we
are
dead
.
A
Beast
may
desire
his
owne
life
,
so
may
a
man
his
owne
salvation
,
but
hee
can
doe
nothing
without
the
spirit
blowes
.
When
then
the
spirit
blowes
,
why
wilt
thou
be
so
foolish
as
to
deferre
thy
repentance
unto
another
time
?
If
a
man
upon
paine
of
death
were
within
twenty
dayes
to
be
beyond
the
Seas
,
the
winde
bloweth
where
and
when
it
listeth
;
and
therefore
he
will
take
it
when
it
blowes
,
least
it
blow
there
no
more
.
In
these
earthly
things
men
are
not
so
foolish
,
why
therefore
are
they
so
ignorant
in
this
point
of
spirituall
wisdome
?
Let
every
one
of
us
then
hereby
be
perswaded
to
learne
wisedome
;
when
the
spirit
bloweth
,
neglect
it
not
:
certaine
it
is
,
that
except
it
doth
blow
in
thy
heart
,
thou
art
damned
;
therefore
when
it
doth
blow
,
suppose
it
be
at
17.
or
18.
yeeres
of
age
,
neglect
it
not
,
omit
it
not
,
neither
deferre
it
,
it
may
be
it
will
never
blow
againe
,
and
thou
canst
not
make
it
blow
when
thou
wouldest
,
for
it
is
free
.
There
are
none
which
live
vnder
the
Gospell
,
but
at
some
time
or
other
have
had
some
blasts
of
the
Spirit
,
but
in
some
it
vanisheth
as
bubbles
in
the
water
:
but
let
us
take
heed
of
that
,
and
unlesse
we
could
have
them
againe
when
we
would
,
let
us
not
let
them
passe
:
when
thou
hast
but
the
least
sparke
,
let
it
not
goe
out
,
leave
it
not
till
it
is
become
a
flame
to
purifie
thy
heart
.
Francis
Spira
neglecting
these
comfortable
blasts
,
Deut.
29.
19.
He
that
hearing
the
words
of
this
curse
,
shall
blesse
himselfe
,
saying
,
I
shall
have
peace
though
I
follow
my
sinnes
;
the
Lord
will
not
bee
mercifull
to
that
man
.
Sit
downe
therefore
but
one
halfe
houre
,
and
consider
with
thy selfe
,
that
thou
art
but
a
dead
man
,
and
that
thou
canst
not
quicken
thy selfe
,
but
it
is
God
onely
that
is
able
to
quicken
thee
;
and
the
quickeneth
whom
hee
will
,
and
those
whom
he
quickeneth
are
but
very
few
,
as
the
gleaning
after
the
harvest
,
or
the
grapes
after
the
vintage
,
and
thou
knowest
not
whether
thou
art
in
that
small
number
:
Consider
,
I
say
,
but
this
with
thy selfe
,
and
surely
this
will
make
thee
never
to
give
thy selfe
rest
,
untill
thou
findest
life
in
thee
,
and
never
be
quiet
untill
thou
art
sure
thou
art
quickened
.
Another
Use
which
wee
will
make
of
this
point
,
-
1
We
should
not
overvalue
them
.
-
2
We
should
not
make
them
our
companions
.
First
,
We
should
not
overvalue
them
.
For
their
beauty
,
they
have
none
that
is
true
beauty
:
what
beauty
have
dead
men
in
them
?
they
are
dead
,
let
us
not
regard
their
seeming
beauty
.
Esteeme
the
poore
Saints
;
for
they
,
though
never
so
meane
,
are
better
then
those
,
though
never
so
brave
.
Grant
your
civill
men
bee
as
Lions
,
(
then
which
no
irrationall
creature
is
better
,
)
and
that
your
Saints
are
but
as
dogges
(
then
which
no
creature
is
worser
,
)
yet
a
living
dogge
is
better
than
a
dead
Lion
.
It
's
a
signe
of
a
new
life
to
esteeme
no
carnall
excellencie
:
so
saith
Paul
,
2
Cor.
5.
16
,
17.
Wherefore
henceforth
know
wee
no
man
after
the
flesh
;
yea
,
though
wee
have
knowne
Christ
after
the
flesh
,
yet
now
henceforth
know
wee
him
no
more
.
Therefore
if
any
man
be
in
Christ
,
he
is
a
new
creature
:
old
things
are
past
away
;
behold
all
things
are
become
new
:
hee
,
that
is
,
a
new
creature
,
will
not
regard
these
things
,
but
they
will
bee
dead
in
his
account
.
They
account
us
but
dead
men
,
therefore
let
us
account
them
so
also
.
Secondly
,
Make
them
not
your
companions
.
Wee
may
,
and
ought
to
love
them
with
the
love
of
pitty
,
but
not
with
the
love
of
delight
and
complacency
:
if
thou
love
them
,
and
delight
in
them
,
it
is
a
signe
thou
art
dead
also
;
yet
in
this
we
are
to
blame
,
that
wee
doe
not
more
pitty
them
,
and
seeke
their
salvation
,
but
wee
must
not
delight
in
them
,
and
make
them
our
familiar
acquaintance
,
for
wee
can
never
thrive
in
grace
till
we
leave
them
:
for
although
they
bee
dead
,
yet
they
have
a
leaven
which
wil
infect
thee
,
although
thou
perceivest
it
not
.
Wee
use
to
say
,
wee
will
make
use
to
our selves
of
the
good
in
them
,
but
let
the
hurt
goe
:
but
wee
cannot
doe
so
;
for
wee
are
insensibly
hurt
,
when
we
thinke
we
are
furthest
from
it
:
If
thou
walke
with
the
wise
,
thou
shalt
be
more
wise
;
if
with
the
foole
,
thou
shalt
learne
folly
,
Pro.
13.
20.
The
third
Use
wee
will
make
of
this
point
,
is
this
,
are
children
of
wrath
,
and
dead
in
trespasses
and
sinnes
,
This
should
stirre
up
those
that
are
quickened
,
to
be
thankefull
to
God
therefore
.
Above
all
,
wee
ever
labour
to
bee
most
thankefull
to
him
that
hath
saved
our
lives
;
and
this
God
hath
done
for
us
,
let
us
therefore
stirre
up
ourselves
to
thankfulnesse
.
Paul
,
as
we
may
read
,
Rom.
7.
24
,
25.
joynes
these
two
together
,
his
deliverance
,
and
his
thankfulnesse
;
O
wretched
man
that
I
am
!
Who
shall
deliver
me
from
this
body
of
death
?
I
thanke
God
,
through
Iesus
Christ
our
Lord
.
I
confesse
the
world
esteemes
not
this
,
but
if
they
have
riches
therein
,
they
rejoyce
;
and
so
like
the
dunghill
Cocke
,
or
unskilfull
Lapidaries
,
preferre
vaine
things
before
this
precious
Jewell
;
but
they
that
have
once
found
the
sweetnesse
of
it
,
will
not
lose
it
for
a
world
:
for
if
wee
have
but
this
,
what
though
wee
lose
wife
,
children
,
goods
,
credit
,
and
good
name
?
they
are
all
too
light
being
layd
in
the
ballance
with
this
.
Doe
yee
every
one
therefore
consider
who
it
was
that
gave
thee
this
,
and
to
him
yeeld
all
thankfulnesse
.
Let
us
love
much
,
because
as
much
is
forgiven
,
so
much
is
given
to
us
:
Paul
was
much
stirred
up
with
this
consideration
,
thinking
that
he
could
never
doe
enough
for
Christ
,
who
had
done
so
much
for
him
;
as
appears
in
many
places
of
his
Epistles
.
The
fourth
Use
we
will
make
of
this
point
,
is
,
If
we
are
all
dead
in
trespasses
and
sinnes
,
The
fifth
and
last
Use
wee
will
make
of
this
point
shall
be
,
Luke
,
chap.
16.
the
prodigall
Son
is
sayd
,
to
come
home
to
himselfe
,
when
he
once
beganne
to
consider
his
estate
:
Although
their
conscience
tell
them
all
is
wrong
,
yet
the
tabrets
of
lusts
and
pleasures
make
such
a
deane
where
they
are
,
that
they
heare
it
not
,
and
so
never
consider
:
nay
,
if
that
Christ
himselfe
againe
,
or
the
sonnes
of
Thunder
should
speake
,
yet
except
Gods
Spirit
should
inwardly
worke
,
it
would
not
make
men
seriously
to
consider
their
estates
:
It
is
the
hardest
thing
in
the
world
to
make
men
sensible
of
life
and
death
.
Let
us
therefore
bee
moved
in
particular
to
consider
whether
we
are
dead
or
alive
.
If
thou
art
quickened
,
First
,
Thou
once
hadst
a
deepe
and
sensible
consideration
of
thine
estate
by
nature
,
thou
wert
deeply
affected
with
it
,
so
that
thou
sawest
what
need
thou
hadst
of
Christ
:
till
thou
hast
had
this
consideration
,
thou
art
a
dead
man
.
I
know
God
can
save
thee
without
this
,
hee
could
come
without
the
terrible
voyce
,
as
Christ
could
have
come
without
Iohn
Baptist
before
him
,
but
hee
will
not
,
neither
ever
doth
,
because
it
is
impossible
for
a
man
highly
to
esteeme
of
Christ
till
hee
is
thus
humbled
;
for
hee
never
will
preferre
him
in
particular
actions
,
and
take
him
with
all
crosses
and
losses
,
till
hee
fully
see
what
need
hee
hath
of
him
,
which
he
cannot
untill
he
is
thus
humbled
.
Secondly
,
Consider
if
thou
wer●
ever
changed
from
what
thou
formerly
wert
;
neither
is
it
a
slight
change
that
will
serve
,
but
it
must
bee
both
constant
and
generall
;
it
must
not
be
for
a
month
or
a
yeare
,
but
daily
and
continually
.
It
must
bee
such
a
change
that
all
where
thou
livest
may
see
it
;
thou
must
become
a
new
soule
in
another
body
:
Thy
change
must
be
so
great
that
thou
mayst
say
,
Ego
non
sum
ego
,
I
am
not
my selfe
,
I
am
quite
another
man
:
There
must
be
as
great
a
change
in
thee
,
as
there
is
in
a
white
cloth
when
it
is
died
blacke
.
Such
a
change
was
in
Paul
,
he
was
converted
from
a
persecutor
to
a
Preacher
:
So
thou
must
of
a
Lion
be
made
a
Lambe
:
there
must
as
much
difference
be
in
us
,
as
is
between
winter
&
summer
.
And
now
seeing
the
time
of
the
Sacrament
is
at
hand
,
wee
come
unworthily
,
and
eat
and
drinke
our
owne
damnation
in
not
discerning
the
body
of
Christ
,
1.
Cor.
11.
29.
which
we
doe
when
wee
doe
not
sufficiently
esteeme
it
,
and
conceive
not
what
right
we
have
to
,
which
was
the
Corinthians
sinne
;
for
they
knew
well
enough
that
that
did
represent
his
body
.
Let
us
therefore
take
heed
we
come
preparedly
;
for
as
God
strooke
Vzzah
for
touching
the
Arke
with
polluted
hands
,
and
Nadab
and
Abihu
for
offering
of
strange
fire
,
so
if
thou
come
unpreparedly
to
the
Sacrament
,
he
will
strike
thee
.
But
to
returne
to
the
poynt
which
was
even
now
handled
,
That
all
men
are
dead
in
trespasses
and
sinnes
,
because
it
is
point
which
concernes
all
sorts
of
men
,
wee
will
a
little
further
consider
it
,
and
in
the
next
place
speake
of
the
nature
of
dead
men
.
Dead
men
are
either
,
-
1.
Such
as
are
starke
dead
in
sinne
,
-
2.
Such
as
are
dead
indeed
,
and
in
truth
,
but
yet
make
a
shew
of
life
,
outwardly
seeme
to
have
it
;
like
the
Angels
,
that
have
appeared
many
times
in
assumed
bodies
,
but
yet
have
none
of
their
owne
that
is
true
and
substantiall
;
and
these
are
chiefly
dissembling
hypocrites
,
or
men
meerely
civill
.
First
,
This
starke
deadnesse
,
without
any
shew
at
all
of
life
,
-
1.
In
the
privation
of
life
.
-
2.
In
an
active
positive
principle
.
Now
there
are
certaine
signes
arising
from
both
these
,
and
they
are
-
1.
Positive
.
-
2.
Privative
.
1
The
Positive
signes
of
a
dead
man
,
First
,
All
those
which
live
any
life
,
whatsoever
it
be
,
Secondly
,
another
positive
signe
of
this
deadnesse
,
is
,
Gal.
5.
24.
They
that
are
Christs
,
have
crucified
the
flesh
,
with
the
affections
and
lusts
.
There
is
in
every
man
a
body
of
lust
;
if
any
member
of
that
body
be
unmortified
,
he
is
yet
a
dead
man
.
1
Tim.
5.
6.
Shee
which
liveth
in
pleasure
,
is
dead
while
shee
is
alive
.
Some
may
keepe
themselves
cleane
from
some
sinnes
,
but
that
will
not
serve
;
for
if
they
live
in
any
knowne
sinne
,
they
are
dead
.
Thirdly
,
Ioh.
3.
14.
By
this
we
know
wee
are
translated
from
death
to
life
,
because
we
love
the
brethren
:
hee
that
loveth
not
his
brother
,
abideth
in
death
.
So
that
it
is
an
infallible
signe
of
deadnesse
not
to
love
the
brethren
:
if
thou
hatest
the
Saints
;
nay
,
if
thou
lovest
them
not
;
nay
,
if
thou
lovest
them
not
according
to
the
measure
of
grace
that
is
in
them
,
and
if
thou
art
not
grieved
for
any
of
their
sinnes
,
by
which
they
may
cause
scandall
,
or
bee
disgraced
,
thou
art
yet
a
dead
man
.
And
so
much
for
the
positive
signes
.
2
The
Privative
signes
of
deadnesse
follow
,
The
first
privitive
signe
of
deadnesse
,
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
saith
Christ
in
the
Gospell
,
Matth.
12.
14.
When
the
mouth
is
speechlesse
,
the
heart
is
empty
.
Some
that
are
dead
in
trespasses
and
sinnes
may
speake
well
sometimes
;
but
there
is
no
living
man
but
doth
speake
well
.
Esa.
19.
18.
Those
that
belong
to
Canaan
,
will
speake
in
the
language
of
Canaan
:
Their
language
will
shew
whether
they
are
Galileans
or
not
:
every
man
delights
in
operations
agreeable
to
their
habits
.
Here
you
may
learne
to
judge
of
your selves
by
your
words
;
not
by
some
words
that
are
spoken
by
fits
,
but
by
thy
usuall
and
customary
speech
,
that
is
a
signe
of
that
that
is
in
you
.
The
godly
sometimes
cannot
speake
godlily
and
holily
;
as
a
Fountaine
sometimes
is
stopped
up
,
so
that
it
cannot
send
forth
pure
streames
,
yet
take
away
the
rubbish
that
stopped
it
,
and
then
it
will
runne
cleare
againe
;
even
so
it
is
with
the
godly
;
and
therefore
consider
your
ordinary
speeches
,
if
they
be
not
holy
and
good
,
it
is
a
signe
that
you
are
a
dead
man
.
