SECT.
I.
EVER
since
mankind
had
a
being
upon
earth
,
the
malicious
apostate
spirits
have
been
their
enemies
:
If
it
was
the
will
of
our
Creator
that
we
should
be
Militaries
in
our
Innocency
,
and
keep
our
standing
,
and
attain
our
Confirmation
and
Glory
by
a
Victory
,
or
else
come
short
of
it
if
we
lost
the
day
:
No
wonder
then
that
our
lapsed
condition
must
be
militant
,
and
that
by
conquest
we
must
obtain
the
Crown
.
But
there
is
a
great
deal
of
difference
between
these
combats
.
In
our
first
state
we
were
the
sole
Combatants
against
the
Enemy
our selves
,
and
we
fought
in
that
sufficient
strength
of
our
own
which
was
then
given
us
,
and
by
our
wilfull
yielding
we
were
overcome
.
But
since
our
fall
we
fight
under
the
banner
of
another
,
who
having
first
conquered
for
us
,
will
afterward
conquer
in
us
and
by
us
.
All
the
great
transactions
and
bus●es
of
the
world
,
which
our
Fathers
have
reported
to
us
,
which
have
filled
all
the
Histories
of
ages
,
and
which
our
eyes
have
seen
,
or
our
ears
have
heard
of
,
are
nothing
but
the
various
actions
and
successes
of
this
great
war
,
and
all
the
persons
in
the
world
are
the
souldiers
of
these
two
Armies
,
whereof
the
Lord
of
Life
,
and
the
Prince
of
Darkness
are
the
Generals
:
The
whole
Inhabited
world
is
the
field
.
The
great
on-set
of
the
Enemy
was
made
upon
the
person
of
our
Lord
himself
.
And
as
oft
as
he
was
assaulted
or
did
assault
,
so
oft
did
he
overcome
.
In
the
wilderness
he
had
that
first
appointed
confl●ct
with
Satan
himself
hand
to
hand
:
Through
his
whole
life
after
,
he
was
assaulted
by
the
inferiour
sort
of
enemies
:
And
a
leader
in
his
own
Army
;
even
Peter
himself
is
once
seduced
to
become
a
Satan
,
Mat.
16.
22.
and
a
Traytor
Iudas
is
the
means
of
his
apprehension
,
and
then
the
blinded
Jews
and
Rulers
of
his
Crucifixion
,
and
there
had
he
the
last
and
greatest
Conflict
;
in
which
when
he
seemed
conquered
he
did
overcome
,
and
so
his
personall
war
was
finished
.
When
the
Captain
of
our
salvation
was
thus
made
perfect
through
sufferings
,
Heb.
2.
10.
that
he
might
bring
many
sons
to
glory
,
his
next
work
was
to
form
his
Army
;
which
he
did
,
by
giving
first
Commission
to
his
Officers
,
and
appointing
them
to
gather
the
common
souldiers
,
and
to
fill
his
bands
.
No
sooner
did
they
set
themselves
upon
the
work
,
but
Satan
sendeth
forth
his
bands
against
them
:
Persecutors
assault
them
openly
:
and
Hereticks
are
Traytors
in
their
own
Societies
,
and
make
mutinies
among
the
souldiers
of
Christ
,
and
do
them
more
mischief
by
perfidiousness
,
then
the
rest
could
do
by
open
hostility
.
The
first
sort
of
them
took
advantage
,
1.
By
the
reputation
of
Moses
Law
,
and
the
zeal
of
the
blinded
Jews
for
its
defence
.
And
2.
from
the
dangers
,
sufferings
and
fleshly
tenderness
of
many
professors
of
the
Christian
faith
,
which
made
them
too
ready
to
listen
to
any
Doctrine
that
promised
them
peace
and
safety
in
the
world
;
and
as
they
were
themselves
a
Carnall
Generation
,
that
looked
after
worldly
glory
and
felicity
,
and
could
not
bear
persecution
for
Christ
,
and
so
were
enemies
to
his
Cross
,
while
they
profest
themselves
to
be
his
Disciples
,
so
would
they
have
perswaded
the
Churches
to
be
of
th●●●●me
mind
,
and
to
take
the
same
course
as
they
;
that
so
they
might
not
be
noted
for
carnall
and
cowardly
professors
themselves
,
while
they
brought
others
to
believe
the
justness
of
their
way
;
but
rather
might
have
matter
of
glorying
in
their
followers
,
instead
of
being
either
sufferers
with
the
true
Christians
,
or
rejected
by
them
whose
profession
they
had
undertaken
.
These
were
the
persons
that
Paul
had
here
to
deal
with
,
against
whom
having
opposed
many
arguments
through
the
Epistle
,
in
the
words
of
my
Text
he
opposeth
his
own
Resolution
,
[
God
forbid
that
I
should
glory
,
&c.
—
]
The
words
contain
Pauls
renouncing
the
carnal
disposition
and
practise
of
the
false
Apostles
,
and
his
professed
Resolution
of
the
contrary
.
Where
you
have
,
1.
The
terms
of
Detestation
and
Renunciation
[
God
forbid
]
or
,
[
be
it
far
from
me
.
]
2.
The
thing●
Detested
and
Renounced
,
viz.
To
glory
in
any
thing
save
the
Cross
of
Christ
.
His
own
positive
profession
containeth
,
1.
His
Resolution
to
Glory
in
the
Cross
of
Christ
.
2.
The
effects
of
the
Cross
of
Christ
upon
his
soul
;
which
being
contrary
to
the
disposition
,
and
doctrine
,
and
endeavour
of
the
false
Teachers
,
is
added
as
a
Reason
of
his
abhorring
their
waies
,
and
as
the
ground
and
principle
of
his
contrary
course
.
[
Hereby
the
world
was
crucified
to
him
,
and
he
to
the
world
.
]
The
difficulties
in
the
words
being
not
great
,
I
shall
take
leave
to
be
the
briefer
in
their
explication
.
The
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
not
only
externall
bo●sting
,
but
first
internall
confidence
and
acquiescence
.
By
[
the
Cross
of
our
Lord
Iesus
Christ
]
we
are
to
understand
both
his
Cross
as
suffered
by
him
,
and
as
considered
by
us
,
and
as
imitated
by
us
,
or
the
Cross
we
suffer
in
conformity
to
him
:
For
I
see
no
reason
to
take
it
in
a
more
restrained
sense
.
By
[
the
world
]
is
meant
,
the
whole
inferiour
Creation
,
or
all
that
is
objected
to
our
sense
,
or
is
the
bait
or
provision
for
the
flesh
,
or
by
the
tempter
is
put
in
competition
with
God
:
both
the
things
and
the
men
of
the
world
.
To
have
[
the
world
crucified
to
him
]
doth
signifie
,
1.
That
it
is
killed
and
so
disabled
from
doing
him
any
deadly
harm
,
or
from
being
able
to
steal
away
his
affections
,
as
it
doth
they
that
are
unsanctified
.
2.
That
he
esteemeth
it
but
as
a
dead
and
contemptible
thing
.
So
that
this
phrase
expresseth
both
its
disabling
,
and
his
positive
contempt
of
it
.
The
other
phrase
that
Paul
was
[
crucified
to
the
world
]
doth
signifie
on
the
other
side
,
1.
That
his
estimation
and
affections
were
as
dead
to
it
;
that
is
,
he
had
no
more
esteem
of
it
,
or
love
to
it
;
nor
did
he
further
mind
or
regard
it
,
(
so
far
as
he
was
sanctified
)
then
a
dead
man
would
do
.
2.
It
signifieth
that
he
was
also
contemned
by
worldly
men
,
and
lookt
on
as
his
Crucified
Lord
was
,
whom
he
preached
.
This
is
said
to
be
done
[
by
Christ
]
or
[
by
his
Cross
:
]
For
the
relative
may
relate
to
either
antecedent
.
But
I
should
rather
refer
it
to
the
later
,
though
in
sense
the
difference
is
small
▪
because
the
one
is
implyed
in
the
other
.
The
further
explication
of
the
Nature
of
this
Crucifixion
,
and
the
influence
that
Christ
and
his
Cross
have
thereinto
,
and
how
they
are
the
Causes
of
it
,
must
be
further
spoke
to
in
the
handling
of
the
Doctrines
,
which
are
as
followeth
.
SECT.
II.
Doct.
1.
THE
carnall
Glorying
of
worldly
professors
,
is
a
thing
detested
and
renounced
by
the
Saints
.
Doct.
2.
A
Crucified
Christ
,
or
Christ
and
his
Cross
,
is
the
Glorying
of
the
Saints
.
Doct.
3.
The
world
is
Crucified
to
the
Saints
,
and
they
to
the
world
.
Doct.
4.
It
is
by
a
Crucified
Christ
,
or
by
Christ
and
his
Cross
that
this
is
done
.
But
because
our
limited
time
will
not
allow
us
to
handle
each
of
these
distinctly
,
I
shall
reduce
them
all
to
one
Generall
Doctrine
,
which
is
the
sense
of
the
Text.
Doct.
THE
world
is
Crucified
to
the
Saints
,
and
the
Saints
are
Crucified
to
the
world
,
by
the
Cross
of
Christ
;
and
therefore
in
it
alone
must
they
Glory
,
abhorring
the
Glorying
of
carnall
men
.
THE
Method
which
I
shall
observe
as
fittest
for
your
Edification
in
handling
this
Doctrine
is
this
.
1.
I
shall
more
fully
shew
you
Negatively
what
it
is
not
,
and
Affirmatively
what
it
is
,
to
have
the
world
Crucified
to
us
,
and
to
be
Crucified
to
the
world
.
2.
I
shall
shew
you
,
How
this
is
wrought
by
the
Cross
of
Christ
.
3.
I
shall
give
you
the
Reasons
,
which
prove
that
so
it
is
.
4.
I
shall
give
you
the
Reasons
why
it
must
be
so
.
5.
I
shall
make
application
of
this
first
part
of
the
Doctrine
.
And
then
handle
the
latter
part
as
time
shall
permit
.
I.
THere
are
few
Doctrines
of
faith
,
or
waies
of
holiness
,
but
have
their
extreams
,
which
men
will
reel
into
from
side
to
side
,
when
few
will
consist
in
the
Sacred
mean
.
The
purblind
world
cannot
cut
by
so
small
a
thred
,
as
the
word
of
God
directeth
them
to
do
,
and
as
all
must
do
that
will
be
conducted
into
Truth
.
We
have
much
ado
to
take
men
off
these
vanities
;
but
yet
when
many
of
them
are
convinced
,
and
see
that
the
world
must
be
cast
aside
,
they
mistake
the
nature
of
holy
mortification
,
and
embrace
instead
of
it
some
superstitious
and
cynicall
conceits
;
in
which
they
are
as
fast
bemired
almost
as
they
were
before
.
I
shall
therefore
first
tell
you
what
is
not
the
Crucifixion
which
we
are
to
treate
of
.
1.
It
is
not
to
think
that
the
world
is
indeed
Nothing
;
and
that
in
a
proper
sense
our
life
is
but
a
dream
:
Nor
yet
sceptically
to
take
the
being
and
modes
of
all
things
as
uncertain
:
Nor
to
imagine
that
sense
is
so
far
fallible
,
that
a
man
of
sound
sense
,
and
understanding
,
may
not
be
sure
of
the
objects
conveniently
presented
to
his
sense
.
There
still
remaineth
one
Argument
which
the
Scepticks
were
never
able
to
confute
,
but
will
make
them
at
any
time
to
yield
the
cause
;
Even
to
scourge
them
,
as
fools
,
till
they
are
sure
they
feel
it
.
But
we
have
few
of
these
to
deal
with
;
the
Scepticism
of
our
times
being
restrained
to
those
things
which
closelyer
concern
the
matter
of
salvation
.
2.
Nor
is
it
any
part
of
the
meaning
of
this
Text
,
that
we
should
entertain
a
low
and
base
esteem
of
the
world
or
any
thing
therein
,
as
in
its
Natural
state
considered
,
it
is
the
work
of
God
.
For
though
man
be
eminently
created
in
his
image
,
yet
all
his
works
are
like
him
in
their
measure
,
and
therefore
have
all
an
excellency
to
be
admired
.
It
cannot
be
that
infinite
wisdom
can
make
any
thing
which
shall
not
have
some
impressions
and
demonstrations
thereof
.
Nor
can
Goodness
make
any
thing
but
what
is
Good
.
And
never
did
the
Almighty
make
any
thing
that
is
absolutely
contemptible
;
Nor
any
thing
so
mean
,
which
can
be
done
by
any
other
without
him
;
so
far
unimitable
is
he
in
the
smallest
of
his
works
.
Nor
did
he
ever
make
any
thing
in
vain
;
but
those
things
which
seem
small
and
useless
to
us
,
have
an
unsearchable
excellency
and
usefulness
which
we
know
not
of
.
If
the
unskilful
have
the
modesty
to
believe
,
that
the
smallest
string
in
an
Instrument
of
Musick
,
and
the
smallest
pin
in
a
Watch
,
have
their
use
,
though
he
know
not
of
it
,
we
have
great
reason
to
think
as
modestly
of
the
frame
of
all
the
works
of
God
.
And
those
things
that
in
themselves
considered
are
small
,
yet
respectively
and
virtually
may
be
very
great
.
The
heart
may
do
more
to
the
preservation
of
life
then
a
part
much
bigger
;
and
the
eye
may
see
more
then
all
the
rest
of
the
body
besides
.
And
the
order
,
location
and
respects
of
several
parts
,
doth
give
them
such
an
admirable
usefulness
and
excellency
,
which
none
can
know
that
seeth
not
the
whole
frame
.
Yea
our
own
selves
,
souls
or
bodies
considered
as
the
workmanship
of
God
,
must
not
be
thought
or
spoke
contemptibly
of
.
For
so
by
all
that
we
say
against
the
work
,
we
do
but
reproach
and
dishonour
the
work-man
.
In
all
our
self-accusations
and
condemnations
,
we
must
take
heed
of
accusing
or
condemning
our
Creator
.
Our
Naturals
therefore
must
be
honoured
,
while
our
Corrupt
Morals
are
vilified
.
We
must
disgrace
nothing
that
is
of
God
,
but
only
that
which
may
be
truly
called
our
own
:
Nor
in
the
accusation
of
our
Own
,
must
we
by
reflexions
and
consequences
accuse
that
which
is
Gods
,
as
if
the
fault
in
the
Original
were
his
.
By
giving
us
our
Natural
free-will
,
which
is
a
self-determining
power
,
he
made
us
capable
of
having
somewhat
in
Morality
which
we
may
too
justly
call
our
own
:
And
our
loss
and
want
of
Moral
freedom
,
(
which
is
but
our
right
Dispositions
and
Inclinations
)
were
not
to
be
charged
ultimately
on
our selves
,
if
the
foresaid
Natural
freedom
did
not
make
us
capable
of
such
a
culpability
.
It
s
a
strange
way
that
some
men
have
devised
,
of
magnifying
the
Creator
by
v●●ifying
his
works
:
and
it
s
a
strange
conceit
that
all
the
praise
that
is
given
to
the
creature
is
taken
from
God
;
They
would
not
do
so
by
man
:
The
praise
of
an
House
is
taken
to
be
no
dishonour
to
the
Carpenter
:
Nor
the
commendation
of
a
watch
a
dishonour
to
the
watch-maker
.
God
did
not
dishonour
himself
,
when
he
said
,
his
works
in
the
beginning
were
all
Good
▪
He
would
never
have
been
a
Creator
,
if
all
the
Good
which
he
made
and
Communicated
had
been
to
his
dishonour
:
When
there
was
nothing
but
himself
in
being
,
there
was
nothing
but
himself
to
be
commended
:
but
doubtless
God
intended
his
Glory
by
his
Works
;
and
all
that
is
in
them
proceeding
from
himself
▪
the
praise
of
them
redoundeth
to
himself
.
In
a
word
,
we
must
be
very
careful
of
Gods
interest
in
his
creatures
,
and
take
heed
of
any
such
contempt
or
vilifying
of
them
,
which
may
reflect
upon
himself
.
3.
The
Crucifying
of
the
world
to
us
▪
doth
not
consist
in
our
looking
upon
it
as
an
useless
thing
,
or
laying
it
aside
as
to
all
spiritual
improvement
.
No
;
so
far
is
this
from
being
any
part
of
our
duty
,
that
it
is
none
of
the
least
of
our
sins
:
The
creature
was
the
first
book
that
ever
God
did
make
for
us
,
in
which
we
might
read
his
blessed
perfections
;
And
the
perverting
it
to
another
use
,
with
the
neglect
of
this
,
was
mans
first
sin
.
As
it
was
the
great
work
of
the
Redeemer
,
to
bring
us
back
to
God
that
made
us
,
and
restore
us
to
his
favour
,
so
also
to
restore
us
to
a
capacity
of
serving
him
,
even
in
that
imployment
which
he
appointed
to
us
in
our
innocency
;
which
was
to
see
God
in
the
face
of
his
creatures
,
and
then
to
love
and
honour
him
,
and
by
them
to
serve
him
.
Though
this
be
not
our
highest
felicity
,
yet
is
it
the
way
thereto
:
Till
we
come
to
see
face
to
face
,
we
must
be
glad
to
see
the
face
of
God
in
the
glass
of
his
works
.
But
of
this
we
have
more
to
say
anon
in
the
application
.
4.
Our
Crucifying
of
,
or
to
the
world
,
requireth
not
any
secession
from
the
world
,
nor
a
withdrawing
our selves
from
the
society
of
men
,
nor
the
casting
away
the
propriety
or
possession
of
the
necessaries
which
we
possess
.
It
is
an
easier
thing
to
throw
away
our
Masters
Talents
,
then
faithfully
to
improve
them
.
The
Papists
glory
in
the
holiness
of
their
Church
,
because
they
have
many
among
them
that
have
vowed
never
to
marry
,
and
have
no
propriety
in
Lands
or
Houses
,
and
have
separated
themselves
into
a
Monasticall
society
.
A●●high
commendation
to
their
Church
,
when
men
must
be
Sainted
with
them
,
if
they
will
do
no
mischief
,
though
they
make
themselves
useless
to
the
rest
of
the
world
▪
The
servant
that
hid
his
Talent
in
a
Napkin
,
was
condemned
by
Christ
as
wicked
and
sloathful
;
and
shall
he
be
commended
by
us
for
extraordinarily
devout
?
Will
you
reward
that
servant
that
will
lock
up
himself
in
his
chamber
,
or
hide
his
head
in
a
hole
when
he
should
be
busie
at
your
work
?
Or
will
you
reward
that
souldier
that
will
withdraw
from
the
Army
into
a
corner
,
when
he
should
be
fighting
?
The
world
swarms
on
every
side
with
multitudes
of
ignorant
and
impenitent
sinners
,
whose
miserable
condition
cryeth
loud
for
some
relief
,
to
all
that
are
any
way
able
to
relieve
them
.
And
these
Religious
Monks
make
haste
from
among
them
,
and
leave
them
to
themselves
to
sink
or
swim
,
and
they
think
this
cruelty
to
be
the
top
of
piety
.
Unworthy
is
that
man
to
live
on
the
earth
,
that
liveth
only
to
himself
,
and
communicateth
not
the
gifts
of
God
to
others
.
And
yet
do
these
idle
unprofitable
droans
,
esteem
their
course
,
the
life
of
perfection
.
When
we
must
charge
through
the
thickest
of
our
enemies
,
and
bear
all
the
unthankfull
requitals
of
the
world
,
and
undergo
their
scorns
and
persecutions
,
these
wary
souldiers
can
look
to
their
skin
,
and
get
out
of
the
reach
of
such
encounters
;
and
when
they
have
done
,
imagine
that
they
have
got
the
victory
.
To
live
to
our selves
,
were
it
never
so
spiritually
,
is
far
unlike
the
life
of
a
Christian
:
A
good
man
is
a
common
good
;
and
compassionate
to
the
miserable
,
and
desirous
to
bring
others
to
the
participation
of
his
felicity
.
To
withdraw
from
the
world
to
do
God
service
,
is
to
get
out
of
the
Vineyard
or
Shop
,
that
we
may
do
our
Masters
work
.
If
you
have
riches
,
it
is
not
casting
them
away
that
shall
excuse
you
,
instead
of
an
holy
improving
them
for
God
.
If
you
have
possessions
,
it
is
not
a
renouncing
of
propriety
,
that
shall
excuse
you
from
the
prudent
and
charitable
use
of
them
.
The
same
I
say
also
of
Relations
,
of
Offices
in
the
Church
and
Common-wealth
.
God
calleth
you
not
to
renounce
them
:
To
crucifie
the
world
is
not
to
disclaim
all
the
relations
,
possessions
,
or
honours
of
the
world
.
These
are
not
yours
but
Gods
:
And
as
he
put
them
into
your
hands
,
and
commanded
you
faithfully
to
use
them
as
his
Stewards
,
so
you
must
do
it
;
and
not
think
it
a
good
account
of
your
Stewardship
,
●o
tell
God
that
you
threw
away
the
talents
that
he
trusted
you
with
,
because
they
were
temptations
to
you
,
or
because
he
was
austere
.
I
should
have
no
great
need
to
speak
of
this
,
were
there
not
such
a
multitude
of
deluded
souls
that
have
lately
received
the
Popish
dotages
herein
.
It
s
one
thing
to
creep
into
a
Monks
Cell
,
or
an
Anchorets
Cave
,
or
an
Hermits
Wilderness
,
or
Diogenes
Tub
;
and
another
thing
truly
to
be
Crucified
to
the
world
;
and
in
the
midst
of
the
creatures
to
live
above
them
unto
God
;
as
we
are
anon
to
shew
.
5.
To
be
Crucified
to
the
world
,
is
not
to
forbear
our
lawfull
trades
and
labours
in
the
world
.
He
that
bids
us
eat
our
bread
in
the
sweat
of
our
brows
,
and
would
not
have
him
eat
,
that
will
not
labour
,
Gen.
3.
19.
2
Thes.
3.
6
,
10
,
12.
did
never
call
men
to
be
begging
Fryers
,
nor
licentious
Prodigals
,
nor
idle
Gentlemen
,
nor
lazy
unprofitable
burdens
of
the
earth
.
All
idleness
that
's
wilfull
,
is
sinful
;
but
that
which
is
cloaked
with
the
pretence
of
Religion
,
is
a
double
sin
.
When
some
servants
grow
lazy
,
they
will
pretend
piety
for
it
,
and
accuse
their
Masters
of
worldliness
for
setting
them
to
work
.
And
some
that
have
families
will
neglect
their
duty
for
them
,
and
all
upon
pretences
of
a
contempt
of
the
world
.
But
he
that
bid
us
use
the
world
as
not
abusing
it
,
1
Cor.
7.
31.
did
never
mean
to
forbid
us
the
use
of
it
.
While
such
Hypocrites
will
needs
be
more
then
Christians
,
they
become
in
Pauls
judgement
worse
then
Infidels
,
1
Tim.
5.
8.
They
should
not
labour
with
a
desire
to
be
rich
,
yet
must
they
labour
to
give
to
him
that
needeth
,
Eph.
4.
28.
Idleness
is
not
Mortification
.
6.
To
be
crucified
to
the
world
or
the
world
to
us
,
containeth
not
an
unthankfull
undervaluing
of
our
Mercies
.
It
will
not
warrant
us
to
say
,
Health
,
and
Riches
,
and
Honours
are
contemptible
;
and
therefore
I
owe
God
but
little
thanks
for
them
;
nor
will
it
excuse
any
ingratefull
insensibility
of
our
deliverances
.
7.
To
Crucifie
the
world
,
is
not
to
take
away
the
lives
of
the
men
of
the
world
,
nor
actually
to
use
them
as
they
used
Christ
.
Though
the
Magistrate
must
bring
a
false
Prophet
to
Capital
Punishment
that
sought
to
turn
the
People
from
God
,
yet
every
one
might
not
do
so
:
nor
is
that
any
part
of
the
sense
of
this
Text
;
nor
was
it
thus
that
Paul
did
crucifie
the
world
.
8.
Much
less
may
it
encourage
any
poor
Melancholly
tempted
souls
to
be
weary
of
their
lives
,
and
to
seek
to
make
away
themselves
.
This
horrid
sin
is
far
from
the
duty
here
required
:
To
be
crucified
to
the
world
,
is
not
to
rid
our selves
out
of
the
world
;
nor
to
do
that
to
our selves
,
which
were
so
hainous
a
sin
if
we
did
it
to
another
,
as
not
here
to
be
lightlyer
punished
then
with
death
.
And
thus
I
have
shewed
you
Negatively
,
What
it
is
,
not
to
have
the
world
crucified
to
us
;
which
I
do
both
to
prevent
extreams
,
and
to
prevent
your
unjust
censures
of
the
Doctrine
which
I
must
next
deliver
,
that
you
may
see
that
I
am
not
leading
you
into
extreams
,
but
insisting
on
a
plain
and
needfull
truth
.
SECT.
III.
I
Am
next
Affirmatively
to
shew
what
this
Crucifixion
is
.
And
first
of
the
former
branch
:
What
it
is
to
have
the
world
to
be
Crucified
to
us
.
Where
we
shall
speak
of
the
object
,
and
then
of
the
acts
.
Qu.
1.
In
what
respects
is
it
that
the
world
must
be
Crucified
to
us
?
Answ.
In
general
.
1.
In
those
respects
in
which
men
fell
to
the
world
from
God
.
The
state
of
mans
Apostacy
is
an
adhesion
to
the
creature
,
and
a
departure
from
God
;
and
the
state
of
his
recovery
must
be
a
departing
from
the
creature
,
and
an
adhering
unto
God
.
2.
In
those
respects
in
which
Christ
himself
hath
opposed
and
overcome
the
world
,
in
those
must
his
people
oppose
and
overcome
it
.
More
particularly
;
though
it
be
but
one
and
the
same
thing
which
they
all
import
,
yet
I
think
it
may
the
better
insinuate
into
your
understandings
,
if
I
present
it
to
you
in
these
various
notions
.
1.
As
the
creature
would
be
mans
felicity
,
or
any
part
of
his
true
felicity
,
so
is
it
to
be
hated
,
resisted
and
crucified
.
If
the
world
would
know
its
own
place
,
it
might
be
esteemed
and
used
in
its
place
;
but
if
it
will
needs
pretend
to
be
what
it
is
not
,
and
will
promise
to
do
what
it
cannot
,
and
so
would
not
only
be
used
but
enjoyed
,
we
must
take
it
for
a
deceiver
,
and
rise
up
against
it
with
the
greatest
detestation
.
For
else
it
will
be
the
certain
damnation
of
our
souls
.
For
he
that
hath
a
wrong
End
,
is
wrong
in
all
the
means
;
and
doth
much
worse
then
lose
his
labour
in
every
step
of
his
way
.
It
is
the
greatest
and
most
pernicious
errour
in
the
world
,
to
mistake
in
our
very
end
,
and
about
our
chiefest
good
.
When
once
the
world
would
seem
to
be
your
home
,
and
promiseth
you
content
and
satisfaction
,
and
is
indeed
the
condition
that
you
would
have
;
so
that
you
do
not
heartily
and
desirously
look
any
further
,
but
would
with
all
your
heart
take
this
for
your
portion
,
if
you
knew
but
how
to
keep
it
when
you
have
it
,
and
begin
to
say
,
It
is
good
to
be
here
;
and
with
that
stigmatized
fool
[
soul
take
thy
rest
]
then
hath
the
world
perniciously
deceived
you
,
and
if
you
be
not
effectually
recovered
,
will
be
your
everlasting
ruine
.
Whatever
it
be
that
presenteth
it self
to
you
(
of
this
world
)
as
your
felicity
,
is
to
be
hated
,
opposed
and
crucified
.
Yea
if
it
would
but
share
in
this
office
and
honour
,
and
would
seem
to
be
some
part
of
your
happiness
,
thus
also
must
it
die
to
you
,
or
your
souls
must
die
:
You
can
have
but
one
ultimate
principall
end
and
happiness
.
If
you
take
the
world
for
it
,
you
can
expect
no
more
.
The
Covetousness
of
such
is
said
to
be
Idolatry
,
Col.
3.
5.
and
their
bellies
to
be
their
God
,
Phil.
3.
18
,
19.
and
their
gain
to
be
their
Godliness
,
1
Tim.
6.
5.
and
their
portion
is
in
this
life
,
Psal.
17.
14.
and
so
they
are
called
,
Men
of
the
world
;
Here
they
lay
up
a
treasure
to
themselves
,
and
therefore
here
is
their
hearts
,
Mat.
6.
19
,
20
,
21.
and
verily
they
have
their
reward
,
Mat.
6.
5.
2.
As
the
creature
is
set
in
competition
with
God
,
or
in
the
least
degree
of
Co-ordination
with
God
,
so
is
it
to
be
hated
,
rejected
and
crucified
.
It
is
Gods
prerogative
to
have
Soveraign
Interest
in
the
soul
:
To
be
esteemed
and
loved
as
our
chiefest
good
,
and
to
be
depended
on
as
the
principal
cause
of
our
well-being
.
The
heart
he
made
for
himself
,
and
the
heart
he
will
have
;
or
else
whoever
hath
it
shall
have
it
to
its
woe
.
He
will
be
its
Rest
,
or
it
shall
never
have
Rest
:
and
he
will
be
its
Happines●
,
or
it
shall
be
miserable
everlastingly
.
If
now
the
presumptuous
world
will
play
the
Traytor
,
and
seek
to
dispossess
the
Soveraign
of
your
souls
,
its
time
to
use
it
as
a
Traytor
should
be
used
.
If
it
will
needs
usurp
the
place
of
God
,
down
with
that
Idol
,
and
deal
with
it
as
it
deserves
.
O
with
what
indignation
and
scorn
may
the
Lord
of
glory
look
down
upon
the
dirty
worth-less
creature
,
when
he
seeth
it
in
his
throne
!
What!
an
earthen
God!
an
aery
God!
Is
gold
,
and
honour
,
and
fleshly
pleasures
,
fit
matter
to
become
your
God!
And
with
what
indignation
and
scorn
should
a
gracious
soul
once
hear
the
motion
of
entertaining
such
a
God!
It
should
be
odious
to
us
once
to
hear
a
comparison
between
the
living
God
and
the
world
!
as
if
it
would
be
to
us
,
what
he
would
be
or
could
procure
our
safety
and
felicity
in
his
stead
.
As
the
Jews
would
not
endure
to
hear
of
Christ
being
their
King
,
but
cryed
out
,
Away
with
him
,
Crucifie
him
,
we
have
no
King
but
Caesar.
So
must
we
think
and
speak
of
the
world
when
it
would
be
our
King
;
Away
with
it
,
crucifie
it
,
we
have
no
King
but
God
in
Christ
.
And
as
the
rebellious
world
saith
of
Christ
,
Luke
19.
27.
We
will
not
have
this
man
to
rule
over
us
;
so
must
we
say
of
the
flesh
and
the
world
,
we
will
not
have
them
to
rule
over
us
.
As
the
churlish
Israelite
asked
Moses
(
the
Prophet
like
Christ
)
so
must
we
do
the
flesh
and
world
;
Who
made
thee
a
Ruler
over
us
?
We
may
value
a
very
dunghill
for
the
manuring
of
our
Land
:
but
if
any
man
will
say
,
This
dunghill
is
the
Sun
,
which
giveth
light
to
the
world
;
the
assertion
would
rather
cause
derision
then
belief
:
Or
if
you
would
perswade
a
man
to
put
it
in
his
bosom
or
his
bed
,
he
would
cast
it
away
with
abhorrence
and
disdain
,
who
would
not
have
refused
it
if
you
had
laid
it
in
his
field
.
The
poorest
beggar
may
be
regarded
in
his
place
;
but
if
he
will
proclaim
himself
King
,
you
will
either
laugh
at
him
as
a
fool
,
or
abhor
him
as
a
Traytor
;
subjects
do
owe
much
honour
and
obedience
to
their
Princes
;
but
if
Caligula
will
needs
be
Iupiter
,
or
if
they
must
hear
as
the
Pope
,
Dominus
Deus
noster
Papa
,
or
if
they
will
usurp
Gods
prerogatives
,
and
undertake
his
proper
work
,
or
will
set
themselves
against
his
truth
and
interest
,
and
grow
jealous
of
his
power
on
which
they
must
depend
,
and
of
his
Gospel
and
spiritual
Administrations
and
Discipline
,
lest
it
should
ecclipse
their
glory
or
cross
their
wills
,
this
is
the
ready
way
to
make
them
become
base
,
and
lay
both
them
and
their
glory
in
the
dust
.
The
Jews
ought
to
reverence
Herod
their
King
,
but
if
once
they
begin
to
say
,
[
It
is
the
voice
of
a
God
,
and
not
of
a
man
.
]
No
wonder
if
he
be
smitten
by
the
hand
of
Divine
vengeance
,
and
he
that
would
be
a
God
,
become
the
food
of
worms
;
and
God
shew
them
what
a
God
they
had
magnified
,
that
cannot
keep
the
lice
or
worms
from
eating
him
alive
.
God
useth
to
pour
contempt
upon
Princes
,
when
they
will
not
know
and
submit
to
the
everlasting
King
.
He
taketh
himself
as
engaged
to
break
down
all
that
would
usurp
his
honour
,
and
tumble
down
the
Idols
of
the
world
;
therefore
hath
he
alway
so
abhorred
the
two
grand
abominations
,
Pride
and
Idolatry
,
above
other
sins
:
For
he
will
not
give
his
glory
to
another
:
He
will
not
with
patience
hear
it
spoken
of
an
Idol
,
[
These
are
thy
Gods
O
Israel
,
that
brought
thee
out
of
Egypt
:
]
The
first
Commandment
is
not
meerly
a
precept
for
some
particular
act
of
obedience
,
as
are
the
rest
:
but
it
is
the
fundamentall
Law
of
God
,
establishing
the
very
Relations
of
Soveraign
and
Subject
:
And
as
this
is
the
first
and
great
command
,
and
that
which
virtually
containeth
all
,
[
Thou
shalt
have
no
other
Gods
before
me
]
or
,
[
Thou
shalt
love
the
Lord
thy
God
with
all
thy
heart
.
]
So
he
that
breaketh
this
is
guilty
of
all
.
When
the
Parent
of
the
world
would
needs
become
as
God
,
he
made
himself
the
slave
of
the
Devil
.
You
see
then
I
hope
sufficient
reason
why
the
world
must
be
abhorred
and
crucified
,
when
it
is
made
an
Idol
,
and
would
become
our
God
;
and
why
this
Crucifixion
of
it
is
of
absolute
indispensable
necessity
to
salvation
.
If
it
had
kept
its
place
and
distance
,
and
would
have
been
only
a
stream
from
the
infinite
power
,
and
wisdom
,
and
goodness
,
and
a
Messenger
to
bring
us
the
report
of
his
excellencies
,
and
a
book
in
which
we
might
read
his
name
,
and
a
glass
in
which
we
might
see
his
face
,
then
might
we
have
esteemed
and
magnified
it
:
But
when
the
Devil
and
the
flesh
will
make
it
their
bait
to
draw
away
our
hearts
from
God
,
and
to
steal
that
love
,
desire
,
and
care
,
which
is
due
to
him
,
and
begin
to
tell
us
of
Rest
,
or
Satisfaction
,
or
Felicity
here
,
its
time
to
cry
out
,
Crucifie
it
,
crucifie
it
.
When
it
would
insinuate
it self
into
our
bosom
,
and
get
next
our
hearts
,
and
have
our
most
delightfull
and
frequent
thoughts
,
and
become
so
dear
to
us
,
that
we
cannot
be
without
it
;
when
it
is
the
very
thing
that
our
minds
are
bent
upon
,
and
that
lifts
us
up
when
we
have
it
,
and
casts
us
down
when
we
want
it
;
and
thus
disposeth
of
our
affections
and
endeavours
,
its
time
to
lay
such
an
Idol
in
the
dust
,
and
to
cast
out
such
a
Traytor
with
the
greatest
detestation
.
As
we
our selves
shall
be
exalted
if
we
humble
our selves
,
and
brought
low
if
we
exalt
our selves
;
so
must
we
cast
down
the
world
when
it
would
exalt
it self
in
our
esteem
,
and
the
right
exaltation
of
it
is
by
the
lowest
subjecting
of
it
unto
God
.
For
whoever
hath
to
deal
with
Infinite
Power
,
must
think
of
no
other
way
of
exaltation
.
3.
The
world
must
be
abhorred
,
and
crucified
by
us
,
as
it
standeth
at
enmity
to
God
and
his
holy
waies
.
It
is
become
,
through
mans
corruption
,
the
great
seducer
,
and
an
impediment
to
our
entertainment
of
heavenly
Doctrine
,
and
a
means
of
keeping
the
soul
from
God
.
Yea
it
is
become
the
Interest
of
the
flesh
,
and
is
set
in
fullest
opposition
to
our
spiritual
Interest
.
In
what
degree
soever
the
world
would
turn
your
hearts
from
God
,
or
stop
your
ears
against
his
word
,
or
take
you
off
from
the
duty
which
he
prescribeth
you
,
in
that
measure
must
you
seek
to
crucifie
it
to
your selves
.
If
Father
or
Mother
would
draw
us
away
from
Christ
,
though
as
parents
they
must
be
honoured
still
,
yet
as
enemies
to
Christ
they
must
be
contemned
.
When
your
honours
would
hinder
you
from
honouring
God
,
and
your
credit
doth
contend
against
your
conscience
,
and
your
worldly
business
contradicteth
your
heavenly
business
,
and
your
gain
is
pleaded
against
your
obedience
;
it
is
time
then
to
use
the
world
as
an
enemy
,
and
to
vilifie
those
honours
,
and
businesses
,
and
commodities
.
A
tender
conscience
that
is
acquainted
with
a
course
of
universall
obedience
,
will
take
notice
when
these
worldly
interpositions
and
a
vocations
would
interrupt
his
course
;
and
a
soul
acquainted
with
an
holy
dependance
upon
God
and
Communion
,
can
feel
when
these
enticing
and
deluding
things
would
interrupt
his
Communion
,
and
turn
his
eye
from
the
face
of
God
:
and
therefore
he
can
feel
by
the
advantage
of
his
holy
experience
,
when
the
world
becomes
his
enemy
,
and
calleth
him
to
the
conflict
.
4.
The
world
is
to
be
crucified
,
as
it
is
the
matter
of
our
flesh-pleasing
,
or
the
food
of
our
carnal
affections
,
and
the
fuel
of
our
concupiscence
.
The
grand
Idol
that
is
exalted
against
the
Lord
,
is
Carnal
Self
:
This
is
the
God
of
all
the
unregenerate
:
This
hath
their
hearts
,
their
care
,
their
labours
.
The
pleasing
of
this
flesh
is
the
end
of
the
unsanctified
,
and
therefore
the
summary
capital
sin
,
which
virtually
containeth
all
the
rest
;
Even
as
the
Pleasing
of
God
is
the
End
of
every
Saint
,
and
therefore
the
summary
capital
duty
which
virtually
containeth
all
other
duties
:
The
world
is
an
Idol
subservient
to
the
flesh
,
as
being
the
matter
of
its
delight
,
and
the
means
by
which
its
End
is
attained
;
as
in
the
contrary
state
,
the
Mediator
is
subservient
to
the
Father
,
as
being
the
matter
of
his
delight
,
in
whom
he
is
well-pleased
,
and
the
means
by
whom
he
obtaineth
his
Ends
,
in
making
his
people
also
well-pleasing
in
his
eyes
.
The
Devil
also
is
an
Idol
of
the
ungodly
;
but
that
is
in
a
suberviency
to
the
world
and
to
the
flesh
,
as
by
the
bait
of
worldly
things
he
pleaseth
the
flesh
:
as
in
the
contrary
state
the
Holy
Ghost
is
in
office
subordinate
to
the
Son
and
to
the
Father
,
in
that
he
bringeth
us
to
Christ
,
by
whom
we
must
have
access
to
the
Father
.
In
the
Carnal
Trinity
then
you
may
see
,
that
as
the
flesh
is
the
Principall
and
Ultimate
End
,
and
hath
the
first
place
,
so
the
world
is
the
nearest
means
to
that
End
,
and
hath
the
second
place
:
and
as
there
is
no
coming
to
the
Father
or
Pleasing
him
but
by
the
Son
,
so
is
there
no
way
of
Pleasing
the
flesh
but
by
the
world
.
So
that
by
this
you
may
perceive
in
what
relation
we
stand
to
the
sensual
seducing
world
,
and
on
what
grounds
,
and
how
far
it
is
necessary
that
we
crucifie
it
:
The
fixed
determination
of
our
Soveraign
is
,
that
if
we
live
after
the
flesh
we
shall
die
,
but
if
by
the
Spirit
we
mortifie
the
deeds
of
the
body
,
we
shall
live
,
Rom.
8.
13.
To
live
after
the
flesh
,
is
by
loving
the
world
,
and
enjoying
it
as
our
felicity
;
and
to
mortifie
the
deeds
of
it
by
the
Spirit
,
is
by
withdrawing
this
fuel
and
food
that
doth
maintain
them
,
and
by
crucifying
and
killing
the
world
as
to
such
ends
.
Our
work
is
to
put
on
the
Lord
Iesus
Christ
,
and
make
no
provision
for
the
flesh
to
fulfill
the
lusts
thereof
,
Rom.
13.
14.
It
is
the
world
that
is
this
provision
for
the
fulfilling
of
our
fleshly
lusts
.
So
far
therefore
as
the
flesh
must
be
mortified
,
the
world
also
must
be
mortified
.
5.
Moreover
the
world
must
be
Crucified
to
us
,
as
far
as
it
is
presented
to
us
as
an
independant
or
separated
Good
,
without
its
due
relations
unto
God
.
