CERTAINE
SERMONS
VPON
HVMILIATION
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
IT
is
true
,
wee
that
are
the
Ministers
of
the
Gospell
are
to
make
it
our
chiefe
businesse
to
preach
Christ
;
indeed
that
is
all
in
all
.
But
we
may
preach
Christ
long
enough
to
men
,
telling
them
of
Remission
of
sinnes
,
and
Iustification
,
but
they
will
not
hearken
to
us
,
because
before
they
can
come
to
Christ
they
must
be
humbled
.
It
is
true
our
end
is
Consolation
,
for
that
is
indeed
the
end
of
the
Scriptures
;
I
say
,
the
end
of
the
Scriptures
is
Consolation
,
that
through
them
you
might
have
hope
:
and
so
is
it
the
end
of
this
doctrine
of
Humiliation
,
as
,
though
a
purge
or
lancing
are
troublesome
to
the
body
,
yet
the
end
of
the
Physitian
using
them
is
health
,
and
helpe
;
and
without
this
course
there
is
no
helpe
.
And
for
that
cause
wee
have
fallen
on
this
Text
,
that
it
may
teach
us
to
know
our selves
,
and
the
need
we
stand
in
of
Christ
.
You
shall
finde
these
three
to
be
the
three
great
parts
of
the
Apostolicall
Ambassage
:
First
,
to
humble
men
,
to
make
them
know
what
need
they
stand
in
of
Christ
.
Secondly
,
to
raise
them
againe
,
to
preach
Remission
of
sinnes
.
Thirdly
,
to
teach
the
doctrine
of
Sanctification
.
These
three
,
Humiliation
,
Iustification
,
and
Sanctification
,
are
the
three
maine
things
wherein
our
condition
to
God
consists
.
Therefore
my
Intent
is
to
goe
thorow
these
three
.
And
we
will
do
it
briefly
,
beginning
with
this
Text
which
wee
have
in
hand
.
The
occasion
whereof
is
this
.
Paul
tels
the
Romans
that
his
intent
was
To
come
to
them
:
But
what
should
he
doe
there
?
He
would
preach
the
Gospell
:
yea
,
but
it
was
an
ignominious
thing
to
be
a
Christian
,
a
thing
that
would
expose
him
to
much
persecution
and
shame
.
It
is
no
matter
,
saith
he
,
I
am
not
ashamed
of
the
Gospell
,
for
it
is
the
power
of
God
to
salvation
.
But
how
doth
hee
prove
that
it
is
the
power
of
God
to
salvation
?
Wee
see
that
in
the
Gospell
the
righteousnesse
of
God
is
revealed
,
that
is
,
there
is
no
way
in
the
world
for
men
to
be
justified
,
to
be
counted
righteous
before
God
,
but
to
have
a
righteousnesse
revealed
from
heaven
,
even
another
kind
of
Righteousnesse
than
any
man
hath
in
himselfe
;
a
righteousnesse
of
Christ
,
a
righteousnesse
that
is
to
be
imputed
to
men
;
and
this
,
saith
he
,
is
revealed
in
the
Gospell
:
and
therefore
the
Gospell
only
is
the
power
of
God
to
salvation
.
But
here
comes
the
great
question
;
Why
is
it
needful
that
there
should
be
a
new
kind
of
righteousnesse
revealed
,
a
righteousnesse
wrought
by
another
,
and
made
ours
only
but
by
Imputation
,
saith
he
:
It
must
be
so
,
else
no
flesh
can
be
saved
:
every
man
must
needs
be
condemned
,
for
all
men
are
unrighteous
,
every
man
is
full
of
all
impiety
and
wickednesse
,
which
he
delivers
in
this
verse
;
thence
concluding
that
it
is
needfull
to
have
the
Gospell
revealed
,
for
that
is
it
that
reveales
the
righteousnesse
of
Christ
.
A
righteousnesse
of
Christ
,
which
is
onely
wrought
by
Christ
,
and
will
onely
stand
out
before
the
Iudgement-seat
of
God
.
So
that
the
end
of
the
words
is
to
convince
men
,
to
shew
unto
them
that
they
have
no
righteousnesse
of
their
owne
,
to
assure
them
,
that
if
they
stand
in
the
condition
,
they
are
in
by
nature
,
they
remaine
in
condemnation
,
for
he
that
beleeves
not
,
is
condemned
already
:
there
needs
no
new
condemnation
,
the
Sonne
,
the
wrath
of
God
abides
on
him
.
That
mans
nature
is
full
of
ungodlinesse
and
unrighteousnesse
.
Two
things
are
charged
upon
mans
nature
.
First
,
a
fulnesse
of
all
kind
of
sins
against
God
.
Secondly
,
of
all
injustice
and
unrighteousnesse
to
men
;
one
touching
the
first
Table
,
the
other
the
second
.
Now
when
hee
saith
,
All
ungodlinesse
,
and
all
unrighteousnesse
of
men
.
The
meaning
is
,
That
in
mans
nature
there
is
all
kind
of
ungodlinesse
,
and
unrighteousnesse
of
all
sorts
.
And
againe
,
that
is
to
be
marked
unrighteousnesse
of
men
:
he
sets
it
down
in
generall
,
because
he
speakes
it
of
all
men
,
none
excepted
,
so
you
must
take
both
in
;
Every
man
(
none
excepted
)
is
full
of
all
unrighteousnesse
,
all
impietie
,
all
parts
of
impietie
,
all
kinds
of
unrighteousnesse
are
found
in
him
.
But
how
will
this
be
proved
?
He
proves
it
by
two
Arguments
.
First
,
because
the
wrath
of
God
is
revealed
against
every
man
▪
and
God
being
a
just
Iudge
,
his
wrath
would
not
be
kindled
against
men
,
except
there
were
just
cause
;
and
that
is
one
Argument
.
But
how
shall
we
know
that
God
is
angry
with
men
?
saith
hee
,
It
is
revealed
from
heaven
.
Whence
three
things
may
be
noted
.
For
thence
you
may
see
the
evidence
of
his
wrath
,
It
is
revealed
.
And
secondly
,
the
surenesse
of
it
,
it
comes
from
heaven
,
and
God
will
be
as
good
as
his
word
.
And
thirdly
,
the
Terriblenesse
of
it
,
it
is
revealed
from
heaven
.
For
when
God
is
said
to
sit
in
heaven
,
and
to
laugh
them
to
scorne
.
And
2
Cor.
6.
to
sit
in
heaven
,
it
argues
he
doth
things
powerfully
.
But
you
will
aske
,
how
is
the
wrath
of
God
revealed
from
heaven
?
It
is
revealed
by
the
light
of
nature
.
Every
man
hath
so
much
light
in
him
,
as
to
know
that
hee
deserves
wrath
,
and
judgement
,
and
punishment
.
And
partly
it
is
revealed
by
the
Scripture
,
and
partly
by
continuall
experience
,
God
is
ever
and
anon
executing
his
wrath
and
Iudgement
on
sinners
.
And
that
is
the
first
Argument
.
The
second
argument
to
prove
their
unrighteousnesse
,
is
,
because
they
With-hold
the
truth
in
unrighteousnesse
.
And
here
is
a
secret
objection
answered
.
For
it
may
be
objected
,
There
be
many
excellent
things
in
men
,
as
your
morall
Philosophers
,
had
they
not
much
light
in
their
understandings
?
much
rectitude
in
their
lives
?
Did
they
not
practice
many
morall
vertues
?
That
is
all
one
,
it
will
but
encrease
their
condemnation
.
It
was
Gods
worke
to
put
so
much
light
,
so
many
excellent
things
in
them
,
which
had
they
used
as
they
should
,
and
might
,
those
Principles
would
have
shed
themselves
into
their
whole
soule
and
conversation
,
but
they
imprisoned
them
,
shutting
them
up
within
the
walls
of
their
Conscience
:
men
doe
not
use
the
light
they
have
,
nor
improve
it
,
they
doe
not
bring
it
out
in
their
lives
and
conversations
,
but
With-hold
it
in
unrighteousnesse
.
So
that
in
the
words
there
are
three
points
laid
downe
,
all
which
will
helpe
exceedingly
to
humble
us
.
First
,
That
mans
Nature
is
full
of
all
impietie
and
unrighteousnesse
.
The
second
is
,
The
wrath
of
God
will
surely
fall
on
men
for
this
.
If
sinne
went
alone
it
would
not
so
much
amaze
men
,
but
when
the
wrath
of
God
comes
too
,
accompanied
with
the
fruits
of
his
wrath
,
men
out
of
selfe-love
will
be
moved
therewith
.
The
third
,
That
all
the
good
in
a
man
before
his
regeneration
serves
only
to
helpe
forward
his
condemnation
.
But
before
I
come
to
the
handling
of
these
points
;
one
point
we
must
needs
observe
out
of
the
method
of
the
Apostle
.
This
that
hee
saith
here
in
few
words
,
is
amplified
to
the
middle
of
the
third
Chapter
.
All
which
time
he
spends
in
expressing
particularly
how
mans
nature
is
full
of
impietie
,
and
unrighteousnesse
:
and
when
he
hath
done
that
,
he
urges
Iustification
by
Christ
;
and
after
that
he
comes
to
Sanctification
.
Wherein
the
Apostles
method
is
very
observable
:
and
therefore
from
his
method
(
before
we
come
to
the
maine
)
we
will
briefly
deliver
this
point
.
That
Humiliation
must
goe
before
Iustification
:
You
may
observe
it
from
the
method
used
.
Men
must
first
be
convinced
of
their
impietie
and
unrighteousnesse
,
before
they
can
be
fit
to
receive
the
Gospell
.
As
the
Physitians
have
their
method
in
curing
,
first
to
purge
and
cleanse
the
body
,
and
then
to
give
Cordials
:
so
it
is
a
rule
in
Divinitie
,
you
must
be
humbled
before
you
can
be
justified
,
or
,
Humiliation
goes
before
Iustification
.
Which
may
be
gathered
not
only
from
this
,
but
likewise
from
many
other
places
.
You
shall
finde
it
is
the
course
God
takes
every
where
with
men
,
and
it
is
a
very
necessary
thing
to
be
knowne
;
for
by
reason
of
the
ignorance
of
this
method
,
men
doe
not
take
the
right
course
,
they
goe
not
the
right
way
to
worke
.
This
is
the
cause
many
continue
in
the
gall
of
bitternesse
,
and
in
the
bond
of
iniquity
,
they
know
not
the
right
way
to
come
out
.
I
say
,
you
shall
finde
this
in
other
places
.
Observe
,
Deut.
8.2
,
3.
you
shall
find
there
how
God
deales
with
his
people
,
hee
carries
them
thorow
the
wildernesse
,
and
to
what
end
?
to
humble
them
;
And
how
doth
he
humble
them
?
Two
wayes
;
First
,
by
shewing
them
the
sinfulnesse
of
their
hearts
,
letting
them
know
their
rebellions
and
startings
aside
,
when
he
led
them
along
,
saith
he
,
I
have
carried
thee
these
forty
yeares
in
the
wildernesse
to
humble
thee
,
and
prove
thee
:
All
thy
sinne
and
corruption
was
there
before
,
but
thou
knowest
it
not
.
But
that
is
not
enough
,
for
if
men
saw
never
so
much
sinne
in
themselves
,
yet
if
they
have
a
bottome
to
stand
on
,
if
they
have
health
,
and
strength
,
they
regard
it
not
:
therefore
he
addes
further
,
I
humbled
thee
,
I
made
thee
hungry
,
and
then
I
fed
thee
with
Mannah
;
that
thou
mightest
see
thou
had'st
nothing
without
me
.
And
this
I
did
,
that
when
I
bring
thee
into
the
good
Land
,
ye
may
know
it
was
not
for
your
owne
righteousnesse
,
but
for
the
Covenant
I
made
with
your
Fathers
Abraham
,
Isaac
,
and
Iacob
.
This
is
nothing
but
a
resemblance
of
the
same
God
doth
now
.
Carrying
men
thorow
this
world
,
he
first
humbles
them
,
he
lets
them
fall
into
sin
,
that
they
may
know
themselves
,
and
withall
afflicts
them
,
suffering
them
to
fall
into
other
necessities
,
that
they
may
know
what
they
are
,
that
they
may
see
their
miserable
condition
,
and
that
God
brings
them
not
to
heaven
for
their
righteousnesse
,
but
for
his
Covenants
sake
,
with
Abraham
and
Isaac
,
that
is
,
for
his
mercy
sake
in
Christ
.
So
Zechar.
12.
and
13.
Chap.
You
shall
find
first
God
powres
on
them
the
Spirit
of
compunction
that
they
shall
mourne
for
their
sinnes
,
as
a
man
mourneth
for
his
only
sonne
;
and
when
they
are
humbled
,
then
(
and
not
before
)
I
will
open
a
fountaine
to
Iudah
and
Ierusalem
for
sinne
and
for
uncleannesse
;
that
is
,
it
is
shut
before
they
be
humbled
,
but
when
that
is
done
,
the
fountaine
is
opened
.
So
you
shall
see
Paul
when
he
had
to
doe
with
Felix
(
a
place
worth
your
marking
)
Act.
24.26
.
you
shall
finde
that
when
Felix
and
his
wife
Drusilla
,
a
Iewesse
,
called
Paul
before
them
,
it
is
said
,
They
heard
him
of
the
faith
of
Christ
:
But
how
began
he
?
Hee
began
,
saith
the
Text
,
with
preaching
of
Temperance
,
Righteousnesse
,
and
the
Iudgement
to
come
:
He
told
Felix
what
Righteousnesse
,
and
what
Temperance
the
Law
of
God
required
,
and
likewise
the
Iudgement
to
come
;
for
those
two
things
must
bee
in
Humiliation
.
An
Endictment
to
shew
how
farre
short
we
be
of
the
Righteousnesse
and
Temperance
that
the
Law
of
God
requires
,
and
withall
a
pronouncing
of
the
Sentence
,
a
declaration
of
the
Iudgement
to
come
.
And
this
course
made
Felix
to
tremble
.
So
Iohn
the
Baptist
,
that
came
to
prepare
the
way
of
the
Lord
,
to
make
way
for
Christ
:
How
did
he
make
way
?
He
came
as
with
the
Spirit
and
power
of
Elias
;
so
with
much
Terrour
calling
them
a
Generation
of
Vipers
,
told
them
of
their
miserable
condition
,
as
much
as
he
could
,
to
humble
them
.
And
that
was
the
way
to
prepare
them
.
So
when
Christ
went
about
to
convert
any
,
this
was
his
Method
,
as
in
Ioh.
4.
when
he
had
that
discourse
with
the
woman
of
Samaria
,
meeting
her
by
Accident
;
first
hee
tels
her
of
her
sinne
;
The
man
whom
thou
hast
is
not
thy
husband
,
thou
hast
committed
adultery
:
whereby
hee
amazed
her
,
and
made
her
looke
into
her selfe
;
and
then
he
tells
her
he
was
the
Messiah
,
and
,
that
in
him
there
was
hope
.
So
he
deales
with
Nichodemus
,
he
tells
him
he
was
flesh
,
that
all
that
was
in
him
was
nought
,
and
not
any
thing
good
;
and
then
he
preaches
the
Gospell
,
telling
him
,
he
must
be
borne
againe
.
But
of
all
places
you
shall
find
the
clearest
to
be
that
in
Ioh.
16.
where
Christ
promises
that
he
would
send
His
Spirit
into
the
world
,
and
three
great
workes
the
Spirit
should
doe
(
which
were
wrought
by
the
ministery
of
the
Apostles
)
he
should
Convince
the
world
of
Sinne
,
and
of
Righteousnesse
,
and
of
Iudgement
.
First
,
he
saith
of
Sinne
,
Because
they
have
not
beleeved
in
mee
;
marke
that
,
there
were
many
other
sinnes
that
the
Holy
Ghost
convinced
them
of
,
but
the
contempt
of
the
Gospell
,
the
not
taking
of
Christ
offered
,
that
is
the
maine
sinne
.
And
the
Holy
Ghost
shall
convince
men
of
this
sinne
.
All
the
men
of
the
world
cannot
doe
it
.
Wee
may
tell
you
long
enough
of
particular
sinnes
,
you
have
done
these
and
these
sinnes
,
sworne
such
oaths
,
defiled
your selves
with
such
abominations
,
and
yet
all
will
come
to
nothing
;
but
when
the
Spirit
sets
in
,
and
makes
a
man
sensible
of
sin
,
that
workes
to
purpose
.
Then
it
followes
in
the
Method
,
He
shall
convince
the
world
of
righteousnesse
,
because
I
am
risen
againe
and
gone
to
the
Father
:
he
should
teach
that
there
is
another
Righteousnesse
,
in
me
,
by
which
you
must
be
justified
,
when
you
see
no
righteousnesse
in
your selves
,
then
the
Holy
Ghost
shall
shew
you
the
righteousnesse
that
I
have
wrought
.
But
how
will
this
appeare
?
In
that
I
am
dead
and
risen
again
,
and
gone
to
my
Father
,
whereby
it
is
declared
that
i
am
righteous
,
that
I
have
overcome
death
,
&
satisfied
my
Fathers
justice
.
And
then
when
that
is
done
,
he
shal
convince
the
world
of
Iudgement
,
that
is
,
of
holinesse
,
for
so
the
word
is
there
used
,
that
is
,
then
the
Prince
of
this
world
shall
be
judged
.
Satan
reignes
in
the
hearts
of
men
,
in
the
children
of
disobedience
,
till
they
bee
justified
and
engrafted
into
Christ
;
but
when
they
be
once
justified
,
then
Christ
shall
cast
him
out
;
you
shall
see
him
fall
like
lightning
out
of
the
hearts
of
men
and
this
is
that
which
was
before
prophesied
,
Hee
shall
bring
forth
Iudgement
unto
victory
;
that
is
,
hee
shall
overcome
the
Prince
of
the
world
,
take
away
sinne
,
and
enable
men
to
serve
him
in
holinesse
.
And
this
is
the
method
you
must
observe
in
turning
to
God
,
labour
to
be
convinced
of
Sinne
,
then
of
Righteousnesse
,
and
then
of
Iudgement
.
And
to
shew
the
necessitie
of
this
,
take
that
one
place
,
Gal.
3.24
.
a
place
you
all
know
,
The
Law
must
be
a
Schoole-master
to
bring
us
to
Christ
.
No
man
living
can
come
to
Christ
,
till
the
Law
be
his
Schoole-master
.
Now
how
is
the
Law
a
Schoole-master
?
It
gives
lessons
that
we
cannot
goe
through
with
,
thereby
is
such
a
Rectitude
required
,
as
we
are
not
able
to
reach
,
like
the
Schoole-masters
taske
to
the
scholler
,
which
he
is
not
able
to
performe
,
and
is
therefore
faine
to
goe
to
another
to
doe
his
exercise
for
him
.
So
the
Lord
tells
men
,
you
must
be
exactly
holy
,
perfect
righteousnesse
must
runne
through
the
whole
course
of
your
life
:
when
we
see
we
cannot
doe
it
,
it
makes
us
runne
to
Christ
,
to
have
his
righteousnesse
imputed
to
us
;
such
a
necessitie
is
there
that
men
be
humbled
.
Now
that
you
may
a
little
better
understand
this
point
,
that
he
is
the
Messiah
,
or
that
they
are
to
be
saved
by
him
.
[
1
](A10010-e9020-b)
1
Vnbeleefe
.
This
was
the
great
hinderance
in
the
Apostles
time
,
and
that
is
the
reason
that
you
have
faith
in
the
Messiah
pressed
so
much
,
to
beleeve
that
that
was
he
.
But
that
is
not
the
thing
to
be
pressed
so
much
in
these
Times
.
But
,
as
you
see
in
the
Old
Testament
,
when
the
Prophets
spake
to
a
Church
to
confirme
it
in
the
truth
,
they
do
not
presse
so
much
to
beleeve
there
is
a
God
,
and
that
hee
is
One
God
,
and
that
a
God
of
Truth
,
but
to
trust
in
God
,
and
to
make
use
of
their
knowledge
.
So
must
we
doe
.
There
is
therefore
another
thing
that
hinders
from
Christ
,
[
2
](A10010-e9050-b)
2
Negligence
,
which
is
two-fold
.
and
that
is
,
Negligence
:
Men
care
not
for
Christ
,
they
are
not
affected
with
him
;
and
this
is
two-fold
,
Totall
,
or
Partiall
:
[
1
](A10010-e9070-b)
1
Totall
.
Totall
is
that
which
they
were
guiltie
of
that
were
bidden
to
the
Feast
,
and
excused
themselves
,
and
had
bought
a
yoke
of
oxen
,
another
had
married
a
wife
,
another
had
taken
a
farme
,
and
therefore
they
could
not
come
.
They
were
perswaded
there
was
a
Feast
of
fatlings
provided
,
but
they
minded
other
things
,
for
they
were
not
hungry
,
and
therefore
cared
not
for
it
.
And
in
this
kind
the
greatest
part
of
men
,
of
your
common
Protestants
,
neglect
the
Gospell
:
Tell
them
of
Remission
of
sinnes
and
Iustification
,
they
minde
it
not
.
Secondly
,
[
2
](A10010-e9090-b)
2
Partiall
.
there
is
a
Partiall
neglect
:
And
so
many
professe
Christ
,
do
many
things
for
him
,
but
regard
him
not
.
And
in
this
the
second
and
third
Ground
failed
:
the
second
did
much
,
but
not
so
far
regarded
him
,
as
to
endure
persecution
.
The
third
did
respect
him
more
,
but
not
so
as
to
forgoe
their
lusts
for
him
,
this
is
a
partiall
neglect
.
And
that
that
helpeth
this
double
neglect
is
Humiliation
.
Now
to
give
a
Reason
or
two
of
this
point
,
and
so
we
will
make
use
of
it
,
and
come
to
the
other
which
is
the
maine
,
and
that
I
most
intend
.
God
will
have
it
thus
,
for
these
two
Reasons
:
First
,
washes
them
with
cleane
water
from
their
sinnes
.
Then
when
I
doe
this
,
whensoever
I
shall
justifie
any
man
,
then
you
shall
remember
your
deeds
that
were
not
good
,
and
shall
acknowledge
your selves
worthy
to
bee
destroyed
.
God
will
have
this
honour
given
him
,
he
will
have
men
know
that
it
is
not
done
for
any
thing
in
themselves
,
he
will
have
the
glory
of
his
Iustice
and
Righteousnesse
;
and
that
is
the
summe
of
the
fourth
verse
of
the
one
and
fiftieth
Psalme
,
Against
thee
only
have
I
sinned
,
&c.
that
thou
mightest
be
justified
when
thou
speakest
,
and
be
cleare
when
thou
judgest
:
that
glory
may
bee
given
to
God
,
and
shame
taken
to
himselfe
.
This
God
will
have
done
.
As
in
the
worke
of
Redemption
,
his
Iustice
and
Mercy
are
both
satisfied
;
so
in
the
application
of
it
,
in
taking
hold
of
this
Redemption
,
God
will
have
a
worke
wrought
,
wherein
his
Iustice
shall
bee
acknowledged
.
Secondly
,
hee
will
have
his
Mercy
acknowledged
;
as
Princes
,
when
they
will
make
a
condemned
man
bee
sensible
of
their
mercy
,
they
will
bring
him
to
the
uttermost
,
they
will
bring
his
necke
to
the
blocke
,
then
he
will
know
that
he
was
saved
,
he
shall
have
more
sense
of
his
pardon
.
And
so
God
in
the
worke
of
Humiliation
,
humbles
a
man
exceedingly
;
and
when
that
is
done
,
then
Hee
is
seene
in
the
Mount
.
He
is
not
seene
till
men
be
in
extremitie
,
that
is
,
he
will
have
them
on
their
knees
,
and
so
be
sensible
of
that
mercy
of
his
,
which
otherwise
they
would
not
prize
.
The
end
of
all
is
Christ
,
he
will
have
Christ
esteemed
and
knowne
;
and
this
men
will
never
doe
till
they
be
throughly
humbled
.
First
,
because
otherwise
mens
thoughts
would
never
bee
drawne
inward
,
men
would
never
withdraw
themselves
from
Covetousnesse
,
and
from
regarding
vanity
;
but
lusts
of
youth
in
them
that
be
young
,
and
businesse
and
correspondencie
in
matters
of
State
,
and
one
thing
or
other
would
take
up
the
mindes
of
them
that
be
old
,
and
would
so
occupie
their
thoughts
,
that
we
might
speake
long
enough
,
but
mens
mindes
would
goe
after
an
hundred
severall
vanities
;
as
the
Psalmist
saith
,
God
is
not
in
all
the
thoughts
of
a
wicked
man
,
before
hee
be
humbled
,
that
is
,
God
is
not
there
to
any
purpose
,
,
nor
the
things
belonging
to
the
kingdome
of
God
,
but
vanity
is
in
their
thoughts
,
and
that
raises
such
a
Tumult
and
noise
within
,
that
they
attend
not
to
what
we
say
,
but
locke
up
the
doores
of
their
heart
,
that
what
we
say
can
have
no
entrance
.
We
shall
see
it
in
2
Chro.
33.
when
Manasses
had
corrupted
himselfe
with
monstrous
abominations
there
set
down
,
the
Lord
spake
to
him
,
but
hee
regarded
it
not
,
till
hee
was
humbled
,
but
when
being
led
into
captivitie
and
bound
in
fetters
,
he
was
humbled
,
then
hee
besought
God
,
who
was
intreated
of
him
.
In
the
fifteenth
of
Luke
you
shall
find
this
phrase
,
The
Prodigall
sonne
came
to
himselfe
;
It
is
Parable
shewing
every
mans
naturall
condition
,
he
was
not
himselfe
before
,
hee
was
a
drunken
man
,
or
a
mad
man
;
and
that
is
the
case
of
every
man
before
hee
be
humbled
,
hee
is
as
a
drunken
man
;
now
come
and
speake
to
a
drunken
man
,
as
long
as
you
will
,
so
long
as
he
is
in
his
drunkennesse
and
madnesse
he
heares
not
:
it
is
only
this
Humiliation
that
brings
a
man
to
himselfe
.
In
2
Chron.
6.37
.
you
shall
finde
this
phrase
,
If
they
shall
turne
with
all
their
hearts
in
their
captivitie
,
and
repent
for
their
transgressions
,
then
doe
thou
heare
in
heaven
,
&c.
I
name
it
for
the
phrase
,
if
they
shall
turne
with
their
heart
,
which
they
will
not
doe
till
they
be
humbled
,
till
then
they
be
busied
about
pleasures
,
or
profits
,
or
something
else
,
but
they
looke
not
into
their
hearts
.
The
phrase
imports
so
much
:
suppose
a
man
be
instant
in
some
sport
and
recreation
,
and
one
come
and
tell
him
in
the
midst
of
his
sport
,
there
is
an
officer
without
ready
to
take
you
and
carry
you
to
prison
;
such
a
message
will
turne
to
his
heart
,
and
make
him
consider
what
he
hath
done
,
and
what
a
miserable
condition
he
is
in
:
so
when
the
Law
comes
it
humbles
a
man
,
making
him
to
draw
in
his
Thoughts
,
and
to
see
his
misery
;
and
when
he
is
wounded
with
the
sense
of
his
sins
,
and
with
the
wrath
of
God
,
then
,
and
not
till
then
,
the
feet
of
them
that
bring
glad
Tidings
of
salvation
are
beautifull
.
Likewise
Humiliation
is
necessary
for
this
cause
,
because
except
men
be
throughly
humbled
,
they
will
never
take
the
Kingdome
of
heaven
by
violence
;
and
they
must
take
it
so
,
else
they
shall
never
have
it
:
now
by
the
Kingdom
of
heaven
is
meant
the
Gospell
;
you
know
it
is
called
the
Gospell
of
the
Kingdome
,
that
is
,
righteousnesse
and
grace
therein
revealed
and
offered
.
In
Matth.
11.
and
Luke
16.16
.
you
shall
find
that
from
the
time
of
Iohn
the
Baptist
,
The
kingdome
of
heaven
suffered
violence
,
and
the
violence
take
it
by
force
:
The
meaning
is
this
,
saith
Christ
to
them
,
we
preach
the
Gospell
,
so
did
Iohn
,
with
him
it
began
to
be
preached
;
but
deceive
not
your selves
,
many
thinke
they
take
the
kingdome
of
heaven
,
but
you
must
know
there
be
two
kinds
of
taking
;
some
are
content
to
be
saved
,
and
to
doe
many
things
as
Herod
did
,
and
as
the
second
,
and
third
ground
did
,
but
this
is
a
false
taking
,
and
deceive
not
your selves
thereby
.
There
is
another
kinde
of
taking
,
when
a
man
takes
this
kingdome
violently
,
and
indeed
none
shall
have
it
,
but
after
this
manner
.
Now
,
what
is
it
to
take
it
violently
?
When
a
man
takes
a
thing
violently
,
he
doth
it
with
all
his
might
,
he
puts
all
his
strength
to
it
,
he
doth
it
not
coldly
,
and
slightly
,
and
overly
,
but
with
all
his
might
.
So
the
meaning
is
this
;
The
kingdom
of
heaven
is
as
if
one
were
to
come
within
a
narrow
doore
,
which
cannot
be
without
difficulty
,
when
hee
puts
to
all
his
violence
and
strength
to
doe
it
.
According
to
the
phrase
in
Luke
,
Since
the
time
of
Iohn
the
Baptist
,
they
presse
into
the
kingdome
of
heaven
,
that
is
,
with
violence
,
as
if
God
seemes
to
hold
the
kingdome
of
heaven
in
his
hand
,
that
unlesse
you
pull
it
,
and
extort
it
from
him
,
as
it
were
,
you
shall
never
have
it
:
Now
will
any
man
doe
thus
till
he
be
humbled
?
It
is
impossible
he
should
.
When
a
man
is
brought
into
feare
of
his
life
,
and
is
like
to
die
,
the
feare
of
losse
of
naturall
life
wil
make
him
worke
any
thing
with
violence
,
much
more
then
when
a
man
sees
eternall
death
,
that
he
shal
die
for
ever
,
will
he
take
the
kingdome
of
heaven
with
violence
,
that
is
,
he
will
not
performe
duties
in
a
slight
manner
,
as
if
God
were
beholden
to
him
,
not
with
that
laxity
in
his
judgement
of
the
truth
,
as
he
conceives
,
nor
with
that
coldnesse
in
the
duty
.
Those
that
will
be
saved
,
must
take
Salvation
by
force
,
which
a
man
will
never
doe
till
he
be
humbled
.
There
is
much
profession
,
and
many
kinds
of
taking
Christ
in
the
world
,
but
the
right
taking
is
,
when
a
man
wil
be
at
this
cost
,
to
part
with
all
,
to
deny
himselfe
perfectly
,
and
every
way
,
and
take
up
his
crosse
,
and
every
crosse
,
when
his
lusts
are
throughly
mortified
,
and
this
cannot
be
till
hee
be
humbled
:
For
marke
,
nothing
mortifies
but
joy
and
love
,
that
doth
properly
and
immediately
mortifie
;
for
no
man
will
part
with
his
lusts
,
till
he
finde
Christ
sweeter
than
they
,
till
then
he
will
never
part
with
them
in
good
earnest
;
now
Christ
will
never
be
sweet
,
till
we
have
found
the
bitternesse
of
sin
,
till
God
hath
so
prest
it
on
their
consciences
,
that
they
feele
the
weight
and
burden
of
it
.
And
so
much
for
the
reasons
of
it
.
might
go
out
of
captivity
and
build
the
Temple
,
but
saith
the
Text
,
onely
they
went
,
whose
heart
the
Lord
stirred
up
to
goe
;
other
would
no●
goe
:
So
when
we
preach
,
we
offer
Salvation
to
all
men
,
that
is
our
Commission
,
Marke
16.
Goe
and
preach
to
all
Nations
,
that
is
,
offer
Grace
and
Salvation
to
all
men
;
but
when
it
comes
to
the
point
that
men
must
goe
out
of
their
captivitie
,
and
build
a
Temple
to
God
,
they
will
not
doe
it
,
they
will
rather
live
in
captivity
still
,
because
they
be
not
humble
.
To
goe
out
of
their
sins
wherein
they
have
been
captivated
,
a
great
while
,
and
to
build
a
Temple
to
Christ
,
that
is
,
to
make
their
hearts
fit
Temples
for
Christ
,
to
purge
themselves
from
all
filthinesse
of
flesh
and
spirit
,
to
labour
to
walke
in
his
feare
,
to
leave
all
,
even
the
beloved
sinnes
,
and
to
delight
in
the
Lord
,
in
the
Inner
man
,
they
will
not
,
what
is
the
reason
?
they
are
not
yet
humbled
,
and
therefore
they
cannot
be
saved
.
The
Iubile
among
the
Iewes
may
be
a
very
fit
resemblance
hereof
,
and
for
ought
I
know
,
may
be
so
intended
,
to
resemble
the
glorious
Liberty
in
the
times
of
the
Gospell
.
Now
the
Iubile
was
this
,
All
servants
should
then
goe
free
,
but
if
any
would
not
,
(
as
of
them
there
were
many
)
then
he
was
to
be
bored
in
the
eare
,
and
to
be
a
perpetuall
servant
.
So
when
we
preach
the
Gospell
,
this
is
the
great
Iubile
,
every
man
may
be
free
,
the
Son
comes
to
that
end
,
and
it
is
the
end
of
the
Truth
to
make
men
free
:
The
Son
comes
to
deliver
every
man
out
of
the
Gaole
,
if
he
will
,
but
men
will
not
be
at
liberty
,
they
will
be
servants
still
,
because
they
were
never
humbled
,
they
never
felt
the
heavinesse
of
Satans
yoke
,
they
were
never
wearied
with
sinne
;
for
if
they
were
so
,
this
would
be
acceptable
newes
,
but
it
is
not
so
.
Now
marke
this
by
the
way
,
if
a
servant
would
not
go
free
,
he
should
not
afterwards
be
at
libertie
to
goe
,
and
stay
when
hee
list
,
but
his
eare
shall
be
bored
,
and
he
should
be
a
perpetual
servant
.
So
if
you
deferre
this
,
when
you
heare
the
Gospell
preached
,
and
thinke
I
will
not
alway
live
in
this
condition
,
I
will
repent
and
come
out
of
it
,
know
,
that
is
not
enough
,
God
will
not
wait
thy
leasure
,
if
thou
wilt
not
come
out
,
take
heed
lest
God
bore
thee
in
the
eare
,
that
is
,
never
give
thee
an
heart
to
come
out
.
Doe
not
say
,
If
it
be
so
necessary
,
I
will
doe
it
hereafter
:
take
heed
that
thy
opportunities
be
not
wholly
taken
from
thee
,
and
know
that
Christ
came
into
the
world
not
only
to
take
away
sinne
,
for
that
was
but
a
part
of
it
:
But
what
was
his
businesse
?
he
came
like
wise
to
purifie
to
himselfe
a
peculiar
people
zealous
of
good
workes
.
Thou
remainest
in
thy
wickednesse
;
And
why
is
that
?
He
gives
this
reason
for
it
,
I
would
have
purged
thee
,
and
thou
wouldst
not
be
purged
,
therefore
thou
shalt
never
be
purged
till
my
wrath
light
on
thee
.
That
is
,
when
God
makes
an
offer
,
when
the
powerfull
Word
sounds
in
our
eares
;
when
he
cals
,
and
wee
cannot
deny
his
knocking
at
our
doores
,
and
yet
wee
will
not
come
in
;
because
then
,
and
there
at
that
time
,
thou
wouldest
not
be
purged
,
therefore
thou
shalt
never
be
purged
,
till
Gods
wrath
light
on
thee
;
therefore
deferre
it
not
.
But
you
will
say
(
and
that
is
a
thing
that
keepes
men
off
)
I
have
done
it
already
,
It
is
well
if
thou
hast
,
To
guide
mens
feet
into
the
way
of
Peace
;
Now
when
he
will
save
a
man
,
he
will
set
it
on
so
,
that
his
heart
shall
never
bee
quiet
till
his
feet
be
guided
into
the
way
of
peace
.
Others
may
have
much
Humiliation
at
time
of
a
Sacrament
,
or
under
some
great
sicknesse
or
crosse
,
or
in
a
good
mood
,
or
for
apprehension
of
some
Iudgement
and
wrath
to
come
,
but
it
is
like
a
flash
of
lightning
that
quickly
vanishes
;
but
when
Christ
will
humble
a
man
,
he
sets
a
Pillar
of
fire
before
him
,
that
leads
him
along
from
time
to
time
,
till
he
be
brought
home
to
Christ
.
A
small
thing
,
when
God
hath
the
setting
of
it
on
,
shall
worke
,
and
never
give
over
working
,
till
our
hearts
be
qualified
aright
,
till
we
beleeve
in
Christ
,
and
embrace
the
Gospell
.
And
such
an
Humiliation
you
must
have
,
else
it
is
nothing
:
If
it
be
a
right
Humiliation
,
I
say
,
it
will
bring
you
home
;
for
you
must
know
this
is
the
condition
of
every
man
,
they
cannot
abide
the
net
,
no
man
will
come
in
if
he
can
chuse
.
Now
the
Gospell
is
a
Net
that
catches
men
,
and
as
in
the
taking
of
fishes
,
if
they
will
take
the
Fish
,
they
beat
the
sides
of
the
River
,
and
will
not
suffer
them
to
rest
in
any
corner
,
for
if
they
can
finde
any
place
to
rest
in
,
they
will
not
come
into
the
Net
:
So
man
hath
many
starting
holes
,
and
faine
would
be
quiet
;
God
humbles
him
a
little
,
but
hee
gets
in
a
nooke
,
and
there
hides
himselfe
,
that
if
God
beat
not
the
River
thorow-out
,
that
is
,
if
God
doe
not
pursue
a
man
,
he
will
not
be
brought
in
.
As
it
was
with
them
that
fled
to
the
Citie
of
refuge
;
you
know
if
one
man
killed
another
at
unawares
,
if
he
could
get
into
the
City
of
Refuge
he
were
safe
;
but
were
not
he
pursued
by
the
Avenger
of
bloud
,
he
would
not
fly
thither
:
if
God
ever
give
over
pursuing
a
man
till
he
be
just
at
the
City
,
he
wil
step
aside
and
not
regard
it
;
but
when
God
shal
charge
sin
upon
the
conscience
,
and
pursue
him
,
never
giving
him
rest
,
this
brings
him
to
the
City
of
Refuge
.
This
is
exemplified
in
the
Prodigall
sonne
,
so
long
as
he
had
any
thing
to
restraine
him
,
while
his
goods
lasted
hee
never
thought
of
going
home
to
his
Father
:
When
he
had
spent
his
goods
,
so
long
as
he
could
get
worke
,
or
had
any
thing
to
doe
,
though
he
hired
himselfe
in
a
very
meane
condition
to
keepe
the
Swine
,
yet
he
was
well
content
;
but
in
the
end
,
when
he
came
to
have
Huskes
,
his
utmost
shift
,
(
and
yet
if
he
could
have
had
huskes
,
he
would
not
have
come
home
)
when
he
had
no
sustenance
,
but
must
needs
perish
,
then
he
goes
home
.
And
indeed
a
man
will
never
goe
home
till
he
have
no
bottome
to
stand
on
,
nothing
to
hold
by
,
to
sustaine
him
;
when
a
man
is
nothing
,
is
cut
off
the
Tree
he
grew
on
before
,
and
sees
that
he
must
now
perish
eternally
;
this
is
true
Humiliation
.
You
that
are
to
receive
the
Sacrament
,
what
doe
we
therein
,
but
offer
Christ
to
you
?
we
preach
Christ
in
the
Sacrament
,
he
is
therein
indeed
offered
more
sensibly
:
Now
what
have
you
to
doe
with
Christ
,
if
you
are
not
humble
?
Consider
if
this
be
not
wrought
in
you
;
and
remember
this
,
that
whosoever
comes
to
the
Sacrament
without
this
Humiliation
,
that
wants
this
brokennesse
of
heart
,
receives
it
unworthily
,
and
provokes
God
to
wrath
.
The
Passe-over
was
to
be
eaten
with
sowre
herbes
,
and
the
maine
businesse
therein
was
to
remember
the
condition
they
were
set
at
liberty
from
,
to
remember
their
bondage
in
Aegypt
,
and
their
miseries
endured
there
;
for
by
that
,
they
saw
the
greatnesse
of
Gods
mercies
.
So
one
of
the
maine
businesses
you
have
to
doe
,
is
to
consider
your
sinnes
,
and
be
humbled
,
to
consider
your
miserable
condition
,
and
to
think
it
not
a
light
matter
that
you
may
omit
it
.
Consider
but
that
one
place
,
Levit.
23.29
you
shall
finde
there
that
in
the
day
of
Expiation
,
in
the
day
of
Atonement
,
when
they
came
to
offer
sacrifice
,
he
that
on
that
day
did
not
afflict
his
soule
,
he
was
to
be
cut
off
from
his
people
.
You
have
it
two
or
three
times
repeated
,
It
is
an
ordinance
,
and
this
is
still
put
in
,
Hee
that
comes
to
make
an
Atonement
,
to
be
reconciled
,
and
offer
a
Sacrifice
,
remember
this
ordinance
for
ever
,
He
shall
afflict
his
soule
,
and
hee
that
doth
it
not
,
shall
be
cut
off
from
his
people
:
Therefore
you
have
occasion
to
make
use
of
it
that
are
to
receive
,
and
not
you
only
,
for
the
Doctrine
is
generall
,
Whosoever
doth
not
afflict
his
soule
,
he
shall
never
bee
reconciled
,
but
shall
bee
cut
off
from
his
people
.
Rend
your
hearts
and
not
your
garments
:
He
sayes
,
rend
your
hearts
.
And
Ier.
6.4
.
Plow
up
the
fallow
grounds
of
your
hearts
;
that
is
,
you
shall
afflict
your
soules
:
And
Iames
4.9
.
Be
afflicted
,
that
is
,
suffer
your selves
to
be
aff●icted
for
your selves
,
sorrow
and
weepe
,
that
is
the
way
to
cleanse
you
.
Therefore
a
man
should
goe
about
the
worke
himselfe
,
that
is
,
take
this
resolution
,
Well
,
I
see
I
must
be
humbled
,
else
I
cannot
on
good
grounds
take
Christ
,
for
I
shal
not
prise
him
,
therefore
I
will
not
give
over
labouring
of
my
heart
till
it
be
humbled
.
Suffer
thy selfe
to
be
afflicted
,
as
if
he
should
say
,
Men
are
not
willing
to
suffer
it
;
if
they
doe
hang
their
heads
for
a
day
,
they
are
quickly
weary
,
outward
businesse
comes
,
or
pleasure
commands
,
and
the
worke
growes
tedious
.
Therefore
is
that
in
Ioel
2.
Sanctifie
a
Fast
,
that
yee
may
rend
your
hearts
;
that
is
,
sequester
your selves
from
all
other
businesses
,
from
all
other
occasions
,
sanctifie
a
Fast
,
that
ye
may
have
leasure
to
doe
it
;
if
one
Fast
will
not
doe
it
,
take
another
:
Let
a
man
goe
alone
and
resolve
never
to
give
over
till
it
be
done
,
till
he
hath
brought
his
heart
to
doe
it
.
When
I
have
done
this
,
Consider
your
sinnes
,
And
not
that
onely
,
but
consider
them
with
their
circumstances
:
some
,
it
may
be
,
have
been
committed
against
light
of
conscience
,
and
that
aggravates
sinne
,
it
makes
a
small
sinne
out
of
measure
sinfull
:
When
it
is
committed
against
knowledge
,
it
is
not
the
same
with
the
sinne
against
the
Holy
Ghost
,
but
it
is
neare
to
it
.
Againe
,
consider
the
hardnesse
of
thy
heart
,
in
sinning
,
the
very
sinne
doth
not
hurt
so
much
as
that
,
when
a
man
slights
it
,
hee
knowes
hee
hath
sinned
,
yet
goes
about
his
businesse
,
and
neglects
it
,
and
this
God
lookes
at
.
When
a
man
is
injured
,
the
injury
is
not
so
much
to
him
,
as
it
is
to
see
the
other
to
neglect
it
,
he
cares
not
for
angering
me
.
So
you
looke
backe
on
your
sins
in
a
cold
,
regardlesse
,
and
negligent
manner
.
Againe
,
consider
your
relapses
and
fals
into
the
same
sins
,
againe
,
and
againe
,
though
you
have
beene
often
admonished
of
it
,
yea
,
and
have
made
a
covenant
and
vow
to
God
never
to
fall
into
it
.
And
know
this
,
that
relapses
and
fallings
into
sin
,
often
stand
for
so
many
sins
as
in
numbers
the
second
figure
is
in
proportion
to
the
first
,
which
is
ten
times
as
much
as
the
first
,
and
the
third
an
hundred
times
as
much
:
So
the
addition
of
sins
,
by
falling
into
them
again
and
againe
,
and
that
carelesly
too
,
that
makes
the
sin
a
great
deale
more
;
consider
this
.
But
this
should
humble
you
the
more
,
that
you
are
readie
to
fall
into
sin
againe
,
custome
in
it
,
they
could
choose
not
to
sinne
no
more
than
the
Black-moore
could
change
his
skin
:
The
Prophet
,
I
say
,
brings
it
in
for
this
purpose
to
aggravate
sin
.
See
it
in
our
owne
case
,
when
a
man
comes
to
be
accused
before
a
Iudge
,
if
he
plead
he
is
accustomed
to
such
a
sin
,
to
swearing
or
drinking
,
doth
it
not
encrease
his
condemnation
?
So
that
though
you
say
,
I
d●d
slip
through
frailty
,
yet
,
I
say
,
you
have
cause
to
be
humbled
for
it
.
I
will
but
name
the
second
use
(
for
I
have
respect
to
the
Time
and
Weather
)
.
Secondly
,
not
only
evill
men
,
to
humble
themselves
,
for
they
have
need
of
it
.
A
man
must
know
this
,
when
he
is
once
humbled
and
come
into
state
of
Grace
,
he
hath
not
then
done
with
Humiliation
,
it
is
to
be
practised
still
.
For
there
is
this
difference
between
a
wicked
man
and
another
.
Many
are
like
a
land-floud
,
none
more
ready
to
be
religious
than
they
,
(
as
your
great
land-flouds
swell
,
though
they
have
no
spring
to
feed
them
)
but
with
a
godly
man
it
is
otherwise
,
Humiliation
is
in
him
as
a
Spring
,
he
hath
not
done
with
it
at
his
Conversion
,
but
practiseth
it
still
.
And
not
only
so
,
but
he
must
labour
to
adde
to
the
measure
of
it
,
and
that
will
adde
to
his
love
,
and
to
his
faith
,
and
drawes
him
nearer
to
Christ
,
the
more
his
sin
is
discovered
.
It
is
said
of
the
woman
,
she
loved
much
,
because
much
was
forgiven
her
:
Others
had
as
much
mercy
as
she
,
but
shee
had
more
sense
of
it
,
because
shee
was
more
humbled
,
the
more
you
see
and
are
sensible
of
your
sins
,
the
more
it
addes
to
your
love
,
it
makes
you
to
prise
him
,
when
you
see
you
are
so
much
beholden
to
him
.
Againe
,
it
will
adde
to
faith
,
I
meane
not
only
the
act
of
beleeving
,
but
the
act
of
taking
Christ
.
The
more
a
man
sees
the
need
he
stands
in
of
Christ
,
the
more
he
is
convinced
of
sin
,
the
more
he
takes
Christ
;
for
there
be
degrees
of
taking
him
.
When
a
woman
takes
an
husband
,
there
be
degrees
in
her
will
,
there
may
be
additions
to
her
will
,
shee
may
be
morefully
contented
in
him
,
and
more
prise
him
.
And
so
in
taking
of
Christ
for
our
Lord
,
and
Husband
,
and
Saviour
.
It
is
true
,
if
we
will
take
him
in
earnest
,
any
measure
of
true
faith
will
save
us
,
but
we
may
doe
it
more
abundantly
,
for
the
more
sense
we
have
of
sin
,
the
more
greedy
shall
we
be
of
him
.
Againe
,
the
more
empty
the
soule
is
,
the
more
a
man
is
humbled
,
the
more
he
sees
into
himselfe
(
as
faith
comes
with
an
empty
hand
)
the
faster
hold
is
laid
on
Christ
.
Therefore
,
adde
still
to
Humiliation
,
let
it
be
your
exercise
,
the
worser
you
be
perswaded
of
your selves
,
and
the
better
you
conceit
of
God
,
it
is
the
more
for
your
advantage
;
the
more
you
can
hate
and
abhorre
your selves
,
the
more
you
are
improved
thereby
,
for
the
flesh
in
you
must
be
abhorred
,
and
it
is
our
fault
we
doe
it
not
enough
;
and
againe
,
the
more
you
apprehend
Christ
,
the
nearer
you
draw
to
him
.
And
take
this
withall
,
Humiliation
doth
not
weaken
assurance
,
but
workes
the
contrary
:
Indeed
,
the
lesse
sincerity
,
and
the
lesse
mourning
for
sin
,
and
the
lesse
Humiliation
,
the
lesse
assurance
.
But
reckoning
up
,
and
thinking
on
thy
sinnes
encreaseth
it
.
If
I
have
so
many
sins
,
how
can
I
be
saved
?
Yes
,
so
much
the
rather
,
the
more
thou
canst
see
and
be
humbled
for
them
,
the
more
thou
addest
to
thy
assurance
,
and
so
to
thy
love
and
faith
.
Therefore
a
man
should
make
a
daily
practise
of
Humiliation
,
for
it
is
to
a
mans
great
advantage
,
it
is
a
thing
too
much
omitted
,
we
should
take
time
for
it
.
And
thinke
it
your
advantage
to
be
able
to
see
what
we
have
in
our
nature
,
how
much
guilt
we
have
contracted
by
sinne
,
and
how
our
sins
may
bee
aggravated
;
for
this
will
teach
us
to
prise
Christ
.
And
so
much
for
this
point
.
The
end
of
the
First
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
second
SERMON
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
WE
come
now
to
the
matter
of
Humiliation
,
contained
in
these
words
which
I
have
already
opened
and
shew'd
the
points
that
may
thence
be
drawn
.
The
first
wherof
,
which
we
will
begin
with
,
is
this
:
That
the
Nature
of
man
is
full
of
all
unrighteousnesse
and
ungodlinesse
.
Now
the
way
to
evidence
this
,
that
the
Nature
of
man
is
full
of
all
unrighteousnes
and
ungodlinesse
,
is
to
look
to
the
rule
.
If
you
will
find
out
the
disorder
and
distemper
that
any
thing
is
subject
to
,
the
way
is
to
looke
to
the
rule
to
amend
it
by
.
Now
every
Creature
hath
a
law
,
the
Fire
,
the
Water
,
the
Sea
,
yea
,
every
Creature
sensible
,
and
insensible
hath
a
law
given
to
it
,
which
,
as
they
observe
,
they
continue
in
perfection
,
and
looke
how
farre
they
goe
aside
,
that
so
farre
they
be
imperfect
.
Now
the
Law
given
to
man
,
is
the
Morall
Law
and
the
Gospell
,
and
these
two
he
is
to
observe
.
And
if
you
will
find
out
the
truth
of
this
,
That
the
nature
of
man
is
full
of
all
ungodlinesse
and
unrighteousnesse
,
looke
to
these
two
.
First
,
looke
to
the
Law
of
God
,
and
see
if
that
doe
not
conclude
all
men
under
sin
,
looke
therein
to
both
the
Tables
.
It
is
true
,
Hypocrites
make
a
good
shew
of
keeping
the
first
Table
,
they
seeme
to
be
forward
in
the
duties
belonging
to
God
;
but
looke
to
the
second
Table
,
and
that
discovers
them
.
Civill
men
seeme
to
be
exact
in
the
second
Table
,
in
performing
duties
to
man
,
but
look
to
the
first
Table
,
what
their
carriage
to
God
is
,
what
little
conscience
they
make
of
taking
his
Name
in
vaine
,
of
sanctifying
his
Sabbath
,
of
performing
holy
duties
in
an
holy
manner
,
of
love
,
and
feare
.
This
discovers
civility
:
(
that
is
,
when
there
is
nothing
else
but
civility
.
)
Againe
,
looke
to
sins
of
all
sorts
,
some
grosse
sins
,
Peccata
vastantia
Conscientiam
,
crying
sinnes
,
and
smaller
sinnes
too
,
sinnes
of
lesse
moment
,
the
Law
discovers
all
.
Now
,
by
the
Law
you
must
not
only
understand
the
ten
Commandements
,
but
that
rectitude
which
runnes
thorow
the
whole
Booke
of
God
expressed
in
the
whole
Scriptures
.
As
in
the
Scripture
,
the
Law
and
the
Prophets
are
put
together
,
as
if
the
Prophets
were
but
a
Commentary
on
the
Law
;
looke
on
the
Scriptures
,
looke
upon
the
straitnesse
,
the
rectitude
in
the
whole
Booke
of
God
.
Then
when
that
is
done
,
look
on
your
owne
Natures
,
your
owne
Errours
,
the
secret
windings
,
and
turnings
of
the
heart
,
your
owne
thoughts
and
affections
,
and
see
what
a
disproportion
,
a
dislikenesse
there
is
;
see
how
far
you
are
from
that
holinesse
,
that
purity
,
and
rectitude
described
in
this
Booke
of
God
,
for
that
,
I
say
,
you
are
to
understand
by
the
Law
.
And
when
you
have
done
that
,
you
shall
finde
your
sins
to
be
exceeding
great
for
their
quantity
,
and
exceeding
many
for
their
number
,
and
that
will
amaze
you
.
This
amazed
Paul
,
when
hee
once
understood
the
Law
,
when
he
looked
on
all
the
parts
of
it
,
not
only
on
grosser
sins
forbidden
,
but
on
the
rectitude
,
the
holinesse
which
is
required
that
amazed
him
,
Rom.
7.9
.
That
made
sin
alive
,
he
was
alive
before
,
and
sin
was
dead
,
but
when
the
Law
discovered
Lust
to
be
sin
,
then
Sin
was
alive
,
and
he
died
.
So
if
wee
could
see
the
Law
,
the
strictnesse
of
it
,
it
would
doe
thus
with
us
.
And
marke
what
is
said
of
the
Law
,
for
we
may
presse
the
Law
long
enough
,
but
many
are
remisse
in
attending
to
it
.
Therefore
,
to
stirre
you
up
(
as
I
know
it
is
but
a
small
matter
)
I
will
name
but
one
place
,
and
let
that
stay
in
your
memories
,
Matth.
5.11
.
Heaven
and
earth
shall
passe
away
,
but
one
tittle
,
one
jot
of
this
Law
shall
not
passe
away
:
Marke
that
,
not
one
jot
of
the
Law
shall
perish
.
That
is
,
looke
thorow
the
whole
Law
of
God
,
take
all
the
Commandements
there
,
you
shall
give
account
of
every
idle
word
,
you
must
keepe
the
Sabbath
exactly
,
you
must
not
speake
your
owne
words
.
Take
any
Commandement
that
you
thinke
the
Nature
of
man
is
most
ready
to
breake
,
and
consider
that
saying
of
Christ
,
Not
one
jot
of
the
Law
shall
perish
;
heaven
and
earth
shall
passe
away
,
but
the
Law
of
God
in
the
least
part
of
it
shall
not
perish
:
That
is
,
there
shall
not
be
one
of
these
small
things
,
that
the
Law
commands
,
but
if
you
neglect
it
,
by
disobeying
it
,
God
will
surely
require
it
;
there
is
not
the
least
thing
,
wherein
you
have
gone
aside
this
rectitude
,
and
disobeyed
this
Law
,
but
it
shall
be
required
of
you
.
And
that
is
the
meaning
of
that
phrase
,
Thou
shalt
pay
the
uttermost
farthing
.
Though
we
reckon
them
trifles
,
the
uttermost
farthing
shall
be
paid
,
For
this
is
our
fault
,
though
we
presse
the
Law
,
and
tell
you
of
your
sins
,
yet
you
thinke
this
is
a
small
thing
,
and
God
may
beare
with
me
in
this
,
for
we
be
apt
to
judge
of
God
,
as
of
our selves
:
A
small
fault
I
can
beare
with
in
my
servant
,
therefore
God
may
in
this
dispense
with
me
.
We
thinke
of
the
Law
of
God
,
as
of
mans
law
;
but
we
must
not
judge
of
God
so
,
we
must
judge
of
him
according
to
his
owne
rule
,
his
Thoughts
are
not
as
our
thoughts
;
he
hath
given
a
rule
,
and
hath
said
,
The
least
jot
of
it
shall
not
passe
,
but
be
fulfilled
,
not
the
least
breach
of
it
,
but
it
shall
be
requried
.
Consider
this
,
and
it
will
amaze
us
,
and
make
us
to
tremble
,
when
you
know
that
the
sins
you
have
forgotten
,
and
the
least
breach
of
this
Law
shall
be
surely
required
to
the
uttermost
.
But
,
It
is
true
,
And
yet
God
is
not
unjust
,
he
doth
not
reape
where
he
did
not
sow
before
;
he
sowed
it
once
in
Adam
,
and
consequently
in
his
Posterity
.
And
that
no
man
may
thinke
this
hard
,
looke
to
the
first
sin
that
Adam
committed
,
and
if
wee
be
guilty
of
that
sin
,
there
is
equity
that
the
Law
be
required
of
us
,
though
we
have
not
ability
to
performe
it
.
Now
,
why
should
it
seeme
unreasonable
that
I
should
be
liable
to
Adams
account
?
Even
to
the
same
exactnesse
,
though
I
want
ability
to
performe
it
?
It
is
true
,
Adam
ran
in
debt
,
but
doe
not
we
pay
many
debts
of
our
Grand-fathers
and
Fathers
,
which
wee
never
drunke
for
?
though
we
run
not
into
them
,
yet
we
stand
liable
to
the
payment
.
In
the
Law
,
if
a
man
had
committed
an
offence
,
and
was
adjudged
to
be
a
bond-slave
,
it
was
his
particular
offence
,
but
were
not
al
his
children
bond-slaves
after
him
?
and
yet
it
was
not
their
offence
.
So
Adam
forfeited
his
liberty
,
became
a
Bond-slave
to
sin
and
Satan
,
and
the
same
is
the
condition
of
all
his
Posterity
.
And
besides
the
common
reason
,
which
is
a
true
one
,
and
a
good
one
,
that
if
in
equity
we
should
haue
stood
with
him
,
therefore
in
equity
we
should
fall
with
him
,
I
will
adde
two
considerations
,
and
then
you
shall
finde
it
very
reasonable
that
we
should
fall
with
him
,
and
that
the
same
should
be
required
of
us
,
which
was
of
him
,
though
we
have
not
the
same
ability
.
One
is
,
that
the
Angels
(
though
we
did
not
sin
as
they
did
,
for
they
sinned
every
one
in
his
owne
person
)
are
justly
condemned
,
because
every
Angell
sinned
himselfe
,
he
committed
the
sinne
,
he
was
the
Author
of
it
;
and
therefore
it
is
reason
they
should
be
punished
.
But
come
to
Adams
Posterity
,
consider
that
they
had
a
meanes
given
them
,
and
that
they
that
are
condemned
(
except
children
)
of
Adams
Posterity
,
they
are
condemned
for
their
owne
sinnes
,
they
might
doe
much
more
than
they
doe
,
they
sin
against
the
Law
,
they
have
,
and
so
they
are
not
only
condemned
for
Adams
sin
,
but
for
the
sins
committed
in
their
owne
persons
.
For
God
intended
to
give
them
a
second
Board
after
the
great
shipwrack
in
Adam
,
on
which
they
might
save
themselves
if
they
would
,
if
the
fault
were
not
in
themselves
;
for
,
it
is
true
,
they
might
doe
more
if
they
would
,
they
might
keepe
the
Law
of
Nature
better
than
they
doe
,
and
for
that
they
are
condemned
.
Againe
,
as
we
are
condemned
for
Adams
sin
,
though
we
did
not
commit
it
,
so
we
are
saved
by
the
righteousnesse
of
Christ
,
though
we
did
not
performe
it
;
and
therefore
there
is
an
equity
in
that
regard
:
Wee
can
see
an
equity
for
our
Salvation
,
and
is
there
not
as
much
equity
in
the
other
?
that
we
should
stand
guilty
of
it
,
though
we
never
acted
it
:
For
as
we
are
condemned
by
Adams
sin
,
though
not
done
by
us
,
so
are
we
saved
by
Christs
righteousnesse
,
though
only
imputed
to
us
.
So
that
in
equity
the
severe
righteousnesse
of
the
Law
should
be
required
of
us
,
though
we
have
not
power
to
fulfill
it
.
Now
that
we
may
not
stay
in
Generals
only
,
telling
you
that
the
Law
of
God
is
holy
,
and
pure
,
and
you
carnall
,
and
contrary
to
it
,
we
will
come
to
particulars
.
And
that
we
may
helpe
your
memories
,
observe
the
breaches
of
this
Law
in
the
severall
faculties
of
the
minde
.
And
we
will
begin
first
with
the
Generall
:
the
generall
sore
over-spreading
all
our
nature
,
and
that
is
it
which
the
Divines
call
Originall
sinne
:
first
consider
that
,
and
see
how
your
nature
is
full
of
all
unrighteousnesse
and
ungodlinesse
.
First
,
I
say
,
consider
your
originall
sin
,
and
the
generall
corruption
of
your
nature
thereby
,
Iohn
3.6
.
Whatsoever
is
borne
of
Flesh
,
is
flesh
.
And
Rom.
7.18
.
I
know
that
in
me
(
that
is
,
in
my
flesh
)
dwelleth
no
good
thing
.
Marke
that
,
he
sayes
no
good
thing
.
Wee
thinke
wee
have
something
that
is
good
,
for
all
our
generall
corruption
,
but
there
is
nothing
good
at
all
;
As
Gal.
3.22
.
The
Scripture
hath
concluded
all
under
sinne
:
Not
onely
all
men
,
but
(
for
the
word
is
in
the
neuter
Gender
)
all
things
.
Therefore
in
Gen.
6.5
.
he
doth
not
only
say
,
The
frame
of
a
mans
heart
is
evill
but
it
is
only
evill
,
and
alway
evill
.
In
all
actions
,
at
all
Times
.
This
is
a
common
Truth
,
but
men
consider
not
of
it
,
they
thinke
there
is
some
goodnesse
in
them
,
they
will
not
be
perswaded
of
this
Truth
in
good
earnest
.
And
therefore
when
a
man
comes
into
the
state
of
Grace
,
it
is
not
mending
two
or
three
things
that
are
amisse
,
it
is
not
repairing
of
an
old
house
,
but
all
must
be
taken
downe
,
and
be
built
anew
,
you
must
be
New
Creatures
.
And
therefore
God
promises
,
I
will
give
you
a
new
heart
,
and
a
new
spirit
:
For
all
is
out
of
order
,
and
nothing
good
.
And
there
is
an
equity
in
this
;
for
,
as
in
Psal.
49.12
.
Man
being
in
honour
abideth
not
,
but
is
like
the
beasts
that
perish
:
That
is
,
as
God
raised
man
above
himselfe
,
giving
him
supernaturall
glory
,
in
which
he
was
created
(
for
he
was
created
in
holinesse
,
and
perfect
righteousnesse
)
so
man
not
keeping
this
condition
,
he
was
cast
beneath
himselfe
.
And
in
this
there
is
equity
,
that
being
raised
above
himselfe
,
having
an
holinesse
given
him
transcending
common
nature
,
he
should
now
be
made
worse
than
himselfe
,
even
as
the
beast
that
perisheth
.
Consider
this
corruption
,
and
know
it
is
a
thing
that
makes
you
loathsome
in
Gods
sight
.
For
this
,
Tit.
1.
ult.
Men
are
called
Abominable
:
that
is
,
men
that
God
abhors
,
as
you
abhorre
the
snuffe
of
a
candle
,
or
name
any
filthy
thing
your
nature
abhors
;
such
is
the
nature
of
men
to
God
.
You
know
how
we
hate
Toads
and
Serpents
for
their
loathsome
poisonfull
nature
,
though
they
doe
us
no
hurt
.
Now
God
lookes
on
the
corruption
of
our
nature
,
as
we
looke
on
Toads
that
are
contrary
to
us
,
against
which
we
have
an
Antipathie
.
It
is
disputed
by
the
Schoole-men
,
whether
this
be
unum
peccatum
,
one
sin
or
moe
,
we
may
easily
answer
it
:
It
is
one
in
act
,
one
in
essence
,
but
many
in
vertue
,
and
power
,
and
efficacie
.
As
a
seed
is
one
individuall
,
but
it
is
many
,
as
many
branches
may
arise
from
it
:
As
Drunkennesse
,
(
which
will
better
expresse
it
)
is
but
one
fault
,
but
it
disorders
the
whole
man
,
neither
the
head
,
nor
the
feet
,
nor
the
reason
is
excluded
:
So
originall
sin
,
though
it
be
but
one
sin
,
yet
it
distempers
the
whole
man
,
it
sets
the
whol●
soule
out
of
order
.
And
when
the
Instrument
the
heart
,
is
out
of
tune
,
every
sound
,
every
action
is
unsavoury
,
and
sinfull
,
and
thus
should
you
looke
upon
your selves
.
It
is
further
disputed
,
whether
this
be
privative
or
positive
,
likewise
I
answer
,
It
is
only
privative
,
it
is
nothing
but
a
meere
want
of
righteousnesse
:
But
seeing
it
fals
upon
an
active
subject
,
as
the
soule
of
man
is
,
which
is
never
idle
,
but
ever
stirring
;
thence
it
comes
that
the
habites
and
fruits
thereof
are
active
and
positive
.
It
is
true
,
the
want
of
sight
to
guide
,
is
enough
to
cause
errour
,
but
the
vigour
of
nature
is
enough
to
make
it
positive
.
Therefore
Divines
say
well
,
It
is
not
only
compared
to
Darknesse
,
which
is
a
meere
privation
of
light
,
but
to
sicknesse
,
where
is
not
only
want
of
health
,
but
corrupt
humours
which
are
contrary
to
health
.
That
is
the
first
thing
to
be
considered
,
even
the
corruption
of
Nature
which
is
in
you
,
which
will
exceedingly
aggravate
sin
,
as
I
have
shewed
heretofore
,
and
shall
more
largely
hereafter
have
occasion
to
speake
of
it
,
Therefore
I
will
say
no
more
of
it
now
,
but
so
much
shall
serve
for
the
generall
Originall
corruption
that
is
in
us
.
And
now
we
will
come
to
the
particular
faculties
,
And
first
,
[
1
](A10010-e10900-b)
1
The
Vnderstanding
.
we
will
begin
with
the
Vnderstanding
or
minde
of
a
man
.
In
this
,
[
1
](A10010-e10920-b)
1
The
Vanitie
of
it
.
marke
first
the
Vanity
of
it
,
How
ready
it
is
to
attend
to
trifles
;
which
was
the
disposition
that
the
Apostle
found
fault
with
in
his
Epistle
to
Timothy
and
others
,
That
they
gave
themselves
to
Fables
,
and
Genealogies
,
and
this
is
in
every
man
by
nature
.
How
full
of
questions
were
the
Schoole-men
?
and
so
every
man
is
ready
to
turne
Religion
into
questions
of
curiosities
,
which
shewes
a
sicknesse
in
the
understanding
,
it
sets
a
man
on
worke
to
finde
out
what
is
propounded
to
it
,
that
hee
may
not
lose
his
labour
.
And
thence
come
so
many
errors
,
this
is
the
vanity
of
the
mind
.
The
Lord
knoweth
the
thoughts
of
men
(
sayth
the
Psalmist
)
that
they
are
vanitie
.
And
this
should
humble
us
,
that
our
minds
are
no
more
ready
to
attend
the
meanes
of
salvation
.
As
the
Schoole-men
spent
themselves
in
idle
speculations
,
so
are
we
ready
to
attend
to
idle
questions
,
but
that
which
is
wholesome
and
sound
we
neglect
.
[
2
](A10010-e10990-b)
2
The
blindnesse
of
it
.
Secondly
,
consider
the
blindnesse
of
the
minde
,
we
are
unwilling
to
learne
,
and
so
long
must
needs
be
in
an
Errour
,
and
not
come
to
the
knowledge
of
the
Lord
.
To
other
things
we
are
forward
enough
,
but
to
doe
well
we
have
no
understanding
.
Therefore
it
is
,
that
men
continue
ignorant
,
notwithstanding
so
much
preaching
;
when
they
learne
other
Arts
,
they
are
quick
and
dexterous
,
but
in
the
things
belonging
to
Salvation
,
how
ignorant
doe
they
continue
?
The
Schoole-men
give
a
good
reason
of
it
,
and
we
may
take
it
from
them
;
because
spirituall
light
is
above
us
,
it
transcends
us
,
we
have
not
enough
in
us
to
see
spirituall
objects
,
for
they
be
supernaturall
,
and
above
our
reach
,
but
other
things
are
proportionable
to
us
;
Bats
and
Owles
in
the
night
can
see
well
,
because
the
glimmering
light
,
and
their
weake
eyes
agree
well
together
:
So
can
we
discerne
vaine
things
,
but
things
truly
spirituall
we
doe
not
:
1
Cor.
2.14
.
Spirituall
things
must
be
discerned
by
spirituall
light
,
A
naturall
man
cannot
conceive
of
them
;
Why
?
They
are
spiritually
discerned
,
that
is
,
they
are
above
him
,
and
his
nature
is
not
able
to
reach
them
.
Consider
that
blindnesse
in
the
understanding
,
that
unaptnesse
,
how
quicke
and
ready
men
are
to
bring
their
owne
ends
to
passe
?
How
wise
are
they
for
other
things
?
but
they
desire
not
to
come
to
the
knowledge
of
the
Truth
,
and
when
they
apply
themselves
to
it
,
they
profit
not
by
it
.
Adde
to
this
blindnesse
the
unteachablenesse
of
the
understanding
,
[
3
](A10010-e11040-b)
3
The
V●te●chablenesse
of
it
.
the
resistance
that
is
in
it
;
for
it
is
not
a
simple
blindnesse
,
but
a
resistance
of
the
Truth
,
and
an
unaptnesse
to
receive
it
.
Now
this
is
distinct
from
the
second
,
which
you
may
see
by
this
comparison
.
The
aire
is
darke
,
but
it
is
fit
to
receive
light
,
if
the
Sun
cast
light
into
it
;
but
the
understanding
of
a
man
is
not
so
,
it
is
not
fit
to
receive
light
,
but
resists
it
.
Philosophers
were
wont
to
say
,
that
the
Soule
,
the
Minde
of
a
man
,
is
,
Rasa
Tabula
,
that
having
nothing
written
on
it
,
it
is
a
Table
of
wax
to
any
thing
that
is
evill
,
and
will
receive
a
quicke
impression
,
but
a
Table
of
Flint
,
of
Adamant
,
to
any
thing
that
is
good
.
Therefore
the
mighty
God
must
write
his
Law
in
our
hearts
,
for
we
want
that
which
is
good
,
and
are
of
our selves
unteachable
.
And
therefore
this
disadvantage
we
have
that
preach
the
Gospell
,
above
others
.
If
an
Astronomer
come
and
tell
a
Country-man
,
that
a
Starre
were
bigger
than
the
earth
,
it
would
seeme
a
strange
position
at
the
first
hearing
,
but
if
he
might
have
liberty
to
deale
with
him
,
and
to
demonstrate
his
Grounds
,
he
might
make
him
to
beleeve
it
,
and
to
see
reason
for
it
:
But
we
cannot
doe
so
,
we
can
only
propound
things
to
Faith
,
and
there
is
not
only
a
blindnesse
in
men
,
but
an
unteachablenesse
,
and
resistance
against
the
Truth
.
Adde
to
this
the
incredulity
of
the
understanding
,
how
unapt
it
is
to
beleeve
.
[
4
](A10010-e11070-b)
4
The
Incredulity
of
it
.
In
other
things
it
is
too
credulous
,
and
apt
to
beleeve
,
and
to
be
deceived
with
false
tales
and
idle
stories
;
but
come
to
the
Scripture
,
doubts
and
questions
arise
.
Therefore
,
this
unaptnesse
of
the
minde
to
beleeve
,
is
to
be
considered
.
This
I
take
to
be
the
meaning
of
that
,
2
Cor.
4.4
.
where
it
is
said
,
The
god
of
this
world
hath
blinded
the
minds
of
them
which
beleeve
not
:
As
if
he
had
said
,
The
light
of
the
Gospell
is
cleare
,
you
may
as
well
see
the
light
of
it
,
as
you
see
the
light
of
the
Sunne
at
noone-day
,
but
the
god
of
this
world
hath
blinded
your
eyes
,
not
by
a
privative
extinction
of
the
light
,
for
that
is
more
than
the
Devill
can
doe
,
but
by
a
positive
blindnesse
,
a
positive
ignorance
,
that
is
,
the
Devill
tels
you
something
against
it
,
and
that
you
beleeve
:
And
that
is
our
nature
,
we
are
more
ready
to
beleeve
the
Devill
than
God
.
This
may
seeme
strange
,
yet
Eve
you
know
did
it
,
and
that
sinne
is
transmitted
to
all
our
natures
,
wee
are
ready
to
beleeve
false
suggestions
against
the
Truth
,
which
weaken
faith
rather
than
the
sure
Word
of
God
.
[
5
](A10010-e11120-b)
5
The
Enmitie
of
it
.
Last
of
all
,
adde
to
all
this
the
Enmity
of
the
understanding
,
which
is
more
than
all
the
rest
.
Rom.
8.7
.
The
carnall
minde
is
Enmitie
against
God
:
That
is
,
the
understanding
is
not
onely
vaine
,
ready
to
pitch
on
idle
speculataions
,
and
not
onely
blinde
,
ready
to
resist
,
and
not
onely
slow
and
backward
to
beleeve
,
but
it
is
an
Enemie
,
and
fights
against
the
Truth
;
and
the
reason
is
in
these
words
:
It
is
Enmity
,
and
why
?
It
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
;
and
therefore
,
it
is
an
Enemy
,
that
is
,
when
the
mind
of
a
man
lookes
on
the
exactnesse
,
and
strictnesse
of
holinesse
and
purenesse
that
God
requires
,
he
doth
not
meane
to
be
subject
to
it
;
and
seeing
he
will
not
be
subject
to
it
,
he
resists
it
,
fights
against
it
as
an
Enemy
,
lookes
on
it
,
as
a
thing
contrary
to
him
;
did
it
give
more
liberty
,
he
would
be
ready
to
embrace
it
,
and
thinke
well
of
it
;
but
because
it
is
too
strict
,
he
breaks
these
cords
,
and
casts
them
away
,
and
fights
against
the
Truth
,
and
this
is
the
nature
of
every
man
.
Now
when
we
say
the
wisdome
of
th●
flesh
is
Enmity
,
we
doe
not
say
that
men
oppose
the
Truth
,
for
there
is
not
any
Truth
in
Divinity
,
but
a
man
may
fully
embrace
and
assent
to
it
,
and
yet
be
an
Enemy
to
Holinesse
,
to
the
Image
of
God
stamped
therein
,
to
the
saving
knowledge
,
that
is
,
the
saving
manner
of
knowing
the
Truths
he
assents
to
.
Therefore
the
Apostle
saith
,
Many
know
much
,
but
nothing
as
they
ought
to
know
:
So
many
may
know
these
spirituall
Truths
,
and
confesse
them
to
be
good
in
themselves
,
and
yet
may
have
a
reluctance
against
them
,
a
distaste
of
them
,
they
savour
not
the
things
they
understand
.
Tit.
1.
ult.
They
are
to
every
good
work
reprobate
;
which
I
take
not
to
be
meant
passively
,
but
actively
,
that
is
,
men
that
cannot
judge
aright
of
any
work
,
that
looke
not
on
it
with
a
right
eye
,
as
a
thing
lovely
,
and
imitable
,
as
right
and
good
,
but
in
this
regard
they
strive
against
it
.
Therefore
,
the
Apostle
speakes
of
some
that
exalt
themselves
against
the
knowledge
of
the
truth
;
that
is
,
that
fight
and
defend
themselves
against
it
,
that
speake
evill
of
the
things
they
know
,
(
for
they
know
them
,
else
they
would
never
speake
of
them
)
but
they
know
them
not
so
,
as
to
love
them
,
and
delight
in
them
;
therefore
they
resist
,
and
fortifie
themselves
against
the
wayes
of
God
,
against
the
strictnesse
and
holinesse
that
God
requires
,
and
perswade
themselves
to
thinke
amisse
of
them
,
that
they
need
not
to
be
so
exact
:
This
is
the
nature
of
every
man
,
and
the
Enmity
of
the
understanding
.
And
now
my
brethren
,
if
the
understanding
be
thus
bad
,
thinke
it
is
no
small
matter
,
if
the
light
that
is
in
thee
be
darknesse
,
how
great
is
that
darknesse
?
The
understanding
is
that
that
must
guide
thee
,
and
when
the
stearne
is
out
of
order
,
when
the
Auriga
,
the
Waggoner
is
blind
,
or
amisse
,
and
sees
not
the
right
way
,
think
what
a
case
you
are
in
.
But
you
will
say
this
is
Ignorance
.
But
is
not
this
of
great
Consequence
?
When
a
man
is
blinde
he
knowes
not
whither
he
goes
,
he
is
altogether
a
stranger
from
the
life
of
God
:
Therefore
first
let
this
humble
you
,
labour
to
see
how
your
mindes
are
full
of
wickednesse
,
and
unrighteousnesse
.
[
2
](A10010-e11240-b)
2
The
Depravednesse
of
the
Will
▪
Secondly
,
let
us
come
to
the
will
,
and
you
shall
finde
that
to
be
no
lesse
corrupt
than
the
understanding
;
for
the
will
takes
every
thing
as
the
understanding
presents
it
;
and
if
the
understanding
,
the
minde
of
a
man
be
thus
corrupted
,
the
will
must
needs
be
corrupted
.
As
a
man
that
lookes
thorow
a
coloured
glasse
,
every
thing
he
sees
is
coloured
;
or
as
a
man
that
hath
his
Pallate
possest
with
a
vicious
humour
,
every
thing
seemes
bitter
according
to
the
humour
:
so
the
will
of
man
sees
every
thing
thorow
the
understanding
,
as
we
see
thorow
a
glasse
,
but
(
Seeing
)
is
not
so
proper
a
word
to
expresse
it
:
the
understanding
tastes
things
,
it
is
as
the
pallate
is
to
the
stomacke
,
when
it
is
out
of
order
,
it
perverts
the
wayes
of
God
,
it
sees
no
such
beautie
,
nor
excellencie
in
them
;
and
the
will
disposes
of
it selfe
accordingly
.
Now
you
shall
finde
that
the
understanding
reckons
the
wayes
of
God
both
Enmity
and
folly
,
and
godly
men
to
be
partly
fooles
,
and
partly
Enemies
,
and
contrary
to
them
.
Therefore
you
shall
finde
a
disposition
,
an
affection
,
a
frame
of
the
will
to
answer
that
,
mingled
partly
of
hatred
,
and
partly
of
contempt
,
and
a
man
partly
hates
,
and
partly
contemnes
,
and
thinks
light
of
holinesse
:
And
this
is
the
disposition
of
the
will
of
every
man
before
Regeneration
,
I
say
,
the
holinesse
described
in
the
pure
Word
of
God
,
and
expressed
in
the
lives
of
the
Saints
,
he
partly
hates
as
a
thing
contrary
to
him
,
and
partly
contemns
it
as
folly
.
But
we
will
shew
you
the
particulars
of
the
will
,
as
we
did
of
the
understanding
.
Therefore
,
[
1
](A10010-e11260-b)
1
Of
the
Contrariety
of
the
will
to
God
.
first
consider
the
Contrariety
of
the
will
,
it
is
contrary
to
God
in
all
things
;
looke
what
Gods
will
is
in
any
thing
,
you
shall
finde
your
will
contradicting
it
,
and
going
a
contrary
way
:
It
is
said
of
the
Iewes
,
as
a
thing
that
exceedingly
aggravated
their
sin
,
and
the
miserable
Condition
they
were
in
,
they
were
contrary
to
all
men
;
and
if
it
be
so
much
to
be
contrary
to
men
,
what
is
it
to
be
contrary
to
God
,
to
resist
him
,
to
goe
against
him
?
and
yet
what
hee
will
have
done
,
that
we
will
not
doe
;
and
what
he
will
not
have
done
,
that
we
doe
,
that
is
the
disposition
of
our
will
.
[
2
](A10010-e11290-b)
2
The
Pride
of
the
will
.
Secondly
,
consider
the
Pride
of
the
will
,
how
ready
it
is
to
exalt
it selfe
above
its
measure
,
for
the
will
of
man
should
be
a
dependant
will
,
a
subject
will
,
waiting
on
God
,
as
the
servant
waits
on
the
master
,
or
as
the
hand-maid
waits
on
her
mistresse
,
that
is
,
a
mans
will
should
be
disposed
in
every
thing
as
God
pleases
.
If
hee
will
have
him
to
be
poore
,
in
disgrace
,
or
in
a
lower
place
and
condition
,
the
will
should
be
subject
,
for
we
must
remember
,
GOD
is
the
Creator
,
we
are
creatures
,
and
must
be
subject
to
the
will
of
the
Creator
;
but
our
Will
will
not
stoope
to
Gods
Will
:
As
Adam
would
be
in
another
condition
than
God
had
placed
him
in
;
so
we
exalt
our selves
aboue
measure
,
we
are
not
content
to
be
disposed
of
,
to
be
carried
from
condition
to
condition
,
to
have
our
affaires
ordered
as
God
pleases
,
wee
will
have
plots
and
projects
of
our
owne
,
we
will
shape
out
our
owne
Condition
,
else
we
murmure
and
are
discontent
,
and
that
is
the
pride
of
the
will
.
[
3
](A10010-e11330-b)
3
The
Inconstancie
of
it
.
Thirdly
,
consider
the
Inconstancie
of
the
will
,
the
weaknesse
of
it
in
good
things
,
and
its
peremptorinesse
in
evill
;
in
good
things
our
resolutions
are
weake
and
inconstant
,
and
as
bubles
come
to
nothing
;
but
in
evill
things
we
are
stiffe
and
peremptory
,
and
will
doe
what
we
list
.
Our
tongues
are
our
owne
,
we
will
use
them
,
Who
is
Lord
over
us
?
This
is
the
nature
of
men
,
they
sweare
and
breake
the
Sabbath
,
they
doe
it
,
and
will
doe
it
,
though
they
say
it
not
in
words
,
yet
God
lookes
on
it
,
and
sees
it
;
many
purposes
they
have
,
they
will
change
their
courses
;
but
what
come
they
to
?
It
is
but
by
accident
,
when
the
wind
is
in
that
corner
,
when
the
weather-cocke
stands
that
way
,
so
that
there
is
no
constancie
in
our
wils
.
Againe
,
[
4
](A10010-e11380-b)
4
The
Disobedience
of
it
.
marke
the
Disobedience
of
our
will
,
and
that
is
not
a
small
thing
,
that
is
the
great
and
proper
fault
of
the
will
,
that
it
is
disobedient
to
God
,
that
is
,
when
God
commands
a
thing
,
and
sayes
,
this
I
will
have
done
,
for
the
will
to
be
disobedient
to
it
,
negligent
of
it
,
is
a
great
and
fearefull
sin
,
the
eating
of
the
forbidden
fruit
was
unlawfull
,
because
God
commanded
Adam
the
contrary
;
If
Gods
command
be
on
the
least
thing
,
the
neglect
of
it
makes
it
a
disobedience
;
when
God
came
to
Adam
,
saith
he
,
Hast
thou
eaten
of
the
Tree
concerning
which
I
have
said
,
thou
shalt
not
eat
of
it
?
That
is
,
hast
thou
beene
disobedient
?
Hast
thou
broken
my
Commandement
?
You
see
what
followed
on
it
.
So
Saul
,
when
God
bade
him
destroy
the
Amalekites
,
you
would
not
reckon
it
a
great
sinne
to
save
a
few
Cattell
alive
;
but
because
God
commanded
the
contrary
,
the
fault
was
great
.
So
the
Prophet
,
1
King
.
13.
One
would
not
thinke
it
to
be
a
great
matter
for
him
to
goe
that
way
or
the
other
:
yet
because
he
went
that
way
,
God
sent
a
Lion
that
devoured
him
.
The
sin
of
Disobedience
you
may
thinke
a
small
thing
,
no
man
thinks
it
so
grosse
a
sin
as
Idolatry
,
Adultery
,
and
Murther
;
but
see
how
God
judgeth
of
it
,
1
Sam.
15.
23.
Rebellion
is
as
the
sinne
of
witchcraft
,
and
stubbornenesse
is
as
Iniquity
and
Idolatry
,
that
is
,
thou
thinkest
it
no
great
matter
to
save
as
few
cattell
,
and
to
keep
the
King
alive
,
though
thou
destroyest
all
the
rest
:
thou
thinkest
it
a
small
thing
,
but
it
is
not
so
,
looke
what
thou
thinkest
of
the
sinne
of
Witchcraft
and
Idolatry
,
such
is
Disobedience
.
Now
let
men
apply
this
to
themselves
,
looke
what
is
revealed
to
you
to
be
a
sin
,
I
know
this
is
a
sin
,
I
know
it
is
Gods
command
not
to
commit
it
;
if
thou
fall
into
it
,
it
is
now
a
Disobedience
,
as
Adams
was
,
and
as
Sauls
was
,
and
as
the
Prophets
was
,
and
consider
how
God
will
take
it
;
you
see
how
he
dealt
with
them
.
Come
to
particulars
,
doe
you
not
know
,
it
is
his
Command
you
should
not
sweare
,
not
only
greater
,
but
lesser
oaths
?
To
keepe
the
Sabbath
,
to
keepe
your
vessels
pure
,
your
bodies
cleane
,
for
they
are
the
Temples
of
God
,
and
therefore
that
you
ought
not
to
defile
them
with
any
uncleannesse
,
Drunkennesse
,
or
Gluttony
:
Doe
not
you
know
,
he
commands
that
you
should
be
constant
in
prayer
,
that
you
performe
it
constantly
,
and
earnestly
,
and
fervently
?
Now
consider
what
Disobedience
is
;
Remember
that
speech
,
Hast
thou
eaten
of
the
Tree
concerning
which
I
commanded
,
saying
,
Thou
shalt
not
eat
of
it
?
This
is
the
Disobedience
of
mans
will
,
labour
to
see
this
,
how
apt
thy
will
is
to
breake
the
Commandements
of
God
,
and
how
in
this
respect
thy
nature
is
full
of
all
unrighteousnesse
,
and
ungodlinesse
.
Next
we
will
come
to
the
Memory
,
[
3
](A10010-e11560-b)
3
The
corruption
of
the
Memory
.
and
you
shall
finde
that
out
of
order
likewise
,
that
the
things
God
commands
us
to
remember
,
those
we
are
exceeding
ready
to
forget
,
and
the
things
we
should
forget
,
we
are
too
ready
to
remember
,
wherein
I
will
be
briefe
.
First
,
[
1
](A10010-e11580-b)
1
In
the
things
we
are
commanded
to
Remember
.
for
the
things
he
commands
us
,
he
doth
command
,
Remember
thy
Creator
in
the
dayes
of
thy
youth
.
In
your
youth
you
shall
serve
me
,
and
yet
how
apt
is
youth
to
forget
God
?
And
for
the
Sabbath
he
bids
us
Remember
to
keepe
holy
the
Sabbath
day
:
How
apt
are
we
to
neglect
it
,
to
disobey
it
?
it
is
out
of
our
minds
.
So
Psal.
78.11
.
He
would
have
his
wondrous
workes
,
and
the
great
Acts
he
did
for
the
children
of
Israel
,
Remembred
,
but
they
remembred
not
(
saith
hee
)
his
wonders
in
Aegypt
.
And
so
we
may
go
through
any
thing
else
,
Hebr.
12.
You
have
forgot
the
Consolations
,
&c.
Againe
,
[
2
](A10010-e11660-b)
2
In
things
we
are
commanded
to
Forget
.
wee
are
ready
to
remember
what
God
bids
us
to
forget
.
We
are
apt
to
remember
Injuries
,
yea
,
one
Injury
will
be
thought
on
more
than
many
yeares
good
service
,
or
many
good
turnes
.
We
should
not
do
thus
,
but
should
remember
the
benefits
from
God
and
man
for
the
encrease
of
love
.
So
Idle
tales
we
are
ready
to
remember
,
but
good
things
,
though
they
be
accompanied
with
the
motion
,
and
quickening
of
the
spirit
goe
out
like
sparkes
in
wet
tinder
,
they
goe
out
againe
quickly
,
as
if
they
had
not
beene
.
So
for
hearing
the
Word
,
Iam.
1.
we
are
called
forgetfull
hearers
,
when
we
are
about
that
duty
,
if
a
tale
be
told
us
in
a
Sermon
that
we
can
remember
,
but
what
is
profitable
and
wholesome
,
that
we
forget
.
Our
minds
are
like
strainers
,
all
the
milke
passes
thorow
them
;
that
that
we
should
grow
by
,
that
which
is
wholesome
,
and
necessary
for
nourishment
runs
thorow
,
but
the
drosse
remaines
:
Trifles
and
vaine
things
we
can
remember
,
and
carry
away
with
us
,
and
this
is
the
sinfulnesse
of
our
memories
.
You
may
call
it
weaknesse
of
memory
,
and
may
thinke
that
it
is
not
so
great
a
matter
.
No
,
it
is
not
the
infirmity
of
thy
memory
,
but
the
corruption
of
thy
nature
,
if
we
forget
other
things
as
much
,
it
were
another
case
,
but
because
holy
things
are
spirituall
,
and
the
frame
of
the
heart
is
nought
,
our
corrupt
ill
disposition
makes
us
ready
to
forget
them
;
and
more
than
that
,
there
is
a
carelesnesse
in
our
minds
,
we
regard
not
the
things
of
God
,
but
every
vanity
we
regard
,
and
our
minde
is
instant
thereon
,
and
that
is
the
reason
we
remember
it
,
but
forget
the
things
that
concerne
God
,
and
our
Salvation
.
[
4
](A10010-e11720-b)
4
The
corruption
of
the
Conscience
.
Come
we
from
the
Memory
to
the
Conscience
.
The
Conscience
of
a
man
is
that
which
should
have
life
;
It
should
be
like
Iobs
last
messengers
,
to
bring
us
word
that
all
the
rest
is
dead
:
There
should
be
a
remaining
light
of
Conscience
to
tell
us
that
all
the
rest
of
our
faculties
are
dead
,
disordered
,
and
corrupted
,
but
looke
upon
the
Conscience
,
you
shall
see
how
short
it
is
in
that
which
belongs
to
it
,
and
it
is
a
great
matter
to
have
that
out
of
order
.
There
be
but
three
Acts
of
the
Conscience
,
The
first
Act
of
the
Conscience
is
to
be
a
Remembrancer
,
[
1
](A10010-e11790-b)
1
As
it
is
a
R●membrancer
.
to
be
a
faithfull
Register
,
to
set
all
downe
,
and
to
present
it
to
us
,
but
it
is
a
false
Register
;
like
the
Steward
in
Luke
,
that
when
there
were
hundreds
,
set
downe
fifties
:
So
the
Conscience
sets
downe
things
by
halfes
,
it
thinkes
not
what
is
done
,
it
recals
them
not
;
if
it
were
as
it
should
be
,
it
would
recall
our
sins
,
and
their
Circumstances
,
in
another
manner
than
they
doe
:
And
so
is
in
that
regard
corrupt
.
The
second
Act
or
office
of
Conscience
,
[
2
](A10010-e11830-b)
2
As
it
is
an
Instigatour
to
good
,
or
a
Restrainer
from
evill
.
Wherein
three
Vertues
are
required
.
is
,
to
instigate
to
good
,
and
to
restraine
from
evill
,
but
in
this
you
shall
finde
it
exceedingly
corrupted
.
In
this
Act
there
be
three
Vertues
which
should
be
in
the
Conscience
.
The
first
is
Clearnesse
;
the
Conscience
should
be
so
cleare
as
to
see
all
things
that
are
amisse
,
[
1
](A10010-e11910-b)
1
Clearenesse
.
but
in
this
it
sailes
exceedingly
,
Tit.
1.
It
is
said
,
Their
minde
and
Conscience
are
defiled
,
marke
that
;
looke
as
in
a
Glasse
,
which
is
in
it selfe
cleare
,
when
it
shall
be
covered
with
dust
,
it
showes
nothing
,
it
presents
not
things
clearely
,
for
it
is
defiled
,
so
the
Conscience
of
man
should
be
cleare
as
a
bright
looking-glasse
,
that
should
present
every
thing
that
is
amisse
in
a
mans
heart
or
life
,
but
it
is
defiled
,
and
you
can
see
nothing
by
it
.
[
2
](A10010-e11950-b)
2
Sensiblenesse
.
The
second
vertue
in
this
Act
of
Conscience
is
,
as
to
see
sins
clearely
,
so
to
feele
them
,
to
be
sensible
of
them
:
like
a
fine
flesh
which
is
sensible
of
the
least
prick
,
or
like
the
eye
that
is
sensible
of
the
least
mote
.
Now
in
this
it
failes
more
than
in
the
other
;
there
is
a
brawninesse
growne
over
the
Conscience
,
and
in
some
it
hath
lost
all
sense
,
and
therein
you
may
see
the
Corruption
of
it
.
If
you
looke
to
the
Glasse
,
and
there
finde
swearing
to
be
a
sin
,
you
are
not
sensible
of
it
,
you
feele
it
not
.
[
3
](A10010-e11980-b)
3
Activenesse
.
But
there
is
a
third
Vertue
wherein
it
failes
more
than
in
these
two
.
It
should
stir
us
up
,
and
give
us
no
rest
,
till
it
had
constrained
us
to
doe
the
good
thing
God
commands
,
and
restrained
us
from
the
Evill
he
forbids
,
it
should
awaken
us
,
but
it
being
dull
and
sleepie
,
stirres
up
sometimes
good
purposes
,
thereby
awaking
us
,
but
it
lets
us
fall
asleepe
againe
;
we
can
rest
in
sin
,
we
can
sin
,
and
our
minds
be
quiet
in
it
,
and
can
put
off
our
turning
to
God
.
This
is
a
great
Corruption
of
the
Conscience
which
should
amaze
us
:
This
is
the
sinfulnesse
of
it
,
which
should
perswade
us
that
our
natures
are
full
of
all
unrighteousnesse
and
ungodlinesse
.
[
3
](A10010-e12030-b)
3
As
it
is
an
Accuser
,
or
Excuser
.
Last
of
all
,
the
third
office
or
Act
of
the
Conscience
,
is
,
to
accuse
aright
,
and
excuse
,
and
in
this
we
shall
see
it
failes
as
much
as
,
or
more
than
in
any
of
the
other
.
But
you
will
say
,
the
Conscience
is
ready
enough
to
accuse
;
it
is
true
,
but
the
light
it
hath
,
by
which
it
is
able
to
see
sin
,
and
to
accuse
us
for
sin
,
it
abuses
,
and
perverts
to
a
wrong
end
,
for
this
you
shall
finde
in
the
Conscience
when
we
preach
the
Law
,
and
the
Conscience
should
joyne
with
us
to
accuse
,
then
it
excuses
,
making
every
thing
seeme
small
and
little
.
And
againe
,
when
we
preach
the
Gospel
,
and
the
Conscience
should
excuse
,
then
it
accuses
;
my
sins
are
so
great
and
many
,
that
there
is
no
mercy
for
me
.
And
this
perverting
of
the
light
,
this
excusing
,
when
it
should
accuse
;
and
this
accusing
,
when
it
should
excuse
,
causeth
us
,
Declinare
Ictum
,
to
scape
the
blow
of
Law
and
Gospell
,
and
we
are
robbed
of
the
fruit
of
both
,
because
the
Conscience
doth
not
his
part
aright
.
And
so
you
may
see
how
farre
off
you
are
from
a
good
Conscience
.
But
,
I
will
adde
this
then
to
that
I
said
before
,
[
5
](A10010-e12130-b)
5
The
corruption
of
the
sensitive
Appetite
.
And
this
you
shall
finde
exceedingly
out
of
order
above
all
these
faculties
I
have
named
,
it
is
ready
to
run
over
,
and
beyond
all
measure
.
By
this
I
understand
,
that
appetite
in
a
man
,
by
which
he
taketh
pleasure
in
sensible
things
,
such
as
are
conveyed
by
the
eyes
,
the
eares
,
or
the
taste
;
set
any
object
before
it
,
it
is
ready
to
run
out
quickly
,
by
inordinate
affections
,
as
to
women
,
to
meat
and
drinke
,
to
any
kinde
of
sport
,
or
recreation
,
or
sensible
thing
.
How
corrupt
is
this
sensuall
Appetite
?
How
prone
to
evill
?
How
ready
to
run
out
?
to
breake
over
the
Pale
,
to
goe
aside
the
rule
?
If
any
delightfull
object
be
propounded
,
how
ready
is
it
to
embrace
it
?
But
this
is
his
Errour
,
though
every
man
be
hereby
ready
to
excuse
himselfe
,
These
things
I
should
make
use
of
,
But
I
am
lesse
carefull
of
that
,
because
all
these
points
are
immediately
usefull
.
Why
?
It
is
to
make
you
know
your selves
,
and
to
be
acquainted
with
the
corruption
of
your
nature
.
And
doe
not
you
thinke
it
to
be
enough
,
that
this
be
as
an
hand
in
the
margent
,
pointing
to
the
corruption
of
your
hearts
,
or
that
you
may
content
your selves
with
the
contemplative
knowledge
of
these
things
,
so
to
cause
a
new
light
to
shine
in
your
understanding
.
Our
end
is
to
make
you
examine
the
corruption
of
your
natures
,
your
disobedience
,
your
rebellions
,
to
see
how
you
have
behaved
your selves
,
to
be
acquainted
with
your
owne
particular
sins
,
your
owne
particular
failings
,
and
to
labour
to
bee
humbled
for
them
.
Otherwise
you
may
have
a
knowledge
of
these
Truths
,
but
not
a
saving
knowledge
,
and
such
as
wil
be
profitable
:
But
this
you
shal
see
when
I
come
to
make
use
of
them
.
And
now
for
the
Sacrament
these
things
be
of
speciall
use
,
because
,
as
you
heard
before
out
of
Levit.
23.
On
the
day
of
reconciliation
,
when
an
atonement
was
to
be
made
,
he
that
afflicted
not
his
soule
,
was
to
be
cut
off
from
his
people
.
When
we
come
to
the
Sacrament
,
there
is
a
reconciliation
,
an
atonement
to
be
made
in
a
speciall
manner
;
What
must
you
do
then
?
Afflict
your
soules
,
consider
your
sins
,
see
what
debts
you
have
run
into
,
see
what
corrupt
natures
you
have
,
and
likewise
know
what
you
have
in
Christ
,
and
rejoyce
therein
,
(
for
those
must
goe
together
)
an
humbling
of
the
soule
for
sin
,
and
rejoycing
in
CHRIST
for
your
Deliverance
from
it
.
The
end
of
the
Second
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
third
SERMON
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
THe
last
faculty
,
[
6
](A10010-e12320-b)
6
The
corruption
of
the
Affections
.
is
,
The
Affections
,
and
here
you
shall
find
exceeding
great
cause
to
say
that
they
are
full
of
unrighteousnesse
and
ungodlinesse
,
for
they
come
like
a
mightie
Tempest
,
like
a
turbulent
wind
that
carries
us
away
,
even
then
,
when
we
are
well
set
.
The
disorder
of
them
exceeds
the
disorder
of
all
the
rest
,
for
they
are
quickly
moved
,
nothing
sooner
,
and
when
they
are
moved
,
they
are
exceeding
apt
to
exceed
,
to
transcend
their
limits
,
for
such
is
the
fullennesse
,
the
awkednesse
and
waywardnesse
of
our
affections
,
either
they
are
not
active
,
not
placed
where
they
should
be
,
or
if
they
be
placed
as
they
ought
to
be
,
they
are
ready
to
run
over
,
to
over-love
,
and
over-grieve
,
and
over-joy
.
I
say
,
where
we
may
love
lawfully
,
and
rejoyce
lawfully
,
they
are
readie
to
exceed
.
If
I
should
come
to
particulars
,
you
should
finde
how
exceedingly
they
are
out
of
order
.
Come
to
love
and
hatred
;
we
little
thinke
we
hate
what
is
good
,
and
love
sin
;
come
and
tell
any
man
so
much
,
hee
will
not
beleeve
it
,
but
examine
it
a
little
.
Doe
not
you
hate
holinesse
in
others
?
You
will
say
,
No
,
we
hate
no
man
for
his
Goodnesse
:
But
consider
,
the
nature
of
man
doth
so
,
every
unregenerate
man
doth
so
.
David
was
hated
for
that
cause
.
And
Cain
hated
his
brother
,
because
his
workes
were
good
.
And
Gen.
3.
The
Enmity
betweene
the
seed
of
the
Woman
,
and
the
seed
of
the
Serpent
:
Whence
comes
it
,
but
from
the
holinesse
of
the
one
,
and
the
wickednesse
of
the
other
?
Looke
to
our
actions
,
and
you
shall
finde
we
doe
not
hate
sin
,
we
doe
not
hate
our
lusts
,
for
if
we
did
,
we
should
not
be
angry
with
them
,
that
speake
evill
of
them
;
if
we
hated
these
things
,
we
should
like
them
that
speak
against
them
,
but
we
be
Enemies
to
those
that
be
Enemies
to
them
,
and
Friends
to
those
that
be
Friends
to
them
.
Doe
we
not
lodge
them
?
Doe
we
not
feed
them
with
the
things
they
desire
?
They
can
aske
nothing
,
but
they
have
it
.
Godly
men
hate
their
sins
,
though
they
be
carried
away
with
present
objects
,
but
a
wicked
man
loves
the
lust
it selfe
;
he
can
say
,
I
could
wish
I
were
free
from
this
lust
,
from
the
vexation
it
puts
me
to
,
but
for
all
this
he
is
not
angry
;
hee
may
indeed
be
angry
with
it
,
as
with
a
friend
,
when
he
hath
done
some
unkinde
Turne
,
but
he
hates
it
not
,
for
if
he
hated
it
,
he
would
not
be
at
peace
with
it
againe
,
for
hatred
is
implacable
.
Againe
,
if
a
man
hates
,
he
hates
all
the
kinde
:
But
why
doest
thou
love
one
more
than
another
?
If
thou
didst
hate
any
one
,
because
it
is
a
sinne
,
because
it
is
a
rebellion
against
God
,
thou
wouldest
love
none
:
As
the
Lambe
hates
all
Wolves
.
Againe
,
if
thou
hatest
them
,
why
wilt
not
thou
labour
to
have
them
utterly
destroyed
?
Why
wilt
thou
cherish
them
a
little
?
Where
hatred
is
,
it
will
have
the
thing
hated
utterly
taken
away
,
as
if
there
were
no
such
thing
;
and
that
shall
be
laboured
for
,
not
remissely
,
but
we
will
put
our
strength
to
it
,
and
doe
it
with
all
our
might
,
and
in
good
earnest
.
But
seeing
we
doe
not
thus
,
it
appeares
we
hate
goodnesse
,
and
love
sin
.
It
is
true
,
we
are
ready
to
lay
it
on
other
things
,
and
to
say
,
The
Infirmities
of
the
Saints
,
which
we
see
,
we
hate
,
but
their
goodnesse
wee
love
,
if
it
be
every
way
right
.
But
let
me
aske
you
a
question
;
Didst
thou
love
them
for
their
holinesse
,
wouldest
not
thou
rather
labour
to
cover
their
Infirmities
,
grieving
for
them
?
Do
you
not
so
out
of
love
?
then
your
hearts
are
deceived
,
when
you
thinke
you
hate
the
Infirmities
,
and
not
the
goodnesse
in
them
,
you
hate
the
goodnesse
it selfe
;
and
this
is
the
nature
of
every
man
before
Regeneration
.
Besides
these
of
Love
and
Hatred
,
looke
to
your
Delight
,
and
see
if
that
be
not
turned
upside
downe
.
The
wheele
turnes
the
quite
contrary
way
.
We
delight
in
things
we
should
not
delight
in
;
you
know
we
delight
in
vain
things
,
in
sinfull
things
,
in
things
that
are
sutable
to
our
lusts
and
humours
.
Againe
,
we
delight
in
the
fals
and
sufferings
of
others
;
as
1
Cor.
5.
They
were
puft
up
when
others
fell
,
and
they
stood
.
It
should
no
be
so
,
we
should
be
humbled
at
the
fals
of
others
,
and
be
grieved
for
them
,
that
they
being
members
of
the
same
body
with
us
,
should
bee
any
way
blemished
.
Againe
,
the
things
we
should
delight
in
,
are
they
not
tedious
to
us
?
are
they
not
grievous
?
The
Sabbath
should
be
kept
with
delight
,
but
how
burthensome
is
it
to
give
God
his
whole
time
,
to
keepe
it
holy
,
and
not
to
rob
him
of
any
part
of
it
?
That
is
,
not
to
pollute
it
with
unholy
actions
.
And
so
holy
company
should
be
our
delight
,
wee
should
thinke
our selves
in
our
Element
among
them
,
and
so
the
hearing
of
the
Word
;
how
tedious
are
these
to
our
natures
.
But
I
cannot
stand
on
this
.
Come
we
to
Feare
.
Doe
not
we
feare
men
?
Doe
not
we
feare
the
Creature
,
and
this
and
that
particular
evill
?
But
God
we
feare
not
.
Take
it
in
that
one
sin
of
lying
:
A
man
will
lye
to
a
man
,
to
keepe
his
credit
with
him
;
but
he
cares
not
to
lose
it
with
God
.
This
is
a
signe
you
doe
not
sanctifie
God
in
your
hearts
,
that
is
,
not
reverence
him
,
not
value
him
.
Come
to
Sorrow
,
how
ready
are
we
to
exceed
in
worldly
sorrow
?
Let
us
be
told
of
an
Injury
in
our
names
,
losse
in
our
estate
,
of
troubles
and
calamities
any
way
,
it
affects
us
much
,
but
sin
we
make
nothing
of
;
we
thinke
it
is
but
a
passion
,
a
trifle
,
and
it
is
not
so
great
a
matter
to
be
in
passion
.
Yes
,
my
beloved
,
it
is
a
great
matter
to
have
passion
;
these
passions
shall
condemne
us
,
if
they
be
not
mortified
,
if
you
kill
them
not
,
they
will
be
your
death
:
Whosoever
is
in
Christ
,
hath
crucified
these
.
Againe
,
consider
that
affections
are
the
Principles
of
Actions
,
therefore
it
is
not
so
light
a
matter
to
erre
in
your
affections
,
for
they
will
cause
errour
in
your
actions
.
Consider
that
your
estimation
is
taken
by
your
affections
,
according
to
them
you
are
said
to
be
good
or
evill
.
Therefore
,
an
holy
man
is
described
to
be
one
that
loves
God
,
feares
God
,
delights
in
his
Commandements
,
so
as
it
is
no
slight
matter
to
be
distempered
in
your
affections
;
and
know
this
,
if
it
be
no
more
than
lust
,
you
know
what
Christ
saith
of
that
;
Hee
that
looketh
on
a
woman
to
lust
after
her
,
hath
committed
adultery
already
with
her
in
his
heart
.
Now
if
lust
breakes
the
match
in
the
mariage
of
men
,
these
inordinate
affections
,
these
whorish
affections
,
these
adulterous
affections
will
breake
the
marriage
betweene
God
and
us
.
Affections
are
placed
in
us
for
this
purpose
,
to
draw
nearer
to
God
,
but
we
misplacing
them
,
and
setting
them
on
the
Creature
,
they
draw
us
further
from
God
.
Againe
,
when
they
be
thus
distempered
,
they
grow
hinderances
:
As
the
Israelites
could
not
pray
for
the
anguish
of
their
hearts
;
and
Peters
feare
made
him
to
deny
Christ
.
So
that
this
distemper
of
our
Affections
,
as
well
as
the
disorder
of
the
rest
of
the
faculties
doth
shew
the
Truth
of
this
point
;
That
the
nature
of
man
is
full
of
all
unrighteousnesse
and
ungodlinesse
.
And
so
much
shall
serve
to
shew
the
corruption
of
Nature
by
the
faculties
.
[
2
](A10010-e12570-b)
2
Actuall
Sinnes
.
Now
this
is
not
all
;
there
are
besides
these
actuall
sins
,
whereby
likewise
this
Truth
will
be
made
manifest
.
And
these
are
of
three
sorts
,
that
is
,
in
Thought
,
in
Word
,
in
Action
;
for
they
be
all
actuall
sinnes
,
though
inwardly
they
be
the
Acts
of
the
minde
.
First
,
let
us
see
it
by
the
Thoughts
,
and
you
shall
see
in
them
this
great
corruption
of
Nature
,
and
the
great
cause
you
have
to
be
humbled
,
and
it
is
that
that
should
amaze
us
,
wee
shall
finde
in
us
abundance
of
idle
Thoughts
,
and
wicked
thoughts
,
which
like
a
shower
of
raine
,
you
cannot
number
for
multitude
.
[
1
](A10010-e12640-b)
1
In
Thoughts
If
a
man
should
write
down
all
the
Thoughts
that
passe
thorow
his
minde
in
one
day
,
and
observe
their
little
dependence
one
up
another
,
so
vaine
are
they
,
and
so
foolish
,
when
he
comes
to
reade
them
at
night
,
he
will
thinke
he
was
half
out
of
his
wits
,
and
be
amazed
at
himselfe
.
And
thinke
not
this
a
small
matter
,
for
Thoughts
are
the
first
contrivers
,
Againe
,
are
not
they
things
which
we
should
entertaine
God
with
?
Hee
comes
and
dwels
with
us
,
he
sups
with
us
,
we
are
Temples
where
God
inhabits
.
Now
if
we
are
to
entertaine
a
great
Prince
,
if
we
never
speak
to
him
,
but
spend
our
time
with
idle
Companions
,
will
not
hee
thinke
himselfe
much
injuried
?
And
will
not
God
thinke
so
,
when
we
bestow
the
Thoughts
in
vaine
things
,
which
should
be
occupied
about
him
?
Againe
,
consider
,
Thoughts
are
other
things
than
men
reckon
them
,
for
it
may
be
said
of
every
Christian
,
he
is
a
Garden
wherein
God
walks
,
wherein
he
eats
his
honey
with
his
milk
.
God
would
have
fruit
of
the
Trees
which
he
hath
planted
in
us
;
now
our
Thoughts
are
the
fruit
of
the
best
Tree
,
even
of
the
Vnderstanding
:
You
know
Christ
was
angry
with
the
Tree
that
bare
no
fruit
:
And
when
he
comes
to
the
understanding
of
a
man
,
that
should
be
full
of
good
thoughts
,
and
finding
nothing
b●
loose
,
nothing
but
empty
and
frothie
thoughts
,
what
will
he
thinke
of
it
?
Wee
doe
not
give
a
due
esteeme
to
Thoughts
,
and
that
's
the
reason
we
give
such
liberty
to
them
,
that
we
are
not
more
humbled
for
them
;
for
Thoughts
are
the
water
wherwith
is
driven
the
wheele
of
businesses
,
and
why
doe
we
let
so
much
water
run
beside
the
Mill
?
that
is
,
they
are
the
things
we
should
occupy
in
every
thing
we
doe
,
they
are
precious
.
And
as
Esay
saith
of
a
cluster
of
Grapes
,
Destroy
it
not
,
for
there
is
a
blessing
in
it
:
So
your
Thoughts
,
which
you
so
little
account
of
,
have
a
blessing
in
them
;
then
why
doe
you
make
such
waste
of
them
,
as
if
they
were
of
little
worth
?
Consider
,
it
is
no
small
thing
to
anger
God
with
your
Thoughts
,
they
being
the
same
to
God
,
that
words
and
actions
(
the
interpreters
of
Thoughts
)
are
to
men
;
God
sees
them
without
any
Interpreter
,
as
men
heare
and
see
words
and
actions
.
Therefore
,
it
was
said
to
Simon
Magus
,
Pray
to
God
,
if
perhaps
the
Thought
of
thy
heart
may
be
forgiven
thee
.
If
thou
seest
a
Christian
in
poverty
,
and
despisest
him
for
it
,
God
sees
it
,
and
it
is
a
sinne
in
Thought
.
[
2
](A10010-e12910-b)
2
In
our
Words
.
The
second
actuall
sinne
is
our
words
;
And
here
likewise
you
shall
finde
the
Truth
of
this
,
that
our
natures
are
full
of
impiety
and
wickednesse
,
and
exceeding
proane
to
evill
.
The
tongue
of
man
is
very
slippery
,
nothing
being
so
cheape
as
breath
,
it
is
ready
at
hand
to
doe
any
evill
.
If
a
thing
be
to
be
acted
,
there
is
time
required
to
prepare
for
it
,
but
a
word
is
quickly
out
:
So
the
frequencie
of
offending
with
our
tongue
should
humble
us
.
And
againe
,
Iam.
chap.
2
,
3.
vers.
4.
you
shall
finde
three
Similitudes
,
by
which
the
Tongue
is
expressed
,
and
there
you
shall
finde
what
it
is
to
offend
in
words
.
It
is
compared
to
a
Bit
,
which
will
keep
in
the
wildest
horse
;
and
to
a
Rudder
,
which
(
though
it
be
exceeding
great
)
will
turne
the
Ship
.
And
thirdly
,
to
a
fire
,
what
a
great
matter
will
a
little
fire
kindle
?
Men
thinke
it
a
small
thing
to
offend
in
speeches
,
but
God
will
have
them
know
it
is
another
kinde
of
matter
.
Therefore
,
consider
this
,
you
that
suffer
your
tongues
to
walke
up
and
downe
at
randome
,
from
morning
till
night
,
and
thinke
it
a
small
thing
.
I
will
aske
you
these
questions
out
of
these
Similitudes
.
Is
it
a
small
matter
to
neglect
the
Rudder
of
the
Ship
?
will
it
not
quickely
runne
to
the
Sands
?
Suppose
a
man
ride
on
an
unruly
horse
,
Is
it
a
small
thing
not
to
keepe
the
hand
on
the
bridle
,
to
neglect
it
?
To
have
a
tongue
without
a
bridle
,
is
as
an
unruly
horse
in
a
dangerous
place
,
or
on
a
narrow
bridge
,
the
neglect
is
not
small
.
Therefore
consider
it
,
and
if
you
have
not
yet
learned
the
meaning
of
that
place
,
learne
now
to
understand
it
.
Secondly
,
you
shall
give
account
for
every
idle
word
;
It
will
be
thought
,
that
to
speake
a
few
words
is
not
so
much
,
but
a
few
sparks
will
set
a
great
City
on
fire
;
you
see
what
the
tongue
did
in
Arrius
for
evill
,
and
in
Luther
for
good
.
There
is
no
Element
so
active
as
fire
,
and
nothing
so
efficacious
as
your
tongue
,
which
you
so
lightly
esteeme
of
.
Againe
,
fire
flies
about
,
so
doth
the
tongue
,
it
hath
wings
.
Fire
likewise
assimulates
,
turning
things
quickly
into
its
own
nature
;
so
the
tongue
assimulates
the
hearts
of
men
,
to
whom
we
speake
,
it
changes
them
,
and
now
consider
if
it
be
a
light
thing
to
neglect
it
.
You
are
wont
to
say
,
Take
heed
to
the
fire
,
for
you
know
not
what
a
sparke
may
doe
,
and
is
it
a
small
matter
to
neglect
your
tongues
?
specially
where
there
be
thatched-houses
and
combustible
matter
neare
?
And
are
not
the
hearts
of
men
,
to
whom
we
speake
,
as
Tinder
,
ready
to
take
fire
at
the
least
sparke
,
if
you
heed
it
not
?
And
is
it
then
so
small
a
matter
to
neglect
words
?
Gather
this
out
of
all
these
Similitudes
to
humble
you
.
If
the
tongue
be
as
a
Bridle
,
as
the
Rudder
,
and
as
Fire
,
then
it
is
of
much
efficacie
;
that
cannot
be
denied
,
for
to
prove
that
,
it
is
the
only
end
of
these
Similitudes
.
And
if
it
be
so
,
then
learne
hence
to
know
what
the
illnesse
of
your
speech
is
;
for
the
more
efficacious
any
thing
is
,
if
it
lye
idle
,
the
greater
is
the
sin
;
looke
what
good
you
have
done
with
your
tongues
,
the
more
that
is
,
the
more
is
on
your
reckoning
.
Againe
,
if
you
have
imployed
them
amisse
,
a
little
rudder
turnes
the
whole
ship
,
the
meaning
is
,
it
is
very
effectuall
:
and
therefore
,
I
say
,
if
there
be
such
efficacie
in
them
,
consider
of
how
great
moment
they
are
,
when
you
use
your
tongues
amisse
,
to
corrupt
speaking
,
to
lying
,
dissembling
,
slandering
,
back-biting
,
thinke
it
not
a
matter
of
small
moment
,
it
is
a
fire
,
and
if
the
State
provides
death
for
them
that
set
barnes
,
and
houses
on
fire
,
what
punishment
shall
they
be
worthy
of
,
that
set
the
soules
of
men
on
fire
,
the
Temples
where
God
dwels
?
And
this
the
tongues
of
men
doe
;
Ignem
in
ore
gestamus
,
we
carry
fire
in
our
mouthes
.
Take
heed
lest
we
kindle
such
a
fire
in
the
brests
of
others
,
as
we
shall
never
live
to
quench
againe
,
and
so
kindle
the
fire
of
Gods
wrath
,
which
shall
smoake
to
our
destruction
.
Thus
by
your
words
,
learne
to
know
the
sinfulnesse
of
your
natures
.
Lastly
,
[
3
](A10010-e13030-b)
3
In
our
Actions
.
see
it
by
your
Actions
.
Now
sinnes
in
actions
are
of
two
sorts
,
either
sinnes
of
Commission
,
and
here
you
are
to
goe
backe
and
consider
what
sinnes
you
have
committed
,
whether
drunkennesse
,
uncleannesse
,
inordinate
affections
,
or
injuries
to
men
,
what
provocations
or
rebellions
against
God
,
and
when
you
see
them
,
look
on
the
number
of
them
,
and
on
the
greatnesse
of
them
:
Consider
their
circumstances
,
and
among
the
rest
,
the
frequencie
of
them
,
your
relapses
into
them
;
and
that
will
make
you
with
David
,
Psal.
19.
to
cry
out
,
Lord
,
who
can
understand
his
faults
?
But
we
will
not
stand
on
this
,
because
i●
is
obvious
,
every
one
knowes
that
actions
are
sinnes
:
we
will
come
to
the
second
sort
:
And
that
is
sins
of
Omission
,
[
2
](A10010-e13080-b)
2
Si●●es
of
Omission
.
1.
Of
〈◊〉
.
which
we
are
ready
to
slight
and
forget
as
no
great
matters
;
but
they
are
other
things
than
wee
take
them
to
bee
,
nothing
hath
more
cause
to
humble
us
than
they
;
I
say
,
the
sinnes
of
Omission
,
the
barrennesse
and
unfruitfulnesse
of
our
lives
may
humble
us
,
as
well
as
the
rebellions
and
sinfulnesse
of
them
.
We
will
run
thorow
them
.
As
first
to
be
idle
on
the
Sabbath-day
,
is
a
sin
of
Omission
,
and
provokes
God
to
anger
,
as
well
as
polluting
it
,
and
breaking
it
with
positive
Acts.