The
second
privitive
signe
is
Coldnesse
;
when
a
man
is
dead
,
But
some
man
will
be
ready
to
object
and
say
,
It
is
true
;
The
third
privitive
signe
is
Stiffenesse
;
a
dead
man
growes
stiffe
,
Rev.
22.
11.
He
that
is
filthy
,
let
him
be
filthy
still
:
that
is
,
he
will
be
filthy
still
,
they
will
not
be
changed
:
If
that
they
hold
to
be
Gods
will
,
be
Gods
will
,
so
it
is
,
then
they
are
right
;
but
it
is
not
because
it
is
Gods
will
,
but
because
his
pleasure
fell
on
what
they
held
.
As
a
rustie
hand
of
a
clocke
,
The
fourth
privitive
signe
is
Senslesnesse
;
hee
that
is
dead
,
I
but
some
man
will
object
and
say
,
To
this
I
answer
,
Mat.
13.
13.
Eyes
they
have
and
see
not
,
eares
and
heare
not
.
First
for
seeing
,
they
see
not
aright
:
Gods
children
see
experimentally
,
the
wicked
only
by
contemplation
;
and
there
is
a
great
difference
betweene
them
,
for
as
wee
see
there
is
a
great
difference
betwixt
knowing
fire
to
be
hot
,
and
the
feeling
of
it
;
so
betweene
a
meere
notionall
knowledge
of
Gods
will
,
and
a
knowledge
that
doth
like
and
approve
it
.
Secondly
for
taste
,
they
finde
no
taste
in
Gods
Word
;
or
if
they
finde
any
,
like
a
vitiated
pallat
,
they
account
that
which
is
most
sweet
to
bee
very
bitter
.
Thirdly
for
smelling
,
they
smell
no
sweetnesse
in
Christs
name
,
whereas
to
his
Saints
it
is
a
sweet
oyntment
poured
out
,
that
perfumeth
all
the
roome
.
Fourthly
for
feeling
,
they
feele
not
whether
the
Law
or
Gospell
be
applied
to
them
,
rub
over
their
skarres
,
and
make
them
runne
downe
with
blood
,
they
are
notwithstanding
all
that
senslesse
still
:
they
may
have
a
counterfeit
feeling
arising
from
a
naturall
conscience
,
but
to
have
such
a
feeling
as
may
drive
them
to
Christ
,
they
cannot
;
and
therefore
still
they
are
but
dead
men
.
The
fifth
signe
is
this
,
name
raced
out
of
the
booke
of
life
:
Paul
,
for
the
Churches
sake
would
bee
anathema
.
It
is
a
true
signe
of
a
living
member
to
bee
touched
with
others
miseries
;
this
was
an
extasie
of
love
,
in
which
out
of
love
to
the
Church
,
they
forgate
themselves
.
This
here
we
must
know
,
that
if
the
creature
could
destroy
it selfe
for
God
,
it
could
not
but
be
well
,
because
the
good
of
the
creature
is
more
contained
in
God
than
in
it selfe
,
as
the
beame
of
the
Sunne
is
more
contained
in
the
Sun
than
in
it selfe
.
Now
is
the
time
of
considering
this
,
now
is
the
time
of
more
than
extraordinary
fasting
;
now
if
you
have
any
feeling
,
you
will
shew
it
;
if
you
are
living
men
,
now
you
will
shew
your selves
;
now
the
Church
lyes
in
tents
,
and
wallowes
in
blood
,
now
the
foundations
thereof
are
shaken
;
never
was
the
face
of
Christendome
in
such
danger
as
now
it
is
.
Doe
wee
thinke
to
stand
now
others
fall
?
If
the
fire
be
at
one
end
of
the
building
,
shall
we
be
safe
which
are
at
the
other
end
?
(
for
all
Gods
house
is
but
one
building
.
)
Are
not
they
our
brethren
,
and
sonnes
of
the
same
father
?
have
they
not
the
same
spirit
?
are
they
not
of
the
same
profession
?
shall
wee
not
then
bee
ready
to
helpe
them
?
wee
cannot
send
armes
over
to
them
,
but
wee
may
send
up
prayers
unto
God
for
them
:
Christians
are
stronger
than
Politicians
,
and
their
prayers
are
armies
.
Let
us
therefore
doe
what
wee
can
,
the
storme
is
not
yet
quite
over
.
Now
there
are
two
things
that
may
move
us
to
this
:
-
1.
The
greatnesse
of
the
Judgement
.
-
2.
Our
ability
to
helpe
them
.
First
,
The
greatnesse
of
the
Judgement
:
It
will
prove
the
extinguishing
of
Gods
Church
and
the
Gospell
,
and
when
that
is
once
gone
,
what
are
all
other
things
?
It
was
a
good
saying
of
that
Saint
,
That
browne
bread
and
the
Gospell
was
good
cheare
;
what
are
all
our
houses
,
lands
,
&c.
if
this
Spirituall
food
be
wanting
?
Secondly
,
Consider
our
ability
to
helpe
them
.
We
may
doe
much
by
our
prayers
;
hee
that
knoweth
not
his
strength
,
useth
it
not
:
Did
not
one
Moses
,
one
Eliah
stand
in
the
gappe
?
They
did
not
these
things
as
they
were
extraordinary
men
,
but
as
they
were
Gods
children
:
We
may
by
our
prayers
doe
as
much
;
though
one
childe
may
have
better
gifts
than
another
,
yet
commonly
the
father
loves
all
alike
;
so
God
(
although
they
had
better
gifts
than
we
)
will
grant
our
prayers
as
soone
as
he
did
theirs
.
But
some
man
will
here
bee
ready
to
make
a
question
,
I
answer
,
1.
Pray
for
it
:
God
delights
to
bee
called
upon
,
for
else
his
hand
is
not
taken
notice
of
;
but
then
we
see
his
hand
,
If
Noah
,
Daniel
,
and
Iob
stood
before
me
(
saith
God
,
Ezek.
14.
20.
)
they
should
not
prevaile
:
which
sheweth
,
that
if
any
thing
could
have
prevailed
,
their
prayer
would
:
So
also
Luther
attributes
all
to
prayer
,
as
may
be
seene
in
divers
of
his
Treatises
.
Now
this
prayer
which
I
urge
unto
you
,
must
1.
Not
onely
be
small
expressions
of
the
mind
,
2.
Our
prayers
must
be
Spirituall
,
3.
It
must
be
a
prayer
of
faith
;
Iam.
5.
15
,
16.
The
prayer
of
faith
shall
save
the
sicke
,
&c.
And
a
little
after
,
The
effectuall
fervent
prayer
of
a
righteous
man
availeth
much
:
Now
there
is
no
man
righteous
without
faith
:
so
according
to
their
faith
Christ
still
yeelded
to
them
.
4.
Pray
with
constancy
and
fervency
:
5.
It
must
bee
the
prayer
of
a
righteous
man
:
vers.
7.
Doe
not
my
words
doe
good
to
him
that
walketh
uprightly
?
6.
It
must
be
with
humilitie
;
Secondly
,
how
unable
to
helpe
our selves
,
and
therefore
to
have
our
eyes
onely
towards
God
.
Another
way
to
doe
good
to
Gods
Church
,
Rev.
2.
will
remove
the
Candlesticke
from
among
them
,
and
take
away
his
Gospell
.
Indeed
the
carnalnesse
of
dead
men
,
their
prophanenesse
in
contemning
of
Gods
Saints
and
his
Gospel
,
&c.
hasten
Gods
Judgements
on
a
Land
,
but
chiefly
the
Luke-warmnesse
of
Professors
doe
it
:
when
Israel
,
as
Hosea
saith
,
is
as
a
cake
halfe
baked
.
Let
us
therefore
rectifie
our
lives
,
renew
our
repentance
,
quicken
our
zeale
,
else
shall
wee
be
guiltie
of
the
destruction
of
Gods
Church
by
our
sinnes
.
3
A
third
meanes
to
doe
good
to
Gods
Church
,
Mal.
3.16
.
Then
they
that
feared
the
Lord
,
spake
often
one
unto
another
,
(
see
the
issue
of
all
,
)
and
the
Lord
harkened
and
heard
it
,
and
a
booke
of
remembrance
was
written
before
him
for
them
that
feared
the
Lord
,
and
thought
upon
his
Name
.
So
,
Zach.
8.
21.
there
they
did
so
;
And
the
Inhabitants
of
the
Citie
shall
goe
one
to
another
,
saying
,
Let
us
goe
speedily
to
pray
before
the
Lord
,
and
to
seeke
the
Lord
of
hoasts
,
I
will
goe
also
.
Let
us
therefore
,
as
the
Apostle
exhorts
,
Heb.
10.
24.
consider
one
another
to
provoke
our selves
to
this
good
worke
of
fasting
and
prayer
for
the
Church
;
let
us
marke
who
is
a
likely
man
to
joyne
with
us
,
and
not
let
him
passe
.
4
A
fourth
meanes
to
doe
good
to
the
Church
,
is
,
If
thou
hadst
knowne
,
even
thou
in
this
thy
day
,
the
things
which
belong
unto
thy
peace
!
but
now
they
are
hid
from
thine
eyes
.
And
so
before
Christ
,
the
Prophets
of
old
complained
of
the
people
;
as
Ier.
8.
7.
Yea
,
the
Storke
in
the
heaven
knoweth
her
appointed
times
,
and
the
Turtle
,
and
the
Crane
,
and
the
Swallow
observe
the
time
of
their
comming
,
but
my
people
know
not
the
judgement
of
the
Lord
.
The
time
to
seeke
unto
the
Lord
is
now
:
Some
Judgements
are
sudden
,
and
have
no
fore-runners
,
as
the
Gunpowder-treason
,
in
such
God
lookes
not
that
wee
should
meet
him
by
repentance
,
because
we
know
them
not
:
Others
use
lingring
,
such
as
send
feare
and
rumours
before
them
,
as
are
those
mentioned
by
the
Prophet
,
Ezek.
22.
30
,
31.
there
God
expects
we
should
make
up
the
hedge
,
and
stand
in
the
gap
before
him
,
and
so
meet
him
with
repentance
to
stop
the
judgement
.
5
The
fifth
meanes
to
doe
good
to
the
Church
,
Ier.
34.
10
,
11.
When
they
heard
of
their
enemies
,
for
a
while
they
would
pray
.
But
although
the
newes
bee
good
,
yet
still
continue
as
the
importunate
widow
did
to
the
Judge
,
and
your
importunitie
will
move
God
.
Set
therefore
to
it
,
and
continue
in
it
;
Pray
for
Ierusalem
,
let
those
prosper
that
love
her
peace
,
Psalm
.
122.
6.
Mourne
apart
,
every
familie
apart
:
It
is
not
enough
to
heare
this
,
and
to
let
the
Ministers
voyce
be
to
you
as
one
that
singeth
with
a
pleasant
voyce
:
Thus
were
the
Prophets
to
the
Jewes
,
Ezek.
33.
32.
Who
heard
his
words
,
but
did
not
doe
them
:
and
therefore
God
tells
them
that
they
shall
be
destroyed
in
the
judgment
.
The
divel
will
suffer
you
to
purpose
and
purpose
to
doe
this
dutie
,
Alexander
,
Caesar
,
and
the
like
,
did
,
we
admire
them
;
why
we
may
doe
more
by
our
prayers
,
performed
in
a
right
manner
:
if
you
doe
it
,
either
the
Church
shall
bee
delivered
,
and
you
shall
have
comfort
;
or
else
you
shall
save
your
owne
soules
.
Without
you
thus
pray
,
you
are
guiltie
of
the
Churches
destruction
:
The
horsemen
,
if
they
stand
still
,
although
they
fight
not
against
their
owne
armie
,
yet
are
guiltie
of
their
destruction
,
because
they
should
have
fought
for
them
.
The
Praetor
,
if
hee
let
the
enemies
in
the
gate
,
hee
is
the
destroyer
of
the
Citie
,
because
he
should
have
kept
them
out
:
so
the
Saints
,
which
should
stand
in
the
breach
,
if
they
pray
not
,
they
destroy
the
land
:
So
God
saies
,
Ezek.
22.
30
,
31.
And
I
sought
for
a
man
among
them
,
that
should
make
up
the
hedge
,
and
stand
in
the
gap
before
me
for
the
land
,
that
I
should
not
destroy
it
:
but
I
found
none
:
therefore
have
I
powred
out
againe
indignation
upon
them
,
I
have
consumed
them
with
the
fire
of
my
wrath
:
their
owne
way
have
I
recompenced
upon
their
heads
,
saith
the
Lord
God
.
Because
hee
could
not
find
a
man
to
stand
in
the
gap
,
therefore
hee
powred
forth
his
indignation
on
the
land
.
Their
not
praying
destroyes
the
land
:
The
Saints
and
holy
Prophets
are
the
Chariots
and
horse-men
of
Israell
;
if
then
they
stand
still
,
they
doe
what
in
them
lies
to
destroy
the
whole
Nation
:
they
are
not
onely
the
Chariots
,
but
the
horsemen
also
;
they
are
the
whole
defence
of
Israell
;
and
therefore
if
at
these
times
they
be
idle
,
they
are
guiltie
of
the
destruction
of
the
whole
Church
.
Hence
Salomon
said
,
An
idle
man
is
brother
to
him
that
is
a
great
waster
.
As
a
Pilot
,
who
for
want
of
attention
suffers
a
Ship
to
bee
overthrowne
,
or
split
against
the
rockes
,
is
guiltie
of
the
losse
thereof
:
So
the
Prophet
Samuell
,
notwithstanding
the
people
had
sinned
a
great
sinne
in
forsaking
God
to
be
their
King
,
saith
,
1
Sam.
12.
23.
God
forbid
that
I
should
sinne
against
the
Lord
in
ceasing
to
pray
for
you
:
and
therefore
it
is
a
great
sinne
not
to
pray
for
Gods
Church
.
The
Jewes
in
the
captivitie
were
commanded
to
pray
for
the
peace
of
Nabuchadnezzar
,
who
was
an
heathen
Prince
;
how
much
more
then
ought
wee
to
pray
for
Christian
Princes
?
And
surely
,
if
God
should
take
away
from
you
this
Prince
,
and
give
you
such
an
one
as
Queene
Mary
,
you
would
then
know
what
it
is
to
enjoy
such
a
Prince
,
as
now
by
Gods
mercie
we
doe
.
Therefore
stirre
up
your selves
to
the
dutie
by
fasting
and
praying
,
much
may
you
doe
this
way
.
Ester
delivered
all
the
Jewes
by
this
meanes
:
it
was
not
Esters
word
that
did
it
;
for
what
made
the
King
not
to
sleepe
that
night
?
how
came
he
to
call
for
the
booke
of
the
Chronicle
?
how
light
hee
on
that
place
of
Mordecay
?