It
is
God
only
who
is
the
Absolute
,
Necessary
▪
Independant
Being
;
and
all
creatures
are
but
secondary
,
contingent
,
dependant
Beings
,
(
whether
Univocally
or
Equivocally
,
or
Analogically
so
called
,
with
God
,
let
the
Schools
debate
.
)
To
look
on
the
creature
as
a
separated
or
simple
Being
or
Good
,
is
to
look
upon
it
as
God
.
And
here
came
in
the
first
Idolatry
of
the
world
.
When
Adam
had
all
his
felicity
in
God
,
and
had
the
creature
only
as
a
stream
and
means
,
and
when
all
his
affections
should
have
been
centred
in
God
,
and
he
should
not
have
viewed
one
line
in
the
volume
of
nature
,
without
the
joint
observance
of
the
Center
where
it
was
terminated
;
Contrarily
he
withdraws
his
eye
from
God
,
and
fixeth
it
on
the
creature
as
a
separated
Good
;
and
desiring
to
know
Good
in
this
separated
sense
,
he
made
it
an
Evil
to
him
,
and
knew
it
to
his
sorrow
:
And
so
forsaking
the
true
and
Al-sufficient
Good
,
he
turned
to
a
Good
which
indeed
as
conceived
of
by
him
was
no
Good
,
and
knew
it
by
a
knowledge
,
which
as
to
the
Truth
of
it
was
not
Knowing
,
but
Erring
.
And
in
this
course
which
our
first
progenitors
have
led
us
into
,
the
carnall
world
proceedeth
to
this
day
.
The
creature
is
near
them
,
but
God
is
far
off
:
A
little
they
know
of
the
creature
,
but
they
are
utter
strangers
to
God
:
And
therefore
think
on
the
creature
as
an
independant
separated
Good
.
And
you
must
carefully
note
,
that
the
dependance
of
the
creature
on
God
,
is
not
to
be
fully
manifest
by
the
dependance
of
any
creature
upon
another
.
The
line
is
locally
distant
from
the
Center
;
and
the
streams
are
locally
distant
from
the
spring
,
though
they
are
contiguous
,
and
have
the
dependancy
of
an
effect
:
But
God
is
not
locall
,
and
so
not
locally
distant
from
us
.
The
nearest
similitude
is
that
of
the
bodies
dependance
upon
the
soul
(
which
yet
doth
fall
exceeding
short
.
)
In
God
both
we
and
every
creature
do
live
,
and
move
,
and
have
our
being
.
As
no
man
of
reason
will
talk
to
a
corpse
,
nor
dwell
and
converse
with
any
man
meerly
as
corporeall
,
without
respect
to
the
soul
that
doth
animate
him
,
nor
will
he
fall
in
love
with
a
corpse
;
so
no
man
that
is
spiritually
wise
(
so
far
as
he
is
so
)
will
once
look
upon
any
creature
,
much
less
converse
with
it
,
or
fall
in
love
with
it
,
barely
as
a
creature
,
conceiving
of
it
as
a
thing
that
is
separated
from
God
,
or
not
positively
conceiving
of
God
as
animating
it
,
and
as
being
its
Alpha
and
Omega
,
its
Beginning
and
End
,
its
principall
efficient
,
and
ultimate
Finall
cause
,
at
least
:
For
this
were
to
imagine
the
carkaise
of
a
creature
,
and
to
conceive
of
it
as
such
a
thing
as
is
not
in
being
.
For
out
of
the
God
of
Nature
the
creature
is
Nothing
,
nor
can
do
an●
thing
▪
for
there
is
no
such
thing
;
even
as
out
of
Christ
the
Lord
of
spiritual
Life
and
Grace
,
the
new
creature
is
nothing
,
and
we
can
do
nothing
;
for
there
is
no
such
new
creature
.
You
have
here
the
very
difference
between
a
Carnal
and
a
Spiritual
life
.
The
Carnal
man
doth
see
only
the
carkaise
of
the
world
,
and
is
blind
to
God
,
and
seeth
not
him
,
when
he
seeth
that
which
is
animated
by
him
.
But
the
Spiritual
man
seeth
God
in
and
by
the
creature
,
and
the
creature
is
nothing
to
him
but
in
God
.
As
an
illiterate
man
doth
look
upon
a
Book
,
and
seeth
only
the
le●ters
,
and
taketh
pleasure
in
their
shape
and
order
,
and
falls
a
playing
with
it
as
children
do
;
but
he
seeth
not
,
nor
understands
the
sense
;
and
therefore
if
it
contained
the
noblest
mysteries
or
the
greatest
promises
,
even
such
as
his
life
did
depend
upon
,
he
loveth
it
not
in
any
such
respect
,
nor
doth
he
for
that
delight
in
it
:
but
let
a
learned
man
have
the
perusing
of
the
same
Book
,
and
though
he
may
commend
the
clearness
of
the
character
,
yet
it
is
the
sense
that
he
principally
observeth
,
and
the
sense
that
he
loveth
,
and
the
sense
that
he
delighteth
in
:
and
therefore
as
the
sense
is
incomparably
more
excellent
then
the
character
simply
considered
,
so
is
it
an
higher
and
more
excellent
kind
of
knowledge
and
delight
which
he
hath
in
the
Book
,
then
that
which
the
illiterate
hath
▪
And
indeed
it
is
an
imaginary
annihilation
of
the
Book
,
and
of
every
character
of
it
formally
considered
,
to
conceive
of
it
as
separated
from
the
sense
:
for
the
very
essence
of
it
,
is
to
be
a
sign
of
that
sense
:
and
therefore
as
the
illiterate
cannot
see
the
sense
for
words
and
letters
,
the
wood
for
trees
,
so
the
literate
can
see
no
such
thing
as
words
without
sense
,
nor
would
regard
the
materials
but
for
this
signifying
use
.
I
have
expressed
the
similitude
in
more
words
then
I
use
in
such
cases
,
because
it
much
illustrateth
our
present
matter
.
It
was
never
the
mind
of
God
to
make
the
great
body
of
this
world
to
stand
as
a
separated
thing
,
or
to
be
an
Idol
.
He
made
all
this
for
himself
:
The
whole
Creation
is
one
entire
volume
,
and
the
sense
of
every
line
is
God
.
His
name
is
legible
on
every
creature
;
and
he
that
seeth
not
God
in
all
,
understandeth
not
the
sense
of
the
Creation
.
As
it
is
Eternal
Life
to
know
God
,
so
this
God
is
the
Life
of
the
creature
which
we
know
,
and
the
knowing
of
him
in
it
is
the
Life
of
all
our
knowledge
.
The
illiterate
world
doth
gaze
upon
the
creatures
,
and
fall
in
love
with
the
out-side
and
materials
,
and
play
with
it
,
but
understandeth
not
a
creature
.
By
separating
it
in
their
apprehensions
from
God
,
the
sense
,
they
do
annihilate
the
world
to
themselves
,
as
to
its
principall
use
and
signification
.
There
are
two
Texts
of
Scripture
among
many
others
,
of
which
I
have
often
thought
as
notable
descriptions
of
a
carnal
mans
life
:
the
one
as
to
the
privative
part
,
and
the
other
as
to
the
positive
.
One
is
,
Ephes.
2.
12.
which
calleth
them
[
Atheists
,
or
without
God
in
the
world
.
]
They
see
and
know
somewhat
of
the
world
,
but
God
they
neither
see
not
know
:
They
converse
with
the
world
,
but
not
with
God
:
All
their
affections
are
let
out
upon
the
world
,
but
God
hath
none
of
them
:
All
their
business
is
about
the
world
,
but
they
live
as
if
they
had
nothing
to
do
with
God
.
As
a
Schollar
,
if
his
Master
should
stand
in
a
corner
of
the
School
to
watch
what
he
will
do
,
will
behave
himself
while
he
seeth
him
not
,
as
if
he
were
not
there
;
he
will
play
with
his
fellows
and
talk
to
them
,
as
if
there
were
no
Master
in
the
School
;
So
do
the
ungodly
live
in
the
world
,
as
if
there
were
no
God
in
the
world
;
they
think
,
and
speak
,
and
deal
with
the
world
,
as
if
there
were
nothing
but
the
world
for
them
to
converse
with
.
As
for
God
they
know
him
not
,
but
carry
themselves
as
if
they
had
nothing
to
do
with
him
;
and
ask
in
their
hearts
as
Pharaoh
once
did
,
Who
is
the
Lord
that
I
should
serve
him
?
And
perhaps
this
made
David
say
,
Psal.
14.
1.
[
The
fool
hath
said
in
his
heart
there
is
no
God
.
]
Though
he
speak
it
not
positively
,
yet
there
is
a
privative
Atheism
,
which
is
interpretatively
to
say
,
[
There
is
no
God
.
]
For
he
seeth
him
not
,
nor
taketh
any
great
notice
of
him
;
but
liveth
as
without
him
in
the
world
:
Not
without
him
efficiently
considered
;
for
so
nothing
can
subsist
without
him
,
but
without
him
objectively
considered
:
For
God
is
not
in
all
his
thoughts
,
Psal.
10.
4
,
5.
and
his
judgements
are
far
above
,
out
of
his
sight
.
God
looketh
down
upon
the
children
of
men
,
to
see
if
there
be
any
that
will
understand
and
seek
after
God
:
but
they
are
gone
aside
,
and
are
become
filthy
,
and
observe
not
him
that
observeth
them
,
Psal.
14.
2
,
3.
This
is
the
case
of
poor
worldlings
from
the
highest
Prince
to
the
lowest
beggar
:
A
great
deal
of
business
they
have
in
the
world
,
some
in
seeking
what
they
want
,
and
others
in
holding
and
enjoying
what
they
have
;
but
they
all
live
as
without
God
in
the
world
.
[
Now
consider
this
ye
that
forget
God
,
lest
he
tear
you
in
pieces
,
and
there
be
none
to
deliver
you
,
Psal.
50.
22.
For
the
wicked
shall
be
turned
into
hell
,
and
all
the
Nations
that
forget
God
,
Psal
9.
17.
]
The
other
Text
that
describeth
the
life
of
a
meer
naturall
man
,
is
,
Psalm
39.
6.
to
which
you
may
joyn
,
Psalm
73.
20.
The
former
saith
,
[
Surely
every
man
walketh
in
a
vain
shew
;
surely
they
are
disquieted
,
or
make
a
tumult
and
stir
in
vain
.
]
Though
the
brevity
of
life
it self
may
be
something
here
intended
,
yet
that
seemeth
not
to
be
all
:
but
also
the
vanity
of
it
as
it
is
a
worldly
life
,
and
imployed
meerly
about
transitory
creatures
:
For
even
on
earth
our
Spiritual
life
of
Grace
,
and
Communion
with
God
in
Christ
by
the
Spirit
,
is
not
vain
.
The
word
which
we
translate
a
vain
shew
,
signifieth
the
image
,
or
shadow
,
or
appearance
,
or
figure
of
a
thing
:
a
thing
that
is
nothing
,
or
not
the
thing
it
seems
to
be
,
but
the
shew
of
it
;
or
as
the
Prophet
himself
expoundeth
it
,
a
dream
:
Men
do
but
seem
to
live
,
that
live
only
on
and
to
the
creature
;
they
do
but
seem
to
be
Rich
,
that
have
no
other
Riches
;
and
seem
to
have
Pleasure
,
that
have
no
higher
Pleasures
;
and
seem
to
be
Honourable
,
that
have
but
the
Honour
that
comes
from
man
.
A
great
stir
they
make
in
the
world
,
to
little
purpose
.
They
thrust
themselves
into
tumults
,
and
quarrel
,
and
fight
,
and
some
are
conquered
,
and
others
conquerors
,
and
some
lament
,
and
others
rejoyce
,
some
walk
dejectedly
,
and
others
domineer
;
and
all
is
but
a
vain
shew
or
thing
of
nought
.
It
s
but
like
childrens
games
,
where
all
is
done
in
jest
,
and
wise
men
account
it
not
worthy
their
observance
.
It
s
but
like
the
acting
of
a
Comedy
,
wheregreat
persons
and
actions
are
personated
and
counterfeited
;
and
a
pompous
stir
there
is
for
a
while
,
to
please
the
foolish
spectators
,
that
themselves
may
be
pleased
by
their
applause
;
and
then
they
come
down
and
the
sport
is
ended
,
and
they
are
as
they
were
.
The
life
of
a
worldling
is
but
like
a
Poppet-play
,
where
there
is
great
doings
to
little
purpose
:
Or
like
the
busie
gadding
of
the
laborious
Ants
,
to
gather
together
a
little
sticks
and
straw
,
which
the
spurn
of
a
mans
foot
will
soon
disperse
.
Thus
do
all
worldly
sensual
men
,
walk
in
a
vain
shew
.
By
separating
the
creature
from
God
,
they
make
it
nothing
:
and
then
they
study
it
,
and
dispute
of
it
,
and
seek
,
and
run
,
and
labour
for
it
,
when
they
have
in
a
sort
annihilated
it
.
I
speak
still
of
their
Objective
separation
in
esse
cognito
&
volito
:
for
a
real
separation
is
impossible
,
but
as
a
real
annihilation
may
be
so
called
.
When
they
have
separated
the
characters
of
the
great
Book
of
Nature
from
God
who
is
their
sense
,
and
made
nothing
of
it
,
as
to
the
form
of
a
Book
,
then
do
they
fall
a
playing
with
it
,
who
could
not
endure
to
learn
on
it
.
But
when
their
Master
comes
to
take
an
account
of
their
Learning
the
play
will
be
at
an
end
▪
and
the
sorrow
begins
:
and
then
they
must
remember
and
feel
that
their
Book
was
given
them
to
another
use
.
And
this
seems
to
be
the
sense
of
that
other
Text
,
Psal.
73.
20.
[
As
a
dream
when
one
awaketh
,
so
O
Lord
when
thou
awakest
,
(
or
in
awaking
)
thou
shalt
despise
their
image
.
]
Though
our
Translators
apply
it
to
Gods
awaking
,
that
is
,
to
Judgement
,
yet
many
learned
interpreters
rather
apply
the
word
[
in
awaking
]
to
the
sinners
awaking
at
Judgement
,
out
of
the
foresaid
dream
of
a
sensual
life
.
They
do
but
labour
,
and
care
,
and
gather
as
in
a
dream
:
They
fight
,
and
conquer
,
and
possess
,
but
as
in
a
dream
.
They
dream
that
they
are
rich
,
and
honourable
,
and
happy
,
and
how
proudly
do
they
carry
it
out
in
this
dream
?
One
dreameth
that
he
is
a
great
man
,
and
he
is
lifted
up
:
another
dreameth
that
he
is
poor
and
undone
,
and
he
is
troubled
:
But
when
God
awaketh
the
dreaming
world
,
he
will
shew
them
the
vanity
and
despicableness
of
this
image
or
shew
that
here
they
walked
in
:
They
shall
see
that
as
in
a
game
at
Chess
,
though
one
was
imaginarily
a
King
,
and
another
a
Queen
;
yet
it
was
but
imaginary
:
and
when
the
tedious
game
is
ended
,
they
have
laboured
hard
to
do
nothing
,
and
are
all
alike
;
so
will
it
be
with
them
.
The
meaning
is
not
only
that
God
himself
will
despise
this
their
shew
or
imaginary
employments
and
enjoyments
:
but
that
he
will
make
them
appear
despicable
to
themselves
and
all
the
world
.
Truly
Brethren
,
all
that
we
have
to
do
with
the
world
in
a
separated
sense
,
as
without
God
,
is
such
a
game
,
a
dream
,
a
shew
.
When
Schollars
are
thus
studying
their
Physicks
or
Mathematicks
,
or
any
thing
of
the
creature
,
as
separated
from
God
,
yea
,
or
as
not
studying
God
in
that
creature
,
they
are
but
playing
the
children
and
fools
:
they
are
like
a
Printer
that
cannot
read
,
(
if
there
were
such
a
man
)
that
studyeth
how
to
shape
his
letters
,
when
he
knoweth
not
what
a
letter
meaneth
.
When
they
are
disputing
in
the
Schools
about
Gods
works
,
in
this
separated
sort
,
as
without
God
,
they
are
busily
playing
the
ideots
,
and
taking
the
name
of
God
in
vain
,
and
making
a
learned
stir
about
nothing
.
And
here
I
pray
you
mark
the
different
successes
of
a
sensual
,
and
of
a
sanctified
study
and
knowledge
.
The
first
sinner
by
seeking
to
know
and
enjoy
the
creature
in
a
separated
sort
,
did
lose
God
who
was
his
All
,
and
made
the
creature
his
All
,
and
thereby
as
to
its
signification
and
principal
use
,
did
to
himself
annihilate
it
.
And
in
this
path
do
all
his
posterity
walk
,
till
faith
recover
them
;
and
this
is
their
vain
shew
,
and
their
living
without
God
in
the
world
.
But
when
faith
hath
opened
a
mans
eyes
,
and
shewed
him
God
in
every
creature
,
who
was
hid
from
him
before
,
then
is
the
creature
who
was
before
his
All
,
annihilated
to
him
in
that
separated
sense
,
and
God
becomes
his
All
again
:
and
this
annihilation
of
the
creature
,
is
indeed
its
restauration
,
objectively
to
its
primitive
nature
and
use
;
and
it
was
not
indeed
known
or
respected
as
a
creature
till
now
.
So
that
sensual
men
,
by
making
the
creature
an
imaginary
God
,
or
chiefest
Good
,
or
All
,
do
make
it
indeed
objectively
to
become
Nothing
:
and
so
their
All
,
their
God
,
their
felicity
is
Nothing
;
and
so
all
their
life
is
a
Nothing
.
When
as
the
faithfull
by
Crucifying
or
Annihilating
the
creature
,
as
it
would
appear
a
felicity
to
us
,
or
any
Good
,
as
separated
from
God
,
do
restore
it
to
its
true
objective
being
and
use
,
by
returning
to
God
who
is
truly
All
;
and
in
whom
the
creature
is
a
Derived
Imperfect
something
,
and
out
of
whom
it
is
indeed
a
Nothing
.
I
will
further
illustrate
it
by
one
other
similitude
.
God
gave
the
Ceremonial
Law
by
Moses
to
the
Israelites
,
to
be
an
obscure
Gospell
,
and
to
lead
them
unto
Christ
.
The
sacrifices
,
and
other
typicall
Ceremonies
were
the
Letters
of
the
Law
,
and
Christ
was
the
sense
.
The
true
Believers
thus
understood
and
used
them
;
but
the
Carnal
Jews
lookt
only
on
the
letter
and
lost
the
sense
:
and
thus
separating
the
bare
Letter
from
the
sense
,
that
is
,
the
Legall
works
from
Christ
,
they
thought
to
be
justified
by
those
works
,
and
by
the
Law
,
in
that
separated
sense
.
But
the
Apostle
Paul
doth
plead
against
thi●
errour
,
and
tells
them
that
Christ
is
the
end
of
the
Law
to
all
Believers
,
and
that
he
is
the
fulfilling
of
it
,
and
that
through
him
it
is
fulfilled
in
those
that
walk
not
after
the
flesh
,
but
after
the
Spirit
;
and
that
by
the
dee●s
of
the
Law
,
in
this
separated
sense
,
no
flesh
can
be
justified
;
and
that
the
Letter
separated
from
the
sense
of
it
killeth
:
but
Christ
by
his
Spirit
,
who
is
the
sense
of
it
,
giveth
life
.
If
these
Jews
had
taken
and
used
the
Law
as
God
intended
it
,
and
had
taken
the
sense
and
spirit
with
the
letter
,
and
had
understood
that
Christ
was
the
very
life
,
and
end
,
and
all
of
the
Law
.
Paul
would
never
have
cryed
down
the
Law
,
nor
Justification
by
it
,
in
this
sense
:
for
that
had
been
to
cry
down
Justification
by
Christ
.
But
it
was
Justification
by
the
Letter
,
or
the
Law
as
separated
from
Christ
who
was
the
meaning
of
it
.
So
is
it
in
our
present
case
.
The
creature
is
the
letter
,
and
God
the
sense
;
and
Carnal
men
do
understand
only
the
Letter
of
the
creature
,
and
fall
in
love
with
it
:
and
thus
God
cryeth
down
the
world
,
and
vilifieth
,
and
speaketh
contemptuously
of
the
world
;
When
as
if
it
had
not
been
for
the
separation
,
he
would
never
have
cryed
it
down
,
nor
spoken
an
hard
word
of
it
.
As
the
Law
had
never
been
so
hardly
spoken
of
,
if
the
mis-understanding
Jew
had
not
separated
it
from
Christ
.
So
the
world
had
never
been
so
often
called
,
Vanity
,
and
a
Lie
,
and
Nothing
,
and
a
Dream
,
and
that
which
is
not
bread
,
and
that
which
profiteth
not
,
a
Shadow
,
a
Deceiver
,
with
abundance
of
the
like
contemptuous
terms
,
if
carnal
sinners
had
not
in
their
minds
and
affections
separated
it
from
God
.
And
thus
I
have
shewed
you
in
what
Respects
the
World
must
be
Crucified
.
AND
let
me
add
in
the
Conclusion
,
as
most
necessary
for
your
observation
,
that
there
is
in
the
world
an
inseparable
aptitude
to
tempt
us
dangerously
to
the
foresaid
abuse
:
and
therefore
when
we
have
done
all
that
we
can
in
Crucifying
and
sublimating
it
,
we
must
never
imagine
that
we
can
make
it
so
wholsom
or
harmless
a
thing
,
as
that
we
may
feed
upon
it
without
great
caution
and
suspition
,
or
ever
return
to
friendship
with
it
again
,
till
fire
have
refined
it
,
and
grace
hath
perfectly
refined
us
.
And
yet
this
is
not
long
of
the
creature
without
us
,
but
of
us
,
and
the
tempter
.
The
world
is
in
it self
Good
,
as
being
the
work
of
God
;
and
it
cannot
be
the
proper
efficient
culpable
cause
of
our
sin
:
For
it
hath
no
sin
in
it self
.
(
I
mean
the
world
as
distinct
from
the
men
of
the
world
;
)
and
therefore
cannot
be
the
direct
cause
of
sin
.
But
yet
there
is
that
in
it
,
which
is
apt
to
be
the
Matter
of
our
temptation
;
and
so
apt
,
as
that
all
that
perish
do
perish
by
the
world
.
As
there
is
no
salvation
but
by
the
whole
Trinity
Conjunct
,
who
have
each
person
his
several
office
for
our
recovery
;
so
there
is
no
damnation
but
by
the
whole
Infernal
Trinity
,
the
flesh
,
the
world
and
the
Devil
:
Even
to
Innocent
Adam
the
world
must
be
the
bait
,
and
Satan
found
somewhat
in
it
,
that
made
it
apt
for
such
an
office
,
though
nothing
but
what
was
very
good
.
But
now
that
the
flesh
is
become
the
Predominant
part
and
power
in
us
,
as
it
is
in
all
till
the
Spirit
overcome
it
,
the
case
is
much
worse
,
and
the
world
is
incomparably
a
more
dangerous
enemy
then
to
Adam
it
could
be
.
For
though
still
the
creature
is
good
in
it self
,
yet
we
are
so
bad
,
that
the
better
the
creature
is
,
the
worse
it
becomes
to
us
:
For
we
are
naturally
propense
to
it
,
in
its
separated
capacity
,
and
all
men
till
regeneration
,
are
fond
of
it
as
their
felicity
,
and
hug
it
as
their
dearest
good
,
and
Sacrifice
to
it
as
their
Idol
.
So
that
an
enemy
it
is
,
and
an
enemy
it
will
be
,
when
we
have
done
our
best
,
as
long
as
we
are
on
earth
.
For
while
we
have
a
flesh
that
would
fain
be
pleased
,
by
that
which
God
forbiddeth
,
and
there
is
a
Devil
to
offer
us
the
bait
,
and
tempt
us
to
this
flesh-pleasing
,
the
world
which
is
the
bait
will
still
be
the
matter
and
occasion
of
our
danger
.
The
consideration
of
this
may
cut
the
throat
of
licentious
principles
,
and
hence
we
may
answer
the
most
of
their
vain
pretended
reasons
,
who
under
the
Cloak
of
Christian
liberty
,
would
again
indulge
the
flesh
,
and
be
reconciled
to
the
world
.
But
certainly
it
will
never
lay
by
its
enmity
,
till
we
lay
by
our
flesh
:
and
therefore
there
is
no
thoughts
to
be
entertained
of
closing
with
it
any
more
:
but
we
must
be
killing
it
,
and
dying
to
it
,
to
the
last
.
SECT.
IV.
HAving
thus
shewed
you
in
what
Respect
the
world
must
be
Crucified
,
and
so
resolved
the
question
as
to
the
Object
,
I
am
next
to
resolve
it
as
to
the
Act
,
and
shew
you
wherein
the
Crucifying
it
doth
consist
.
The
Apostle
followeth
on
the
Allegory
,
which
he
took
occasion
of
from
the
mention
of
the
Cross
of
Christ
.
From
thence
therefore
we
must
also
fetch
the
proper
sense
.
As
the
world
did
use
Christ
,
or
would
have
used
him
,
so
we
must
use
the
world
.
Not
actually
murder
the
sons
of
death
,
as
they
did
murder
the
Lord
of
Life
:
but
what
Christ
was
on
the
Cross
in
their
eye
,
that
must
the
world
be
esteemed
in
our
eyes
.
To
take
it
in
order
.
1.
The
predictions
of
the
Prophets
before
Christs
coming
,
were
not
regarded
by
the
unbelieving
Jews
,
but
the
Prophets
themselves
persecuted
.
So
those
that
would
perswade
us
of
the
felicity
of
any
worldly
enjoyments
,
&
by
extolling
sensual
pleasures
,
or
profits
,
or
honors
,
would
draw
our
hearts
to
them
,
should
be
despised
&
esteemed
as
deceivers
by
us
.
No
man
is
more
serviceable
to
the
Devil
for
our
destruction
,
then
they
that
applaud
any
sensual
vanity
,
and
would
make
us
believe
what
great
matters
are
to
be
expected
from
the
world
,
and
so
would
be
the
Pandors
of
it
to
entice
us
to
its
unchast
embracements
.
Remember
this
,
when
any
would
perswade
you
what
a
fine
thing
it
is
to
be
rich
and
great
,
and
somebody
in
the
world
:
what
a
merry
life
it
is
to
drink
,
and
sport
away
your
time
:
These
are
the
Prophets
and
Apostles
of
the
Devil
and
the
world
;
and
let
them
be
regarded
by
you
accordingly
.
2.
As
soon
as
Christ
was
born
into
the
world
,
his
best
place
of
entertainment
was
a
common
Inn
;
and
there
he
could
have
room
but
in
a
stable
and
in
a
manger
;
the
world
would
allow
him
no
better
accomodation
:
and
this
was
the
welcome
that
it
first
afforded
him
.
Here
you
have
two
notable
directions
for
your
usage
of
the
world
.
1.
Begin
to
renounce
it
betime
,
as
it
did
Christ
.
As
the
world
rejected
Christ
an
Infant
,
so
we
in
our
Infancy
must
reject
the
world
.
This
is
to
be
solemnly
performed
in
Baptism
:
where
as
we
are
engaged
to
the
saving
Trinity
,
and
Baptized
into
the
name
of
the
Father
,
Son
and
Holy
Ghost
,
so
must
we
solemnly
Renounce
the
damning
Trinity
,
even
the
flesh
,
the
world
and
the
Devil
:
For
so
the
Church
hath
ever
done
,
and
the
nature
of
the
thing
doth
manifestly
require
it
:
for
the
motus
must
have
its
Terminus
à
quo
,
as
well
as
ad
quem
.
It
s
a
sad
thing
that
so
many
well-meaning
men
should
deny
our
Infant-capacity
of
this
engagement
;
but
much
sadder
that
they
should
do
it
with
such
violent
Church
dividing
zeal
,
as
if
the
Kingdom
of
God
lay
in
the
exclusion
of
the
seed
of
Believers
out
of
it
!
If
it
be
true
that
all
our
Infant-seed
are
excluded
from
the
Church
,
I
am
sure
it
is
so
sad
a
truth
,
that
me
thinks
men
should
not
so
eagerly
lay
hold
of
it
,
before
they
have
better
evidence
to
evince
it
.
It
was
once
a
mercy
for
Infants
to
be
in
Covenant
with
God
,
and
members
of
his
Church
;
and
I
do
not
think
that
it
is
now
a
mercy
to
be
out
;
or
that
the
Kingdom
of
the
Devil
is
the
more
desirable
state
;
(
and
all
men
are
in
one
of
these
.
)
Sure
I
am
,
they
were
once
members
of
the
Church
by
Gods
appointment
,
and
they
that
say
they
are
cast
out
must
prove
it
,
and
better
then
any
that
yet
have
attempted
it
,
if
they
would
have
judicious
,
considerate
,
impartial
men
believe
them
.
Whoever
cast
them
out
,
sure
Christ
would
not
,
that
did
so
much
to
enlarge
the
Church
and
better
its
state
,
and
manifest
more
abundant
mercy
,
and
chide
his
Disciples
that
kept
such
from
him
,
and
proclaimed
that
his
Kingdom
was
of
such
.
I
am
not
easily
perswaded
to
believe
that
the
Head
and
King
of
the
Church
hath
actually
gathered
a
Society
of
a
false
Constitution
so
long
and
that
he
that
is
so
tender
of
his
Church
,
and
hath
bought
it
so
dearly
,
and
ruled
it
so
faithfully
,
had
never
a
true
constituted
visible
Church
till
about
two
hundred
years
ago
,
among
a
few
such
as
I
have
no
mind
to
describe
,
and
that
we
must
now
have
a
new
and
true
Church-frame
to
begin
,
when
the
world
is
almost
at
an
end
;
and
that
this
glory
reserved
for
our
last
daies
,
consisteth
in
casting
out
our
Infant-seed
,
and
leaving
them
in
the
visible
Kingdom
of
the
Devil
till
they
come
to
age
.
I
am
more
out
of
doubt
then
ever
I
was
,
that
God
would
have
our
Infants
renounce
the
world
,
and
be
Dedicated
unto
him
,
as
the
world
did
renounce
Christ
an
Infant
.
If
an
Infant-Christ
must
be
the
Head
of
the
Church
,
I
know
not
why
an
Infant-sinner
may
not
be
a
member
of
it
:
And
as
the
world
without
reason
through
malice
rejected
our
Infant
Head
;
so
God
will
find
both
Reason
and
Love
to
receive
and
entertain
his
Infant-members
.
And
as
long
as
we
have
Gods
express
approbation
in
his
Word
,
for
parents
entring
their
children
into
his
Covenant
,
and
have
the
examples
of
all
Nations
by
the
Law
of
Nature
,
allowing
parents
to
enter
their
children
into
Covenants
which
are
apparently
for
their
good
,
and
to
put
their
names
into
their
Leases
with
their
own
,
we
shall
not
think
our
Infants
uncapable
of
Covenanting
with
God
,
nor
of
making
this
early
Abrenunciation
of
the
world
.
2.
From
hence
also
you
may
learn
what
room
it
is
that
the
world
should
be
allowed
by
you
,
even
the
stable
and
the
manger
,
as
it
allowed
Christ
.
This
is
a
point
of
most
necessary
consideration
.
The
soul
of
man
hath
its
several
faculties
:
As
vegitative
,
it
hath
its
natural
parts
,
and
spirits
,
and
powers
,
and
a
naturall
Appetite
after
the
creature
.
This
is
the
stable
and
the
manger
,
where
the
creature
as
a
natural
good
may
be
entertained
:
It
hath
also
as
sensitive
,
its
power
of
sensation
,
and
sensitive
Appetite
.
This
also
may
entertain
the
creature
;
but
not
for
it self
,
nor
by
its
own
conduct
;
but
under
the
guidance
of
Reason
to
an
higher
end
.
But
the
high
and
noble
faculty
of
Reason
,
and
the
Rationall
Appetite
,
may
not
allow
it
the
least
entertainment
in
its
separated
capacity
,
as
we
are
now
discoursing
of
it
.
It
belongeth
not
to
the
Naturall
or
sensitive
Powers
to
see
and
Love
God
in
the
creature
;
and
therefore
it
cannot
be
required
of
them
;
and
therefore
they
may
receive
their
objects
,
(
moderated
by
reason
)
upon
lower
terms
.
But
it
s
the
office
of
Reason
,
as
to
moderate
the
senses
,
so
to
behold
God
in
all
the
objects
of
sense
;
and
no
otherwise
should
it
have
to
do
with
sensual
objects
,
of
which
more
anon
.
3.
It
was
not
long
that
Christ
had
been
in
the
world
before
Herod
sought
his
Life
,
and
caused
him
to
flie
into
AEgypt
.
And
as
soon
as
we
are
capable
of
assaulting
the
world
,
we
must
actually
fall
upon
it
,
and
seek
the
extirpation
of
all
its
Interest
from
our
hearts
,
where
Christ
sets
up
his
throne
.
It
was
for
fear
of
losing
his
Crown
that
Herod
sought
the
death
of
Christ
.
It
must
be
for
fear
lest
Christ
should
be
dethroned
in
our
hearts
,
and
lose
his
regal
Interest
,
and
lest
we
should
lose
the
Crown
of
glory
,
that
we
must
endeavour
the
crucifying
of
the
world
.
When
Angels
and
wise
men
did
worship
Christ
,
yet
Herod
did
seek
his
death
,
and
the
more
seek
it
,
because
of
their
acclamations
,
as
being
brought
into
jealousies
of
him
by
the
Titles
which
they
gave
him
.
So
when
the
Princes
and
great
ones
of
the
earth
do
extoll
the
world
,
and
magnifie
its
glory
,
we
must
be
raised
hereby
into
the
greater
suspition
of
it
,
and
the
more
resolvedly
set
against
it
.
As
Herod
did
put
to
death
even
the
innocent
children
,
lest
Christ
should
escape
,
that
so
he
might
make
sure
work
for
his
Crown
.
So
must
we
subdue
our
sensuall
desires
,
by
denying
them
sometimes
even
in
lawful
things
,
lest
we
should
be
carryed
to
that
which
is
unlawful
before
we
are
aware
;
and
we
must
avoid
the
very
occasions
and
appearances
of
evil
,
and
restrain
our selves
in
the
liberty
that
we
might
take
,
and
not
go
as
near
the
brink
of
danger
as
we
dare
:
For
it
concerneth
us
to
make
sure
work
where
the
Reign
of
Christ
and
our
own
salvation
is
so
much
concerned
,
as
in
our
victory
over
the
world
it
is
.
4.
The
whole
life
of
Christ
on
earth
was
one
continued
conflict
with
the
world
.
They
believed
not
on
him
even
when
they
saw
his
Miracles
.
They
hated
him
even
while
he
did
them
good
.
They
afforded
him
not
a
settled
habitation
.
So
in
the
height
of
its
Glory
,
the
world
must
not
be
trusted
by
us
.
Though
it
afford
us
sustenance
for
our
outward
man
,
yet
must
we
hate
it
;
and
we
must
allow
it
no
settled
entertainment
in
our
hearts
.
Christ
was
in
the
world
,
and
the
world
was
made
by
him
,
and
yet
it
knew
him
not
,
Iohn
1.
10.
We
converse
in
the
world
,
and
our
outward
man
must
live
by
it
,
as
in
it
we
received
our
life
,
and
yet
we
must
not
know
it
in
its
separated
capacity
:
The
world
could
not
hate
them
that
were
of
the
world
,
but
Christ
it
hated
,
because
he
was
not
of
it
,
Iohn
7.
7.
and
15.
18
,
19.
and
17.
14.
So
must
we
hate
the
world
,
because
it
is
not
of
that
nature
,
nor
for
that
Interest
as
the
New
creature
is
,
though
worldlings
that
are
of
it
cannot
hate
it
.
The
nearer
Christ
was
to
the
end
of
his
life
,
the
more
cruelly
and
maliciously
did
the
world
use
him
.
And
the
nearer
we
are
to
our
parting
with
the
world
,
the
more
must
we
contemn
and
hate
it
.
5.
The
world
did
arraign
and
condemn
Christ
as
a
Malefactor
;
they
charged
him
to
be
a
Deceiver
,
and
one
that
did
his
mighty
works
by
the
power
of
Beelzebub
.
So
must
we
justly
charge
the
world
to
be
a
Deceiver
,
and
work
its
strange
stupendious
delusions
by
the
power
of
Satan
the
great
deceiver
,
and
as
a
Malefactor
must
we
attach
,
arraign
and
condemn
it
.
They
came
out
against
Christ
as
a
thief
with
swords
and
staves
,
Mat.
26.
55.
we
must
come
out
against
the
world
as
that
great
thief
that
would
rob
God
of
his
honour
and
interest
,
Christ
of
his
Kingdom
,
and
us
of
our
salvation
,
and
by
the
sword
of
the
Spirit
must
disarm
and
conquer
it
.
The
world
judged
Christ
to
be
a
blasphemer
and
guilty
of
death
,
because
he
said
that
he
was
the
Son
of
God
,
and
should
sit
at
his
right
hand
.
We
must
condemn
the
world
of
Blasphemous
usurpation
,
that
would
needs
become
our
God
,
and
usurp
the
Divine
prerogatives
and
honours
.
They
spit
upon
Christ
in
token
of
hatred
and
contempt
.
And
we
must
as
it
were
spit
at
the
pleasures
,
and
profits
,
and
honours
of
the
world
,
and
manifest
our
defiance
,
and
hatred
,
and
contempt
of
them
.
They
buffeted
Christ
in
manifestation
of
their
malicious
enmity
.
And
the
world
and
our
flesh
must
not
scape
our
hands
,
though
our
war
be
but
defensive
,
yet
must
we
offend
that
we
may
defend
.
[
So
fight
I
,
(
saith
Paul
,
1
Cor.
9.
26
,
27.
)
not
at
one
that
beateth
the
air
,
(
that
maketh
a
shew
of
enmity
when
there
is
none
,
as
children
in
sport
,
or
sencers
that
have
not
intent
to
kill
)
but
I
keep
under
my
body
,
and
bring
it
into
subjection
;
lest
that
by
any
means
when
I
have
preached
to
others
,
I
my self
should
be
a
cast-away
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
first
verb
signifieth
to
buffet
and
beat
black
and
blew
,
as
we
say
,
Et
valid
is
ictibus
subjicere
reluctantem
,
as
Beza
speaks
:
and
the
second
verb
signifieth
,
to
bring
into
servitude
,
or
into
the
state
of
a
servant
,
which
is
indeed
the
very
work
that
we
have
to
do
with
the
flesh
,
and
the
world
.
They
reproached
Christ
when
they
had
smote
him
,
and
tauntingly
bid
him
,
Prophesie
who
smote
him
.
And
the
world
and
all
the
Idols
of
it
deserve
no
better
of
us
,
when
they
will
usurp
the
place
of
God
;
and
we
may
well
scorn
such
a
God
as
Elias
did
Baal
,
and
as
God
useth
to
do
by
the
Idols
of
the
heathen
.
Fine
gods
indeed
,
that
can
neither
save
themselves
nor
us
.
The
world
did
strip
Christ
and
put
on
him
a
robe
and
a
Crown
of
thorns
,
and
a
reed
into
his
hand
,
and
again
spit
upon
him
and
mocked
him
.
And
this
contempt
in
our
apprehensions
must
we
cast
upon
the
arrogant
world
;
we
must
strip
it
of
its
vain
shew
,
and
give
it
the
honour
of
a
reed
for
levity
,
and
of
thorns
for
unprofitableness
and
vexation
;
for
as
thorns
it
vexeth
when
it
promiseth
felicity
,
and
as
thorns
it
choaketh
that
word
of
truth
,
and
as
a
reed
it
is
shaken
with
every
wind
.
No
backwardness
of
the
Judge
,
and
no
intercession
of
his
wife
,
could
rescue
Christ
from
the
malice
of
the
Jews
,
but
the
more
is
said
for
him
,
the
more
they
cry
,
Crucifie
him
.
And
as
resolvedly-must
we
persecute
the
world
.
No
intercession
of
our
flesh
,
or
backwardness
of
carnal
Reason
,
must
take
us
off
;
but
we
must
be
content
with
nothing
but
its
Crucifying
.
When
Pilate
drew
back
,
they
knockt
all
dead
with
this
malicious
voice
,
Iohn
19.
12.
[
If
thou
let
this
man
go
,
thou
art
not
Caesars
friend
:
whosoever
maketh
himself
a
King
speaketh
against
Caesar
:
]
So
must
we
quicken
and
provoke
our
Reason
by
arguments
drawn
from
our
fidelity
to
Christ
,
and
say
,
If
we
favour
this
world
,
we
are
not
●lse
friend
of
Christ
;
for
whatsoever
would
make
it self
our
King
,
and
our
felicity
,
and
would
steal
away
our
hearts
,
is
not
Christs
friend
.
When
Pilate
saith
,
[
Shall
I
crucifie
your
King
?
]
they
cry
out
,
[
we
have
no
King
but
Caesar.
]
And
when
the
flesh
or
carnal
Reason
saith
,
[
Will
you
cast
away
your
comforts
,
your
peace
,
your
happiness
,
your
lives
?
We
must
say
,
[
We
have
no
comfort
but
Christ
,
no
peace
but
Christ
,
no
happiness
,
no
life
but
what
's
in
Christ
]
The
world
crucified
Christ
between
two
thieves
.
And
we
must
crucifie
the
world
between
two
thieves
;
viz.
the
flesh
on
the
one
hand
,
and
the
Devil
on
the
other
;
which
would
both
have
robbed
God
and
us
;
Though
through
the
power
of
a
Crucified
Christ
,
the
one
of
these
▪
even
the
flesh
,
may
be
so
refined
as
to
be
admitted
into
Paradise
.