So
the
restraining
of
Prayer
,
to
neglect
it
,
to
omit
it
,
or
to
performe
it
slightly
(
for
God
takes
prayers
by
weight
,
and
not
by
number
,
)
this
is
not
a
small
thing
.
Againe
,
to
neglect
the
hearing
of
the
Word
,
to
neglect
the
Sacraments
(
a
fault
we
have
much
cause
to
be
blamed
for
in
this
place
)
and
thing
you
have
often
beene
admonished
to
,
I
beseech
you
learne
by
our
Admonitions
,
for
they
are
the
Admonitions
of
God
;
let
them
,
I
say
,
learne
that
are
guilty
of
it
.
So
Communion
of
Saints
is
a
thing
we
thinke
not
of
:
But
Heb.
10.25
.
You
shall
see
what
a
matter
it
was
to
neglect
that
Ordinance
:
So
Fasting
and
Prayer
we
thinke
are
not
required
at
our
hands
,
and
if
nothing
but
the
neglect
of
that
were
laid
to
our
charge
,
it
were
nothing
.
But
see
what
that
is
,
when
the
time
is
that
God
cals
for
it
,
I
say
,
the
very
omission
of
that
when
God
cals
for
it
,
is
a
sin
,
saith
the
Prophet
,
which
shall
never
be
purged
away
by
sacrifice
,
but
shall
remaine
to
death
.
Besides
these
omissions
of
Acts
,
come
to
the
omission
of
Graces
,
[
2
](A10010-e13120-b)
2
Of
Graces
.
I
meane
the
want
of
them
,
as
the
want
of
Love
to
Iesus
Christ
.
Yet
who
confesses
this
want
of
love
,
although
1
Cor.
16.22
.
Hee
is
pronounced
accursed
that
loves
not
the
Lord
Iesus
,
let
him
be
had
in
execration
to
the
death
.
So
the
want
of
Delight
in
God
,
who
thinkes
of
it
?
Come
to
our
Callings
,
[
3
](A10010-e13160-b)
3
Of
time
.
and
see
our
negligence
and
idlenesse
in
them
;
shall
we
give
account
for
every
idle
word
we
speake
,
and
not
for
every
idle
houre
wee
spend
?
Let
young
Gentlemen
looke
to
this
,
that
passe
from
vanity
to
vanity
,
spending
their
time
idly
,
and
unprofitably
trifling
out
their
Seed-time
.
Consider
what
this
sin
of
Omission
is
.
And
so
for
growing
in
spirituall
graces
and
knowledge
,
that
we
gather
not
more
knowledge
,
it
being
the
key
of
heaven
;
that
wee
grow
not
in
good
workes
,
but
are
poore
in
them
,
omitting
our
times
and
opportunities
.
Againe
,
our
sinfull
silence
not
speaking
when
we
should
,
either
out
of
sluggishnesse
,
or
feare
of
men
,
or
by-respects
,
this
is
no
small
thing
,
God
will
call
thee
to
an
account
for
it
.
Consider
whether
you
have
let
goe
occasions
of
doing
good
;
[
4
](A10010-e13180-b)
4
Of
Occasions
.
denying
of
meat
and
drinke
kils
a
man
as
well
as
poison
,
so
the
neglecting
of
duties
,
the
omission
of
what
tends
to
salvation
shall
be
death
,
as
well
as
actuall
sinnes
,
by
which
you
provoke
the
eyes
of
Gods
glory
to
vengeance
.
Therefore
in
that
sentence
of
Christ
,
he
doth
not
tell
them
what
they
have
done
,
but
what
they
have
not
done
;
You
have
not
clothed
me
,
you
have
not
visited
me
:
Learne
therefore
to
judge
aright
of
these
sinnes
of
omission
,
that
they
may
helpe
to
amaze
us
,
and
so
much
for
actuall
sins
.
And
so
much
for
the
Law
,
the
first
part
of
our
rule
,
wherein
we
have
runne
thorow
the
corruption
of
the
Faculties
,
and
so
have
discovered
our
habituall
sins
,
and
now
thorow
the
three
kinds
of
actuall
sinnes
,
in
Thought
,
in
Word
,
and
in
Action
.
[
2
](A10010-e13220-b)
2
Rule
,
the
Gospell
.
The
second
rule
,
which
I
told
you
we
are
to
observe
,
is
the
Gospell
.
And
here
you
thinke
you
shall
scape
well
enough
,
for
the
Gospell
brings
damnation
to
no
body
.
And
that
you
may
know
that
I
have
reason
to
say
so
,
consider
Christs
speech
,
It
shall
be
more
easie
for
Sodome
and
Gomorrah
,
than
for
such
a
people
,
for
such
a
City
,
as
when
the
Gospell
of
the
Kingdome
was
preached
to
them
,
neglected
it
,
so
that
the
sin
of
Sodome
is
not
so
great
a
sin
as
the
refusing
of
Christ
.
You
know
the
greatnesse
of
that
sin
,
the
punishment
shewes
it
,
yet
it
is
not
so
great
as
this
.
Againe
,
it
is
said
of
Moses
and
Christ
,
being
compared
together
,
That
if
they
that
sin
against
Moses
Law
are
condemned
,
how
much
sorer
punishment
shall
they
be
worthy
of
,
that
breake
the
Law
of
Christ
,
that
beleeve
not
the
Gospell
?
It
exceeds
the
sinne
against
the
other
.
Againe
,
consider
,
is
it
a
small
thing
to
cause
the
bloud
of
Iesus
Christ
to
be
shed
in
vaine
,
to
trample
it
under
foot
,
and
to
count
it
a
common
thing
?
But
so
doth
every
man
that
neglects
it
,
that
hearkens
not
to
it
,
that
is
,
not
ready
to
receive
it
,
that
is
,
not
poore
in
spirit
,
and
so
doth
not
hunger
and
thirst
after
Christ
.
Againe
,
consider
,
It
is
the
chiefe
Command
,
and
the
breach
of
the
chiefe
Command
must
needs
be
the
greatest
sinne
.
When
the
Disciples
asked
Christ
what
was
the
great
Commandement
,
he
said
,
This
is
the
greatest
of
all
,
To
beleeve
on
him
whom
the
Father
had
sent
.
So
1
Ioh.
3.23
.
This
is
his
Commandement
,
that
we
should
beleeve
in
the
name
of
Iesus
Christ
.
Againe
,
the
Gospell
is
the
uttermost
,
the
Law
makes
way
for
the
Gospell
,
therefore
the
sentence
,
and
condemnation
of
the
Gospell
is
peremptory
,
and
terrible
,
and
nothing
beyond
it
.
Againe
,
consider
,
God
was
angry
for
the
contempt
of
this
,
you
shall
not
finde
in
all
the
Scriptures
any
thing
that
angers
him
so
much
;
with
them
that
were
invited
,
and
would
not
come
hee
was
angry
,
and
commanded
them
to
be
slaine
.
So
Psalm
.
2.
ult.
Kisse
the
Sonne
,
lest
he
be
angrie
:
The
contemning
of
this
condemnes
a
man
most
of
all
to
wrath
.
Last
of
all
,
consider
,
that
when
you
neglect
IESUS
CHRIST
,
and
sinne
against
the
Gospell
,
and
are
not
ready
to
receive
it
,
you
take
his
Name
in
vaine
in
the
highest
degree
,
and
he
will
not
hold
him
guiltlesse
that
taketh
his
Name
in
vaine
,
at
all
.
Now
Gods
Name
being
in
his
Sonne
most
revealed
,
take
heed
of
taking
it
in
vaine
,
2
Cor.
6.1
.
I
beseech
you
take
not
the
Grace
of
God
in
vaine
:
It
is
a
greater
matter
than
you
thinke
it
to
be
,
that
when
God
shall
offer
Christ
,
shall
profound
to
marry
his
Sonne
to
you
,
you
should
refuse
him
;
consider
the
sinne
,
and
be
humbled
.
And
by
this
is
seene
the
corruption
of
our
nature
,
and
this
should
humble
us
more
than
any
sinne
committed
against
the
Law
And
thus
much
shall
serve
to
make
plaine
the
point
in
all
the
parts
of
it
,
that
the
Nature
of
man
is
full
of
all
unrighteousnesse
,
and
ungodlinesse
.
wit
exercised
to
discerne
betweene
good
and
evill
.
And
let
him
so
reckon
of
himselfe
.
If
this
be
the
Condition
of
every
man
by
nature
,
and
yet
God
hath
not
opened
the
window
for
him
to
see
it
,
and
to
stand
amazed
at
it
;
he
is
,
I
say
,
an
unskilfull
man
,
he
is
not
yet
enlightned
,
the
true
light
hath
not
yet
shined
into
him
.
For
when
God
enlightens
a
man
truely
,
it
workes
such
an
alteration
as
was
in
them
,
in
Act.
2.
that
were
pricked
at
their
hearts
and
were
amazed
,
at
that
,
which
before
,
being
as
other
men
,
they
saw
not
.
So
that
you
may
observe
a
double
disposition
in
men
;
one
is
a
complaining
,
a
selfe-accusing
disposition
,
when
a
man
is
apt
to
complaine
of
himselfe
,
and
can
never
find
too
much
fault
with
himselfe
,
delights
in
the
exactnesse
of
other
mens
conversations
,
loves
that
doctrine
which
is
selfe-separating
,
wonders
at
his
owne
corruption
;
so
that
no
man
can
say
so
much
against
him
,
but
he
can
say
much
more
against
himselfe
.
This
is
a
good
signe
,
and
such
a
Condition
was
in
Iesiah
,
when
his
heart
melted
,
and
in
Paul
,
Rom.
7.
where
you
may
see
how
he
complaines
of
the
abundance
of
his
Corruption
.
But
there
is
another
excusing
disposition
,
when
a
man
sees
nothing
amisse
in
himselfe
,
that
will
not
have
any
such
doubts
made
betweene
man
and
man
,
and
that
for
his
owne
part
,
he
will
not
be
shut
out
of
the
number
,
but
answereth
for
his
owne
righteousnesse
,
that
he
is
rich
,
and
increased
in
goods
,
when
indeed
he
is
naked
,
and
poore
,
and
miserable
:
I
say
,
this
is
an
ill
signe
that
thou
hast
not
yet
received
the
Holy
Ghost
,
that
thou
art
not
yet
partaker
of
the
righteousnesse
of
CHRIST
,
for
the
Holy
Ghost
will
first
convince
thee
of
sinne
,
and
if
thou
art
not
so
convinced
,
it
is
a
signe
thou
hast
not
yet
received
that
righteousnesse
;
and
know
this
,
that
in
all
the
Saints
,
in
all
to
whom
God
hath
revealed
himselfe
,
you
shall
finde
this
disposition
to
complaine
of
themselves
.
How
abundant
was
it
in
David
?
He
was
ever
complaining
that
his
sinnes
were
more
than
the
haires
of
his
head
.
As
in
Psal.
19.
who
can
understand
his
faults
.
And
,
my
sinnes
are
too
heavie
for
me
,
and
they
are
gone
over
my
head
;
hee
is
still
complaining
of
himselfe
.
And
what
is
the
reason
?
It
was
because
a
veine
of
cleare
light
shone
into
his
heart
.
Others
have
but
a
common
Illumination
,
and
there
is
great
difference
betweene
a
bright
beame
that
shewes
the
smallest
mote
,
and
common
light
.
Another
may
have
light
to
see
great
deformities
,
but
not
to
see
motes
;
thou
mayest
have
a
common
light
,
and
mayest
carry
it
to
hell
,
for
it
is
no
better
than
darknesse
.
Therefore
know
that
if
thou
hast
not
in
some
measure
beene
perswaded
of
all
these
Truthes
,
the
righteousnesse
of
Christ
is
not
yet
revealed
to
thee
;
for
this
is
Gods
method
,
first
hee
reveales
his
wrath
against
unrighteousnesse
of
men
,
and
then
discovers
the
righteousnesse
of
Christ
by
faith
.
And
if
this
be
not
done
,
if
thou
art
not
throughly
humbled
,
so
that
God
hath
opened
a
crevise
of
light
to
see
this
corruption
of
Nature
,
so
as
to
abhorre
it
in
thy selfe
,
and
to
be
vile
in
thine
owne
eyes
,
to
be
much
humbled
for
it
,
not
to
hang
downe
thine
head
for
a
day
,
but
to
take
it
to
heart
in
another
manner
,
I
conclude
,
thou
art
not
a
man
enlightned
,
thou
art
an
unskilfull
,
an
ignorant
man
,
and
you
know
what
condition
that
puts
a
man
into
.
Secondly
,
When
they
came
to
the
Passeover
,
one
of
the
chiefe
things
they
were
directed
to
doe
in
that
Ceremony
,
was
to
remember
their
bondage
.
Againe
,
looke
on
the
Concomitants
of
the
Passeover
;
their
sowre
hearbes
,
their
going
in
haste
,
their
staffe
in
their
hand
.
Againe
,
the
Passeover
it selfe
;
their
sprinkling
of
bloud
on
the
doore-postes
,
all
was
to
put
them
in
minde
of
their
misery
,
and
their
deliverance
,
which
was
the
onely
way
to
magnifie
his
mercie
.
So
in
this
spirituall
freedome
,
remember
your
bondage
,
the
Sinnes
you
have
committed
,
your
Condition
by
nature
,
that
you
may
learne
to
magnifie
your
freedome
by
Christ
,
and
give
God
the
praise
of
it
,
to
magnifie
and
love
him
with
all
your
heart
,
and
strength
:
The
more
you
doe
this
,
the
more
it
will
enlarge
your
hearts
,
to
know
the
love
of
CHRIST
,
which
passeth
knowledge
.
Of
many
wayes
to
know
which
,
this
is
one
,
and
a
principall
One
,
even
to
know
the
greatnesse
of
your
sins
.
And
that
is
our
end
,
wee
doe
not
preach
damnation
,
our
end
is
Salvation
.
Therefore
wee
would
have
men
to
know
their
condition
,
to
know
that
they
bee
in
state
of
death
.
For
that
that
keepes
men
from
comming
to
CHRIST
;
and
the
reason
that
so
few
are
saved
,
that
so
few
take
the
Gospell
,
is
,
they
are
not
poore
in
spirit
.
And
why
are
they
not
so
?
Because
they
see
not
their
sins
.
And
for
this
cause
wee
have
beene
thus
long
in
opening
this
point
,
that
you
may
know
your selves
.
And
this
I
dare
say
,
If
you
did
know
your selves
,
if
GOD
had
kindled
a
light
within
,
whereby
to
see
your
Corruptions
,
you
would
not
stand
cheapning
the
Kingdome
of
Heaven
as
you
doe
;
you
come
now
in
a
lame
,
and
remisse
manner
,
but
you
would
then
come
,
and
give
all
that
you
have
for
it
,
and
goe
away
rejoycing
,
and
thinke
you
have
a
good
bargaine
.
God
should
not
then
deny
you
,
you
would
wrestle
with
him
,
as
Iacob
did
,
and
give
him
no
rest
till
you
have
obtained
a
blessing
.
This
would
awaken
men
out
of
their
dead
sleepe
of
security
,
as
that
is
the
condition
of
every
man
by
nature
,
as
he
is
sinfull
,
so
he
is
secure
,
he
considers
not
his
sins
.
Therefore
,
to
all
that
I
have
said
,
you
must
adde
something
of
your
owne
;
what
I
have
said
,
is
no
more
able
to
shew
you
the
sinnes
you
are
subject
to
,
than
a
little
Mappe
is
to
shew
you
the
whole
world
,
it
doth
but
point
to
the
sinnes
you
are
subject
to
,
as
a
point
in
the
margent
:
The
way
to
make
it
profitable
,
is
to
goe
home
to
your
owne
hearts
,
to
consider
these
things
particularly
,
to
see
how
your
minde
,
your
Conscience
,
Will
,
and
Memorie
is
out
of
order
,
to
consider
how
you
have
offended
in
thoughts
,
in
words
,
and
in
actions
,
by
sinnes
of
Omission
,
and
of
Commission
;
and
by
that
meanes
you
shall
reade
your
Natures
in
your
hearts
,
and
make
what
I
have
said
profitable
to
you
.
And
doe
not
thinke
you
may
goe
too
farre
.
Doe
not
thinke
we
wrong
your
nature
,
in
saying
it
is
more
guiltie
than
it
is
;
for
wee
doe
not
so
,
I
may
boldly
say
this
,
Take
that
man
that
thinkes
worst
of
himselfe
,
hee
is
worse
than
he
thinkes
himselfe
to
bee
;
and
that
I
may
not
speake
without
Ground
,
looke
upon
the
first
Epistle
of
Saint
Iohn
,
the
third
Chapter
,
and
the
twentieth
verse
,
If
our
Conscience
condemne
us
,
God
is
greater
than
our
Conscience
,
and
knowes
all
things
:
That
is
,
the
Conscience
of
man
hath
some
light
,
but
what
is
it
to
the
eye
of
GOD
?
to
the
light
that
is
in
him
?
And
so
much
as
his
light
is
greater
than
ours
,
so
much
more
hee
sees
what
is
amisse
in
us
.
The
heart
,
saith
Ieremie
is
deceitfull
aboue
all
things
,
who
can
know
it
?
There
is
a
depth
of
evill
in
the
heart
,
which
no
man
can
search
,
it
is
deceitfull
,
and
puts
false
glosses
on
things
,
to
hide
them
from
our
eyes
.
Therefore
doe
not
thinke
thou
canst
exceed
,
but
labour
for
thy
Humiliation
,
to
see
all
these
things
in
a
greater
measure
in
thy selfe
,
than
as
they
bee
here
described
,
and
that
not
nakedly
,
but
with
all
Circumstances
.
The
end
of
the
Third
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Fourth
SERMON
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
AND
this
is
a
thing
wee
are
very
unwilling
to
do
,
for
the
Medicine
shews
the
Disease
.
The
Apostles
taking
of
so
much
pains
to
perswade
men
that
they
shall
not
be
saved
by
their
own
righteousnesse
,
is
an
argument
,
that
it
is
an
hard
matter
to
perswade
them
.
It
is
the
hardest
thing
in
the
Word
to
perswade
a
civill
man
that
he
must
not
sticke
to
his
owne
righteousnesse
,
till
God
himselfe
puts
his
hand
to
the
worke
,
for
it
is
not
in
any
mans
power
to
convince
him
of
his
sinne
,
or
of
the
deficiencie
of
his
righteousnesse
.
Therefore
that
use
wee
should
make
of
all
that
hath
beene
said
,
to
see
the
necessity
that
lyes
on
us
to
goe
to
Christ
,
and
that
there
is
no
salvation
without
him
.
-
First
,
that
the
aggravations
of
sin
are
more
than
the
sins
themselves
.
-
For
the
first
,
[
1
](A10010-e14080-b)
1
The
Circumstances
that
doe
aggravate
sinne
.
to
make
all
you
have
heard
before
effectuall
,
we
will
adde
the
Circumstances
,
which
is
a
thing
necessary
,
for
it
is
a
true
rule
the
Schoole-men
have
,
that
in
moral
things
,
the
circumstance
is
more
than
the
thing
it selfe
.
Many
times
in
natural
things
,
accidents
are
nothing
in
comparison
of
the
forme
;
but
,
In
moralibus
(
as
they
say
)
Circumstantia
plus
valet
quàm
forma
:
For
it
is
the
Circumstance
by
which
an
action
lookes
,
if
you
looke
round
about
it
,
and
see
all
that
borders
on
it
,
it
will
aggravate
,
and
make
sin
out
of
measure
sinfull
.
To
run
thorow
them
briefly
.
First
,
[
1
](A10010-e14120-b)
1
The
Majesty
offended
.
Consider
this
Circumstance
in
sinnes
committed
(
I
speake
of
the
corrupt
nature
of
man
)
that
every
sin
committed
against
God
,
is
not
only
an
offence
committed
against
so
great
a
Majesty
(
for
I
will
not
stand
to
enlarge
that
Circumstance
,
[
2
](A10010-e14130-b)
2
The
affection
wherewith
it
is
committed
.
that
the
sin
is
greater
,
as
the
person
is
greater
,
against
whom
it
is
committed
)
but
consider
the
affection
with
which
you
commit
it
,
and
you
shall
finde
all
this
in
a
sin
committed
by
a
naturall
man
.
First
,
[
1
](A10010-e14150-b)
1
Hatred
of
God
.
an
hatred
of
God
in
the
sin
.
They
thinke
they
love
God
;
but
if
it
be
so
,
what
is
the
reason
that
word
is
put
in
,
Rom.
1.30
.
where
the
Apostle
speaking
of
the
rebellion
of
mankinde
,
he
reckons
up
particularly
,
that
which
here
he
puts
up
in
the
grosse
,
in
the
generall
,
Haters
of
God
.
You
will
say
you
doe
not
hate
God
;
but
let
me
aske
you
this
question
,
Wouldest
thou
not
live
at
liberty
?
Wouldest
thou
not
have
that
removed
which
restraines
thee
?
Couldest
thou
not
wish
that
there
were
no
such
strict
law
,
as
Gods
Law
is
?
Couldest
thou
not
wish
that
there
were
not
any
Iudge
to
call
thee
to
account
?
Every
naturall
man
had
rather
be
at
liberty
,
hee
wishes
with
all
his
heart
that
there
were
no
such
God
,
no
such
Iudge
.
Now
if
thou
wishest
God
were
not
,
certainely
thou
hatest
God
;
when
we
wish
a
man
not
to
be
,
to
be
taken
out
of
the
nature
of
things
,
out
of
the
subsistence
of
being
,
this
man
we
properly
hate
;
and
thus
every
man
hates
God
.
Therefore
,
Rom.
5.10
.
the
Apostle
speaking
generally
of
mankind
,
sayes
,
When
you
were
Enemies
.
It
is
the
condition
of
every
man
,
hee
is
an
Enemie
to
God
,
and
sins
out
of
Enmity
,
and
what
obedience
he
performes
is
out
of
a
false
servile
feare
,
that
is
the
first
.
[
2
](A10010-e14210-b)
2
Deniall
of
God
.
Secondly
,
that
is
not
all
,
but
he
denies
God
,
dethrones
him
,
and
sets
up
another
god
;
naturall
men
little
thinke
they
doe
so
;
when
they
follow
their
Covetousnesse
,
Lusts
,
Honours
,
Ambitions
,
they
little
thinke
they
doe
it
;
But
they
doe
,
Tit.
1.
ult.
They
professe
that
they
know
God
,
but
in
their
workes
they
deny
him
.
When
they
are
charged
with
this
,
that
they
thinke
there
is
no
God
,
and
told
of
the
greatnesse
of
the
fault
,
as
it
is
the
greatest
Treason
to
deny
the
King
to
be
the
King
,
this
Atheisme
every
man
is
ready
to
disclaime
,
he
thinkes
it
is
not
so
with
him
:
But
I
beseech
you
consider
there
be
two
kindes
of
Thoughts
in
a
mans
heart
,
some
we
call
reflex
thoughts
,
when
a
man
thinkes
a
thing
,
and
knowes
that
he
thinkes
it
;
other
we
call
direct
thoughts
,
which
are
in
the
heart
,
but
a
man
knowes
it
not
;
and
these
must
be
found
out
by
the
Actions
,
for
they
are
discovered
by
the
fruits
.
But
God
that
knowes
the
meaning
of
the
spirit
,
knowes
likewise
the
meaning
of
the
flesh
:
Now
,
saith
the
Text
,
they
professe
they
know
him
,
but
in
deeds
they
deny
him
,
that
is
,
in
truth
they
deny
God
,
there
bee
certaine
direct
thoughts
which
have
not
such
reflection
in
the
heart
of
every
naturall
man
,
by
which
he
denies
God
,
for
he
honours
not
God
as
he
ought
,
hee
denies
the
Power
,
the
Omni-presence
,
the
Iustice
,
and
Omni-science
of
God
,
and
if
you
can
see
this
in
his
workes
you
may
say
,
there
be
such
thoughts
in
him
,
because
he
lives
as
if
there
were
no
God
.
But
you
will
object
;
It
is
true
,
[
3
](A10010-e14310-b)
3
Despising
of
God
.
Thirdly
,
they
despise
God
in
the
Commission
of
sin
;
see
it
in
the
sin
of
lying
,
wherein
a
man
respects
man
more
than
God
,
and
so
despises
God
;
he
cares
not
though
God
knowes
it
,
and
is
a
witnesse
to
it
,
and
so
it
is
an
injury
to
God
,
a
contending
with
God
.
We
little
thinke
it
is
so
,
but
see
that
place
,
1
Cor.
10.22
.
the
Apostle
speaking
there
of
one
particular
sin
,
that
is
,
of
eating
meat
offered
to
Idols
,
saith
,
Will
you
continue
to
doe
it
?
Will
you
provoke
God
to
jealousie
?
Are
you
stronger
than
he
?
It
is
as
if
you
set
your selves
against
him
of
purpose
,
to
doe
him
an
Injury
.
And
these
affections
are
in
the
sin
of
every
naturall
man
.
And
that
is
the
first
Circumstance
.
[
3
](A10010-e14360-b)
3
That
it
is
against
Knowledge
.
A
second
Circumstance
to
aggravate
sin
,
is
,
when
it
is
committed
against
Knowledge
,
and
indeed
no
Circumstance
does
it
more
than
this
,
that
a
man
sins
against
the
light
he
hath
,
when
he
knowes
it
to
be
a
sin
,
and
(
it
may
be
)
bethinks
himselfe
of
it
,
and
yet
commits
it
.
You
know
how
it
is
with
men
;
An
offence
committed
,
an
Injury
offered
to
a
King
,
after
Proclamation
,
comes
to
be
a
rebellion
,
because
his
will
was
made
knowne
.
And
so
it
is
with
God
,
when
he
hath
revealed
a
Truth
to
mee
,
that
I
know
this
to
be
a
sin
,
and
am
convinced
of
it
,
and
yet
goe
on
in
it
,
this
alters
the
nature
of
a
sin
,
it
is
not
now
a
bare
Transgression
of
the
Law
,
but
a
Rebellion
,
and
so
God
is
provoked
in
an
high
degree
;
for
in
a
sinne
against
Knowledge
,
there
is
more
harme
,
more
disobedience
,
more
presumption
:
If
a
Prince
be
in
a
place
where
he
is
not
knowne
,
and
findes
not
respect
sutable
to
his
worth
,
hee
matters
it
not
,
hee
wi●l
not
take
it
amisse
,
for
he
is
not
knowne
,
but
if
h●
be
known
,
and
taken
notice
of
,
and
yet
neglected
,
it
is
great
dis-respect
,
and
taken
for
a
great
offence
.
So
when
men
sin
against
light
given
,
it
aggravates
sin
exceedingly
.
As
in
the
one
and
twentieth
verse
of
this
Chapter
,
this
that
the
Apostle
laid
to
the
charge
of
the
Romans
,
aggravated
their
sin
;
they
knew
God
,
but
they
glorified
him
not
as
God
,
as
if
he
had
said
,
If
you
had
not
knowne
him
it
were
another
case
;
but
to
know
God
,
and
not
to
practise
according
to
knowledge
,
to
know
God
,
and
not
to
glorifie
him
as
God
;
this
God
will
not
take
in
good
part
,
it
shewes
you
are
sinners
,
and
in
a
condition
of
death
.
Therefore
in
Acts
17.
saith
dthe
Apostle
,
The
times
of
Ignorance
God
regarded
not
,
but
now
he
admonishes
every
one
to
repent
,
that
is
,
when
the
Gentiles
walked
in
their
owne
wayes
,
before
the
Gospell
came
,
before
God
published
and
made
knowne
his
will
,
he
wincked
at
it
,
but
now
regards
it
,
not
a
yeare
nor
a
day
shall
now
passe
without
an
account
for
it
;
the
axe
is
now
laid
to
the
root
of
the
Tree
,
he
will
deferre
no
longer
,
he
will
take
it
no
more
as
he
did
heretofore
.
Therefore
the
Apostle
Paul
,
1
Tim.
1.
13.
saith
,
I
was
a
persecutour
,
and
blasphemer
,
but
am
received
to
mercy
,
because
I
did
it
ignorantly
.
Why
doth
he
adde
that
?
Because
if
he
had
had
knowledge
,
and
so
had
done
it
wittingly
,
and
willingly
,
his
sin
had
beene
out
of
measure
sinfull
,
and
exceedingly
aggravated
it
.
Therefore
Daniel
tels
Balthazar
(
as
an
addition
to
his
sins
)
Thou
knowest
all
this
,
and
yet
hast
not
humbled
thy selfe
;
if
thou
hadst
not
knowne
it
,
if
thou
hadst
not
had
an
example
,
if
it
had
not
bin
revealed
to
thee
,
thy
sin
had
beene
so
much
the
lesse
,
and
perhaps
God
would
have
suffred
thee
to
live
,
but
thou
knowest
all
this
,
and
yet
didst
not
humble
thy selfe
.
But
of
all
places
,
take
that
in
Rom.
7.13
.
Was
that
then
which
was
good
,
made
death
unto
me
?
God
forbid
:
But
sin
,
that
it
might
appeare
sinne
,
working
death
in
me
by
that
which
is
good
:
that
sinne
by
the
Commandement
might
become
exceeding
sinfull
.
The
meaning
is
this
,
When
a
man
knowes
that
the
Law
of
God
discovers
this
and
that
to
be
a
sin
,
if
he
commits
it
,
his
knowledge
makes
it
out
of
measure
sinfull
.
The
same
Irregularity
may
be
in
others
,
the
same
sinne
may
in
it selfe
be
as
great
in
another
that
knowes
not
the
Commandement
,
but
the
knowledge
of
it
,
makes
it
to
exceed
in
greatnesse
;
for
when
a
man
knowes
the
will
of
God
,
and
yet
sinnes
against
it
,
it
is
a
resisting
of
the
Holy
Ghost
,
and
such
sinnes
offend
God
more
,
than
the
sinnes
against
the
Father
and
the
Son
,
for
the
HOLY
GHOST
enlightens
,
and
when
one
is
once
enlightned
,
there
is
a
great
contempt
against
the
whole
Trinity
;
and
therefore
when
a
sin
is
fully
against
the
Holy
Ghost
,
it
is
never
forgiven
.
Take
heed
of
this
resisting
of
the
Spirit
,
of
this
tempting
of
the
Holy
Ghost
,
for
so
it
is
called
,
Act.
5.9
.
As
any
man
hath
more
knowledge
,
hath
beene
more
instructed
,
so
it
addes
the
more
to
his
sinne
.
Rom.
2.9
.
Tribulation
and
anguish
to
the
Iew
first
,
and
then
to
the
Greeke
;
for
the
knowledge
of
the
Iew
was
greater
than
the
knowledge
of
the
Greeke
:
So
that
as
any
man
hath
more
light
,
he
hath
so
much
more
condemnation
,
his
sinne
is
so
much
the
more
out
of
measure
sinfull
:
they
that
sin
only
against
light
of
nature
,
their
sin
is
so
much
the
lesse
,
because
they
had
but
that
one
Law
,
and
so
not
so
much
light
.
The
Iewes
that
had
another
light
above
the
light
of
Nature
,
are
sunke
deeper
into
sin
than
the
meere
Naturalist
,
and
so
are
in
a
more
miserable
condition
;
but
we
that
live
under
the
Gospell
,
sin
against
both
the
former
Lawes
,
and
against
the
Gospel
too
,
which
makes
our
sins
the
greater
.
And
this
is
a
Circumstance
that
should
much
humble
us
,
as
for
generall
sins
,
so
for
particular
sins
,
when
they
are
committed
against
knowledge
.
A
third
Circumstance
,
[
4
](A10010-e14490-b)
4
When
it
is
done
without
Temptation
,
or
with
small
Temptation
.
is
,
when
sinnes
are
committed
without
Temptation
,
or
with
lesse
Temptation
,
but
when
they
proceed
meerely
out
of
the
perversnesse
of
the
will
,
for
when
the
Temptation
is
lesse
,
the
sin
is
greater
;
Quantò
major
facilitas
non
peccandi
,
tantò
majus
peccatum
;
When
the
fault
is
only
in
the
wils
being
amisse
,
it
is
a
sinne
that
exceeds
:
and
that
is
the
case
of
many
naturall
men
.
As
for
example
,
suppose
the
will
be
right
,
and
the
affections
be
well
ordered
,
and
the
understanding
onely
be
ignorant
,
this
we
call
a
sinne
of
Ignorance
;
and
that
is
a
Circumstance
which
rather
lessens
a
sin
simply
considered
.
Secondly
,
suppose
the
understanding
be
right
,
and
the
will
well
disposed
,
but
passion
transports
a
man
,
this
is
a
sin
of
Infirmity
:
But
when
the
understanding
shall
informe
,
such
a
sin
is
a
sin
,
and
no
violent
passion
be
stirred
up
to
transport
the
soule
,
but
the
will
neverthelesse
chuses
it
,
this
I
call
a
sin
without
Temptation
,
and
this
Circumstance
aggravates
sin
,
because
there
is
more
will
in
it
,
and
it
is
much
to
have
the
will
stirring
in
a
sin
:
Therefore
,
Hebr.
10.26
.
you
shall
finde
this
expression
,
If
we
sinne
wilfully
after
we
have
received
the
knowledge
of
the
Truth
,
there
remaines
no
more
Sacrifice
for
sinne
.
It
is
true
,
he
speakes
there
of
the
sin
of
Apostacie
,
but
marke
that
word
,
If
we
sinne
wilfully
,
that
is
,
if
the
will
have
much
to
doe
in
it
,
when
the
other
faculties
are
rightly
informed
,
and
wel
set
,
when
there
is
no
Temptation
,
no
resistance
,
it
is
an
ill
signe
that
the
sin
is
out
of
choice
.
It
is
true
,
a
man
may
have
his
minde
set
the
right
way
,
and
yet
a
gust
of
wind
may
come
,
and
carry
him
out
of
the
way
;
but
when
the
wind
is
still
,
and
the
Sea
calme
,
and
there
is
nothing
to
trouble
him
,
and
yet
he
turnes
the
Rudder
the
wrong
way
,
and
aims
at
a
wrong
haven
,
he
now
sins
out
of
will
and
perversenesse
.
There
are
many
sins
of
this
nature
,
as
swearing
,
when
there
is
no
Temptation
,
when
the
Vnderstanding
knowes
it
to
be
a
sin
,
and
no
great
affection
is
stirred
up
,
but
men
will
doe
it
,
because
they
will
doe
it
.
So
ordinary
neglect
of
the
Sabbath
,
which
can
have
no
violent
Temptation
to
carry
a
man
to
it
.
So
neglect
of
hearing
the
Word
,
and
Prayer
(
I
speake
not
of
fals
through
infirmity
.
)
So
the
favouring
of
sin
in
others
,
as
also
scornefull
and
corrupt
speeches
,
tending
to
the
disgrace
of
holinesse
and
purity
of
Conversation
.
These
be
sins
out
of
choice
,
which
a
man
is
not
transported
to
,
not
carried
to
through
any
violence
of
passion
:
It
is
one
thing
for
a
man
to
sell
himselfe
to
sin
,
as
Ahab
did
,
and
another
thing
to
be
sold
under
sin
,
as
Paul
,
it
is
one
thing
to
goe
into
Captivity
,
another
thing
to
be
led
thither
with
a
kinde
of
over-ruling
violence
,
for
in
such
a
case
the
most
upright-hearted
man
may
be
miscarried
,
when
sin
shall
get
on
the
hill
of
passion
,
when
it
shall
have
the
wind
of
him
,
and
stand
on
the
higher
ground
,
he
may
be
foiled
;
but
when
a
man
shall
be
on
even
termes
with
sin
,
when
it
shall
have
no
such
advantage
,
but
a
man
is
every
way
himselfe
,
and
yet
then
sin
against
God
,
this
aggravates
it
ex●eedingly
,
for
he
doth
it
not
out
of
passion
,
but
●n
cold
bloud
,
and
out
of
choice
;
and
when
he
●hooses
to
sin
,
it
is
a
fearefull
thing
.
When
it
●s
with
him
,
as
Augustine
speakes
of
himselfe
,
●ho
when
he
had
Apples
enough
,
yet
out
of
●elight
in
the
action
,
he
would
goe
to
another
Orchard
and
rob
that
,
without
Temptation
,
be●ause
he
would
doe
it
.
So
that
there
is
difference
betweene
a
man
that
is
over-ruled
,
and
over-come
out
of
violence
and
passion
,
and
a
man
that
seekes
Company
and
occasions
,
and
incentives
to
whet
and
quicken
his
lusts
,
that
so
he
may
have
more
pleasure
and
delight
in
it
.
Let
those
that
are
guilty
consider
this
▪
Circumstance
.
[
5
](A10010-e14660-b)
5
What
it
is
done
against
Vowes
and
Covenants
.
Fourthly
,
sinning
against
Vowes
and
Covenants
made
with
God
,
aggravates
sin
;
for
God
hath
said
he
will
require
our
Vowes
,
if
a
man
have
covenanted
,
God
wil
either
have
the
thing
done
,
or
else
he
will
surely
punish
the
party
for
breaking
it
,
it
is
a
thing
he
will
not
omit
.
Now
besides
particular
Vowes
and
Covenants
,
consider
the
generall
Vowes
we
entred
into
at
Baptisme
,
besides
those
which
we
have
renewed
at
the
Sacrament
of
the
Lords
Supper
:
Gal.
5.3
.
When
a
man
is
once
Circumcised
,
he
is
bound
to
keepe
the
whole
Law
:
So
he
that
receives
this
Sacrament
,
binds
himselfe
in
a
solemne
bond
to
keep
the
whole
Law
:
now
it
is
usuall
,
that
after
men
have
received
the
Sacrament
,
we
see
no
alteration
in
their
carriage
;
if
they
were
given
to
swearing
before
,
they
sweare
still
;
if
they
were
given
to
ill
company
,
to
vaine
and
idle
courses
,
they
continue
the
same
still
,
and
thinke
the
sin
the
same
;
but
they
are
deceived
in
that
,
for
sin
after
Covenant
is
greater
than
it
was
before
.
Ezek.
16.32
.
Sin
is
there
aggravated
from
this
reason
,
saith
the
Prophet
,
Thou
hast
beene
an
harlot
,
as
a
wife
that
commits
adultery
,
that
taketh
strangers
in
stead
of
her
husband
.
As
if
hee
had
said
,
Thou
art
married
to
me
in
holinesse
and
righteousnesse
,
and
so
thou
plaist
the
harlot
as
a
wife
,
and
that
makes
the
sin
out
of
measure
sinfull
.
And
it
is
true
of
particular
vowes
,
that
you
may
judge
aright
of
sin
,
and
know
the
greatnesse
of
it
.
Lastly
,
[
6
](A10010-e14720-b)
6
When
it
is
done
against
much
meanes
.
sin
is
aggravated
from
the
meanes
you
have
to
resist
sin
,
consider
how
many
means
we
enjoy
,
and
yet
profit
not
by
them
.
The
mercies
of
God
should
draw
us
to
him
,
God
expects
a
returne
of
that
fruit
at
our
hands
;
and
yet
(
as
the
Prophet
complaines
,
Ier.
5.22
.
)
You
have
not
said
in
your
hearts
,
Let
us
feare
that
God
who
gives
us
the
first
and
later
raine
,
and
keepes
for
us
the
appointed
times
of
harvest
.
As
if
he
had
said
,
God
expects
this
at
your
hands
,
hee
gives
the
first
and
later
raine
for
this
end
,
that
you
may
remember
him
,
and
thinke
of
him
,
and
when
we
say
not
in
our
hearts
,
Let
us
feare
that
God
that
doth
this
and
that
for
us
,
God
takes
it
amisse
,
for
his
bountifulnesse
should
lead
us
to
repentance
;
and
therefore
the
despising
of
it
must
aggravate
sin
.
So
after
Corrections
(
as
no
man
can
say
he
hath
had
no
correction
)
a
sin
is
much
aggravated
.
Therefore
,
Ierem.
5.3
.
it
is
complained
of
,
I
have
strucken
you
,
and
you
have
not
sorrowed
;
I
have
wounded
you
,
but
you
have
refused
to
receive
correction
.
As
if
he
had
said
,
This
is
it
God
takes
exceeding
ill
at
your
hands
,
and
it
showes
that
your
rebellion
is
come
to
a
great
height
;
he
hath
smitten
you
,
and
you
have
not
sorrowed
,
that
is
,
you
have
not
taken
the
sin
to
heart
,
that
hath
caused
this
smiting
.
Therefore
he
is
angry
,
as
Hos.
4.14
.
I
will
visit
your
daughters
no
more
,
&c.
because
they
have
not
profited
by
what
I
have
done
already
:
that
is
the
meaning
of
the
place
.
But
chiefly
,
and
of
all
the
rest
of
his
mercies
,
he
will
not
beare
the
contempt
of
his
Word
.
I
will
name
but
one
place
,
2
Chron.
36.15
.
saith
the
Prophet
there
,
I
rose
early
,
and
sent
my
messengers
,
but
how
did
you
carry
your selfe
towards
them
?
You
mocked
my
messengers
,
and
despised
my
Word
,
till
my
wrath
rose
against
you
,
and
there
was
no
remedy
.
As
if
he
had
said
,
When
a
man
once
comes
to
this
,
that
when
God
shall
once
speake
in
his
Word
,
shall
declare
his
truth
,
shall
make
knowne
sin
,
and
call
him
home
by
the
Gospell
,
but
he
shall
neglect
it
,
take
no
good
by
it
,
not
suffer
it
to
worke
on
him
:
Now
there
is
no
remedy
.
What
then
?
the
wrath
of
God
rises
against
him
,
and
then
comes
destruction
,
so
that
it
rises
not
the
second
time
;
so
that
as
God
hath
shewed
you
more
mercy
,
so
are
your
sins
more
.
Doe
but
think
what
an
unreasonable
unequall
thing
it
is
,
that
you
should
take
so
many
mercies
,
health
and
wealth
,
from
his
immediate
hand
,
and
yet
never
so
much
as
thinke
of
him
,
never
worship
him
,
nor
feare
him
,
nor
take
his
mercies
to
heart
:
How
many
taste
of
his
goodnesse
,
and
yet
continue
to
despise
him
,
and
not
to
bring
forth
fruit
by
his
Word
?
which
is
no
small
thing
.
And
so
much
shall
serve
for
the
aggravations
of
sin
.
Now
wee
will
come
to
take
away
the
Excuses
.
And
first
,
Every
man
is
ready
to
say
,
Though
I
faile
in
many
things
,
[
2
](A10010-e14840-b)
2
To
quicken
our
desires
after
Christ
,
take
away
the
Excuses
of
sinne
.
yet
I
hope
my
meaning
is
good
,
I
have
as
good
an
heart
as
another
man
,
though
I
make
not
such
a
show
.
But
I
will
aske
thee
this
briefe
question
.
[
1
](A10010-e14860-b)
1
Excuse
.
Whence
come
thy
evill
words
?
Thou
wilt
excuse
it
,
[
2
](A10010-e14920-b)
2
Excuse
.
It
is
my
nature
,
and
I
hope
I
shall
be
excused
,
Well
,
I
will
adde
something
to
that
I
have
formerly
said
,
it
being
a
point
hard
for
us
to
beleeve
,
and
to
make
use
of
.
I
say
,
First
,
whereas
you
thinke
your
sin
is
excusable
,
because
of
your
natures
,
you
must
know
it
is
most
strong
,
and
violent
,
and
stirring
there
;
for
I
will
aske
you
,
whence
come
your
sins
?
It
is
answered
,
Matth.
15.19
.
Out
of
the
heart
comes
Adulteries
,
Fornications
,
&c.
And
if
out
of
the
heart
,
is
it
not
thence
as
from
the
cause
,
the
Principle
?
Are
they
not
minted
there
?
And
is
not
every
thing
strongest
in
the
Cause
?
If
the
Dough
be
sowre
,
how
sowre
was
the
Leaven
?
If
so
much
ill
be
in
the
fruit
,
there
is
much
more
in
the
Parents
of
that
fruit
.
Secondly
,
as
it
is
strong
in
the
heart
,
so
it
is
much
more
abundant
there
,
that
phrase
expresses
it
sufficiently
,
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
:
As
if
our
Saviour
had
said
,
There
is
some
evill
in
the
tongue
,
but
it
is
abundant
in
the
heart
:
so
that
,
take
any
sinfull
action
,
it
is
a
dish
of
water
taken
out
of
the
Sea
,
or
like
a
drop
taken
out
of
the
fountaine
,
for
there
is
an
abundance
,
a
sea
of
corruption
within
.
Thirdly
,
consider
that
sin
in
the
heart
is
a
spring
,
and
therefore
an
actuall
sin
,
that
is
exceeding
hainous
,
is
not
so
much
in
Gods
sight
,
as
a
sinfull
lust
that
is
in
the
heart
,
because
it
is
a
Spring
,
and
therefore
is
vertually
more
than
a
great
Pond
:
I
say
,
vertually
more
,
for
it
doth
more
.
Take
a
great
vast
sin
,
it
is
a
broad
Pond
that
vanishes
away
as
every
action
doth
,
but
a
lust
within
,
is
fruitfull
,
it
is
a
spring
of
sin
,
and
therefore
is
in
efficacie
more
.
Fourthly
,
the
last
consideration
is
neare
this
,
and
that
is
,
sin
in
the
heart
is
permanent
,
the
poison
of
Corruption
remaines
,
the
action
passes
,
but
the
sinfull
disposition
continues
in
a
man
,
that
when
God
lookes
on
him
,
he
sees
him
as
an
hatefull
person
,
he
lookes
on
him
,
as
we
doe
on
Toads
and
Serpents
,
for
his
very
nature
is
bad
,
and
that
continues
,
and
in
this
regard
exceeds
sin
in
action
.
This
I
say
that
you
may
make
this
use
of
it
.
When
you
meet
with
any
particular
sin
which
appeares
hainous
,
let
it
be
as
a
River
to
lead
you
to
the
Sea
.
When
you
see
a
sin
of
covetousnesse
,
of
vanity
,
of
wrath
,
of
uncleannesse
,
let
that
lead
you
to
the
heart
,
and
conclude
,
that
you
have
an
uncleane
heart
,
a
contentious
heart
,
a
covetous
heart
,
a
rebellious
heart
.
This
use
David
made
of
his
murder
,
and
upon
that
occasion
he
was
brought
to
conceive
aright
of
originall
sin
,
which
,
perhaps
,
he
never
so
considered
before
.
Psal.
51.4
.
In
sinne
hath
my
mother
conceived
mee
;
the
greatnesse
of
his
sin
made
him
breake
forth
in
that
manner
,
Against
thee
have
I
sinned
,
that
amazed
him
,
it
made
him
to
know
what
Originall
sinne
was
,
wherof
this
was
but
a
fruit
,
and
being
the
spring
it
must
needs
have
more
efficacie
.
If
a
man
finde
any
pride
in
his
actions
,
let
him
looke
to
his
heart
,
it
may
be
God
hath
left
him
to
such
fals
that
he
may
see
what
is
within
;
as
it
was
with
Hezekiah
,
2
Chron.
32.31
.
For
this
cause
God
left
him
to
try
him
,
that
he
might
know
all
that
was
in
his
heart
,
that
it
might
be
discovered
to
him
what
an
heart
he
had
.
The
Apostle
speaketh
,
Rom.
9.22.23
.
(
a
place
very
considerable
,
for
it
may
helpe
to
humble
us
)
of
vessels
prepared
for
honour
,
and
of
vessels
prepared
for
wrath
,
and
destruction
:
the
vessels
be
of
two
sorts
;
those
for
honour
,
they
have
a
fashion
peculiar
to
them
,
which
when
you
see
,
you
may
say
,
this
is
made
for
such
a
purpose
,
and
in
other
vessels
you
shall
see
another
fashion
and
may
say
,
This
is
not
a
vessell
of
honour
,
but
of
dishonour
.
So
looke
on
thy
heart
,
see
how
it
is
framed
,
and
when
thou
seest
the
fashion
of
it
thou
maist
say
,
for
ought
I
see
my
heart
is
framed
,
and
fashioned
to
destruction
.
This
use
we
should
make
of
our
nature
,
it
should
be
so
farre
from
excusing
sin
,
that
it
should
aggravate
it
.
[
5
](A10010-e15200-b)
5
The
times
are
times
of
the
Gospell
,
not
of
the
law
.
The
third
Excuse
is
;
But
we
live
in
times
of
the
Gospell
,
and
God
is
full
of
mercy
,
and
will
not
deale
with
us
now
,
as
he
did
with
them
in
the
time
of
the
Law
.
Except
your
righteousnesse
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
you
cannot
enter
into
the
Kingdome
of
God
.
This
is
spoken
to
them
that
were
under
the
Gospell
,
for
he
saith
,
I
say
unto
you
,
&c.
The
meaning
is
this
,
The
Pharisees
did
many
things
,
they
kept
the
Law
in
a
great
measure
,
and
thought
to
be
saved
by
it
;
but
except
you
doe
more
than
that
,
you
shall
never
be
saved
.
As
for
example
,
in
the
sequele
of
this
chapter
he
names
foure
particulars
:
The
Pharisees
say
,
Thou
shalt
not
kill
;
but
that
is
not
enough
:
I
say
,
Thou
shalt
not
be
angry
unadvisedly
.
Againe
,
they
say
,
Thou
shalt
not
commit
adultery
:
But
I
say
,
If
thou
cherishest
any
lust
,
though
thou
never
commest
to
act
it
,
thou
committest
adultery
.
Againe
,
the
Pharisees
say
,
Forsweare
not
:
But
I
say
,
Sweare
not
at
all
,
but
let
your
yea
,
be
yea
,
and
your
nay
,
nay
,
for
whatsoever
is
more
than
that
,
is
evill
.
Let
them
that
sweare
,
By
Faith
and
Troth
,
consider
this
.
Againe
,
the
Pharisees
say
,
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
But
I
say
,
You
shall
doe
good
to
them
that
hurt
you
,
and
blesse
them
that
curse
you
,
and
except
you
doe
this
,
(
which
is
more
than
the
Pharisees
doe
)
you
cannot
enter
into
the
Kingdome
of
God
.
You
that
thinke
your
condition
so
good
,
because
you
have
a
new
Priesthood
,
a
new
Iubile
,
a
time
of
liberty
,
I
tell
you
,
except
you
yeeld
an
Evangelicall
obedience
to
all
I
have
now
named
(
which
are
but
some
of
many
more
)
at
all
times
,
and
in
every
particular
,
although
you
live
under
the
Gospell
,
you
cannot
be
saved
,
for
otherwise
the
Publicans
and
Pharisees
can
doe
as
much
as
you
,
and
you
must
doe
more
than
men
can
do
by
nature
,
you
must
doe
something
that
is
singular
,
and
above
the
reach
of
Nature
,
you
must
strive
to
perfection
,
labouring
to
be
like
your
heavenly
Father
.
So
much
for
that
.
The
fourth
Excuse
is
.
[
4
](A10010-e15440-b)
4
Excuse
.
The
good
things
we
doe
,
will
ballance
the
evill
.
although
we
doe
some
things
amisse
,
yet
we
doe
many
things
well
,
we
give
Almes
,
receive
the
Sacrament
,
it
may
be
,
wee
come
to
Church
diligently
;
and
these
things
,
in
their
conceits
,
ballance
their
sins
;
and
though
they
sin
,
yet
they
aske
God
forgivenesse
morning
and
evening
,
and
their
sins
are
not
so
hainous
,
as
if
they
had
done
no
good
at
all
,
and
for
this
they
thinke
God
may
deale
better
with
them
.
But
it
is
true
in
this
,
as
in
your
Law
,
Stoppage
is
no
payment
.
When
a
man
does
somethings
that
God
commands
,
He
that
keepes
the
whole
Law
,
and
failes
but
in
one
,
that
is
,
omits
one
duty
,
he
is
guilty
of
all
.
If
that
be
so
,
then
every
bush
can
stop
but
one
gap
,
you
have
no
more
than
was
your
duty
.
If
you
could
doe
something
superfluous
,
and
more
than
God
requires
at
your
hands
,
it
were
some
satisfaction
.
But
if
there
be
other
sins
wherein
you
spare
your selfe
,
and
would
have
a
little
more
liberty
,
you
would
not
bee
so
strait
laced
in
this
;
seeing
,
I
say
,
God
requires
an
exact
obedience
to
all
,
all
that
you
doe
is
nothing
.
It
matters
not
how
much
you
doe
,
if
you
faile
in
one
,
though
you
be
carefull
to
doe
all
the
duties
of
new
obedience
,
so
that
there
is
no
Commandement
but
thou
endevourest
to
performe
it
to
the
full
,
yet
if
there
be
one
thing
wherein
thou
takest
liberty
,
it
is
enough
to
condemne
thee
.
[
5
](A10010-e15550-b)
5
Excuse
Others
are
worse
.
wherewith
others
are
tainted
;
and
I
have
many
good
things
in
mee
,
that
they
want
.
To
this
I
answer
briefly
,
[
1
](A10010-e15640-b)
1
The
Word
.
Ier.
23.29
.
Is
not
my
Word
as
fire
,
and
as
the
hammer
that
breaketh
the
stones
.
The
scope
of
the
place
is
to
shew
the
power
of
preaching
the
Word
purely
;
what
is
the
chaffe
to
the
Wheat
?
you
shall
know
my
Word
,
and
distinguish
it
from
the
word
of
men
,
my
Word
when
it
is
right
,
is
as
a
fire
which
melts
and
thawes
the
hearts
of
men
,
and
as
an
hammer
to
break
their
strong
and
stony
hearts
:
Come
to
the
Word
powerfully
preached
,
as
it
is
in
its
owne
nature
,
delivered
in
the
Evidence
of
the
Spirit
as
it
should
bee
,
and
it
will
bee
a
meanes
to
soften
the
heart
,
and
breake
thy
stubborne
spirit
,
as
an
hammer
and
fire
,
not
suffering
thee
to
be
at
rest
,
untill
thou
commest
under
the
power
of
it
.
[
2
](A10010-e15680-b)
2
The
Spirit
of
bondage
.
And
if
with
this
thou
art
not
satisfied
,
goe
one
step
further
to
the
Spirit
of
God
,
thou
must
have
a
spirit
of
Bondage
,
else
thou
canst
expect
no
power
.
All
that
we
have
said
in
drawing
this
mappe
of
sin
,
in
adding
these
aggravations
,
and
removing
these
excuses
,
is
nothing
,
if
God
give
not
a
spirit
of
Bondage
to
cause
you
to
feare
,
for
it
is
that
that
makes
the
Law
effectuall
,
as
the
Spirit
of
Adoption
makes
the
Gospel
,
no
man
without
it
can
see
sin
with
a
saving
,
and
feeling
sight
.
But
how
doth
it
worke
this
effect
in
a
mans
heart
?
I
say
,
the
Holy
Ghost
enlightens
us
,
which
enlightning
discovers
to
us
,
and
convinceth
us
of
sin
;
and
then
we
looke
on
the
Law
,
and
there
finde
,
Cursed
is
hee
that
continues
not
in
all
these
Commandements
to
doe
them
.
Then
observing
our
hearts
,
and
seeing
how
farre
wee
are
from
that
rectitude
the
Law
requires
,
our
spirits
begin
to
feare
,
like
a
man
in
bondage
,
that
is
shut
up
in
prison
,
and
in
danger
of
his
life
:
therefore
,
as
for
the
Word
,
so
labour
for
this
Spirit
;
the
Word
is
a
sharp
sword
,
but
how
can
it
wound
us
without
an
Arme
to
handle
it
?
And
when
you
have
done
that
,
you
will
easily
doe
the
thing
I
have
exhorted
you
to
do
,
that
is
,
you
will
then
come
to
Christ
,
you
will
not
stand
to
cheapen
the
Kingdome
of
God
,
but
you
will
buy
it
,
though
you
give
all
you
have
for
it
,
and
yet
will
thinke
you
have
a
good
bargaine
;
you
will
not
seeke
the
Kingdome
of
God
in
such
a
lazie
,
and
laxe
,
and
remisse
manner
as
you
were
wont
to
doe
,
but
will
take
it
violently
.
And
if
you
come
to
God
after
this
manner
,
if
you
be
driven
out
of
your selves
,
and
see
what
your
owne
righteousnesse
is
,
that
it
will
not
serve
your
turne
,
and
therefore
seeke
for
a
righteousnesse
at
his
hands
,
you
may
be
sure
he
will
not
deny
you
.
You
may
see
what
Paul
saith
,
Galat.
3.8
.
That
you
may
be
assured
,
that
seeking
you
shall
obtaine
,
saith
he
,
If
an
Angell
from
heaven
preach
another
Gospell
,
or
if
I
my selfe
should
doe
it
,
beleeve
not
the
Angell
,
and
let
me
accurst
:
As
if
he
had
said
,
I
have
made
this
Truth
knowne
,
that
you
shall
be
justified
by
meere
Grace
,
without
workes
,
that
you
are
to
come
to
Christ
with
an
empty
hand
,
bringing
nothing
with
you
.
If
any
man
now
should
question
this
Gospell
,
and
thinke
to
bring
something
of
his
owne
,
and
will
not
sticke
to
this
cleare
promise
;
nay
,
if
an
Angell
come
from
heaven
and
contradict
it
,
let
him
be
accursed
.
This
is
the
true
Gospell
,
and
you
may
beleeve
it
.
If
you
can
therefore
doe
as
Paul
did
,
Philip.
3.9
.
That
reckoned
all
as
drosse
and
dung
,
that
he
might
be
found
in
Christ
,
not
having
his
own
righteousnesse
of
the
Law
,
but
that
which
is
through
faith
in
Christ
.
That
when
you
came
to
see
your
condition
,
you
desire
the
righteousnesse
of
Christ
with
that
earnestnesse
that
he
did
,
when
he
reckoned
all
as
drosse
and
dung
,
even
his
own
righteousnesse
,
which
he
knew
would
not
serve
the
turne
.
If
,
I
say
,
thou
canst
thus
goe
to
Christ
,
knowing
that
no
antecedent
condition
is
required
,
but
onely
thirsting
for
him
,
being
fully
perswaded
that
thine
owne
righteousnesse
is
unsufficient
,
and
having
a
saving
and
firme
knowledge
That
mans
nature
is
full
of
all
unrighteousnesse
and
ungodlinesse
.
Christ
cannot
deny
thee
,
he
will
receive
the
to
mercy
.
We
will
now
briefly
come
to
the
next
point
,
and
that
is
this
:
There
is
a
revelation
of
wrath
against
all
unrighteousnesse
of
men
.
There
is
a
Revelation
of
wrath
against
all
unrighteousnesse
of
men
.
And
that
is
another
thing
that
will
humble
us
,
for
there
must
be
two
things
to
doe
it
;
one
is
to
see
our
sins
,
to
know
that
there
is
no
worth
,
no
excellencie
,
no
worthinesse
at
all
in
us
:
And
the
second
is
,
to
have
an
apprehension
of
wrath
due
for
sin
,
and
so
his
misery
under
the
same
.
Though
a
man
be
never
so
miserable
,
yet
if
he
have
a
bottome
to
stand
on
,
he
will
not
goe
to
Christ
;
but
when
hee
sees
his
owne
nothingnesse
,
and
withall
,
that
the
wrath
of
God
hangs
over
him
,
so
that
he
must
sinke
utterly
,
and
that
there
is
no
way
to
helpe
him
,
when
both
these
concurre
,
a
man
is
humbled
.
Men
may
have
one
without
the
other
;
As
the
Scribes
and
Pharisees
(
O
yee
Generation
of
vipers
,
who
hath
warned
you
to
flie
from
the
wrath
to
come
,
)
they
were
sensible
of
wrath
,
and
had
so
much
to
humble
them
,
but
they
did
not
see
that
viperous
serpentine
evill
disposition
that
was
in
themselves
.
Againe
,
many
men
may
see
their
sins
,
and
acknowledge
the
insufficiencie
of
all
they
have
,
but
they
are
not
sensible
of
wrath
,
God
hath
not
charged
sin
upon
their
consciences
,
nor
revealed
his
wrath
;
and
therefore
they
goe
on
in
a
senselesse
manner
,
and
are
no
more
moved
with
the
other
than
stockes
and
stones
.
Now
the
scope
of
all
this
being
to
bring
us
to
Christ
.
I
will
run
over
a
few
things
,
which
may
from
hence
be
observed
.
[
2
](A10010-e15920-b)
2
Things
to
be
observed
.
I
say
,
There
is
a
revelation
of
wrath
from
heaven
against
all
unrighteousnesse
.
Wherein
marke
two
things
.
[
1
](A10010-e15950-b)
1
The
certaintie
of
this
wrath
.
First
,
the
certainety
of
this
wrath
,
It
shall
come
on
all
that
are
unrighteous
:
And
secondly
,
what
this
wrath
is
;
I
will
but
briefly
name
the
heads
,
and
dispatch
the
point
.
Secondly
,
It
appears
by
experience
,
there
bee
many
steppes
,
many
prints
and
Vestigia
of
the
wrath
of
GOD
in
the
world
continually
.
Lastly
,
by
the
Scriptures
,
Cursed
bee
every
one
that
continues
not
in
the
whole
Law
to
doe
it
.
And
as
the
Law
,
so
the
Gospell
reveales
it
,
CHRIST
shall
come
to
judge
the
secrets
of
mens
hearts
according
to
my
Gospell
.
Nay
,
it
is
an
old
Truth
delivered
before
the
Scriptures
,
As
in
Iudes
Epistle
,
Enoch
preached
,
Behold
,
the
Lord
shall
come
with
ten
thousands
of
Angels
,
&c.
And
if
this
will
not
perswade
,
wee
will
reason
with
you
a
little
,
for
it
is
not
needlesse
to
strengthen
these
common
truths
with
reason
,
because
we
are
not
convinced
of
them
enough
,
which
is
the
cause
men
live
without
God
in
the
world
.
Therefore
consider
,
if
there
be
a
God
,
he
is
not
a
negligent
,
an
idle
,
or
unactive
God
,
for
should
hee
be
such
a
God
,
hee
must
either
be
dead
or
asleepe
.
But
God
is
a
living
God
,
and
if
so
then
the
administration
of
the
things
of
this
world
is
in
his
hands
,
now
in
that
the
maine
businesse
is
to
punish
and
restraine
them
that
bee
evill
,
and
to
reward
them
that
bee
good
.
Againe
,
if
there
be
a
God
,
he
will
be
feared
and
worshipped
by
men
;
but
if
hee
would
not
punish
men
for
sinne
,
if
his
wrath
could
not
bee
kindled
against
them
,
for
their
provocations
of
him
,
he
should
doe
neither
good
nor
hurt
:
and
it
is
naturall
to
men
to
condemne
that
that
can
neither
hurt
nor
profit
them
;
and
so
hee
should
not
be
feared
.
Againe
,
if
there
be
any
God
,
hee
must
needs
be
delighted
in
goodnesse
,
he
must
needs
have
a
certaine
inclination
to
that
which
is
holy
and
right
;
and
if
so
,
then
he
must
needs
hate
that
,
that
is
evill
.
If
he
love
light
,
he
must
needs
hate
darknesse
,
if
he
loves
life
,
he
must
needs
hate
death
,
and
indeed
love
of
goodnesse
proceeds
from
hatred
of
evill
,
and
hatred
of
evill
arises
from
love
of
goodnesse
;
and
if
it
be
so
,
why
should
not
hatred
be
active
,
as
well
as
love
?
Therefore
,
it
is
certaine
there
shall
wrath
come
against
all
ungodlinesse
and
unrighteousnesse
of
men
.
[
2
](A10010-e16180-b)
2
What
this
Wrath
is
.
Three
things
observable
.
Secondly
,
what
kinde
of
wrath
is
this
?
In
this
Wrath
you
shall
observe
three
things
.
First
,
there
is
a
treasure
of
this
Wrath
,
Rom.
2.5
.
[
1
](A10010-e16230-b)
1
It
is
a
Treasure
.
Thou
according
to
the
hardnesse
of
thy
heart
,
that
cannot
repent
,
treasurest
up
wrath
.
Now
in
a
Treasure
you
shall
finde
three
things
:
-
First
,
it
is
an
heape
,
and
there
is
still
an
addition
thereto
,
a
man
growes
richer
,
and
richer
,
saving
shillings
and
pence
,
and
they
still
adde
to
the
heape
.
So
GOD
addes
to
the
heape
of
his
wrath
,
as
men
adde
sins
,
he
addes
drops
to
his
Violl
,
and
when
the
measure
of
our
sins
is
full
,
then
the
Violl
of
his
wrath
is
full
,
it
is
still
increasing
.
Let
not
a
man
thinke
,
that
when
he
is
over
the
shooes
,
he
can
goe
no
further
,
for
wrath
receives
addition
.
-
Secondly
,
Treasures
are
close
,
and
covered
,
there
being
no
use
of
them
for
the
present
.
It
is
therefore
said
,
Wrath
is
●owne
for
the
wicked
,
as
joy
is
sowen
for
the
righteous
,
it
lyes
under
the
ground
for
a
time
:
Therefore
,
doe
not
say
God
is
slacke
,
because
you
finde
not
his
wrath
presently
powred
forth
.
It
is
not
slacknesse
,
but
patience
:
And
if
you
doe
of
negligence
sin
,
and
God
markes
it
not
,
but
is
patient
towards
you
,
and
suffers
you
,
know
that
hee
will
not
suffer
that
patience
of
his
to
be
abused
,
but
for
every
houre
that
you
spend
after
the
commission
of
a
sin
,
without
returning
to
God
,
you
shall
fare
the
worse
.
Revel.
2.20
.
I
gave
her
space
to
repent
,
and
shee
did
not
;
What
then
?
Therefore
I
will
cast
her
into
great
Tribulation
.
So
that
as
God
is
angry
,
and
as
his
wrath
encreases
,
so
it
lyes
hid
for
a
time
.
-
Thirdly
,
there
is
an
expence
of
Treasures
,
in
time
of
need
they
bring
them
forth
,
and
use
them
;
so
doth
God
partly
in
this
life
,
when
he
shall
smite
a
man
with
destruction
,
that
shall
quite
sweepe
him
away
,
as
he
did
Saul
and
Iudas
,
partly
and
specially
in
the
life
to
come
,
which
is
called
the
declaration
of
the
just
judgement
of
God
,
that
shall
then
be
declared
,
which
is
now
for
a
time
hid
.
Secondly
,
[
2
](A10010-e16360-b)
2
The
power
of
it
.
as
there
is
a
Treasure
of
his
wrath
,
so
there
is
a
power
of
his
wrath
,
Psal.
90.11
.
Who
knowes
the
power
of
thine
anger
?
That
is
,
it
is
not
a
wrath
like
the
wrath
of
men
,
but
a
wrath
that
hath
much
power
it
it
;
so
that
looke
how
much
God
is
stronger
than
man
,
so
much
doth
his
wrath
exceed
the
wrath
of
men
.
God
shewes
all
his
power
in
executing
his
Iustice
on
the
wicked
:
Therefore
,
it
is
said
,
Rom.
9.22
.
What
if
God
,
willing
to
shew
his
wrath
,
and
to
make
his
power
knowne
,
endure
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
?
That
is
,
he
will
shew
his
mighty
power
in
punishing
them
,
as
he
shewes
the
great
riches
of
the
glory
of
his
mercy
on
the
Saints
.
God
is
knowne
by
executing
Iudgement
,
and
the
greatnesse
of
God
is
knowne
by
the
greatnesse
of
the
punishment
inflicted
,
and
you
shall
know
him
to
be
an
Almighty
God
aswell
in
punishment
as
in
mercy
;
there
is
a
transcendent
power
exercised
in
one
aswell
as
in
the
other
:
Therefore
it
is
said
,
Who
knowes
the
power
of
his
wrath
?
You
know
the
wrath
of
a
King
is
great
,
because
hee
is
powerfull
;
and
how
much
the
power
of
God
exceeds
the
power
of
a
King
,
so
much
his
wrath
exceeds
the
wrath
of
a
King
.
It
is
therefore
compared
to
a
consuming
fire
that
devoures
all
,
to
the
wind
that
breakes
the
rock
in
sunder
,
and
to
an
over-flowing
River
that
carries
all
away
with
it
.
Consider
God
therefore
in
the
greatnesse
of
his
power
,
for
such
is
hee
in
his
wrath
.
[
3
](A10010-e16430-b)
3
The
suddennesse
of
it
.
Thirdly
,
consider
the
suddennesse
of
it
,
it
comes
suddenly
on
men
,
and
that
makes
it
the
more
fearefull
:
If
God
gave
warning
,
it
were
another
case
,
but
he
surprizes
men
before
they
be
aware
.
It
is
true
that
Damnation
sleepes
not
,
but
travels
as
fast
as
thy selfe
,
and
will
meet
with
thee
at
thy
journeyes
end
,
but
men
know
it
not
.
Therefore
,
when
you
see
this
to
be
your
case
:
What
makes
you
secure
?
you
feele
it
not
,
you
have
no
sense
of
evill
,
you
live
by
sense
,
and
not
by
faith
.
But
consider
,
wrath
comes
suddenly
,
which
is
enough
to
awake
a
man
out
of
his
sleepe
of
security
;
for
let
him
thus
reason
,
If
GOD
meant
to
save
mee
,
hee
would
give
mee
no
rest
in
sinne
,
for
whom
he
intends
to
save
,
hee
afflicts
before-hand
,
that
they
may
not
perish
with
the
world
,
but
those
that
will
goe
with
the
world
he
suffers
to
goe
.
That
is
a
terrible
saying
in
the
first
Booke
of
Samuel
,
the
third
Chapter
and
eleventh
verse
,
speaking
of
Hophni
and
Phinees
,
saith
GOD
,
When
I
begin
,
I
will
make
an
end
,
and
this
is
the
sentence
of
all
the
wicked
.
It
is
small
comfort
that
you
are
free
,
it
being
with
you
,
as
with
them
that
be
seldome
sicke
,
that
when
they
be
sicke
,
for
the
most
part
die
for
it
.
When
all
things
goe
well
with
the
wicked
,
then
the
wrath
of
GOD
comes
like
an
Earth-quake
,
which
by
reason
of
the
winds
being
inclosed
in
the
bowels
of
the
earth
,
hath
a
calme
preceding
it
;
and
so
there
is
a
calme
in
mens
spirits
,
before
the
Earth-quake
of
Gods
wrath
comes
,
and
then
it
is
as
a
theefe
in
the
night
,
who
comes
when
they
be
in
a
dead
sleepe
,
and
least
looke
for
him
:
After
this
manner
,
comes
the
wrath
of
God
on
the
wicked
,
as
it
is
threatned
,
Prov.
1.27
.
There
shall
come
on
them
sudden
desolation
,
and
destruction
shall
over-take
them
as
a
whirlewind
,
it
shall
surprize
them
on
a
sudden
;
and
this
may
make
men
to
tremble
,
when
they
consider
that
sinne
is
attended
with
destruction
;
when
they
sinne
,
either
GOD
punishes
them
presently
,
and
then
there
is
small
cause
of
joy
,
for
the
bitternesse
is
more
then
the
pleasure
,
or
else
he
lets
them
alone
,
and
there
is
nothing
in
the
world
worse
than
to
thrive
in
sin
,
for
then
destruction
will
come
suddenly
.
Thinke
with
your selves
therefore
,
what
that
must
be
which
God
punishes
with
eternall
punishment
.
See
what
it
is
in
the
punishment
of
CHRIT
our
Surety
,
thinke
what
that
is
that
brought
CHRIST
from
heaven
,
what
that
is
that
cast
those
Angels
into
hell
,
to
bee
bound
in
chaines
of
everlasting
darknesse
.
Againe
,
see
it
as
you
use
to
see
it
in
the
day
of
Death
,
for
then
men
are
commonly
awake
,
see
how
it
is
then
presented
,
if
it
be
not
then
terrible
.
Againe
,
judge
of
sin
as
men
enlightned
doe
look
to
holy
men
how
they
judge
of
sin
;
And
,
which
is
without
exception
,
see
how
the
Scripture
presents
sinne
with
this
Concomitant
,
the
wrath
of
God
,
as
an
evill
,
and
bitter
thing
.
See
the
Prophet
Ieremie
,
the
second
Chapter
,
and
it
is
certaine
that
the
judgement
of
the
Scripture
is
right
.
And
let
all
this
humble
you
.
Secondly
,
There
be
two
kindes
of
Affliction
,
one
is
that
which
the
Creature
is
able
to
beare
,
the
other
sort
is
,
when
GODS
hand
is
in
it
,
when
they
are
mingled
with
his
wrath
.
These
bee
like
Arrowes
dipped
in
venome
,
that
make
a
deeper
wound
,
and
such
an
one
as
is
incurable
:
when
you
feele
the
wrath
God
in
any
affliction
,
let
it
be
but
a
light
apprehension
in
it selfe
,
yet
when
the
LORD
shall
set
it
on
,
and
mingle
it
with
his
wrath
,
it
will
grow
insupportable
.
Iudas
before
his
Treason
thought
thirtie
peeces
of
silver
to
be
a
great
matter
,
and
that
he
had
got
much
by
it
,
but
when
God
did
manifest
himselfe
,
and
revealed
his
wrath
a
little
,
so
that
he
saw
God
,
and
had
a
feeling
of
him
,
(
as
every
man
shall
have
sooner
or
later
)
you
see
what
a
condition
he
was
in
.
So
it
was
with
Belshazzer
,
It
was
his
feare
of
GOD
when
hee
saw
the
Hand
,
it
was
not
the
hand
,
but
the
apprehension
of
GODS
wrath
that
raised
his
thoughts
,
and
loosed
his
loynes
,
and
made
his
knees
knocke
one
against
the
other
.
So
Paul
,
when
he
heard
the
Word
of
GOD
by
false
Samuel
,
it
cast
him
on
his
face
,
he
cared
not
for
any
thing
that
men
did
to
him
,
(
you
know
how
David
described
his
valour
,
)
but
when
GOD
comes
to
him
,
that
humbles
him
.
Consider
what
it
is
to
have
the
mighty
GOD
of
Heaven
and
Earth
to
be
thine
Enemie
,
who
hath
all
things
at
his
Command
,
and
if
hee
bee
thine
Enemie
,
all
things
shall
worke
together
for
thine
hurt
,
as
every
thing
shall
be
for
thy
good
,
if
thou
be
in
favour
,
and
covenant
with
him
.
If
thou
say
,
But
I
feele
nothing
for
the
present
;
Remember
,
though
thou
feelest
it
not
for
the
present
,
yet
there
is
wrath
laid
up
for
thee
,
God
hath
it
in
store
:
Remember
Gods
dealing
with
them
that
sinned
against
him
;
Shimei
had
committed
a
sinne
that
in
Gods
sight
deserved
Death
;
so
did
Adonijah
;
so
did
Saul
and
his
seven
sonnes
,
that
were
hanged
for
breaking
their
oath
with
the
Gibeonites
:
You
see
how
long
these
lay
,
as
if
God
had
forgotten
them
,
but
at
length
he
brings
them
all
to
death
.
Hee
doth
not
powre
out
his
wrath
on
the
sudden
,
perhaps
thou
shalt
feele
nothing
of
a
long
time
,
but
thou
art
condemned
,
and
when
the
Gaole-delivery
comes
thou
shalt
be
executed
,
for
God
remembers
thy
sins
.
Cains
sin
lay
at
his
doore
,
though
he
saw
it
not
,
it
was
not
taken
away
,
but
continued
,
and
it
not
onely
continued
,
and
kept
awake
,
but
it
cried
day
and
night
unto
him
,
untill
the
crie
entered
into
the
eares
of
the
Lord
.
The
crie
of
sinne
is
like
the
crie
of
an
Hireling
,
to
whom
the
just
Master
,
when
the
day
is
finished
,
payes
such
wages
as
hee
deserves
:
So
a
sinner
,
when
his
time
comes
,
is
remembred
before
God
;
though
wrath
hath
beene
restrained
for
a
time
,
yet
now
it
shall
seize
on
him
.
Wee
should
learne
by
this
to
humble
our selves
.
And
lastly
,
if
wee
finde
the
wrath
of
God
,
-
First
,
Wee
must
have
our
mouthes
stopped
,
that
so
all
men
may
bee
culpable
before
him
.
-
Secondly
,
Wee
must
bee
shut
up
in
prison
,
hee
shuts
up
all
under
sinne
,
that
the
promise
might
bee
to
them
that
beleeve
;
when
a
man
is
shut
up
under
the
wrath
of
GOD
,
so
that
there
is
no
evasion
,
this
will
bring
him
in
.
Indeed
,
if
the
minde
of
a
man
can
finde
any
way
to
get
out
,
hee
will
never
come
in
to
CHRIST
.
But
when
hee
shall
not
tell
how
to
scape
the
wrath
of
GOD
,
if
hee
sinne
against
man
,
man
shall
judge
him
;
but
who
shall
,
when
hee
sinnes
against
GOD
?
If
hee
consider
the
Terrour
of
GODS
wrath
,
if
hee
shut
up
,
and
his
mouth
stopped
,
and
hee
left
inexcusable
,
and
shall
see
himselfe
a
miserable
man
;
I
say
,
this
will
make
him
goe
home
to
CHRIST
.
And
that
is
the
use
you
should
make
of
it
,
and
bee
sure
hee
will
receive
you
,
if
you
goe
to
him
.
Sinne
is
like
the
firy
Serpent
,
and
the
Wrath
of
GOD
like
the
Sting
,
when
you
are
wounded
therewith
,
then
know
there
is
no
way
to
bee
healed
,
but
to
looke
up
unto
IESUS
CHRIST
,
the
Brazen
Serpent
,
(
and
if
a
man
bee
not
wounded
,
hee
will
not
looke
up
)
GODS
promises
are
generall
,
he
hath
bound
himselfe
in
his
Word
,
Goe
and
preach
the
Gospell
to
every
Creature
,
none
excepted
,
and
let
him
that
is
a
thirst
come
,
and
take
the
waters
of
life
freely
.
Let
these
drive
thee
to
the
LORD
CHRIST
,
and
thou
shalt
certainly
be
accepted
.
And
so
much
shall
serve
for
that
point
The
end
of
the
Fourth
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Fifth
SERMON
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
AND
now
wee
have
almost
gone
thorow
these
words
;
which
with-hold
the
Truth
in
unrighteousnesse
.
Wherein
,
after
the
Apostle
had
declared
the
corruption
of
mans
Nature
in
generall
,
he
now
pitches
on
one
particular
,
especially
,
that
is
,
such
as
with-hold
the
Truth
in
unrighteousnesse
;
against
whom
the
wrath
of
God
is
revealed
.
with-hold
the
Truth
in
unrighteousnesse
.
That
is
the
point
.
Paul
speakes
not
of
the
condition
of
some
few
,
but
of
the
condition
of
men
in
generall
.
And
these
be
the
men
against
whom
the
wrath
of
God
is
chiefely
revealed
,
these
be
the
men
that
of
all
other
thinke
themselves
the
free
,
civill
men
,
that
carry
themselves
soberly
,
deale
justly
with
men
,
that
doe
well
in
many
things
,
that
indeed
know
much
,
but
practise
not
according
to
knowledge
:
these
,
I
say
,
be
the
men
against
whom
the
wrath
,
&c.
with-hold
the
Truth
in
unrighteousnesse
.
Now
in
this
point
wee
will
handle
three
things
:
First
,
what
this
truth
is
.
Secondly
,
how
it
is
with-holden
.
Thirdly
,
the
greatnesse
of
the
sinne
of
with-holding
the
Truth
,
&c.
For
the
first
,
what
this
Truth
is
,
[
1
](A10010-e17250-b)
1
What
this
Truth
is
.
A
three-fold
Truth
.
you
must
know
there
is
a
three-fold
kinde
of
Truth
:
-
First
,
a
naturall
Truth
written
in
the
hearts
of
men
,
to
whom
the
Scripture
was
never
revealed
.
-
Secondly
,
a
common
Truth
,
or
common
knowledge
,
such
as
they
have
that
live
in
the
Church
,
but
are
not
sanctified
.
-
Thirdly
,
a
spirituall
knowledge
,
which
sanctifies
the
heart
of
them
in
whom
it
is
;
the
two
first
whereof
,
natural
knowledge
and
common
knowledge
,
naturall
men
may
have
.
Now
the
thing
we
have
to
doe
,
is
to
shew
you
what
this
knowledge
here
meant
is
,
because
the
difference
is
not
very
apparant
.
Now
as
to
understand
what
an
accident
is
,
you
consider
the
subject
,
the
author
,
and
efficient
,
and
the
extent
thereof
;
so
consider
you
these
three
things
,
and
then
you
shall
know
what
this
Truth
is
.
[
1
](A10010-e17360-b)
1
The
subject
of
this
Truth
.
First
,
where
this
Truth
is
:
now
there
is
a
Truth
placed
in
the
speculative
part
of
the
mind
,
or
understanding
,
which
is
that
,
by
which
we
know
and
judge
aright
concerning
God
and
morall
vertues
,
what
is
good
,
and
what
is
bad
,
what
is
just
,
and
what
is
unjust
;
whereby
many
men
can
discourse
learnedly
and
clearely
,
as
Seneca
,
and
Tully
,
and
others
of
the
Heathen
,
in
whom
we
finde
many
glimmerings
and
sparkles
of
true
light
.
As
wee
may
finde
Flowers
in
the
waste
,
though
the
proper
place
be
the
Garden
.
The
Church
is
the
Garden
of
God
,
as
in
Canticles
,
My
Sister
,
my
Spouse
is
as
a
Garden
inclosed
:
and
it
is
true
,
these
Flowers
properly
grow
there
,
and
if
you
will
have
them
,
you
must
seeke
them
in
the
Scriptures
,
in
the
Church
of
God
:
but
we
may
likewise
finde
them
abroad
.
Secondly
,
this
Truth
is
placed
in
the
practicall
part
of
the
understanding
,
and
that
is
when
we
judge
of
good
things
to
be
done
,
and
of
ill
things
not
to
be
done
;
and
that
as
having
reference
to
God
that
judges
or
rewards
:
And
this
is
it
Divines
call
Conscience
,
and
it
differs
from
the
other
in
this
,
that
that
judgeth
simply
,
whether
it
be
good
or
bad
,
but
this
gives
lawes
,
and
rules
,
and
edicts
of
life
,
it
tels
us
,
this
must
be
done
,
and
this
must
not
be
done
:
so
there
is
a
Treasure
first
of
speculative
,
then
of
practicall
Truth
.
But
besides
them
,
there
is
in
the
third
place
,
another
thing
issuing
from
both
these
,
which
shoots
it selfe
into
the
wil
and
affections
.
And
that
is
it
which
the
Schoole-men
call
Synteresis
,
that
is
,
a
certaine
Inclination
to
that
which
is
good
,
and
a
reluctance
to
the
contra●y
.
There
is
in
naturall
men
not
onely
a
light
to
know
that
this
is
good
,
or
not
good
,
and
a
Conscience
to
dictate
;
this
you
must
doe
,
or
not
doe
,
but
there
is
even
an
Inclination
in
the
will
and
affections
,
whereby
men
are
provoked
to
doe
good
,
and
to
oppose
the
Evill
.
And
therefore
the
proposition
is
true
,
that
naturall
men
have
some
truths
,
because
they
have
this
Inclination
remaining
,
even
in
the
worst
of
them
.
As
the
aire
though
it
be
darke
in
the
night
,
yet
there
is
a
little
light
(
though
it
be
very
little
)
by
which
we
can
discerne
something
.
So
that
thus
farre
men
may
go
,
to
know
the
Truths
of
God
,
to
have
a
practicall
knowledge
of
them
,
to
have
an
inclination
to
that
which
is
good
,
and
a
dislike
to
that
which
is
evill
.
Secondly
,
whence
comes
this
knowledge
:
It
comes
from
IESUS
CHRIST
,
the
second
Person
in
the
Trinity
,
[
2
](A10010-e17430-b)
2
The
Author
of
it
.
Ioh.
1.
Iohn
was
not
the
Light
,
but
he
was
the
true
Light
,
which
enlight●neth
every
man
that
comes
into
the
world
:
It
is
he
that
infuses
light
into
the
heart
of
every
man
,
as
he
is
the
true
good
,
that
makes
good
;
and
as
it
is
true
fire
that
begets
fire
,
so
it
is
true
light
that
enlightens
.
Iohn
was
not
that
Light
,
neither
is
any
Minister
of
the
Gospell
,
for
they
enlighten
onely
by
way
of
propounding
the
object
,
but
Christ
opens
the
understanding
,
and
puts
light
within
,
therefore
he
is
the
true
Light
.
[
3
](A10010-e17490-b)
3
The
extent
of
it
.
Now
thirdly
,
for
the
Extent
of
this
,
to
know
how
farre
it
reaches
;
It
enlightens
every
man
that
comes
into
the
world
,
none
is
excepted
,
every
man
hath
a
part
in
this
Light
.
And
if
that
be
questioned
,
hath
every
man
such
light
,
such
Truths
revealed
to
him
,
by
which
he
knowes
what
he
ought
to
doe
,
in
a
great
measure
,
and
what
he
ought
not
to
doe
,
the
Apostle
proves
it
by
foure
Arguments
in
this
Epistle
(
to
goe
no
further
for
proofe
:
)
First
,
they
must
needs
know
much
,
for
they
have
meanes
to
know
it
.
The
invisible
things
of
God
are
made
knowne
by
the
things
they
see
.
The
heavens
are
the
worke
of
his
hands
,
and
they
declare
it
,
and
every
man
understands
their
language
.
If
we
should
preach
in
Greeke
or
Latine
,
every
man
,
haply
,
could
not
understand
us
,
but
their
language
every
man
understands
.
Secondly
,
Every
man
hath
thoughts
excusing
or
accusing
him
,
saith
the
Apostle
,
Rom.
2.14
.
which
shewes
that
he
hath
this
Light
,
for
that
proceeds
from
Conscience
and
light
,
shewing
what
is
evill
,
and
what
is
good
;
there
is
a
secret
remorse
of
Conscience
in
the
worst
.
Thirdly
,
They
doe
the
things
contained
in
the
Law
,
therefore
they
shew
the
effect
of
the
Law
written
in
their
hearts
;
they
doe
many
morall
things
,
which
shewes
that
they
have
the
Morall
Law
.
And
last
of
all
,
they
judge
other
men
,
they
are
able
to
finde
fault
with
the
best
,
to
spie
out
what
is
amisse
in
the
most
holy
man
,
and
be
ready
to
blame
him
for
it
,
Rom.
2.1
.
Thou
which
judgest
another
,
doest
not
thou
condemne
thy selfe
?
All
this
makes
the
point
evident
,
that
every
man
is
enlightned
.
And
so
you
see
what
this
Truth
is
,
where
it
is
placed
,
whence
it
comes
,
and
how
farre
it
extends
.
And
now
we
come
to
the
second
particular
,
[
2
](A10010-e17570-b)
2
How
this
Truth
is
withholden
.
to
shew
how
it
is
with-holden
.
It
is
with-holden
,
saith
the
Apostle
,
out
of
unrighteousnesse
,
that
is
,
after
this
manner
:
When
men
know
that
such
things
are
true
,
and
that
they
ought
to
doe
them
,
yet
out
of
their
love
to
,
and
delight
in
their
unrighteous
lusts
,
they
practice
not
according
to
knowledge
,
they
have
some
light
in
them
,
but
their
darknesse
will
not
suffer
that
light
to
shoot
forth
it selfe
into
their
actions
,
into
their
whole
Conversation
:
As
it
is
excellently
expressed
in
Iohn
5.
a
place
worth
your
considering
;
The
light
shone
in
darknesse
,
but
the
darknesse
comprehended
it
not
;
or
,
the
darknesse
received
it
not
.
The
meaning
is
this
,
When
Christ
shines
in
the
hearts
and
Consciences
of
men
,
there
the
light
stayes
,
it
goes
no
further
,
it
is
shut
up
within
the
wals
of
their
Consciences
,
within
the
compasse
of
that
one
faculty
,
it
doth
not
shed
it selfe
into
all
the
rest
of
the
soule
;
therfore
it
doth
not
enlighten
the
soule
,
though
there
be
some
light
,
yet
it
doth
not
turne
the
darknesse
to
light
,
and
thence
it
is
,
that
it
is
imprisoned
,
for
it
is
shut
up
,
and
cannot
put
it selfe
forth
.
Thus
the
light
in
a
naturall
man
is
shut
up
:
As
for
example
,
Take
the
light
of
a
Starre
in
a
darke
night
,
and
compare
it
with
the
light
of
the
Sunne
,
the
Starre
will
shew
it selfe
,
and
no
more
,
it
cannot
turne
the
darknesse
to
light
,
but
the
light
of
the
Sunne
,
though
never
so
little
,
look
in
what
measure
it
appeares
,
it
scatters
the
darknesse
from
East
to
West
:
So
there
is
light
in
the
mindes
of
men
,
which
is
but
as
a
Starre
in
a
darke
night
,
which
doth
not
take
away
the
darknesse
;
but
if
it
be
a
sanctifying
light
,
it
is
like
the
light
of
the
Sunne
,
not
shut
within
a
narrow
compasse
,
but
spreading
it selfe
into
all
the
parts
of
the
soule
:
Or
,
as
if
a
candle
be
brought
into
a
roome
,
it
lightens
all
the
house
,
but
if
it
be
a
sparke
of
fire
,
it
shewes
it selfe
,
and
glowes
,
and
does
no
more
,
it
doth
not
enlighten
the
house
.
It
is
so
in
carnall
men
before
Regeneration
,
all
the
light
they
have
doth
but
glow
in
their
brest
,
shewing
it selfe
there
,
and
making
it
evident
that
they
have
such
knowledge
,
but
it
is
not
a
Candle
that
enlightens
all
the
roome
,
that
enlightens
all
the
corners
of
the
soule
.
Therefore
in
Matth.
6.
Christ
speakes
of
a
single
eye
,
when
the
eye
is
right
,
it
makes
the
whole
body
full
of
light
,
that
is
,
when
the
knowledge
is
right
indeed
,
when
the
knowledge
a
man
hath
is
sanctifying
,
and
powerfull
,
then
it
enlightens
a
man
round
about
,
that
he
may
see
which
way
to
goe
,
but
if
it
be
a
common
light
,
which
he
termes
a
double
eye
,
it
will
not
sufficiently
direct
.
Like
those
holy
men
that
the
Apostle
speakes
of
,
Philip.
2.15
.
that
shine
as
lights
in
the
world
,
that
is
,
men
see
them
,
they
looke
on
them
,
but
they
doe
not
change
their
darknesse
into
light
;
or
like
that
light
spoken
of
by
Peter
,
2
Pet.
1.19
.
that
shineth
in
a
darke
place
.
If
you
will
know
what
is
the
reason
that
there
should
be
a
light
in
the
Conscience
,
I
answer
,
Another
reason
,
which
goes
hand
in
hand
with
this
,
is
,
they
love
darknesse
rather
than
light
and
therefore
they
are
not
every
way
enlightned
,
for
what
a
man
loves
,
he
desires
to
preserve
,
to
hedge
about
,
and
to
keepe
safe
:
thus
men
cannot
abide
to
have
darknesse
taken
away
by
any
Information
or
Admonition
,
for
they
desire
to
preserve
it
,
Rom.
1.21
.
Their
foolish
heart
was
full
of
darknesse
,
they
knew
God
,
but
they
glorified
him
not
as
God
:
Though
there
was
light
,
yet
their
heart
was
ful
of
darknesse
,
and
because
they
loved
this
darknesse
,
therefore
they
would
not
have
it
expelled
.
As
a
man
commits
a
filthy
act
,
or
unseemly
thing
,
he
desires
to
have
the
light
put
out
,
because
it
is
contrary
to
that
which
should
cover
and
cloake
his
action
:
thus
men
imprison
and
shut
up
the
light
,
,
not
suffering
it
to
disperse
it selfe
into
their
soule
.
First
,
some
there
are
which
imprison
this
light
meerely
by
laying
it
aside
,
meerely
by
forgetting
it
,
by
suffering
it
to
lye
still
,
and
not
awaking
it
;
when
men
remember
not
what
they
have
to
doe
,
they
are
so
busied
about
other
things
,
so
transported
with
pleasures
and
lusts
,
so
occupied
in
cares
,
and
things
of
the
world
,
that
this
comes
not
into
their
mindes
,
they
consider
it
not
.
Secondly
,
Others
with-hold
it
out
of
perversnesse
of
opinion
,
their
judgements
are
not
right
,
they
doe
not
think
that
such
things
ought
to
be
done
,
they
are
not
perswaded
that
such
an
exact
strictnesse
of
holinesse
is
required
,
they
thinke
men
may
live
after
another
manner
;
and
thus
they
doe
imprison
the
light
;
so
doe
all
heretikes
that
beleeve
lyes
,
and
so
with-hold
the
Truth
.
Thirdly
,
There
be
some
that
faile
in
neither
of
these
,
they
remember
the
Truth
wel
enough
,
and
they
have
no
false
opinions
concerning
it
,
but
they
resist
the
Truth
,
as
Stephen
,
Act.
7.51
.
speakes
of
some
that
resisted
the
Holy
Ghost
,
that
is
,
when
their
opinion's
right
,
and
they
remembred
it
too
,
but
they
suppresse
it
,
they
keepe
it
downe
,
they
suffer
it
not
to
come
forth
,
out
of
their
love
to
unrighteousnesse
,
to
some
lust
wherein
they
are
resolved
to
please
themselves
.
Lastly
,
there
bee
some
that
imprison
the
Truth
,
not
out
of
any
of
these
three
respects
,
but
because
they
mis-apply
it
,
men
that
know
it
,
that
have
no
perverse
hereticall
opinions
,
that
likewise
doe
not
resist
it
,
that
make
not
warre
against
it
,
that
doe
not
rise
in
rebellion
against
it
,
but
yet
when
they
come
to
the
point
out
of
false
distinctions
and
evasions
which
they
have
iuvented
,
they
wrest
the
rule
of
Truth
,
they
bend
it
too
much
to
their
owne
particular
affections
,
and
practise
,
though
they
know
the
Truth
in
generall
,
yet
in
particulars
they
seeke
to
evade
it
,
and
faile
in
applying
it
.
As
for
example
,
Men
doe
not
thinke
Sabbath-breaking
good
,
but
now
the
question
is
,
whether
the
action
I
doe
at
such
a
time
be
Sabbath-breaking
or
no
?
here
they
finde
a
distinction
to
put
it
off
;
so
vaine
Company
I
know
is
to
be
avoided
,
but
whether
this
be
ill
Company
is
all
the
question
.
All
these
wayes
men
are
said
to
imprison
the
Truth
.
And
so
much
for
the
second
particular
.
The
third
thing
we
propounded
,
was
to
shew
how
great
a
sin
it
is
to
with-hold
the
Truth
in
unrighteousnesse
,
It
is
that
which
brings
the
greatest
Condemnation
of
any
thing
else
;
This
is
the
condemnation
,
Ioh.
3.
that
light
is
come
into
the
world
,
and
men
loved
darknesse
better
than
light
:
As
if
he
had
said
,
there
be
other
things
for
which
God
will
punish
men
,
but
this
above
all
the
rest
deserves
condemnation
,
it
brings
great
,
and
swift
Condemnation
,
that
light
is
come
into
the
world
,
but
men
&c.
that
is
,
when
men
shall
be
informed
,
when
God
shall
reveale
his
Truth
,
so
that
his
light
glares
in
their
eyes
,
and
they
cannot
but
see
it
,
and
yet
they
love
darknesse
more
than
light
,
this
puts
men
into
farre
worse
condition
,
than
if
they
were
altogether
ignorant
of
the
Truth
.
Else
why
should
Peter
say
,
It
had
beene
better
they
had
never
knowne
the
way
of
righteousnesse
?
They
shall
perish
that
be
ignorant
of
these
Truths
,
and
of
the
degree
of
them
,
but
at
the
day
of
Iudgement
it
shall
be
a
great
deale
harder
with
them
that
know
and
do
not
practise
them
:
As
Ier.
5.4
.
Surely
,
sayes
the
Prophet
,
they
are
a
poore
and
foolish
people
,
they
know
not
the
wayes
of
the
Lord
,
nor
the
Iudgement
of
their
God
:
They
shall
therefore
perish
;
but
then
there
is
another
Generation
that
know
God
:
I
will
get
me
to
the
great
men
that
have
knowne
the
wayes
of
God
,
but
these
have
altogether
broken
the
yoke
,
and
burst
the
bonds
:
That
is
,
these
be
the
men
with
whom
God
is
most
angry
,
upon
whom
this
condemnation
shall
fall
heavie
,
that
know
the
Iudgement
of
their
God
,
and
yet
breake
his
bonds
,
that
know
,
and
doe
not
practice
.
Secondly
,
(
to
go
no
further
than
this
place
)
The
wrath
of
God
is
revealed
from
heaven
,
but
against
whom
?
against
them
that
with-hold
the
Truth
in
unrighteousnesse
:
That
for
which
God
is
angry
,
for
which
his
wrath
is
revealed
against
men
,
in
a
speciall
manner
must
be
a
sinne
.
It
is
true
he
will
punish
other
sins
,
but
these
words
are
not
here
used
in
vaine
,
for
they
that
doe
thus
,
sin
out
of
contempt
,
and
amongst
men
,
a
sin
out
of
contempt
kindles
wrath
;
so
they
that
know
Gods
will
,
but
practise
not
according
to
knowledge
,
provoke
Gods
wrath
against
them
.
An
excellent
place
for
this
,
is
Heb.
3.
you
shall
finde
this
the
case
of
the
people
,
when
they
knew
not
God
at
all
,
or
but
a
little
number
of
them
,
God
blessed
them
all
that
time
,
but
when
he
had
revealed
himselfe
fully
to
them
,
and
had
endured
them
forty
yeares
,
when
they
tempted
him
proved
him
,
and
saw
his
workes
,
then
he
sware
in
his
wrath
that
they
should
not
enter
into
his
rest
.
His
wrath
was
then
kindled
,
and
that
in
such
a
measure
,
that
he
entred
into
such
an
oath
.
Now
when
God
takes
an
oath
the
decree
is
peremptory
,
and
never
to
be
reversed
;
and
that
is
the
Condition
of
them
that
with-hold
the
Truth
in
unrighteousnesse
,
The
wrath
of
God
abides
on
them
,
Ioh.
3.
ult.
God
may
be
angry
with
his
owne
children
,
as
a
father
is
with
his
sonne
,
but
his
wrath
abides
not
on
them
,
he
takes
them
to
favour
againe
;
but
they
are
in
a
miserable
Condition
,
on
whom
the
wrath
of
God
remaines
.
And
consider
what
his
wrath
is
,
The
violence
of
a
Lion
is
terrible
,
the
wrath
of
a
King
is
great
,
but
who
knowes
the
power
of
Gods
wrath
?
And
therefore
since
the
wrath
of
God
shall
in
such
a
manner
be
revealed
against
such
as
with-hold
the
Truth
in
unrighteousnesse
:
You
need
no
other
Argument
to
shew
that
the
sin
is
great
.
Againe
,
One
Evidence
more
is
in
this
very
Chapter
,
that
is
,
from
the
kinde
of
punishment
,
for
punishments
,
you
know
,
where
the
Iudge
is
just
,
are
according
to
the
measure
of
the
sinne
.
Now
marke
,
God
punishes
this
with
giving
them
up
to
a
reprobate
sense
;
For
this
cause
(
saith
the
Apostle
,
Rom.
1.26
.
)
God
gave
them
up
unto
vile
affections
:
And
afterwards
in
the
eight
and
twentieth
verse
,
As
they
regarded
not
to
know
God
,
even
so
,
or
therefore
,
God
delivered
them
up
to
a
reprobate
minde
:
that
is
,
a
minde
without
knowledge
,
an
injudicious
minde
,
that
cannot
judge
of
things
.
And
looke
in
all
the
booke
of
God
,
among
all
the
Armies
of
sorrow
,
there
is
not
any
like
this
,
to
be
given
up
to
vile
affections
,
to
lusts
,
to
an
injudicious
mind
,
in
matters
of
God
,
and
things
belonging
to
their
Salvation
.
This
punishment
shewes
the
greatnesse
of
the
sin
,
but
men
slight
this
,
as
it
is
the
greatest
judgement
,
so
it
is
the
least
felt
;
men
lye
at
rest
,
they
are
cast
into
a
dead
sleepe
,
but
it
is
like
the
sleepe
of
them
that
have
crazie
braines
,
they
wake
in
a
frenzie
,
so
these
shall
wake
in
an
horrible
astonishment
,
their
sleepe
is
such
a
calme
,
as
will
end
in
a
tempest
,
and
such
a
tempest
as
shall
never
be
blowne
over
.
Therefore
,
let
no
man
blesse
himselfe
in
this
,
I
feele
none
of
these
things
,
for
thou
hast
the
greatest
judgement
on
thee
when
thou
feelest
it
least
.
And
so
much
for
the
three
things
I
propounded
to
you
,
what
this
Truth
is
,
how
it
is
with-holden
,
and
the
greatnesse
of
the
sin
:
now
wee
will
come
to
make
use
of
it
.
And
the
first
use
we
are
to
make
of
it
,
Tribulation
and
anguish
upon
every
one
that
disobeyes
the
Truth
:
Intimating
that
Truth
is
our
King
,
that
should
governe
and
rule
in
our
hearts
;
now
when
men
disobey
it
,
nay
,
goe
further
,
imprison
this
Truth
,
it
is
as
when
men
imprison
their
lawfull
King
,
or
servants
their
Master
,
and
they
run
riot
,
and
at
liberty
in
the
meane
time
.
And
this
is
our
case
;
we
doe
with
it
,
as
children
doe
with
their
Masters
,
we
desire
to
be
rid
of
it
,
because
it
watches
over
us
,
and
so
we
grow
enemies
to
it
.
And
this
is
no
small
sinne
,
for
if
we
consider
whence
this
comes
,
who
puts
it
into
our
hearts
,
it
will
appeare
hainous
;
by
the
Law
of
man
it
is
death
to
kill
children
that
are
begot
by
man
,
but
this
Truth
is
begot
by
the
Holy
Ghost
,
it
is
put
in
by
the
Spirit
of
God
,
and
to
extinguish
this
Truth
,
not
to
suffer
it
to
live
,
not
to
nourish
it
,
not
to
bring
it
forth
,
is
the
great
sin
of
all
.
Even
the
Heathen
shall
rise
in
judgement
against
Christians
for
this
,
who
maintained
the
Vestall
fire
,
because
they
conceived
it
to
come
from
heaven
,
they
for
that
cause
never
suffered
it
to
go
out
.
But
this
Truth
is
a
fire
which
came
from
heaven
,
a
sparke
put
into
the
brests
of
men
to
guide
their
feet
into
the
way
of
Peace
;
when
men
shall
extinguish
this
Truth
,
let
it
goe
out
,
and
not
maintaine
it
,
the
Heathen
shall
rise
against
them
in
judgement
;
as
the
men
of
Niniveh
should
rise
up
against
the
men
of
that
Generation
among
whom
Christ
lived
.
We
were
wont
to
take
care
of
precious
things
,
consider
the
preciousnesse
of
this
Truth
;
what
is
precious
we
wil
not
be
willing
to
destroy
,
as
the
Prophet
said
of
the
bunch
of
Grapes
,
Destroy
it
not
,
for
there
is
a
blessing
in
it
.
And
what
doe
you
thinke
of
this
Truth
?
is
it
not
a
precious
thing
?
Yea
,
it
is
the
chiefe
thing
in
a
man
.
In
a
ship
a
wise
man
will
have
an
eye
to
the
rudder
,
for
that
turnes
all
the
rest
of
the
body
of
the
ship
.
Of
all
things
in
our selves
wee
looke
to
our
eye
,
the
guide
of
the
body
;
so
we
should
learne
to
watch
,
and
be
tender
over
this
Truth
as
over
our
eye
,
for
the
one
is
the
light
but
of
this
life
,
the
other
is
the
light
of
the
soule
to
eternall
life
.
In
Micah
3.5
.
It
is
threatned
as
a
great
Iudgement
,
when
God
shal
turne
their
Visions
into
night
,
and
their
Divinations
into
darknesse
,
when
the
Sunne
shall
goe
downe
on
their
Prophets
,
and
the
day
shall
be
darke
on
them
,
and
will
you
bring
this
Iudgement
on
your selves
?
They
that
are
guilty
of
this
,
that
have
not
used
this
Truth
,
but
imprisoned
it
,
and
laboured
as
much
as
they
can
to
cause
the
Sun
to
goe
downe
,
and
rise
no
more
,
to
turne
the
day
into
night
,
let
them
consider
what
the
sin
is
;
when
you
reade
the
story
of
the
Kings
,
and
heare
them
saying
to
the
Prophets
,
prophesie
not
,
imprisoning
them
,
as
Ahab
did
Micaiah
,
and
slaying
them
,
as
Ioash
did
Zecharial
,
you
will
little
thinke
you
are
guilty
of
the
same
sinne
,
but
when
this
Truth
comes
as
a
Prophet
from
God
,
and
tels
you
,
such
and
such
things
ought
to
be
done
,
and
such
and
such
evils
ought
to
be
abstained
from
,
and
you
shall
desire
it
to
be
silent
,
and
shall
say
,
Prophesie
not
,
when
you
shall
not
suffer
it
to
speake
freely
,
I
say
,
your
sins
shall
be
as
great
as
theirs
;
therefore
learne
to
consider
of
it
,
and
be
humbled
for
it
:
men
are
wont
to
thinke
their
Condition
better
,
because
they
know
more
than
others
,
but
it
is
quite
contrary
,
for
nothing
aggravates
sin
more
than
that
.
It
is
an
extreme
folly
in
men
when
they
cannot
deny
the
fact
,
they
slight
the
fault
,
and
will
not
acknowledge
it
.
It
was
Adams
fault
,
when
God
came
towards
him
,
he
fled
,
and
hides
his
sinne
;
and
it
is
the
fault
of
all
Adams
posterity
.
But
let
men
know
,
that
the
quite
contrary
way
is
the
way
to
Salvation
.
It
is
not
with
God
,
as
it
is
with
men
,
among
whom
confession
makes
way
for
condemnation
,
for
with
God
confession
is
the
way
to
salvation
.
Therefore
be
not
unwilling
to
examine
your selves
,
consider
how
much
you
have
knowne
,
what
truths
have
been
revealed
to
you
.
Do
this
with
one
eye
;
with
another
eye
looke
on
your
lives
,
and
see
how
short
your
practise
hath
beene
of
your
knowledge
,
come
willingly
,
and
if
you
confesse
,
you
shal
be
forgiven
.
This
wil
drive
you
out
of
your selves
,
it
will
be
your
Schoole-master
to
bring
you
to
Christ
.
They
that
carry
this
light
in
a
darke
Lanthorne
,
that
rake
these
sparkes
in
the
ashes
,
that
as
they
would
not
have
others
see
what
they
doe
,
so
neither
would
they
have
their
own
Consciences
take
notice
of
it
that
will
sinne
,
let
men
say
what
they
will
,
that
live
loosely
,
that
either
heare
not
,
or
regard
not
what
they
heare
,
let
them
consider
it
,
for
they
doe
in
a
speciall
manner
imprison
the
Truth
,
they
with-hold
it
in
unrighteousnesse
,
labour
to
know
the
sinne
,
your
miserable
condition
,
and
learne
to
be
humbled
under
it
.
A
second
use
we
may
make
of
this
,
Many
run
,
but
all
obtaine
not
,
that
is
,
there
is
a
company
of
men
run
in
the
wayes
of
God
,
as
well
as
the
Saints
,
both
run
,
both
doe
very
much
,
if
you
looke
on
the
wayes
they
goe
,
you
shall
scarce
finde
difference
in
any
outward
action
that
they
do
,
yet
,
many
obtaine
not
;
and
why
?
they
either
runne
not
as
they
ought
,
or
else
they
hold
not
out
to
the
end
:
Amaziah
and
Ioash
ran
long
,
almost
to
the
end
of
the
race
,
but
because
they
continued
not
faithfull
to
the
death
,
they
received
not
the
Crowne
of
life
,
these
bee
the
men
that
come
neare
the
kingdome
of
heaven
,
but
never
enter
into
it
.
And
the
scope
of
the
Text
serves
to
discover
these
men
;
when
we
heare
therefore
that
there
is
such
a
Generation
,
it
concernes
every
man
to
desire
to
know
his
Condition
,
lest
hee
should
be
of
that
number
;
for
that
cause
we
will
spend
this
use
in
discovering
these
three
things
:
[
1
](A10010-e18480-b)
1
The
good
things
,
that
they
have
,
doe
them
no
good
.
First
,
I
say
,
the
good
things
in
them
do
them
no
good
,
for
they
are
the
gifts
of
the
Holy
Ghost
,
and
shall
be
found
to
the
praise
of
the
Holy
Ghost
,
and
not
to
their
owne
advantage
at
all
,
they
are
not
their
owne
,
but
the
workes
of
the
Spirit
within
them
.
Hebr.
6.
the
Apostle
speakes
of
men
enlightned
,
and
that
have
tasted
of
the
gift
of
the
Holy
Ghost
,
that
is
,
there
be
gifts
that
the
Holy
Ghost
puts
into
their
heart
,
as
we
lay
flowers
in
the
window
,
which
doe
not
grow
there
,
or
as
some
Out-landish
fruit
which
is
brought
over
,
but
it
will
not
grow
in
our
Countrey
,
except
the
soile
be
altered
,
and
changed
,
it
will
not
thrive
there
,
nor
bring
forth
fruit
to
any
purpose
:
So
though
these
things
be
in
them
,
yet
they
are
not
theirs
,
neither
shall
they
be
to
their
owne
praise
,
and
advantage
.
Againe
,
they
cannot
doe
them
good
,
because
they
doe
not
make
them
good
;
they
doe
not
as
Divines
say
,
redundare
in
personam
,
they
make
not
any
mans
person
better
,
though
a
man
,
not
yet
truly
regenerate
,
have
never
so
many
excellent
things
in
him
,
yet
his
person
is
never
the
better
for
them
.
As
we
say
of
godly
and
regenerate
men
,
though
they
commit
evill
,
yet
their
persons
are
good
in
Gods
sight
.
God
sees
their
evill
,
but
he
scowres
them
by
affliction
,
and
he
hates
the
evill
,
but
loves
the
person
,
which
shewes
that
the
person
is
not
accounted
evill
,
for
if
the
person
were
evill
,
he
must
needs
hate
it
:
On
the
other
side
,
they
that
have
received
common
Graces
,
though
they
have
gone
farre
,
yet
their
persons
are
not
the
better
,
but
the
same
:
And
there
is
good
reason
for
it
,
for
it
is
not
the
person
that
doth
the
good
thing
:
But
,
as
Paul
sayes
of
●in
,
It
is
no
more
I
that
doe
it
,
but
sin
that
dwels
in
me
;
so
they
may
say
,
It
is
not
I
that
doe
it
,
but
the
good
that
is
in
me
:
therefore
it
is
reason
it
should
not
doe
them
good
,
when
it
makes
not
their
persons
good
,
but
leaves
them
the
same
notwithstanding
.
So
that
it
may
be
said
of
the
good
things
in
them
,
as
is
said
of
beauty
in
an
evill
woman
,
or
as
of
a
pearle
in
a
swines
snout
,
the
things
be
good
and
precious
,
the
pearle
is
a
pearle
indeed
,
yet
notwithstanding
they
may
be
evill
women
,
in
whom
beauty
,
and
swine
in
whom
the
pearle
is
found
.
So
you
see
the
first
,
that
though
a
man
have
excellent
things
in
him
before
regeneration
,
yet
they
shall
doe
him
no
good
.
Secondly
,
[
2
](A10010-e18590-b)
2
They
do●
them
much
hurt
.
which
may
make
every
man
look
about
him
,
and
to
consider
with
feare
and
trembling
,
if
it
be
not
his
owne
case
:
If
a
man
shall
have
these
Truths
revealed
,
but
he
shall
either
let
them
lye
still
,
and
rust
,
or
if
he
bring
them
to
action
,
shall
checke
and
curbe
them
,
and
not
use
them
as
he
should
,
they
shall
increase
his
Condemnation
.
And
that
may
be
made
evident
from
hence
,
the
sinnes
such
men
commit
are
augmented
and
aggravated
,
from
hence
they
are
committed
against
more
light
,
and
the
more
their
light
is
than
others
,
the
greater
their
sin
is
than
others
.
Therefore
that
is
to
be
marked
,
Rom.
2.9
.
Tribulation
and
anguish
on
every
soule
that
doth
evill
,
to
whom
?
To
the
Iew
first
,
and
then
to
the
Grecian
:
Marke
it
,
They
that
doe
evill
are
of
two
sorts
,
Iewes
or
Grecians
.
Iewes
were
they
that
knew
and
were
acquainted
with
the
Law
,
and
the
Grecians
were
ignorant
of
it
;
therefore
Tribulation
shall
be
first
,
and
in
greatest
measure
on
the
Iew
;
so
that
their
knowledge
aggravates
their
sin
,
it
had
beene
better
for
them
that
they
had
not
had
the
Truth
,
that
they
had
never
heard
of
the
Gospell
of
Christ
,
nor
beene
acquainted
with
the
wayes
of
God
,
because
when
they
have
light
,
and
sin
against
it
,
the
more
light
they
have
,
the
more
resistance
there
is
,
and
so
the
more
inexcusable
they
are
,
and
the
more
inexcusable
they
be
,
the
greater
is
their
sin
.
Againe
,
these
men
of
all
other
are
most
apt
to
resist
God
,
to
resist
Christ
and
his
righteousnesse
,
and
that
doth
exceedingly
encrease
their
sin
,
because
they
crosse
God
in
his
chiefest
end
,
and
that
must
needs
make
their
sin
great
;
and
that
they
doe
more
than
others
,
for
Gods
chiefe
end
is
to
have
Christs
righteousnesse
revealed
,
but
these
men
having
a
Conceit
of
their
owne
righteousnesse
,
regard
it
not
,
and
so
resist
God
.
What
else
is
the
reason
of
that
in
Luke
15.1
.
There
resorted
to
him
(
saith
the
Evangelist
)
Publicans
and
sinners
,
but
the
Pharisees
murmure
at
him
.
What
is
the
meaning
of
that
?
It
is
as
if
he
had
said
;
They
that
were
righteous
more
than
others
,
that
were
in
all
their
Conversation
unblameable
,
that
did
more
good
,
and
abstained
from
more
ill
than
others
,
these
men
did
not
come
to
Christ
,
for
they
thought
themselves
in
a
reasonable
good
condition
already
.
But
the
Publicans
and
sinners
resorted
to
him
.
So
these
men
that
have
many
good
things
in
them
,
we
have
most
adoe
to
drive
them
out
of
themselves
,
and
to
bring
them
to
Christ
;
so
that
they
that
resist
Christs
righteousnesse
,
which
is
Gods
chiefe
end
,
must
needs
do
themselves
most
hurt
.
Againe
,
they
in
whom
Gods
Iustice
doth
most
appeare
,
their
condition
must
needs
be
most
miserable
;
but
so
it
is
with
these
men
,
they
that
are
acquainted
with
his
will
,
and
doe
it
not
,
in
them
at
the
day
of
Iudgement
his
Iustice
shall
most
appeare
:
Otherwise
,
to
what
end
did
God
send
the
Prophets
?
Why
sent
he
Isaiah
,
and
Ezekiel
,
&c.
it
was
not
onely
to
convert
men
,
to
win
their
soules
,
to
bring
them
to
Salvation
.
What
then
?
To
cleare
his
Iustice
,
and
to
increase
their
condemnation
.
How
was
that
done
?
by
making
knowne
these
Truths
,
that
knowing
them
,
and
not
practising
them
,
their
Condemnation
might
be
greater
.
So
we
Ministers
come
not
only
to
convert
the
soules
of
men
,
not
only
to
build
,
but
also
to
plucke
downe
,
not
only
to
open
the
hearts
of
men
to
beleeve
the
Truth
,
but
to
harden
mens
hearts
to
hate
the
Truth
;
not
but
that
we
long
for
the
salvation
of
men
,
and
that
the
proper
end
of
the
Word
is
to
save
men
,
but
the
use
they
make
of
it
serves
to
encrease
their
condemnation
:
So
that
the
more
Truth
is
revealed
,
if
it
be
not
practised
accordingly
,
the
greater
is
the
sinne
.
Againe
,
these
men
are
of
all
others
farthest
both
from
Iustification
and
Sanctification
,
this
Truth
puts
them
farther
off
both
:
I
say
,
the
more
knowledge
is
revealed
,
the
more
they
are
acquainted
with
the
mysteries
of
Salvation
,
if
they
precisely
answer
it
not
in
their
life
,
they
are
further
than
other
men
from
Iustification
,
because
,
as
I
said
before
,
they
thinke
not
themselves
to
be
as
other
men
;
as
the
Pharisee
said
,
I
am
not
as
other
men
,
or
as
this
Publican
:
Therefore
,
sayes
Christ
,
The
Publican
went
to
his
house
justified
rather
than
the
other
.
Againe
,
they
be
further
from
Sanctification
than
others
,
for
they
be
wise
in
their
owne
eyes
,
and
will
carve
out
their
owne
wayes
,
they
are
not
willing
to
resigne
themselves
to
God
,
they
chose
wayes
of
their
owne
,
thinking
the
Word
to
be
foolish
,
and
common
,
for
the
more
the
knowledge
,
the
stronger
is
the
resistance
,
and
therefore
they
are
said
to
contend
with
the
Truth
,
Rom.
2.8
.
To
them
that
are
contentious
,
and
obey
not
the
Truth
.
The
meaning
is
,
Men
that
know
much
,
that
are
much
enlightned
,
but
not
truly
sanctified
,
they
quarrell
with
the
Truth
,
they
except
against
it
,
they
have
many
things
to
alleage
against
the
wayes
of
God
,
the
resistance
is
stronger
in
them
than
in
others
,
they
are
contentious
men
,
that
is
,
not
men
that
contend
with
men
,
nor
simply
with
God
,
but
they
contend
with
the
Truth
,
not
onely
in
will
and
affections
,
but
in
their
understandings
also
,
men
reason
against
it
,
and
therefore
are
apt
to
disobey
the
Truth
,
and
so
of
all
others
furthest
off
from
Sanctification
,
they
will
goe
their
owne
course
,
and
will
not
be
taught
.
So
you
see
the
second
thing
,
That
the
good
things
that
are
in
these
men
doe
them
much
hurt
.
The
end
of
the
Fifth
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Sixth
SERMON
.
ROMANS
1.18
.
For
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodlinesse
and
unrighteousnesse
of
men
,
which
with-hold
the
Truth
in
unrighteousnesse
.
NOw
to
come
to
that
which
remaines
,
[
3
](A10010-e18900-b)
3
How
farre
they
goe
,
and
yet
how
farre
they
fall
short
of
that
which
is
proper
to
the
godly
.
which
is
the
third
thing
,
that
is
,
to
set
downe
how
far
these
men
may
goe
,
and
yet
how
farre
they
fall
short
of
that
which
is
proper
to
the
Saints
that
shall
be
saved
.
And
thus
farre
they
may
goe
.
First
,
they
may
be
enlightned
to
understand
all
the
truths
of
God
;
there
is
no
Truth
we
deliver
to
you
,
[
1
](A10010-e18920-b)
1
In
inlightning
.
but
an
unregenerate
man
may
understand
it
wholly
,
and
distinctly
,
and
may
come
to
some
measure
of
approbation
,
he
may
be
wel
acquainted
with
the
mysteries
of
Fa●th
and
Repentance
,
so
as
he
may
discourse
thereof
better
than
many
that
have
the
things
indeed
.
[
2
](A10010-e18940-b)
2
In
their
Conscience
.