They
had
first
turned
God
by
fasting
and
prayer
,
and
then
hee
thus
prepared
the
King
for
Ester
to
speak
.
Thus
then
,
and
by
these
meanes
we
may
releeve
the
Church
in
distresse
:
And
therefore
if
we
be
true
living
members
,
let
us
manifest
our
endevour
to
releeve
them
by
these
meanes
.
And
thus
much
for
the
signes
of
men
which
are
starke
dead
.
Now
follow
signes
of
distinction
betweene
such
as
seeme
to
live
,
and
such
as
live
indeed
:
and
these
may
bee
resembled
to
such
spirits
as
assume
bodies
to
themselves
,
and
seeme
to
informe
them
;
and
they
are
chiefly
all
Civill
men
.
Now
they
are
discerned
by
these
and
the
like
signes
;
The
first
signe
is
this
;
Pet.
2.
2.
As
new
borne
babes
to
desire
the
sincere
milke
of
the
Word
:
and
why
?
that
they
may
grow
thereby
.
Though
thou
beest
never
so
weake
at
the
first
,
yet
if
thou
growest
stronger
,
it
is
a
signe
of
life
;
but
if
thou
hast
gotten
no
strength
in
grace
,
nor
no
victorie
over
your
lusts
,
notwithstanding
all
the
meanes
of
grace
you
have
had
,
yet
whatsoever
you
seeme
,
you
are
still
but
dead
men
.
The
second
signe
is
;
The
third
is
this
;
As
the
Angels
assumed
those
bodies
but
for
certaine
times
,
The
fourth
signe
is
this
:
As
Angels
or
devils
which
assume
bodies
,
Now
having
shewed
that
all
are
dead
,
it
followes
that
we
should
shew
the
meanes
of
getting
life
,
which
are
also
comprehended
in
my
text
,
1.
To
labour
to
see
that
ye
are
dead
,
(
You
that
were
dead
in
trespasses
and
sinnes
,
&c.
)
as
all
men
are
by
nature
.
2.
To
goe
to
Christ
for
life
,
hee
it
is
onely
that
can
give
it
;
so
saith
my
Text
(
hee
hath
quickened
you
:
)
It
is
the
propertie
of
God
alone
to
give
life
.
Now
wee
cannot
goe
to
him
but
by
Christ
,
and
we
must
goe
to
Christ
by
faith
,
therefore
is
faith
called
a
living
faith
,
because
it
unites
Christ
and
the
soule
together
.
Now
the
difficultie
is
in
this
,
that
men
will
not
come
to
Christ
and
take
him
:
some
come
not
for
him
at
all
,
others
take
him
,
but
not
in
good
earnest
;
as
grafts
put
into
a
stock
,
but
not
so
ingrafted
as
to
grow
thereby
:
but
when
a
man
is
once
soundly
humbled
,
then
will
he
come
to
Christ
,
and
not
before
;
for
till
then
hee
doth
not
hunger
and
thirst
after
him
:
but
the
extreame
hungrie
will
bee
satisfied
with
nought
but
meat
:
as
Sampson
said
,
Give
me
drinke
or
else
I
dye
.
Now
life
consists
in
the
union
betwixt
Christ
and
thy
soule
:
This
union
is
by
Luther
compared
to
fire
and
iron
united
,
which
causes
the
iron
to
have
all
the
properties
of
fire
,
as
burne
,
scorch
,
&c.
so
an
humble
Saint
,
united
to
Christ
,
hath
all
his
proprieties
,
though
not
in
the
same
measure
and
degree
.
The
Doctrine
of
Humiliation
.
Now
these
must
bee
handled
distinctly
:
and
therfore
the
first
meanes
of
life
,
is
to
see
our selves
children
of
wrath
,
and
that
wee
are
dead
in
trespasses
and
sinnes
:
The
point
that
hence
ariseth
,
is
,
That
whosoever
would
be
translated
from
death
to
life
,
must
first
apprehend
himselfe
to
bee
a
child
of
wrath
:
Gal.
4.
21.
Tell
me
,
ye
that
are
under
the
Law
,
doe
ye
not
desire
to
heare
the
Law
?
Yea
,
the
Law
is
said
to
be
a
Schoolmaster
to
drive
men
to
Christ
:
that
is
,
first
there
must
bee
the
Law
before
Christ
can
bee
had
;
for
else
,
although
wee
should
Preach
the
Gospell
,
it
would
be
contemned
:
therefore
Christ
in
his
time
gained
onely
the
poore
;
The
poore
receive
the
Gospell
:
that
is
,
the
poore
in
spirit
.
God
will
have
his
jewels
of
life
and
salvation
to
be
esteemed
,
which
we
will
never
doe
untill
we
see
our
miserie
,
how
that
we
are
in
the
estate
of
death
.
As
the
deliverance
out
of
Egypt
would
never
have
beene
so
sweet
,
had
they
not
beene
in
extreame
slavery
and
bondage
first
.
God
deales
with
us
,
as
Princes
doe
with
their
malefactors
;
first
they
bring
their
neckes
to
the
blocke
,
and
then
give
them
a
pardon
,
for
then
they
apprehending
death
,
the
pardon
is
the
sweeter
and
more
welcome
and
acceptable
to
them
.
Indeed
if
the
question
were
made
,
what
God
could
doe
in
his
absolute
power
;
I
know
that
God
might
convert
us
and
not
humble
us
if
hee
would
;
he
might
say
as
hee
did
in
the
Creation
,
Let
it
be
,
and
it
must
be
:
hee
might
come
in
a
still
voyce
onely
,
without
sending
before
a
voyce
rending
the
rockes
:
hee
might
use
lightning
and
no
thunder
,
but
wee
speake
of
his
ordinary
course
,
wherein
hee
will
not
;
for
none
are
saved
but
such
as
have
not
onely
a
sight
,
but
also
a
deepe
apprehension
of
their
sinnes
.
For
the
better
understanding
of
this
point
,
1
That
there
are
three
things
which
keepe
a
man
from
Christ
.
First
,
Vnbeleefe
:
when
men
will
not
beleeve
that
he
which
was
borne
of
the
Virgin
Mary
was
Christ
and
God
;
therefore
about
the
proving
of
this
,
the
Apostles
did
spend
most
time
,
because
then
it
was
hard
to
beleeve
.
Secondly
,
Not
caring
for
Christ
:
Thirdly
,
Not
willingnesse
to
part
with
all
for
Christ
;
-
1.
Faith
to
beleeve
he
is
God
.
-
2.
A
sleight
humiliation
to
bring
vs
in
love
with
Christ
.
-
3.
Sound
humiliation
,
to
be
willing
to
part
with
all
for
his
sake
.
The
first
is
received
amongst
all
Christians
,
although
it
is
to
be
feared
that
many
doe
beleeve
it
but
confusedly
.
The
second
is
a
sleighter
manner
of
apprehending
of
Christ
,
and
that
a
little
sorrow
will
doe
,
a
little
humiliation
.
But
the
third
(
which
we
must
have
before
we
can
be
saved
)
to
be
willing
to
forsake
all
,
to
leave
every
sinne
for
Christ
his
sake
:
and
that
we
will
not
doe
vntill
we
be
thorowly
humbled
,
Secondly
,
If
we
have
not
such
an
humiliation
,
then
either
:
-
1.
We
will
not
come
to
Christ
.
-
2.
Or
we
will
not
stay
with
him
.
-
3.
Or
else
we
will
not
doe
or
suffer
any
thing
for
him
.
And
if
wee
want
any
of
these
wee
cannot
be
saved
.
First
,
If
we
be
not
truly
humbled
,
we
can
never
come
to
Christ
,
Secondly
,
It
fell
by
the
wayes
side
,
and
presently
the
Fowles
of
the
aire
devoured
it
,
vers
4
)
The
second
was
humbled
a
little
,
but
not
so
much
as
to
suffer
for
him
,
(
The
Sunne
parched
them
for
lacke
of
rooting
,
vers
.
6.
)
The
third
sort
were
so
farre
humbled
for
sinne
,
that
they
suffered
some
persecutions
,
but
would
not
part
with
all
for
Christ
,
the
world
they
esteemed
more
;
The
thornes
choaked
them
,
vers.
7.
)
But
the
fourth
ground
was
fully
humbled
;
that
is
,
they
were
so
humbled
in
a
sight
of
their
sinne
,
that
they
saw
that
they
had
more
need
of
Christ
,
than
of
any
thing
in
the
world
,
and
so
would
part
with
all
for
him
,
and
suffer
any
thing
;
and
therefore
they
are
said
to
bring
forth
fruit
with
patience
.
Others
may
stay
a
while
with
Christ
,
but
when
that
comes
that
they
preferre
before
Christ
,
then
they
leave
Christ
;
for
untill
a
man
can
bring
his
heart
to
that
passe
,
that
he
can
prize
Christ
above
all
things
,
undergoe
all
persecutions
for
his
sake
,
he
is
not
soundly
humbled
,
but
is
like
the
second
and
third
ground
.
3.
If
wee
stay
thus
with
Christ
,
Lord
,
what
wouldst
thou
have
me
doe
?
And
the
reason
of
this
is
apparent
,
if
we
consider
these
things
:
First
,
Secondly
,
Thirdly
,
Fourthly
,
For
these
causes
is
Humiliation
necessary
in
the
first
place
:
Therefore
in
the
Scripture
this
method
is
alwayes
used
,
Ionas
;
Yet
forty
dayes
and
Nineveh
shall
be
destroyed
,
Ion.
3.
Thus
also
God
dealt
with
Adam
in
Paradise
,
he
intended
to
reveale
unto
him
the
promises
of
the
Gospell
,
and
yet
at
the
first
he
strikes
him
downe
with
terror
that
made
him
hide
himselfe
,
then
he
told
him
of
his
sinnes
,
and
after
all
reveales
the
Gospell
unto
him
,
(
The
seed
of
the
woman
shall
breake
the
Serpents
head
,
Gen.
3.
)
Thus
dealt
Peter
with
his
auditors
,
Acts
2.
38
,
39.
Repent
and
be
baptized
every
one
of
you
,
&c.
Thus
you
see
that
Humiliation
is
so
necessary
,
that
without
it
there
is
no
salvation
:
Let
us
come
in
the
next
place
to
make
some
Use
of
it
.
Therefore
(
my
brethren
)
seeing
this
is
so
,
hee
was
not
worthy
(
as
hee
said
)
to
be
counted
an
Apostle
.
Therefore
deceive
not
your selves
any
longer
,
for
nothing
is
more
dangerous
than
an
unsound
heart
,
therefore
take
heed
it
deceive
you
not
:
if
you
never
have
beene
humbled
,
now
labour
to
be
humbled
;
for
it
was
that
that
made
the
Publican
to
be
justified
rather
than
the
Pharisie
,
because
hee
was
humbled
and
the
Pharisie
was
not
:
and
indeed
none
are
further
from
salvation
than
those
that
content
themselves
with
outward
formalities
.
Now
in
Humiliation
,
for
our
fuller
understanding
of
it
,
-
1
Wherein
Humiliation
doth
consist
.
-
2
What
kinde
of
sorrow
is
required
in
this
Humiliation
.
-
3
How
we
shall
know
whether
our
sorrows
are
true
or
not
.
The
first
question
is
,
I
answer
,
1.
In
seeing
your
life
to
abound
with
acutall
sinnes
,
2.
In
considering
that
there
is
nothing
in
thee
that
is
good
at
all
;
For
I
know
that
in
me
dwelleth
no
good
thing
:
and
,
Gal.
3.
22.
The
Scripture
hath
concluded
all
(
not
onely
men
,
but
things
)
under
sinne
.
Men
thinke
well
of
themselves
,
because
they
have
much
good
in
them
;
but
consider
with
thy selfe
thou
hast
nothing
good
in
thee
at
all
:
Can
good
fruit
proceed
from
an
ill
tree
?
3.
In
smiting
thy
heart
with
an
apprehension
of
death
,
The
second
question
is
,
I
answer
;
When
thy
judgement
is
enlightned
to
see
thy
estate
,
and
the
judgements
of
God
hanging
over
thee
;
and
after
this
convincing
,
then
thy
affections
are
stirred
to
mourne
for
thy
sinne
.
If
the
judgement
bee
fully
convinced
,
the
affections
will
follow
:
therefore
in
Scripture
,
when
any
is
said
to
be
humbled
,
in
those
places
is
shewed
that
their
affections
were
stirred
;
as
we
may
see
,
Acts
16.
in
the
Jaylor
:
and
of
Peter
,
it
is
said
of
his
conversion
,
He
went
out
and
wept
bitterly
:
So
also
of
those
,
Acts
2.
it
is
said
,
They
were
pricked
in
their
hearts
:
for
the
ground
of
their
sorrow
is
the
convincing
of
the
judgement
,
which
workes
upon
the
affections
;
therefore
Christ
saith
,
The
Spirit
shall
come
to
convince
the
world
of
sinne
,
&c.
Ioh.
16.
8.
The
other
sorrow
not
arising
from
this
convincing
of
the
judgement
,
is
but
a
passion
,
and
so
is
streight
gone
;
this
is
an
affection
,
and
so
is
more
permanent
although
it
is
stiller
,
as
the
deepest
water
;
are
ever
stillest
.
And
so
much
for
the
second
question
.
The
third
question
is
,
To
this
I
answer
,
First
,
In
the
rice
of
it
:
both
a
godly
man
and
an
hypocrite
may
;
Secondly
,
in
the
continuance
of
it
:
hypocriticall
humiliation
may
be
longer
or
shorter
,
Thirdly
,
1.
Heales
our
sinnes
.
First
,
the
beloved
,
the
master
sinne
,
2.
It
causeth
love
of
Christ
:
Mary
Magdalen
,
because
she
was
humbled
much
,
and
saw
that
Christ
had
forgiven
her
much
,
therefore
she
loved
much
.
So
Paul
,
who
was
much
humbled
,
ever
expressed
a
servent
love
to
Christ
,
as
we
may
see
,
Acts
21.
13.
where
hee
saith
,
having
beene
perswaded
by
his
friends
not
to
goe
to
Jerusalem
,
I
am
ready
not
to
bee
bound
,
but
also
to
dye
for
the
name
of
the
Lord
Iesus
:
as
who
should
say
,
I
feare
nothing
,
because
I
care
for
nothing
but
Christ
,
So
also
,
2
Cor.
5.
14.
he
saith
,
The
love
of
Christ
constraineth
mee
:
and
therefore
when
by
humiliation
we
see
what
Christ
hath
done
for
us
,
we
thinke
we
can
never
doe
enough
for
him
.
Now
you
may
know
if
you
love
Christ
or
not
,
The
first
signe
to
know
the
love
of
Christ
,
The
second
signe
is
this
;
The
third
signe
to
know
the
love
of
Christ
,
The
fourth
signe
of
the
love
of
Christ
,
is
this
;
It
maketh
him
content
with
the
meanest
condition
.
I
am
unworthy
to
be
thy
sonne
,
make
mee
as
one
of
thy
hired
servants
,
Luk.
15.
21.