The
world
writt
over
the
head
of
Christ
as
the
cause
of
his
death
[
King
of
the
Iews
.
]
And
we
must
write
this
over
the
Crucified
world
,
[
This
is
it
that
would
have
been
our
King
,
and
God
,
and
Happiness
▪
so
let
all
thine
enmies
perish
O
Lord
.
]
We
must
pierce
the
very
sides
of
it
,
and
let
out
its
heart-blood
.
We
must
nail
its
hands
and
feet
,
the
very
instruments
or
means
by
which
it
executed
its
deceits
.
We
must
give
it
the
Gall
and
Vinegar
of
penitent
tears
,
and
threatned
judgements
.
The
world
thus
despised
and
rejected
Christ
,
making
him
a
man
of
sorrows
,
and
acquainted
with
our
griefs
;
they
hid
their
faces
and
esteemed
him
not
,
Isa.
53.
3.
He
had
no
form
or
comeliness
in
their
eyes
,
and
when
they
saw-him
,
there
was
no
beauty
that
they
should
desire
him
,
Vers.
2.
So
must
we
despise
and
reject
the
world
,
and
hide
our
faces
from
it
,
and
not
esteem
it
,
disdaining
even
to
look
upon
its
pomp
and
vanity
,
and
to
observe
its
gawdy
alluring
dress
,
or
once
to
regard
its
enticing
charms
.
We
must
think
it
all
into
a
loathsom
vanity
,
till
there
appear
to
us
no
form
or
comeliness
in
it
,
nor
any
beauty
for
which
we
should
desire
it
,
and
wonder
what
they
can
see
in
it
that
so
far
dote
upon
it
;
as
to
part
with
Christ
and
salvation
to
enjoy
it
.
The
world
did
even
triumph
over
a
crucified
Christ
,
and
shake
their
heads
at
him
,
and
say
,
He
saved
others
,
but
himself
he
cannot
save
.
]
And
we
must
triumph
through
Christ
over
the
crucified
world
,
and
say
,
This
is
it
that
promised
such
great
matters
to
its
deceived
followers
;
that
men
esteemed
before
God
and
glory
;
and
now
,
as
it
cannot
save
them
from
the
dust
,
or
the
wrath
of
God
,
so
neither
can
it
save
it self
from
this
contempt
that
Christ
doth
cast
upon
it
.
Cast
down
this
Idol
out
of
your
hearts
,
and
say
,
If
he
be
a
God
let
him
help
himself
.
Lastly
,
the
world
when
they
had
crucified
Christ
did
bury
him
,
and
rowl
a
stone
on
his
Sepulcbre
,
and
seal
it
up
,
and
watch
it
with
souldiers
to
secure
him
from
rising
again
,
if
they
could
.
And
we
must
even
bury
the
crucified
world
,
and
be
buried
to
the
world
,
and
lay
upon
it
those
weighty
considerations
and
resolutions
,
and
seal
thereto
with
Sacramentall
obligations
,
and
follow
all
this
with
persevering
watchfulness
,
that
may
never
permit
it
to
revive
and
rise
again
.
And
thus
must
we
learn
from
the
Cross
of
Christ
,
how
the
world
is
to
be
crucified
;
as
it
used
Christ
,
we
must
use
it
.
For
it
is
the
whole
course
of
Christs
humiliation
that
is
meant
here
by
his
Cross
,
the
rest
being
denominated
from
the
most
eminent
part
;
and
therefore
from
the
whole
must
we
fetch
our
pattern
and
instructions
,
by
the
direction
of
the
Allegory
in
my
Text.
SECT.
V.
BUT
it
will
not
be
unprofitable
if
we
more
particularly
and
orderly
acquaint
you
with
those
Acts
which
the
crucifying
of
the
world
to
our selves
doth
comprehend
;
over-passing
those
by
which
Christ
did
it
for
us
on
the
Cross
,
till
anon
in
the
due
place
.
1.
The
first
act
is
,
To
esteem
the
world
as
an
enemy
to
God
and
us
,
and
so
as
a
Malefactor
that
deserveth
to
be
crucified
.
And
this
must
not
be
only
by
a
speculative-conception
,
but
by
a
true
confirmed
practical
judgement
,
which
will
set
all
the
powers
of
the
soul
on
work
.
It
is
the
want
of
this
that
makes
the
world
to
Live
and
Reign
in
the
hearts
of
so
many
,
yea
even
of
thousands
that
think
they
have
mortified
it
.
A
speculative
Book-knowledge
that
will
only
make
a
man
talk
▪
is
taken
instead
of
a
practical
knowledge
.
Almost
every
man
will
say
,
The
world
is
a
great
enemy
to
God
and
us
;
but
did
they
soundly
and
heartily
esteem
it
to
be
such
,
they
would
use
it
as
such
.
Never
tell
me
that
that
man
takes
the
world
for
his
deadly
enemy
,
who
useth
it
as
his
dearest
friend
.
Enmity
and
deadly
enmity
will
be
seen
.
Here
is
no
room
to
plead
the
command
of
loving
our
enemies
;
at
least
,
no
man
can
think
that
he
must
love
it
with
a
Love
of
friendship
,
and
therefore
with
no
love
but
what
is
consistent
with
the
hatred
of
a
deadly
enemy
.
This
serious
deep
apprehension
of
Enmity
,
is
the
very
spring
and
poise
of
all
our
opposition
.
We
cannot
heartily
fight
with
our
friend
,
or
seek
his
death
.
There
must
be
some
anger
and
falling
out
before
we
will
make
the
first
assault
:
and
a
settled
enmity
before
we
will
make
a
deadly
war
of
it
.
This
apprehension
of
enmity
consisteth
in
an
apprehension
of
the
hurtfulness
of
the
world
to
us
,
and
of
the
opposition
it
maketh
against
God
and
our
salvation
,
and
of
the
danger
that
we
are
in
continually
by
reason
of
this
opposition
.
So
far
as
men
conceive
of
the
world
as
Good
for
them
,
so
far
they
take
it
for
their
friend
,
and
love
it
.
For
no
man
can
choose
but
love
that
which
he
seriously
conceiveth
to
be
Good
for
him
.
This
complacency
is
clean
contrary
to
the
Christian
hostility
.
But
when
we
conceive
of
it
as
that
which
we
stand
in
continual
danger
of
being
everlastingly
undone
by
,
this
will
turn
our
hearts
against
it
.
It
undoes
men
that
they
have
not
these
apprehensions
of
the
world
,
and
that
deeply
fixed
and
habituated
in
their
minds
.
For
it
is
the
Apprehension
or
Iudgement
of
things
that
carryeth
about
the
whole
man
,
and
setteth
awork
all
the
other
faculties
.
Quest.
But
what
should
we
do
to
be
so
habitually
apprehensive
that
the
world
is
our
enemy
?
Answ.
1.
You
must
be
sure
that
you
lay
up
your
treasure
in
heaven
:
That
you
are
so
convinced
by
Faith
of
the
Glory
to
come
,
and
of
the
true
felicity
that
consisteth
in
the
fruition
of
God
,
as
that
you
take
it
for
your
Portion
,
and
make
it
your
very
End
.
And
when
once
you
have
laid
up
your
Hopes
in
heaven
,
and
see
that
there
or
no
where
you
must
be
happy
,
this
will
presently
teach
you
to
judge
of
all
things
else
as
they
either
help
or
hinder
the
attainment
of
that
end
.
For
it
is
the
Nature
of
the
End
to
put
a
due
estimate
upon
all
things
else
:
And
it
is
the
property
of
the
chief
Good
,
to
denominate
all
other
things
either
Good
or
Evil
,
and
that
in
a
greater
or
lesser
measure
,
according
as
they
respect
that
chiefest
Good
.
For
there
can
be
no
Goodness
in
any
thing
else
,
but
the
Goodness
of
a
Means
:
And
the
means
is
so
far
Good
,
as
it
is
apt
and
useful
for
the
attainment
of
the
End
.
If
once
therefore
you
unfeignedly
take
God
and
Glory
for
your
end
and
felicity
,
you
will
presently
fall
upon
enquiry
and
observation
,
what
it
is
that
the
world
will
do
to
help
or
h●nder
that
felicity
.
2.
And
then
you
need
but
one
thing
more
to
the
discovery
of
the
Enmity
;
and
that
is
,
the
Constant
experience
of
your
souls
.
A
real
living
Christian
doth
live
for
God
,
and
is
upon
the
motion
to
his
eternal
home
:
There
is
his
heart
;
and
that
way
his
affections
daily
work
:
When
he
findeth
his
soul
down
,
he
windeth
it
up
again
,
and
straineth
the
spring
of
faith
and
love
.
And
therefore
his
life
and
business
being
for
heaven
,
he
cannot
but
be
sensible
of
the
rubs
that
are
in
his
way
,
and
take
notice
of
those
things
that
would
stop
him
in
this
course
.
Whereupon
he
must
needs
find
by
constant
experience
that
the
world
is
that
great
Impediment
,
and
so
must
be
apprehensive
of
the
enmity
of
the
world
.
For
as
he
that
Loveth
God
and
waiteth
for
the
sight
of
his
face
in
Glory
,
must
needs
take
all
that
to
be
against
him
,
and
naught
for
him
,
that
would
keep
him
from
God
,
and
deprive
him
of
that
beatificall
vision
,
so
he
that
knoweth
what
it
is
to
love
God
,
must
needs
know
by
constant
sad
experience
,
that
the
world
is
the
great
with-drawer
or
hinderer
of
that
love
.
When
he
sets
himself
in
any
holy
imployment
to
mount
his
soul
into
a
more
heavenly
frame
,
and
to
get
a
little
nearer
God
,
he
feeleth
himself
too
much
entangled
with
inferiour
objects
;
these
are
the
weight
that
presseth
down
,
and
the
water
that
quencheth
the
sacred
●lames
;
and
were
it
not
for
these
,
O
how
much
higher
might
our
souls
attain
,
and
how
much
freer
might
we
be
for
God
.
For
it
is
a
thing
most
certain
to
us
by
our
constant
experience
,
that
the
more
of
the
world
is
upon
our
hearts
,
the
less
is
there
of
God
;
and
the
more
of
God
,
the
less
of
the
world
.
So
that
these
two
means
alone
,
The
sincere
Intending
of
God
,
and
Glory
as
our
End
,
and
daily
observation
of
our
own
hearts
,
will
easily
convince
us
that
the
world
is
our
great
enemy
.
And
when
we
throughly
apprehend
it
to
be
our
enemy
,
we
have
begun
to
crucifie
it
.
2.
The
next
act
by
which
the
world
is
crucified
,
is
,
A
deep
habituated
apprehension
of
its
worthlesness
and
insufficiency
.
As
the
opposing
world
must
be
taken
for
an
enemy
,
so
the
Promising
alluring
world
must
be
taken
,
as
it
is
,
for
an
empty
thing
.
The
Life
and
Reign
of
the
world
in
the
unsanctified
,
lieth
first
in
their
too
high
estimation
of
it
.
They
think
of
it
as
Good
,
and
Good
to
them
,
and
as
a
matter
of
some
considerable
worth
,
and
though
they
will
say
with
their
tongues
that
heaven
is
better
,
yet
all
things
considered
,
they
take
the
world
to
be
more
suitable
to
them
,
and
therefore
they
desire
it
more
.
For
Heaven
is
out
of
sight
,
and
beyond
their
apprehension
and
affection
,
and
as
they
imagine
,
it
is
not
so
certain
as
the
things
which
they
see
,
and
feel
,
and
possess
.
And
therefore
they
resolve
to
grasp
as
much
of
the
creature
as
they
can
,
and
take
that
which
they
can
get
in
hand
,
and
then
if
there
be
an
heaven
,
they
hope
they
may
have
their
part
in
it
,
as
well
as
others
.
But
saving
Illumination
doth
put
men
into
another
mind
.
It
makes
them
see
,
that
the
Invisible
things
are
of
greater
Certainty
then
the
visible
;
and
that
a
promise
without
possession
,
is
better
security
then
possession
without
a
promise
;
and
that
for
the
Worth
and
Goodness
,
between
Eternal
things
and
Temporal
,
there
can
be
no
comparison
.
If
the
world
would
have
been
content
to
have
kept
its
place
,
and
to
have
borrowed
all
its
honour
and
esteem
from
God
and
Glory
,
as
the
end
for
which
it
must
be
used
and
regarded
,
it
might
then
have
had
the
honour
of
being
serviceable
to
our
salvation
,
and
to
our
Masters
work
:
But
seeing
it
will
needs
be
a
competitor
with
heaven
,
it
thereby
dis●obeth
it self
of
its
glory
,
and
becometh
a
vile
contemptible
thing
:
And
so
must
it
be
esteemed
by
all
the
friends
of
God
.
A
sound
Believer
looks
on
the
world
,
as
the
world
lookt
on
Christ
when
he
hanged
on
the
Cross
;
not
only
as
a
Malefactor
,
but
as
a
contemptible
thing
:
And
as
the
world
esteemeth
the
Saints
themselves
to
be
hypocrites
,
deceivers
,
fools
,
weak
,
despised
,
a
spectacle
to
the
world
,
yea
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
:
So
must
the
Believer
esteem
of
the
world
,
as
seeming
to
be
what
it
is
not
,
as
a
weak
and
insufficient
thing
,
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
4.
11
,
12
,
13.
the
very
filth
of
the
streets
that
is
swept
away
or
cast
upon
the
dung-hill
:
or
as
a
thing
devoted
to
death
for
the
averting
of
an
imminent
judgement
.
Pauls
judgement
is
in
a
prevalent
degree
,
the
judgement
of
every
gracious
soul
,
Phil.
3.
7
,
8.
What
things
were
gain
to
me
,
those
I
counted
loss
for
Christ
:
Yea
doubtless
and
I
count
all
things
but
loss
for
the
excellency
of
the
knowledge
of
Christ
Iesus
my
Lord
;
for
whom
I
have
suffered
the
loss
of
all
things
,
and
do
count
them
but
dung
,
that
I
may
win
Christ
]
Were
the
world
but
thus
conceived
of
by
a
practical
judgement
,
it
were
half
crucified
already
.
If
men
did
verily
think
that
the
world
is
their
Loss
,
they
would
love
it
less
,
and
less
greedily
seek
after
it
,
then
now
most
do
.
Gehezi
would
not
have
run
after
Naaman
for
his
money
,
if
he
had
thought
that
it
had
been
his
loss
:
Achan
would
not
have
hid
the
forbidden
gold
,
as
a
treasure
,
if
he
had
thought
it
had
been
his
loss
.
Who
would
be
at
so
much
care
and
pains
,
for
their
loss
,
as
worldlings
and
sensualists
are
for
their
delights
.
And
if
the
judgement
did
once
esteem
the
world
as
dung
,
they
would
not
be
so
greedy
for
it
,
nor
put
it
into
their
bosoms
.
Who
would
fall
in
love
with
dung
,
or
dote
upon
filth
or
dogs-meat
?
As
the
judgement
doth
esteem
it
,
the
affections
will
be
towards
it
.
And
they
that
know
not
of
a
better
condition
,
will
value
this
as
the
best
,
though
common
reason
will
call
it
vanity
.
But
they
that
by
faith
have
found
out
the
true
felicity
,
have
low
and
contemptuous
thoughts
of
the
world
.
O
what
a
carkaise
,
what
a
shadow
is
it
in
their
eyes
?
What
a
poor
low
thing
is
it
which
the
sons
of
men
do
tire
themselves
in
seeking
after
?
What
a
dung-hill
do
they
wallow
in
,
as
if
it
were
a
bed
of
Roses
?
What
deformities
do
they
dote
upon
,
as
if
they
were
the
most
real
beauties
?
A
toad
abhorreth
not
the
company
of
a
toad
;
but
shall
not
a
man
abhor
it
?
But
we
shall
have
occasion
of
saying
more
to
this
in
the
Application
.
3.
The
third
act
by
which
we
Crucifie
the
world
,
is
a
kind
of
Annihilation
of
it
to
our selves
;
in
our
conceptions
taking
it
as
a
very
Nothing
,
so
far
as
it
would
be
something
separated
from
God
,
or
co-ordinate
with
him
.
How
oft
doth
the
Scripture
call
it
vanity
,
a
dream
,
a
vain
shew
,
a
shadow
,
yea
nothing
,
yea
and
less
then
nothing
before
God
,
and
lighter
then
vanity
it self
,
Isa.
40.
17.
Psal.
62.
9.
Iob
6.
21.
The
Princes
of
the
earth
,
who
are
something
in
the
eyes
of
themselves
and
others
,
appear
as
Nothing
when
God
lets
out
his
wrath
upon
them
,
Isa.
34.
12.
Even
as
the
straw
when
the
fire
hath
consumed
it
,
or
the
fairest
buildings
when
it
hath
turned
them
to
ashes
.
For
though
the
world
be
really
something
,
yet
,
1.
In
regard
of
the
effects
which
it
promiseth
to
seduced
worldlings
,
it
may
be
called
Nothing
.
For
that
which
can
do
Nothing
for
us
in
our
extremity
,
which
hath
no
Power
to
relieve
or
satisfie
us
,
which
leaveth
the
soul
empty
,
and
deceiveth
them
that
trust
it
,
may
well
be
called
Nothing
in
effect
:
In
genere
boni
,
that
which
can
do
us
no
good
,
is
Nothing
to
us
.
Let
a
needy
soul
betake
himself
to
the
world
for
comfort
under
the
burden
of
sin
,
for
quiet
and
true
peace
to
a
wounded
conscience
,
and
you
will
find
it
can
do
Nothing
.
Seek
to
it
for
grace
or
strength
against
corruptions
and
temptations
,
and
you
will
find
it
can
do
Nothing
.
Cry
to
it
for
succour
in
the
depth
of
your
affliction
,
and
at
the
hour
of
death
,
and
try
whether
it
will
present
you
acceptable
unto
God
,
and
bring
your
departed
souls
with
boldness
to
his
presence
,
and
you
will
find
that
it
can
do
Nothing
!
Whatever
it
promiseth
,
and
what
ever
it
seemeth
to
deluded
sinners
,
when
you
look
for
any
real
good
from
it
,
you
will
find
it
can
do
Nothing
.
And
therefore
you
may
well
take
it
as
a
meer
Nothing
to
you
.
2.
And
in
esse
objectivo
we
may
make
Nothing
of
it
,
by
excluding
it
from
any
room
in
our
souls
,
as
to
those
acts
that
do
not
belong
to
it
.
3.
And
as
a
separated
being
,
independant
as
to
God
,
so
it
is
indeed
Nothing
:
for
there
is
no
such
thing
:
Much
less
as
it
is
a
separated
Good
,
or
felicity
to
man
▪
Annihilate
then
the
world
to
your selves
.
When
it
would
appear
to
you
to
be
what
it
is
not
,
and
would
promise
you
to
be
what
it
cannot
,
let
it
be
as
Nothing
to
you
.
Conceive
of
it
as
of
a
shadow
,
or
a
thing
that
seemeth
to
Be
and
is
not
.
Could
you
once
make
Nothing
of
it
,
it
would
have
no
power
over
you
,
nor
any
unhappy
effects
upon
you
.
You
would
not
dote
upon
a
known
Nothing
,
nor
change
your
God
and
Glory
for
Nothing
.
As
Iob
saith
of
the
wicked
,
Iob
27.
19.
[
he
openeth
his
eyes
,
and
he
is
not
:
]
so
we
may
say
of
the
world
:
when
we
open
our
eyes
we
shall
see
that
it
is
not
:
that
which
before
seemed
Nothing
to
us
,
will
appear
to
be
All
things
;
and
the
world
that
seemed
all
things
will
be
Nothing
.
The
summe
of
all
that
hath
been
said
is
this
.
The
opposing
world
must
be
apprehended
as
an
enemy
to
God
and
us
,
and
so
far
Hated
:
The
glozing
world
appearing
as
our
felicity
,
or
a
competitor
with
God
,
must
be
conceived
of
as
Worthless
,
and
Contemned
:
And
the
world
as
it
would
appear
as
a
separated
Good
,
being
any
thing
to
us
,
or
having
any
thing
for
us
,
out
of
God
,
must
be
annihilated
in
our
conceptions
,
and
taken
as
Nothing
.
SECT.
VI.
WE
are
next
briefly
to
shew
you
how
it
is
that
we
are
Crucified
to
the
world
;
having
shewed
you
how
the
world
is
Crucified
to
us
.
And
in
general
the
meaning
is
,
that
we
are
as
Dead
or
Crucified
men
to
it
,
in
regard
of
those
forementioned
unjust
respects
in
which
the
tempter
would
present
it
to
us
.
So
that
[
Crucified
]
here
is
put
for
the
absence
of
that
Action
and
worldly
Disposition
,
which
carnal
men
are
guilty
of
.
So
that
it
is
a
Moral
,
and
not
a
Natural
death
that
is
here
mentioned
;
and
observably
differeth
from
a
Natural
in
these
respects
.
1.
A
Natural
death
destroyeth
the
very
Powers
or
Faculties
of
Acting
:
But
a
Moral
Death
only
destroyeth
the
Disposition
and
Action
it self
;
but
not
any
Natural
Power
.
2.
A
Natural
death
is
Involuntary
,
and
in
it self
is
neither
a
vertue
nor
a
vice
;
neither
Morally
Good
or
Evil.
But
a
Moral
death
is
principally
in
the
Will
it self
,
and
nothing
is
more
voluntary
,
and
so
it
is
the
principal
virtue
or
vice
:
To
be
dead
in
sin
and
to
God
,
is
the
summe
of
all
Evil
:
And
to
be
dead
to
sin
and
the
world
,
in
Christ
,
is
the
summe
of
Moral
Good
.
3.
Natural
death
hath
no
degree
of
life
remaining
(
saving
of
the
separated
soul.
)
But
Moral
death
may
consist
with
much
of
the
contrary
life
.
For
it
is
denominated
from
the
predominant
habits
of
the
soul
;
which
may
stand
with
much
of
the
contrary
habit
,
though
subdued
.
We
cannot
therefore
gather
that
Paul
was
absolutely
free
from
all
sin
,
because
he
was
dead
to
it
,
or
crucified
to
the
world
.
For
this
is
a
Moral
death
consisting
in
a
conquest
of
the
enemy
;
who
may
be
said
to
be
dead
,
because
he
is
overcome
;
and
consisting
in
the
prevalent
Habits
of
the
soul
,
which
yet
may
have
too
much
of
the
remnants
of
their
contraries
.
More
particularly
,
1.
If
we
are
Crucified
to
the
world
,
our
undue
estimation
of
the
world
is
Crucified
.
We
have
no
Idolizing
over
valuing
regard
to
it
,
(
in
that
measure
as
we
are
dead
to
it
.
)
As
the
world
do
not
Regard
the
works
of
the
Lord
,
Psal.
28.
5.
Isa.
5.
12.
So
the
Saints
do
not
Regard
the
things
of
the
world
.
The
life
of
faith
doth
so
elevate
their
spirits
,
that
they
are
mounted
up
above
the
creature
,
and
look
not
upon
the
world
;
or
look
upon
it
as
a
despicable
thing
.
They
are
above
that
which
is
the
delight
and
imployment
of
others
;
and
that
which
the
sensual
call
Felicity
,
they
still
call
Vanity
:
And
as
a
mans
stomack
abhorreth
that
which
a
dog
or
a
swine
will
greedily
devour
;
so
the
soul
of
a
Believer
doth
despise
and
abhor
the
delights
of
the
ungodly
.
As
Pride
makes
the
Rich
look
contemptuously
and
disregardfully
upon
the
poor
:
So
the
holy
elevation
of
Believing
souls
,
doth
make
them
look
contemptuously
and
disregardfully
upon
all
the
glory
of
the
world
.
As
faith
doth
bring
them
up
to
God
,
and
make
him
their
Object
and
their
All
;
So
doth
it
make
them
somewhat
like
him
,
and
minded
as
he
is
minded
.
And
as
God
regardeth
not
persons
,
Deut.
10.
17.
nor
accepteth
the
persons
of
Princes
,
nor
regardeth
the
rich
more
then
the
poor
,
Iob
34.
19.
but
is
pleased
more
in
the
least
of
his
image
on
the
humble
faithful
soul
,
then
with
all
the
glittering
glory
of
the
world
,
so
is
it
in
their
measure
with
his
people
.
Where
they
see
nothing
of
God
,
they
feel
no
substance
;
but
so
far
as
God
appeareth
to
them
in
any
creature
,
or
action
,
or
any
means
or
benefit
which
they
possess
,
so
far
they
perceive
some
substance
in
it
.
As
the
natural
man
Receiveth
not
the
things
of
the
Spirit
,
nor
can
know
them
,
because
they
are
spiritually
discerned
,
1
Cor.
2.
14.
So
the
Spiritual
man
hath
shut
up
his
senses
to
the
world
,
and
lost
his
perception
of
them
,
because
they
are
carnally
so
discerned
.
The
carnal
man
hath
his
senses
quick
in
discerning
and
savouring
the
things
of
the
flesh
,
but
to
the
things
of
the
Spirit
he
is
dead
and
sensless
.
And
contrarily
the
Spiritual
man
is
dead
and
sensless
to
the
things
of
the
flesh
,
and
hath
no
savour
in
those
things
that
are
other
mens
delights
,
Rom.
8.
10
,
5
,
6.
He
tasteth
no
more
sweetness
in
their
pleasures
then
in
a
chip
.
He
wonders
what
they
can
see
or
taste
in
the
things
of
the
world
,
that
they
so
run
after
it
.
To
be
Rich
or
Poor
do
but
little
differ
in
his
eyes
;
To
be
high
or
low
is
all
one
to
him
,
considering
these
things
as
accomodations
of
the
flesh
;
though
still
he
valueth
any
condition
according
to
the
respect
it
hath
to
God
;
and
so
that
is
the
best
condition
to
him
that
best
accommodateth
and
advantageth
him
for
Gods
service
.
He
taketh
the
fleshes
Interest
to
be
none
of
his
Interest
;
and
therefore
that
which
only
concerneth
the
flesh
concerneth
not
him
.
And
therefore
he
looketh
in
this
regard
upon
an
high
estate
or
a
low
,
as
Nothing
to
him
.
Let
God
dispose
of
him
as
he
please
;
that
's
Gods
work
and
not
his
.
He
hath
learned
in
whatever
estate
he
is
,
therewith
to
be
content
:
[
He
knows
how
to
be
abased
,
and
he
knows
how
to
abound
;
every
where
and
in
all
things
he
is
instructed
,
both
to
be
full
and
to
be
hungry
,
both
to
abound
and
to
suffer
need
,
]
Phil.
4.
11
,
12.
If
you
applaud
and
honour
him
,
he
takes
it
but
as
if
you
breathed
on
him
;
at
the
best
it
is
but
a
sweeter
kind
of
breath
:
And
if
you
vilifie
,
and
reproach
,
and
unjustly
condemn
him
,
he
takes
it
for
no
great
hurt
.
For
[
with
him
it
is
a
very
small
thing
to
be
judged
of
man
,
and
at
mans
barr
;
for
he
that
judgeth
him
is
the
Lord
,
]
1
Cor.
4.
3
,
4.
Nay
what
if
I
said
that
if
you
imprison
him
,
threaten
him
,
torment
him
,
yea
put
him
to
death
,
he
doth
not
much
regard
it
,
nor
make
any
great
matter
of
it
;
so
far
as
he
is
Crucified
to
the
world
.
How
joyfully
could
Paul
and
Silas
sing
in
the
stocks
,
when
their
bodies
were
sore
with
scourging
?
Act.
16.
What
a
rapture
of
joyful
praises
did
the
Apostles
break
forth
into
,
when
they
were
threatned
by
the
Priests
and
Elders
Acts
4.
21
,
24.
I
will
add
but
two
more
instances
,
Dan.
3.
The
three
Jews
that
were
threatned
with
a
furnace
of
fire
,
are
accused
for
not
regarding
the
King
,
vers.
12.
and
their
own
answer
is
,
vers.
16
,
17.
[
We
are
not
careful
to
answer
thee
in
this
matter
:
If
it
be
so
,
the
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
furnace
,
and
he
will
deliver
us
out
of
thy
hand
,
O
King
.
But
if
not
,
be
it
known
unto
thee
,
O
King
,
that
we
will
not
serve
thy
Gods
.
]
And
sure
they
that
would
not
accept
of
deliverance
when
they
were
tortured
,
Heb.
11.
35.
did
set
little
by
it
,
in
comparison
of
that
better
Resurrection
which
they
hoped
for
.
As
Christ
said
of
Satan
,
The
Prince
of
this
world
hath
nothing
in
me
,
Iohn
14.
30.
So
in
our
measure
,
so
far
as
we
are
dead
with
Christ
,
the
world
hath
nothing
in
us
,
no
interest
,
no
carnal
life
to
work
upon
,
and
therefore
is
unable
to
do
any
thing
with
us
.
Our
undue
estimation
of
the
world
is
Crucified
.
This
is
the
first
part
.
2.
If
we
are
Crucified
to
the
world
,
our
inordinate
cogitations
of
the
world
are
Crucified
.
We
must
not
give
it
that
room
in
our
fancies
or
power
over
them
,
as
they
have
with
other
men
.
We
should
not
indeed
allow
the
creature
one
thought
either
for
it self
,
and
terminated
finally
in
it self
,
nor
as
separated
from
God
.
Much
less
should
we
have
so
frequent
and
so
pleasant
or
passionate
thoughts
of
it
as
most
have
.
But
of
this
more
in
the
Application
.
3.
To
be
Crucified
to
the
world
,
is
to
have
Affections
dead
about
worldly
things
.
That
which
is
vile
in
our
estimation
,
will
be
uneffectual
in
our
Affections
.
I
shall
briefly
instance
in
some
particulars
.
1.
Our
Love
to
the
world
is
Crucified
,
if
we
be
Crucified
to
the
world
.
As
this
is
the
great
Affection
which
God
claimeth
for
himself
,
and
which
he
maketh
the
seat
of
his
most
excellent
grace
;
so
is
it
that
which
he
is
most
jealous
of
,
and
will
least
allow
the
creature
to
partake
of
;
and
the
mis-imployment
of
it
is
the
greatest
sin
,
as
the
right
imployment
of
it
is
the
greatest
duty
.
1
Iohn
2.
15.
[
Love
not
the
world
,
neither
the
things
that
are
in
the
world
.
]
This
is
a
plain
and
flat
command
.
If
the
world
be
not
apprehended
by
the
understanding
to
be
our
Good
,
it
will
not
be
embraced
by
the
will
,
nor
be
Loved
.
Perhaps
you
will
say
,
Though
it
be
not
our
chief
Good
,
yet
it
is
Good
,
and
therefore
may
be
loved
,
though
not
ch●●s●●
loved
.
To
which
I
answer
,
that
in
the
senses
before
disclaimed
it
is
none
of
our
Good
at
all
.
It
hath
no
Goodness
to
us
in
it
,
but
the
Good
of
a
Means
,
which
is
respective
to
the
End
;
and
therefore
we
must
have
no
Love
to
it
but
that
which
is
due
to
the
Means
:
God
therefore
being
our
End
,
we
must
Love
the
world
only
for
his
sake
,
as
it
cometh
from
him
and
leadeth
to
him
.
The
least
love
to
the
world
for
it self
,
is
Idolatrous
.
As
you
may
not
allow
another
woman
the
least
Conjugal
affection
,
though
you
allow
your
wife
more
,
without
some
guilt
of
unchastity
;
so
you
may
not
in
the
least
measure
love
the
creature
for
it self
without
some
guilt
of
spiritual
unchastity
.
If
God
must
be
loved
with
All
the
heart
,
and
soul
,
and
strength
,
then
there
is
none
lest
for
any
co-partner
whatsoever
.
When
we
love
any
thing
but
as
a
Means
,
it
is
more
properly
the
End
that
we
love
in
that
very
act
(
And
therefore
some
Philosophical
Divines
affirm
that
Nothing
but
the
ultimate
End
is
properly
loved
)
so
that
the
Love
which
we
give
the
world
in
a
due
subordination
to
God
,
is
not
so
properly
a
Love
to
the
world
as
to
God
,
and
therefore
it
taketh
not
from
God
the
least
part
of
that
which
is
due
to
him
.
But
if
we
love
it
in
the
least
measure
for
it self
,
or
with
any
co-ordinate
Love
,
so
much
as
we
allow
it
,
is
robbed
from
God
.
2.
Hence
it
followeth
(
when
our
love
to
the
world
is
crucified
)
that
our
Desires
after
it
is
crucified
also
.
Before
we
thirsted
after
Pleasures
,
or
Honours
,
or
Riches
,
but
now
this
thirst
is
abated
;
for
when
we
obey
the
Call
of
Christ
,
Isa.
55.
1.
and
have
freely
drunk
of
the
living
waters
,
we
thirst
our
former
thirst
no
more
,
(
according
to
the
measure
in
which
we
partake
of
him
)
but
his
Spirit
will
be
a
well
of
water
in
us
,
springing
up
to
everlasting
life
,
Iohn
4.
13
,
14.
The
distempered
appetite
of
a
Carnal
man
is
so
eager
after
worldly
things
,
that
his
heart
is
set
upon
them
:
which
Rom.
8.
5.
is
called
his
minding
the
things
of
the
flesh
:
But
the
mortified
Christian
,
as
such
,
hath
no
mind
of
them
:
His
appetite
to
them
is
dead
and
gone
.
He
cares
not
for
them
.
Now
he
perceiveth
that
they
are
not
Good
for
him
,
his
heart
is
turned
against
them
.
3.
When
we
are
Crucified
to
the
world
,
our
expectations
of
Good
from
the
world
are
Crucified
.
Before
we
looked
for
much
from
it
;
we
thought
if
we
had
this
Pleasure
,
or
that
Honour
,
if
we
had
such
lands
,
buildings
,
friends
,
or
provision
,
then
we
were
well
,
or
at
least
much
better
then
now
we
are
!
O
how
Good
did
we
think
that
these
were
for
us
!
And
therefore
we
still
lived
in
Hope
of
more
.
But
when
we
are
Crucified
to
the
world
,
we
give
up
these
Hopes
.
We
see
then
that
we
were
deceived
:
we
did
but
hope
for
nourishment
from
a
stone
:
The
breasts
are
dry
which
we
thought
would
have
refreshed
and
satisfied
us
.
When
we
see
that
the
world
is
an
empty
thing
,
a
cask
,
a
picture
,
a
dream
,
a
shadow
;
we
turn
away
from
it
,
and
look
no
more
after
it
,
but
look
for
content
in
something
else
.
As
a
child
that
seeth
a
painted
Apple
may
be
eager
of
it
till
he
try
that
it
is
favourless
,
and
then
he
careth
for
it
no
more
;
or
if
a
beautiful
crab
deceive
him
,
when
he
hath
set
his
teeth
in
it
he
casteth
it
away
.
So
when
a
Christian
findeth
the
folly
of
his
former
expectations
,
and
tasteth
the
vexation
of
the
creature
which
he
was
so
greedy
of
,
and
withall
is
acquainted
by
a
lively
faith
,
where
he
may
be
better
;
away
go
all
his
expectations
from
the
world
;
and
he
promiseth
himself
no
more
content
or
satisfaction
in
it
.
This
is
a
notable
part
of
Mortification
.
As
it
is
the
Hopes
of
some
Good
,
that
sets
men
awork
in
all
endeavours
;
so
take
down
their
Hopes
,
and
all
the
wheels
of
the
soul
stand
still
.
If
it
were
not
for
Hope
,
we
say
,
the
heart
would
break
.
And
therefore
when
all
our
Hopes
from
the
world
are
dead
,
the
very
Heart
of
the
old
man
is
broken
,
and
all
his
worldly
motions
cease
.
Then
he
saith
,
It
s
as
good
sit
still
as
labour
for
nothing
.
I
despair
of
ever
having
contentment
in
the
creature
:
I
see
it
will
not
pacifie
my
conscience
:
it
will
not
save
me
from
the
wrath
to
come
:
it
will
do
nothing
for
me
that
is
worthy
my
regard
:
and
therefore
let
it
go
;
I
will
follow
it
no
further
;
It
shall
have
my
heart
no
more
.
Before
he
had
many
a
promising
delightful
thought
of
the
creatures
,
which
he
could
not
reach
:
He
thought
with
himself
,
If
I
were
but
thus
placed
and
settled
once
:
if
I
had
but
this
or
that
which
I
want
:
if
I
were
but
here
or
there
where
I
would
be
:
if
I
had
but
the
favour
of
such
or
such
an
one
,
how
happy
were
I
?
how
well
should
I
be
?
I
would
then
be
content
and
seek
no
more
.
But
when
faith
hath
mortified
us
to
the
world
,
we
see
that
all
these
were
foolish
dreams
:
we
knew
not
what
it
was
that
we
Hoped
for
!
and
then
we
give
up
all
such
Hopes
for
ever
.
Such
pleasing
thoughts
of
any
worldly
thing
while
you
want
it
,
or
of
any
place
or
Condition
which
you
are
absent
from
,
and
such
promises
and
hopes
from
any
worldly
state
,
or
person
,
or
thing
,
doth
manifest
that
so
far
you
are
alive
to
the
world
,
and
is
a
folly
of
the
same
nature
with
theirs
that
Idolize
the
world
when
they
do
enjoy
it
.
For
one
man
to
say
,
[
If
I
had
this
or
that
I
were
well
]
and
for
another
that
hath
it
,
to
say
,
[
Now
I
am
well
,
Soul
take
thy
Rest
]
do
both
shew
the
same
Estimation
,
and
Idolatrous
Love
to
the
world
in
their
hearts
;
though
one
of
them
have
the
thing
which
he
loves
,
and
the
other
hath
it
not
:
And
to
be
so
pleased
with
the
very
fancy
and
conceits
of
those
worldly
things
which
they
never
had
,
seems
worse
then
to
be
pleased
with
it
when
they
have
it
.
I
pray
you
lay
this
well
to
heart
that
I
say
to
you
:
Despair
,
utter
Despair
of
ever
being
contented
or
well
in
the
world
,
or
made
happy
by
the
world
in
whole
or
in
part
,
is
the
very
life
of
Christian
Mortification
.
It
is
the
nature
of
a
Carnal
heart
,
to
keep
up
his
worldly
Hopes
as
long
as
possibly
he
can
.
If
you
beat
him
from
one
thing
,
he
runs
to
another
:
and
if
he
despair
of
that
,
he
looks
after
a
third
,
and
thus
he
will
wander
from
creature
to
creature
,
till
Grace
convert
him
,
or
Judgement
condemn
him
.
If
he
find
that
one
friend
faileth
him
,
he
hopes
another
will
prove
more
faithfull
;
and
if
that
prove
a
broken
reed
,
he
will
rest
upon
a
third
:
If
he
have
been
crost
in
his
Hopes
of
worldly
contentment
once
,
or
twice
,
or
ten
times
,
or
an
hundred
times
,
yet
he
is
in
Hope
that
some
other
way
may
hit
,
and
some
more
comfort
he
may
find
at
last
:
But
when
God
hath
opened
a
mans
eyes
to
see
that
the
whole
world
is
Vanity
and
Vexation
,
and
that
if
he
had
it
all
it
would
do
him
no
Good
at
all
,
and
that
it
is
a
meer
deceitful
empty
thing
:
and
when
a
man
is
brought
to
a
full
and
finall
Desparation
of
ever
finding
in
the
world
,
the
Good
that
he
expected
;
then
,
and
not
till
then
is
he
Crucified
to
the
world
;
and
then
he
can
let
it
go
,
and
care
not
:
and
then
he
will
betake
himself
in
good
earnest
to
look
after
that
which
will
not
deceive
him
.
When
a
worldling
is
in
utmost
poverty
or
in
prison
,
he
may
part
with
all
his
worldly
contentment
at
the
present
;
but
this
is
not
to
be
Crucified
to
the
world
:
For
still
he
keeps
up
his
former
estimation
of
it
,
and
Love
to
it
,
and
some
Hope
perhaps
that
yet
it
may
be
better
with
him
.
Yea
,
if
he
should
Despair
of
ever
being
Happy
in
the
world
,
if
this
proceed
not
from
his
Disesteem
of
it
,
and
the
change
of
his
Affections
,
but
meerly
because
he
would
have
the
world
,
but
sees
he
cannot
,
this
is
far
from
the
nature
of
true
mortification
.
4.
If
we
are
Crucified
to
the
world
,
our
Delight
in
it
is
Crucified
.
It
seemeth
not
to
us
a
matter
of
such
worth
,
as
to
be
fit
for
our
Delight
:
Children
are
glad
of
toyes
,
which
a
wise
man
hath
no
pleasure
in
.
To
have
too
sweet
contentful
thoughts
in
the
creature
,
and
to
apprehend
it
as
our
Good
,
and
to
be
rejoyced
in
it
,
is
a
sign
that
so
far
we
are
not
Crucified
to
it
.
It
is
not
able
to
Glad
a
mortified
heart
,
so
far
as
it
is
mortified
;
though
the
Love
of
God
that
is
manifested
by
it
,
may
make
him
glad
.
And
this
is
it
that
Paul
disclaimeth
in
my
Text
[
God
forbid
that
I
should
glory
save
in
the
Cross
of
Christ
]
If
he
were
the
Lord
of
all
the
honours
or
wealth
of
the
world
,
he
would
not
Glory
in
them
.
If
he
had
all
the
Pleasures
that
the
flesh
can
desire
,
he
would
not
glory
in
them
.
If
he
had
the
common
applause
of
all
men
,
and
every
one
spoke
well
of
him
;
if
he
had
all
things
about
him
suited
to
a
carnal
hearts
content
,
yet
would
he
not
glory
in
it
:
No
more
then
a
grave
and
learned
man
would
glory
that
he
had
found
a
counter
or
a
pin
.