Secondly
,
not
only
so
,
but
hee
may
have
a
Conscience
that
shall
doe
its
duty
in
many
things
,
hee
may
make
a
Conscience
of
many
duties
,
as
you
shall
finde
of
divers
in
Scripture
,
who
notwithstanding
were
not
sanctified
.
When
God
sent
Rohoboam
that
message
,
not
to
goe
to
warre
against
Ieroboam
,
knowing
it
was
Gods
command
,
he
made
Conscience
of
obey-it
,
and
likewise
for
some
yeares
he
served
the
Lord
.
So
when
the
Lord
would
have
Amaziah
send
backe
the
Israelites
,
hee
durst
not
disobey
the
voice
of
the
Lord
,
although
if
he
had
looked
on
all
probabilities
it
might
have
ruined
him
.
So
Abimelech
durst
not
meddle
with
Abrahams
wife
,
when
God
had
given
a
charge
to
the
contrary
.
So
Balaam
in
many
things
restrained
himselfe
,
and
would
not
doe
but
as
the
Lord
commanded
him
:
So
that
an
unregenerate
man
may
keepe
a
good
Conscience
in
secret
,
when
no
man
sees
it
or
knowes
it
.
Thirdly
,
[
3
](A10010-e19020-b)
3
In
common
gifts
.
he
may
not
only
have
his
judgement
enlightned
,
and
his
Conscience
enabled
to
do
its
duty
in
many
things
,
but
likewise
he
may
have
many
common
gifts
planted
in
his
will
and
affections
,
many
excellent
morall
vertues
of
Iustice
,
and
Temperance
,
and
Patience
,
and
in
these
he
may
many
times
exceed
the
godly
,
as
many
times
Blazing-starres
goe
beyond
true
Starres
for
light
;
so
may
these
exceed
the
godly
in
outward
appearance
.
Fourthly
,
[
4
](A10010-e19040-b)
4
In
their
actions
.
there
is
not
only
all
this
wrought
within
them
,
but
they
doe
many
times
expresse
it
in
their
actions
.
Come
to
their
lives
,
they
are
able
to
doe
many
things
;
as
it
is
said
of
Herod
,
he
heard
Iohn
gladly
,
and
did
many
things
:
So
the
second
and
third
ground
,
as
they
knew
something
,
so
they
practised
according
to
their
knowledge
.
In
their
performances
they
may
not
come
short
of
any
of
the
godly
,
and
may
for
a
long
time
have
as
faire
,
specious
,
and
probable
showes
of
goodnesse
as
any
.
Fifthly
and
lastly
,
[
5
](A10010-e19070-b)
5
In
their
Conflicts
.
they
may
goe
thus
farre
,
they
may
have
two
men
in
them
,
aswell
as
regenerate
men
,
one
that
contendes
for
the
Truth
,
the
other
that
resists
it
.
And
what
stronger
signe
is
there
in
regenerate
men
,
to
evidence
their
regeneration
,
than
this
Contention
betweene
the
flesh
and
the
spirit
?
yet
this
may
be
found
in
them
,
there
may
be
strong
Inclinations
to
that
which
is
good
,
and
a
resistance
of
it
.
This
Truth
may
lye
in
their
brest
,
as
a
fire
that
would
rise
,
and
breake
out
,
but
much
quench-cole
,
and
wet
stuffe
within
may
keepe
it
downe
;
so
that
there
may
be
,
and
are
two
men
in
the
Civill
man
,
as
well
as
in
the
Regenerate
.
Now
to
shew
how
farre
they
fall
short
of
[
2
](A10010-e19090-b)
2
How
farre
they
fall
short
▪
them
that
be
truely
sanctified
.
First
,
in
matter
of
light
and
understanding
that
they
have
,
you
shall
finde
a
double
difference
.
[
1
](A10010-e19100-b)
1
In
light
and
understanding
.
In
two
things
.
First
,
though
in
the
Truths
they
know
they
goe
exceeding
farre
,
as
I
have
shewed
you
,
yet
in
this
they
fall
short
,
that
they
understand
not
the
secrets
of
God
.
There
be
certaine
secrets
which
God
reveales
to
none
but
to
them
that
feare
him
:
There
is
something
in
these
Truthes
that
civill
men
doe
not
understand
.
Consider
that
speech
spoken
by
our
Saviour
to
Ierusalem
,
O
Ierusalem
,
that
thou
hadst
knowne
the
things
belonging
to
thy
peace
,
but
now
they
are
hid
from
thine
eyes
!
What
was
hid
from
them
?
not
the
things
themselves
simply
considered
,
for
they
were
fully
revealed
,
Christ
himselfe
Preached
there
,
there
wanted
no
light
to
shine
to
them
;
yet
it
was
hid
from
their
eyes
,
that
is
,
there
was
a
certaine
secret
,
which
,
if
God
had
revealed
,
it
would
have
perswaded
them
to
have
turned
to
him
effectually
,
but
that
was
hid
from
their
eyes
,
and
so
they
were
strangers
from
the
life
of
God
.
So
the
life
of
holinesse
and
religion
these
men
understand
not
,
there
is
something
spirituall
which
they
cannot
comprehend
.
There
light
goes
as
farre
as
it
may
;
when
a
man
hath
a
naturall
,
a
common
light
,
it
will
apprehend
common
objects
,
such
as
are
sutable
to
it
,
it
apprehends
;
but
that
which
is
spirituall
,
it
cannot
reach
unto
.
1
Cor.
2.14
.
A
naturall
man
understandeth
not
the
things
of
the
Spirit
of
God
,
for
they
are
spiritually
discerned
,
that
is
,
the
very
thing
wherein
the
Image
of
God
consists
,
wherein
true
holinesse
expresseth
it selfe
,
they
do
not
understand
.
Therefore
it
seemes
a
strange
thing
to
them
(
as
in
1
Pet.
4.4
.
)
that
others
runne
not
into
the
same
excesse
of
ryot
.
It
seemes
strange
,
(
now
marke
that
word
)
nothing
seemes
strange
but
when
a
man
is
ignorant
of
its
cause
,
is
not
acquainted
with
it
,
and
therefore
he
is
still
finding
fault
with
it
.
Therefore
,
unholy
men
have
a
light
that
reaches
to
common
Iustice
,
and
to
a
common
care
of
serving
God
,
to
common
morall
vertues
,
and
to
an
upright
behaviour
to
men
,
but
further
they
cannot
goe
,
they
know
not
what
it
is
to
be
exact
,
and
strict
in
all
things
,
and
that
is
the
first
difference
,
they
know
not
the
secret
of
God
,
they
may
goe
thorow
the
whole
course
of
Divinity
,
and
be
acquainted
with
all
the
mysteries
of
Salvation
,
but
that
secret
of
his
they
understand
not
.
Secondly
,
there
is
this
difference
in
the
things
they
doe
know
,
they
know
them
indeed
,
(
I
speake
of
them
they
doe
know
,
that
are
within
their
owne
sphere
,
their
owne
compasse
)
but
they
have
not
the
savour
of
what
they
know
,
that
is
it
which
the
Scripture
cals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
savour
of
these
Truthes
they
want
,
and
therefore
they
receive
the
Truth
,
but
not
the
love
of
the
Truth
;
they
doe
not
relish
it
,
they
apprehend
it
not
aright
,
and
for
that
cause
they
practise
it
not
.
You
have
them
excellently
set
downe
in
Iude
14.
they
speake
evill
(
sayes
the
Apostle
)
of
the
things
they
know
not
.
You
see
there
be
some
things
they
know
not
,
and
therefore
they
speake
evill
of
them
:
And
what
things
they
doe
know
,
as
be●sts
without
reason
in
them
,
they
corrupt
themselves
,
that
is
,
they
doe
not
practice
according
to
their
knowledge
,
though
they
are
acquainted
with
the
wayes
of
God
in
that
measure
,
that
they
know
they
ought
to
abstaine
from
these
and
these
sins
,
yet
in
these
things
that
they
know
naturally
they
are
corrupt
:
So
you
see
the
difference
betweene
them
and
the
truly
regenerate
in
matter
of
understanding
.
[
2
](A10010-e19260-b)
2
In
their
Conscience
.
Secondly
(
to
keepe
the
same
method
I
did
in
the
other
)
for
matter
of
Conscience
,
you
shal
finde
this
difference
,
and
in
this
they
fall
short
.
Though
they
doe
make
Conscience
of
many
things
,
notwithstanding
they
have
not
a
good
Conscience
;
for
,
Conscience
is
good
in
two
respects
;
either
because
it
witnesses
good
to
us
,
and
so
wee
commonly
use
it
,
or
as
it
is
subjectively
good
,
and
so
the
love
of
God
,
is
good
,
and
the
feare
of
God
is
good
,
and
in
this
they
have
not
a
good
Conscience
,
for
it
is
required
that
the
Conscience
be
inherently
and
subjectively
good
,
that
a
man
make
Conscience
not
out
of
slavish
feare
,
but
out
of
willingnesse
,
as
a
chaste
wife
desires
to
please
her
husband
,
because
shee
loves
him
,
shee
is
loth
to
displease
him
,
will
not
lose
his
favour
for
any
thing
,
and
therefore
shee
observes
him
exactly
,
and
will
not
offend
him
,
when
the
Conscience
stands
in
this
reference
to
God
,
it
is
a
good
Conscience
.
On
the
other
side
,
let
a
man
make
Conscience
of
never
so
many
things
,
yet
if
it
be
out
of
feare
,
as
a
servant
feares
his
Master
,
or
as
the
Theefe
feares
the
Iudge
,
his
Conscience
is
not
good
.
So
that
the
civil
men
cannot
be
said
to
have
a
good
Conscience
in
the
things
they
abstaine
from
out
of
Conscience
,
You
have
not
onely
beene
ready
to
doe
,
but
to
will
,
and
to
be
forward
;
as
if
the
will
were
more
than
the
deed
;
and
so
it
is
indeed
.
A
man
may
performe
many
actions
of
Religion
,
abstaine
from
many
sins
,
reforme
his
life
in
many
things
,
but
it
is
another
matter
to
desire
to
please
God
,
according
to
that
of
Nehemiah
1.11
.
Let
thine
eare
be
attentive
to
the
prayer
of
thy
servants
that
desire
to
feare
thy
Name
:
there
is
none
but
the
servants
of
God
that
desire
to
feare
him
.
If
others
be
asked
whether
they
could
not
be
content
there
were
no
law
to
restraine
them
,
that
no
necessity
of
holinesse
lay
on
them
;
they
will
answer
,
they
could
desire
that
there
were
none
,
that
they
were
at
liberty
;
and
therefore
when
they
make
Conscience
of
any
thing
,
it
is
not
out
of
willingnesse
,
but
out
of
a
slavish
feare
,
though
it
be
out
of
Conscience
,
yet
the
Conscience
is
not
good
,
and
in
this
respect
they
fall
short
.
Thirdly
,
for
matter
of
morall
vertues
,
they
may
have
many
excellent
vertues
planted
in
their
hearts
,
[
3
](A10010-e19350-b)
3
Morall
Vertues
.
which
are
the
gifts
of
the
Holy
Ghost
,
for
the
Holy
Ghost
doth
not
only
enlighten
the
understandings
of
some
that
shall
never
be
saved
,
but
also
places
many
gifts
in
their
will
and
affections
.
But
this
defect
they
have
,
they
neither
come
from
a
right
Principle
,
nor
tend
to
a
right
end
,
they
come
from
no
higher
a
Well-head
than
Nature
,
they
be
common
to
them
that
be
only
naturall
;
and
therefore
it
cannot
be
proper
to
them
that
shall
be
saved
.
I
say
,
Nature
is
able
to
bring
forth
these
vertues
,
even
as
the
earth
(
for
that
similitude
will
expresse
it
)
is
able
to
bring
forth
two
things
,
Weeds
,
and
Grasse
:
You
know
weeds
are
unprofitable
,
and
many
of
them
hurtfull
,
but
grasse
is
good
and
usefull
:
But
corne
and
flowers
of
the
chiefest
sort
the
earth
cannot
bring
forth
without
plowing
and
sowing
;
so
it
is
with
mans
nature
.
Take
it
as
secluded
from
Grace
,
it
is
able
to
doe
two
things
,
to
bring
forth
Sinne
and
Lust
,
which
comes
from
the
corruption
of
it
,
and
likewise
many
excellent
vertues
which
proceed
from
common
nature
,
which
is
in
a
man
unregenerate
,
as
well
as
sinfull
nature
.
These
things
be
good
and
very
commendable
,
but
this
is
their
fault
,
they
goe
no
further
,
there
is
no
more
than
nature
in
them
,
they
are
very
like
true
Grace
,
as
false
Iewels
are
like
true
ones
,
and
as
your
wilde
corne
is
like
true
corne
,
there
is
a
great
similitude
betweene
them
,
but
yet
there
is
a
great
deale
of
difference
,
if
you
looke
on
them
with
a
curious
eye
,
and
judge
of
them
with
a
righteous
judgement
.
Fourthly
,
for
matter
of
Actions
,
it
is
true
they
doe
many
things
,
[
4
](A10010-e19370-b)
4
In
Actions
In
two
respects
.
but
they
fall
short
in
these
two
respects
:
First
,
they
doe
not
all
,
they
are
alway
wanthing
in
something
.
It
is
not
said
Herod
did
all
,
but
many
things
,
He
heard
Iohn
gladly
,
and
did
much
;
this
rule
will
not
faile
,
they
are
not
general
in
their
obedience
,
there
is
not
a
generall
change
:
Now
the
effect
cannot
goe
beyond
the
cause
,
but
it
is
true
of
the
regenerate
.
They
are
New
Creatures
every
way
,
and
therefore
there
is
a
generall
observation
of
the
Law
of
God
,
I
speake
of
an
Evangelicall
observation
competent
to
the
Saints
,
I
say
,
they
have
a
respect
to
all
the
Commandements
;
the
other
have
not
,
because
their
hearts
are
not
fully
,
not
generally
changed
,
they
have
light
,
but
it
is
shut
up
within
the
compasse
of
one
faculty
,
it
turnes
not
the
soule
into
light
,
and
therefore
they
know
many
things
,
and
doe
many
things
,
yet
because
the
worke
is
not
generall
,
they
have
still
some
exception
,
something
there
is
wherein
they
favour
themselves
,
some
duty
there
is
that
they
omit
,
and
that
constantly
from
time
to
time
.
Againe
,
as
they
doe
not
doe
all
,
so
what
they
doe
,
they
doe
not
in
sincerity
,
they
doe
it
not
to
the
Lord
,
but
for
other
respects
,
for
themselves
,
for
credit
or
applause
,
to
winne
love
and
good
will
among
men
,
or
to
avoid
shame
,
or
they
doe
it
to
escape
judgement
,
and
to
attaine
that
safety
which
Nature
it selfe
may
desire
,
or
else
to
satisfie
naturall
Conscience
:
many
other
respects
there
be
,
but
they
doe
it
not
in
sincerity
to
the
Lord
.
[
5
](A10010-e19510-b)
5
In
their
Conflict
,
in
foure
things
.
Fifthly
and
lastly
,
there
are
two
men
in
Civill
men
before
Regeneration
,
that
is
,
an
instigation
to
that
which
is
good
,
and
a
reluctancie
to
it
,
a
renitencie
against
it
,
something
contrary
thereto
,
as
well
as
in
the
Regenerate
;
but
you
shall
finde
them
to
fall
short
of
the
Saints
in
these
foure
regards
.
First
,
this
Combate
in
them
differs
from
that
in
the
Saints
,
in
respects
of
the
subject
,
it
being
betweene
the
Conscience
,
and
all
the
rest
of
the
Soule
.
The
Conscience
sayes
,
such
things
must
be
done
,
but
the
rest
of
the
faculties
rise
in
rebellion
against
it
,
because
(
as
I
told
you
)
the
light
is
shut
up
there
,
and
all
the
Soule
is
not
enlightned
,
but
in
the
Saints
the
Controversie
is
between
every
faculty
and
it selfe
,
between
the
understanding
and
it selfe
,
betweene
the
whole
Soule
,
as
it
is
compared
with
it selfe
,
there
is
something
good
in
every
part
of
it
,
and
something
ill
,
and
these
two
con●end
.
Secondly
,
as
it
differs
in
the
subject
,
so
likewise
in
the
object
,
the
contention
is
about
different
things
.
A
civill
man
(
that
is
one
that
hath
many
excellent
and
good
things
in
him
,
but
yet
is
unregenerate
,
for
that
I
meane
by
a
civill
man
)
may
have
a
controversie
with
himselfe
about
many
things
belonging
to
honesty
,
vertue
,
sins
of
the
greatest
extent
,
such
as
he
is
able
to
see
(
as
in
a
darke
night
we
see
the
Starres
of
a
greater
magnitude
,
but
the
other
are
hid
from
us
)
but
there
is
something
spirituall
,
things
that
belong
to
the
Image
of
God
to
the
life
of
Grace
,
which
he
makes
not
Conscience
of
,
cannot
contend
about
,
for
he
understands
them
not
.
He
may
be
troubled
about
many
evils
,
and
if
he
fall
into
grosse
sins
,
there
may
be
a
Contention
in
him
after
he
hath
committed
them
as
well
as
before
,
but
the
spirituall
perfomance
of
duties
which
belong
to
godlinesse
and
true
holinesse
,
is
not
controverted
,
and
so
they
differ
in
the
object
.
Thirdly
,
it
differs
in
regard
of
the
effect
and
issue
of
the
Combate
.
In
a
naturall
man
where
there
is
a
strife
you
shall
finde
this
the
issue
,
the
better
is
the
loser
,
and
the
worse
is
the
gainer
,
as
it
was
the
speech
of
Medea
,
Deteriora
sequor
;
but
it
is
not
so
with
the
Saints
,
for
in
their
Combate
ordinarily
they
have
the
better
;
as
Paul
,
when
this
combate
and
strife
was
within
him
,
he
was
still
so
sustained
by
the
Grace
of
God
that
he
had
the
victory
,
and
that
I
take
to
be
the
meaning
of
that
in
2
Cor.
12.9
.
when
there
was
that
strife
in
him
about
the
thorne
in
the
flesh
,
that
is
,
some
strong
lust
that
Satan
had
sharpned
against
him
,
The
Grace
of
God
was
sufficient
for
him
,
and
in
the
issue
thereof
he
did
Meliora
sequi
,
but
the
other
goes
away
with
the
worst
.
Fourthly
and
lastly
,
there
is
a
difference
in
regard
of
the
Continuance
,
and
durance
of
this
Combate
in
carnall
men
,
it
continues
not
to
the
end
,
but
they
give
over
;
and
this
you
shall
also
finde
,
they
stand
not
at
a
stay
,
but
grow
worse
and
worse
,
for
that
is
a
generall
Truth
,
Evill
men
shal
wax
worse
and
worse
,
there
may
be
a
contention
for
a
time
,
the
two
men
may
for
a
Time
be
in
an
Aequilibrio
,
the
ballance
may
hang
equall
for
a
while
,
but
at
last
they
give
the
raine
to
their
lust
,
they
are
weary
of
contending
;
but
the
Spirit
in
the
Saints
growes
stronger
and
stronger
,
as
it
was
said
of
the
house
of
Saul
,
it
waxed
weaker
and
weaker
,
but
the
house
of
David
grew
stronger
and
stronger
.
And
as
it
was
said
of
Peter
,
When
he
should
be
old
,
he
should
be
carried
whither
he
would
not
;
shewing
by
what
death
he
should
glorifie
God
,
that
is
,
this
strife
should
continue
til
he
was
old
,
till
the
latter
end
of
his
dayes
,
yea
,
and
about
that
which
is
hardest
of
all
,
that
is
,
to
resist
the
desire
of
life
,
to
be
content
to
die
for
CHRIST
.
So
you
see
how
farre
they
may
goe
,
and
yet
how
farre
they
fall
short
.
And
now
have
I
done
with
those
three
things
,
that
the
good
things
,
that
carnall
men
have
,
doe
them
no
good
.
Secondly
,
that
they
doe
them
hurt
.
Thirdly
,
that
they
may
goe
farre
,
and
yet
,
(
that
you
may
not
be
deceived
,
in
apprehending
what
men
they
are
,
and
what
Condition
we
speake
of
)
that
they
fall
short
of
that
which
is
proper
to
the
Saints
,
and
so
much
for
the
second
use
.
Thirdly
,
with-hold
the
Truth
in
unrighteousnesse
;
Iohn
Baptist
,
all
the
while
he
preached
Herod
heard
him
willingly
,
yea
,
gladly
,
but
when
he
came
to
touch
upon
Herodias
,
then
he
tooke
away
his
head
;
and
as
he
dealt
with
Iohn
,
so
doe
we
with
Truth
,
so
long
as
it
suggests
nothing
to
us
that
crosses
our
desires
,
we
are
willing
to
obey
it
in
all
things
that
it
shall
dictate
to
us
,
but
when
it
tels
us
of
sins
that
we
are
unwilling
to
heare
of
,
we
first
imprison
it
,
and
then
extinguish
it
,
as
there
be
degrees
in
restraining
of
it
,
first
in
one
degree
,
then
in
a
greater
degree
,
and
at
last
we
put
it
quite
out
:
Therefore
take
heed
to
it
,
labour
to
know
your
sins
,
to
see
those
which
are
most
naturall
to
you
,
with-hold
the
Truth
in
unrighteousnesse
;
which
is
done
after
this
manner
:
When
a
man
shall
have
his
heart
set
upon
any
particular
thing
which
he
is
not
willing
to
part
with
,
and
the
Truth
shal
tell
him
something
that
is
contrary
thereto
,
now
let
him
trie
himselfe
.
Pilate
(
the
Text
saith
)
knew
that
the
Pharisees
had
delivered
CHRIST
for
Envie
,
this
he
knew
,
but
yet
to
content
the
people
,
sayes
one
Evangelist
,
and
out
of
feare
of
Caesar
,
sayes
the
other
,
he
delivered
him
to
them
.
Out
of
those
two
respects
,
because
he
would
not
part
with
his
love
of
the
people
,
nor
with
the
good-will
of
Caesar
,
he
would
part
with
CHRIST
.
Now
here
is
the
Triall
,
Suppose
thou
esteemest
credit
,
and
applause
with
men
,
the
Truth
comes
and
tels
thee
thou
art
to
doe
a
thing
that
crosses
this
,
marke
what
thou
art
ready
to
doe
in
this
case
;
you
shall
see
an
instance
in
Iohn
12.42
.
There
were
many
among
the
chiefe
Rulers
which
beleeved
on
CHRIST
,
but
for
feare
lest
the
Pharisees
should
cast
them
out
of
the
Synagogue
,
they
durst
not
confesse
him
,
for
they
loved
the
praise
of
men
more
than
the
praise
of
God
.
They
beleeved
on
him
,
the
Truth
did
its
part
,
they
were
thereby
informed
well
enough
what
they
were
to
doe
,
but
because
they
loved
the
praise
of
men
,
they
resisted
this
Truth
out
of
love
to
unrighteousnesse
.
So
put
case
thy
minde
be
set
upon
wealth
,
and
in
that
thou
wilt
not
be
crost
,
This
truth
tels
thee
,
thou
must
doe
one
thing
,
but
it
will
crosse
thee
in
matter
of
thy
estate
,
as
the
Young-man
had
that
Triall
put
on
him
,
Goe
and
sell
all
thou
hast
,
and
thou
shalt
have
Treasure
in
heaven
:
Compare
thine
owne
with
the
Young-mans
behaviour
,
hee
went
away
sorrowfull
.
Whence
we
may
gather
that
he
was
enlightned
to
see
the
Truth
,
he
knew
it
was
best
to
follow
CHRIST
,
the
Truth
was
thus
farre
revealed
to
him
,
for
otherwise
why
should
he
goe
away
sorrowfull
?
If
he
had
not
beleeved
him
to
be
the
Messiah
,
he
needed
not
to
have
sorrowed
,
but
in
that
sorrow
was
left
in
his
heart
,
it
manifested
what
his
minde
was
set
upon
.
Is
it
thus
with
thee
?
Learne
hence
to
humble
your selves
,
to
judge
aright
of
your
sins
,
and
of
your
Condition
by
them
.
And
if
all
this
will
not
perswade
you
,
take
this
one
instance
which
I
will
give
you
.
Take
a
view
of
thy selfe
as
thou
art
affected
at
some
apprehension
of
Death
,
in
some
dangerous
sicknesse
,
in
some
good
mood
,
after
some
quickning
of
the
Spirit
in
thee
,
after
some
great
trouble
into
which
thou
art
cast
,
and
see
what
thou
wilt
doe
in
such
a
case
:
See
what
libertie
this
Truth
hath
at
such
a
time
,
how
ready
thou
art
to
obey
it
in
all
things
,
how
ready
will
the
Truth
be
to
informe
thee
,
these
and
these
things
thou
oughtest
not
to
doe
,
and
thou
hast
neglected
these
and
these
duties
;
how
imminent
this
Truth
is
,
to
dictate
to
thee
what
thou
oughtest
to
doe
.
Consider
againe
what
thy
behaviour
is
in
time
of
health
and
strength
,
in
time
of
Peace
,
when
thou
livest
in
abundance
of
all
things
.
See
how
farre
short
thou
art
of
performing
what
in
those
times
thou
wouldest
doe
,
and
in
the
same
measure
thou
with-holdest
the
Truth
in
unrighteousnesse
;
in
such
measure
thou
imprisonest
it
,
for
that
declares
what
light
is
in
thee
.
Take
a
survey
of
one
or
two
dayes
,
goe
through
the
actions
that
passe
by
thee
in
the
same
,
see
what
evill
thou
hast
done
,
and
what
good
thou
hast
omitted
,
and
say
thus
,
Might
not
I
have
forborne
this
evill
,
if
I
would
have
set
my selfe
to
doe
it
?
Might
not
I
have
performed
this
duty
,
if
I
would
have
gone
about
it
?
and
let
this
humble
thee
.
For
this
cause
I
have
chosen
this
Text
,
that
you
might
be
driven
out
of
your selves
;
and
why
should
you
be
backward
in
it
,
seeing
it
is
the
first
step
to
Salvation
?
And
so
much
shall
serve
for
this
third
use
.
Fourthly
,
with-hold
the
Truth
in
unrighteousnesse
:
Then
take
heed
of
putting
thy selfe
into
that
Condition
,
consider
the
danger
of
disobeying
this
Truth
,
of
offending
it
,
of
doing
any
thing
contrary
to
it
,
of
restraining
and
curbing
it
,
for
it
is
of
that
nature
,
that
if
thou
offendest
it
,
it
will
offend
thee
.
It
is
a
Truth
that
God
hath
set
in
thy
heart
,
and
appointed
it
to
rule
there
,
if
thou
oppose
it
,
and
set
up
usurpers
,
he
will
doe
as
Iehojada
did
,
that
set
up
the
right
King
,
he
will
even
set
up
this
Truth
at
the
day
of
death
to
accuse
thee
,
and
to
raigne
over
thee
as
a
Tyrant
.
It
sits
in
thy
Conscience
,
it
markes
what
is
done
amisse
,
and
will
be
assuredly
revenged
,
for
every
rebellion
,
and
offence
committed
against
it
,
as
it
is
said
of
Truth
in
generall
,
Magna
est
veritas
&
praevalet
,
if
thou
be
for
the
Truth
,
it
will
be
for
thee
,
and
if
thou
be
against
it
,
it
will
be
against
thee
,
and
it
hath
God
on
its
side
,
it
is
attended
with
the
wrath
of
the
Almighty
,
who
will
be
ready
to
execute
upon
thee
whatsoever
this
Truth
shall
alleage
against
thee
,
though
he
doth
it
not
presently
,
yet
all
the
while
thou
art
in
the
way
to
Damnation
,
as
it
was
with
Iudas
and
Achitophel
.
Therefore
be
sure
to
keepe
this
Truth
well
,
that
thou
offend
it
not
;
as
thou
art
tender
over
thy
weake
stomacke
,
to
give
what
contents
it
,
to
avoid
what
may
offend
it
,
and
then
it
shall
be
as
a
continuall
feast
to
thee
,
otherwise
it
shall
be
as
a
sicke
stomacke
to
thee
,
that
doe
what
thou
wilt
,
yet
whether
walking
or
sitting
still
,
it
will
trouble
thee
:
So
this
Truth
thou
wilt
not
be
able
to
deceive
,
it
will
see
what
is
amisse
,
whether
thou
wilt
or
no
:
2
Cor.
4.2
.
saith
the
Apostle
,
Wee
commend
our selves
to
every
mans
Conscience
in
the
sight
of
God
,
by
manifestation
of
the
Truth
:
That
is
,
the
Conscience
within
will
see
thee
thorow
,
doe
what
thou
canst
,
there
will
be
an
agreement
betweene
it
,
and
the
Truth
that
is
presented
to
it
,
it
cannot
but
observe
all
the
obliquities
of
thy
life
,
all
thy
errours
,
thou
canst
not
deceive
it
,
nor
long
shake
it
off
.
But
,
I
answer
,
Fifthly
,
with-hold
the
Truth
in
unrighteousnesse
.
As
there
have
beene
words
of
Humiliation
and
reproofe
,
so
let
mee
shut
up
with
a
word
of
exhortation
.
Be
exhorted
therefore
from
hence
to
give
this
Truth
leave
to
rule
and
governe
in
thy
heart
,
and
life
;
doe
not
make
a
bancke
against
it
,
or
an
hedge
about
it
,
restraine
it
not
,
fetter
it
not
,
but
suffer
it
to
walke
freely
in
every
part
of
thy
conversation
,
to
rectifie
and
reforme
every
facultie
,
speech
,
and
action
,
for
so
it
ought
to
doe
;
and
,
as
I
said
before
,
thou
shalt
finde
it
a
dangerous
thing
to
restraine
it
.
Among
men
,
he
that
imprisons
one
whom
he
should
not
,
[
1
](A10010-e20230-b)
1
The
danger
of
restraining
it
.
runs
into
a
Praemunire
,
and
forfeits
all
he
hath
.
Commonly
we
faile
both
these
wayes
,
we
give
Lusts
liberty
,
which
should
be
restrained
;
and
imprison
Truth
,
which
should
be
at
liberty
,
therefore
our
judgement
shall
be
accordingly
.
For
letting
thy
lusts
goe
at
liberty
,
take
heed
lest
God
say
to
thee
,
as
he
did
to
Ahab
for
letting
King
Benhadad
goe
,
Thy
life
shall
be
for
his
life
:
lest
on
the
other
side
by
imprisoning
the
Truth
you
forfeit
all
things
,
and
God
take
advantage
of
your
forfeiture
.
Since
the
fall
of
Adam
,
man
doth
turne
all
things
upside
downe
,
according
to
that
which
is
complained
of
those
Prophets
,
They
did
slay
the
soules
of
them
that
should
live
,
and
gave
life
to
the
soules
that
should
die
.
So
doe
men
,
the
Truth
that
should
live
they
slay
,
and
the
lust
that
should
die
,
they
give
life
unto
:
But
you
know
what
Gods
judgement
was
on
them
,
Ezek.
13.
He
would
destroy
both
the
dawber
and
the
wall
of
untempered
morter
.
God
requires
at
thy
hands
that
thou
give
account
of
the
Authority
committed
to
thee
,
and
take
heed
of
abusing
it
.
If
the
King
send
a
Privie
Councellour
,
or
a
great
man
about
him
to
reveale
his
will
,
to
expresse
his
commandement
in
this
or
that
particular
,
that
so
men
may
know
it
,
and
be
free
from
the
danger
of
the
Law
;
if
a
man
,
in
stead
of
obeying
it
,
imprison
him
,
how
will
the
King
take
it
at
his
hands
?
What
then
will
God
doe
in
this
case
?
He
hath
put
his
Truth
into
the
hearts
of
men
,
he
hath
sent
his
messengers
to
shew
his
will
,
that
this
he
will
have
done
:
If
thou
imprison
this
Truth
,
be
assured
,
God
will
not
hold
thee
guiltlesse
,
therefore
let
it
have
liberty
,
let
it
rule
and
raigne
in
thy
heart
,
let
it
doe
what
it
will
.
This
benefit
thou
shalt
have
,
[
2
](A10010-e20330-b)
2
The
benefit
of
setting
it
at
liberty
.
Thou
sets
it
at
liberty
,
and
it
shall
set
thee
at
liberty
,
Ioh.
8.32
.
If
you
continue
in
my
words
,
&c.
the
Truth
shall
make
you
free
.
From
what
?
or
what
great
benefit
hath
a
man
by
this
freedome
?
a
benefit
unspeakable
,
thou
shalt
be
free
from
the
feare
of
Death
,
from
the
hands
of
all
thine
Enemies
,
to
serve
God
in
holinesse
and
righteousnesse
,
from
the
feare
of
Iudgement
,
from
the
feare
of
hell
,
from
the
guilt
,
and
punishment
of
sin
,
from
the
rule
and
tyranny
of
sin
,
and
is
not
this
to
be
desired
?
Againe
,
if
thou
set
this
at
liberty
,
if
thou
wilt
practice
and
use
it
,
thou
shalt
finde
more
benefit
and
sweetnesse
from
it
,
than
from
the
meere
contemplation
of
it
;
we
are
deceived
in
thinking
that
the
knowledge
of
it
is
pleasant
,
but
the
practice
hard
.
Indeed
,
that
that
keeps
the
world
from
practice
,
is
,
because
it
is
accompanied
with
persecution
,
whereas
bare
knowledge
crosses
not
at
all
;
and
therefore
most
men
are
willing
to
heare
,
and
know
,
but
in
practice
they
fall
short
.
But
in
this
they
are
deceived
,
for
this
Truth
brings
more
pleasure
in
the
practice
and
use
of
it
,
than
in
the
knowledge
and
contemplation
of
it
.
Instance
in
Faith
,
suppose
thou
know
all
the
doctrine
of
Faith
,
the
knowledge
is
pleasant
,
much
more
the
practise
,
if
thou
wilt
let
it
goe
at
liberty
,
if
it
may
pacifie
,
and
purifie
thy
heart
,
if
thou
be
much
in
contemplating
thy
priviledges
in
Christ
,
thou
shalt
finde
the
sweet
of
it
.
And
so
I
may
say
of
love
,
and
patience
,
and
every
grace
:
Knowledge
of
things
is
like
W●ne
or
Cordials
standing
on
the
table
,
thou
canst
view
them
,
and
looke
on
them
then
,
and
have
them
presented
to
thee
,
but
if
thou
feed
on
them
by
practise
,
how
doe
they
warme
thy
spirits
,
and
quicken
thee
,
and
put
life
into
thee
,
if
they
be
digested
,
and
distributed
into
all
the
parts
,
into
all
the
faculties
,
(
for
that
is
digesture
)
till
they
turne
to
flesh
and
bloud
,
and
spirits
,
as
it
were
,
then
thou
shalt
finde
their
sweetnesse
,
even
more
than
any
man
can
expresse
,
who
himselfe
hath
not
felt
it
.
First
,
thou
must
seeke
to
God
,
beseech
him
to
set
this
Truth
at
liberty
,
be
convinced
of
thine
owne
disability
,
I
will
run
the
way
of
thy
Commandements
,
when
thou
shalt
enlarge
my
heart
.
David
had
this
Truth
,
but
it
was
not
in
his
power
to
set
it
at
liberty
;
therefore
he
goes
to
God
,
acknowledg●s
his
owne
insufficiencie
,
desires
God
to
enlarge
his
heart
,
and
when
he
hath
set
it
at
liberty
,
the
harshnesse
will
be
taken
off
,
and
thou
wilt
run
freely
the
way
of
Gods
Commandements
.
The
like
is
in
2
Cor.
10.4
.
The
weapons
of
our
warfare
are
mighty
▪
but
how
?
Through
God
to
bring
downe
the
strong
holds
,
in
our
hearts
,
these
be
strong
holds
in
men
,
certaine
reasons
in
the
understanding
,
certaine
lusts
in
the
will
and
affections
,
and
these
cannot
be
beaten
downe
by
all
the
wit
in
the
world
,
and
all
understanding
that
thou
canst
learne
out
of
any
Morall
Writer
,
or
the
Scriptures
themselves
;
but
there
is
a
power
through
God
to
doe
it
,
to
bring
downe
these
strong
holds
,
to
bring
all
into
subjection
;
therefore
goe
to
God
,
beg
it
earnestly
,
and
let
him
give
thee
no
deniall
.
Secondly
,
[
2
](A10010-e20560-b)
2
Practice
the
Truth
.
as
thou
must
goe
to
him
,
so
thou
must
do
something
thy selfe
,
thou
must
practise
thy selfe
,
and
the
more
thou
dost
so
,
the
more
thou
shalt
be
set
at
liberty
;
the
more
thou
settest
thy selfe
to
worke
,
the
more
ground
thou
shalt
get
,
the
more
Truth
will
be
enlarged
;
as
it
is
in
marble
,
the
more
you
rub
it
,
the
more
it
will
shine
;
so
the
more
this
Truth
is
used
,
the
brighter
it
will
be
in
our
actions
;
the
more
thou
puttest
it
in
practice
,
the
more
power
shalt
thou
have
in
thy
life
,
as
Christ
sayes
,
If
ye
beleeve
my
sayings
,
yee
shall
understand
my
words
,
Therefore
,
if
you
will
have
this
power
,
be
doing
,
have
a
good
Conscience
,
for
that
is
the
seale
of
this
Truth
.
How
did
Paul
doe
to
give
this
Truth
liberty
to
rule
in
his
life
?
Why
,
saith
he
,
I
exercise
my selfe
to
keepe
a
good
Conscience
,
that
is
,
If
I
knew
any
thing
that
was
to
be
done
,
I
set
my selfe
about
it
;
and
as
the
Musitian
by
often
practising
his
lesson
,
or
as
one
that
writes
,
by
practising
his
hand
doth
increase
his
skill
:
So
in
these
Truths
,
the
more
thou
dost
,
the
more
thou
mayest
doe
,
letting
them
lye
still
extinguishes
them
,
and
for
that
God
often
gives
men
up
to
a
reprobate
sense
,
On
the
other
side
,
if
thou
dost
use
them
,
doubt
not
but
God
will
delight
to
enlarge
them
.
As
in
other
Talents
,
labouring
to
improve
them
,
is
the
way
to
encrease
them
.
[
3
](A10010-e20610-b)
3
Communion
Saints
.
Againe
,
adde
this
to
it
:
The
Communion
of
Saints
you
shall
finde
a
great
meanes
to
enlarge
this
Truth
,
and
to
set
it
at
liberty
;
by
walking
with
the
wise
,
you
will
be
more
wise
,
and
what
is
said
of
Wisdome
,
may
be
said
of
Truth
,
for
they
are
the
same
:
Saul
,
when
he
was
among
the
Prophets
,
had
a
sparke
of
the
Spirit
of
Prophecie
,
which
though
it
was
but
a
common
action
in
a
wicked
man
,
yet
this
sparke
of
a
naturall
and
common
gift
of
the
Spirit
,
Saul
had
when
he
came
among
the
Prophets
.
It
is
the
Apostles
direction
,
Provoke
one
another
to
love
and
good
workes
:
As
one
souldier
encourageth
another
,
and
a
fast
goer
stirres
up
one
that
is
slow
;
so
good
Company
whets
Graces
.
On
the
other
side
,
ill
Company
imprisons
the
Truth
:
If
thou
wilt
keepe
company
with
them
that
are
not
good
,
thou
must
correspond
with
them
,
and
this
will
cause
thee
to
choake
this
Truth
,
for
many
times
thou
canst
not
doe
duties
without
shame
,
because
thou
canst
not
hold
in
with
them
,
and
with
dutie
too
.
It
is
not
for
nothing
that
David
uses
that
phrase
,
Psal.
119.115
.
Away
from
me
yee
evill
doers
,
for
I
will
keepe
the
Commandements
of
my
God
:
As
if
he
had
said
,
When
I
goe
about
to
keepe
the
Commandements
of
God
,
if
I
have
Company
about
mee
that
is
not
good
,
they
will
be
a
barre
unto
me
,
and
as
fetters
to
my
soule
;
so
that
it
is
true
both
wayes
:
the
company
of
Saints
enlarges
Truth
,
the
other
straitens
it
.
Saint
Paul
and
others
were
good
men
,
yet
when
they
were
mistaken
in
that
,
you
shall
see
what
a
fetter
it
was
:
When
Saint
Paul
was
to
goe
to
Ierusalem
to
preach
the
Gospell
of
CHRIST
,
What
doe
you
breaking
mine
heart
?
You
may
see
by
that
speech
they
were
a
great
Impediment
to
him
:
And
as
CHRIST
said
to
Saint
Peter
,
Get
thee
behind
me
Satan
:
And
as
David
said
to
the
sonnes
of
Zerviah
,
2
Sam.
16.10
.
What
have
I
to
doe
with
you
yee
sonnes
of
Zerviah
,
when
they
advised
him
to
take
off
Shemei
his
head
:
So
if
you
would
have
the
Truth
to
have
liberty
,
take
heed
of
ill
company
.
As
Iames
saith
of
refraining
the
Tongue
,
I
am
.
1.26
.
He
that
refraineth
not
his
tongue
,
his
Religion
is
in
vaine
:
So
we
may
say
of
Company
,
Hee
that
lookes
not
to
his
Company
,
his
Religion
is
in
vaine
,
hee
shall
finde
it
so
,
for
this
Truth
will
never
be
at
libertie
,
except
it
be
among
them
,
among
whom
it
will
have
its
libertie
.
The
end
of
the
Sixth
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Seventh
SERMON
.
ROMANS
1.19
,
20.
Forasmuch
as
that
which
may
be
knowne
of
God
,
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
and
God-head
are
clearly
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
to
the
intent
that
they
should
be
without
excuse
.
WE
have
purposed
still
to
goe
on
in
this
point
of
Humiliation
,
and
then
,
God
willing
,
we
will
proceed
to
that
of
Iustification
,
which
we
promised
to
handle
.
These
words
doe
second
the
former
,
which
we
have
gone
thorow
,
The
wrath
of
God
is
revealed
from
heaven
,
&c.
The
Apostle
having
set
this
downe
,
hath
two
things
to
prove
:
First
,
that
there
is
such
a
Truth
revealed
.
Secondly
,
That
they
with-hold
it
in
unrighteousnesse
:
Both
which
he
proves
in
the
sequele
of
this
Chapter
.
[
1
](A10010-e20960-b)
1
That
there
is
such
a
Truth
,
proved
foure
wayes
.
First
,
there
is
such
a
Truth
revealed
to
men
,
for
(
saith
he
)
That
that
may
be
knowne
of
God
is
manifest
in
them
;
that
is
,
there
is
a
certaine
portion
of
Truth
,
a
certaine
measure
of
knowledge
which
God
hath
made-knowne
to
every
man
;
indeed
there
be
different
measures
,
but
to
every
one
some
measure
is
given
,
set
forth
by
the
Author
thereof
,
God
(
saith
he
)
hath
shewed
it
to
them
.
Secondly
,
it
is
set
forth
more
particularly
by
the
thing
that
is
revealed
:
And
thirdly
,
by
the
meanes
whereby
it
is
revealed
:
Fourthly
,
by
the
end
.
Secondly
,
the
thing
that
is
reavealed
,
as
if
he
had
said
;
if
you
will
know
more
particularly
what
this
knowledge
is
,
it
is
the
knowledge
of
Gods
eternall
Power
and
God-head
.
Thirdly
,
will
you
know
the
meanes
how
it
is
revealed
?
It
is
revealed
by
his
workes
,
and
chiefly
by
the
creation
of
the
world
.
But
,
you
will
object
,
his
eternall
power
and
God-head
are
invisible
,
shut
up
from
the
view
of
men
,
how
shall
men
doe
to
see
and
understand
these
things
,
(
Saith
he
)
They
are
knowne
by
the
things
that
are
seene
:
You
may
see
the
world
,
you
may
see
the
workes
of
his
providence
;
these
things
run
into
the
senses
,
and
by
these
they
are
knowne
:
As
the
soule
of
a
man
is
a
thing
in
it selfe
invisible
,
but
yet
you
may
see
it
by
the
motions
of
the
body
,
the
effects
of
the
soule
in
the
bodie
,
this
the
senses
are
capable
of
;
so
the
invisible
things
of
God
are
knowne
by
the
things
that
are
seene
.
Last
of
all
,
this
is
set
out
by
the
end
,
wherefore
GOD
hath
done
this
,
the
end
is
,
that
they
may
be
without
excuse
:
And
so
far
he
proves
the
first
part
,
that
there
is
a
Truth
revealed
to
men
.
In
the
next
words
he
comes
to
prove
,
[
2
](A10010-e21170-b)
2
That
they
with-hold
the
Truth
in
unrighteousnesse
.
That
they
with-hold
the
Truth
in
unrighteousnesse
;
For
they
knew
God
,
but
they
glorified
him
not
as
God
,
and
not
negatively
only
,
but
affirmatively
also
,
Their
foolish
hearts
are
full
of
darknesse
,
they
became
vaine
in
their
imaginations
.
But
,
They
turned
the
glory
of
the
incorruptible
God
,
into
the
image
of
corruptible
man
,
&c.
So
much
for
the
scope
of
the
words
.
Wee
will
not
runne
to
every
particular
,
because
this
is
a
place
of
Scripture
on
which
wee
meane
not
to
dwell
,
but
these
three
points
we
intend
to
handle
out
of
these
two
verses
.
In
the
handling
of
which
,
you
shall
see
all
these
particulars
will
be
brought
in
:
-
The
first
is
,
That
that
Law
,
or
Truth
,
or
Knowledge
,
by
which
every
man
shall
be
judged
,
is
made
manifest
by
God
himselfe
.
-
Secondly
,
The
workes
of
God
,
or
the
Creation
,
are
the
meanes
by
which
he
hath
made
it
knowne
.
-
Thirdly
,
They
are
so
much
made
knowne
to
every
man
,
as
will
make
him
inexcusable
.
That
truth
,
or
that
Law
,
or
that
knowledge
,
by
which
every
man
shall
be
judged
at
the
last
day
,
is
made
evident
to
him
by
God
himselfe
.
In
this
proportion
you
must
marke
three
things
:
First
,
what
it
is
that
is
made
knowne
;
It
is
that
Law
or
Truth
,
[
1
](A10010-e21400-b)
1
What
this
Truth
is
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
by
which
every
man
shall
be
judged
,
the
word
in
the
original●
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
which
may
be
knowne
of
God
,
that
is
,
there
is
a
certaine
measure
and
portion
of
Truth
,
which
God
disposes
and
reveales
to
men
,
to
some
one
measure
,
to
some
another
measure
,
and
according
to
the
measure
of
Truth
he
must
conforme
himselfe
,
and
for
breaking
that
rule
onely
,
hee
shall
be
condemned
at
the
last
day
:
The
Gentiles
have
one
measure
of
Truth
,
the
Iewes
have
a
greater
measure
,
but
Christians
,
to
whom
the
Gospell
is
revealed
,
have
the
greatest
measure
of
Truth
given
them
:
Againe
,
some
Christians
that
live
under
better
Ministeries
,
they
whose
education
is
better
,
they
have
more
Truth
than
others
:
Now
seeing
he
saith
it
is
made
manifest
,
the
meaning
is
,
every
man
hath
a
measure
,
and
that
is
to
be
made
manifest
;
as
light
when
it
comes
into
a
roome
,
it
showes
all
the
glory
,
all
the
beauty
and
deformity
round
about
,
it
showes
the
right
way
and
the
wrong
way
,
if
you
come
to
the
light
,
all
things
are
made
manifest
now
,
which
were
covered
,
when
you
were
in
darknesse
:
thus
God
enlightens
men
,
he
kindles
a
certaine
light
in
their
minde
(
for
so
the
word
signifies
)
he
puts
a
light
into
their
hearts
,
by
which
they
are
able
to
judge
of
that
which
is
good
and
evill
,
of
that
which
is
agreeable
to
his
will
,
and
contrary
to
his
will
;
of
that
which
is
the
way
to
happinesse
,
and
that
which
is
not
;
and
this
is
made
knowne
.
The
second
thing
to
be
marked
in
this
proposition
,
[
2
](A10010-e21450-b)
2
How
it
is
made
knowne
.
is
,
to
shew
,
how
it
is
made
knowne
;
you
see
that
the
thing
is
made
knowne
to
us
:
Not
it
is
made
knowne
to
us
these
foure
wayes
:
-
First
,
[
1
](A10010-e21490-b)
1
By
the
light
of
Nature
.
it
is
made
knowne
to
us
by
the
light
of
Nature
,
God
hath
written
the
Law
in
their
hearts
,
Rom.
2.15
.
They
show
the
effects
of
the
Law
,
which
Law
is
written
in
their
hearts
,
that
is
,
God
hath
implanted
it
there
,
God
hath
written
it
there
,
he
hath
fastned
it
there
,
he
hath
revealed
to
men
some
Truths
:
but
the
question
will
be
how
it
shall
be
knowne
that
God
hath
done
so
;
why
(
saith
he
)
you
shall
know
it
by
the
effects
,
every
man
,
even
Heathens
,
though
they
have
not
come
to
the
knowledge
of
the
Scripture
,
ye●
they
have
the
Law
written
in
their
hearts
,
fo●
they
doe
the
things
contained
in
the
Law
,
their
actions
show
it
,
they
could
not
doe
these
things
,
if
they
had
not
the
Law
written
in
their
hearts
.
Againe
,
their
consciences
accuse
and
excuse
.
Againe
,
it
is
seene
by
their
judging
of
others
,
for
in
judging
of
others
,
they
judge
themselves
,
and
make
it
evident
,
that
they
doe
know
,
though
they
doe
not
practice
,
and
so
it
is
revealed
by
the
Law
of
Nature
.
-
[
2
](A10010-e21540-b)
2
By
Gods
workes
.
Secondly
,
God
makes
it
knowne
by
his
works
,
specially
,
by
the
creation
of
the
world
,
by
his
workes
of
Providence
,
which
be
ordinary
,
and
extraordinary
,
as
miracles
,
that
is
,
when
a
man
lookes
on
the
great
volume
of
the
world
,
there
those
things
which
God
will
have
known
,
are
written
in
capitall
letters
,
and
such
letters
as
every
one
may
understand
and
reade
;
so
as
that
which
the
Papists
say
of
Images
,
they
are
Lay-mens
bookes
,
and
ignorant
mens
bookes
;
so
(
and
in
a
much
better
sense
)
this
Booke
of
the
world
is
the
Heathen
mans
booke
,
wherein
he
may
see
there
is
a
God
,
and
his
eternall
power
,
and
wherein
all
men
may
see
what
they
ought
to
doe
to
this
God
.
-
[
3
](A10010-e21560-b)
3
By
the
Scriptures
.
Thirdly
,
it
is
manifest
by
the
Scriptures
,
Ioh.
5.39
.
saith
Christ
,
Search
the
Scriptures
,
for
therein
you
thinke
to
have
eternall
life
,
and
they
testifie
of
me
:
This
is
out
of
question
,
that
the
Scriptures
testifie
of
GOD
,
they
make
GOD
knowne
to
men
.
-
[
4
](A10010-e21600-b)
4
By
the
Saints
.
Lastly
,
it
is
made
knowne
by
the
Saints
,
as
in
the
same
Chapter
,
Ioh.
5.
Iohn
bare
witnesse
of
me
,
and
what
is
said
of
Iohn
,
may
be
said
of
others
,
the
Saints
beare
witnesse
of
God
.
Therefore
in
the
second
to
the
Philippians
,
they
are
said
to
shine
as
lights
in
the
world
,
that
is
,
they
make
God
knowne
to
men
:
So
by
these
foure
wayes
God
makes
it
knowne
,
namely
by
the
Law
of
Nature
:
Secondly
,
by
his
workes
.
Thirdly
,
by
the
Scriptures
.
Fourthly
,
by
the
faithfull
that
live
in
the
world
.
The
two
first
make
it
knowne
to
the
Heathen
;
the
two
last
to
them
within
the
Church
,
that
is
,
the
faithfull
,
and
these
be
the
meanes
by
which
it
is
evident
.
Now
the
third
thing
to
be
observed
,
[
3
](A10010-e21670-b)
3
It
is
God
that
maketh
this
Truth
evident
.
is
,
That
it
is
God
that
maketh
this
Truth
evident
;
This
is
enough
to
prove
that
it
is
God
,
because
it
is
universally
done
,
goe
to
all
Nations
,
to
savage
men
,
that
seeme
to
be
most
remote
from
the
light
,
that
come
not
neare
any
meanes
of
the
knowledge
of
the
Truth
,
yet
these
men
beleeve
there
●s
a
God
,
every
man
,
without
exception
,
doth
so
;
now
where
there
is
an
universall
effect
,
it
must
needs
come
from
an
universall
cause
;
therefore
from
God
himselfe
.
Now
this
is
not
added
in
vaine
,
First
,
if
it
come
from
God
,
it
is
not
a
deceiveable
rule
,
it
is
not
a
fancie
,
but
a
firme
Truth
which
you
may
build
on
.
Againe
,
if
God
make
it
knowne
,
it
is
not
done
sleightly
;
whatsoever
God
doth
,
if
he
make
it
knowne
,
it
is
done
to
purpose
,
and
effectually
,
if
he
have
blessed
any
,
he
shall
be
blest
,
so
farre
as
it
is
his
will
to
reveale
,
so
farre
it
is
to
purpose
,
and
this
makes
men
more
without
excuse
.
Againe
,
if
God
have
made
it
knowne
,
then
it
is
a
thing
you
must
take
heed
to
,
you
must
not
neglect
it
,
because
it
is
God
that
is
the
Author
of
it
;
if
it
had
beene
made
knowne
to
us
by
accident
,
or
any
creatur●
you
might
have
given
the
lesse
heed
to
it
,
bu●
God
having
made
it
knowne
,
it
is
of
speciall
moment
,
you
must
in
a
speciall
manner
attend
to
it
.
Lastly
,
in
that
God
hath
made
it
knowne
,
then
you
may
know
it
is
the
rule
of
perfection
that
is
given
to
every
man
,
in
observing
of
which
he
shall
finde
happinesse
,
in
breaking
of
which
consists
his
destruction
and
ruine
;
when
God
gives
a
rule
,
in
the
keeping
of
it
man
shall
be
made
happie
,
as
in
the
breaking
of
it
he
shall
be
made
miserable
;
so
you
see
these
three
things
:
First
,
what
is
made
knowne
,
A
certaine
measure
of
Truth
divided
according
to
Gods
will
.
Secondly
,
how
it
is
made
knowne
by
nature
,
by
his
works
,
by
Scripture
,
by
the
faithfull
.
Thirdly
,
it
is
God
that
makes
it
knowne
,
therefore
not
a
deceiveable
truth
,
not
a
fancie
,
or
dreame
,
but
to
purpose
,
therefore
you
must
not
neglect
it
,
in
observing
of
it
is
happinesse
,
and
in
breaking
of
it
,
you
shall
finde
there
will
come
ruine
,
and
destruction
,
and
misery
upon
you
.
Ionas
,
but
a
greater
than
Ionas
is
here
,
saith
Christ
:
So
the
Queen
of
the
South
came
to
heare
the
wisdome
of
Salomon
,
but
a
greater
than
Salomon
is
here
:
That
is
,
every
sin
committed
against
this
Truth
,
is
out
of
measurable
sinfull
.
Therefore
,
if
they
that
breake
Moses
Law
shall
die
under
two
or
three
witnesses
,
how
shall
they
escape
that
neglect
so
great
Salvation
,
which
began
to
be
preached
by
the
Lord
himselfe
?
He
hath
made
it
knowne
;
therefore
it
is
a
fearefull
thing
to
neglect
it
.
Therefore
you
may
see
what
an
Emphasis
God
puts
on
that
,
Hast
thou
eaten
of
the
tree
,
of
which
I
bade
thou
shouldest
not
eat
?
As
if
he
had
said
,
the
thing
is
a
small
matter
in
it selfe
,
yet
it
being
the
Commandement
of
the
great
GOD
,
I
have
commanded
it
,
and
thou
didst
neglect
it
,
therefore
thou
shalt
die
the
death
.
And
there
is
good
reason
for
it
,
if
we
consider
it
,
if
God
giveth
the
Law
it
is
his
;
now
Gods
name
is
taken
in
vaine
,
when
his
Law
is
now
observed
;
fro
though
the
disobedience
be
immediately
against
the
Law
,
yet
it
is
terminately
against
God
himselfe
;
for
whatsoever
is
done
against
the
Scripture
,
is
done
against
God
himselfe
:
Therefore
,
saith
God
to
Saul
,
In
that
thou
hast
cast
me
away
,
I
will
cast
thee
away
.
And
so
siath
Christ
to
his
Disciples
,
Whatsoever
is
done
against
you
,
is
done
against
me
;
it
is
terminated
in
me
:
Therefore
,
thinke
when
you
shall
come
to
die
,
or
to
any
case
of
extremity
,
and
God
shall
speake
to
your
consciences
and
tell
you
,
Thou
hast
broken
the
Law
I
gave
thee
,
thou
hast
rebelled
against
me
,
thou
hast
given
thy
members
as
weapons
of
unrighteousnesse
against
me
,
now
I
will
be
avenged
of
thee
,
thou
shalt
know
I
am
Iust
,
thou
shalt
know
who
it
is
that
thou
hast
offended
,
this
is
no
small
matter
.
If
we
Ministers
come
and
tell
you
,
you
must
not
sweare
,
but
your
yea
,
must
be
yea
,
and
your
nay
,
nay
,
and
whatsoever
more
is
evill
;
you
must
sweare
no
kinde
of
oathes
,
if
we
tell
you
,
you
must
not
dissemble
,
not
lye
,
not
keepe
vaine
company
,
not
mispend
your
Talents
,
not
restrain
prayer
from
the
Almighty
,
if
we
tell
you
this
,
it
is
no
small
matter
to
neglect
it
,
it
being
the
Commandement
of
God
;
doe
not
say
of
sinne
as
you
were
wont
,
Indeed
it
is
a
fault
,
and
I
would
I
could
doe
otherwise
,
but
seeing
they
be
sinnes
against
God
,
know
what
it
is
to
sinne
against
the
Iudge
of
all
the
world
,
this
wil
make
thee
thinke
of
sinne
in
another
manner
.
Therefore
in
your
sinnes
labour
to
fix
your
eyes
on
God
,
and
it
will
aggravate
sinne
.
As
David
in
the
one
and
fiftieth
Psalme
saith
,
Against
thee
,
against
thee
onely
have
I
sinned
,
repeating
it
twice
in
that
place
;
he
composed
that
Psalme
to
set
forth
his
sin
,
but
that
which
wounded
his
conscience
,
that
made
him
see
the
hainousnesse
of
his
sinne
was
this
,
Against
thee
I
have
sinned
:
So
the
Prodigall
sonne
,
this
is
the
circumstance
by
which
he
aggravates
his
sin
,
Against
heaven
and
against
thee
I
have
offended
:
So
learne
to
know
that
your
sinnes
are
against
god
,
and
therefore
to
presse
this
Truth
a
little
more
.
Consider
well
with
your selves
,
what
is
the
reason
that
God
hath
required
such
a
vast
punishment
against
sinne
,
that
is
,
eternall
death
;
thinke
what
eternity
is
,
it
is
that
which
swallowes
up
your
thoughts
,
it
is
a
punishment
,
the
length
,
and
depth
,
and
breadth
whereof
you
cannto
comprehend
.
Thinke
why
God
hath
appointed
such
a
vast
punishment
,
and
you
shall
find
,
it
is
because
you
sinne
against
an
Immense
,
a
great
and
Almighty
God
,
the
length
,
and
breadth
,
and
depth
of
whose
greatnesse
you
cannot
comprehend
.
Againe
,
what
is
the
reason
God
should
appoint
such
a
Mediatour
to
take
away
the
sins
of
the
world
,
that
the
Son
of
God
must
needs
take
flesh
,
which
the
Angels
themselves
wonder
at
;
it
is
such
a
wonderfull
action
,
that
they
cannot
but
admire
,
and
in
heaven
we
shall
stand
amazed
at
it
;
which
evidences
the
greatnesse
of
sinne
:
Learne
to
know
this
,
put
al
these
foure
together
,
and
see
how
these
doe
hold
correspondencie
one
with
another
,
and
you
shall
finde
out
the
nature
of
your
sinne
.
First
,
consider
the
greatnesse
of
God
his
infinitenesse
,
the
greatnesse
of
his
Authority
,
the
wonderfull
vast
Soveraignty
he
hath
over
all
creatures
;
from
this
greatnesse
of
God
,
comes
the
second
,
the
greatnesse
of
sinne
,
I
have
made
knowne
this
Truth
,
but
thou
hast
with-holden
it
,
thence
it
comes
that
sinne
is
so
great
,
that
the
least
sinne
which
thou
makest
nothing
of
,
is
a
thing
of
so
great
moment
.
That
is
the
second
,
which
followes
on
the
greatnesse
of
God
.
Thirdly
,
upon
the
greatnesse
of
sinne
,
you
see
the
greatnesse
of
the
punishment
;
if
such
an
one
as
Aristotle
,
or
a
stranger
from
the
Truth
should
heare
of
this
punishment
(
the
greatnesse
whereof
appeares
herein
,
that
the
worme
dieth
not
,
and
the
fire
is
not
quenched
,
)
how
would
he
wonder
at
it
?
but
knitting
these
together
it
will
not
seeme
strange
.
Last
of
all
,
the
greatnesse
of
the
punishment
causeth
the
greatnesse
of
such
a
Mediatour
,
to
take
away
this
punishment
and
sin
:
So
there
is
a
correspondencie
in
them
,
come
from
God
to
sin
,
from
sinne
to
the
punishment
,
from
punishment
to
the
Mediation
or
redemption
,
by
which
this
sinne
is
taken
away
.
Learne
therefore
to
know
what
sin
is
,
I
know
not
a
truth
of
greater
moment
.
And
to
all
adde
that
,
1
Cor.
15.56
.
The
sting
of
death
is
sinne
:
If
you
look
on
death
,
it
is
the
most
terrible
thing
in
the
world
:
You
know
what
the
Philosopher
said
of
it
,
of
all
terrible
things
,
it
is
the
most
terrible
,
the
most
fearfull
,
but
sin
is
the
sting
of
death
:
As
if
he
had
said
,
Death
is
a
small
thing
in
comparison
of
sin
;
let
a
man
want
sin
,
and
death
is
nothing
,
it
is
but
sleepe
,
it
is
nothing
to
have
the
body
and
soule
separated
.
Againe
,
suppose
there
were
no
death
,
but
let
body
and
soule
remaine
together
,
yet
sin
is
a
terrible
thing
,
it
is
above
all
the
Terrours
in
the
world
,
as
in
Iudas
,
see
his
Terrours
,
though
there
was
no
death
on
him
;
see
Adam
when
he
was
not
in
Hell
,
but
in
Paradise
,
yet
how
was
he
Tormented
with
his
sin
.
Therefore
weigh
not
sin
in
a
wrong
ballance
,
looke
not
on
it
with
a
wrong
light
,
take
heed
of
being
deceived
,
for
in
this
of
all
other
things
men
are
most
apt
to
be
deceived
:
That
is
the
corruption
of
Nature
,
that
strange
darknesse
is
brought
on
men
by
Adam
,
that
in
the
thing
that
most
concerneth
him
,
which
is
sin
,
in
that
he
is
most
ignorant
,
most
apt
to
be
deceived
:
Therefore
when
the
Apostle
speaks
of
sin
,
he
comes
in
still
with
this
caution
,
Be
not
deceived
,
1
Cor.
6.9
.
Be
not
deceived
,
neither
Fornicatour
,
nor
Idolaters
,
nor
adulterers
,
&c.
shall
inherit
the
kingdome
of
God
;
as
if
men
in
that
were
most
apt
to
be
deceived
:
So
Ephes.
5.6
.
Be
not
deceived
,
for
,
for
such
things
the
wrath
of
God
comes
on
the
children
of
disobedience
:
And
observe
when
Christ
goeth
about
to
show
to
any
man
,
or
to
any
Church
what
their
sins
are
,
or
what
their
danger
is
,
he
addes
this
,
Let
him
that
hath
an
eare
heare
,
what
the
Spirit
saith
to
the
Churches
,
his
end
being
to
tell
them
of
their
sin
,
still
that
comes
in
,
He
that
hath
an
eare
to
heare
,
let
him
heare
:
As
if
he
had
said
,
when
I
come
to
speake
of
matter
of
sin
,
there
be
many
here
that
can
tell
what
I
say
,
that
can
understand
me
well
,
but
few
have
eares
to
understand
indeed
.
As
when
the
Prophet
came
to
Ieroboam
,
he
heard
the
Prophet
so
as
it
anger'd
him
,
he
knew
what
his
sin
was
,
but
he
heard
it
not
to
purpose
:
So
when
Christ
pronounceth
a
woe
to
the
Scribes
and
Pharisees
,
they
heard
it
well
enough
,
but
they
had
not
an
eare
to
heare
it
to
purpose
:
Men
may
heare
what
flesh
and
common
reason
,
and
common
men
say
of
sin
,
but
not
what
the
Spirit
saith
of
it
,
there
is
another
kinde
of
sinfulnesse
in
sin
,
which
is
the
spirituall
evill
of
sin
,
and
what
the
Spirit
saith
of
this
they
doe
not
heare
:
Therefore
you
must
even
be
brought
to
Christ
,
as
the
deafe
man
was
,
who
being
both
deafe
and
dumbe
,
was
brought
to
Christ
,
that
he
might
lay
his
hands
on
him
,
now
Christ
put
his
finger
into
his
eares
and
saith
,
Ephata
,
be
thou
opened
,
and
then
the
man
heard
and
spake
;
so
of
all
men
that
heare
this
Word
,
there
is
not
a
man
but
he
is
deafe
,
according
to
this
inward
kinde
of
hearing
:
therefore
you
must
be
brought
to
Christ
,
and
beseech
him
to
give
you
eares
to
heare
;
for
few
hath
eares
to
heare
what
the
Spirit
saith
unto
the
Churches
,
when
it
discovers
their
sin
and
misery
:
Therefore
,
let
not
this
Doctrine
be
in
vain
to
you
,
but
learne
from
hence
to
humble
your selves
,
to
come
to
God
,
and
say
to
him
,
Lord
,
I
am
now
amazed
and
confounded
,
I
thought
before
losses
and
crosses
were
great
matters
,
but
now
I
see
they
are
but
flea-bitings
to
sin
,
I
was
heretofore
troubled
at
a
small
crosse
,
but
little
or
nothing
at
sin
;
Lord
,
I
confesse
,
this
was
my
case
,
but
I
see
now
sinne
is
another
thing
:
Thus
we
should
learne
to
humble
our selves
before
God
.
But
,
if
any
object
;
I
answer
,
Secundam
Tabulam
post
naufragium
,
and
that
is
this
light
,
which
is
the
thing
which
you
have
cause
to
be
thankfull
for
;
for
this
light
is
worth
all
the
world
beside
,
nothing
is
so
precious
,
because
it
shewes
the
way
to
escape
Hell
and
damnation
;
therfore
you
ought
to
be
thankfull
to
God
for
it
:
You
specially
that
live
under
the
Sun-shine
of
the
Gospell
;
you
must
thinke
you
might
have
beene
borne
in
other
ages
,
when
darknesse
covered
the
world
,
or
in
another
Nation
,
and
not
in
Goshen
,
where
the
light
shines
;
and
if
in
the
Church
,
you
might
have
been
ignorant
,
as
many
of
our
Countrey
people
are
,
even
almost
as
ignorant
as
Turkes
and
Iewes
,
but
when
God
hath
discovered
light
in
great
measure
,
and
hath
given
a
great
portion
thereof
to
you
;
you
must
know
all
this
is
not
come
to
passe
by
accident
,
but
by
Gods
providence
;
you
are
to
take
notice
of
it
,
and
learne
to
be
thankfull
,
not
in
show
only
,
but
indeed
and
in
truth
,
that
is
,
by
practising
according
to
the
knowledge
you
have
,
for
it
is
a
thing
most
precious
,
Mat.
7.6
.
An
Admonition
is
compared
to
a
pearle
,
whereas
the
admonition
is
but
one
part
of
this
light
,
and
what
is
said
of
a
part
,
may
be
said
of
the
whole
.
Salomon
could
not
finde
a
fit
thing
to
compare
this
Wisdome
to
:
It
is
more
precious
than
pearles
,
nay
all
that
can
be
named
or
desired
cannot
be
compared
with
it
:
Therefore
seeing
it
is
a
precious
thing
,
trample
not
these
pearles
under
your
feet
:
know
that
God
hath
put
a
price
into
thine
hand
,
and
that
is
thy
light
,
and
it
is
a
price
that
will
buy
heaven
,
it
will
bring
thee
to
salvation
;
but
if
thou
wantest
an
heart
(
as
the
foole
hath
a
price
,
but
he
wants
an
heart
)
it
will
do
thee
no
good
:
take
heed
thou
doe
not
neglect
it
,
doe
not
abuse
it
,
take
not
the
grace
of
God
in
vain
,
but
see
thou
use
this
light
;
When
the
great
promise
of
Christ
his
comming
was
made
,
what
was
it
but
this
,
that
they
should
have
a
new
light
,
that
the
people
that
sate
in
darknesse
and
in
the
shadow
of
death
,
should
see
a
light
they
never
saw
before
:
you
that
live
in
this
light
,
that
enjoy
that
which
was
so
many
yeares
ago
promised
to
the
Gentiles
,
and
is
now
fulfilled
;
take
heed
of
abusing
it
,
use
it
to
the
purpose
for
which
it
is
given
,
that
is
,
to
guide
your
feet
into
the
way
of
peace
.
Againe
,
We
thanke
God
that
he
hath
caused
us
to
triumph
in
IESUS
CHRIST
,
in
making
manifest
the
savour
of
his
knowledge
in
every
place
.
What
is
the
reason
he
should
rejoyce
that
this
was
made
manifest
,
seeing
to
some
it
did
no
good
?
Yes
(
saith
he
)
it
shall
encrease
their
condemnation
,
it
shall
be
the
sweet
savour
of
God
in
them
that
are
saved
,
and
in
them
that
perish
.
So
when
wee
preach
,
if
the
light
doe
you
no
good
,
it
doth
you
hurt
:
As
Isaiah
his
Commission
was
,
Goe
,
preach
to
this
people
,
and
shut
their
eyes
,
lest
they
should
see
with
their
eyes
,
and
heare
with
their
eares
;
If
we
are
not
sent
to
enlighten
men
,
we
are
sent
to
make
their
hearts
fat
,
and
their
eares
heavie
,
Thou
shalt
doe
no
good
by
thy
ministery
,
yet
I
have
sent
thee
,
that
they
may
know
there
was
a
Prophet
among
them
.
Therefore
take
heed
,
you
to
whom
this
is
sent
,
that
it
be
not
sent
onely
to
this
end
,
that
it
may
be
knowne
there
hath
beene
a
Prophet
among
you
:
Those
to
whom
God
hath
revealed
much
,
let
them
know
it
shall
not
be
in
vaine
;
If
the
King
send
a
Message
,
and
men
will
obey
it
,
so
it
is
,
if
not
,
if
they
make
his
authority
worth
nothing
,
he
will
elevate
his
Authority
,
and
will
inflict
a
Penalty
:
So
God
sends
not
in
vaine
,
if
you
will
not
obey
him
,
God
will
not
suffer
any
to
sleight
his
Authority
,
but
he
will
be
surely
revenged
.
Therefore
take
heed
how
you
detaine
this
Truth
in
unrighteousnesse
,
that
when
GOD
hath
discovered
this
knowledge
,
you
doe
not
practice
it
.
But
,
Therefore
I
will
set
downe
(
though
not
all
,
First
,
[
1
](A10010-e22550-b)
1
In
the
Commission
of
knowne
sins
.
in
the
Commission
of
all
knowne
sins
,
there
you
detaine
this
Truth
,
there
you
imprison
it
,
whensoever
you
finde
this
to
be
your
Case
that
you
commit
any
knowne
sinne
,
therein
you
are
a
detainer
of
the
Truth
,
an
imprisoner
of
it
.
As
for
example
,
when
a
man
shall
know
that
these
duties
ought
to
bee
done
,
I
ought
to
pray
fervently
,
and
frequently
,
I
ought
to
sanctifie
the
Lords
Sabbath
,
but
out
of
an
unlistinesse
to
it
,
out
of
love
to
ease
and
pleasure
,
that
carries
him
another
way
,
he
neglects
it
,
and
so
the
dutie
lyes
undone
:
This
is
the
Commission
of
a
knowne
sinne
:
So
againe
,
I
know
I
ought
not
to
remember
an
injury
,
I
ought
to
forgive
mine
Enemy
,
yet
thou
invitest
him
to
doe
thee
a
new
injury
,
when
this
is
knowne
and
not
practised
,
in
this
case
men
commit
a
knowne
sinne
;
so
againe
,
dost
thou
not
know
that
thou
oughtest
not
to
use
any
dalliance
,
any
touch
of
uncleannesse
,
any
chambering
or
wantonnesse
?
if
a
man
know
this
,
and
yet
will
commit
it
,
because
his
lusts
intend
his
minde
to
such
a
sinne
,
and
it
is
a
thing
to
which
he
is
strongly
inclined
,
this
is
a
knowne
sinne
;
so
in
many
other
things
,
in
cases
of
election
,
or
in
doing
of
businesses
this
man
ought
to
be
chosen
,
and
businesses
ought
to
be
carried
thus
,
but
yet
out
of
some
by-respects
,
a
man
will
have
it
carried
otherwise
,
this
is
committing
of
a
knowne
sinne
;
so
in
case
of
Envie
,
this
mans
preferment
may
be
profitable
,
but
because
his
eminencie
may
be
hurtfull
to
me
,
I
cannot
affect
him
,
this
is
a
knowne
sinne
;
so
in
Case
of
the
Sacrament
,
doe
you
not
know
you
ought
to
receive
often
,
and
not
to
neglect
it
in
the
Congregation
where
you
are
?
Are
you
not
bound
to
that
?
You
thinke
it
a
sinne
not
to
heare
the
Word
,
and
is
it
not
so
,
not
to
receive
the
Sacrament
?
If
he
shall
be
cut
off
that
came
not
to
the
Passeover
;
shall
not
he
be
cut
off
that
comes
not
to
the
Sacrament
?
So
you
know
you
must
renew
your
repentance
;
are
not
these
Truthes
knowne
?
and
yet
will
you
commit
these
sins
?
Goe
thorow
any
knowne
sin
,
and
in
this
Case
you
doe
with-hold
the
Truth
in
unrighteousnesse
.
But
what
is
it
to
commit
a
knowne
sin
,
because
it
may
be
I
am
not
convinced
sufficiently
of
that
?
By
this
thou
mayest
know
it
if
thou
finde
thy
Conscience
to
give
a
secret
intimation
that
it
is
naught
,
it
is
a
signe
it
is
a
knowne
sin
,
though
thou
hast
got
many
Arguments
for
it
,
and
canst
dispute
for
it
;
for
thy
Conscience
shall
witnesse
against
thee
:
as
in
case
of
Vsury
and
inordinate
gaine
,
and
matters
of
the
Sabbath
,
many
of
which
things
be
in
question
;
see
what
thy
Conscience
saith
,
and
take
heed
of
disobeying
the
secret
intimations
of
thy
Conscience
,
whatsoever
thou
hast
to
say
for
thy
sin
before
men
:
Men
think
a
sin
not
to
be
a
knowne
sin
,
because
they
are
not
willing
to
search
it
out
:
Now
if
thou
finde
this
to
be
thy
Case
,
that
thou
art
not
willing
to
search
it
out
,
to
see
all
that
can
be
said
for
it
,
or
against
it
,
thou
shalt
finde
it
a
knowne
sin
:
And
this
is
a
notable
difference
betweene
the
faithfull
and
others
.
A
godly
man
whose
heart
is
set
to
serve
God
with
a
perfect
heart
in
all
things
;
there
is
nothing
that
comes
under
the
name
of
a
sin
,
nothing
that
hath
the
shadow
of
a
sin
,
but
he
is
willing
to
search
it
out
,
to
examine
it
to
the
full
,
he
is
willing
to
let
all
say
,
what
they
can
against
it
,
and
when
all
is
done
,
he
desires
God
to
try
him
:
Another
is
not
willing
to
search
,
because
he
is
willing
to
lye
in
some
sin
,
or
because
he
will
not
have
his
Conscience
troubled
with
it
,
This
is
a
signe
of
a
false
heart
,
though
they
doe
not
know
that
this
is
a
sin
,
yet
it
having
the
shadow
of
a
sin
,
and
they
being
unwilling
to
examine
it
to
the
full
,
it
shewes
it
is
no
lesse
.
with-holds
the
Truth
in
unrighteousnesse
:
For
he
that
with-holds
fewell
,
puts
out
the
fire
,
as
wel
as
he
that
casts
water
on
it
,
and
he
that
takes
away
food
from
a
living
Creature
,
kils
it
,
as
well
as
he
that
takes
away
its
life
with
violence
;
so
if
thou
dost
not
feed
this
with
fewell
,
with
that
which
may
make
it
grow
and
encrease
,
if
thou
dost
not
labour
to
inlarge
it
,
thou
dost
extinguish
it
.
First
,
such
as
doe
not
care
for
any
knowledge
at
all
,
or
if
they
doe
come
to
heare
,
yet
they
recall
it
not
,
meditate
not
upon
it
,
and
so
as
good
never
a
whit
,
as
never
the
better
,
some
things
they
must
doe
for
fashion
sake
;
but
if
they
doe
heare
,
they
doe
it
in
a
negligent
manner
,
they
be
ever
learning
,
and
never
come
to
the
knowledge
of
the
truth
:
These
be
the
first
sort
of
men
.
But
there
is
a
second
sort
,
and
that
is
those
which
have
knowne
much
,
have
heard
much
,
have
gone
very
farre
in
the
knowledge
of
this
Truth
,
yet
will
not
goe
to
the
uttermost
.
I
may
resemble
them
by
Felix
(
he
went
not
farre
,
but
I
use
it
as
a
resemblance
)
when
Paul
preached
,
and
began
to
know
some
measure
of
this
Truth
,
when
some
of
these
sparks
began
to
be
revived
and
stirred
up
in
him
,
he
bade
him
goe
away
,
and
said
,
he
would
call
for
him
another
time
,
but
he
was
not
so
good
as
his
word
;
so
when
a
man
is
loth
to
be
brought
to
that
strictnesse
and
exactnesse
that
is
required
as
our
duty
,
when
he
is
not
willing
to
be
strait
laced
,
that
lives
at
liberty
,
and
thinkes
he
will
doe
it
before
he
dies
,
but
puts
it
off
,
this
man
imprisons
the
Truth
;
when
the
Truth
is
brought
to
their
doores
,
to
such
an
high
degreee
that
it
is
almost
loose
,
yet
they
let
it
lye
there
still
;
when
they
shall
come
to
Agrippa's
Case
,
to
be
almost
a
Christian
,
this
is
to
with-hold
it
,
the
uttermost
end
and
finishing
of
the
worke
is
all
,
and
that
is
the
reason
men
are
so
shie
of
it
:
So
when
we
care
not
for
admonition
to
live
exactly
and
perfectly
in
all
things
,
when
there
shall
be
little
reservation
,
when
we
wil
have
a
little
liberty
in
this
or
that
▪
I
say
,
the
not
admitting
of
this
,
the
not
going
through
with
the
work
,
is
an
imprisoning
of
the
Truth
:
When
men
shall
come
to
be
unwilling
to
be
called
on
,
it
is
as
if
a
man
shut
the
doore
,
and
draw
the
curtens
about
him
,
it
showes
that
he
delights
to
sleepe
,
that
he
meanes
to
sleepe
,
and
to
continue
so
;
when
a
man
puts
off
the
Truth
,
and
will
not
be
brought
to
the
uttermost
,
this
is
the
second
way
of
imprisoning
the
Truth
,
when
he
is
not
willing
to
adde
fewell
,
to
give
that
which
may
strengthen
and
encrease
it
.
Thirdly
,
I
will
name
but
the
third
,
and
that
is
when
a
man
is
past
this
degree
,
with-hold
the
Truth
in
unrighteousnesse
:
As
for
example
,
the
way
to
act
the
Truths
we
have
to
stirre
them
up
,
to
blow
up
these
coales
,
to
bring
them
to
present
memory
,
so
as
they
may
be
brought
to
present
practise
,
is
the
Communion
of
Saints
,
the
company
of
holy
men
,
that
when
a
man
hath
forgot
,
godly
company
may
bring
to
minde
againe
;
so
frequent
reading
and
hearing
these
doe
act
the
Truth
;
for
the
end
of
our
ministery
is
not
onely
to
make
you
to
know
these
things
,
but
to
bring
those
things
to
minde
which
you
have
forgot
;
if
we
will
not
use
,
but
neglect
the
meanes
of
acting
the
Truth
,
then
we
with-hold
it
.
So
for
private
prayer
,
whereas
a
man
should
bring
his
heart
to
God
every
day
,
should
doe
it
throughly
,
should
call
himselfe
to
a
reckoning
for
every
sin
,
for
all
sorts
,
of
Omissions
,
or
of
Commissions
,
this
is
a
meanes
to
act
this
Truth
,
this
good
purpose
and
inclination
,
this
sparke
which
God
hath
kindled
,
were
it
not
for
this
,
they
would
be
raked
up
in
the
ashes
againe
;
now
performing
prayer
in
a
devout
and
fervent
manner
,
doth
liven
them
,
whereas
to
doe
things
for
fashion
,
or
to
satisfie
naturall
conscience
,
and
not
throughly
,
is
to
neglect
them
;
so
that
when
a
man
doth
not
practice
,
not
exercise
the
Truths
hee
hath
(
as
the
very
exercise
quickens
them
againe
)
when
he
doth
neglect
any
of
the
means
by
which
these
coales
are
blowne
up
,
by
which
these
Truths
are
to
be
stirred
up
,
he
properly
imprisons
the
Truth
.
Let
no
man
say
,
Yes
,
The
end
of
the
Seventh
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Eighth
SERMON
.
ROMANS
1.19
,
20.
Forasmuch
as
that
which
may
be
knowne
of
God
,
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
and
God-head
are
clearly
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
to
the
intent
that
they
should
be
without
excuse
.
THe
fourth
Case
wherein
we
withhold
this
truth
in
unrighteousnesse
,
Againe
,
custome
in
sin
,
giving
your selves
liberty
in
any
sin
,
that
keepes
downe
the
Truth
,
and
nothing
more
.
Therefore
,
of
all
other
things
,
you
must
know
,
nothing
suppresses
that
Truth
,
that
knowledge
,
those
beginnings
of
Grace
,
those
good
motions
in
us
so
much
as
actuall
sin
,
because
it
is
quite
contrary
to
it
:
Fire
is
not
quenched
so
much
with
any
thing
as
with
water
,
being
quite
contrary
thereto
;
and
light
is
not
hid
so
much
in
any
thing
as
in
darknesse
.
Take
heed
then
that
you
be
not
led
away
with
the
deceitfulnesse
of
sin
;
you
may
thinke
you
shall
be
able
to
leave
this
sin
afterwards
,
but
it
is
not
in
your
power
to
do
so
,
for
sin
takes
away
the
sense
,
and
a
great
sinne
weakens
the
faculty
that
should
resist
,
it
puts
out
the
Truth
,
because
it
is
so
directly
contrary
unto
it
.
And
herein
you
must
observe
a
notable
difference
betweene
men
that
live
godly
,
and
others
;
the
godly
when
they
fall
into
sin
,
it
is
so
farre
from
putting
out
this
Truth
,
that
it
helps
it
forward
,
for
their
fals
doe
but
discover
such
sins
,
and
so
it
causes
them
to
search
themselves
,
by
which
meanes
they
finde
out
that
to
be
in
them
,
which
they
never
knew
of
before
,
it
may
be
it
is
Covetousnesse
,
or
it
may
be
Envy
,
one
thing
or
other
is
discovered
,
and
when
it
is
discovered
,
there
is
a
winnowing
of
themselves
,
they
see
there
is
drosse
,
and
when
they
see
it
,
they
labour
to
purge
it
by
repentance
:
It
is
quite
contrary
with
the
other
the
more
they
fall
into
sin
,
the
more
they
suffocate
the
Truth
,
their
falling
into
sin
,
gives
sin
more
ground
,
it
makes
them
more
in
love
with
sin
,
it
is
the
more
prevalent
against
them
,
the
more
they
delight
in
it
;
so
that
every
sin
is
like
the
Sea
,
getting
ground
of
the
Land
,
which
they
know
not
how
to
recover
:
So
this
is
the
fourth
way
by
frequent
quenching
of
good
motions
,
by
ill
company
,
and
falling
into
sin
,
they
doe
harden
their
hearts
,
and
so
suffocate
and
quench
this
Truth
.
Now
there
be
certaine
impediments
which
we
remove
not
,
and
they
are
these
two
;
either
businesse
,
and
from
thence
proceeds
feare
,
and
care
,
and
griefe
,
or
else
recreations
,
and
the
pleasures
and
joyes
that
come
from
them
,
one
of
these
two
are
alway
the
impediments
.
First
,
for
businesse
,
when
a
man
takes
too
much
on
him
,
even
more
than
hee
is
able
to
weald
,
or
doth
give
himselfe
to
too
much
feare
,
and
care
,
and
griefe
,
which
are
contrary
to
this
Truth
,
as
Luke
1.
it
is
the
promise
that
wee
should
serve
him
in
holinesse
and
righteousnesse
all
our
dayes
without
feare
:
But
let
a
man
be
filled
with
carnall
feare
,
it
suppresseth
the
Truth
,
and
keepes
it
downe
.
So
for
Care
,
Philip.
4.
Cast
your
care
on
God
,
for
he
careth
for
you
;
and
the
peace
of
God
which
passeth
all
understanding
,
shall
keepe
your
hearts
and
mindes
in
Christ
Iesus
:
The
meaning
is
,
if
you
will
care
for
your
owne
matters
,
pester
your selves
with
Cares
and
perplexities
,
it
will
interrupt
your
Communion
with
Christ
Iesus
,
it
will
interrupt
your
peace
,
and
if
your
peace
,
then
your
Communion
with
Christ
;
therefore
he
exhorts
them
to
cast
their
care
on
Christ
.
So
for
Griefe
,
it
is
a
great
hinderance
,
the
Israelites
could
not
hearken
to
Moses
for
the
anguish
of
their
hearts
,
and
he
that
minds
things
too
much
,
pierceth
himselfe
thorow
with
sorrowes
,
this
was
the
thing
that
suffocated
the
third
ground
,
they
were
kept
downe
,
partly
with
care
,
and
partly
with
divers
lusts
:
Martha
was
troubled
with
many
things
:
Therefore
take
heed
of
too
much
businesse
,
or
intending
it
too
much
,
or
inordinately
.
Secondly
,
Sports
,
Pleasures
,
and
Recreations
,
things
wherein
men
delight
too
much
,
these
are
impediments
to
the
Truth
,
if
any
of
these
get
predominancie
in
your
mindes
,
they
hinder
this
Truth
,
if
you
will
set
it
at
liberty
,
remove
this
impediment
;
divers
lusts
keepe
it
downe
,
as
cares
,
as
we
may
see
in
the
third
ground
:
And
Esay
1.
Woe
be
to
you
that
laugh
;
If
there
were
not
something
in
this
inordinate
mirth
and
jollity
that
keepes
downe
the
Truth
,
why
should
that
be
added
?
and
the
removall
of
these
Impediments
is
of
great
consequence
.
For
there
may
be
many
hundreds
of
men
which
,
perhaps
,
have
not
so
ill
meanings
with
them
,
yet
are
carried
away
with
the
tract
of
vanity
,
that
are
not
so
opposite
to
the
Truth
,
as
forgetfull
of
it
,
that
doe
not
so
much
resist
it
,
as
neglect
it
,
that
yet
keepe
downe
the
truth
.
These
men
partly
busied
with
cares
,
partly
intent
on
pleasures
,
death
shall
come
upon
them
as
a
theefe
in
the
night
,
and
shall
lead
them
captive
to
hell
,
because
they
held
this
Truth
captive
,
which
had
they
set
at
liberty
,
it
would
have
set
them
at
liberty
,
free
from
death
and
condemnation
:
That
is
the
fifth
Case
.
The
sixth
Case
wherein
they
with-hold
this
Truth
in
unrighteousnesse
,
Abraham
,
I
will
not
hide
it
from
Abraham
,
for
hee
will
instruct
his
family
,
and
his
sonnes
,
and
they
shall
know
the
wayes
of
the
LORD
:
Therefore
,
when
they
neglect
this
Charge
,
they
with-hold
the
Truth
in
unrighteousnesse
:
So
Patrons
of
livings
,
if
they
doe
not
their
part
to
bring
faithfull
labourers
into
the
Vineyard
,
and
uphold
them
when
they
are
there
,
they
with-hold
the
Truth
in
unrighteousnesse
;
for
they
hinder
it
,
though
it
bee
not
their
calling
properly
to
bring
forth
fruit
(
for
that
is
the
Ministers
)
yet
it
is
their
part
to
uphold
them
:
It
is
the
Vine
that
brings
forth
the
Grapes
,
but
the
Proppe
is
to
hold
it
up
:
So
it
is
the
office
of
Patrons
to
sustaine
Ministers
in
the
Lords
Vineyard
:
Likewise
Lawyers
and
Advocates
have
a
charge
to
minister
the
Truth
,
not
to
cloake
it
:
It
is
the
office
of
Iustice
,
to
rectifie
the
Truth
,
and
not
to
adulterate
it
,
but
to
informe
rightly
,
and
properly
,
when
they
doe
not
discover
the
Truth
,
they
doe
with-hold
the
Truth
,
if
they
should
not
labour
to
doe
that
,
it
were
a
hurtfull
calling
;
but
there
is
no
calling
that
is
not
for
the
benefit
of
men
,
but
if
it
be
thus
used
to
conceale
the
Truth
,
it
were
hurtfull
,
and
not
usefull
:
so
likewise
they
that
be
Governours
,
Iustices
of
Peace
in
the
Countrey
,
they
with-hold
this
Truth
,
if
they
performe
not
their
duties
diligently
for
this
Truth
:
As
it
is
committed
to
us
Ministers
to
preach
it
,
so
it
is
committed
to
you
,
that
are
Governours
,
to
bring
men
into
the
obedience
of
it
,
you
are
to
goe
your
way
by
the
Sword
,
and
by
your
Authority
,
for
it
is
committed
to
your
keeping
,
as
it
is
said
of
the
great
Magistrate
,
he
is
Custos
utriusque
tabulae
;
you
must
looke
that
Truth
have
his
progresse
,
as
well
as
that
the
Common-wealth
suffers
no
detriment
:
Therefore
let
not
your
Authority
lye
as
a
Sword
in
a
scabbard
,
but
let
it
be
kept
sharpe
,
to
cut
downe
Popery
,
and
whatsoever
is
an
Impediment
to
this
Truth
,
and
thinke
it
no
small
thing
to
neglect
it
;
for
whatsoever
sinnes
are
committed
,
which
you
have
Authority
to
restraine
,
these
sinnes
are
put
on
your
reckoning
:
Looke
on
the
first
Epistle
of
Timothy
,
the
fifth
Chapter
,
and
the
two
and
twentieth
verse
,
Lay
hands
on
no
man
suddenly
(
saith
the
Apostle
)
and
be
not
partakers
of
another
mans
sinnes
:
If
any
be
under
thee
whom
thou
hast
to
doe
with
,
if
thou
doest
not
bring
him
in
,
and
restraine
him
,
thou
art
partaker
of
his
sinnes
;
you
know
what
was
said
to
Ahab
,
Thy
life
shall
goe
for
his
life
;
and
you
know
that
not
to
strike
the
Nocent
,
is
as
abominable
in
Gods
sight
,
as
to
strike
the
Innocent
:
Therefore
take
heed
of
neglecting
it
,
whether
it
be
out
of
feare
,
(
as
that
is
one
Impediment
)
or
out
of
negligence
,
Rom.
12.8
.
Let
them
that
rule
doe
it
diligently
;
let
them
that
give
Almes
doe
it
cheerefully
:
As
if
that
were
a
thing
wherein
givers
are
too
blame
,
that
they
doe
it
not
cheerefully
and
diligently
:
Therefore
be
you
diligent
in
your
places
,
to
set
the
Truth
at
liberty
,
to
bring
men
into
subjection
to
it
,
so
farre
as
may
be
:
And
so
much
shall
serve
for
this
,
being
the
sixth
Case
.
Now
the
seventh
and
last
case
,
with-hold
the
Truth
in
unrighteousnesse
:
He
that
shall
know
the
Truth
,
and
out
of
feare
shall
not
professe
it
openly
,
this
feare
is
a
sinne
,
and
hee
that
with-holds
it
out
of
that
respect
,
with-holds
it
in
unrighteousnesse
;
It
is
that
which
GOD
requires
of
necessity
,
With
the
heart
wee
beleeve
,
and
with
the
mouth
we
confesse
to
Salvation
,
GOD
requires
the
one
as
well
as
the
other
;
this
is
that
,
that
shut
out
the
Pharisees
,
the
chiefe
men
among
the
Rulers
that
beleeved
,
they
durst
not
confesse
him
for
feare
of
the
Pharisees
,
you
shall
see
a
brand
set
on
them
,
they
lost
their
soules
for
it
.
Therefore
doe
not
say
a
man
may
keepe
Religion
to
himselfe
,
may
have
a
good
minde
,
and
bee
devout
in
secret
,
and
that
to
bring
it
to
view
is
hypocrisie
,
it
is
not
so
,
it
is
a
false
opinion
;
In
doing
so
,
you
robbe
GOD
of
his
glory
,
and
your selves
of
salvation
:
It
it
the
bearing
witnesse
to
the
Truth
,
which
you
are
bound
unto
,
and
you
cannot
have
this
Truth
in
you
,
but
it
will
appeare
,
Grace
cannot
bee
concealed
,
it
cannot
be
hidde
;
and
if
it
could
,
yet
you
must
know
that
the
very
concealing
of
this
Truth
,
puts
an
imputation
on
it
;
for
wee
conceale
nothing
but
what
wee
are
ashamed
of
,
and
shame
implyes
(
you
know
)
that
there
is
something
amisse
;
so
that
though
you
little
thinke
of
it
,
this
concealing
of
the
Truth
,
this
hiding
of
it
,
is
a
degree
to
blasphemie
,
it
layes
an
imputation
on
the
HOLY
GHOST
,
for
it
doth
on
the
Light
and
Truth
which
is
an
effect
of
the
HOLY
GHOST
:
Therefore
know
GOD
desires
both
,
hee
will
have
the
inside
cleane
,
and
the
outside
too
;
Indeed
,
if
the
inside
be
cleane
,
the
outside
will
bee
so
also
,
but
it
is
not
true
on
the
contrary
;
A
man
may
have
a
cleane
outside
,
as
in
Matthew
the
three
and
twentieth
Chapter
,
Make
the
inside
cleane
,
that
the
outside
may
bee
cleane
also
:
The
meaning
is
,
If
a
man
have
a
cleane
inside
,
it
is
not
possible
but
a
cleane
outside
will
follow
:
It
is
true
,
there
may
bee
leaves
,
and
no
fruit
,
but
there
can
bee
no
fruit
,
but
there
will
beleaves
;
many
counterfeit
peeces
may
looke
yellow
,
but
there
is
no
Gold
but
it
lookes
yellow
:
Doe
not
say
then
it
is
hypocrisie
,
in
them
that
professe
Religion
,
for
they
would
not
take
the
profession
of
these
things
to
themselves
,
but
that
they
see
a
beauty
,
and
excellencie
in
them
.
Therefore
consider
it
,
and
know
there
lyes
a
necessity
on
you
;
do
you
think
it
unequall
that
God
should
be
ashamed
of
you
,
and
will
you
be
ashamed
of
him
?
Is
he
such
a
Father
that
his
children
should
bee
ashamed
of
him
?
or
such
a
Master
as
we
should
be
ashamed
to
weare
his
Livery
?
Doe
this
to
earthly
Masters
,
and
see
how
they
will
take
it
:
Indeed
if
there
were
not
some
losse
to
men
in
undertaking
this
profession
,
wee
need
not
spend
so
much
time
to
presse
men
to
it
,
but
there
is
a
losse
in
professing
the
Truth
;
you
may
lose
many
friends
,
and
procure
many
enemies
,
undergoe
many
crosses
,
lose
many
benefits
and
preferments
,
which
you
might
have
had
,
this
CHRIST
tells
you
before-hand
,
but
if
you
love
him
,
you
must
deny
your selves
in
these
.
They
breed
an
emnity
in
men
,
instance
that
place
of
Ahab
,
Hast
thou
found
mee
,
Oh
mine
enemie
?
And
am
I
your
enemie
,
because
I
tell
you
the
Truth
?
All
men
shall
hate
you
for
my
Names
sake
:
And
the
more
the
Truth
appeares
,
the
greater
is
the
hatred
,
because
the
object
of
hatred
is
greater
.
Will
any
man
deny
to
follow
that
which
is
good
?
Blessed
are
yee
,
if
yee
suffer
for
righteousnesse
sake
:
As
if
he
had
said
,
though
for
your
goodnesse
men
love
you
,
yet
for
your
righteousnesse
you
must
suffer
persecution
;
therefore
that
must
be
made
account
of
before-hand
and
you
must
be
ready
to
beare
it
:
So
much
shall
serve
to
set
downe
the
Cases
,
Wherewith
men
with-hold
this
Truth
in
unrighteousnesse
.
Fourthly
,
if
there
bee
such
a
Truth
made
knowne
to
us
by
God
himselfe
,
then
in
the
observing
of
this
Truth
,
But
,
Yes
,
Eve
,
Eve
was
deceived
;
so
it
may
b●
said
of
all
the
sons
of
Adam
,
when
they
commi●
a
sin
they
are
deceived
.
But
if
you
object
,
The
woman
was
deceived
,
but
the
man
was
not
.
The
old
man
is
corrupt
through
lusts
proceeding
from
deceit
,
and
be
renewed
in
the
spirit
of
your
mindes
after
the
Image
of
God
in
holinesse
and
righteousnesse
,
which
comes
from
the
Spirit
of
Truth
,
you
shall
finde
there
is
not
a
lust
but
it
comes
from
deceit
,
and
not
any
holinesse
,
but
it
comes
from
a
rectifying
of
the
Apprehension
and
from
Truth
;
for
in
these
two
things
(
marke
it
)
the
Image
of
God
and
Satan
consist
:
The
Image
of
God
consists
not
onely
in
holinesse
,
but
in
truth
;
therefore
the
Image
of
God
is
renewed
in
holinesse
proceeding
from
Truth
:
As
on
the
contrary
side
the
old
man
doth
not
only
stand
in
lusts
,
but
in
deceit
,
from
whence
the
lust
comes
.
Therefore
take
heed
of
that
deceit
,
and
know
this
,
when
any
sinne
is
committed
,
it
is
contrary
to
Truth
,
to
the
Law
,
to
this
knowledge
,
and
let
that
be
an
Argument
against
it
.
I
cannot
stand
to
presse
it
more
:
So
much
shall
serve
for
this
point
.
The
end
of
the
Eighth
Sermon
.
CERTAINE
SERMONS
VPON
HVMILIATION
.
The
Ninth
SERMON
.
ROMANS
1.19
,
20.
Forasmuch
as
that
which
may
be
knowne
of
God
,
is
manifest
in
them
,
for
God
hath
shewed
it
unto
them
.
For
the
invisible
things
of
him
,
that
is
,
his
eternall
power
and
God-head
are
clearly
seene
by
the
creation
of
the
world
,
being
considered
in
his
workes
,
to
the
intent
that
they
should
be
without
excuse
.
THe
third
point
then
which
now
remains
to
be
handled
,
hath
made
it
knowne
to
them
by
the
Creation
,
by
his
workes
,
to
the
intent
they
should
be
without
excuse
;
or
if
you
will
translate
it
,
so
that
they
are
without
excuse
,
the
words
will
beare
either
.
There
is
so
much
revealed
then
,
as
will
make
every
man
inexcusable
:
For
the
manifestation
of
this
Truth
,
goe
no
further
than
this
Chapter
.
First
,
consider
,
God
hath
made
himselfe
knowne
to
every
man
by
his
workes
of
Creation
,
this
is
the
booke
every
man
may
reade
,
this
is
exposed
to
every
mans
eye
,
it
is
a
language
which
every
man
understands
.
Secondly
,
you
shall
see
what
they
doe
,
they
did
not
glorifie
him
as
GOD
,
neither
were
thankfull
,
but
became
vaine
in
their
imaginations
,
and
their
foolish
hearts
were
full
of
darknesse
,
that
is
their
carriage
towards
God
.
Thirdly
,
when
God
doth
behold
this
carriage
in
them
,
he
gives
them
up
to
a
reprobate
sense
,
to
vile
affections
,
to
their
hearts
lusts
,
till
they
be
full
of
all
unrighteousnesse
,
as
it
is
expressed
in
the
latter
end
of
the
Chapter
,
because
they
regarded
not
to
know
God
,
he
delivered
them
up
to
a
reprobate
minde
,
to
doe
things
uncomely
,
being
full
of
all
unrighteousnesse
.
And
if
you
marke
this
prophecie
,
you
shall
see
how
God
is
excused
,
and
how
all
the
world
is
inexcusable
:
First
,
God
did
that
which
was
sufficient
on
his
part
,
he
made
himselfe
knowne
.
Secondly
,
they
did
wilfully
and
stubbornely
despise
this
knowledge
,
they
regarded
not
to
know
God
,
nor
practised
according
to
knowledge
,
but
provoked
him
with
their
sinnes
,
and
became
vaine
,
making
no
conscience
of
offending
him
:
Then
comes
in
this
in
the
third
place
,
they
are
delivered
up
to
a
reprobate
sense
,
so
as
they
cannot
heale
themselves
,
they
are
brought
to
an
irrecoverable
state
,
as
a
man
in
quicke
sands
that
goes
deeper
and
deeper
,
and
knowes
not
how
to
get
out
,
they
are
given
up
to
vile
affections
,
so
as
they
cannot
loose
themselves
out
of
the
bands
of
the
Devill
,
but
marke
the
progresse
:
First
,
God
reveales
himselfe
,
then
they
provoke
him
by
precedent
sinnes
,
then
he
gave
them
up
to
these
affections
.
But
to
open
the
point
at
large
,
and
to
shew
the
excuses
men
have
,
and
their
weaknesse
,
and
how
they
are
taken
away
,
and
then
it
will
be
evident
that
all
men
are
inexcusable
.
The
first
pretence
men
have
,
is
that
they
know
not
God
,
they
are
not
acquainted
with
him
,
Almightie
God
maker
of
heaven
and
earth
.
But
secondly
,
Some
there
are
that
are
willingly
ignorant
:
He
meaneth
men
that
are
willingly
ignorant
of
some
things
,
but
it
is
all
one
as
if
they
knew
them
.
And
this
makes
men
of
this
Nation
inexcusable
,
When
wisdome
enters
into
thy
soule
,
and
knowledge
delights
thee
)
when
the
cause
that
men
profit
not
,
is
because
they
delight
in
other
things
,
the
streame
runnes
another
way
;
and
so
as
the
Sunne
puts
out
fire
,
and
the
outward
heat
extinguisheth
the
inward
heat
,
so
they
doe
drive
out
the
Word
by
divers
lusts
,
when
they
might
have
abstained
from
those
other
delights
,
and
have
attended
to
the
Word
with
more
diligence
,
they
are
inexcusable
:
So
that
God
requires
no
more
of
any
man
,
The
third
pretence
is
,
and
that
is
greater
than
the
other
two
,
I
but
wee
have
no
ability
to
performe
the
things
wee
doe
know
.
But
you
will
object
,
To
this
I
answer
,
They
knew
God
,
but
they
glorified
him
not
as
God
,
therefore
(
they
having
not
done
the
precedent
Acts
which
they
should
have
done
)
saith
the
Text
,
God
gave
them
up
to
their
lusts
:
He
tooke
away
all
ability
to
repent
,
he
deprived
them
of
all
the
sparkles
of
common
grace
and
knowledge
which
before
they
had
,
but
this
is
a
thing
which
they
themselves
deserved
first
.
So
much
for
the
Third
,
when
we
come
to
the
use
we
will
be
more
large
.
Lastly
,
Fifthly
,
To
this
I
answer
,
when
a
man
is
drawne
to
any
thing
without
,
it
is
the
concupiscence
within
that
doth
it
;
Ananias
and
Saphira
,
Why
hath
Satan
filled
thy
heart
?
As
if
he
had
said
,
It
is
true
,
Satan
hath
put
this
into
thy
heart
,
he
hath
tempted
thee
to
the
sin
,
to
lye
to
the
Holy
Ghost
,
but
know
,
thou
wast
the
cause
of
it
,
thou
hadst
the
keyes
of
thy
heart
,
if
thou
hadst
not
suffered
Satan
to
have
entred
,
he
could
not
have
done
it
.
He
walked
in
the
wayes
of
the
Kings
of
Israel
,
and
did
as
the
house
of
Ahab
had
done
,
because
he
had
the
daughter
of
Ahab
to
wife
:
As
if
he
had
said
,
It
is
true
,
it
was
Ahabs
daughter
that
led
him
into
those
sins
,
but
he
led
himselfe
into
the
temptation
,
he
should
not
have
married
Ahabs
daughters
:
Consider
whether
thou
hast
not
put
thy selfe
into
this
circumstance
,
and
led
thy selfe
into
this
temptation
.
If
all
this
will
not
serve
to
excuse
them
in
generall
,
First
,
You
have
despised
me
,
and
you
say
,
Wherein
have
we
despised
thee
?
And
you
have
robbed
me
,
and
spoiled
me
,
and
you
say
,
Wherein
have
we
robbed
thee
?
And
you
reckon
it
a
wearinesse
to
serve
the
Lord
,
and
you
say
,
wherein
are
we
weary
?
So
it
is
the
nature
of
man
to
deny
the
Fact
,
if
it
be
possible
:
See
Gods
answer
,
when
they
have
asked
these
questions
,
You
have
offered
the
lame
and
blinde
in
sacrifice
.
Consider
what
you
doe
?
doe
you
not
despise
God
in
the
prayers
that
you
make
,
doe
not
you
performe
them
in
a
sleight
and
perfunctory
manner
?
Doe
you
not
offer
to
God
of
the
worst
?
There
be
men
that
Salomon
speakes
of
,
that
despise
their
way
,
that
is
,
some
things
they
neglect
,
which
they
thinke
are
not
worth
looking
after
,
some
things
they
reckon
as
trifles
,
which
they
will
not
care
for
,
this
is
to
despise
God
.
Secondly
,
Let
your
yea
,
be
yea
,
and
your
nay
,
nay
;
and
when
God
hath
commanded
a
thing
,
though
it
be
never
so
smal
,
yet
that
makes
it
great
:
so
it
was
a
small
thing
for
Saul
to
sacrifice
before
Samuel
came
,
but
you
see
what
it
cost
him
,
God
for
that
cast
him
away
for
ever
?
So
in
the
things
you
reckon
small
,
take
heed
you
be
not
deceived
,
be
the
thing
never
so
small
,
yet
for
that
you
may
be
contemned
,
as
well
as
for
the
greatest
sin
,
for
he
that
is
unfaithfull
in
the
least
,
will
not
be
faithfull
in
much
:
And
take
the
least
sin
,
there
is
the
same
reason
of
sinfulnesse
in
that
,
that
is
in
the
greatest
,
as
a
drop
is
water
,
aswell
as
the
Ocean
:
If
thou
abstaine
from
sin
,
because
there
is
an
Antipathy
between
sin
and
thee
,
as
it
is
with
every
man
after
regeneration
,
thou
wilt
abstaine
from
all
sins
.
You
know
a
Pigeon
wil
not
meddle
with
any
feather
of
an
Hauke
,
because
there
is
an
Antipathy
between
them
,
and
the
sheepe
hates
every
Wolfe
,
and
men
hate
every
Toad
,
his
stomacke
rises
at
a
little
Toad
;
so
a
right
gracious
heart
abhors
every
thing
that
is
evill
,
and
cleaves
to
every
thing
that
is
good
,
indeed
he
failes
much
in
performance
,
but
his
heart
is
sound
.
Againe
,
there
is
no
small
sinne
,
but
it
makes
way
for
a
greater
,
as
playing
at
small
games
,
makes
us
afterward
to
play
at
greater
:
Therefore
the
littlenesse
of
the
sinne
excuses
not
;
for
one
sin
admitted
is
of
great
consequence
,
because
it
drawes
on
many
that
are
great
.
If
thou
findest
this
thy
Case
,
that
thy
heart
is
renewed
,
that
thou
wagest
a
continuall
warre
against
thy
sins
,
resolvest
never
to
make
peace
or
truce
with
them
,
usest
all
meanes
thou
canst
againts
them
,
admittest
of
no
occasion
to
lead
thee
to
sin
,
and
yet
fallest
into
it
against
purpose
,
and
sincere
desire
of
heart
,
it
is
a
sin
of
infirmity
,
and
God
will
so
Iudge
of
it
,
but
put
case
thou
holdst
not
a
continuall
war
with
thy selfe
,
but
sayest
,
I
see
it
is
a
sin
which
I
am
strongly
inclined
to
,
I
shall
be
weary
with
resisting
,
therefore
I
must
give
out
,
I
cannot
choose
;
now
if
thou
leave
striving
,
and
lay
downe
thy
wasters
,
this
is
not
a
sin
of
infirmity
.
Againe
,
if
thou
keepest
company
that
leads
to
that
sin
,
of
dost
venture
on
that
occasion
,
beholding
such
objects
walking
on
the
brinke
and
comming
neere
the
sin
.
It
is
a
false
pretence
that
thou
fallest
into
it
by
infirmity
,
or
by
accident
,
for
thou
allowest
thy selfe
in
it
,
thou
lyest
and
continuest
in
it
.
So
againe
,
hast
thou
used
thy
uttermost
power
,
hast
thou
prayed
hard
against
it
,
nay
,
hast
thou
fasted
and
prayed
against
it
,
for
some
devils
cannot
be
cast
out
without
both
:
Indeed
if
a
man
use
all
his
strength
to
resist
it
,
he
shall
fall
into
it
seldome
,
and
it
is
to
be
excused
thus
,
but
if
otherwise
,
it
is
no
sin
of
infirmity
.
But
they
say
,
Againe
,
The
first
Vse
is
to
justifie
God
,
They
that
have
sinned
without
the
Law
,
shall
be
condemned
without
the
Law
,
Rom.
2.12
.
That
is
,
at
the
last
day
there
shall
no
more
be
laid
to
their
charge
,
this
you
knew
,
and
this
you
broke
:
So
againe
,
they
that
onely
knew
the
Law
of
Moses
,
yea
,
at
this
day
,
if
there
be
any
Iew
in
the
world
,
which
never
heard
of
Christ
,
which
never
had
meanes
to
know
him
,
he
shall
not
be
condemned
for
not
beleeving
in
Christ
,
but
for
the
breach
of
the
Law
of
Nature
,
and
the
Law
of
Moses
,
and
the
reason
is
good
,
for
by
the
same
reason
that
the
Gentiles
shall
not
be
condemned
for
breaking
the
Law
of
Moses
,
by
the
same
equity
and
ground
,
they
that
have
not
the
knowledge
of
the
Gospell
,
shall
not
be
condemned
for
breaking
the
Law
of
the
Gospell
:
So
that
if
wee
consider
this
,
There
is
no
man
(
goe
thorow
all
)
but
God
shall
lay
this
to
his
charge
at
the
day
of
Iudgement
;
Doe
not
say
,
I
bound
thee
to
impossible
things
,
that
I
laid
on
thee
a
Law
,
thou
couldst
not
keep
,
thou
shalt
not
have
this
excuse
left
thee
,
I
gave
thee
ability
to
doe
much
,
but
thou
didst
not
doe
that
thou
wert
able
to
doe
,
for
that
is
the
condition
of
every
man
,
he
is
able
to
doe
more
than
he
doth
,
and
if
any
man
perish
,
it
is
for
not
doing
the
things
he
was
able
to
doe
.
But
you
will
say
,
I
answer
,
To
give
an
instance
in
Saul
and
David
;
God
led
Saul
along
,
but
he
sins
still
,
God
leads
him
on
,
till
at
length
hee
went
his
way
,
and
God
leaves
him
quite
;
but
in
David
you
shall
finde
as
many
frailties
as
in
Saul
;
if
you
looke
on
Davids
nature
,
the
strong
temptations
to
which
he
was
subject
,
he
was
ready
to
lay
blockes
too
;
but
because
God
had
a
peculiar
love
to
David
,
he
removed
them
all
;
yet
God
dealt
with
Saul
in
much
mercy
,
he
shewed
much
patience
,
and
long-suffering
;
but
David
he
loved
with
a
peculiar
love
,
therefore
he
carried
him
thorow
all
:
So
it
is
with
all
the
faithfull
,
I
will
put
my
feare
in
thine
heart
,
that
thou
shalt
never
depart
from
me
,
saith
God
.
The
second
use
we
should
make
of
it
,
All
are
under
sinne
:
And
the
like
is
in
Galath.
3.22
.
He
hath
shut
up
all
under
sin
,
that
the
promise
by
the
faith
of
IESUS
CHRIST
might
be
given
to
them
that
beleeve
,
that
every
mouth
may
be
stopped
.
That
is
,
before
God
will
shew
mercy
,
he
will
bring
them
to
see
that
they
are
inexcusable
,
that
their
mouths
may
be
every
way
stopped
,
that
they
may
have
nothing
to
say
for
themselves
,
that
they
may
have
no
excuse
,
no
Postica
,
no
back-doore
when
a
man
is
shut
up
in
sin
,
when
there
is
no
evasion
,
nothing
to
extenuate
sin
withall
,
then
his
soule
is
humble
,
and
begins
to
sin●e
before
God
;
then
he
sees
the
necessity
of
comming
to
Christ
,
and
is
brought
into
the
case
they
were
in
,
in
the
second
Chapter
of
the
Acts
,
Men
and
brethren
,
what
shall
we
doe
to
be
saved
?
As
if
they
should
say
,
before
we
thought
we
were
in
a
good
condition
,
at
least
we
had
something
to
hold
by
in
our
apprehension
,
but
when
Peter
shewes
them
their
guiltinesse
,
then
,
men
and
brethren
what
shall
we
doe
to
be
saved
:
This
is
it
the
Scripture
cals
,
Afflict
your selves
,
Iam.
3.
Now
the
Greek
word
for
Affliction
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
when
sorrow
stands
round
about
a
man
,
when
there
is
no
way
to
get
out
,
when
one
is
hedged
in
on
every
side
,
for
when
there
is
any
scape
,
it
is
not
properly
an
Affliction
,
because
there
is
an
evasion
,
a
way
to
helpe
out
,
but
that
makes
it
an
Affliction
,
when
it
compasses
us
round
,
when
we
have
nothing
to
say
,
when
all
objections
are
removed
,
so
that
we
are
througly
convinced
of
sin
,
this
stirres
up
present
apprehension
of
danger
,
present
sorrow
for
sin
,
and
when
any
Affliction
is
present
,
it
will
have
present
ease
.
There
be
many
excuses
,
but
when
the
Holy
Ghost
removes
all
these
,
then
men
are
driven
to
Christ
,
indeed
;
before
they
clave
to
sinne
,
as
to
their
Center
,
still
departing
,
and
loath
to
depart
,
for
men
come
out
of
the
state
of
unregeneration
,
as
Lot
did
come
out
of
Sodome
,
who
was
so
loath
to
come
out
,
that
the
Angell
was
faine
to
draw
him
out
;
so
till
we
be
all
nothing
,
till
there
be
no
twigge
to
hang
by
,
till
there
be
no
Fibrae
to
nourish
us
on
our
owne
bottome
,
we
will
never
come
to
Christ
:
as
Ioab
,
if
he
could
have
escaped
Salomon
,
he
would
not
have
flowne
to
the
hornes
of
the
Altar
,
but
when
he
saw
no
hopes
,
then
he
laid
hold
on
them
,
and
said
,
If
he
will
kill
me
,
he
shall
kill
me
here
:
So
if
we
can
subsist
in
our
naturall
condition
wherein
we
are
,
we
will
love
it
,
we
will
cleave
to
it
;
but
when
God
hath
ferited
us
out
of
all
our
turnings
,
that
there
is
no
hope
left
,
then
we
goe
to
Christ
,
then
we
take
hold
on
the
hornes
of
the
Altar
;
as
when
a
man
hath
a
cord
let
downe
to
him
into
the
sea
,
you
need
not
bid
him
hold
fast
:
So
when
God
takes
away
all
excuses
,
takes
a
man
quite
from
his
owne
bottome
,
cuts
him
from
the
root
of
Nature
on
which
hee
grew
,
this
makes
him
come
to
Christ
.
When
we
tell
men
of
their
sins
,
that
they
are
accursed
,
that
doe
not
keepe
every
part
of
the
Law
,
they
deale
with
us
as
the
Aegyptians
did
,
when
it
was
told
them
,
that
in
every
house
the
first
borne
should
die
,
except
the
destroying
Angell
saw
their
doore-posts
sprinkled
with
bloud
,
they
regarded
it
not
,
they
minded
it
not
,
till
the
very
day
,
and
then
where
the
bloud
was
not
found
,
they
died
for
it
:
So
we
may
tell
you
of
sin
,
of
the
danger
you
are
in
,
we
may
tell
you
,
that
you
shall
die
,
yet
you
beleeve
it
not
,
only
a
few
,
whose
hearts
are
sprinkled
with
the
bloud
of
the
Lambe
,
they
indeed
defer
it
not
,
for
they
doe
not
know
how
soone
the
destroying
Angell
may
come
.
Therefore
labour
to
be
convinced
,
this
is
to
know
what
a
Mediatour
is
,
and
not
to
have
it
in
speculation
only
.
And
here
it
were
good
to
consider
,
what
that
is
that
holds
men
on
their
roots
;
there
is
an
Anchor
under
water
,
though
men
see
it
not
,
that
keepes
them
in
their
old
condition
,
if
we
could
hit
on
it
.
You
have
seene
all
what
the
Lord
did
to
Pharaoh
,
but
the
Lord
hath
not
given
you
hearts
to
consider
it
to
this
day
:
Now
if
you
aske
what
Consideration
is
;
I
answer
,
Consideration
is
nothing
else
but
an
Act
superadded
to
Knowledge
,
when
a
man
not
only
knowes
,
but
returnes
and
reflects
on
what
he
knowes
,
when
he
stayes
and
abides
on
it
,
when
he
lookes
round
about
a
businesse
,
not
on
a
corner
of
it
,
but
fully
and
weighes
every
circumstance
:
Therefore
we
are
said
to
ponder
our
wayes
,
when
wee
doe
not
onely
looke
to
that
which
is
present
,
but
to
the
time
past
and
to
come
,
when
all
things
are
taken
in
:
Now
when
a
man
shall
lay
all
together
,
when
he
shall
consider
,
that
is
,
thinke
seriously
,
and
remember
that
he
hath
but
a
little
time
to
live
here
,
and
that
there
is
another
place
where
he
shall
live
for
all
eternity
,
that
he
hath
an
immortall
soule
,
and
that
his
state
is
dangerous
,
that
his
sins
are
great
,
and
the
wrath
of
God
is
as
a
consuming
fire
;
when
these
are
laid
together
,
when
he
considers
them
,
and
stayes
on
them
,
by
these
means
he
comes
to
see
with
his
eyes
,
and
understand
with
his
heart
,
and
to
be
converted
and
healed
;
but
because
men
doe
consider
,
thence
it
is
that
they
grow
on
their
roote
still
,
and
are
not
brought
to
this
inexcusablenesse
,
nor
have
all
Arguments
taken
away
.