So
Paul
,
after
hee
was
humbled
,
thought
himselfe
unworthy
for
the
Saints
company
,
and
that
not
for
a
fit
onely
,
but
even
ever
after
he
still
cryes
out
,
I
am
unworthy
to
be
an
Apostle
.
Thus
Naomi
,
returning
home
to
her
Countrey
,
said
,
she
went
out
full
,
and
yet
had
nothing
but
her selfe
,
sonnes
,
and
husband
;
she
accounted
any
thing
too
much
for
her
.
If
a
man
once
come
to
be
verily
perswaded
that
he
is
worthy
to
be
destroyed
,
hee
can
with
patience
beare
any
losses
and
crosses
;
for
these
are
nothing
to
death
,
which
he
knowes
he
hath
deserved
;
therefore
what
impatience
soever
thou
hast
,
so
much
art
thou
short
of
true
humiliation
.
The
fifth
signe
to
know
we
love
Christ
,
To
him
will
I
looke
that
is
poore
and
of
a
contrite
spirit
,
and
trembleth
at
my
word
:
If
thou
art
of
a
contrite
heart
,
thou
wilt
tremble
at
his
words
;
that
is
,
at
his
Commandements
;
such
an
one
feares
to
breake
any
Commandement
,
he
is
sensible
of
the
least
sinne
:
Hence
it
is
,
that
Prov.
28.
14.
feare
is
opposed
to
hardnesse
of
heart
;
Happy
is
the
man
that
feareth
alway
,
but
he
that
hardneth
his
heart
shall
fall
into
mischiefe
:
Now
the
opposite
to
hardnesse
,
is
brokennesse
of
heart
,
but
feare
is
opposed
to
it
because
it
is
a
signe
of
brokennesse
of
heart
.
Now
this
fearfulnesse
stands
in
two
things
:
1.
In
a
facility
to
be
convicted
of
any
sinne
;
for
he
that
is
not
thus
broken
in
heart
,
stands
out
with
God
,
and
will
not
yeeld
unto
him
.
2.
In
a
feare
to
offend
God
;
for
when
hee
is
once
convinced
,
he
labours
to
doe
according
to
his
knowledge
;
and
then
is
afraid
to
displease
God
,
either
▪
1
In
committing
the
least
sinne
;
as
Moses
would
not
leave
the
least
hoofe
behinde
him
;
and
as
Iob
feared
lest
his
sonnes
should
have
sinned
in
heart
,
Iob
1.
4.
He
was
so
truly
humbled
,
that
hee
would
not
sacrifice
for
owne
sinnes
onely
,
but
even
for
his
sonnes
also
,
and
that
the
least
,
the
thoughts
of
their
hearts
.
2
In
omitting
the
least
good
duty
,
or
doing
it
formally
;
which
thing
the
hypocrite
cannot
doe
,
because
he
hath
not
this
tendernesse
of
conscience
.
The
sixth
signe
of
the
love
of
Christ
,
David
,
Sweeter
than
the
honie
and
the
home-combe
:
Crummes
are
sweet
to
an
hungry
man
;
so
if
a
man
hunger
after
the
Gospell
,
it
will
be
sweet
unto
him
.
Indeed
if
the
Word
be
sweetened
with
humane
Eloquence
,
it
may
bee
sweet
to
one
that
is
carnall
(
for
so
it
is
pleasing
to
nature
,
)
but
if
the
purer
it
is
,
and
the
more
it
is
seperated
from
those
gaudy
flowers
;
if
the
more
piercing
it
is
,
the
sweeter
it
is
to
us
,
then
it
is
a
signe
of
a
broken
heart
;
for
it
is
a
reproach
to
those
that
have
not
a
broken
heart
,
and
so
it
cannot
be
sweet
:
as
wee
may
see
,
Ier
6
10.
where
the
Lord
saith
,
Behold
,
their
eare
is
uncircumcised
,
and
they
cannot
hearken
:
behold
,
the
Word
of
the
Lord
is
unto
them
a
reproach
,
they
have
no
delight
mit
.
And
againe
,
the
Prophet
saith
,
Ier.
15.
16.
Thy
words
were
found
,
and
I
did
eat
them
,
and
thy
Word
was
unto
mee
the
joy
and
rejoycing
of
mine
heart
:
It
is
joy
and
rejoycing
to
those
that
have
a
broken
heart
,
as
the
Prophet
had
:
nay
,
the
sharper
it
is
,
the
more
they
delight
in
it
.
The
seventh
signe
of
our
love
to
Christ
,
The
spirit
that
dwellethin
us
(
before
we
are
humbled
)
lusteth
after
envy
,
Iam.
4.
5.
now
every
naturall
man
is
so
;
but
he
that
is
of
a
broken
heart
envieth
not
,
he
spends
his
●nger
on
himselfe
,
and
lookes
to
his
owne
offences
so
much
,
that
he
regards
not
others
.
But
some
man
will
here
bee
ready
to
object
and
say
,
To
this
I
answer
,
Luk.
3.
4.
Iohn
cryes
in
the
wildernesse
,
Prepare
the
way
of
the
Lord
,
&c.
but
how
?
by
Humility
:
Every
high
mountaine
and
hill
shall
be
digged
downe
,
and
the
crooked
shall
be
made
straight
,
and
the
rough
wayes
shall
bee
made
smooth
:
Humility
,
which
prepareth
for
Christ
,
diggeth
downe
those
high
mountaines
,
and
maketh
plaine
those
rough
wayes
.
I
deny
not
but
that
somtimes
Gods
child
may
haue
a
passion
of
anger
;
yet
the
peace
of
God
rules
in
his
heart
,
although
that
sometimes
breakes
out
as
a
rebell
,
but
it
dwels
not
in
him
:
Christ
is
meeke
,
and
so
are
all
his
.
And
so
much
for
the
third
question
.
Now
to
proceed
further
in
the
explication
of
Humiliation
,
and
come
to
the
fourth
question
,
which
is
this
,
Whether
this
Humiliation
must
be
in
all
men
,
I
answer
,
Yet
there
is
this
difference
betwixt
the
humiliation
of
one
brought
up
well
,
1.
The
filth
of
sinne
is
not
so
suddenly
revealed
to
those
that
have
beene
well
brought
up
,
and
have
some
knowledge
,
and
therefore
they
are
not
so
suddenly
smitten
,
as
to
those
that
lived
in
ignorance
all
their
life
long
:
those
that
have
a
light
on
the
sudden
,
it
presently
amazeth
them
;
even
so
God
strikes
downe
suddenly
the
grosse
sinner
,
and
amazes
him
with
a
more
violent
sorrow
and
humiliation
,
than
he
doth
the
other
.
2.
The
Joy
is
not
so
sudden
,
nor
flashing
,
nor
sensible
in
him
that
hath
more
knowledge
;
the
medicine
is
knowne
to
him
as
soone
as
the
wound
:
he
knowes
Christ
a
Saviour
offered
up
for
all
that
are
wounded
for
sinne
,
and
so
as
soone
as
he
feeles
the
wound
he
applies
the
medicine
;
so
is
not
his
trouble
so
irkesome
,
neither
being
delivered
hath
he
such
sensible
joy
:
For
instance
,
Suppose
a
man
be
in
the
way
wounded
among
theeves
,
and
almost
killed
,
so
that
he
saw
no
meanes
of
life
;
if
one
,
a
friend
of
his
,
on
the
sudden
should
steppe
forth
and
helpe
him
,
hee
would
be
more
sensible
of
it
,
than
such
an
one
as
knowing
before
he
shall
be
robbed
,
getteth
company
to
goe
with
him
,
and
so
escapes
the
danger
.
And
so
much
for
the
fourth
question
.
The
fifth
question
is
this
;
I
answer
,
it
is
so
much
as
will
bring
us
home
to
Christ
;
rejoyce
in
Christ
with
joy
unspeakeable
and
glorious
,
1
Pet.
1.
8.
For
when
we
apprehend
sinne
to
be
the
greatest
evill
,
and
by
Christ
to
beefreed
from
it
,
1.
In
being
soundly
humbled
,
so
that
wee
see
sinne
to
be
the
greatest
evill
in
the
world
.
2.
In
stedfastly
laying
hold
of
Christ
,
and
beleeving
in
him
,
so
that
wee
will
not
part
with
him
for
any
thing
in
the
world
.
3.
In
a
newnesse
of
life
,
walking
in
obedience
to
all
his
Commandements
:
and
therefore
Christ
saith
,
Iohn
16.
Hee
will
send
the
Comforter
to
convince
the
world
of
sinne
,
and
righteousnesse
:
first
,
to
humble
for
sinne
:
and
in
this
also
there
are
degrees
;
for
here
one
may
be
humbled
more
than
another
,
and
so
thirst
after
Christ
more
;
but
the
more
wee
are
humbled
,
the
better
we
are
humbled
;
it
is
a
signe
God
hath
a
greater
worke
to
doe
by
us
,
when
we
are
thus
humbled
:
It
is
a
great
fault
in
us
that
we
are
prone
to
thinke
that
we
are
humbled
enough
,
and
that
our
humiliation
at
our
first
conversion
was
enough
;
no
(
beloved
)
our
humiliation
must
not
be
like
a
land-flood
,
that
runnes
but
for
a
little
time
,
but
like
a
spring
running
continually
;
for
all
degrees
in
grace
,
depending
on
God
,
mortification
of
our
lusts
,
&c.
depends
on
the
degrees
of
our
humiliation
;
and
hee
that
is
the
most
humbled
,
would
be
much
more
if
he
saw
himselfe
to
be
the
better
.
And
so
much
for
the
fifth
question
.
The
sixth
question
is
this
,
I
answer
,
I
but
some
man
will
bee
ready
to
say
,
To
this
I
answer
,
But
here
some
man
will
be
ready
to
object
and
say
,
To
this
I
answer
,
Now
you
must
know
that
there
is
an
extraordinary
humiliation
which
God
at
some
times
workes
in
some
men
;
we
urge
not
to
that
,
(
God
workes
that
in
whom
he
pleaseth
,
and
intendeth
to
make
extraordinary
,
)
wee
urge
to
the
ordinary
humiliation
.
Now
the
meanes
to
attaine
that
,
are
these
five
:
The
first
meanes
to
aftaine
humiliation
,
Luk.
15.
to
come
to
himselfe
,
and
consider
that
his
father
had
enough
,
and
he
starved
.
So
every
one
of
us
should
doe
:
consider
First
,
the
greatnesse
of
thy
sinnes
in
particular
,
and
make
Catalogues
of
them
.
And
then
secondly
,
let
our
actuall
sinnes
leade
us
to
our
corrupt
heart
,
which
is
the
root
of
all
.
So
God
dealt
with
the
children
of
Israel
,
Deut.
8.
2.
where
it
is
said
,
God
led
them
forty
yeares
in
the
wildernesse
,
to
humble
them
,
and
to
prove
them
,
and
to
know
what
was
in
their
hearts
,
&c.
Hee
himselfe
knew
it
well
enough
,
but
by
their
sinnes
he
would
make
it
knowne
to
themselves
and
others
.
So
also
God
dealt
with
Hezekias
,
2
Chron.
32.
31.
Where
it
is
said
,
God
left
him
,
to
try
him
,
and
to
know
all
that
was
in
his
heart
.
Hezekiah
had
a
proud
heart
,
and
God
left
him
to
himselfe
,
not
that
God
might
know
what
was
in
his
heart
,
but
that
hee
himselfe
might
know
.
So
God
tels
the
Israelites
,
Ezek.
36.
31.
Yee
shall
remember
your
owne
evill
wayes
,
and
your
doings
that
were
not
good
,
and
shall
loath
your selves
in
your
owne
sight
for
your
iniquity
,
&c.
Thirdly
,
Having
thus
considered
your
sinnes
,
consider
Gods
wrath
,
and
the
certainty
of
it
;
the
wrath
of
a
King
is
the
messenger
of
death
,
what
then
is
the
wrath
of
almighty
God
?
even
as
the
power
of
God
is
more
than
the
power
of
man
,
so
is
his
wrath
also
:
as
long
as
he
lives
,
so
long
will
he
punish
thee
in
hell
.
The
consideration
of
this
made
Moses
breake
out
,
Psal.
90.
and
say
,
Who
knowes
the
power
of
his
wrath
?
Paul
is
in
great
heavinesse
for
the
Iewes
,
Rom.
9.
And
as
God
shewed
his
almighty
power
in
making
of
man
,
so
will
he
in
destroying
and
punishing
.
And
this
wrath
of
his
shall
fall
upon
the
most
sensible
part
of
man
,
viz.
the
soule
,
which
as
it
is
capable
of
the
greatest
measure
of
joy
,
so
is
it
capable
of
the
greatest
measure
of
griefe
.
What
is
God
but
infinite
?
what
is
his
wrath
but
infinite
?
under
it
thou
shalt
most
wish
for
death
,
which
now
thou
most
fearest
.
The
second
meanes
to
obtaine
Humiliation
,
David
,
Psal.
51.
My
sinne
was
alwaies
before
me
:
so
Iam.
4.
8.
cleanse
your
hands
ye
sinners
,
and
purifie
your
hearts
yee
double
minded
:
How
is
that
done
?
vers.
9.
be
afflicted
and
mourne
:
all
waveringnesse
and
instability
comes
from
the
corruption
of
the
heart
,
and
therefore
cleanse
that
;
and
the
way
to
cleanse
that
is
to
be
humbled
;
and
the
way
to
be
humbled
is
to
sequester
your selfe
from
all
carnall
mirth
(
though
else
lawfull
)
and
stay
on
these
considerations
.
The
third
meanes
is
this
;
If
you
cannot
see
sinne
in
it selfe
,
The
fourth
meanes
to
attaine
humiliation
is
,
Make
present
unto
you
these
two
things
:
1
All
sinnes
past
:
a
thing
that
is
past
vs
will
seeme
small
unto
us
,
though
it
be
as
great
as
ever
it
was
before
,
and
so
doe
our
sinnes
to
us
:
we
usually
doe
as
men
that
leave
something
behinde
them
,
when
they
are
far
gone
they
thinke
it
is
but
a
little
,
and
therefore
they
will
not
returne
for
it
;
so
we
being
far
off
from
our
sinnes
,
they
seeme
little
unto
us
,
but
we
must
remember
the
day
of
our
iniquity
.
Let
us
therefore
make
them
our
sinnes
present
,
God
he
esteemes
them
as
great
as
ever
they
were
,
let
us
doe
so
therefore
,
let
them
seeme
abominable
to
us
:
thus
did
Iob
possesse
the
sinnes
of
his
youth
.
2.
Things
future
:
as
Gods
judgements
,
which
are
neere
at
hand
,
and
lye
at
the
doore
,
as
God
saies
to
Cain
,
although
they
seeme
to
us
a
farre
off
:
But
this
is
Satans
cunning
to
deceive
us
;
he
is
as
a
Painter
,
who
by
the
collusion
of
colors
makes
things
seeme
far
off
which
are
nigh
;
so
he
makes
Gods
wrath
which
lyes
at
our
doore
,
seeme
a
farre
off
,
when
as
it
may
bee
it
will
light
on
us
the
next
day
.