Ier.
9
23.
[
Let
not
the
wise
man
glory
in
his
wisdom
,
nor
the
mighty
man
glory
in
his
might
,
let
not
the
rich
man
glory
in
his
riches
;
but
let
him
that
gloryeth
,
glory
in
this
,
that
he
understandeth
and
knoweth
me
,
that
I
am
the
Lord
that
exercise
loving
kindness
,
judgement
,
and
righteousness
on
the
earth
;
for
in
these
things
I
delight
saith
the
Lord
.
Jer.
4.
2.
[
The
Nations
shall
bless
themselves
in
him
,
and
in
him
shall
they
glory
.
]
Isa.
41.
16.
[
Thou
shalt
rejoyce
in
the
Lord
,
and
glory
in
the
holy
one
of
Israel
.
]
Isa.
45.
25.
[
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
]
The
world
is
too
low
to
be
the
joy
of
a
Believer
:
His
higher
Hopes
do
cloud
and
disgrace
such
things
.
And
as
these
forementioned
Passions
in
the
Concupiscible
,
so
also
their
contraries
in
the
Irascible
,
must
be
Crucified
.
E.
G.
1.
A
man
that
is
Dead
to
the
world
,
will
not
Hate
or
be
much
Displeased
with
those
that
hinder
him
from
the
Riches
,
or
Honours
,
or
Pleasures
of
the
world
.
He
makes
no
great
matter
of
it
,
and
taketh
it
for
no
great
hurt
or
loss
.
And
therefore
rather
then
study
revenge
,
he
can
patiently
bear
it
:
when
they
have
taken
away
his
coat
,
if
they
take
away
his
cloak
also
.
He
doth
not
swell
with
malice
against
them
that
stand
in
the
way
of
his
advancement
,
or
hinder
his
rising
or
riches
in
the
world
.
He
will
not
envy
the
precedency
of
others
:
nor
seek
the
disgrace
or
ruine
of
them
that
keep
him
low
:
No
more
then
a
wise
man
will
hate
or
seek
to
be
revenged
of
him
that
would
hinder
him
from
climbing
up
to
the
top
of
a
steeple
,
or
that
will
take
a
stone
or
●
bush
of
thorns
out
of
his
way
.
2.
A
man
that
is
Crucified
to
the
world
,
will
not
avoid
or
flie
from
any
Duty
,
though
the
performance
of
it
cross
his
worldly
commodity
,
or
hazard
all
his
worldly
interest
.
He
seeth
not
reason
enough
in
worldly
losses
,
to
draw
him
to
the
committing
of
sin
to
avoid
them
.
An
unmortified
man
will
be
swayed
by
his
worldly
Interest
.
That
must
be
no
Duty
to
him
,
which
casteth
him
upon
sufferings
:
and
that
is
no
Good
to
him
which
would
deprive
him
of
his
sensual
Good
:
And
that
shall
be
no
sin
to
him
,
which
seems
to
be
a
matter
of
Necessity
,
for
the
securing
of
his
hopes
and
happiness
in
the
world
.
Whatever
is
a
mans
end
,
he
puts
a
Must
upon
the
obtaining
it
,
and
upon
all
the
Means
without
which
it
will
not
be
attained
.
I
Must
have
God
and
Glory
,
saith
the
Believer
,
whatever
I
want
:
and
therefore
I
Must
have
Christ
,
I
Must
have
faith
,
and
love
,
and
obedience
,
whatever
I
do
.
And
so
saith
the
sensualist
,
my
life
,
and
credit
,
and
safety
in
the
world
Must
be
secured
,
whatever
I
miss
of
:
and
therefore
I
Must
avoid
all
that
would
hazard
or
lose
them
,
and
I
Must
do
that
which
will
preserve
them
,
whatever
I
do
.
The
worldling
thinketh
there
is
a
Necessity
of
his
being
sensually
happy
:
or
at
least
,
of
preserving
his
life
and
hopes
on
earth
.
But
the
mortified
Christian
seeth
no
Necessity
of
Living
,
much
less
of
any
of
the
sensual
provisions
,
which
to
others
seem
such
considerable
things
.
And
hence
it
is
that
the
same
Argument
from
Necessity
,
draweth
one
man
to
sin
,
and
keepeth
another
most
effectually
from
sin
.
He
that
hath
carnal
Ends
,
doth
plead
a
Necessity
of
the
sinful
means
,
by
which
he
may
attain
them
.
And
he
that
hath
the
Ends
of
a
true
Believer
,
doth
plead
a
Necessity
of
avoiding
the
same
sins
,
which
the
other
thought
he
must
needs
commit
.
For
Heavenly
Ends
are
as
much
croft
by
them
,
as
earthly
Ends
are
promoted
by
them
.
We
find
a
rich
man
in
Luke
18.
23.
that
had
a
great
mind
to
have
been
a
Christian
:
And
if
he
had
lived
in
our
daies
,
when
the
door
is
set
a
little
wider
open
then
Christ
did
set
it
,
there
are
some
that
would
not
have
denyed
him
Baptism
,
but
would
have
let
him
in
.
But
when
he
heateth
that
the
world
must
be
renounced
,
and
Christ
tells
him
of
selling
all
,
and
looking
for
a
reward
in
another
world
,
[
he
goes
away
sorrowful
,
for
he
was
very
rich
.
]
The
man
would
have
had
pardon
and
salvation
,
but
he
must
needs
be
Rich
,
or
at
least
keep
something
.
And
they
that
are
so
set
upon
it
that
they
must
and
[
will
be
rich
,
do
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
men
in
destruction
and
perdition
.
]
1
Tim.
6.
9.
And
[
he
that
maketh
hast
to
be
rich
,
shall
not
be
innocent
,
]
Prov.
28.
20.
But
the
Crucified
world
is
a
dead
and
ineffectual
thing
.
It
cannot
draw
a
man
from
Christ
or
duty
.
It
cannot
draw
a
man
into
any
known
sin
(
so
far
as
it
is
Crucified
.
)
It
is
as
Sampson
when
his
hair
was
cut
:
its
power
is
gone
.
Thousands
whose
hearts
were
changed
by
grace
,
could
sell
all
and
lay
the
price
at
the
Apostles
feet
,
and
could
forsake
all
and
take
up
their
Cross
and
follow
a
Crucified
Christ
to
the
death
,
and
could
rejoyce
in
tribulation
,
and
glory
that
they
were
counted
worthy
to
suffer
;
though
he
that
was
unmortified
do
go
away
sorrowful
.
Worldly
Interest
doth
command
the
Religion
and
life
of
the
unmortified
man
,
because
it
is
the
predominant
Interest
in
his
heart
;
But
its
contrary
with
the
mortified
Believer
:
His
spiritual
Interest
being
predominant
,
doth
Rule
him
as
to
all
the
matters
of
this
world
.
3.
If
you
are
Crucified
to
the
world
,
your
care
for
worldly
things
is
Crucified
.
It
is
not
in
vain
that
Christ
expresly
commandeth
his
Disciples
,
[
Take
no
thought
for
your
life
,
What
ye
shall
eat
,
or
what
ye
shall
drink
,
nor
yet
for
your
body
what
you
shall
put
on
,
]
Mat.
6.
25
,
31.
And
Phil.
4.
6.
[
Be
careful
for
nothing
.
]
And
1
Pet.
5.
7.
[
Casting
all
your
care
on
him
,
for
he
careth
for
you
.
]
I
know
this
is
a
hard
saying
to
flesh
and
blood
,
and
therefore
they
study
evasions
by
perverting
the
plain
Text
,
and
would
null
and
evacuate
the
express
commands
of
Christ
,
by
squaring
them
to
that
carnal
interest
and
reason
which
they
are
purposely
given
to
destroy
.
But
you
will
say
.
Must
we
indeed
give
over
caring
?
I
answer
,
1.
You
must
be
in
care
about
your
own
duty
,
both
in
matters
of
the
first
and
second
Table
,
and
how
to
manage
your
worldly
affairs
most
innocently
and
spiritually
,
and
to
attain
the
Ends
propounded
in
them
by
God
.
But
this
is
none
of
the
care
that
is
now
in
Question
,
1
Cor.
7.
32.
There
is
a
necessary
[
caring
for
the
things
that
belong
to
the
Lord
,
how
to
please
the
Lord
;
]
and
that
even
in
your
worldly
business
.
But
2.
You
may
not
care
for
the
creature
for
it self
,
nor
for
the
meer
pleasing
of
the
flesh
.
As
it
may
not
be
Loved
for
it self
,
so
neither
may
it
be
cared
for
,
for
it self
.
And
3.
When
you
have
used
your
utmost
care
or
forecast
to
do
your
own
duty
,
you
may
not
be
Anxious
or
Careful
about
the
issue
which
is
Gods
part
to
determine
of
.
As
God
himself
appeareth
in
Prosperity
or
Adversity
you
may
and
must
have
regard
unto
the
issue
.
But
for
the
thing
it self
you
must
not
,
when
you
have
done
your
own
duty
,
be
any
further
careful
about
it
.
God
knoweth
best
what
is
good
for
you
,
and
how
much
of
the
creature
you
are
fit
to
manage
,
and
what
condition
of
body
is
most
suitable
to
the
condition
of
your
soul
:
And
therefore
to
him
must
the
whole
business
be
committed
.
When
you
have
committed
your
seed
to
the
ground
,
and
done
your
duty
about
it
,
you
must
have
no
further
care
at
all
,
which
intimateth
fears
,
anxiety
or
distrust
;
though
as
care
is
largely
taken
for
Regard
;
You
may
care
and
pray
for
the
blessing
of
God
on
it
,
and
for
your
daily
bread
.
4.
So
far
as
you
are
Crucified
to
the
world
,
your
worldly
sorrows
also
will
be
Crucified
.
If
you
miss
of
it
,
you
will
not
be
grieved
for
that
miss
.
For
the
displeasure
of
God
which
an
affliction
may
manifest
,
you
ought
to
be
grieved
;
but
not
for
the
meer
loss
of
the
creature
for
it self
.
As
God
in
the
creature
must
be
Loved
and
Delighted
in
,
and
not
the
creature
for
it self
;
so
it
is
Gods
displeasure
manifested
in
the
creature
that
must
be
our
Grief
.
If
a
mans
flesh
be
dead
,
you
may
cut
it
off
,
and
he
never
feeleth
you
;
you
may
cut
it
,
or
prick
it
,
and
he
will
not
smart
.
And
if
you
be
dead
to
the
world
,
you
will
not
feel
it
as
others
do
,
when
worldly
things
are
taken
from
you
.
You
will
make
no
great
matter
of
it
.
Obj.
But
Grace
doth
not
make
men
stocks
or
stupid
,
and
therefore
how
can
we
chuse
but
feel
?
Answ.
There
is
a
feeling
that
is
meerly
natural
,
and
not
subject
to
the
command
of
Reason
and
Will
:
and
there
is
a
feeling
which
is
under
Reason
,
and
is
voluntary
.
The
later
only
is
it
that
I
speak
of
,
which
Grace
commandeth
.
The
most
gracious
man
may
feel
heat
and
cold
,
pain
and
weariness
,
hunger
and
thirst
,
as
much
as
the
worst
.
But
the
Passions
of
his
soul
,
so
far
as
they
are
under
the
command
of
Reason
and
Will
,
do
not
feel
them
as
evils
to
the
soul
,
(
so
far
as
he
is
sanctified
.
)
Still
observe
that
I
speak
of
worldly
things
,
as
separated
from
God
,
in
whom
only
they
are
good
,
and
in
respect
to
him
only
the
absence
of
them
is
evil
to
the
soul.
And
there
is
somewhat
of
the
Passions
that
bodily
sense
can
force
,
perhaps
in
an
innocent
Adam
;
But
I
speak
only
of
that
passion
which
Reason
should
command
.
And
so
,
it
is
not
enough
that
our
Care
and
Grief
for
worldly
things
be
less
then
that
for
the
things
of
God
.
Though
that
much
may
prove
our
sincerity
(
of
which
more
anon
)
yet
that
is
not
all
that
is
our
duty
.
But
we
should
have
no
care
or
Rationall
voluntary
grief
for
any
creature
,
but
only
as
it
is
a
Means
to
God
,
&
standeth
in
a
due
subordination
to
him
:
and
so
we
may
have
both
.
4.
Having
shewed
you
what
Affections
are
Crucified
to
the
world
,
in
the
last
place
I
add
,
that
Our
inordinate
labour
for
it
,
must
be
Crucified
.
Christ
is
as
plain
and
peremptory
in
this
,
as
in
the
former
,
not
only
commanding
us
to
[
Seek
first
the
Kingdom
of
God
and
his
righteousness
,
]
Mat.
6.
33.
but
also
,
[
Not
to
labour
for
the
meat
that
perisheth
,
but
for
the
meat
that
endureth
to
everlasting
life
,
which
the
Son
will
give
us
,
]
John
6
27.
which
is
not
only
to
be
understood
that
our
Labour
for
earth
should
be
less
then
our
Labour
for
heaven
,
and
so
comparatively
none
at
all
;
but
further
,
that
as
we
must
have
no
Love
or
Desire
to
the
creature
for
it self
,
but
ultimately
for
God
,
so
we
should
not
at
all
Seek
or
Labour
for
the
creature
for
it self
,
but
ultimately
for
God
;
and
therefore
Seek
and
Labour
for
it
no
further
then
the
End
requireth
;
that
is
,
no
further
then
it
is
necessary
to
the
Pleasing
of
God
,
or
to
our
fruition
of
him
.
This
is
the
true
and
plain
meaning
of
such
Texts
.
A
man
that
is
truly
Dead
to
the
world
,
doth
Labour
for
God
and
not
for
the
world
(
according
to
the
measure
of
his
mortification
)
in
all
that
he
doth
.
If
he
be
plowing
,
or
sowing
,
or
reaping
,
or
threshing
;
if
he
be
working
at
his
trade
in
his
shop
,
it
is
God
that
he
is
seeking
and
labouring
for
.
He
doth
not
stop
or
take
up
in
the
creature
.
He
seeks
it
still
but
as
a
Means
to
God
.
But
an
unsanctified
man
doth
never
truly
seek
God
for
himself
at
all
,
no
not
in
his
worship
,
much
less
in
his
trade
and
calling
in
the
world
.
For
God
is
not
his
ultimate
End
;
and
therefore
he
cannot
Love
him
or
Seek
him
for
himself
.
It
is
flesh-pleasing
or
carnal
felicity
that
is
his
End
,
and
therefore
he
seeketh
God
for
the
fleshe
:
When
he
prayeth
to
him
,
when
he
Loveth
him
it
is
but
as
he
is
a
Means
to
this
his
Carnal
felicity
,
and
not
as
he
is
himself
his
chiefest
Good
.
Thus
you
may
see
what
it
is
to
be
Crucified
to
the
world
,
and
wherein
true
Mortification
doth
consist
.
SECT.
VII
.
A
Few
Objections
are
here
to
be
answered
,
that
we
may
the
more
profitably
proceed
.
Obj.
1.
A
man
may
have
hunger
or
thirst
in
his
very
sleep
,
when
he
cannot
refer
the
creature
to
God
.
Answ.
1.
We
speak
only
of
Humane
,
that
is
,
Moral
acts
,
and
such
Desires
as
are
under
the
command
of
the
Will
.
2.
A
man
may
Habitually
refer
things
to
God
,
when
he
doth
not
Actually
.
Obj.
2.
How
can
a
man
seek
God
in
plowing
or
working
in
his
shop
,
when
these
actions
are
so
heterogeus
?
Answ.
God
made
no
creature
,
nor
appointed
any
imployment
for
man
,
which
may
not
fitly
be
a
Means
to
himself
.
As
all
came
from
God
,
so
all
have
something
of
God
upon
them
;
and
all
tend
to
him
from
whom
they
came
.
There
are
some
Means
that
stand
nearer
the
End
,
and
some
are
further
from
it
;
and
yet
the
most
remote
are
truly
Means
.
A
man
that
is
but
cutting
down
a
tree
,
or
hewing
stones
out
of
the
Quarry
,
doth
as
much
intend
them
for
the
building
of
his
house
,
as
he
that
is
erecting
the
frame
,
or
placing
them
in
the
building
.
We
cannot
attain
the
End
without
the
remotest
Means
,
as
well
as
the
nearest
.
Obj.
We
are
taught
to
Pray
for
our
Daily
bread
;
therefore
we
may
Desire
it
,
and
Labour
for
it
.
Answ.
No
doubt
of
it
.
But
we
are
taught
to
Pray
for
it
,
but
as
a
Means
to
the
Hallowing
of
Gods
Name
,
the
Coming
of
his
Kingdom
,
and
the
Doing
of
his
Will
:
and
therefore
only
as
a
Means
must
we
desire
it
,
and
labour
for
it
;
and
that
for
these
,
and
no
lower
ultimate
ends
.
And
therefore
the
words
are
such
as
express
only
things
Necessary
,
[
Our
daily
bread
;
]
that
we
may
perceive
it
is
but
as
a
Means
to
God
that
we
desire
it
.
If
our
Being
be
not
maintained
,
we
are
not
capable
of
Well-being
,
nor
of
serving
God
:
And
if
the
Means
of
our
Being
be
not
continued
,
our
Being
will
not
be
continued
in
Gods
appointed
ordinary
way
.
And
therefore
we
pray
for
the
Means
of
our
sustentation
,
that
we
may
be
kept
in
a
capacity
of
the
Ends
of
our
Being
.
Obj.
But
a
man
cannot
be
alway
thinking
on
God
,
and
therefore
not
alway
intending
him
as
our
End
,
and
therefore
cannot
do
all
for
him
.
Answ.
1.
If
sin
disable
us
,
that
is
no
excuse
.
2.
A
man
may
Habitually
Intend
an
End
,
which
he
doth
not
Actually
think
of
:
Yea
he
may
have
an
Actual
Intention
,
which
yet
he
doth
not
observe
,
because
of
other
more
sensible
thoughts
that
are
upon
his
mind
.
And
yet
his
foresaid
Intentions
may
be
still
effectuall
to
cause
him
to
use
the
Means
as
Means
.
For
example
:
A
man
that
hath
a
journey
to
go
,
is
not
alwaies
thinking
of
the
End
of
it
,
by
an
actual
observed
Intention
,
in
every
step
of
his
way
:
but
perhaps
may
be
much
of
the
way
taken
up
with
thoughts
and
discourse
of
other
things
.
And
yet
he
doth
truly
Intend
his
journeys
End
,
in
every
step
of
his
way
,
and
use
every
step
as
a
Means
to
that
End
.
And
so
is
it
with
a
true
Christian
in
the
work
of
God
,
and
the
way
to
heaven
.
Obj.
But
may
we
not
use
the
creatures
for
Delight
,
as
well
as
for
Necessity
?
and
is
it
not
so
commonly
resolved
?
Answ.
The
word
[
Necessity
]
is
taken
either
strictly
for
that
which
we
cannot
be
without
;
and
so
there
's
no
doubt
of
it
.
Or
largely
,
for
that
which
is
useful
to
the
End
:
And
for
Delights
,
some
of
them
are
Necessary
,
that
is
,
Useful
Means
to
our
ultimate
End
;
and
these
must
not
be
opposed
to
things
Necessary
;
but
may
be
used
because
Necessary
.
As
any
thing
which
truly
tendeth
to
recreate
,
revive
,
or
chear
the
spirits
for
the
service
of
our
Master
.
But
no
other
Delight
is
lawful
.
To
esteem
our
fleshly
Delight
for
it self
;
and
the
creature
for
that
Delight
,
and
so
to
use
it
,
is
meer
sensuality
,
and
the
great
sin
which
sanctification
cureth
in
the
soul.
If
Delight
it self
be
desired
truly
but
as
a
Means
to
God
,
then
the
creature
,
the
more
remote
Means
,
may
be
used
for
that
Delight
,
as
its
next
End
;
but
not
else
.
Obj.
But
what
man
living
is
such
as
you
here
describe
?
Is
there
any
that
are
thus
Crucified
to
the
world
,
as
to
have
no
separated
esteem
of
it
,
or
thoughts
or
care
of
it
;
or
Love
,
or
Desire
,
or
the
rest
of
these
Affections
?
Answ.
It
is
one
thing
to
enquire
what
we
are
,
and
another
what
we
ought
to
be
,
and
should
be
if
we
were
perfect
:
We
ought
to
be
such
as
I
have
mentioned
,
but
we
are
not
such
in
perfection
yet
;
but
only
in
sincerity
.
And
how
that
sincerity
may
be
known
,
I
have
elsewhere
explained
.
In
a
word
,
In
a
perfect
soul
there
is
no
Interest
but
Gods
:
In
a
sincere
soul
Gods
Interest
is
the
highest
and
greatest
:
In
a
perfect
man
God
hath
the
whole
heart
:
and
in
an
upright
man
he
is
nearer
to
the
heart
then
any
thing
else
.
In
a
perfect
man
there
is
a
perfect
subjection
to
God
:
and
in
an
upright
man
there
is
none
hath
Dominion
but
God
:
he
is
highest
,
and
his
Rule
prevaileth
in
the
main
,
though
some
things
that
rebell
are
not
perfectly
subdued
.
Obj.
But
I
find
that
most
of
my
Passions
are
stirred
more
sensibly
about
earthly
,
then
heavenly
things
.
How
then
can
I
say
that
I
am
crucified
to
the
world
?
Answ.
In
point
of
Duty
all
that
Passion
that
is
to
be
commanded
by
Reason
,
should
be
mortified
,
as
is
above-said
.
But
when
you
go
to
the
tryal
of
your
states
,
in
the
point
of
sincerity
,
it
is
hard
trying
by
the
Passions
;
and
you
must
rather
do
it
by
your
Estimation
and
your
Will
,
as
I
have
discovered
more
fully
in
a
Treatise
of
Peace
of
Conscience
.
SECT.
VIII
.
II.
HAving
shewed
you
what
it
is
to
have
the
world
Crucified
to
us
,
and
to
be
Crucified
to
the
world
:
I
am
next
to
shew
you
how
this
is
done
by
the
Cross
of
Christ
.
And
here
I
must
distinctly
shew
you
,
1.
What
the
Cross
,
as
suffered
by
Christ
himself
hath
done
to
the
Crucifying
of
the
world
to
us
.
2.
What
the
same
Cross
,
as
Believed
on
and
Considered
by
us
doth
towards
it
.
3.
And
what
the
Cross
of
Christ
which
we
our selves
bear
in
conformity
to
his
sufferings
doth
towards
it
.
Of
all
which
briefly
.
1.
It
is
not
only
his
Crucifixion
,
but
the
whole
Humiliation
of
Christ
which
is
in
this
and
other
Scriptures
called
his
Cross
:
the
whole
being
denominated
from
the
most
eminent
part
,
as
was
toucht
before
.
And
there
are
five
notable
blows
that
the
world
hath
received
by
the
suffered
Cross
of
Christ
.
1.
One
is
,
that
Christ
himself
in
his
own
person
hath
perfectly
crucified
and
conquered
the
world
,
so
that
we
have
a
victorious
Head
,
and
the
world
is
now
a
conquered
thing
.
It
assaulted
him
from
his
birth
to
his
death
,
and
still
he
overcame
.
It
assaulted
him
by
fair
means
and
by
foul
,
by
frowns
and
smiles
,
by
alluring
baits
and
persecuting
storms
,
and
still
it
was
overcome
.
The
threatnings
and
persecutions
could
never
draw
him
to
the
committing
of
a
sin
:
The
enticing
offers
of
it
could
never
bring
him
to
an
inordinate
esteem
of
it
,
nor
abate
the
least
of
his
love
to
God
.
In
his
great
combat
in
the
wilderness
he
was
assaulted
both
waies
.
Hunger
could
not
make
him
tempt
God
or
distrust
.
The
Kingdoms
and
Glory
of
the
world
,
were
despised
by
him
when
they
were
the
matter
of
his
temptation
.
He
would
not
have
so
much
as
a
setled
habitation
,
nor
any
worldly
pomp
or
splendor
,
that
so
he
might
shew
that
he
contemned
it
by
his
actions
.
If
he
had
set
by
it
,
he
could
soon
have
mended
his
condition
.
When
the
people
would
have
made
him
a
King
,
he
past
away
from
them
;
for
he
would
not
be
a
King
of
the
peoples
making
,
nor
have
any
Power
or
Dignity
which
they
could
give
.
He
came
not
to
Receive
honour
of
men
,
but
to
Give
salvation
to
men
.
When
Peter
would
have
perswaded
him
to
favour
himself
,
as
favouring
the
things
of
Man
,
and
not
of
God
,
Christ
calleth
him
Satan
,
and
bids
him
get
behind
him
:
If
he
will
do
the
work
of
Satan
,
he
shall
have
the
name
of
Satan
,
and
the
same
words
of
rebuke
that
Satan
had
.
Even
in
their
hour
▪
and
the
power
of
darkness
,
Luke
22.
53.
they
could
do
nothing
that
might
make
the
least
breach
in
his
perfection
:
And
when
they
boasted
of
their
power
to
crucifie
him
or
release
him
,
Iohn
19.
10.
they
could
not
boast
of
their
power
to
draw
him
to
the
smallest
sin
.
Yea
upon
the
Cross
did
he
consummate
his
conquest
of
the
world
,
when
it
seemed
to
have
conquered
him
:
and
he
crucified
the
world
,
when
it
was
crucifying
him
;
and
gave
it
then
the
deadly
wound
.
And
there
did
he
openly
make
a
shew
of
the
principalities
and
powers
which
he
had
spoiled
,
and
there
did
he
triumph
over
them
,
while
they
mistakingly
triumphed
over
him
,
Col.
2.
14
,
15.
If
you
say
,
What
is
all
this
to
us
?
I
answer
,
When
the
world
is
once
conquered
,
the
heart
of
it
is
broken
:
And
when
our
Head
hath
overcome
it
,
there
is
a
great
preparation
made
for
our
victory
.
Else
would
he
not
have
said
to
his
Disciples
,
Iohn
16.
●3
.
In
the
world
ye
shall
have
tribulation
,
but
be
of
good
chear
,
I
have
overcome
the
world
.
]
For
as
the
consequence
is
good
,
[
Because
I
live
,
ye
shall
live
also
]
,
Iohn
14.
19.
So
it
will
hold
,
[
Because
I
have
overcome
the
world
,
ye
shall
overcome
it
also
.
]
Yea
as
it
is
said
of
his
Works
,
[
Greater
works
then
these
shall
ye
do
.
]
Iohn
14.
12.
So
is
it
said
of
our
conquest
,
[
In
all
these
things
we
are
supervictors
,
or
more
then
Conquerors
through
him
that
hath
loved
us
,
Rom.
8.
37.
]
2.
Another
wound
that
the
world
hath
received
by
the
Cross
of
Christ
by
him
suffered
,
is
this
:
By
it
satisfaction
is
made
to
God
for
the
sin
that
the
world
had
enticed
man
to
commit
,
and
so
quoad
pretium
,
the
victory
which
the
world
had
formerly
obtained
over
us
,
is
nulled
,
and
its
Captives
rescued
,
and
we
are
cured
of
the
deadly
wounds
which
it
had
given
us
:
For
he
healeth
all
our
diseases
,
Psal.
103.
3.
and
his
stripes
are
the
remedy
by
which
we
are
healed
,
Isa.
53
5.
So
that
it
is
a
vanquishing
of
the
world
,
when
Christ
doth
thus
nullisie
its
former
victories
:
For
thus
he
began
to
lead
captivity
it self
captive
,
which
at
his
Resurrection
and
Ascension
he
did
more
fully
accomplish
,
Psalm
68.
18.
Eph.
4.
8.
3.
Another
most
mortal
wound
which
the
world
received
by
the
Cross
of
Christ
,
was
this
.
By
his
Cross
did
Christ
purchase
that
Glorious
Kingdom
,
which
being
revealed
and
propounded
to
the
sons
of
men
,
doth
abundantly
disgrace
the
world
as
a
Competitor
.
If
there
had
been
no
greater
good
revealed
to
us
,
or
the
revelation
had
been
obscure
and
insufficient
,
or
no
Assurance
of
it
given
us
,
then
might
the
world
have
easily
prevailed
.
For
he
that
hath
no
hopes
of
greater
,
will
take
up
with
this
:
And
he
that
looketh
not
for
another
life
,
will
make
as
much
of
the
present
as
he
can
.
When
the
will
of
a
man
is
the
fort
that
is
contended
for
,
the
assault
must
be
made
by
Allurement
and
not
by
force
.
The
competition
therefore
is
between
Good
and
Good
:
and
that
which
appeareth
the
Greater
Good
to
us
,
will
carry
it
,
and
have
admittance
.
If
God
had
not
set
a
Greater
Good
against
the
world
,
it
would
have
been
every
mans
wisdom
and
duty
to
have
been
worldlings
.
But
when
he
revealeth
to
us
another
world
of
infinite
value
,
yea
when
he
offereth
us
the
fruition
of
himself
,
this
turneth
the
scales
with
wise
men
in
a
moment
,
and
shameth
all
competitors
whatsoever
.
Now
it
is
the
Cross
of
Christ
that
opened
the
Kingdom
of
heaven
to
all
true
Believers
,
which
sin
had
before
shut
up
against
all
mankind
.
This
marrs
the
markets
of
the
world
:
It
s
nothing
worth
to
them
that
have
tasted
of
the
blessedness
of
this
Kingdom
.
Were
it
not
for
this
,
the
temptations
of
the
world
and
flesh
might
prevail
.
What
should
we
say
to
them
?
or
how
should
we
repulse
them
?
Reason
would
say
,
It
s
better
have
a
small
and
unsatisfactory
Good
,
then
none
.
But
now
we
have
enough
to
say
against
any
such
temptation
.
One
argument
from
the
everlasting
Kingdom
is
sufficient
(
where
grace
causeth
a
right
apprehension
of
it
)
to
confound
all
the
temptations
,
by
which
the
enemies
of
our
happiness
can
assault
us
.
What
I
Shall
we
prefer
a
mole-hill
before
a
Kingdom
?
a
shadow
before
the
substance
?
an
hour
before
eternity
?
Nothing
before
all
things
?
Vanity
and
Vexation
before
Felicity
?
The
world
is
now
silenced
:
It
hath
nothing
to
say
,
which
may
take
with
right
Reason
.
It
must
now
creep
in
at
the
back
door
of
sense
,
and
bribe
our
bruitish
part
to
befriend
it
,
and
to
entertain
it
first
,
and
so
to
betray
our
reason
,
and
lead
it
into
the
inner
rooms
.
The
Cross
of
Christ
hath
set
up
such
a
Sun
,
as
quite
darkeneth
the
light
of
worldly
glory
.
Who
will
now
play
so
low
a
game
,
that
hath
an
Immortal
Crown
propounded
to
him
?
Though
earth
were
Something
,
if
there
were
no
better
to
be
had
,
yet
it
is
Nothing
when
Heaven
stands
by
.
This
therefore
is
the
deadly
blow
by
which
the
world
is
Crucified
by
the
Cross
of
our
Lord
Jesus
Christ
.
4.
Another
mortall
wound
that
the
Cross
of
Christ
hath
given
it
,
is
this
.
The
Cross
hath
purchased
for
us
that
Spirit
of
Power
,
and
all
those
Ordinances
and
Helps
of
Grace
,
by
which
we
our selves
in
our
own
persons
may
Actually
Conquer
and
Crucifie
the
world
,
as
Christ
did
before
us
.
His
Cross
is
the
meritorious
cause
of
his
following
Grace
.
And
as
he
hath
there
procured
our
Justification
,
so
also
our
Sanctification
,
by
which
the
world
is
renounced
by
us
and
contemned
.
There
shall
a
vertue
flow
from
the
Cross
of
Christ
,
that
shall
give
strength
to
all
his
chosen
ones
,
to
go
on
and
conquer
,
and
tread
the
world
and
all
its
glory
under
their
feet
,
and
by
the
leaves
of
this
Tree
,
which
seemeth
dead
to
a
carnal
eye
▪
the
Nations
shall
be
healed
.
And
thus
by
it
the
world
is
Crucified
.
5.
Lastly
,
by
the
Cross
of
Christ
,
a
Pattern
is
given
us
for
our
Imitation
;
by
which
we
may
learn
how
to
contemn
and
so
Crucifie
the
world
,
[
If
when
ye
do
well
and
suffer
for
it
,
ye
take
it
patiently
,
this
is
accceptable
with
God
.
For
even
hereunto
were
ye
called
:
because
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
ye
should
follow
his
steps
:
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
:
who
when
he
was
reviled
,
reviled
not
again
:
when
he
suffered
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
1
Pet.
2.
20
,
21
,
22
,
23.
[
Let
this
mind
be
in
you
that
was
in
Christ
Iesus
—
that
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
—
and
humbled
himself
,
and
became
obedient
to
death
,
even
the
death
of
the
Cross
,
]
Phil.
2.
5
,
6
,
7.
[
Let
us
therefore
lay
aside
every
weight
,
and
the
sin
that
doth
so
easily
beset
us
,
and
let
us
run
with
patience
the
race
that
is
set
before
us
;
looking
to
Iesus
,
the
author
and
finisher
of
our
faith
,
who
for
the
joy
that
was
set
before
him
,
endured
the
Cross
,
despising
the
shame
,
and
is
set
down
at
the
right
hand
of
God
,
Heb.
12.
2.
This
leads
us
to
the
next
.
2.
HAving
shewed
you
how
the
Cross
,
as
suffered
by
Christ
,
doth
crucifie
the
world
,
we
are
next
to
shew
you
,
how
that
same
Cross
as
Believed
in
and
considered
doth
Crucisie
it
to
us
.
They
that
look
only
to
the
Merit
of
the
Cross
,
and
over-look
the
Objective
use
of
it
to
the
soul
,
do
deceive
themselves
,
and
deprive
themselves
of
the
full
efficacy
of
it
;
and
deal
like
a
foolish
patient
,
that
thinketh
to
be
cured
by
commending
the
Medicine
,
or
by
believing
that
it
hath
vertue
to
cure
his
disease
;
when
in
the
mean
time
he
lets
it
lie
by
him
in
the
box
,
and
never
taketh
it
,
or
applyeth
it
to
himself
.
The
Believing
Meditation
of
the
Cross
of
Christ
,
doth
give
the
world
these
deadly
wounds
.
1.
It
bringeth
us
under
the
actual
promise
of
the
Spirit
:
For
though
there
be
a
work
of
the
Spirit
,
which
causeth
us
to
Believe
,
before
our
actual
faith
in
nature
,
yet
the
further
gift
of
the
Spirit
for
Mortification
,
is
promised
upon
Condition
of
our
faith
.
And
upon
the
performance
of
that
Condition
,
we
have
right
to
the
thing
promised
.
It
is
by
faith
that
we
fetch
strength
from
Christ
for
the
conquest
of
this
and
all
other
enemies
.
If
we
could
believe
,
these
mountains
would
be
cast
into
the
Sea
;
and
all
things
are
possible
to
us
,
if
we
could
believe
,
Mark
9.
23.
2.
The
believing
Meditation
of
the
Cross
of
Christ
,
doth
make
us
apprehensive
of
the
Vanity
and
Enmity
of
the
world
,
and
so
doth
kill
our
esteem
of
it
,
and
affection
to
it
.
For
when
we
consider
how
little
Christ
did
set
by
it
,
and
how
he
made
it
his
work
professedly
to
contemn
it
,
this
will
tell
us
how
to
think
of
it
our selves
.
For
doubtless
the
judgement
of
Christ
was
true
:
He
was
able
to
discern
between
good
and
evil
:
If
it
had
been
valuable
,
he
would
have
valued
it
.
He
would
not
have
contemned
it
,
if
it
had
not
been
contemptible
.
He
could
have
had
better
usage
in
the
world
,
if
he
had
desired
it
,
and
thought
it
meet
.
But
he
would
shew
us
by
his
Example
as
well
as
by
his
Doctrine
,
how
to
judge
of
it
,
and
what
to
expect
from
it
.
If
you
saw
the
wisest
man
in
the
world
tread
a
thing
under
feet
in
the
dirt
,
or
throw
it
away
,
you
would
think
it
were
a
thing
of
no
great
worth
.
When
you
are
tempted
to
set
too
much
by
your
credit
,
and
to
sin
against
God
for
the
esteem
of
men
,
remember
that
Christ
Made
himself
of
no
reputation
,
Phil.
2.
7.
And
can
your
reputation
be
less
then
none
?
How
did
he
value
his
honour
with
men
,
that
gave
his
cheeks
to
be
smitten
,
his
face
to
be
spit
upon
,
his
head
to
be
Crowned
with
thorn●
,
and
his
body
to
●e
arrayed
contemptuously
like
a
fool
,
and
at
last
to
be
hanged
as
a
contemned
thing
among
malefactors
on
the
Cross
;
to
be
reviled
by
those
that
passed
by
▪
and
by
him
that
suffered
with
him
?
Learn
here
of
him
,
that
all
of
us
must
learn
of
,
how
far
to
set
by
your
honour
in
the
world
.
Are
you
tempted
to
set
by
the
riches
and
full
provision
or
possessions
of
the
world
?
Remember
how
Christ
set
by
them
;
When
he
might
have
had
all
things
,
and
refused
to
have
a
place
to
lay
his
head
.
When
[
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
ye
through
his
poverty
might
be
rich
,
2
Cor.
8.
9.
And
the
best
of
his
servants
have
followed
him
in
this
course
,
to
whom
he
would
have
given
more
of
the
world
,
if
he
had
seen
it
best
for
them
.
For
when
they
had
[
dishonour
,
they
had
honour
with
it
and
by
it
;
when
they
had
evil
report
,
they
had
also
good
;
when
they
were
poor
,
they
made
many
rich
;
and
having
nothing
,
possessed
all
things
▪
●
]
2
Cor.
6.
8
,
10.
When
your
flesh
would
have
its
pleasure
,
remember
him
that
pleased
nor
his
flesh
;
but
submitted
it
to
hunger
,
and
thirst
,
and
weariness
,
to
fasting
,
and
watching
,
and
praying
whole
nights
;
and
at
last
to
scourgings
,
and
buffeting
,
and
crucifying
.
When
your
appetites
must
needs
be
pleased
in
meats
and
drinks
,
remember
him
that
had
Gall
and
Vinegar
given
him
to
drink
.
When
your
bodies
would
be
set
out
with
such
apparell
,
as
may
make
you
seem
comelyest
in
the
eyes
of
others
,
remember
him
that
wore
a
seamless
coat
,
and
was
hanged
naked
on
the
Cross
for
your
sakes
.
When
you
are
tender
of
every
little
hurt
or
suffering
of
your
flesh
,
though
in
a
way
of
duty
,
remember
him
that
gave
his
hands
and
feet
to
be
nailed
,
and
his
side
to
be
pierced
to
death
for
you
.
When
you
are
ashamed
to
be
reviled
for
well-doing
,
remember
him
that
despised
the
shame
,
Heb.
12.
2.
And
thus
as
the
sight
of
the
Brazen
Serpent
did
cure
them
that
were
stung
in
the
Wilderness
,
so
the
Believing
views
of
a
Crucified
Christ
,
may
get
out
the
poison
of
worldly
delusions
from
your
souls
.
3.
The
Believing
thoughts
of
the
Cross
of
Christ
,
will
make
us
apprehensive
also
of
our
duty
,
in
contemning
the
world
in
conformity
to
Christ
.
For
though
we
are
not
bound
to
be
Crucified
as
Christ
was
,
unless
God
specially
put
us
upon
it
;
nor
bound
to
live
without
house
or
home
in
voluntary
chosen
poverty
,
as
Christ
did
(
because
there
were
some
special
Reasons
for
his
sufferings
,
that
are
not
for
ours
)
yet
are
we
all
bound
to
mortifie
the
flesh
,
and
contemn
the
world
in
imitation
of
him
,
and
to
submit
to
what
suffering
God
shall
impose
on
us
.
And
in
the
example
of
Christs
Cross
,
this
Duty
must
be
observed
.
3.
THE
next
thing
to
be
declared
is
,
How
the
Cross
which
we
our selves
do
suffer
in
obedience
and
conformity
to
Christ
,
and
for
his
sake
,
doth
crucifie
the
world
to
us
,
and
us
to
the
world
.
That
the
bearing
of
this
Cross
is
necessary
to
all
that
will
be
Christs
Disciples
;
yea
the
daily
bearing
of
it
is
plain
,
Luke
9.
23.
&
14.
27.
Mat.
10.
38.
Two
waies
doth
this
tend
to
the
crucifying
of
us
to
the
world
.
1.
It
doth
more
sensibly
convince
us
of
the
Vanity
and
Enmity
of
the
world
,
then
any
meer
doctrine
or
distant
examples
and
observations
could
have
done
.
I
confess
we
see
so
much
of
the
worlds
deceit
of
others
,
that
might
satisfie
a
reasonable
man
that
it
is
vain
.
But
the
flesh
doth
draw
us
into
a
participation
of
its
bruitishness
:
and
reason
will
not
see
the
light
.
But
the
Cross
doth
convince
even
the
flesh
it self
,
the
grand
deceiver
.
When
the
malice
of
wicked
men
le
ts
flie
at
us
,
and
the
world
do
spit
in
our
faces
as
they
did
in
Christs
;
when
we
are
made
a
common
by-word
and
derision
,
and
become
as
the
filth
of
the
world
to
them
,
and
the
off-scouring
of
all
things
;
when
we
have
fears
within
and
troubles
without
;
and
the
sorrows
of
death
lay
hold
upon
us
,
and
enemies
compass
us
round
about
;
O
how
effectually
will
this
convince
us
that
the
world
is
vain
,
and
worse
then
vain
!
Who
will
look
for
Happiness
from
a
known
Enemy
and
Tormentor
?