Or
another
reason
is
,
some
Lust
,
[
2
](A10010-e25910-b)
2
Some
Lust.
there
is
world
credit
,
riches
,
pleasures
,
or
something
which
they
are
loath
to
part
with
,
the
rich
man
will
not
part
with
his
possessions
,
they
in
the
twelfth
of
Iohn
will
not
part
with
their
credit
with
the
Pharisees
,
Ieroboam
will
not
part
with
his
Kingdome
,
till
these
Arguments
shall
be
answered
,
and
God
shall
cut
off
those
snares
,
for
so
they
are
termed
,
2
Tim.
2.25
.
Waiting
if
God
will
give
them
repentance
,
to
know
the
truth
,
and
to
come
out
of
the
snare
of
the
Devill
,
who
taketh
them
at
his
will
:
The
meaning
is
,
every
man
,
before
he
be
regenerate
,
is
holden
by
some
snare
,
the
snare
is
some
lust
,
the
root
of
it
is
some
false
reasoning
;
now
when
men
come
to
know
the
truth
,
and
to
be
delivered
out
of
the
snare
of
the
Devill
,
when
God
convinceth
a
man
,
and
opens
that
truth
,
undoes
that
false
reasoning
on
which
that
lust
is
founded
,
he
cuts
the
snare
asunder
,
and
then
they
are
set
at
liberty
:
Every
man
saith
,
I
cannot
live
without
credit
,
without
my
state
,
without
my
kingdome
,
(
as
every
man
hath
a
kingdom
of
his
owne
)
when
God
teacheth
that
this
is
vanity
,
and
if
we
will
be
happy
,
the
best
way
is
to
serve
God
with
a
perfect
heart
,
when
God
teacheth
the
contrary
Truth
,
then
he
is
out
of
the
snare
of
the
Devill
,
when
he
hath
awaked
his
conscience
,
that
he
is
sicke
of
sin
,
that
he
feeles
his
rebellions
,
then
the
thing
he
magnified
before
,
is
nothing
now
;
As
when
a
man
is
sicke
,
the
houses
and
orchards
he
magnified
before
,
are
now
not
regarded
,
his
dainty
fare
,
and
gorgeous
apparell
,
he
hath
no
pleasure
in
them
,
for
he
is
sicke
:
So
it
is
with
the
Soule
when
God
chargeth
sin
on
the
Conscience
.
Againe
,
when
God
shewes
better
things
than
these
,
as
Heb.
10.34
.
They
had
in
heaven
a
better
,
and
an
enduring
substance
,
and
therefore
cared
for
nothing
:
They
cared
not
for
parting
with
their
goods
,
when
they
had
another
righteousnesse
to
trust
to
:
So
when
God
opened
the
heavens
and
shewed
himselfe
to
Paul
,
He
reckons
all
as
dung
and
drosse
,
he
doth
not
magnifie
what
he
did
before
.
And
thus
are
men
freed
from
the
snare
of
the
Devill
:
Therefore
when
a
man
shall
deferre
and
thinke
I
am
ready
to
come
,
but
I
will
not
yet
:
I
say
,
these
must
be
taken
away
,
for
they
are
false
reasonings
by
which
we
are
built
on
our
root
:
Now
when
a
man
shall
be
perswaded
of
the
danger
of
putting
the
evill
day
farre
from
him
,
when
the
Holy
Ghost
shall
give
him
wisdome
to
number
his
dayes
,
then
he
will
take
to
himselfe
new
thoughts
.
Every
man
naturally
feares
death
,
but
because
it
is
farre
off
,
no
man
regards
it
;
and
so
because
we
put
the
evill
day
farre
from
us
,
we
turne
not
to
God
;
now
when
God
shall
convince
a
man
of
the
Truth
,
and
teach
him
to
number
his
dayes
:
Wel
,
thou
art
now
in
healt●
and
strength
,
but
when
thou
commest
to
num●ber
the
dayes
that
remain
,
they
are
very
small
.
Put
case
a
man
had
an
hundred
dishes
of
meat
before
him
,
if
one
come
and
sayes
,
Take
heed
what
you
doe
,
for
one
of
these
dishes
is
poison
,
he
will
not
taste
of
any
of
them
,
except
he
have
taken
an
Antidote
before
:
So
when
the
Holy
Ghost
teacheth
,
it
is
true
,
In
one
of
these
dayes
is
death
,
thou
shalt
finde
poison
that
shall
take
away
thy
life
;
whether
first
or
last
it
is
uncertaine
,
if
thou
were
wise
to
consider
thy
latter
end
,
that
is
,
if
thou
hadst
the
wisdome
,
which
God
must
teach
,
thou
wouldst
see
little
reason
,
why
to
venture
thy
soule
on
one
of
these
daies
,
if
thou
hast
not
made
thy
Election
sure
;
for
this
is
as
to
eat
of
one
of
those
dishes
when
there
is
poison
in
it
.
Therefore
consider
(
beloved
)
what
uncertainty
of
life
there
is
,
what
it
is
to
venture
the
soule
,
and
what
eternity
is
:
When
God
shall
each
this
,
and
stirre
up
present
affections
of
feare
,
and
apprehension
of
wrath
,
it
will
teach
a
man
not
to
deferre
,
but
to
come
home
speedily
.
Againe
,
when
this
place
of
Scripture
,
and
the
like
,
shall
be
seriously
considered
,
That
if
the
Good-man
of
the
house
knew
at
what
time
the
Theefe
would
come
,
he
would
have
an
eye
to
him
;
That
Christ
hath
threatned
all
before
hand
that
doe
not
watch
,
And
I
will
come
at
a
time
thou
thinkest
not
of
me
:
If
thou
didst
consider
this
when
thou
art
most
secure
and
furthest
off
from
God
,
in
the
midst
of
thy
jollity
,
and
fast
asleepe
,
I
will
come
at
a
time
when
thou
lookest
not
for
me
:
And
didst
thou
thinke
this
threatning
in
vaine
?
Didst
thou
beleeve
this
Scripture
and
lay
it
to
heart
?
thou
wouldest
not
deferre
thy
Turning
to
God
.
Againe
,
consider
,
put
case
thou
hast
liberty
,
if
sicknesse
come
and
give
thee
warning
,
alas
how
farre
art
thou
from
being
able
to
repent
?
Are
the
times
in
thine
hand
?
Must
not
the
Holy
Ghost
change
thine
heart
?
If
thou
dost
now
take
resolution
to
amend
,
hast
not
thou
cause
to
suspect
that
it
proceeds
from
selfe-love
?
For
if
it
had
beene
not
of
love
to
God
,
wouldest
thou
not
have
turned
sooner
?
And
if
it
be
out
of
selfe-love
,
God
accepts
it
not
.
All
this
while
wee
have
spent
in
shewing
the
Disease
,
and
now
wee
must
shew
the
Remedy
.
FINIS
.
A
SERMON
PREACHED
AT
A
GENERALL
FAST
BEFORE
THE
COMmons-House
of
Parliament
:
the
second
of
Iuly
,
1625.
In
the
time
of
the
Plague
.
By
the
late
faithfull
and
worthy
Minister
of
IESUS
CHRIST
,
IOHN
PRESTON
,
D.
in
Divinity
,
Chaplaine
in
ordinary
to
his
Majestie
,
Master
of
Emmanuel
Colledge
in
Cambridge
,
and
sometimes
Preacher
of
Lincolns
INNE
.
LONDON
,
Printed
by
R.
B.
for
NICHOLAS
BOURNE
,
and
are
to
be
sold
at
his
shop
at
the
Royall
Exchange
.
1633.
A
SERMON
PREACHED
AT
A
Generall
Fast
,
before
the
Commmons-house
of
Parliament
,
Iuly
2.
1625.
NUMBERS
25.10
,
11.
And
the
Lord
spake
unto
Moses
,
saying
,
Phinehas
the
sonne
of
Eleazar
the
son
of
Aaron
the
Priest
,
hath
turned
my
wrath
away
from
the
children
of
Israel
,
(
while
he
was
zealous
for
my
sake
among
them
)
that
I
consumed
not
the
children
of
Israel
in
my
jealousie
.
WE
are
met
together
,
you
know
,
to
sanctifie
a
Fast
to
the
Lord
.
I
will
therefore
speake
a
word
,
or
two
,
of
that
Dutie
,
before
I
come
to
the
Text
,
which
I
have
read
to
you
:
But
I
will
doe
it
briefly
,
the
Common
place
thereof
,
being
too
large
a
subject
at
this
time
to
enter
into
.
Sanctifie
to
me
a
Fast
,
call
a
solemne
Assembly
.
When
the
Lord
began
to
send
Iudgement
on
the
Land
,
he
straitly
enjoyned
the
performance
of
this
dutie
,
which
showes
that
it
may
not
be
left
undone
at
pleasure
.
To
which
I
will
adde
that
in
Esay
22.12
,
13
,
14.
The
Lord
called
in
that
day
to
weeping
,
and
mourning
;
but
because
at
that
time
they
fell
to
rejoycing
:
It
was
revealed
by
the
Lord
of
hoasts
,
that
that
sinne
should
not
be
purged
away
till
their
death
.
When
there
is
a
time
for
Fasting
,
and
when
there
are
Iust
occasions
for
mourning
and
humiliation
,
the
Lord
doth
then
so
require
it
,
that
if
you
doe
it
not
,
but
will
doe
the
contrary
,
the
Lord
will
never
forgive
it
;
it
is
a
sinne
that
shall
not
be
purged
away
till
you
die
.
the
sanctifying
or
setting
apart
of
a
day
for
humiliation
,
reconciliation
,
and
reformation
.
I
say
,
it
is
to
sanctifie
a
Day
;
because
the
day
of
a
Fast
must
be
equall
to
the
Sabbath
;
the
very
word
used
in
that
place
of
Ioel
,
Sanctifie
to
me
a
Fast
,
shewes
as
much
.
In
that
day
you
may
doe
no
servile
worke
,
but
must
keepe
it
holy
to
the
Lord
.
That
you
have
to
doe
in
that
day
is
first
to
humble
your selves
,
as
in
that
place
of
Ioel
,
Turne
to
me
with
fasting
,
mourning
,
and
weeping
.
Secondly
,
it
is
for
Reconciliation
,
Lev.
23.27
.
it
is
called
a
day
of
Atonement
.
Lastly
,
it
is
for
Reformation
,
and
therefore
in
the
day
of
fasting
,
the
whole
people
entred
into
covenant
with
God
;
as
in
Nehem
▪
the
ninth
chapter
,
and
the
beginning
of
the
tenth
verse
,
you
shall
see
the
Princes
,
and
people
came
altogether
,
and
seale
a
Covenant
to
the
Lord
,
to
reforme
their
sinne
of
taking
strange
wives
,
and
entered
into
a
curse
,
and
an
oath
to
walke
in
Gods
law
.
I
will
say
no
more
of
that
,
[
1
](A10010-e26510-b)
1
To
rest
in
the
work
done
we
are
very
ready
to
rest
in
the
worke
done
,
in
opere
operato
,
to
thinke
that
the
very
action
will
please
GOD.
Therefore
it
is
carefully
added
in
Ioel
2.
Rend
not
your
clothes
,
but
your
hearts
:
that
is
,
when
you
come
to
sanctifie
a
Fast
,
doe
not
thinke
that
the
very
outward
performance
of
the
duty
moves
mee
:
It
is
the
heart
that
I
looke
to
,
therefore
you
must
take
care
that
at
this
time
,
your
greatest
businesse
be
with
your
hearts
.
Lev.
23.29
.
He
who
in
that
day
(
meaning
the
day
of
the
annuall
Fast
,
which
was
then
instituted
)
doth
not
afflict
his
soule
(
for
so
the
word
is
to
be
translated
)
shall
be
cut
off
from
his
people
.
The
outward
performance
is
not
the
thing
that
God
respects
,
or
accepts
;
he
doth
not
regard
that
,
(
for
hee
is
a
Spirit
,
and
beholds
the
behaviour
of
the
spirit
;
)
he
considers
how
we
are
affected
in
secret
before
him
.
[
2
](A10010-e26610-b)
2
To
doe
it
for
a
fit
.
A
second
thing
werein
we
are
apt
to
faile
,
is
,
to
thinke
that
One
day
is
enough
,
and
when
that
is
done
,
there
is
an
end
of
the
businesse
:
but
it
is
not
so
,
that
is
but
the
beginning
of
it
.
Esay
58.5
.
Is
this
a
Fast
,
to
hang
downe
your
head
for
a
day
?
Is
it
to
bow
it
downe
as
a
Bulrush
?
Bulrushes
you
know
in
a
storme
hang
downe
their
heads
,
but
when
faire
weather
comes
they
lift
them
up
againe
.
So
when
affliction
is
upon
us
,
we
are
apt
to
humble
our
soules
for
a
time
,
for
a
fit
;
but
when
a
little
peace
or
prosperity
comes
,
we
forget
to
be
longer
humbled
:
whereas
the
end
of
a
Fast
,
is
so
to
begin
the
worke
of
Humiliation
,
that
we
may
the
better
continue
it
afterwards
.
[
3
](A10010-e26650-b)
3
Not
to
reforme
upon
the
doing
of
it
.
A
third
defect
is
this
;
we
are
perhaps
content
to
doe
the
duty
,
and
with
some
affection
too
,
but
there
followes
no
reformation
of
life
.
Therefore
in
the
same
Chapter
,
see
how
carefully
that
is
put
in
;
Is
this
an
acceptable
day
to
the
Lord
?
Will
I
accept
such
a
Fast
as
this
?
When
you
finde
pleasure
,
and
continue
in
strife
and
debate
?
That
is
,
the
Lord
regards
not
the
bare
performance
of
the
duty
,
unlesse
the
end
of
it
be
attaynd
;
now
the
end
of
it
is
nothing
else
,
but
that
every
man
in
particular
reforme
the
evils
he
is
subject
to
;
yea
,
his
particular
weaknesses
,
and
personall
infirmities
,
the
mending
of
which
,
is
carefully
to
bee
endeavoured
when
we
sanctifie
a
Fast
to
the
Lord
;
else
we
assemble
together
for
Wine
and
for
Oile
,
Hos.
7.14
.
As
if
hee
should
say
,
you
have
not
sought
Mee
when
you
howled
upon
your
beds
;
but
your
Wine
and
your
Oile
:
That
is
,
men
are
affected
with
the
Iudgements
of
the
Lord
,
they
desire
to
have
them
removed
,
they
wish
for
ease
and
prosperity
,
and
for
that
they
assemble
themselves
;
but
to
Me
,
saith
he
,
ye
returne
not
.
A
beast
will
doe
as
much
when
it
feeles
any
evill
oppressing
it
;
and
therefore
God
cals
it
,
howling
on
their
beds
,
an
action
proper
to
beasts
:
but
the
Lord
lookes
,
that
you
seeke
him
in
sincerity
,
and
that
you
labour
to
make
your
hearts
perfect
in
him
.
In
a
word
;
[
1
](A10010-e26750-b)
1
When
they
be
performed
as
Fasts
.
another
is
,
when
not
onely
the
thing
is
done
,
but
your
hearts
also
are
wrought
upon
;
for
that
is
the
end
of
the
outward
performance
,
and
the
worke
is
so
farre
accepted
as
it
hath
an
operation
on
our
hearts
and
affections
.
[
2
](A10010-e26760-b)
2
When
its
affections
are
wrought
upon
in
the
duty
.
It
is
so
in
every
duty
;
as
in
Prayer
,
when
you
call
on
God
in
private
,
doth
God
regard
the
words
of
a
prayer
?
No
,
but
'
its
working
on
your
hearts
,
'
it
s
humbling
of
them
,
'
it
s
bringing
of
them
into
frame
,
and
making
them
perfect
with
God
every
day
,
by
a
thorow
renewing
of
your
repentance
,
and
this
is
the
doing
of
the
thing
.
Amongst
your
selves
,
if
a
servant
doth
onely
make
a
show
of
doing
a
thing
,
it
is
not
regarded
;
but
hee
that
brings
the
thing
to
passe
is
accepted
of
you
:
and
that
is
it
,
which
the
Lord
requires
and
accepts
in
our
performances
.
Now
we
shall
see
that
this
Text
will
helpe
us
to
all
that
is
required
in
a
Fast
,
as
will
appeare
in
the
particulars
.
Phineas
the
sonne
of
Eleazar
,
&c.
]
In
the
former
part
of
the
Chapter
the
disease
is
set
downe
,
they
had
committed
whoredome
and
joyned
with
Baal-Peor
.
This
turning
away
of
his
wrath
,
is
set
forth
by
the
cause
of
its
turning
away
;
in
my
jealousie
.
As
if
hee
had
said
,
If
Phineas
had
not
beene
zealous
,
my
jealou●
should
have
burned
more
and
more
,
and
the
jealousie
of
that
should
have
beene
utter
destruction
.
The
second
is
Gods
owne
Testimony
,
set
downe
before
my
Text.
The
Lord
himselfe
said
unto
Moses
,
that
his
wrath
was
turned
away
.
I
will
say
no
more
for
opening
the
words
;
but
in
them
you
shall
see
these
five
points
lye
evidently
before
you
.
First
,
in
that
the
removall
of
the
Plague
is
attributed
to
God
,
and
to
the
turning
away
of
his
anger
,
this
is
clearely
deduced
:
That
it
is
God
only
that
doth
good
and
evill
;
for
you
see
his
anger
brought
the
Plague
on
them
,
and
the
turning
away
of
his
anger
healed
them
againe
.
Secondly
,
it
is
sin
that
causes
Gods
anger
:
anger
in
God
hath
alway
relation
to
sinne
,
for
sinne
is
the
cause
of
it
.
Thirdly
,
the
way
to
turne
away
the
Lords
anger
,
is
zeale
,
for
his
sake
.
Fourthly
,
if
there
be
want
of
this
zeale
among
us
,
his
jealousie
shall
grow
hotter
and
hotter
,
it
shall
encrease
upon
us
more
and
more
.
Fifthly
,
and
lastly
,
the
issue
of
this
jealousie
of
his
,
will
be
utter
destruction
.
Wee
will
begin
with
the
first
,
[
1
](A10010-e27030-b)
1
Generall
point
.
which
is
,
That
it
is
God
onely
,
The
Lord
wounds
,
and
the
Lord
heales
.
For
what
is
the
Plague
but
a
sword
in
the
hand
of
an
Angell
,
who
drawes
it
out
,
and
puts
it
into
its
sheath
againe
,
at
his
Masters
appointment
?
And
is
not
there
the
same
reason
of
all
other
evils
?
Warre
you
know
is
a
terrible
thing
,
when
Enemies
come
as
Bees
on
a
Land
;
but
doth
not
the
Lord
hisse
for
them
?
And
againe
,
they
are
driven
away
as
with
a
breath
at
his
appointment
.
Famine
is
a
leane
devouring
evill
,
which
causes
the
Land
to
eate
up
the
inhabitants
thereof
;
but
is
not
the
Lord
the
onely
cause
of
it
?
Doth
not
he
make
the
Heaven
as
Brasse
,
and
the
Earth
as
Iron
?
Doth
not
he
when
he
will
,
open
the
windowes
of
Heaven
,
and
unstop
the
bottels
of
the
clouds
,
and
powre
outraine
unseasonably
?
And
is
not
hee
the
cause
of
death
,
which
is
the
journeys
end
of
both
the
former
?
To
which
,
every
one
of
us
is
subject
,
yet
wee
consider
it
not
.
Though
we
see
men
fall
from
the
Tree
of
Life
every
moment
yet
wee
regard
it
not
.
This
the
Lord
takes
onely
to
himselfe
,
Psal.
68.20
.
To
the
Lord
belong
the
issues
from
death
:
and
therefore
let
us
give
to
the
Lord
,
this
great
Prerogative
of
his
;
That
he
onely
doth
good
and
evill
,
and
let
no
man
question
it
.
You
will
say
,
who
doth
question
it
?
It
is
very
true
;
we
doe
not
question
it
in
words
,
but
if
we
question
it
in
our
deeds
,
it
is
an
argument
that
our
hearts
make
a
doubt
of
it
,
though
our
tongues
doe
not
question
it
.
Therefore
let
us
examine
the
matter
.
If
wee
thinke
the
Lord
onely
doth
good
and
evill
,
[
1
](A10010-e27120-b)
1
Conviction
;
The
frequency
of
our
sinning
.
as
Saul
answered
Samuel
,
when
he
came
from
the
warre
of
the
Amalekites
;
Oh
thou
blessed
of
the
Lord
,
I
have
fully
kept
the
Commandement
of
the
Lord
;
but
saith
Samuel
,
If
thou
hast
done
so
,
What
meanes
the
bleating
of
the
Sheepe
,
and
the
lowing
of
the
Oxen
:
So
I
say
to
you
,
if
you
obey
the
Lord
,
what
meanes
so
many
sinnes
amongst
us
?
What
meanes
Fornication
and
Whoredome
which
is
so
frequent
?
What
meane
those
Oathes
amongst
us
,
for
which
the
Land
mournes
?
Not
onely
greater
oathes
,
but
smaller
oathes
,
which
exceed
the
greater
for
frequency
,
though
the
greater
exceed
them
,
in
that
they
take
the
Name
of
God
in
vaine
.
Againe
,
what
meanes
the
breaches
of
the
Sabbath
?
Of
which
I
will
speake
a
word
by
the
way
:
and
that
you
may
know
that
I
doe
not
blame
you
for
that
as
a
sinne
,
which
is
no
sinne
,
I
will
make
this
digression
.
Doe
you
not
think
that
Sabbaths
are
to
be
kept
,
My
Holy
Day
.
First
,
it
is
a
Holy
Day
,
and
if
it
be
holy
,
you
may
doe
nothing
thereon
that
is
common
.
A
Vessell
that
is
sanctified
and
made
holy
,
[
1
](A10010-e27200-b)
1
Because
it
is
a
Holy
Day
.
may
not
bee
imployed
to
take
up
common
water
,
or
used
in
common
services
,
for
it
is
holy
.
So
the
time
of
the
Sabbath
is
holy
,
therefore
you
must
not
spend
it
about
common
actions
,
for
if
you
doe
,
you
prophane
that
which
is
holy
.
[
2
](A10010-e27220-b)
2
It
is
Gods
day
.
Seeondly
it
is
My
Day
,
and
if
it
be
My
Day
,
rob
mee
not
of
it
:
every
houre
of
that
day
that
you
spend
in
common
speeches
and
actions
,
you
rob
the
Lord
of
that
houre
,
for
all
the
day
is
his
.
[
1
](A10010-e27270-b)
1
From
the
hazard
of
Religion
by
leaving
man
at
liberty
.
for
doe
but
consider
with
your selves
,
if
the
Lord
should
have
left
it
meerely
in
the
power
of
the
Church
to
appoint
a
Sabbath
day
,
it
might
have
been
brought
from
a
week
to
a
moneth
,
and
from
a
moneth
to
a
yeare
,
and
so
if
of
meeting
together
had
bin
no
necessity
put
upon
us
by
God
himse●fe
,
where
would
religion
have
bin
?
And
do
you
think
God
would
not
have
provided
for
his
Church
better
than
so
.
[
2
](A10010-e27290-b)
2
From
the
Antiquity
of
its
celebration
.
Besides
,
why
should
it
be
questioned
,
when
it
is
transmitted
to
us
from
the
most
ancient
times
.
Iustin
Martyr
sayes
,
that
on
the
day
which
we
call
Sunday
,
the
Christians
met
together
to
worship
God
;
and
the
people
came
out
of
the
Countrey
for
that
end
,
and
it
was
a
Solemne
day
.
Tertullian
in
his
Apologie
saith
as
much
:
and
therefore
because
they
spent
that
day
in
worshiping
God
,
all
the
Heathen
called
it
Sunday
.
And
in
all
ancient
times
it
was
never
controverted
,
never
called
into
question
.
[
3
](A10010-e27340-b)
3
From
the
usefulnesse
of
a
Sabbath
.
Againe
,
doe
we
not
need
such
a
day
?
Therefore
the
Lord
saith
,
Sabbath
was
made
for
man
;
as
if
hee
had
said
,
I
could
have
spared
the
Sabbath
.
It
is
not
for
my
owne
sake
and
for
my
worship
sake
,
but
for
mans
sake
,
that
is
,
lest
he
should
forget
God
,
and
bee
a
stranger
to
him
,
which
would
redound
to
our
own
hurt
.
And
therefore
shall
not
wee
be
willing
to
keepe
it
,
when
it
was
for
our
owne
sakes
that
the
Lord
appointed
it
?
What
gainers
might
wee
be
in
grace
and
holinesse
,
if
wee
would
sanctifie
every
Sabbath
as
we
should
?
Should
we
be
losers
by
it
:
but
this
is
a
digression
,
and
I
speake
it
by
the
way
.
But
marke
it
,
I
say
,
if
you
keepe
the
Commandements
of
God
,
What
meanes
this
bleating
of
the
sheepe
?
These
acts
of
disobedience
on
his
owne
Day
?
We
will
goe
on
in
the
examination
.
[
2
](A10010-e27380-b)
2
Conviction
is
our
neglecting
of
dutie
.
If
indeed
we
thinke
that
it
is
the
Lord
that
doth
good
and
evill
;
why
are
we
so
inobservant
and
negligent
of
him
?
why
do
we
reckon
it
a
wearinesse
to
serve
him
?
why
turne
wee
Religion
into
formalitie
,
posting
over
holy
duties
in
a
carelesse
and
negligent
maner
,
when
we
should
be
carefull
and
fervent
in
the
same
?
Why
is
there
so
little
growth
in
religion
,
so
much
barrennesse
in
good
workes
,
the
price
whereof
is
more
than
gold
and
silver
?
In
a
word
,
Why
doe
we
turne
the
maine
into
the
by
,
and
the
by
into
the
maine
?
That
is
,
why
goe
we
about
all
other
businesse
as
our
maine
and
chiefe
scope
,
and
take
in
holy
duties
by
the
way
,
more
to
stop
the
mouth
of
naturall
Conscience
(
as
carnall
men
may
doe
)
than
for
any
delight
we●
have
in
them
?
If
we
thinke
God
to
be
the
Author
of
good
and
evill
,
why
are
these
things
so
?
Every
man
is
ready
to
professe
his
faith
in
the
Truth
hereof
,
but
if
wee
did
beleeve
it
,
wee
should
be
more
carefull
to
please
the
LORD
in
all
things
.
[
3
](A10010-e27400-b)
3
Conviction
is
our
not
fearing
and
trusting
him
alone
.
Againe
,
if
we
thinke
that
God
only
doth
good
and
evill
,
why
have
not
wee
our
eyes
on
him
altogether
?
why
doe
wee
not
feare
him
,
and
nothing
els
,
trust
in
him
and
in
nothing
besides
,
depend
on
him
,
and
upon
no
other
?
In
all
our
calamities
and
dangers
,
why
doe
not
wee
seeke
to
him
,
as
to
one
that
onely
can
helpe
us
,
and
heale
us
?
for
we
know
whom
wee
have
trusted
.
As
if
he
had
said
,
we
have
parted
with
all
,
we
are
content
to
be
led
from
prison
to
prison
,
we
are
content
with
God
alone
,
for
wee
know
the
power
and
faithfulnesse
of
him
whom
we
have
trusted
.
[
2
](A10010-e27530-b)
2
To
rely
upon
him
in
Exigents
.
Againe
,
to
trust
in
God
,
is
then
to
rest
on
him
,
when
the
case
is
such
(
marke
it
)
that
if
we
faile
we
are
undone
,
then
to
build
on
him
as
a
sure
rocke
;
that
is
the
nature
of
true
holinesse
,
and
exact
walking
,
when
God
puts
us
into
an
exigent
,
removes
from
us
friends
,
takes
away
worldly
helpes
,
yet
in
this
case
to
trust
him
.
Thus
Hester
trusted
God
,
If
I
perish
,
I
perish
,
when
if
the
Lord
had
failed
her
,
shee
had
lost
her
life
.
So
Daniel
trusted
God
,
That
he
trusted
in
God
.
Now
doe
we
thus
trust
him
?
Surely
we
doe
not
:
but
when
faith
and
sense
come
into
competition
,
when
they
meet
together
on
a
narrow
bridge
;
we
are
readie
to
byas
our
conscience
the
wrong
way
,
to
goe
aside
,
and
decline
the
blow
,
that
is
,
we
are
ready
in
such
a
case
,
though
with
breach
of
a
good
conscience
,
so
to
trust
in
God
,
that
withall
we
will
keepe
a
sure
foot
on
some
outward
,
probable
,
sensible
meanes
,
that
if
God
failes
us
,
yet
,
wee
may
know
what
to
trust
to
.
The
truth
is
,
we
doe
not
leane
to
the
Lord
.
For
what
●●
it
to
leane
to
him
?
You
know
a
man
is
then
●●id
to
leane
,
when
hee
stands
not
on
his
own●●eet
,
but
so
rests
the
bu●ke
of
his
body
on
a
ra●●e
,
or
staffe
,
or
the
like
,
that
if
it
faile
him
,
he
fals
downe
:
To
rest
on
God
in
this
manner
,
is
to
leane
to
him
;
and
did
wee
thinke
that
hee
had
all
power
to
doe
good
and
hurt
to
the
Creature
we
should
thus
trust
in
him
;
but
in
that
we
doe
it
so
little
,
and
so
seldome
,
it
it
an
argument
that
whatsoever
wee
professe
we
doe
not
indeed
beleeve
it
.
[
4
](A10010-e27630-b)
4
Conviction
,
or
not
walking
perfectly
with
the
Lord
.
Last
of
all
(
to
make
an
end
of
this
examination
)
if
we
think
indeed
,
that
the
Lord
only
is
able
to
doe
good
and
evill
,
why
do
we
not
that
which
is
a
necessary
consequent
th●r●of
,
which
you
shall
finde
in
Gen.
17.1
.
it
is
Gods
speech
to
Abraham
,
I
am
God
all-sufficient
,
therefore
walke
before
mee
and
bee
perfect
.
Marke
that
,
when
any
man
thinkes
God
to
be
Al-sufficient
,
that
he
hath
all
power
in
his
hands
,
that
he
is
Almighty
(
for
so
the
word
signifies
)
that
which
will
necessarily
follow
on
this
beliefe
,
is
this
;
he
will
be
perfect
with
the
Lord
.
You
will
say
,
I
hope
we
are
perfect
with
God
:
But
if
we
be
,
why
are
our
actions
so
dissonant
?
why
doe
wee
serve
God
so
by
halfes
,
and
by
fits
?
why
are
we
so
unequall
and
uneven
in
our
wayes
?
we
are
zealous
for
a
fit
,
and
in
some
particulars
,
but
grow
cold
againe
,
as
if
we
never
had
beene
the
men
.
Wee
goe
on
in
a
good
course
,
till
wee
meete
with
some
crosse
,
and
then
wee
baulke
it
;
till
wee
meet
with
some
advantage
and
preferment
,
and
then
we
step
out
of
the
way
to
take
it
:
Is
this
to
be
perfect
with
God
?
But
if
wee
thought
the
Lord
to
be
All-sufficient
and
Almighty
,
we
would
walke
perfectly
before
him
.
For
what
is
the
reason
that
any
man
steps
out
from
God
?
It
is
because
he
findes
something
in
the
Creature
,
which
he
sees
not
in
God
;
therefore
saith
God
,
I
am
Al-sufficient
,
that
is
,
let
a
man
looke
round
about
him
,
and
consider
whatsoever
it
is
that
he
can
desire
or
need
,
he
shall
have
it
in
the
Lord
,
for
he
is
All-sufficient
.
Why
then
should
not
you
be
perfect
with
him
?
why
will
you
start
from
him
at
any
time
,
or
upon
any
occasion
?
And
this
shall
suffice
to
make
it
evident
,
that
it
is
a
very
hard
thing
to
beleeve
this
indeed
,
that
God
only
is
able
to
doe
good
and
evill
.
Indeed
wee
care
for
the
favour
of
Princes
,
and
think
that
they
can
hurt
us
,
or
doe
us
good
;
and
therefore
wee
are
so
intent
about
them
,
so
busily
occupied
about
them
,
but
this
would
not
worke
on
us
so
much
if
we
did
beleeve
that
which
I
have
now
delivered
unto
you
that
God
onely
is
the
Authour
of
good
and
evill
.
Therefore
will
wee
reason
with
you
,
If
the
Creature
were
able
to
doe
you
good
or
hurt
,
good
or
hurt
,
wee
need
not
then
care
to
worship
the
Lord
onely
,
for
hee
onely
could
not
benefit
or
hurt
us
,
but
God
onely
is
to
bee
worshipped
;
therefore
hee
onely
hath
power
to
doe
good
or
hurt
.
For
on
this
ground
we
worship
him
alone
;
that
he
onely
is
able
to
doe
good
or
hurt
,
otherwise
hee
were
not
a
compleat
adequate
God
to
the
worship
that
is
required
.
Is
there
any
evill
in
the
City
that
he
hath
not
done
?
And
so
we
may
say
,
Is
there
any
good
that
he
hath
not
done
;
where
marke
the
generalitie
,
Is
there
any
evill
that
he
hath
not
done
?
Therefore
glorifie
him
in
thy
life
,
and
in
all
thy
wayes
:
Belshazzar
,
In
his
hands
are
all
our
wayes
.
That
is
,
we
take
not
the
least
step
to
prosperitie
or
adversitie
through
the
whole
course
of
our
life
,
but
it
is
the
Lord
that
guides
our
steps
.
Therefore
in
2
Cor.
1.3
.
Paul
cals
him
the
God
of
all
comfort
exclusively
,
so
that
no
Creature
is
able
to
joyne
with
him
in
giving
the
least
comfort
.
Yes
,
but
I
may
give
you
this
double
answer
:
[
1
](A10010-e28050-b)
1
The
Lord
workes
by
them
.
these
things
are
at
Gods
disposing
and
command
,
therefore
it
is
not
they
that
doe
any
thing
,
but
the
Lord
by
them
.
It
is
the
hand
that
brings
to
passe
a
thing
,
yet
it
is
not
vertually
in
the
hand
,
but
in
the
will
of
the
man
that
commands
it
.
But
secondly
,
But
you
will
say
,
this
ability
is
borne
and
bred
with
the
creature
,
and
is
never
separated
from
it
.
I
answer
,
it
is
very
true
,
the
Creature
hath
a
fitnesse
in
it
to
do
us
good
or
hurt
;
but
it
is
not
able
to
put
forth
that
fitnesse
,
or
that
strength
,
till
it
be
acted
by
God
;
that
is
,
till
it
be
set
a
worke
to
doe
it
,
by
his
blessing
or
cursing
:
For
example
,
The
bread
hath
a
fitnesse
to
nourish
,
but
if
God
sayes
not
to
the
bread
,
nourish
such
an
one
,
it
shall
not
be
able
to
do
it
;
for
we
live
not
by
bread
,
but
by
the
word
of
God
,
by
his
blessing
of
it
,
and
commanding
the
Creature
to
do
it
.
On
the
other
side
;
take
a
disease
,
or
any
Creature
that
is
fit
to
do
us
hurt
,
it
shall
not
hurt
,
unlesse
the
Lord
say
,
goe
and
strike
such
a
wretch
,
bee
an
instrument
of
mine
to
punish
him
.
Let
an
Axe
be
never
so
sharpe
and
keene
,
till
the
Worke-man
take
it
in
his
hand
and
apply
it
to
the
worke
,
it
shall
doe
nothing
:
So
Gods
blessing
and
cursing
doth
all
;
for
Gods
blessing
is
nothing
else
,
but
his
bidding
of
the
Creature
to
doe
such
an
one
good
;
and
his
cursing
is
nothing
else
,
but
his
bidding
of
a
Creature
afflict
such
an
one
:
Let
not
the
strong
man
rejoyce
in
his
strength
,
nor
the
wiseman
in
his
wisdome
,
and
why
?
For
it
is
I
the
Lord
which
exercise
loving
kindenesse
,
and
judgement
,
and
righteousnesse
in
the
earth
.
As
if
hee
had
said
,
if
these
things
were
able
to
doe
you
good
or
hurt
,
you
might
rejoyce
in
them
,
but
it
is
I
the
Lord
that
show
justice
and
judgement
,
and
am
onely
able
to
doe
all
.
So
in
Psal.
62.10
.
If
riches
encrease
,
set
not
your
heart
on
them
,
and
why
?
For
power
belongeth
unto
God
.
But
they
might
object
,
The
Lord
useth
the
meanes
;
that
is
answered
in
the
last
ver.
It
is
true
,
but
GOD
rewards
according
to
our
workes
,
and
not
according
to
our
meanes
.
And
so
much
for
the
clearing
of
this
:
and
now
wee
will
apply
it
.
First
,
Mortifie
your
earthly
members
,
fornication
,
uncleannesse
,
and
covetousnesse
which
is
idolatry
;
marke
that
.
Now
Idolatry
is
of
two
sorts
,
either
when
you
worship
the
true
God
in
a
wrong
manner
,
or
else
when
you
make
the
creature
God
:
and
that
you
doe
either
when
you
conceive
the
creature
under
the
notion
of
God
as
the
heathen
did
the
Sunne
and
Moone
:
and
as
the
Papists
doe
the
bread
,
(
for
if
there
be
Idolatry
in
the
world
,
that
is
Idolatry
)
or
else
when
you
attribute
to
the
Creature
that
which
is
proper
to
God
,
that
is
,
when
you
place
your
comfort
and
safety
in
the
creature
,
and
so
place
your
joy
and
delight
in
him
.
And
thus
wee
doe
when
wee
thinke
riches
or
poverty
by
their
presence
or
absence
can
do
us
good
or
hurt
.
Esay
41.23
.
you
shall
see
there
,
the
Prophet
useth
two
arguments
to
prove
that
Idols
were
not
gods
:
First
,
They
tell
us
,
not
things
to
come
:
Secondly
,
They
doe
neither
good
nor
evill
.
As
if
hee
had
said
,
if
they
could
doe
good
or
hurt
,
they
were
gods
:
yet
there
is
a
secret
opinion
that
lodgeth
in
our
breasts
though
we
observe
it
not
,
to
steale
away
the
hearts
of
the
people
:
that
is
,
hee
who
was
not
the
owner
tooke
them
.
And
secondly
,
he
did
it
secretly
,
and
so
deale
the
creatures
with
us
,
when
we
have
a
secret
opinion
of
them
.
The
rich
man
in
Luke
having
much
wealth
about
him
concludes
,
Now
soule
take
thy
ease
.
And
when
Davids
Mountaine
was
made
strong
,
he
sayes
,
therefore
I
shall
not
be
moved
;
and
have
not
wee
the
same
thoughts
in
us
?
Are
not
wee
ready
to
thinke
,
if
I
had
such
an
advantage
,
such
a
friend
,
I
should
do
well
?
But
I
say
to
you
,
that
if
you
had
all
these
,
you
should
not
bee
a
jot
the
better
,
nor
in
the
want
of
all
these
are
you
a
jot
the
worse
;
for
it
is
God
onely
that
creates
peace
and
commands
comforts
;
that
you
may
set
downe
for
a
conclusion
.
That
is
his
Prerogative
Royall
,
and
thence
it
is
that
we
must
love
him
with
all
our
hearts
,
and
withall
our
soules
;
thence
it
is
,
that
we
are
not
to
regard
the
creature
at
all
,
because
he
onely
can
make
our
lives
comfortable
or
not
comfortable
.
If
this
were
beleeved
,
how
would
it
change
our
joyes
into
teares
?
What
an
alteration
would
it
make
in
our
lives
?
If
we
did
beleeve
it
indeed
,
should
wee
bee
so
taken
up
in
seeking
of
wealth
,
and
outward
excellencies
,
and
not
rather
in
growing
rich
in
faith
and
good-workes
?
If
it
were
well
planted
in
our
hearts
,
we
should
minde
nothing
but
grace
and
sin
:
for
you
know
grace
onely
findes
acceptance
with
God
,
and
sin
onely
provokes
him
to
anger
.
And
indeed
what
in
the
world
else
is
worthy
our
intentions
:
you
may
joy
in
these
things
,
but
still
remember
the
Apostles
rule
,
Buy
as
if
you
bought
not
,
and
grieve
as
if
you
grieved
not
,
&c.
Why
so
?
Because
these
things
can
doe
you
neither
hurt
nor
good
,
if
they
could
,
they
might
have
your
intentions
,
but
they
cannot
.
Therefore
doe
as
Moses
did
,
Heb.
11.27
.
He
endured
,
for
he
saw
him
that
was
invisible
.
What
then
?
Therefore
he
forsooke
Aegypt
not
fearing
the
wrath
of
Pharaoh
.
When
hee
saw
God
in
his
greatnesse
,
when
hee
saw
him
that
was
invisible
,
that
is
,
when
he
saw
him
as
if
hee
had
beene
visible
,
it
removed
all
feare
of
the
creature
.
When
a
man
sees
the
Sun
,
what
is
a
Candle
or
torch
to
him
?
And
so
will
all
these
things
seeme
to
thee
,
if
thou
couldst
see
God
in
his
might
.
If
God
only
doth
good
and
evill
,
why
then
doe
you
hasten
after
outward
things
and
weary
your selves
in
vaine
for
that
which
will
not
profit
?
Therefore
the
Schoole-men
call
sin
Aversio
a
Deo
and
Conversio
ad
Creaturam
,
a
turning
from
God
,
and
a
turning
to
the
Creature
.
You
have
forsaken
God
the
fountaine
of
living
waters
,
and
digged
to
your selves
Cisternes
that
will
hold
no
water
.
What
is
that
?
It
is
as
if
the
Lord
said
,
what
doe
you
meane
?
It
is
the
Lord
that
doth
all
;
he
is
the
Fountaine
,
and
the
creatures
are
but
Cisternes
,
and
all
their
comfort
is
but
borrowed
.
Againe
,
you
have
in
God
living
waters
,
that
is
,
comforts
of
a
better
nature
;
but
the
water
that
you
finde
in
these
pits
is
but
muddy
water
.
Againe
,
he
is
a
fountaine
that
is
never
drawne
dry
,
but
these
are
broken
pits
that
hold
no
water
.
Againe
,
prevailed
with
God
,
and
thou
shalt
prevaile
with
men
;
so
whatsoever
businesse
you
have
on
earth
,
if
you
will
bring
your
enterprize
to
passe
,
prevaile
with
God
,
and
you
shall
be
sure
to
prevaile
with
men
;
turne
him
,
and
all
is
turned
with
him
,
for
all
depends
upon
him
.
Whatsoever
is
done
on
earth
,
is
first
done
in
heaven
,
and
concluded
there
,
It
is
not
our
woodden
wals
that
will
guard
us
,
it
is
not
the
Sea
wherewith
you
are
invironed
,
nor
our
policy
,
counsell
,
and
strength
that
will
secure
us
,
and
defend
us
,
but
it
is
turning
to
the
Lord
,
and
cleansing
the
Land
from
the
sinnes
wherewith
he
is
provoked
that
will
doe
the
deed
.
Turne
to
him
and
then
he
will
turne
to
you
,
that
shall
bee
a
blessing
on
us
and
all
our
enterprises
.
This
is
to
see
God
in
all
things
,
this
is
to
sanctifie
and
exalt
him
for
God
,
in
our
hearts
;
and
without
this
all
is
nothing
.
the
flesh
,
and
the
spirit
;
there
is
faith
and
sense
:
and
one
of
these
two
every
man
sets
on
worke
to
take
a
view
of
the
things
that
are
before
them
.
If
you
set
faith
and
the
spirit
on
worke
to
looke
on
things
,
they
will
tell
you
,
it
matters
not
what
outward
things
are
,
what
the
Creature
is
,
for
it
is
God
that
doth
all
:
set
the
flesh
on
worke
,
set
sense
and
carnall
reason
on
worke
,
and
they
will
bring
quite
contrary
newes
;
like
the
wicked
Spies
that
were
sent
into
the
Land
of
Canaan
,
who
when
they
did
but
cast
their
eye
on
the
state
of
things
there
,
they
were
first
discouraged
themselves
,
and
then
discouraged
the
hearts
of
the
people
;
Oh
there
bee
Gyants
,
and
wals
reaching
up
to
heaven
!
Whereas
the
good
Spies
that
looked
on
things
with
another
eye
,
brought
another
kinde
of
message
.
Iust
thus
it
is
with
us
,
in
sending
out
our
Spies
to
looke
upon
the
state
of
things
before
us
,
if
we
send
forth
the
Flesh
,
Sense
and
Reason
,
they
bring
report
of
terrible
Wals
,
and
cruel
Giants
,
their
power
is
so
great
,
their
forces
so
strong
,
that
there
is
no
medling
with
them
;
but
send
Faith
,
and
the
Spirit
,
and
the
Will
,
like
good
Spies
looke
on
things
with
a
right
Iudgement
,
and
indeed
that
is
all
the
difference
betweene
an
holy
man
,
and
another
;
the
one
lookes
on
things
with
another
eye
,
hee
sees
a
vanity
in
the
Creature
,
which
the
other
doth
not
,
he
sees
an
All-sufficiencie
in
God
,
which
the
other
cannot
.
And
therefore
he
hath
onely
an
eye
to
the
Lord
,
all
his
care
is
to
serve
him
,
and
please
him
in
all
things
.
So
he
hath
no
ill
newes
from
heaven
,
he
cares
for
nothing
on
earth
.
The
other
cares
not
how
matters
stand
betwixt
God
and
him
;
so
all
things
bee
well
below
,
so
his
Mountaine
stands
strong
;
and
therefore
that
we
may
judge
of
things
with
a
righteous
judgement
,
we
must
be
carefull
to
see
them
in
their
true
nature
,
which
onely
Faith
,
and
the
Spirit
will
present
.
And
so
much
shall
serve
for
that
point
.
You
see
then
,
Two
generall
points
.
Sinne
c●uses
Wrath.
that
it
is
the
wrath
of
God
that
doth
all
hurt
,
and
the
favour
of
the
Lord
that
doth
all
the
good
.
We
come
now
to
the
second
point
,
which
will
come
in
well
upon
the
former
:
That
it
is
sinne
that
causes
wrath
;
sin
and
wrath
are
knit
together
,
they
are
inseparable
.
So
that
as
Elisha
said
,
Shut
the
doore
upon
him
,
and
hold
him
fast
,
for
is
not
the
sound
of
his
Masters
feet
behind
him
?
So
I
say
to
every
man
,
If
sinne
and
wrath
come
together
,
then
first
shut
the
doore
of
sin
,
which
is
the
Messenger
,
suffer
it
not
to
come
in
,
give
it
no
entertainment
,
for
is
not
the
sound
of
his
Masters
feet
behinde
him
?
Doth
not
the
wrath
of
God
follow
?
And
shall
not
that
wrath
take
away
our
head
,
as
Elisha
said
?
Therefore
,
if
you
will
keepe
out
GODS
anger
,
keepe
out
sinne
.
When
Lust
is
conceived
,
it
brings
forth
sinne
,
and
when
sinne
is
ripened
and
perfected
,
it
brings
forth
death
.
The
reason
why
it
brings
not
death
presently
,
is
,
because
it
is
not
perfect
,
because
it
is
not
ripe
.
The
sinnes
of
the
Amorites
,
saith
God
,
are
not
yet
full
.
Ahab
had
committed
a
sinne
,
he
had
got
the
Vineyard
,
and
slaine
Naboth
,
and
yet
heard
nothing
of
it
;
but
when
he
had
killed
,
and
taken
possession
too
,
then
came
the
Messenger
of
wrath
,
and
execution
followed
.
God
let
Iudas
goe
on
,
till
he
had
made
the
match
,
taken
recompence
,
and
betrayed
his
Master
,
but
than
wrath
came
in
upon
him
.
God
stayed
a
great
while
,
till
the
sinne
of
Pharaoh
was
perfected
,
till
his
hardnesse
of
heart
was
come
to
a
ripenesse
,
and
then
he
was
drown'd
in
the
Red-sea
.
Therefore
,
in
the
second
to
the
Romans
it
is
said
,
There
is
a
Treasure
of
wrath
.
Now
in
a
Treasure
there
are
three
things
:
[
1
](A10010-e29010-b)
1
Because
our
sinnes
adde
to
his
wrath
.
he
is
still
adding
to
it
,
and
by
degrees
it
growes
:
and
in
that
sense
the
Lord
hath
a
Treasure
of
wrath
,
as
we
adde
sinnes
,
he
addes
drops
to
the
viall
of
his
wrath
,
till
it
be
full
.
Secondly
,
[
2
](A10010-e29030-b)
2
Because
it
lies
still
for
a
time
.
it
is
a
Treasure
for
a
Time
,
it
lies
still
a
while
,
for
else
it
were
not
Treasure
.
And
thirdly
,
[
3
](A10010-e29050-b)
3
Because
in
time
it
is
expended
.
when
the
time
of
expence
comes
,
then
it
is
opened
:
And
so
it
is
with
the
wrath
of
the
Lord
,
it
is
gathered
by
little
and
little
,
as
you
heape
up
sinne
by
little
and
little
,
then
it
lies
covered
for
a
Time
,
but
in
due
Season
there
shall
be
an
expence
of
it
;
if
you
sow
to
the
flesh
,
the
seed
must
lye
covered
a
time
,
and
then
it
must
have
a
Time
of
ripening
,
but
at
length
comes
reaping
.
Therefore
be
not
deceived
in
this
,
though
you
feele
not
the
wrath
presently
,
yet
thinke
not
that
it
will
not
follow
.
No
,
be
assured
this
linke
betweene
sinne
and
wrath
cannot
be
dissolved
.
You
shall
finde
a
phrase
in
2
Pet.
2.3
.
Whose
damnation
sleepeth
not
;
What
is
the
meaning
of
that
?
That
is
,
they
bring
on
themselves
swift
Destruction
,
though
they
thinke
Damnation
sleepes
,
yet
it
doth
not
so
,
it
goes
as
fast
as
we
,
and
will
be
sure
to
meet
us
in
the
journeyes
end
.
So
Moses
useth
this
phrase
,
Your
sinne
shall
finde
you
out
:
And
David
in
the
Psalme
saith
,
Evill
shall
hunt
the
violent
man
to
overthrow
him
,
that
is
,
Sinne
when
it
is
committed
,
is
like
a
Bloud-hound
,
which
,
though
a
man
be
got
far
from
the
place
where
a
thing
is
acted
,
yet
followes
the
Tract
,
he
pursues
,
and
gives
not
over
till
he
hath
found
:
So
God
sets
sinne
upon
the
Sent
,
as
it
were
,
and
it
will
be
sure
to
finde
us
out
.
And
for
the
most
part
when
we
thinke
our selves
safest
,
it
destroyes
us
suddenliest
.
Doe
not
thinke
therefore
,
that
these
two
linkes
of
sinne
and
wrath
can
be
severed
.
That
which
deceives
us
is
this
,
we
see
all
is
quiet
,
and
heare
no
more
of
sinne
,
but
you
must
know
that
all
that
while
sinne
is
sending
its
cries
to
heaven
for
vengeance
,
which
are
like
unto
the
Vapours
in
the
middle
Region
,
David
,
Thou
offendedst
in
secret
,
but
thy
punishment
shall
be
before
this
Sunne
.
I
answer
,
We
will
apply
this
.
Who
knowes
the
power
of
his
wrath
?
As
if
he
had
said
,
no
man
knowes
it
,
but
those
that
have
felt
it
.
I
say
,
it
is
a
thing
we
doe
not
know
:
Rom.
9.22
.
saith
the
Apostle
there
,
What
if
God
to
show
his
wrath
,
and
to
make
his
power
knowne
,
suffer
with
much
patience
the
vessels
of
wrath
fitted
to
Destruction
?
Marke
it
;
the
meaning
is
,
when
the
Lord
comes
to
execute
his
wrath
,
he
will
show
his
Almightie
Power
therein
:
As
hee
showes
the
Riches
of
his
glory
in
his
mercy
to
others
,
so
his
very
Power
,
yea
the
transcendent
greatnesse
of
his
Power
shall
be
declared
in
his
Wrath.
But
,
alas
,
wherefore
doe
I
goe
about
to
enlarge
my
expressions
of
this
Wrath
?
The
Truth
is
,
you
will
never
understand
it
by
the
speaking
of
others
,
it
must
bee
the
LORDS
worke
.
If
hee
will
manifest
himselfe
to
you
,
that
is
,
if
hee
will
open
a
crevise
to
let
in
to
your
soule
the
least
Glimpse
of
him
in
his
wrath
and
anger
,
it
will
amaze
and
confound
the
stoutest
hearted
of
you
all
.
Saul
was
a
stout
man
,
Achitophel
was
a
wise
man
;
but
when
God
manifested
himselfe
to
them
,
as
he
did
to
Saul
the
day
before
hee
died
,
when
GOD
would
not
answer
him
,
when
hee
apprehended
God
in
his
wrath
,
hee
fell
downe
to
the
ground
.
If
God
bee
set
against
us
,
let
but
an
imagination
,
an
apprehension
,
yea
,
the
least
thing
,
come
as
a
Messenger
of
his
displeasure
,
as
an
Arrow
dipped
in
the
venome
of
his
wrath
,
it
shall
be
insupportable
.
least
troublesome
thought
with
his
wrath
,
I
will
for
that
purpose
commend
unto
your
remembrance
Ioabs
case
;
[
2
](A10010-e29590-b)
2
Sinne
remains
on
Record
.
and
Shimei's
case
:
Ioab
had
committed
a
sinne
long
agoe
,
but
he
was
never
a
whit
the
better
for
that
,
his
pardon
being
not
sued
out
,
God
so
ordered
it
in
his
providence
,
that
his
Gray-haires
should
bee
brought
to
the
grave
in
bloud
.
So
Shimei
seemed
to
be
quiet
a
great
while
,
but
at
last
the
Lord
met
with
him
.
I
may
also
tell
you
of
Sauls
sinne
in
wronging
the
Gibeonites
,
though
it
rested
a
while
,
yet
it
was
brought
home
to
him
at
the
end
.
But
,
[
3
](A10010-e29660-b)
3
And
at
length
God
will
strike
once
for
all
.
you
will
say
I
feele
nothing
?
But
let
not
that
deceive
you
;
remember
that
terrible
saying
in
1
Sam.
3.
Samuel
threatned
from
God
a
great
judgement
on
the
house
of
Ely
;
but
the
house
of
Ely
flourished
still
:
It
is
no
matter
for
that
,
sayes
Samuel
,
I
would
have
you
know
this
,
that
when
the
Lord
begins
,
he
will
also
make
an
end
,
that
is
the
greatest
terrour
of
all
others
.
When
a
man
observes
this
to
be
his
case
,
to
lye
in
sinne
,
and
goe
on
in
sinne
,
and
thinke
there
is
no
Iudgement
,
nor
greater
terrour
,
it
is
an
argument
that
when
God
begins
,
hee
will
also
make
an
end
.
As
when
one
that
is
seldome
sicke
,
is
seized
upon
by
sicknesse
,
hee
is
as
one
that
is
left
by
the
Physitians
,
there
remains
nothing
but
death
.
will
I
doe
thus
unto
theee
,
and
because
I
will
doe
thus
,
prepare
to
meet
thy
God
,
O
Israel
.
When
the
Israelites
had
sinned
,
sayes
Moses
to
Aaron
,
Behold
his
wrath
is
gone
forth
,
runne
quickly
with
Incense
,
and
stand
betwixt
the
living
and
the
dead
.
It
is
our
case
,
Wrath
is
gone
out
,
the
Plague
is
begunne
amongst
us
;
therefore
let
every
one
looke
to
his
owne
privates
,
and
know
that
the
way
to
prevent
further
Iudgement
,
is
to
meet
the
Lord
.
But
what
is
it
to
meet
the
Lord
?
It
stands
in
two
things
:
First
,
in
Humiliation
of
our
hearts
;
Secondly
,
in
Reformation
of
our
lives
.
I
will
goe
home
to
my
fathers
house
.
And
so
till
we
be
humbled
throughout
,
so
that
we
can
see
no
meanes
of
longer
subsistance
that
our
hearts
bee
throughly
touched
with
the
sense
of
sin
,
we
will
never
come
in
to
God
;
and
that
is
the
first
thing
we
must
doe
.
goe
and
slay
the
Amalekites
,
and
destroy
them
and
theirs
utterly
,
but
Saul
did
not
so
,
for
hee
spared
the
best
of
the
flocks
and
Agag
their
King
:
Samuel
gives
him
this
answer
in
effect
;
Saul
,
saith
he
,
be
the
thing
never
so
small
,
yet
thy
not
doing
of
it
is
disobedience
,
yea
,
it
is
stubbornnesse
and
rebellion
.
And
so
I
say
to
every
one
,
be
the
sinne
never
so
small
,
instance
in
what
you
will
,
is
it
not
disobedience
?
Suppose
it
bee
the
least
Oath
,
yea
,
but
a
vaine
speech
;
suppose
it
bee
carelesse
performance
of
holy
duties
be
they
what
they
will
,
yet
is
it
not
disobedience
?
Is
it
not
repugnant
to
what
the
Lord
hath
commanded
?
eaten
of
the
Tree
of
which
I
said
Thou
shalt
not
eate
.
And
if
it
bee
disobedience
,
whether
it
be
in
greater
or
smaller
matters
;
see
what
Samuel
judgeth
of
that
,
Disobedience
and
rebellion
is
as
the
sinne
of
witchcraft
,
thou
hast
cast
the
Lord
away
by
doing
it
.
The
meaning
is
this
,
When
a
man
comes
under
the
Lords
government
,
hee
applies
himselfe
to
him
as
the
Souldier
doth
to
his
Generall
,
alwayes
to
follow
him
,
and
in
all
things
to
obey
him
;
now
he
that
disobeyes
his
Generall
,
hee
casts
his
Generall
away
and
leaves
him
.
And
thus
Saul
was
said
to
cast
the
Lord
away
,
because
in
that
particular
he
would
not
follow
him
.
Againe
,
It
is
true
,
Heaven
and
earth
shall
passe
,
but
the
least
jot
of
this
Law
shall
not
passe
:
What
is
the
meaning
of
that
?
It
is
as
if
he
had
said
,
somethings
in
the
Law
of
God
you
may
thinke
small
,
which
are
but
ïotas
,
though
other
things
be
greater
;
but
take
you
heed
that
you
keepe
every
particular
,
for
there
is
not
a
jot
of
it
,
but
the
Lord
will
have
all
his
servants
regard
it
exactly
;
they
shall
have
respect
to
every
Commandement
,
and
to
every
part
of
that
Commandement
,
the
least
particular
in
his
Law
shall
not
passe
away
.
For
consider
,
if
it
were
not
so
,
it
would
bee
a
prejudice
to
the
Lords
wisdome
,
for
there
would
bee
something
that
hee
commands
which
wee
might
slight
.
But
the
Lord
that
hath
commanded
all
,
both
great
and
small
,
knowes
that
it
is
best
that
all
shall
bee
kept
,
and
therefore
though
heaven
and
earth
shall
passe
,
yet
the
least
jot
of
that
Law
shall
not
passe
;
that
this
is
the
meaning
of
the
place
you
may
see
by
Christs
exposition
of
the
Law
.
The
Pharisies
said
,
Adultery
must
not
be
committed
,
but
I
say
(
saith
CHRIST
,
)
He
that
lusts
hath
committed
adultery
in
his
heart
:
They
said
,
You
must
not
sweare
by
the
Temple
,
but
I
say
,
Sweare
●ot
at
all
:
they
said
,
An
eye
for
an
eye
,
and
a
tooth
for
a
tooth
,
but
I
say
,
You
must
forgive
your
brethren
.
Thus
we
must
labour
to
resist
sin
in
every
,
even
the
least
particular
,
and
reforme
our selves
in
the
omission
of
the
least
particle
of
the
Law
.
And
so
much
likewise
for
the
second
point
.
Thirdly
,
Phineas
hath
turned
away
my
wrath
,
while
hee
was
zealous
for
my
sake
;
so
that
Zeale
turnes
away
the
Lords
wrath
.
You
shall
see
it
exemplefied
in
Elijah's
answer
to
the
Lords
demand
,
[
1
](A10010-e30410-b)
1
Proved
by
Scripture
and
instances
.
1
Kings
19.4
.
What
dost
thou
here
Elijah
?
I
have
beene
zealous
for
the
Lord
of
Hosts
,
because
the
children
of
Israel
have
broke
thy
covenants
,
throwne
downe
thine
Altars
,
and
killed
thy
Prophets
,
and
I
onely
am
escaped
.
As
if
he
had
said
,
I
have
done
the
most
I
could
for
the
safety
of
the
Church
,
I
have
beene
zealous
for
the
Lord
,
and
therefore
hee
prevailed
with
God
for
his
owne
deliverance
.
You
may
see
it
likewise
in
Iehu
,
who
being
zealous
not
in
word
onely
,
but
in
deed
also
,
turned
away
the
wrath
of
the
Lord
.
And
you
may
know
it
by
the
contrary
,
that
it
is
zeale
that
turnes
away
the
Lords
wrath
,
because
it
is
coldnesse
and
luke-warmenesse
that
brings
on
his
wrath
.
Rev.
3.16
.
consider
there
,
what
is
the
reason
why
the
Lord
will
spue
out
the
Church
of
Laodicea
,
and
cast
it
away
?
Because
it
was
luke-warme
,
and
therefore
the
meanes
to
continue
or
procure
his
favour
,
is
it
not
heate
and
zeale
?
Againe
,
Rev.
2.4
.
The
Church
of
Ephesus
fell
from
her
first
love
,
what
then
?
Therefore
I
will
come
against
thee
shortly
and
remove
thy
Candlestick
.
Then
to
abound
in
love
,
so
that
our
workes
may
be
more
at
last
,
than
at
first
;
to
bee
zealous
for
the
LORD
,
is
the
way
to
stay
the
Lord
among
us
,
and
to
continue
his
Gospell
of
peace
.
first
love
;
the
luke-warmenesse
of
the
Laodiceans
,
the
LORD
would
not
endure
in
them
.
Let
every
man
consider
this
;
is
his
zeale
now
as
much
as
it
hath
beene
,
if
not
,
let
us
know
that
it
is
reckoned
coldnesse
,
and
luke-warmenesse
:
the
falling
from
our
first
love
,
is
the
cause
of
bringing
Gods
judgements
on
a
Nation
.
But
what
is
this
zeale
?
Zeale
is
nothing
else
but
the
intention
of
all
holy
affections
and
actions
.
I
will
goe
no
further
than
this
Text
to
shew
the
nature
of
it
.
Phineas
was
zealous
,
[
2
](A10010-e30680-b)
2
For
the
Lord
.
Secondly
,
it
must
be
holy
,
it
must
bee
for
the
Lord
;
and
this
is
it
that
discovers
true
zeale
,
to
looke
onely
to
the
Lord
,
to
have
no
by-respects
,
as
there
may
be
zeale
that
makes
a
great
deale
of
hea●e
,
and
yet
it
comes
from
the
earth
,
although
it
makes
as
great
a
show
as
the
best
.
Againe
,
[
3
](A10010-e30700-b)
3
There
must
be
with
it
intention
of
action
.
there
must
bee
intention
,
not
only
of
affections
,
but
also
of
action
.
Therefore
it
is
said
,
while
hee
was
zealous
for
my
sake
among
them
:
as
if
he
had
said
,
this
zeale
of
Phineas
was
not
kept
smothered
in
his
owne
brest
,
but
it
brak●
forth
into
action
;
hee
did
something
for
the
Lord
.
And
indeed
,
it
is
action
that
glorifies
GOD
,
and
that
benefits
men
,
onely
actions
stand
on
our
reckoning
:
for
you
know
God
judgeth
every
man
according
to
his
workes
.
It
is
action
that
doth
our selves
good
,
that
makes
us
usefull
,
and
serviceable
to
men
;
and
the
Church
,
that
makes
us
instruments
of
Gods
glory
.
Therefore
adde
action
to
affection
,
and
know
that
zeale
stands
in
both
,
for
it
is
the
intention
of
holy
actions
and
affections
.
I
will
adde
no
more
in
the
explication
,
but
will
briefly
apply
it
.
Why
doe
wicked
men
cry
downe
all
religion
and
zeale
under
the
name
of
precisenesse
,
Are
not
religion
and
zeale
the
two
which
hold
all
up
?
The
World
may
cast
out
these
men
,
Chariot
of
Israel
,
and
the
Horsemen
thereof
,
but
because
hee
was
an
holy
man
,
that
did
much
for
Gods
glory
,
that
did
more
advantage
the
State
at
home
,
and
did
more
prevaile
abroad
,
than
all
the
Chariots
and
Horsemen
.
And
may
not
we
apply
this
to
the
zealous
among
us
:
Therefore
,
when
we
injury
any
of
them
,
doe
not
wee
cut
off
the
haire
from
Sampsons
head
,
wherein
the
strength
of
every
Countrey
and
Nation
,
and
every
Citie
and
Towne
consists
?
Yea
,
the
cutting
off
of
them
,
is
like
the
cutting
off
of
his
lockes
,
which
the
more
the
grow
,
the
more
strength
a
Kingdome
hath
.
I
say
no
more
,
but
commend
it
to
every
man
in
his
place
,
wishing
that
you
would
let
it
be
your
generall
care
to
encourage
true
Religion
and
Zeale
,
the
omitting
whereof
,
I
am
perswaded
,
is
one
of
those
things
which
causeth
the
Lords
hand
to
be
stretched
forth
against
us
.
Are
wee
not
rather
fallen
into
those
later
times
the
Apostle
speakes
of
,
which
should
have
a
forme
of
Religion
without
the
Zeale
,
and
Power
and
Life
of
it
?
And
if
Zeale
turnes
away
Gods
wrath
,
certainly
then
this
formalitie
,
this
overlinesse
of
Religion
,
this
coldnesse
without
Zeale
and
Power
,
is
it
that
brings
on
his
wrath
.
It
is
true
,
and
we
cannot
deny
but
knowledge
abounds
amongst
us
,
as
the
waters
in
the
Sea
:
But
where
is
the
Salt
?
That
is
,
where
is
that
Zeale
,
and
holinesse
that
should
season
all
our
knowledge
?
Where
is
the
Fire
that
should
adde
practice
to
our
knowledge
,
and
make
it
an
acceptable
sacrifice
to
GOD
?
Wee
have
the
light
of
former
Times
,
but
not
their
heat
:
As
he
complaines
,
Ignis
qui
in
Parentibus
fuit
calidus
,
in
nobis
lucidus
;
The
Fire
which
in
ancient
Times
was
hot
,
is
now
onely
light
.
We
thinke
it
enough
to
goe
to
Church
,
to
receive
the
Sacrament
,
and
so
to
keepe
a
round
,
as
it
were
,
to
doe
as
most
doe
,
being
carried
about
with
the
generall
course
of
the
World
,
as
the
Planets
are
with
the
rest
of
the
Spheres
,
contrary
to
that
which
should
bee
their
proper
motion
.
But
,
I
beseech
you
,
consider
it
.
Is
this
Religion
?
Is
this
the
Power
of
Godlinesse
;
is
this
to
be
Baptized
with
the
Holy
Ghost
,
which
is
as
Fire
?
Surely
,
Religion
stands
not
in
these
outward
formalities
,
but
in
changing
the
heart
,
in
making
us
New
Creatures
,
in
mortifying
our
Lusts
,
and
thorowly
purging
out
the
love
of
every
corruption
.
Therefore
,
if
you
will
turne
away
Gods
wrath
,
turne
your
formality
into
Zeale
,
that
is
,
content
not
your selves
with
the
performance
of
the
duties
of
Religion
externally
,
but
get
that
wherein
the
power
of
godlinesse
consists
,
else
the
outside
of
Duties
will
not
divert
Wrath.
Againe
,
[
2
](A10010-e30950-b)
2
Conviction
.
From
our
want
of
affection
for
the
Lord
.
did
Zeale
turne
away
the
wrath
of
the
Lord
,
then
where
are
our
zealous
affections
?
Why
are
we
not
zealous
for
the
Lord
,
and
zealous
against
sinne
?
You
know
Christ
died
for
this
end
,
that
hee
might
purifie
unto
himselfe
a
peculiar
people
zealous
of
good
workes
.
Titus
2.14
.
Men
doe
good
actions
as
a
Taske
,
they
are
glad
when
they
be
over
;
but
doe
you
them
with
much
intention
,
much
f●rvencie
,
much
desire
,
be
you
a
people
zealous
of
good
workes
.
Therefore
in
Rom.
12.11
.
They
are
put
together
,
be
fervent
in
spirit
,
and
serving
the
Lord
;
implying
that
the
Lord
respects
no
service
,
but
as
it
is
joyned
with
fervencie
:
Therefore
know
,
that
it
is
not
enough
to
serve
the
Lord
in
an
ordinary
Tract
,
you
must
mend
your
pace
to
heaven
;
it
is
not
enough
to
goe
,
but
you
must
runne
the
way
of
Gods
Commandements
.
And
as
you
must
be
zealous
for
him
,
[
2
](A10010-e30990-b)
2
Against
sin
.
so
you
must
be
zealous
against
evill
:
For
you
must
know
this
(
and
marke
it
well
)
it
is
not
enough
to
abstaine
from
sinne
,
it
is
not
that
alone
that
God
will
accept
,
but
he
lookes
that
you
should
hate
sinne
.
As
it
is
said
of
Lot
,
his
righteous
soule
was
vexed
with
the
uncleane
conversation
of
the
Sodomites
,
that
is
,
his
heart
rose
against
them
,
there
was
an
inward
distaste
against
them
;
the
like
you
shall
see
in
David
and
Moses
.
[
1
](A10010-e31060-b)
1
Hatred
is
constant
.
It
may
be
so
;
perhaps
you
are
angry
with
sinne
,
but
Zeale
you
know
is
an
intention
of
the
affection
of
hatred
,
and
it
is
required
that
you
hate
sinne
:
Revel.
2.6
.
This
thou
hast
,
that
thou
hatest
the
worke
of
the
Nicolaitans
,
which
I
also
hate
.
You
will
say
,
How
doe
they
differ
?
You
shall
know
hatred
by
this
.
First
,
it
is
a
constant
affection
,
it
abides
with
us
;
Anger
goes
away
as
all
passions
doe
,
it
is
but
for
a
fit
,
for
a
flash
,
on
some
occasion
.
[
2
](A10010-e31120-b)
2
It
sets
against
the
whole
Species
.
Againe
,
hatred
is
alwayes
of
generals
;
the
sheepe
hates
all
Wolves
,
we
hate
all
Toads
,
all
Serpents
.
I
say
,
wheresoever
there
is
hatred
,
it
turnes
to
the
whole
Species
.
Now
doe
you
hate
all
sinne
,
all
kindes
of
sinne
,
one
as
well
as
another
?
Doe
you
not
only
abstaine
from
them
,
but
also
hate
them
,
of
what
sort
soever
they
bee
.
Lastly
,
Hatred
seekes
the
utter
destruction
of
the
thing
hated
.
[
3
](A10010-e31160-b)
3
It
●ests
not
but
in
utt●r
de●t●uction
.
Iudge
of
our
Anger
by
these
●arkes
.
Anger
would
have
but
a
proportion
of
Iustice
,
as
Aristotle
sayes
.
Now
is
it
so
with
you
?
Doe
you
seeke
the
utter
destruction
of
sinne
,
abstaining
not
onely
from
grosse
sinnes
,
but
from
all
dalliances
,
from
the
least
touch
of
sinne
,
cleansing
your selves
from
all
pollusions
of
the
flesh
and
spirit
?
If
you
will
be
zealous
for
the
Lord
,
then
know
that
this
is
required
,
that
you
not
onely
doe
things
,
but
that
you
doe
them
zealously
,
that
you
not
onely
abstaine
from
sinne
,
but
that
you
hate
it
.
Againe
,
[
3
](A10010-e31210-b)
3
Conviction
.
From
our
want
of
courage
for
the
truth
.
if
it
be
Zeale
that
turnes
away
the
wrath
of
the
Lord
,
then
where
is
our
boldnesse
,
our
courage
,
our
forwardnesse
for
the
Truth
?
Why
are
we
so
fearefull
and
shie
of
doing
the
thing
that
otherwise
we
thinke
meet
to
bee
done
?
For
Zeale
hath
that
pr●pertie
among
the
rest
,
it
makes
men
bold
;
the
Zeale
of
the
Apostles
was
knowne
by
their
boldnesse
.
But
you
will
say
,
It
is
very
true
;
If
Baal
be
God
,
follow
him
;
but
if
God
be
God
,
follow
him
;
and
follow
him
to
purpose
.
And
as
Luther
wrote
to
Melancthon
,
when
he
began
to
faint
;
Why
,
Melancthon
,
if
this
be
the
Cause
of
God
,
why
should
we
be
discouraged
?
why
should
we
goe
coldly
about
it
?
If
it
be
not
the
Cause
of
God
,
why
doe
not
wee
desist
altogether
?
This
Disjunction
put
life
into
him
.
The
Objection
is
prosecuted
.
And
more
fully
answered
.
I
,
but
discretion
and
moderation
must
bee
used
.
It
is
true
,
but
doth
this
crosse
your
zeale
?
Doth
one
Grace
crosse
another
?
Prudence
doth
not
abate
diligence
,
but
guides
it
in
its
worke
.
It
teaches
not
to
do
lesse
,
but
to
doe
better
.
Therefore
,
as
for
Moderation
,
you
must
know
it
stands
in
avoiding
the
Rock
,
in
declining
the
extreme
,
but
Moderation
in
a
right
course
,
is
not
moderation
,
but
lukewarmenesse
,
and
coldnesse
.
[
4
](A10010-e31400-b)
4
Conviction
.
From
our
want
of
Zeale
for
the
Church
.
Last
of
all
,
to
conclude
this
point
,
and
only
to
name
the
rest
.
If
Zeale
turne
away
the
wrath
of
God
,
then
where
is
our
zeale
for
the
Church
of
God
?
Why
doe
not
we
take
its
case
to
heart
?
why
have
not
we
the
bowels
of
compassion
to
lament
over
its
condition
,
as
if
it
were
our
own
?
It
was
a
most
commendable
thing
in
old
Ely
,
when
he
heard
the
newes
that
the
battell
was
lost
,
that
his
sons
were
slaine
,
that
moved
him
not
so
much
;
but
when
he
heard
that
the
Arke
of
God
was
taken
,
that
amazed
him
,
so
that
hee
fell
from
his
seat
and
brake
his
necke
.
Consider
this
,
and
know
,
that
it
is
required
that
you
be
zealous
for
the
Church
.
Let
our
Gallants
consider
this
,
that
care
not
how
things
goe
,
And
those
that
will
have
the
Church
negligently
regarded
,
let
them
consider
that
a
curse
abides
him
Who
doth
the
worke
of
the
Lord
negligen●ly
.
Absolom
,
Ioab
makes
a
suit
to
●i●
to
call
home
his
banished
,
though
David
was
angry
with
Absolom
,
yet
Ioabs
suite
to
David
was
very
acceptable
,
he
could
not
have
come
of
a
better
message
.
So
you
cannot
doe
a
more
acceptable
worke
,
than
to
seeke
for
the
Churches
good
,
and
to
pray
for
its
prosperity
.
It
is
true
indeed
,
the
Lord
will
take
care
of
his
Church
,
and
they
that
,
be
enemies
to
it
shall
not
be
gainers
;
as
Zach.
12.6
.
as
a
company
of
sheaves
that
goe
about
to
suppresse
a
cole
of
fire
,
which
shall
consume
them
all
.
And
they
that
goe
about
to
devoure
the
Church
,
shal
be
like
a
man
that
thinks
to
devoure
a
cup
of
poison
,
but
by
it
is
killed
himselfe
,
or
like
a
man
that
goes
about
to
throw
up
a
stone
that
is
too
heavie
for
him
,
which
fals
backe
,
and
crushes
him
to
powder
.
All
these
expressions
there
be
in
that
Chapter
.
It
is
true
,
he
will
not
cast
away
the
care
of
his
Church
,
he
will
defend
it
against
them
that
oppose
it
;
but
in
the
meane
time
,
if
you
doe
not
your
part
,
you
shall
lose
your
glory
,
nay
,
you
shall
be
guilty
of
Negligence
,
which
will
bring
a
Curse
with
it
upon
you
.
I
answer
,
Wee
must
consider
the
Church
abroad
,
and
at
home
.
At
home
.
But
for
the
Church
at
home
,
you
see
the
Lord
hath
begunne
to
make
a
breach
upon
us
.
And
as
it
is
in
Ezek.
22.30
.
Hee
seekes
for
a
man
among
us
that
may
stand
in
the
Gappe
.
It
is
well
done
that
you
have
gone
so
farre
,
as
you
have
,
but
remember
that
it
is
a
thing
that
the
Lord
desires
.
And
know
withall
,
that
the
Lord
markes
what
every
man
doth
for
his
Church
,
he
observes
who
is
zealous
,
and
who
sits
still
,
hee
takes
notice
who
doth
nothing
,
who
doth
somthing
,
and
how
much
every
man
doth
:
As
in
Malach.
3.16
.
The
Lord
harkened
,
and
heard
,
and
a
Booke
of
Remembrance
was
written
.
The
Lord
harkens
and
heares
what
every
man
speakes
,
what
every
man
doth
,
yea
,
to
what
end
,
with
what
heart
;
how
his
Church
is
thought
upon
.
You
will
say
,
What
would
you
have
us
to
doe
more
?
I
will
commend
these
three
things
unto
you
,
and
so
conclude
this
point
:
First
,
You
will
say
,
Three
things
,
First
,
Whoredome
:
you
see
here
●he
people
committed
whoredome
as
it
is
plainely
mentioned
by
the
Apostle
.
[
1
](A10010-e31780-b)
1
Whoredome
Be
not
yee
fornicators
as
some
of
them
were
,
and
fell
in
one
day
so
many
thousands
.
Another
sin
was
Idolatry
,
[
2
](A10010-e31810-b)
2
Idolatry
.
they
joynd
themselves
with
Baal-peor
.
And
there
is
a
third
sinne
,
[
3
](A10010-e31840-b)
3
Injustice
.
not
mentioned
here
,
but
is
as
frequently
mentioned
by
the
Prophets
,
to
have
a
hand
in
common
judgements
as
any
other
,
and
that
is
Injustice
;
when
righteousness●
is
turned
into
Hemlocke
,
and
judgement
into
worme-wood
;
that
is
a
thing
that
must
bee
remembred
among
the
rest
.
Indeed
there
may
be
mistakes
in
the
administration
of
Iustice
,
which
through
ignorance
and
the
not
perfect
knowledge
of
a
cause
may
be
fallen
into
;
but
the
Injustice
,
that
turnes
righteousnesse
into
wormewood
,
as
I
said
before
,
must
be
remembred
,
and
that
is
,
either
Briberie
,
or
that
respecting
of
persons
in
Iudgement
,
which
is
equivalent
thereunto
,
and
will
come
in
among
the
rest
.
These
bee
sinnes
,
the
punishment
whereof
turnes
away
the
wrath
of
the
Lord
.
Therefore
remember
these
in
particular
,
and
consider
what
it
is
to
spare
in
this
case
;
Saul
was
lost
by
sparing
Agag
:
and
remember
what
Elijah
gained
,
and
Iehu
gained
by
being
zealous
.
The
manner
we
will
wholly
leave
to
you
,
onely
,
be
zealous
for
the
Lord
.
[
2
](A10010-e31900-b)
2
Contention
for
the
Faith
.
The
second
thing
you
must
doe
for
the
Church
,
to
turne
away
the
Lords
wrath
,
is
,
to
contend
for
that
which
maintaines
the
Church
,
I
meane
,
Faith
;
maintaine
that
which
maintaines
you
,
preserve
that
which
preservs
you
,
the
whole
Church
and
Kingdome
.
Wee
will
therefore
commend
to
you
,
that
of
Iudges
,
I
exhort
you
,
saith
he
,
that
you
contend
for
the
faith
which
was
once
given
to
the
Saints
:
Marke
it
,
you
are
to
contend
earnestly
,
for
so
much
the
word
implies
,
herein
we
are
to
be
contentious
men
.
The
very
example
of
our
adversaries
may
teach
us
to
contend
for
th●
Truth
,
if
we
consider
,
how
they
contend
f●r
the
contrary
;
And
let
no
man
say
he
hath
nothing
to
do
with
this
,
for
it
is
the
common
faith
which
every
man
hath
to
doe
with
:
you
know
in
common
things
wherein
every
man
hath
interest
,
every
man
is
ready
to
maintaine
his
right
.
Consider
this
,
and
stand
for
the
whole
Faith
,
for
all
the
doctrine
of
Faith
,
and
know
,
that
these
are
matters
of
exceeding
great
moment
;
all
that
we
have
said
before
of
the
punishment
of
Injustice
,
Whoredome
,
Idolatry
,
and
Superstition
,
&c.
is
not
so
much
as
this
;
for
a
man
may
turne
aside
to
these
sins
,
and
yet
have
a
right
judgement
,
but
so
long
as
the
judgement
is
perverted
,
the
soule
is
irrecoverable
.
Againe
,
these
are
of
exceeding
great
consequence
,
for
what
Elisha
did
with
the
Syrians
,
who
when
they
thought
they
were
led
to
the
man
whom
they
sought
to
take
,
were
brought
into
Samaria
to
be
taken
;
the
same
falls
out
where
there
is
an
errour
of
faith
:
that
which
men
think
builds
them
up
unto
the
Kingdome
of
GOD
,
leads
them
to
that
which
will
bee
their
destruction
.
Therefore
contend
for
the
Faith
,
for
the
whole
doctrine
of
Faith
,
for
every
point
of
Faith
,
and
remember
to
contend
for
it
earnestly
.
My
people
perish
for
want
of
knowledge
;
and
who
are
they
that
perish
?
Acts
20.28
.
Even
the
flocke
that
God
hath
purchased
with
his
owne
bloud
.
And
at
whose
hands
must
it
be
required
?
It
is
true
,
we
are
the
Vines
that
beare
the
Grapes
,
but
you
are
the
Elmes
that
must
hold
up
the
Vines
.
It
is
true
,
wee
are
the
Shepheards
to
defend
the
flock
,
but
it
must
bee
your
care
to
see
that
every
flocke
have
a
Shepheard
.
Is
it
not
a
lamentable
thing
to
see
how
many
perish
for
want
of
knowledge
in
Wales
,
in
the
Northerne
Countries
,
[
4
](A10010-e32070-b)
4
Generall
point
If
we
be
not
zealous
,
Gods
jealousie
grows
hotter
.
The
other
I
will
but
name
;
and
indeed
I
will
the
rather
name
them
,
though
I
doe
no
more
,
because
they
follow
so
one
upon
another
.
You
have
heard
that
GODS
anger
brings
all
evill
,
that
sinne
is
the
cause
of
that
anger
,
that
it
is
zeale
that
turnes
away
that
anger
.
Now
Fourthly
it
followes
,
that
if
you
be
not
zealous
,
his
jealousie
shall
grow
hotter
,
it
shall
encrease
more
and
more
.
The
very
word
Iealousie
hath
something
in
it
;
when
the
Lord
looks
on
a
Church
or
Nation
,
the
losse
of
their
affection
breeds
a
jealousie
,
which
is
intended
more
and
more
if
there
be
not
care
to
prevent
it
.
Therefore
when
the
Lord
is
jealous
,
he
sends
some
tokens
of
his
jealousie
;
as
when
a
man
strikes
,
we
know
he
is
angry
;
so
when
the
Lord
sends
a
plague
among
us
,
we
may
conclude
he
is
angry
.
When
a
messenger
comes
,
the
sooner
he
hat●
his
answer
the
sooner
hee
is
gone
,
but
hee
will
stay
till
hee
hath
his
answer
:
his
hand
is
stretched
out
still
and
still
;
as
in
Deut.
28.
Till
wee
be
healed
,
hee
will
not
make
an
end
of
correcting
:
he
is
now
as
it
were
engaged
;
and
you
know
when
a
man
is
engaged
to
proceed
in
a
thing
,
hee
must
goe
on
till
hee
hath
brought
it
to
an
issue
,
else
it
will
be
counted
rashnesse
;
and
doe
you
thinke
the
LORD
will
turne
from
his
wrath
now
it
is
begun
,
unlesse
we
give
him
an
expected
issue
?
It
cannot
be
.
Now
the
last
point
of
all
is
this
,
[
5
](A10010-e32200-b)
5
Generall
point
Iealousie
for
the
most
part
shall
proceed
to
utter
destruction
.
that
the
effect
of
this
jealousie
(
if
it
goes
on
)
shall
bee
utter
destruction
;
therefore
sayes
the
Text
,
That
I
consumed
them
not
in
my
jealousie
:
as
if
hee
had
said
,
else
my
jealousie
should
have
gone
on
,
and
that
jealousie
should
have
beene
confusion
.
It
is
yet
but
a
plague
,
the
Land
is
yet
safe
(
wherein
you
may
see
the
Lords
great
patience
,
and
long-suffering
;
)
but
if
something
be
not
done
,
if
this
jealousie
of
his
bee
suffered
to
goe
on
,
if
nothing
bee
done
to
prevent
its
further
progresse
,
his
wrath
will
end
in
utter
destruction
;
you
know
I
need
not
tell
you
,
how
neare
we
were
to
this
destruction
in
Eighty
eight
,
Because
thou
hast
spared
him
that
was
appointed
for
destruction
,
therefore
shall
thy
life
goe
for
his
life
.
Sin
is
now
in
your
hands
,
let
it
not
escape
execution
;
I
doe
not
speake
particularly
of
punishment
,
that
I
leave
to
you
,
to
doe
according
to
your
wisdome
,
and
according
to
justice
,
according
to
discretion
and
observance
of
all
circumstances
.
Onely
I
say
this
to
you
,
be
zealous
,
and
remember
,
yea
,
let
it
remaine
with
you
as
an
irreversable
truth
,
that
this
jealousie
of
GODS
,
if
it
goes
on
,
will
bee
destruction
.
Therefore
,
learne
hence
to
feare
;
Securitie
is
like
a
Calme
before
an
Earthquake
:
you
know
it
is
said
of
Laish
,
it
was
a
secure
people
,
and
you
know
how
they
fared
:
They
were
so
secure
,
that
when
an
enemie
came
against
them
,
it
was
like
the
shaking
of
a
Fig-tree
that
hath
ripe
Figges
on
it
,
which
being
shaken
,
the
Figges
fall
into
their
mouth
:
[
1
](A10010-e32340-b)
1
A
feare
that
puts
us
upon
indirect
means
.
which
is
both
a
signe
,
and
a
meanes
of
safetie
.
It
is
true
,
there
is
a
double
feare
:
One
kinde
of
feare
indeed
brings
evill
on
us
,
and
that
wee
shall
finde
was
the
feare
of
Ieroboam
,
who
being
afraid
,
that
by
occasion
of
the
peoples
going
to
Ierusalem
,
the
Kingdome
would
returne
to
the
House
of
David
;
therefore
hee
falls
to
indirect
policie
,
and
out
of
that
feare
,
caused
Golden-calves
to
be
set
up
in
Dan
and
Bethel
.
Indeed
,
a
feare
that
sets
us
on
wrong
meanes
is
unlawfull
,
as
that
very
thing
was
the
destruction
of
him
,
and
of
his
House
,
for
it
lost
them
the
Kingdome
.
So
Saul
had
a
feare
,
but
that
feare
was
his
undoing
,
because
it
set
him
a
worke
to
use
ill
meanes
,
for
when
hee
was
afraid
,
hee
went
to
the
Witch
of
Endor
,
which
was
his
ruine
,
[
2
](A10010-e32420-b)
2
A
feare
that
sets
us
to
work
on
good
meanes
.
whereas
it
may
bee
,
if
hee
had
sought
to
the
LORD
,
hee
might
have
obtained
helpe
.
But
then
there
is
the
good
feare
that
I
commend
to
you
,
which
is
opposite
to
security
,
that
is
,
such
a
feare
as
sets
you
on
worke
to
use
good
meanes
:
You
see
David
,
when
Zig●ag
was
burnt
with
fire
;
and
his
men
were
readie
to
stone
him
,
what
his
feare
set
him
on
worke
to
doe
,
to
pray
,
to
encourage
himselfe
in
the
Lord
,
and
this
feare
turn'd
away
the
evill
.
Such
a
feare
was
Iehosaphats
,
when
hee
feared
,
hee
humbled
himselfe
before
the
LORD
by
fasting
and
prayer
.
Let
this
bee
your
feare
,
and
let
it
have
such
an
effect
among
you
,
to
use
such
meanes
as
shall
turne
away
the
Lords
wrath
.
And
,
in
a
word
,
to
conclude
,
and
it
shall
be
the
last
word
I
will
speake
to
you
,
marke
it
well
,
and
harken
to
it
as
newes
from
Heaven
,
as
a
message
from
God
.
Azariah
;
And
hee
met
Asa
,
and
said
unto
him
:
Oh
Asa
,
and
all
Iudah
and
Benjamin
heare
mee
:
If
you
bee
with
the
Lord
,
the
Lord
will
bee
with
you
,
but
if
you
forsake
the
Lord
,
the
Lord
shall
also
forsake
you
.
And
this
I
say
to
you
all
;
If
you
will
be
with
the
Lord
,
the
Lord
shall
be
with
you
,
and
if
you
forsake
the
Lord
,
he
will
reject
you
.
But
you
will
say
,
what
great
newes
is
there
in
this
?
Marke
it
;
We
are
apt
to
thinke
,
that
to
bee
with
the
LORD
is
not
enough
,
but
wee
must
have
other
meanes
,
and
proppes
,
and
helpes
.
No
,
saith
hee
,
it
is
enough
for
you
to
sticke
close
to
the
Lord
,
and
to
take
no
other
care
,
for
the
Lord
will
be
with
you
,
who
is
Almightie
,
and
able
to
defend
you
.
Againe
,
we
are
apt
to
thinke
,
that
though
we
forsake
the
Lord
,
yet
hee
will
not
forsake
us
:
else
why
are
wee
so
bold
in
sinne
?
Why
are
not
wee
more
zealous
against
sinne
?
Why
mourne
we
not
for
the
abominations
that
are
amongst
us
?
But
the
Prophet
answers
us
for
that
;
If
you
doe
forsake
the
Lord
,
the
Lord
will
also
forsake
,
and
depart
from
you
.
Consider
it
,
and
the
Lord
give
you
understanding
.
FINIS
.
THE
NEW
CREATVRE
:
Or
A
TRATISE
OF
SANCTIFICATION
.
Delivered
in
Nine
Sermons
,
upon
2
Cor.
5.17
.
By
the
late
faithfull
and
worthy
Minister
of
IESUS
CHRIST
,
IOHN
PRESTON
,
Doctor
in
Divinitie
,
Chaplaine
in
Ordinary
to
his
Majestie
,
Master
of
Emmanuel
Colledge
in
Cambridge
,
and
sometime
Preacher
of
Lincolns
INNE
.
ROMANS
12.2
.
Be
not
conformed
to
this
world
,
but
be
yee
transformed
by
the
renewing
of
your
minde
.
GALATH.
6.15
.
For
in
Christ
Iesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
creature
.
LONDON
,
Printed
by
R.
B.
for
NICOLAS
BOURNE
,
and
are
to
be
sold
at
his
shop
at
the
Royall
Exchange
.
1633.
CERTAINE
SERMONS
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
WE
have
propounded
to
our selves
this
method
.
First
,
to
shew
what
we
are
out
of
Christ
,
and
there
our
worke
was
to
humble
men
.
Secondly
,
to
shew
what
we
have
by
Christ
,
and
how
we
are
made
partakers
of
him
,
and
that
is
done
by
faith
.
The
third
is
to
shew
what
we
should
doe
for
Christ
,
and
here
begins
the
worke
of
Sanctification
:
for
(
as
I
told
you
)
these
were
the
three
parts
of
the
Apostles
Ambassage
:
To
preach
the
Law
first
,
that
it
might
be
a
Schoole-master
to
bring
us
to
Christ
:
And
then
to
preach
Iustification
by
Christ
:
Thirdly
,
to
preach
Sanctification
.
Now
we
have
chosen
this
Text
as
a
ground
for
the
last
,
having
finished
the
two
former
.
We
will
shew
you
in
a
word
how
it
depends
upon
what
goes
before
,
that
you
may
see
the
scope
of
the
Apostle
in
these
words
.
In
the
thirteenth
and
fourteenth
verses
of
this
Chapter
,
the
Apostle
tells
them
that
hee
was
ill
used
by
them
;
Some
of
you
(
saith
hee
)
thinke
we
are
no
better
than
out
of
our
wits
.
It
is
no
matter
,
whether
we
are
in
our
wits
,
or
out
of
our
wits
,
yet
we
must
goe
through
the
worke
of
the
Ministery
,
of
the
Gospell
committed
to
us
for
Christs
sake
,
that
is
,
wee
looke
not
to
you
,
It
is
the
love
of
Christ
that
constraineth
us
,
we
can
doe
no
otherwise
.
When
he
had
said
this
,
hee
gives
the
reason
,
why
the
love
of
Christ
carried
him
along
to
doe
his
duty
,
whether
he
had
wages
or
not
,
whether
he
had
good
report
or
not
yet
for
the
love
of
Christ
he
did
it
:
For
(
saith
he
)
we
thus
judge
,
that
if
one
died
for
all
,
then
were
all
dead
,
that
they
that
live
should
not
henceforth
live
to
themselves
,
but
to
him
that
died
for
them
:
As
if
hee
had
said
,
Is
there
not
reason
that
wee
should
thus
neglect
our selves
for
Christ
,
seeing
hee
died
for
this
end
,
that
wee
should
no
longer
live
to
our selves
,
but
to
him
,
that
is
,
he
hath
bought
us
at
a
deare
rate
;
therefore
we
should
no
longer
make
our selves
our
end
,
but
we
must
live
to
him
,
wee
must
thinke
what
Christ
would
have
us
doe
,
what
worke
he
will
set
us
about
.
Now
when
he
had
said
this
,
hee
insisteth
in
one
particular
,
wherein
he
shewed
that
he
did
not
live
to
himselfe
,
but
to
Christ
:
Wherefore
,
henceforth
we
know
no
man
after
the
flesh
;
no
not
Christ
himselfe
,
that
is
,
we
doe
not
regard
any
man
for
any
outward
respects
,
we
do
not
magnifie
any
man
for
any
outward
honour
and
excellencie
that
he
hath
.
Againe
,
we
doe
not
vilifie
any
man
for
the
want
of
any
outward
excellencies
,
but
we
magnifie
every
man
as
hee
excels
in
grace
:
yea
,
Christ
himselfe
,
though
hee
had
outward
excellencies
,
as
other
men
,
yet
we
love
him
now
only
in
spirituall
respects
,
as
he
is
our
Mediatour
;
we
behold
now
every
thing
according
to
the
Spirit
.
Now
,
when
he
had
gone
thus
farre
,
he
drawes
this
conclusion
.
Therefore
if
any
man
be
in
Christ
,
let
him
bee
a
new
Creature
.
:
As
if
he
should
say
,
this
is
a
consequence
that
must
needs
follow
.
If
this
bee
true
that
Christ
died
,
that
every
man
that
lives
should
live
to
him
;
then
if
any
man
will
have
part
in
Christ
,
if
any
man
thinke
he
have
any
interest
in
him
to
be
justified
by
him
,
he
must
be
another
man
than
he
was
before
,
he
must
be
a
new
Creature
,
hee
must
know
no
man
nor
thing
after
the
flesh
,
he
must
live
to
the
Lord
,
and
not
to
himselfe
,
in
all
things
.
So
that
now
hee
drawes
it
from
himselfe
,
and
raiseth
it
to
a
more
high
and
generall
conclusion
:
It
is
required
,
saith
he
,
of
every
man
living
,
that
,
if
he
be
in
Christ
,
hee
must
be
a
new
Creature
,
that
is
,
hee
must
put
off
himselfe
altogether
,
he
must
be
no
more
the
same
man
he
was
,
hee
must
lay
aside
himselfe
,
and
put
on
Christ
Iesus
,
he
must
be
made
like
him
.
We
will
not
stand
longer
to
open
the
words
,
because
wee
shall
doe
that
in
the
handling
of
the
severall
points
that
shall
be
delivered
to
you
out
of
them
.
And
first
wee
will
take
this
plaine
point
that
the
words
afford
us
.
That
Sanctification
must
needs
follow
Iustification
.
Or
,
Whosoever
is
in
Christ
,
that
is
,
whosoever
will
be
justified
by
Christ
,
must
have
a
new
Nature
created
in
him
by
God
,
for
that
is
the
meaning
of
it
,
whosoever
is
in
Christ
,
must
be
made
a
new
man
,
he
must
have
another
Nature
,
which
is
created
in
him
by
GOD
,
that
is
,
intimated
by
this
word
Creature
.
Now
in
the
handling
of
this
point
,
we
will
doe
these
two
things
:
-
First
,
we
will
shew
how
Sanctification
ariseth
from
Iustification
,
because
that
is
the
main
scope
for
which
we
chose
this
Text.
-
Secondly
,
wee
will
shew
you
the
reasons
why
they
are
inseparable
,
why
the
one
must
needs
follow
the
other
,
and
then
further
open
this
doctrine
to
you
,
that
whosoever
is
in
Christ
,
must
have
a
new
Nature
created
in
him
by
God
.
The
first
thing
that
we
have
to
do
is
to
shew
you
how
Sanctification
ariseth
from
Iustification
,
[
1
](A10010-e33080-b)
1
How
Sanctification
ariseth
from
Iustification
.
and
it
hath
a
double
rise
.
The
one
is
from
the
Spirit
that
is
infused
into
us
presently
after
we
are
justified
,
or
at
the
same
time
,
only
there
is
a
difference
in
the
order
of
Nature
.
Secondly
,
it
ariseth
from
some
actions
wrought
in
the
minde
,
whereby
a
man
comes
to
this
conclusion
;
If
Christ
have
accepted
me
for
his
,
if
he
be
mine
,
and
will
justifie
me
,
and
free
me
from
my
sinnes
,
then
I
will
serve
him
in
all
things
.
For
the
first
,
[
1
](A10010-e33120-b)
1
By
the
worke
of
the
Spirit
.
as
soone
as
any
man
hath
taken
Christ
,
and
received
that
Righteousnesse
of
his
by
faith
,
there
is
an
union
betweene
Christ
and
him
,
and
upon
this
union
the
Spirit
of
Christ
is
shed
into
him
,
Gal.
4.6
.
Because
you
are
sonnes
,
God
hath
set
the
Spirit
of
his
Sonne
into
you
;
that
is
,
as
soone
as
you
receive
him
,
you
have
the
same
Spirit
sent
into
your
hearts
that
dwells
in
Christ
:
and
so
Gal.
5.2
.
Received
you
the
Spirit
by
the
workes
of
the
Law
,
or
by
the
hearing
of
faith
preached
;
that
is
,
by
hearing
the
doctrine
of
faith
:
I
say
as
soone
as
a
man
is
justified
,
he
receives
the
Spirit
.
So
likewise
,
Rom.
8.9
.
You
are
not
in
the
flesh
,
but
in
the
Spirit
,
&c.
and
he
that
hath
not
the
Spirit
of
Christ
is
none
of
his
,
that
is
,
as
soone
as
we
are
justified
,
God
sends
the
Spirit
of
his
Sonne
into
us
,
and
if
any
man
have
not
the
Spirit
of
Christ
,
he
is
not
yet
justified
.
And
the
like
you
have
Rom.
6.2
.
when
some
had
made
this
objection
,
If
grace
abound
,
why
doe
we
not
sinne
the
more
,
that
grace
may
more
abound
?
The
Apostle
saith
,
It
is
impossible
that
those
that
are
dead
to
sinne
,
should
live
any
longer
therein
;
as
if
he
should
say
,
Set
aside
all
your
carnall
reasonings
,
it
is
impossible
for
him
that
is
dead
to
sinne
,
to
live
yet
therein
;
how
can
he
?
as
if
he
should
say
,
Whosoever
is
in
Christ
,
the
Spirit
of
Christ
is
sent
into
his
heart
,
that
mortifies
sin
so
,
that
he
cannot
live
any
more
in
it
,
there
is
such
a
change
wrought
in
him
,
hee
is
a
new
Creature
,
if
hee
be
once
in
Christ
;
that
is
the
first
rise
,
as
soone
as
we
are
justified
the
Spirit
of
Christ
is
sent
into
our
hearts
.
But
now
,
that
this
may
not
be
in
notion
only
,
we
will
shew
you
,
how
the
Spirit
workes
this
,
that
you
may
not
think
these
to
be
things
carried
in
clouds
,
and
to
have
place
only
in
our
understandings
,
but
that
you
may
know
it
in
the
experience
,
that
every
man
finds
in
himselfe
,
that
after
hee
hath
taken
Christ
,
there
is
indeed
such
a
Spirit
shed
into
his
heart
that
changeth
him
.
For
the
understanding
of
this
,
know
,
that
when
wee
come
to
invite
men
to
come
into
Christ
(
as
it
is
all
our
businesse
to
invite
men
to
the
marriage
)
all
the
world
stands
out
,
and
every
man
gives
that
answer
that
they
did
in
the
Gospell
,
they
have
bought
farmes
,
and
married
wives
;
every
man
is
so
set
on
these
outward
things
that
his
carnall
heart
carrieth
him
to
,
that
they
will
not
hearken
to
us
,
so
that
we
may
preach
in
vaine
:
you
see
to
how
many
Christ
himselfe
preached
in
vaine
,
and
the
Apostles
had
preached
in
vaine
,
if
there
had
been
no
more
than
their
owne
preaching
.
So
likewise
,
now
the
Spirit
is
sent
into
the
hearts
of
men
,
that
when
wee
come
and
invite
men
to
come
into
Christ
,
the
Spirit
also
secretly
compels
them
to
come
in
.
Wee
are
indeed
bidden
to
compell
men
to
come
in
,
but
unlesse
there
bee
another
compeller
,
that
is
,
except
there
be
the
Spirit
within
to
doe
it
,
the
worke
is
not
done
,
unlesse
there
be
two
compellers
at
the
same
time
,
the
Holy
Ghost
within
preaching
to
your
hearts
,
when
we
preach
to
your
eares
;
except
there
be
two
callers
,
that
when
wee
call
men
,
the
Lord
send
his
Spirit
to
call
you
too
,
it
is
in
vaine
:
And
that
you
may
understand
this
,
you
must
know
that
it
is
as
hard
a
thing
to
move
a
man
to
leave
his
pleasures
,
and
divers
lusts
,
and
his
vaine
conversation
,
as
to
turne
the
whole
course
of
nature
(
which
I
call
the
instinct
that
God
hath
put
into
every
creature
,
to
move
that
way
that
it
goeth
,
as
the
water
to
move
downward
,
and
the
fire
to
goe
upward
:
)
Thinke
with
your selves
now
,
whether
there
must
not
be
an
Almighty
Power
to
turne
the
course
of
nature
;
because
the
heart
of
man
naturally
goes
downward
to
sinne
,
it
descends
downward
with
the
same
propensity
,
it
hath
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
we
call
it
,
the
same
forwardnesse
and
pronenesse
to
evill
that
any
naturall
thing
hath
to
goe
the
course
,
that
is
naturall
to
it
.
Now
unlesse
there
be
an
Almighty
Power
to
turne
this
course
of
Nature
,
no
man
will
ever
come
to
Christ
.
As
for
example
,
That
rectitude
of
Gods
Image
,
that
is
expressed
in
the
Word
,
come
to
experience
,
and
looke
upon
every
mans
heart
living
,
and
see
whether
it
be
not
quite
contrary
to
it
in
all
things
,
even
as
contrary
as
the
motion
of
the
stone
is
from
ascending
towards
the
heavens
,
but
when
the
Spirit
commeth
he
turneth
this
course
of
Nature
.
Now
when
wee
come
to
doe
this
,
doe
you
thinke
that
any
man
in
the
world
is
able
to
worke
it
in
the
hearts
of
men
?
It
is
true
,
a
man
may
goe
thus
farre
;
It
is
possible
for
a
King
,
or
for
a
man
in
authority
,
to
set
preferments
on
the
one
side
,
and
punishments
on
the
other
,
to
make
a
man
to
doe
much
,
or
to
suffer
much
,
but
all
this
while
here
is
but
a
turning
of
the
actions
of
men
,
but
to
turne
the
inclinations
of
mans
heart
,
it
is
proper
only
to
God
,
man
is
not
able
to
doe
it
in
any
particular
:
If
a
mans
heart
be
set
upon
covetousnesse
,
Christ
saith
it
is
impossible
all
the
men
in
the
world
can
change
his
heart
:
But
put
the
case
a
man
could
doe
it
(
as
no
man
can
)
if
he
could
turne
a
mans
heart
,
it
would
be
but
in
a
particular
or
two
,
but
to
turne
the
whole
frame
of
the
heart
,
to
make
a
generall
change
,
to
make
him
another
man
,
another
Creature
:
It
is
impossible
for
any
man
in
the
world
to
doe
it
.
Or
,
put
the
case
he
could
doe
so
,
it
must
be
after
long
reasoning
,
but
to
do
it
upon
the
sudden
,
and
at
one
Sermon
,
as
the
Spirit
sometimes
doth
,
to
take
one
word
,
and
by
it
to
change
the
heart
of
man
,
it
must
needs
be
the
worke
of
an
Almighty
Power
.
Therefore
in
the
2
Cor.
3.
Chap.
and
the
last
verse
,
when
the
Apostle
speakes
of
this
great
change
,
he
saith
,
when
we
reade
or
heare
the
Word
,
we
see
there
the
Image
of
God
,
as
one
seeth
his
face
in
a
glasse
,
and
are
changed
into
it
from
glory
to
glory
,
that
is
,
from
one
glorious
degree
to
another
:
But
how
is
this
done
?
It
is
done
,
saith
he
,
by
the
Spirit
of
the
Lord
.
As
if
he
should
say
,
It
is
impossible
for
a
man
to
be
turned
into
the
glorious
Image
of
God
,
and
not
by
the
Spirit
of
God
.
A
man
may
as
well
say
,
I
will
make
a
clod
of
earth
a
shining
Starre
,
as
to
say
he
can
make
the
carnall
and
dead
heart
of
man
to
be
like
the
Image
of
God
:
It
must
be
the
Spirit
of
God
himselfe
that
must
doe
it
,
it
is
a
work
above
Nature
:
It
is
therefore
done
by
the
Spirit
,
which
doth
so
enlighten
the
understanding
,
and
so
bow
the
will
,
that
whereas
before
there
was
in
man
such
a
strong
appetite
,
such
a
strong
propensity
to
ill
,
such
a
strong
inclination
that
would
over-weigh
all
the
reasons
that
could
be
brought
to
the
contrary
,
when
the
Spirit
hath
wrought
this
work
,
there
is
such
a
contrary
inclination
,
such
a
propensnesse
to
God
,
and
to
that
which
is
good
,
that
it
over-ballanceth
all
the
temptations
that
the
world
,
the
flesh
,
and
the
Devill
can
lay
against
it
.
Is
not
this
a
mighty
Power
that
must
doe
this
,
that
whereas
there
was
in
a
man
before
such
a
strong
inclination
to
sin
,
there
is
a
disposition
so
contrary
now
,
such
a
desire
wrought
in
him
,
such
a
strong
impression
that
carries
him
to
God
,
to
Christ
,
and
to
holinesse
,
that
let
all
the
reasons
in
the
world
be
brought
to
the
contrary
,
they
cannot
keepe
him
off
.
But
if
you
adde
to
this
the
second
way
of
raising
this
Sanctification
from
our
Iustification
,
then
you
will
understand
it
yet
more
fully
and
distinctly
.
There
are
certaine
actions
wrought
in
our
soules
,
by
which
this
Sanctification
followes
Iustification
,
and
those
are
these
.
First
,
[
2
](A10010-e33490-b)
2
By
certaine
actions
in
the
minde
and
heart
,
which
are
the
effects
of
the
Spirit
in
him
.
when
a
man
seeth
great
reason
for
it
,
for
when
a
man
is
once
convinced
of
a
thing
,
that
it
is
best
for
him
to
doe
it
,
and
takes
a
resolution
to
him
to
performe
it
.
Now
when
a
man
hath
beene
humbled
,
and
knoweth
what
sinne
is
,
[
1
](A10010-e33500-b)
1
Vpon
the
understanding
.
when
he
hath
had
his
heart
prepared
,
when
he
comes
in
once
to
take
Christ
,
that
is
,
when
he
seeth
his
owne
basenesse
,
and
Christs
excellencie
;
what
he
was
without
Christ
,
and
what
he
hath
by
Christ
,
that
when
he
expected
nothing
but
death
,
then
the
Gospell
came
and
said
,
Thou
shalt
live
:
when
he
seeth
that
Christ
deales
with
him
after
this
manner
,
then
hee
thinkes
surely
,
It
is
good
reason
that
I
should
serve
him
,
before
indeed
we
thinke
his
service
to
be
an
hard
service
,
and
we
doe
with
him
,
as
people
that
are
under
a
tyrannous
King
,
they
refuse
to
obey
such
an
one
;
so
doth
all
the
world
with
Iesus
Christ
;
they
thinke
his
Law
to
be
an
hard
Law
written
with
bloud
,
and
they
thinke
him
to
be
an
hard
Governour
,
such
a
King
as
they
know
not
how
to
be
subject
unto
:
But
when
a
man
is
once
convinced
by
the
Spirit
,
when
he
sees
reason
for
it
,
when
he
is
perswaded
that
Christ
will
governe
him
for
his
wealth
,
that
Christ
hath
suffered
for
him
,
and
freed
him
from
the
wrath
of
God
,
then
hee
thinkes
thus
;
There
is
reason
that
I
should
suffer
him
to
rule
over
me
,
and
when
a
man
seeth
reason
for
it
,
he
comes
then
willingly
to
submit
himselfe
to
Christ
.
This
is
the
worke
of
the
Spirit
,
whereby
he
perswades
a
man
that
there
is
reason
for
it
,
and
it
is
attributed
to
the
Spirit
.
Iohn
16
The
Spirit
convinceth
of
Sinne
,
of
Righteousnesse
,
and
of
Iudgement
;
that
is
,
it
shewes
us
that
we
are
sinfull
,
and
that
there
is
a
Righteousnesse
in
Christ
to
heale
that
.
And
thirdly
,
it
convinceth
us
that
there
is
reason
for
it
,
why
we
should
serve
God
in
Sanctification
and
Iudgement
.
The
meaning
of
the
word
,
He
shall
convince
,
is
that
the
Spirit
shewes
us
reason
why
we
should
embrace
Sanctification
,
and
serve
the
Lord
in
all
things
:
Now
when
the
heart
of
man
is
brought
to
this
,
to
see
reason
and
equity
in
this
,
then
a
man
takes
resolution
to
cleave
to
Christ
,
to
serve
him
.
[
2
](A10010-e33570-b)
2
Vpon
the
affections
.
Secondly
,
as
he
deales
with
the
reason
,
so
he
doth
likewise
with
the
affections
,
for
he
begets
love
in
us
,
which
love
sanctifieth
us
,
it
sets
us
on
worke
,
and
turnes
the
whole
heart
,
as
the
Rudder
turnes
the
Ship
,
for
it
sits
in
the
sterne
of
a
mans
Soule
,
and
the
reason
(
that
when
we
are
justified
we
love
Christ
)
is
,
because
when
as
before
a
man
magnified
himselfe
,
setting
himselfe
at
an
high
rate
,
like
a
virgin
that
is
coy
and
curious
,
thinking
no
man
good
enough
for
her
:
now
the
Law
comming
and
convincing
him
of
the
need
he
stands
in
of
CHRIST
,
and
shewing
him
what
he
is
in
himselfe
,
he
is
hereupon
content
to
marry
with
the
Lord
Christ
:
Nay
further
,
the
Spirit
of
God
not
only
shews
him
the
need
that
hee
stands
in
of
an
husband
,
he
being
not
under
covert
,
and
deepely
in
debt
,
the
whole
weight
of
his
debt
lying
on
himselfe
,
but
it
goes
further
,
and
shewes
him
the
beautie
of
Christ
,
as
Ioh.
14.21
.
To
him
that
loves
me
I
will
manifest
my selfe
;
that
is
,
I
will
declare
my
beauty
,
and
when
the
Spirit
shewes
Christ
to
the
Soule
,
it
makes
it
in
love
with
him
.
We
may
shew
him
to
you
an
hundred
times
over
,
and
yet
beget
not
this
affection
in
you
,
but
the
Spirits
shewing
is
effectuall
to
that
end
,
and
when
you
love
him
,
you
must
needs
please
him
in
all
things
,
it
being
the
care
of
the
married
wife
to
please
the
husband
.
So
that
when
the
heart
is
prepared
by
humiliation
,
and
takes
Christ
,
love
is
wrought
in
the
Soule
,
and
love
sanctifies
;
for
Sanctification
is
nothing
else
but
a
setting
our selves
apart
from
common
uses
,
and
keeping
of
the
heart
close
to
God
,
making
it
peculiar
to
him
,
and
this
love
makes
us
to
doe
:
when
the
wife
loves
the
husband
,
shee
will
be
his
altogether
,
she
will
be
only
to
him
,
she
will
be
divorced
from
all
Adulterers
,
and
have
nothing
to
doe
with
them
;
and
thus
the
Lord
deales
with
the
affections
.
Thirdly
,
there
is
wrought
not
only
a
love
to
the
Lord
,
[
3
](A10010-e33630-b)
3
Selfe-love
is
sanctified
.
but
a
perswasion
that
it
is
good
for
our selves
to
serve
him
in
holinesse
:
Indeed
many
times
,
to
satisfie
our
affections
,
we
love
a
thing
too
much
,
though
wee
doe
not
thinke
our selves
gainers
thereby
,
but
in
this
matter
the
Lord
perswades
us
,
that
it
is
best
for
our selves
to
sanctifie
him
in
all
things
,
to
draw
neere
unto
him
,
to
sanctifie
his
Name
in
our
hearts
;
so
that
now
not
only
love
to
Christ
,
but
even
selfe-love
also
is
set
on
worke
to
the
making
us
New
Creatures
;
for
the
wayes
of
God
are
propounded
as
good
and
profitable
,
and
pleasing
things
,
and
when
the
heart
lookes
on
them
,
it
sees
them
as
good
for
it selfe
,
so
that
the
heart
turnes
towards
them
(
as
it
cannot
but
doe
to
every
thing
that
it
apprehends
to
be
good
and
profitable
to
it
.
So
that
when
the
Holy
Ghost
shall
perswade
a
man
that
it
is
best
for
himselfe
,
that
he
shall
best
provide
for
himselfe
every
way
,
by
taking
Christ
,
hee
cannot
choose
but
come
in
,
when
hee
shall
see
it
is
best
for
him
to
goe
to
the
Citie
of
refuge
,
that
he
cannot
live
else
,
and
that
if
he
comes
there
he
shall
have
life
,
and
not
only
life
,
but
a
kingdome
too
,
and
that
the
way
that
leads
thereto
is
grace
and
holinesse
;
hee
will
goe
,
and
goe
fast
enough
.
When
a
man
is
perswaded
,
Christ
is
the
Citie
of
Refuge
,
to
whom
I
must
go
,
else
I
cannot
be
safe
,
and
that
the
way
to
him
is
to
be
a
new
Creature
;
this
makes
him
to
goe
on
,
and
willingly
too
,
for
it
is
out
of
selfe-love
.
[
4
](A10010-e33670-b)
4
Ingenuitie
is
wrought
.
Againe
,
when
a
man
is
justified
and
hath
taken
Christ
,
there
is
bred
in
him
an
holy
Ingenuitie
which
makes
him
so
thankfull
to
Christ
,
that
hee
is
ashamed
to
joyne
Christ
with
any
sinne
:
As
Rom.
6.21
.
What
profit
had
yee
in
those
things
whereof
yee
are
now
ashamed
;
you
are
now
ashamed
to
commit
them
any
more
.
A
man
will
thinke
it
now
an
unreasonable
thing
,
that
Christ
should
doe
so
much
for
him
,
be
crucified
for
him
,
and
so
give
him
life
,
being
before
dead
men
,
that
he
should
take
flesh
for
the
remission
of
his
sins
,
and
that
he
,
in
recompence
of
this
kindnesse
,
should
serve
his
lusts
.
Therefore
he
reasons
,
as
Ioseph
did
with
his
Mistresse
;
Shall
I
doe
this
,
and
so
sinne
against
God
,
and
my
Master
,
he
hath
committed
all
to
me
;
hee
hath
done
thus
much
for
me
,
and
shall
I
thus
requite
him
?
And
as
Nathan
taught
David
to
reason
,
Hath
the
Lord
made
thee
King
over
Israel
,
and
done
thus
and
thus
for
thee
,
and
wilt
thou
serve
him
thus
?
So
that
I
say
there
is
an
holy
Ingenuity
bred
in
us
,
whereby
out
of
thankfulnesse
wee
will
shun
whatsoever
may
offend
him
.
Besides
this
,
[
5
](A10010-e33770-b)
5
Noblenesse
of
Spirit
.
we
are
taught
that
we
sustaine
another
person
,
and
every
man
desires
to
maintaine
the
dignity
of
the
person
hee
sustaines
.
When
a
man
is
once
in
Christ
,
he
thinkes
not
the
courses
he
lived
in
before
,
to
be
sutable
to
the
condition
he
is
now
in
.
Therefore
the
Apostle
reasons
,
1
Pet.
1.14
.
Fashion
your selves
no
longer
after
the
lusts
of
your
former
Ignorance
,
but
be
holy
,
as
he
is
holy
;
that
is
,
if
you
take
your selves
to
be
in
Christ
,
and
that
you
be
come
unto
God
,
admit
not
any
more
those
lusts
,
which
though
they
suted
with
your
former
(
yet
not
with
this
condition
)
he
reasons
as
Nehemiah
did
,
Shall
such
a
man
as
I
doe
this
?
[
6
](A10010-e33830-b)
6
A
strong
inclination
.
Lastly
,
which
is
the
chiefest
reason
of
all
,
As
soone
as
a
man
hath
taken
Christ
,
and
is
justified
,
there
is
a
strong
impression
made
upon
his
Soule
,
by
which
he
is
caused
to
cleave
unto
him
,
and
to
long
after
him
,
as
the
Iron
doth
after
the
Load-stone
,
that
cannot
bee
at
rest
untill
it
hath
attained
it
.
A
man
shall
set
himselfe
in
the
wayes
of
God
,
though
it
were
but
to
give
satisfaction
to
the
desires
of
his
Soule
.
And
indeed
,
were
it
not
for
this
,
wee
should
not
serve
the
Lord
;
this
makes
us
New
Creatures
:
I
say
,
there
is
a
strong
inclination
in
every
man
that
is
justified
,
that
he
can
doe
no
lesse
than
serve
the
LORD
even
to
satisfie
that
.
For
example
,
when
Eliah
had
called
Elishah
,
hee
could
not
choose
but
follow
him
,
all
the
reasons
in
the
world
could
not
keep
him
back
:
At
the
time
when
he
cast
his
mantle
on
him
,
there
was
an
impression
made
on
him
;
as
when
Christ
said
to
Levi
,
and
Peter
,
and
Andrew
,
and
the
rest
,
follow
me
,
their
profits
,
and
nets
,
and
fathers
were
nothing
,
they
needed
no
more
perswasion
,
for
there
was
a
secret
impression
made
upon
their
hearts
together
with
Christs
Word
,
and
to
satisfie
that
they
must
needs
follow
him
.
Such
an
impression
as
this
,
was
made
on
the
heart
of
Ruth
to
follow
Naomi
,
you
know
how
she
put
her
to
it
,
but
Ruth
would
not
goe
backe
for
she
loved
her
,
and
therefore
nothing
but
death
should
separate
them
.