The
fifth
meanes
to
attaine
Humiliation
,
The
shifts
by
which
men
thinke
to
keepe
off
the
blow
of
Gods
judgments
,
1
Civilitie
;
2
Formall
performance
of
holy
duties
;
Broken
heart
,
Psal.
51.
3
The
badnesse
of
your
nature
;
4
Gods
mercy
:
Come
unto
mee
all
ye
that
are
heavy
laden
,
and
I
will
ease
you
.
What
hast
thou
to
doe
with
mercy
,
which
seest
not
thy
misery
?
thou
hast
no
part
in
it
,
as
Iehu
said
to
Iezabell
.
5
The
making
conscience
of
many
things
;
Amazia
,
2
Chron.
25.
2.
he
did
that
which
was
right
in
the
sight
of
the
Lord
for
a
long
time
,
but
not
with
a
perfect
heart
.
One
may
make
conscience
of
praying
in
private
,
and
of
doing
many
good
duties
,
and
yet
have
no
true
grace
,
but
doe
all
out
of
a
naturall
conscience
for
feare
of
punishment
.
6.
Because
Judgements
come
not
swiftly
,
7.
Men
judge
their
estates
and
sinnes
in
a
false
ballance
of
opinion
:
1
That
Ministers
are
onely
the
men
by
whom
ye
beleeve
,
2
Consider
whether
that
latitude
of
Religion
which
thou
stickest
unto
,
and
hopest
to
bee
saved
by
,
will
serve
thee
on
thy
death-bed
,
and
at
the
day
of
Judgement
.
3.
Consider
that
it
is
the
part
of
holy
men
,
and
of
none
else
,
to
discerne
which
are
the
wayes
of
God
:
every
one
is
to
be
beleeved
in
his
owne
art
,
therefore
beleeve
them
.
Men
thinke
that
it
concernes
onely
some
to
bee
holy
,
Wisedome
,
The
way
of
godlinesse
is
too
high
for
a
foole
:
If
thou
wert
wise
,
thou
wouldest
thinke
it
concerned
thee
also
.
Now
I
beseech
you
(
brethren
)
humble
your selves
,
Vriah
,
2
Sam.
11.
11.
The
Arke
,
and
Israel
,
and
Iudah
abide
in
tents
,
and
my
Lord
Ioab
,
and
the
servants
of
my
Lord
are
encamped
in
the
open
fields
,
shall
I
then
goe
into
my
house
to
eat
and
to
drinke
,
and
to
lye
with
my
wife
?
&c.
And
doe
as
Daniel
did
,
chap.
9.
Now
practise
all
the
parts
of
Humiliation
,
now
Gods
Church
needeth
it
;
although
you
your selves
were
free
,
yet
humble
your selves
for
the
sinnes
of
others
;
continually
pray
to
God
for
them
.
Remember
what
God
threatneth
to
those
,
Esa.
22.
12.
that
when
he
called
to
mourning
,
they
followed
their
pleasure
;
hee
saith
,
He
will
not
forget
it
to
the
death
:
so
Esa.
66.
4.
God
is
angry
with
all
that
neglect
this
duty
,
and
will
not
bee
stirred
up
to
performe
it
;
but
those
that
doe
call
on
him
he
will
heare
.
The
unrighteous
Iudge
,
Luk.
18.
was
overcome
by
importunity
,
and
then
much
more
will
God
:
if
we
humble
our selves
,
as
Mordecay
,
Ester
4.
14.
concluded
excellently
,
Their
deliverance
shall
arise
from
another
place
;
so
may
we
;
then
certainly
the
Church
shall
stand
,
and
Antichrist
shal
fall
,
as
a
mill-stone
into
the
sea
,
never
to
rise
up
againe
.
I
grant
hee
may
rage
very
farre
,
he
hath
raged
farre
already
,
and
how
farre
more
he
shall
rage
,
God
onely
knowes
;
yet
in
the
end
,
certaine
it
is
he
shall
fall
,
&
the
Church
shall
stand
.
Let
us
all
therefore
be
humbled
,
you
which
have
not
yet
begunne
this
humiliation
,
now
beginne
;
and
yee
which
have
begunne
,
bee
stedfast
therein
,
knowing
that
your
labour
shall
not
bee
in
vaine
in
the
Lord
.
Mercy
to
be
found
in
Christ
.
The
next
thing
to
be
shewed
after
this
doctrine
that
wee
are
dead
in
sinne
,
is
the
meanes
of
recovering
our
life
,
and
that
is
by
Christ
,
as
it
is
in
the
Text
(
you
hath
hee
quickened
that
were
dead
,
&c.
)
Hee
,
that
is
,
Chist
hath
done
it
.
Hence
learne
this
doctrine
of
comfort
,
as
a
refreshing
cordiall
next
after
the
bitter
potion
of
humiliation
.
That
:
Whosoever
will
come
to
Christ
,
Here
I
will
shew
:
1
What
is
meant
by
will
(
whosoever
will
)
that
is
,
2
May
come
to
Christ
]
that
is
,
3
Whosoever
will
]
It
is
generally
propounded
;
Iohn
7.
3
,
7.
If
any
man
thirst
,
let
him
come
unto
mee
and
drinke
:
hee
that
beleeveth
in
mee
,
as
saith
the
Scripture
,
out
of
his
belly
shall
flow
living
waters
:
and
againe
,
Iob.
3.
16.
God
gave
his
onely
begotten
Sonne
,
that
whosoever
beleeved
in
him
,
should
not
perish
,
but
have
everlasting
life
.
As
the
old
Adam
was
a
common
root
of
sinne
and
damnation
;
so
is
Christ
the
second
Adam
,
of
grace
and
salvation
:
as
at
the
yeere
of
Iubilee
,
when
the
trumpet
sounded
,
whosoever
would
might
goe
free
,
but
if
any
would
be
sollavish
as
to
serve
,
they
might
;
so
now
to
Christ
,
now
he
calleth
,
whosoever
will
,
may
goe
free
and
be
delivered
;
but
if
there
be
any
so
flavish
minded
as
to
stay
,
they
may
.
The
grounds
of
this
Doctrine
why
I
thus
generally
deliver
it
,
1
Because
else
there
were
no
ground
of
our
faith
;
Whosoever
will
,
let
him
come
,
and
drinke
freely
of
the
water
of
life
:
Then
we
say
,
but
I
will
;
therefore
on
this
ground
is
the
strength
of
faith
,
that
whosoever
will
,
may
come
.
2
Because
faith
is
about
things
that
are
;
Whosoever
will
beleeve
,
shall
be
saved
:
This
is
the
object
of
faith
,
this
premised
the
faith
followeth
;
and
is
the
the
cause
of
all
the
consequences
,
as
that
Christ
is
mine
,
I
am
sanctified
,
justified
,
&c.
these
follow
faith
,
but
the
object
is
before
,
viz.
that
whosoever
wil
come
to
Christ
,
may
:
as
,
if
I
beleeve
the
world
is
created
,
then
it
must
first
be
created
;
so
if
I
beleeve
,
I
shall
be
saved
,
if
I
goe
to
Christ
,
then
I
must
first
have
this
,
for
to
beleeve
,
that
whosoever
will
come
to
Christ
,
may
come
.
To
exhort
so
many
as
are
humbled
for
sinne
,
Neither
fornicator
,
nor
idolater
,
nor
adulter
,
nor
effeminate
,
now
abusers
of
themselves
with
mankind
,
nor
theeves
,
nor
covetous
,
nor
drunkards
,
nor
revilers
,
not
extortioners
,
shall
inherit
the
Kingdome
of
God
.
And
such
were
some
of
you
:
But
yee
are
washed
but
ye
are
sanctified
,
but
ye
are
iustified
,
&c.
Nay
,
suppose
you
have
not
one
jot
of
holinesse
,
nor
of
godly
sorrow
,
yet
doe
but
take
Christ
,
and
hee
is
thine
.
To
looke
for
sorrow
and
holinesse
before
thou
takest
Christ
,
is
to
looke
for
life
before
the
soule
.
Therefore
doe
but
take
him
and
hee
is
thine
:
for
,
1
The
promise
is
free
without
any
condition
;
If
godly
sorrow
and
grace
were
required
,
it
were
not
free
;
godly
sorrow
and
grace
followes
faith
,
but
are
not
required
before
it
.
2
The
promise
is
generall
,
Mark
.
16.
16.
Goe
yee
unto
all
the
world
,
and
preach
the
Gospell
to
every
creature
:
If
therefore
there
be
any
poore
soule
touched
with
his
sinnes
,
so
as
hee
will
doe
or
suffer
any
thing
for
Christ
,
to
him
I
speake
comfort
,
to
him
Christ
doth
belong
,
thou
maiest
have
CHRIST
if
thou
wilt
.
But
some
man
will
here
be
ready
to
object
and
say
,
To
this
I
answer
,
hee
quickeneth
those
which
are
dead
in
trespasses
and
sinnes
.
Hitherto
of
the
first
verse
,
we
come
now
to
the
second
.
Continuance
in
SINNE
DANGEROVS
.
EPHES.
2.
VERS.
2.
Wherin
in
times
past
ye
walked
according
to
the
course
of
this
world
,
according
to
the
Prince
of
the
power
of
the
aire
,
the
spirit
that
now
ruleth
in
the
children
of
disobedience
,
&c.
AFter
the
Apostle
had
proved
these
Ephesians
,
to
whom
hee
writes
,
to
be
dead
in
trespasses
and
sinnes
;
here
in
the
next
verse
hee
proceeds
to
confirme
his
Dorctrine
,
by
proving
them
to
be
dead
men
from
the
signes
of
death
,
which
are
three
:
That
they
walked
:
-
1
According
to
the
course
of
the
world
:
-
2
According
to
the
Prince
of
the
aire
:
-
3
In
the
lusts
of
the
flesh
.
These
are
the
guides
by
whom
they
were
led
,
the
world
,
the
flesh
and
the
divell
:
where
such
guides
lead
a
man
,
hee
is
like
to
runne
a
good
course
.
Now
the
point
of
Doctrine
that
ariseth
from
the
first
of
these
,
is
:
That
whosoever
walketh
in
any
course
of
sinne
,
is
a
dead
man
,
and
the
child
of
wrath
:
that
is
,
if
there
be
any
ruling
lust
in
a
man
,
so
that
hee
followes
it
,
and
it
commandeth
him
,
that
man
is
in
the
estate
of
condemnation
.
This
is
plaine
,
Rom.
8.
1.
There
is
no
condemnation
to
those
which
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
,
but
after
the
spirit
.
If
there
be
no
condemnation
to
those
which
walke
after
the
spirit
;
then
certainely
there
is
condemnation
to
those
which
walke
after
the
flesh
:
So
likewise
,
Rom.
6.
14.
Sin
hath
no
dominion
over
you
,
for
you
are
not
under
the
law
,
but
under
grace
;
that
is
,
if
sin
hath
but
dominion
over
you
,
then
were
you
in
the
estate
of
death
:
if
but
any
lust
hath
dominion
over
you
,
so
that
you
must
yeeld
obedience
to
it
,
you
are
not
in
the
estate
of
grace
,
but
of
damnation
:
and
the
reason
hereof
is
vers.
18.
because
,
you
are
the
servants
of
sinne
,
(
for
his
servants
you
are
whom
you
obey
.
)
Suppose
you
have
but
any
one
predominant
sinne
,
it
is
enough
to
damme
thee
.
There
are
some
that
can
deny
the
sin
of
lusts
,
but
for
to
leave
their
company
,
that
they
cannot
doe
:
Againe
,
some
can
leave
their
company
,
but
by
no
meanes
will
part
with
the
sinne
of
lust
;
some
can
part
with
both
:
but
for
their
riches
,
they
will
not
part
with
a
penny
;
and
so
for
other
particulars
,
many
will
be
content
to
part
with
some
of
their
sins
,
but
one
is
so
sweet
,
that
they
will
not
part
with
it
.
But
let
all
such
know
,
that
if
they
have
but
any
one
sinne
to
rule
and
reigne
so
in
them
,
that
they
must
needs
obey
it
;
if
it
be
so
sweet
unto
them
,
that
they
cannot
leave
it
,
they
are
in
the
estate
of
condemnation
:
yea
,
if
they
continue
but
in
any
one
knowne
sinne
,
for
there
is
but
one
way
to
heaven
,
but
by-waies
a
thousand
:
now
,
if
thou
takest
but
one
by-way
,
it
will
leade
thee
from
heaven
as
well
as
if
twenty
;
for
the
right
way
to
hit
the
marke
,
is
but
one
,
but
there
are
many
by-waies
wherein
we
may
misse
.
I
added
,
Whosoever
walketh
in
any
knowne
sinne
.
Indeed
,
a
man
may
sometimes
by
chance
slip
out
of
the
way
into
some
sinne
;
but
I
meane
not
such
a
man
,
but
him
that
maketh
some
sinne
his
continuall
walke
.
But
every
one
will
be
ready
to
say
;
This
is
a
hard
saying
,
The
first
reason
is
,
Peter
,
2
Pet.
2.
9.
While
they
promise
them
libertie
,
they
themselves
are
the
servants
of
corruption
,
for
of
whom
a
man
is
overcome
,
of
the
same
hee
is
brought
in
bondage
:
If
any
sinne
overcome
thee
,
thou
art
in
the
estate
of
damnation
.
It
will
not
serve
our
turne
,
to
use
those
weake
excuses
,
which
commonly
is
our
plea
;
to
say
,
wee
cannot
leave
them
,
because
we
are
flesh
and
blood
,
and
they
are
naturally
in
us
.
The
second
reason
is
,
I
,
I
answer
,
The
third
reason
is
,
Amazia
did
that
which
was
right
in
the
sight
of
the
Lord
,
but
not
with
a
perfect
heart
,
and
therefore
God
rejected
him
:
the
meaning
is
,
that
he
was
not
throughout
perfect
,
but
had
some
secret
sinne
in
him
,
therefore
God
rejected
him
.
Now
,
in
the
other
place
,
It
is
said
,
The
hears
of
Asa
was
perfect
all
his
daies
;
yet
as
we
may
read
,
he
had
many
infirmities
:
as
1
He
put
not
away
the
high
places
:
2
He
relied
upon
the
King
of
Egypt
:
3
He
trusted
on
the
Physicians
:
4
He
put
the
Prophet
into
prison
.
Yet
notwithstanding
all
these
infirmities
,
it
is
said
,
his
heart
was
perfect
,
because
that
these
did
not
rule
in
him
:
For
,
where
there
is
found
humiliation
wrought
in
any
man
,
he
,
though
these
through
infirmity
may
be
in
him
,
yet
he
walketh
not
after
them
;
and
then
only
humiliation
is
good
,
when
a
man
is
desirous
to
be
rid
of
his
sinnes
;
and
this
the
hypocrite
wanteth
,
because
there
is
rottennesse
at
the
core
,
and
his
heart
is
not
truly
sound
.
The
fourth
reason
is
,
Iames
2.
10
,
11.