When
we
have
Iobs
Messengers
of
sad
tidings
▪
and
troubles
are
multiplyed
:
When
pain
and
anguish
seiseth
upon
our
bodies
,
and
grief
hath
taken
up
its
dwelling
in
our
very
flesh
and
bones
▪
who
then
will
admire
or
dote
upon
the
world
?
Who
will
not
then
cry
out
against
it
as
Vanity
and
Vexation
?
When
friends
abuse
one
another
,
they
will
fall
out
for
the
time
,
though
they
turn
not
enemies
.
And
even
the
wicked
when
they
suffer
in
the
world
,
will
speak
hardly
of
it
,
though
the
friendship
of
it
still
dwell
in
their
sensual
dispositions
.
How
much
more
will
the
Enmity
be
encreased
in
the
Saints
,
when
the
world
doth
use
them
as
its
enemies
,
and
spit
out
the
bitterest
of
their
malice
against
them
?
If
we
have
any
thoughts
of
reconciliation
with
the
world
,
God
useth
to
suffer
it
to
buffet
and
abuse
us
,
that
stroaks
and
smart
may
maintain
the
Enmity
,
if
nothing
else
will
serve
to
do
it
.
Believe
it
Christians
,
God
doth
not
permit
your
sufferings
in
vain
.
He
seeth
how
apt
you
are
to
dote
upon
the
world
,
and
how
dangerous
it
will
prove
to
you
,
if
you
be
not
delivered
from
the
snares
of
this
deceiver
:
and
therefore
he
had
rather
that
the
world
should
make
you
smart
awhile
,
then
undo
you
for
ever
:
and
that
it
should
buffet
you
,
then
befool
you
out
of
your
felicity
.
The
blows
which
the
world
giveth
you
do
light
upon
it self
;
As
it
Crucified
it self
in
Crucifying
Christ
,
so
doth
it
in
Crucifying
his
people
.
It
killeth
it self
by
your
calamities
:
And
if
it
deprive
you
of
your
lives
,
you
will
then
begin
to
Live
:
but
the
death
which
it
bringeth
on
it self
,
is
such
as
hath
no
Resurrection
.
If
it
kill
you
,
you
shall
live
again
,
yea
live
by
that
death
:
but
thereby
it
will
so
kill
it self
,
as
never
to
live
again
in
you
.
The
Cross
is
an
happy
Teacher
of
many
excellent
truths
:
But
of
nothing
more
effectually
,
then
of
the
contemptibleness
of
the
world
.
If
it
turn
our
breath
into
groans
,
we
shall
groan
against
it
,
and
groan
to
be
delivered
,
desiring
to
be
cloathed
upon
with
our
house
which
is
from
heaven
,
2
Cor.
5.
2.
We
shall
cry
to
heaven
against
this
Task-master
,
and
our
cryes
will
come
before
God
,
and
procure
our
deliverance
.
The
world
gets
nothing
by
its
hard
usage
of
the
Saints
:
It
maketh
a
Cross
for
the
Crucifying
of
it self
,
and
turneth
their
hearts
more
effectually
against
it
.
2.
And
as
it
thus
declareth
it self
contemptible
,
and
crucifyeth
it self
to
us
,
so
doth
it
exercise
us
in
Patience
,
and
awaken
us
to
deeper
considerations
of
its
own
Vanity
,
and
drive
us
to
look
after
better
things
:
It
forceth
us
also
to
seek
out
to
God
,
and
to
see
that
all
our
dependance
is
on
him
,
and
draweth
forth
our
holy
desires
and
other
graces
:
And
thus
it
doth
Crucifie
us
also
to
the
world
.
It
makes
us
go
into
the
Sanctuary
,
and
consider
of
the
End
:
how
the
wicked
are
set
in
slippery
places
,
and
that
at
last
it
will
go
well
with
the
just
:
It
teacheth
us
to
consider
,
that
while
[
the
Lord
is
our
Portion
,
we
have
ground
enough
of
hope
:
For
he
is
good
to
them
that
wait
for
him
,
to
the
soul
that
seeketh
him
:
It
is
good
that
a
man
should
both
hope
and
quietly
wait
for
the
salvation
of
the
Lord
:
It
is
good
for
a
man
that
he
bear
the
yoak
in
his
youth
:
He
sitteth
alone
,
and
keepeth
silence
,
because
he
hath
born
it
upon
him
;
he
putteth
his
mouth
in
the
dust
,
if
so
be
there
may
be
Hope
:
He
giveth
his
check
to
him
that
smiteth
him
;
he
is
filled
full
with
reproach
:
For
the
Lord
will
not
cast
off
for
ever
:
but
though
he
cause
grief
,
yet
will
he
have
compassion
,
according
to
the
multitude
of
his
Mercies
]
Lam.
3.
24.
to
33.
[
And
not
only
so
,
but
we
glory
in
tribulations
also
;
knowing
that
tribulation
worketh
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
]
Rom.
5.
3
,
4
,
5.
[
For
if
we
suffer
with
Christ
,
we
shall
also
be
glorified
together
:
and
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
in
us
.
]
And
[
we
our selves
do
groan
within
our selves
,
waiting
for
the
adoption
,
the
redemption
of
our
body
.
]
Rom.
8.
17
,
18
,
23.
[
When
Paul
suffered
for
Christ
the
loss
of
all
things
,
he
accounted
them
dung
that
he
might
win
Christ
]
[
That
he
might
know
the
power
of
his
resurrection
,
and
the
fellowship
of
his
sufferings
,
and
be
made
conformable
to
his
death
]
Phil.
3.
8
,
10.
[
He
rejoyced
in
his
sufferings
,
and
filled
up
that
which
is
behind
of
the
afflictions
of
Christ
in
his
flesh
,
for
his
bodies
sake
,
which
is
the
Church
]
Col.
1.
24.
[
And
thus
was
he
Crucified
with
Christ
,
and
yet
lived
;
yet
not
he
,
but
Christ
lived
in
him
;
and
the
life
which
he
lived
in
the
flesh
,
he
lived
by
faith
in
the
Son
of
God
,
who
loved
him
and
gave
himself
for
him
,
Gal.
2.
20.
SECT.
IX
.
III.
HAving
thus
shewed
you
how
the
Cross
of
Christ
doth
Crucifie
the
world
to
us
,
and
us
to
the
world
,
I
am
next
to
give
you
the
Proofs
of
the
point
,
that
thus
it
is
with
true
Believers
.
But
because
the
Text
it self
is
so
plain
,
and
it
is
so
fully
proved
on
the
by
in
what
is
said
already
,
and
I
have
been
somewhat
long
on
the
Explication
,
I
shall
refer
the
rest
of
the
Scripture-proofs
to
the
Application
,
where
we
shall
have
further
occasion
to
produce
it
:
And
I
shall
now
only
add
the
Argument
from
experience
.
To
the
Saints
themselves
I
need
not
prove
it
;
for
they
feel
it
in
their
own
hearts
:
In
their
several
measures
,
they
feel
in
themselves
a
low
esteem
of
all
things
in
this
world
,
and
an
high
esteem
of
God
in
Christ
.
They
would
count
it
an
happy
exchange
to
become
more
poor
and
afflicted
in
the
world
,
and
to
have
more
of
Christ
and
his
Spirit
,
and
of
the
hopes
of
a
better
world
:
To
have
more
of
Gods
savour
,
though
more
of
mans
displeasure
:
It
is
God
that
they
secretly
long
for
,
and
groan
after
from
day
to
day
!
It
is
God
that
they
must
have
,
or
nothing
will
content
them
.
They
can
spare
you
all
things
else
,
if
they
might
have
him
.
And
for
those
that
never
felt
such
a
thing
in
themselves
,
they
may
yet
perceive
that
it
is
in
others
.
1.
You
see
that
there
are
a
people
that
seek
more
diligently
after
Heaven
then
Earth
,
that
are
hearing
the
Word
of
God
,
which
instructeth
them
in
the
matters
of
salvation
,
and
are
praying
for
the
things
of
Eternal
Life
,
when
you
are
labouring
for
the
world
:
You
see
that
there
are
a
people
that
seek
first
the
Kingdom
of
God
and
his
righteousness
;
and
labour
most
for
the
food
that
perisheth
not
,
and
are
about
the
one
thing
Necessary
,
which
sheweth
that
they
have
chosen
the
better
part
.
2.
And
you
see
that
there
is
a
people
that
can
let
go
the
things
of
the
world
when
God
calls
for
them
:
That
can
be
liberall
according
to
their
power
to
any
pious
or
charitable
uses
.
That
will
rather
suffer
in
body
or
estate
,
even
the
loss
of
all
,
then
they
will
wilfully
sin
against
God
,
and
hazard
his
favour
.
3.
You
have
read
or
heard
of
multitudes
that
have
suffered
Martyrdom
for
Christ
,
undergoing
many
kind
of
torments
,
and
death
it self
,
because
they
would
not
sin
against
him
.
All
these
examples
,
together
with
the
frequent
affirmations
of
the
Scriptures
,
may
assure
you
that
thus
it
is
with
true
Christians
.
The
world
is
Crucified
to
them
,
and
they
to
the
world
.
SECT.
X.
IV.
I
Am
next
to
give
you
the
Reasons
of
the
Necessity
of
this
Crucifixion
,
the
most
of
which
also
,
for
brevity
sake
,
I
shall
reserve
to
the
Application
,
and
at
present
only
lay
down
these
two
or
three
briefly
.
1.
The
world
is
every
carnal
mans
Idol
,
and
God
cannot
endure
Idolatry
:
To
see
his
creature
set
up
in
his
stead
,
and
rob
him
of
his
Esteem
and
Interest
,
and
be
loved
,
honoured
and
served
before
him
:
and
to
see
such
contemptible
things
be
taken
as
Gods
,
while
God
himself
stands
by
neglected
,
he
will
not
,
he
cannot
endure
this
.
Either
Grace
shall
take
down
the
Idol
,
or
Judgement
and
Hell
shall
plague
the
Idolator
,
for
he
hath
Resolved
that
he
will
not
give
his
glory
to
another
,
Isa.
42.
8.
&
48.
11.
All
sin
is
hateful
to
God
,
and
none
but
the
cleansed
perfect
soul
shall
stand
before
him
,
in
the
presence
of
his
glory
;
nor
any
in
whom
iniquity
hath
dominion
shall
stand
accepted
in
the
presence
of
his
Grace
:
But
yet
no
particular
sin
is
so
hatefull
to
him
as
Idolatry
is
.
For
this
is
not
only
a
trespassing
against
his
Laws
,
but
a
disclaiming
or
rejecting
his
very
Soveraignty
it self
.
To
give
a
Prince
unreverent
language
,
and
to
break
his
Laws
,
is
punishable
;
but
to
pull
him
out
of
his
throne
,
and
set
up
a
scullion
in
it
,
and
give
him
the
honour
and
obedience
of
a
King
,
this
is
another
kind
of
matter
,
and
much
more
intollerable
.
The
first
Commandment
is
not
like
the
rest
,
which
require
only
obedience
to
particular
Laws
in
a
particular
action
;
but
it
establisheth
the
very
Relations
of
Soveraign
and
Subject
,
and
requires
a
constant
acknowledgment
of
these
relations
,
and
makes
it
high
Treason
against
the
God
of
heaven
in
any
that
shall
violate
that
command
.
Every
Crime
is
not
Treason
:
It
s
one
thing
to
miscarry
in
a
particular
case
,
and
another
thing
to
have
other
Gods
before
and
besides
the
Lord
,
the
only
God
.
Now
this
is
the
sin
of
every
worldling
:
He
hath
taken
down
God
from
the
throne
in
his
own
soul
,
and
set
up
the
flesh
and
the
world
in
his
stead
:
These
he
valueth
,
and
magnifieth
,
and
delighteth
in
:
These
have
his
very
heart
,
while
God
that
made
it
and
redeemed
him
,
is
set
light
by
.
And
do
you
think
that
this
is
a
sin
to
be
endured
?
It
is
a
more
horrid
thing
to
wish
that
God
were
not
God
,
then
to
wish
that
Heaven
and
Earth
were
destroyed
or
turned
again
to
Nothing
.
He
that
would
kill
a
man
deserveth
death
;
What
then
deserveth
he
that
would
destroy
all
the
world
?
that
would
pull
the
Sun
out
of
the
firmament
,
or
set
all
the
world
on
fire
,
if
it
were
in
his
power
?
Yet
is
not
all
this
so
bad
as
to
wish
that
God
should
lose
his
God-head
:
And
what
less
doth
that
man
do
that
would
have
his
prerogative
given
to
the
creature
?
and
so
would
have
the
creature
to
be
God
?
If
God
be
not
the
chief
Good
,
he
is
not
God
.
And
if
he
be
not
chiefly
to
be
esteemed
and
loved
,
he
is
not
the
chief
Good
.
What
then
doth
that
man
do
,
but
deny
God
to
be
God
,
that
denyeth
him
his
highest
esteem
and
love
?
And
certainly
he
that
giveth
it
to
any
creature
,
denyeth
it
to
God
.
For
there
can
be
but
one
Chief
,
and
but
one
God
.
They
take
him
down
therefore
as
much
as
in
them
lyeth
,
that
set
up
another
.
So
also
,
if
God
be
not
the
Soveraign
Ruler
of
all
,
he
is
not
God
.
And
there
can
be
but
one
Soveraign
.
What
less
then
do
they
do
,
that
deny
him
his
soveraignty
,
then
deny
him
to
be
God
.
And
he
that
maketh
the
flesh
or
world
his
soveraign
,
denyeth
God
to
be
his
soveraign
;
because
there
can
be
but
one
,
especially
seeing
also
that
their
commands
are
contrary
.
I
beseech
you
therefore
Sirs
be
not
so
unwise
as
to
think
that
this
Mortification
or
Crucifying
of
the
world
,
is
only
the
perfection
,
or
higher
pitch
of
some
Believers
,
and
not
the
common
state
of
all
.
Do
not
imagine
that
your selves
,
or
any
other
can
be
true
Christians
without
it
.
You
may
as
well
think
that
that
man
should
be
saved
that
is
a
flat
Atheist
,
and
denyeth
God
,
and
renounceth
him
,
as
that
a
worldling
should
be
saved
:
And
he
that
is
not
dead
to
the
world
,
is
a
worldling
.
If
any
one
piece
of
Reformation
be
essential
to
a
true
Christian
,
it
is
this
.
It
is
as
possible
for
a
Turk
,
or
an
Insidel
to
be
saved
,
as
one
that
is
not
dead
to
the
world
;
Yea
the
case
of
these
is
more
desperate
,
if
more
can
be
:
for
they
have
not
the
like
means
of
information
(
ordinarily
)
as
our
worldly
Professors
have
:
what
can
any
Persecutor
or
Idolater
do
more
,
then
set
against
God
,
and
set
up
his
enemies
?
And
so
doth
every
worldling
,
while
he
denyeth
God
his
esteem
and
chiefest
Love
,
and
giveth
it
to
the
pleasures
and
profits
of
this
life
.
I
beseech
you
be
not
so
weak
as
to
dream
,
that
God
is
nothing
but
a
bare
name
or
title
,
or
that
you
deny
not
God
,
if
you
refuse
not
to
call
him
God
;
or
that
none
are
Atheists
that
speak
God
fair
,
and
give
him
all
his
titles
.
Or
that
none
are
impious
that
give
him
good
words
.
It
is
the
thing
,
and
not
the
bare
words
,
the
description
of
God
(
such
as
we
are
capable
of
)
and
not
bare
names
,
that
we
must
enquire
of
.
If
you
will
call
your
Prince
by
all
his
Royal
Titles
,
but
will
set
another
in
the
throne
,
and
give
him
the
rule
over
you
,
and
obey
him
alone
,
which
of
these
is
it
that
you
take
indeed
for
your
Prince
?
[
If
I
be
a
Father
,
saith
God
,
where
is
mine
honour
?
If
I
be
a
Master
,
where
is
my
fear
?
]
Mal.
1.
6.
Many
[
profess
that
they
know
God
,
that
in
works
deny
him
,
being
abominable
and
disobedient
]
Tit.
1.
16.
God
is
not
taken
indeed
for
your
God
,
if
he
be
not
taken
for
your
chief
Good
and
Happiness
,
and
have
not
the
chief
of
your
desire
and
Love
;
and
if
he
be
not
taken
for
your
absolute
Soveraign
,
and
have
not
the
subjection
and
obedience
of
your
souls
.
You
may
easily
see
then
,
that
it
is
not
meet
,
it
is
not
possible
that
an
unmortified
person
,
or
a
worldling
can
be
saved
.
For
if
they
shall
be
saved
that
would
have
God
to
be
no
God
,
then
no
man
should
be
damned
;
for
there
cannot
be
a
worser
man
then
these
.
Nay
,
if
he
be
not
God
,
how
should
he
save
them
,
or
how
should
he
make
them
happy
,
if
he
be
not
their
chiefest
Good
?
If
God
should
cease
to
be
God
,
the
world
and
all
things
would
cease
to
be
.
For
if
the
first
cause
cease
,
the
effects
must
all
cease
.
And
if
the
ultimate
end
cease
,
the
means
and
all
use
of
means
must
cease
.
And
as
the
cessation
of
God
as
the
first
efficient
,
would
destroy
all
Natural
Being
,
so
the
cessation
of
God
as
the
ultimate
end
,
would
destroy
all
Moral
Good
whatsoever
.
Other
sins
destroy
some
part
or
branch
of
Moral
Good
;
but
the
sin
of
Idolatry
,
the
violation
of
the
first
Commandment
,
the
taking
to
our selves
some
other
God
,
this
doth
at
once
subvert
all
goodness
,
and
destroy
the
very
being
of
morality
it self
.
Sirs
,
I
am
afraid
many
,
yea
most
among
us
,
have
not
well
considered
the
nature
of
worldly
mindedness
,
or
the
greatness
of
the
sin
of
valuing
and
loving
the
Creature
before
God
.
If
they
did
,
it
would
not
be
a
sin
of
so
good
repute
among
us
,
but
would
have
contracted
more
odium
before
this
time
,
then
it
hath
done
.
There
are
many
sins
far
smaller
then
this
that
men
are
shamed
for
,
and
that
men
are
hanged
for
.
But
we
must
not
judge
by
outward
appearances
,
nor
make
the
judgement
of
the
sinner
himself
to
be
the
rule
by
which
to
discern
the
greatness
or
smalness
of
the
sin
.
A
worldling
,
a
fleshly
minded
man
,
an
unmortified
man
,
that
is
not
dead
to
the
world
;
all
these
are
terms
that
are
proper
to
men
in
a
state
of
damnation
,
under
the
curse
and
wrath
of
God
,
and
are
equipollent
terms
,
with
[
a
Childe
of
the
Devil
.
]
Oh
how
the
Devil
hath
deluded
multitudes
,
by
making
them
think
that
this
mortification
is
some
higher
pitch
of
grace
then
ordinary
,
but
not
essential
to
the
life
of
grace
it self
;
and
therefore
that
a
man
may
be
saved
without
it
:
when
they
may
as
well
think
to
be
saved
,
if
they
defie
the
God
of
heaven
,
if
they
despise
the
Lord
that
bought
them
,
and
if
they
renounce
salvation
it self
,
for
indeed
so
they
do
.
It
must
needs
be
that
God
must
look
first
and
chiefly
to
his
own
interest
,
in
all
his
works
even
in
the
collation
of
his
●reest
grace
.
And
therefore
he
will
be
glorified
in
all
his
Saints
,
and
no
man
shall
have
salvation
dividedly
from
his
honour
.
He
doth
not
bring
men
to
heaven
to
hate
and
contemn
him
,
but
to
love
and
praise
him
;
and
he
will
fit
them
for
that
work
before
they
come
thither
,
and
make
them
love
and
praise
him
initially
on
earth
,
before
they
come
to
do
it
in
heaven
.
And
therefore
he
will
make
them
contemn
all
those
things
that
stand
in
competition
with
him
,
and
hate
all
that
stands
against
him
.
SECT.
XI
.
I
Have
shewed
the
necessity
of
crucifying
the
world
,
as
from
Gods
interest
,
which
the
world
doth
contradict
;
I
shall
next
shew
it
you
from
your
own
interest
.
And
in
these
conjunct
considerations
it
will
appear
.
1.
The
world
is
not
your
happiness
.
2.
The
world
is
occasionally
through
the
corruption
of
our
nature
,
a
great
enemy
to
your
happiness
.
3.
God
only
is
your
happiness
.
4.
God
is
not
fully
to
be
enjoyed
in
this
world
.
5.
It
is
by
knowing
,
loving
and
delighting
in
him
as
God
,
that
he
is
to
be
enjoyed
to
make
us
happy
.
6.
As
therefore
it
is
impossible
to
have
two
ultimate
ends
,
two
chief
goods
,
and
to
enjoy
them
both
,
so
is
it
impossible
,
that
God
and
the
world
should
both
have
our
chiefest
estimation
and
affection
.
All
this
set
together
doth
demonstrate
the
necessity
of
being
crucified
to
the
world
,
unless
we
will
renounce
our
own
felicity
.
1.
For
the
first
Proposition
;
that
the
world
is
not
your
Happiness
;
I
think
all
your
tongues
will
readily
confess
it
,
I
would
your
hearts
would
do
so
too
.
Do
you
think
that
God
doth
envy
you
your
happiness
,
or
that
he
would
take
the
world
from
you
,
because
he
esteemeth
it
too
good
for
you
?
No
,
it
is
because
he
pittieth
your
self-deceit
:
when
he
seeth
you
take
that
for
your
happiness
that
is
not
;
and
because
he
hath
far
better
things
to
bestow
.
If
the
world
were
as
good
for
you
as
you
take
it
to
be
,
and
had
that
in
it
to
satisfie
you
,
as
you
imagine
it
to
have
,
you
might
keep
it
,
and
much
good
might
it
do
you
;
for
God
would
not
be
about
to
take
it
from
you
.
He
that
made
you
to
be
Happy
,
doth
not
grudge
you
that
which
should
procure
it
.
Doubtless
if
he
did
not
see
that
it
is
vanity
,
and
that
you
have
made
a
wrong
choice
,
and
do
mistake
your
mark
,
he
would
never
trouble
you
in
a
worldly
course
,
nor
call
you
off
.
But
it
is
because
he
seeth
your
folly
and
deceit
,
and
wisheth
you
much
better
.
Wo
to
you
that
ever
you
were
born
,
if
you
have
no
better
Happiness
then
the
world
can
afford
you
.
Is
it
not
Necessary
then
that
you
discern
your
errour
,
and
be
brought
into
your
right
way
,
and
spend
not
your
time
and
pains
for
nothing
?
If
God
should
let
you
alone
to
catch
at
this
shadow
,
and
play
your selves
with
worldly
toyes
,
till
the
time
of
grace
were
past
;
and
then
let
you
see
that
you
were
befooled
,
when
it
is
too
late
;
you
would
then
be
le●t
to
a
fruitless
repentance
,
and
to
the
sense
of
that
unhappiness
which
you
chose
to
your selves
.
2.
And
that
the
world
is
an
enemy
to
your
Happiness
,
may
appear
two
waies
.
First
in
that
it
deceitfully
pretendeth
to
be
your
Happiness
,
when
it
is
not
;
and
so
would
turn
away
your
hearts
from
that
which
is
.
Secondly
,
in
that
by
allurements
or
discouragements
,
it
is
alwaies
hindring
you
in
the
way
to
life
,
and
is
a
snare
to
you
continually
in
all
that
you
do
.
And
is
it
not
Necessary
to
your
salvation
that
you
be
delivered
from
the
enemies
of
your
salvation
?
and
freed
from
such
perilous
snares
?
Can
you
conquer
,
while
you
are
conquered
?
And
if
the
world
be
not
Crucified
to
you
,
it
doth
conquer
you
:
For
its
victory
is
upon
your
will
and
affections
.
And
if
it
conquer
you
,
it
will
condemn
you
.
To
be
servants
to
the
world
is
to
be
servants
to
sin
.
And
the
servants
of
sin
are
free
from
righteousness
,
Rom.
6.
20.
and
free
from
Christ
,
and
free
from
salvation
.
A
miserable
freedom
!
3.
The
following
Propositions
I
shall
speak
of
together
.
That
God
only
is
our
happiness
and
Chief
Good
,
I
need
not
prove
to
any
that
indeed
believeth
him
to
be
God
.
That
salvation
consilleth
in
the
●ruition
of
this
Happiness
is
past
doubt
.
And
as
sure
is
it
that
God
is
not
fully
enjoyed
in
this
world
;
much
less
in
the
creature
,
when
it
is
loved
for
it self
and
not
esteemed
as
a
Means
to
him
.
All
that
believe
a
life
after
this
,
do
sure
believe
that
there
is
our
felicity
.
And
lastly
,
that
the
soul
doth
enjoy
its
own
felicity
,
by
Knowing
,
and
Loving
,
and
Delighting
in
its
object
,
is
also
past
doubt
.
So
that
you
may
see
that
a
worldly
state
of
mind
,
is
in
it self
inconsistent
with
a
state
of
salvation
.
To
be
saved
is
to
have
the
blessed
vision
of
God
,
and
to
Love
him
and
Delight
in
him
perfectly
to
everlasting
.
And
can
you
do
this
,
when
you
love
and
delight
in
the
world
above
him
,
or
in
opposition
to
him
?
Would
you
have
God
to
save
you
,
and
yet
not
to
take
off
your
affections
from
the
world
to
himself
?
That
were
to
save
you
,
and
not
to
save
you
;
to
feed
you
by
that
which
is
not
food
;
to
comfort
you
by
that
which
cannot
comfort
;
If
a
worldling
would
be
saved
,
and
not
be
mortified
,
either
he
speaks
he
knows
not
what
,
but
plain
non-sense
or
contradiction
,
or
else
he
meaneth
one
of
these
two
things
:
Either
that
he
would
have
an
Heaven
of
worldly
Riches
,
or
Honours
,
or
fleshly
Pleasures
;
(
there
is
no
such
to
be
had
.
)
Or
else
,
that
he
would
have
the
world
as
long
as
he
can
,
and
have
heaven
when
he
can
keep
the
world
no
longer
,
and
so
would
have
the
world
Crucified
to
him
,
when
there
is
no
such
world
,
or
when
he
is
taken
from
it
.
But
,
as
,
1.
No
man
can
truly
desire
future
Grace
and
Holiness
,
that
doth
not
desire
it
at
the
present
,
this
being
rather
an
unwilling
submission
to
it
as
a
tolerable
Evil
,
then
a
true
desire
of
it
as
a
certain
Good
.
So
2.
God
hath
determined
that
this
life
only
shall
be
the
Way
,
and
that
the
End
:
Here
only
must
we
use
the
means
;
and
there
must
we
partake
of
the
success
of
our
Endeavours
.
You
may
better
expect
that
God
should
give
you
a
Crop
at
harvest
,
who
refused
to
plow
and
●ow
your
Land
,
or
that
your
children
should
be
men
,
before
they
are
born
,
then
that
he
should
be
your
Happiness
in
the
life
to
come
,
if
you
finally
reject
him
in
this
life
,
and
choose
to
your selves
a
secular
happiness
.
Such
as
you
now
make
choice
of
,
such
and
no
other
shall
you
have
.
Heaven
and
Earth
were
set
before
you
.
You
knew
that
earthly
happiness
was
short
:
If
yet
you
would
choose
it
,
think
not
to
have
heaven
too
:
For
if
you
do
,
you
will
prove
deceived
at
the
last
.
SECT.
XII
.
The
Uses
.
BEloved
Hearers
,
I
suppose
you
will
give
me
leave
to
take
it
for
granted
,
that
you
are
all
the
rational
creatures
of
God
,
made
subject
to
him
,
and
capable
of
enjoying
him
,
and
such
as
must
be
happy
or
miserable
for
ever
:
as
also
that
you
are
all
unwilling
to
be
miserable
,
and
willing
to
be
happy
;
and
that
this
life
is
the
time
for
the
use
of
those
means
on
which
your
everlasting
life
dependeth
;
and
that
Judgement
will
turn
the
scales
at
last
,
as
Grace
or
Sin
shall
turn
them
now
.
I
hope
also
that
I
may
suppose
that
you
are
agreed
that
Christianity
is
the
only
way
to
happiness
,
and
consequently
that
you
are
all
professed
Christians
.
And
one
would
think
that
where
men
are
so
far
satisfied
of
the
End
and
of
the
Way
,
we
might
conceive
great
hopes
of
their
sincerity
and
salvation
.
But
when
we
see
that
mens
lives
do
nullifie
their
professions
,
and
that
while
they
look
towards
God
,
they
row
towards
the
world
,
and
while
they
Hope
for
Heaven
,
their
daily
travel
is
towards
Hell
,
and
while
they
plead
for
Christ
,
they
work
against
him
,
our
Hopes
of
them
are
turned
to
necessary
lamentation
.
But
how
comes
this
to
pass
that
reasonable
men
,
yea
men
reputed
wise
and
learned
,
yea
many
that
seem
Religious
to
others
and
to
themselves
,
should
be
so
shamefully
over
seen
,
in
a
matter
that
so
concerneth
their
everlasting
state
?
As
far
as
I
am
able
to
discover
,
the
causes
of
this
Calamity
are
these
two
.
1.
One
part
of
the
Professed
Christians
of
the
world
,
understand
not
what
Christianity
is
,
and
so
profess
but
the
empty
name
,
when
indeed
the
thing
it self
which
is
in
their
conception
,
and
which
they
mean
in
that
profession
,
is
nothing
like
to
true
Christianity
.
2.
The
other
part
of
miscarrying
professors
,
though
they
do
conceive
of
the
Christian
Religion
as
it
is
,
yet
not
with
an
apprehension
intensively
answerable
to
the
thing
which
they
apprehend
:
Though
their
conceptions
of
the
Christian
verities
have
a
morall
Truth
in
them
,
it
being
not
false
but
True
which
they
conceive
;
yet
there
is
no
●irmness
and
solidity
in
the
Act
,
and
so
they
do
not
effectually
app●●●●nded
them
.
Nothing
more
easie
,
more
common
,
and
more
dangerous
,
then
to
make
a
Religion
either
of
Names
and
Words
,
which
he
that
useth
doth
not
understand
;
or
of
meer
speculations
and
superficial
conceits
;
which
never
became
practical
,
habituate
,
and
predominant
;
nor
were
the
serious
;
effectual
apprehensions
of
the
man
.
A
right
Object
,
and
a
sincere
and
serious
Act
,
do
essentially
constitute
the
Christians
faith
.
If
either
be
wanting
,
it
is
not
that
faith
,
whatever
it
may
pretend
to
be
.
Nothing
but
the
Gospel
objects
will
suffice
to
a
mans
salvation
,
were
it
never
so
firmly
apprehended
.
And
nothing
but
a
firm
and
serious
Belief
of
those
objects
,
will
make
them
effectuall
,
or
saving
to
the
Believer
:
Were
we
able
to
cure
the
two
fore-mentioned
defects
,
and
to
help
you
all
to
these
two
requisites
,
we
should
make
no
question
but
you
would
all
be
saved
.
We
cannot
expect
that
men
should
let
go
their
sensual
delights
,
till
they
hear
of
somewhat
better
to
be
had
for
them
,
and
till
they
firmly
and
heartily
give
credit
to
the
report
.
And
because
the
matter
before
us
in
my
Text
,
is
sitted
to
both
these
needfull
works
,
and
containeth
those
very
truths
which
must
rectifie
you
in
both
these
points
,
I
shall
draw
them
forth
,
and
distinctly
apply
them
hereunto
.
Use
1.
AND
in
the
first
place
,
you
are
here
informed
,
that
the
Cros●
of
Christ
,
is
the
Crucifier
of
the
world
.
Which
containeth
in
it
these
two
parts
,
which
make
up
the
point
.
1.
That
this
is
the
use
of
the
Cross
,
and
one
great
end
of
the
Doctrine
of
Christianity
,
to
Crucifie
the
world
to
us
,
and
us
to
the
world
.
2.
That
where
the
Cross
of
Christ
and
his
Doctrine
are
effectuall
,
this
work
is
alwaies
actually
done
:
In
all
true
Christians
the
world
is
thus
crucified
.
O
that
these
truths
were
as
plainly
or
truly
transcribed
upon
your
hearts
,
as
they
are
plainly
and
truly
contained
in
my
Text●
1.
For
the
first
;
that
This
is
the
End
of
Christ
Crucified
,
and
of
his
Doctrine
,
I
shall
briefly
shew
,
1.
The
Necessity
of
this
Information
.
And
2.
the
certain
●●●●h
of
it
.
1.
Both
the
Commonne's
and
the
Dangerousness
of
erring
in
this
point
,
do
shew
the
Necessity
of
this
Information
.
It
is
not
only
the
contemners
of
Religion
,
but
also
too
many
that
go
among
us
for
very
godly
men
,
that
know
not
where
their
happiness
lyeth
,
nor
what
the
Christian
Religion
is
.
Almost
all
the
apprehensions
which
they
have
of
Happiness
,
are
sensual
;
as
if
it
were
but
a
freedom
from
sensible
punishments
,
and
the
possession
of
some
delights
of
which
they
have
meerly
sensual
concerts
.
And
so
they
think
of
Christ
as
one
that
came
to
free
them
from
such
punishments
,
and
help
them
to
such
an
happiness
as
this
.
And
as
for
the
true
knowledge
and
fruition
of
God
,
in
Love
and
Heavenly
delights
,
they
look
upon
these
either
as
insignificant
means
,
or
as
certain
appurtenances
and
fruits
of
Religion
,
which
we
ought
to
have
,
but
may
possibly
be
without
,
though
we
be
true
Believers
.
A
confidence
that
Christ
hath
freed
them
from
torments
,
and
made
them
righteous
by
imputation
of
his
obedience
unto
them
,
they
take
to
be
all
that
is
essentiall
to
their
Christianity
.
And
the
rest
they
call
by
the
name
of
Good
works
;
which
if
it
be
not
with
them
a
term
of
as
low
importance
,
as
the
name
of
[
Works
]
alone
,
or
[
Works
of
the
Law
]
is
taken
to
be
in
Paul●
Epistles
,
yet
at
least
they
take
it
for
that
which
doth
not
constitute
their
Religion
.
So
that
true
Sanctification
is
either
not
understood
or
taken
to
be
of
less
Necessity
then
it
is
.
A
man
that
makes
a
great
deal
of
talk
and
stir
about
Religion
,
and
is
zealous
for
his
opinions
and
pious
complements
,
goes
currant
with
many
for
a
true
Believer
,
though
the
Interest
of
his
flesh
and
of
the
world
be
as
near
and
dear
to
him
in
this
way
of
Religiousness
,
as
other
mens
is
to
them
in
a
way
of
more
open
professed
sensuality
.
And
is
it
possible
for
a
man
to
be
a
Christian
indeed
,
that
so
far
mistaketh
the
very
Nature
and
Ends
of
Christianity
it self
?
It
is
not
possible
.
By
what
is
said
already
,
and
will
be
by
and
by
,
it
is
evident
that
this
is
a
damning
errour
,
for
any
man
to
feign
a
Christianity
to
himself
that
excludeth
Mortification
,
or
is
separable
from
it
,
in
a
capable
subject
.
When
men
look
at
a
predominant
fleshly
interest
,
or
worldly
mind
,
as
they
do
at
some
particular
sin
,
consistent
with
true
faith
:
I
say
,
this
is
an
errour
about
the
very
Essence
of
Christianity
,
and
which
hazards
their
salvation
.
2.
And
that
it
is
the
end
of
the
Cross
of
Christ
,
and
his
Doctrine
,
to
Crucifie
the
world
to
us
,
and
sanctifie
us
to
God
,
I
have
already
manifested
in
part
,
and
shall
now
further
manifest
.
1.
It
is
the
end
of
Christ
,
and
his
Cross
and
Doctrine
,
to
recover
Gods
Interest
in
the
souls
of
men
:
But
it
is
by
mortification
,
as
a
part
of
true
sanctification
,
that
Gods
Interest
in
mens
souls
is
recovered
.
Therefore
,
&c.
As
God
could
have
no
lower
ultimate
end
then
himself
in
our
Creation
,
so
neither
in
our
Redemption
.
Christ
himself
as
Mediator
,
is
but
a
Means
to
God
who
is
our
End
;
he
is
the
way
to
the
Father
,
and
no
man
cometh
to
the
Father
but
by
him
,
Joh.
14.
6.
He
is
the
Truth
that
revealeth
the
Father
,
and
the
Sun
of
the
world
which
enlighteneth
every
man
that
cometh
into
the
world
,
Joh
1.
9.
revealing
to
us
both
the
End
and
Means
;
That
as
there
is
no
light
in
the
earth
,
but
what
is
communicated
by
the
Sun
,
which
enlighteneth
some
by
the
Moon
at
midnight
,
and
some
by
its
direct
approaching
light
,
at
the
break
of
day
,
before
they
see
the
Sun
it self
,
and
others
by
its
glorious
rays
when
it
is
risen
,
and
visible
to
them
,
and
hath
also
in
it self
an
objective
sufficiency
to
enlighten
those
that
shut
their
eyes
,
or
want
eye-sight
by
which
they
should
receive
it
:
Even
so
is
Christ
the
Sun
of
the
Redeemed
World
,
which
actually
affordeth
all
that
Light
to
all
which
they
do
possess
;
even
some
(
to
all
that
have
the
use
of
Reason
)
which
hath
a
tendency
to
recovery
;
and
he
hath
an
Objective
sufficiency
to
the
saving
illumination
of
those
that
through
their
own
fault
are
never
so
illuminated
.
The
pure
Godhead
is
the
Beatifical
Light
to
be
enjoyed
for
felicity
.
The
Mediator
is
the
Mediate
Light
,
to
shew
u●
the
way
to
God
.
And
in
these
two
consisteth
Life
Eternal
;
to
Know
God
the
Beginning
and
End
,
who
himself
hath
no
Beginning
or
End
;
and
to
know
Jesus
Christ
whom
he
hath
sent
,
to
●
call
us
to
himself
,
Ioh.
17.
3.
Whether
he
that
is
now
to
us
Medi●tor
acquisitionis
,
will
also
hereafter
be
Mediator
fruitio●is
,
and
whether
the
glorified
do
only
see
the
Godhead
in
the
glass
of
the
glorified
body
of
Christ
,
and
of
the
most
glorious
effects
which
then
they
shall
partake
of
,
or
also
shall
immediatly
beheld
it
in
it self
,
and
see
Gods
essence
,
face
to
face
,
I
shall
not
presume
to
determine
,
while
Scrip●●●●
▪
seems
so
silent
,
and
learned
conjectures
are
so
much
at
odds
.
But
as
he
is
the
Redeeming
,
restoring
Mediator
,
it
is
that
we
speak
all
this
while
of
Christ
:
And
●o
his
Office
is
to
recover
Gods
Interest
in
the
souls
of
men
.
Now
his
Interest
lyeth
in
our
Estimation
,
and
our
Love
;
And
these
the
world
hath
dispossest
him
of
.
It
is
therefore
the
work
of
Christ
to
pull
down
this
Idol
,
and
set
up
God
in
the
throne
of
the
soul.
And
therefore
though
faith
be
the
principal
Mediant
,
using
Grace
;
yet
Love
is
the
most
principal
finall
,
enjoying
grace
;
and
more
excellent
then
faith
,
as
the
end
,
or
that
act
which
is
next
the
end
is
more
excellent
then
the
means
.
2.
It
is
the
End
of
Christ
,
his
Cross
and
Doctrine
,
to
Heal
us
,
and
to
save
us
:
to
Heal
us
of
our
sin
,
and
to
save
us
from
it
,
and
its
destroying
fruits
.
But
by
sanctification
,
and
so
by
mortification
,
doth
Christ
thus
Heal
and
Save
us
.
If
health
be
worth
nothing
,
the
Physician
and
all
his
Physick
is
worth
nothing
.
The
Health
of
the
soul
objectively
is
God
,
and
formally
is
its
Holiness
,
or
perfect
Disposedness
,
and
Devotedness
to
God
,
of
which
anon
.
These
therefore
doth
Christ
come
to
restore
:
And
therefore
he
comes
to
call
us
off
the
Creature
,
and
bring
our
affections
back
to
God
.
3.
It
is
the
End
of
Christ
,
his
Cross
and
Doctrine
,
to
conquer
Satan
and
destroy
his
works
,
and
with
him
,
the
rest
of
the
enemies
of
God
,
and
of
our
salvation
:
But
the
world
is
one
of
these
enemies
,
and
the
Means
by
which
the
Devil
doth
prevail
▪
therefore
it
is
Christs
End
to
overcome
the
World
,
and
cast
it
out
of
the
hearts
of
men
,
Luk.
11.
22.
Ioh.
16.
33.
1
Ioh.
3.
5
,
8.
He
was
manifested
to
this
end
,
to
take
away
our
sins
,
and
destroy
the
works
of
the
Devil
:
And
therefore
he
causeth
his
followers
to
overcome
him
,
1
Ioh.
2.
13
,
14.
And
herewithal
observe
,
that
it
is
essential
to
the
Relation
to
respect
the
End
;
to
the
Physi●ian
,
that
he
be
for
the
health
of
the
Patient
:
and
to
Christ
the
Redeemer
,
that
he
be
the
Saviour
of
his
People
from
their
sins
,
and
the
Restorer
of
their
souls
to
the
Love
of
God
:
So
that
Christ
is
denyed
and
made
no
Christ
,
where
Mortification
,
and
Sanctification
are
denied
:
He
is
not
believed
in
as
Christ
,
where
he
is
not
believed
in
for
these
Ends.