And
the
same
was
in
Iacob
to
Rachel
,
seven
yeeres
,
and
seven
yeeres
service
,
the
length
of
time
and
hardnesse
of
labour
could
not
keep
him
from
his
Vncles
house
,
nor
drive
him
off
,
such
a
strong
desire
was
planted
in
his
heart
towards
her
:
and
such
a
desire
is
planted
in
the
heart
of
every
Christian
that
is
justified
,
a
strong
Instinct
(
as
I
may
call
it
)
a
strong
affection
after
Iesus
Christ
,
and
he
must
needs
goe
on
in
the
wayes
of
Sanctification
,
seeing
there
is
no
other
way
to
satisfie
himselfe
.
So
that
putting
all
this
together
,
when
a
man
shall
see
such
reason
for
holinesse
,
when
he
shall
have
affections
of
delight
therein
,
of
love
thereto
,
when
he
shall
see
it
best
for
him
,
and
that
it
is
impossible
hee
should
have
the
Lord
Iesus
Christ
(
whom
he
so
much
desires
)
if
he
serve
him
not
in
the
duties
of
Sanctification
,
he
must
needs
come
to
a
fixed
resolution
,
I
will
be
another
man
,
and
runne
another
course
,
I
will
change
my
life
altogether
,
I
will
serve
him
in
holinesse
,
and
in
the
duties
of
new
obedience
.
And
after
this
manner
doth
Sanctification
arise
from
Iustification
?
first
from
a
worke
of
the
Spirit
,
and
then
by
all
these
passages
that
goe
thorow
the
minde
of
a
man
,
which
though
they
be
not
marked
distinctly
,
yet
are
truely
in
the
heart
.
And
so
much
for
the
first
point
.
[
2
](A10010-e33960-b)
2
Sanctification
and
Iustification
are
inse●●
Now
we
will
come
to
the
second
,
which
is
,
That
Iustification
and
Sanctification
are
inseparable
,
they
cannot
bee
disjoyned
.
But
you
will
say
,
this
is
a
point
that
needs
no
proving
,
I
would
(
my
Brethren
)
it
did
not
,
I
would
that
men
were
perswaded
of
the
truth
of
it
,
but
we
may
see
by
the
lives
of
men
that
they
are
not
perswaded
of
it
,
for
their
lives
be
loose
,
and
they
thinke
,
that
if
they
can
call
on
Christ
in
the
day
of
death
,
and
cry
for
pardon
,
it
will
be
enough
,
and
that
without
such
strictnesse
a
man
may
be
saved
.
As
many
as
received
him
he
made
the
sonnes
of
God
:
What
is
that
a
meere
title
?
No
,
verse
the
thirteenth
,
They
are
borne
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
the
will
of
God
.
that
is
,
they
are
borne
of
the
second
Adam
:
and
Ioh.
3.5
.
Whosoever
is
not
borne
of
the
Spirit
,
shall
not
enter
into
the
Kingdome
of
God
.
Now
as
our
nature
was
corrupted
in
the
first
Adam
,
there
being
a
compact
and
covenant
betweene
God
and
him
,
that
if
Adam
stood
,
all
his
seed
should
stand
with
him
;
but
if
he
fell
,
then
that
all
that
were
borne
of
him
should
by
vertue
of
that
covenant
,
compact
,
or
agreement
have
his
sinne
imputed
to
them
,
and
so
should
be
corrupted
,
as
hee
was
,
and
die
the
death
.
So
there
was
a
second
covenant
betweene
us
and
the
second
Adam
,
which
is
the
new
Testament
spoken
of
in
Ier
31
and
in
Heb.
8.
I
will
make
a
new
Covenant
,
saith
God
:
And
what
is
that
?
I
will
put
may
Law
in
your
minde
,
and
write
it
in
your
inward
parts
:
that
is
,
by
vertue
of
the
compact
and
agreement
,
which
is
the
new
Testament
following
upon
the
former
,
all
that
shall
be
saved
by
Christ
,
shall
be
borne
of
him
,
they
must
be
new
men
;
whosoever
shall
be
justified
by
him
must
be
a
new
Creature
.
Secondly
,
This
is
the
will
of
God
even
your
Sanctification
.
And
if
there
were
no
other
reason
but
Gods
will
,
that
those
that
be
justified
shall
be
sanctified
,
it
is
enough
:
God
hath
called
you
to
holinesse
;
he
hath
appointed
it
,
hee
wills
it
,
and
his
will
is
sufficient
to
enforce
it
.
Againe
,
consider
when
we
are
ingrafted
into
Christ
,
wee
are
ingrafted
into
the
similitude
of
his
death
and
resurrection
,
Rom.
8.
that
is
,
no
man
is
ingrafted
into
Christ
,
but
sinne
is
crucified
in
him
,
hee
is
dead
thereto
,
that
is
,
he
is
a
dead
man
in
regard
of
the
life
of
sin
,
and
is
alive
to
God
,
as
Christ
rose
from
the
dead
,
so
he
is
raised
to
newnesse
of
life
.
If
it
had
beene
simple
ingrafting
into
Christ
,
there
had
needed
no
further
Relation
,
but
we
are
ingrafted
into
the
similitude
of
his
Death
and
Resurrection
.
to
purifie
unto
himselfe
a
peculiar
people
,
zealous
of
good
workes
,
and
to
destroy
out
of
man
the
workes
of
the
Devill
,
and
to
purchase
to
himselfe
an
holy
Generation
,
and
Royall
Priest
hood
.
Now
whatsoever
the
Lords
end
is
,
he
never
failes
of
.
Hee
is
to
guide
our
feet
into
the
way
of
peace
:
and
that
is
not
all
,
therefore
because
our
hearts
are
stubborne
,
and
will
not
come
in
,
he
exercises
his
Kingly
Office
,
And
brings
into
subjection
every
thought
to
the
obedience
of
his
will
.
Againe
,
looke
to
all
the
meanes
,
as
first
to
Faith
,
the
same
Faith
that
justifieth
,
doth
also
purifie
the
heart
;
Having
their
hearts
purified
by
faith
,
Act.
15.
And
as
many
as
are
sanctified
by
faith
that
is
in
me
,
Act.
26.28
.
And
likewise
the
bloud
of
Christ
not
only
covers
,
but
also
heales
,
Hebr.
9.14
.
How
much
more
shall
the
bloud
of
Christ
,
who
through
his
eternall
Spirit
offered
himselfe
to
purge
your
Consciences
from
dead
workes
,
&c.
It
hath
not
onely
vertue
to
take
away
the
guilt
of
Sin
,
but
it
is
effectuall
also
to
purge
the
conscience
from
the
power
of
sinne
.
Againe
,
the
Gospell
wee
preach
doth
not
only
offer
Christ
,
but
likewise
cleanseth
,
You
are
cleane
through
my
Word
,
Ioh.
15.
And
in
the
hundred
and
nineteenth
Psalme
,
and
the
ninth
verse
,
Wherewith
shall
a
young
man
cleanse
his
way
?
by
taking
heed
thereto
according
to
thy
Word
.
The
Spirit
as
it
is
a
Spirit
of
Adoption
,
so
is
it
of
Sanctification
,
making
clean
the
roome
where
it
dwelleth
,
and
making
it
a
fit
Temple
for
the
Lord
.
Consider
the
Sacraments
,
Baptisme
doth
not
only
wash
from
the
guilt
of
sin
▪
but
from
the
filth
of
sin
also
,
from
the
blot
and
deformity
of
sinne
.
And
so
I
have
done
with
these
two
points
,
how
Sanctification
rises
from
Iustification
,
and
that
they
cannot
be
separated
.
Before
we
proceed
to
other
Observations
,
we
will
,
by
way
of
Vse
from
the
inseparability
of
Iustification
and
Sanctification
,
[
1
](A10010-e34580-b)
1
Gods
promise
in
the
Covenant
.
therefore
you
may
claime
them
both
as
your
due
,
seeing
you
have
his
promise
for
both
,
and
you
must
urge
him
on
his
promise
;
we
desire
Iustificatio●●or
our
owne
sake
,
but
Sanctification
that
we
may
glorifie
God
:
and
therefore
,
when
you
come
to
God
with
this
request
,
Lord
make
mee
a
new
Creature
,
that
I
may
bring
glory
to
thy
Name
,
that
I
may
serve
thee
,
and
do
good
in
the
place
wherein
I
live
,
he
will
not
deny
thee
.
Consider
but
this
very
Sacrament
which
we
are
now
going
to
receive
;
[
2
](A10010-e34600-b)
2
The
Covenant
sealed
in
the
Sacrament
.
you
must
know
that
the
Sacrament
seales
the
whole
Covenant
of
God
,
as
1
Cor.
11.
This
is
the
New
Testament
in
my
bloud
,
that
is
,
this
Cup
is
a
signe
and
seale
of
the
new
Covenant
which
I
have
made
with
man
,
and
which
is
confirmed
with
my
bloud
.
Now
what
is
that
Covenant
?
You
shall
see
it
it
,
Ezek.
36.26
.
and
it
containes
three
parts
,
all
which
are
sealed
by
this
Sacrament
.
First
,
hee
promiseth
to
wash
them
from
their
filthinesse
,
that
is
,
from
the
guilt
of
their
sins
,
which
is
the
first
part
.
Secondly
,
A
new
heart
will
I
give
you
,
and
a
new
Spirit
I
will
put
into
you
,
that
is
,
I
will
make
you
new
Creatures
,
which
is
the
second
part
of
the
Covenant
.
Thirdly
,
I
will
call
for
the
Corne
and
will
encrease
it
,
and
will
lay
no
famine
upon
you
,
&c.
that
is
,
hee
will
give
all
outward
comforts
,
you
shall
inherit
he
Earth
,
and
be
heires
of
the
world
,
and
of
●ll
in
the
world
,
for
the
world
is
yours
;
1
Cor.
3.
All
,
and
all
in
it
is
yours
.
This
is
the
whole
Covenant
of
God
,
and
this
hee
seales
to
every
one
of
you
,
when
you
come
to
receive
the
Sacrament
,
If
you
receive
it
worthily
,
for
it
is
the
New
Testament
in
his
bloud
.
And
therefore
,
seeing
hee
seales
it
to
you
,
that
he
will
give
you
a
new
heart
,
and
a
new
Spirit
,
and
make
you
new
Creatures
,
you
should
go
to
him
and
claime
it
of
him
,
for
you
may
sue
him
of
his
own
bond
written
and
sealed
,
and
he
cannot
deny
it
;
therefore
begge
it
,
and
you
cannot
misse
of
it
.
This
is
a
very
comfortable
doctrine
,
if
it
be
well
considered
.
For
what
is
that
that
keepes
a
man
from
comming
to
Christ
,
but
his
discouragements
?
He
thinkes
it
so
hard
a
thing
to
be
a
new
Creature
,
that
he
cannot
attaine
it
,
that
he
cannot
leave
such
a
course
of
life
,
and
therefore
he
stands
off
,
and
though
he
will
come
in
,
yet
he
will
not
as
yet
,
because
it
is
a
bondage
intollerable
.
But
you
do
not
consider
what
it
is
to
have
a
new
Nature
:
If
it
were
to
have
a
new
life
and
an
old
heart
,
it
were
otherwise
;
but
the
Lord
will
give
a
new
heart
,
and
if
he
will
not
deny
you
,
but
make
you
new
Creatures
,
you
may
be
encouraged
to
goe
to
him
:
If
there
be
any
Rebellion
in
your
heart
,
any
untowardnesse
in
your
nature
;
if
you
goe
to
him
for
the
removall
of
it
,
it
is
impossible
he
should
deny
you
,
having
made
you
a
sure
promise
,
and
confirmed
it
with
a
oath
.
[
3
](A10010-e34740-b)
3
The
Covenant
confirmed
with
an
oath
.
What
the
Lord
sweares
to
,
he
is
sure
to
performe
.
In
all
the
Booke
of
God
,
you
shall
not
finde
that
he
sware
unto
the
first
Covenant
,
but
there
is
an
oath
put
to
both
parts
of
the
second
,
Heb.
6.13
.
Because
he
could
not
sweare
by
a
greater
,
he
sware
by
himselfe
,
that
wee
might
have
strong
consolation
and
assurance
of
forgivenesse
of
sinnes
.
And
so
the
first
part
is
confirmed
.
And
for
the
second
,
Luke
1.73
.
The
oath
which
he
sware
unto
our
Fathers
that
he
would
give
us
,
that
we
being
delivered
from
our
Enemies
,
should
walke
before
him
in
holinesse
all
the
dayes
of
our
life
.
Why
then
will
you
not
beleeve
it
?
Why
will
not
you
urge
the
Lord
with
this
,
and
by
prayer
desire
the
accomplishment
of
it
?
As
indeed
though
he
gives
holinesse
of
life
,
yet
you
must
pray
for
it
,
as
well
as
you
must
pray
for
the
forgivenesse
of
sinnes
.
It
was
Ananias
his
speech
to
Paul
,
Act.
22.13
.
Rise
Paul
and
wash
away
thy
sinnes
,
calling
on
the
name
of
the
LORD
;
though
his
sinnes
were
forgiven
,
yet
hee
could
not
have
assurance
of
it
,
without
calling
upon
the
Name
of
the
LROD
.
Christ
promised
to
baptize
us
with
the
Holy
Ghost
and
with
fire
,
that
is
,
to
sanctifie
us
in
greater
measure
,
yet
wee
must
call
and
call
againe
:
So
Luke
11.5
,
6
,
7
,
8.
You
must
knock
as
at
a
mans
doore
that
is
a
sleepe
with
his
children
and
loath
to
rise
,
but
if
you
knocke
long
,
and
weary
the
Lord
out
,
and
not
suffer
him
to
rest
,
then
he
will
give
the
Holy
Ghost
.
Therefore
,
have
you
prayed
,
and
yet
finde
not
your selves
New
Creatures
?
You
have
your
old
hearts
,
and
old
lusts
prevailing
;
yet
you
must
at
length
wash
away
your
sinnes
by
calling
on
the
Name
of
the
Lord
.
And
hereto
you
may
be
stirred
by
the
Sacrament
,
[
4
](A10010-e34870-b)
4
The
end
whereunto
the
S●crament
is
appointed
.
which
is
not
onely
to
give
assurance
that
your
sinnes
are
forgiven
,
but
likewise
to
draw
more
vertue
from
Christ
,
to
make
up
the
breaches
of
our
hearts
,
and
to
get
more
grace
,
and
to
be
made
New
Creatures
in
a
greater
measure
.
So
that
when
a
man
comes
hither
,
he
must
consider
wherein
he
is
faultie
,
what
breaches
there
are
in
his
heart
and
life
,
what
imperfection
there
is
in
grace
,
and
then
hee
must
goe
to
Christ
to
repaire
them
.
And
as
you
bring
more
faith
with
you
,
so
you
shall
carry
more
strength
and
comfort
from
the
Sacrament
.
So
that
thus
much
I
can
assure
you
of
,
let
any
man
come
with
a
strong
desire
to
receive
Christ
,
and
to
be
a
New
Creature
,
and
let
him
bring
faith
in
the
promises
of
Sanctification
,
and
it
cannot
bee
but
hee
shall
be
filled
:
The
LORD
will
send
his
Spirit
into
his
heart
,
and
make
him
a
New
Creature
:
Wheresoever
God
hath
a
mouth
to
speake
,
Faith
hath
an
eare
to
heare
,
and
an
h●nd
to
take
:
Men
forgot
this
,
they
thinke
that
Faith
is
onely
occupied
about
promises
of
pardon
and
forgivenesse
;
but
it
is
not
so
,
you
must
set
your
faith
on
worke
,
on
the
promises
of
Sanctification
,
and
when
you
come
to
receive
the
Sacrament
,
you
must
know
that
you
come
to
a
table
where
you
have
fatlings
,
where
you
have
new
Wines
.
And
thus
you
must
feed
on
CHRIST
,
not
onely
taking
to
your selves
the
promises
of
pardon
,
but
likewise
of
Sanctification
,
that
you
may
be
filled
with
the
Spirit
,
which
is
as
wine
to
quicken
you
,
and
to
strengthen
you
in
the
Inner
man
,
as
well
as
the
outward
Elements
of
Bread
and
Wine
strengthen
thine
outward
man
.
So
that
thou
mayest
not
thinke
thou
receivest
the
Sacrament
as
thou
oughtest
,
when
thou
goest
away
as
weake
as
when
thou
commest
,
when
there
is
no
strength
,
no
vigour
in
the
Inner
man
.
And
so
in
all
thy
daily
services
,
when
thou
commest
to
Christ
,
thou
must
eat
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
bloud
,
as
the
Israelites
did
every
day
feed
on
the
Mannah
.
You
must
remember
his
Covenant
,
not
only
to
pardon
,
but
to
sanctifie
you
,
and
then
you
shall
live
thereby
,
and
every
day
grow
stronger
and
stronger
.
The
end
of
the
first
Sermon
.
CERTAINE
SERMONS
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
THE
Woman
of
Canaan
,
though
shee
had
no
countetenance
from
Christ
,
[
5
](A10010-e35040-b)
5
The
successe
that
others
have
had
by
Prayer
.
though
he
seemed
not
to
heare
her
a
long
time
,
though
hee
gave
her
crosse
answers
,
yet
hee
commends
her
faith
in
an
extraordinary
manner
at
the
last
.
She
had
never
had
that
commendations
,
if
shee
had
not
beene
put
to
that
difficulty
a
little
:
therefore
,
when
you
presse
God
,
when
you
doe
stand
it
out
,
and
are
not
discouraged
,
in
the
end
you
shall
have
it
in
a
greater
measure
,
and
it
will
be
a
greater
commendations
of
your
faith
.
And
so
it
was
with
Iacob
,
if
he
had
not
wrestled
as
hee
did
,
hee
had
never
had
that
great
reward
which
he
had
;
he
never
had
a
greater
reward
for
any
thing
that
ever
he
did
in
his
life
,
than
for
his
contending
with
God
,
when
God
refused
(
as
it
were
)
when
he
strove
with
him
,
when
he
would
not
doe
it
,
when
he
seemed
to
be
of
a
contrary
mind
;
yet
when
he
held
out
,
and
did
not
give
over
till
he
had
gotten
it
,
hee
never
got
so
much
at
Gods
hands
.
And
so
I
say
to
every
one
of
you
;
if
you
finde
it
an
hard
taske
to
get
this
change
,
to
bee
made
New
Creatures
,
you
pray
and
have
sought
,
and
yet
you
have
not
gotten
it
,
yet
be
encouraged
,
doe
it
still
,
never
give
over
,
you
shall
have
a
greater
measure
as
your
prayers
are
stronger
:
for
this
you
must
know
,
that
when
you
make
requests
to
God
,
according
to
Gods
will
,
that
then
it
is
the
voice
of
his
Spirit
;
therefore
when
you
desire
to
be
made
New
Creatures
,
doe
you
thinke
it
is
possible
for
God
to
deny
you
?
No
,
because
this
desire
comes
from
his
Spirit
.
Now
it
is
true
,
a
man
may
desire
to
be
made
a
New
Creature
,
he
may
desire
grace
,
and
yet
doe
it
in
a
carnall
manner
,
that
is
,
hee
may
desire
it
,
because
he
sees
that
he
cannot
be
saved
without
it
,
he
may
desire
it
as
a
thing
of
necessity
,
that
will
make
him
safe
and
whole
,
as
a
thing
,
without
which
he
shall
perish
:
Nature
may
goe
thus
far
,
but
to
desire
to
be
made
a
New
Creature
,
out
of
the
beauty
and
taste
of
it
,
out
of
a
desire
to
please
God
,
and
to
glorifie
him
,
whose
Name
is
called
upon
you
,
out
of
a
desire
to
please
the
Spirit
that
dwels
in
you
,
this
is
proper
to
the
Saints
,
it
is
the
voyce
of
the
Spirit
,
and
therefore
goe
on
boldly
,
God
hath
promised
to
heare
you
,
hee
cannot
deny
you
.
See
how
Christ
did
when
he
was
upon
the
earth
,
those
that
were
lame
and
blinde
,
when
they
came
and
cried
after
him
,
and
would
not
give
him
over
,
he
did
not
refuse
to
heale
every
one
;
there
was
not
a
man
that
was
importunate
with
him
,
but
,
howsoever
his
Disciples
slighted
them
,
Christ
respected
them
.
Now
do
but
think
with
your selves
;
doe
you
thinke
he
lesse
pities
the
diseases
of
the
Soule
,
than
he
did
the
diseases
of
the
Body
?
Doe
you
thinke
that
he
hath
lesse
compassion
now
he
is
in
Heaven
,
than
hee
had
when
he
was
on
Earth
?
Or
doe
you
think
that
His
Arme
is
shortned
,
that
he
cannot
doe
as
much
now
to
heale
the
running
sores
that
are
on
thy
soule
,
as
he
did
on
earth
to
heale
bodily
diseases
?
My
Brethren
,
if
you
doe
but
seeke
to
him
,
if
you
can
get
but
a
word
from
him
,
if
he
say
but
to
you
,
Be
whole
,
if
hee
doe
but
rebuke
thy
sinfull
lusts
,
as
he
rebuked
the
Feaver
,
it
shall
presently
obey
him
:
Hee
that
was
able
to
calme
the
sea
,
and
that
hath
the
strong
winds
in
his
power
,
is
he
not
able
to
dissolve
a
strong
inordinate
apprehension
,
a
strong
lust
,
a
strong
unruly
affection
,
and
so
set
them
at
liberty
?
certainly
he
is
able
.
You
know
,
the
woman
that
had
spent
so
many
yeares
,
and
all
that
she
had
upon
Physitians
,
and
could
doe
her selfe
no
good
by
all
,
yet
when
shee
comes
to
Christ
once
,
you
see
it
was
done
in
an
instant
.
So
,
I
say
,
a
strong
lust
,
an
old
lust
,
which
is
contrary
to
this
New
Creature
,
which
,
it
may
be
,
thou
hast
been
contending
with
many
yeares
,
and
cannot
get
the
victory
over
it
;
yet
if
thou
canst
come
in
this
manner
to
him
,
and
contend
with
him
,
and
knocke
at
the
doore
,
and
never
give
over
till
thou
hast
awaked
him
,
certainly
hee
will
give
thee
the
holy
Ghost
,
he
will
change
and
renue
thy
heart
,
he
will
set
thee
at
full
libertie
.
This
he
hath
confirmed
with
an
oath
,
and
whatsoever
God
hath
sworn
,
he
will
performe
it
without
all
reservation
(
where
hee
is
said
to
doe
a
thing
without
an
oath
,
there
may
be
a
reservation
left
,
therefore
we
never
finde
an
oath
to
the
old
Covenant
)
but
he
hath
sworne
to
performe
the
new
Covenant
,
and
you
know
this
is
a
great
part
of
the
new
Covenant
,
to
give
a
new
heart
,
to
make
a
man
a
new
Creature
;
therefore
,
where
the
new
Covenant
is
made
,
there
this
is
repeated
in
Ier.
31.
and
Heb.
8.
I
will
make
a
covenant
with
my
people
,
and
what
is
that
?
I
will
put
my
Law
into
their
minds
,
and
in
their
hearts
will
I
write
them
(
that
is
)
I
will
make
them
New
Creatures
.
Therefore
,
I
say
,
this
is
a
matter
of
much
use
to
you
,
If
you
goe
to
Christ
,
and
labour
to
have
this
done
.
[
6
](A10010-e35250-b)
6
The
great
importance
of
it
to
us
.
My
Brethren
,
there
is
nothing
left
for
us
to
be
assured
,
nor
any
other
experiment
that
wee
need
have
that
there
is
another
life
,
that
Iesus
Christ
hath
done
these
great
things
for
us
,
and
that
the
Gospel
is
true
,
I
say
,
there
is
nothing
else
left
for
us
,
no
other
experiment
in
comparison
of
this
,
that
we
see
wee
are
made
New
Creatures
:
This
is
all
the
miracles
that
we
have
;
nay
,
I
dare
be
bold
to
say
more
,
It
was
the
greatest
miracle
that
they
had
in
that
time
,
when
all
the
miracles
were
wrought
.
And
therefore
you
shall
find
that
Paul
gives
this
as
the
maine
argument
,
among
the
rest
,
That
they
shall
be
raised
againe
at
the
last
day
,
that
they
were
in
Christ
,
that
the
Gospel
is
real
and
true
.
For
,
saith
he
,
We
have
received
the
Spirit
:
we
have
had
the
Spirit
,
which
is
the
earnest
,
the
pledge
,
the
annointing
,
you
shall
finde
it
every
where
scattered
in
his
Epistles
,
the
receiving
of
the
Spirit
is
the
maine
ground
that
hee
builds
on
,
as
in
the
2
Cor.
1.23
.
Hee
hath
established
us
together
with
you
,
and
hath
annointed
us
,
and
sealed
us
,
by
giving
the
Spirit
as
an
earnest
into
our
hearts
:
As
if
he
should
say
,
this
is
the
Argument
we
have
,
that
we
shall
be
saved
;
not
,
for
all
the
miracles
so
much
as
this
,
that
we
have
received
the
Spirit
;
for
that
is
the
true
annointing
wee
feele
it
in
our selves
,
that
sealeth
and
confirmeth
us
,
wee
cannot
doubt
,
having
had
experience
of
such
a
mighty
worke
in
us
,
that
is
,
the
earnest
and
the
pledge
we
have
;
and
therefore
,
Ephes.
1.19
.
He
prayes
that
they
might
see
the
exceeding
greatnesse
of
his
power
working
in
those
that
beleeve
;
as
if
that
would
bee
a
great
confirmation
to
them
,
if
once
they
should
finde
an
experiment
of
the
greatnesse
of
his
power
:
And
so
,
Phil.
3.10
.
I
care
not
for
all
the
world
,
on
this
condition
,
that
I
might
know
him
,
and
the
vertue
of
his
resurrection
(
that
is
)
that
I
might
know
him
by
the
power
of
his
Spirit
,
changing
my
heart
,
killing
my
sinnes
,
raising
me
againe
,
and
,
in
a
word
,
making
me
a
New
Creature
,
that
I
might
know
this
experiment
;
I
looke
upon
all
the
world
as
drosse
and
dung
,
as
things
not
to
be
named
.
So
,
I
say
,
seeing
there
is
nothing
else
left
in
comparison
of
this
,
and
when
miracles
were
wrought
,
there
was
nothing
like
this
,
that
wee
might
have
this
experiment
in
our selves
,
we
should
goe
to
God
,
and
not
give
him
over
,
till
the
worke
be
wrought
in
us
,
that
we
might
be
made
New
Creatures
.
That
which
keepes
men
off
from
religious
courses
,
for
the
most
part
is
discouragement
,
they
think
they
shall
not
be
able
to
go
thorow
it
,
when
they
heare
they
must
bee
made
new
men
in
all
things
,
that
there
must
be
nothing
that
is
old
left
,
but
all
the
old
leaven
must
bee
purged
out
,
it
discourageth
men
,
because
they
thinke
they
shall
never
bee
able
to
reach
it
,
whereas
this
is
an
assurance
to
thee
,
that
if
you
go
about
it
,
you
shall
not
faile
of
your
purpose
,
but
you
shall
certainly
bring
it
to
passe
,
because
if
you
seeke
it
at
Gods
hands
,
he
cannot
deny
you
,
only
I
told
you
,
you
must
pray
.
It
may
be
for
this
purpose
God
will
not
heale
thee
altogether
,
but
suffer
many
lusts
to
grapple
and
to
contend
with
thee
,
that
thou
mayest
be
taught
to
doe
this
duty
:
and
therefore
wee
should
learne
to
goe
to
Christ
,
wee
should
feed
on
him
every
day
,
and
by
that
meanes
we
shall
be
renewed
,
we
shall
get
new
strength
;
otherwise
what
is
the
meaning
of
that
,
In
this
mount
hee
will
make
a
feast
of
fined
wines
,
and
of
fatlings
,
of
fat
things
full
of
marrow
,
of
wines
fined
and
purified
?
Esay
25.6
.
Covenant
with
him
,
which
is
done
through
faith
and
prayer
,
you
draw
neerer
to
him
,
and
that
strengthneth
the
soule
,
as
Mannah
strengthned
them
in
the
wildernesse
,
that
you
live
by
it
;
for
every
day
there
growes
new
distances
betweene
Christ
and
us
,
we
let
goe
our
hold
,
as
it
were
,
in
some
measure
,
and
begin
to
fall
off
from
him
a
little
;
therefore
,
every
day
we
should
renue
this
Covenant
,
especially
when
we
come
to
the
Sacrament
:
As
Ionathan
and
David
,
they
renued
the
Covenant
of
God
againe
that
was
between
them
,
as
if
there
were
a
new
Solemnity
of
marriage
,
if
it
were
often
to
be
renued
,
to
make
the
parties
joyned
more
united
:
make
no
question
of
it
,
we
should
renue
our
match
with
Christ
,
we
should
come
neerer
to
him
,
that
we
may
strengthen
our
soules
,
because
we
recover
our
Communion
with
him
.
For
what
is
Sanctification
,
but
a
drawing
neere
to
the
Lord
?
And
then
we
draw
neere
,
when
we
renue
our
Communion
,
and
our
Covenant
with
him
,
when
the
match
is
renewed
between
us
;
and
if
we
doe
so
,
we
shall
goe
from
him
every
day
,
as
men
refreshed
at
a
banquet
,
like
men
that
have
fed
on
fat
things
full
of
marrow
,
as
men
full
of
wine
.
Be
you
filled
,
not
with
wine
,
wherein
is
excesse
,
but
with
the
Spirit
:
What
is
the
meaning
of
that
Antithesis
,
but
to
shew
that
the
Spirit
is
like
wine
,
it
strengthens
,
and
how
receive
we
the
Spirit
?
Is
there
not
the
same
meanes
of
renuing
of
it
from
day
to
day
,
Is
not
the
same
meanes
of
renuing
it
,
as
there
is
of
receiving
of
it
at
the
first
?
Didst
not
thou
get
it
first
by
going
to
Christ
,
and
shall
not
thou
still
regaine
and
repaire
thy
strength
by
that
meanes
?
I
cannot
stand
to
presse
this
farther
.
Every
man
would
bee
content
to
be
saved
,
but
to
be
made
a
New
Creature
,
men
are
so
farre
from
reckoning
it
a
priviledge
,
that
they
reckon
it
a
bondage
:
you
would
fain
be
free
from
Hell
,
you
would
faine
goe
to
Heaven
without
such
a
necessity
put
upon
you
;
this
is
the
common
fashion
of
men
;
but
,
marke
,
the
Holy
Ghost
puts
this
among
the
great
benefits
wee
have
by
Christ
.
You
know
the
comming
of
the
Messias
,
how
it
was
magnified
by
the
Iewes
,
what
great
things
they
should
have
when
Christ
should
come
.
What
were
those
great
things
?
One
of
the
chiefe
was
,
to
make
them
New
Creatures
,
to
set
them
at
libertie
from
their
spirituall
enemies
,
That
they
should
be
taught
of
God
,
that
they
should
have
his
law
written
in
their
hearts
,
and
have
their
hearts
circumcised
to
love
him
,
that
they
should
have
new
hearts
and
new
Spirits
given
them
;
this
is
that
great
benefit
that
hath
beene
so
much
magnified
so
many
yeares
before
the
comming
of
Christ
.
It
is
that
,
which
the
Apostles
,
when
they
came
to
preach
the
Gospell
,
set
out
as
so
great
a
Priviledge
;
learne
we
to
prise
it
,
for
certainly
there
is
nothing
in
the
world
so
precious
a
grace
,
whereby
we
are
made
New
Creatures
.
It
is
a
true
saying
,
because
indeed
there
is
no
excellencie
that
is
like
it
,
if
you
would
rectifie
your
judgments
,
and
teach
them
to
apprehend
things
as
they
are
;
therefore
let
us
reason
with
you
a
little
for
that
old
man
,
[
1
](A10010-e35660-b)
1
Above
old
Lusts.
that
you
will
not
part
with
,
that
you
cherish
and
nourish
in
your selves
,
and
you
are
Enemies
to
those
that
are
Enemies
to
them
,
I
say
,
consider
what
you
doe
,
this
old
man
,
is
it
not
the
sicknesse
of
the
soule
?
is
it
not
the
filth
,
and
the
foulenesse
of
the
soule
?
is
it
not
the
slavery
and
bondage
of
the
soule
?
And
the
new
man
,
is
it
not
the
contrary
?
doth
it
not
excell
it
?
Therefore
as
much
as
health
exceeds
sicknesse
,
as
much
as
cleanenesse
exceeds
impuritie
,
foulenesse
and
filthinesse
,
as
much
as
liliberty
exceeds
slavery
and
bondage
;
so
much
and
more
doth
the
New
man
excell
the
Old
man
.
[
2
](A10010-e35680-b)
2
Above
all
worldly
excellencies
.
Besides
,
if
you
looke
to
other
things
,
take
all
other
things
which
the
world
hath
,
all
the
profits
,
all
the
pleasures
,
all
the
learning
and
knowledge
whatsoever
it
is
,
that
in
the
world
is
precious
,
yet
to
be
made
a
New
Creature
goes
beyond
all
,
because
,
indeed
,
it
puts
you
into
the
same
condition
that
Adam
had
in
innocencie
:
you
will
say
,
to
be
made
like
Adam
againe
,
to
be
restored
to
that
happinesse
,
it
is
beyond
all
that
the
world
can
afford
:
Now
to
be
made
a
New
Creature
,
it
puts
you
into
that
estate
.
New
Creature
is
not
so
?
New
Creature
:
this
was
incomparably
beyond
the
other
,
as
wee
shall
easily
make
that
plaine
to
you
.
Put
case
there
were
a
man
that
had
faire
Pallaces
,
and
Gardens
,
and
Orchards
,
and
all
things
that
his
heart
could
desire
to
have
,
but
all
this
while
he
hath
not
health
;
would
he
regard
all
this
?
On
the
other
side
;
suppose
he
had
health
,
put
him
into
a
Cottage
,
if
he
have
strength
,
would
hee
not
beare
it
well
enough
?
That
is
our
case
.
When
Adam
had
all
that
,
yet
when
he
had
lost
Gods
Image
,
when
hee
had
lost
being
a
New
Creature
,
he
was
like
a
man
that
was
fallen
into
a
great
sicknesse
,
he
was
fallen
into
terrour
and
horrour
of
conscience
,
what
good
could
all
that
doe
.
A
man
that
is
out
of
Paradise
,
that
lives
as
wee
doe
among
men
,
that
hath
Gods
Image
renued
on
him
(
which
hee
lost
)
that
is
,
made
a
New
Creature
,
he
is
happie
,
when
Adam
was
miserable
.
Let
us
consider
a
little
;
What
was
it
,
thinke
you
,
that
made
Adam
happy
in
Paradise
?
Was
it
the
being
in
a
Garden
full
of
pleasant
things
?
No
,
it
was
not
that
,
but
his
Communion
with
God
that
made
him
happy
.
Therefore
you
see
wherein
his
misery
consisted
,
it
consisted
not
in
the
losse
of
Paradise
,
for
there
he
was
still
,
he
had
all
that
he
had
before
for
outward
things
,
but
he
felt
shame
and
horrour
of
conscience
,
he
felt
inward
trouble
and
anguish
of
spirit
,
when
he
heard
the
voice
of
God
walking
in
the
Garden
:
therefore
it
stands
not
in
that
,
but
to
be
made
a
New
Creature
,
is
to
be
put
into
the
inward
condition
that
Adam
was
in
,
and
therefore
you
have
reason
to
seeke
it
.
If
any
thing
in
the
world
be
worth
the
seeking
,
it
is
this
,
to
be
made
a
New
Creature
.
All
other
things
are
not
:
the
proper
excellencie
of
a
man
,
you
know
the
Angels
and
the
Saints
want
them
,
and
the
Beasts
enjoy
them
,
but
the
excellencie
of
man
is
to
be
made
according
to
the
first
Rule
,
to
be
squared
according
to
the
Image
of
God
,
after
which
he
was
first
created
,
and
hee
is
never
well
till
he
come
to
that
.
As
no
Creature
is
well
till
it
have
that
excellencie
belonging
to
the
kinde
of
it
:
this
is
an
excellencie
peculiar
to
man
,
therefore
seeke
happinesse
as
long
as
you
will
in
other
things
,
you
shall
never
finde
it
,
but
in
being
made
New
Creatures
,
in
having
Gods
Image
repaired
,
in
being
sanctified
in
Body
,
and
Soule
,
and
Spirit
,
this
puts
you
into
an
happy
condition
.
First
,
that
there
is
a
sense
of
it
,
though
spirituall
Grace
be
a
thing
that
is
not
exposed
to
the
senses
,
yet
there
is
as
true
and
as
quicke
a
sense
,
as
there
is
of
outward
and
corporall
delights
;
because
,
when
you
are
made
New
Creatures
,
you
have
a
new
life
,
and
that
hath
new
senses
in
it
;
It
hath
a
taste
,
hunger
and
thirst
,
it
hath
as
quicke
a
sight
,
it
hath
every
thing
that
the
other
hath
;
you
know
,
the
apprehension
of
all
the
comforts
wee
have
,
is
not
that
which
stands
in
the
outward
senses
,
that
is
not
worthy
the
name
,
but
the
apprehension
that
the
will
and
understanding
hath
of
things
;
it
is
every
mans
minde
,
that
makes
a
man
to
live
happie
or
miserable
,
that
is
,
his
apprehension
of
things
,
when
thou
livest
a
new
life
,
and
thy
apprehension
is
altered
and
changed
,
thou
hast
as
quicke
a
sense
of
those
spirituall
priviledges
in
Christ
,
of
peace
of
Conscience
,
of
joy
in
the
Holy
Ghost
;
of
all
the
benefits
that
rise
from
his
Passion
,
thou
wilt
have
as
quicke
a
sense
,
as
ever
thou
hadst
of
outward
delights
.
Againe
,
if
thou
wouldest
have
such
a
sense
,
let
me
say
this
to
thee
,
the
time
is
not
yet
come
thou
shalt
have
it
,
and
have
it
in
abundance
,
but
as
yet
(
as
it
is
said
)
We
are
the
sonnes
of
God
,
but
it
appeares
not
what
wee
shall
bee
:
It
is
true
on
both
sides
,
those
worldly
men
that
bragge
so
much
of
their
present
sense
that
they
have
,
and
that
others
want
,
it
appeares
not
yet
what
either
shall
be
,
but
you
are
mingled
together
,
and
there
is
one
common
condition
to
all
,
because
this
is
the
time
of
trial
.
Mark
the
wise
General
,
he
doth
not
like
of
a
Souldier
at
the
first
,
but
when
he
hath
tried
him
,
and
hath
suffered
both
to
runne
out
their
course
,
the
valiant
man
,
and
those
that
are
cowards
;
when
their
course
is
finished
,
and
when
the
battell
is
done
,
that
is
the
time
of
conferring
of
honours
.
The
wise
Master
doth
not
reward
his
servants
at
the
first
,
but
hee
lets
them
alone
,
the
good
servant
and
the
bad
,
till
their
time
be
out
,
till
the
time
of
their
wages
come
,
that
is
,
the
time
when
hee
makes
the
difference
.
So
doth
the
Lord
,
for
this
time
the
Battell
is
not
to
the
strong
,
that
is
,
men
have
not
their
reward
here
for
the
present
time
.
Even
as
it
is
upon
a
Stage
,
both
are
let
alone
till
they
have
acted
their
part
,
there
is
no
alteration
,
but
when
they
come
off
from
the
Stage
,
that
is
the
time
,
when
the
one
is
commended
,
and
the
other
is
discommended
.
So
it
is
with
the
Sonnes
of
God
,
and
the
Sonnes
of
men
,
God
lets
you
both
alone
for
the
time
,
till
you
be
gone
off
the
Stage
,
that
is
the
time
that
you
must
looke
for
the
difference
;
therefore
be
not
preposterous
in
your
expectation
,
be
not
discouraged
,
because
you
have
not
such
outward
contentments
,
because
you
are
not
above
,
but
below
,
for
the
present
life
,
the
time
is
not
yet
come
;
for
God
doth
not
yet
rule
the
world
,
as
he
will
do
;
he
hath
,
as
it
were
,
left
the
world
to
be
ruled
by
others
,
he
hath
left
men
to
rule
:
now
errour
comes
from
the
face
of
the
Ruler
(
as
the
Wise-man
saith
)
that
is
,
That
Servants
ride
on
Horse-backe
,
and
Princes
and
Wise-men
goe
as
Servants
on
foot
.
The
Reason
is
,
because
men
rule
the
world
;
For
errour
(
saith
Salomon
)
is
from
the
face
of
the
Ruler
.
But
now
when
God
shall
take
all
the
government
into
his
owne
hands
,
when
he
shall
be
absolute
King
in
the
exercise
of
his
dominion
,
then
he
will
set
all
straight
,
and
not
before
:
then
Servants
shall
goe
on
foot
,
and
Princes
and
Wise-men
shall
ride
on
Horse-backe
;
therefore
expect
not
thou
it
yet
,
the
time
is
not
yet
come
that
thou
shouldest
be
on
Horse-backe
,
thou
must
be
content
to
goe
on
foot
yet
.
And
therefore
,
though
you
have
not
the
present
sense
,
goe
on
notwithstanding
,
hold
out
thy
expectation
a
while
,
though
it
appeare
not
yet
what
thou
shalt
be
,
yet
it
will
come
when
thou
shalt
have
the
sense
of
it
in
abundance
.
Thirdly
,
and
lastly
,
though
thou
have
it
not
fully
,
though
the
time
be
deferred
till
the
day
of
the
declaration
of
the
wrath
of
God
on
the
one
hand
,
and
of
his
favour
to
the
Saints
on
the
other
,
yet
by
being
New
Creatures
,
you
shall
have
outward
comforts
in
great
abundance
,
you
shall
not
fare
the
worse
,
but
much
the
better
for
it
;
for
the
Promise
is
sure
to
those
that
feare
the
Lord
:
and
the
feare
of
God
,
to
them
is
promised
Riches
,
and
Honour
,
and
Life
:
And
God
performes
it
in
this
life
,
though
the
full
harvest
bee
kept
for
afterwards
:
though
you
have
but
the
first
fruits
of
the
reward
,
as
well
as
you
have
but
the
first
fruits
of
the
Spirit
;
yet
,
in
this
life
,
as
you
walke
more
perfectly
with
him
,
so
he
will
with
you
;
and
the
lesse
you
walke
with
him
,
the
lesse
hee
will
walke
with
you
(
that
is
)
such
an
evennesse
you
shall
finde
in
the
wayes
of
God
to
you
,
such
a
measure
of
Iudgement
and
mercy
,
as
there
is
evennesse
or
unevennesse
of
your
hearts
,
as
there
is
so
much
new
,
or
so
much
old
.
Let
us
labour
to
make
our
wayes
more
perfect
,
and
we
shall
be
more
perfect
in
our
outward
estate
,
we
shall
be
better
in
our
wealth
,
we
shall
be
blessed
better
in
our
name
,
thou
shalt
bee
more
cheerefull
in
thy
Spirit
,
thou
shalt
be
blessed
in
thy
wife
,
and
in
thy
children
,
at
thy
going
out
,
and
at
thy
comming
in
,
in
every
thing
:
so
that
the
present
wages
that
you
shall
have
,
set
aside
that
which
is
deferred
for
the
future
,
it
is
exceeding
large
to
the
New
Creature
;
there
is
comfort
enough
in
the
thing
,
holinesse
is
reward
enough
to
it selfe
,
if
you
should
have
no
more
.
If
a
man
be
in
strength
and
in
health
,
what
if
you
put
him
into
a
Cottage
,
what
if
he
be
put
into
prison
?
he
can
beare
it
well
enough
:
If
there
were
no
more
but
to
be
made
a
New
Creature
,
it
were
enough
to
make
your
hearts
to
desire
that
condition
;
but
besides
that
,
it
brings
outward
comforts
in
abundance
;
or
,
if
you
have
not
abundance
,
it
will
make
a
little
instead
to
you
of
a
great
deale
.
So
much
for
this
,
because
I
have
other
things
to
deliver
.
He
shall
judge
the
secrets
of
mens
hearts
according
to
my
Gospell
:
So
that
you
must
know
that
the
Gospell
hath
a
judgement
,
and
a
terrible
judgement
as
wel
as
the
Law
.
(
There
is
a
judging
by
the
Law
,
that
is
,
)
men
that
have
lived
without
the
knowing
of
Christ
,
they
shall
be
judged
by
the
Law
,
but
when
we
come
to
Christ
,
to
live
under
the
Gospell
,
(
as
we
all
doe
)
wee
shall
be
judged
by
the
Gospell
;
What
is
that
?
those
that
receive
not
Christ
shall
be
damned
:
that
is
one
part
of
the
Gospell
you
know
;
therefore
you
see
that
there
is
a
judgement
there
;
He
that
beleeves
shall
be
saved
,
but
he
that
beleeves
not
shall
be
damned
.
Well
,
as
it
is
true
concerning
the
point
of
Iustification
,
hee
that
beleeves
not
and
takes
not
Christ
,
shall
bee
damned
for
it
:
So
it
is
as
true
in
the
point
of
Sanctification
,
he
that
is
not
a
New
Creature
,
hee
that
is
not
borne
againe
,
he
shall
not
enter
into
the
Kingdome
of
God
,
Iohn
3.3
.
There
is
a
peremptory
judgement
:
therefore
consider
with
thy selfe
,
when
thou
commest
to
die
,
what
thou
wilt
say
then
,
Satan
will
then
come
and
lay
thy
sinnes
to
thy
charge
,
thou
must
then
thinke
what
thou
hast
to
answer
,
thou
hast
nothing
to
say
but
I
am
in
Christ
:
well
,
but
how
dost
thou
prove
that
,
he
will
aske
thee
that
question
,
Art
thou
a
New
Creature
?
If
thou
doe
finde
that
thou
art
not
a
New
Creature
,
thou
art
not
in
Christ
,
and
thou
needest
not
a
new
condem●ation
,
but
thou
art
condemned
already
.
Whosoever
is
in
Christ
,
let
him
be
a
New
Creature
:
it
may
make
a
man
tremble
,
and
looke
about
him
,
and
consider
his
state
,
and
take
heed
of
disjoyning
these
things
that
the
Lord
hath
joyned
together
:
if
being
in
Christ
,
and
being
a
New
Creature
be
inseparable
,
think
not
that
thou
canst
take
Christ
divided
,
that
thou
canst
take
him
halfe
,
and
leave
the
other
part
,
that
thou
canst
take
him
as
a
Saviour
,
and
not
take
him
as
a
Prophet
,
and
a
King
;
thinke
not
to
have
Iustification
,
and
to
want
Sanctification
:
and
therefore
,
you
see
,
when
the
Gospell
was
preached
,
this
was
the
maine
thing
that
was
urged
,
Marke
6.13
.
when
the
seventie
were
sent
out
(
saith
the
Text
)
this
was
their
preaching
,
it
sets
downe
the
summe
,
that
men
should
amend
their
lives
.
When
Christ
himselfe
was
to
preach
,
Matth.
4.17
.
this
was
the
summe
of
his
Doctrine
,
Amend
your
lives
,
for
the
Kingdome
of
Heaven
is
at
hand
.
Paul
,
when
he
would
tell
them
what
was
the
summe
of
his
preaching
,
Act.
20.21
.
saith
hee
,
Wee
goe
about
preaching
,
witnessing
to
Iewes
and
Grecians
repentance
towards
God
,
and
faith
towards
Christ
.
So
that
this
Repentance
that
makes
a
man
a
New
Creature
,
it
was
pressed
as
a
thing
of
absolute
necessity
,
as
well
as
the
taking
of
Christ
.
You
know
,
when
Iohn
Baptist
came
,
what
he
called
for
,
Fruits
worthy
of
amendment
of
life
.
Deceive
not
your selves
,
apply
not
the
promises
of
the
Gospell
,
except
you
finde
this
Symptome
of
being
in
CHRIST
,
that
you
are
made
New
Creatures
.
This
distinguisheth
betweene
a
Temporary
Beleever
,
and
another
;
both
goe
thus
far
,
both
have
an
insition
into
the
Root
,
but
the
Temporary
Beleever
partakes
not
of
the
fatnesse
of
the
Root
▪
he
receives
not
life
from
the
Root
:
It
may
be
thou
hast
taken
Christ
in
thy
sense
,
but
hast
thou
tasted
of
the
fatnesse
of
the
Root
,
hast
thou
drawne
life
from
him
,
art
thou
made
a
New
Creature
,
as
a
graft
that
is
put
into
a
new
stocke
:
when
wee
are
ingrafted
into
Christ
,
there
is
an
inversion
of
the
order
,
there
the
stocke
changeth
the
graft
;
in
the
other
,
the
graft
changeth
the
stocke
into
its
Nature
.
Againe
,
when
thou
takest
Christ
without
this
,
it
is
as
putting
stones
one
upon
another
,
when
there
is
nothing
to
sement
them
,
and
to
glew
them
together
:
whosoever
is
in
Christ
,
is
built
upon
him
,
as
upon
the
corner-stone
;
now
an
Hypocrite
may
be
built
on
him
,
as
well
as
a
true
Professour
;
but
here
is
the
difference
,
they
are
living
stones
,
their
Nature
is
altered
,
they
differ
as
much
from
themselves
what
they
were
before
,
as
living
things
differ
from
dead
stones
;
so
,
it
may
be
,
thou
hast
had
an
adhesion
to
the
Body
of
Christ
,
thou
hast
stucke
to
it
,
as
it
were
;
but
,
if
thou
be
a
true
member
,
then
thou
art
knit
to
it
by
ligaments
and
sinewes
,
thou
hast
communion
with
the
head
,
there
is
an
influence
of
bloud
and
spirits
into
thee
:
therefore
consider
that
with
thy selfe
;
it
may
be
,
thou
livest
in
the
Church
,
and
art
such
a
member
of
it
,
as
a
glasse-eye
is
of
the
body
:
but
hast
thou
communion
with
the
head
,
art
thou
made
a
New
Creature
by
being
in
Christ
?
Is
thy
heart
changed
and
sanctified
by
being
in
him
?
If
it
be
so
;
then
conclude
,
thou
art
in
Christ
;
For
,
if
any
be
in
Christ
,
he
is
a
New
Creature
.
Examine
thy selfe
in
this
,
deceive
not
thy selfe
,
to
whomsoever
he
is
made
Righteousnesse
,
he
is
made
Sanctification
.
It
is
impossible
they
should
be
disjoyned
,
(
as
I
told
you
in
the
morning
,
)
his
bloud
hath
not
onely
a
vertue
to
cleanse
thee
from
the
guilt
of
thy
sinnes
,
but
a
power
to
purge
thy
conscience
from
dead
workes
,
to
serve
the
living
God
,
Hebr.
9.14
.
And
wheresoever
it
is
a
plaister
to
cover
thy
sinnes
,
it
doth
likewise
heale
and
cure
them
:
therefore
thinke
not
that
thou
art
in
Christ
,
except
thou
finde
this
to
be
thy
condition
.
Wee
will
answer
it
very
briefely
:
Though
thou
hast
it
not
already
,
yet
thou
must
not
bee
discouraged
,
New
Creature
,
for
in
time
it
will
come
to
that
,
that
will
be
the
issue
of
it
:
therefore
that
which
stands
you
in
hand
,
is
to
consider
,
whether
you
be
so
or
no
;
for
indeed
it
is
a
difficult
thing
to
discerne
,
and
needfull
for
you
to
consider
it
:
therefore
I
will
briefely
shew
you
how
you
shall
discerne
it
.
First
,
[
1
](A10010-e36630-b)
1
A
Sense
of
it
.
you
shall
feele
it
in
your selves
,
you
shall
know
that
such
a
change
is
wrought
in
you
:
for
this
is
the
difference
betweene
the
Soule
of
a
Man
,
and
the
soule
of
a
Beast
;
a
Beast
cannot
returne
upon
his
action
,
to
know
whether
he
have
done
such
a
thing
or
no
,
but
the
Soule
of
a
Man
is
able
to
doe
it
,
it
is
capable
of
reflect
Acts
,
as
we
say
,
it
can
recoile
and
returne
upon
it selfe
,
and
can
consider
what
is
done
with
it
:
therefore
examine
thy selfe
by
this
,
thou
mayest
know
,
whether
such
a
change
be
wrought
in
thy
heart
or
no.
See
it
in
other
things
,
thou
canst
tell
what
thou
delightest
in
,
thou
canst
tell
what
thine
inclination
is
;
for
a
mans
inclination
is
of
a
quick
sense
,
it
puts
him
forward
,
it
carries
him
to
that
which
he
desires
:
therefore
thou
mayest
see
the
scope
of
this
,
thou
mayest
deceive
another
,
thou
canst
not
deceive
thine
owne
heart
,
especially
in
judging
this
,
whether
thou
be
a
New
Creature
.
If
thou
judge
strictly
of
thy selfe
,
if
thou
have
a
right
rule
to
examine
it
by
,
the
present
sense
of
it
may
be
an
assurance
that
thou
art
made
a
New
Creature
:
for
to
be
a
New
Creature
is
nothing
else
,
but
to
be
turned
upside
downe
,
when
a
man
changeth
his
course
(
as
it
were
,
from
East
to
West
)
when
hee
sailes
to
a
quite
contrary
point
of
the
Compasse
,
when
the
Rudder
of
his
life
is
turned
:
therefore
Paul
saith
,
he
came
to
preach
,
To
turne
men
from
darknesse
to
light
,
from
the
power
of
Satan
of
God
:
Therefore
there
is
a
contrary
course
,
it
is
a
turning
,
it
is
true
,
if
the
New
Creature
were
but
a
buckling
,
but
a
bowing
of
the
course
,
it
would
be
hardly
discerned
,
but
when
it
is
from
contrary
to
contrary
,
such
a
thing
is
easily
found
.
I
know
such
a
thing
as
I
hated
,
now
I
love
it
;
I
know
such
a
duty
that
was
tedious
,
now
it
is
delightfull
;
such
a
thing
I
could
not
doe
,
now
I
can
performe
it
;
go
thorow
all
the
parts
of
thy
life
thou
mayest
have
●
present
sense
.
Wonder
not
at
this
Doctrine
,
for
if
it
were
not
thus
,
no
man
could
have
assurance
at
the
first
conversion
of
his
heart
to
God
,
if
it
were
not
that
you
might
judge
your selves
by
a
present
sense
you
have
,
by
that
alteration
,
by
that
reflect
act
of
the
Soule
;
for
when
I
say
sense
,
I
meane
that
inclination
of
thy
Soule
;
If
wee
could
not
judge
our selves
by
that
,
no
man
at
his
first
comming
to
CHRIST
could
judge
of
himselfe
,
till
he
had
staied
some
time
;
and
then
at
what
time
shall
we
set
limits
,
shall
we
stay
at
a
day
,
or
a
weeke
,
or
at
a
moneth
,
or
a
yeare
,
or
seven
yeare
:
therefore
a
man
may
have
assurance
from
the
inclination
of
his
Soule
,
that
there
is
a
change
in
him
,
or
else
we
should
never
be
able
to
comfort
men
in
an
exigent
:
For
,
except
they
had
had
triall
,
except
they
had
a
long
time
to
live
,
except
they
might
come
to
converse
,
and
be
put
upon
it
by
temptation
and
triall
,
no
man
could
comfort
himselfe
:
therefore
that
is
one
thing
to
try
it
,
you
shall
finde
a
change
wrought
,
you
shall
finde
the
inclination
of
the
Soule
turned
another
way
:
Goe
thorow
all
the
particulars
,
looke
thorow
the
whole
rectitude
of
the
Image
of
God
,
expressed
in
all
the
graces
of
that
whole
line
,
and
look
to
your
heart
what
it
was
before
,
and
thou
shalt
finde
in
every
thing
an
alteration
,
that
is
one
thing
to
judge
it
by
.
Secondly
,
[
2
](A10010-e36710-b)
2
The
Vniversalitie
of
it
.
you
shall
judge
something
by
the
universality
of
it
;
Whosoever
is
in
Christ
is
a
New
Creature
:
The
meaning
is
not
,
that
the
substance
of
a
man
is
changed
,
but
the
order
and
frame
of
his
Soule
is
altered
,
there
are
the
same
strings
,
as
it
were
,
but
there
is
a
new
tune
put
to
them
;
there
is
the
same
Soule
,
the
same
faculties
,
but
there
is
a
new
order
there
.
Marke
,
as
it
is
in
all
things
that
consist
in
order
,
there
you
must
have
the
whole
,
or
none
at
all
,
the
harmony
that
hath
not
every
string
set
right
,
in
some
measure
,
it
is
no
harmony
,
but
the
harmony
is
dissolved
.
Beauty
that
consists
in
a
conformity
of
all
the
parts
,
except
there
bee
a
concurrence
of
all
,
the
Beauty
is
dissolved
,
it
is
nothing
;
so
in
all
things
else
:
therefore
consider
with
thy selfe
,
art
thou
made
all
new
?
for
thou
must
know
that
God
workes
not
by
halves
;
no
man
ever
had
an
heart
halfe
new
and
old
;
in
the
worke
of
Redemption
and
re-creating
,
and
repairing
of
mankind
,
there
is
not
a
worke
of
the
Lord
but
it
is
perfect
.
It
is
true
,
it
is
not
ripe
yet
,
there
is
a
time
for
the
maturity
of
it
,
it
shall
grow
to
full
ripenesse
;
but
yet
the
Lord
lookes
on
it
,
and
it
must
be
very
good
,
that
is
,
there
must
be
all
of
it
:
therefore
consider
with
thy selfe
,
Art
thou
all
new
?
Is
there
not
some
exempted
place
in
thy
heart
and
life
that
is
yet
old
,
as
old
as
it
was
?
If
there
be
,
certainely
thou
art
not
yet
made
a
New
Creature
.
Take
Iudas
for
example
,
you
shall
finde
this
,
he
had
old
still
,
his
covetousnes
yet
remained
in
him
that
was
not
renued
:
thence
it
was
,
that
in
the
Passeover
,
there
was
such
a
strait
charge
,
that
all
the
leaven
should
be
purged
out
;
you
see
how
it
is
repeated
,
not
a
jot
of
leaven
shall
be
left
.
So
,
saith
the
Apostle
,
All
must
be
new
and
unleavened
,
Christ
our
Passeover
is
offered
for
us
.
My
Brethren
,
that
is
not
the
meaning
of
it
;
the
meaning
is
,
You
did
not
turne
to
me
with
your
whole
heart
,
but
fainedly
:
As
if
he
should
say
,
If
it
be
not
done
with
the
whole
heart
,
it
is
fained
,
it
is
a
signe
there
is
no
life
there
,
if
a
man
abound
in
duties
never
so
much
;
let
him
be
excellent
in
prayer
,
excellent
in
almes-deeds
,
in
doing
justice
,
let
him
come
to
Church
,
let
him
doe
what
he
will
,
if
there
be
any
thing
old
,
yet
it
is
a
signe
he
wants
life
,
for
where
there
is
life
,
there
is
augmentation
of
parts
;
a
man
that
is
living
encreaseth
in
all
.
If
thou
find
some
part
of
thy
soule
,
of
thy
life
,
to
be
augmented
,
and
not
the
rest
,
thou
art
dead
,
a
dead
thing
may
be
capable
of
it
,
you
may
encrease
one
part
of
Wheat
,
or
of
Silver
,
or
Gold
,
but
the
other
part
continues
as
it
was
,
but
all
increase
in
living
Creatures
,
it
is
a
generall
encrease
,
there
is
nothing
stands
at
a
stay
;
if
thou
finde
a
reservation
in
some
things
wherein
thou
takest
liberty
,
and
standest
at
a
stay
,
thou
art
not
yet
a
New
Creature
.
[
3
](A10010-e36880-b)
3
Looking
upon
every
thing
with
a
new
eye
.
Thirdly
,
thou
shalt
know
,
if
thou
be
new
by
this
,
thou
lookest
upon
every
thing
with
a
new
eye
,
every
thing
is
presented
to
thee
in
a
new
manner
:
this
I
take
from
this
very
Chapter
,
the
Apostle
saith
,
We
know
no
man
after
the
flesh
,
therefore
whosoever
is
in
Christ
let
him
bee
a
New
Creature
:
As
if
he
should
say
,
I
am
a
New
Creature
,
or
else
I
could
not
be
in
Christ
;
as
I
,
so
every
man
else
must
be
▪
for
that
instance
he
gives
of
living
to
the
Lord
,
of
being
a
New
Creature
,
he
knew
no
man
after
the
flesh
.
Look
to
thy selfe
in
this
,
dost
thou
looke
upon
every
thing
in
the
world
with
a
new
eye
,
(
that
is
)
upon
all
the
particulars
;
thou
lookest
upon
sinne
in
another
fashion
than
thou
did'st
before
,
thou
seest
more
in
it
,
than
ever
thou
did'st
?
Thou
lookest
upon
spirituall
Grace
in
another
m●nner
,
thou
seest
more
excellencie
in
it
than
thou
diddest
;
thou
look'st
upon
the
world
in
another
manner
,
than
when
thou
didst
magnifie
it
,
and
the
things
of
it
,
the
dignity
,
the
honour
and
the
wealth
;
thou
art
now
able
to
say
as
Paul
,
They
are
as
drosse
,
as
a
withering
flower
:
thou
lookest
upon
good
and
ill
men
after
another
manner
,
a
vile
person
will
be
despised
in
thine
eyes
,
let
him
have
all
outward
excellencies
,
and
hee
that
feares
the
Lord
,
thou
wilt
honour
him
,
let
him
be
never
so
base
:
thou
lookest
on
thy selfe
after
another
manner
,
thou
doest
no
more
behold
thy selfe
as
thou
didst
,
to
thinke
thy selfe
perfected
,
by
adding
to
thy
outward
condition
,
to
thy
outward
comforts
and
conveniences
,
though
that
be
a
thing
that
is
not
to
be
despised
,
yet
a
mans
selfe
lyes
not
in
that
,
but
himselfe
is
the
inward
man
,
the
Regenerate
man
;
thou
wilt
not
care
to
have
thy
outward
man
perish
,
thou
wilt
not
care
what
loser
thou
be
in
any
thing
else
,
thou
wilt
reckon
that
thy selfe
,
therefore
thou
wilt
deny
those
things
,
because
thou
reckonest
not
them
thy selfe
;
for
it
is
impossible
that
a
man
should
deny
that
which
is
himselfe
,
but
thy
judgement
is
altered
,
thou
lookest
with
another
eye
upon
another
selfe
,
than
thou
didst
before
,
and
therefore
thou
deniest
that
which
before
thou
tookest
for
thy selfe
,
and
nourished'st
for
thy selfe
.
Now
a
man
lookes
upon
God
with
another
eye
,
now
hee
sees
his
beauty
,
and
his
excellency
,
he
sees
there
i●
nothing
in
the
world
to
be
desired
in
compa●●son
of
him
;
before
hee
was
shie
of
him
,
and
ranne
away
from
him
,
as
Adam
did
.
It
is
the
state
of
every
carnall
man
,
he
presents
God
terrible
,
he
hath
no
delight
in
God
,
he
lookes
upon
him
,
as
upon
a
Iudge
,
as
one
he
serves
of
necessity
;
but
I
say
then
,
you
will
know
the
Lord
,
Ier.
31.
when
you
are
taught
of
mee
,
then
you
shall
know
the
Lord
;
when
you
are
made
New
Creatures
,
then
you
shall
know
me
,
that
is
,
yo●
shall
see
mee
in
another
fashion
than
ever
you
did
,
you
shall
looke
on
me
with
another
eye
,
you
shall
know
me
then
,
as
to
love
me
,
to
desire
me
,
to
long
after
nothing
so
much
as
Communion
with
mee
.
I
might
run
thorow
more
instances
,
but
the
time
calls
mee
away
.
Thou
wilt
looke
upon
every
thing
with
another
eye
,
they
will
be
presented
with
another
shape
,
for
there
will
be
a
new
Heaven
,
and
a
new
Earth
to
thee
,
I
say
,
all
will
be
new
to
thee
:
for
marke
the
newnesse
of
any
sense
,
or
of
any
facultie
,
when
it
is
renewed
by
any
infused
quality
,
it
is
not
so
much
discerned
by
it selfe
,
as
by
the
object
;
as
,
if
a
man
have
a
new
taste
,
and
a
new
savour
,
a
new
taste
in
health
,
How
shall
hee
know
it
?
Give
him
meat
,
and
drinke
,
and
what
you
will
,
in
all
the
objects
of
the
taste
,
you
shall
finde
a
new
rellish
.
So
if
you
would
know
of
your
heart
,
if
it
be
new
,
goe
to
the
objects
that
thy
heart
is
conversant
about
,
see
if
thou
lookest
upon
them
in
another
fashion
,
if
thou
have
a
new
taste
,
and
a
new
rellish
in
thee
:
for
if
there
be
a
new
heart
in
thee
,
thou
mayest
see
it
outwardly
;
thou
wilt
say
as
Paul
said
,
I
know
no
man
,
or
any
thing
after
the
flesh
,
after
the
outward
condition
;
this
note
will
try
it
,
if
you
apply
it
to
your selves
,
after
once
the
change
is
wrought
,
that
you
are
made
New
Creatures
,
there
is
nothing
that
is
presented
to
you
after
the
same
manner
as
it
was
,
every
thing
is
changed
with
you
,
as
if
you
were
brought
into
a
new
world
,
you
will
see
them
to
be
other
things
than
you
did
before
;
but
I
cannot
stand
to
presse
this
further
.
Againe
,
[
4
](A10010-e37020-b)
4
New
workes
.
if
you
would
know
whether
this
bee
in
you
or
no
,
then
consider
,
whether
your
workes
be
altered
:
for
we
have
a
rule
in
Philosophy
and
a
true
one
,
and
we
will
apply
it
here
;
As
a
thing
is
in
being
,
so
it
is
in
working
:
If
there
be
a
new
disposition
in
thee
,
if
there
bee
another
Nature
,
there
will
be
a
new
kind
of
work
,
for
all
things
in
the
world
worke
according
to
their
being
,
and
there
is
nothing
that
hath
an
essence
and
a
being
,
but
the
operations
and
acts
of
it
are
sutable
to
it
:
therefore
,
if
thou
wouldest
know
,
looke
to
what
thou
doest
;
It
is
not
therefore
thy
good
purposes
or
thy
good
meanings
,
but
thy
doing
:
therefore
examine
thy selfe
,
Hast
thou
left
any
old
courses
?
Hast
thou
given
over
thy
drinking
,
thy
gaming
,
thy
sinne
of
uncleannesse
,
thy
breaking
of
the
Sabbath
?
Wilt
thou
say
that
thou
hast
a
new
heart
,
and
yet
keepest
thy
old
company
still
?
That
thou
hast
a
new
heart
,
and
yet
usest
thy
old
speeches
still
?
That
thou
hast
a
new
heart
,
and
yet
ploddest
in
the
same
old
tract
that
thou
didst
?
Looke
what
thou
wast
wont
to
doe
,
thou
doest
still
;
thou
wast
wont
to
spend
the
Sabbath
thus
and
thus
,
and
thou
doest
so
still
;
thou
wast
wont
to
neglect
prayer
,
to
performe
it
in
a
remisse
manner
;
thou
wast
wont
to
be
a
negligent
hearer
,
without
recalling
it
,
and
working
it
upon
thine
owne
heart
,
without
growing
in
knowledge
,
and
thou
art
so
still
;
thou
wast
wont
to
have
secret
by-wayes
,
that
thy
heart
knowes
were
not
good
,
and
thou
holdest
them
still
:
wilt
thou
say
thou
art
a
New
Creature
?
It
is
impossible
.
If
we
be
New
Creatures
,
there
will
bee
an
alteration
certainly
in
our
lives
:
And
therefore
to
you
that
say
,
I
purpose
to
doe
better
,
and
I
intend
it
,
my
meaning
is
good
,
I
say
to
you
,
Kingdome
of
God
stands
not
in
word
,
and
in
purpose
,
and
in
meaning
,
but
in
power
.
Thou
art
made
a
New
Creature
,
that
is
,
the
inward
frame
of
thy
heart
is
altered
,
and
,
if
that
be
altered
,
there
is
an
ability
followes
it
,
that
inables
thee
to
do
the
duties
of
new
obedience
,
and
to
abstaine
from
the
contrary
:
therefore
examine
thy selfe
by
thy
actions
,
and
say
not
now
,
though
I
doe
not
live
strictly
and
precisely
,
for
shew
,
as
others
doe
,
yet
I
doe
as
much
in
substance
;
for
if
thou
be
a
New
Creature
,
thou
wilt
be
as
much
in
shew
too
,
the
operation
and
action
will
follow
,
if
the
in-side
be
cleane
,
Mat.
23.
the
out-side
will
be
so
,
though
it
be
true
,
we
oft
finde
the
out-side
cleane
,
when
the
in-side
is
not
.
Therefore
,
it
is
no
strange
marke
that
I
give
,
that
examining
your selves
by
the
out-side
should
bee
a
meanes
to
know
if
you
bee
New
Creatures
;
for
,
though
we
cannot
say
that
because
the
out-side
is
good
,
the
inside
is
so
too
;
yet
wee
may
conclude
,
if
the
out-side
be
not
good
,
certainly
thou
art
not
a
New
Creature
yet
.
Therefore
,
let
none
say
they
have
a
good
intention
although
their
workes
be
bad
.
For
although
this
bee
not
a
good
Affirmative
Argument
▪
if
the
out-side
be
good
,
the
inside
will
be
so
also
;
yet
it
is
a
good
Negative
Argument
,
if
the
out-side
be
not
cleane
,
the
in-side
cannot
be
cleane
:
As
in
Ier.
3.4
,
5.
Will
you
not
from
this
time
crie
unto
me
,
Thou
art
my
Father
,
and
the
guide
of
my
youth
?
&c.
All
this
is
well
spoken
.
But
behold
,
thou
hast
spoken
and
done
evill
things
as
thou
couldest
.
So
that
good
professions
will
not
serve
the
turne
when
wee
doe
evill
;
God
judgeth
not
by
our
intentions
,
but
according
to
our
workes
.
The
end
of
the
Second
Sermon
.
CERTAINE
SERMONS
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
OVR
businesse
now
shall
be
to
shew
what
a
New
Creature
is
,
and
to
apply
it
as
we
go
along
,
that
you
may
know
upon
good
grounds
whether
you
be
New
Creatures
or
no
,
that
so
you
may
have
comfort
if
you
be
,
or
else
that
you
may
seeke
it
,
if
you
be
not
.
To
be
a
New
Creature
is
nothing
else
but
to
have
a
heart
new
moulded
by
the
infusion
of
a
new
quality
of
grace
,
and
by
the
destruction
of
the
old
.
There
are
three
things
to
be
marked
:
-
First
,
the
heart
must
be
new
moulded
.
-
Secondly
,
it
must
be
done
by
the
infusion
of
a
new
quality
.
-
And
thirdly
,
there
must
be
a
mortification
of
the
old
man
.
Let
us
goe
thorow
these
three
distinctly
,
and
apply
them
as
we
goe
.
[
1
](A10010-e37310-b)
1
The
heart
must
be
new
moulded
,
or
cast
into
a
new
frame
.
First
,
the
heart
must
be
new
moulded
,
or
cast
into
a
new
frame
.
You
may
see
this
by
comparing
it
with
the
old
man
,
wee
shall
know
the
one
by
the
other
:
You
shall
finde
that
when
Adams
nature
was
corrupted
,
there
was
a
disorder
in
all
the
faculties
.
As
for
example
,
in
the
Ruine
of
a
Palace
,
there
are
the
materials
left
still
,
onely
the
order
is
taken
away
;
so
in
the
corruption
of
nature
,
there
are
the
same
naturall
operations
,
but
all
is
disordered
and
turned
up-side
downe
;
thus
was
the
confusion
of
man
after
the
fall
.
But
the
New
Creature
doth
worke
the
contrary
,
it
sets
up
the
house
againe
,
and
restores
us
unto
our
first
state
in
Adam
.
When
a
man
is
made
a
New
Creature
,
his
Soule
is
put
in
joynt
againe
,
so
that
the
face
of
every
faculty
looks
towards
God
,
whereas
before
it
looked
towards
the
World
,
Sinne
and
Hell
,
the
Soule
is
quite
altered
,
as
a
man
that
turnes
his
face
from
East
to
West
,
whereas
a
man
before
had
his
backe
,
now
he
hath
his
face
turned
to
heaven
;
therefore
it
is
called
Turning
to
the
Lord
.
Observe
here
two
things
:
First
,
when
we
say
,
you
must
be
cast
into
a
new
frame
,
it
is
not
enough
to
have
the
actions
of
the
Soule
changed
,
but
the
whole
bent
of
the
Soule
.
In
a
regenerate
man
,
[
1
](A10010-e37370-b)
1
Principally
,
his
inclination
is
changed
.
the
turning
of
the
actions
is
nothing
,
for
even
when
hee
doth
that
which
is
evill
,
the
bent
or
positure
of
his
Soule
stands
to
God
,
although
it
be
transported
to
doe
evill
,
and
it
is
true
on
the
other-side
,
although
an
evill
man
doth
good
actions
,
yet
the
bent
of
his
Soule
looks
another
way
,
for
therein
stands
the
alteration
of
the
New
Creature
,
even
in
the
bent
of
the
faculties
,
which
is
to
turne
us
from
Satan
unto
God
.
Aristotle
hath
an
observation
;
It
is
one
thing
,
saith
he
,
to
doe
an
Act
of
Art
,
and
another
thing
to
do
it
like
an
Artist
;
It
is
one
thing
to
doe
an
Act
of
musike
,
and
another
thing
to
doe
it
Artist-like
:
If
one
doth
a
thing
,
and
have
no
Art
in
the
doing
of
it
,
he
deserves
no
commendation
;
so
there
is
a
great
difference
between
doing
any
Act
of
goodnesse
,
and
having
the
actions
of
the
Soule
well
habited
;
for
when
you
only
doe
the
act
without
the
bent
of
your
Soules
,
that
way
,
God
regards
it
not
at
your
hands
,
but
when
the
inward
frame
of
the
heart
is
set
right
,
whereas
it
was
contrary
before
,
it
is
a
signe
of
a
New
Creature
:
Apply
this
to
your selves
.
But
how
shall
we
know
whether
the
frame
of
our
Soules
be
thus
altered
or
no
?
You
shall
know
it
by
this
:
He
is
ready
to
every
good
worke
,
for
every
good
worke
,
and
stands
ready
for
it
;
hee
doth
what
he
doth
readily
,
without
much
adoe
;
for
when
the
heart
is
changed
in
a
man
that
is
a
New
Creature
,
hee
is
like
a
Conduit
,
doe
but
turne
the
cock
,
and
there
needs
no
forcing
of
the
water
out
;
so
when
a
man
is
become
a
New
Creature
,
he
is
ready
to
every
good
worke
(
like
a
good
wife
that
is
ready
to
bring
forth
fruits
unto
her
husband
)
whereas
before
he
brought
forth
fruit
unto
sinne
and
death
.
Againe
,
you
shall
finde
that
you
doe
good
things
with
facility
and
delight
,
and
that
is
a
signe
that
thy
heart
is
turned
another
way
.
It
is
the
property
of
a
good
man
to
delight
in
the
Lord
his
God
;
and
what
he
delights
in
,
he
makes
his
owne
,
what
he
doth
,
he
doth
with
facility
;
The
Commandements
of
God
are
not
burthensome
to
him
,
the
yoke
of
Christ
is
easie
:
therefore
,
if
thou
art
new
,
thou
art
easie
in
thy
obedience
,
whereas
another
man
that
hath
no
such
change
wrought
in
him
,
doth
delight
in
nothing
but
to
doe
evill
,
to
doe
well
he
hath
no
pleasure
,
Gods
Commandements
are
burthensome
to
him
;
therfore
the
Laws
of
God
are
too
strait
for
him
,
that
he
cannot
march
in
them
,
as
David
could
not
march
in
Sauls
Armour
,
for
it
was
too
heavie
for
him
.
A
man
that
is
a
New
Creature
doth
things
with
facility
and
delight
.
But
this
is
not
all
;
If
thy
Soule
be
fashioned
and
cast
into
a
new
mould
,
thou
wilt
not
onely
doe
good
things
readily
,
but
well
and
handsomely
(
to
use
our
common
terme
)
when
as
other
men
bungle
at
good
workes
,
and
know
not
how
to
turne
their
hand
unto
them
:
They
doe
them
indeed
,
but
as
the
Wiseman
saith
,
Prov.
26.7
.
As
the
legs
of
the
lame
are
not
equall
,
so
is
a
Parable
in
a
fooles
mouth
:
When
they
come
to
doe
any
good
Actions
,
it
is
like
a
Parable
in
a
fooles
mouth
,
the
Parable
is
not
fit
for
his
mouth
;
as
when
a
man
hath
one
legge
longer
than
another
,
he
is
lame
▪
so
a
Parable
in
a
fools
mouth
is
not
equall
to
his
mouth
,
the
action
may
be
good
,
yet
he
do●h
it
but
lamely
,
it
is
beyond
his
reach
,
hee
doth
not
doe
actions
as
hee
should
,
but
an
holy
man
doth
them
as
a
workeman
.
I
speake
not
of
doing
of
them
before
men
,
but
before
God
,
who
judgeth
righteously
,
when
he
comes
to
performe
an
holy
duty
,
hee
doth
it
as
it
is
meet
,
hee
prayes
fervently
,
and
consecrates
himselfe
unto
the
Lord
with
delight
,
Hee
shewes
mercy
with
cheerefulnesse
,
and
every
grace
hath
his
peculiar
property
,
wherein
the
goodnesse
of
it
consists
,
as
Faith
,
Love
,
and
Hope
,
are
the
concomitants
of
his
actions
,
wherein
their
excellencie
consists
,
whereas
other
men
doe
the
same
duties
,
but
not
with
that
affection
that
they
should
,
and
they
doe
it
but
with
a
dead
heart
,
they
are
workes
of
vertue
,
and
have
the
lineaments
of
true
ones
,
but
they
are
dead
workes
,
because
life
is
not
in
them
.
Therefore
consider
how
thou
doest
things
;
the
matter
is
not
so
much
what
thou
doest
,
as
how
thou
doest
them
.
Againe
,
if
thou
bee
a
New
Creature
,
thou
shalt
know
it
,
by
thy
doing
of
good
constantly
,
as
a
man
that
doth
it
naturally
.
In
Nature
,
you
know
,
the
habites
and
inclinations
are
close
and
neere
unto
us
,
and
growing
in
us
;
therefore
,
if
thou
doe
good
in
thy
constant
practice
,
it
is
a
signe
thy
heart
is
changed
.
This
is
the
first
thing
,
there
is
a
new
frame
,
all
the
bent
of
the
faculties
are
changed
,
and
by
this
you
may
know
it
,
if
you
doe
good
readily
with
facillity
and
delight
,
and
constantly
.
[
2
](A10010-e37670-b)
2
This
change
is
in
his
whole
Conversation
.
One
thing
more
observe
in
this
new
Frame
,
there
is
not
onely
a
bending
of
the
Soule
to
a
contrary
point
(
as
it
were
)
but
moreover
all
must
be
changed
;
as
for
example
,
Cast
any
thing
into
a
new
mould
,
there
is
not
only
one
part
altered
,
but
all
;
so
,
if
you
be
New
Creatures
,
you
must
finde
this
in
your selves
,
that
you
doe
not
make
choice
in
the
duties
of
godlinesse
,
but
take
all
,
and
omit
nothing
;
You
must
bee
holy
in
all
manner
of
conversation
;
those
words
are
added
,
in
all
manner
of
conversation
,
and
they
are
much
to
be
observed
,
that
is
,
in
all
the
turnings
of
a
mans
life
:
As
,
if
he
be
a
Magistrate
,
hee
must
be
exact
in
hearing
of
Causes
,
neither
to
feare
any
mans
face
,
nor
to
be
moved
by
any
mans
favour
:
if
hee
be
an
husband
,
his
speeches
and
actions
must
be
holy
,
his
speeches
must
be
gratious
:
If
thou
be
a
Subject
in
reverence
to
the
King
,
and
respective
to
others
,
thou
must
bee
holy
in
all
manner
of
conversation
,
otherwise
the
frame
is
not
altered
,
this
must
be
of
necessity
;
for
that
which
God
requires
of
us
,
is
the
keep●ng
of
the
whole
Law
,
as
Iames
saith
,
Iam.
2.20
.
where
hee
speakes
of
keeping
the
Law
Evangelically
,
For
whosoever
shall
keepe
the
whole
Law
,
and
yet
faile
in
one
point
,
he
is
guilty
of
all
.
Goe
thorow
the
whole
Latitude
of
our
obedience
;
if
in
one
part
thou
wilt
favour
thy selfe
,
thou
art
guilty
of
all
.
In
the
same
Epistle
,
Iam.
1.26
.
If
any
man
among
you
seemeth
to
be
religious
,
and
bridleth
not
his
tongue
,
but
deceives
his
owne
heart
,
that
mans
Religion
is
in
vaine
.
That
which
is
here
said
of
the
tongue
,
may
be
said
of
any
thing
else
:
Doest
thou
doe
thus
and
thus
,
doest
thou
sanctifie
the
Sabbath
,
doest
thou
goe
to
God
in
prayer
,
goe
to
all
particular
duties
,
I
know
not
what
to
name
unto
you
,
and
yet
in
any
of
these
dost
faile
;
consider
that
the
Apostle
might
as
well
have
said
unto
thee
,
for
that
thy
Religion
is
in
vaine
(
hee
speakes
of
keeping
the
Law
in
an
Evangelicall
manner
)
a
man
must
set
himselfe
to
keepe
every
Commandement
,
and
if
he
doe
but
take
liberty
in
any
,
he
is
guilty
of
the
whole
.
Take
this
for
a
sure
rule
,
what
God
requires
of
us
in
the
Gospell
,
he
gives
us
strength
to
performe
,
but
if
our
hear●s
were
not
altogether
new
moulded
,
the
worke
would
be
more
than
our
strength
;
therefore
,
of
necessity
,
the
heart
must
be
altogether
new
moulded
.
Therefore
the
Apostle
saith
,
(
and
what
he
saith
is
common
to
all
the
Saints
)
I
can
doe
all
things
through
Christ
that
strengthneth
mee
.
Every
man
that
hath
this
new
frame
wrought
in
him
may
say
so
:
If
thou
be
in
Christ
,
thou
hast
a
new
frame
in
thy
heart
,
which
makes
thee
able
to
doe
all
things
through
Christ
.
We
are
not
ashamed
to
write
unto
you
of
these
things
againe
,
and
againe
:
So
it
is
a
point
we
have
touched
before
,
(
yet
we
will
speake
of
it
againe
and
again
.
)
Consider
with
thy selfe
,
whether
there
be
such
a
generall
change
in
thee
or
no
:
for
the
goodnesse
of
a
thing
consists
in
the
order
,
else
the
whole
is
dissolved
;
as
in
beauty
there
are
two
things
wherein
it
consists
,
the
frame
and
order
of
it
,
that
we
say
is
beautifull
,
when
the
frame
is
good
,
and
no
part
is
to
bee
admired
above
the
rest
;
so
it
is
the
frame
and
order
of
the
Soule
wherein
its
beauty
consists
,
when
the
whole
frame
is
right
,
and
thou
art
inabled
to
doe
the
whole
duties
of
new
obedience
.
Observe
Gods
dealing
in
this
case
;
when
Saul
had
failed
in
one
thing
,
God
cast
him
off
.
But
,
you
will
say
,
this
was
an
heard
judgement
,
did
not
David
faile
many
times
as
well
as
he
?
It
is
true
,
but
here
is
the
difference
,
Saul
had
a
naturall
heart
to
doe
evill
,
although
his
profession
was
good
;
Balaams
eye
unto
the
wages
of
iniquitie
marred
all
,
though
he
kept
himselfe
aloft
and
carried
the
matter
fairly
,
but
like
the
Eagle
hee
had
his
eye
upon
the
prey
;
this
secret
eye
marres
all
.
Doe
not
thinke
that
this
is
but
a
notion
,
doe
not
say
,
who
is
it
but
doth
sinne
?
and
we
may
goe
to
heaven
although
we
be
not
so
exact
,
as
the
Preacher
saith
we
should
be
.
No
,
it
is
more
than
so
,
we
may
see
good
reason
for
it
,
if
we
observe
it
well
:
It
is
a
good
argument
which
we
have
in
Philosophie
,
A
cup
or
a
dish
that
is
boared
thorow
is
no
dish
,
yet
there
is
but
one
hole
in
it
,
because
it
is
now
of
no
use
,
which
makes
it
none
,
because
it
is
as
good
as
none
.
Take
a
dish
boared
thorow
,
powre
water
into
it
,
Therefore
deceive
not
thy selfe
,
thou
art
no
New
Creature
,
except
thy
heart
be
perfect
in
all
things
:
This
which
wee
deliver
unto
you
,
take
it
no
otherwise
than
what
with
reason
you
shall
finde
grounded
upon
a
sure
word
in
Ier.
2.
They
sought
mee
not
with
their
whole
heart
,
but
fainedly
:
When
a
man
seekes
God
,
but
not
with
his
whole
heart
,
God
reckons
it
but
a
counterfeit
seeking
of
him
.
Therefore
,
I
beseech
you
,
looke
unto
your selves
,
see
,
whether
you
be
holy
in
all
manner
of
conversation
,
I
cannot
goe
thorow
particulars
,
but
I
must
leave
this
to
every
mans
brest
,
who
must
reflect
upon
his
owne
heart
.
Consider
with
thy selfe
,
if
sometimes
thou
givest
libertie
to
thy selfe
in
ill
,
or
in
the
duties
of
new
obedience
to
performe
them
slightly
,
as
good
never
a
whit
,
as
never
the
better
:
if
thou
doest
any
duty
,
which
thou
knowest
to
be
a
duty
,
and
not
truly
,
know
it
is
not
accepted
:
If
you
continue
in
sinne
,
and
will
not
know
it
to
be
a
sin
,
as
in
your
inordinate
gaming
,
and
the
vanity
of
your
speeches
,
although
thou
thinkest
them
small
,
yet
they
are
able
to
kill
thee
;
the
biting
of
a
Viper
is
as
small
a
thing
,
yet
it
will
bring
death
with
it
:
so
if
any
sin
be
allowed
in
thee
,
thou
art
not
a
New
Creature
,
thou
wantest
this
new
moulding
,
thou
art
not
yet
cast
into
a
new
frame
.
So
much
for
the
First
part
.
The
second
thing
which
we
observed
in
this
description
of
a
New
Creature
,
is
that
,
A
man
must
be
cast
into
a
new
mould
,
by
the
infusion
of
a
new
quality
of
Grace
.
A
mans
heart
is
not
put
into
a
new
frame
by
the
transient
Acts
of
the
Holy
Ghost
(
as
in
building
of
an
house
,
[
2
](A10010-e38090-b)
2
It
must
be
done
by
infusion
of
a
new
qualitie
of
godlinesse
.
there
is
no
more
for
a
man
to
doe
,
but
with
his
hands
to
joyne
one
thing
with
another
)
but
it
is
done
by
the
infusion
of
a
new
quality
.
As
in
Adam
there
was
not
onely
a
defect
of
weaknesse
,
but
of
wickednesse
,
so
there
must
be
a
new
quality
infused
into
thy
heart
,
else
thou
art
no
New
Creature
.
In
all
things
in
the
world
that
have
actions
,
there
is
a
quality
;
as
the
fire
moves
upward
,
and
there
is
a
quality
of
heat
in
it
;
as
our
Saviour
Christ
saith
of
the
tree
,
it
must
be
good
before
it
can
bring
forth
good
fruit
,
and
as
in
the
Heb.
12.28
.
Wherefore
seeing
we
receive
a
Kingdome
that
cannot
be
shaken
,
let
us
have
grace
whereby
wee
may
so
serve
God
,
that
wee
may
please
him
with
reverence
and
feare
;
that
is
,
there
must
bee
a
new
quality
wrought
in
the
heart
,
whereby
we
may
be
enabled
to
serve
the
Lord
with
reverence
and
feare
.
The
question
,
For
in
Christ
Iesus
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
;
but
a
New
Creature
:
Compare
this
with
Gal.
5.6
.
For
in
Christ
Iesus
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
,
but
Faith
which
worketh
by
love
:
Would
you
know
what
this
new
quality
which
is
infused
,
is
?
It
is
faith
and
love
,
that
is
,
when
this
is
once
wrought
in
thy
heart
,
that
thy
heart
is
humble
and
broken
,
which
makes
thee
to
know
what
sin
is
,
and
what
the
wrath
of
God
is
for
sinne
,
and
thou
desirest
Christ
,
and
thou
hast
thy
heart
calmed
againe
through
beleeving
;
thou
doest
beleeve
that
God
offers
his
Son
unto
thee
,
and
thou
art
willing
to
take
him
,
not
as
a
Saviour
only
,
but
as
a
Lord
also
to
obey
him
,
not
as
a
Priest
only
,
but
as
a
King
to
bee
subject
to
him
,
not
as
a
friend
only
,
but
as
an
husband
,
if
this
be
done
,
it
is
properly
faith
.
Againe
,
consider
whether
it
be
done
out
of
love
or
out
of
fear
,
lest
thy
Creditours
should
come
upon
thee
,
and
cast
thee
into
that
eternall
prison
,
where
thou
shalt
pay
every
farthing
,
this
is
not
out
of
love
.
Againe
,
doest
thou
take
him
for
his
kingdom
and
his
wealth
only
?
That
is
the
disposition
of
an
harlot
,
who
takes
her
husband
for
his
wealth
,
and
not
because
shee
loves
him
,
but
thou
must
take
him
for
love
;
The
Virgins
love
thee
,
Cant.
1.2
.
The
harlots
doe
not
so
,
but
the
Virgins
love
thy
goodly
person
.
Againe
,
thou
must
not
take
him
in
a
good
mood
,
but
till
death
doe
part
you
,
thou
must
love
him
for
ever
:
No
man
loves
a
man
truely
,
but
he
is
rooted
and
grounded
in
his
love
;
when
thou
doest
find
thy
heart
so
humbled
,
that
thou
doest
reckon
sinne
the
greatest
evill
,
and
doest
hunger
after
Christ
,
and
doest
keepe
him
as
thy
life
,
when
thou
doest
all
this
from
a
love
unto
him
,
thou
art
a
New
Creatures
,
when
thou
takest
Christ
with
love
,
and
such
an
one
as
is
a
working
love
,
now
be
assured
that
thou
art
a
New
Creature
,
for
this
is
that
wherein
it
consists
.
I
observe
this
by
the
way
,
for
those
that
thinke
they
never
have
beene
humbled
enough
;
the
New
Creature
,
consists
not
in
that
,
but
in
faith
and
love
:
Hast
thou
faith
and
love
?
Then
thou
hast
the
thing
it selfe
,
and
if
thou
hast
that
,
thou
hast
the
preparation
.
That
is
the
first
expression
.
Another
is
in
Ephes.
4.22
,
23
,
24.
That
yee
cast
off
,
concerning
the
conversation
in
times
past
,
the
old
man
which
is
corrupt
through
deceiveable
lusts
,
and
be
renued
in
the
Spirit
of
your
minde
,
and
put
on
the
new
man
,
which
after
God
is
created
in
Righteousnesse
and
holinesse
proceeding
from
truth
.
There
you
have
the
thing
named
,
what
it
is
to
be
a
New
Creature
,
and
what
it
is
to
be
the
old
man
still
.
To
be
the
old
Creature
,
or
the
old
man
,
is
nothing
else
but
to
bee
guided
by
lust
,
which
comes
from
errour
in
judgement
and
understanding
.
But
wherein
consists
the
new
man
?
The
new
man
consists
in
holinesse
wrought
in
the
will
,
which
proceeds
from
truth
revealed
unto
the
understanding
;
so
when
the
understanding
and
the
judgement
is
rectified
,
thou
art
made
a
New
Creature
.
Againe
,
when
the
will
is
corrupt
by
lusts
,
proceeding
from
errour
in
the
understanding
,
thou
art
in
state
of
an
old
Creature
.
The
old
man
stands
properly
in
lusts
;
therefore
,
saith
Peter
,
2
Pet.
1.4
.
Fly
the
corruption
which
is
in
the
world
through
lust
:
All
the
corruption
of
mankind
stands
in
these
inordinate
lusts
.
Others
wee
may
looke
on
as
the
fruit
,
but
this
as
the
Root
.
What
are
those
lusts
?
Iohn
shewes
them
by
three
heads
,
1
Ioh.
2.16
.
The
lusts
of
the
flesh
,
the
lusts
of
the
eye
,
and
the
pride
of
life
.
The
old
man
stands
in
these
three
.
Take
the
first
Lust
,
even
the
lust
of
the
Eye
.
A
man
lookes
upon
wealth
to
make
him
happie
in
this
life
,
(
I
meane
no
otherwise
)
and
looking
upon
this
,
he
lusts
after
it
:
Doe
but
rectifie
his
judgement
,
and
let
wealth
be
presented
to
him
(
as
it
is
in
it selfe
,
and
hee
will
come
to
be
affected
with
it
,
as
Paul
was
,
who
accounted
all
but
drosse
and
dung
,
hee
will
say
then
,
why
should
I
set
my
heart
upon
that
which
is
nothing
but
vanity
?
I
say
,
when
the
understanding
is
rectified
,
you
will
looke
upon
wealth
aright
,
and
as
you
shall
see
it
at
the
day
of
death
;
for
then
wee
are
as
a
man
awakened
out
of
a
dreame
,
we
will
looke
on
it
then
,
as
it
is
Iam.
1.10
.
Let
the
Rich-man
rejoyce
that
hee
is
made
low
,
for
as
a
flower
of
the
grasse
so
shall
he
vanish
:
The
meaning
of
this
is
,
when
a
man
is
made
a
New
Creature
,
he
is
brought
downe
in
his
conceit
,
whereas
before
hee
thought
himselfe
a
great
man
,
because
of
his
wealth
:
Now
Religion
comes
,
and
that
makes
him
low
,
and
let
him
be
glad
of
it
;
Why
?
What
reason
hath
a
man
to
be
glad
of
it
?
Indeed
if
wealth
were
a
thing
of
moment
,
it
were
another
matter
,
but
he
was
deceived
.
Riches
are
but
as
the
flower
of
grasse
.
A
wise
man
lookes
on
Riches
as
flowers
of
the
Garden
with
children
,
and
the
weakest
doe
much
magnifie
.
Indeed
,
if
they
were
of
great
moment
,
he
lost
by
it
,
but
,
as
Iames
saith
,
They
are
but
as
flowers
of
the
grasse
worth
little
?
For
the
Lust
of
the
flesh
;
that
is
,
another
thing
whereby
this
old
man
is
seene
.
A
man
lookes
on
outward
pleasures
or
delights
,
as
able
to
give
satisfaction
,
and
as
the
greatest
delights
in
the
world
,
let
his
Iudgement
be
rectified
,
he
looks
upon
them
as
Enemies
that
fight
against
the
Soule
,
as
the
workes
of
darknesse
which
he
abhorres
,
and
so
he
comes
to
Lots
disposition
,
Whose
righteous
Soule
was
vexed
to
see
the
filthinesse
of
the
Sodomites
:
When
his
Iudgement
is
right
,
hee
lookes
on
them
as
base
and
vile
things
,
as
Enemies
unto
his
Soule
,
that
will
be
his
destructio●
.
For
the
Pride
of
life
:
Man
lookes
on
outward
things
as
the
onely
excellencies
,
which
makes
him
admire
them
so
,
but
when
his
Iudgement
is
once
rectified
,
hee
lookes
upon
them
as
the
Apostle
doth
,
who
accounted
them
but
empty
things
,
as
bubbles
blowne
up
by
Boyes
.
To
conclude
,
when
the
Iudgement
is
rectified
,
in
stead
of
Errour
and
Deceit
,
which
is
the
Root
of
the
old
man
,
whence
comes
these
three
great
Lusts
(
which
are
the
maine
,
and
from
which
all
the
rest
will
follow
)
then
the
lusts
are
dissolved
,
and
the
new
man
comes
from
truth
,
as
the
other
is
corrupted
,
and
comes
from
deceit
.
So
you
see
;
what
it
is
to
have
this
new
quality
,
to
have
the
Iudgement
rectified
,
and
the
lust
dissolved
.
And
not
so
onely
,
but
there
must
be
new
desires
wrought
in
thee
.
A
carnall
man
over-values
carnall
things
,
and
in
spirituall
things
hee
comes
farre
too
short
,
like
a
man
that
lookes
upon
a
banquet
when
his
belly
is
full
,
he
hath
no
appetite
unto
it
:
So
a
carnall
man
lookes
upon
Sinne
and
forgivenesse
.
But
when
a
man
hath
his
Iudgement
rectified
,
he
comes
to
have
many
holy
desires
,
and
in
this
stands
the
New
Creature
.
Againe
,
it
comes
from
knowledge
of
the
Spirit
.
The
new
man
must
be
renued
in
knowledge
:
This
is
such
a
knowledge
of
holinesse
,
as
the
Holy
Ghost
reveales
unto
us
,
and
except
this
knowledge
be
revealed
unto
you
,
our
revealing
is
nothing
;
We
preach
Wisdome
,
which
the
Princes
of
the
world
know
not
,
neither
can
know
.
Take
Aristotle
or
others
which
are
the
Princes
of
the
world
for
wisdome
;
they
know
not
these
things
,
nay
,
if
they
were
taught
them
,
they
could
not
learne
them
,
for
they
are
revealed
by
the
Spirit
;
and
if
wee
preach
unto
you
never
so
oft
,
if
the
Spirit
doe
not
reveale
them
unto
you
it
is
nothing
:
We
see
that
by
experiience
,
that
a
man
that
can
reason
against
these
and
these
sinnes
,
can
speake
of
the
vanity
of
these
things
,
can
give
twenty
better
reasons
against
them
than
another
man
,
yet
hee
seekes
after
them
as
much
as
any
:
The
wise-men
and
strongest
wits
which
can
say
most
against
them
,
yet
have
not
their
lusts
dissolved
,
when
a
poore
man
that
is
truly
sanctified
,
although
he
cannot
say
the
hundreth
part
against
sinne
,
as
another
man
,
yet
he
doth
hunger
after
Iesus
Christ
.
Therefore
it
must
be
the
worke
of
the
Spirit
,
2
Cor.
3.
ult.
But
,
we
all
behold
as
in
a
mirrour
the
glory
of
the
Lord
with
open
face
,
and
are
changed
into
the
same
Image
from
glory
to
glory
,
as
by
the
Spirit
of
the
Lord
:
that
is
,
when
wee
looke
into
the
Word
wee
see
the
Image
of
God
,
so
may
another
man
too
,
but
he
doth
not
see
the
glory
of
it
,
he
doth
not
looke
on
it
as
a
desirable
thing
,
as
a
thing
he
is
in
love
withall
.
God
shewes
Moses
his
glory
;
hee
never
shewed
his
glory
but
to
the
Saints
:
The
greatest
request
that
Moses
desired
,
was
to
see
the
glory
of
the
Lord
;
I
will
shew
thee
my
glory
,
saith
God
,
that
is
,
thou
shalt
see
as
much
as
shall
be
needfull
for
thee
to
see
in
this
life
.
God
shewes
himselfe
unto
us
in
his
Word
,
and
when
hee
will
shew
a
man
his
glory
,
he
makes
him
to
have
a
love
to
it
,
and
then
hee
is
transformed
into
his
Image
.
Another
sees
it
,
but
he
is
not
transformed
into
such
a
knowledge
as
convinceth
the
minde
of
sinne
:
when
wee
teach
knowledge
,
it
is
as
the
Sparkes
in
a
darke
roome
,
or
as
the
Starres
in
a
darke
night
,
the
roome
is
darke
still
;
so
it
is
with
all
knowledge
,
till
the
Holy
Ghost
doth
teach
it
:
wee
may
beget
a
thousand
sparkes
in
you
,
but
they
will
not
turne
the
darknesse
into
light
.
But
when
the
Holy
Ghost
comes
,
it
doth
not
onely
appeare
there
,
but
it
changeth
us
from
darknesse
into
light
.
You
must
know
that
when
we
preach
only
,
it
is
as
when
the
light
shines
,
the
windowes
being
shut
against
it
,
there
is
none
shines
into
the
house
;
so
when
men
thinke
they
understand
most
,
yet
they
want
this
light
to
shine
into
the
house
,
Luke
24.45
.
Then
opened
he
their
understandings
,
that
they
might
understand
the
Scriptures
.
They
had
heard
Christ
before
,
but
they
understood
not
his
Word
;
like
those
which
sowed
seed
on
ill
ground
,
and
therefore
received
not
the
fruit
of
it
,
but
when
the
Holy
Ghost
comes
into
thy
heart
,
that
will
convince
thee
of
evill
:
it
will
expell
darknesse
,
and
set
right
thy
Iudgement
:
otherwise
,
though
you
heard
Paul
preach
,
yea
,
Christ
himselfe
,
were
your
Iudgements
never
so
good
,
yet
it
would
not
be
done
till
the
Holy
Ghost
teacheth
you
,
you
will
never
know
him
,
never
see
him
aright
in
his
glory
,
never
see
him
so
,
as
to
delight
and
long
after
him
,
so
as
to
desire
nothing
in
the
world
so
much
as
communion
with
him
.
Thus
it
is
when
his
Image
is
renewed
in
Knowledge
and
Truth
,
and
where
this
Knowledge
and
Truth
is
,
Holinesse
instantly
followes
.
There
are
many
that
know
and
practice
not
;
and
there
are
many
which
neither
know
nor
practice
,
but
where
this
Image
is
,
what
ever
they
know
they
practice
.
Well
,
let
us
apply
this
unto
our selves
briefly
.
If
to
bee
a
New
Creature
,
For
in
CHRIST
IESVS
neither
Circumcision
availeth
any
thing
,
nor
Vncircumcision
,
but
a
New
Creature
:
that
is
,
it
is
no
matter
for
any
thing
in
a
man
,
Circumcision
is
no
better
than
Vncircumcision
:
Goe
thorow
all
the
duties
of
Religion
,
you
shall
finde
them
nothing
till
you
bee
made
a
New
Creature
.
I
know
many
doe
many
things
,
they
come
to
Church
,
and
give
almes
;
well
saith
the
Apostle
,
Circumcision
and
Vncircumcision
is
all
one
;
so
say
I
,
Prayer
and
no
Prayer
is
all
one
;
doing
justly
and
unjustly
,
it
is
all
one
,
untill
a
man
bee
a
New
Creature
:
Therefore
,
saith
Paul
,
1
Cor.
13.3
.
Though
I
give
all
my
goods
to
the
poore
(
which
is
a
glorious
action
;
nay
,
though
I
could
be
content
to
bee
a
Martyr
)
though
I
give
my
body
to
bee
burned
,
and
have
not
love
,
it
profiteth
nothing
:
So
except
you
be
New
Creatures
,
your
labour
is
lost
,
for
Nature
may
doe
much
with
the
knowledge
of
the
Gospel
.
As
the
Earth
brings
forth
grasse
of
it selfe
,
and
some
flowers
of
the
lowest
sort
,
but
to
bring
forth
a
crop
,
and
flowers
of
the
finest
sort
,
it
must
be
tilled
,
and
there
must
bee
seed
put
in
;
Nature
,
I
say
,
may
doe
much
,
but
this
New
Creature
must
come
from
an
Immortall
seed
sowen
in
the
heart
,
by
God
himselfe
.
Therefore
,
looke
whether
thou
hast
that
wrought
in
thee
or
no.
For
this
is
all
the
comfort
we
have
,
when
the
body
is
decayed
and
waxen
old
;
yet
,
let
us
not
be
discouraged
,
though
this
outward
man
decay
and
perish
,
there
is
a
new
youth
springing
up
.
This
is
all
the
comfort
we
have
,
that
when
the
old
house
is
going
downe
,
we
have
a
new
house
setting
up
in
stead
of
it
.
Every
man
is
glad
to
see
an
old
house
pulled
downe
,
and
a
new
set
up
in
stead
of
it
;
but
to
see
an
old
house
going
downe
,
and
no
new
one
to
bee
set
up
,
the
ruine
of
it
is
a
most
miserable
Spectacle
.
Take
an
Husband-man
,
who
hath
taken
great
pains
in
plowing
and
sowing
his
ground
,
when
he
sees
his
corne
is
rotten
,
he
is
glad
of
it
,
because
he
knowes
new
will
come
up
in
stead
of
it
;
so
when
we
see
the
body
decaying
,
and
our
day
drawing
towards
evening
,
when
the
Sunne
of
life
is
ready
to
bee
set
upon
us
,
when
we
shall
grow
no
more
:
this
presents
nothing
but
confusion
,
yet
here
is
hope
for
us
;
There
is
light
Sowen
unto
the
righteous
:
All
the
consolation
and
all
the
comfort
wee
have
in
these
dayes
of
our
vanity
,
is
,
that
we
have
a
New
Creature
,
that
is
not
subject
to
vanitie
.
The
end
of
the
Third
Sermon
.
THE
FOVRTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
NOw
we
come
to
the
last
thing
to
be
observed
in
the
New
Creature
;
[
3
](A10010-e39120-b)
3
There
must
be
a
mortification
of
the
old
man
which
is
,
that
there
is
not
only
an
infusion
of
a
new
Quality
,
but
a
weakning
of
the
old
:
Therefore
we
put
that
into
the
description
.
A
man
is
a
New
Creature
when
his
heart
is
cast
into
another
mould
,
by
the
infusion
of
a
new
quality
of
grace
,
and
by
a
destroying
of
the
old
.
And
this
is
specially
to
be
observed
,
because
there
bee
two
parts
of
the
New
Creature
,
a
mortification
of
sinne
,
as
well
as
a
vivification
.
For
,
Common
Nature
is
like
a
Bowle
between
two
byasses
,
Corruption
is
the
wrong
byas
,
carrying
us
out
of
the
way
;
and
Grace
the
good
byas
,
carrying
us
into
the
way
:
So
you
must
knocke
off
the
old
byas
,
as
well
as
put
on
a
new
one
,
that
is
,
Common
Nature
lyes
as
an
indifferent
thing
betweene
Grace
and
Sin
,
the
Flesh
and
the
Spirit
,
Corruption
and
Holinesse
;
so
that
as
the
body
is
betweene
health
and
sicknesse
,
so
is
Common
Nature
between
originall
sinne
,
which
is
as
the
sicknesse
or
death
of
the
Soule
,
and
Holinesse
,
which
is
the
health
of
it
.
Now
it
is
not
only
required
that
there
be
an
infusion
of
the
new
Quality
,
but
likewise
a
weakning
of
this
old
,
both
cannot
stand
together
,
so
farre
as
you
strengthen
one
,
the
other
is
weakned
,
it
is
alwayes
so
where
is
contrariety
,
where
there
is
no
contrariety
two
may
stand
together
;
but
when
things
be
opposite
,
the
comming
in
of
the
one
,
is
the
weakning
of
the
other
,
the
comming
of
heat
is
a
weakning
of
cold
,
this
is
of
speciall
use
.
So
againe
,
it
is
true
on
the
other
side
:
Put
case
thou
finde
a
great
change
in
thy selfe
,
such
lusts
as
have
been
vigorous
and
lively
,
thou
findest
to
be
now
dead
,
except
it
be
by
the
ingresse
of
this
New
Creature
,
thou
hast
little
cause
to
comfort
thy selfe
;
for
those
lusts
are
but
covered
and
laid
asleepe
for
a
time
,
and
will
wake
and
rise
againe
:
as
Sampson
,
when
hee
was
tied
with
cords
,
rose
againe
,
and
was
as
strong
as
ever
he
was
,
when
the
opportunity
came
,
And
it
was
told
him
,
The
Philistims
are
upon
thee
,
Sampson
:
So
lusts
are
laid
asleepe
,
till
the
opportunity
comes
,
when
all
the
threed
of
good
purposes
breaks
,
and
they
rise
again
in
their
strength
:
therefore
,
if
there
bee
not
a
New
Creature
brought
within
thy
soule
,
thy
lusts
are
but
laid
asleepe
,
they
will
rise
againe
:
Or
put
case
they
be
dead
,
and
rise
no
more
;
yet
,
except
it
be
by
the
ingredience
of
this
New
Creature
,
they
are
but
dead
of
themselves
,
and
so
long
as
they
die
of
themselves
,
God
regards
not
that
death
:
for
that
which
is
required
of
us
in
Rom.
12.1
.
is
,
that
we
sacrifice
our selves
:
Now
two
things
are
required
in
the
Sacrifice
;
one
,
that
it
be
slaine
,
that
it
die
not
of
it selfe
,
for
that
is
not
a
Sacrifice
.
Secondly
,
that
it
be
offered
to
God
,
and
not
to
any
other
god
.
Now
this
we
oft
finde
,
that
lusts
die
of
themselves
,
change
of
age
,
experience
,
operation
of
circumstances
,
time
,
place
,
and
many
things
may
alter
the
desires
:
for
,
you
must
know
,
The
world
passeth
away
,
and
the
lusts
of
it
:
that
is
,
they
are
of
a
transitory
Nature
.
A
man
doth
not
desire
that
,
this
yeare
,
which
he
did
the
last
.
Doe
wee
not
see
,
many
have
beene
riotous
and
prodigall
in
youth
,
yet
there
is
a
great
change
in
them
,
not
for
grace
,
but
age
,
and
use
,
and
experience
,
and
many
things
,
make
alteration
:
These
are
not
slaine
to
the
Lord
,
but
they
die
of
themselves
,
so
God
would
not
accept
them
.
Againe
,
they
may
be
slaine
,
but
not
to
the
LORD
,
thou
mayest
offer
them
to
thy selfe
,
which
is
the
same
,
as
if
thou
offeredst
them
to
another
god
,
that
is
,
a
man
may
finde
much
evill
and
inconvenience
,
much
bitternesse
in
them
,
it
may
be
,
they
have
brought
shame
and
misery
on
thee
.
Againe
,
thou
mayst
feare
Gods
judgements
;
and
therefore
mayest
restraine
thy selfe
.
In
a
word
,
If
thy selfe
be
thy
end
,
in
abstaining
from
any
sin
what
ever
it
be
,
there
is
a
Sacrifice
,
thou
hast
slaine
it
,
but
not
offered
it
to
the
Lord
,
it
is
not
done
to
him
,
It
is
not
because
thou
lovest
the
Lord
Iesus
:
therefore
it
is
not
a
fruit
of
the
New
Creature
,
for
till
then
,
every
man
makes
himselfe
his
end
in
all
he
doth
,
but
when
hee
is
made
a
New
Creature
,
hee
makes
the
LORD
his
end
.
This
therefore
is
the
use
of
this
:
there
must
be
two
parts
of
this
New
Creature
,
Vivification
,
and
Mortification
,
an
infusion
of
the
new
Quality
,
and
a
weakning
of
the
old
.
Because
this
is
a
point
of
much
moment
,
I
will
presse
it
a
little
further
,
and
deliver
this
Rule
,
I
say
,
this
other
Consectary
may
be
gathered
:
If
it
be
so
,
then
thou
must
finde
in
thy selfe
these
two
things
:
Thou
must
find
in
thy selfe
something
more
than
Nature
,
[
2
](A10010-e39270-b)
2
Vse
or
Consectary
.
and
againe
,
thou
must
finde
in
thy selfe
something
lesse
than
Nature
:
Thou
must
have
lesse
than
what
thy
corrupt
nature
had
in
it
,
and
more
than
common
nature
hath
in
it
,
or
else
thou
wantest
this
third
part
of
the
New
Creature
,
this
third
thing
wherein
it
consists
,
the
induction
of
a
new
Quality
,
and
a
weakning
of
the
old
:
We
will
urge
this
a
little
.
[
1
](A10010-e39300-b)
1
There
must
be
something
les●e
than
corrupt
nature
.
First
,
there
must
be
a
lessening
and
a
weakening
of
that
was
there
before
:
for
,
you
must
know
every
man
hath
some
personall
infirmities
,
some
sinnes
more
peculiar
to
his
Nature
than
others
,
something
wherein
hee
is
weake
,
every
man
hath
it
,
Mary
Magdalen
,
as
much
was
forgiven
her
,
so
she
had
a
great
cure
wrought
in
her
,
shee
was
changed
,
she
became
another
woman
,
you
see
how
exceeding
holy
she
was
;
when
Christ
said
,
Thy
sinnes
are
forgiven
,
she
went
away
with
another
heart
:
So
it
was
with
Paul
,
when
once
his
sins
were
forgiven
,
when
God
sent
word
by
Ananias
that
hee
was
a
chosen
vessell
,
withall
he
was
made
a
glorious
Professour
of
a
raging
Persecutour
,
there
was
a
healing
of
sin
,
as
well
as
forgiving
of
it
.
So
David
,
when
his
sinne
was
forgiven
,
when
God
told
him
by
Nathan
so
much
,
his
sin
was
cured
,
hee
did
not
commit
adultery
againe
:
therfore
in
the
one
and
fiftieth
Psalme
,
the
cure
stands
on
record
,
that
all
the
world
may
know
,
that
where
God
forgiveth
,
he
healeth
likewise
.
So
Peter
,
when
God
had
forgiven
him
that
sin
of
denying
his
Master
,
he
cured
it
too
.
To
adde
a
little
more
,
Againe
,
Againe
,
When
I
take
away
your
iniquities
,
I
will
heale
your
rebellions
▪
So
in
Deut.
30.6
.
when
he
will
have
mercy
upon
them
,
saith
hee
,
I
will
also
circumcise
your
hearts
,
and
the
hearts
of
your
seed
,
that
you
shall
love
mee
with
all
your
soule
,
and
with
all
your
strength
:
Hee
never
pardons
,
but
he
likewise
circumciseth
.
So
in
Ier.
24.7
.
I
will
set
mine
eye
upon
you
for
good
:
that
is
,
I
will
pardon
you
,
and
receive
you
to
mercy
,
and
also
will
give
you
an
heart
to
know
mee
,
so
that
you
shall
be
my
people
,
and
I
will
be
your
God
:
For
you
shall
turne
to
mee
with
all
your
heart
.
In
a
word
,
they
are
never
disjoyned
;
take
it
for
a
sure
rule
,
as
Ezek.
26.
I
will
wash
thee
from
thy
Idols
,
that
is
,
from
thy
lusts
and
idolatry
,
and
will
give
thee
a
new
heart
and
a
new
Spirit
,
he
never
doth
one
without
the
other
;
therefore
apply
it
.
It
may
be
there
be
many
particular
sins
which
thou
thinkest
are
forgiven
,
Sabbath-breaking
,
Swearing
,
Vncleannesse
,
goe
thorow
any
particular
sin
▪
if
they
be
not
healed
,
they
be
not
forgiven
,
and
so
thou
art
in
a
miserable
condition
.
Therefore
,
doe
not
say
,
though
I
sinne
againe
and
againe
,
yet
God
is
mercifull
,
and
,
I
hope
,
ready
to
forgive
.
It
is
very
true
;
but
thou
must
know
,
that
he
is
never
merciful
to
forgive
,
but
he
is
as
ready
to
heale
and
cure
thy
sins
likewise
;
therefore
deceive
not
yourselves
in
that
.
I
doe
it
not
,
but
sinne
that
dwelleth
in
me
,
that
is
,
that
creepes
in
;
thy
denomination
is
from
that
,
that
beares
rule
in
thy
heart
;
for
that
is
all
that
is
done
in
Regeneration
;
Sin
is
put
out
of
possession
,
and
Grace
is
now
the
Ruler
,
the
Lord
of
the
heart
;
therefore
we
may
say
,
it
is
healed
,
that
is
,
it
is
so
shut
out
,
that
thou
hast
dominion
over
it
,
it
may
assault
thee
now
and
then
,
it
may
overcome
thee
now
and
then
,
but
it
dwels
not
in
thee
,
thou
never
entertainest
as
a
guest
,
thou
never
biddest
it
welcome
,
thou
never
makest
peace
with
it
,
thou
hast
perpetuall
warre
with
it
,
as
there
was
with
the
Amalekites
.
Againe
,
[
2
](A10010-e39660-b)
2
As
there
must
be
lesse
than
corrupt
Nature
;
so
there
must
be
more
than
meere
Nature
.
corrupt
nature
must
bee
lessened
,
weakned
,
and
mortified
;
so
there
must
be
more
than
nature
in
thee
;
that
is
,
thou
must
be
able
to
doe
more
than
any
natural
man
in
the
world
can
doe
,
or
then
thou
wast
ever
able
to
doe
before
this
change
was
wrought
in
thee
;
for
,
you
must
know
,
Grace
doth
not
onely
mortifie
and
heale
Sin
,
but
it
goes
beyond
the
power
of
Nature
;
as
we
say
,
Physicke
helpes
where
Nature
failes
,
and
Art
helpes
where
Nature
fals
short
:
Such
a
thing
is
Grace
where
Nature
failes
,
there
is
use
of
Grace
,
indeed
else
what
were
the
efficacie
of
the
Word
,
and
the
vertue
of
the
Spirit
,
and
the
power
of
Christ
?
If
they
did
not
enable
a
man
to
do
more
than
Nature
doth
.
Grace
comes
from
an
higher
Well-head
than
Nature
,
therefore
it
raiseth
a
man
to
an
higher
pitch
than
Nature
can
ascend
to
.
Therefore
consider
,
if
thou
hast
that
which
goes
beyond
Nature
;
Sampson
had
a
strength
beyond
Nature
,
he
could
doe
what
a
common
man
could
not
doe
,
but
God
being
with
him
,
he
had
more
than
the
strength
of
Nature
.
How
do
we
know
that
?
He
was
able
to
carry
away
the
gates
of
the
Citie
,
&c.
which
none
else
could
do
;
therefore
there
was
in
him
strength
above
Nature
:
Now
examine
,
canst
thou
doe
that
which
no
man
else
can
doe
that
is
a
meere
naturall
man
?
Thou
must
have
a
strength
put
into
thee
,
which
none
can
reach
to
,
that
hath
nothing
but
Nature
in
him
,
that
is
,
canst
thou
love
the
Lord
Iesus
and
the
Saints
?
An
Hypocrite
can
counterfeit
many
things
,
but
not
love
.
Againe
,
canst
thou
delight
in
the
Law
of
God
,
in
the
Inner
man
,
I
aske
not
if
thou
canst
approve
of
it
,
but
canst
thou
delight
in
it
,
counting
it
as
meat
and
drinke
to
doe
the
will
of
thy
Father
?
This
is
a
thing
which
cannot
be
counterfeit
.
So
,
canst
thou
deny
thy selfe
?
I
aske
not
,
if
thou
canst
deny
this
or
that
particular
sinne
,
but
the
whole
body
of
sin
,
if
thou
favourest
the
things
of
the
Spirit
,
if
thou
canst
mortifie
the
deeds
of
the
Body
,
and
walke
according
to
that
Spirit
.
In
a
word
,
whatsoever
it
is
,
if
thou
art
a
New
Creature
,
thou
must
find
thy selfe
able
to
doe
that
which
no
naturall
man
can
doe
,
and
which
thy selfe
could'st
never
doe
before
;
for
,
otherwise
what
wilt
thou
have
to
answer
for
thy selfe
,
when
the
Destroying
Angell
shall
come
,
if
hee
finde
not
in
thee
more
than
Nature
,
the
Destruction
shall
passe
on
thee
,
as
it
was
in
the
Passeover
,
except
there
was
found
bloud
on
the
door-posts
,
they
died
for
it
:
Now
the
bloud
that
this
Destroying
Angell
must
see
;
when
hee
shall
passe
over
the
world
,
is
that
which
is
,
more
than
Nature
.