Whosoever
shall
keep
the
whole
law
,
and
yet
offend
in
one
point
,
is
guiltie
of
all
;
his
meaning
is
,
that
if
such
a
man
had
but
as
strong
tentations
unto
other
sins
,
he
would
commit
them
also
;
for
if
a
man
doeth
any
duty
out
of
sincerity
,
he
would
do
all
,
because
that
God
commandeth
all
,
as
it
followeth
in
the
same
place
:
For
he
that
said
,
Doe
not
commit
adulterie
,
said
also
,
Doe
not
kill
:
Now
,
if
thou
commit
not
adulterie
,
yet
if
thou
kill
,
thou
art
become
a
transgressor
of
the
whole
Law
.
For
,
looke
what
sinne
soever
thou
art
tempted
unto
,
the
same
thou
wilt
commit
,
and
if
a
hundred
tentations
should
as
much
beset
thee
,
thou
wouldest
yeeld
to
them
all
as
well
as
to
one
.
For
the
better
meaning
of
the
point
,
To
this
I
answer
,
First
,
See
what
way
a
man
chooseth
to
walke
in
;
If
a
man
by
accident
happeneth
to
fall
into
some
by-path
,
where
lies
not
his
journy
,
that
way
is
not
of
his
choosing
,
hee
is
not
said
to
walke
in
that
way
:
Psal.
119.
30.
There
David
saith
,
I
have
chosen
the
way
of
truth
,
thy
iudgements
have
I
laid
before
me
.
His
meaning
is
,
when
hee
did
wholly
consider
what
journie
to
take
,
then
hee
fell
into
Gods
path
,
and
went
in
his
waies
;
this
was
his
resolution
.
If
then
after
consideration
thou
hast
a
full
purpose
and
inward
resolution
to
go
in
the
paths
of
righteousnesse
,
thou
walkest
right
.
2
See
what
way
thou
goest
forward
in
,
David
,
Psal.
119.
32.
saies
,
I
will
runne
the
way
of
thy
commandements
,
when
thou
shalt
inlarge
my
heart
.
But
many
are
here
deceived
,
they
thinke
they
have
chosen
the
waies
of
God
,
and
yet
go
on
in
the
waies
of
sinne
;
if
they
would
walke
aright
,
they
must
hold
on
the
paths
of
goodnesse
.
3
See
what
companions
and
guides
you
choose
for
your
journie
;
Away
from
me
yee
that
worke
iniquitie
,
for
I
will
now
keepe
the
commandements
of
my
God
.
And
this
is
laid
downe
in
the
Text
:
if
therefore
wee
follow
the
same
guides
,
the
world
,
the
flesh
and
the
divell
,
wee
still
go
wrong
,
and
are
not
yet
in
the
right
way
.
4
See
what
provision
thou
makest
for
the
place
before
thou
come
thither
;
The
uses
follow
:
Rom.
8.
1.
There
is
no
condemnation
to
them
which
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
,
but
after
the
Spirit
:
his
meaning
is
,
by
this
yee
shall
know
,
whether
ye
are
in
Christ
Jesus
or
not
,
if
ye
are
in
Christ
,
yee
walke
not
after
the
flesh
,
but
after
the
Spirit
.
This
is
a
sure
place
of
triall
,
and
a
true
touchstone
.
And
this
triall
is
very
necessarie
for
us
;
because
,
that
men
live
in
the
Church
as
corne
lies
in
the
barne
,
after
it
is
thresht
in
the
floore
.
It
is
called
corne
from
the
more
worthy
part
,
and
that
rightly
;
yet
there
is
more
chaffe
than
corne
in
the
heap
,
and
therefore
it
is
necessary
that
the
fanne
should
come
and
discerne
the
chaffe
from
the
true
corne
:
so
in
the
Church
,
there
is
need
of
the
fanne
also
,
to
winnow
the
good
corne
from
the
chaffe
.
Let
men
therefore
by
these
two
rules
examine
themselves
:
-
1
See
if
it
be
a
knowne
sinne
.
-
2
See
if
you
continue
in
any
sinne
.
1
See
if
it
be
a
knowne
sinne
.
A
good
man
may
continue
in
sinne
,
and
yet
be
perfect
before
God
,
if
hee
know
it
not
to
be
a
sinne
;
as
the
Patriarkes
lay
in
polygamie
,
yet
it
was
not
acounted
of
before
God
,
because
they
knew
it
not
to
be
a
sinne
:
There
were
many
good
Kings
continued
in
it
,
but
if
they
had
knowne
it
to
be
a
sinne
,
they
would
have
forsaken
it
,
and
therefore
,
for
all
that
they
are
said
to
serve
God
:
2
See
if
thy
sinne
be
continued
in
.
[
2
](A09981-e9280-b)
2
To
see
if
thy
sinne
be
continued
in
.
It
is
the
continuance
in
sin
that
makes
thee
the
in
estate
of
condemnation
:
if
it
be
a
knowne
sin
a
man
fals
into
,
yet
if
he
continue
not
therin
,
this
is
no
argument
against
him
,
for
the
godliest
man
upon
occasion
may
fall
,
but
such
a
man
is
not
himselfe
.
Hence
is
that
saying
,
He
was
not
himselfe
when
hee
did
it
:
But
as
for
those
that
make
a
common
trade
of
sinning
,
they
cannot
say
,
but
that
they
are
themselves
in
the
committing
thereof
.
In
the
godly
,
as
Paul
said
,
Rom.
7.
17.
Now
,
then
,
it
is
no
more
I
that
do
it
,
but
sinne
that
dwelleth
in
mee
.
It
is
not
they
,
but
sinne
that
still
remaineth
in
them
:
yet
the
sinne
,
though
it
be
in
them
after
their
regeneration
,
yet
it
hath
no
possession
as
it
had
before
.
Take
heed
therefore
,
that
although
thou
hast
the
same
occasions
offered
thee
as
before
thou
haddest
,
yet
thou
dost
not
continue
in
it
,
but
totally
absteine
therefrom
,
for
a
wicked
man
may
a
great
while
,
even
,
a
whole
yeer
,
absteine
from
some
sin
,
and
yet
be
said
to
lie
in
it
,
because
,
that
if
he
had
the
same
occasions
offered
as
before
he
had
,
he
would
have
committed
the
same
sinne
as
before
hee
did
.
Let
every
man
therefore
looke
backe
unto
his
owne
heart
,
and
consider
with
himselfe
,
whether
he
is
not
the
same
man
he
was
;
some
had
their
delight
in
covetousnesse
,
some
in
pleasure
,
some
in
preferment
,
some
in
credit
,
examin
now
your selves
,
and
see
whether
thou
dost
not
delight
in
the
same
things
still
;
see
if
thou
dost
not
continue
still
in
them
,
and
c̄omit
them
usually
,
and
so
judge
of
it
accordingly
.
But
here
men
may
make
many
evasions
,
and
find
many
doubts
,
that
it
is
no
knowne
sin
,
that
they
lie
not
in
it
,
and
the
like
.
Therefore
,
to
the
end
I
may
make
it
plaine
,
I
will
reduce
all
to
these
five
heads
:
The
first
question
shall
be
this
,
To
this
I
answer
,
Here
it
may
be
demanded
;
To
this
I
answer
,
[
3
](A09981-e9470-b)
3
Differences
betweene
the
accusing
of
a
guilty
conscience
,
and
the
scruples
of
the
godly
.
and
the
murmuring
and
accusing
of
a
guilty
conscience
.
There
are
three
signes
whereby
they
may
be
discerned
:
1
For
the
guilty
conscience
;
when
he
lies
in
a
knowne
sin
,
2
3
The
second
question
is
this
,
To
this
I
answer
:
1.
[
1
](A09981-e9660-b)
1
1
They
agree
in
the
way
&
differ
in
the
end
of
their
journey
.
In
these
things
they
agree
and
differ
.
First
,
both
may
agree
in
the
way
,
and
yet
differ
in
the
end
,
their
journeies
end
may
be
2.
several
places
:
for
the
end
of
all
that
a
godly
man
doth
,
is
the
glory
of
God
;
but
the
good
which
a
wicked
man
doth
,
is
either
out
of
some
present
feare
,
or
hope
,
or
flashes
of
conscience
,
or
for
som
by-respects
,
so
that
in
al
he
aimes
most
at
his
owne
profit
;
it
proceedeth
not
from
the
inward
man
,
a
new
regenerated
heart
,
as
it
doth
in
the
godly
:
2.
[
2
](A09981-e9700-b)
2
They
both
disagree
and
differ
in
the
disapproving
of
evill
.
They
both
agree
and
differ
for
the
disapproving
of
evill
:
I
know
that
this
may
be
in
the
wicked
a
disapproving
of
evil
,
as
well
as
in
the
godly
:
wherefore
we
are
to
know
that
there
is
a
twofold
disapproving
of
evill
.
1.
That
that
ariseth
from
a
principle
nature
,
2.
From
a
true
principle
of
regeneration
.
If
thy
disallowing
of
sin
doth
but
arise
from
a
naturall
conscience
,
that
is
nothing
.
But
if
it
be
from
a
principle
of
regeneration
,
that
is
,
from
a
new
disposition
that
is
wrought
in
us
,
if
from
it
we
disallow
sin
,
our
case
is
good
.
But
now
the
signes
whereby
we
shall
discerne
betweene
these
two
,
The
first
signe
is
this
;
if
thou
dost
disallow
thy selfe
in
sinne
from
a
new
principle
of
regeneration
,
thou
wilt
absteine
from
sin
with
delight
,
[
1
](A09981-e9780-b)
1
A
delightful
absteining
from
sin
.
and
settle
upon
goodnesse
,
as
a
stone
,
or
any
other
heavy
thing
rests
in
its
centre
,
for
working
with
a
habit
,
is
working
with
delight
,
when
a
man
sets
himselfe
against
sin
with
all
might
and
maine
,
then
it
is
a
true
signe
.
But
now
for
the
naturall
conscience
,
let
him
be
but
out
of
his
old
company
he
is
out
of
his
element
whatsoever
good
thing
he
doth
,
lie
doth
it
not
with
the
whole
bent
of
his
spirit
,
but
it
seemes
tedious
unto
him
.
The
second
signe
whereby
you
may
discerne
the
natural
conscience
,
[
2
](A09981-e9800-b)
2
A
change
&
rising
of
the
heart
both
against
old
sins
and
the
doers
of
them
.
is
sin
;
if
he
loveth
those
that
continue
in
such
sins
as
he
doth
;
if
he
be
a
drunkard
,
he
doth
delight
in
drunkards
,
if
a
gamester
,
he
doth
delight
in
gamesters
:
for
he
never
comes
to
the
contrary
grace
,
but
hath
pleasure
in
them
that
commit
the
same
sins
But
the
regenerate
man
,
hee
that
hath
a
heart
changed
,
his
heart
riseth
against
such
men
.
Therefore
,
Rom.
1.
32.
it
is
said
,
Who
knowing
the
iudgement
of
God
(
that
they
which
commit
such
things
,
are
worthy
of
death
)
not
onely
doe
the
same
,
but
have
pleasure
in
them
that
doe
them
.
If
this
is
reckoned
as
one
of
the
sins
of
the
Gentiles
,
not
onely
to
commit
sins
themselves
,
but
also
to
take
pleasure
in
those
that
commit
the
same
sins
.
When
therefore
a
man
hates
them
that
love
goodnes
,
and
favoureth
and
delighteth
in
those
that
are
evill
,
it
s
a
great
signe
the
heart
is
not
changed
;
for
the
Scripture
makes
that
a
lesse
signe
of
a
dead
man
,
to
doe
evill
,
than
to
favour
them
that
doe
it
.
On
the
contrary
side
,
for
a
man
to
favour
good
men
and
goodnesse
and
hate
sin
,
it
is
a
great
signe
of
a
regenerated
man
;
when
,
as
the
wise
man
saith
,
Prov.
29.
10.
The
unjust
man
is
an
abomination
to
the
just
.
The
third
signe
whereby
you
may
discerne
it
,
[
3
](A09981-e9850-b)
3
A
change
of
the
whole
m̄a
▪
is
this
,
if
thy
disallowance
of
sinen
arise
from
a
true
principle
of
regeneration
,
They
imprison
the
truth
in
unrighteousnesse
.
Their
consciences
beinlightned
,
they
keepe
it
,
and
imprison
it
in
that
faculty
;
The
conscience
that
telleth
us
what
to
doe
,
and
yet
there
is
no
general
amendment
in
us
.
And
this
is
a
great
signe
wee
are
not
inwardly
changed
.
And
so
much
for
the
second
question
.
The
third
question
is
this
;
To
this
I
answer
:
The
first
signe
is
this
,
[
1
](A09981-e9950-b)
1
He
hath
no
purpose
to
sin
he
that
is
borne
of
God
cannot
sinne
;
for
hee
is
overcome
of
sin
but
upon
some
occasion
.
But
the
wicked
man
after
hee
hath
committed
sin
,
doth
purpose
to
doe
it
againe
;
so
that
hee
cannot
be
properly
said
to
fall
into
sin
againe
,
because
in
purpose
hee
never
left
it
.
The
second
signe
is
this
;
[
2
](A09981-e9980-b)
2
He
favoureth
not
his
sin
Looke
what
sinne
a
carnall
man
lyeth
in
,
that
is
his
beloved
sinne
,
he
favoureth
it
most
,
and
would
not
be
crossed
in
it
,
he
cannot
abide
to
be
told
and
admonished
of
that
sinne
.
Now
it
is
otherwise
with
the
godly
man
,
he
favoureth
not
himselfe
herein
,
but
that
sinne
which
he
is
most
ready
to
fall
into
,
he
is
gladdest
to
heare
that
condemned
,
he
is
very
willing
to
heare
the
Preacher
speake
against
that
.
As
for
the
wicked
man
hee
must
not
be
touched
,
hee
is
like
a
lame
man
which
cannot
indure
to
be
stirred
,
so
he
cannot
abide
that
his
beloved
sin
should
bee
spoken
against
.
3.
There
is
a
great
difference
in
these
two
things
.
[
3
](A09981-e10000-b)
3
He
falls
not
into
the
same
sin
.
-
1.
The
godly
man
falls
not
into
it
so
often
as
he
did
before
.
-
2.
Hee
falls
not
into
it
after
the
same
manner
.
1.
He
falls
not
so
often
as
he
did
before
.
[
1
](A09981-e10050-b)
1
So
often
as
before
.
He
doth
greatly
resist
it
,
the
being
and
essence
of
sinne
is
not
still
in
him
,
though
it
may
be
in
part
;
if
the
same
occasions
bee
set
before
him
,
yet
he
is
not
drawne
away
as
hee
was
before
.
As
for
the
wicked
man
,
he
is
the
same
he
was
,
and
upon
every
slight
occasion
he
will
be
drawne
away
;
he
cannot
absteine
from
sinning
,
because
that
sinne
is
not
weakend
,
but
is
full
still
in
him
.