And
therefore
he
that
cometh
not
with
this
intent
to
Christ
,
that
he
may
restore
the
Image
of
God
upon
him
,
and
bring
him
off
from
the
Creature
unto
God
,
that
he
may
live
to
him
,
doth
not
come
to
Christ
as
Christ
,
and
is
not
indeed
a
true
Christian.
The
Doctrine
of
Christ
doth
lead
us
from
the
world
,
in
these
several
parts
of
it
,
and
by
these
steps
(
How
the
Cross
doth
it
,
I
shewed
before
.
)
1.
It
declareth
to
us
what
God
is
,
and
what
man
is
:
and
so
that
God
is
our
absolute
Owner
,
and
Governour
:
and
that
he
is
the
only
Primitive
,
simply
,
necessary
being
;
and
that
man
was
made
by
him
,
and
therefore
for
him
,
and
disposed
to
him
.
2.
It
declareth
to
us
that
the
state
of
our
integrity
consisted
in
this
closure
of
the
soul
with
God
.
3.
It
sheweth
us
that
our
selicity
consisteth
in
his
Love
,
and
in
the
fruition
of
him
by
a
mutual
complacency
.
4.
It
sheweth
us
that
our
first
sin
was
by
turning
from
him
to
Carnal
self
and
to
the
world
5.
And
that
this
is
our
lost
estate
wherein
both
sin
and
misery
are
conjunct
,
to
Adhere
to
self
and
Creatures
and
to
depart
from
God
.
6.
It
sheweth
us
what
Christ
hath
done
and
suffered
,
to
Reconcile
God
to
us
,
and
open
us
a
way
of
admission
into
his
presence
,
and
how
far
God
is
Reconciled
to
us
;
and
thus
Revealeth
him
in
the
face
of
a
Mediater
as
Amiable
to
our
souls
,
that
so
we
might
be
capable
of
loving
him
,
and
closing
with
him
again
.
For
if
he
had
remained
in
his
wrath
,
he
would
have
been
the
object
of
our
hatred
,
or
meer
terrour
at
least
,
and
not
of
our
Love
.
And
no
man
can
Love
him
that
is
not
presented
to
him
,
and
apprehended
by
him
as
Lovely
,
that
is
,
as
Good
.
For
it
is
impossible
that
there
should
be
an
act
without
its
proper
object
.
Nothing
but
appearing
Good
is
Loved
.
If
a
lost
condemned
sinner
have
no
hope
given
him
of
Gods
Reconciliation
or
his
willingness
to
receive
him
to
mercy
,
it
is
(
ex
parte
objecti
)
an
impossible
thing
that
the
mind
of
that
sinner
should
be
reconciled
to
God
.
And
therefore
the
Gospel
publisheth
Gods
Reconcilation
to
sinners
(
viz.
his
universal
Conditional
Reconciliation
)
before
it
beseech
them
to
be
reconciled
to
God
,
2
Cor.
5.
19
,
20.
And
before
they
believe
,
we
cannot
give
any
one
man
the
least
assurance
that
God
is
any
more
reconciled
to
him
,
then
to
others
that
are
unconverted
,
or
that
he
is
any
willinger
to
Receive
him
,
then
others
.
This
therefore
is
the
great
observable
means
whereby
Christ
by
his
Gospel
recovereth
the
Heart
of
a
sinner
unto
God
,
even
by
turning
the
frowning
countenance
of
God
,
by
which
he
deterred
the
guilty
into
a
more
Lovely
face
,
as
being
Reconcilable
,
and
Conditionally
Reconciled
to
the
world
through
Christ
,
and
so
become
to
all
the
sinful
sons
of
Adam
,
a
fit
object
to
attract
their
Love
,
and
draw
off
their
hearts
from
the
deceiving
world
,
to
which
they
were
revolted
:
and
as
being
actually
reconciled
to
all
true
Believers
,
and
thereby
become
a
yet
more
powerful
attractive
of
their
Love
.
7.
It
doth
also
more
fully
reveal
the
face
of
God
,
the
object
of
our
Love
,
and
the
transcendent
Glory
that
in
him
we
shall
enjoy
.
8.
And
it
disgraceth
the
creatures
which
have
diverted
our
Affections
;
that
we
may
be
taken
off
our
false
estimation
of
them
.
9.
It
earnestly
perswadeth
and
solliciteth
us
to
obey
,
and
calls
on
us
to
turn
from
the
world
to
God
.
10.
It
backeth
these
perswasions
with
terrible
threatnings
,
if
we
do
not
forsake
the
creature
and
return
.
11.
It
prescribeth
to
us
the
standing
Ordinances
and
Means
by
which
this
work
may
be
further
carryed
on
.
12.
And
lastly
it
directeth
us
to
the
right
use
of
the
creatures
,
instead
of
that
carnal
enjoying
of
them
that
would
undo
us
.
By
all
these
means
,
(
which
time
doth
permit
me
but
briefly
to
mention
)
the
Gospel
of
Christ
doth
tend
to
Crucifie
the
world
to
us
,
and
to
recover
our
hearts
to
the
Chiefest
Good
.
And
besides
all
this
which
the
Cross
and
the
Doctrine
of
Christ
do
to
this
End
▪
that
you
may
yet
fullyer
perceive
how
much
it
is
the
End
of
Christs
very
office
,
and
the
execution
thereof
,
let
me
add
these
two
things
.
1.
That
it
is
the
End
of
Christs
providential
dispensations
.
2.
And
the
work
which
he
sendeth
the
Holy
Ghost
to
perform
upon
the
souls
of
his
Elect.
1.
As
the
Mercies
of
God
are
purposely
given
us
to
lead
up
our
hearts
to
him
that
gave
them
:
So
when
we
carnally
abuse
them
,
and
adhere
unto
the
creature
,
it
is
the
special
use
of
Affliction
to
take
us
off
.
If
the
rod
have
a
voice
,
it
speaks
this
as
plain
as
any
thing
whatsoever
;
and
if
it
reprehend
us
for
any
sin
,
it
is
for
our
overvaluing
and
adhering
to
the
creature
.
The
wounds
that
Christ
giveth
us
,
are
not
to
kill
us
,
but
to
separate
us
from
the
world
,
that
hath
separated
us
from
God
.
2.
And
that
this
is
the
very
office
or
undertaken
work
of
the
Holy
Ghost
,
is
past
all
controversie
:
His
work
is
to
sanctifie
us
;
and
that
is
by
taking
us
off
the
creature
,
to
bring
us
to
be
heartily
Devoted
unto
God
.
Sanctification
is
nothing
else
,
but
our
separation
from
the
creature
to
God
,
in
Resolution
,
Affection
,
Profession
and
Action
.
So
that
in
what
measure
soever
a
man
hath
the
Spirit
,
in
that
measure
is
he
sanctified
:
and
in
what
measure
he
is
sanctified
,
in
that
same
measure
is
he
crucified
to
the
world
:
For
that
is
the
one
half
of
his
Sanctification
,
or
it
is
his
Sanctification
denominated
from
the
terminus
à
quo
;
as
many
Texts
of
Scripture
do
manifest
.
By
this
time
I
hope
it
is
plain
to
you
,
that
Mortification
is
of
the
very
being
of
Christianity
,
and
not
any
separable
adjunct
of
it
,
and
that
if
you
profess
not
to
be
Dead
to
the
world
,
you
do
not
so
much
as
profess
your selves
Christians
.
SECT.
XIII
.
1.
AND
as
you
see
that
the
Christian
Doctrine
teacheth
this
:
So
2.
It
is
thence
clear
without
any
more
ado
,
that
wherever
the
Cross
and
Doctrine
of
Christ
are
effectuall
,
the
world
is
Crucified
to
that
man
,
and
he
to
the
world
.
There
are
some
great
Duties
which
a
man
may
possibly
be
saved
,
though
he
omit
them
,
in
some
cases
:
but
this
is
none
such
.
It
is
a
wonder
to
see
the
security
of
worldlings
,
how
easily
they
bear
up
a
confidence
of
their
sincerity
,
under
this
sin
which
is
as
inconsistent
with
sincerity
as
Infidelity
it self
is
●
If
they
see
a
man
live
in
common
Drunkenness
,
or
Adultry
,
or
Swearing
,
they
take
him
for
a
prophane
and
miserable
wretch
;
and
good
reason
for
it
:
When
in
the
mean
time
they
pass
no
such
sentence
on
themselves
,
who
may
deserve
it
as
much
as
the
worst
of
these
.
It
is
one
notable
cheat
among
the
Papists
,
that
occasions
the
ruine
of
many
a
soul
,
that
they
make
a
Religious
mortified
life
,
to
be
a
work
of
supererrogation
,
and
those
that
profess
it
,
(
and
some
of
their
own
inventions
with
it
,
which
turn
it
into
sin
)
they
Cloyster
up
from
the
rest
of
the
world
,
and
these
they
call
Religious
people
,
and
some
few
even
of
these
that
are
either
more
devout
or
superstitious
then
the
rest
,
they
call
Saints
.
So
rare
a
thing
is
the
appearance
of
Religiousness
and
Sanctity
among
them
,
that
it
must
be
inclosed
in
Societies
,
not
only
separated
from
the
world
,
as
the
Church
is
,
but
separated
as
it
were
out
of
the
Church
it self
.
And
yet
the
common
people
are
kept
in
hope
of
salvation
in
their
way
.
By
which
means
they
are
commonly
brought
to
imagine
that
it
is
not
absolutely
necessary
to
salvation
to
be
a
Religious
man
,
or
a
Saint
,
or
one
that
doth
really
renounce
and
crucifie
the
world
;
but
that
these
things
belong
to
certain
Orders
of
Monks
and
Fryers
,
and
that
it
is
enough
for
other
men
to
honour
these
devout
and
mortified
Saints
,
and
to
crave
their
Prayers
,
and
do
some
lower
and
easier
things
.
And
indeed
their
vows
of
Chastity
,
and
separation
,
and
unprofitableness
,
and
other
Inventions
of
their
own
,
they
may
well
conceive
unnecessary
to
others
,
being
noxious
to
themselves
.
But
they
will
one
day
finde
that
none
but
Religious
men
and
Saints
shall
be
saved
,
and
that
every
true
Member
of
Christ
is
dead
to
the
world
,
and
not
only
Monks
,
or
Votaries
,
or
such
like
.
And
a
Conceit
too
like
to
this
of
the
Papists
,
is
in
the
minds
of
many
of
our
Auditors
.
They
think
indeed
that
those
are
the
best
men
that
are
resolved
contemners
of
all
the
Riches
,
and
Honours
,
and
Pleasures
of
the
world
;
but
they
think
of
them
as
the
Papists
do
of
their
votaries
;
as
People
of
a
higher
pitch
of
Sanctity
then
the
rest
,
but
think
not
that
it
is
essential
to
Sanctity
,
and
to
true
Christianity
it self
.
They
confess
they
should
be
all
contemners
of
the
world
;
but
,
God
forbid
▪
say
they
,
that
none
but
such
should
be
saved
!
But
,
I
tell
you
,
God
hath
forbidden
already
by
his
Laws
,
and
God
will
forbid
hereafter
by
his
sentence
and
execution
,
that
any
other
but
such
should
be
saved
.
Do
you
think
in
good
sadness
that
any
man
can
be
saved
that
is
not
truly
dead
to
the
world
,
and
doth
not
despise
it
in
comparison
of
God
,
and
the
great
things
of
Everlasting
Life
?
Let
me
satisfie
you
of
the
contrary
here
once
for
all
,
and
I
pray
you
see
that
your
flesh
provoke
you
not
to
mutter
forth
such
unreasonable
self-delusions
any
more
,
1
Ioh.
2.
15.
[
Love
not
the
world
,
neither
the
things
that
are
in
the
world
:
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
]
what
can
be
spoken
more
plainly
,
or
to
a
worldly
minded
man
more
terribly
?
1
Ioh.
5.
4.
[
For
whatsoever
is
born
of
God
,
overcometh
the
world
;
and
this
is
the
victory
that
overcometh
the
world
,
even
our
Faith
.
]
Jam.
4.
4.
[
Know
ye
not
that
the
Friendship
of
the
world
is
enmity
with
God
?
Whoever
therefore
will
be
a
friend
of
the
world
,
is
the
enemy
of
God
.
]
Will
not
all
this
serve
to
convince
you
of
this
truth
?
Rom.
8.
5
,
6
,
7
,
13.
[
For
they
that
are
after
the
flesh
do
minde
the
things
of
the
flesh
,
but
they
that
are
after
the
Spirit
the
things
of
the
Spirit
:
For
to
be
carnally
minded
is
death
,
but
to
be
spirituall
●●nded
is
life
and
peace
:
Because
the
carnal
minde
is
enmity
against
God
;
for
it
is
not
subject
to
the
Law
of
God
,
neither
indeed
can
be
:
For
if
ye
live
after
the
flesh
,
ye
shall
die
;
but
if
ye
through
the
Spirit
do
mortifie
the
deeds
of
the
body
ye
shall
live
]
Joh.
3.
6.
[
That
which
is
born
of
the
flesh
is
flesh
,
and
that
which
is
born
of
the
Spirit
,
is
Spirit
.
]
Gal.
5.
16
,
17.
&
6.
8.
[
Walk
in
the
Spirit
,
and
ye
shall
not
fulfil
the
lusts
of
the
flesh
:
For
the
flesh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
and
these
are
contrary
the
one
to
the
other
.
]
[
He
that
soweth
to
his
flesh
,
shall
of
the
flesh
reap
corruption
:
but
he
that
soweth
to
the
spirit
,
shall
of
the
spirit
reap
life
everlasting
.
]
Col.
3.
1
,
2
,
3.
[
If
ye
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
on
the
right
hand
of
God
.
Set
your
affection
on
things
above
,
and
not
on
things
on
the
earth
.
For
ye
are
dead
,
and
your
life
is
hid
with
Christ
in
God
:
When
Christ
who
is
our
life
shall
appear
,
then
shall
ye
also
appear
with
him
in
glory
:
Mortifie
therefore
your
members
which
are
upon
the
earth
.
]
Matth.
6.
19
,
20
,
21
,
24.
[
Lay
not
up
for
your selves
treasures
upon
earth
,
where
moth
and
rust
doth
corrupt
,
and
where
thieves
break
through
and
steal
;
but
lay
up
for
your selves
treasures
in
heaven
,
where
neither
moth
nor
rust
doth
corrupt
,
and
where
thieves
do
not
break
through
nor
steal
;
for
where
your
treasure
is
,
there
will
your
heart
be
also
.
No
man
can
serve
two
Masters
;
for
either
he
will
hate
the
ore
and
love
the
other
,
or
else
he
will
hold
to
the
one
and
despise
the
other
:
Ye
cannot
serve
God
and
Mammon
.
]
Matth.
10.
38
,
39.
[
He
that
taketh
not
his
cross
and
followeth
after
me
,
is
not
worthy
of
me
:
He
that
findeth
his
life
shall
lose
it
,
and
he
that
loseth
his
life
for
my
sake
shall
finde
it
.
]
Mat.
16.
24.
[
If
any
man
will
come
after
me
,
let
him
deny
himself
,
and
take
up
his
cross
and
follow
me
.
]
Luk.
14.
26
,
27.
[
If
any
man
come
to
me
,
and
hate
not
his
Father
,
and
Mother
,
and
Wife
,
and
Children
,
and
Brethren
,
and
Sisters
,
yea
and
his
own
life
also
,
he
cannot
be
my
disciple
.
And
whosoever
doth
not
bear
his
cross
and
come
after
me
,
cannot
be
my
disciple
.
]
Verse
33.
[
Whosoever
he
be
of
you
that
forsaketh
not
all
that
he
hath
,
he
cannot
be
my
disciple
.
]
Heb.
11.
13
,
14
,
15.
and
to
the
end
.
But
I
will
cite
no
more
.
Here
is
enough
to
convince
you
,
or
condemn
you
.
If
any
thing
at
all
be
plain
in
Scripture
,
this
is
plain
,
that
every
true
Christian
is
dead
to
the
world
,
and
looks
on
the
world
as
a
crucified
thing
,
and
that
God
,
and
the
life
of
glory
which
he
hath
promised
,
have
the
Ruling
and
chiefest
interest
in
their
souls
.
Believe
it
Sirs
,
this
is
not
a
work
of
supererrogation
,
nor
such
as
only
tendeth
to
the
perfecting
of
a
Christian
,
but
such
as
is
of
the
essence
of
Christianity
,
and
without
which
there
is
not
the
least
hope
of
salvation
.
SECT.
XIV
.
Use
2.
BY
all
that
hath
been
said
,
you
may
perceive
what
it
is
to
be
a
Christian
indeed
,
and
that
true
Christianity
doth
set
men
at
a
further
distance
from
the
world
,
then
carnal
self-deceiving
Professors
do
imagine
.
You
see
that
God
and
the
world
are
enemies
;
not
God
and
the
world
as
his
Creature
,
but
as
his
Competitor
for
your
hearts
,
and
as
the
seducer
of
your
understandings
,
and
the
opposer
of
his
interest
,
and
the
fuel
and
food
of
a
fleshly
minde
,
and
that
which
would
pretend
to
a
Being
or
Goodness
separated
from
God
,
or
to
be
desirable
for
it self
,
having
laid
by
the
relation
of
a
means
to
God
.
To
be
a
Friend
to
the
world
in
any
of
these
respects
,
is
to
be
an
enemy
to
God
.
And
God
will
not
save
his
enemies
,
while
enemies
.
An
enmity
to
God
,
is
an
enmity
to
our
salvation
:
for
our
salvation
is
in
him
alone
.
If
then
you
have
but
awakened
consciences
,
if
the
true
love
of
your selves
be
stirring
in
you
,
and
if
you
have
but
the
free
use
of
common
reason
,
I
dare
say
you
do
by
this
time
perceive
,
that
it
closely
concerneth
you
▪
presently
to
look
about
you
▪
and
to
try
whether
you
are
crucified
to
the
world
or
not
.
Seeing
my
present
business
is
,
for
the
securing
of
your
Everlasting
Peace
,
and
the
healing
of
your
souls
,
of
that
which
would
deprive
you
of
it
;
let
me
intreate
you
all
in
the
fear
of
God
to
give
me
your
assistance
,
and
to
go
along
with
me
in
the
work
;
for
what
can
a
Preacher
do
for
you
,
if
you
will
do
nothing
for
your selves
?
How
can
we
convert
,
or
heal
,
or
save
you
,
without
you
?
I
do
foresee
your
appearance
before
the
Lord
;
a
jealous
God
;
that
will
not
endure
that
any
Creature
should
be
sweeter
and
more
amiable
to
you
then
himself
.
I
do
foresee
the
condemnation
that
all
such
must
undergo
,
and
the
remediless
certain
misery
that
they
are
〈◊〉
know
there
is
no
way
that
the
wit
of
man
or
Angels
can
devise
,
to
prevent
the
damnation
of
such
a
soul
,
but
by
Crucifying
the
flesh
and
world
by
the
Cross
of
Christ
,
and
dethroning
these
Idols
,
and
submitting
sincerely
to
God
their
Happiness
.
This
cannot
be
done
while
you
are
strangers
to
your selves
,
and
will
not
look
into
your
own
hearts
,
and
see
what
abominable
work
is
there
,
that
you
may
be
moved
to
return
with
shame
and
sorrow
for
that
which
hath
been
formerly
your
glory
and
your
joy
.
O
do
not
keep
out
the
light
of
Conviction
,
that
you
may
keep
up
your
Idols
in
the
dark
:
Your
sin
is
never
the
less
because
you
wilfully
keep
it
out
of
sight
:
and
your
danger
is
never
the
less
for
being
unknown
!
If
you
will
sin
in
darkness
,
you
shall
suffer
in
darkness
:
As
you
have
a
fire
of
fleshly
and
worldly
lusts
within
you
,
which
abhors
the
light
of
saving
truth
;
so
God
hath
a
fire
of
perpetual
torment
for
you
,
which
is
as
far
from
the
consolatory
light
of
his
countenance
.
As
the
fire
of
concupiscence
is
dark
,
so
is
the
tormenting
fire
dark
.
If
you
hate
the
converting
light
because
your
deeds
are
evil
,
and
will
not
by
this
light
be
made
manifest
to
your selves
,
Iohn
3.
19
,
20
,
21.
this
will
be
your
condemnation
,
and
by
this
will
you
deprive
your selves
of
the
Glorifying
light
.
If
you
love
Darkness
,
who
can
you
blame
but
your selves
,
if
you
be
cast
into
outer
darkness
:
And
if
you
hate
light
,
you
cannot
reasonably
expect
to
be
partakers
of
the
inheritance
of
the
Saints
in
Light
,
Col.
1.
13.
What
say
you
then
,
Beloved
Hearers
,
are
you
willing
to
know
your
hearts
,
or
not
?
Whether
you
are
dead
to
the
world
and
the
world
to
you
?
Me
thinks
you
should
be
willing
;
when
you
see
the
Question
is
as
great
,
as
Whether
you
are
Christians
indeed
or
not
?
and
as
great
,
as
Whether
you
are
in
a
state
of
salvation
or
not
?
Me
thinks
you
that
naturally
love
knowledge
,
and
would
be
at
some
pains
to
know
all
that
s
about
you
in
the
world
,
should
not
be
unwilling
to
know
your selves
,
and
specially
,
so
great
a
matter
by
your selves
,
as
Whether
you
are
the
heirs
of
salvation
or
damnation
?
for
in
the
issue
it
is
no
less
.
Especially
when
your
disease
is
such
as
must
be
cured
by
the
Light
,
if
ever
it
be
cured
.
You
cannot
lament
your
worldliness
and
sensuality
,
you
cannot
lament
your
disaffectedness
to
God
,
and
intolerable
neglects
of
him
,
till
you
find
them
out
.
You
cannot
betake
you
to
Christ
for
the
pardon
of
this
sin
,
till
you
have
discovered
it
.
A
sin
unseen
,
will
never
humble
you
and
break
your
hearts
,
nor
fit
them
for
Christ
to
bind
them
up
.
If
you
see
not
that
the
world
is
yet
alive
in
you
,
you
will
not
apply
the
Cross
,
for
the
crucifying
of
it
,
nor
have
recourse
to
a
Crucified
Christ
for
that
End
.
Moreover
,
it
is
the
Nature
of
all
sin
,
and
worldly
vanities
,
to
seem
best
in
the
dark
,
and
basest
in
the
Light
.
As
God
and
heavenly
things
seem
best
in
the
greatest
Light
,
and
worst
in
the
Darkness
.
None
do
set
light
by
God
,
and
Grace
,
and
Glory
,
but
those
that
know
them
not
.
And
none
do
set
much
by
worldly
fleshly
things
,
but
those
that
know
them
not
.
As
illumination
brings
in
God
into
the
soul
,
so
doth
it
help
to
cast
out
Satan
and
the
world
.
When
mens
eyes
are
opened
,
and
they
are
turned
from
darkness
to
light
,
they
are
presently
turned
from
the
power
of
Satan
unto
God
,
Acts
26.
18.
These
infernall
worldly
spirits
cannot
endure
the
Light
:
They
walk
not
by
day
,
but
haunt
them
whom
they
captivate
,
in
the
night
of
ignorance
:
and
if
we
do
but
come
in
upon
them
with
Light
,
they
are
gone
.
It
is
the
same
Devil
that
is
called
,
The
Prince
of
this
world
,
and
the
Ruler
of
the
darkness
of
this
world
,
Eph.
6.
12.
and
this
power
is
a
power
of
darkness
,
Luke
22.
53.
and
therefore
as
light
immediatly
expelleth
darkness
;
so
if
you
will
admit
the
Light
of
Christ
,
it
will
deliver
you
from
the
power
of
darkness
,
Col.
1.
13.
and
cause
you
to
cast
off
the
works
of
darkness
,
Rom.
13.
12.
that
is
,
your
worldly
fleshly
works
.
For
my
part
I
have
not
access
to
your
hearts
,
unless
grace
perswade
you
to
open
me
the
door
.
I
cannot
promise
to
Illuminate
you
,
and
go
with
you
into
the
inmost
rooms
;
but
I
shall
stand
at
the
door
and
hold
you
the
Candle
,
by
which
you
may
see
your selves
what
is
within
,
if
you
will
but
consent
and
take
the
pains
of
a
through
enquiry
.
I
do
therefore
earnestly
intreate
you
,
to
set
up
a
judicature
in
your selves
,
and
by
the
Word
which
you
have
heard
to
try
your
states
,
and
let
Conscience
be
Judge
,
and
do
it
speedily
,
faithfully
and
effectually
.
By
this
means
you
may
prevent
a
sharper
tryal
If
you
are
afraid
of
Conscience
,
how
much
more
should
you
be
afraid
of
God
?
Will
not
his
Judgement
,
think
you
,
be
more
dreadful
then
your
own
?
What
madness
is
it
to
leave
all
to
that
tetrible
Judgement
,
rather
then
to
Judge
your selves
for
the
preventing
of
it
.
Believe
it
,
you
shall
be
condemned
,
by
your selves
,
or
●y
God
.
Yea
both
by
your selves
and
by
God
,
●…s
your
self-condemnation
be
seconded
by
an
effectual
execution
of
the
sin
which
you
condemn
.
Willing
or
unwilling
,
you
must
to
the
Barr
either
of
Conscience
,
or
of
God
,
or
both
.
Come
on
then
beloved
Hearers
;
rouze
up
your
sleepy
souls
;
and
remember
that
your
salvation
is
the
thing
in
question
;
and
therefore
put
it
not
to
a
wilful
hazard
,
and
leave
not
loose
a
matter
of
such
consequence
:
But
if
you
are
men
of
common
reason
,
if
you
do
not
hate
your selves
,
and
have
not
a
resolved
plot
to
damn
your selves
,
take
time
while
you
may
have
it
,
and
aceept
the
light
and
help
that
is
offered
you
,
and
speedily
and
strictly
examine
your
own
hearts
,
Whether
they
are
Crucified
and
dead
to
the
world
,
or
not
?
Is
it
so
,
or
is
it
not
Sirs
?
Cannot
you
tell
?
If
you
know
but
what
this
mortification
is
,
and
know
but
your
own
hearts
,
no
doubt
but
you
may
tell
.
And
if
you
are
ignorant
of
either
of
these
,
it
is
because
you
are
shamefully
negligent
,
and
have
not
much
regarded
the
things
that
you
should
know
.
For
those
that
are
willing
to
be
acquainted
with
their
state
,
I
shall
besides
the
foregoing
discoveries
,
here
give
you
a
few
more
signs
,
by
which
you
may
discern
whether
you
are
crucified
to
the
world
.
And
I
beseech
you
do
what
you
can
in
the
tryal
as
we
go
,
and
make
up
the
rest
at
the
next
opportunity
,
when
you
come
home
,
and
follow
it
on
till
you
come
to
a
resolution
.
SECT.
XV.
IT
is
not
a
perfect
work
of
Mortification
,
that
I
shall
now
enquire
after
:
For
that
no
man
on
earth
hath
obtained
:
Nor
is
it
any
high
degree
,
which
only
the
stronger
and
better
sort
of
true
Christians
do
attain
:
For
if
I
convince
you
that
you
want
either
of
these
,
you
will
not
much
be
humbled
by
the
conviction
.
But
it
is
the
very
least
and
lowest
measure
that
i●
consistent
with
sincerity
,
and
which
is
in
all
that
are
heirs
of
heaven
:
this
is
it
that
I
shall
now
discover
to
you
.
1.
If
you
are
sincerely
Crucified
to
the
world
,
it
is
not
carna
self
that
is
your
End
,
but
your
ultimate
End
is
God
and
Glory
Can
you
but
tell
me
what
is
the
main
Design
of
your
Life
?
Whether
it
be
for
Earth
or
Heaven
?
〈◊〉
this
and
you
may
resolve
the
case
.
A
worldling
may
speak
contemptuously
of
the
world
,
and
speak
most
honourably
of
God
and
the
Life
to
come
:
But
speculative
knowledge
and
practical
are
frequently
contradictory
in
the
same
man
.
Still
it
is
this
world
that
hath
his
chief
Intentions
,
and
is
the
End
of
his
designs
and
life
;
and
the
world
to
come
is
regarded
but
as
a
reserve
,
because
of
their
unavoidable
separation
from
this
world
.
The
main
End
of
every
upright
Christian
,
is
to
please
and
enjoy
God
:
and
the
main
End
of
all
the
rest
of
the
world
is
how
to
Please
their
carnal
minds
in
the
enjoyment
of
some
earthly
things
.
If
you
could
but
discern
which
of
these
is
your
chiefest
End
,
you
might
discern
whether
it
be
Christ
or
the
world
that
Liveth
in
you
.
For
Christ
liveth
in
you
,
when
he
is
your
End
,
and
the
world
Liveth
in
you
when
it
is
your
End
.
But
because
some
are
such
strangers
to
themselves
,
that
they
do
not
know
their
own
Ends
,
the
rest
of
the
signs
shall
be
for
the
discovery
of
the
former
,
that
you
may
discern
whether
the
world
or
God
be
your
ultimate
End
.
1.
That
which
is
your
Principal
End
,
is
highlyest
esteemed
by
your
Practicall
judgement
.
Not
only
by
the
speculative
,
but
by
that
which
moveth
and
disposeth
of
the
man
.
Is
God
or
the
world
,
Heaven
or
earth
,
thus
highlyest
esteemed
by
you
?
Let
your
Practise
shew
it
.
2.
It
is
your
Principal
End
,
that
hath
the
Principal
Interest
in
you
.
That
can
do
most
with
you
,
and
prevail
most
in
a
contest
.
Can
God
or
the
world
do
more
with
you
?
Which
of
them
doth
prevail
,
when
an
opposition
doth
arise
?
I
speak
not
of
God
in
his
efficiency
;
for
so
I
know
he
can
do
what
his
list
;
and
will
do
it
whether
you
will
or
no
;
and
will
not
ask
your
consent
to
do
it
.
But
its
God
as
your
End
,
that
I
now
speak
of
;
as
he
worketh
Morally
by
your
own
consent
and
upon
your
wills
.
Honours
,
and
Profits
,
and
Pleasures
are
before
you
,
and
these
would
draw
you
to
something
that
he
forbids
:
And
God
and
Glory
are
propounded
to
you
to
take
you
off
,
&
turn
your
hearts
another
way
;
which
of
these
can
do
more
with
you
?
which
is
it
that
can
nullifie
the
perswasions
of
the
other
?
3.
It
is
your
Principal
End
,
that
hath
the
principal
ruling
and
disposal
of
your
whole
life
.
●…do
purposely
con●rive
the
ma●…
part
of
your
life
in
order
to
it
:
If
you
are
indeed
Christians
▪
and
God
be
your
End
,
the
main
drift
of
your
Life
is
a
contrived
Means
for
the
obtaining
of
that
End
;
that
is
to
Please
God
,
and
to
enjoy
him
in
everlasting
glory
.
If
you
were
such
as
you
should
be
,
you
should
have
no
other
End
at
all
,
nor
should
you
ever
do
one
work
,
or
receive
or
use
one
creature
,
or
speak
one
word
,
or
behold
one
object
,
but
as
a
means
to
God
,
intend●ng
the
pleasing
and
enjoying
him
in
all
:
As
a
traveller
should
not
go
one
step
of
his
journey
,
but
in
order
to
his
End
.
But
while
we
are
Imperfect
in
our
Love
,
and
other
graces
,
this
will
not
be
▪
But
yet
the
main
bent
and
drift
of
our
Lives
must
needs
be
for
God
and
the
Life
to
come
;
and
thus
it
is
with
every
true
Believer
;
and
you
are
none
if
it
be
not
thus
with
you
.
I
say
it
again
,
left
you
should
slightly
pass
it
over
,
though
you
may
through
infirmity
sometimes
step
out
of
the
way
yet
if
God
be
your
End
and
Happiness
,
that
is
,
if
he
be
your
God
,
and
you
be
Christians
,
the
main
scope
,
and
bent
,
and
drift
of
your
lives
is
for
to
please
God
and
enjoy
him
in
glory
.
But
if
the
main
scope
and
drift
of
your
life
be
for
the
flesh
and
the
world
,
and
God
and
Religion
comes
in
but
upon
the
by
,
you
are
then
no
better
then
unsanctified
worldlings
:
Though
you
may
do
much
in
Religion
,
and
be
zealous
about
it
,
and
seem
the
devoutest
and
most
resolved
professors
in
all
the
Countrey
where
you
live
,
yet
if
all
this
be
but
in
subordination
to
the
flesh
and
the
world
,
or
if
co-ordinate
it
have
the
smaller
Interest
in
your
hearts
,
and
when
you
have
done
or
suffered
most
for
Christ
,
you
will
do
and
suffer
more
for
the
flesh
and
world
,
you
are
carnal
wretches
and
no
true
Christians
.
O
that
you
would
let
conscience
do
its
office
,
and
Judge
you
as
we
go
along
according
to
Evidence
!
It
is
not
by
one
or
two
Actions
that
you
can
judge
of
your
estate
,
but
by
the
main
scope
,
and
bent
,
and
drift
of
your
life
.
What
is
your
very
heart
set
upon
?
What
is
your
care
,
and
your
chief
contrivances
?
Are
they
for
Heaven
or
Earth
?
Speak
out
,
and
take
the
comfort
of
your
sincerity
if
you
are
Christians
:
and
if
you
are
not
,
know
it
while
there
is
remedy
,
and
do
not
wilfully
deceive
your selves
.
Have
you
been
so
far
illuminated
by
the
Word
and
Spirit
,
as
to
see
the
Amiableness
of
the
Lord
by
faith
,
and
have
you
so
firm
a
Belief
of
the
Everlasting
Glory
,
where
we
shall
see
his
face
immediately
or
more
nearly
,
and
praise
him
among
his
Angels
for
ever
?
I
say
,
have
you
so
firm
a
〈◊〉
of
this
,
that
you
are
unfeignedly
resolved
upon
it
as
your
Happiness
,
that
you
take
it
for
your
Portion
▪
and
there
have
laid
up
your
Hopes
?
Can
you
truly
say
,
that
God
hath
more
of
your
Heart
then
all
the
world
,
and
Heaven
is
dearer
to
your
thoughts
then
earth
?
Can
you
say
,
that
whatever
you
are
tempted
to
on
the
by
,
that
the
main
care
,
design
and
bent
of
your
life
is
for
God
and
the
Glory
to
come
;
and
that
this
is
your
daily
Work
and
Business
?
If
so
,
you
are
Christians
indeed
:
you
have
Crucified
the
world
by
the
Cross
of
Christ
:
The
world
is
dead
and
down
,
where
God
raigneth
and
is
exalted
;
and
no
where
else
.
But
if
all
this
be
clean
contrary
with
you
;
and
if
the
flesh
and
the
world
have
the
prevalent
Interest
,
and
these
cut
out
your
work
,
and
form
your
thoughts
,
and
choose
your
imployments
;
if
these
choose
the
calling
that
you
live
upon
,
and
the
manner
of
managing
it
,
and
your
very
Religion
,
or
set
limits
to
it
;
if
it
be
these
that
rule
your
tongue
and
hands
,
and
they
can
make
a
cause
seem
good
or
bad
to
you●
,
and
that
seemeth
best
which
most
conduceth
to
your
fleshly
,
worldly
interests
,
and
that
seemeth
worst
which
destroyeth
it
or
is
against
it
;
if
God
be
loved
and
worshipped
but
as
a
Necessary
M●ans
to
your
carnal
Happiness
;
or
if
he
have
but
the
second
place
in
your
hearts
,
and
the
leavings
of
the
flesh
and
world
,
(
be
they
never
so
much
)
and
if
your
Religion
and
Endeavours
for
salvation
,
for
pleasing
God
,
and
for
the
invisible
Glory
,
be
but
on
the
by
;
and
the
flesh
and
the
world
hath
the
main
scope
,
and
bent
,
and
drift
of
your
life
;
flatter
not
your selves
then
,
most
certainly
you
are
but
carnal
wretches
and
drudges
of
the
world
,
and
slaves
to
him
that
is
stiled
by
Christ
,
the
Prince
of
this
world
.
Me
thinks
Sirs
you
might
be
able
by
this
time
to
be
somewhat
acquainted
with
your
own
condition
,
and
either
to
Condemn
your selves
as
Worldlings
and
Carnall
men
,
or
to
see
Christ
by
his
Spirit
and
Interest
reigning
in
your
souls
,
and
give
him
the
glory
and
take
to
your selves
the
joy
of
your
Sanctification
.
Can
you
tell
me
but
what
it
is
that
you
would
have
,
if
you
had
your
wish
?
and
what
it
is
that
is
predominant
in
your
heart
?
What!
know
you
not
your
own
minds
,
and
thoughts
,
and
desires
?
Can
you
tell
me
what
it
is
that
is
your
very
Business
in
the
world
?
even
the
great
Business
that
you
live
for
,
and
that
you
study
and
care
and
labour
for
?
and
what
is
the
Design
that
you
are
daily
carrying
on
?
Know
but
this
,
and
the
Question
is
resolved
.
If
you
see
any
man
at
work
,
and
ask
him
what
he
is
doing
,
and
why
he
doth
it
?
it
is
like
he
is
not
so
sottish
but
he
can
tell
.
If
you
meet
a
man
upon
the
way
,
and
ask
him
,
whether
he
is
going
?
it
is
like
he
will
not
be
so
foolish
▪
but
he
can
tell
you
.
He
that
hath
no
end
,
hath
no
way
,
and
therefore
is
never
in
his
way
,
nor
out
of
it
;
nor
will
he
care
which
way
he
goes
,
so
he
be
going
;
and
a
circular
motion
is
as
good
to
him
as
a
progressive
.
You
are
doing
somewhat
all
;
you
are
going
somewhither
every
day
:
whither
is
it
?
and
what
is
it
for
?
Is
it
for
heaven
or
earth
?
The
Texts
which
I
before
cited
to
you
,
fully
give
you
the
ground
of
the
t●yal
and
Judgement
that
I
am
urging
you
upon
.
Mat.
6.
21.
Where
your
treasure
is
,
there
will
your
hearts
be
also
.
Mat.
6.
33.
Seek
first
the
Kingdom
of
God
,
and
its
righteousness
,
and
all
these
things
shall
be
added
to
you
.
]
Psal.
73.
25.
Whom
have
I
in
heaven
but
thee
,
and
there
is
none
upon
earth
that
I
desire
besides
thee
,
]
Luk.
14
▪
●6
.
If
any
man
come
to
me
,
and
hate
not
all
,
even
his
own
life
,
he
cannot
be
my
D●s●●p●e
.
]
So
verse
33.
He
that
for
saketh
not
all
that
he
hath
.
]
But
let
us
proceed
yet
a
little
further
in
the
tryal
.
4.
As
that
which
is
a
mans
End
(
if
satisfactory
)
will
content
him
when
he
can
attain
it
,
so
without
it
nothing
will
content
him
.
No
man
wil
be
content
without
that
which
is
the
Principal
end
of
his
life
,
though
he
may
without
some
inferiour
end
.
If
God
be
your
end
,
nothing
else
will
content
you
:
If
you
had
all
the
honours
and
prosperity
of
the
world
,
and
this
secured
to
you
,
it
would
not
content
you
.
These
are
not
the
things
that
you
live
for
,
or
that
the
predominant
inclination
of
your
souls
are
suted
to
,
and
therefore
it
is
not
these
that
will
please
you
,
and
serve
your
turn
.
But
if
the
world
be
your
end
,
you
could
be
content
with
it
if
you
could
get
it
.
Let
who
will
take
the
world
to
come
,
if
the
carnal
wretch
were
but
sure
of
this
,
he
would
think
himself
a
happy
man
,
and
could
spare
the
other
.
He
would
not
change
his
worldly
happiness
for
the
hopes
of
that
which
he
never
saw
,
nor
doth
not
firmly
and
heartily
believe
.
5.
It
is
a
mans
End
that
puts
the
estimate
upon
all
things
else
.
All
other
things
are
counted
Good
or
Evil
,
so
far
as
they
help
to
it
,
or
hinder
it
:
If
Heaven
be
your
End
,
you
will
account
of
all
things
as
they
respect
that
end
—
Those
will
be
the
best
Companions
to
you
,
and
that
the
best
calling
and
condition
of
Life
,
the
best
speech
,
the
best
actions
,
the
best
way
of
disposing
what
you
have
,
what
you
think
will
most
promote
your
Heavenly
end
:
suffering
will
be
better
in
your
eye
then
prosperity
,
if
it
do
but
help
you
best
to
heaven
.
To
give
your
money
will
seem
better
to
you
then
to
keep
it
,
to
lose
it
then
to
gain
it
,
when
it
apparently
conduceth
more
to
the
pleasing
of
God
and
your
salvation
.
That
will
be
the
best
Ministry
and
means
that
tendeth
most
to
this
:
And
so
you
will
estimate
all
things
else
;
for
its
most
evident
that
it
is
the
end
that
prizeth
the
means
,
according
as
they
are
suted
to
the
attainment
of
that
end
.
But
if
flesh-pleasing
and
worldly
prosperity
be
your
end
,
that
will
seem
the
best
calling
to
you
,
and
that
the
best
employment
and
course
of
life
,
which
●ends
most
to
advance
and
please
your
flesh
:
that
will
be
the
best
company
to
them
,
and
those
their
most
beloved
friends
that
further
this
prosperity
:
that
will
seem
the
best
way
of
disposing
of
what
they
have
,
as
to
the
main
,
what
ever
they
may
do
on
the
by
.
Their
practical
judgement
esteemeth
this
most
eligible
.
6.
It
is
only
a
mans
end
,
and
the
inseparable
necessary
means
thereto
,
that
he
can
by
no
means
spare
.
Other
things
he
can
spare
,
and
be
without
,
but
not
without
this
.
If
God
be
your
end
,
your
heart
is
so
upon
him
that
you
cannot
be
without
him
:
you
can
be
without
honour
,
or
riches
,
or
life
it self
,
but
not
without
God
.