You
must
know
the
bloud
of
Christ
leaves
an
impression
,
Their
garments
were
made
white
in
the
bloud
of
the
Lambe
;
that
is
,
not
onely
the
guilt
of
sin
is
taken
away
,
but
a
new
vertue
is
put
on
them
,
a
new
efficacie
is
put
into
them
,
and
if
thou
hast
not
the
vertue
of
the
bloud
of
Christ
,
as
well
to
purge
thy
conscience
from
dead
workes
,
as
to
take
away
the
guilt
of
sin
;
all
is
nothing
,
you
must
know
all
the
old
world
shall
be
destroyed
,
and
the
workes
of
it
,
and
whatsoever
is
in
it
,
whatsoever
is
old
shall
be
destroyed
;
the
Lord
will
spare
nothing
but
what
is
new
,
he
makes
a
new
Heaven
,
and
a
new
Earth
;
and
what
is
new
shall
be
spared
,
when
he
comes
to
take
an
examination
of
men
,
and
findes
nothing
but
old
in
thee
,
thou
art
sure
to
be
destroyed
;
if
thou
be
new
he
will
spare
thee
,
there
is
a
blessing
there
,
this
is
the
marke
in
the
forhead
,
this
is
that
new
Name
,
this
is
that
certain
watch-word
,
which
,
if
a
man
know
not
,
hee
is
counted
as
an
enemie
:
you
have
a
fashion
sometimes
to
give
markes
,
if
they
have
that
marke
,
that
token
in
their
hand
,
they
are
knowne
to
be
of
them
that
are
allowed
.
So
there
is
a
certaine
sealing
of
men
to
life
,
God
gives
a
new
name
,
a
white
st●ne
with
a
new
name
written
on
it
,
which
none
can
reade
but
God
and
thy selfe
:
I
say
,
except
thou
art
a
New
Creature
(
for
that
is
the
new
name
)
the
Destroying
Angell
shall
not
spare
thee
,
but
thy
sinnes
shall
be
cast
on
thy
conscience
,
as
usually
hee
doth
when
thou
are
on
thy
death-bed
;
he
never
binds
the
burthen
till
then
,
you
have
it
before
,
but
you
never
feele
it
till
then
,
but
when
God
shall
charge
it
on
thy
conscience
,
what
wilt
thou
say
?
if
thou
findest
not
these
two
things
,
a
weakning
of
this
old
nature
,
an
healing
of
sin
,
and
something
morethan
Nature
,
thou
canst
not
apply
the
comfort
of
Iustification
,
thou
art
not
in
Christ
,
for
thou
art
not
a
New
Creature
,
,
which
consists
of
these
two
parts
,
Vivification
and
Mortification
.
So
much
for
this
point
;
So
we
have
done
with
this
,
that
Iustification
and
Sanctification
are
inseparable
:
all
this
is
drawne
from
the
conjuction
,
Whosoever
is
in
Christ
is
a
New
Creature
,
]
they
are
not
disjoyned
,
if
you
have
one
,
you
have
the
other
.
If
hee
must
be
a
New
Creature
,
then
hee
must
have
a
new
Nature
;
He
must
have
another
Nature
,
for
he
is
made
another
man
,
that
is
,
he
is
so
altered
,
as
if
he
were
another
man
,
as
if
another
Soule
came
to
dwell
in
that
body
;
therefore
,
there
must
be
another
Nature
.
Againe
,
New
Creatures
:
therefore
wee
must
observe
something
from
that
word
New
.
And
fourthly
,
And
last
of
all
,
New
Creature
.
These
be
the
foure
things
we
have
to
doe
.
First
,
Lions
be
turned
into
Lambes
,
that
is
,
the
very
Nature
is
altered
.
A
Lion
doth
not
carry
himselfe
like
a
Lambe
,
and
remaines
a
Lion
still
;
nor
a
Serpent
like
a
Dove
,
and
remaine
a
Serpent
still
;
but
the
Lion
is
turned
into
a
Lambe
,
that
is
,
there
is
another
Nature
given
;
2
Pet.
1.4
.
Wee
are
made
partakers
of
the
Divine
Nature
:
there
is
the
very
word
used
,
that
is
,
we
have
another
nature
given
like
the
Nature
of
God
,
and
it
hath
in
it
all
the
properties
of
Nature
.
As
how
will
you
know
when
a
thing
is
naturall
?
You
may
know
it
by
this
that
is
naturall
,
Againe
,
Nature
is
that
which
wee
receive
from
our
Parents
,
and
whereby
we
are
made
like
to
our
Parents
.
As
the
Sonne
is
taken
from
the
Father
,
and
is
made
like
him
;
so
this
New
Creature
is
wrought
by
God
,
and
by
it
,
wee
are
made
like
him
.
Therefore
,
Christ
is
said
to
be
formed
in
us
;
I
travell
in
birth
till
Christ
bee
formed
in
you
:
that
is
,
till
the
Holy
Ghost
doe
change
the
whole
Soule
into
another
Creature
;
so
as
it
is
made
like
Christ
in
every
thing
,
as
the
Son
is
like
the
Father
;
only
the
difference
is
in
the
degrees
,
Borne
,
not
of
the
will
of
man
,
nor
of
the
will
of
the
flesh
,
but
of
the
will
of
God
,
if
you
be
New
Creatures
.
Againe
,
that
is
Nature
,
which
is
common
to
the
whole
Species
,
to
the
whole
kinde
;
what
is
not
naturall
,
one
man
hath
,
and
another
man
wants
,
and
this
we
find
in
the
New
Creature
,
the
whole
kinde
,
that
is
,
all
the
Saints
that
are
living
in
all
places
,
they
have
the
same
Nature
in
them
,
that
is
,
they
have
the
same
Spirit
in
them
,
though
they
be
a
thousand
miles
asunder
,
though
they
never
saw
one
another
,
yet
they
may
know
one
anothers
minds
,
for
one
minde
dwels
in
them
,
when
one
mind
dwels
in
divers
,
they
be
of
the
same
disposition
,
so
this
Nature
is
common
to
them
all
.
Againe
,
what
is
Nature
it
cannot
be
altered
againe
,
for
that
is
the
property
of
Nature
,
it
still
stickes
by
us
,
and
will
not
be
changed
,
but
,
as
Aristotle
observes
,
throw
a
stone
up
a
thousand
times
,
it
will
returne
againe
,
because
it
is
the
nature
of
it
to
returne
;
so
what
is
the
nature
of
a
man
,
put
him
from
it
an
hundred
times
and
an
hundred
times
againe
over
,
yet
he
returnes
to
it
againe
,
because
it
is
naturall
to
him
:
So
it
is
with
this
New
Creature
,
when
the
heart
is
once
framed
aright
,
though
the
Saints
are
sometimes
transported
,
though
sometimes
they
are
not
like
themselves
,
though
sometimes
strong
lusts
lead
them
captives
,
yet
they
returne
againe
,
though
it
were
an
hundred
times
done
;
for
Nature
will
not
be
put
off
,
you
cannot
lay
it
aside
againe
.
Last
of
all
,
Nature
is
a
thing
that
cannot
be
taught
,
no
more
can
this
New
Creature
,
no
man
can
teach
you
to
be
New
Creatures
.
Arts
may
be
taught
,
and
things
not
naturall
may
be
taught
,
but
this
no
man
can
teach
you
.
Wee
may
shew
what
it
is
to
be
a
New
Creature
,
we
may
declare
it
to
you
,
but
God
must
doe
it
.
Indeed
he
calls
it
Teaching
,
but
it
is
such
a
teaching
(
as
I
told
you
)
he
teacheth
Bees
and
Ants
to
doe
after
their
kinde
,
he
teacheth
the
Storke
and
other
creatures
to
doe
thus
and
thus
,
that
is
,
he
puts
into
them
an
instinct
to
doe
so
:
In
this
sense
he
teacheth
thee
to
be
a
New
Creature
,
he
puts
an
instinct
into
thee
.
All
these
properties
are
in
Nature
;
therefore
wee
may
conclude
,
whosoever
is
in
Christ
must
have
another
Nature
.
We
will
now
make
use
of
it
.
First
,
then
learne
hence
,
not
to
deferre
comming
to
God
,
because
if
Repentance
were
nothing
else
,
but
an
abstinence
from
the
acts
of
sin
,
a
resolution
to
change
your
courses
,
and
a
seconding
of
it
with
some
sutable
endevours
,
you
might
goe
farre
,
and
it
may
be
,
come
in
hereafter
,
when
you
will
your selves
:
But
if
it
be
another
Nature
that
is
required
,
take
heed
of
refusing
,
when
God
will
come
and
make
an
offer
to
thee
,
because
another
nature
is
required
.
What
wilt
thou
doe
?
Put
case
thou
hadst
never
so
much
warning
before
thou
diest
,
if
thou
hadst
Ezekiahs
warning
,
if
thou
hadst
fifteene
yeeres
given
thee
,
art
thou
able
to
change
thy
nature
?
why
then
art
thou
bold
on
?
why
dost
thou
defer
to
turne
to
God
?
When
ever
God
calls
for
thee
,
there
must
be
beauty
in
thee
,
thou
must
have
(
as
I
may
say
)
a
countenance
well
favoured
in
some
degree
;
now
if
thy
face
bee
but
besmeared
with
dirt
,
thou
mayest
wash
it
off
,
but
if
it
be
the
changing
of
a
Black-moores
skin
,
how
wilt
thou
doe
that
?
Can
the
Black-moore
change
his
skinne
.
Therefore
,
seeing
it
is
a
change
of
Nature
,
bee
not
too
secure
:
Thinke
not
thus
(
for
it
is
the
onely
thing
that
keepes
men
from
comming
to
God
)
I
will
come
in
,
but
it
shall
be
hereafter
,
I
will
goe
yet
a
little
further
;
this
is
a
very
dangerous
case
,
because
it
is
a
changing
of
Nature
that
is
required
,
and
no
Creature
in
Heaven
and
Earth
is
able
to
doe
this
.
Therefore
,
when
thou
commest
to
die
,
or
when
any
crosse
comes
,
thou
mayest
be
willing
to
change
,
and
thou
mayest
take
purposes
to
thy selfe
;
but
doe
we
not
see
,
by
experience
,
in
such
cases
,
the
Nature
is
not
altered
,
doe
not
all
returne
to
their
byas
,
there
is
not
one
of
a
thousand
but
doth
it
,
because
it
is
a
forced
action
.
Now
a
stone
forced
upward
returnes
againe
,
so
there
be
many
forced
actions
in
times
of
Temptation
,
and
the
houre
of
death
,
but
still
the
nature
is
the
same
,
therefore
men
returne
againe
.
Therefore
know
this
very
heart
of
thine
,
the
very
nature
of
it
must
bee
altered
,
it
must
bee
changed
into
a
light
ayrie
vapour
,
that
may
ascend
,
else
it
will
not
hold
out
,
and
thou
shalt
have
no
comfort
from
it
,
and
when
it
is
turned
into
an
ayrie
vapour
,
it
must
be
done
by
a
light
and
heat
that
comes
from
heaven
:
So
must
thy
heart
,
it
is
the
Holy
Ghost
that
must
doe
it
,
it
is
onely
the
Author
of
Nature
that
can
change
Nature
,
hee
that
made
it
can
renue
it
.
And
as
only
fire
begets
fire
,
so
onely
the
Spirit
begets
the
qualities
called
the
Spirit
;
the
Holy
Ghost
must
breathe
this
breath
of
life
in
thee
.
This
is
a
thing
not
considered
,
therefore
you
are
bold
to
put
it
off
,
if
the
Holy
Ghost
,
were
at
thy
command
,
if
hee
would
breathe
when
thou
listest
,
it
were
another
case
,
but
hee
breathes
when
and
where
he
listeth
,
nothing
is
so
free
as
the
wil
of
the
Spirit
,
he
breathes
where
he
lists
:
That
it
is
no
more
in
thee
to
alter
him
than
the
winds
,
when
they
blow
to
the
East
,
canst
thou
cause
it
to
blow
to
the
West
,
no
more
canst
thou
alter
the
will
of
the
Spirit
:
Therefore
take
heed
of
refusing
the
offer
,
when
the
Lord
will
offer
,
it
is
a
dangerous
thing
to
refuse
.
What
the
Lord
bade
them
in
the
Gospell
to
doe
,
he
is
ready
to
doe
himselfe
;
When
you
come
into
a
Citie
,
offer
peace
,
if
they
will
receive
it
,
so
it
〈◊〉
,
let
it
come
on
them
,
but
if
they
will
not
,
stay
not
there
,
let
them
goe
,
shake
off
the
dust
off
your
feet
against
them
;
such
a
people
shall
perish
.
Consider
that
,
and
see
if
the
Lord
be
not
ready
to
doe
it
himselfe
.
If
hee
make
an
offer
,
as
hee
did
,
when
hee
gave
his
Disciples
this
command
;
take
heed
that
he
goe
not
away
in
anger
,
he
knocks
at
thy
heart
againe
and
againe
,
take
heed
that
hee
goe
not
away
in
wrath
.
It
is
the
Lords
manner
,
no
man
knowes
the
time
of
his
offer
,
sometimes
at
the
third
,
sometimes
at
the
fifth
,
and
sometimes
at
the
last
houre
;
the
time
is
not
in
thy
hand
,
but
whensoever
he
offers
take
heed
off
refusing
,
for
if
he
growes
angry
,
he
returnes
no
more
,
When
he
shall
sweare
in
his
wrath
,
&c.
Psal.
95.
ult.
that
is
a
place
worth
considering
.
The
Apostle
perswades
them
not
to
deferre
Repentance
,
but
to
come
while
it
is
to
day
,
put
it
not
off
;
and
he
gives
them
two
reasons
,
Lest
you
be
hardned
through
the
deceitfulnesse
of
sinne
,
that
is
,
you
will
not
be
able
to
come
in
,
sin
will
harden
you
againe
,
lest
the
Lord
sweare
in
his
wrath
,
as
he
did
to
the
Israelites
.
Now
,
you
must
marke
,
they
offended
him
,
once
,
twice
,
and
thrice
,
still
the
Lord
bore
with
them
,
they
were
rebellious
at
the
Red-sea
,
and
presently
after
,
yet
this
the
Lord
bore
with
,
but
there
was
a
time
,
when
the
Lord
will
beare
with
them
no
longer
,
yet
they
lived
many
yeares
after
,
then
he
sware
in
his
wrath
,
and
then
they
were
destroyed
.
It
is
true
,
the
Lord
is
not
so
angry
for
every
refusing
and
sin
,
which
thou
committest
,
but
when
he
comes
to
sweare
,
there
is
no
retracting
of
it
then
,
wheresoever
you
finde
an
oath
in
the
Scripture
,
there
is
no
reservation
,
when
he
sware
,
he
never
returned
againe
.
Therefore
take
heed
of
angring
the
Lord
Iesus
,
though
he
be
the
Saviour
of
the
world
,
yet
kisse
the
Son
lest
hee
bee
angry
.
Take
heed
of
deferring
,
for
a
change
of
Nature
is
required
,
which
is
a
thing
that
thou
canst
not
doe
,
but
the
LORD
must
doe
it
.
Againe
,
Then
we
may
learne
hence
to
know
,
that
all
the
desires
that
come
from
Nature
are
nothing
,
for
that
is
not
to
have
another
Nature
:
they
are
Flowers
,
Flowers
of
the
grasse
,
subject
to
corruption
,
as
well
as
the
stalke
on
which
they
grow
,
therefore
GOD
accepts
them
not
.
[
2
](A10010-e40460-b)
2
Morall
Vertues
.
Againe
,
it
is
not
Morall
Vertues
,
for
that
is
not
changing
of
Nature
,
for
they
may
bee
got
and
lost
againe
.
[
3
](A10010-e40480-b)
3
Transient
acts
of
Holinesse
.
Againe
,
it
is
not
the
Transient
acts
of
Holinesse
which
the
Holy
Ghost
workes
in
the
heart
,
when
hee
comes
as
a
Passenger
for
a
night
,
or
as
a
Sojourner
for
a
moneth
or
two
,
but
he
must
come
to
be
an
Inhabitant
,
and
so
as
the
Soule
is
in
the
body
,
to
make
the
Nature
another
Nature
.
[
4
](A10010-e40500-b)
4
Good
Intentions
and
Purposes
.
Last
of
all
,
it
is
not
any
good
Intentions
,
any
good
Desires
,
any
good
Purposes
,
but
another
Nature
.
Therefore
,
take
heed
that
you
doe
not
deceive
your selves
,
and
that
is
a
thing
we
are
exceeding
apt
to
be
deceived
in
,
because
we
have
other
purposes
wee
thinke
all
is
well
:
this
wee
must
looke
to
,
for
there
be
many
times
when
men
are
very
prodigall
of
good
purposes
,
as
when
they
come
to
receive
the
Sacrament
,
or
in
time
of
apprehension
of
death
,
or
it
may
bee
you
will
purpose
to
leave
sinne
,
when
you
have
smarted
for
some
sinne
you
have
committed
;
you
then
meane
to
alter
all
,
and
you
thinke
you
are
well
,
because
you
have
other
desires
and
purposes
in
you
,
but
it
is
not
so
,
there
must
bee
another
Nature
,
that
is
,
these
purposes
God
regards
as
nothing
,
for
indeed
they
are
worth
nothing
,
when
there
are
new
purposes
,
and
the
old
Nature
continues
still
,
they
come
to
the
birth
,
and
when
they
have
done
so
,
There
is
no
strength
to
bring
forth
,
that
is
,
when
the
purposes
are
new
,
and
the
nature
old
,
they
are
not
able
to
dwell
there
,
but
it
is
like
a
new
peece
in
an
old
garment
,
that
is
,
old
nature
is
not
able
to
sute
with
new
purposes
,
but
the
peece
breaks
forth
,
and
the
rent
is
greater
than
it
was
.
So
usually
it
is
,
when
we
have
the
old
nature
,
and
take
new
purposes
,
there
is
not
a
sutablenesse
,
and
the
rent
is
made
greater
than
it
was
.
A
man
returnes
againe
to
sin
and
is
worse
than
hee
was
;
but
when
there
is
another
Nature
,
as
well
as
other
purposes
,
then
the
purposes
live
there
,
as
Creatures
live
in
their
owne
Element
,
and
as
branches
live
and
grow
on
their
owne
roots
,
but
when
purposes
are
holy
and
good
,
and
the
nature
bad
,
they
are
as
Plants
planted
in
a
soile
not
proper
to
them
,
where
they
will
not
grow
nor
prosper
,
because
the
soile
is
not
sutable
to
them
:
therefore
let
us
not
content
our selves
with
these
good
Purposes
and
Transient
Acts
,
there
must
bee
another
Nature
.
For
these
good
purposes
,
what
are
they
but
as
blossomes
nipt
with
untimely
frosts
?
they
may
make
a
faire
shew
,
and
come
to
nothing
,
as
a
tree
that
promiseth
largely
,
hath
blossomes
very
faire
,
but
you
shall
finde
no
fruit
on
it
;
so
it
is
when
Nature
is
not
good
:
There
is
so
much
in
Nature
,
that
is
in
a
man
not
sanctified
,
that
hee
hath
thefe
two
things
:
-
First
,
hee
may
approve
of
the
Law
of
GOD.
-
And
secondly
,
have
a
desire
to
be
saved
.
Put
these
two
together
,
Approbation
of
the
Law
of
GOD
,
and
Desire
to
bee
saved
;
they
will
bring
forth
a
purpose
of
change
of
life
,
they
are
able
to
doe
that
,
but
now
the
heart
is
not
changed
:
As
in
Deutronomie
the
fifth
chapter
,
and
the
nine
and
twentieth
verse
,
you
shall
finde
an
expression
of
it
there
,
when
Moses
told
the
people
,
that
GOD
would
speake
to
them
by
a
man
like
themselves
;
they
made
a
faire
promise
that
they
would
doe
all
that
the
LORD
commanded
them
;
Moses
answered
them
,
You
have
said
well
;
But
,
O
that
there
were
an
heart
in
this
people
to
keepe
GODS
Commandements
,
and
to
doe
them
,
that
it
may
goe
well
with
them
and
their
children
.
As
if
he
had
said
,
I
know
you
speake
no
more
than
you
thinke
,
I
know
that
you
are
resolved
to
doe
what
the
LORD
will
appoint
,
but
you
have
your
old
hearts
still
:
O
that
there
were
an
heart
there
.
So
they
that
take
new
Purposes
to
themselves
,
it
is
well
:
but
wee
may
say
,
Oh
that
there
were
in
them
an
heart
!
For
it
fares
with
men
in
this
case
,
as
with
them
spoken
of
in
Scripture
;
One
said
,
hee
would
goe
into
the
Vineyard
,
and
did
not
.
It
is
a
frequent
case
,
when
men
say
,
they
will
goe
into
GODS
Vineyard
,
they
doe
not
,
because
they
are
not
able
,
till
they
have
another
Nature
:
It
is
an
intent
above
their
strength
;
therefore
content
not
your selves
with
Purposes
.
The
end
of
the
Fourth
Sermon
.
THE
FIFTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
THirdly
,
Thou
lovest
truth
in
the
inner
parts
,
therefore
hast
thou
taught
me
wisdome
in
the
secret
of
my
heart
:
that
is
,
though
the
outward
performances
be
good
in
themselves
,
yet
thou
delightest
not
in
them
,
that
which
thou
delightest
in
,
is
to
have
another
Nature
,
to
have
truth
in
the
inward
parts
;
that
is
,
when
the
inward
frame
of
the
heart
is
altered
,
when
that
is
set
right
,
therefore
thou
hast
taught
me
wisdome
in
my
hidden
parts
,
in
my
heart
,
thou
hast
not
only
given
me
wisdome
to
behave
my selfe
well
abroad
in
my
actions
and
carriage
,
but
thou
hast
made
mee
wise
in
the
secret
of
my
heart
.
It
is
said
of
Ioshua
,
he
had
another
Spirit
,
else
he
had
not
come
into
that
Land
:
therefore
see
if
thou
hast
such
a
change
in
thy
heart
,
that
thou
doest
not
only
doe
good
things
,
but
that
thou
doest
them
in
that
manner
,
that
thou
doest
naturall
actions
,
that
is
,
in
such
a
manner
,
that
thou
canst
not
but
doe
them
,
as
1
Iohn
3.9
.
They
cannot
sinne
,
for
they
are
borne
of
God
.
They
have
another
Nature
,
what
followes
on
that
?
therefore
they
cannot
sin
,
as
a
man
cannot
do
against
Nature
;
they
cannot
doe
any
thing
against
the
truth
.
Againe
,
on
the
other
side
,
they
cannot
chuse
but
doe
good
,
as
a
man
cannot
chuse
but
doe
that
which
is
naturall
to
him
.
Doe
not
say
,
This
Rule
is
strict
,
who
can
heare
it
?
Do
we
make
it
straiter
than
the
Holy
Ghost
doth
?
What
else
is
the
meaning
of
it
,
Whosoever
is
in
Christ
is
a
New
Creature
?
that
is
,
hath
another
Nature
;
all
wee
doe
,
must
come
from
another
Principle
,
which
is
the
same
to
thee
now
,
which
Nature
was
before
,
all
must
be
altered
;
as
wee
say
of
Creatures
,
that
which
is
dogs-meat
,
is
a
sheepes
poyson
;
so
it
is
true
of
men
,
when
the
Nature
is
changed
,
there
is
not
onely
an
alteration
of
acts
,
but
what
was
his
meat
before
,
is
now
his
poyson
;
and
what
was
poyson
to
him
before
,
is
now
his
delight
,
it
is
that
he
feeds
on
.
But
,
You
shall
know
it
briefly
by
this
:
First
,
what
you
doe
naturally
,
you
doe
it
constantly
,
you
do
it
ordinarily
:
Againe
,
what
is
naturall
to
thee
,
is
pleasant
,
because
indeed
all
pleasure
is
nothing
else
,
but
a
sutablenesse
to
our
Nature
.
Let
the
nature
bee
what
it
will
be
;
any
thing
sutable
to
,
it
will
bee
pleasant
:
Therefore
it
is
a
conclusion
the
Philosophers
had
,
that
,
that
light
which
is
Convenientissima
Naturae
,
is
the
pleasantest
light
.
Now
if
thou
have
another
nature
,
all
the
wayes
of
God
will
be
pleasant
to
thee
,
It
will
be
meat
and
drinke
to
thee
to
doe
his
will
.
Againe
,
if
it
be
naturall
,
thou
wilt
not
bee
subject
to
wearinesse
.
Another
man
is
still
going
up
the
hill
,
when
hee
is
about
holy
duties
,
and
growes
weary
and
sits
downe
,
and
is
not
able
to
continue
;
but
what
wee
doe
naturally
,
we
are
not
weary
of
;
The
eye
is
not
weary
with
seeing
,
nor
the
eare
with
hearing
,
because
it
is
naturall
:
The
assiduity
of
holy
duties
,
wearieth
out
any
man
that
hath
another
nature
;
but
let
the
Nature
be
altered
,
and
he
holds
out
,
they
be
so
farre
from
wearying
him
,
that
they
abilitate
him
,
they
make
him
more
able
,
the
burthen
growes
lighter
,
and
the
way
more
easie
,
when
to
another
man
it
is
hard
,
and
he
casts
it
off
.
Againe
,
if
it
be
naturall
,
it
will
out-grow
the
contrary
,
it
will
weary
it
out
;
for
Nature
is
neerer
to
us
,
than
that
which
is
adventitious
.
Sin
is
put
out
of
possession
,
a
mans
selfe
is
altered
,
sinne
doth
not
dwel
there
,
but
it
comes
in
there
.
Now
there
is
another
Nature
which
weares
it
out
,
New
Creature
,
it
will
never
leave
setling
till
it
have
corrupted
the
whole
.
But
an
Objection
will
come
in
,
I
cannot
find
this
change
of
Nature
,
I
find
that
the
sins
I
delighted
in
before
,
This
is
a
great
Objection
,
and
needs
answering
.
And
that
is
not
all
,
there
is
,
b●sides
this
,
a
weakning
of
the
vigour
which
before
they
had
,
there
is
not
that
strength
in
them
that
was
before
.
So
that
there
are
two
things
in
every
man
that
hath
a
new
Nature
:
First
,
though
there
be
much
of
the
old
there
,
yet
it
is
exceedingly
weakned
and
mortified
.
And
secondly
,
there
is
much
new
that
was
not
there
before
.
In
every
faculty
there
is
something
new
,
that
puts
a
good
tincture
,
a
beauty
,
and
glosse
on
every
action
thou
doest
;
so
as
though
thou
doe
much
of
the
old
,
yet
not
so
much
as
thou
didst
before
,
and
thou
doest
much
that
thou
couldst
not
doe
before
.
Therefore
be
not
discouraged
,
though
there
bee
some
Inclinations
left
still
,
yet
the
streame
is
weakned
,
the
vigour
is
abated
:
and
againe
,
there
is
a
contrary
streame
that
opposeth
,
resisteth
,
and
overcommeth
it
.
It
may
be
at
the
first
,
thou
mayest
find
it
more
difficult
,
but
in
continuance
thou
shalt
find
it
more
evident
.
I
cannot
better
resemble
it
to
you
,
than
by
a
man
newly
recovered
out
of
sicknesse
;
Therefore
,
be
not
discouraged
for
that
,
onely
,
be
sure
that
thou
find
those
Inclinations
die
in
thee
more
and
more
,
and
that
health
growes
more
and
more
;
for
lusts
are
said
to
be
mortified
,
not
because
they
are
actually
dead
already
,
but
because
they
are
dying
,
a
wound
is
given
them
,
and
they
will
be
dead
.
And
a
man
is
said
to
have
a
new
life
,
because
hee
is
growing
towards
it
;
so
a
man
is
a
New
Creature
,
not
because
he
i●
perfectly
new
,
but
that
is
the
end
he
lookes
to
.
I
was
conceived
in
sinne
,
and
in
iniquity
hath
my
mother
brought
me
forth
:
I
say
,
these
particular
sinnes
should
lead
us
to
know
our
Nature
.
So
did
Iob
when
hee
saw
what
his
failings
had
beene
,
hee
lookes
to
himselfe
and
abhorres
himselfe
.
It
may
be
,
this
hath
beene
taught
you
,
you
are
to
be
humbled
for
your
sinnes
,
and
for
the
evill
actions
that
you
have
done
;
and
this
you
ought
to
doe
,
but
we
must
lead
you
further
,
you
must
be
humbled
for
your
Nature
,
and
indeed
this
humbles
a
man
,
a
man
is
never
humble
till
then
;
for
a
man
may
thinke
his
actions
bad
and
confesse
them
,
yet
he
may
thinke
his
Nature
is
not
bad
;
but
when
he
sees
that
his
Nature
is
bad
,
he
abhors
himselfe
;
now
,
humiliation
is
like
that
:
when
a
man
comes
to
abhorre
himselfe
,
it
is
a
greater
degree
,
than
for
a
man
to
abhorre
his
actions
;
as
it
is
said
of
Iob
,
hee
abhorred
himselfe
;
so
thou
must
learne
to
abhorre
thy selfe
,
to
abhorre
that
nature
that
is
in
thee
.
We
are
very
backward
in
this
,
every
man
is
ready
to
excuse
himselfe
,
though
I
did
this
and
that
,
it
is
my
nature
,
but
thou
must
know
that
the
corruption
within
,
is
more
than
the
sinne
without
.
Now
this
humiliation
must
not
rest
meerely
in
this
,
to
abhorre
thy selfe
,
but
it
must
lead
thee
further
,
to
have
it
renued
,
as
thou
wilt
never
seek
to
have
another
Nature
till
thou
bee
humble
;
when
thou
commest
to
abhorre
thy selfe
,
thou
wilt
labour
for
another
selfe
,
and
not
before
,
thou
wilt
then
be
content
,
yea
desirous
that
that
old
heart
of
thine
may
be
broken
in
peeces
,
and
that
thou
be
made
new
.
This
is
befallen
him
,
that
the
glory
of
the
Son
of
man
may
be
seene
:
that
is
,
that
Christ
may
be
glorified
.
So
the
blinde
man
was
said
to
bee
blinde
for
the
glory
of
God
:
So
it
may
be
said
of
the
old
Nature
in
man
,
of
the
death
that
hath
gone
over
all
mankind
;
therefore
it
is
that
God
may
be
glorified
,
that
is
,
may
shew
his
power
in
renuing
it
:
Therefore
,
as
Christ
said
to
Mary
,
Did
not
I
say
to
thee
beleeve
?
Beleeve
only
,
and
thou
shalt
see
the
power
and
glory
of
God
:
So
say
I
to
every
one
of
you
;
only
beleeve
,
that
is
,
goe
to
God
,
beseech
him
,
and
give
not
over
,
and
beleeve
that
he
is
able
and
willing
to
doe
it
,
and
he
will
not
deny
thee
,
hee
will
raise
thee
from
the
dead
,
h●e
will
change
that
old
nature
of
thine
,
and
know
it
is
no
small
matter
to
beleeve
,
he
can
doe
it
;
Lord
,
saith
he
,
If
thou
wilt
,
thou
canst
make
mee
cleane
.
It
was
a
great
matter
to
say
so
:
Examine
thy selfe
,
and
see
if
it
be
so
with
thee
,
canst
thou
say
to
Christ
,
Lord
,
if
thou
wilt
,
thou
canst
heale
this
nature
and
disposition
of
mine
?
Men
are
discouraged
when
they
see
sinne
hath
got
ground
of
them
,
they
have
had
a
long
comb●te
with
it
,
and
cannot
overcome
it
.
It
is
an
hard
thing
to
goe
to
Christ
and
say
,
Lord
,
thou
ca●st
make
me
whole
;
but
thou
must
beleeve
,
for
he
can
doe
it
,
and
doth
it
daily
,
therefore
goe
to
him
,
beg
earnestly
of
him
,
and
he
will
change
this
nature
of
thine
,
and
make
thee
a
New
Creature
.
Againe
,
Radicem●
actum
,
but
not
Potentiam
,
you
may
lose
the
Flower
,
the
Branches
may
be
cut
downe
,
but
life
remaines
in
the
Root
;
you
may
lose
the
Act
,
but
not
the
power
,
you
may
lose
the
degrees
;
you
may
lose
it
Gradualiter
,
not
Totaliter
.
And
lastly
,
you
may
lose
the
sense
,
you
may
have
Gratiam
sine
sensu
gratiae
,
you
may
lose
the
sense
of
it
,
but
not
the
thing
;
you
may
lose
the
use
,
the
Roo●
and
s●bstance
you
cannot
;
you
may
lose
the
degree
,
not
the
whole
:
that
is
,
when
you
are
once
a
member
of
Christ
,
there
may
be
a
benumming
,
that
may
hinder
the
influence
of
bloud
and
spirits
,
but
so
as
it
shall
never
be
gangred
,
it
shall
never
die
againe
;
there
may
be
a
cloud
on
you
,
but
the
Sunne
shall
never
set
on
you
.
Christ
dies
no
more
,
so
every
one
in
him
dies
no
more
:
that
is
,
he
lives
as
Christ
lives
:
Therefore
,
if
there
can
be
no
disjunction
from
Christ
,
thou
mayest
comfort
thy selfe
,
thou
shalt
have
grace
for
ever
.
Therefore
comfort
your selves
,
my
Brethren
,
with
these
words
,
Doe
you
regard
an
Inheritance
above
a
Lease
,
because
an
Inheritance
is
a
constant
thing
?
Doe
you
regard
Pearles
above
Flowers
,
because
they
will
not
wither
?
Why
then
doe
you
not
get
Grace
,
which
is
so
constant
a
thing
.
Be
not
discouraged
,
give
not
over
your
fight
;
for
,
seeing
Grace
shall
never
have
an
end
in
you
,
you
shall
be
sure
to
overcome
,
you
may
have
many
an
hard
bickering
,
but
you
are
sure
to
hold
out
.
Discouragement
is
a
great
meanes
to
make
a
man
sit
still
;
I
shall
never
get
victory
over
my
sinnes
,
and
then
I
shall
be
cut
off
.
No
,
it
is
impossible
,
when
it
is
once
planted
,
it
shall
grow
,
thou
shalt
have
the
victory
.
Againe
,
if
thy
nature
be
changed
,
thou
must
be
comforted
:
Comfort
your selves
in
this
,
that
you
have
another
nature
(
and
so
wee
will
end
this
point
)
for
it
is
a
very
great
comfort
,
But
,
I
will
not
stand
on
it
,
He
hath
begot
us
againe
with
the
Word
of
truth
,
that
we
should
be
a
kinde
of
first
fruits
of
his
Creatures
:
that
is
,
he
hath
given
us
another
Nature
:
And
what
doe
wee
get
by
that
?
By
this
meanes
you
are
made
Primitiae
,
the
first
fruits
of
his
Creatures
.
There
are
two
things
in
that
,
when
wee
are
said
to
be
first
fruits
,
we
are
the
creame
and
the
prime
of
all
his
Creatures
,
as
the
first
fruits
were
the
creame
of
all
the
field
,
the
top
of
all
the
Creatures
of
God
;
and
is
not
that
a
glorious
condition
that
Nature
puts
us
into
,
that
be
changed
,
that
it
will
make
you
the
highest
in
that
kinde
,
this
is
a
great
priviledge
:
there
is
a
wonderfull
difference
between
Angels
and
Devils
,
one
is
the
top
,
and
the
other
is
the
bottom
,
all
the
difference
is
only
this
,
New
Nature
:
therefore
,
when
thou
hast
a
New
Nature
,
thou
art
put
into
an
high
and
glorious
condition
,
and
this
is
the
first
sense
,
that
wee
are
New
Creatures
.
Then
there
is
another
,
by
being
the
first
fruits
,
you
sanctifie
the
whole
field
;
all
the
world
fares
the
better
for
you
;
for
the
first
fruits
are
,
not
only
the
best
,
but
they
sanctifie
all
the
rest
,
that
is
,
all
mankind
receives
good
from
you
.
When
Lot
was
out
of
Sodome
,
it
was
set
on
fire
,
when
the
Israelites
were
once
out
of
the
Red-sea
,
the
waters
returned
and
drowned
Pharaoh
:
So
Gods
children
sanctifie
the
whole
lumpe
:
therefore
you
have
a
great
priviledge
by
being
New
Creatures
:
So
much
for
this
,
that
you
must
have
another
Nature
.
Whosoever
is
in
Christ
,
let
him
bee
a
New
Creature
:
From
thence
many
things
are
to
bee
gathered
;
As
first
,
if
wee
must
be
New
Creatures
,
then
are
we
redeemed
from
old
customes
,
[
1
](A10010-e42060-b)
1
That
we
are
redeemed
from
old
Customes
.
there
is
a
lingring
in
our
nature
after
that
wee
have
beene
long
accustomed
to
doe
,
old
haunts
are
very
prevalent
.
Custome
is
as
an
Iron
chain
,
to
tye
us
to
the
things
that
are
evill
.
Now
thou
must
be
a
New
Creature
,
Old
Customes
are
such
as
Christ
died
to
redeeme
thee
from
,
Even
from
the
vaine
conversation
you
have
received
from
your
Fathers
.
Therefore
,
you
that
are
held
in
any
by-wayes
,
remember
that
you
are
bound
to
be
New
Creatures
,
and
take
heed
that
custome
prevaile
not
with
you
;
for
it
is
exceeding
prevalent
,
because
it
is
pleasant
,
as
what
a
man
is
long
accustomed
to
,
is
very
pleasant
,
for
custome
breeds
another
nature
,
and
what
is
so
sutable
to
us
,
as
things
connaturall
with
us
,
and
what
are
so
,
are
very
pleasant
?
A
man
will
be
loath
to
come
out
of
a
thing
which
he
hath
much
been
accustomed
to
;
[
1
](A10010-e42110-b)
1
It
gaines
upon
our
judgements
.
off
our
opinions
,
and
that
is
the
reason
why
young
men
are
not
able
to
judge
,
and
other
men
that
are
accustomed
to
evill
courses
have
judged
already
,
and
will
not
judge
againe
;
and
by
this
meanes
custome
prevailes
exceedingly
,
for
it
is
not
onely
pleasant
,
but
it
wins
off
our
Iudgement
.
Againe
,
[
2
](A10010-e42130-b)
2
It
is
troublesome
to
alter
it
.
it
is
exceeding
troublesome
to
change
,
when
a
man
is
accustomed
in
a
thing
,
it
is
easie
to
continue
in
that
course
,
but
to
goe
out
is
troublesome
.
And
againe
,
[
3
](A10010-e42150-b)
3
We
plead
for
it
.
wee
thinke
it
a
disparagement
,
what
have
wee
lived
thus
long
,
thus
many
yeares
together
in
this
tract
,
and
shall
I
now
change
it
?
And
which
is
worse
than
all
the
rest
:
[
4
](A10010-e42170-b)
4
It
breeds
Senselesnesse
.
Custome
breeds
a
senselesnesse
;
Take
heed
that
you
be
not
hardned
through
the
deceitfulnesse
of
sinne
:
that
Custome
takes
not
away
all
sense
;
Consuetudo
peccandi
tollit
sensum
peccati
;
It
is
not
an
easie
thing
to
leave
an
old
custome
;
but
remember
,
that
if
you
be
in
Christ
,
you
must
be
New
Creatures
:
He
shed
his
bloud
to
redeeme
you
from
sinne
,
that
is
,
hee
hath
paid
a
deare
price
to
redeeme
you
from
the
bondage
of
customes
,
from
your
old
Conversation
;
therefore
doe
not
say
you
have
long
done
it
,
and
will
doe
it
still
,
Ant●qua
consuetudo
,
is
nothing
else
but
vetustas
erroris
:
Men
doe
excuse
their
evill
actions
from
their
custome
in
them
,
but
know
it
is
no
good
excuse
,
to
excuse
second
errours
with
a
former
.
Doest
thou
thinke
it
a
good
excuse
to
say
,
I
have
done
it
thus
long
,
and
therefore
will
doe
it
still
?
Yeeld
not
to
it
,
but
know
,
thou
oughtest
to
be
changed
,
have
this
still
in
thy
minde
,
thou
must
have
a
new
Nature
,
thou
art
redeemed
from
thy
old
customes
:
And
this
I
speake
not
only
to
the
old
,
but
to
the
young
.
I
call
it
old
,
not
because
men
have
long
continued
in
it
,
but
because
it
is
sutable
to
the
old
nature
.
You
should
therefore
rather
make
a
contrary
use
of
it
,
and
be
ready
to
say
,
seeing
I
have
continued
in
such
a
course
so
long
,
it
is
time
for
me
to
alter
;
it
is
enough
and
too
much
that
I
have
spent
so
much
time
amisse
,
I
have
suffered
Christ
to
want
,
and
knocke
till
his
head
be
wet
with
the
dew
,
he
shall
wait
no
longer
,
I
will
now
open
to
him
;
for
therefore
are
we
New
Creatures
,
that
wee
may
bee
redeemed
and
freed
from
these
old
customes
.
I
and
the
children
whom
thou
hast
given
mee
,
are
as
signes
and
wonders
in
Israel
.
If
it
were
among
Turkes
it
were
another
matter
,
but
it
is
so
in
Israel
.
Be
not
discouraged
for
this
,
make
account
of
it
,
the
world
will
wonder
at
New
Creatures
,
and
let
it
not
seeme
strange
;
for
when
thou
knowest
that
all
the
world
lyes
in
wickednesse
,
as
in
the
1
Ioh.
5.19
.
And
knowest
that
thou
art
a
New
Creature
,
why
wilt
thou
be
discouraged
?
Let
the
Mathematitian
be
working
according
to
his
Art
,
he
drawes
lines
according
to
his
Rule
,
if
a
Country-man
laugh
at
him
,
will
he
give
over
,
and
be
discouraged
?
He
will
not
doe
so
,
for
he
knowes
it
is
the
mans
ignorance
:
so
if
thou
approvest
thy selfe
to
God
,
if
thou
keepest
a
good
conscience
in
all
things
,
towards
God
,
and
towards
men
,
the
world
will
wonder
at
it
,
yet
thou
goest
by
Rule
,
it
is
their
ignorance
,
it
seemes
strange
to
them
,
and
therefore
they
speake
evill
;
It
is
the
multitude
that
doth
it
,
and
the
multitude
doth
alway
cast
shame
on
that
,
which
shames
them
:
know
it
is
the
fashion
of
the
world
to
do
so
,
the
life
of
the
Saints
is
a
secret
censure
,
now
there
is
no
way
for
the
world
to
helpe
themselves
,
but
to
blemish
that
which
shames
them
,
to
cast
shame
on
that
,
to
blemish
that
as
much
as
can
be
.
Therefore
the
old
world
doth
put
away
all
,
that
may
discover
them
:
As
the
Painter
when
he
had
pictured
a
Cocke
very
ill
,
commands
his
Boy
to
drive
away
all
true
Cockes
from
the
picture
;
for
,
saith
he
,
if
they
come
neere
it
,
all
men
will
see
what
a
bungler
I
am
,
but
if
no
true
Cockes
come
neere
,
it
may
passe
well
enough
:
After
this
manner
doth
the
world
,
As
long
as
no
New
Creature
comes
neere
,
their
oldnesse
is
not
seene
,
it
is
not
taken
notice
of
,
they
doe
well
enough
,
but
if
there
be
one
in
a
Countrey
or
Towne
,
or
one
of
a
Societie
,
whose
course
is
of
another
fashion
,
that
hath
another
life
,
that
is
,
a
New
Creature
,
when
he
stands
by
,
the
old
will
appeare
,
and
they
will
have
it
driven
away
:
I
would
the
times
were
not
such
as
that
I
need
presse
this
.
Indeed
it
is
a
great
weaknesse
to
be
discouraged
in
the
wayes
of
God
,
and
to
be
ashamed
of
that
which
should
be
our
glory
.
It
hath
alway
beene
the
manner
of
the
world
,
and
that
may
comfort
thee
;
for
the
world
is
as
the
Sea
that
casts
out
Pearles
,
but
this
is
thy
comfort
,
some
will
gather
them
up
,
some
know
them
to
bee
Pearles
,
and
prize
them
so
,
though
the
world
casts
them
out
as
mud
,
yet
the
Lord
knowes
what
thou
art
,
The
world
loves
her
own
,
but
what
is
not
like
themselves
,
the
world
cannot
love
;
as
the
Aethiopians
picture
Angels
blacke
and
Devils
white
;
so
doth
the
old
world
,
what
is
blacke
like
themselves
,
they
reckon
beautifull
,
but
they
that
have
the
true
beauty
they
honour
not
,
because
they
are
not
like
them
.
Therefore
,
if
thou
findest
ill
entertainment
in
the
world
,
thou
must
know
,
every
New
Creature
shall
have
it
:
And
let
me
say
this
of
the
old
world
,
that
are
ready
to
cast
shame
on
the
New
Creatures
,
you
say
you
doe
it
not
to
the
New
Creatures
,
not
to
them
that
are
religious
,
but
you
doe
it
to
Hypocrites
:
Let
me
say
thus
much
to
you
before
I
passe
this
point
.
Those
men
whom
of
all
others
you
may
thinke
not
to
be
New
Creatures
,
may
be
the
best
men
;
as
a
Philosopher
answered
,
and
it
was
a
wise
answer
,
when
an
ignorant
man
asked
him
,
who
was
an
happy
man
,
whereas
men
reckon
Kings
and
Princes
happy
men
?
He
answered
,
Hee
that
of
all
others
,
thou
thinkest
most
happy
,
may
bee
most
unhappy
;
and
hee
whom
thou
thinkest
most
unhappy
,
may
be
most
happy
:
So
those
that
be
disliked
for
the
most
part
,
are
these
New
Creatures
,
and
those
men
spoke
well
of
,
are
of
another
stocke
,
like
themselves
.
Thirdly
,
Thou
must
purge
out
the
old
leaven
,
1
Cor.
5.7
.
Purge
out
the
old
leaven
,
for
Christ
your
Passeover
is
offered
:
If
that
was
to
be
done
for
the
shadow
,
must
it
not
bee
done
for
the
substance
.
The
Apostle
presseth
it
so
,
Purge
out
all
the
old
leaven
,
all
must
be
purged
,
all
old
things
must
bee
taken
away
;
there
was
a
strait
charge
that
they
must
search
their
houses
,
yea
,
every
corner
of
their
cup-boord
,
not
any
place
should
be
left
unsearched
,
and
it
was
to
be
done
exactly
,
that
in
the
least
corner
there
should
be
no
leaven
left
:
So
thou
must
search
all
the
corners
of
thy
heart
,
all
the
turnings
of
thy
conversation
,
the
old
leaven
must
be
purged
out
of
all
,
out
of
thy
understanding
,
out
of
thy
tongue
,
there
must
be
no
more
thy
old
speech
and
language
,
out
of
thine
eyes
,
there
must
be
no
more
wantonnesse
;
out
of
thine
eares
,
every
part
of
the
old
man
,
of
the
old
leaven
,
must
be
purged
out
of
the
whole
Soule
,
there
is
no
question
of
that
,
and
of
thy
body
too
;
all
the
manner
of
conversation
must
be
holy
;
all
old
leaven
must
be
purged
out
,
because
it
is
old
leaven
;
and
you
must
keepe
the
Passeover
with
that
which
is
new
,
with
new
dough
,
with
the
New
Creature
.
For
Sinne
is
like
old
leaven
,
now
leaven
when
it
is
old
is
the
worst
,
as
every
thing
gets
strength
from
their
age
,
and
it
is
of
that
nature
,
that
if
they
doe
not
purge
it
out
,
it
will
leaven
the
whole
lumpe
:
If
there
be
any
jot
of
leaven
left
,
it
shall
sower
all
thy
heart
.
Sinne
is
like
a
fretting
leprosie
that
will
runne
over
all
;
So
leaven
is
strong
,
it
sowres
quickly
and
speedily
.
But
must
all
the
old
building
bee
pulled
downe
;
You
must
know
,
For
example
,
a
man
is
naturally
sad
,
he
may
continue
this
,
the
oldnes
of
that
is
,
that
it
spends
it selfe
in
earthly
sorrow
and
worldly
discontent
,
when
grace
comes
,
when
the
new
man
comes
,
it
powres
it selfe
forth
in
Prayer
,
Is
any
man
sad
?
Let
him
pray
.
So
it
may
be
thou
art
naturally
merry
,
grace
takes
not
away
this
disposition
,
but
whereas
before
it
was
spent
in
vanity
;
now
he
that
is
merry
sings
Psalmes
;
Let
him
that
is
merry
sing
Psalmes
;
that
is
,
a
mans
merrinesse
is
turned
to
an
holy
cheerefulnesse
,
the
dissolutenesse
is
taken
away
,
but
the
disposition
continues
still
:
Religio
est
laeta
;
though
not
,
dissoluta
.
So
it
may
be
thou
art
of
a
facile
nature
,
before
it
was
to
evill
,
thou
wast
ready
to
be
drawne
away
by
evill
,
when
grace
comes
,
thou
must
be
facile
to
good
.
It
may
be
thou
hast
a
sturdy
disposition
,
full
of
metall
,
and
courage
,
whereas
before
it
was
to
attempt
evill
things
with
much
violence
,
now
it
is
set
on
good
enterprizes
with
as
much
zeale
,
so
there
is
nothing
to
be
pulled
downe
,
onely
the
oldnesse
must
be
taken
away
▪
The
end
of
the
Fifth
Sermon
.
THE
SIXTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
AGaine
,
If
the
eye
be
single
,
all
the
body
is
light
;
but
if
the
eye
bee
double
,
all
the
body
is
full
of
darknesse
:
That
is
,
there
are
causes
why
men
walke
unevenly
,
one
is
because
they
are
as
in
bivio
,
hey
know
not
which
way
to
choose
,
they
are
yet
in
doubt
what
to
pitch
on
;
as
a
man
standing
betweene
two
objects
,
and
not
knowing
which
way
to
choose
,
but
sometimes
will
be
with
one
,
sometimes
with
the
other
,
according
as
his
different
temper
guides
him
,
he
will
not
pitch
resolutely
on
either
:
So
it
is
a
double
eye
,
because
of
the
objects
;
it
looks
on
two
objects
,
now
on
one
,
and
now
on
another
;
now
it
is
carried
this
way
,
now
that
way
.
This
is
a
thing
every
where
condemned
in
the
Scripture
;
but
there
is
difference
betweene
this
and
a
single
eye
,
that
hath
one
object
,
that
hath
chosen
God
for
his
God
,
but
followes
him
with
much
weaknesse
,
with
much
imperfectnesse
;
this
man
hath
a
single
eye
,
and
hath
pitched
on
God
;
another
hath
two
things
in
his
eye
,
One
thing
I
doe
desire
,
saith
David
,
and
one
thing
will
I
seeke
for
,
&c.
And
I
have
chosen
to
runne
the
way
of
thy
Commandements
.
So
all
the
Saints
,
one
thing
they
desire
which
they
pitch
on
,
they
have
resolved
to
serve
God
with
a
perfect
heart
;
another
man
is
unresolved
and
knowes
not
which
to
choose
,
therefore
is
to
and
fro
,
off
and
on
,
now
very
forward
,
and
then
backward
,
religious
in
a
good
mood
,
and
then
off
againe
.
This
you
must
take
heed
of
,
for
here
you
ought
to
be
discouraged
,
this
is
not
our
meaning
when
we
say
you
must
not
be
discouraged
for
your
unevennesse
.
But
how
shall
I
know
it
,
By
this
,
Saul
,
Saul
had
very
good
fits
when
he
persecuted
David
,
surely
he
was
in
good
earnest
when
he
said
,
he
would
do
it
no
more
,
and
David
was
more
righteous
than
he
,
he
wept
,
and
his
heart
melted
,
but
he
was
sicke
of
it
,
he
was
out
of
his
element
.
The
Saints
have
certaine
fits
,
but
they
are
sicke
of
sinne
,
the
other
are
sicke
of
the
goodnesse
and
godlinesse
which
they
have
,
and
are
never
well
,
till
they
bee
set
at
liberty
againe
,
that
they
may
walke
againe
in
their
old
wayes
,
so
there
is
great
difference
in
their
degrees
.
Againe
,
such
a
man
,
saith
Saint
Iames
,
is
unstable
in
all
his
wayes
,
that
is
,
a
man
whose
heart
is
upright
,
there
is
some
inequability
to
be
found
in
his
life
,
some
unevennesse
,
yet
it
is
but
now
and
then
,
and
by
accident
as
it
were
,
because
the
graces
hee
hath
bee
true
,
and
good
,
and
though
sometimes
he
falls
,
it
is
but
by
accident
.
Take
a
true
drugge
,
and
a
false
and
counterfeit
drugge
;
when
ever
you
will
put
a
false
drug
to
triall
,
it
will
not
worke
.
Take
a
drugge
that
the
Apothecary
gives
you
,
it
may
have
the
colour
and
smell
of
a
true
one
,
it
may
be
you
cannot
tell
how
to
find
it
out
,
but
in
working
you
may
,
if
it
be
false
it
workes
not
:
So
take
a
Bow
that
is
rotten
,
draw
an
arrow
to
the
head
,
and
it
is
sure
to
breake
;
this
similitude
the
Scripture
useth
,
They
started
aside
like
a
broken
Bow
,
that
is
,
when
I
put
you
to
triall
,
you
fly
backe
,
for
you
are
rotten
:
So
those
that
are
not
sound
,
it
is
not
their
stability
that
makes
them
goe
on
in
the
wayes
of
God
for
a
time
,
but
want
of
temptation
to
put
them
to
it
.
Put
Iudas
to
it
,
put
Saul
to
it
,
and
you
shall
quickly
find
them
:
But
take
a
true
drugge
,
ordinarily
it
workes
well
,
but
by
accident
it
may
not
worke
:
A
good
Bow
may
be
broken
,
by
accident
;
so
a
grace
that
is
true
and
right
,
may
sometimes
faile
of
working
.
I
cannot
better
expresse
it
,
than
by
this
similitude
:
Take
a
ship
bound
to
a
certaine
Haven
,
it
pitches
there
,
the
Compasse
is
set
the
right
way
,
but
it
may
bee
carried
away
by
crosse
winds
,
yet
there
is
a
certaine
Haven
which
it
tends
to
:
So
there
is
a
certaine
Haven
,
which
all
the
Saints
of
God
goe
to
,
howsoever
they
are
transported
by
temptations
and
lusts
,
yet
the
Compasse
stands
the
right
way
:
Another
is
carried
aside
by
uncertaine
winds
,
(
for
that
is
a
Scripture
similitude
)
that
is
,
there
is
the
wind
of
a
good
mood
carrying
them
towards
God
,
let
them
bee
turned
,
they
goe
another
way
,
they
are
not
bound
to
a
certaine
Haven
,
they
are
not
pitcht
,
the
others
are
carried
aside
by
accident
,
sometimes
they
mistake
the
way
,
sometimes
they
fall
,
and
slip
in
the
way
,
but
that
is
their
journey
they
travell
to
heaven
.
Last
of
all
,
those
that
are
uneven
;
out
of
falsenesse
of
heart
,
and
not
weaknesse
of
grace
,
they
never
bring
forth
fruit
.
I
finde
that
to
be
the
Scriptures
Rule
in
the
eight
Chapter
of
Saint
Luke
,
in
the
Parable
of
the
Seed
,
you
shall
see
,
it
is
said
of
the
three
grounds
,
which
went
furthest
of
the
three
,
that
it
brought
not
forth
fruit
;
for
the
thornes
grew
up
,
that
is
,
the
world
and
the
pleasures
of
divers
lusts
,
and
choaked
it
;
so
these
men
bring
not
forth
fruit
.
Come
let
us
walke
in
the
Garden
,
and
gather
some
fruit
,
as
in
Cant.
The
other
bring
not
forth
fruit
.
Take
the
best
action
they
doe
,
being
rightly
examined
,
it
is
not
good
,
there
is
something
there
that
marres
it
;
and
God
sees
this
,
they
may
be
very
faire
in
the
eye
of
man
,
but
they
are
abominable
in
Gods
sight
.
Therefore
,
if
thou
have
a
New
nature
,
be
not
discouraged
for
thy
unevennesse
,
which
the
best
of
the
Saints
are
liable
to
.
Againe
,
But
,
you
will
say
,
this
is
not
so
sure
a
signe
,
for
before
this
I
found
many
a
combate
;
First
,
in
them
that
are
sound
,
there
is
alia
sedes
belli
,
there
is
another
seat
of
the
warre
:
for
where
before
it
was
in
the
conscience
,
it
is
now
throughout
the
whole
soule
,
there
is
a
difference
in
the
Subject
,
every
faculty
is
set
against
it selfe
;
because
before
,
the
light
was
shut
up
within
the
walls
of
conscience
,
but
it
was
not
shed
into
the
whole
soule
,
it
lay
glowing
as
a
Sparke
there
,
but
it
was
imprisoned
,
you
imprisoned
the
truth
,
and
would
let
it
goe
no
further
;
but
now
it
sheeds
into
the
soule
,
what
the
understanding
knowes
,
is
infused
into
the
will
,
and
all
the
affections
;
so
there
is
a
generall
change
,
and
when
the
change
is
generall
,
the
combate
must
needs
be
generall
;
the
combate
must
now
be
in
every
part
,
whereas
before
it
was
but
in
one
.
Againe
,
there
is
a
difference
in
successe
,
for
in
the
contention
betweene
the
conscience
and
the
rest
of
the
soule
,
the
conscience
still
loses
,
and
the
other
gets
the
victory
:
But
in
the
other
,
alwayes
the
new
man
prevailes
;
The
House
of
David
prevailes
against
the
House
of
Saul
:
There
must
needs
be
warres
betweene
two
contraries
,
but
the
House
of
David
growes
stronger
:
So
,
by
which
our
Divines
use
to
resembe
this
,
Iacob
got
the
better
in
the
end
:
So
there
is
a
different
successe
,
the
new
man
out-wrestles
the
flesh
.
Sometimes
a
man
is
foiled
,
but
we
doe
not
say
a
man
hath
lost
the
battell
because
he
hath
a
wound
,
or
a
foile
,
or
hath
beene
beaten
backe
a
little
,
he
hath
got
the
victory
that
wins
it
in
the
end
,
and
that
is
the
case
of
all
the
Saints
.
Thirdly
,
there
is
difference
in
the
object
about
which
the
controversie
is
.
The
common
nature
hath
but
a
common
light
,
therefore
sees
but
grosse
sinnes
,
as
our
eyes
see
only
starres
of
a
greater
magnitude
,
when
a
man
hath
a
glimmering
light
,
things
that
be
great
and
conspicuous
he
discernes
,
that
is
all
he
doth
.
A
naturall
mans
contention
is
about
sinnes
of
a
great
nature
,
because
light
goes
no
further
;
but
in
them
that
be
sanctified
,
a
cleare
light
come
into
the
house
,
and
shines
as
thorow
a
glasse
in
a
cleare
day
,
where
you
doe
not
onely
see
the
great
heapes
of
dirt
and
dust
,
but
the
smallest
mote
;
the
others
doe
not
see
the
moathes
,
because
they
have
not
that
peculiar
light
,
therefore
they
are
never
troubled
about
motes
:
So
the
contention
differs
in
the
object
;
the
Saints
contention
is
about
small
things
,
about
the
very
manner
of
doing
holy
duties
,
about
the
inward
turnings
of
the
affections
,
about
the
sanctifiednesse
of
them
about
ill
thoughts
,
they
have
a
peculiar
light
;
this
doth
not
put
out
common
light
,
but
makes
you
see
more
than
you
did
before
;
there
be
many
hundred
sinnes
now
,
which
you
never
saw
to
be
sinnes
before
.
Had
not
Paul
a
new
light
?
Before
,
he
had
not
considered
that
lust
was
sinne
,
but
afterwards
he
knew
it
:
In
the
Saints
,
the
affections
wherewith
they
performe
holy
duties
,
yea
,
their
affection
to
their
ill
affections
,
the
controversie
is
about
that
.
Last
of
all
,
there
is
difference
in
the
continuance
;
this
contention
of
the
naturall
conscience
lasts
,
but
for
a
time
,
but
it
being
betweene
the
old
Nature
,
and
new
,
it
continues
to
the
end
,
it
is
never
given
over
,
others
may
be
in
controversie
for
a
fit
,
but
hold
not
out
,
because
the
cause
of
controversie
continues
not
,
it
is
worne
out
and
overcome
,
but
in
a
new
Nature
,
when
it
begins
it
lasts
for
ever
,
there
is
no
end
:
So
you
see
there
is
difference
.
If
then
you
have
new
Natures
,
expect
a
combate
;
yea
,
so
as
if
you
have
it
not
,
The
sixth
Consectary
,
that
I
will
deliver
to
you
,
is
,
that
if
you
must
be
New
,
then
let
it
not
seeme
strange
to
you
,
though
you
finde
a
little
aukednesse
in
the
waies
of
godlinesse
at
the
first
;
for
new
things
are
a
little
troublesome
,
sudden
changes
are
so
,
when
the
thing
is
New
.
Be
not
discouraged
,
it
is
that
you
must
expect
,
and
remember
that
custome
will
make
it
pleasant
,
when
you
are
used
to
it
a
little
.
Therefore
complaine
not
,
lay
not
aside
the
Armour
of
God
,
because
it
is
a
little
heavie
and
ungainsome
at
the
first
;
as
David
,
who
would
not
goe
in
Sauls
armour
,
because
he
was
not
accustomed
to
it
;
lay
it
not
aside
when
thou
art
accustomed
to
it
,
thou
wilt
beare
it
well
enough
.
Custome
makes
the
worst
things
,
even
grievous
things
pleasant
,
how
much
more
,
when
one
fals
on
that
which
is
good
indeed
?
Therefore
you
must
know
,
this
is
the
nature
of
the
burthen
of
Christs
Commandements
which
he
calls
a
burthen
,
the
more
you
beare
it
,
the
lighter
it
is
,
and
there
is
good
reason
for
it
,
because
indeed
it
is
not
a
burthen
to
the
new
man
,
but
a
delight
,
though
to
the
flesh
it
is
a
burthen
,
the
longer
you
beare
it
,
the
better
it
is
:
If
you
reckon
it
a
burthen
,
as
it
seemes
to
be
at
the
beginning
;
yet
remember
it
is
,
as
Physike
is
,
a
burthen
to
a
sicke
man
;
you
know
a
sicke
man
reckons
it
a
burthen
to
take
physike
,
and
eat
wholsome
meats
,
but
it
is
that
that
takes
away
the
disease
:
So
is
godlinesse
,
it
is
a
burthen
as
Physike
is
,
and
as
wholesome
diet
is
,
but
it
partly
heales
,
and
partly
strengthens
:
therefore
the
longer
you
goe
in
his
wayes
,
the
lesse
burthensome
they
will
be
,
the
disease
will
be
taken
away
:
As
the
more
physike
and
wholesome
meat
,
the
more
the
disease
is
weakned
,
and
the
man
strengthned
.
This
deceives
us
(
and
take
heed
of
being
deceived
)
we
think
we
must
be
tied
from
drinke
,
and
have
the
dropsie
still
,
and
have
our
feaver
stil
,
we
thinke
,
we
must
eat
wholesome
meats
,
and
be
sick
still
,
it
is
impossible
it
should
be
so
,
you
must
know
therefore
,
that
the
dropsie
is
healed
,
and
then
what
if
abstinence
be
commanded
?
you
must
know
that
sicknesse
is
cured
,
and
health
is
come
in
the
roome
;
then
what
matter
is
it
,
if
you
are
bound
to
these
duties
?
they
are
burthensome
before
,
they
will
not
be
now
.
Therefore
be
not
discouraged
,
the
insolence
,
the
uncouthnesse
,
the
unaccustomednesse
of
a
thing
makes
it
usually
burthensome
.
It
is
not
so
with
the
wayes
of
wickednesse
,
they
are
pleasant
in
the
beginning
,
but
bitternesse
in
the
latter
end
:
but
the
wayes
of
godlinesse
,
though
they
are
a
little
auke
and
hard
at
the
first
,
yet
they
are
pleasant
in
the
end
,
and
you
must
be
content
to
endure
a
little
pains
(
as
we
say
)
Qui
fugit
molam
,
fugit
farinam
:
If
you
will
not
take
paines
at
the
mill
,
you
shall
not
have
any
meale
;
if
you
will
not
take
a
little
paines
at
the
beginning
,
you
shall
want
the
fruit
of
it
:
therefore
be
content
with
it
,
that
you
may
have
the
fruit
.
A
man
doth
not
say
,
because
a
new
sute
,
or
a
new
paire
of
shooes
is
hard
at
first
putting
on
;
therefore
I
will
goe
in
ragges
,
but
he
saith
,
the
new
is
better
than
the
old
,
and
after
I
have
worne
it
a
while
,
it
will
be
more
easie
.
So
be
sure
the
wayes
of
God
will
be
as
easie
as
pleasing
,
yea
,
more
pleasing
than
any
thing
,
for
they
are
jucunda
per
se
,
pleasing
in
their
owne
nature
,
others
are
pleasing
to
this
or
that
humour
,
to
this
or
that
case
:
now
this
is
a
true
rule
,
whatsoever
is
so
,
per
se
,
is
alwayes
so
.
So
thou
shalt
finde
this
new
man
more
easie
and
pleasant
,
for
thou
shalt
finde
it
to
be
so
at
all
times
,
it
is
a
continuall
feast
pleasing
in
all
conditions
.
Take
all
other
things
that
please
thy
nature
,
it
is
but
when
thou
hast
such
a
lust
,
such
an
humour
in
such
a
time
,
it
is
not
so
at
all
times
,
it
is
not
a
continuall
feast
.
But
,
I
answer
,
New
Creatures
,
then
give
God
the
praise
of
that
great
worke
,
of
changing
old
men
into
new
men
;
I
say
,
give
him
the
praise
of
it
,
for
he
lookes
for
that
at
your
hands
.
Will
you
magnifie
him
for
healing
a
lame
man
,
a
blind
man
(
for
they
were
true
maladies
,
and
he
was
worthy
of
praise
for
them
)
and
is
he
not
worthy
to
be
magnified
for
changing
the
whole
Nature
,
for
altering
the
whole
frame
of
it
?
Are
the
cures
of
the
soule
lesse
than
the
cures
of
the
body
?
What
if
Christ
should
now
make
the
lame
to
walke
,
the
blinde
to
see
,
to
take
away
the
blindnesse
of
the
mind
,
to
heale
the
sicknesse
of
the
soule
,
to
make
a
man
a
New
Creature
:
Is
not
this
a
worke
of
an
higher
Nature
?
When
the
Centurion
saw
the
Veile
of
the
Temple
rent
,
he
said
,
Surely
this
was
the
Sonne
of
God
:
So
when
thou
shalt
see
the
Course
of
Nature
turned
,
that
old
Nature
of
thine
rent
to
peeces
,
be
ready
to
say
,
Surely
this
was
the
Sonne
of
God
:
Shall
we
say
Christ
was
God
for
turning
water
into
w●ne
,
and
shall
we
not
give
him
the
praise
of
his
power
,
when
we
see
him
turne
one
Creature
into
another
?
making
Lions
Lambes
,
making
you
New
Creatures
?
This
is
a
turning
of
the
course
of
Nature
,
is
not
your
Nature
carried
as
violently
to
sinne
,
as
the
Sunne
in
his
course
?
And
to
turne
it
,
is
as
much
as
to
stay
the
Sunne
in
his
course
;
It
is
no
lesse
to
make
you
New
Creatures
:
No
man
considers
it
,
therefore
let
me
put
you
in
minde
what
it
is
,
for
this
is
a
thing
you
should
marke
.
Therefore
Iohn
Baptist
gives
this
signe
of
Christ
,
by
which
he
might
be
distinguished
from
himselfe
,
and
all
men
,
I
baptize
you
with
water
,
but
when
he
comes
,
he
shall
baptize
you
with
the
Holy
Ghost
and
with
fire
,
that
is
,
when
that
is
done
,
be
assured
that
the
Sonne
of
God
is
come
in
the
flesh
.
This
is
the
great
miracle
that
Iohn
will
have
them
attend
unto
;
and
is
not
this
daily
done
?
Doth
not
Christ
baptize
us
with
fire
and
with
the
Holy
Ghost
?
Therefore
you
shall
see
what
answer
he
gives
to
Iohn
Bapt.
when
he
would
know
,
Art
thou
he
,
or
looke
we
for
another
?
Goe
and
tell
Iohn
the
blinde
see
,
the
lame
walke
,
and
the
poore
receive
the
Gospell
,
that
is
,
I
have
made
them
New
Creatures
:
This
is
put
with
the
other
miracles
of
healing
the
blinde
and
lame
.
It
is
true
we
that
live
,
see
not
this
done
,
the
blind
to
see
,
or
the
lame
to
goe
,
yet
we
see
men
receive
the
Gospell
,
that
is
,
are
regenerate
by
the
Gospell
,
are
made
New
Creatures
:
This
is
a
thing
we
should
hearken
to
;
as
it
was
a
great
sinne
in
them
in
Christs
time
,
to
neglect
the
miracles
he
did
;
so
it
is
with
us
when
wee
neglect
this
.
Therefore
Christ
takes
up
Nichodemus
,
when
he
tells
him
that
men
must
be
made
New
Creatures
;
he
wondering
at
it
,
saith
,
what
dost
thou
meane
by
that
?
Christ
saith
,
what
wilt
thou
doe
,
when
I
tell
thee
of
things
in
heaven
,
if
thou
wilt
not
beleeve
,
when
I
tell
thee
of
earthly
things
:
The
meaning
is
this
,
Regeneration
is
a
thing
done
on
earth
(
that
is
the
meaning
of
the
place
)
this
you
see
before
your
eyes
,
this
you
have
experience
of
,
if
you
will
not
beleeve
this
,
how
will
you
beleeve
things
that
are
remote
from
your
eyes
?
that
are
shut
up
from
you
,
which
you
have
no
experience
of
,
but
only
that
I
tell
you
,
and
therefore
you
ought
to
beleeve
me
?
Therefore
,
when
you
see
New
Creatures
,
argue
thus
with
your selves
,
Certainly
there
is
a
renewing
God
,
and
a
renewing
Spirit
,
that
is
,
there
is
a
Redeemer
;
for
as
by
the
common
creatures
,
which
you
see
,
you
know
there
is
a
Creator
(
as
,
opus
monstrat
efficientem
)
if
you
see
a
creature
,
then
you
know
there
is
a
Creator
,
then
why
should
not
that
renewing
of
Christ
,
his
exercising
that
act
of
renewing
among
the
sonnes
of
men
,
put
you
in
minde
of
glorifying
Go●
and
of
giving
you
the
praise
of
it
?
When
C●●●t
wrought
miracles
,
you
shall
finde
what
different
successe
they
had
,
saith
the
Text
in
more
places
than
one
,
(
therefore
I
need
not
quote
it
)
some
of
the
people
glorified
God
,
when
they
saw
such
a
thing
done
,
others
envied
,
some
glorified
God
,
others
went
and
told
the
Pharisies
.
You
shall
see
when
Lazarus
was
raised
from
the
dead
,
some
beleeved
and
glorified
God
,
others
went
to
the
Pharisies
:
Now
,
I
say
,
when
you
see
this
done
,
(
for
this
is
the
greatest
miracle
,
and
all
the
miracles
that
is
now
left
)
that
men
are
made
New
Creatures
,
and
it
is
done
before
your
eyes
,
if
you
will
see
it
;
(
as
Christ
said
)
Hee
that
hath
eares
,
let
him
heare
.
Take
heed
how
you
looke
on
it
,
consider
with
what
eye
,
God
never
makes
a
New
Creature
,
but
when
men
looke
on
it
,
there
is
a
different
judgement
;
some
there
are
that
magnifie
it
,
and
desire
to
be
made
so
likewise
,
that
make
this
use
of
it
,
and
so
you
ought
to
doe
,
surely
there
is
vertue
in
the
Spirit
,
a
vertue
in
Grace
,
an
efficacie
in
the
Word
;
surely
these
be
the
ministers
and
servants
of
the
most
high
God
.
This
you
ought
to
doe
;
but
on
the
other
side
,
how
many
hundreds
and
thousands
are
there
that
doe
as
they
did
,
when
they
saw
the
miracles
,
they
envied
?
Yea
,
as
they
did
with
Lazarus
,
When
the
Iewes
saw
that
,
for
Lazarus
sake
,
many
went
away
,
and
beleeved
on
him
,
they
consulted
how
to
put
Lazarus
to
death
:
That
is
the
fashion
of
the
world
,
when
they
see
New
Creatures
,
men
regenerate
,
that
holinesse
and
purity
of
godlinesse
shines
forth
in
their
lives
,
and
when
that
causes
others
to
goe
away
,
and
that
,
for
that
they
will
beleeve
on
Christ
,
they
will
doe
as
they
did
with
Lazarus
,
they
will
have
him
put
to
death
,
that
is
,
they
will
have
him
removed
out
of
the
way
,
they
will
have
him
taken
,
ex
rerum
natura
.
Take
heed
of
this
.
But
,
It
is
very
true
,
-
First
,
the
inseparability
betweene
Iustification
and
Sanctification
.
-
Secondly
,
the
having
of
another
Nature
.
-
Thirdly
,
it
must
be
New
.
Whosoever
is
in
Christ
,
let
him
be
a
New
Creature
:
Deus
est
causa
totius
entis
,
He
is
the
beginner
and
ender
,
he
makes
us
New
.
And
there
is
much
reason
,
First
,
Againe
,
Who
art
thou
that
boastest
,
who
hath
put
the
difference
?
If
man
hath
free
will
to
take
Grace
,
or
refuse
it
,
and
if
God
hath
given
to
all
sufficient
meanes
,
then
,
thou
hast
made
the
difference
,
God
hath
not
.
Againe
,
if
this
were
so
,
we
must
take
away
all
Election
and
Reprobation
;
First
,
he
must
be
a
sheepe
,
before
he
will
follow
the
bough
:
Now
thou
art
a
Wolfe
by
nature
,
first
,
therefore
he
must
turne
thy
nature
,
God
must
turne
thy
voluntatem
Lupinam
into
Agninam
;
therefore
thou
must
have
another
nature
before
thou
canst
follow
the
bough
.
Againe
,
thou
must
have
an
eye
to
see
that
bough
,
but
we
are
blind
by
nature
,
and
till
God
opens
our
eyes
and
inlightens
us
,
we
cannot
see
the
excellencies
of
the
waies
of
God
,
and
therefore
we
shall
not
follow
it
.
Againe
,
there
must
be
strength
to
follow
,
but
except
God
give
thee
strength
,
though
thou
shouldest
see
it
,
and
see
beauty
in
it
too
,
thou
wilt
never
follow
it
,
to
purpose
,
thou
will
never
follow
it
to
the
end
.
Saul
looked
on
it
for
a
time
,
but
not
to
the
end
,
there
must
be
a
power
of
God
to
carry
a
man
through
all
objects
,
all
impediments
to
the
end
;
therefore
,
No
man
can
come
to
me
(
saith
Christ
)
except
my
Father
draw
him
:
Not
some
men
,
but
no
man
,
though
he
have
great
meanes
;
he
doth
not
say
,
will
come
,
but
can
come
;
he
doth
not
say
,
except
my
Father
allure
him
with
congruous
objects
,
but
except
my
Father
change
his
Nature
;
for
drawing
signifies
a
reluctance
,
and
backwardnesse
in
us
.
Goe
to
experience
,
you
shall
find
it
so
;
when
we
speake
to
men
,
it
is
true
,
we
say
,
they
be
dead
in
sins
and
trespasses
:
Doe
not
men
heare
us
as
dead
men
?
No
man
stirres
up
himselfe
,
they
goe
away
as
they
came
,
and
till
God
put
life
into
them
,
they
will
not
hearken
to
us
.
Againe
,
how
perverse
are
judgements
of
men
?
they
see
no
excellencies
in
the
wayes
of
God
;
therefore
are
apt
to
quarell
and
speake
against
them
.
Againe
,
doe
we
not
find
our
desires
so
pitched
on
present
things
,
and
our
lusts
so
set
upon
them
,
that
without
an
Almighty
Power
they
cannot
be
loosed
?
Therefore
Christ
saith
,
It
is
impossible
for
a
rich
man
,
that
is
,
one
that
sets
his
heart
on
riches
,
to
enter
into
the
kingdome
of
heaven
.
That
place
is
as
strong
as
any
place
in
all
the
Booke
of
God
,
to
shew
that
there
is
no
freedome
of
will
;
It
is
impossible
for
a
rich
man
;
for
a
man
that
hath
this
one
lust
,
(
he
might
have
said
of
any
other
lust
)
whose
heart
is
set
on
gaming
,
on
any
other
sinne
,
it
is
as
impossible
as
for
a
Cable-rope
to
goe
thorow
the
eye
of
a
needle
:
But
then
(
saith
Peter
)
No
man
shall
be
saved
:
and
indeed
no
man
shall
be
saved
,
if
there
be
no
more
than
his
owne
strength
,
but
God
will
put
to
his
Almighty
Power
,
to
change
his
nature
,
to
mortifie
these
lusts
.
Therefore
,
this
we
finde
by
experience
,
it
is
not
a
notion
that
men
are
not
able
to
come
in
.
thou
refusest
to
come
in
,
and
wilt
not
walke
in
that
way
.
Here
lyeth
the
Impediment
.
Againe
,
Againe
,
I
say
,
we
preach
Free-will
to
the
Regenerate
;
for
certainly
,
so
much
grace
as
they
have
,
so
much
Free-will
they
have
,
for
Free-will
followes
Grace
,
as
the
Shadow
doth
the
Body
;
so
farre
as
we
are
restored
to
Adams
condition
,
so
farre
we
have
Adams
Free-will
.
Therefore
we
maintaine
Free-will
in
the
Regenerate
,
and
as
farre
as
thou
art
Regenerate
,
thou
hast
Free-will
,
thou
mayest
doe
more
than
thou
doest
.
Therefore
doe
not
sit
downe
and
say
,
I
cannot
doe
it
,
for
thou
mayest
doe
it
;
and
if
thou
hast
but
a
little
strength
,
thou
mayest
improve
and
husband
it
,
as
well
as
any
other
talent
,
and
it
shall
increase
and
grow
in
thee
.
are
kept
by
the
power
of
God
to
salvation
.
Otherwise
,
if
it
were
true
that
we
take
Grace
,
and
refuse
it
,
according
to
libertie
of
will
;
you
must
know
,
this
will
consequently
follow
on
it
;
if
thou
canst
take
it
out
of
liberty
of
will
,
thou
mayest
let
it
goe
againe
:
never
any
man
holds
one
,
but
he
holds
the
other
also
;
I
say
,
thou
may'st
fall
from
it
againe
.
Now
,
if
thou
mayest
take
it
,
and
fall
from
it
againe
,
thou
art
as
Adam
was
;
how
miserable
then
is
thy
condition
?
But
by
this
doctrine
that
we
are
in
Christ
,
that
Christ
hath
made
us
New
Creatures
,
that
the
worke
hath
beene
begun
by
him
,
and
we
are
now
committed
to
his
keeping
,
we
are
in
another
condition
than
we
had
in
Adam
.
Againe
,
Againe
,
if
thou
couldest
take
Christ
,
and
come
in
,
thou
wouldest
be
lesse
beholding
to
Christ
,
First
,
if
it
be
Christs
worke
,
if
it
be
he
that
must
begin
it
,
(
for
it
is
a
creature
)
then
you
see
what
businesse
we
have
in
hand
,
that
are
Preachers
of
the
Gospell
,
our
businesse
is
to
make
men
other
Creatures
,
which
is
a
transcendent
worke
,
it
is
the
worke
of
God
,
and
not
of
man
:
this
is
the
errand
we
are
sent
about
,
and
the
work
we
are
taught
to
doe
every
Sabbath
;
and
every
Sermon
which
we
preach
to
you
,
to
turne
Lions
into
Lambes
,
to
transforme
the
heart
of
man
,
and
to
make
you
New
Creatures
.
This
I
speake
of
,
not
for
our
sakes
,
but
for
yours
,
that
you
may
make
use
of
it
:
you
must
learne
to
know
,
when
you
heare
the
Word
,
what
action
you
have
in
hand
,
and
whom
you
have
to
doe
with
,
that
is
,
with
the
Almighty
God
,
and
not
with
man
;
for
,
alas
,
my
Brethren
,
what
are
we
able
to
doe
?
Ephes.
2.10
.
You
are
Gods
workmanship
in
Iesus
Christ
,
created
to
good
workes
,
that
you
should
walke
in
them
:
It
is
true
,
we
are
the
Instruments
,
but
ye
are
Gods
workmanship
.
Take
the
best
Instrument
wherewith
we
make
any
artificiall
thing
,
an
Axe
or
a
Chisell
,
or
whatsoever
it
is
,
you
know
,
if
there
be
not
an
influence
from
the
Artificer
,
it
will
make
no
artificiall
thing
,
it
will
strike
when
you
use
it
,
but
it
will
not
make
any
artificiall
thing
,
if
there
be
not
an
influence
from
the
Artificer
:
So
we
are
Instruments
,
and
the
Word
is
an
Instrument
,
but
if
there
be
not
an
influence
from
God
,
the
worke
will
not
be
done
,
you
will
never
be
made
New
Creatures
.
Therefore
you
are
Gods
workmanship
created
to
good
workes
;
he
doth
it
,
and
remember
you
have
to
doe
with
him
:
You
have
an
elegant
expression
of
it
in
2
Cor.
3.2
.
You
are
Christs
Epistle
administred
by
us
,
and
written
not
with
Inke
,
but
with
the
Spirit
of
the
living
God
:
That
is
,
the
Law
of
God
is
written
in
your
hearts
.
You
know
,
Regeneration
is
in
many
other
places
of
Scripture
,
A
writing
the
Law
of
God
in
their
hearts
;
then
there
is
a
writing
,
and
in
this
sense
the
Saints
are
called
an
Epistle
,
but
they
are
Christs
Epistle
,
we
are
the
pen
,
and
he
is
the
Writer
,
he
handles
the
pen
,
and
what
shal
the
pen
do
,
when
there
is
paper
and
no
Inke
?
will
there
be
any
Epistle
written
?
Now
what
is
that
,
you
are
Christs
Epistle
not
written
with
Inke
,
but
by
the
Spirit
of
God
?
We
doe
but
apply
the
pen
to
the
paper
;
but
if
God
put
not
Inke
into
the
pen
,
that
is
,
the
Spirit
of
the
living
God
,
nothing
will
be
written
in
your
hearts
.
Therefore
,
remember
what
you
have
to
doe
,
and
with
whom
;
not
with
us
,
for
we
are
able
to
doe
nothing
:
not
Paul
or
Apollo
mighty
in
Scriptures
,
We
are
the
Ministers
by
whom
you
beleeve
.
It
is
God
that
doth
it
,
we
are
but
those
by
whom
you
beleeve
:
Peter
,
if
that
ever
any
man
was
able
so
to
doe
it
,
he
was
,
that
had
his
tongue
set
on
fire
by
the
Holy
Ghost
,
yet
he
was
not
able
to
doe
it
,
Galath.
2.8
.
He
that
was
mightie
by
Peter
over
the
Circumcision
,
God
was
mighty
by
Peter
:
but
the
work
was
none
of
his
;
we
are
the
Rams
hornes
,
but
who
throwes
downe
the
walls
of
Iericho
?
Are
we
able
to
doe
it
?
No
,
my
Brethren
,
no
more
than
Peter
was
able
to
open
the
Iron-gates
.
It
is
true
,
when
Peter
came
to
them
,
they
opened
,
and
not
before
,
but
it
was
the
Angell
that
did
it
.
So
when
we
preach
the
Gospell
,
there
be
everlasting
doores
;
can
we
open
the
Iron-gates
?
No
more
than
any
man
can
open
Iron-doores
.
Therefore
Lidia's
heart
was
opened
,
else
Paul
might
have
preached
long
enough
in
vaine
;
in
Luke
the
last
Chapter
,
He
opened
their
understandings
,
that
they
might
understand
the
Scriptures
.
If
he
had
not
opened
their
understandings
,
as
he
was
God
,
he
had
done
them
no
good
,
when
he
preached
to
them
as
man
:
Therefore
it
is
God
that
doth
it
.
But
,
[
1
](A10010-e45210-b)
1
To
come
to
heare
the
Word
with
reverence
and
feare
.
of
what
use
is
this
to
us
,
that
God
doth
it
?
It
is
of
much
use
:
therefore
,
when
you
come
to
this
place
every
Sabbath
day
to
heare
the
Word
,
when
you
see
you
have
to
doe
with
the
mighty
God
(
we
are
the
Pen
,
it
is
God
that
doth
it
)
learne
to
come
with
reverence
and
feare
;
learne
to
say
of
this
place
,
as
Iacob
did
,
when
he
saw
God
,
when
he
saw
the
Ladder
,
and
Angels
ascending
,
and
descending
,
Surely
this
is
a
fearefull
place
,
and
no
other
than
the
gate
of
Heaven
,
and
the
House
of
God
;
it
may
be
,
you
thought
of
it
before
:
You
come
to
heare
Sermons
,
as
Lectures
and
Declamations
,
to
have
your
understanding
bettered
,
but
you
doe
not
remember
that
it
is
the
gate
of
Heaven
,
and
the
House
of
God
:
you
see
not
God
standing
over
us
,
you
should
over-looke
us
,
it
is
the
gate
of
Heaven
,
that
is
,
you
shall
never
come
to
Heaven
ordinarily
,
if
you
goe
not
thorow
this
gate
,
it
is
the
House
of
God
:
And
indeed
when
you
come
hither
,
your
eye
must
be
upon
him
more
than
upon
us
;
expect
and
wait
what
God
will
doe
on
you
hearts
,
in
such
a
time
,
if
you
come
and
heare
;
and
God
hath
done
nothing
,
observe
that
,
and
say
,
it
is
because
God
hath
with-holden
his
hand
,
therefore
my
heart
is
not
quickned
at
this
Sermon
;
if
any
thing
hath
been
done
,
know
,
it
is
a
Sparkle
kindled
from
Heaven
,
therefore
cherish
it
,
looke
well
to
it
,
for
it
is
a
sparke
kindled
from
heaven
:
therefore
,
doe
as
they
did
in
the
Law
,
see
what
David
did
on
the
Altar
which
he
built
on
Mount
Moriah
,
when
the
Altar
was
built
,
they
laid
the
wood
and
Sacrifice
,
and
looked
to
God
,
when
hee
would
send
fire
from
heaven
:
So
we
are
the
wood
,
looke
to
God
for
fire
,
if
you
can
get
a
Sparke
,
be
sure
to
maintaine
it
;
for
that
was
the
manner
of
the
Priests
,
when
they
had
a
little
fire
from
heaven
,
they
alway
gave
fewell
,
they
never
let
it
goe
out
againe
.
Looke
to
it
diligently
,
if
you
have
got
a
sparke
from
heaven
,
let
it
not
goe
out
againe
,
(
as
it
is
the
case
of
many
thousands
to
doe
)
there
may
be
sparkes
,
and
you
may
heat
your selves
by
them
,
and
it
may
be
but
fire
from
earht
:
When
a
Sacrifice
was
kindled
by
common
fire
,
God
accepted
it
not
,
though
it
burnt
as
other
fire
,
yet
it
was
no
sacrifice
to
God
.
Morall
reason
and
naturall
wisdome
may
kindle
a
fire
,
that
may
be
very
like
true
fire
,
but
it
is
not
from
heaven
:
Therefore
come
with
much
feare
to
this
place
,
like
men
that
have
your
eyes
on
GOD
,
seeke
him
not
for
fashion
,
and
know
it
is
to
no
purpose
,
if
God
send
not
his
Spirit
from
heaven
.
Againe
,
you
will
say
,
what
use
is
there
of
this
,
that
it
is
God
that
doth
it
and
not
man
.
I
say
therefore
,
[
2
](A10010-e45280-b)
2
To
give
the
praise
of
any
good
you
receive
by
the
preaching
of
the
Word
,
to
God
onely
.
give
the
praise
and
glory
of
it
to
God
,
give
it
not
to
us
,
but
to
him
,
this
is
not
a
light
notion
,
but
of
great
moment
,
for
it
will
make
thee
love
the
Lord
Iesus
:
Saint
Paul
puts
this
among
the
greatest
mercies
;
He
hath
beene
mercifull
to
mee
with
faith
and
love
:
Againe
,
if
you
will
say
,
what
use
is
there
of
it
?
That
it
is
not
the
Minister
,
but
GOD
that
doth
it
.
[
3
](A10010-e45360-b)
3
expect
not
that
the
Minister
should
come
with
excellency
of
wisdome
,
or
of
words
.
Then
doe
not
expect
from
us
,
that
we
should
come
with
excellency
of
wisdome
,
or
of
words
,
that
we
should
come
with
wit
,
and
eloquence
,
and
learning
.
Will
this
make
a
New
Creature
?
No
,
it
will
not
doe
it
;
for
it
is
God
,
that
makes
men
New
Creatures
,
and
,
if
it
be
so
,
he
will
doe
it
by
his
owne
Instruments
,
that
is
,
by
his
owne
Word
:
Thus
Paul
reasons
,
1
Cor.
2.
Wee
preach
the
Gospell
,
not
with
excellencie
of
words
;
for
then
the
death
of
Christ
would
be
of
no
effect
;
that
is
,
no
man
will
be
a
New
Creature
,
and
Christ
would
die
in
vaine
:
therefore
we
preach
the
Gospel
in
the
evidence
of
the
Spirit
and
Power
,
these
go
together
,
evidence
of
Spirit
and
power
.
What
then
is
this
preaching
in
evidence
of
the
Spirit
?
Certainely
,
it
is
never
evident
that
the
Spirit
speakes
,
but
when
you
know
the
Word
speake
:
therefore
,
when
any
man
knowes
,
that
this
is
the
Word
we
preach
,
there
is
an
evidence
,
it
is
a
speech
of
the
Spirit
,
and
when
the
Spiri●
speakes
to
the
heart
,
there
is
Power
,
and
that
was
the
reason
that
Christ
did
so
much
good
?
He
taught
with
authority
,
and
not
as
the
Scribes
.
What
is
that
to
come
with
authority
?
As
when
a
Constable
comes
in
the
name
of
the
King
,
he
shewes
his
evidence
,
he
hath
that
which
makes
evident
to
him
,
with
whom
he
hath
to
deale
,
that
he
comes
from
the
King
:
We
preach
with
authority
,
then
onely
when
wee
speake
from
God
to
the
consciences
of
men
;
this
consisteth
not
in
excellencie
of
words
,
but
so
much
as
there
is
of
God
,
so
much
authority
.
Therefore
come
not
with
affectation
of
excellencie
of
words
and
wisdome
:
If
we
had
al
the
wit
in
the
world
to
set
Word
of
God
in
it
,
it
is
better
than
that
in
which
it
is
set
;
as
the
Diamond
is
better
than
the
Gold
in
which
it
is
set
.
If
you
were
to
chuse
a
Minister
,
chuse
not
such
an
one
,
desire
it
not
,
expect
it
not
,
the
foolishnesse
of
preaching
is
wiser
than
men
,
it
will
doe
more
than
all
the
wisdome
of
man
,
though
it
is
but
foolishnesse
to
some
;
We
speake
wisdome
to
them
that
are
perfect
,
saith
Paul
,
they
,
that
be
perfect
,
will
recount
it
wisdome
,
it
is
foolishnesse
to
them
that
are
children
and
unable
to
discerne
.
Againe
,
though
it
be
but
foolishnesse
on
the
out-side
,
yet
there
be
treasures
within
,
and
God
hath
hid
these
treasures
under
base
out-sides
,
that
men
may
stumble
at
them
,
as
men
that
hide
treasure
under
straw
,
the
foolishnesse
of
preaching
saves
the
soules
of
men
;
therefore
seeing
it
is
God
that
doth
it
,
he
will
use
his
own
Instruments
,
God
workes
by
it
.
Can
words
,
can
all
morall
wit
make
a
New
Creature
?
No
,
it
is
God
;
then
why
doe
we
make
a
question
?
The
more
the
Word
is
discovered
and
brought
home
,
the
better
it
is
;
because
,
indeed
,
when
we
preach
any
thing
else
,
you
doe
but
see
a
Creature
,
and
you
thinke
you
have
to
doe
with
a
Creature
;
for
you
can
answer
wit
with
wit
,
and
learning
with
learning
;
and
when
you
see
you
have
to
doe
with
men
,
though
never
so
excellent
,
yet
they
are
men
:
But
when
Christ
speakes
to
the
conscience
,
now
the
heart
is
brought
downe
,
when
it
seeth
it
hath
to
doe
with
God
,
that
only
hath
to
doe
with
the
consciences
of
men
;
therefore
expect
not
the
contrary
,
and
remember
that
God
is
the
doer
of
it
,
it
is
he
that
writes
the
Epistle
,
though
we
be
the
Ministers
.
It
is
therefore
not
without
use
that
we
preach
this
doctrine
to
you
.
it
is
the
Power
of
God
to
salvation
,
that
it
is
that
Word
of
Truth
that
begets
men
againe
;
the
reason
is
,
because
God
reserves
the
Arme
to
himselfe
:
Therefore
,
when
you
come
to
heare
,
as
you
have
the
Sword
,
pray
earnestly
that
the
Arme
may
goe
together
with
the
Sword
,
that
God
will
make
it
lively
and
mighty
in
operation
,
to
cut
downe
your
lusts
,
to
pierce
as
a
two-edged
sword
,
dividing
betweene
the
bones
and
the
marrow
,
the
joynts
and
the
spirit
;
that
is
,
that
you
may
know
your selves
better
than
you
did
before
:
And
all
this
use
you
may
make
of
this
,
that
you
are
Creatures
,
and
no
man
can
make
you
New
Creatures
:
It
is
God
must
doe
it
.
The
end
of
the
Sixth
Sermon
.
THE
SEVENTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
Cor.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
BVt
,
To
this
we
answer
,
that
so
farre
as
his
grace
,
and
the
strength
he
hath
,
goes
,
so
far
he
is
able
to
keepe
the
Commandements
of
God
,
by
vertue
of
a
generall
concourse
:
It
is
not
denied
that
a
man
cannot
move
his
hand
,
nor
doe
any
action
without
the
generall
concourse
of
God
;
but
that
God
never
denyes
,
but
as
he
gives
the
Creature
ability
,
so
he
vouchsafes
a
generall
concourse
to
it
.
As
it
is
true
in
that
,
so
in
all
actions
of
grace
,
a
man
cannot
doe
any
thing
without
a
concourse
:
But
when
a
man
hath
grace
,
there
be
two
things
wherein
a
man
hath
need
of
speciall
supervenient
helpe
from
God
:
First
,
when
he
is
called
to
doe
a
worke
,
which
is
above
the
strength
he
hath
received
;
here
must
be
more
strength
,
there
must
be
a
new
addition
,
for
the
worke
goes
beyond
the
strength
:
As
a
childe
may
goe
on
plaine
ground
,
but
if
you
will
have
him
goe
up
a
paire
of
staires
,
you
must
lend
him
your
helpe
:
So
a
Christian
may
doe
actions
proportionable
to
the
grace
he
hath
received
;
yet
being
called
to
somewhat
above
that
pitch
,
he
must
have
a
new
helpe
from
God
.
Secondly
,
when
a
man
is
assaulted
by
a
temptation
,
beyond
the
strength
he
hath
received
,
here
needs
strength
beyond
his
owne
to
hold
him
up
:
A
childe
may
stand
alone
,
but
if
one
thrusts
him
,
you
must
hold
him
up
,
else
he
fals
;
so
the
Lord
must
put
under
his
hand
,
and
we
must
have
helpe
above
that
we
have
received
,
but
otherwise
the
position
is
true
,
so
farre
as
we
are
regenerate
,
so
farre
we
have
Free-will
,
which
followes
grace
:
So
much
life
as
we
have
,
so
farre
we
may
move
and
stirre
our selves
.
And
in
these
cases
it
is
true
,
that
we
need
more
helpe
from
God
beyond
the
grace
wee
have
received
.
The
fifth
thing
to
be
observed
is
the
order
,
first
in
Christ
,
Let
no
man
looke
for
Sanctification
,
before
he
is
justified
,
[
1
](A10010-e45730-b)
1
Not
to
be
discouraged
from
going
to
Christ
for
any
defect
,
or
imperfection
that
is
in
us
.
because
he
finds
not
in
himselfe
that
godly
sorrow
for
sinne
,
that
ability
to
repent
,
that
disposition
of
heart
,
which
he
desires
to
have
:
for
a
New
Creature
followes
it
;
we
must
first
be
in
Christ
before
we
can
be
New
Creatures
.
And
this
is
a
common
fault
among
us
,
we
will
faine
have
something
before
we
come
,
we
thinke
Gods
pardons
are
not
free
,
but
we
must
bring
something
in
our
hand
:
You
know
the
Proclamation
runs
thus
,
Buy
without
money
,
that
is
,
come
without
any
excellencie
at
all
,
because
we
are
commanded
to
come
and
take
the
water
of
life
freely
:
Therefore
,
doe
not
say
,
I
have
a
sinfull
disposition
,
and
an
hard
heart
,
and
cannot
mourne
for
sinne
as
I
should
,
therefore
I
will
stay
till
that
be
done
;
it
is
all
one
as
if
thou
should'st
say
,
I
must
go
to
the
Physitian
,
but
I
will
have
my
wounds
well
,
and
my
disease
healed
first
;
and
when
that
is
done
,
I
will
goe
to
the
Physitian
.
What
is
thy
end
of
going
to
him
,
but
to
have
thy
dis●●se
healed
?
Doest
thou
thinke
to
have
thy
disease
healed
before
?
I
say
it
is
the
same
folly
:
The
end
of
going
to
Christ
is
,
that
this
very
hardnesse
of
thy
heart
may
be
taken
away
,
that
this
very
deadnesse
of
spirit
may
be
removed
,
that
thou
mayest
be
enlivened
,
and
quickned
,
and
healed
,
that
thou
mayest
hate
sinne
;
for
he
is
thy
Physitian
,
looke
not
for
it
before-hand
,
thou
must
first
be
in
Christ
,
before
thou
canst
be
a
New
Creature
.
If
any
man
be
in
Christ
,
let
him
be
a
New
Creature
.
]
The
last
point
wee
are
to
observe
in
this
Text
,
is
:
That
to
be
in
Christ
is
the
ground
of
all
Salva●tion
:
Now
we
will
shew
what
it
is
to
be
in
Christ
,
[
1
](A10010-e45880-b)
1
What
it
is
to
be
in
Christ
.
and
of
what
moment
it
is
;
then
we
will
make
use
of
it
:
The
two
first
are
so
neere
conjoyned
,
that
we
will
handle
them
together
,
what
it
is
to
be
in
Christ
,
and
of
what
moment
it
is
to
be
in
Christ
,
that
is
,
to
be
united
to
Christ
.
A
man
then
is
said
to
be
united
to
him
,
when
he
may
truly
say
that
which
is
in
the
Canticles
,
My
Beloved
is
mine
,
and
I
am
his
:
When
a
man
can
say
Christ
is
mine
,
and
I
am
Christs
,
then
we
are
in
Christ
,
for
then
we
are
his
.
Now
that
this
may
be
done
,
there
must
be
a
mutuall
act
of
giving
and
receiving
,
that
is
,
it
is
God
that
gives
his
Sonne
,
and
Christ
that
gives
himselfe
,
as
the
Apostle
speakes
,
He
loved
me
,
and
gave
himselfe
for
me
.
When
this
is
done
on
Gods
part
,
and
we
have
taken
him
,
that
makes
Christ
ours
;
So
there
must
be
a
giving
and
taking
to
unite
us
unto
Christ
;
there
must
be
a
giving
,
that
is
,
the
Father
must
give
Christ
:
He
is
bone
of
our
bone
,
and
flesh
of
our
f●esh
:
And
againe
,
he
hath
given
us
his
Spirit
,
that
the
very
same
Spirit
dwels
in
us
,
as
doth
in
him
,
that
we
may
be
said
to
be
spirit
of
his
Spirit
.
This
is
more
than
is
in
marriage
,
this
is
a
neerer
union
;
therefore
the
Scripture
useth
a
neerer
expression
,
we
are
as
members
of
the
same
Body
,
he
the
Head
,
we
the
members
,
we
have
the
same
Spirit
that
he
hath
,
we
are
flesh
of
the
same
flesh
,
and
bone
of
the
same
bone
,
so
neere
an
union
there
is
betweene
us
.
So
then
,
there
is
more
than
a
Relation
,
in
our
being
in
Christ
,
he
indeed
comes
in
to
us
,
as
the
Sun
is
said
to
come
into
the
house
:
You
know
,
the
Sunne
is
in
the
heaven
,
but
when
the
light
comes
in
,
we
say
the
Sun
comes
into
the
house
;
for
there
comes
a
reall
light
,
which
is
an
effect
of
the
Sunne
:
So
the
Sonne
of
God
IESUS
CHRIST
,
though
he
be
in
heaven
,
yet
he
comes
into
the
heart
,
by
his
Spirit
,
as
the
Sunne
doth
,
by
the
light
which
revives
us
,
and
quickens
us
,
and
workes
a
change
in
us
.
Againe
,
we
grow
into
Christ
,
as
the
branches
grow
into
the
Vine
,
into
the
Root
,
into
the
Stocke
,
so
that
we
are
one
in
another
,
and
we
grow
one
in
another
,
as
the
branches
grow
in
the
Vine
,
and
the
Vine
groweth
in
the
branches
:
Such
a
mutual
union
there
is
between
us
.
And
thence
comes
all
the
benefits
,
[
1
](A10010-e45950-b)
1
Of
what
moment
this
union
is
.
(
which
is
the
second
thing
I
will
shew
you
,
that
is
,
of
what
moment
it
is
;
)
I
say
,
hence
come
all
the
benefits
we
have
by
him
,
in
that
we
are
united
to
him
after
this
manner
,
that
we
are
in
him
▪
as
the
branches
in
the
Vine
;
thence
it
is
,
that
we
are
made
New
Creatures
,
that
is
,
there
is
a
new
Sap
shed
into
the
branches
,
which
weares
out
the
old
Sap
,
the
old
man
,
originall
sinne
which
was
there
before
,
and
changeth
it
by
the
ingredience
of
the
new
Sap.
So
doth
Christ
:
Therefore
we
are
said
to
be
ingrafted
into
the
similitude
of
his
Death
and
Resurrection
,
that
is
,
the
old
nature
in
us
is
worne
out
by
the
comming
in
of
the
new
:
now
as
Christ
did
die
,
but
revived
againe
;
so
we
put
on
another
nature
,
so
we
have
this
benefit
by
this
union
,
we
are
made
New
Creatures
.
Besides
this
,
we
have
an
hundred
others
,
when
we
are
in
Christ
we
are
under
covert
,
he
hath
interest
in
all
our
debts
,
and
we
have
interest
in
all
his
riches
,
as
the
husband
is
bound
to
pay
all
the
debts
of
the
wife
,
when
he
hath
married
her
,
she
is
under
covert
,
she
hath
interest
in
all
her
husbands
riches
;
So
we
have
interest
in
all
the
wealth
of
Christ
,
and
that
is
a
very
large
wealth
,
as
you
have
it
expressed
in
1
Cor.
the
last
Chapter
,
Paul
and
Apollo
,
&c.
and
the
world
is
yours
,
it
is
a
wealth
beyond
all
that
men
can
give
you
.
The
world
is
yours
,
no
man
in
the
world
can
goe
so
farre
,
Princes
may
reach
thorow
their
owne
Kingdomes
,
but
the
World
is
yours
,
that
is
,
Christ
who
hath
the
command
of
it
,
causeth
every
thing
there
to
serve
your
turne
,
even
every
Creature
that
man
cannot
command
;
the
wind
and
the
seas
obey
him
for
your
good
;
for
you
have
interest
in
all
his
riches
,
there
is
nothing
in
the
world
but
is
yours
,
Things
present
and
things
to
come
,
are
ours
.
If
men
can
helpe
you
to
things
present
,
yet
things
to
come
,
are
beyond
their
reach
.
If
the
things
of
this
life
be
theirs
,
yet
death
is
not
theirs
;
but
herein
Christ
likewise
furnisheth
you
.
In
a
word
,
you
have
interest
in
all
his
wealth
,
looke
how
farre
he
can
goe
beyond
a
man
,
so
farre
are
you
advantaged
by
him
,
and
have
interest
in
all
his
riches
,
he
hath
interest
in
all
your
debts
,
you
are
under
covert
,
and
nothing
can
hurt
you
,
the
gates
of
Hell
,
Men
,
Devils
,
Sinne
,
and
all
the
Creatures
in
heaven
and
earth
are
not
able
to
hurt
you
,
because
you
are
in
him
,
you
are
as
Coneyes
in
their
Burrowes
,
he
covers
you
,
he
keepes
you
safe
.
If
our
eyes
were
opened
to
see
this
,
as
the
Apostle
Pauls
were
,
we
should
magnifie
it
,
and
stand
amazed
at
it
,
when
he
comes
to
expresse
what
we
have
by
Christ
,
he
knowes
not
how
to
expresse
it
;
In
him
are
all
the
treasures
of
wisdome
and
knowledge
,
and
they
are
ours
;
he
hath
a
Kingdome
that
is
ours
:
He
is
a
Sonne
,
so
are
we
;
he
is
an
Heire
,
so
are
we
,
nothing
can
hurt
us
,
but
it
hurts
him
.
Therefore
make
use
of
this
,
when
any
thing
is
objected
that
is
terrible
and
grievous
,
answer
it
with
this
,
I
am
in
Christ
?
When
thou
wantest
any
thing
,
know
thou
canst
not
be
denied
,
for
thou
art
in
CHRIST
.
Set
all
your
though●s
on
worke
,
to
looke
to
all
the
things
mans
nature
is
capable
of
,
that
you
desire
to
make
you
happy
,
we
have
them
all
in
him
.
O
the
length
,
and
height
,
and
depth
of
his
mercy
!
Indeed
it
is
such
a
depth
that
we
cannot
fadome
,
and
a
height
we
cannot
reach
,
and
a
length
we
cannot
measure
;
all
this
we
have
by
Christ
:
If
we
had
but
Pauls
spirit
to
apprehend
it
,
and
a
little
crevise
of
light
opened
to
us
,
as
there
was
to
him
,
that
we
might
see
into
this
unsearchable
riches
of
Christ
,
we
would
stand
amazed
.
I
cannot
stand
to
inlarge
it
any
further
,
you
see
what
it
is
to
be
united
to
Christ
,
and
of
what
moment
.
Now
we
will
come
to
make
some
use
of
it
.
If
it
be
so
glorious
a
condition
to
be
united
to
Christ
,
it
should
inflame
us
then
with
a
desire
to
be
in
him
,
with
a
desire
to
be
in
this
condition
;
for
,
if
you
have
the
Sonne
,
you
have
life
,
1
Iohn
5.12
.
He
that
hath
the
Sonne
,
hath
life
,
and
all
things
else
pertaining
to
life
,
godlinesse
,
and
happinesse
;
He
that
hath
not
the
Sonne
,
hath
not
life
;
that
is
,
he
is
yet
in
death
and
condemnation
;
have
Christ
,
and
have
all
things
;
therefore
it
is
an
happy
and
glorious
condition
.
[
1
](A10010-e46110-b)
1
Those
that
have
this
union
with
Christ
let
them
seeke
to
enlarge
it
more
.
First
,
I
say
,
those
that
have
it
,
let
them
labour
to
inlarge
it
.
You
will
say
,
If
a
man
be
in
Christ
,
how
can
he
be
more
?
If
he
be
united
,
if
he
be
married
to
him
,
how
can
he
be
more
?
Iustification
admits
of
no
degrees
:
Therefore
this
is
a
point
worth
your
consideration
,
That
you
may
bee
more
in
Christ
.
It
is
true
;
Iustification
,
in
this
sense
,
admits
of
no
degrees
,
You
will
say
,
Consider
what
it
was
that
drawed
you
to
him
,
And
these
five
things
will
doe
it
:
First
,
consider
your
misery
without
him
,
you
did
consider
it
before
,
[
1
](A10010-e46260-b)
1
Consider
your
misery
without
him
.
when
you
saw
you
could
not
live
without
him
,
but
when
you
finde
that
misery
to
be
yet
more
,
your
resolutions
wil
be
stronger
,
you
will
more
approve
your
action
of
taking
him
,
you
will
prize
him
more
:
Therefore
,
if
you
will
be
yet
neerer
Christ
,
reflect
often
on
your selves
,
on
your
owne
condition
,
and
see
what
you
are
without
him
.
Consider
what
your
sinnes
are
,
how
you
should
have
perished
,
if
you
had
not
taken
him
;
how
miserable
you
are
still
,
how
unable
to
helpe
your selves
;
and
the
more
humble
you
are
,
the
poorer
in
spirit
,
and
the
more
greedily
you
will
receive
him
,
the
more
degrees
will
be
added
to
the
taking
of
the
Lord
Iesus
.
For
that
is
one
great
meanes
,
to
teach
us
to
prize
Christ
,
even
to
know
our
misery
.
The
Prodigall
sonne
was
taught
to
prize
his
being
in
his
fathers
house
by
the
extremity
of
want
he
was
in
,
the
more
he
felt
the
want
of
it
,
the
more
he
prized
it
.
Labour
therefore
to
know
what
you
are
,
out
of
Christ
,
to
feele
the
want
of
it
,
to
know
that
you
cannot
subsist
,
you
cannot
be
without
him
.
[
2
](A10010-e46280-b)
2
Labour
more
to
know
the
Vertues
and
excellencies
of
Christ
.
Againe
,
secondly
,
labour
more
to
know
the
vertues
and
the
excellencies
of
your
husband
;
for
as
they
are
more
explicated
and
discovered
to
you
,
so
you
will
love
him
more
.
As
one
that
is
married
,
the
more
she
sees
in
her
husband
,
the
more
she
desires
him
,
the
more
glad
she
is
that
the
match
is
made
,
there
is
the
greater
degree
of
will
to
take
her
husband
.
Labour
to
see
this
beauty
in
Christ
,
to
see
what
he
hath
done
for
you
;
Was
he
not
crucified
for
you
?
Hee
loved
me
,
saith
Paul
,
and
gave
himselfe
for
me
,
he
died
for
me
:
Consider
all
that
he
hath
done
,
consider
the
great
dowry
,
the
riches
he
brings
with
him
,
all
the
benefits
and
priviledges
he
brings
with
him
,
and
you
have
by
him
,
looke
well
upon
him
,
consider
the
number
of
them
,
and
the
waight
of
them
;
thinke
of
all
the
advantages
you
get
by
him
,
the
more
you
see
this
,
the
more
those
vertues
and
excellencies
of
Christ
are
explicated
,
and
unfolded
,
and
made
manifest
unto
you
,
the
more
you
will
love
him
,
and
the
nearer
is
the
union
betweene
you
.
Thirdly
,
[
3
](A10010-e46320-b)
3
Be
perswaded
of
his
love
to
you
.
be
perswaded
of
his
love
to
you
,
the
more
you
are
perswaded
of
your
husbands
love
,
the
nearer
your
hearts
grow
to
him
.
Think
what
it
was
that
made
Paul
love
the
Lord
Iesus
so
much
,
it
was
the
strength
of
his
faith
,
he
knew
the
Lord
loved
him
,
and
that
Christ
had
received
him
.
If
wee
could
but
once
get
into
Pauls
condition
,
that
we
could
see
the
unsearchable
riches
of
Christ
,
the
beauties
of
our
husband
,
the
advantages
we
have
by
him
,
if
we
had
Pauls
faith
to
beleeve
his
love
,
we
should
be
able
to
doe
as
he
did
,
to
reckon
all
as
drosse
and
dung
,
wee
should
prize
nothing
but
CHRIST
,
and
we
should
draw
nearer
to
him
:
Therefore
,
labour
to
strengthen
your
faith
.
So
did
Moses
,
it
was
the
strengh
of
his
faith
that
made
him
cleave
so
fast
to
GOD
,
as
he
did
.
Fourthly
,
get
experience
of
him
;
for
it
was
Pauls
experience
that
united
him
nearer
to
Christ
,
[
4
](A10010-e46390-b)
4
Get
experience
of
him
.
the
experience
that
he
had
of
Christ
in
the
mortification
of
his
lusts
,
in
all
the
courses
of
his
ministery
,
in
all
the
distresses
and
troubles
that
he
passed
thorow
,
he
still
had
experience
of
him
,
and
the
more
experience
you
have
of
the
Lord
Iesus
,
the
nearer
you
come
to
converse
with
him
,
and
the
more
you
will
love
him
,
and
joyne
to
him
:
Strangenesse
disjoynes
affections
,
we
say
there
is
strangenesse
when
men
salute
not
,
when
there
is
not
a
neare
conversing
:
Strangenesse
doth
dis-joyne
the
heart
.
Againe
,
nearenesse
of
conversing
and
walking
with
him
from
day
to
day
,
drawes
us
nearer
to
him
,
and
intends
the
will
of
desiring
him
to
be
our
Husband
.
[
5
](A10010-e46410-b)
5
Pray
that
the
Holy
Ghost
may
draw
thee
to
Christ
.
Last
of
all
,
there
is
a
certain
impression
made
in
the
spirit
of
man
by
the
Holy
Ghost
,
which
causeth
him
to
draw
neare
to
Christ
,
that
makes
him
prize
him
more
.
As
there
is
in
the
Iron
a
certaine
naturall
quality
to
follow
the
Load-stone
;
so
there
is
in
the
Saints
towards
Christ
:
And
if
we
seeke
a
reason
why
Paul
and
the
rest
of
the
Saints
that
excelled
so
,
were
able
to
prize
Christ
above
all
things
,
and
to
count
all
things
losse
in
respect
of
him
,
the
true
reason
is
,
it
was
the
impression
made
upon
their
spirits
by
the
Holy
Ghost
;
there
is
a
certaine
attractive
vertue
put
into
them
,
enabling
them
to
prize
Christ
above
all
,
and
to
draw
neare
to
him
;
therefore
you
must
know
,
it
is
the
gift
of
the
Holy
Ghost
to
inable
us
to
prize
him
.
Therefore
to
all
the
rest
adde
that
,
seeke
to
the
Lord
that
he
would
worke
it
in
your
hearts
,
that
you
may
learne
to
magnifie
him
.
Thus
you
must
seeke
to
encrease
the
union
,
to
adde
degrees
to
the
will
,
by
which
you
are
content
and
resolve
to
match
with
Christ
,
and
to
be
made
one
with
him
:
And
this
is
the
thing
that
you
are
to
be
exhorted
to
,
not
only
to
know
this
,
but
to
exercise
it
:
when
Paul
had
once
tasted
the
sweetnesse
in
Christ
,
he
could
relish
nothing
else
,
he
counts
all
other
things
as
drosse
:
So
should
we
,
if
we
had
once
experience
of
it
.
Therefore
we
should
learne
to
renue
this
union
from
day
to
day
,
and
,
as
I
said
before
,
Wee
should
eat
his
flesh
,
and
drinke
his
bloud
every
day
:
that
is
,
every
time
we
renue
the
covenant
with
God
,
we
renue
the
match
,
as
it
were
,
betweene
us
,
we
eat
Christs
flesh
,
and
drinke
his
bloud
,
He
is
that
Bread
that
came
downe
from
heaven
;
they
ate
Mannah
in
the
wildernesse
and
died
,
but
hee
that
feedeth
on
me
,
shall
have
life
everlasting
:
Therefore
eat
my
flesh
and
drinke
my
bloud
,
that
is
,
take
me
,
come
to
me
,
for
eating
of
his
flesh
is
nothing
but
to
come
to
him
,
to
take
him
,
to
receive
him
:
Now
,
saith
he
,
the
very
act
of
taking
me
is
your
duty
,
as
you
renue
that
every
day
,
so
you
take
me
anew
,
as
it
were
,
and
so
there
will
come
new
strength
to
you
,
as
from
bread
or
Manna
,
when
you
eat
it
,
or
from
flesh
and
wine
,
when
you
eat
and
drinke
it
,
so
doth
there
from
from
me
,
when
you
renue
your
eating
of
my
flesh
,
and
drinking
of
my
bloud
,
that
is
,
when
you
renue
your
act
of
taking
and
receiving
me
,
there
comes
new
strength
to
you
,
that
is
,
you
shall
have
new
comforts
and
consolations
,
you
shall
be
encouraged
the
more
,
herein
you
draw
nearer
to
me
than
before
:
For
,
as
your
union
with
Christ
at
the
first
,
doth
make
way
for
the
Spirit
,
and
causeth
it
to
be
shed
in
your
hearts
,
so
the
more
this
union
is
encreased
,
the
more
you
are
filled
with
the
Holy
Ghost
:
So
you
get
new
strength
from
day
to
day
,
as
this
union
is
more
confirmed
:
It
is
like
a
new
eating
and
drinking
,
your
Peace
is
more
abundant
,
and
your
strength
is
more
enlarged
,
you
are
more
full
of
joy
in
the
Holy
Ghost
;
every
grace
is
more
encreased
and
strengthned
in
you
,
therefore
exercise
this
union
,
eat
his
flesh
,
and
drinke
his
bloud
every
day
.
Therefore
exercise
this
union
,
and
,
as
you
must
exercise
it
from
day
to
day
,
so
know
the
comfort
of
it
,
and
improve
and
husband
it
well
.
If
I
have
Christ
for
my
husband
,
shall
he
be
my
husband
in
vaine
?
Shall
I
have
him
,
and
not
make
use
of
him
?
No
,
you
must
learne
to
make
use
of
him
,
learne
to
use
him
,
as
he
is
a
Prophet
,
a
Priest
,
and
a
King
:
If
you
would
be
more
enlightned
,
goe
to
him
as
a
Prophet
,
beseech
him
to
enlighten
thee
,
to
give
thee
wisdome
,
to
give
thee
the
Spirit
of
Revelation
,
and
he
cannot
deny
thee
.
If
thou
hast
committed
a
sinne
,
use
him
as
a
Mediatour
,
as
a
Priest
;
for
he
is
thy
Husband
,
thou
hast
him
for
that
purpose
,
forget
not
that
Christ
is
a
Mediatour
:
We
fall
into
sinne
from
day
to
day
;
but
,
if
we
knew
really
what
it
is
to
have
Christ
an
Intercessour
,
to
have
him
our
Priest
,
to
make
an
attonement
for
our
sinnes
every
day
,
we
should
learne
to
prize
him
more
,
we
should
be
full
of
comfort
,
we
should
doe
in
another
manner
than
we
doe
:
If
there
be
any
strong
lust
which
thou
canst
not
subdue
,
know
that
it
must
be
done
by
him
,
as
a
King
,
he
must
bring
it
into
subjection
,
he
must
circumcise
thy
heart
:
Therefore
,
know
what
is
in
Christ
,
for
all
that
is
in
him
is
thine
,
and
he
is
full
of
treasure
:
When
thou
hast
the
field
,
what
shouldest
thou
doe
but
digge
the
treasure
,
to
know
what
is
there
;
when
thou
knowest
thou
hast
such
a
treasure
in
him
,
that
he
is
full
of
all
grace
;
Wilt
thou
goe
poore
,
and
miserable
,
and
naked
,
and
in
rags
?
having
such
a
full
wardrobe
there
,
why
dost
not
thou
goe
and
sute
thy selfe
from
top
to
toe
?
Why
doest
not
thou
get
grace
of
all
sorts
to
adorne
and
beautifie
thy selfe
withall
?
For
all
treasures
are
in
him
.
Why
doest
thou
go
starved
,
hungry
and
thirsty
,
drooping
all
the
day
?