2
For
the
manner
:
Although
he
doth
sometimes
slip
,
[
2
](A09981-e10090-b)
2
After
the
same
manner
.
yet
it
is
with
great
griefe
and
reluctation
,
hee
is
more
sorry
for
it
alwaies
,
and
every
time
gets
ground
of
it
,
and
strength
against
it
.
But
as
for
the
wicked
man
it
is
nothing
so
,
hee
doth
it
with
as
much
joy
as
ever
he
did
,
hee
findeth
as
much
sweetnesse
in
it
as
ever
he
did
before
.
So
then
we
see
there
is
a
plaine
difference
between
the
relapses
of
the
godly
,
and
the
wickeds
lying
in
sin
.
And
so
much
for
the
third
question
.
The
fourth
question
,
To
this
I
answer
,
1
The
hypocrite
hath
alwaies
some
predominant
and
ruling
sin
in
him
,
[
1
](A09981-e10160-b)
1
In
the
wicked
some
sin
is
ever
predominant
.
wherein
he
favoureth
himselfe
,
so
that
all
he
doth
must
have
respect
to
it
,
and
where
religion
crosses
that
it
must
give
place
,
and
there
must
be
a
bawlking
of
good
duties
,
if
it
be
against
it
.
But
as
for
the
godly
,
in
them
there
is
no
predominant
sinne
,
it
may
be
now
one
infirmity
starts
up
,
then
another
,
but
downe
they
goe
againe
,
none
can
get
the
victory
over
him
.
The
hypocrite
hath
some
dominering
sinne
,
in
which
he
will
be
favoured
,
but
as
for
the
godly
man
,
he
desires
none
to
spare
him
.
2
There
is
a
great
difference
in
the
manner
;
[
2
](A09981-e10180-b)
2
The
wicked
commit
sinne
as
a
proper
worke
.
a
wicked
man
doth
it
as
his
proper
worke
,
his
delight
and
his
glory
,
hee
acts
himselfe
in
it
.
But
the
godly
man
,
he
acts
not
himselfe
in
committing
such
a
sinne
,
it
is
not
he
that
sins
,
but
something
that
is
in
him
,
and
he
is
very
sorry
afterwards
that
he
was
so
foolishly
overtaken
therewith
.
The
fifth
and
last
question
is
this
,
To
this
I
answer
,
The
second
use
serveth
for
comfort
.
[
4
](A09981-e10300-b)
4
Comforts
in
a
perfect
heart
.
If
your
hearts
be
perfect
,
you
shall
finde
these
foure
comforts
:
1
You
shall
finde
more
comfort
in
easinesse
and
contentednesse
to
forbeare
that
lust
wee
most
delighted
in
,
[
1
](A09981-e10320-b)
1
Contentednesse
to
forsake
lust
.
than
ever
wee
did
in
yeelding
to
it
.
2
You
shall
finde
your selves
able
to
rest
,
[
2
](A09981-e10340-b)
2
Ability
●●
prayer
.
to
pray
,
to
heare
,
and
to
sanctifie
the
Sabbath
;
make
your
hearts
good
,
and
you
shall
doe
these
things
with
delight
:
for
,
3
You
shall
find
your selves
able
to
beare
afflictions
;
[
3
](A09981-e10370-b)
3
Abilitie
to
beate
afflictions
.
before
you
can
beare
nothing
,
but
every
thing
is
as
a
burthen
unto
you
:
A
man
having
a
shoulder
that
is
out
of
joynt
,
cannot
beare
any
thing
;
so
,
if
sinne
be
mingled
with
affliction
,
it
makes
that
bitter
:
but
after
you
have
purged
your selves
from
sinne
,
you
shall
be
able
to
beare
them
;
but
when
there
is
no
strength
within
,
how
shall
wee
beare
them
?
4
When
you
hearts
are
perfect
,
[
4
](A09981-e10390-b)
4
Sound
pea●●
and
lasting
.
the
wound
will
presently
be
healed
and
grow
well
.
The
peace
of
the
wicked
is
but
like
a
wound
that
is
skinned
over
,
at
the
last
it
will
breake
out
againe
,
hee
may
make
a
shew
for
a
while
,
but
there
is
a
secret
disease
in
him
;
and
the
later
end
of
that
man
will
be
worse
than
the
beginning
;
their
paine
will
be
worse
hereafter
,
the
paine
that
hee
shall
indure
when
death
comes
,
when
Gods
insupportable
wrath
begins
to
charge
his
sin
upon
his
conscience
,
that
will
be
worse
than
all
hee
indured
before
.
And
thus
you
see
this
Doctrine
is
most
sweet
to
all
those
that
have
perfect
hearts
,
but
to
the
other
,
that
remaine
still
in
their
sins
,
most
dangerous
.
A
PROFITABLE
SERMON
PREACHED
AT
LINCOLNES-INNE
,
ON
GEN.
XXII
.
XIV
.
As
it
is
said
to
this
day
,
In
the
mount
of
the
LORD
it
shall
be
seene
.
THe
occasion
of
these
words
,
As
it
is
said
unto
this
day
;
because
wee
are
apt
to
forget
,
and
proverbs
are
short
and
pithy
,
and
so
the
better
remembred
,
and
therefore
the
Lord
setteth
this
marke
upon
it
:
And
therefore
it
is
the
manner
of
the
Lord
in
such
passages
of
his
providence
,
to
make
songs
of
them
:
and
so
hath
it
beene
likewise
the
practice
of
the
Lords
people
to
turne
such
things
into
songs
,
which
they
would
not
forget
,
as
we
see
at
the
Red
Sea
,
Now
a
proverbe
is
much
of
the
same
nature
;
but
it
is
short
,
and
makes
a
greater
impression
,
and
therefore
this
great
matter
here
set
forth
by
it
,
is
the
dispensation
of
the
Lords
providence
.
Wherein
note
wee
in
the
first
place
,
That
the
Lord
will
be
seene
:
The
second
thing
is
,
The
time
when
he
will
be
seene
;
that
is
,
In
the
mount
:
that
is
,
when
things
are
brought
to
an
extremity
,
when
we
thinke
there
is
no
more
helpe
nor
hope
,
that
is
the
time
when
the
Lord
will
be
seene
.
Now
the
scope
of
this
place
is
,
in
the
mount
will
the
Lord
be
seene
,
in
distresse
will
the
Lord
shew
himselfe
;
and
therefore
you
are
to
take
heed
of
discouragements
that
you
leave
not
your
hope
,
for
then
you
take
away
indevour
,
and
so
Gods
causes
fall
to
the
ground
,
and
thereby
the
Lord
is
forsaken
of
us
;
for
it
is
our
hope
that
sets
all
aworke
,
and
the
want
of
hope
makes
us
turne
our
backes
;
yea
,
foyle
and
give
over
the
Lords
Battels
;
and
therefore
we
should
still
maintaine
our
hope
in
all
extremities
whatsoever
,
for
when
the
Lord
sends
any
afflictions
on
the
Church
or
our selves
,
wee
ought
not
to
despise
or
make
light
of
them
,
because
they
are
the
messengers
of
the
Lord
,
to
humble
us
:
so
we
must
not
on
the
other
side
have
the
sinewes
of
our
soules
loosened
by
them
;
for
as
we
are
not
to
despise
the
Chastening
of
the
Lord
,
so
are
wee
not
to
faint
when
wee
are
rebuked
of
him
;
for
in
the
Mount
will
the
Lord
be
seene
:
that
is
,
it
is
a
thing
that
the
Lord
will
usually
doe
,
not
at
this
time
when
thou
wouldest
have
him
,
but
even
when
Abraham
was
fetching
the
blow
,
then
to
stay
his
hand
:
And
it
is
his
usuall
course
so
to
doe
;
and
therefore
it
is
turned
into
a
proverbe
,
because
it
is
ordinary
.
Secondly
,
Now
to
cometo
the
words
;
out
of
which
wee
may
learne
,
it
is
Gods
usuall
manner
to
bring
his
children
to
extremities
.
The
examples
are
so
many
in
Scriptures
,
and
in
our
daily
experience
of
this
,
that
we
need
not
insist
on
the
proofe
of
it
,
but
proceed
to
shew
the
reasons
thereof
.
And
the
first
cause
why
the
Lord
doth
so
usually
doe
it
,
Secondly
,
Hosea
6.
1.
Come
and
let
us
returne
unto
the
Lord
;
for
●●
hath
torne
,
and
he
will
heale
us
;
he
hath
smitten
,
and
he
will
binde
us
up
:
and
the
reason
is
,
because
where
the
Creature
ends
,
the
Lord
must
beginne
,
otherwise
there
can
be
no
helpe
at
all
.
And
hence
it
is
that
at
the
time
of
death
,
when
a
man
once
sees
that
,
and
hath
no
deliverance
,
it
quaileth
the
stoutest
spirits
that
are
:
as
Saul
,
when
he
could
see
nothing
but
death
before
him
,
then
he
sanke
downe
to
the
ground
,
and
till
then
the
Lord
is
not
sought
to
;
but
in
their
afflictions
they
will
seeke
mee
,
saith
the
Lord
;
because
then
they
can
goe
no
where
else
.
Therefore
when
a
man
is
brought
to
say
,
vaine
is
the
helpe
of
man
,
then
he
will
looke
to
the
Lord
for
his
helpe
;
but
till
then
,
man
is
subject
to
looke
round
on
every
side
to
see
if
there
bee
any
that
will
helpe
:
but
when
there
is
none
,
then
hee
seekes
unto
the
Lord
and
is
delivered
.
Thirdly
,
Gideon
,
Iudg.
7.
2.
The
people
that
are
with
thee
,
are
too
many
:
though
indeed
they
were
but
few
in
comparison
of
the
multitude
which
they
were
to
goe
against
,
yet
they
were
too
many
for
Gideon
,
to
have
acknowledged
the
hand
of
the
Lord
in
it
,
if
hee
should
have
had
the
victory
with
them
.
But
the
Lord
will
not
divide
his
glory
with
another
,
and
therefore
he
will
bring
a
man
to
the
streight
to
bee
without
all
hope
,
that
so
hee
may
have
all
the
praise
;
for
when
other
meanes
concurre
with
his
helpe
,
then
it
is
divided
;
but
without
that
,
his
arme
lyes
naked
,
as
it
were
,
and
therefore
that
it
might
bee
knowne
,
hee
brings
them
to
extremitie
.
Fourthly
,
The
Lord
doth
it
,
because
all
that
we
have
,
Fifthly
,
But
here
some
man
will
be
ready
to
say
,
Why
cannot
that
be
without
these
extremities
?
To
this
I
answer
,
he
knew
the
Lord
was
God
,
2
Chron.
33.
13.
Why
,
did
hee
not
know
that
before
?
No
,
not
as
now
hee
did
;
for
now
hee
knew
the
Lord
by
experience
:
and
the
want
of
this
is
the
cause
why
many
feare
not
God
;
for
because
they
have
no
changes
,
they
know
him
not
by
experience
,
and
therefore
they
feare
him
not
.
Lastly
,
God
did
prove
Abraham
;
and
therefore
said
unto
him
,
Take
now
thine
onely
Sonne
Isaack
,
whom
thou
lovest
,
and
offer
him
up
on
one
of
the
mountaines
which
I
shall
shew
thee
:
Now
seeing
the
Lords
intent
was
to
prove
him
whether
hee
would
part
with
his
sonne
Isaack
for
his
sake
,
therefore
he
lets
him
goe
to
the
very
place
and
utmost
period
of
offering
his
sonne
;
for
if
the
Lord
had
taken
this
tryall
of
him
before
hee
had
brought
him
to
the
very
utmost
,
hee
had
not
beenetryed
;
but
when
the
knife
was
as
it
were
going
to
the
throat
of
his
sonne
,
then
was
heefully
tryed
:
And
like
unto
this
doe
we
deale
with
friends
one
towards
another
;
for
when
you
will
try
how
another
will
trust
unto
you
,
you
will
let
him
alone
till
there
be
none
else
to
help
;
for
if
there
be
any
other
for
him
to
go
to
,
it
is
no
tryall
;
but
if
it
is
come
to
this
that
you
must
doe
it
,
or
none
will
,
then
have
you
tryed
him
and
not
before
:
in
like
manner
did
the
Lord
prove
Abraham
in
this
place
.
The
Use
of
it
is
,
Hos.
14.
4
,
5
,
6.
I
will
heale
their
backesliding
,
I
will
love
them
freely
,
for
mine
anger
is
turned
away
from
them
.
I
will
be
as
the
dew
to
Israel
,
he
shall
grow
as
the
Lilly
and
cast
forth
his
roots
as
Lebanon
:
his
branches
shall
spread
,
his
beautie
shall
be
as
this
Olive
,
and
his
smell
as
Lebanon
.
When
Israel
was
fallen
into
a
very
low
condition
,
and
had
taken
to
him
words
,
and
repented
of
their
sinnes
,
then
the
Lord
healed
their
back-sliding
,
which
was
the
cause
of
their
misery
:
and
then
though
they
were
outwardly
miserable
,
yet
he
will
be
as
the
dew
unto
them
;
that
though
they
be
as
the
Lillies
in
winter
which
hath
neither
colour
,
scent
,
nor
beauty
,
yet
consider
in
the
spring
time
what
I
doe
unto
them
,
and
learne
to
know
me
by
the
workes
of
nature
;
for
if
I
doe
but
send
a
little
dew
,
such
as
is
in
the
time
of
spring
,
it
shall
grow
againe
,
yea
and
bring
forth
such
a
flower
,
whose
beauty
shall
exceed
Salomon
in
all
his
Royalty
:
and
if
the
Lord
can
doe
so
in
nature
to
the
hearbs
of
the
field
,
doe
you
not
thinke
he
is
able
〈◊〉
doe
it
to
you
in
the
ordinary
passages
of
his
providence
?
If
hee
shall
but
shine
on
you
with
the
light
of
his
Countenance
,
yea
though
you
were
as
the
Lilly
in
the
Winter
,
yet
shall
you
spring
againe
as
the
Lilly
in
the
Spring
:
that
is
,
you
shall
spring
quickly
.
I
but
you
will
say
,
and
quickly
wither
againe
:
No
,
saith
the
Lord
,
you
shall
be
confirmed
and
established
in
your
estate
,
for
hee
will
fasten
your
roots
as
the
trees
of
Lebanon
,
and
they
were
faster
than
the
trees
in
other
places
;
for
though
they
be
tall
,
and
so
their
boughes
might
bee
moved
,
yet
the
bodies
of
the
trees
hold
their
owne
,
because
they
were
well
rooted
:
and
in
Lebanon
they
were
faster
than
in
other
places
,
because
it
was
a
firmer
ground
:
so
that
if
the
Lord
list
to
plant
you
,
you
shall
be
sure
to
remaine
firme
.
I
but
what
shall
I
be
good
for
?
I
know
not
how
to
be
usefull
neither
for
God
nor
man
,
but
to
bee
laid
aside
as
a
thing
for
which
there
is
no
more
use
.
Nay
,
saith
the
Lord
,
I
will
not
onely
make
you
beautifull
as
the
Lillies
,
and
rooted
as
the
Cedars
,
but
I
will
make
you
as
the
Olivetrees
which
are
fit
for
use
.