But
if
the
world
be
your
end
,
then
its
clean
contrary
;
and
that
s
the
thing
that
you
cannot
be
without
.
Hence
is
it
that
men
plead
necessity
of
that
which
is
their
end
,
and
the
necessary
means
.
One
thing
seems
necessary
to
the
Christian
:
he
must
have
God
in
and
by
Christ
:
I
must
use
his
means
,
saith
he
,
I
must
avoid
the
contrary
,
How
shall
I
do
this
evil
,
and
sin
against
God
?
But
the
carnal
mans
necessity
is
on
the
other
side
.
I
must
raise
my
Family
if
I
can
;
at
least
I
must
keep
my
estate
:
I
must
not
be
undone
:
I
must
preserve
my
name
,
my
life
.
7.
A
man
will
hazard
or
part
with
any
thing
to
secure
,
or
attain
his
principal
End
.
Nothing
can
be
too
good
,
or
too
dear
to
purchase
it
:
nothing
can
stand
in
competition
with
it
.
If
God
and
glory
be
your
End
,
away
goes
all
that
is
inconsistent
with
it
.
You
'l
part
with
a
right
hand
or
eye
,
as
thinking
it
better
to
have
Heaven
with
one
,
then
Hell
with
both
.
You
can
part
with
house
,
and
land
,
and
country
,
because
you
seek
for
a
City
that
hath
foundations
,
whose
builder
and
maker
is
God
,
Heb.
11.
9
▪
10.
You
can
live
as
Strangers
and
Pilgrims
on
earth
,
and
minde
not
to
return
to
the
world
which
you
have
renounced
,
because
you
desire
a
better
,
even
a
Heavenly
Countrey
,
Heb.
11.
13
,
14
,
15.
16.
You
will
rather
choose
to
s●ffer
afflictions
with
the
people
of
God
,
then
to
enjoy
the
pleasures
of
sin
for
a
season
,
esteeming
the
very
reproach
of
Christ
greater
riches
then
the
treasures
of
the
world
,
because
you
have
respect
to
the
recompence
of
the
reward
,
Heb.
11.
24
,
25
,
26.
The
fear
of
man
,
even
of
the
Princes
of
the
earth
will
not
prevail
against
your
hopes
,
because
you
see
him
that
is
invisible
,
Heb.
11.
27.
You
can
endure
to
be
made
a
gazing
stock
,
by
reproaches
and
afflictions
,
and
become
the
Companions
of
them
that
are
so
used
:
You
cannot
only
part
with
your
substance
when
God
calls
for
it
,
but
even
take
joyfully
the
spoiling
of
your
goods
,
as
knowing
that
you
have
a
better
and
more
enduring
substance
in
Heaven
,
Heb.
10.
33
,
44.
You
will
reck●n
that
the
sufferings
of
this
present
time
are
not
worthy
to
be
compared
with
the
glory
which
shall
be
revealed
in
us
,
Rom.
8.
18.
In
a
word
,
you
can
deny
your selves
,
for
sake
all
,
and
follow
Christ
in
expectation
of
a
treasure
in
Heaven
,
Luk.
18.
22.
Never
tell
me
that
Heaven
is
your
end
,
if
there
be
any
thing
which
you
cannot
part
with
to
obtain
it
.
For
that
which
is
dearest
to
you
is
your
End
.
Why
else
is
it
that
labour
and
sufferings
,
yea
,
and
the
apparent
hazard
of
their
salvation
,
seems
not
to
a
worldling
too
dear
a
price
for
the
purchasing
of
their
present
prosperity
,
but
because
they
have
laid
up
a
treasure
upon
earth
,
and
earthly
things
are
their
chiefest
end
.
8.
Lastly
,
that
is
your
ultimate
end
,
which
you
think
in
your
practical
Iudgement
you
can
never
Love
or
Labour
for
too
much
.
I
know
there
is
scarce
a
worldling
to
be
found
,
which
will
not
give
it
you
under
his
hand
as
his
settled
judgement
▪
that
its
God
and
Glory
only
that
cannot
be
loved
too
much
,
and
he
will
confess
that
he
loveth
the
world
too
much
.
●ut
yet
he
doth
it
while
he
confesseth
it
;
and
he
denyeth
his
chiefest
Love
to
God
,
while
he
acknowledgeth
it
due
to
him
.
And
therefore
it
is
not
his
practical
effectual
judgement
that
is
for
it
,
but
only
he
hath
an
uneffectuall
Notion
or
Opinion
of
it
.
But
it
s
otherwise
with
the
sanctified
.
Philosophers
and
Divine
〈◊〉
to
say
,
that
vertue
is
in
the
middle
between
two
extreams
:
But
that
's
only
to
be
interpreted
of
the
subservient
vertues
,
which
are
exercised
about
the
Means
:
But
the
chiefest
Good
and
ultimate
End
is
such
as
cannot
be
loved
too
much
.
The
measure
here
is
,
as
Austin
speaks
,
that
it
be
without
measure
.
It
is
our
All
that
is
due
to
that
which
we
esteem
and
take
for
our
All.
God
is
our
All
objectively
for
fruition
:
and
the
All
of
our
affections
and
endeavours
should
be
his
:
With
all
our
heart
,
with
all
our
soul
and
might
,
is
the
due
measure
of
our
Love
to
him
.
We
can
never
seek
our
End
too
diligently
,
nor
buy
it
too
dearly
,
nor
do
too
much
for
it
,
in
Gods
way
.
And
as
the
Believer
thinks
he
can
never
have
too
much
of
God
,
nor
do
too
much
for
him
,
so
the
lives
of
worldlings
tell
us
,
that
even
while
they
speak
disgracefully
of
the
world
,
they
think
they
can
never
have
too
much
of
it
,
nor
would
they
think
they
could
ever
do
too
much
for
it
,
were
it
not
that
overdoing
for
one
part
of
their
worldly
Interest
,
doth
deprive
them
of
another
part
.
I
have
now
told
you
how
you
may
discern
whether
it
be
God
or
the
world
that
Liveth
in
your
Hearts
,
and
whether
you
are
Dead
to
God
or
to
the
world
.
What
remaineth
but
that
you
take
it
home
,
and
apply
it
yet
closer
then
I
can
do
,
and
try
what
God
it
is
that
you
adore
;
and
what
felicity
it
is
that
you
esteem
and
intend
,
and
consequently
what
you
are
,
and
what
will
become
of
you
if
you
persevere
.
I
beseech
you
make
this
your
serious
work
,
and
take
some
time
for
it
purposely
when
you
come
home
,
to
do
it
more
effectually
then
now
on
the
sudden
hearing
may
be
expected
.
What
say
you
,
will
you
take
your selves
apart
some
time
,
and
purposely
search
your
hearts
to
the
very
quick
,
till
you
have
found
whether
the
world
be
Crucified
to
you
,
by
the
Cross
of
Christ
and
the
hopes
of
glory
?
If
you
did
but
know
the
usefulness
of
the
discovery
,
I
am
confident
you
would
not
need
so
much
intreating
.
SECT.
XVI
.
TRuly
Brethren
,
it
is
one
of
the
mysteries
of
s●n
and
self-deceit
,
that
such
a
multitude
of
people
,
yea
seemingly
Religious
,
can
think
so
well
of
themselves
as
they
do
,
and
bear
it
out
with
such
audacious
confidence
,
as
if
they
were
the
real
servants
of
Christ
,
when
it
is
apparent
even
to
the
eyes
of
others
,
that
they
are
not
Crucified
to
the
world
,
but
live
to
it
,
and
serve
it
day
by
day
.
How
anxiously
are
they
contriving
for
it
,
while
their
care
to
please
God
is
so
exceeding
slender
,
that
it
takes
up
but
little
of
their
time
and
thoughts
?
How
sweet
are
their
thoughts
of
a
plentiful
estate
?
To
have
the
world
at
will
,
houses
,
and
lands
,
and
full
provisions
for
themselves
and
theirs
,
that
they
may
be
cloathed
with
the
best
,
and
fare
of
the
best
,
and
sit
with
the
highest
,
and
be
honoured
and
reverenced
of
all
,
how
fine
a
life
doth
this
seem
to
them
.
If
they
have
but
a
fair
opportunity
to
rise
,
how
little
tender
are
they
of
the
lawfulness
of
the
Means
,
at
least
where
they
are
not
so
wicked
as
to
dishonour
them
!
They
can
believe
that
to
be
the
truth
which
befriendeth
their
worldly
Interest
;
and
that
to
be
false
and
erroneous
which
is
against
it
.
The
world
chooseth
many
of
their
opinions
for
them
,
and
much
of
their
Religion
,
and
telleth
them
what
party
they
should
side
with
,
and
what
not
:
It
telleth
them
how
far
they
shall
tolerate
other
mens
sin
,
and
how
far
not
;
how
far
they
shall
make
profession
of
their
faith
,
and
how
far
they
should
conceal
it
from
the
knowledge
of
the
world
:
And
so
as
Paul
saith
,
they
account
Gain
to
be
Godliness
,
1
Tim.
6.
5.
not
only
esteeming
it
better
then
down-right
Godliness
,
but
measuring
out
their
Godliness
by
their
Gain
;
making
that
to
seem
Religious
which
fitteth
their
carnall
ends
;
and
easily
believing
that
which
is
for
their
worldly
interest
.
How
weak
and
silly
reasons
will
perswade
them
that
the
point
is
true
,
the
cause
is
good
,
the
means
is
lawful
,
which
serveth
their
turns
for
worldly
ends
?
And
the
clearest
unquestionable
Evidences
are
nothing
to
them
that
are
brought
for
the
contrary
.
So
potent
a
perswader
is
worldy
Interest
,
that
any
thing
will
serve
where
it
takes
part
,
and
nothing
prevail
that
it
doth
contradict
.
A
powerful
disputant
,
that
most
commonly
hath
the
best
,
whatever
side
it
takes
,
and
the
cause
goes
for
it
,
be
it
right
▪
or
wrong
.
Either
they
will
not
read
such
long
and
tedious
discourses
as
are
against
them
,
or
they
find
some
passage
presently
to
quarrel
with
,
that
's
too
displeasing
,
and
makes
them
cast
away
the
rest
:
Or
if
they
read
the
whole
,
or
hear
you
to
the
last
,
it
is
with
a
resisting
spirit
all
the
while
:
Before
they
know
what
you
will
say
,
they
have
consuted
you
:
For
they
have
resolved
to
believe
that
your
reasons
are
insufficient
,
and
their
cause
is
good
.
They
read
and
hear
not
only
with
a
prejudice
answerable
to
the
reasons
that
formerly
resolved
them
,
but
with
an
opposing
enmity
and
fixedness
of
will
.
Had
we
only
their
understandings
to
dispute
with
,
it
were
the
less
:
but
our
main
dispute
is
with
Will
and
Passion
,
which
have
no
ears
,
nor
eyes
,
nor
brains
,
though
sense
enough
.
Their
deceiving
baits
first
catch
the
sensual
part
,
and
so
come
to
bribe
the
Intellect
and
the
will
;
and
their
strongest
root
is
still
in
the
bruitish
part
where
it
begun
,
which
will
hear
no
reason
.
When
Paul
was
told
of
the
truth
of
that
Doctrine
which
he
before
had
persecuted
,
and
must
himself
be
persecuted
if
he
should
entertain
it
,
he
sticks
not
at
that
,
but
immediately
consulteth
not
with
flesh
and
blood
,
but
falls
to
work
,
Gal.
1.
16.
But
these
men
will
scarce
do
any
thing
but
flesh
and
blood
must
be
consulted
with
.
The
Word
was
Davids
Counsellor
;
and
the
World
is
theirs
.
Their
first
question
is
,
Is
it
for
my
honour
or
dishonour
▪
my
profit
or
disprofit
,
my
pleasure
or
my
trouble
:
and
as
it
relisheth
with
their
flesh
,
so
is
it
esteemed
of
and
concluded
.
And
which
is
more
,
their
Carnal
Interest
so
blinds
their
eyes
,
that
they
see
not
oft-times
their
most
palpable
delusions
.
When
their
actions
are
such
as
unprejudiced
standers
by
do
blush
at
,
and
the
wisest
and
faithfullest
of
their
friends
lament
,
and
the
shame
of
them
is
open
to
the
view
of
the
world
,
yet
flesh
doth
so
befool
them
,
that
they
see
not
their
nakedness
,
but
glory
in
their
shame
:
Commodity
cannot
blush
:
The
applause
of
flatterers
justifieth
their
crimes
,
against
the
accusations
of
God
and
all
good
men
.
Have
these
men
Crucified
the
world
indeed
?
A
Christian
looketh
so
much
to
his
Rule
as
well
as
his
End
,
that
he
dare
not
say
of
Heaven
it self
,
that
every
Means
is
lawful
which
seemeth
to
conduce
to
it
.
But
these
men
think
that
any
thing
is
lawful
that
brings
them
gain
,
or
makes
them
great
.
And
as
for
the
improvement
of
their
talents
for
God
,
What
is
to
be
seen
?
What
self-seeking
and
unprofitable
servants
are
they
?
They
will
confess
that
they
have
all
from
God
,
and
that
all
is
due
to
him
again
:
but
it
is
but
a
self-condemning
Confession
.
How
many
charitable
and
pious
uses
do
call
aloud
for
much
of
their
estates
?
but
how
little
of
it
is
so
expended
.
Now
and
then
two
pence
or
a
groat
to
the
poor
is
a
great
matter
with
them
and
the
wealthy
can
come
off
with
the
quantity
of
the
widows
mite
.
Let
God
call
,
and
Ministers
call
,
and
the
poor
call
and
cry
for
it
,
all
cannot
extort
their
Idol
out
of
their
purses
:
So
fast
do
they
hold
their
money
,
that
scarce
any
thing
but
thieves
,
or
souldiers
,
or
death
can
wring
it
out
of
their
hands
.
But
so
loose
do
they
hold
spiritual
good
which
they
seem
to
mind
,
that
if
a
Seducer
cannot
easily
tice
them
from
it
,
or
a
derision
shame
them
from
it
,
yet
at
least
a
good
bargain
for
the
world
can
hire
them
from
it
,
and
the
frowns
of
men
in
power
,
or
the
change
of
the
times
can
affright
them
from
it
.
Long
will
it
be
ere
they
will
go
from
house
to
house
through
the
Parish
,
and
see
what
poor
want
cloathing
,
what
children
want
means
to
set
them
to
trades
,
and
what
families
want
Bibles
and
other
Books
that
may
promote
their
salvation
,
and
go
as
far
as
they
are
able
in
procuring
them
,
and
set
their
friends
a
work
where
their
own
ability
is
too
short
.
O
the
disproportion
that
there
is
between
the
verball
service
,
and
the
more
costly
service
of
worldly
Hypocriticall
professors
.
How
far
do
their
formal
duties
exceed
their
charitable
communications
and
distributions
!
Most
commonly
the
world
doth
cut
short
even
these
their
Religious
actions
.
They
can
scarce
find
time
to
be
constant
in
worshipping
God
in
their
families
,
or
in
secret
;
in
instructing
and
exhorting
their
children
and
servants
;
there
is
some
business
to
be
done
,
or
some
gain
to
be
got
;
or
while
they
seem
to
be
deepest
in
their
devotions
,
their
thoughts
run
after
their
covetousness
,
and
it
is
one
God
that
hath
their
tongues
,
and
another
that
hath
their
hearts
.
So
that
they
pray
as
if
they
prayed
not
,
and
hear
as
if
they
heard
not
,
and
possess
Gods
Ordinances
as
not
possessing
them
,
and
use
them
meerly
as
abusing
them
,
as
apprehending
no
great
benefit
to
come
by
them
,
but
the
fruit
of
them
were
nothing
but
meer
conceits
,
or
all
Gods
Ordinances
were
but
(
as
the
Scottish
Sacrilegious
Lord
called
their
Book
of
Discipline
)
Devout
Imaginations
.
But
yet
for
all
the
shortness
of
their
Devotions
,
their
real
Devotions
and
works
of
Charity
are
much
more
short
.
And
for
Pious
Contributions
and
Communications
,
some
of
them
scarce
know
what
they
mean
.
They
will
sooner
learn
to
scorn
such
Duties
,
and
plead
against
them
as
no
Duties
,
then
conscionably
to
perform
them
.
They
say
they
are
sanctified
,
and
the
people
of
God
;
and
if
they
were
so
indeed
,
they
would
be
Devoted
to
him
without
reserve
:
and
if
themselves
were
Devoted
or
Sanctified
to
him
,
all
that
they
have
must
needs
be
so
too
.
But
it
is
an
Holy
Name
that
they
have
received
,
and
not
a
consecrated
heart
or
purse
.
I
doubt
it
will
be
long
before
the
Piety
of
this
age
will
give
as
much
to
Holy
uses
,
as
the
seeming
Piety
of
it
hath
taken
from
them
.
And
if
there
be
more
Piety
in
taking
from
Holy
uses
,
then
in
Giving
to
them
,
we
may
next
be
taught
that
it
is
a
more
pious
work
to
destroy
Preachers
then
to
preach
,
and
to
destroy
praying
then
to
pray
,
and
to
curse
God
then
to
praise
him
.
I
have
oft
wondered
that
so
many
that
we
take
for
godly
persons
do
so
overlook
the
many
and
exceeding
urgent
precepts
to
liberall
Distributions
for
God
and
his
service
,
which
Scripture
doth
contain
:
and
how
they
can
think
to
be
saved
without
obeying
these
commands
,
any
more
then
without
obeying
the
commands
for
hearing
,
praying
,
or
any
other
Religious
duty
.
Do
they
not
read
these
passages
as
well
as
others
in
their
Bibles
?
How
comes
it
to
pass
that
conscience
then
stirs
not
,
when
they
know
that
they
neglect
such
important
duties
?
They
read
that
the
Christians
of
the
primitive
times
sold
all
,
and
delivered
the
money
to
the
Apostles
:
to
manifest
practically
the
nature
and
power
of
the
Christian
Religion
,
which
consisteth
in
renouncing
all
for
Christ
,
and
Devoting
our selves
and
all
that
we
have
to
God
,
upon
his
promise
of
a
treasure
in
the
heavens
.
They
read
that
it
was
an
appointed
duty
in
the
Churches
,
to
lay
by
in
the
Churches
stock
every
Lords
day
for
the
relief
of
needy
Christians
,
according
as
God
hath
prospered
them
the
week
before
.
1
Cor.
16.
1
,
2
,
3.
They
read
that
Christ
so
regardeth
this
duty
,
that
the
sentence
at
Judgement
is
described
by
him
,
as
passing
upon
this
account
.
And
yet
for
all
this
flesh
and
blood
will
be
wiser
then
to
trust
God
,
and
to
obey
so
chargeable
a
command
.
They
will
venture
on
Damnation
to
save
their
money
;
and
let
go
Heaven
for
fear
of
losing
by
it
.
And
that
they
may
be
wise
indeed
,
they
can
justifie
all
,
and
labour
to
bring
their
duty
into
scorn
.
[
We
are
not
capable
,
say
they
,
of
Giving
to
God
;
because
that
all
is
his
already
:
]
self
▪
condemning
wretch
!
Is
all
his
?
Why
then
hath
he
not
all
!
Give
then
to
God
the
things
that
are
his
own
!
It
is
not
a
proper
Donation
that
we
call
you
to
:
You
cannot
give
him
a
propriety
,
who
hath
it
already
;
nor
alienate
it
from
your
selve
▪
who
never
had
it
in
respect
to
God
:
But
yet
you
may
Give
it
to
him
by
tradition
:
You
may
deliver
him
his
own
in
the
way
that
he
requires
it
;
and
lay
out
your
Masters
stock
for
his
service
!
And
if
he
will
so
far
honour
your
fidelity
,
as
to
call
this
a
giving
or
a
lending
to
him
,
me
thinks
this
should
encourage
you
to
liberality
,
but
I
see
not
how
it
can
excuse
your
denying
him
his
own
.
Obj.
But
it
is
but
to
satisfie
the
covetousness
of
the
Priests
,
that
we
are
called
on
to
Give
to
God
,
as
if
they
were
God
;
or
God
had
that
which
they
have
.
Answ.
Adding
reproach
to
covetousness
,
will
prove
one
day
but
a
sad
excuse
for
sin
.
If
this
age
understood
the
fift
Commandment
,
and
the
hainousness
of
ingratitude
to
God
and
man
for
the
greatest
mercies
,
and
how
it
is
that
Christ
Teacheth
and
Ruleth
,
and
how
he
is
Obeyed
or
Despised
in
the
world
,
they
would
tremble
to
think
of
the
scorn
and
contempt
of
a
faithful
Ministry
.
The
eye
that
mocketh
at
his
Father
,
and
despiseth
to
obey
a
Mother
,
the
Ravens
of
the
valley
shall
pick
it
out
,
and
the
young
Eagles
shall
eat
it
,
Prov.
30.
17.
Who
so
curseth
his
Father
or
Mother
,
his
Lamp
shall
be
put
out
in
obscure
darkness
,
Prov.
2●
.
20.
And
he
shall
die
the
death
,
Exod.
21.
17.
And
for
your
Objection
:
The
Priests
of
the
Lord
under
the
Law
were
not
God
:
the
Apostles
and
Gospel
Ministers
were
not
God
;
nor
any
that
serve
at
the
Altar
,
who
yet
must
live
upon
the
Altar
:
The
poor
themselves
be
not
God
;
and
yet
you
shall
understand
one
day
,
that
in
as
much
as
you
did
it
not
to
one
of
these
,
you
did
it
not
to
Christ
:
and
in
despising
them
you
despised
him
,
Mat.
25.
Luke
10.
16.
The
vanity
of
your
fond
pretence
was
sufficiently
told
you
by
Christ
himself
,
Mat.
25.
45.
where
he
tells
you
how
he
will
answer
your
companions
that
shall
use
it
,
[
In
as
much
as
you
did
it
not
to
one
of
these
,
you
did
it
not
to
me
.
]
And
yet
will
you
say
,
[
Lord
when
did
we
see
thee
hungry
,
naked
,
&c.
]
when
you
have
your
answer
before
hand
:
Worldly
wretches
!
you
would
not
part
with
your
wealth
,
if
you
could
help
it
,
to
Christ
himself
,
if
he
should
come
and
ask
it
of
you
.
For
you
read
in
his
word
,
that
it
is
he
that
asketh
it
,
and
commandeth
it
from
you
now
.
But
if
you
will
not
believe
that
it
is
Christ
that
requireth
it
,
till
he
come
himself
in
person
to
demand
it
,
and
if
you
are
such
faithfull
Stwards
,
that
you
will
part
with
none
of
your
Masters
stock
,
till
he
ask
you
for
it
face
to
face
,
for
fear
of
mis-imploying
it
;
be
patient
awhile
,
and
he
will
come
and
seek
his
own
with
advantage
,
but
to
the
eternal
woe
of
unprofitable
servants
.
You
can
spare
God
the
tithe
of
your
words
,
in
formal
duties
,
when
the
devil
and
the
world
have
had
the
rest
;
but
not
so
much
as
the
old
legal
proportion
of
your
estates
,
much
less
the
Evangelical
All.
What
makes
you
drop
prayers
so
much
thicker
then
Alms
or
Distributions
?
Do
you
think
that
God
doth
not
as
strictly
require
the
one
as
the
other
?
If
speaking
were
not
cheaper
to
you
then
giving
,
your
prayers
and
religious
talk
would
be
so
seldom
and
so
short
,
as
that
it
would
be
as
your
distributions
are
,
next
to
none
.
If
words
cost
money
,
your
tongues
would
be
as
strait
as
your
purses
are
,
and
the
world
should
scarce
hear
whether
you
were
of
any
Religion
or
none
.
Do
these
men
glory
only
in
the
Cross
of
Christ
,
and
is
the
world
by
it
crucified
to
them
,
and
they
to
the
world
?
We
have
their
answer
in
their
actions
,
what
need
we
any
more
.
They
are
dead
in
and
by
the
world
,
but
not
to
the
world
.
They
are
its
slaves
,
though
they
are
called
the
servants
of
Christ
.
SECT.
XVII
.
HOnourable
,
Worshipfull
,
and
all
well
beloved
,
it
is
a
weighty
I
suppose
you
know
that
all
this
is
from
the
word
of
God
,
and
therefore
I
need
not
cite
the
Texts
which
do
contain
it
!
But
lest
any
doubt
,
I
will
lay
them
all
together
,
that
you
may
peruse
them
at
leisure
,
Matth.
22.
37.
&
10.
37.
&
6.
19
,
20
,
21.
&
6.
33.
Iohn
6.
27.
Isa.
55.
1
,
2
,
3.
Rom.
8.
5
,
6
,
7
,
13.
Phil.
3.
9
,
10
,
11.
Mat.
22.
5.
2
Cor.
4.
18.
Heb.
11.
1.
throughout
.
Phil.
3.
19
,
20
,
21.
Psalm
119
19.
Heb.
11.
13.
Luke
14.
33.
&
18.
22.
Iohn
3.
6.
Ephis.
2.
12.
1
Cor.
10.
31.
Psalm
16.
8.
Ezek.
33.
31
,
32.
1
Cor.
7.
29
▪
30
,
31.
Iohn
2.
23
,
24.
Psalm
78.
35
,
36
,
37.
Iohn
15.
2.
&
1.
9
,
10
,
11.
Mat.
15.
8.
Psalm
73.
23
,
24
,
25.
1
Thes.
5.
17
,
18.
Phil.
3.
21
▪
Matth.
15.
9.
Iohn
4.
22
,
23.
1
Gor.
10.
31.
Luke
10.
8.
&
20.
34.
Rom.
8.
16
,
17.
Psalm
17.
14.
&
16.
5.
&
73.
26.
Luke
16
▪
25.
Mat.
6.
5.
&
5.
12.
Luke
18.
22.
In
these
Texts
is
plainly
contained
all
that
I
have
here
said
to
you
.
Well
then
,
Beloved
Hearers
,
seeing
you
that
sit
here
present
are
all
of
one
of
these
two
sorts
,
let
conscience
speak
,
which
is
it
that
you
are
of
?
These
are
the
two
sorts
that
shall
stand
on
the
right
and
left
hand
of
Christ
in
Judgement
:
They
that
gave
Christ
his
own
with
advantage
,
and
lived
to
him
,
and
studiously
devoted
their
Riches
and
other
Talents
to
his
use
,
as
men
that
unfeignedly
made
God
their
End
,
these
are
they
that
are
set
on
the
right
hand
,
and
adjudged
as
Blessed
to
the
Kingdom
which
they
so
esteemed
.
And
those
that
hid
their
talents
,
by
keeping
or
expending
them
to
their
private
use
,
denying
them
to
Christ
,
and
living
to
themselves
,
these
are
they
that
are
set
on
the
left
hand
,
and
adjudged
to
the
everlasting
fire
,
with
the
Devils
whom
they
served
.
It
is
a
desperate
mistake
of
self-deceiving
men
,
to
think
that
a
state
of
Holiness
consisteth
only
in
external
worship
,
or
that
a
state
of
wickedness
consisteth
only
in
some
gross
sins
.
I
tell
you
from
the
word
of
God
,
the
difference
is
greater
,
and
lyeth
deeper
then
so
.
If
you
would
know
whether
you
are
Christians
indeed
and
shall
be
saved
,
the
first
and
great
question
is
,
What
is
your
End
?
What
take
you
for
your
portion
?
And
what
is
it
that
hath
the
prevalent
stream
of
your
desires
and
endeavours
?
As
it
is
not
every
step
that
we
set
out
of
the
way
to
heaven
,
that
will
prove
us
ungodly
,
so
is
it
not
any
Religiousness
whatsoever
that
standeth
in
a
subserviency
to
the
world
,
that
will
prove
you
godly
.
Would
you
know
then
what
you
are
?
And
whether
you
are
in
the
way
to
Heaven
or
Hell
?
And
what
God
will
judge
of
you
,
if
you
so
continue
?
Why
then
deal
faithfully
with
your selves
,
and
answer
this
question
without
deceit
!
What
is
it
that
hath
your
Hearts
?
your
very
Hearts
?
What
is
it
that
is
the
matter
of
your
dearest
Love
?
And
what
the
matter
of
your
chiefest
care
?
What
is
it
that
is
the
very
bent
and
scope
of
your
life
?
Is
it
for
this
world
or
the
world
to
come
?
What
do
you
daily
labour
and
live
for
?
Is
it
for
God
?
or
your
carnal
selves
?
What
interest
is
it
that
is
predominant
in
you
?
Know
but
that
and
know
all
.
AND
now
I
shall
apply
my self
to
those
of
you
that
are
guilty
▪
in
whose
souls
the
worldly
Interest
is
predominant
,
and
in
whom
the
world
is
not
Crucified
by
the
Cross
of
Christ
,
but
rather
Christ
again
Crucified
by
the
world
.
I
have
no
mind
to
dishonour
you
or
exasperate
you
:
but
if
faithfulness
to
Christ
and
you
will
do
both
,
there
's
no
remedy
.
I
do
here
prefer
an
Indictment
against
you
in
the
Court
of
your
Consciences
,
and
before
this
Congregation
:
the
Articles
I
shall
distinctly
read
:
And
first
,
I
require
you
,
study
not
a
defence
:
excuse
not
,
extenuate
not
your
crimes
:
but
confess
your
sin
freely
,
and
condemn
your selves
impartially
,
and
return
to
God
,
and
forsake
them
speedily
,
or
you
shall
do
worse
:
Self-condemnation
may
be
saving
and
preventive
,
and
the
Death
of
sin
thereupon
,
may
be
the
life
of
your
souls
:
But
if
this
be
neglected
,
and
you
hold
on
a
while
till
the
great
Assize
,
you
shall
have
another
kind
of
charge
then
this
,
even
such
an
one
as
shall
appale
that
face
that
now
can
merrily
smile
at
the
accusation
;
and
such
an
one
as
shall
bring
down
the
stoutest
of
your
spirits
,
and
make
the
hardest
heart
to
feel
,
and
the
stubbornest
of
you
all
to
stoop
and
tremble
.
O
how
easie
is
it
to
hear
your
sin
and
danger
from
such
a
worm
as
I
?
or
to
hear
your
state
discovered
,
and
your selves
condemned
by
a
Minister
of
Christ
in
a
Pulpit
?
but
how
dreadful
will
it
be
to
hear
all
this
from
the
Lord
of
Glory
?
and
that
when
the
case
is
past
remedy
,
which
now
might
have
been
remedyed
if
you
would
,
and
if
your
obstinate
hearts
had
not
resisted
.
The
General
charge
that
I
put
in
against
you
,
is
,
That
you
are
Carnall
flesh-pleasers
,
and
have
loved
and
lived
to
the
world
which
you
should
have
Crucified
,
and
have
not
lived
as
Devoted
unto
God
,
nor
hath
he
been
your
End
,
or
his
Interest
predominant
in
your
hearts
and
lives
.
I
speak
only
to
the
guilty
:
and
for
Evidence
of
the
fact
,
I
need
none
but
your
Consciences
,
seeing
it
is
only
to
your
Consciences
that
I
accuse
you
,
which
are
acquainted
,
or
should
be
,
with
the
whole
.
But
lest
Conscience
it self
should
be
bribed
and
corrupted
,
I
shall
,
besides
all
that
is
before
said
,
produce
a
little
Evidence
more
.
1.
If
indeed
the
world
be
Crucified
to
you
,
what
meaneth
your
eager
pursuit
after
it
?
Are
not
your
thoughts
contriving
for
it
,
and
your
wit
and
interest
all
improved
for
it
?
Are
not
those
taken
for
your
chief
friends
,
that
further
your
advancement
or
worldly
Ends
?
and
those
for
your
chief
enemies
that
hinder
it
most
?
Is
it
not
in
your
mind
in
the
night
when
you
awake
,
and
in
the
day
when
you
are
alone
?
Do
you
not
rise
earlyer
for
your
worldly
business
,
then
for
prayer
or
any
holy
exercise
?
Ask
your
family
whether
you
do
not
ofter
call
them
up
to
work
then
to
pray
?
and
whether
you
drive
them
not
on
harder
to
your
own
service
then
to
Gods
?
and
whether
you
examine
them
not
strictlyer
about
your
business
,
then
about
the
matters
that
their
salvation
doth
depend
upon
?
and
whether
you
be
not
more
deeply
offended
with
them
for
crossing
your
commodity
,
then
for
sinning
against
God
?
Ask
your
neighbours
whether
you
talk
not
with
them
many
hours
of
worldly
vanities
,
for
one
hours
serious
discourse
about
the
life
to
come
?
What
a
stir
do
poor
men
make
to
be
rich
,
or
to
live
in
some
content
to
the
flesh
,
and
what
a
stir
do
rich
men
make
to
be
richer
,
or
to
keep
that
they
have
;
and
yet
have
they
the
face
to
pretend
that
they
are
Crucified
to
the
world
?
2.
If
you
are
dead
to
the
world
,
how
comes
it
to
pass
that
it
hath
so
powerful
an
influence
upon
your
judgements
?
and
that
you
change
your
minds
as
your
carnall
Interest
doth
change
?
and
can
set
your
sails
to
any
wind
that
is
like
to
drive
you
to
the
harbour
(
as
you
call
it
,
but
indeed
upon
the
sands
)
of
your
worldly
ends
.
What
would
you
not
give
in
troublesom
times
to
know
certainly
which
will
be
the
prevalent
side
?
that
you
might
resolve
what
side
to
take
your selves
;
and
perhaps
what
Religion
to
be
of
,
or
to
seem
so
to
be
?
Among
all
the
Books
that
are
written
,
if
there
were
but
one
that
taught
the
art
of
growing
rich
,
or
a
Directory
for
obtaining
dignities
and
honours
in
the
world
,
how
eagerly
would
you
buy
it
,
and
how
diligently
would
you
read
it
?
more
diligently
then
you
read
the
Bible
or
any
Book
of
that
nature
.
If
preachers
did
teach
you
the
way
of
prosperity
and
advancement
,
and
could
tell
you
how
to
be
all
great
and
honourable
in
this
world
,
O
how
early
would
you
come
to
the
Congregation
?
how
attentively
would
you
hear
?
how
retentively
would
you
remember
?
and
how
faithfully
would
you
practise
?
Then
how
beautiful
would
▪
the
feet
be
of
them
that
bring
you
the
tidings
of
such
good
things
?
What
honourable
persons
should
Ministers
be
?
and
how
well
worthy
of
your
Tythes
and
more
?
Then
you
would
not
swell
against
their
Doctrine
or
Application
?
nor
cavil
at
them
instead
of
understanding
them
,
nor
scorn
them
as
men
of
a
useless
office
,
nor
take
them
for
your
enemies
,
nor
refuse
to
come
to
them
and
ask
their
advice
.
Wretched
Hypocrites
!
It
is
our
office
to
help
them
to
the
Everlasting
Kingdom
;
and
the
more
diligent
we
are
in
this
,
the
more
they
hate
us
:
if
we
send
for
them
to
Instruct
them
personally
,
or
catechize
them
,
or
help
them
in
the
matters
of
salvation
,
they
sco●n
to
come
,
and
ask
us
,
By
what
Authority
we
send
for
them
?
But
if
we
could
teach
them
all
to
be
Princes
,
or
Lords
,
or
Gentlemen
,
yea
or
but
to
get
a
few
shillings
more
then
they
have
,
none
would
draw
back
?
None
of
them
would
ask
us
,
By
what
Authority
do
you
send
for
us
?
Had
we
but
money
enough
to
feed
them
all
,
O
what
good
men
we
should
be
!
and
how
many
friends
should
we
have
?
and
how
easily
might
we
perswade
them
!
If
one
man
had
all
the
money
in
the
Land
,
and
could
secure
it
,
and
the
disposal
of
it
from
violence
,
what
might
not
that
man
do
?
and
who
is
it
that
would
not
be
on
his
side
,
except
those
few
that
have
Crucified
the
world
?
The
multitude
would
even
follow
the
man
that
hath
money
,
as
an
horse
will
follow
him
that
hath
his
provender
:
and
yet
they
will
hypocritically
pretend
to
be
Crucified
to
the
world
.
But
if
indeed
they
are
so
,
how
comes
it
to
pass
that
Conscience
is
so
often
stretcht
and
wracked
to
make
it
own
a
gainful
cause
!
and
that
many
that
have
seemed
godly
can
break
over
all
bounds
,
of
Law
and
Charity
,
Friendship
and
Religion
,
to
attain
the
dignities
or
riches
which
they
so
desire
?
and
will
tread
down
the
nearest
friend
,
and
Christ
himself
as
much
as
in
them
lyeth
,
if
he
stand
in
the
way
of
their
affected
exaltation
.
Yea
soul
and
all
shall
be
ventured
in
this
game
:
Rise
they
must
,
and
rise
they
will
,
if
they
can
procure
it
.
Whatever
become
of
Heaven
they
must
have
Earth
.
Seeing
it
is
their
God
,
their
End
,
perfas
aut
nefas
it
must
be
had
.
As
the
Common-wealths
man
saith
,
Salus
populi
suprema
Lex
esto
;
and
the
Christian
saith
,
The
pleasing
of
God
is
the
supream
Law
:
so
the
worldlings
maxime
is
,
that
the
Interest
of
the
flesh
is
the
supream
Law
.
And
are
these
men
Crucified
to
the
world
?
3.
If
the
world
were
a
Crucified
thing
in
your
eyes
,
you
would
not
so
much
overvalue
the
Rich
,
and
vilifie
or
neglect
the
Poor
as
you
do
.
An
humble
Godly
man
that
walks
the
streets
in
a
thred
bare
coat
,
may
pass
by
you
without
the
least
respect
:
but
if
a
shining
gallant
were
in
the
place
,
how
observantly
do
you
behave
your selves
?
If
a
poor
man
,
though
never
so
wise
or
pious
,
have
any
business
with
you
,
how
cold
is
his
entertainment
?
how
strange
is
your
deportment
towards
him
?
and
how
slightly
do
you
shake
him
off
?
But
if
they
be
rich
and
honourable
in
the
world
,
you
are
their
servants
,
and
no
respect
is
too
much
for
them
,
nor
no
entertainment
too
good
.
Wisdom
and
Piety
cloathed
in
raggs
may
pass
by
you
unobserved
:
when
a
silken
sot
is
bowed
to
like
an
Idol
.
As
reverently
as
you
now
speak
of
Peter
,
and
Paul
,
and
Christ
himself
,
now
you
hear
them
magnified
,
and
see
not
their
outward
appearances
as
they
did
that
conversed
with
them
on
earth
;
I
make
no
doubt
but
if
you
had
lived
in
those
daies
,
and
seen
them
of
so
low
a
presence
,
and
walk
up
and
down
in
so
mean
a
g●rb
,
attended
or
regarded
by
few
but
the
poor
,
you
would
have
set
as
light
by
them
as
others
,
and
looked
at
them
as
poor
contemptible
fellows
;
if
not
as
the
filth
and
the
off-scouring
of
all
things
;
and
if
you
had
not
laid
hands
on
them
as
too
sawcy
reprovers
of
you
,
at
least
you
would
have
given
them
one
of
Iulian's
jeers
,
or
Hobbs
his
scorns
.
It
was
this
worldly
Spirit
that
caused
the
Jews
to
be
such
obstinate
unbelievers
,
and
to
persecute
Christ
and
his
servants
:
Men
reverence
not
the
face
of
the
poor
.
And
this
is
it
that
continueth
them
in
their
unbelief
to
this
very
day
.
We
have
many
of
their
own
writings
and
disputations
against
Christ
published
by
themselves
;
and
we
find
this
the
very
sum
of
all
their
reasonings
,
[
Shew
us
a
Messiah
that
fetcheth
us
from
captivity
,
that
gathereth
the
whole
Nation
of
the
Iews
to
Judae●
,
and
restoreth
them
to
their
antient
possessions
and
dignities
,
with
much
more
,
and
makes
the
Nations
stoop
to
them
and
serve
them
,
and
sets
up
again
the
Temple
and
the
Law
,
and
we
will
believe
in
him
as
the
true
Messiah
;
but
in
no
other
will
we
believe
:
]
For
though
they
cannot
deny
but
the
prophesied
time
of
the
Messiahs
coming
is
past
,
yet
taking
it
for
granted
that
this
only
is
his
true
description
,
they
say
they
must
look
more
at
the
description
then
the
time
:
and
to
salve
the
Prophesies
,
they
do
believe
that
the
Messiah
did
come
about
Christs
incarnation
,
but
is
somewhere
●id
with
Henoch
and
Elias
,
and
will
appear
when
the
Jews
do
mend
their
lives
and
are
worthy
of
him
.
Thus
a
worldly
carnal
mind
that
blindly
admireth
worldly
things
,
and
favoureth
not
the
things
of
the
Spirit
,
nor
discerneth
the
excellency
of
the
Hevenly
riches
,
doth
make
them
to
be
open
Infidels
,
and
make
the
Turks
adore
their
Mahomet
,
and
makes
the
nominall
bastard
Christian
to
set
so
light
by
the
true
Riches
of
the
Gospel
,
and
only
to
honour
the
name
of
Christ
:
for
they
cannot
receive
the
things
of
God
,
because
they
are
Spiritually
discerned
,
1
Cor.
2.
14.
Were
not
you
worldlings
,
you
would
discern
more
matter
for
your
admiration
,
reverence
and
love
in
the
poorest
heavenly
minded
man
,
then
in
the
greatest
Prince
on
earth
that
is
ungodly
.
But
you
have
the
Faith
of
Jesus
Christ
the
Lord
of
Glory
with
respect
of
persons
.