If
thou
hast
him
,
he
hath
fatlings
,
and
fined
wines
,
he
bids
thee
to
a
Feast
,
that
is
,
there
is
abundance
of
comfort
in
him
,
there
be
Priviledges
there
,
if
you
consider
of
them
,
if
you
will
feed
on
them
,
as
a
man
doth
on
meat
,
you
shall
be
comforted
with
them
,
as
a
man
refreshed
with
wine
.
Consider
what
is
in
Christ
,
and
make
use
of
it
,
and
know
there
is
not
only
plenty
in
him
,
but
bounty
too
;
in
him
is
all
fulnesse
,
and
why
is
it
in
him
?
not
for
his
sake
,
but
for
ours
,
he
hath
filled
himselfe
for
us
,
and
he
is
not
only
full
,
but
bountifull
,
he
hath
an
even
hand
to
dispence
that
goodnesse
;
therefore
make
use
of
it
.
Now
the
second
part
of
this
exhortation
,
I
told
you
,
belongs
to
them
that
yet
are
not
in
him
,
[
2
](A10010-e46560-b)
2
Those
that
want
this
Vnion
,
let
them
seeke
to
get
it
.
that
they
would
be
content
to
take
the
Lord
Iesus
for
their
husband
;
for
,
if
the
being
in
him
be
the
ground
of
all
salvation
,
it
is
motive
enough
to
bring
you
in
:
Now
you
must
know
that
the
Lord
offers
him
to
you
,
he
is
exposed
to
you
,
if
you
will
but
take
him
.
You
will
say
,
It
consists
in
these
two
Acts
;
one
is
a
perswasion
,
that
the
Lord
is
willing
to
come
to
thee
to
be
thy
Husband
,
to
be
thine
:
The
second
is
a
resolution
,
on
thy
part
,
to
be
his
,
if
thou
canst
be
content
to
give
thy selfe
up
to
him
,
to
serve
him
,
to
love
him
,
to
live
no
more
to
thy selfe
,
but
to
him
altogether
.
Now
,
when
we
exhort
men
to
come
into
Christ
,
it
may
be
,
for
the
first
Act
,
you
will
be
content
to
be
perswaded
of
it
,
that
he
is
willing
to
take
you
;
though
there
be
a
difficulty
in
that
,
yet
,
it
may
be
,
you
will
goe
so
farre
;
but
when
you
come
to
the
second
,
to
resolve
to
give
up
your selves
to
him
,
to
be
his
for
ever
,
and
to
serve
him
in
newnesse
of
life
:
here
every
man
is
at
a
stand
,
here
men
deale
with
God
,
as
they
,
that
were
invited
to
the
Marriage
,
they
made
light
of
it
,
and
went
their
way
,
one
to
his
Farme
,
another
to
his
Oxen
,
&c.
So
is
it
here
with
us
,
for
the
most
part
,
they
make
light
when
we
offer
Christ
,
they
goe
about
their
businesse
,
one
about
this
vanity
,
another
about
that
,
they
will
not
come
in
,
and
take
him
;
and
what
shall
we
say
to
perswade
men
,
to
come
into
Christ
?
Indeed
it
is
a
dangerous
thing
to
refuse
to
come
in
.
You
are
the
men
that
are
invited
,
and
we
are
messengers
sent
to
invite
you
;
every
man
must
apply
this
to
himselfe
,
he
must
thinke
,
I
am
the
man
invited
;
therefore
I
must
consider
what
answer
to
give
;
for
you
shall
find
,
of
them
that
were
invited
and
did
not
come
,
not
a
man
of
them
shall
taste
of
the
Supper
,
not
a
man
of
them
that
was
invited
must
com
.
There
were
many
thousands
that
were
never
bidden
,
yea
,
many
hundreds
that
live
in
the
Church
were
never
bidden
to
the
Feast
;
that
is
,
Christ
was
never
clearely
offered
to
them
;
but
when
Christ
is
propounded
to
you
,
(
as
you
know
he
hath
oft
beene
)
this
is
the
very
bidding
of
you
to
the
Supper
.
Take
you
heed
of
refusing
;
It
may
be
,
many
others
there
are
that
were
never
bidden
,
but
when
you
have
beene
bidden
,
take
heed
;
not
a
man
of
them
that
have
been
bidden
and
refused
,
shall
●aste
of
the
Supper
.
Now
,
you
know
,
wee
are
bid
while
wee
are
in
this
life
,
this
is
the
time
of
grace
,
but
yet
when
a
man
refuseth
this
bidding
at
this
time
,
or
at
any
other
time
,
take
heed
lest
he
bid
you
no
more
;
he
sent
no
more
to
them
that
refused
,
Let
them
alone
,
and
they
shall
be
slaine
before
me
:
But
howsoever
,
our
businesse
is
to
compell
you
to
come
in
,
that
is
,
by
strong
arguments
,
by
reasoning
with
you
,
by
perswading
you
effectuall
to
come
in
.
First
,
you
shall
find
rest
to
your
soules
,
Come
unto
me
all
yee
that
are
weary
and
heavie
laden
,
and
you
shall
finde
rest
,
Matth.
11.28
,
29.
Rest
is
that
which
every
man
would
have
:
For
Sinne
is
a
wearinesse
to
the
Soule
,
it
wearies
you
with
the
guilt
of
it
,
with
the
taint
and
corruption
of
it
,
You
shall
find
rest
unto
your
soules
,
that
is
,
if
you
were
in
me
once
,
you
should
have
your
sinnes
forgiven
you
.
Which
David
magnified
in
Psal.
32.1
.
Blessed
is
he
whose
sinne
is
covered
.
But
you
will
say
,
Thou
foole
,
[
1
](A10010-e46790-b)
1
In
taking
away
that
which
is
the
cause
of
all
miseries
.
all
those
clouds
shall
be
dispersed
:
Therefore
the
Scripture
compares
Sin
to
a
Cloud
:
What
hinders
good
things
from
thee
but
sinne
?
When
a
mans
sins
be
forgiven
him
,
he
shall
have
them
in
abundance
;
Be
of
good
comfort
,
saith
he
,
Thy
sinnes
be
forgiven
thee
:
Till
then
,
a
mans
heart
is
never
filled
with
comfort
;
but
,
as
I
said
,
it
is
clouded
with
many
discomforts
,
sorrowes
and
perplexities
;
therefore
they
are
compared
to
clouds
,
because
they
shal
be
dispersed
as
clouds
:
when
thy
sinnes
are
forgiven
thee
,
all
thy
life
after
is
as
a
Sun-shine
day
,
when
all
the
clouds
are
scattered
:
Therefore
,
Be
of
good
comfort
.
[
2
](A10010-e46840-b)
2
In
giving
boldnesse
.
Againe
,
thou
hast
boldnesse
by
it
;
The
Innocent
is
bold
as
a
Lion
:
thou
art
bold
with
God
,
For
thou
commest
with
boldnesse
unto
the
Throne
of
Grace
:
and
thou
hast
boldnesse
,
when
thou
hast
to
doe
with
men
,
when
trouble
and
persecution
comes
,
then
art
thou
as
bold
as
a
Lion
,
when
thy
sinnes
are
forgiven
thee
.
[
3
](A10010-e46880-b)
3
In
taking
the
sting
out
of
affliction
.
Againe
,
when
thou
commest
to
beare
any
affliction
,
it
is
nothing
when
sinne
is
forgiven
;
for
sinne
is
the
sting
of
affliction
,
and
what
is
the
Serpent
when
the
sting
is
gone
?
Affliction
is
nothing
,
death
is
nothing
;
you
see
what
they
were
to
Saint
Paul
,
imprisonment
and
death
were
nothing
to
him
,
because
the
sting
was
taken
away
.
In
a
word
,
thou
art
a
blessed
man
,
if
thy
sinnes
bee
once
taken
away
:
David
saith
,
Blessed
is
hee
whose
sinnes
are
forgiven
.
When
David
looked
round
about
,
and
considered
who
was
blessed
,
he
pitched
on
this
,
Blessed
is
the
man
whose
sinne
is
forgiven
.
If
some
other
had
looked
about
him
,
hee
would
have
said
,
Blessed
is
a
rich
man
,
a
man
in
honour
and
dignity
,
in
credit
,
and
that
hath
health
,
he
is
a
blessed
man
.
No
,
saith
David
,
but
hee
is
a
blessed
man
whose
sinnes
are
forgiven
,
whose
iniquities
are
covered
,
because
such
a
man
GOD
sets
himselfe
to
make
blessed
;
for
blessednesse
is
the
heape
of
all
good
things
.
Now
,
who
can
give
that
but
God
,
who
hath
the
command
of
all
things
?
Can
any
but
he
cause
all
things
worke
together
for
thy
good
?
And
if
any
thing
be
wanting
,
thou
art
not
blessed
.
Againe
,
[
4
](A10010-e46980-b)
4
In
making
God
ours
.
when
thy
sinnes
be
forgiven
thee
,
God
is
made
thine
,
he
is
reconciled
to
thee
,
for
thy
sinne
is
taken
away
;
and
when
GOD
is
thine
,
thou
art
a
blessed
man
;
for
he
brings
all
good
things
,
and
hee
is
the
Buckler
that
keepes
off
all
evill
,
he
is
the
Master
of
the
Creatures
.
Now
,
you
know
,
the
Master
is
he
,
who
can
rate
the
dogge
when
he
fals
on
a
Guest
or
a
stranger
,
and
it
is
onely
the
Master
that
can
doe
it
.
It
is
he
that
can
rate
any
evill
and
suppresse
it
,
thou
hast
him
;
therefore
thou
art
a
blessed
man
,
and
thou
hast
him
by
having
thy
sinnes
forgiven
thee
;
that
is
the
great
promise
,
that
he
should
save
his
People
from
their
sinnes
,
he
needs
say
no
more
;
Hee
shall
save
his
People
from
their
sinnes
;
for
then
he
saves
them
from
all
trouble
and
misery
in
the
world
.
Therefore
,
this
may
be
a
great
motive
,
it
was
CHRISTS
owne
motive
,
when
hee
would
invite
men
to
come
to
him
,
he
saith
,
Come
unto
mee
all
yee
that
are
weary
and
heavie
laden
,
and
I
will
ease
you
:
That
is
,
thy
sinnes
,
that
are
as
an
heavie
burthen
,
shall
be
taken
off
of
thee
.
But
,
No
,
[
1
](A10010-e47100-b)
1
As
it
brings
a
man
under
guilt
.
It
is
a
great
burthen
when
conscience
is
awaked
.
[
2
](A10010-e47120-b)
2
As
it
is
a
sicknesse
or
disease
of
the
soule
.
Againe
,
Corruption
is
a
great
burthen
,
for
it
wearies
a
man
.
Sicknesse
is
a
wearinesse
to
the
bodie
;
and
Sinne
is
the
same
to
the
Soule
,
that
Sicknesse
is
to
the
body
.
A
sicke
man
is
weary
of
every
thing
,
weary
of
his
bed
,
of
his
chamber
,
of
his
dyet
,
he
is
weary
of
sitting
,
of
standing
,
for
hee
is
sicke
.
So
it
is
with
every
man
that
hath
not
his
sinnes
forgiven
him
,
hee
is
weary
not
only
of
the
guilt
,
but
hee
is
weary
of
every
thing
.
Put
him
in
the
best
condition
,
he
findes
no
rest
,
and
in
that
hee
is
weary
of
every
thing
.
That
which
they
say
of
Folly
,
it
may
bee
more
truely
said
of
every
wicked
man
,
that
every
condition
is
miserable
to
him
,
he
is
weary
of
himselfe
,
he
is
weary
of
every
thing
,
he
hath
no
rest
.
Further
,
when
thou
art
in
CHRIST
,
he
will
give
rest
to
thy
soule
,
that
is
,
he
will
take
away
the
power
,
as
well
as
the
guilt
of
sinne
,
hee
will
heale
thy
sicknesse
,
and
then
the
worst
condition
will
bee
pleasant
to
thee
,
thou
wilt
finde
rest
in
a
Prison
,
thou
wilt
finde
rest
in
sicknesse
,
thou
wilt
finde
rest
in
death
,
every
condition
,
yea
,
the
worst
,
will
bee
sweet
unto
thee
;
before
,
in
the
best
thou
foundest
none
,
for
there
was
a
restlesnesse
within
,
but
when
thy
sinnes
bee
forgiven
thee
,
thou
shalt
finde
rest
to
thy
soule
.
The
end
of
the
Seventh
Sermon
.
THE
EIGHTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
COR.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
GOD
hath
planted
in
every
man
selfe-love
,
Two
things
every
man
would
have
,
they
would
be
freed
from
all
evill
,
and
enjoy
all
good
things
;
if
they
could
finde
these
in
Christ
,
men
would
be
perswaded
to
come
in
.
Now
we
can
assure
you
that
both
these
you
shall
finde
in
Christ
,
you
shall
by
him
be
freed
from
all
evil
,
and
be
compassed
about
with
mercy
on
every
side
:
First
,
I
say
,
you
shall
be
freed
from
all
evill
,
for
what
Christ
saith
to
all
his
Disciples
,
Luke
10.
You
shall
tread
on
Serpents
and
Scorpions
,
and
all
the
power
of
the
Enemie
,
and
nothing
shall
hurt
you
,
may
be
applied
to
all
the
Saints
,
though
there
be
many
hurtfull
things
in
the
world
,
yet
nothing
shall
hurt
them
.
It
is
true
indeed
,
they
may
have
to
doe
with
Serpents
and
Scorpions
,
that
is
,
evill
things
may
fall
upon
them
,
as
well
as
upon
others
;
you
see
the
same
condition
fals
to
all
,
yet
it
shall
not
hurt
them
;
according
to
that
in
Luke
1.74
.
That
we
being
delivered
from
our
enemies
,
is
that
,
we
may
serve
him
without
feare
:
Mark
that
,
you
shall
be
delivered
from
all
your
enemies
,
if
you
will
come
in
,
that
is
,
there
shall
not
an
enemie
in
the
world
be
able
to
doe
you
hurt
,
and
you
shall
live
without
feare
,
that
is
,
the
great
advantage
you
shall
have
,
as
if
he
should
say
,
other
men
feare
a
thousand
things
,
they
feare
death
,
they
feare
sicknesse
,
they
feare
losse
of
friends
and
good
name
;
but
when
a
man
is
one
in
Christ
,
he
shal
be
delivered
from
all
his
Enemies
,
he
shall
serve
the
Lord
without
feare
,
because
nothing
is
able
to
hurt
him
;
for
what
could
hurt
him
?
Either
it
must
be
the
Devill
or
men
,
or
some
other
Creature
,
but
none
of
these
can
hurt
him
.
Is
not
God
the
Governour
of
the
house
;
Is
he
not
the
Master
,
Is
not
he
able
to
rate
the
Mastives
from
flying
in
the
face
of
any
of
his
friends
that
come
to
him
,
yea
,
he
is
able
to
doe
it
,
and
none
but
the
Master
of
the
house
is
able
to
do
it
:
None
can
keep
the
Creatures
from
hurting
of
you
,
but
he
that
hath
the
command
of
all
the
Creatures
,
therefore
if
you
will
come
in
,
nothing
shall
hurt
you
,
he
is
a
Buckler
and
a
Shield
to
compasse
you
round
about
:
He
will
be
your
strong
fortresse
,
into
which
no
Creature
shall
be
able
to
shoot
an
arrow
.
But
besides
this
,
you
shall
have
all
things
else
that
you
can
desire
,
The
Lord
himselfe
shall
bee
your
habitation
,
from
generation
to
generation
,
Psal.
90.1
.
That
is
,
you
shall
dwell
in
the
Lord
,
and
you
shall
not
dwell
in
him
for
a
fit
,
as
we
doe
in
our
houses
of
clay
,
but
for
ever
,
and
looke
what
an
house
doth
,
that
doth
he
,
he
will
keepe
you
safe
,
and
defend
you
from
evill
,
he
is
an
house
that
it
shall
not
raine
thorow
,
and
such
an
house
he
is
,
as
will
goe
with
you
whithersoever
you
goe
,
he
is
our
habitation
from
generation
to
generation
;
yea
,
an
house
as
will
not
onely
defend
you
,
but
refresh
you
with
all
manner
of
comforts
,
for
houses
are
made
for
delight
,
as
well
as
for
defence
.
Whatsoever
you
want
,
he
will
helpe
you
to
;
If
you
be
sicke
,
he
is
able
to
heale
you
;
if
you
be
weake
,
he
is
able
to
strengthen
you
;
if
hungry
,
to
satisfie
you
;
whatsoever
condition
you
are
in
,
he
is
able
to
furnish
you
;
if
you
need
any
service
from
any
Creature
in
heaven
or
earth
,
he
will
give
command
to
all
the
Creatures
to
wait
on
you
:
In
a
word
,
every
man
that
comes
to
Christ
shall
be
like
a
Spouse
,
whom
her
husband
hath
placed
in
a●
house
well
stored
with
abundance
of
all
things
that
her
heart
can
wish
,
and
all
this
you
shall
have
if
you
will
come
in
.
But
because
Generals
move
not
so
much
,
we
will
come
a
little
to
Particulars
,
[
1
](A10010-e47350-b)
1
Mans
misery
out
of
Christ
.
First
,
the
miseries
,
hurts
,
and
inconveniences
you
are
exposed
to
,
out
of
him
.
[
2
](A10010-e47370-b)
2
Mans
happinesse
by
being
in
Christ
.
And
secondly
,
the
happinesse
you
shall
have
by
being
ingrafted
in
him
,
and
married
to
him
.
If
you
were
to
perswade
a
woman
to
marry
such
a
man
,
you
know
these
are
the
two
Arguments
which
must
winne
her
.
If
you
marry
no●
you
will
bee
undone
,
you
know
you
are
in
debt
,
and
the
debts
bee
debts
which
you
are
not
able
to
pay
;
and
,
if
you
cannot
pay
them
,
you
are
sure
to
be
cast
into
Prison
,
and
to
lye
in
that
Prison
till
you
have
paid
the
utmost
farthing
,
this
is
your
condition
if
you
will
refuse
.
Againe
,
on
the
other
side
if
you
will
take
him
,
you
shall
have
a
husband
that
shall
make
you
rich
,
that
will
pay
all
your
debts
for
you
,
and
make
you
honourable
,
you
shall
want
nothing
.
If
you
will
take
an
husband
whom
you
may
love
,
take
Christ
,
for
whatsoever
is
amiable
is
in
him
.
These
two
serious
considerations
will
make
her
come
in
,
and
be
willing
to
marry
and
to
take
him
for
her
husband
.
And
so
it
is
with
us
,
if
we
consider
what
we
are
out
of
Christ
,
and
what
we
shall
have
by
him
,
it
will
move
us
to
take
him
.
You
know
,
it
moved
the
Prodigall
sonne
,
he
saw
that
if
he
lived
out
from
his
Fathers
house
,
he
must
needs
perish
,
hee
could
not
get
huskes
to
live
by
.
Againe
,
if
he
would
goe
home
,
there
was
bread
enough
,
his
fathers
servants
living
there
in
plenty
,
and
these
two
moved
him
to
resolve
to
come
home
.
You
will
say
,
To
this
end
,
And
first
,
If
you
will
beleeve
and
be
baptized
,
you
shall
be
saved
,
if
you
will
not
beleeve
,
you
shall
be
damned
:
Goe
,
saith
Christ
,
into
all
the
world
,
preach
the
Gospell
to
every
Creature
.
What
shall
we
say
when
thou
hast
given
us
commission
?
saith
he
,
no
more
but
this
,
Goe
to
all
the
world
,
Tell
them
if
they
will
come
in
and
be
united
to
mee
,
if
they
will
take
me
for
their
husband
Lore
,
they
shall
be
saved
,
use
that
for
a
motive
on
the
one
side
,
and
on
the
other
side
tell
them
,
if
they
will
not
come
in
,
they
shall
be
damned
:
And
this
you
shall
finde
was
practised
,
Matth.
3.
Iohn
tels
them
,
If
you
will
come
in
and
repent
,
you
shall
have
the
Kingdome
:
That
is
,
if
you
will
leave
your
sinnes
,
if
you
will
be
married
to
the
Lord
,
if
you
will
be
divorced
from
all
other
husbands
,
and
turne
from
all
your
evill
wayes
,
you
shall
have
a
kingdom
,
that
is
,
you
shall
be
saved
;
but
if
you
will
not
,
what
then
?
The
Axe
is
laid
to
the
root
of
the
tree
,
and
you
shall
be
cut
downe
.
So
,
we
see
,
when
the
Apostle
Paul
came
to
do
this
businesse
with
Felix
,
to
have
brought
him
to
Christ
,
if
he
could
,
what
course
takes
he
?
he
tels
him
of
his
miseries
out
of
Christ
,
Reasoning
of
Temperance
,
Righteousnesse
,
and
Iudgement
to
come
;
he
told
him
what
Sobriety
,
and
Righteousnesse
,
and
Temperance
was
,
in
another
manner
than
ever
any
Morallist
had
done
:
Now
the
Endictment
being
not
enough
without
the
Sentence
,
hee
addes
the
Iudgement
to
come
.
And
it
is
,
as
if
he
had
said
;
Thou
seest
how
short
thou
art
of
that
Temperance
and
Righteousnesse
,
that
even
naturall
conscience
requires
of
every
man
,
and
thou
must
know
,
there
is
a
Iudgement
to
come
,
though
thou
perhaps
feelest
it
not
for
the
present
,
yet
there
is
a
damnation
and
wrath
reserved
for
thee
;
thereby
shewing
the
misery
he
was
in
,
if
he
came
not
home
to
Christ
;
and
that
is
partly
set
downe
,
and
is
probable
,
the
other
was
not
omitted
,
though
it
be
not
expressed
there
.
And
so
Peter
dealt
with
them
,
Act.
2.
He
shewed
them
their
misery
;
and
so
the
Lord
dealt
with
the
Gaoler
,
he
teacheth
him
to
see
what
case
he
was
in
,
and
upon
the
sight
of
tha●
to
enquire
after
salvation
.
As
indeed
the
thing
that
brings
men
into
Christ
,
is
to
make
them
sensible
of
salvation
and
damnation
,
and
when
the
Gaoler
came
to
this
,
to
thinke
of
salvation
,
Sirs
,
what
shall
I
doe
to
be
saved
?
That
was
it
that
made
him
willing
to
doe
any
thing
,
whatsoever
Paul
appointed
him
to
doe
;
for
now
he
had
a
sense
of
the
wrath
of
God
,
a
sense
of
those
terrours
,
he
began
to
see
the
Almighty
Power
of
God
,
he
began
to
have
his
heart
smitten
with
the
apprehension
of
Iudgement
,
and
when
he
was
smitten
with
that
he
began
to
enquire
after
salvation
,
and
his
heart
thus
prepared
with
these
two
motives
,
the
feare
of
salvation
and
damnation
,
he
was
fit
to
come
in
,
then
saith
the
Apostle
,
Beleeve
and
thou
shalt
be
saved
:
So
I
say
,
that
is
one
motive
,
if
you
will
not
come
in
,
you
shall
be
damned
,
if
you
will
,
you
shall
be
saved
.
But
now
we
have
another
businesse
to
make
men
regard
these
.
One
would
thinke
that
men
should
not
need
much
perswasion
to
tell
them
of
damnation
,
that
great
evill
,
and
of
salvation
,
to
be
a
thing
that
much
concernes
them
,
but
there
is
that
deadnesse
in
the
heart
of
man
,
that
it
regards
neither
.
Therefore
,
let
me
say
a
word
or
two
,
to
shew
that
these
two
bee
matters
of
great
moment
:
[
1
](A10010-e47630-b)
1
They
belong
to
the
soule
.
It
is
the
Soule
that
is
to
be
saved
,
or
to
be
damned
.
Now
the
Soule
of
man
is
a
mans
owne
selfe
;
other
things
are
but
the
out-side
,
as
it
were
,
and
that
is
the
reason
that
Christ
saith
,
What
matters
,
it
if
you
win
the
whole
world
,
and
lose
your
owne
soule
:
As
if
he
should
have
said
,
Thy
Soule
is
thy selfe
;
therefore
to
win
other
things
and
to
lose
that
,
it
is
great
folly
;
what
is
it
to
save
the
ship
,
and
lose
the
fraught
?
To
save
the
shooe
,
and
lose
the
foot
,
to
save
the
cloaths
,
and
to
have
the
body
destroyed
?
So
,
what
is
it
to
thee
,
to
have
thy
body
,
thy
estate
,
and
name
,
and
all
outward
conveniences
right
,
and
such
as
thou
wouldest
have
them
to
be
,
and
thy
Soule
that
dwels
within
,
thy
Soule
which
is
thy selfe
,
for
those
doe
but
cloath
the
Soule
and
wait
on
it
,
when
this
is
lost
,
what
are
all
these
?
Therefore
,
if
there
be
any
wisdome
in
the
world
,
it
is
wisdome
certainely
to
regard
that
,
and
if
there
be
any
folly
in
the
world
,
it
is
to
neglect
that
,
because
that
is
all
in
all
to
a
man
.
If
newes
come
to
a
man
,
your
friends
are
lost
,
your
goods
are
lost
,
you
are
wronged
in
your
name
;
Suppose
he
had
as
many
messengers
of
ill
tidings
,
as
Iob
had
,
yet
when
a
man
considers
seriously
,
this
is
but
a
rending
of
the
cloaths
,
but
the
tearing
of
the
sheath
,
but
the
breaking
downe
of
the
house
,
as
it
were
,
but
the
man
is
whole
and
safe
,
as
long
as
the
soule
is
safe
,
as
long
as
salvation
is
sure
,
as
long
as
a
man
is
free
from
damnation
,
all
is
nothing
:
Therefore
to
a
wise-man
,
that
will
consider
things
seriously
,
there
is
no
motive
to
this
,
if
you
will
not
come
into
Christ
,
you
shall
be
damned
,
if
you
will
,
you
shall
be
saved
.
But
let
me
adde
this
more
,
Salvation
and
Damnation
continues
for
ever
:
Take
all
other
things
,
[
2
](A10010-e47670-b)
2
They
continue
for
ever
.
even
the
best
,
and
worst
things
in
the
world
,
they
are
soone
blowne
over
,
and
,
as
you
know
,
of
no
continuance
;
but
Salvation
is
a
thing
that
abides
for
ever
.
And
this
is
a
thing
you
regard
much
in
smaller
matters
;
take
any
good
thing
,
if
it
will
last
but
a
day
or
two
,
you
regard
it
not
,
but
as
things
are
of
more
durance
,
so
you
set
a
greater
price
on
them
.
Why
will
you
not
minde
this
then
?
If
you
come
in
to
Christ
,
you
shall
be
saved
,
you
shall
have
eternall
life
.
But
,
now
comes
in
the
other
,
If
you
will
not
,
you
shall
be
damned
,
and
that
remains
for
ever
:
Remember
,
saith
the
Wise-man
,
the
daies
of
darknesse
,
for
they
are
many
,
that
is
,
infinite
;
and
this
should
worke
on
a
man
that
damnation
shall
be
perpetuall
.
Take
a
man
now
,
when
hee
is
fallen
into
any
misery
,
and
see
what
it
is
that
comforts
him
,
you
shall
finde
nothing
comforts
a
man
in
misery
but
hope
;
for
,
if
there
be
no
hope
(
as
we
say
)
the
heart
would
breake
:
But
,
now
come
to
this
,
of
damnation
there
will
be
no
end
,
there
is
no
hope
there
;
when
a
man
is
in
misery
,
hee
lookes
about
him
,
and
begins
to
thinke
,
Is
there
any
evasion
?
If
he
finde
there
is
none
,
he
begins
then
to
think
,
yea
,
but
is
there
any
comfort
to
mingle
with
it
?
No.
But
what
kind
of
misery
is
it
?
It
may
be
by
one
misery
I
shall
be
freed
from
another
,
this
doth
moderate
it
,
but
if
all
kind
of
miseries
come
,
that
a
man
hath
no
way
in
the
world
to
evade
them
,
not
any
thing
to
mitigate
them
;
this
is
that
,
that
swallowes
up
the
Soule
,
and
this
over-whelmes
it
with
griefe
;
and
this
is
the
condition
of
a
man
subject
to
damnation
.
Now
,
I
say
,
this
briefe
argument
we
are
to
use
;
If
you
will
not
come
in
,
you
shall
be
damned
,
if
you
will
come
in
,
you
shall
be
saved
.
Well
,
perhaps
all
this
will
not
worke
upon
you
,
then
we
have
this
to
say
to
you
,
Our
commission
extends
no
further
;
if
this
will
not
move
you
,
you
are
not
to
be
wrought
on
by
us
,
but
we
must
leave
you
to
your selves
,
and
to
your
owne
wayes
,
to
goe
on
and
perish
,
and
receive
your
Portion
with
those
that
are
hardned
through
unbeliefe
,
whose
end
is
damnation
,
and
your
bloud
shall
be
upon
your
own
heads
,
for
that
is
all
our
Commission
to
propound
these
two
to
you
.
It
must
be
Gods
work
to
make
your
hearts
sensible
of
these
things
,
we
can
but
propound
Objects
:
And
so
much
for
the
first
,
Hee
that
comes
in
shall
bee
saved
,
hee
that
doth
not
shall
be
damned
.
Woman
,
if
thou
hadst
asked
of
me
,
I
would
have
given
thee
the
water
of
life
:
He
that
drinkes
of
this
water
shall
thirst
againe
,
but
he
that
drinkes
of
the
water
that
I
shall
give
him
,
shal
thirst
no
more
,
but
it
shall
be
in
him
a
Well
springing
up
to
everlasting
life
:
So
that
is
the
Argument
,
if
you
will
come
in
to
Christ
,
you
shall
thirst
no
more
,
but
you
shall
have
your
thirst
satisfied
,
and
you
shall
have
water
given
you
,
which
will
be
water
of
life
.
What
is
that
?
That
is
,
How
shall
it
be
healed
?
By
breeding
in
you
a
right
thirst
,
Even
such
as
the
eye
hath
not
seene
,
nor
the
eare
heard
,
neither
hath
entred
into
the
heart
of
any
naturall
man
.
I
say
,
the
heart
sets
so
by
these
things
,
it
so
magnifies
them
,
that
they
take
up
his
heart
altogether
,
that
he
no
more
thirsts
after
other
things
,
but
his
desires
grow
remisse
in
them
,
though
they
were
all
taken
away
,
he
could
be
content
,
he
hath
better
things
,
there
is
a
true
thirst
come
in
,
which
hath
cured
the
false
thirst
,
as
the
true
Serpents
devoured
the
false
.
And
besides
,
another
thing
is
,
you
shall
not
die
;
It
is
water
of
life
that
Christ
gives
,
as
if
he
had
said
,
you
may
drinke
this
Well-water
and
thirst
againe
,
and
drinke
againe
,
and
thirst
again
,
and
then
you
die
;
this
water
will
not
give
life
;
therefore
he
addes
that
word
,
Water
of
life
;
This
water
that
I
give
you
,
shall
make
you
live
for
ever
,
it
shall
give
you
eternall
life
.
I
am
the
living
Bread
that
came
downe
from
heaven
,
he
that
eats
of
me
shall
not
hunger
,
and
he
that
beleeves
in
me
shall
not
thirst
,
but
shall
live
for
ever
.
But
this
I
prest
in
the
other
,
and
therefore
I
will
not
stand
longer
on
it
.
We
will
name
a
fourth
Motive
,
All
shall
worke
together
for
your
good
:
I
say
,
if
you
doe
not
,
all
things
shall
worke
together
for
your
hurt
.
This
is
the
misery
of
every
man
out
of
Christ
,
let
him
be
in
what
condition
he
will
,
every
thing
owes
him
an
ill
turne
,
and
will
doe
it
one
time
or
other
:
Prosperity
is
bad
for
him
,
that
stayes
him
,
and
his
afflictions
come
for
hurt
to
him
,
they
are
like
the
lopping
of
a
tree
out
of
season
,
which
tends
to
the
destruction
of
the
tree
;
but
it
is
quite
otherwise
with
the
godly
,
they
have
afflictions
,
but
they
are
in
season
,
which
makes
the
Tree
grow
better
.
Take
the
best
things
in
the
world
,
the
very
Word
that
is
preached
,
the
enlightnings
and
good
motions
they
have
from
the
Spirit
,
they
all
tend
to
the
hurt
of
the
wicked
,
for
they
encrease
their
comdemnation
,
every
thing
works
together
for
their
hurt
whatsoever
they
enjoy
:
On
the
other
side
,
if
you
wil
come
in
,
all
things
shal
work
together
for
your
good
,
that
is
,
they
shall
joyne
together
for
your
advantage
,
one
thing
shall
be
ready
to
helpe
another
,
and
nothing
shall
befall
you
,
but
it
shall
worke
for
your
good
,
because
when
all
is
summed
up
,
as
whatsoever
befals
the
wicked
,
puts
them
further
from
God
:
Againe
,
whatsoever
befals
a
good
man
,
it
drives
him
nearer
to
God
,
and
that
is
a
sure
rule
,
nothing
doth
good
,
but
that
which
drawes
us
nearer
to
the
fountaine
of
all
good
,
and
nothing
doth
hurt
but
that
which
drives
us
from
God
.
Now
,
whatsoever
befals
a
good
man
,
it
drawes
him
nearer
to
God
:
Sin
,
which
of
all
other
seemeth
to
doe
him
most
hurt
,
yet
it
drives
him
nearer
to
God
,
because
it
makes
him
to
empty
himselfe
,
of
himselfe
more
,
it
makes
him
see
his
owne
misery
more
,
and
to
prize
IESUS
CHRIST
more
,
though
they
be
in
themselves
poison
,
yet
God
turnes
them
into
medicines
,
every
thing
workes
for
his
good
,
All
things
are
yours
,
Paul
and
Cephas
,
that
is
,
every
thing
in
the
world
(
doe
but
serve
God
)
life
and
death
are
for
your
advantage
,
that
is
,
whatsoever
is
in
life
,
life
and
all
that
belongs
to
it
,
is
for
your
advantage
,
that
you
may
grow
rich
in
good
workes
,
the
longer
you
live
the
better
:
Againe
,
when
death
comes
,
with
all
the
harbingers
of
it
,
it
is
for
your
good
;
Sicknesses
,
which
are
degrees
thereof
,
they
being
but
the
staires
by
which
we
descend
downe
to
the
chambers
of
death
,
death
and
all
the
precedents
of
death
,
even
all
these
petty
deaths
are
for
your
advantage
,
yea
,
whatsoever
is
in
the
world
is
for
your
good
;
Things
present
,
and
things
to
come
,
are
yours
:
Even
as
in
the
field
,
we
say
,
every
thing
is
for
the
Wheat
,
the
stalke
,
the
eare
,
the
chaffe
,
the
sowing
,
the
plowing
,
the
threshing
,
the
winnowing
,
the
barne
and
granary
,
every
thing
is
for
the
wheat
:
So
the
Wheat
that
growes
in
this
great
field
of
the
World
,
are
only
the
Saints
,
and
every
thing
in
the
World
is
for
their
advantage
,
Summer
and
Winter
,
Frost
and
Snow
,
wet
and
drie
,
that
is
,
weale
and
woe
,
good
and
evill
,
affliction
and
prosperity
,
all
is
for
the
advantage
of
the
Saints
,
their
winnowings
and
temptations
,
all
their
threshings
worke
together
for
their
good
.
And
this
you
shall
have
by
Christ
,
if
you
will
come
in
to
him
,
every
thing
shall
owe
you
a
good
turne
,
you
shall
looke
on
nothing
,
but
it
is
for
you
;
All
men
,
yea
,
the
best
of
them
,
Paul
and
Apollo
,
and
Cephas
,
are
for
your
service
,
whatsoever
gifts
they
have
,
they
are
all
given
for
your
use
.
Let
this
move
you
to
come
in
;
if
you
will
not
,
how
ever
you
may
live
in
this
world
,
and
enjoy
some
sweetnesse
with
them
,
that
have
their
Portion
in
this
life
,
yet
they
shall
doe
you
hurt
,
and
in
the
latter
end
so
you
shall
find
it
.
The
end
of
the
Eighth
Sermon
.
THE
NINTH
SERMON
VPON
THE
NEW
CREATVRE
.
2
Cor.
5.17
.
Therefore
if
any
man
be
in
Christ
,
let
him
be
a
new
Creature
.
THere
is
one
motive
that
remaines
,
For
thou
sayest
,
I
am
rich
and
encreased
in
goods
,
and
hast
need
of
nothing
,
and
knowest
not
that
thou
art
wretched
,
and
miserable
,
and
poore
,
and
blinde
,
and
naked
.
Because
we
are
moved
much
with
sensible
things
,
it
pleaseth
the
Holy
Ghost
to
expresse
our
spiritual
misery
,
by
that
misery
,
which
we
are
sensible
of
,
which
is
outward
;
If
you
be
out
of
Christ
,
you
are
poore
,
and
naked
,
and
miserable
;
If
you
come
in
to
him
,
you
shall
have
the
contrary
;
we
will
pitch
therefore
upon
these
three
particulars
:
[
1
](A10010-e48230-b)
1
Poore
.
First
,
if
you
be
out
of
Christ
,
you
are
poore
.
It
is
the
want
of
whatsoever
may
make
the
soule
rich
;
for
,
you
know
,
there
is
a
double
riches
;
Charge
those
that
are
rich
in
this
world
.
where
there
is
an
intimation
,
that
there
are
men
that
are
rich
in
another
world
:
And
so
Luke
12.
So
is
he
that
is
rich
in
this
world
,
and
is
not
rich
towards
God
.
And
Revel.
2.
I
know
thy
poverty
,
but
thou
art
rich
:
that
is
,
thou
art
rich
in
grace
,
and
in
good
works
,
though
thou
art
poore
otherwise
,
and
therefore
there
is
a
poverty
that
concernes
the
soule
,
a
spirituall
poverty
which
is
found
in
every
man
out
of
Christ
.
Poverty
,
you
know
,
it
is
a
thing
that
every
man
shuns
,
he
would
not
be
poore
,
and
you
shall
find
,
that
looke
what
reasons
there
are
,
why
a
man
should
not
be
poore
in
his
outward
estate
,
here
is
the
same
reason
,
why
they
should
not
be
poore
in
their
spirituall
estate
.
For
to
what
end
serve
riches
?
Riches
serve
but
for
this
purpose
,
to
procure
things
needfull
for
us
,
if
we
want
bread
,
or
wine
,
or
houses
,
or
any
thing
riches
will
procure
them
,
and
therefore
we
prize
riches
:
And
so
likewise
there
are
spirituall
riches
,
that
will
procure
things
needfull
for
our
soules
,
and
,
if
we
want
them
,
we
shall
want
that
,
that
is
profitable
for
us
,
we
shall
want
that
,
that
is
necessary
for
our
salvation
.
For
riches
doe
but
set
men
a
worke
,
to
doe
us
service
;
riches
can
doe
no
more
,
than
men
can
doe
:
but
these
spirituall
riches
set
God
a
worke
,
to
doe
us
good
;
they
are
beyond
the
other
,
as
much
as
the
help
of
God
goes
beyond
the
helpe
of
man
,
when
you
need
any
thing
.
If
you
be
rich
in
Christ
,
if
you
be
rich
in
grace
,
if
you
be
rich
in
good
workes
,
it
is
but
putting
up
your
request
,
and
you
shall
have
it
at
the
hand
of
God
,
if
you
want
them
,
you
shall
have
whatsoever
he
is
able
to
doe
for
you
:
Now
if
you
be
out
of
Christ
,
saith
the
Text
,
you
are
poore
,
(
that
is
)
you
want
these
spirituall
riches
,
you
have
no
ground
to
goe
,
and
to
make
your
suit
to
goe
for
any
thing
.
Againe
,
riches
stand
us
in
stead
in
the
time
of
need
;
for
,
why
doe
men
lay
up
treasures
?
that
when
dearth
comes
,
when
there
comes
a
time
of
need
,
the
riches
that
they
have
laid
up
,
may
serve
their
turne
,
they
may
have
those
ready
for
their
use
,
when
other
men
want
them
.
Are
not
these
riches
for
the
same
purpose
?
Will
there
not
come
a
day
of
need
,
will
there
not
come
a
time
of
spending
,
when
there
will
be
no
leasure
to
gather
at
the
day
of
death
?
Then
all
the
seed
sowen
to
the
spirit
,
all
the
good
workes
that
we
have
laid
up
,
will
be
as
a
treasure
,
and
at
that
time
will
do
us
good
:
And
that
is
the
difference
between
the
death
of
a
godly
man
,
and
another
:
when
a
wicked
man
comes
to
the
time
of
need
,
he
hath
nothing
to
sustaine
him
,
he
hath
no
oile
left
in
his
lampe
,
he
hath
nothing
to
helpe
him
up
;
but
the
godly
man
hath
a
treasure
,
that
he
hath
gathered
,
all
his
life
was
to
lay
up
a
treasure
:
And
this
,
my
Brethren
,
you
shall
finde
to
be
a
great
comfort
at
that
time
,
that
when
you
come
to
die
,
all
the
faithfull
prayers
that
you
have
made
,
all
the
good
workes
that
you
have
done
,
all
the
sincerity
that
you
have
shewed
in
denying
your selves
,
in
passing
by
the
things
that
worldly
men
catch
at
,
in
doing
things
,
that
it
may
be
,
hath
brought
trouble
,
and
slander
,
and
disgrace
,
and
persecution
on
you
,
you
shall
then
find
it
a
treasure
.
Take
two
men
,
when
they
come
to
that
day
,
the
one
rich
in
this
world
,
another
rich
in
good
workes
,
and
consider
which
of
these
two
conditions
you
would
choose
;
and
therefore
it
is
not
a
small
matter
to
be
rich
:
Now
when
you
are
in
Christ
,
you
are
rich
;
out
of
him
,
you
are
poore
,
and
have
nothing
to
stand
you
in
stead
in
the
time
of
need
.
Againe
,
this
a
man
hath
by
riches
,
that
he
is
independant
,
he
needs
not
to
serve
others
,
and
therefore
you
know
the
proverbe
is
,
that
a
rich
man
,
he
can
live
by
others
,
and
without
others
,
and
that
is
it
,
they
boast
of
:
So
it
is
with
all
the
Saints
,
they
may
say
to
all
the
world
,
they
can
live
without
it
,
because
they
have
God
to
be
theirs
,
they
have
all
his
treasures
open
to
them
,
they
have
enough
in
him
,
for
he
is
all-sufficient
,
though
they
have
but
him
alone
for
their
portion
,
yet
he
is
enough
,
as
he
saith
to
Abraham
,
I
am
all-sufficient
;
and
why
?
there
are
but
two
things
that
a
man
can
desire
,
to
be
free
from
evill
,
and
to
enjoy
good
,
saith
hee
,
I
am
thy
Buckler
,
to
keepe
thee
from
evill
,
and
thy
exceeding
great
reward
to
give
good
to
thee
:
that
is
,
thou
shalt
have
enough
,
if
thou
enjoy
me
.
Now
,
if
you
be
out
of
Christ
,
you
shall
be
poore
,
that
is
,
you
shall
want
these
riches
,
you
want
the
riches
of
grace
,
and
of
good
workes
,
that
should
stand
you
in
stead
in
the
time
of
need
,
which
will
fetch
any
thing
in
for
you
,
when
you
want
it
,
which
will
make
you
more
independant
,
and
stand
upon
your
owne
bottomes
,
which
is
that
that
every
man
desires
.
Againe
,
[
2
](A10010-e48380-b)
2
Naked
.
Nakednesse
,
what
.
if
you
be
out
of
Christ
,
you
are
naked
.
Nakednesse
is
a
want
of
that
which
should
adorne
us
,
which
should
beautifie
us
,
and
that
is
the
case
of
every
man
out
of
Christ
,
there
is
no
beauty
in
him
.
It
is
the
Lord
only
that
cloaths
us
with
beauty
.
As
it
is
said
of
Saul
,
Weepe
for
Saul
,
yee
Daughters
of
Ierusalem
,
for
hee
clothed
you
with
Scarlet
,
and
did
hang
ornaments
of
gold
upon
your
apparell
.
It
may
be
truly
said
of
Christ
,
that
he
cloaths
us
with
scarlet
,
and
hangs
ornaments
of
gold
on
our
apparell
,
that
is
,
it
is
he
that
makes
us
Priests
to
his
Father
:
Now
the
Priests
in
the
old
Law
,
were
but
a
type
of
us
,
we
are
the
true
Priests
indeed
;
you
know
,
they
had
Iewels
,
and
embroidered
garments
;
and
so
all
the
Saints
have
the
shining
graces
of
the
Spirit
,
which
adorne
and
beautifie
them
:
when
a
man
becomes
so
beautified
,
then
his
sight
is
comely
,
his
voice
is
pleasant
,
and
his
prayers
are
acceptable
.
This
benefit
we
have
by
being
in
Christ
,
that
it
makes
us
comely
in
the
sight
of
the
Lord
,
we
shall
be
made
beautifull
;
Indeed
Salomon
in
all
his
Royalty
was
not
so
beautifull
as
one
of
the
Saints
.
It
is
said
,
the
Lilies
are
much
better
cloathed
than
he
:
And
why
?
Because
that
was
a
cloathing
of
Gods
own
work
;
this
is
the
clothing
of
Nature
;
but
the
cloathing
of
Grace
goes
beyond
the
clothing
of
Nature
;
If
the
clothing
of
Nature
,
be
beyond
that
of
Salomon
,
(
as
indeed
it
is
for
naturall
excellencie
)
surely
the
cloathing
of
Grace
goes
beyond
that
,
this
you
shall
have
by
Christ
:
when
you
come
to
him
,
you
come
to
a
rich
Wardrobe
,
where
you
may
sute
your selves
from
top
to
tooe
,
that
you
need
want
nothing
;
and
by
the
way
,
that
use
you
may
make
of
it
,
when
you
come
to
him
,
where
there
are
garments
of
all
sorts
,
where
there
is
change
of
rayment
,
why
should
you
suffer
your
soules
to
be
naked
in
any
part
,
I
know
you
reckon
it
undecent
for
a
man
to
be
unevenly
cloathed
,
to
have
some
garments
rich
and
precious
,
and
to
have
some
v●le
and
base
;
and
why
will
you
suffer
your
soules
then
to
goe
so
unequally
clad
?
It
may
be
,
you
have
graces
in
one
kind
,
but
you
want
others
,
if
you
come
in
to
him
,
it
is
he
that
cloaths
you
,
you
are
naked
without
him
,
this
benefit
you
shall
have
by
him
,
you
shall
be
cloathed
and
be
made
beautifull
,
you
shall
have
that
glorious
attire
,
that
will
make
you
glorious
within
,
which
will
make
you
comely
in
the
sight
of
God
,
if
not
,
you
shall
be
naked
,
and
therefore
you
shall
be
rejected
,
you
shall
want
that
beauty
which
God
only
accepts
.
Againe
,
[
3
](A10010-e48430-b)
3
Hungry
.
if
you
be
out
of
Christ
,
you
shall
be
hungry
,
you
shall
be
wretched
and
miserable
,
for
I
pitch
on
that
generall
one
,
because
that
is
one
of
the
outward
miseries
,
when
a
man
is
hungry
,
when
he
is
starved
,
when
he
wants
that
which
should
strengthen
him
,
and
refresh
him
,
and
maintaine
his
life
.
This
is
the
case
of
every
man
out
of
Christ
,
he
wants
that
which
should
feed
him
,
that
which
should
strengthen
him
,
for
you
must
know
,
that
the
soule
hath
a
meat
as
well
as
the
body
;
otherwise
,
why
doth
Christ
say
,
I
have
a
meat
to
eat
that
you
know
not
of
?
They
wondred
to
see
him
neglect
his
dinner
,
when
hee
stood
talking
with
the
woman
of
Samaria
,
Iohn
4.
Why
,
saith
he
,
I
have
another
meat
to
eat
.
And
why
doth
David
say
,
Thy
Law
is
sweeter
to
mee
than
the
honey
,
if
there
were
not
somewhat
that
his
soule
did
feed
on
?
And
so
,
why
is
it
said
that
Manna
was
Angels
food
?
You
know
Manna
was
a
materiall
thing
,
such
as
a
spirituall
substance
cannot
feed
on
,
but
because
by
that
Manna
Christ
was
represented
?
You
know
he
is
said
to
be
the
true
Manna
,
The
true
Bread
that
came
down
from
heaven
;
the
Angels
they
feed
on
this
,
and
in
that
respect
,
it
is
called
Angels
food
,
they
feed
on
the
same
spirituall
meat
,
1
Cor.
10.
Your
Fathers
did
eat
that
spirituall
meat
,
that
is
,
the
corporall
meat
did
typifie
the
spiritual
meat
,
which
is
Angels
food
;
therefore
there
is
a
food
,
th●t
the
soule
feeds
on
,
out
of
Christ
,
there
is
none
of
this
,
but
your
soules
are
starved
,
are
miserable
and
wretched
.
For
what
is
it
that
food
doth
?
It
maintains
life
in
a
man
,
take
away
food
,
and
you
die
for
it
.
Now
it
is
Christ
that
gives
that
,
His
flesh
is
meat
indeed
,
and
his
bloud
is
drinke
indeed
:
that
is
,
Whosoever
beleeves
not
in
him
,
whosoever
partakes
not
of
him
,
he
dies
for
ever
.
Againe
,
meat
strengthneth
,
and
so
doth
the
Lord
when
we
come
to
him
,
he
gives
spirituall
strength
,
Without
him
we
are
able
to
doe
nothing
:
As
you
have
it
,
Ioh.
15.
Without
me
you
are
able
to
bring
forth
no
fruit
:
But
as
the
Apostle
speakes
,
Phil.
4.
Through
Christ
I
am
able
to
do
every
thing
:
It
is
the
Lord
that
giveth
strength
:
If
you
will
come
in
,
you
shall
have
strength
given
you
,
which
is
the
property
of
meat
.
Againe
,
meat
refresheth
and
revives
the
spirits
,
so
doth
the
Lord
by
his
graces
,
by
the
joy
of
the
Holy
Ghost
,
by
peace
of
conscience
,
by
those
things
that
he
puts
into
the
heart
of
every
beleever
,
I
say
,
they
refresh
the
soule
,
more
than
flaggons
of
wine
,
and
there
is
as
evident
refreshing
:
and
therefore
you
know
that
metaphor
is
used
often
in
Esay
26.
I
will
make
a
feast
of
fined
wines
,
and
of
fat
things
:
And
in
Mat.
22.
he
cals
them
to
come
in
,
for
his
fatlings
were
prepared
,
and
all
things
were
ready
.
What
is
the
reason
that
the
Lord
resembleth
spirituall
things
by
a
Feast
,
because
they
doe
the
same
things
as
a
Feast
doth
;
a
Feast
is
a
refreshing
to
a
man
,
a
continuall
feast
is
a
continuall
comfort
,
and
this
you
shall
have
;
if
you
will
come
in
to
the
Lord
:
if
you
will
not
come
in
,
you
shall
be
starved
,
you
shall
be
wretched
and
miserable
.
This
you
shall
have
by
the
Lord
Iesus
.
Let
this
move
you
to
come
in
.
But
now
a
man
will
be
ready
to
object
,
This
objection
all
the
world
makes
against
such
motives
as
these
;
First
,
whereas
men
say
,
they
are
things
that
are
farre
off
,
(
and
indeed
such
things
move
not
much
:
)
I
say
,
they
are
already
present
,
they
are
a
great
part
present
,
we
have
the
first
fruits
present
,
though
the
harvest
be
deferred
,
and
wee
may
boldly
say
to
you
,
that
those
very
gleanings
,
for
the
present
,
are
beyond
the
vintage
that
the
children
of
this
world
enjoy
,
the
peace
of
conscience
,
the
joy
of
the
Spirit
,
boldnesse
in
death
,
security
and
freedome
from
all
deaths
,
and
dangers
,
familiarity
and
acquaintance
with
God
,
to
enjoy
his
favour
with
all
that
hee
can
doe
,
the
grace
the
prevent
us
,
the
blessing
that
followes
us
in
all
our
actions
,
the
comforts
of
the
Saints
,
whose
hearts
are
made
glad
with
the
light
of
Gods
countenance
;
these
things
,
I
say
,
are
beyond
the
wine
and
oile
,
beyond
the
dainties
and
honours
which
they
have
,
who
have
their
portion
in
this
life
;
therefore
you
have
something
for
the
present
:
indeed
the
outside
of
these
things
are
but
base
,
but
the
inside
is
precious
.
This
is
the
difference
betweene
heavenly
things
and
earthly
;
in
heavenly
the
worst
is
first
,
the
best
is
last
:
In
outward
things
it
is
true
,
the
beginning
is
sweet
,
but
the
latter
end
is
bitterest
:
but
let
that
be
one
answer
to
it
,
that
you
have
much
of
it
for
the
present
.
And
besides
this
,
remember
though
you
have
it
not
present
,
yet
you
shall
have
it
after
;
and
what
great
matter
is
it
to
want
a
little
,
to
enjoy
more
for
the
future
?
Are
we
not
content
to
buy
great
reversions
with
the
losse
of
a
little
money
for
the
present
,
for
we
say
it
will
come
in
?
Are
we
not
content
to
endure
an
Apprentiship
of
seven
or
eight
yeares
,
for
our
greater
advantage
?
Doe
not
men
willingly
serve
a
Master
,
or
a
Mistresse
,
a
long
time
,
for
hopes
hereafter
?
Now
what
folly
,
yea
,
what
Atheisme
,
and
unbeliefe
is
it
for
a
man
in
things
that
concerne
salvation
,
not
to
be
content
to
want
a
little
for
the
present
,
to
enjoy
happinesse
for
ever
?
If
a
man
should
be
put
to
his
choise
,
whether
he
would
have
five
shillings
to
day
,
or
many
thousands
to
morrow
,
a
man
,
no
question
would
have
it
to
morrow
.
You
know
,
this
life
is
not
so
much
to
eternitie
,
as
to
day
is
to
the
next
day
;
why
should
we
not
be
content
to
want
a
little
,
that
we
may
have
the
more
afterwards
.
And
besides
,
if
you
consider
what
men
are
,
men
are
reasonable
,
and
to
what
end
is
reason
given
you
,
but
to
looke
on
things
past
and
future
?
That
is
the
part
of
a
Beast
only
to
look
on
present
things
,
you
should
doe
more
than
the
Beasts
doe
,
you
should
looke
to
things
that
are
future
,
and
should
order
your
lives
according
to
that
;
And
what
have
you
faith
for
?
For
faith
is
that
which
distinguisheth
a
Christian
from
another
man
,
as
reason
distinguisheth
a
man
from
a
beast
,
surely
this
should
teach
you
to
goe
beyond
reason
,
reason
teacheth
you
to
goe
beyond
that
which
is
present
,
and
faith
carries
you
beyond
that
,
and
therefore
you
should
have
an
eye
to
things
future
,
to
things
to
come
,
and
not
be
occupied
in
things
present
;
and
therefore
,
though
you
have
not
those
things
for
the
present
,
you
shal
have
them
,
and
you
should
be
content
to
want
a
little
,
that
you
may
enioy
the
more
for
the
future
,
you
should
consider
things
future
and
not
present
,
if
reason
teacheth
you
to
doe
so
,
much
more
will
faith
.
But
it
will
be
objected
againe
,
It
is
not
so
,
You
shall
be
made
New
Creatures
,
you
shall
have
other
affections
than
you
had
before
,
and
when
these
are
satisfied
,
you
shal
have
as
true
Pleasure
and
rejoycing
,
as
ever
you
had
in
the
other
;
for
,
if
that
be
a
true
definition
of
Peasure
and
rejoycing
,
The
object
is
greater
,
for
it
is
durable
riches
,
it
is
durable
honour
,
a
durable
kingdome
,
greater
than
any
kingdome
upon
the
earth
.
Looke
on
all
things
that
God
propounds
to
the
sons
of
men
,
and
they
are
far
beyond
the
things
that
are
here
below
:
To
be
the
son
of
God
is
more
than
to
be
the
son
of
any
King
,
to
be
an
heire
of
heaven
,
to
be
an
heire
of
all
things
,
is
more
than
to
be
an
heire
apparant
to
a
Crowne
;
whatsoever
is
propounded
,
I
say
it
is
beyond
it
,
therefore
the
object
is
greater
.
Then
come
to
the
faculties
,
they
are
more
capacious
,
they
have
a
more
quicke
and
lively
sense
and
apprehension
,
as
the
rationall
faculties
,
the
understanding
,
and
the
will
,
their
apprehensions
are
deeper
than
those
of
phansie
,
of
sense
,
or
sensuall
appetite
;
and
therefore
you
see
the
griefe
of
the
reasonable
part
is
more
than
that
of
the
senses
,
and
hence
it
is
,
that
the
misery
of
those
that
are
in
hell
,
goes
beyond
the
miseries
of
any
in
this
life
;
and
so
the
joyes
of
those
that
are
in
heaven
,
is
beyond
the
joy
of
any
in
this
life
:
Man
,
as
he
is
more
happy
,
so
he
is
more
miserable
than
the
Beast
,
and
why
so
?
because
the
faculty
is
larger
,
and
therefore
a
man
that
is
heavenly
minded
,
a
man
that
lives
by
faith
,
that
is
,
in
Christ
,
hee
hath
greater
things
to
enjoy
,
than
a
worldly
man
hath
,
or
can
have
.
Againe
,
the
thoughts
,
the
faculties
that
are
taken
up
about
them
,
they
are
of
a
larger
apprehension
,
and
have
a
more
deepe
and
quick
sense
than
the
others
have
;
and
therefore
in
matter
of
sense
,
we
cannot
yeeld
that
these
things
are
not
sensible
,
For
it
is
Peace
of
Conscience
that
passeth
all
understanding
,
it
is
joy
unspeakable
and
glorious
.
It
is
said
so
of
no
outward
thing
,
and
therefore
these
are
farre
beyond
them
;
that
shall
serve
to
answer
that
objection
.
And
so
we
have
gone
thorow
three
of
them
,
that
they
are
things
absent
,
that
they
are
things
that
are
not
reall
,
that
consist
in
notion
and
speculation
,
that
they
are
things
not
sensible
.
You
shal
have
an
hundred
fold
in
this
life
,
and
set
aside
eternall
life
,
for
every
thing
that
you
lose
for
Christs
sake
,
you
shal
have
an
hundred
fold
:
Many
particulars
there
he
reckons
up
,
if
you
lose
friends
or
goods
,
whatsoever
you
lose
,
you
shall
have
an
hundred
fold
in
this
life
with
persecution
;
for
there
is
the
objection
.
O
but
we
see
they
are
persecuted
,
they
are
beneath
and
not
above
,
they
are
trampled
on
,
they
are
miserable
.
Why
though
they
be
,
yet
with
persecution
you
shall
have
an
hundred
fold
,
that
is
,
you
shall
have
an
hundred
fold
more
comfort
:
As
,
I
will
give
you
but
this
instance
.
Take
Paul
,
he
was
persecuted
and
afflicted
,
had
not
he
an
hundred
fold
?
Take
a
man
that
lives
in
abundance
,
and
in
plenty
of
all
things
,
compare
his
condition
with
that
Apostles
,
and
see
whether
he
have
not
more
joy
of
heart
,
more
comfort
in
those
afflictions
,
when
he
went
from
Prison
to
Prison
,
from
affliction
to
affliction
,
than
Nero
had
in
his
Palace
,
or
that
men
have
that
enjoy
outward
things
in
abundance
,
for
they
are
not
outward
things
that
will
comfort
us
,
them
a
man
may
have
in
plenty
,
and
yet
want
the
comfort
of
them
,
as
many
thousands
have
had
.
So
much
shall
serve
for
the
answering
of
these
objections
.
Therefore
,
since
there
are
so
many
motives
to
move
you
to
come
into
Christ
,
the
impediments
which
you
finde
in
the
way
,
the
objections
of
the
flesh
,
and
the
objections
that
come
from
Satan
are
but
delusions
.
Why
should
you
not
come
in
?
He
is
the
ground
of
all
comfort
;
have
him
,
and
have
all
;
want
him
,
and
want
all
things
:
1
Iohn
5.
He
that
hath
the
Son
hath
life
,
he
that
hath
not
the
Son
,
the
wrath
of
God
abides
upon
him
:
That
is
,
he
that
hath
the
Son
,
hath
life
,
and
all
things
that
pertaine
to
life
;
that
is
it
that
makes
a
man
happie
,
as
you
know
every
thing
is
said
then
to
be
happie
,
when
it
hath
that
which
is
agreeable
to
that
being
,
agreeable
to
that
life
that
it
leads
.
A
man
that
leads
the
life
of
nature
,
is
happie
for
this
world
,
according
to
his
condition
,
when
he
hath
every
thing
that
belongs
to
this
life
,
when
hee
hath
wealth
,
when
he
hath
houses
,
when
he
hath
all
conveniences
.
Now
,
when
a
man
hath
the
Son
,
he
hath
spirituall
life
,
and
all
things
pertaining
to
it
,
there
is
nothing
wanting
to
make
him
happie
;
when
he
hath
not
that
,
The
wrath
of
God
abides
on
him
;
that
is
,
the
Lord
is
his
Enemie
,
that
is
the
Governour
of
the
world
,
and
he
is
not
his
enemie
for
a
fit
,
but
the
wrath
of
God
abides
on
him
for
ever
.
And
therefore
,
since
the
Lord
is
the
cause
of
all
our
comfort
he
is
the
ground
of
all
Salvation
,
both
of
all
the
graces
,
and
of
all
the
Priviledges
that
follow
upon
it
,
this
should
move
us
to
come
in
,
and
to
take
him
;
those
two
arguments
,
I
say
,
the
misery
that
you
are
in
out
of
him
,
and
the
happinesse
you
shall
have
by
him
,
but
I
will
urge
this
no
further
,
so
much
shall
serve
for
this
Text.
FINIS
.
THE
CVPPE
OF
BLESSING
:
DELIVERED
IN
three
Sermons
,
upon
1
COR.
10.16
.
By
the
late
faithfull
and
worthy
Minister
of
IESUS
CHRIST
,
IOHN
PRESTON
,
D.
in
Divinity
,
Chaplaine
in
ordinary
to
his
Majestie
,
Master
of
Emmanuel
Colledge
in
Cambridge
,
and
sometimes
Preacher
of
Lincolns
INNE
.
LONDON
,
Printed
by
R.
B.
for
NICHOLAS
BOURNE
,
and
are
to
be
sold
at
his
shop
at
the
Royall
Exchange
.
1633.
draw
nearest
to
him
,
as
we
doe
in
this
holy
Sacrament
of
the
Lords
Supper
.
And
therefore
,
nothing
concernes
us
more
than
that
we
doe
not
receive
it
unworthily
,
because
the
Lord
will
be
sanctified
in
those
that
draw
nearest
unto
him
,
that
is
,
either
in
the
holinesse
of
their
hearts
,
or
in
executing
his
just
judgement
upon
them
:
And
therefore
that
at
this
time
,
and
others
also
,
you
may
not
come
unprepared
to
the
holy
Sacrament
,
we
have
purposely
pitched
on
these
words
:
The
Cup
of
blessing
that
we
blesse
]
&c.
In
which
ye
shall
finde
these
three
parts
:
-
First
,
that
in
this
Sacrament
there
is
a
true
communicating
of
the
body
and
bloud
of
Christ
.
-
Secondly
,
the
meanes
whereby
this
communication
is
made
to
us
,
it
is
the
breaking
of
the
bread
,
and
by
powring
out
the
wine
:
Is
not
the
bread
that
we
breake
the
Communion
of
the
body
of
Christ
?
&c.
-
And
thirdly
,
the
setting
apart
,
or
the
blessing
,
or
sanctifying
of
these
elements
to
such
a
purpose
;
The
Cup
of
blessing
which
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
Now
for
the
first
of
these
,
I
say
,
in
the
Sacrament
there
is
a
communication
of
the
very
body
and
bloud
of
Christ
:
The
Papists
affirme
the
same
;
but
all
the
question
is
,
in
what
manner
there
is
this
communicating
of
his
body
and
bloud
,
they
say
,
corporally
that
there
is
.
Transubstantiation
there
;
we
say
the
thing
is
really
done
,
but
it
is
done
spiritually
,
it
is
done
mystically
,
it
is
done
sacramentally
.
The
reason
of
our
difference
,
is
,
because
of
these
words
of
our
Saviour
,
This
is
my
body
.
And
the
Popish
indeed
is
so
strange
an
opinion
that
I
would
not
waste
time
in
confuting
of
it
,
but
that
I
know
there
are
divers
amongst
our selves
that
doe
willingly
leave
the
Papists
in
other
points
,
yet
they
are
held
with
some
scruple
with
this
,
they
know
not
how
to
contradict
such
plaine
words
,
This
is
my
body
,
and
therefore
they
cannot
be
perswaded
but
that
there
is
somewhat
in
it
more
than
our
Divines
affirme
;
and
therefore
it
shall
not
be
needlesse
to
spend
a
little
time
in
shewing
you
the
falsenesse
of
this
opinion
:
First
,
I
would
aske
this
question
,
whether
there
be
necessity
or
no
,
that
there
should
be
such
a
Transubstantiation
;
for
surely
,
if
there
be
not
necessity
,
if
that
be
but
an
arbitrary
thing
,
wee
may
as
well
deny
it
,
as
they
affirme
it
.
Againe
,
such
a
monstrous
conceit
as
this
,
compounded
of
so
many
ingrediences
,
of
so
many
strange
miracles
,
the
least
of
which
goes
beyond
the
highest
in
all
the
Scriptures
,
I
say
,
is
not
to
be
put
upon
us
without
necessity
;
themselves
grant
,
that
,
unlesse
there
be
a
necessity
,
we
have
no
reason
to
receive
it
at
their
hands
:
And
therefore
we
will
enquire
first
,
and
see
what
necessity
there
is
.
First
,
I
say
,
there
is
no
such
necessity
that
there
should
be
any
such
Transubstantiation
,
any
such
corporall
presence
of
Christ
in
the
Sacrament
,
neither
in
regard
of
the
thing
,
nor
in
regard
of
the
words
,
This
is
my
body
.
I
say
,
it
is
not
necessary
in
regard
of
the
thing
,
looke
to
all
the
ends
of
the
Sacrament
,
you
shall
finde
that
you
may
have
all
without
such
a
Transubstantiation
.
First
,
if
the
end
of
the
Sacrament
bee
to
bring
Christ
to
our
remembrance
,
as
himselfe
saith
,
that
it
was
his
end
,
Doe
this
,
(
saith
he
)
as
often
as
you
doe
it
,
in
remembrance
of
me
:
certainly
,
it
is
not
necessary
that
there
should
be
a
change
of
bread
into
his
body
for
that
purpose
,
because
the
Sacrament
it selfe
with
those
words
instituted
are
enough
for
his
remembrance
:
And
besides
this
,
the
very
word
,
Remember
,
shewes
that
he
is
rather
absent
than
present
,
for
we
remember
not
things
present
,
but
remembrance
is
of
things
absent
:
Besides
,
the
other
Sacrament
represents
Christ
,
and
cals
him
to
remembrance
,
where
there
is
no
such
Transubstantiation
:
and
therefore
it
is
not
for
remembrance
that
it
is
needfull
that
Christ
should
be
corporally
present
.
Or
secondly
,
is
it
needfull
for
this
,
the
shewing
forth
the
Lords
death
till
he
come
?
Surely
,
for
this
it
is
not
needfull
neither
,
for
in
preaching
we
shew
forth
the
Lords
death
,
as
the
Apostle
saith
to
the
Galathians
,
Christ
was
so
plainly
preached
,
that
hee
was
as
good
as
crucified
amongst
them
:
And
therefore
it
is
not
needfull
for
the
shewing
forth
of
the
Lords
death
till
he
come
:
Besides
,
there
is
a
particle
put
in
there
,
that
may
helpe
us
a
little
,
till
he
come
,
which
presupposeth
that
he
is
not
yet
here
,
and
therefore
it
is
not
necessary
for
that
end
.
But
againe
,
is
it
necessary
for
our
union
with
Christ
,
for
that
is
another
end
of
the
Sacrament
,
that
we
may
be
united
to
him
;
surely
if
the
union
were
corporall
,
then
indeed
there
might
seeme
some
necessity
of
it
,
if
we
were
so
united
to
Christ
,
as
when
two
boards
are
clapt
●ogether
,
where
one
toucheth
another
:
but
you
know
there
is
no
such
corporall
union
,
it
is
spirituall
,
and
not
corporall
,
it
is
by
faith
,
and
not
by
sense
?
What
is
the
union
betweene
Christ
and
us
?
Partly
relative
,
as
the
union
betweene
the
husband
and
the
wife
,
and
you
know
if
the
husband
and
the
wife
be
a
thousand
miles
asunder
there
might
be
such
an
union
:
And
partly
it
is
reall
,
a
true
reall
unity
,
when
Christs
Spirit
dwels
in
us
,
which
may
be
done
without
the
corporall
presence
of
Christ
:
And
therefore
certainly
it
is
not
needfull
for
the
uniting
of
us
to
Christ
,
because
this
union
is
spirituall
,
it
is
done
by
faith
,
by
communicating
the
Spirit
of
Christ
in
us
;
and
therefore
in
this
regard
it
is
not
necessary
that
there
should
be
a
corporall
presence
in
the
Sacrament
.
Last
of
all
,
is
it
necessary
to
encrease
our
faith
,
for
that
likewise
is
one
end
of
the
Sacrament
that
our
faith
may
be
strengthned
:
Why
surely
,
it
is
not
needfull
for
this
purpose
,
no
,
I
say
,
it
cannot
strengthen
faith
,
because
the
meanes
,
you
know
,
is
subordinate
to
the
end
,
it
is
lesse
than
the
end
,
whereas
the
faith
that
is
required
to
beleeve
Transubstantiation
,
is
far
beyond
the
highest
pitch
of
faith
expressed
in
all
Scripture
:
I
say
,
it
cannot
be
that
,
that
should
be
made
a
meanes
to
helpe
faith
,
that
is
beyond
the
thing
that
is
to
be
beleeved
(
marke
it
)
consider
what
it
is
we
are
to
beleeve
,
we
are
to
beleeve
that
Christ
tooke
mans
nature
on
him
for
us
,
that
his
sufferings
and
crucifying
belong
unto
us
,
&c.
Is
it
not
much
easier
to
beleeve
this
,
than
to
beleeve
that
a
peece
of
bread
is
turned
into
the
body
of
CHRIST
?
Though
you
see
nothing
,
though
you
taste
nothing
but
bread
,
I
say
,
it
is
much
easier
:
Now
,
as
we
say
,
we
must
not
blow
a
sparke
too
much
for
putting
it
out
,
now
to
have
such
meanes
as
these
to
helpe
faith
,
that
cherisheth
not
the
sparke
of
faith
,
but
blowes
it
out
,
it
doth
not
helpe
faith
,
but
over-whelmes
faith
,
when
the
meanes
used
to
strengthen
are
such
as
are
beyond
the
thing
to
be
strengthned
:
Therefore
in
regard
of
the
thing
there
is
no
necessity
,
that
there
should
bee
any
corporall
presence
of
Christ
in
the
Sacrament
.
But
let
us
consider
whether
there
be
any
necessity
in
regard
of
the
words
,
This
is
my
body
:
Surely
,
there
is
not
any
necessity
here
,
for
the
words
may
have
another
meaning
,
This
is
my
body
,
that
is
,
this
is
the
figure
of
my
body
,
or
this
is
the
Sacrament
of
my
body
,
and
therefore
it
is
not
necessary
,
specially
seeing
it
is
so
frequent
with
Scripture
to
use
metaphors
in
this
kinde
,
I
need
not
name
them
to
you
,
you
know
Christ
is
called
a
Rock
,
he
is
said
to
be
a
Lambe
,
to
be
a
Lion
,
and
in
another
case
Iudas
is
said
to
be
a
Devill
,
the
Seed
is
said
to
be
the
Word
,
nothing
more
frequent
,
Christ
is
said
to
be
a
Vine
:
I
need
not
give
you
more
instances
:
Herod
,
Christ
cals
him
Fox
:
The
meaning
of
all
this
is
,
that
they
are
types
and
signes
,
like
such
and
such
things
.
But
yet
it
is
the
manner
of
the
Scriptures
speech
,
and
therefore
it
is
not
of
necessity
that
those
words
should
be
so
taken
,
for
words
are
like
cloaths
that
may
fit
more
backes
than
the
owners
;
the
words
may
agree
to
somewhat
else
,
there
is
not
a
word
here
,
but
it
may
agree
to
divers
things
:
Body
,
it
signifies
divers
bodies
:
the
word
,
This
,
signifies
as
many
things
as
you
point
to
:
and
therefore
there
is
no
necessity
that
they
should
signifie
a
corporall
presence
of
Christ
.
But
you
will
object
,
I
,
but
in
a
matter
of
this
moment
,
as
the
Sacrament
,
the
Lord
speakes
distinctly
and
expresly
,
there
he
useth
no
metaphor
,
though
in
other
cases
he
doe
.
To
this
I
answer
briefly
,
it
is
so
farre
from
being
true
,
that
he
useth
them
not
in
the
Sacrament
,
that
there
are
none
of
all
the
Sacraments
,
but
it
is
used
.
In
the
Sacrament
of
Circumcision
,
This
the
Covenant
,
&c.
In
the
Sacrament
of
the
Passeover
(
which
were
the
Sacraments
of
the
old
Law
)
the
Lambe
is
the
Passeover
,
in
this
very
Sacrament
:
To
goe
no
further
for
instances
,
take
but
the
second
part
of
it
,
This
is
the
Cup
of
the
new
Testament
in
my
bloud
,
where
you
shall
finde
two
types
and
figures
,
this
Cup
,
taken
for
this
Wine
;
This
is
the
Cup
of
the
new
Testament
,
that
is
,
the
Sacrament
of
the
new
Testament
:
And
therefore
we
see
,
there
is
no
necessity
in
regard
of
the
words
:
And
there
is
no
necessity
since
with
a
little
buckling
and
swarving
,
This
is
my
body
,
that
is
,
this
is
the
figure
of
my
body
,
we
may
have
a
convenient
sense
,
why
should
we
faine
such
a
monstrous
thing
that
bread
is
turned
into
the
very
body
of
Christ
,
and
the
wine
into
the
very
bloud
?
What
needs
such
a
monstrous
fetch
as
this
,
to
helpe
the
words
to
a
meaning
?
What
need
or
necessity
is
there
that
they
should
be
so
interpreted
?
And
therefore
we
see
in
the
first
place
that
there
is
no
necessity
,
and
if
there
be
no
necessity
,
it
is
not
to
be
put
upon
us
,
for
if
that
be
an
arbitrary
thing
,
we
may
aswell
deny
it
.
Secondly
,
as
there
is
not
necessitie
,
so
there
is
not
possibilitie
,
(
though
it
were
possible
)
they
would
not
get
much
,
for
there
are
many
things
that
are
possible
that
are
not
done
:
But
it
is
not
possible
,
if
it
were
possible
,
then
it
must
stand
with
the
power
of
God
:
But
the
power
of
God
is
not
used
,
but
where
the
glory
and
wisdome
of
God
goe
before
,
for
it
is
the
harbinger
of
his
glory
and
wisdome
.
The
power
of
God
is
not
used
,
but
if
it
be
for
his
honour
,
therefore
it
is
said
,
God
cannot
lye
,
because
it
is
not
for
his
honour
,
and
he
cannot
deny
himselfe
,
because
it
is
not
for
his
wisdome
and
his
glory
:
Now
I
say
since
this
is
not
for
the
glory
of
God
(
for
it
is
against
his
glory
that
there
should
be
such
a
conversion
of
the
bread
into
the
body
of
Christ
,
and
it
is
against
his
wisedome
:
And
if
it
be
against
these
,
then
certainly
,
the
power
of
God
must
not
be
called
to
it
:
Now
,
I
say
,
it
is
against
his
glory
,
because
whensoever
the
Lord
appeared
,
he
appeared
alway
in
glory
,
though
sometimes
he
appeared
as
a
man
,
yet
there
was
such
a
majestie
that
caused
them
to
tremble
that
beheld
him
:
Shall
we
see
God
and
live
?
You
see
when
he
appeared
to
Elias
,
what
majestie
he
came
in
?
what
harbengers
he
sent
before
him
,
the
Wind
that
rent
the
Rockes
,
and
a
Fire
,
&c.
But
,
you
will
say
Christ
humbled
himselfe
to
death
as
a
man
,
therefore
he
doth
not
alwayes
appeare
in
glory
.
It
is
true
,
and
that
was
the
lowest
degree
of
Humiliation
;
and
yet
when
he
appeared
as
man
,
there
was
some
sparke
of
his
Divinitie
appeared
there
:
But
that
Christ
should
appeare
in
the
likenesse
of
a
peece
of
bread
that
thou
mayest
put
in
thine
owne
mouth
,
surely
this
is
a
monstrous
thing
,
it
is
against
the
glory
of
God
.
Doe
you
thinke
,
if
Christ
should
come
downe
upon
the
earth
,
after
his
Ascention
,
and
exhibite
himselfe
to
be
worshipped
amongst
us
,
that
he
would
present
himselfe
in
the
forme
of
a
peece
of
bread
?
It
is
impossible
,
it
is
not
for
his
glory
,
and
if
it
be
not
for
his
glory
,
then
certainely
the
power
of
God
must
not
bee
brought
downe
for
the
working
of
it
.
And
as
it
is
against
his
glory
,
so
it
is
against
his
wisdome
,
for
the
Lord
doth
nothing
to
no
purpose
,
hee
doth
nothing
in
vaine
,
hee
never
wrought
miracles
when
they
might
be
spared
,
where
the
thing
might
be
done
without
a
miracle
.
Since
this
might
be
done
without
a
miracle
,
all
that
we
have
by
Christ
,
all
that
is
represented
in
the
Sacrament
,
what
necessity
is
there
?
and
if
there
be
no
necessity
,
it
beseemes
not
the
wisedome
of
God
to
doe
it
:
Againe
,
would
not
the
smallest
miracle
,
really
and
visibly
exposed
to
sense
,
helpe
more
than
such
a
miracle
as
this
:
Besides
all
this
,
I
say
,
it
is
not
possible
(
make
your
owne
senses
judges
)
you
see
nothing
but
bread
;
now
this
is
a
sure
rule
,
that
of
all
demonstrations
of
reason
that
we
have
to
prove
things
,
nothing
is
so
firme
as
that
which
is
taken
from
sense
:
to
prove
the
fire
is
hot
,
we
feele
it
hot
,
or
honey
to
be
sweet
,
when
we
taste
it
to
be
sweet
:
There
is
no
reason
in
the
world
makes
it
so
firme
as
sense
:
As
it
is
true
in
these
cases
,
so
it
is
an
undoubted
truth
in
Divinity
,
that
in
all
matters
of
sense
,
sense
is
a
competent
judge
:
Indeed
,
if
it
be
a
matter
of
reason
,
there
sense
is
not
able
to
judge
,
the
eye
is
able
to
judge
of
his
owne
sense
,
of
sounds
it
cannot
judge
;
but
,
I
say
,
objects
proper
to
sense
,
peculiar
to
sense
,
in
these
sense
is
a
competent
judge
:
And
therefore
Christ
himselfe
,
in
this
very
businesse
,
when
he
would
prove
that
he
had
a
true
bodie
,
he
sends
them
to
their
senses
,
A
spirit
hath
not
flesh
and
bloud
as
you
see
me
have
:
And
Thomas
he
bids
,
Put
thy
hand
into
my
side
and
feele
,
&c.
He
sends
them
to
their
senses
:
Looke
thorow
the
Scriptures
,
and
see
if
there
be
one
miracle
there
,
if
sense
be
not
a
competent
judge
according
to
that
part
of
the
miracle
that
concernes
the
sense
;
would
you
not
thinke
it
strange
,
if
Christ
should
have
come
to
the
master
of
the
feast
,
when
he
wrought
the
miracle
,
and
have
said
,
Sir
,
you
must
beleeve
that
this
is
wine
,
though
you
see
nothing
,
though
you
taste
nothing
but
water
,
yet
you
must
beleeve
that
it
is
turned
into
wine
;
And
if
GOD
should
have
said
unto
Moses
,
Though
you
see
nothing
but
a
Rod
,
thou
must
beleeve
it
is
turned
into
a
Serpent
:
If
there
had
beene
no
change
indeed
,
and
such
as
sense
might
see
,
we
would
think
it
a
ridiculous
thing
,
and
next
doore
to
an
Imposture
:
And
therefore
certainly
in
matters
of
sense
,
sense
is
a
competent
judge
;
and
therefore
when
all
the
senses
tell
us
that
it
is
bread
when
we
taste
,
when
the
eye
and
the
touch
,
when
every
thing
makes
it
evident
that
it
is
bread
,
why
should
wee
say
there
is
any
thing
else
but
bread
.
Besides
,
if
we
will
adde
to
sense
,
reason
;
it
is
against
reason
,
as
well
as
against
sense
:
It
is
against
reason
that
Christ
should
be
in
heaven
,
and
yet
have
ten
thousand
bodies
on
earth
,
and
yet
Christ
hath
but
one
body
,
and
a
body
can
be
but
in
one
place
:
And
againe
,
this
body
must
be
without
all
circumscription
and
qualities
and
properties
of
a
bodie
:
And
again
,
that
the
bread
that
we
see
should
be
no
bread
,
say
they
,
there
is
the
whitenesse
of
bread
,
there
is
the
taste
of
bread
,
there
is
the
quantitie
of
bread
,
and
that
is
all
:
I
would
but
aske
them
one
thing
,
when
this
bread
is
eaten
,
since
there
is
nothing
there
,
but
these
accidents
,
there
is
nothing
but
the
meere
quantity
,
and
the
like
:
I
would
aske
whether
it
nourish
the
body
or
no
;
they
must
needs
answer
no
,
if
they
follow
their
principles
,
because
the
body
of
Christ
is
not
there
,
they
say
it
is
removed
as
soone
as
the
bread
is
destroyed
,
when
it
begins
to
turne
into
flesh
,
it
loseth
these
accidents
;
well
,
the
bread
returnes
not
againe
,
there
is
nothing
but
accidents
of
the
bread
,
and
yet
certainly
it
doth
nourish
;
for
it
is
reported
by
credible
Authors
,
that
some
have
beene
so
holy
,
that
they
would
feed
upon
nothing
else
but
the
Eucharist
,
for
a
Priest
may
consecrate
a
Cellar
of
wine
,
and
as
much
bread
as
he
will
,
and
may
feed
upon
this
,
and
with
these
he
may
be
nourished
,
and
yet
there
is
nothing
but
accidents
of
bread
:
In
a
word
,
the
Schooles
that
traverse
this
so
accutely
,
are
not
satisfied
at
all
in
this
,
but
they
leave
it
as
a
wonder
,
as
a
thing
that
cannot
be
explained
:
So
it
is
against
reason
,
as
it
is
against
sense
.
But
,
you
will
say
,
faith
is
beyond
sense
and
reason
,
it
is
true
,
it
is
beyond
both
,
but
it
is
not
contrary
to
both
;
faith
teacheth
nothing
contrary
to
reason
,
for
sense
and
reason
are
Gods
workes
as
well
as
grace
,
now
one
worke
of
God
doth
not
destroy
another
,
if
they
should
,
there
must
be
an
imperfection
in
the
workeman
,
and
therefore
grace
and
faith
contrary
not
sense
and
reason
;
indeed
it
elevateth
reason
,
and
makes
it
higher
,
it
makes
it
see
further
than
reason
could
,
it
is
contrary
indeed
to
corrupt
reason
,
but
to
reason
that
is
right
reason
,
it
is
not
contrary
,
only
it
raiseth
it
higher
:
And
therefore
faith
teacheth
nothing
contrary
to
sense
and
reason
.
But
besides
these
,
if
we
shew
them
Scripture
too
,
what
will
they
have
then
to
say
?
when
we
say
it
is
against
sense
and
reason
,
say
they
,
the
Scriptures
affirme
it
,
if
it
do
we
will
yeeld
.
Let
us
examine
the
words
if
the
Scripture
affirme
it
:
Yes
,
say
they
,
the
Scripture
saith
,
This
is
my
body
,
they
are
Christs
words
;
but
if
the
Scriptures
say
so
,
yet
the
Scripture
saith
no
where
,
that
that
bread
is
turned
into
the
bodie
,
that
no
where
saith
,
that
there
is
such
a
Transubstantiation
,
onely
those
words
used
,
which
,
as
you
heard
,
may
have
a
metaphoricall
,
tropicall
,
figurative
sense
:
But
besides
this
,
what
if
the
Scripture
say
the
contrary
;
you
shall
finde
this
in
the
next
Chapter
five
times
called
Bread
,
and
after
it
is
consecrated
too
,
as
the
Apostle
saith
,
The
Cup
of
Blessing
that
we
blesse
,
and
the
bread
that
we
breake
:
After
he
had
blessed
the
bread
,
then
he
tooke
it
,
and
after
hee
had
tooke
it
,
then
hee
brake
it
,
hee
thus
tooke
that
which
is
called
Bread
.
Againe
,
they
say
the
body
of
Christ
is
not
broken
,
but
that
is
broken
,
which
is
alwayes
after
the
words
of
Consecration
,
but
it
is
the
bread
that
we
breake
.
Againe
,
if
it
could
be
understood
otherwise
,
you
see
what
a
Tautologie
would
be
in
the
words
,
The
Bread
that
wee
breake
,
it
is
the
Communion
of
the
body
of
Christ
;
if
the
meaning
was
,
that
it
is
the
body
,
here
the
words
must
be
thus
rendred
;
The
body
that
we
breake
,
is
it
not
the
communion
of
the
body
?
But
,
I
say
,
five
times
you
shall
finde
it
in
this
next
Chapter
,
that
it
is
Bread
after
the
words
of
Consecration
;
and
you
know
it
is
said
to
be
Wine
:
Christ
saith
,
he
will
not
drinke
of
the
fruit
of
the
Vine
;
by
which
he
meanes
the
very
wine
which
was
before
in
the
Sacrament
:
and
therefore
certainly
they
finde
nothing
that
affirmes
it
.
Besides
,
if
it
were
the
meaning
of
Christ
,
This
is
my
body
,
what
is
the
reason
the
Disciples
never
asked
any
question
about
it
?
What
is
the
reason
the
Fathers
,
that
followed
in
the
first
times
,
spake
not
of
such
a
thing
:
I
need
not
trouble
you
with
that
.
Now
you
shall
finde
all
along
from
the
first
,
that
the
Fathers
make
no
such
mention
of
that
;
but
not
to
stand
to
presse
this
further
,
because
I
see
the
time
passeth
,
and
this
thing
I
intend
not
to
stand
on
:
You
see
therefore
the
falsenesse
of
this
opinion
,
that
this
Communion
of
the
bloud
of
Christ
,
and
of
the
body
of
Christ
,
should
be
through
any
reall
corporall
Transubstantiation
.
But
what
is
it
then
?
We
are
to
distinguish
betweene
the
inward
and
the
outward
action
,
there
need
no
more
but
that
with
the
outward
action
,
with
the
mouth
of
the
body
,
we
take
the
bread
and
wine
;
and
with
the
inward
action
,
that
is
,
by
faith
wee
take
the
very
body
and
bloud
of
Christ
;
these
we
distinguish
,
these
they
confound
:
But
,
I
say
,
we
agree
in
the
thing
,
we
say
Christ
is
communicated
to
us
in
the
Sacrament
,
as
truly
and
really
as
they
,
only
there
is
difference
in
the
manner
,
we
say
it
is
spiritually
,
they
say
it
is
corporally
.
For
what
is
the
Sacrament
?
(
to
open
it
to
you
)
and
so
I
will
come
to
make
some
use
to
you
.
This
Sacrament
is
nothing
else
,
but
the
Seale
of
the
Gospell
of
the
new
Covenant
;
and
it
is
indeed
nothing
else
,
but
a
visible
Gospell
;
for
what
is
the
Gospell
?
the
Gospell
is
but
an
offer
of
Christ
,
to
all
that
will
take
him
,
for
remission
of
sinnes
;
now
the
same
thing
which
the
Gospell
preacheth
to
the
eare
,
the
same
the
Sacrament
preacheth
to
the
eye
,
that
is
,
in
the
Sacrament
there
is
an
offer
of
Christ
to
us
,
Take
and
eat
,
that
is
,
take
Christ
,
whose
body
was
broken
,
and
whose
bloud
was
shed
for
you
,
take
him
for
remission
of
sinnes
:
I
say
the
same
is
done
,
only
the
Gospell
presents
it
to
us
under
audible
words
,
and
the
Sacrament
presents
it
to
us
under
visible
signes
:
this
is
all
the
difference
:
If
we
would
know
what
the
Sacrament
is
,
consider
what
the
Gospell
is
,
and
the
Covenant
,
and
you
shall
know
what
this
is
,
for
it
is
but
a
Scale
,
but
a
memoriall
of
the
Gospell
;
now
what
is
this
Gospell
?
It
is
nothing
but
this
,
when
God
looked
on
mankinde
,
as
fallen
in
Adam
,
he
tooke
a
resolution
in
himselfe
to
recover
them
againe
,
by
giving
his
Sonne
to
them
:
Now
this
must
be
manifested
to
men
,
therefore
he
sends
his
messengers
to
declare
to
the
sonnes
of
men
,
to
let
them
know
their
estate
by
nature
,
and
to
tell
them
that
he
hath
given
them
his
Sonne
to
save
them
from
their
●innes
,
and
to
reconcile
them
to
himselfe
,
to
give
them
title
to
the
kingdome
,
from
the
hope
of
which
they
were
fallen
:
this
is
one
part
of
the
Gospell
,
this
promise
which
he
hath
made
,
which
,
I
say
,
is
nothing
else
but
a
meere
office
of
Christ
.
But
there
is
another
part
which
is
the
condition
required
on
our
part
,
when
Christ
is
thus
given
,
you
must
serve
him
,
and
love
him
,
and
obey
him
,
and
turne
from
all
your
evill
wayes
,
you
must
be
his
,
as
he
is
yours
:
now
when
this
covenant
and
agreement
is
made
betweene
us
,
he
puts
his
Seale
to
it
,
this
Sacrament
of
the
Lords
Supper
:
As
Iacob
and
Laban
,
when
they
had
made
an
agreement
one
with
another
,
that
they
should
not
hurt
one
another
,
they
pitched
stones
upon
an
heape
,
This
shall
be
a
witnesse
betweene
us
,
that
is
,
if
either
of
us
breake
the
bargaine
,
let
this
heape
witnesse
that
there
was
such
a
covenant
made
:
And
as
God
himselfe
did
,
when
he
made
a
covenant
with
Noah
,
that
the
waters
should
no
more
overflow
the
earth
,
he
set
his
bow
in
the
clouds
,
and
that
was
a
witnesse
,
that
when
I
see
the
Bow
in
the
cloud
,
if
I
goe
about
to
drowne
the
earth
againe
with
water
,
let
this
witnesse
against
me
:
So
in
the
Passeover
,
when
he
made
a
promise
that
the
destroying
Angell
should
spare
them
,
he
commands
them
that
they
should
sprinkle
the
doore-cheekes
with
bloud
,
that
when
he
sees
the
bloud
,
that
witnesse
might
secure
them
,
that
the
Lord
would
remember
what
he
had
promised
when
hee
had
seene
that
:
And
as
among
men
,
when
a
man
conveyes
either
lands
or
money
,
to
another
man
,
they
use
to
confirme
the
bargaine
with
seales
or
with
some
signe
or
memoriall
,
that
when
they
forget
the
bargaine
,
or
deny
it
,
or
goe
about
to
breake
it
,
it
may
be
said
to
them
,
This
is
your
hand
and
seale
,
the
thing
is
done
,
you
have
past
it
,
it
cannot
be
recalled
;
if
you
doe
,
this
will
witnesse
against
you
:
So
the
Lord
here
,
when
he
hath
made
his
Covenant
with
us
,
I
will
give
you
my
Sonne
:
And
you
againe
shall
give
your selves
up
to
him
,
he
puts
his
hand
and
seale
to
it
,
as
it
were
,
he
addes
this
Sacrament
that
will
be
a
witnesse
against
him
,
if
he
should
go
about
to
breake
his
covenant
,
as
it
is
a
witnesse
against
us
,
if
we
breake
the
Covenant
of
faith
and
repentance
,
that
is
required
on
our
part
:
You
see
therefore
what
the
Sacrament
is
,
it
is
nothing
but
the
Seale
of
the
Gospell
,
presenting
that
to
the
eye
,
which
the
Gospell
presents
to
the
eare
,
for
it
presents
God
,
as
it
were
,
he
comes
with
Christ
in
his
hand
,
saying
this
to
us
,
This
is
my
Son
,
his
body
is
broken
for
you
,
and
his
bloud
shed
for
you
,
take
Him
,
let
Him
be
yours
,
only
remember
that
you
serve
him
,
that
you
love
him
,
that
you
obey
him
againe
,
and
let
this
Sacrament
be
a
signe
and
a
witnesse
betweene
us
:
so
that
as
the
Gospell
hath
two
parts
,
one
is
a
relation
of
all
that
Christ
hath
done
;
and
another
is
the
giving
and
offering
Christ
to
us
,
so
in
this
Sacrament
there
is
a
representing
of
Christ
,
he
was
crucified
,
his
body
was
broken
,
his
bloud
was
shed
,
and
a
deed
of
gift
is
delivered
of
Christ
to
us
,
Take
and
eat
:
And
therefore
know
that
it
is
not
a
bare
signe
,
but
it
is
a
signe
of
the
Covenant
;
and
there
is
a
difference
betweene
those
two
,
to
say
the
Sacrament
is
a
signe
of
Christ
,
and
a
signe
of
the
Covenant
,
even
as
there
is
a
great
difference
betweene
the
wax
that
only
bears
the
impression
of
an
image
stamped
upon
it
,
and
betweene
that
which
is
a
seale
to
a
Deed
;
that
is
a
signe
of
the
covenant
,
or
bargaine
,
and
agreement
,
for
that
gives
interest
into
the
thing
,
that
gives
Title
to
the
thing
,
that
conveyes
the
thing
to
us
,
that
binds
the
owner
perpetually
to
the
performance
of
the
thing
;
so
the
Sacrament
is
not
a
naked
signe
,
representing
this
act
of
Christ
,
but
it
gives
us
interest
,
not
only
into
some
benefits
,
no
,
he
saith
not
,
you
shall
have
remission
of
sinnes
,
or
you
shall
have
adoption
,
but
he
saith
,
Take
,
this
is
my
body
:
By
body
is
meant
whole
Christ
,
by
a
Synecdoche
,
we
have
Christ
and
all
things
else
.
What
use
are
we
to
make
of
this
?
Surely
it
is
of
great
use
many
wayes
:
First
,
we
must
make
this
use
of
it
,
which
is
the
maine
end
of
the
Sacrament
,
to
confirme
our
faith
in
the
assurance
of
the
forgivenesse
of
our
sinnes
,
as
likewise
to
renew
our
Covenant
,
and
the
Condition
required
on
our
part
,
when
God
hath
said
he
is
willing
to
pardon
our
sinnes
,
if
he
had
but
barely
said
it
,
it
had
beene
enough
,
God
cannot
lye
:
But
lest
it
should
not
be
enough
,
he
hath
not
only
said
it
,
but
he
hath
sworne
it
,
Hebr.
6.
He
hath
sworne
by
himselfe
,
that
by
two
immutable
things
we
might
have
strong
consolation
:
Being
willing
,
saith
the
Apostle
,
to
shew
to
the
heires
of
Promise
the
stablenesse
of
his
Councell
,
he
bound
himselfe
with
an
oath
,
but
yet
lest
that
should
not
be
enough
,
he
hath
added
seales
to
it
,
he
hath
given
the
inward
seale
of
the
Spirit
,
and
the
outward
seale
of
the
Sacrament
;
as
if
he
should
say
,
I
have
promised
to
forgive
you
your
sinnes
,
let
the
Sacrament
witnesse
against
me
,
if
I
performe
it
not
:
Here
by
the
way
observe
,
how
difficult
a
thing
it
is
for
us
to
beleeve
,
you
may
thinke
it
an
easie
thing
when
you
are
in
health
,
when
you
are
well
;
but
when
death
comes
,
when
temptation
comes
,
when
trouble
of
conscience
comes
,
I
say
,
you
shall
finde
it
a
difficult
thing
,
you
shall
finde
a
need
of
all
these
helpes
;
for
certainly
God
sweares
not
in
vaine
,
he
would
not
have
bound
himselfe
with
an
oath
,
to
be
ready
to
forgive
sinnes
,
if
there
were
not
exceeding
need
of
such
helpes
to
confirme
us
;
and
therefore
you
have
need
to
set
your selves
more
diligently
about
it
,
make
this
use
of
the
Sacrament
,
labour
to
confirme
your selves
in
this
assurance
:
So
that
as
the
Apostle
saith
,
You
may
have
strong
consolation
,
that
is
,
when
the
temptations
of
Satan
shall
assault
you
with
objections
to
the
contrary
,
you
may
be
strong
,
and
not
shaken
:
And
why
should
you
be
doubtfull
(
if
we
should
a
little
reason
with
you
)
that
you
may
receive
the
fruit
of
this
,
for
why
should
you
feare
it
?
For
first
,
the
Lord
professeth
,
I
would
not
the
death
of
a
sinner
as
I
live
:
And
why
will
you
die
,
oh
you
house
of
Israel
:
What
is
the
meaning
of
this
?
but
to
shew
that
the
Lord
hath
an
exceeding
great
desire
,
earnestly
longs
to
save
the
soules
of
men
.
Indeed
he
saith
not
that
he
will
give
every
one
grace
to
come
in
,
but
if
he
doe
,
As
I
live
,
saith
the
Lord
,
I
will
not
his
death
,
that
is
,
I
am
ready
to
forgive
him
:
Besides
this
,
consider
what
a
man
is
ready
to
doe
,
consider
how
tender-hearted
fathers
and
mothers
are
to
their
children
;
if
we
finde
so
much
mercy
there
,
consider
how
much
there
is
in
God
;
that
mercy
that
is
in
us
,
is
but
a
drop
to
the
Ocean
,
it
is
but
a
beame
,
to
the
fulnesse
that
is
in
him
:
If
you
that
are
evill
can
give
good
things
to
your
children
,
Luke
▪
how
much
more
shall
your
heavenly
Father
doe
it
?
Againe
,
consider
if
the
Lord
were
not
ready
to
shew
mercy
to
you
,
that
Christ
should
not
be
of
none
effect
,
that
is
,
the
bloud
of
Christ
should
be
shed
in
vaine
.
And
doe
you
thinke
the
Lord
would
send
his
Sonne
to
suffer
death
,
and
to
suffer
it
in
vaine
?
and
that
should
be
in
vaine
,
if
he
should
not
be
ready
to
receive
men
to
mercie
,
when
they
come
to
seeke
it
at
his
hands
;
besides
,
if
the
Lord
should
not
doe
this
,
no
flesh
should
be
saved
:
Psal.
130.1
.
saith
the
Psalmist
there
,
If
thou
Lord
shouldest
marke
all
that
is
done
amisse
,
who
could
stand
?
The
meaning
is
this
,
if
the
Lord
should
not
be
ready
to
doe
this
,
which
he
hath
given
to
the
Sacrament
to
confirme
,
namely
to
forgive
sinnes
,
if
he
should
not
be
ready
to
doe
it
,
if
he
should
mark
straitly
what
is
done
amisse
,
who
could
stand
,
that
is
,
who
should
be
saved
?
Now
certainly
the
Lord
hath
made
man
for
that
purpose
,
many
shall
be
saved
,
none
were
made
for
damnation
:
Besides
,
there
is
another
argument
,
There
is
mercy
with
thee
,
that
thou
mightest
be
feared
:
Feare
is
taken
for
the
worship
of
God
,
that
is
,
if
the
Lord
should
not
receive
men
,
none
would
worship
him
,
none
would
serve
him
;
when
there
is
no
hope
,
take
away
all
hope
,
take
away
all
endeavour
.
If
this
will
not
perswade
you
,
consider
what
the
Lord
hath
done
for
others
;
how
many
thousands
of
others
have
had
their
sinnes
forgiven
,
and
then
thinke
,
had
he
mercy
for
such
and
such
,
and
hath
he
not
mercy
enough
for
me
?
Hath
not
Christ
taken
thy
nature
as
well
as
theirs
?
If
all
this
will
not
perswade
you
,
consider
how
mercifull
Christ
was
in
the
dayes
of
his
flesh
,
he
was
exceeding
gentle
,
easie
to
be
entreated
,
you
shall
never
finde
that
there
was
any
that
asked
at
his
hands
,
but
he
granted
it
:
And
thinke
you
that
he
is
lesse
pitifull
now
to
mens
soules
,
than
he
was
to
their
bodies
?
Doe
you
thinke
that
now
he
is
in
heaven
,
he
hath
laid
aside
his
mercifull
disposition
?
No
,
Hebr.
4.
We
have
a
mercifull
high
Priest
that
is
touched
with
our
infirmities
,
that
is
ready
to
forgive
:
Oh
,
but
my
sinnes
are
exceeding
great
,
what
though
they
be
,
is
not
the
Lords
mercy
exceeding
,
is
it
not
like
the
mighty
Sea
,
that
drownes
mountaines
aswell
as
mole-hils
:
My
sins
are
of
divers
sorts
,
what
if
they
be
,
in
the
Lord
there
is
multitudes
of
mercies
,
as
many
as
thou
hast
sinnes
:
I
,
but
they
have
oft
beene
repeated
,
I
have
oft
fallen
into
them
againe
and
againe
:
What
if
thou
hast
?
Is
not
his
mercies
renewed
every
morning
:
And
,
Zachary
15.1
.
There
is
a
fountaine
opened
for
the
house
of
Iudah
and
Ierusalem
to
wash
in
:
Not
a
cisterne
,
but
a
fountaine
,
that
is
,
as
there
is
a
spring
of
sinne
in
us
,
so
there
is
a
spring
of
mercy
in
God
,
there
is
no
end
of
his
mercy
,
therefore
doubt
not
in
regard
of
that
.
But
againe
,
I
am
unfit
,
if
I
were
fit
and
ready
for
this
,
I
might
receive
fruit
from
the
Sacrament
,
but
I
am
unfit
?
Why
?
If
thou
thought's
thy selfe
fit
,
thou
shouldest
not
have
it
;
even
therefore
,
because
thou
feelest
thy selfe
unfit
,
the
rather
thou
shalt
be
received
to
mercy
:
the
Lord
lookes
for
this
a●
thy
hands
,
that
we
find
and
feele
such
●●fi●resse
in
our selves
,
the
more
we
are
humbled
,
the
lesse
we
find
in
our selves
,
the
more
ready
the
Lord
is
to
receive
us
to
mercy
:
Besides
,
this
very
unfitnesse
,
I
would
aske
thee
,
but
what
i●
is
;
Is
it
not
sinne
?
If
all
sinnes
be
forgiven
,
if
the
pardon
be
generall
,
then
it
is
contained
among
the
rest
,
and
shall
not
be
any
impediment
:
And
therefore
make
this
use
when
you
come
to
the
Sacrament
,
thinke
not
that
God
is
backward
to
forgive
,
that
he
will
not
be
as
good
as
his
word
,
certainly
he
will
;
and
know
this
,
that
what
he
hath
said
,
and
sworne
,
he
will
performe
,
Heaven
and
earth
shall
passe
away
,
but
his
Word
shall
not
passe
.
This
indeed
is
our
chiefest
consolation
,
that
our
saith
is
not
built
upon
perswasions
and
imaginations
of
our
owne
;
that
our
sinnes
shall
be
forgiven
,
but
it
is
built
upon
the
sure
Word
of
God
:
And
as
Saint
Paul
saith
,
Gal.
1.
If
any
Angell
from
heaven
should
preach
any
other
Gospell
,
you
should
not
receive
it
from
him
.
So
when
you
have
this
sure
Word
that
God
hath
given
you
a
generall
pardon
,
Come
unto
mee
all
yee
that
are
weary
,
and
heavie
laden
,
&c.
You
may
build
upon
this
sure
Word
:
Now
when
you
put
all
these
together
,
that
the
Lord
hath
said
it
,
and
put
his
seale
to
it
,
if
he
should
not
doe
it
,
the
death
of
Christ
should
be
of
none
effect
,
no
flesh
should
be
saved
,
no
man
would
worship
God
.
Againe
,
there
is
nothing
can
be
an
impediment
to
us
,
not
of
greatnesse
,
and
multitude
of
our
sinnes
,
nor
our
relapse
into
sin
,
not
our
unfitnesse
;
Why
should
we
doubt
?
But
now
this
is
the
Condition
on
Gods
part
.
Then
see
the
Condition
required
on
our
part
;
What
is
that
?
First
,
it
is
required
that
we
take
the
Lord
Iesus
Christ
,
for
though
the
Lord
give
him
in
the
Sacrament
,
though
he
offer
him
in
the
Gospell
,
except
we
take
him
he
is
not
ours
.
If
we
beleeve
that
one
will
give
us
a
thousand
pound
,
that
makes
not
a
man
rich
,
if
he
be
ready
to
give
it
,
it
is
the
taking
that
makes
us
rich
:
If
we
beleeve
that
there
is
such
a
soveraigne
Electuary
that
is
able
to
heale
,
that
beleeving
doth
not
heale
,
it
is
the
taking
of
it
,
if
it
be
not
taken
,
it
heales
not
:
And
therefore
,
there
is
required
a
taking
of
Christ
;
So
many
as
received
him
,
Ioh.
1.
he
gave
power
to
be
,
&c.
So
many
as
received
him
.
If
a
Virgin
beleeve
that
such
a
Suitour
is
willing
to
take
her
for
his
wife
,
except
she
take
him
for
her
husband
it
is
no
match
.
And
so
to
beleeve
that
Christ
is
ready
to
forgive
and
pardon
our
sinnes
,
to
beleeve
that
God
the
Father
will
give
Christ
to
you
as
he
hath
;
To
us
a
Son
is
given
,
Esay
9.6
.
To
beleeve
this
,
except
we
take
him
,
doth
not
profit
,
he
is
not
ours
till
then
:
This
taking
is
that
which
the
Scripture
cals
Faith
,
this
is
a
beleeving
in
him
:
If
you
would
know
what
this
taking
is
,
it
is
nothing
else
but
the
very
accepting
of
Christ
for
our
King
,
for
our
Lord
and
Husband
:
So
that
look
what
it
is
among
men
,
if
you
would
aske
what
it
is
for
a
spouse
to
take
such
an
one
for
her
husband
,
for
a
servant
to
take
such
an
one
for
his
master
,
for
a
subject
to
take
such
an
one
for
his
King
,
it
is
no
more
,
but
this
,
the
very
act
of
the
will
,
whereby
they
consent
,
and
accept
such
an
one
for
their
Husband
,
for
their
Master
or
King
;
it
is
the
taking
of
him
,
and
this
is
the
taking
of
Iesus
Christ
;
I
say
,
when
we
shall
accept
him
,
when
we
see
God
hath
given
him
to
us
,
and
that
he
hath
given
himselfe
,
when
we
take
him
for
our
Lord
and
Master
,
that
is
the
very
act
of
the
will
,
whereby
we
resolve
to
make
him
ours
,
and
resolve
to
give
up
our selves
to
him
,
as
he
is
given
to
us
:
That
is
the
first
condition
that
is
required
,
we
must
take
him
;
and
this
the
Scripture
cals
faith
.
Is
this
all
?
No
,
there
is
somewhat
else
required
,
you
must
take
him
in
deed
,
aswell
as
in
will
,
that
is
,
you
must
so
take
him
,
as
to
serve
him
,
and
only
him
,
to
turne
from
all
evill
wayes
,
and
therefore
the
pardon
runnes
so
,
though
it
be
a
generall
pardon
;
as
there
is
a
generall
proclamation
;
whatsoever
your
rebellions
be
,
it
is
no
matter
,
for
all
kinde
of
rebellions
,
there
is
neither
any
sinne
,
nor
any
person
excepted
,
but
then
this
condition
runnes
along
with
it
,
you
must
take
him
for
your
King
:
Is
that
all
?
No
,
you
must
lay
downe
your
armes
of
rebellion
,
you
must
renounce
the
Colours
and
Tents
of
the
Enemie
,
and
come
in
and
be
subject
to
him
,
you
must
live
by
his
Lawes
:
And
therefore
,
besides
taking
of
him
,
there
is
required
that
we
be
ready
to
obey
Christ
in
deed
,
and
not
to
take
Christ
onely
as
a
Saviour
:
Every
man
is
ready
to
take
him
as
a
Priest
to
save
them
from
their
sinnes
,
but
to
take
him
as
a
King
and
a
Lord
,
so
as
to
be
subject
unto
him
,
here
all
the
world
is
at
a
stand
;
as
the
young
man
when
he
came
to
Christ
,
and
he
tels
him
what
he
must
doe
,
Goe
sell
all
,
&c.
He
would
not
take
him
with
this
condition
;
here
every
man
is
ready
to
refuse
him
:
We
are
willing
to
follow
Christ
thorow
faire
way
,
but
not
thorow
foule
and
rough
way
;
we
are
willing
to
take
him
with
a
Crowne
of
glory
,
but
not
with
a
Crowne
of
thornes
;
we
are
willing
to
take
the
sweet
,
but
not
the
sowre
:
But
we
must
know
,
if
we
will
take
Christ
,
we
must
likewise
obey
him
,
and
take
him
as
an
Husband
,
our
will
must
be
subject
to
his
will
;
we
must
take
him
as
a
Lord
,
we
must
be
subject
to
him
in
all
things
,
we
must
keepe
his
Commandements
;
and
therefore
he
hath
so
exprest
it
,
If
you
will
suffer
with
him
,
you
shall
reigne
with
him
,
not
else
;
If
you
will
obey
me
,
and
keepe
my
Commandements
,
then
you
shall
be
my
Disciples
,
if
you
will
follow
me
,
and
deny
your selves
,
and
take
up
your
crosse
,
&c.
Take
up
my
crosse
daily
.
Therefore
a
second
Condition
is
this
,
which
the
Scripture
cals
sometimes
repentance
and
conversion
to
God
,
sometime
obedience
.
But
is
this
all
?
No
,
there
is
one
more
required
that
we
doe
all
this
out
of
love
,
for
when
a
man
is
in
extremity
,
when
he
is
driven
to
an
exigent
,
now
to
take
Christ
,
and
to
keepe
his
Commandements
;
perhaps
he
will
be
willing
to
doe
,
to
expedite
himselfe
out
of
such
a
strait
:
but
will
the
Lord
regard
this
?
Surely
no
▪
except
it
be
from
love
;
therefore
,
Gal.
5.5
.
you
shall
finde
them
all
three
put
together
,
Neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
that
worketh
by
love
:
there
you
have
the
first
Condition
,
which
is
faith
.
The
second
which
worketh
,
it
is
not
an
idle
faith
,
but
it
is
a
faith
that
sets
you
a
worke
;
and
then
you
have
the
third
,
they
are
workes
that
come
from
love
.
A
man
will
be
ready
to
doe
any
thing
to
save
his
life
;
you
know
a
Merchant
when
he
is
on
the
sea
,
casts
away
his
goods
,
when
he
is
in
extreme
danger
,
not
because
he
and
his
goods
are
fallen
out
,
but
to
save
his
life
he
will
doe
it
;
Take
a
covetous
man
,
let
him
be
on
the
racke
,
he
will
be
ready
to
doe
any
thing
,
but
yet
the
man
is
the
same
:
And
so
for
a
man
to
do
much
for
Christ
,
to
doe
as
we
are
ready
to
doe
in
the
time
of
extremity
,
when
death
comes
,
when
sicknesse
comes
,
when
we
are
under
some
great
crosse
that
is
upon
us
,
when
conscience
is
troubled
,
I
say
,
in
these
cases
to
doe
it
,
the
Lord
regards
it
not
:
This
therefore
is
the
Condition
that
is
required
to
be
done
out
of
love
;
it
is
a
rule
in
the
Civill-law
,
Contractus
qui
fit
per
minas
,
nullus
est
;
The
contracts
that
are
gotten
by
threatnings
,
are
no
contracts
at
all
;
but
if
a
Virgin
consent
,
when
she
is
free
,
when
it
is
done
without
compulsion
,
that
makes
the
match
:
So
it
is
betweene
Christ
and
us
,
for
us
to
take
him
and
keepe
his
Commandements
,
and
to
doe
it
out
of
feare
and
other
respects
,
this
Christ
regards
not
,
it
is
love
that
makes
the
match
:
If
we
take
him
out
of
love
,
if
all
we
doe
,
be
done
out
of
love
,
then
there
is
a
match
betweene
us
,
otherwise
not
.
And
there
is
good
reason
for
that
,
because
feare
is
of
a
fleeting
nature
,
it
soone
passes
and
vanishes
away
,
but
when
it
is
rooted
and
grounded
in
love
,
when
that
which
we
doe
,
comes
from
this
principle
,
then
we
hold
out
and
cleave
to
Christ
,
without
separating
againe
;
when
that
proceeds
from
feare
,
we
doe
it
not
with
delight
,
we
doe
it
not
with
propensenesse
,
with
proclivity
of
minde
,
with
an
inward
willingnesse
.
Now
the
Lord
so
loves
a
chearefull
giver
,
a
chearefull
servant
,
and
a
chearefull
performer
,
that
he
loves
no
other
:
And
therefore
that
Condition
is
required
,
to
Delight
in
the
Law
,
in
the
inward
man
,
that
we
doe
not
only
keepe
his
Commandements
,
but
that
they
be
not
grievous
to
us
,
that
what
we
doe
,
be
done
out
of
love
;
and
therefore
it
is
required
,
when
we
doe
this
,
that
we
love
the
Lord
Iesus
Christ
;
I
will
be
bold
to
say
,
a
man
may
pray
day
and
night
as
earnestly
as
Hannah
did
,
he
may
keep
the
Commandements
of
God
without
reproofe
,
as
Zachary
and
Elizabeth
did
for
the
outward
act
,
he
may
abound
in
the
worke
of
the
Lord
,
but
whatsoever
he
doth
,
if
he
doe
it
not
out
of
love
,
God
looks
upon
such
workes
,
as
upon
a
dead
carkase
;
so
they
are
called
,
Hebr.
9.
Dead
workes
,
that
is
,
workes
that
are
good
for
substance
,
and
for
circumstance
too
,
but
yet
they
are
dead
,
because
they
come
not
from
love
,
there
is
no
life
in
them
:
Therefore
,
in
1
Cor.
16.22
.
Whosoever
loves
not
the
Lord
Iesus
,
saith
the
Apostle
,
let
him
be
accursed
.
Whosoever
loves
not
the
Lord
Iesus
,
that
is
,
whatsoever
a
man
doth
besides
,
let
him
professe
what
he
will
,
and
performe
what
he
will
,
if
he
love
not
the
Lord
Iesus
,
he
is
accursed
:
And
that
I
speake
not
this
without
ground
,
looke
1
Cor.
13.
Take
the
most
glorious
actions
that
a
man
can
performe
,
if
a
man
give
his
body
to
be
burnt
,
that
is
,
to
be
a
Martyr
,
if
he
gives
his
goods
to
the
poore
,
which
is
an
high
action
for
a
man
to
part
with
all
he
hath
;
if
he
doe
that
which
Christ
required
of
the
young
man
,
to
deny
himselfe
:
If
a
man
were
able
to
preach
the
Gospell
,
if
he
had
gifts
as
an
Angell
,
as
the
Apostle
speakes
,
If
he
were
able
to
speake
with
the
tongue
of
men
and
Angels
,
and
if
it
were
without
love
,
God
regards
it
not
:
Love
is
a
distinguishing
Character
,
an
Hypocrite
may
goe
very
far
,
but
love
he
cannot
;
it
is
love
therefore
that
sets
an
high
price
upon
all
that
we
doe
:
And
therefore
you
shall
finde
from
the
beginning
of
Genesis
,
to
the
end
of
the
Revelation
,
the
Promise
is
made
still
to
the
Affection
,
and
it
is
the
Affection
that
makes
a
man
a
good
man
;
he
that
feares
the
Lord
,
and
he
that
loves
the
Lord
,
and
he
that
delights
in
the
Commandements
of
God
,
&c.
And
therefore
it
is
not
enough
that
we
take
Christ
,
and
that
we
beleeve
in
him
,
that
we
doe
the
workes
that
he
commands
us
,
but
that
we
doe
them
out
of
love
:
And
this
is
the
Condition
that
is
required
on
our
part
.
So
you
see
now
what
the
Gospell
is
,
what
the
summe
of
it
is
,
that
is
sealed
in
the
holy
Sacrament
,
it
is
this
Covenant
on
Gods
part
,
that
he
is
ready
to
forgive
us
;
wherein
you
must
strengthen
your
faith
,
when
you
draw
neare
to
him
.
And
againe
,
this
condition
on
your
part
,
Faith
and
obedience
out
of
love
,
as
you
have
heard
:
This
is
the
first
use
that
you
are
to
make
.
I
should
proceed
.
The
end
of
the
First
Sermon
.
THE
CUPPE
OF
BLESSING
:
DELIVERED
IN
THREE
Sermons
,
upon
1
Cor.
10.16
.
The
Second
SERMON
.
1
CORINTH.
10.16
.
The
Cup
of
blessing
,
that
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
&c.
SEEING
we
have
the
same
occasion
for
which
I
tooke
this
Text
,
being
to
receive
the
Sacrament
againe
the
next
Sabbath
,
and
so
along
;
I
thought
it
better
to
continue
it
,
than
to
divert
to
another
:
When
we
handled
it
the
last
time
,
we
told
you
there
were
these
three
parts
in
the
words
:
-
First
,
there
is
a
true
Communion
of
the
body
and
bloud
of
Christ
.
-
Secondly
,
the
meanes
by
which
it
is
conveyed
to
us
,
the
bread
and
wine
,
the
outward
elements
which
God
hath
Sanctified
to
that
purpose
.
-
The
third
is
the
adopting
or
fitting
these
elements
for
such
an
end
;
and
that
is
by
sanctifying
them
,
by
blessing
them
by
setting
them
apart
;
The
Cup
of
Blessing
which
we
blesse
,
&c.
The
point
we
delivered
was
this
,
●hat
in
the
Sacrament
there
is
a
reall
and
true
Communion
of
the
body
and
bloud
of
Christ
to
every
Receiver
.
We
told
you
the
difference
betweene
the
Papists
and
us
,
we
both
agree
that
Christ
is
really
in
the
Sacrament
,
they
say
it
is
corporally
,
we
say
it
is
only
done
by
faith
.
But
to
use
an
expression
of
Augustine
,
which
he
hath
upon
the
very
Text
,
saith
he
,
Iohn
Baptist
said
he
was
not
Elias
,
and
yet
Christ
saith
,
Iohn
was
Elias
;
Why
,
saith
hee
,
how
shall
wee
reconcile
these
two
?
they
are
thus
reconciled
;
Iohn
speakes
properly
,
and
Christ
spake
figuratively
,
and
therefore
they
crosse
not
one
another
(
he
gives
this
very
instance
)
so
saith
he
,
when
Christ
saith
,
This
is
my
body
,
and
we
say
it
is
not
his
body
,
but
bread
,
they
are
Augustines
owne
words
)
saith
he
,
the
meaning
is
this
,
It
is
the
body
,
if
we
take
it
figuratively
,
and
it
is
not
his
body
,
if
we
speake
properly
;
so
that
as
it
was
with
the
Temple
of
his
body
,
when
he
spake
of
it
,
I
will
destroy
this
Temple
,
and
build
it
in
three
dayes
;
they
understood
it
of
the
materiall
Temple
:
and
,
saith
the
Text
,
They
were
reckoned
as
false
witnesses
against
Christ
:
So
when
Christ
speaks
thus
of
his
body
,
This
is
my
body
,
when
they
understood
it
materially
and
corporally
,
when
it
is
a
thing
so
frequent
and
usuall
with
him
to
speake
Metaphorically
,
I
say
,
they
shall
be
found
false
witnesses
against
him
,
in
applying
this
to
his
materiall
and
corporall
body
,
that
he
understands
of
his
mysticall
body
,
which
is
received
by
faith
.