And
put
the
case
thy
name
and
credit
bee
lost
,
yet
your
smell
shall
be
as
the
smell
of
Lebanon
,
that
is
,
as
Lebanon
had
many
sweet
blossomes
and
sweet
smels
,
so
shall
it
be
with
you
,
whatsoever
your
condition
be
.
This
place
then
is
a
place
of
comfort
aganst
discouragements
,
He
looked
up
to
heaven
,
vers.
34.
and
then
his
Nobles
and
Princes
sought
unto
him
:
for
the
disposition
of
all
people
is
to
have
the
right
heire
to
rule
the
kingdome
;
and
therefore
he
had
as
much
glory
and
honour
as
ever
before
.
The
like
you
shall
see
in
Mordecayes
time
,
in
the
Mount
will
the
Lord
be
seene
.
And
as
the
first
Doctrine
is
drawne
naturally
from
these
words
,
That
it
is
Gods
usuall
manner
to
bring
his
children
into
the
Mount
;
so
in
the
second
place
,
then
and
there
will
he
be
seene
:
Therefore
it
followes
,
That
In
the
time
of
extremities
will
the
Lord
be
seene
,
and
not
before
:
But
then
he
will
appeare
in
his
speciall
providence
,
for
the
comfort
of
his
Children
,
though
not
before
.
And
why
so
?
A
second
reason
why
the
Lord
deferres
,
and
will
stay
till
the
very
extremity
comes
,
is
,
Revelations
verse
12.
hee
gave
her
time
to
repent
,
but
she
repented
not
.
Thirdly
,
Now
we
must
adde
to
this
,
The
Use
of
it
is
,
I
will
trust
in
him
though
he
kill
me
;
for
so
did
Abraham
here
,
he
was
to
kill
his
Sonne
,
and
yet
he
had
hope
:
So
let
us
,
though
there
were
a
thing
that
would
bee
our
utter
undoing
if
it
should
come
on
us
,
yet
if
it
doe
come
thou
oughtest
to
hope
,
because
it
is
the
Lords
manner
to
bring
his
people
to
extremities
,
as
here
to
Abraham
:
and
the
like
hee
did
to
Peter
when
he
came
to
him
on
the
waters
;
for
he
might
have
holpen
him
before
he
beganne
to
sinke
if
he
would
,
but
hee
did
first
let
him
sinke
a
little
and
then
he
holpe
him
:
So
when
the
people
were
at
the
Red
Sea
,
and
had
no
gap
to
goe
out
at
,
then
the
Lord
holpe
them
,
by
making
a
way
thorow
the
Sea
:
In
like
manner
he
did
to
Iacob
when
hee
was
returning
home
from
his
father
in
law
Laban
,
hee
,
suffered
Esau
to
come
out
against
him
with
foure
hundred
men
,
before
hee
holpe
him
;
and
who
would
have
thought
that
Esau's
mind
should
have
beene
so
suddenly
turned
?
But
when
Iacob
was
brought
to
a
streight
,
then
the
Lord
turned
all
another
way
.
And
the
like
he
did
with
David
in
the
time
of
his
distresse
,
he
let
him
alone
till
the
waters
were
like
to
goe
over
him
:
but
when
his
feet
had
almost
slipt
,
in
regard
of
his
outward
and
inward
troubles
,
for
he
was
at
the
very
going
downe
to
the
grave
,
then
the
Lord
brought
his
feet
out
of
the
Net
,
and
set
him
at
liberty
,
and
tooke
him
out
of
the
waters
that
he
was
not
drowned
▪
and
therefore
still
trust
in
the
Lord
,
and
labour
that
thy
faith
faile
thee
not
whatsoever
thy
straights
be
;
for
that
was
Peters
fault
when
hee
was
on
the
water
,
for
if
he
had
sunke
,
being
hee
had
the
Lords
word
,
hee
should
have
beene
safe
enough
,
and
therefore
had
no
cause
to
doubt
;
and
so
wee
should
learne
to
doe
,
in
all
our
streights
still
to
beleeve
;
which
if
we
doe
,
wee
shall
finde
the
Lord
very
exceeding
ready
to
helpe
beyond
all
that
we
can
be
able
to
aske
or
thinke
.
See
this
in
an
example
or
two
,
how
the
Lord
comes
betwixt
the
cup
and
the
lip
as
it
were
,
betwixt
the
very
lifting
up
of
the
hand
to
the
stroke
;
and
as
in
the
Text
,
so
also
when
the
Shunamite
had
by
the
command
of
the
Prophet
left
her
land
,
because
of
the
Famine
that
was
to
come
when
the
seven
yeeres
were
done
;
for
shee
trusted
the
Prophet
,
and
therefore
did
not
say
,
Alas
,
what
shall
I
doe
for
my
lands
againe
?
but
did
goe
;
and
when
shee
returned
,
and
was
gone
to
the
King
for
her
lands
againe
,
at
that
very
instant
was
the
King
talking
with
Elishaes
servant
about
the
great
workes
of
the
Prophet
,
who
then
told
the
King
of
this
woman
and
her
sonne
,
confirming
that
which
Gehezi
had
said
,
and
Gehezi
being
present
to
helpe
to
speake
for
the
woman
;
and
then
shee
had
not
onely
her
lands
restored
her
,
but
the
fruits
of
it
also
for
the
whole
time
of
her
absence
.
So
likewise
when
Mordecayes
destruction
was
plotted
by
Haman
,
and
so
neare
brought
to
passe
,
that
there
could
be
no
hope
of
helpe
on
any
side
,
yet
then
when
Mordecay
was
asleepe
in
the
night
,
and
had
made
no
plots
at
all
for
his
safety
,
then
the
Lord
brought
it
to
passe
;
that
night
the
King
could
not
sleepe
;
then
hee
must
needs
call
for
a
booke
,
and
then
that
above
all
other
bookes
,
that
should
bee
brought
,
and
in
that
booke
that
very
place
to
bee
turned
to
of
the
treason
against
the
King
,
and
Mordecayes
truth
and
faithfulnesse
in
discovering
the
same
;
and
that
this
should
be
done
at
the
very
extremity
,
when
a
day
or
two
after
would
have
done
him
no
good
,
it
is
worth
the
considering
:
therefore
never
doubt
,
feare
not
,
but
trust
to
the
Lord
in
any
streight
;
for
though
hee
doth
not
worke
miracles
now
,
yet
he
workes
wonders
,
and
is
able
to
doe
as
great
things
as
ever
he
was
,
yea
,
and
doth
so
too
when
there
is
the
like
occasion
:
In
like
manner
,
when
our
Saviour
Christ
was
brought
to
the
very
brow
of
the
hill
by
the
people
to
bee
cast
downe
from
it
,
why
then
he
went
a
way
thorow
the
midst
of
them
;
so
is
the
Lord
able
to
doe
with
us
,
and
will
also
if
there
be
the
like
need
;
and
therefore
let
us
learne
to
trust
in
the
Lord
,
and
in
all
things
to
depend
upon
him
.
One
would
have
thought
it
impossible
when
fortie
men
had
secretly
vowed
neither
to
eat
nor
drinke
till
they
had
killed
Paul
,
for
that
to
bee
revealed
,
and
Paul
to
be
delivered
,
when
so
many
that
were
able
enough
to
destroy
a
poore
prisoner
had
conspired
against
him
,
yet
we
see
the
Lord
delivered
him
from
that
great
streight
;
and
therefore
let
us
wait
still
upon
the
Lord
,
for
it
is
but
the
staying
till
the
time
be
out
,
and
then
he
that
can
save
,
will
save
,
and
will
not
tarry
.
And
so
much
for
the
second
thing
.
The
last
point
observable
from
these
〈◊〉
That
godly
mens
extremities
are
but
tryals
,
The
Lord
did
this
but
to
prove
Abraham
,
hee
meant
him
to
hurt
at
all
in
it
:
And
so
the
Lord
doth
by
afflicting
others
of
his
owne
people
,
he
doth
not
meane
to
hurt
them
by
it
.
And
therefore
when
you
see
an
affliction
to
bee
so
great
as
if
it
would
undoe
those
on
whom
it
is
,
yet
you
shall
see
in
the
issue
it
was
but
like
an
evill
;
for
when
Abraham
was
bid
to
take
his
onely
Sonne
Isaack
whom
he
loved
,
and
offer
him
in
a
Sacrifice
to
the
Lord
,
and
was
suffered
to
bee
the
three
dayes
in
the
tryall
,
yet
the
Lord
meant
him
no
hurt
;
here
was
indeed
a
great
apprehension
of
evill
,
yet
it
was
no
evill
;
but
it
might
as
much
worke
upon
him
as
the
evill
it selfe
:
Even
so
is
it
with
us
in
our
afflictions
,
they
are
not
evils
,
but
meere
tryals
,
and
therefore
we
are
not
much
to
be
dismayed
for
the
greatest
afflictions
that
can
befall
us
in
the
world
,
because
they
are
but
trials
,
that
doe
befall
thee
from
God
.
I
,
Iames
2.
My
Brethren
,
count
it
great
joy
when
you
fall
into
divers
trials
:
It
is
a
very
fit
Text
for
the
purpose
,
for
the
Lord
said
hee
would
prove
Abraham
;
and
all
is
no
more
but
to
try
us
,
and
not
to
doe
us
any
hurt
:
and
this
is
a
good
reason
why
it
is
so
,
in
that
wee
are
bid
to
rejoyce
in
it
;
now
we
have
no
cause
to
rejoyce
in
that
which
wil
hurt
us
,
neither
will
the
Lord
lay
any
unreasonable
command
upon
us
.
I
,
you
must
rejoyce
in
it
;
yea
,
count
it
exceeding
joy
:
that
is
,
as
your
trials
are
greater
,
so
let
your
joy
be
greater
.
Why
,
Obiect
.
Answ.
We
ought
to
rejoyce
in
trials
,
because
the
greater
the
tryall
is
,
the
more
will
be
the
good
.
that
is
a
strange
command
you
will
say
:
I
but
though
you
see
not
the
reason
of
Gods
Commandements
,
yet
there
is
a
great
reason
in
them
,
which
if
you
saw
,
you
would
keepe
them
most
willingly
.
And
the
reason
of
this
Command
is
,
the
greater
the
tryall
is
,
the
more
will
bee
the
good
,
and
therefore
the
more
cause
of
joy
;
for
if
the
most
painefull
bee
the
most
gainefull
,
then
they
that
have
them
,
have
the
greatest
cause
to
rejoyce
in
them
:
It
was
a
tryall
for
Abraham
to
goe
from
his
owne
land
,
and
to
cast
out
his
sonne
Ismael
;
I
but
this
was
the
greatest
,
and
this
brought
him
the
greatest
fruit
that
ever
hee
had
.
I
,
Obiect
.
Answ.
The
good
that
comes
of
trials
,
is
,
but
what
is
that
good
?
Why
this
;
first
,
it
shall
increase
grace
in
your
hearts
;
for
as
the
gold
when
it
is
tryed
loseth
nothing
but
drosse
,
and
so
is
made
the
better
thereby
;
so
it
is
with
our
afflictions
,
for
the
triall
of
our
faith
,
[
1
](A09981-e12300-b)
1
Increase
of
grace
.
saith
the
Apostle
,
bringeth
forth
patience
:
so
the
greater
thy
tryall
is
,
the
more
it
strengthens
thy
faith
,
and
so
increaseth
comfort
:
for
when
the
afflictions
of
the
Apostle
abounded
,
his
Consolation
abounded
also
.
And
hence
it
is
,
that
our
Saviour
Christ
saith
,
You
shall
receive
an
hundred
fold
with
persecutions
;
that
is
,
when
the
tryall
doth
abound
,
the
comfort
shall
abound
.
Againe
,
[
2
](A09981-e12340-b)
2
Increase
of
reward
.
you
shall
have
the
greater
wages
;
for
when
a
man
hath
a
friend
that
hath
be
one
employed
about
any
great
thing
for
him
,
why
the
greater
the
trouble
was
which
he
did
undergoe
for
him
,
the
more
will
hee
bee
beholding
to
him
,
and
the
greater
reward
will
hee
bestow
upon
him
;
even
so
the
greater
the
tryals
are
from
the
Lord
,
the
greater
benefit
will
come
to
us
by
them
;
and
therefore
when
you
see
the
greatest
tryals
befall
the
Church
and
people
of
God
,
bee
assured
by
this
which
hath
beene
said
,
that
some
great
benefit
is
comming
to
them
;
for
doe
you
not
thinke
this
is
a
usefull
doctrine
;
it
may
bee
it
concernes
some
of
you
now
at
this
present
;
if
not
,
it
may
doe
,
and
therefore
lay
it
up
before-hand
;
and
let
us
not
thinke
of
our
afflictions
as
of
things
that
will
undoe
us
,
but
as
tryals
that
will
bring
us
profit
.
For
as
the
Spyes
that
went
to
Canaan
were
of
two
sorts
,
and
looked
upon
the
Gyants
that
were
in
it
with
a
double
eye
;
and
so
some
of
them
said
,
O
the
land
is
a
very
good
land
,
and
incouraged
the
people
to
goe
up
into
it
;
and
others
that
were
afraid
,
they
said
,
nay
but
the
land
eats
up
the
Inhabitants
thereof
,
and
discouraged
the
people
to
goe
up
into
it
:
Even
so
it
is
with
many
amongst
us
,
when
they
see
afflictions
befall
the
Church
and
people
of
God
,
O
they
presently
are
afraid
,
and
therefore
they
say
,
Who
would
be
as
these
men
?
let
me
be
of
such
as
be
in
prosperity
and
have
friends
,
and
some
that
will
provide
for
mee
:
but
what
is
the
reason
of
this
?
Why
they
send
forth
wrong
spies
,
and
therefore
they
bring
backe
a
false
report
:
but
if
thou
wouldest
send
forth
thy
faith
and
spirituall
wisdome
which
ought
to
be
in
thy
heart
,
then
thou
shouldest
see
it
were
no
such
matter
.
And
therefore
let
this
be
our
practice
concerning
the
estate
and
condition
of
the
Church
at
this
time
,
and
needfull
it
is
wee
should
so
doe
;
for
doe
you
not
see
the
dangers
that
they
and
we
are
in
,
and
the
confusion
that
is
almost
throughout
all
Europe
?
yet
God
hath
not
forgotten
us
,
neither
will
he
leave
us
,
if
wee
can
but
rest
upon
him
:
what
though
there
should
be
a
sudden
change
,
so
that
all
things
were
with
us
as
it
was
in
Hesters
time
?
yet
could
the
Lord
bring
forth
some
good
thing
out
of
it
that
should
tend
much
to
his
glory
and
our
good
:
Put
the
case
all
were
turned
upside
downe
,
as
it
was
in
the
confused
Chaos
,
wherein
heaven
and
earth
was
mingled
together
,
and
the
waters
overcomming
all
the
rest
,
in
the
Mount
will
the
Lord
be
seene
.
FINIS
.