I
will
not
stand
to
repeat
more
of
that
I
delivered
then
,
lest
the
time
prevent
us
in
that
which
remaines
.
Onely
one
thing
which
I
then
omitted
,
and
that
is
a
great
objection
of
the
Papists
,
out
of
the
sixth
Chapter
of
Saint
Iohn
,
where
Christ
speakes
so
much
of
eating
his
flesh
,
and
drinking
his
bloud
,
which
,
say
they
,
must
needs
be
understood
of
a
corporall
manducation
,
of
eating
his
body
and
drinking
his
bloud
in
the
Sacrament
;
we
will
speake
one
word
of
this
.
First
,
that
this
cannot
be
the
meaning
of
that
clause
,
is
evident
,
because
the
Supper
of
the
Lord
was
not
then
instituted
;
and
therefore
it
could
not
be
he
should
have
relation
to
that
,
because
Christ
spake
to
those
that
might
understand
him
,
the
words
were
intelligible
at
the
least
:
Now
it
was
impossible
that
those
that
heard
him
,
should
understand
him
of
the
Sacrament
of
the
Lords
Supper
,
because
it
was
a
thing
that
was
not
;
and
if
they
say
that
was
their
dulnesse
:
I
answer
,
it
is
not
dulnesse
not
to
conceive
that
which
simply
could
not
be
knowne
:
This
that
had
no
being
,
could
not
be
knowne
;
and
therefore
this
is
certaine
he
had
not
relation
to
that
.
Besides
that
,
if
you
marke
the
course
of
the
words
,
you
shall
finde
he
saith
there
,
that
rather
the
flesh
is
turned
into
bread
,
than
the
bread
to
flesh
,
saith
he
,
I
am
the
true
bread
that
came
downe
from
heaven
,
he
repeats
that
often
in
the
Chapter
,
vers.
51.
I
am
the
living
bread
,
and
my
flesh
is
bread
,
and
I
give
life
to
the
world
:
So
that
you
shall
finde
more
reason
,
if
you
reade
that
Chapter
,
why
the
flesh
should
be
turned
to
bread
,
than
the
bread
into
flesh
.
But
besides
that
,
the
eating
of
Christs
flesh
,
and
the
drinking
of
his
bloud
,
is
alwayes
taken
in
a
good
sense
,
and
it
is
alwayes
peculiar
to
the
Saints
:
And
therefore
,
verse
53
,
54.
you
shall
finde
both
expressed
:
Except
a
man
eat
his
flesh
,
and
drinke
his
bloud
,
he
hath
no
life
in
him
:
Againe
,
Whosoever
,
(
without
exception
)
eats
his
flesh
and
drinkes
his
bloud
,
he
hath
eternall
life
,
and
Christ
will
raise
him
up
at
the
last
day
:
So
if
you
take
the
words
generally
as
Christ
expresseth
them
,
and
so
they
must
needs
be
understood
.
Then
it
is
impossible
that
his
flesh
should
be
eaten
in
the
Sacrament
,
and
his
bloud
drunke
,
because
many
that
should
eat
his
flesh
there
,
in
a
corporall
manner
shall
not
be
saved
,
which
you
know
themselves
grant
.
Besides
,
there
are
many
that
never
eat
his
flesh
,
nor
drinke
his
bloud
in
the
Sacrament
,
that
are
saved
,
and
have
life
in
them
,
as
you
know
the
Theefe
on
the
Crosse
,
went
immediately
to
Paradice
,
though
he
never
eat
the
flesh
of
Christ
in
the
Sacrament
,
nor
dranke
his
bloud
:
All
the
Patriarkes
before
Christ
,
Did
not
they
drinke
the
same
spirituall
drinke
,
did
they
not
eat
the
same
spirituall
meat
,
as
we
doe
?
but
they
never
eat
it
in
the
Sacrament
:
Mary
Magdalene
,
when
she
had
never
tasted
of
the
Sacrament
,
saith
CHRIST
,
Goe
thy
way
,
thy
sinnes
are
forgiven
thee
:
What
need
I
give
you
instances
of
children
that
die
;
It
is
the
opinion
of
the
Councell
of
Trent
,
they
set
it
downe
in
plaine
termes
,
That
children
,
that
are
baptized
,
though
they
eat
not
the
Sacrament
,
and
drinke
of
the
bloud
of
Christ
,
and
eat
his
flesh
,
are
saved
:
And
therefore
Christs
owne
words
must
be
meant
in
this
sense
,
and
cannot
be
understood
of
a
corporall
eating
of
his
flesh
,
and
drinking
of
his
bloud
.
But
because
those
words
,
Vnlesse
yee
eat
my
flesh
,
and
drinke
my
bloud
,
yee
cannot
have
life
;
are
a
place
which
the
Papists
doe
much
urge
,
as
if
it
were
impossible
to
be
answered
,
and
appeale
herein
to
the
Fathers
.
We
will
shew
you
briefly
,
that
it
was
so
interpreted
by
the
Fathers
that
lived
neare
the
Apostles
times
,
as
by
us
now
,
before
there
were
any
Popish
Doctors
to
corrupt
the
Glosse
,
as
Origen
(
that
was
very
ancient
)
upon
the
fifth
of
Matthew
,
saith
this
,
That
if
it
could
be
that
he
that
remaines
an
ill
man
,
could
eat
the
flesh
of
Christ
,
and
drinke
his
bloud
,
then
it
could
never
be
said
,
Iohn
6.
Whosoever
eats
my
flesh
and
drinkes
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
up
at
the
last
day
.
Againe
,
also
,
Augustine
in
his
26.
Tract
,
upon
the
Gospell
of
Saint
Iohn
,
saith
this
,
Whosoever
is
not
a
member
of
Christ
,
he
eats
not
his
flesh
,
he
drinkes
not
his
bloud
,
though
visibly
and
corporally
hee
crush
with
his
teeth
the
Sacrament
of
the
body
and
bloud
of
Christ
.
Marke
the
words
,
The
Sacrament
of
the
body
and
bloud
of
Christ
:
But
it
is
vaine
for
me
to
insist
upon
the
particular
saying
of
Augustine
,
because
those
that
are
acquainted
with
his
sayings
,
if
they
deale
ingenuously
,
they
know
they
are
every
where
scattered
,
that
he
is
very
cleare
and
evident
:
But
I
will
name
one
that
is
exceeding
perspicuous
,
in
his
third
booke
,
De
Doctrina
Christiana
,
cap.
13.
he
gives
us
this
rule
for
the
interpreting
of
Scripture
;
If
we
finde
that
commanded
that
is
flagitious
,
and
hurtfull
,
and
evill
,
we
must
not
interpret
Scripture
so
,
that
such
a
thing
is
to
be
done
:
As
for
example
,
he
gives
this
instance
,
Iohn
6.
Christ
speakes
of
eating
his
flesh
and
drinking
his
bloud
,
saith
he
,
this
is
a
flagitious
,
an
evill
,
and
an
hainous
thing
,
that
a
man
abhors
when
he
thinkes
of
it
;
and
therefore
the
words
are
not
so
to
be
understood
,
but
you
must
understand
them
spiritually
,
and
figuratively
;
you
must
,
when
you
heare
those
words
,
remember
that
Christs
flesh
was
crucified
for
you
,
and
that
his
bloud
was
shed
;
and
so
the
words
are
to
be
interpreted
.
Ambrose
upon
the
118.
Psal.
having
occasion
to
speake
of
the
Sacrament
,
hath
reference
to
this
,
Ioh.
6.
saith
he
,
Christ
is
the
bread
of
life
,
he
that
eats
life
cannot
die
,
for
how
shall
he
(
saith
he
)
die
,
Christ
is
the
bread
of
life
,
he
that
eats
him
,
therefore
,
cannot
die
,
therefore
(
saith
hee
)
none
are
said
to
each
the
flesh
of
Christ
,
and
drinke
his
bloud
,
but
they
must
needs
live
for
ever
,
for
he
eats
that
which
is
life
.
Athanasius
hath
speeches
as
plaine
as
these
,
It
is
not
,
(
saith
he
)
corporall
,
but
it
is
spirituall
,
that
which
Christ
speakes
concerning
eating
of
his
flesh
,
and
drinking
of
his
bloud
,
(
saith
he
)
that
small
bodie
of
his
,
could
that
feed
so
many
,
saith
he
is
reckoned
the
meat
of
the
whole
world
:
And
therefore
,
saith
he
,
in
the
latter
end
of
that
Chapter
,
Iohn
6.
When
Christ
had
finished
his
speech
of
eating
his
flesh
,
and
drinking
his
bloud
,
he
speakes
of
his
Ascension
into
heaven
,
that
he
might
draw
us
from
carnall
conceits
,
to
raise
our
minde
to
understand
the
thing
spiritually
to
ascend
to
him
by
faith
,
and
to
know
the
spirituall
nourishment
of
the
soule
,
and
not
corporall
of
the
bodie
.
Besides
him
,
Tertullian
in
his
booke
,
De
resurrectione
carnis
;
Eusebius
contra
Marcellium
,
not
to
name
other
particulars
,
they
all
interpret
the
place
thus
:
And
therefore
let
not
our
Adversaries
say
▪
it
is
a
new
interpretation
;
it
is
fastned
on
the
words
by
Calvin
and
Beza
,
as
they
doe
;
it
is
the
interpretation
of
the
Fathers
,
nay
,
I
will
goe
further
,
it
is
the
interpretation
not
of
the
Fathers
onely
,
but
of
some
of
their
owne
Writers
Cajetan
upon
the
third
part
of
Thomas
,
the
80.
Question
,
saith
plainly
,
To
eat
the
flesh
of
Christ
,
is
to
beleeve
in
Christ
.
And
Biel
in
the
Canon
of
his
Masse
,
and
Canisius
upon
the
Corinthians
▪
and
others
of
their
owne
Writers
,
which
is
enough
to
make
it
cleare
to
them
,
that
this
is
the
meaning
of
the
words
,
that
we
have
said
before
.
So
much
shall
serve
for
the
answering
of
that
Objection
.
We
shewed
the
last
day
in
what
manner
Christ
is
in
the
Sacrament
(
I
will
not
stand
to
repeat
it
)
we
came
to
draw
some
consectaries
from
the
point
,
that
there
is
a
reall
Communion
of
the
body
and
bloud
of
Christ
in
the
Sacrament
:
The
first
was
for
the
strengthning
of
our
faith
:
If
God
had
said
it
only
,
it
had
beene
enough
,
God
that
cannot
lye
:
But
I
told
you
,
he
had
not
only
said
it
,
but
sworne
it
,
and
not
only
sworne
it
,
but
hath
put
to
his
Seale
:
And
therefore
we
have
reason
to
beleeve
him
;
only
I
told
you
what
was
required
,
if
we
will
partake
of
Christ
:
First
,
we
must
take
him
by
faith
:
Secondly
,
that
is
not
all
,
we
must
take
him
in
deed
,
aswell
as
in
word
,
that
is
,
we
must
obey
him
,
and
live
by
his
Lawes
;
we
must
lay
downe
the
armes
of
rebellion
,
and
come
in
,
if
we
will
have
pardon
:
Thirdly
,
it
is
not
enough
to
doe
this
,
but
we
must
doe
all
out
of
love
.
Now
when
a
man
heares
of
this
,
that
all
this
is
required
in
taking
of
Christ
;
here
,
I
told
you
,
all
the
world
is
at
a
stand
,
there
is
no
body
will
be
content
to
take
him
,
when
they
heare
these
conditions
,
that
they
must
deny
themselves
in
every
thing
,
in
their
profit
,
in
their
pleasures
,
in
their
credit
,
and
must
take
up
every
crosse
;
and
when
they
meet
a
crosse
,
they
must
not
balke
the
way
,
but
they
must
goe
thorow
,
when
they
heare
they
must
follow
him
and
serve
him
:
I
say
,
when
men
heare
this
,
they
refuse
Christ
,
they
will
not
come
in
to
God
:
Now
what
is
our
businesse
,
but
to
invite
men
to
come
in
to
God
,
and
to
compell
them
,
as
he
saith
,
That
my
house
may
be
full
;
we
are
the
Messengers
of
the
Lord
,
sent
,
that
we
may
invite
men
to
this
Banquet
,
I
meane
not
to
this
Sacrament
,
but
to
the
thing
:
And
therefore
we
will
make
it
the
second
Consectary
,
and
so
proceed
.
If
there
be
here
a
reall
Communion
of
the
body
and
of
the
bloud
of
Christ
,
then
here
is
the
gift
or
offer
of
his
body
and
bloud
:
Consider
therefore
the
greatnesse
of
Christs
love
,
that
he
should
regard
us
so
much
,
as
to
take
our
Nature
,
to
cloath
himselfe
with
our
flesh
and
bloud
,
that
he
might
be
crucified
,
in
that
,
I
say
,
this
is
an
extraordinary
love
:
Compare
but
our
condition
with
the
Angels
that
were
fallen
,
and
we
shall
see
the
greatnesse
of
this
love
:
The
Angels
that
were
fallen
(
and
we
were
sunke
in
the
same
mire
)
when
God
looked
downe
from
heaven
,
and
saw
the
miserable
condition
of
both
,
(
saith
the
Author
to
the
Hebrewes
)
he
had
compassion
on
us
,
but
on
the
Angels
he
had
not
compassion
:
Which
difference
shewes
his
liberty
,
and
magnifieth
his
mercy
toward
us
,
as
you
shall
finde
in
Malachy
▪
the
Lord
reasoning
with
Israel
,
Thus
have
●●oved
you
,
and
yet
you
say
,
Wherein
hast
thou
loved
us
?
saith
he
,
Was
not
Esau
Iacobs
Brother
,
and
yet
Iacob
have
I
loved
,
and
Esau
have
I
hated
.
So
,
I
say
,
the
Lord
hath
loved
us
,
in
doing
this
for
us
,
in
giving
this
body
of
his
to
be
broken
,
and
his
bloud
to
be
shed
,
he
hath
loved
us
,
and
hated
them
?
And
why
hath
he
put
this
difference
,
but
because
he
loved
us
?
And
therefore
Paul
,
as
he
is
excellent
,
when
he
comes
to
set
forth
this
point
,
Ephes.
2.
he
saith
,
When
wee
were
children
of
wrath
,
when
we
were
dead
in
trespasses
and
sinnes
,
when
we
were
enemies
,
he
that
is
rich
in
mercy
,
according
to
the
greatnesse
of
his
love
,
hath
quickned
us
,
and
set
us
together
with
Christ
in
heavenly
places
,
(
marke
it
)
when
we
were
in
this
condition
,
dead
,
it
was
he
that
was
rich
in
mercy
,
according
to
the
greatnesse
of
his
love
,
&c.
You
shall
finde
that
the
Apostle
,
whensoever
he
comes
to
this
matter
,
knowes
not
how
to
expresse
himselfe
,
but
as
a
man
that
stood
amazed
at
the
greatnesse
of
Gods
love
,
he
had
his
thoughts
swallowed
up
with
it
,
Ephes.
3.
That
you
may
know
the
love
of
Christ
,
which
passeth
knowledge
,
that
you
may
comprehend
the
length
,
and
breadth
,
and
depth
,
and
height
of
the
love
of
Christ
,
&c.
which
cannot
be
measured
:
that
is
,
the
love
of
Christ
was
exceeding
great
:
And
this
is
that
you
are
to
doe
now
when
you
come
to
the
Sacrament
,
and
not
only
then
,
but
at
all
times
:
For
it
is
profitable
for
us
to
doe
this
,
Doe
that
(
saith
Christ
)
in
remembrance
of
me
;
what
is
that
we
should
remember
?
His
love
:
And
why
his
love
?
to
gaze
upon
it
,
only
to
know
it
?
No
,
but
to
be
moved
with
it
,
to
love
him
againe
,
to
take
him
,
to
feare
him
,
to
serve
him
,
to
obey
him
,
for
that
end
,
you
should
remember
it
.
When
Paul
was
going
to
Damascus
,
you
know
the
Lo●●
met
him
by
the
way
,
and
when
he
had
met
hi●
▪
Paul
(
saith
he
)
I
am
IESUS
whom
thou
persecutest
,
I
am
IESUS
that
was
crucified
for
thee
,
I
am
IESUS
that
gave
my
body
for
thee
,
and
as
many
as
receive
me
:
You
know
when
Paul
heard
this
,
it
melted
,
it
softned
his
heart
,
and
drawes
from
him
that
holy
,
and
good
,
and
humble
expression
;
Lord
,
what
wilt
thou
that
I
doe
?
As
if
he
should
say
,
I
will
doe
whatsoever
thou
wilt
have
me
.
I
say
,
it
was
this
love
,
I
am
IESUS
whom
thou
persecutest
,
that
melted
the
heart
of
Paul
:
So
I
may
to
every
one
that
heares
me
at
this
time
:
If
there
be
any
among
you
,
that
live
in
any
sinne
,
whatsoever
it
is
,
be
it
swearing
,
be
it
drinking
,
be
it
fornication
,
be
it
Sabbath-breaking
,
be
it
what
it
will
,
I
may
say
to
him
,
as
if
a
voyce
should
come
from
heaven
,
as
it
did
to
Paul
,
It
is
Iesus
whom
thou
provokest
,
it
is
he
,
whom
thou
offendest
,
whom
thou
wrongest
,
whom
thou
dishonourest
,
it
is
Iesus
that
was
crucified
for
thee
,
that
Iesus
,
that
gives
his
body
and
bloud
for
thee
,
shall
not
this
melt
thee
?
shall
not
this
affright
thee
somewhat
?
shall
it
not
bring
you
on
your
knees
,
and
make
you
say
,
I
am
a
sinfull
wretch
,
not
worthy
to
be
received
into
the
number
of
the
Saints
;
Lord
,
what
wilt
thou
that
I
doe
,
I
will
doe
it
,
I
will
continue
to
doe
this
no
more
:
Surely
this
is
a
strong
motive
;
Paul
thought
so
:
I
beseech
you
by
the
mercies
of
God
that
you
would
come
in
:
Take
it
in
the
Prodigall
sonne
,
when
he
comes
home
,
and
expects
little
(
as
he
had
reason
to
expect
little
from
his
father
,
when
he
had
carried
himselfe
so
rebelliously
)
when
his
father
used
him
in
that
manner
,
when
he
provided
a
feast
for
him
,
and
put
the
robes
upon
him
,
and
rings
upon
his
fingers
,
how
thankfull
was
he
?
how
was
he
affected
?
how
would
a
man
be
affected
in
such
a
case
?
So
,
I
say
,
that
is
our
condition
,
we
have
cause
to
looke
for
nothing
but
death
thereupon
comes
the
Gospell
,
that
comes
and
offers
life
,
that
overcomes
with
kindnesse
,
as
it
were
:
the
Lord
comes
and
tels
us
▪
Well
,
notwithstanding
all
this
,
you
shall
be
received
to
mercy
;
goe
,
Take
,
this
is
my
body
which
is
given
for
you
:
I
say
,
this
would
move
an
ingenious
disposition
:
You
know
Mary
Magdalen
was
moved
with
this
,
when
she
was
such
a
sinner
,
and
saw
that
God
had
received
her
in
that
manner
,
that
melted
her
heart
;
so
that
she
watred
his
feet
with
her
teares
:
So
should
we
be
affected
,
if
we
did
seriously
consider
the
greatnesse
of
CHRISTS
love
,
I
will
give
you
my
body
and
my
bloud
,
this
is
a
great
thing
,
if
we
were
able
to
consider
it
aright
,
that
the
Lord
should
give
us
his
body
and
his
bloud
.
There
is
no
love
like
this
,
Hee
hath
loved
me
(
saith
Paul
)
and
hath
given
himselfe
for
mee
:
And
this
is
that
indeed
which
should
bee
the
most
effectuall
motive
of
all
others
,
that
there
is
a
pardon
that
Christ
still
makes
offer
of
to
you
indeed
;
there
is
nothing
else
brings
us
into
Christ
but
this
,
other
things
may
prepare
us
,
but
nothing
brings
us
in
but
this
:
You
know
,
a
Pirate
,
as
long
as
a
proclamation
of
rebellion
is
out
against
him
,
will
not
come
in
,
but
a
pardon
being
promised
,
and
advancement
annexed
to
it
,
that
,
if
any
thing
,
will
bring
him
in
:
The
theefe
runnes
away
,
as
long
as
he
is
pursued
with
Hue
and
Crie
,
but
the
promise
of
pardon
makes
him
returne
back
:
So
,
I
say
,
it
is
not
the
Law
that
brings
you
in
,
that
may
prepare
you
,
but
it
is
this
Gospell
;
for
,
as
I
told
you
,
the
Sacrament
preacheth
the
Gospell
to
the
eye
,
as
we
doe
to
the
eare
;
and
when
mercy
is
promised
,
when
a
pardon
is
promised
,
a
generall
pardon
,
without
exception
of
persons
,
or
sinnes
;
my
thinkes
this
should
affect
you
,
and
bring
you
in
:
As
it
is
said
,
Ier.
3.
Saith
the
Lord
,
If
one
of
you
have
put
away
his
wife
,
will
he
returne
to
her
againe
?
No
,
but
you
have
played
the
harlot
in
many
places
,
and
many
times
,
and
yet
returne
to
me
saith
the
Lord
:
And
so
I
may
say
to
every
man
that
hears
me
,
though
thy
sins
be
never
so
great
,
like
that
sin
of
Idolatry
,
like
that
sin
of
playing
the
Harlot
,
though
that
were
frequently
committed
,
though
it
were
done
oft
,
many
times
;
yet
returne
saith
the
Lord
,
if
thou
wilt
come
in
,
thou
shalt
be
pardoned
,
and
not
so
only
,
but
whosoever
receiveth
me
,
saith
Christ
,
shall
be
made
the
sonne
of
God
.
Consider
this
,
be
affected
with
it
,
let
it
not
be
in
vaine
unto
you
when
you
heare
those
patheticall
speeches
,
1
Iohn
,
He
came
to
his
owne
,
and
his
owne
received
him
not
:
And
againe
,
Oh
Ierusalem
,
Ierusalem
,
how
oft
would
I
have
gathered
thee
,
&c.
I
say
,
when
you
heare
these
things
,
it
may
be
you
thinke
with
your selves
,
these
were
rebellious
people
to
use
Christ
thus
,
you
thinke
if
it
had
beene
the
case
,
if
you
had
beene
there
among
them
you
would
not
have
done
it
:
Well
,
I
say
,
it
is
the
case
of
every
man
that
continues
in
any
knowne
sin
,
Christ
offers
himselfe
,
we
make
offer
of
him
,
when
we
preach
the
Gospell
,
in
the
Sacrament
he
is
offered
,
he
is
made
like
a
common
dole
,
all
may
come
that
will
,
and
certainly
all
that
hunger
doe
come
;
but
when
thou
goest
on
still
in
thy
sinnes
,
thou
art
one
of
them
to
whom
Christ
is
come
,
and
thou
wilt
not
receive
him
;
thou
art
one
of
them
,
whom
he
would
gather
,
and
thou
wilt
not
:
No
,
but
thou
wilt
goe
on
,
thou
takest
the
Grace
of
GOD
in
vaine
,
thou
tramplest
the
bloud
of
CHRIST
IESUS
under-foot
,
as
a
common
thing
,
thou
doest
what
thou
canst
,
that
the
death
of
CHRIST
should
be
of
no
effect
,
thou
recompencest
to
the
Lord
evill
for
good
,
doest
thou
thinke
that
the
LORD
will
beare
this
at
thy
hands
?
No
surely
,
he
will
be
revenged
on
such
a
man
,
on
such
a
people
as
this
:
But
you
will
say
,
it
is
an
hard
thing
to
doe
this
that
you
exhort
us
to
:
And
therefore
,
that
I
may
not
onely
shew
you
what
the
duty
is
without
affording
you
some
helpe
to
doe
it
,
we
will
adde
some
things
,
that
may
invite
you
to
come
in
:
And
take
Christ
thus
offered
in
the
Sacrament
,
and
which
is
continually
offered
by
and
in
the
Gospell
.
And
what
is
it
that
should
invite
you
?
But
two
things
(
to
goe
no
fur●her
)
one
is
the
misery
out
of
Christ
;
the
second
is
the
happinesse
you
shall
have
by
him
:
And
that
is
the
businesse
we
have
principally
to
doe
,
at
this
time
,
that
we
might
invite
you
to
take
the
body
and
bloud
of
Christ
,
that
is
,
to
take
the
Lord
himselfe
,
who
is
offered
effectually
and
freely
to
you
?
He
makes
proclamation
to
all
that
will
come
and
take
of
the
waters
of
life
freely
.
Now
if
we
consider
what
should
invite
the
sons
of
men
to
come
in
,
these
two
things
will
doe
it
,
their
misery
out
of
Christ
,
and
their
happinesse
by
him
:
As
the
Prodigall
,
what
did
invite
him
to
come
home
?
The
misery
he
was
in
,
he
saw
he
could
not
live
,
he
could
not
get
huskes
to
sustaine
him
:
On
the
otherside
,
in
his
fathers
house
there
was
bread
enough
;
those
two
together
wrought
on
him
,
and
brought
him
home
:
So
we
,
when
we
invite
men
to
the
mar●iage
of
●he
Kings
Sonne
,
that
is
,
to
marry
the
Sonne
himselfe
;
What
should
we
say
to
invite
them
?
We
bring
them
to
consider
on
the
one
side
,
I
cannot
live
without
Christ
;
I
am
undone
,
I
perish
if
I
doe
:
Againe
,
on
the
otherside
,
by
matching
with
him
,
I
shall
have
all
by
Grace
that
he
hath
by
Nature
:
I
shall
be
a
son
of
God
,
a
King
,
and
heire
of
all
things
,
I
shall
have
all
that
Christ
hath
:
I
say
,
these
two
should
invite
us
to
come
in
;
and
therefore
we
will
doe
these
two
.
First
,
shew
you
the
misery
you
are
in
out
of
Christ
,
Iohn
3.18
.
saith
the
Evangelist
there
,
He
that
beleeves
not
in
Christ
is
condemned
alreadie
:
(
Marke
)
he
needs
not
a
new
condemnation
,
but
he
that
beleeves
not
in
Christ
is
condemned
already
;
He
that
hath
not
the
Sonne
,
hath
not
life
:
Is
not
this
misery
enough
to
be
in
a
state
of
condemnation
?
Iohn
5.
Hee
that
obeyes
not
the
Sonne
,
the
wrath
of
God
abides
on
him
:
And
what
is
that
wrath
of
God
?
If
the
wrath
of
a
King
be
a
messenger
of
Death
,
what
think
you
of
the
wrath
of
God
?
Who
knowes
the
power
of
his
wrath
:
Rom.
9.
What
if
he
will
to
shew
his
wrath
,
and
to
make
his
power
knowne
,
suffer
with
patience
the
vessels
of
wrath
,
appointed
to
destruction
,
that
is
,
when
the
Lord
shall
come
to
execute
his
wrath
on
evill
men
,
he
will
use
all
the
power
he
hath
to
execute
the
fiercenesse
of
his
wrath
on
them
:
And
therefore
it
is
a
terrible
thing
to
be
subject
to
the
wrath
of
God
:
But
because
that
moves
not
so
much
,
being
generall
,
you
will
aske
wherein
this
wrath
of
GOD
is
seene
,
and
wherein
more
particularly
is
this
misery
in
being
out
of
Christ
;
I
will
name
but
these
three
particulars
.
First
,
you
shall
be
subject
to
Death
,
subject
to
Him
that
hath
the
power
of
Death
:
You
will
say
this
is
no
such
misery
,
for
are
not
holy
men
subject
to
death
,
as
well
as
evil
men
?
I
,
but
there
is
great
difference
;
the
evill
shall
be
subject
to
death
,
as
an
enemie
,
the
last
enemie
that
shall
be
destroyed
is
Death
,
which
shewes
that
Death
is
an
enemie
;
I
say
,
they
are
subject
to
Death
as
an
enemie
;
Death
may
come
to
two
men
,
and
be
a
friend
to
the
one
,
and
an
enemie
to
the
other
,
that
which
he
saith
,
Death
is
the
rich
mans
enemie
,
and
the
poore
mans
friend
,
we
may
better
apply
it
,
to
the
godly
man
,
and
to
the
evill
man
:
And
surely
it
is
true
,
Death
is
the
Godly
mans
friend
,
and
the
wicked
mans
enemy
;
the
same
Death
,
as
you
know
,
the
same
messenger
comes
to
call
Pharaohs
Butler
and
his
Baker
,
he
came
as
an
enemie
to
the
one
,
and
as
a
friend
to
the
other
,
he
came
to
call
the
one
to
promotion
,
and
the
other
to
execution
,
so
doth
Death
:
Now
Death
,
when
that
comes
as
an
enemie
,
is
terrible
,
when
that
comes
with
a
sting
,
Death
indeed
without
a
sting
is
nothing
;
but
Death
,
when
it
comes
with
a
sting
,
and
the
sting
of
Death
is
sinne
;
this
we
consider
not
,
that
Death
hath
a
sting
,
it
is
a
Serpent
,
that
often
stings
without
hissing
,
without
warning
,
it
comes
suddenly
,
it
comes
certainly
,
we
see
continually
how
men
fall
from
the
tree
of
life
,
as
leaves
in
Autumne
,
we
consider
not
this
:
but
this
is
among
the
miseries
,
that
we
are
subject
to
death
,
and
this
is
a
great
misery
.
Those
that
can
looke
upon
other
miseries
and
dangers
,
and
out-face
them
,
without
being
daunted
,
when
Death
comes
,
that
appales
them
,
that
looses
the
joints
,
that
makes
them
tremble
,
that
makes
their
knees
knocke
together
:
You
know
it
is
said
of
Saul
,
David
professeth
that
he
was
valiant
as
a
Lion
,
in
his
Songs
of
him
,
when
the
newes
of
Death
comes
,
he
fals
to
the
ground
,
there
was
no
strength
in
him
:
All
are
petty
miseries
to
this
,
this
is
the
great
Giant
that
makes
the
stoutest
heart
to
tremble
at
his
approach
.
But
is
this
all
,
that
we
are
subject
to
death
,
when
we
are
out
of
Christ
?
No
,
we
are
subject
to
the
feare
of
death
likewise
,
which
is
an
hundred
times
worse
that
death
it selfe
,
Heb.
2.14
.
He
hath
delivered
us
from
him
that
had
the
power
of
death
,
he
hath
delivered
us
,
that
for
feare
of
death
were
all
our
lives
subject
to
bondage
:
I
say
,
the
feare
of
death
,
is
worse
than
death
it selfe
,
because
death
continues
but
a
moment
,
it
is
soone
gone
,
but
the
feare
of
death
continues
alwayes
,
a
long
time
,
like
the
hand-writing
which
kept
Belshazzer
in
feare
;
so
this
feare
of
death
keepes
us
in
a
continuall
trembling
,
this
is
that
that
imbitters
all
our
comforts
,
that
sowres
all
our
joy
,
this
feare
of
death
,
they
were
all
their
life-time
subject
to
bondage
through
the
feare
of
death
:
Therefore
it
is
not
said
that
death
is
bitter
to
him
that
lives
in
pleasure
,
but
the
remembrance
of
death
;
all
the
joyes
and
comforts
that
we
have
in
this
life
,
what
are
they
when
they
are
accompanied
with
this
,
I
say
,
ther
is
nothing
terrible
,
but
so
farre
as
it
is
mingled
with
this
feare
:
All
evill
and
dangers
are
so
farre
terrible
,
as
they
are
harbengers
of
death
,
as
they
are
crackes
to
give
warning
of
the
fall
of
the
whole
house
that
shall
never
be
repaired
againe
:
Whatsoever
pleasure
we
enjoy
,
this
is
the
gall
that
takes
away
the
sweetnesse
of
all
,
though
the
pottage
were
otherwise
good
when
the
Colloquintida
was
in
them
,
there
is
death
in
the
pot
;
so
I
may
say
,
when
death
is
joyned
,
what
sweetnesse
is
in
them
?
That
is
the
condition
of
every
man
living
out
of
Christ
,
he
is
not
only
subject
to
death
,
but
to
the
feare
of
death
continually
.
But
is
this
all
?
No
,
there
is
yet
more
,
there
is
Hell
,
Death
hath
a
Page
that
comes
behinde
him
,
that
is
ten
times
worse
than
himselfe
,
Rev.
6.7
,
8.
I
looked
&
saw
a
pale
horse
,
and
the
name
of
him
that
rode
on
him
was
Death
,
and
behinde
him
followed
Hell
:
That
is
,
Hell
is
the
hooke
that
is
hid
in
Death
,
when
we
are
once
taken
with
that
hooke
,
we
are
kept
there
for
ever
:
If
Death
should
come
without
Hell
,
it
were
another
matter
,
Death
is
but
the
lightning
,
it
is
Hell
that
is
the
crack
of
thunder
:
and
shall
we
like
children
be
afraid
of
the
lightning
,
and
not
be
afraid
of
the
bolt
?
It
is
hell
that
is
the
gate
that
keeps
us
for
ever
,
Death
is
but
the
arrest
,
that
carries
us
thither
.
Therefore
consider
what
it
is
to
be
subject
to
Hell
;
as
our
Saviour
saith
,
What
will
that
availe
a
man
to
win
the
whole
world
,
and
lose
his
soule
:
Consider
well
of
that
speech
,
What
will
that
availe
you
to
save
all
things
else
,
if
you
lose
your
soules
,
as
if
a
man
should
save
the
paring
of
his
nailes
,
and
lose
his
finger
,
as
if
he
should
save
his
shooe
,
and
lose
his
foot
,
as
if
he
should
save
the
ship
,
and
lose
the
fraught
,
as
if
he
should
save
the
house
,
and
destroy
the
man
that
dwels
in
it
;
so
it
is
to
save
other
things
,
and
to
lose
the
soule
:
No
,
it
is
the
terrible
thing
,
Hell
,
that
followes
Death
:
In
all
other
miseries
,
yet
this
is
our
comfort
,
that
Death
will
come
in
the
end
,
and
put
a
full
point
and
period
to
them
;
but
this
second
death
,
Hell
,
is
such
a
death
,
as
hath
no
other
death
to
end
it
:
Therefore
,
as
wee
say
,
But
for
hope
the
heart
would
breake
;
surely
there
is
no
hope
,
and
therefore
there
is
a
breaking
of
the
soule
,
aswell
as
torment
of
the
body
:
Therefore
consider
what
Hell
is
,
what
eternity
is
,
this
is
the
misery
we
are
in
out
of
Christ
,
you
are
subject
to
the
feare
of
death
,
you
are
subject
to
Death
,
and
to
Hell
too
:
Death
is
but
the
Stalking-horse
,
it
is
Hell
that
is
the
Fowler
,
that
hath
the
peece
and
the
shot
to
destroy
us
utterly
.
And
therefore
consider
what
case
you
are
in
out
of
Christ
,
what
misery
you
are
in
out
of
him
,
that
when
Hell
and
Death
come
;
as
she
said
,
Vp
Sampson
,
for
the
Philistims
are
on
thee
;
so
,
when
we
shall
say
,
Hell
and
Death
is
on
you
,
and
your
haires
are
cut
off
,
that
is
,
Christ
is
gone
from
you
(
for
the
cutting
off
his
lockes
,
was
but
an
embleme
that
God
was
departed
from
him
)
I
say
,
when
they
are
on
us
:
If
Christ
be
away
,
what
a
case
are
we
in
?
Shall
they
not
take
us
and
carry
us
to
that
prison
,
there
to
lye
for
ever
:
Therefore
consider
this
,
it
is
certaine
the
destroying
Angell
will
come
,
and
commonly
he
comes
in
the
night
;
Death
commeth
when
thou
least
lookest
for
him
,
as
a
theefe
:
I
say
,
the
destroying
Angell
will
come
;
What
will
their
condition
be
then
,
when
there
is
no
sprinkling
of
the
bloud
on
the
doore-posts
of
thy
soule
?
It
is
the
case
of
every
man
out
of
Christ
;
What
are
we
out
of
him
?
when
the
avengers
of
bloud
,
when
the
pursuers
shall
set
on
us
,
and
pursue
us
,
from
whom
we
cannot
flie
.
And
when
we
shall
be
shut
out
from
the
hornes
of
the
Altar
,
when
we
cannot
come
to
Christ
,
the
Citie
of
Refuge
,
it
is
a
terrible
thing
,
if
we
consider
it
seriously
.
It
is
said
that
Aaron
,
when
he
caused
the
people
to
commit
that
sinne
,
or
was
an
instrument
rather
,
it
is
said
that
he
left
the
people
naked
,
why
?
because
he
deprived
them
of
the
presence
of
the
Lord
:
Now
when
Christ
shall
be
taken
from
us
,
when
we
are
without
him
,
when
we
are
deprived
of
him
,
are
we
not
naked
?
is
not
the
hedge
broken
downe
?
there
is
nothing
left
to
shelter
us
;
what
are
we
without
him
?
but
as
the
Conneyes
out
of
the
rockes
,
that
have
nothing
to
shelter
us
from
the
devouring
Lion
:
Now
Moses
was
but
a
type
,
it
is
Christ
that
holds
the
hands
of
God
that
he
cannot
destroy
us
,
it
is
he
that
stands
in
the
breach
,
and
keepes
out
the
inundation
of
evils
,
that
we
be
not
over-whelmed
with
them
;
he
is
the
Arke
of
God
,
that
causeth
the
house
of
Obed-Edom
to
be
blessed
;
and
we
have
more
cause
to
take
to
heart
the
want
of
him
,
a
thousand
times
,
than
they
had
to
lament
the
losse
of
the
Arke
,
when
it
was
among
the
Philistims
,
for
the
Arke
was
but
a
type
of
Christ
:
This
is
the
case
of
every
man
living
out
of
Christ
.
No
sinne
shall
have
dominion
over
you
,
Rom.
6.
for
you
are
not
under
the
Law
,
but
under
Grace
:
As
if
he
should
say
,
there
are
none
whom
Christ
takes
to
himselfe
,
and
puts
into
the
condition
of
Grace
,
but
he
frees
them
from
the
dominion
of
every
sinne
,
there
is
not
one
ruling
lust
there
:
You
know
there
are
many
paths
that
lead
to
hell
,
the
way
that
leads
the
right
way
is
but
one
,
errour
is
manifold
;
there
are
a
thousand
paths
that
lead
the
wrong
way
,
and
will
not
one
path
lead
to
hell
as
well
as
a
thousand
?
He
that
is
in
Christ
hath
crucified
the
flesh
,
and
all
the
affections
,
there
is
not
one
raigning
lust
there
;
so
that
as
Antichrist
had
his
marke
,
and
they
received
the
marke
of
the
Beast
:
So
Christ
hath
his
marke
too
;
as
you
have
it
,
Ezek.
9.
The
Writer
marked
all
that
mourned
,
God
set
a
marke
upon
them
,
and
he
sets
a
marke
upon
all
those
that
he
is
mercifull
to
.
You
will
say
,
what
is
this
mark
of
the
Lord
?
You
shall
finde
,
2
Cor.
5.17
.
Whosoever
is
in
Christ
,
he
is
a
New
Creature
,
that
is
the
marke
of
the
LORD
IESUS
:
And
therefore
,
if
thou
wouldest
know
whether
Christ
will
be
mercifull
to
thee
,
consider
if
thou
finde
that
marke
there
,
Art
thou
a
New
Creature
?
that
is
,
art
thou
made
all
New
,
as
if
thou
haddest
another
soule
dwelling
in
thy
body
,
for
thou
must
not
be
new
by
halfes
,
thy
whole
spirit
must
be
New
.
Againe
,
if
you
will
come
more
properly
to
this
marke
,
you
shall
finde
,
Ephes.
1.
2
Cor.
1.
what
it
is
,
The
Seale
and
marke
that
Christ
sets
,
is
his
Spirit
:
Whosoever
hath
not
the
Spirit
of
Christ
is
none
of
his
:
You
know
Merchants
set
seales
upon
their
goods
,
to
know
them
,
that
when
they
meet
with
their
seale
they
may
say
,
This
is
my
parcell
of
goods
:
So
it
is
in
the
multitudes
of
men
:
All
that
Christ
will
be
mercifull
unto
,
he
sets
his
seale
on
them
,
and
where
he
finds
his
seale
and
his
mark
,
those
he
knowes
to
be
his
;
That
Seale
is
his
sanctifying
Spirit
that
he
hath
given
us
,
it
is
as
a
Seale
or
earnest
,
2
Cor.
1.
and
Ephes.
1.
He
hath
sealed
us
with
the
Spirit
of
Promise
:
that
is
,
with
the
Spirit
that
he
hath
promised
to
us
.
So
consider
if
thou
have
that
Spirit
then
,
to
sanctifie
and
to
change
thy
heart
,
to
make
thee
another
man
than
thou
art
by
nature
,
to
enable
thee
to
do
more
than
thou
canst
doe
by
nature
;
If
thou
have
not
this
seale
of
God
,
thou
art
yet
none
of
his
:
But
you
will
say
,
I
have
the
Seale
,
I
hope
I
have
the
Spirit
:
Well
,
it
is
well
,
if
thou
hast
;
but
know
this
,
that
Christ
never
gives
that
privie
Seale
and
Signet
of
his
,
that
inward
Seale
that
none
knowes
,
save
those
that
have
it
;
but
there
is
a
Broad-seale
likewise
that
followes
,
that
Seale
spoken
of
,
2
Tim.
2.
This
foundation
of
the
Lord
remaineth
sure
,
and
hath
this
Seale
,
The
Lord
knoweth
who
are
his
,
and
let
them
depart
from
iniquity
that
call
upon
the
name
of
the
Lord
;
hee
addes
to
that
other
,
a
parting
from
iniquitie
,
from
all
kinde
of
iniquity
,
there
must
be
none
exempt
place
in
thine
heart
,
nor
in
thy
life
,
wherein
thou
wilt
have
a
priviledge
,
thou
continuest
not
in
the
least
sinne
,
but
departest
from
all
iniquity
,
then
thou
hast
this
Seale
aswell
as
the
other
:
If
thou
want
these
two
Seales
,
if
thou
be
not
a
New
Creature
,
if
any
sinne
have
dominion
over
thee
,
if
there
be
one
living
lust
in
thee
that
is
not
mortified
,
that
is
not
healed
,
I
assure
thee
thou
never
haddest
yet
any
part
in
Christ
:
and
if
thou
be
out
of
Christ
,
thou
seest
what
thou
art
subject
to
,
to
the
wrath
of
God
,
and
you
see
the
particulars
,
you
are
subject
to
death
,
you
are
subject
to
the
feare
of
death
and
to
hell
;
and
this
is
the
case
of
every
man
out
of
Christ
,
and
me
thinkes
this
should
somewhat
move
us
to
come
in
,
and
to
take
him
.
But
this
is
not
all
,
that
which
we
have
by
Christ
may
invite
us
a
great
deale
more
forcibly
:
If
we
could
but
open
the
Casket
,
and
shew
you
the
Iewels
,
or
if
we
could
but
unlocke
the
treasures
that
are
hid
in
Christ
,
it
would
bring
a
man
in
love
with
him
,
it
would
make
men
doe
as
Paul
,
Account
all
drosse
and
dung
,
that
they
might
have
him
.
Well
,
though
we
cannot
doe
it
fully
,
yet
we
will
endevour
to
doe
it
a
little
:
You
will
say
,
What
shall
we
have
by
Christ
?
First
,
you
shall
have
life
by
him
,
Iohn
6.
the
place
spoken
of
in
the
beginning
,
He
that
beleeves
in
me
,
shall
have
eternall
life
,
and
I
will
raise
him
up
at
the
last
day
:
When
he
comes
to
speake
of
water
to
the
woman
of
Samaria
,
Iohn
4.
when
hee
would
commend
to
us
a
motive
to
stir
us
up
to
come
and
take
him
,
and
to
drinke
,
&c.
he
saith
,
Hee
that
drinkes
this
water
shall
thirst
no
more
:
That
is
,
he
shall
live
for
ever
;
it
is
water
that
shall
keep
life
in
him
for
all
eternity
;
when
she
heard
this
,
she
harkens
to
heare
of
water
that
could
keepe
life
for
ever
.
When
you
reade
the
story
in
Genesis
,
that
the
Angell
was
set
with
a
sword
shaken
,
to
keepe
man
from
comming
to
taste
of
the
tree
of
life
;
you
should
thinke
with
your selves
,
if
the
Angels
were
removed
now
,
or
there
were
a
man
so
happy
,
that
the
Angell
would
give
way
to
him
,
that
he
might
come
and
eat
of
the
tree
,
and
when
hee
had
eaten
to
live
for
ever
,
you
thinke
that
man
in
an
happy
condition
.
Now
the
Lord
doth
say
,
Revel.
2.
He
that
overcomes
I
will
give
to
eat
of
the
tree
in
the
middest
of
the
Paradice
of
God
:
That
is
,
he
shall
eat
of
me
,
and
live
for
ever
;
this
is
the
great
happinesse
we
have
.
When
Christ
would
use
a
compelling
argument
to
move
,
Revel.
2.11
.
Hee
that
overcomes
shall
not
be
hurt
of
the
second
death
:
Why
,
is
it
so
great
a
matter
?
Oh
that
is
all
,
not
to
be
hurt
of
the
second
death
:
The
first
death
is
nothing
;
the
first
death
is
but
the
doore
,
it
is
but
the
gate
that
leads
to
the
passing
thorow
;
the
first
death
is
but
a
going
over
the
threshold
,
the
breadth
of
it
is
but
a
step
,
and
the
length
of
it
is
but
a
moment
of
time
or
two
:
But
the
second
death
,
there
are
the
chambers
of
death
,
as
Solomon
speakes
,
where
you
shall
be
led
from
one
misery
to
another
,
and
where
you
shall
dwell
for
ever
:
And
therefore
consider
this
,
if
you
take
Christ
,
you
shall
not
be
hurt
of
the
second
death
:
I
beseech
you
consider
seriosuly
,
reckon
nothing
so
sweet
;
if
this
life
be
sweet
,
that
is
but
a
spanne
long
,
is
not
abundance
of
life
much
sweeter
:
It
is
naturall
to
every
man
to
desire
immortility
,
if
you
could
but
have
this
life
continued
,
let
every
man
aske
his
owne
brest
what
he
would
give
,
that
his
life
might
be
continued
,
that
he
might
be
immortall
?
If
there
were
such
a
thing
as
the
Alchymists
speake
of
,
I
could
draw
out
the
threed
of
this
life
to
keepe
it
firme
and
even
as
they
dreame
of
;
what
would
you
give
to
obtaine
?
And
will
you
not
regard
this
that
will
doe
that
indeed
?
Will
you
not
take
Christ
,
which
is
life
indeed
,
which
will
give
you
another
life
of
immortality
,
for
you
must
know
that
it
is
not
immortality
simply
that
man
desires
.
The
Naturalists
were
deceived
in
that
,
for
a
man
had
rather
not
to
be
than
to
be
in
misery
:
And
the
soule
in
hell
are
immortall
;
and
therefore
it
is
not
immortalitie
that
we
desire
simply
,
for
death
is
not
the
extinguishing
of
life
,
but
the
misery
of
life
:
And
therefore
,
where
the
Scripture
speakes
of
the
losse
of
the
soule
,
it
is
to
be
meant
thus
;
a
mans
finger
or
his
joynt
is
lost
,
when
it
is
seized
on
by
any
incurable
sore
:
So
when
eternal
misery
is
on
the
soule
,
then
the
soule
is
lost
,
and
yet
you
have
the
joynt
still
,
you
have
the
soule
stil
,
you
have
life
still
:
and
therefore
it
is
not
immortality
simply
that
we
desire
,
if
we
consider
what
it
is
,
but
it
is
happinesse
,
it
is
such
a
life
as
is
not
only
immortall
,
but
happy
withall
:
this
life
Christ
hath
promise
,
we
shall
live
,
and
an
happy
life
,
such
as
S.
Paul
expresseth
,
2
Cor.
5.
saith
he
,
We
desire
not
to
be
unclothed
,
but
to
be
clothed
upon
,
that
immortality
might
be
swallowed
up
of
life
:
As
if
he
should
say
,
consider
with
your selves
,
you
that
love
this
life
so
well
,
that
you
neglect
that
which
is
to
come
,
saith
he
,
we
love
our
lives
as
well
as
you
,
we
are
not
weary
of
them
,
no
more
than
you
are
,
we
desire
not
to
be
unclothed
,
no
,
but
we
desire
that
immortality
may
be
swallowed
up
of
life
,
how
swallowed
up
?
as
we
see
a
rude
draught
in
a
picture
,
swallowed
up
with
the
picture
when
it
is
perfected
,
as
child-hood
is
swallowed
up
of
manhood
,
as
the
glimmering
light
is
swallowed
up
of
the
perfect
light
;
so
their
immortality
is
swallowed
up
of
life
,
that
is
,
if
there
be
a
small
poore
glimpse
of
comfort
here
,
saith
Paul
,
we
would
not
be
rid
of
these
,
we
would
be
content
to
have
these
as
well
as
you
,
onely
wee
would
have
them
swallowed
up
of
perfect
life
,
we
would
have
imperfection
swallowed
up
of
perfection
:
And
therefore
Iob
saith
,
I
will
wait
till
my
change
shall
come
;
he
saith
not
till
my
destruction
come
,
till
my
perishing
come
,
or
till
my
death
come
,
but
I
will
wait
till
my
change
come
:
and
he
that
changeth
doth
it
for
the
better
:
If
you
will
take
Christ
,
you
shall
have
this
immortality
and
life
,
perhaps
you
will
say
,
but
I
could
be
content
to
have
this
temporall
life
continued
:
And
haply
,
my
brethren
,
if
the
Lord
would
make
that
promise
,
that
he
would
proclaime
to
men
that
they
should
have
immortall
life
here
,
it
may
be
he
shall
have
more
followes
than
now
he
hath
,
when
hee
promiseth
immortall
life
in
heaven
:
but
to
take
away
that
in
a
word
;
I
say
,
it
is
a
foolish
choice
,
if
you
might
have
it
:
For
what
have
you
heere
?
Here
the
body
is
tormented
with
diseases
,
the
spirit
is
wearied
with
vexation
,
and
the
state
is
assualted
with
losses
and
crosses
;
evill
things
wound
us
with
sorrow
,
and
the
good
things
we
here
,
doe
but
infect
our
affections
,
and
weary
us
still
,
and
yet
they
whet
our
tired
appetites
with
a
new
edge
.
In
a
word
,
every
condition
here
is
pestred
and
troubled
with
businesse
;
one
invites
and
drawes
on
another
:
we
are
hampred
with
succeeding
fetters
,
and
makes
this
short
life
more
short
than
it
would
be
with
carefull
griefe
,
with
bitter
feares
,
and
with
corrupt
joyes
;
and
at
last
,
all
cut
off
and
end
,
as
many
men
many
times
spread
their
branches
and
flourish
;
their
estate
over-swallowes
their
wishes
,
their
suceesse
excceds
their
desires
:
now
on
a
sudden
,
this
pompe
is
no
where
to
bee
found
,
their
desires
vanish
,
the
floud
of
their
wealth
is
dried
up
,
the
owners
and
their
goods
perish
together
;
they
will
not
see
this
by
experience
.
What
is
it
in
this
life
you
would
have
,
if
there
were
immortality
?
But
I
say
,
it
cannot
be
so
,
that
is
not
so
;
you
cannot
have
immortality
in
this
life
,
but
as
evidently
as
you
see
the
heavens
roll
about
evey
day
,
so
plainly
we
may
see
,
if
wee
will
take
it
into
consideration
,
mankinde
hurried
along
with
an
unwearied
motion
to
the
West
of
his
dayes
;
their
posterity
posting
after
them
by
an
unrepealeable
law
of
succession
:
our
fathers
you
know
are
gone
before
,
and
we
are
passing
,
and
our
children
shall
follow
us
at
our
heeles
:
that
as
you
see
the
billowes
of
the
Sea
,
one
tumbe
on
the
neck
of
another
,
and
in
the
end
,
all
are
dashed
upon
the
shoare
;
so
all
generations
and
ages
in
the
end
,
are
split
on
bankes
of
death
,
and
this
is
the
condition
of
every
man
?
Is
it
not
our
wisdome
then
to
provide
for
another
life
?
Certainly
,
if
there
bee
any
wisdome
in
the
world
,
it
is
wisdome
to
remember
our
latter
end
.
The
wisest
among
the
Heathen
were
wont
to
say
,
There
should
bee
nothing
but
a
meditation
of
death
:
that
is
,
a
wise
man
though
the
course
of
his
life
,
should
be
still
fitting
and
preparing
himselfe
for
death
;
and
shall
Christians
●me
behinde
them
?
It
was
a
wise
speech
of
Peter
to
our
Saviour
,
Lord
whether
shall
we
goe
,
thou
hast
the
words
of
eternall
life
:
as
if
hee
should
say
,
there
is
no
motive
to
that
,
surely
we
will
not
leave
thee
:
therefore
,
I
say
,
consider
,
here
we
are
but
Tennants
at
will
,
wee
may
be
turned
out
of
doores
to
morrow
,
therefore
let
this
be
a
motive
to
win
to
Christ
,
you
shall
have
life
.
But
you
will
say
,
I
hope
death
is
farre
off
,
yet
I
have
time
enough
:
well
,
take
heed
thou
be
not
deceived
in
that
,
for
ther
is
a
collusion
there
:
as
the
Painter
by
collusion
of
colours
,
makes
a
thing
seeme
farre
off
,
when
it
is
neere
at
hand
:
so
wee
by
our
folly
and
vanity
,
our
fansie
mis-apprehending
of
things
,
we
looke
on
death
as
farre
off
,
when
it
may
be
it
is
at
our
heeles
,
at
the
next
doore
;
thou
knowest
not
how
soone
thou
maist
meet
with
it
,
therefore
say
not
,
it
is
farre
off
;
but
thinke
with
thy selfe
,
goe
sit
alone
,
but
a
little
time
together
,
and
then
think
with
thy selfe
I
must
die
;
it
is
appointed
to
mee
as
to
all
men
once
to
dye
:
Consider
,
if
a
man
might
dye
twice
or
thrice
,
perhaps
he
would
be
ready
,
he
would
be
prepared
;
but
consider
thou
must
dye
but
once
,
if
thou
be
not
prepared
,
there
is
not
a
second
oportunity
:
and
then
consider
thy
soule
is
immortall
in
another
place
,
it
must
live
for
ever
.
And
then
remember
Christ
saith
,
thou
shalt
have
life
,
if
thou
take
him
,
thou
shalt
live
for
ever
:
then
thou
wilt
finde
it
an
exceeding
blessing
worth
the
having
,
it
is
that
that
may
wooe
you
and
win
you
to
come
in
and
take
Christ
,
to
love
him
,
and
to
serve
him
,
and
to
obey
him
;
certainly
if
you
will
not
now
be
moved
with
it
,
yet
when
death
shall
come
,
then
you
shall
finde
that
beyond
all
the
treasure
,
to
have
that
white-stone
with
a
new
name
in
it
:
that
stone
was
a
signe
of
absolution
that
a
man
was
quitted
,
that
his
sins
are
forgiven
,
that
he
hath
interest
in
Christ
and
eternity
,
that
eternall
life
is
for
him
in
heaven
;
this
is
the
first
motive
to
win
you
to
Christ
.
Secondly
,
if
you
will
come
into
him
,
you
shall
have
all
your
debts
payd
,
you
shall
bee
under
cover
,
that
is
,
you
shall
have
all
your
sins
forgiven
,
that
when
the
creditors
come
with
an
arrest
,
with
a
judgement
and
execution
,
you
may
be
able
to
say
;
no
,
they
are
none
of
my
debts
,
goe
to
my
husband
,
hee
must
pay
them
and
not
I
:
I
say
,
when
you
have
Christ
when
Satan
shall
come
,
and
when
sin
shall
come
,
you
may
put
them
over
to
Christ
;
for
now
you
are
his
and
he
is
yours
,
he
hath
taken
our
debts
on
him
:
is
this
a
small
thing
?
Psal.
32.1
.
saith
David
,
Blessed
is
the
man
whose
sinnes
are
forgiven
,
and
whose
iniquities
are
covered
:
marke
,
Blessed
is
the
man
whose
sins
are
forgiven
.
Perhaps
if
one
of
us
should
seeke
a
happy
man
,
we
would
say
,
that
he
is
a
happy
man
that
lives
in
health
and
in
wealth
,
in
credit
and
abundance
of
all
things
:
he
that
hath
the
favour
of
Princes
,
hee
that
hath
some
notable
excellencie
to
make
him
famous
among
men
,
some
such
thing
wee
take
for
happinesse
:
But
when
David
comes
to
looke
through
the
world
,
and
all
the
felicity
in
it
:
oh
saith
David
,
Hee
is
a
happy
man
that
his
sinnes
are
forgiven
!
And
there
is
good
reason
for
it
,
because
when
our
sin
is
forgiven
,
wee
are
reconciled
to
God
,
and
God
onely
can
make
man
happy
.
For
wherein
doth
happinesse
consist
,
but
in
a
freedome
from
all
evill
,
and
in
enjoying
of
all
good
,
you
know
this
is
happinesse
:
Now
sin
,
is
it
not
the
first
linke
in
the
chaine
of
ills
?
As
the
under-wheeles
in
a
Clocke
or
Watch
depends
upon
the
first
,
so
all
miseries
depend
upon
sin
,
as
the
Master-ill
of
all
;
take
away
that
and
all
the
wheeles
stand
still
,
they
move
not
a
jot
to
doe
us
the
least
hurt
:
take
away
sin
,
take
away
all
;
this
ill
in
sin
is
a
bar
,
and
stops
from
us
all
good
things
;
take
away
sin
,
and
you
shall
enjoy
all
that
in
abundance
that
your
hearts
can
desire
:
If
you
have
not
your
sinnes
forgiven
,
what
will
it
availe
?
If
you
come
to
a
Prisoner
and
tell
him
,
you
shall
have
the
best
Lodging
,
you
shall
have
a
Pallace
,
you
shall
have
Orchards
,
and
Gardens
to
walke
in
,
you
shall
have
Gold
and
Silver
,
as
much
as
you
will
desire
,
you
shall
have
honour
put
upon
you
:
would
not
he
answer
?
Alas
,
what
would
all
this
availe
without
a
pardon
?
So
I
say
to
men
,
that
magnifie
the
things
of
this
world
so
much
,
and
remission
of
sins
they
thinke
not
of
;
I
say
,
what
is
all
this
,
will
it
availe
without
a
pardon
?
No
,
therefore
this
is
a
great
motive
to
bring
us
into
Christ
,
that
our
sins
may
be
forgiven
.
Therefore
that
great
promise
went
of
the
Messiah
,
that
when
he
should
come
into
the
world
,
he
should
save
his
people
from
their
sins
:
and
this
is
a
mercy
,
which
though
you
may
slight
now
in
health
and
strength
,
yet
when
the
times
come
that
God
shall
charge
sinne
upon
your
consciences
,
that
they
feele
the
weight
and
burthen
of
it
,
you
shall
finde
no
mercy
like
to
this
,
that
you
may
come
to
have
your
sinnes
forgiven
;
then
he
that
bringeth
the
glad
tydings
of
peace
,
his
feet
will
be
beautifull
:
the
thing
is
the
same
if
wee
had
hearts
to
consider
of
it
:
if
we
were
poore
in
spirit
,
if
we
knew
what
sinne
were
,
if
wee
had
ever
felt
the
bitternesse
of
Satans
yoke
,
that
wee
were
weary
of
it
,
wee
would
come
in
and
reckon
it
a
great
matter
,
to
have
our
sins
forgiven
:
this
is
the
second
:
I
shall
prosecute
the
rest
at
some
other
time
.
The
end
of
the
Second
Sermon
.
THE
CUPPE
OF
BLESSING
:
DELIVERED
IN
THREE
Sermons
,
upon
1
Cor.
10.6
.
The
Third
SERMON
.
1
CORINTH.
10.16
.
The
Cup
of
blessing
,
that
we
blesse
,
is
it
not
the
Communion
of
the
bloud
of
Christ
?
The
bread
that
we
breake
,
is
it
not
the
Communion
of
the
body
of
Christ
?
THE
point
you
know
we
have
delivered
out
of
these
words
,
is
this
,
That
in
the
Sacrament
,
there
is
a
true
reall
Communication
,
or
giving
,
or
offering
of
Iesus
Chri●t
;
of
his
body
,
and
of
his
bloud
,
to
all
worthy
receivers
:
Wee
have
shewed
you
the
difference
,
betweene
the
Papists
and
us
in
this
point
.
They
will
have
here
,
a
reall
corporall
presence
of
Christ
.
We
say
,
it
is
true
;
but
it
is
Spirituall
,
but
it
is
Mysticall
,
but
it
is
Sacramentall
.
We
have
shewed
you
the
reasons
,
by
which
wee
refelde
that
opinion
of
theirs
;
That
there
is
no
necessity
,
neither
in
regard
of
the
thing
,
nor
in
regard
of
the
words
;
and
if
there
be
no
necessity
we
may
not
grant
it
:
other
reasons
we
shewed
the
last
day
;
but
not
to
stand
to
repeate
them
.
The
last
day
,
(
because
they
stand
so
much
on
Fathers
)
in
this
point
,
we
shewed
you
the
opinion
of
divers
of
them
:
Of
Origen
,
or
Athanatius
,
Ambrose
,
Tertullian
,
Augustine
,
and
the
rest
.
To
that
wee
will
adde
but
this
,
to
cleare
that
point
con●erning
the
opinions
of
the
Fathers
.
You
shall
finde
that
Ireneus
that
lived
within
seventy
yeares
after
the
death
of
Saint
Iohn
,
Clemens
Alexandrinus
,
Tertullian
and
Origen
,
for
they
lived
much
about
a
time
.
Clemens
Alexandrinus
;
these
do
as
evidently
explaine
it
,
as
any
of
our
Divines
,
though
not
so
distinctly
,
because
the
controversie
was
not
then
moved
:
and
therfore
you
must
not
expect
so
full
and
so
cleare
and
distinct
expressions
,
as
you
have
in
these
times
,
when
wee
have
more
occasion
to
doe
it
.
I
will
not
trouble
you
with
Citation
,
lest
I
spend
time
too
much
:
but
you
shall
finde
it
so
in
them
.
After
their
time
,
Augustine
expresseth
it
so
fully
,
as
that
Calvin
,
or
Beza
,
hath
not
done
it
more
clearely
,
as
I
shewed
by
some
Allegations
out
of
him
the
last
day
.
From
his
time
I
doe
not
finde
,
that
this
opinion
of
theirs
had
any
footing
in
the
Church
,
till
the
time
of
Damascens
,
that
lived
in
the
yeare
,
seven
hundred
thirty
.
He
was
the
first
that
began
in
the
Easterne
Churches
:
this
opinion
of
transubstantiation
,
Chrysostome
hath
sore
hard
speeches
,
but
such
as
may
well
be
interpreted
;
if
you
looke
on
him
in
the
tract
of
his
writings
,
you
shall
see
evidently
,
that
hee
never
dreamed
of
any
such
reall
presence
as
the
Papists
affirme
.
But
I
say
,
Carolus
Calvus
Emperour
;
who
being
troubled
with
that
controversie
set
Bertram
a
work
,
a
Presbyter
,
a
learned
man
,
one
of
the
most
learned
of
those
times
;
and
desired
him
to
expresse
his
opinion
in
that
point
:
Hee
writ
a
learned
booke
of
it
,
and
so
the
controversie
continued
in
good
state
and
condition
,
till
two
hundred
yeares
after
,
or
lesse
,
betweene
one
,
and
two
hundred
.
And
the
first
man
that
began
to
infuse
this
poyson
into
the
Church
,
was
one
Lanfranke
,
Arch-Bishop
of
Canterbury
in
England
:
a
man
learned
,
but
very
pernitious
to
the
Church
.
After
his
time
,
After
we
shewed
the
falsenesse
of
their
opinion
;
we
shewed
in
what
manner
Christ
is
communicated
to
us
in
the
Sacrament
:
Not
to
stand
to
repeate
it
.
Wee
are
now
to
come
to
those
other
particular
blessings
or
comforts
which
we
have
in
Christ
,
The
next
therefore
is
this
,
you
have
it
in
Matth.
11.30
.
Come
to
me
,
saith
he
,
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
;
you
shall
finde
rest
to
your
soules
:
that
you
shall
have
to
invite
you
,
if
you
will
come
in
and
take
Christ
,
you
shall
finde
rest
to
your
soules
:
that
is
,
looke
what
the
haven
is
to
a
Seafaring
weather-beaten
man
;
looke
what
a
coole
refreshing
shade
is
,
to
a
man
that
is
scorched
with
the
heate
of
the
Sunne
;
looke
what
a
cover
is
to
a
man
that
is
beaten
with
the
storme
to
the
shore
,
such
is
Christ
to
those
that
come
in
and
take
him
:
And
therefore
that
we
may
know
what
this
rest
is
,
which
you
shall
finde
if
you
come
into
Christ
.
Let
us
finde
out
what
this
wearinesse
is
.
Now
in
sinne
you
shall
finde
this
wearinesse
.
First
,
[
1
](A10010-e53440-b)
1
In
the
service
of
sinne
.
there
is
no
bondage
to
the
bondage
of
tyrannous
lusts
,
they
are
hard
masters
,
they
set
you
to
hard
taskes
;
if
they
say
goe
,
you
must
goe
;
if
they
say
come
,
you
must
come
.
Christ
sets
you
at
liberty
from
this
bondage
,
by
mortifying
of
sinne
,
and
killing
it
,
as
Moses
did
the
Aegyptian
,
that
strove
with
the
Hebrew
,
which
is
a
deliverance
farre
exceeding
that
out
of
the
bondage
of
Aegypt
,
which
was
so
much
magnified
,
as
much
as
the
substance
exceeds
the
shadow
.
This
is
one
kinde
of
rest
you
shall
have
by
Christ
;
[
1
](A10010-e53480-b)
1
Rest
by
Christ
.
you
shall
be
delivered
from
the
bondage
of
sinne
.
Againe
,
[
2
](A10010-e53500-b)
2
Wearinesse
in
the
guilt
of
sinne
.
there
is
a
wearinesse
in
the
guilt
of
sinne
committed
,
which
haunts
us
like
furies
,
and
ever
and
anon
gives
secret
whippes
,
secret
twinges
to
the
soule
;
from
this
Christ
delivers
us
,
For
being
justified
by
faith
,
we
have
peace
with
God
,
Rom.
5.1
.
That
is
,
the
conscience
is
calmed
,
it
is
quiet
,
which
before
was
full
of
horrour
and
vexation
.
[
3
](A10010-e53520-b)
3
Wearinesse
in
the
fruit
of
sinne
.
Againe
,
there
is
a
wearinesse
in
the
fruits
of
sinne
,
the
losses
,
the
crosses
,
the
sicknesse
,
the
imprisonment
,
disgrace
;
all
which
are
but
the
fruits
of
sinne
:
There
is
a
wearinesse
in
these
,
and
from
all
these
Christ
delivers
us
,
partly
in
freeing
us
from
many
of
these
,
that
otherwise
we
should
have
felt
;
and
partly
in
taking
away
the
venome
and
sting
from
those
we
doe
feele
:
For
that
which
is
said
of
Death
,
Oh
death
where
is
thy
victory
,
&c.
The
sting
of
death
is
sinne
,
it
may
be
said
of
every
calamitie
.
The
sting
of
imprisonment
,
the
sting
of
sicknesse
,
the
sting
of
disgrace
,
the
sting
of
all
misery
is
sinne
.
You
know
what
they
were
to
Paul
,
what
he
endured
,
how
many
prisons
he
went
thorow
,
how
oft
he
was
whipped
,
how
oft
he
was
stoned
,
how
many
things
he
suffered
;
you
have
a
catalogue
of
them
,
ten
or
eleven
,
and
yet
all
was
nothing
to
him
;
he
was
happier
in
these
than
Nero
was
in
his
Palace
:
But
what
,
should
I
give
you
an
instance
,
Take
Adam
in
Paradice
,
when
he
was
in
Paradice
,
yet
when
he
had
but
the
sting
of
conscience
,
you
know
he
was
filled
with
horrour
.
Paul
againe
,
when
he
was
sore
whipped
in
the
day
,
and
his
feet
were
fast
in
the
stocks
,
and
the
sting
of
sinne
was
tooke
away
,
and
he
enjoyed
a
good
conscience
;
Silas
and
he
sung
that
the
Prison
rung
of
them
:
I
say
,
this
condition
you
shall
have
in
Christ
,
you
shall
be
delivered
from
sinne
,
from
the
sting
of
sinne
,
from
the
fruit
of
sinne
;
but
besides
this
,
as
there
is
a
wearinesse
in
the
service
of
sinne
,
and
a
wearinesse
in
the
guilt
of
sinne
,
and
in
the
fruit
of
sinne
.
So
yet
there
is
more
wearinesse
.
There
is
a
wearinesse
in
the
habite
of
sin
,
[
4
](A10010-e53670-b)
4
Wearinesse
in
the
habite
of
sinne
.
(
for
sin
is
to
the
soule
,
as
sicknesse
is
to
the
body
.
)
Now
a
man
that
is
sicke
is
weary
of
every
thing
,
Now
when
Christ
comes
,
he
takes
away
this
wearinesse
,
and
gives
grace
,
which
is
to
the
soule
as
health
is
to
the
body
,
that
cures
all
the
distempers
and
give
●●st
unto
it
,
but
yet
there
is
more
than
this
.
There
is
a
wearinesse
in
all
that
sinne
toucheth
,
[
5
](A10010-e53720-b)
5
In
all
that
sinne
touches
.
in
all
the
conditions
of
this
life
there
is
a
wearinesse
.
A
man
is
weary
of
solitarinesse
,
and
he
is
weary
of
company
,
he
is
weary
of
businesse
,
he
is
weary
of
idlenesse
,
he
is
weary
of
high
condition
,
for
that
is
subject
to
Envie
,
as
the
wind
is
most
boisterous
upon
the
top
of
hils
.
And
he
is
weary
againe
of
low
condition
,
for
the
valleyes
are
over-low
,
there
a
man
is
still
subject
to
injuries
,
and
to
be
trampled
on
;
that
place
us
where
you
will
,
by
reason
of
sinne
it
makes
every
condition
weary
to
us
.
But
Christ
comes
to
take
away
this
wearinesse
,
likewise
by
teaching
us
how
to
accommodate
our selves
to
all
conditions
,
by
teaching
us
how
to
want
,
how
to
abound
,
how
to
bee
well
,
how
to
be
sicke
,
how
to
live
,
how
to
dye
,
and
this
he
doth
by
giving
wisdome
;
for
folly
will
quarrell
,
at
the
best
condition
:
wisdome
makes
the
worst
condition
comfortable
.
Folly
quarrels
at
the
best
condition
.
Wisdome
makes
the
worst
condition
comfortable
.
This
the
Lord
doth
:
thus
hee
delivers
you
from
the
wearinesse
of
sinne
:
this
rest
you
shall
have
if
you
will
take
him
,
because
when
he
comes
into
the
soule
,
he
casts
out
sinne
,
the
cause
of
all
these
Tempests
.
As
Ionas
when
hee
was
cast
out
,
you
know
then
there
was
a
calme
:
I
say
,
such
rest
you
shall
have
in
Christ
;
out
of
him
,
there
is
nothing
but
trouble
,
and
disquiet
,
and
restlessenesse
:
and
this
is
the
third
benefit
,
that
〈◊〉
invite
you
to
come
in
and
take
him
.
Come
unto
me
you
that
are
weary
,
and
you
shall
finde
ease
,
and
rest
to
your
soules
.
And
now
,
what
would
you
have
besides
?
There
is
nothing
that
your
hearts
can
desire
,
but
you
shall
have
it
in
him
.
And
because
we
are
so
much
moved
with
sensible
things
;
the
Scriptures
sets
forth
the
good
things
we
have
by
Christ
,
under
notions
of
such
things
as
are
sensible
,
as
we
feele
the
sweetnesse
of
them
,
as
wee
can
taste
in
this
world
:
that
is
a
kingdome
,
riches
,
peace
,
godly
apparell
,
&c.
You
know
when
the
Messias
was
to
come
,
what
expectation
the
Iewes
had
of
a
kingdome
that
should
bee
restored
to
them
:
how
frequent
are
the
Prophets
in
setting
forth
the
glorious
lustre
of
that
kingdome
;
When
the
Messias
came
it
was
fulfilled
,
for
saith
he
,
Matth.
3.
Repent
,
for
the
kingdome
of
God
is
at
hand
:
and
,
Feare
not
little
flocke
,
it
is
your
Fathers
will
to
give
you
a
Kingdome
:
and
Rev.
1.
Hee
hath
made
us
Kings
and
Priests
.
You
will
say
,
wherein
is
this
Kingdome
;
wherein
doth
this
kingdome
consist
?
Looke
to
all
the
properties
of
a
Kingdome
,
and
you
shall
finde
all
in
this
:
First
,
[
1
](A10010-e53940-b)
1
Liberty
.
is
,
that
they
have
their
liberty
;
others
are
Subjects
.
Now
,
what
is
liberty
?
Liberty
is
nothing
else
,
but
a
power
to
live
as
you
will
.
Now
when
your
will
is
rectified
,
The
Sonne
shall
make
you
free
;
that
is
,
you
shall
be
subject
to
nothing
:
as
Paul
saith
,
wee
will
bee
brought
into
subjection
to
nothing
;
we
will
not
be
subject
to
lust
,
wee
will
not
be
subject
to
any
thing
,
you
shall
serve
nothing
,
as
he
saith
.
Wee
are
bought
with
a
price
,
wee
are
not
the
servants
of
men
;
we
need
feare
nothing
.
Luke
1.74
,
That
being
delivered
from
the
hands
of
all
our
enemies
,
we
might
serve
him
without
feare
;
because
when
you
feare
him
,
you
need
feare
nothing
besides
.
As
the
true
Serpent
ate
up
the
false
;
so
the
true
feare
eates
up
the
false
.
When
you
are
in
him
,
you
are
at
liberty
,
you
are
delivered
from
all
your
enemies
.
Take
any
other
man
,
still
he
feares
something
,
hee
feares
death
,
hee
feares
sicknesse
,
hee
feares
losse
of
friends
,
hee
feares
losse
of
the
favour
of
the
Prince
,
hee
feares
the
losse
of
something
or
other
.
But
when
a
man
is
in
Christ
,
he
is
delivered
out
of
the
hands
of
all
his
enemies
;
hee
need
feare
nothing
;
for
what
should
hurt
him
?
It
must
be
some
of
the
creatures
:
but
all
they
are
like
Mastives
rated
by
the
masters
command
,
as
it
is
onely
the
master
that
can
doe
it
,
and
he
doth
rate
them
that
they
shall
not
flie
in
the
face
of
his
friend
,
though
they
may
assault
his
enemies
:
and
doe
but
thinke
with
your selves
,
what
a
happy
condition
it
is
,
what
safety
you
have
in
Christ
,
that
nothing
can
hurt
you
,
and
therefore
we
are
bidden
be
in
nothing
carefull
.
If
any
thing
could
hurt
you
,
we
might
bee
carefull
in
something
,
No
,
saith
he
,
Be
carefull
in
nothing
,
Christ
takes
care
for
you
:
nothing
shall
hurt
you
,
and
so
,
All
things
shall
worke
for
your
good
.
And
if
so
be
then
nothing
can
hurt
you
,
this
is
that
you
shall
have
by
Christ
,
one
thing
,
you
shall
have
liberty
.
[
2
](A10010-e54120-b)
2
Plenty
.
But
another
thing
wherein
a
Kingdome
consists
,
is
Plenty
:
that
is
,
you
shall
have
abundance
of
all
things
.
What
was
Salomons
Kingdome
?
And
what
were
other
kingdomes
of
the
world
but
plenty
of
all
things
?
What
shall
we
have
then
,
No
,
those
are
too
base
things
for
the
Kingdome
of
God
to
consist
in
,
Rom.
14.17
.
The
Kingdome
of
God
consists
in
righteousnesse
,
holynesse
,
peace
,
and
joy
in
the
Holy
Ghost
:
that
is
,
there
shall
bee
a
rectitude
in
all
your
soules
,
that
it
shall
be
free
from
disorder
,
from
distemper
,
from
obliquity
.
Besides
,
[
3
](A10010-e54230-b)
3
Peace
.
you
shall
have
peace
,
that
is
a
companion
of
a
Kingdome
;
you
shall
have
peace
,
that
is
,
your
soules
shall
be
quiet
,
there
shall
be
a
serenity
there
,
as
the
Sea
is
when
it
is
without
wind
or
storme
.
Againe
,
you
shall
have
joy
,
your
hearts
shall
be
filled
with
the
consolations
of
the
Spirit
,
these
things
you
shall
have
if
you
will
come
in
to
Christ
,
which
goes
farre
beyond
the
pompe
and
plenty
and
abundance
of
any
other
Kingdome
.
But
besides
this
,
That
you
shall
have
the
liberty
,
the
plenty
,
and
abundance
of
Kings
;
you
shall
likewise
have
the
power
of
Kings
:
as
the
Apostle
saith
,
The
Kingdome
of
God
,
is
not
in
word
,
but
in
power
;
that
is
,
you
shall
not
onely
say
,
I
wish
I
could
live
a
holy
life
as
others
doe
;
I
wish
I
could
mortifie
such
and
such
lusts
;
I
wish
I
could
abstaine
from
such
sinnes
,
and
doe
such
duties
,
but
you
shall
have
power
and
ability
to
doe
them
.
I
am
able
to
doe
all
things
,
saith
Paul
,
through
Christ
that
strengthens
me
.
Againe
,
besides
this
,
you
shall
have
the
victory
of
Kings
,
you
shall
be
overcome
of
nothing
,
to
be
in
disgrace
,
But
to
be
diverted
from
a
mans
way
,
to
be
put
besides
his
intention
,
to
fall
from
a
mans
stedfastnesse
,
this
is
to
be
overcome
:
Thus
saith
the
Apostle
,
We
are
in
poverty
,
but
not
overcome
:
Such
Kings
were
all
the
Apostles
,
they
marched
as
Kings
in
the
world
,
they
triumphed
over
all
the
oppositions
they
found
,
they
tread
under
foot
Satan
,
and
the
power
of
the
Enemie
.
[
3
](A10010-e54340-b)
3
Glory
.
Againe
,
besides
all
this
,
you
shall
have
the
glory
of
Kings
:
For
what
are
you
,
when
you
come
to
Christ
,
but
sonnes
of
God
,
heires
apparant
,
in
Psal.
45.
Princes
in
all
Lands
,
others
are
but
Princes
in
their
owne
dominion
,
but
he
will
make
you
Princes
in
all
Lands
.
You
are
Princes
,
though
you
walke
on
foot
as
servants
;
and
they
are
but
servants
,
although
they
ride
on
horse-backe
like
Princes
.
Therefore
,
1
Ioh.
3.
You
are
the
sons
of
God
,
but
it
appeares
not
yet
what
you
shall
be
:
When
we
have
acted
our
part
,
and
are
gone
off
the
stage
,
when
the
part
that
we
have
sustained
shall
be
taken
from
us
and
them
;
then
they
shall
appeare
that
they
are
servants
,
and
that
those
that
are
come
into
Christ
are
Princes
.
I
answer
,
it
is
not
so
,
the
kingdome
of
Christ
is
as
reall
as
these
outward
externall
kingdoms
are
,
I
say
,
such
Kings
Christ
will
make
you
;
for
when
the
Kingdome
of
Grace
comes
into
the
heart
,
it
puts
a
Royall
disposition
into
you
,
it
makes
you
excell
other
men
,
as
much
as
Eagles
excell
other
birds
,
as
much
as
Lions
excell
other
beasts
,
as
much
as
Lilies
exceed
other
flowers
,
such
a
Kingdome
you
shall
have
,
if
you
will
come
into
Christ
,
you
shall
have
the
liberty
of
Kings
,
the
abundance
and
plenty
of
Kings
,
the
power
of
Kings
,
the
victory
of
Kings
,
and
the
glory
of
Kings
:
And
this
is
the
fourth
thing
you
shall
have
by
him
,
if
you
will
come
in
and
take
him
.
But
is
this
all
you
shall
have
by
him
.
No
,
I
counsell
thee
,
come
and
buy
gold
tried
by
the
fire
,
that
thou
mayest
be
rich
:
And
Revel.
2.
to
the
Church
of
Smerna
;
I
know
thy
poverty
,
but
thou
art
rich
.
Luke
12.
Such
are
those
that
are
rich
in
the
world
,
and
not
rich
towards
God
:
So
that
there
is
another
kinde
of
Riches
,
the
Riches
that
Christ
gives
:
And
what
are
those
?
Riches
are
but
a
Metaphor
,
that
is
,
you
shall
have
abundance
of
good
things
;
for
if
we
have
much
,
if
it
be
drosse
it
is
not
Riches
;
if
we
have
gold
,
if
we
have
little
,
it
is
not
riches
;
but
when
there
is
that
which
is
precious
,
and
abundance
of
it
,
then
it
is
said
to
be
Riches
:
I
say
,
you
shall
have
abundance
of
good
things
by
Christ
.
You
shall
be
vessels
of
honour
prepared
for
every
good
worke
:
It
is
a
Metaphor
taken
from
vessels
,
that
as
you
would
take
any
vessell
,
as
a
Salt
,
or
a
Spoone
,
or
a
Cup
,
they
are
fit
and
ready
for
your
service
that
they
are
applyed
to
:
So
if
you
would
know
what
you
shall
have
by
these
Graces
,
when
we
tell
,
you
shall
have
Grace
;
they
shall
fashion
and
fit
your
hearts
,
as
vessels
are
fitted
for
the
doing
of
all
the
duties
of
new
obedience
:
this
you
shall
have
by
grace
,
and
without
these
graces
you
are
able
to
do
nothing
:
as
without
the
faculty
of
hearing
,
without
the
faculty
of
seeing
,
without
the
faculty
of
memory
,
you
are
not
able
to
doe
any
of
these
,
but
with
them
you
are
able
to
doe
them
;
with
facility
,
without
wearinesse
.
A
man
that
hath
the
faculty
of
seeing
,
sees
easily
:
the
eye
is
not
weary
of
seeing
,
nor
the
eare
of
hearing
.
This
benefit
you
shall
have
;
you
shall
be
made
rich
in
these
graces
,
that
shall
make
you
ready
to
every
good
work
,
it
shall
fill
your
lives
with
the
fruits
of
righteousnesse
.
As
when
a
tree
is
full
of
sap
,
it
will
soone
bee
filled
with
blossomes
,
and
with
fruite
.
So
will
you
when
you
are
rich
in
grace
;
therefore
the
Saints
are
said
to
be
rich
in
all
speech
.
Why
?
For
they
were
rich
in
knowledge
first
,
and
every
grace
;
that
is
the
way
to
make
you
rich
,
to
be
rich
in
grace
.
But
is
this
all
?
No
,
you
shall
likewise
be
rich
in
good
works
;
as
Christ
saith
,
Iohn
15.
Without
me
you
can
doe
nothing
,
but
by
me
,
you
shall
be
able
to
doe
all
things
.
But
you
will
say
,
what
are
these
riches
worth
,
to
bee
rich
in
grace
,
and
to
bee
rich
in
good
workes
?
They
are
much
worth
every
manner
of
way
:
for
first
,
why
doe
you
prize
riches
,
but
because
they
can
procure
any
thing
that
you
need
?
If
you
need
Wine
,
if
you
need
Bread
,
if
you
need
apparell
,
if
you
need
convenient
houses
,
riches
you
know
will
procure
them
of
the
hands
of
those
that
have
them
,
when
you
want
them
:
So
these
riches
will
procure
at
the
hands
of
God
,
what
you
need
.
If
you
need
counsell
in
difficult
cases
,
if
you
need
successe
in
doubtfull
businesse
,
if
you
need
health
when
you
are
sicke
,
these
riches
will
fetch
them
in
for
you
;
as
they
did
to
Hezekias
when
he
was
sicke
,
Lord
thou
knowest
that
I
have
served
thee
with
a
perfect
heart
.
And
what
then
?
Therefore
give
me
health
,
and
hee
prevailed
:
it
will
bring
you
friendship
when
you
need
it
from
your
enemies
,
that
can
hurt
you
,
and
are
ready
to
doe
you
hurt
:
as
Iacob
,
you
know
what
a
feare
he
was
in
of
Esau
,
but
when
hee
went
to
God
hee
prevailed
with
him
.
When
you
are
in
the
jawes
of
death
and
would
have
life
,
this
will
procure
it
at
Gods
hands
;
as
it
oft
did
to
David
,
Psal.
116.
When
the
snares
of
death
had
compassed
me
about
,
I
sought
unto
thee
and
thou
deliveredst
me
;
I
say
,
this
you
shall
have
by
these
riches
,
whatsoever
you
want
it
will
fetch
in
to
you
.
For
as
it
is
said
,
sin
lyes
at
the
doore
to
doe
you
hurt
at
one
time
or
another
.
So
you
may
say
of
grace
,
of
the
good
workes
you
have
done
,
they
will
doe
you
good
one
time
or
another
:
for
as
it
was
with
Cornelius
,
his
prayer
and
his
good
workes
came
into
remembrance
before
the
Lord
,
when
it
may
be
himselfe
had
forgotten
them
:
So
I
say
,
God
will
remember
all
these
;
and
as
ye
therefore
reckon
riches
precious
,
because
they
will
set
men
a
worke
,
to
doe
you
service
,
to
doe
you
kindnesses
:
and
Riches
can
doe
no
more
than
men
can
doe
,
and
they
are
precious
because
they
set
men
a
worke
:
these
set
God
a
worke
,
and
they
will
do
as
much
for
you
as
God
can
doe
.
Now
these
are
riches
indeed
,
as
farre
exceeding
the
others
,
as
the
helpe
and
power
of
God
,
doth
exceed
the
helpe
and
power
of
man
;
because
they
set
God
a
worke
,
they
will
fetch
from
the
Lord
whatsoever
you
have
need
of
.
But
besides
this
I
say
,
they
can
doe
much
for
you
every
manner
of
way
.
Another
property
of
riches
is
,
to
make
a
man
undependant
,
to
make
him
stand
on
his
bottome
;
as
rich
men
say
,
I
can
live
by
you
,
and
without
you
:
So
those
that
are
rich
in
grace
and
good
workes
,
they
may
say
to
the
world
,
and
to
the
shop
of
vanity
in
it
,
as
Paul
saith
,
They
are
drosse
,
I
have
better
things
provided
;
I
can
live
by
you
,
and
without
you
;
this
you
shall
have
by
Christ
,
and
there
is
no
way
to
have
independance
but
this
:
but
besides
,
this
is
our
comfort
beyond
all
,
that
these
riches
will
stand
you
instead
in
the
day
of
dearth
.
For
why
doe
men
gather
treasure
,
but
for
a
day
of
dearth
,
for
a
time
of
poverty
,
for
a
time
of
necessity
;
for
hee
saith
,
then
my
treasure
will
stand
me
in
stead
.
I
say
,
such
treasure
is
this
that
you
have
by
Christ
,
when
death
comes
which
is
a
time
of
spending
,
and
not
of
gathering
,
then
this
treasure
shall
stand
by
you
to
sustaine
you
,
to
comfort
you
,
to
uphold
you
;
all
this
you
shall
have
by
these
riches
that
Christ
gives
you
,
and
this
is
a
small
thing
?
Take
two
men
when
death
comes
,
when
the
time
of
need
comes
;
take
one
that
is
rich
to
the
world
,
and
another
that
is
rich
to
God
and
rich
in
good
workes
;
(
now
by
good
workes
by
the
way
)
know
that
I
meane
not
almes-deeds
onely
,
for
that
is
the
errour
of
Papists
:
but
by
good
workes
I
meane
also
,
the
laying
up
of
many
faithfull
prayers
,
the
keeping
of
simplicity
and
sincerity
in
all
our
conversation
,
the
keeping
of
a
cleare
conscience
to
God
and
men
,
the
serving
of
God
with
a
perfect
heart
,
these
are
the
riches
I
say
.
Take
two
men
,
the
one
rich
in
these
kinde
of
riches
,
another
that
is
rich
to
the
world
;
when
these
two
die
,
which
of
the
two
riches
would
you
chuse
?
I
say
,
this
is
a
thing
that
may
win
you
to
come
in
to
Christ
;
he
will
make
you
rich
,
you
shall
have
treasures
layd
up
,
you
shall
bee
rich
in
grace
,
and
in
all
good
workes
.
But
is
this
all
?
No
,
you
shall
be
rich
in
all
kinds
of
blessings
,
in
all
kinds
of
comforts
,
in
all
kinds
of
priviledges
,
it
may
bee
this
will
winne
you
more
.
In
1
Cor.
3.23
.
Paul
is
yours
,
and
Apollos
is
yours
,
the
world
,
life
,
death
,
things
present
,
and
things
to
come
,
they
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
.
Marke
;
there
is
nothing
but
a
Catalogue
,
an
Inventory
of
a
Christians
riches
,
saith
hee
,
Paul
and
Apollos
.
What
are
these
,
all
the
gifts
and
learning
that
they
have
it
is
for
your
sakes
;
they
are
your
servants
,
they
are
but
men
that
watch
over
you
for
your
salvation
;
all
the
excellent
gifts
that
God
hath
given
to
the
sonnes
of
men
,
they
are
but
your
riches
.
But
is
this
all
?
No
,
You
will
say
,
we
finde
not
this
,
for
who
hath
the
world
at
will
?
Who
amongst
the
Saints
?
Though
you
have
not
,
The
world
it selfe
that
is
the
field
,
is
but
for
the
wheate
,
for
Christians
:
the
Husband-men
,
Paul
and
Apollos
and
Cephas
are
but
for
you
.
And
if
you
object
;
but
alas
,
wee
have
many
bitter
●●ormes
and
afflictions
,
It
is
very
true
,
but
all
these
are
for
the
wheate
;
as
you
know
the
wheate
must
have
a
summer
and
a
winter
,
Is
this
all
?
No
:
life
is
yours
,
death
is
yours
;
that
is
,
this
life
is
nothing
but
a
fitting
,
a
preparing
,
a
squaring
of
you
for
a
better
life
,
for
eternity
.
Why
?
But
death
is
terrible
.
things
present
and
things
to
come
are
yours
.
Things
present
therefore
,
and
things
to
come
,
saith
he
,
all
this
is
yours
:
and
if
all
this
will
not
content
you
,
I
will
adde
one
thing
more
,
the
Lord
himselfe
is
yours
;
so
that
take
God
and
looke
on
him
in
his
greatnesse
,
in
his
mighty
power
;
God
that
is
Lord
of
Heaven
and
Earth
,
I
say
,
he
is
yours
,
all
that
he
hath
is
yours
,
all
that
hee
can
doe
is
yours
.
And
therefore
when
hee
speakes
to
Abraham
,
Abraham
,
saith
he
,
I
will
bee
thine
,
if
thou
wilt
be
mine
,
I
will
be
to
thee
an
exceeding
great
reward
:
you
shall
have
God
himselfe
for
your
portion
.
You
will
say
,
how
can
God
be
your
portion
?
Yes
,
he
himselfe
is
yours
,
for
you
must
know
that
finding
Mee
are
the
best
riches
:
Loving
favour
,
Prov.
22.
is
better
than
life
;
he
that
is
rich
in
friends
,
is
better
than
he
that
is
rich
in
money
;
and
among
friends
,
who
is
like
to
God
?
It
was
the
speech
of
the
heathen
,
when
he
was
asked
where
his
treasure
was
,
saith
hee
,
Where
Cyrus
my
friend
is
,
that
is
,
I
reckon
my
friend
my
chiefe
treasure
.
I
say
,
God
is
your
friend
as
hee
was
the
friend
of
Abraham
;
so
hee
is
the
friend
of
all
the
Saints
,
you
have
him
and
all
that
he
can
doe
,
for
that
we
may
truly
say
,
there
is
no
end
of
a
Christians
riches
.
Paul
when
hee
considered
this
,
Eph.
3.
saith
,
This
is
a
glorious
priviledge
,
that
I
should
preach
among
the
Gentiles
.
The
unsercheable
riches
of
Christ
,
the
unsercheable
riches
of
Christ
,
hee
could
finde
no
bottome
,
hee
knew
not
the
measure
the
length
,
the
breadth
,
the
height
,
of
these
riches
,
and
unsercheable
riches
of
Christ
.
Wee
give
you
but
a
little
glimpse
;
if
God
open
a
crevise
of
light
to
you
to
see
these
riches
,
you
will
be
content
to
doe
as
the
Merchant
,
to
fell
all
for
the
pearle
,
for
it
is
worth
all
that
you
can
sell
for
it
:
I
say
,
if
you
could
see
what
it
were
,
if
you
could
discerne
and
judge
of
it
with
righteous
judgement
,
you
would
regard
nothing
in
th●
world
besides
;
but
you
would
then
say
,
I
will
goe
and
take
Christ
,
for
there
is
riches
indeed
and
hee
is
a
happy
man
of
whom
God
saith
,
as
he
saith
of
that
Church
,
I
know
thy
poverty
,
but
thou
art
rich
:
So
you
see
you
shall
have
a
kingdome
by
Christ
,
and
you
shall
have
riches
.
But
is
this
all
?
No
:
for
I
tell
you
,
the
Scriptures
present
them
to
us
under
sensible
things
,
things
that
wee
can
feele
,
because
that
we
are
lead
with
senses
in
this
life
;
[
6
](A10010-e55710-b)
6
Benefit
a
feast
.
he
saith
,
if
you
will
come
into
Christ
he
will
make
you
a
feast
;
Esay
saith
,
25.16
.
In
the
Mount
of
the
Lord
,
he
will
provide
a
Feast
,
of
fined
Wines
,
of
fat
Wines
fined
and
purified
,
of
fatlings
full
of
marrow
:
and
frequently
it
is
repeated
in
Scripture
,
that
Christ
wil
make
you
a
feast
,
They
were
sent
to
come
unto
the
feast
of
the
King
,
Mat.
22
His
Wine
was
drawne
,
his
Fatlings
was
prepared
;
that
is
,
any
thing
you
shall
have
by
Christ
:
you
shall
have
a
Feast
.
Againe
,
meat
breeds
strength
;
so
this
strengthens
you
in
the
inward
man
to
doe
holy
and
spirituall
duties
,
as
the
corporal
meat
strengthens
the
outward
man
to
labour
and
exercise
.
Againe
,
a
Feast
breeds
joy
and
cheerefulnesse
;
So
doth
this
.
As
the
corporall
feast
cheeres
the
heart
and
refreshes
the
spirit
;
so
if
you
would
know
what
this
feast
is
,
it
is
that
which
breeds
and
maintaines
spirituall
life
and
strength
and
cheerfulnesse
.
You
will
say
what
is
that
?
By
induction
of
particulars
what
it
is
not
,
you
shall
finde
what
it
is
.
First
,
it
is
not
that
which
continues
you
in
a
being
,
for
that
stones
have
,
and
yet
are
farre
from
having
this
life
.
Againe
,
it
is
not
that
which
gives
you
vegetation
and
motion
and
sense
,
for
that
Beasts
have
,
and
that
have
not
this
life
.
Againe
,
it
is
not
the
exercise
of
reason
,
and
understanding
;
for
that
reprobates
and
divels
may
have
,
yet
dye
the
second
death
.
What
is
it
then
?
It
is
that
which
breeds
and
maintaines
,
that
holy
and
regenerate
men
live
heare
,
and
with
the
Angels
live
in
Heaven
for
all
eternity
;
that
which
breeds
that
life
:
for
you
must
know
that
the
soule
that
is
within
us
,
hath
its
food
to
feed
on
,
as
well
as
the
body
.
The
soule
hath
its
food
,
that
is
,
whersoever
there
is
the
hidden
man
,
where
there
is
the
new
man
the
hidden
man
of
the
heart
,
as
Peter
cals
it
,
it
must
be
fed
as
well
as
the
outward
man
;
it
must
have
dinners
,
and
suppers
,
and
break-fasts
;
if
there
be
life
,
there
it
must
have
all
this
:
otherwise
,
what
is
Christs
saying
when
he
said
,
Ioh.
4.
I
have
other
meat
that
you
know
not
of
:
and
what
is
Davids
meaning
when
he
saith
?
Thy
word
is
sweeter
to
mee
than
the
honey
or
the
honey
combe
.
If
it
bee
not
that
the
soule
,
the
regenerate
man
within
,
is
fed
with
a
kinde
of
foode
.
And
what
is
Iobs
meaning
,
when
he
said
?
Hee
found
it
better
than
his
appointed
meales
;
that
is
,
he
would
let
his
body
starve
;
it
should
want
at
least
,
rather
than
his
soule
should
be
deprived
of
the
ordinary
meat
it
should
have
.
In
this
sense
,
Manna
is
said
to
bee
the
food
of
Angels
:
why
could
Manna
bee
the
food
of
Angels
?
If
these
materiall
and
substantiall
soules
and
the
Angels
had
not
somewhat
else
to
feed
on
:
Manna
was
Angels
foode
;
Angels
have
not
mouthes
to
eate
Manna
,
therefore
it
is
not
the
corporall
Manna
,
that
is
said
to
be
Angels
foode
.
What
then
?
It
was
Christ
that
was
typified
by
Manna
,
as
he
saith
,
Iohn
6.
I
am
the
true
Manna
,
the
true
bread
that
came
downe
from
heaven
:
The
Fathe●s
eate
the
same
spirituall
meate
;
so
it
was
then
the
spirituatll
Manna
that
was
Angels
foode
;
and
if
Angels
foode
,
then
the
foode
of
our
soules
,
for
our
soules
and
Angels
feede
alike
.
You
will
say
,
yet
cleare
unto
us
further
,
what
this
is
.
If
wee
come
to
eate
Angels
foode
,
you
shall
finde
in
Iohn
6.
Seek
not
for
the
meat
that
perisheth
,
but
for
the
meat
that
endures
for
ever
,
saith
Christ
,
which
the
sonne
of
man
shall
give
you
,
[
1
](A10010-e56140-b)
1
Property
of
spirituall
foode
it
endures
for
ever
.
for
him
hath
God
the
Father
sealed
.
Marke
,
Seeke
the
meat
that
endures
for
ever
;
so
then
there
is
another
feast
,
another
meate
:
and
if
you
would
know
what
it
is
this
is
one
property
,
it
is
meat
that
endures
for
ever
:
That
is
,
other
men
when
they
eate
,
the
sweetnesse
is
gone
as
soone
as
they
have
eaten
;
but
the
sweetnesse
of
this
continues
:
that
is
,
what
profit
you
have
had
from
hearin●
the
word
,
what
comfort
you
have
had
from
praying
to
God
,
from
serving
God
with
a
perfect
heart
;
these
comforts
continue
for
ever
.
As
twenty
yeares
after
a
man
may
feele
the
sweetnesse
of
a
good
Sermon
,
of
a
faithfull
prayer
,
of
a
good
worke
,
of
serving
God
with
a
perfect
heart
and
a
willing
minde
;
I
say
,
many
yeares
after
hee
may
finde
the
sweetnesse
.
So
that
here
the
Glutton
hath
his
wish
;
you
know
the
Glutton
wished
that
he
had
a
long
neck
,
that
he
might
be
long
in
tasting
of
the
sweetnesse
of
his
meat
,
I
say
,
here
you
may
bee
long
in
tasting
the
sweetnesse
of
it
;
for
the
sweetnesse
of
the
meat
continues
here
,
and
not
the
sweetnesse
onely
,
but
the
strength
of
it
continues
for
ever
.
The
strength
of
other
meate
vanisheth
in
a
day
,
as
the
sweetnesse
is
gone
in
a
moment
,
but
the
strength
of
this
endures
for
ever
,
and
will
make
you
live
for
ever
;
that
is
one
property
of
this
meate
;
seek
this
meat
for
it
endures
for
ever
.
Another
you
shall
finde
in
Esay
55.
This
meat
satisfieth
;
[
2
](A10010-e56190-b)
2
Satisfieth
.
why
do
you
lay
out
silver
and
not
for
bread
,
and
why
doe
you
labour
and
are
not
satisfied
;
come
buy
of
mee
Wine
and
Milke
,
that
you
may
bee
satisfied
.
Take
other
meate
in
the
world
,
it
doth
not
satisfie
,
I
meane
,
perishing
meate
;
outward
things
they
doe
not
satisfie
:
and
therefore
this
is
called
a
feast
,
because
in
a
feast
there
are
all
sorts
of
dishes
,
there
is
variety
of
dainties
,
there
is
nothing
wanting
:
and
so
saith
he
,
if
you
come
home
to
Christ
;
the
soule
shall
have
whatsoever
it
can
desire
,
remission
of
sins
,
reconciliation
with
God
,
joy
,
peace
,
freedome
from
the
second
death
,
provision
,
all
things
.
In
a
word
,
as
in
a
Banquet
,
in
a
great
Feast
,
there
is
all
sorts
of
things
;
you
have
sweet
odours
you
have
musique
,
and
all
variety
of
dishes
,
all
sorts
of
wine
:
So
saith
he
,
if
you
will
come
home
to
Christ
,
you
shall
have
all
things
that
your
heart
can
wish
and
desire
.
Now
,
there
is
nothing
in
the
world
that
can
give
satisfaction
to
the
soule
,
you
shall
never
have
all
things
else
;
but
as
Christ
saith
,
If
you
drinke
of
other
water
,
you
shall
thirst
againe
;
this
is
that
which
satisfieth
,
because
all
other
things
are
but
particular
.
Health
,
you
know
,
will
serve
but
against
sicknesse
.
Wealth
and
profit
will
serve
but
against
poverty
.
Credit
and
honour
will
but
serve
against
disgrace
.
The
soule
now
is
of
a
greater
latitude
;
it
is
onely
God
,
the
universall
good
,
that
can
make
a
great
Feast
to
satisfie
it
,
he
onely
can
fill
all
the
corners
of
the
soule
;
none
can
make
a
Feast
to
satisfie
the
soule
but
onely
the
Lord
,
because
he
is
the
universall
good
,
hee
fils
the
soule
every
way
.
Other
things
doe
but
weary
,
they
satisfie
not
;
when
a
man
hath
all
hee
can
have
,
something
more
he
would
have
,
though
he
know
not
what
:
I
say
,
there
is
nothing
can
satisfie
but
the
Lord
onely
,
it
is
he
that
makes
the
Feast
;
and
thence
is
that
speech
,
Why
doe
you
lay
forth
money
,
and
not
for
bread
?
Why
doe
you
labour
without
being
satisfied
?
But
yet
there
is
one
property
more
,
by
which
you
shall
know
what
this
Feast
is
:
it
is
a
continuall
Feast
,
that
is
,
it
is
not
onely
a
Feast
:
but
as
I
said
before
there
is
a
continuall
tract
,
a
continuall
streame
of
comfort
without
interruption
or
intermission
;
A
good
conscience
is
a
continuall
feast
;
that
which
is
said
of
a
good
conscience
,
may
bee
said
of
this
Feast
that
Christ
shall
make
you
.
Other
feasts
be
not
continuall
,
the
sweetnesse
of
one
bit
is
gone
,
before
another
comes
;
and
when
you
eate
well
and
are
satisfied
,
you
desire
no
more
,
you
are
glutted
with
it
,
and
there
is
an
end
:
but
it
is
not
so
here
with
this
meate
in
this
Feast
,
because
here
both
the
appetite
and
the
meat
continue
;
therefore
I
say
it
is
a
continuall
Feast
,
because
both
the
stomack
and
the
Feast
continue
,
they
last
and
endure
:
the
stomack
and
the
Feast
,
the
desire
and
the
object
;
that
is
,
your
drinking
shall
not
take
away
your
thrist
,
and
your
thirst
againe
shall
not
want
drinke
:
and
that
is
the
meaning
of
that
,
Eph.
5.
saith
he
,
Bee
not
filled
with
Wine
,
wherein
is
excesse
,
but
be
filled
with
the
Spirit
.
Marke
,
the
meaning
of
that
is
this
,
saith
hee
,
if
you
taste
Wine
and
the
sweetnesse
of
it
,
in
time
you
are
subject
to
excesse
;
when
you
drinke
a
little
your
thirst
is
gone
,
goe
further
and
there
is
excesse
.
But
now
come
to
spirituall
things
,
your
desire
continues
;
still
there
is
thirst
,
and
still
there
is
drinke
;
you
shall
still
have
a
strong
appetite
,
and
you
shall
still
have
meate
,
one
takes
not
away
another
,
there
is
a
continuall
feast
,
and
therfore
be
not
filled
with
Wine
wherein
is
excesse
:
that
is
,
the
pleasure
of
it
is
soone
gone
;
but
be
filled
with
the
Spirit
that
shall
refresh
you
,
more
than
any
cups
of
Sack
,
than
any
Flagons
of
Wine
.
I
say
,
this
comfort
you
shall
have
,
that
this
feast
shall
continue
with
you
.
When
sicknesse
comes
,
what
will
other
things
doe
us
good
?
Take
all
the
comforts
in
the
world
,
they
admit
interruption
.
If
a
man
live
in
abundance
of
all
things
,
yet
many
cases
there
are
,
many
troubles
,
wherein
hee
shall
have
no
comfort
from
these
,
but
this
feast
shall
continue
with
you
,
it
shall
lye
downe
with
you
;
it
will
goe
with
your
sick
beds
to
you
,
and
there
a
good
conscience
will
be
a
continuall
Feast
;
it
will
goe
to
prison
with
you
,
and
there
it
will
refresh
you
;
it
will
passe
with
you
through
ill
and
good
report
,
and
there
it
will
comfort
you
;
it
leaves
you
not
in
death
,
but
there
and
in
all
the
changes
of
this
life
,
it
shall
be
with
you
to
refresh
you
,
and
to
cheere
your
spirits
more
than
any
Cordiall
:
this
you
shall
have
by
Christ
if
you
will
take
him
,
such
a
Feast
he
will
make
you
.
But
you
will
say
,
Where
there
is
a
great
Dole
made
,
the
poore
come
,
those
that
are
hungry
come
:
so
the
poore
receive
the
Gospell
,
those
that
are
hungry
will
come
,
and
to
those
it
is
a
Feast
.
And
therefore
as
Christ
concludes
his
Sermon
,
when
hee
had
spoken
of
things
belonging
to
the
Spirit
,
things
belonging
to
eternall
life
,
saith
he
there
,
Hee
that
hath
an
eare
to
heare
,
let
him
heare
:
as
if
he
should
say
,
Wee
propound
to
you
these
things
,
but
if
there
be
not
an
heart
within
,
if
there
bee
not
an
eare
to
heare
,
all
our
labour
is
lost
:
So
I
say
,
except
you
have
that
taste
,
that
you
taste
how
bountifull
the
Lord
is
,
and
what
a
Feast
Christ
hath
prepared
for
you
;
all
our
labour
is
to
no
purpose
.
But
is
this
all
we
shall
have
by
Christ
?
Sure
here
is
much
;
you
shall
have
a
kingdome
,
you
shall
have
riches
,
you
shall
have
a
feast
,
I
will
adde
but
one
.
You
shall
have
gorgeous
apparell
;
[
7
](A10010-e56480-b)
7
Benefit
,
apparell
.
a
thing
that
we
prize
to
be
somewhat
,
out
of
the
weakenesse
of
our
flesh
so
trifling
as
that
:
yet
because
we
prize
it
,
it
pleaseth
God
to
set
out
the
glorious
condition
we
have
by
Christ
under
this
notion
.
In
the
second
of
the
Revelation
,
I
will
cloath
you
with
white
raiment
;
and
Rev.
3.2
.
To
him
that
overcommeth
will
I
give
the
morning-starre
:
Buy
of
me
white
garments
to
cover
your
nakednesse
:
So
I
say
,
if
you
will
come
into
Christ
,
you
shall
have
gorgeous
apparell
;
now
every
man
naturally
seekes
some
excellency
in
one
kinde
or
other
.
Now
what
is
so
excellent
as
this
?
To
have
the
image
of
God
renewed
in
us
:
that
excels
all
others
,
as
the
beauty
of
the
morning-starre
excels
others
.
This
you
shall
have
by
Christ
,
you
shall
have
your
soules
cloathed
with
beauty
,
you
shall
have
them
adorned
with
Rubies
and
Saphires
,
that
is
,
with
all
the
shining
graces
of
the
Spirit
;
you
shall
be
justified
,
that
is
,
you
shall
be
washed
,
you
shall
bee
sanctified
;
so
shall
all
the
Saints
be
clad
,
so
shall
all
the
Saints
be
cloathed
,
that
will
come
home
to
Christ
.
But
you
will
say
,
tell
us
in
plainer
tearmes
,
what
this
cloathing
is
.
This
white
array
,
partly
is
a
signe
of
the
dignity
which
you
have
by
Christ
;
as
Kings
in
ancient
time
were
wont
to
be
cloathed
with
white
apparell
on
solemne
times
,
which
was
a
signe
that
they
were
Kings
.
Againe
,
as
Tertullian
reports
;
Servants
were
wont
to
weare
white
array
when
they
were
set
at
liberty
,
in
token
of
manu-mission
;
so
it
is
a
token
of
the
freedome
you
have
by
Christ
.
Againe
,
Christians
,
as
Tertullian
reports
,
were
wont
to
weare
white
array
all
Easter
weeke
,
in
token
of
the
sincerity
that
Paul
bids
us
keepe
the
Passover
with
,
1
Cor.
5.
So
when
he
saith
you
shal
be
cloathed
with
white
array
;
the
meaning
is
you
shall
have
the
dignity
of
Kings
,
the
freedome
of
Servants
that
are
set
at
liberty
;
you
shall
have
sincerity
given
you
;
you
shall
have
in
a
word
whatsoever
may
adorne
the
soule
.
I
will
not
hold
you
long
.
This
cloathing
of
the
soule
stands
in
two
things
.
In
Iustification
;
And
Sanctification
.
There
is
a
cloathing
of
Iustification
,
that
you
shall
have
if
you
will
come
into
Christ
.
First
,
we
are
said
to
put
on
the
Lord
Iesus
,
that
is
,
you
shall
come
cloathed
with
him
;
and
when
you
come
cloathed
with
Christ
,
come
and
welcome
;
as
you
know
Iacob
got
the
blessing
when
hee
came
in
his
brothers
cloathes
.
In
Rev.
12.
there
is
mention
of
a
woman
cloathed
with
the
Sunne
:
what
is
that
,
every
man
by
nature
is
vile
and
base
and
miserable
;
but
when
he
is
cloathed
with
Christ
,
hee
is
like
one
cloathed
with
the
Sunne
.
Now
you
know
the
Sunne
is
a
most
glorious
creature
;
of
all
the
creatures
that
God
hath
made
,
that
when
hee
would
chuse
a
creature
,
that
was
the
most
glorious
that
our
eyes
have
seene
,
hee
pitcheth
on
that
:
and
such
are
we
when
we
are
cloathed
with
Christ
;
that
is
,
God
lookes
on
us
,
as
on
men
that
are
as
glorious
as
the
Sunne
in
his
brightnesse
;
and
this
you
shall
have
by
Christ
.
But
is
this
all
?
No
:
although
it
were
all
it
were
much
,
because
by
this
,
you
may
bee
admitted
to
the
presence
of
the
Lord
:
without
it
you
cannot
.
But
this
is
not
all
;
you
shall
be
cloathed
likewise
with
the
graces
of
sanctification
;
that
is
,
when
you
come
to
Christ
that
shall
be
purified
;
which
David
saith
of
Saul
;
Oh
you
daughters
of
Ierusalem
weepe
for
Saul
,
he
cloatheth
you
with
Scarlet
,
and
hung
ornaments
of
gold
on
your
apparell
:
I
say
,
Christ
cloathes
the
soule
with
Scarlet
.
Psal.
45.
The
soule
goeth
cloathed
in
imbroidered
gold
,
in
garments
of
needleworke
;
that
is
,
when
the
Lord
comes
to
a
soule
,
he
comes
as
a
King
of
glory
;
other
Kings
bring
their
glory
with
them
,
and
when
they
goe
they
take
it
with
them
;
but
when
Christ
comes
to
the
soule
,
hee
makes
it
a
glorious
house
for
himselfe
to
dwell
there
:
the
materiall
Temple
that
was
so
stately
and
so
glorious
;
the
Temple
of
the
Iewes
,
you
know
it
was
but
a
type
of
the
Temple
of
the
Holy
Ghost
;
that
is
,
of
the
soule
of
a
Christian
;
for
indeed
,
those
are
the
Temples
wherein
the
Lord
delights
to
dwell
:
it
is
certaine
,
that
Salomon
in
all
his
royalty
was
not
cloathed
like
one
of
these
:
for
shall
Christs
power
be
lesse
in
grace
than
it
was
in
nature
:
Hee
that
cloathes
the
Lilies
,
shall
hee
not
cloathe
his
servants
with
beauty
:
and
consider
this
,
that
this
is
not
a
small
matter
to
be
thus
cloathed
.
The
great
God
of
heaven
and
earth
,
and
not
God
onely
,
but
holy
and
wise
.
Men
that
are
able
to
see
through
these
trappings
,
regard
not
what
cloathing
the
body
hath
,
but
they
looke
how
mens
soules
goe
apparelled
.
I
say
,
Christ
will
thus
apparell
the
soules
of
all
that
come
in
to
him
:
that
as
Aaron
had
all
variety
of
precious
Pearles
,
of
gorgeous
apparell
;
such
Priests
will
Christ
make
every
one
to
God
his
Father
:
and
therefore
if
you
will
come
in
to
Christ
;
this
wee
can
promise
you
;
you
shall
put
on
the
Lord
Iesus
,
you
shall
put
on
the
Sunne
.
Againe
,
you
shall
be
cloathed
with
Diamonds
,
that
is
,
with
all
the
shining
graces
of
the
Spirit
.
And
now
what
will
you
doe
when
you
come
to
a
rich
Wardrobe
,
for
such
is
Christs
to
us
,
there
you
may
sute
your selves
from
top
to
toe
.
You
reckon
it
undecent
,
for
a
man
to
weare
some
part
of
his
apparell
rich
and
precious
,
when
other
parts
are
base
,
and
old
,
and
ragged
:
why
,
doe
you
not
doe
this
with
your
soules
?
Why
doe
you
suffer
your
soules
to
goe
ragged
as
it
were
,
to
be
so
unequally
,
so
unreverently
clad
?
It
may
be
thou
hast
the
grace
of
bounty
,
but
not
of
chastity
;
it
may
be
thou
hast
the
grace
of
governing
thy
hands
,
but
not
of
governing
thy
tongue
;
it
may
bee
thou
hast
the
grace
to
speake
well
,
but
not
to
pray
fervently
:
there
is
some
unevennesse
in
the
cloathing
of
thy
soule
.
What
wilt
thou
doe
then
?
Goe
to
Christ
;
there
is
change
of
raiment
,
that
is
,
there
is
garments
of
all
sorts
to
cover
thy
nakednesse
and
to
adorne
thy
soule
:
all
these
things
you
shall
have
by
Christ
;
you
shall
have
a
Kingdome
,
you
shall
have
Riches
,
you
shall
have
a
Feast
,
you
shall
be
cloathed
with
white
array
.
So
you
have
seene
now
,
the
second
consectary
that
riseth
from
this
Doctrine
,
wherein
wee
are
exhorted
to
take
Christ
,
to
invite
us
to
it
:
we
have
shewed
you
your
misery
out
of
him
,
and
the
happinesse
you
shall
have
by
him
.
Now
there
remaines
no
more
,
but
that
you
be
content
to
come
in
and
take
him
and
serve
him
for
the
future
;
so
you
may
have
him
:
therefore
what
should
hinder
you
,
why
doe
you
not
come
in
and
take
Christ
.
Onely
you
must
know
this
,
that
you
must
take
him
for
your
Master
,
so
as
to
serve
no
other
Master
;
you
must
take
him
for
your
husband
,
so
as
to
bee
divorced
from
all
other
lovers
:
for
this
know
,
that
Christ
and
good
fellowship
,
that
Christ
and
fornication
,
Christ
and
swearing
,
Christ
and
ambition
,
Christ
and
serving
your selves
and
the
times
will
not
stand
together
,
you
must
be
divorced
from
all
these
:
If
you
will
have
Christ
you
must
take
him
as
a
husband
,
to
be
to
him
a
love
,
to
love
him
,
to
have
your
wils
subject
to
his
will
,
you
must
take
him
for
better
for
worse
;
you
must
take
him
with
all
variety
of
conditions
,
denying
your selves
and
taking
up
your
crosse
and
following
him
;
if
you
take
him
thus
you
shall
have
him
,
and
when
you
shall
have
him
,
you
shall
have
all
things
with
him
.
As
Christ
saith
to
his
father
,
We
are
one
,
thou
in
mee
and
I
in
thee
;
and
then
all
mine
are
thine
,
and
thine
are
mine
.
So
wee
may
say
,
every
one
that
takes
Christ
,
is
made
one
with
him
;
all
Christs
is
yours
and
yours
is
his
;
that
is
,
hee
takes
your
names
,
hee
takes
your
debts
and
you
beare
his
name
,
and
have
interest
in
all
that
is
his
;
what
he
hath
by
nature
,
you
have
by
grace
;
and
when
you
have
him
once
,
then
you
may
bee
bold
to
come
and
take
these
Elements
of
Bread
and
Wine
;
but
if
you
have
not
him
,
then
know
that
you
are
but
intruders
upon
the
Lords
Table
;
for
his
Table
is
provided
for
his
friends
,
and
if
his
enemies
and
strangers
come
in
,
and
intrude
on
it
,
hee
will
not
take
it
at
your
hands
,
but
command
you
to
be
bound
hand
and
foote
and
to
bee
cast
out
:
I
say
,
consider
therefore
,
the
offers
of
Christ
are
large
;
you
that
are
to
receive
the
Sacrament
at
this
time
,
or
at
any
other
time
,
I
say
,
consider
it
;
if
you
have
Christ
himselfe
then
you
may
boldly
come
;
if
you
have
not
the
Lord
you
have
nothing
to
doe
with
these
.
And
know
if
it
was
such
a
fearefull
thing
to
touch
the
Arke
,
which
was
but
a
type
of
Christ
,
and
had
but
a
legall
holinesse
in
it
,
that
God
struck
Vzziah
with
death
,
because
he
was
so
bold
as
to
doe
it
.
If
it
were
so
dangerous
a
thing
to
meddle
with
common
fire
,
as
we
see
in
Nabab
and
Abihu
,
that
was
but
a
type
of
this
;
what
will
it
be
,
when
wee
shall
dare
to
take
the
body
of
the
Lord
Iesus
,
not
being
worthily
prepared
.
Hee
is
the
substance
,
there
is
the
holynesse
of
which
that
was
but
a
type
;
therefore
take
heed
of
medling
with
them
,
except
you
have
taken
him
indeed
,
except
you
have
changed
your
hearts
;
except
you
be
new
Creatures
,
except
you
have
the
Lord
himselfe
you
may
not
meddle
with
the
Bread
and
Wine
,
the
Sacrament
of
his
body
and
bloud
;
and
so
I
end
.
FINIS
.