For
if
there
come
into
your
Assembly
a
man
with
a
gold
ring
,
in
goodly
apparrel
,
and
there
come
in
also
a
poor
man
in
vile
rayment
;
you
have
respect
to
him
that
weareth
the
gay
cloathing
,
and
say
to
him
,
sit
thou
here
in
a
good
place
:
and
say
to
the
poor
,
stand
thou
there
;
despising
the
poor
,
and
committing
sin
by
respect
of
persons
,
as
if
you
believed
not
that
God
had
chosen
the
poor
of
this
world
rich
in
faith
,
and
heirs
of
the
Kingdom
,
which
he
hath
promised
to
them
that
love
him
,
Iam.
2.
1.
to
the
10.
Obj.
But
must
we
not
honour
the
gifts
of
God
?
Riches
are
his
gifts
.
Answ.
Yes
,
according
to
their
nature
and
use
:
Riches
are
a
gift
which
he
giveth
even
to
his
enemies
,
and
to
those
that
must
perish
for
ever
;
and
few
that
have
them
come
to
heaven
.
But
Holiness
is
a
gift
which
he
giveth
to
none
but
his
beloved
,
and
is
the
beginning
of
eternal
life
.
Which
then
should
be
most
honoured
?
Obj.
But
would
you
draw
men
to
despise
Dignities
and
Authority
?
Answ.
Authority
is
one
thing
,
and
worldly
Riches
is
another
.
We
reverence
Authority
more
then
you
do
.
We
look
on
it
as
a
beam
from
God
,
as
participating
of
somewhat
that
is
Divine
;
I
look
on
a
Magistrate
as
Gods
officer
,
and
one
that
deriveth
his
Authority
from
him
;
and
I
no
more
acknowledge
any
Power
which
is
not
efficiently
from
God
as
the
supream
Rector
of
the
universe
,
then
I
acknowledge
any
naturall
Being
which
is
not
efficiently
from
God
as
the
author
of
nature
and
the
first
Being
.
I
look
at
a
Magistrate
as
ultimately
for
God
,
as
a
man
authorized
to
do
his
work
,
and
none
but
what
is
ultimately
his
.
So
that
as
his
office
is
so
humane
as
to
be
also
participatively
Divine
,
and
he
is
so
an
humane
creature
,
as
to
be
by
participation
Divine
,
so
the
Reverence
and
Obedience
which
I
owe
to
a
Magistrate
,
is
by
participation
Divine
:
And
therefore
though
I
judge
not
peremptorily
that
those
Antients
were
in
the
right
that
made
the
fifth
Commandment
to
be
the
last
of
the
first
Table
,
yet
I
doubt
not
but
our
Moderns
are
less
likely
to
be
in
the
right
,
that
confine
it
only
to
the
second
Table
.
And
as
I
think
it
standeth
so
between
the
two
as
in
several
respects
to
belong
to
each
,
so
I
rather
think
that
it
more
principally
belongeth
to
the
first
.
You
see
then
the
difference
between
a
true
Christians
honouring
of
Magistrates
and
yours
:
You
honour
them
but
for
your
worldly
Ends
;
and
because
they
are
able
to
do
you
good
or
hurt
.
But
we
honour
them
as
Gods
officers
,
speaking
and
acting
for
him
and
from
him
by
his
Commission
,
and
we
obey
their
Power
,
as
participatively
Divine
:
but
as
they
can
do
us
good
or
hurt
we
less
regard
them
:
And
this
honour
and
obedience
we
owe
them
,
not
for
their
wealth
,
but
their
Authority
:
and
if
the
meanest
man
have
this
Authority
,
he
shall
be
honoured
and
obeyed
by
us
,
as
well
as
the
richest
.
4.
If
the
world
be
Crucified
to
you
,
How
comes
it
to
pass
that
you
are
so
tenderly
sensible
of
every
loss
or
dishonour
that
doth
befall
you
?
If
you
are
wronged
in
your
estate
,
what
a
matter
do
you
make
of
it
?
If
a
man
should
deprive
you
but
of
a
few
pounds
,
you
can
hardly
put
it
up
;
but
you
must
go
to
Law
for
it
,
or
you
must
seek
revenge
?
Or
if
you
pass
it
by
,
you
think
you
have
done
some
great
meritorious
act
.
If
one
slander
you
,
or
dishonour
you
,
how
sensible
are
you
of
it
?
How
it
sticks
upon
your
stomacks
,
as
if
you
had
lost
your
treasure
?
Death
is
not
sensible
.
If
you
were
Dead
to
the
world
,
and
the
world
to
you
,
these
things
would
all
seem
smaller
in
your
eyes
;
and
you
would
have
more
ado
to
remember
them
then
now
you
have
to
forget
them
.
You
could
not
be
so
sensible
of
a
loss
or
an
injury
,
if
you
were
not
too
much
alive
to
the
world
.
And
if
you
be
Poor
,
what
an
impatient
complaining
life
do
you
live
?
as
if
you
wanted
your
treasure
or
your
God
?
and
if
you
grow
rich
or
gain
,
how
glad
are
you
?
Were
you
Dead
to
the
world
,
and
the
world
to
you
,
you
would
be
more
indifferent
to
these
matters
,
and
Poverty
and
Riches
would
not
seem
so
much
to
differ
as
now
they
do
:
but
Godliness
with
contentment
,
which
is
Profitable
to
all
things
,
would
seem
to
you
the
Great
Gain
,
1
Tim.
4.
8.
&
6.
6.
Obj.
But
may
not
a
man
go
to
Law
to
recover
his
own
,
or
to
right
his
own
Reputation
,
if
he
be
slandered
?
Answ.
Distinguish
carefully
in
all
your
wrongs
between
Gods
Interest
in
them
and
your
own
.
Your
own
you
must
forgive
,
but
Gods
you
cannot
.
If
he
have
intrusted
you
with
talents
for
his
service
,
and
any
would
fraudulently
or
violently
deprive
you
of
them
,
you
must
look
after
them
as
your
Masters
stock
:
If
a
wound
in
your
name
or
state
disable
you
from
doing
God
service
,
you
must
use
all
lawful
means
to
heal
it
,
that
you
may
be
in
a
capacity
of
serving
him
again
:
And
if
your
children
or
others
have
remotely
a
right
in
what
you
are
defrauded
of
,
you
may
look
after
their
right
.
And
you
must
not
remit
the
crime
,
as
oft
as
you
remit
the
injury
:
For
that
God
hath
imposed
penalty
upon
,
and
the
Rule
is
good
,
that
the
Punishment
of
the
notoriously
vicious
is
a
Due
to
the
Common-wealth
,
because
of
the
Necessity
of
it
to
its
good
.
In
a
word
therefore
,
if
you
could
do
these
things
,
you
might
your selves
resolve
when
it
is
lawful
to
go
to
Law
,
or
seek
your
Right
,
and
when
not
.
1.
If
you
can
well
distinguish
between
Gods
Interest
and
your
own
.
2.
And
be
sure
you
forgive
all
your
own
injuries
.
3.
And
that
you
watch
your
hearts
narrowly
le●t
they
pretend
Gods
cause
,
and
intend
your
own
.
4.
And
be
able
by
the
consideration
of
circumstances
to
discern
in
probability
,
whether
Gods
Interest
will
be
more
promoted
by
going
to
Law
,
or
passing
it
by
.
But
alas
,
how
rare
a
course
is
this
!
Of
all
the
suits
that
are
before
you
at
this
Assize
,
I
fear
there
are
few
that
are
commenced
unfeignedly
for
the
Interest
of
God!
If
the
Lord
himself
should
ask
both
Plaintiff
and
Defendant
,
Do
you
follow
this
suit
for
Me
,
or
for
your selves
?
What
answer
think
you
they
must
make
,
if
they
speak
the
truth
?
But
of
this
anon
.
HAving
thus
given
in
my
General
charge
against
the
carnal
worldling
,
and
some
Evidence
of
his
guilt
;
I
shall
now
give
you
the
Quality
and
Aggravations
of
your
crime
,
in
several
Articles
,
as
followeth
.
1.
You
are
Guilty
of
Idolatry
,
which
is
high
Treason
against
the
God
of
Heaven
.
That
which
hath
your
highest
estimation
,
and
dearest
affection
,
and
chiefest
service
,
is
your
God
.
But
this
the
world
hath
;
therefore
it
is
your
God
.
That
which
hath
the
most
of
your
Hearts
is
your
God
.
But
it
is
the
world
that
hath
the
most
of
your
hearts
.
You
know
that
the
main
drift
of
your
life
is
for
the
world
:
And
that
which
hath
the
main
bent
of
your
life
,
hath
your
heart
.
If
Reason
be
no
Evidence
,
you
cannot
refuse
Scripture
,
Col.
3.
5.
[
Mortifie
therefore
your
Members
upon
earth
;
]
and
one
is
[
Covetousness
,
which
is
Idolatry
,
]
Eph.
5.
5.
[
For
this
ye
know
,
that
no
whoremonger
,
nor
unclean
person
,
nor
covetous
man
,
who
is
an
Idolator
,
hath
any
Inheritance
in
the
Kingdom
of
Christ
and
of
God
.
]
The
case
is
plain
in
Scripture
,
and
in
the
effects
.
The
world
hath
that
Love
that
God
should
have
,
that
Care
,
and
Trust
,
and
Service
which
belongs
to
God
;
and
therefore
it
is
your
God
.
I
do
therefore
here
on
the
behalf
of
God
,
indite
every
worldly
carnall
sinner
of
you
at
the
Bar
of
your
own
conscience
,
as
a
Traytor
against
the
Lord
that
made
you
,
and
against
the
Son
of
God
that
did
Redeem
you
!
And
what
greater
sin
can
man
be
guilty
of
(
besides
the
Blaspheming
of
the
Holy
Ghost
.
)
He
that
would
have
another
God
,
would
have
the
Lord
to
be
un-Godded
,
and
to
lose
his
Soveraign
Power
and
Goodness
!
And
is
such
a
man
fit
to
live
in
his
sight
?
Why
wretched
Traytor
!
If
he
be
not
thy
God
,
thou
canst
not
expect
to
live
by
him
,
or
be
sustained
,
preserved
,
and
provided
for
by
him
:
Thou
canst
not
live
an
hour
without
him
!
and
yet
wilt
thou
cast
him
off
?
Wouldst
thou
pluck
up
thy
own
foundation
?
and
cut
off
the
bough
on
which
thou
standest
?
Wouldst
thou
fire
the
house
thou
dwellest
in
?
and
sink
the
Ship
that
keepeth
thy self
and
all
that
thou
hast
from
sinking
!
Relations
are
mutual
!
If
he
shall
be
no
God
to
thee
,
be
it
known
to
thee
thou
shalt
be
none
of
his
People
!
If
he
shall
be
no
Father
to
thee
,
thou
shalt
be
none
of
his
child
.
And
,
wretched
soul
,
what
wilt
thou
do
without
him
!
It
i●●●e
that
keeps
thy
soul
in
thy
body
while
thou
art
serving
his
enemy
.
Thou
wouldst
be
in
Hell
within
this
hour
if
his
Mercy
did
not
keep
thee
out
.
And
is
this
thy
requital
of
him
?
He
hath
but
one
Trinity
of
enemies
,
the
flesh
,
the
world
,
and
the
Devil
;
and
wilt
thou
turn
to
these
,
and
forsake
him
by
whom
thou
livest
?
Why
I
tell
thee
,
the
Lord
must
be
thy
God
,
or
thou
must
have
no
God
indeed
.
The
world
is
like
the
Heathens
Idols
;
that
hath
eyes
but
cannot
see
thy
wants
;
ears
,
but
cannot
hear
thy
cries
▪
hands
,
but
cannot
help
thee
in
thy
distress
.
All
thy
Riches
,
Dignities
,
and
Pleasures
,
are
silly
things
to
make
a
God
of
.
They
may
have
the
room
of
God
in
thy
heart
;
and
in
that
sense
be
thy
God
:
but
indeed
they
are
no
more
God
,
then
a
mawkin
is
a
man
;
nor
no
more
able
to
help
and
save
thee
.
Wouldst
thou
then
have
a
God
or
no
God
?
If
thou
wouldst
have
no
God
,
thou
wouldst
have
no
Helper
,
no
Governor
,
no
Preserver
nor
no
Happiness
.
And
dost
thou
think
that
thou
art
sufficient
for
thy self
?
What!
Canst
thou
live
a
day
without
God
?
Canst
thou
save
thy self
from
danger
without
him
?
Canst
thou
relieve
or
shift
for
thy self
at
death
without
him
?
Darest
thou
tell
him
so
to
his
face
?
and
stand
to
it
?
But
if
thou
must
have
a
God
,
what
God
wouldst
thou
have
?
Wouldst
not
thou
have
a
God
that
can
preserve
,
and
help
,
and
save
thee
?
The
world
cannot
do
it
,
man
!
I
shall
tell
thee
more
of
this
anon
,
that
the
world
cannot
do
it
.
If
thou
trust
to
it
,
it
will
deceive
thee
.
But
if
thou
say
then
,
the
Lord
shall
be
thy
God
]
Away
then
with
all
thy
Idols
.
God
will
have
no
partner
,
much
less
a
superiour
,
that
is
exalted
above
himself
in
thy
soul.
As
Ioshua
said
to
the
Israelites
,
Iosh.
24.
14.
so
say
I
to
you
,
[
Now
therefore
fear
the
Lord
,
and
serve
h●m
in
sincerity
and
in
truth
,
and
put
away
the
world
(
which
hath
been
your
God
)
and
serve
ye
the
Lord
:
And
if
it
seem
evil
to
you
to
serve
the
Lord
,
choose
you
this
day
whom
ye
will
serve
:
but
as
for
me
and
my
house
we
will
serve
the
Lord
.
]
And
if
you
say
as
they
,
[
God
forbid
that
we
should
forsake
the
Lord
to
serve
other
Gods
.
]
I
answer
you
,
as
he
,
Away
then
with
the
world
and
all
other
Idols
;
or
else
,
[
Ye
cannot
serve
the
Lord
,
for
he
is
an
holy
and
a
jealous
God
,
and
will
not
forgive
such
transgressions
and
sins
;
but
if
ye
forsake
the
Lord
and
serve
the
world
,
he
will
turn
against
you
and
consume
you
,
]
Vers.
19
,
20.
God
will
not
stoop
to
be
an
underling
in
your
hearts
.
He
should
have
all
,
an●
will
at
last
have
all
or
none
:
But
in
the
mean
time
,
he
will
have
the
Best
or
none
.
I
do
witness
here
to
every
soul
of
you
in
his
name
,
that
if
he
have
not
the
Soveraignty
,
and
be
not
nearer
and
dearer
to
your
hearts
,
then
all
the
honours
,
and
riches
,
and
pleasures
of
the
world
,
he
is
not
,
he
will
not
be
,
he
cannot
be
your
God
.
And
if
he
be
not
thy
God
,
thou
wilt
be
Godless
,
as
thou
art
ungodly
;
thou
wilt
be
without
his
help
,
as
he
was
without
thy
heart
.
Well
,
this
is
the
first
Article
of
my
charge
against
every
one
of
you
that
hath
not
Crucified
the
world
,
you
are
Idolators
and
Traytors
against
the
God
of
Heaven
:
And
he
that
would
have
no
God
,
deserves
to
be
no
man
,
and
worse
;
and
shall
either
by
Repentance
wish
with
groans
that
he
had
never
been
a
worldling
and
a
neglecter
of
God
,
or
else
in
Hell
with
groans
shall
wish
that
he
had
never
been
a
man
.
As
the
first
Commandment
is
the
fundamental
Law
,
and
informeth
all
the
obligations
of
the
particular
precepts
following
;
so
Idolatry
which
is
against
that
Commandment
is
the
fundamental
crime
,
and
is
the
life
of
all
the
rest
.
He
that
would
overthrow
the
God-head
,
would
overthrow
all
the
world
.
2.
The
next
Article
of
my
charge
is
this
.
You
are
guilty
of
most
perfidious
Covenant-breaking
with
God
.
Did
you
not
in
your
Baptism
,
solemnly
by
your
parents
,
Renounce
the
world
,
the
flesh
and
the
Devil
,
and
promise
to
fight
against
them
to
the
end
of
your
life
under
the
Banner
of
Christ
?
And
have
you
performed
that
vow
?
No
:
you
have
turned
treacherously
to
the
enemy
that
you
renounced
,
and
fought
for
the
world
and
the
flesh
,
against
the
Word
and
the
Spirit
of
Christ
.
And
if
you
renounce
your
Baptismal
Covenant
,
you
renounce
in
effect
the
benefits
of
that
Covenant
.
And
if
God
deal
with
you
as
with
Perfidious
Covenant-breakers
,
thank
your selves
.
3.
Moreover
you
are
guilty
of
debasing
your
humane
nature
,
and
so
of
wronging
God
that
made
it
,
and
is
the
owner
of
it
.
God
made
you
not
as
bruits
,
that
are
capable
of
no
higher
things
then
to
eat
,
and
drink
,
and
play
,
and
die
,
and
there
s
an
end
of
them
:
But
he
made
you
capable
of
an
Everlasting
life
of
Glory
with
himself
.
And
as
he
suiteth
all
his
works
to
their
uses
and
ends
,
so
did
he
suit
the
nature
of
man
to
his
immortal
state
.
As
we
were
made
by
God
,
we
were
sitted
and
disposed
to
everlasting
things
.
And
you
●●ave
turned
your
hearts
to
the
vanities
of
this
world
;
and
set
your
mind
on
them
as
your
happiness
,
as
if
you
had
no
greater
things
to
mind
.
Objects
do
either
ennoble
or
debase
the
faculties
according
as
they
are
.
That
is
the
vilest
creature
which
is
made
for
the
vilest
uses
and
ends
,
or
imployes
himself
in
such
.
And
that
is
the
most
excellent
creature
which
is
exercised
about
the
most
excellent
Objects
.
God
made
you
for
no
less
then
his
everlasting
praises
,
before
his
face
,
among
his
Angels
;
and
you
have
so
far
debased
your
own
nature
,
as
to
root
like
swine
in
earth
and
dung
,
and
to
live
like
bruits
,
that
have
not
an
immortal
state
to
mind
.
How
will
you
answer
this
dishonour
done
to
the
workmanship
of
God
?
That
you
should
blot
out
his
image
,
and
imploy
your
souls
against
his
Laws
,
and
live
as
moles
and
worms
in
the
earth
.
He
put
you
on
earth
but
as
travellers
towards
Heaven
:
and
you
have
taken
up
your
home
in
the
way
,
and
forgotten
your
End
and
Resting-place
.
4.
The
next
part
of
your
Guilt
is
,
that
you
have
perverted
the
use
of
all
the
creatures
,
and
turned
the
Works
and
Mercies
of
God
against
himself
.
He
gave
them
all
to
you
,
to
lead
you
to
himself
,
and
to
furnish
you
for
his
service
.
He
made
this
world
to
be
a
Glass
in
which
you
might
see
the
Maker
,
and
a
Book
in
which
you
might
read
his
Name
and
will
.
And
will
you
overlook
him
,
and
forget
the
end
and
use
of
all
?
What
shame
and
pitty
is
it
that
men
should
live
in
the
world
,
and
not
know
the
use
of
it
!
That
they
should
see
such
a
beauteous
frame
,
and
not
understand
its
principal
signification
!
That
they
should
daily
converse
with
so
many
creatures
,
which
all
proclaim
the
name
of
God
,
and
with
one
accord
declare
his
praise
,
and
yet
that
this
language
should
be
so
little
understood
?
Like
an
illiterate
man
in
a
Library
,
that
seeth
many
thousand
Books
,
and
knows
not
a
word
that
is
in
any
of
them
.
Or
like
an
ignorant
man
in
an
Apothecaries
shop
,
that
seeth
the
drugs
,
but
knoweth
not
what
they
are
good
for
,
nor
how
to
use
any
of
them
,
if
he
had
the
greatest
need
.
The
poorest
cottage
and
smallest
pittance
of
these
earthly
things
might
be
a
greater
Blessing
to
you
,
if
you
could
understand
their
use
and
meaning
,
then
all
the
world
would
be
to
him
that
understands
it
not
.
Your
possessions
in
themselves
,
if
you
have
not
God
in
them
,
are
but
the
very
corpse
or
carkaise
of
a
blessing
!
The
Life
of
them
is
wanting
!
And
without
the
Life
,
they
will
but
trouble
you
:
For
you
have
the
burden
without
the
use
.
Your
horse
will
carry
you
,
while
he
hath
life
and
health
;
but
take
away
his
life
once
,
and
you
must
carry
him
if
you
will
have
him
any
further
.
Verily
it
is
no
wiser
a
trick
to
make
a
stir
in
the
world
,
and
seek
the
profits
and
pleasures
of
it
,
without
God
,
or
any
otherwise
then
as
they
are
animated
by
God
,
then
it
is
to
ride
a
dead
horse
,
where
you
may
spur
long
enough
before
you
are
one
mile
further
on
your
way
.
While
your
friend
is
living
you
may
delightfully
converse
with
him
:
but
when
he
is
dead
you
will
have
little
pleasure
in
his
company
:
the
corpse
of
the
most
learned
man
will
actively
teach
you
no
more
then
a
block
.
Were
it
the
wi●e
of
your
bosom
who
through
prudence
and
beauty
were
never
so
lovely
to
you
,
when
her
carkaise
is
left
without
a
soul
you
will
hasten
to
bury
it
out
of
your
sight
,
and
would
be
loath
so
much
as
to
keep
it
in
your
house
,
much
less
in
your
bed
and
bosom
as
heretosore
.
He
that
knoweth
not
that
God
is
the
Life
and
Soul
of
all
our
Blessings
,
doth
neither
know
what
God
is
,
nor
what
a
Blessing
is
.
They
are
but
the
empty
casks
and
shells
,
and
not
the
Blessings
themselves
without
him
.
You
have
the
Burden
,
and
not
the
Benefit
:
You
must
carry
them
,
but
they
can
do
nothing
to
the
supporting
of
you
.
It
s
the
absence
of
God
that
denominateth
them
Vanity
and
Vexation
:
and
it
is
he
only
that
can
make
them
strengthening
and
consolatory
.
That
must
have
some
life
in
it
,
that
must
be
pabulum
vitae
,
and
must
sustain
our
lives
.
Souls
cannot
feed
upon
meer
terrene
corporeal
things
,
any
more
then
the
body
upon
meer
spirituals
.
As
we
have
both
a
soul
and
a
body
to
be
sustained
,
so
have
we
a
sustenance
suitable
to
them
both
;
even
the
creature
animated
by
God
,
or
God
in
and
by
the
creature
.
How
great
then
is
your
sin
,
that
destroy
your
blessings
by
depriving
them
of
their
Life
?
and
that
in
a
sort
destroy
the
world
to
your selves
,
by
separating
it
from
its
soul
?
and
so
most
●ainously
injure
God
,
and
rob
your selves
of
the
comfort
of
all
,
and
turn
your
blessings
into
burdens
,
and
your
helps
into
hinderances
and
snares
to
your
souls
.
Have
you
lived
so
long
in
the
School
of
the
world
,
yea
and
of
the
Church
too
,
where
you
have
not
only
the
Library
of
Nature
,
but
supernatural
Revelations
to
teach
you
to
understand
it
,
and
yet
do
you
not
know
a
word
or
letter
?
You
do
but
lose
and
abuse
the
creatures
of
God
,
if
you
see
him
not
in
them
;
and
if
you
be
not
in
the
use
of
them
led
up
to
himself
.
The
heavens
declare
the
Glory
of
God
,
and
the
●irmament
sheweth
his
handy
work
:
Day
unto
day
uttereth
speech
,
and
night
unto
night
sheweth
knowledge
:
there
is
no
speech
or
language
where
their
voice
is
not
heard
;
their
line
is
gone
out
through
all
the
earth
,
and
their
words
to
the
end
of
the
world
,
Psal.
19.
1
,
2
,
3.
and
yet
poor
carnal
wretches
will
not
understand
them
.
All
the
works
of
God
do
praise
him
;
for
he
is
righteous
in
all
his
waies
,
and
holy
in
all
his
works
,
Psal.
145.
10
,
17.
and
yet
the
wicked
will
not
understand
.
O
how
many
talents
must
the
ungodly
be
accountable
for
,
as
having
neglected
them
,
and
perverted
them
from
the
prescribed
use
!
Every
creature
that
you
see
is
a
Teacher
of
Divine
things
to
you
;
and
you
shall
answer
for
your
not
learning
by
them
Every
creature
is
an
Herald
sent
from
heaven
to
proclaim
the
will
of
your
Maker
,
and
your
Duty
:
and
you
gaze
upon
the
Messenger
,
and
note
his
garb
,
and
hear
his
voice
,
and
never
understand
or
regard
his
Message
.
I
would
you
did
but
consider
what
you
lose
by
this
your
folly
!
and
what
life
and
sweetness
there
is
in
creatures
,
which
the
heavenly
believer
draweth
forth
,
and
you
have
no
taste
of
?
And
till
the
Spirit
of
Sanctification
have
fitted
you
to
such
a
work
,
you
are
never
like
effectually
to
taste
it
.
For
it
is
not
every
flie
that
can
suck
honey
from
the
sweetest
flower
,
though
the
Bee
can
do
it
from
that
which
we
call
a
stinking
weed
.
An
ignorant
Country-man
hath
a
Meadow
that
aboundeth
with
variety
of
herbs
;
he
can
make
no
other
use
of
them
then
to
feed
his
cattle
with
them
:
Or
if
he
walk
into
his
garden
,
he
can
only
smell
the
sweetness
of
a
flower
:
but
a
skilful
Physitian
that
knows
their
use
,
can
thence
fetch
a
medicine
that
may
be
a
means
to
save
his
life
.
But
the
Believing
soul
can
yet
go
further
,
and
there
find
that
which
may
further
his
salvation
.
If
you
have
a
Lease
of
your
Lands
,
or
a
pardon
for
your
life
,
that
's
written
in
an
excellent
character
:
There
's
a
great
deal
of
difference
between
another
mans
delight
in
viewing
the
character
,
and
yours
in
considering
of
the
security
you
have
by
it
for
estate
or
life
.
But
the
difference
is
much
greater
in
our
present
case
,
between
those
that
have
only
the
superficial
sweetness
and
beauty
of
the
creature
,
to
the
pleasing
of
the
flesh
,
and
those
that
have
God
in
it
,
to
the
spiritual
refreshing
of
their
souls
.
Believe
it
Sirs
,
it
is
not
a
small
sin
to
pervert
the
whole
creature
(
that
's
within
our
reach
)
to
a
use
so
contrary
to
that
which
it
was
appointed
to
,
as
foolish
worldlings
do
:
not
only
to
lose
that
use
and
benefit
of
the
creatures
which
we
might
have
,
but
to
turn
all
into
poison
and
death
to
our selves
!
Not
only
to
rob
God
of
that
Love
,
and
Honour
,
and
Service
which
they
should
procure
him
but
also
to
turn
all
this
upon
themselves
.
I
tell
you
this
will
prove
no
venial
sin
.
5.
And
your
Guilt
herein
is
further
aggravated
,
in
that
you
do
hereby
as
much
as
in
you
lyeth
frustrate
the
works
of
Creation
and
Redemption
.
For
God
made
all
things
for
himself
,
and
you
use
nothing
for
him
.
The
Redeemer
hath
reprieved
and
restored
the
creature
,
for
its
primitive
use
,
that
God
might
yet
have
the
Glory
of
his
works
:
and
yet
you
will
not
give
it
him
;
but
when
you
pretend
to
know
God
,
you
Glorifie
him
not
as
God
,
but
become
vain
in
your
imagination
,
your
foolish
hearts
being
darkned
,
as
Paul
tells
them
,
Rom.
1.
21.
And
what
doth
that
man
deserve
that
would
,
as
to
the
use
,
destroy
all
the
world
,
and
frustrate
all
Gods
works
both
of
Creation
and
Redempion
?
6.
Herein
also
you
are
guilty
of
Enmity
against
God
.
For
this
is
the
greatest
wrong
that
an
enemy
can
do
him
,
to
rob
him
of
the
glory
of
his
Goodness
and
Power
,
and
to
preser
his
creatures
,
as
if
they
were
more
amiable
then
himself
.
You
cannot
dethrone
him
from
his
glory
;
but
you
may
possibly
deny
him
the
preheminence
in
your
hearts
.
You
may
deny
him
the
Kingdom
within
you
;
but
you
cannot
dispossess
him
of
his
Eternal
Power
or
Kingdom
without
you
.
The
worst
enemy
that
God
hath
can
do
him
no
harm
;
but
this
is
no
thanks
to
you
:
he
will
not
be
beholden
to
you
for
it
.
You
may
as
truly
shew
your
Enmity
by
wronging
,
as
by
hurting
.
And
what
greater
injury
can
you
offer
to
the
Almighty
,
then
to
set
up
the
silly
creature
in
his
stead
,
and
give
it
that
Love
and
Service
which
is
his
due
?
7.
Moreover
you
are
guilty
of
wilfull
self
▪
murder
:
you
choak
your selves
with
that
which
should
be
your
food
:
you
turn
your
daily
blessings
to
your
bane
;
by
dropping
your
Poyson
into
the
cup
of
Mercies
,
which
bountiful
providence
putteth
into
your
hands
.
There
is
not
a
surer
way
in
the
world
to
undo
you
,
then
by
Turning
to
the
creature
,
and
forsaking
God
.
You
cry
for
more
of
the
world
,
and
you
are
unsatisfied
till
you
have
it
;
and
when
you
have
it
,
you
do
but
destroy
your
souls
with
it
,
by
giving
it
your
hearts
,
which
must
be
given
only
unto
God
.
What
a
stir
do
men
make
for
temptation
and
destruction
?
What
cost
and
pains
are
men
at
to
purchase
them
an
Idol
,
and
to
make
provision
for
the
flesh
▪
to
satisfie
its
desires
,
when
they
confess
it
to
be
the
greatest
enemy
of
their
souls
?
Like
a
man
that
would
give
all
that
he
hath
for
a
coal
of
fire
to
put
into
the
thatch
;
even
such
is
your
desires
after
the
world
,
and
the
use
you
make
of
it
.
8.
What
abundance
of
precious
time
and
labour
do
you
lose
,
which
might
and
should
be
better
spent
?
Doth
not
this
world
take
up
the
most
of
your
care
,
and
strength
,
and
time
?
You
are
about
it
early
and
late
!
It
is
first
and
last
,
and
almost
alwaies
in
your
thoughts
.
It
findeth
you
so
much
to
do
,
that
you
have
scarce
any
time
so
much
as
to
mind
the
God
that
made
you
,
or
to
seek
to
escape
the
everlasting
misery
,
which
is
near
at
hand
.
It
hath
taken
up
so
much
of
your
hearts
,
that
when
God
should
have
them
in
any
holy
duty
,
or
service
for
his
Church
,
you
are
heartless
.
When
you
shall
see
your
accounts
cast
up
to
your
hands
(
as
shortly
you
shall
see
it
,
though
you
will
not
now
be
perswaded
to
do
it
your selves
)
and
when
you
shall
there
see
,
how
many
thoughts
the
world
had
in
comparison
of
God
;
and
how
many
hours
were
laid
out
upon
the
world
,
when
Gods
service
was
cast
by
for
want
of
time
;
and
how
near
the
creature
was
to
your
heart
,
while
God
as
a
stranger
stood
at
the
door
:
And
,
in
a
word
,
how
the
world
was
your
daily
business
,
while
the
matters
of
God
stept
in
but
now
and
then
upon
the
by
;
you
will
then
confess
that
you
laboured
in
vain
,
and
that
your
life
and
labour
should
have
been
better
employed
.
Hath
God
given
you
but
a
short
uncertain
life
,
and
laid
your
everlasting
life
upon
it
;
and
will
you
cast
all
away
upon
these
transitory
delights
?
How
short
a
time
have
you
for
so
great
a
work
;
and
shall
the
world
have
all
?
Oh
that
you
did
but
know
to
how
much
greater
advantage
you
might
have
spent
this
time
and
labour
in
seeking
God
and
an
endless
Glory
!
One
thing
is
needful
:
make
sure
of
that
:
and
waste
not
the
rest
of
your
daies
in
vanity
!
What
wise
man
would
spend
so
precious
a
thing
as
Time
is
,
upon
that
which
he
knows
will
leave
him
in
Repentings
that
ever
it
was
so
spent
?
The
world
doth
rob
poor
sinners
of
their
time
:
but
when
they
see
it
is
gone
,
and
they
would
fain
have
a
little
of
that
time
again
to
make
preparation
for
their
everlasting
state
,
it
is
not
all
the
world
then
that
can
bring
them
back
one
hour
of
it
again
.
Certainly
such
a
loss
of
time
and
labour
is
no
small
aggravation
of
a
worldlings
sin
.
9.
You
are
also
guilty
of
the
high
contempt
of
the
Kingdom
of
Glory
,
while
you
prefer
these
transitory
things
before
it
.
Your
hearts
and
lives
speak
that
which
you
are
ashamed
to
speak
with
your
tongues
.
You
are
ashamed
to
say
that
Earth
is
better
for
you
then
Heaven
,
or
that
your
sin
is
better
for
you
then
the
favour
of
God
:
but
your
lives
speak
it
out
.
If
you
think
not
your
present
condition
better
for
you
then
heaven
,
why
do
you
choose
and
prefer
it
?
and
why
do
you
more
carefully
and
laboriously
seek
the
things
of
earth
,
then
the
Heavenly
Glory
?
If
your
child
would
sell
his
inheritance
for
a
cup
of
Ale
,
you
would
think
he
set
light
by
it
:
And
if
he
would
part
with
father
and
mother
for
the
company
of
a
beggar
or
a
thief
,
you
would
say
he
had
no
great
love
to
you
.
And
if
you
will
venture
your
part
in
heaven
for
the
pleasures
of
sin
,
and
will
part
with
God
for
the
matters
of
this
world
,
would
you
have
him
think
that
you
set
much
by
his
Kingdom
or
his
love
?
O
the
unreasonableness
of
sin
!
the
madness
of
worldly
fleshly
men
!
Is
it
indeed
more
desirable
to
prosper
in
their
shops
,
their
fields
,
and
their
pleasures
for
a
few
daies
or
years
,
then
everlastingly
to
live
in
the
presence
of
the
Lord
?
Shall
Christ
purchase
a
Kingdom
at
the
price
of
his
blood
,
and
offer
it
us
freely
,
and
shall
we
prefer
the
life
of
a
bruit
before
it
?
Shall
God
offer
to
advance
so
mean
a
creature
to
an
heavenly
station
among
his
Angels
;
and
shall
we
choose
rather
to
wallow
in
the
dung
of
our
Transgressions
?
Take
heed
,
lest
as
you
are
guilty
of
Esau's
folly
,
you
also
meet
with
Esau's
misery
!
and
the
time
should
come
,
that
you
shall
find
no
place
for
Repentance
,
that
is
,
for
Recovery
by
Repentance
,
though
you
seek
it
with
tears
.
Contempt
of
kindness
,
is
a
provoking
thing
:
For
it
is
the
height
of
ingratitude
.
And
especially
when
it
is
the
greatest
kindness
that
is
contemned
.
As
it
will
be
the
everlasting
imployment
of
the
Saints
,
to
enjoy
that
felicity
,
and
to
admire
and
praise
that
infinite
Love
which
caused
them
to
enjoy
it
:
So
will
it
be
the
everlasting
misery
of
the
damned
,
to
be
deprived
of
that
felicity
,
and
to
think
of
their
folly
in
the
unthankful
contempt
of
it
;
and
of
the
excellency
of
that
Kingdom
which
thus
they
did
contemn
.
God
sets
before
you
Earth
and
Heaven
:
If
you
choose
earth
,
expect
no
more
:
And
hereafter
,
Remember
,
that
you
had
your
choice
.
10.
To
make
short
of
the
rest
of
the
aggravation
of
your
sin
,
and
sum
it
up
in
a
word
;
Your
Love
of
the
world
is
the
sum
of
all
iniquity
.
It
virtually
or
actually
containeth
in
it
the
breach
of
every
command
in
the
Decalogue
.
The
first
Commandment
which
is
the
foundation
of
the
Law
,
and
especially
of
the
first
Table
,
is
broken
by
it
,
while
you
make
it
your
Idol
,
and
give
it
the
Esteem
,
and
Love
,
and
Service
that
is
due
to
God
.
The
second
,
third
and
fourth
Commandments
it
disposeth
you
to
break
.
While
your
hearts
and
ends
are
carnal
and
worldly
,
the
manner
of
your
service
will
be
so
,
and
you
will
suit
your
Religion
to
the
will
of
men
,
and
your
carnal
Interest
,
and
not
to
the
will
and
word
of
God
.
The
name
and
holy
nature
of
God
,
is
habitually
contemned
by
you
,
while
you
more
set
by
your
worldly
matters
then
by
him
:
His
holy
daies
you
ordinarily
violate
,
and
his
Ordinances
you
do
hypocritically
abuse
,
while
your
hearts
are
upon
your
covetousness
or
sensual
delights
;
and
are
far
from
him
while
you
draw
near
him
with
your
lips
.
Worldlinys
▪
will
make
you
even
break
the
bonds
of
natural
obligations
,
and
be
unthankful
to
your
own
Parents
,
disobedient
to
your
superiours
,
unfaithful
to
your
equals
,
and
unmerciful
to
your
inferiours
.
There
is
no
trusting
a
worldling
,
he
will
sell
his
friend
for
money
.
He
careth
not
to
wrong
you
in
your
life
,
your
chastity
,
estate
and
name
,
for
his
lustful
,
ambitious
,
and
covetous
desires
.
For
he
directly
breaketh
the
tenth
Commandment
,
which
is
the
sum
of
the
second
Table
,
requiring
us
to
regard
the
welfare
of
our
neighbour
,
and
not
to
maintain
a
private
selfish
interest
against
it
.
So
true
is
that
of
Paul
,
1
Tim.
6.
10.
The
love
of
money
is
the
root
of
all
evil
.
As
adhering
to
God
,
is
the
sum
of
all
Duty
,
and
Spiritual
Goodness
;
so
adhering
to
the
creature
,
instead
of
God
,
is
the
sum
of
all
wickedness
and
disobedience
.
And
seeing
all
this
is
so
,
I
require
you
here
in
the
name
of
God
,
to
cast
out
this
wickedness
,
and
cherish
it
no
longer
:
Bring
forth
that
Traytor
that
hath
dethroned
God
in
your
hearts
and
exalted
it self
,
and
let
it
die
the
death
.
It
subverteth
Common-wealths
,
and
all
societies
;
it
causeth
perjury
,
perfidiousness
and
sedition
;
it
raiseth
wars
,
and
sets
the
world
together
by
the
ears
:
it
overturneth
all
right
order
,
and
strikes
at
the
heart
of
Morality
it self
,
and
would
make
every
man
a
Woolf
or
Tyger
to
his
brother
:
It
is
a
murderer
of
your
own
souls
▪
and
the
cause
of
cruelty
both
to
the
souls
and
bodies
of
others
:
It
is
a
lyar
that
promiseth
what
it
cannot
perform
:
It
is
a
cheater
that
would
deceive
you
of
your
everlasting
happiness
;
and
tice
you
into
Hell
,
by
pretences
of
furthering
your
profit●
and
contents
:
It
causeth
parents
to
neglect
the
souls
of
their
children
,
and
children
to
wish
the
death
of
their
parents
,
or
be
weary
of
them
,
or
disregard
them
:
and
causeth
Law-suits
and
contentions
between
brother
and
brother
,
and
neighbour
and
neighbour
;
and
fills
the
heart
with
rancor
and
malice
;
and
turneth
families
and
Kingdoms
into
confusion
:
it
maketh
people
hate
their
Teachers
;
and
too
many
Ministers
to
neglect
their
flocks
:
It
adulterously
seeketh
to
vitiate
the
spouse
of
Christ
,
and
take
up
the
heart
which
was
reserved
for
himself
:
It
robbeth
him
of
his
honour
,
of
our
affections
and
obedience
;
and
Sacrilegiously
defaceth
the
Temple
of
the
Holy
Ghost
:
It
will
not
allow
God
one
free
thought
,
nor
full
affection
of
your
heart
,
nor
one
hour
entirely
improved
for
his
honour
.
This
is
the
World
;
and
thus
is
it
used
by
sensual
men
.
Judge
now
whether
it
deserve
not
to
die
the
death
;
and
to
be
cast
out
of
your
souls
!
and
wherher
we
have
not
reason
to
say
,
Crucifie
it
,
Crucifie
it
?
Ask
me
no
more
,
What
evil
it
hath
done
!
You
see
it
is
such
an
enemy
to
the
God
of
heaven
,
that
if
you
cherish
it
and
let
it
live
in
your
hearts
,
you
are
not
friends
to
Christ
or
your
salvation
.
Away
with
it
then
without
any
more
ado
;
and
use
it
as
the
world
did
use
your
Lord
:
and
as
it
nailed
him
on
the
Cross
,
so
go
to
his
Cross
,
for
a
nail
to
fasten
it
,
and
for
strength
to
Crucifie
it
,
that
you
may
be
victors
and
super-victors
through
him
that
loved
you
,
and
overcame
the
world
for
you
.
Choose
not
to
be
slaves
,
when
you
may
be
free-men
and
triumphers
.
Take
warning
by
all
that
have
gone
before
you
:
serve
not
a
Master
that
casteth
off
all
his
servants
in
distress
;
and
leaveth
them
all
in
fruitless
complaints
of
its
unprofitablness
!
Think
not
to
speed
well
where
never
man
sped
well
before
you
;
nor
to
find
content
,
where
none
have
found
it
.
If
all
the
worlds
followers
complain
of
it
at
the
parting
,
take
warning
by
them
,
and
foresee
the
end
.
Find
out
one
man
that
ever
was
made
happy
by
the
world
,
(
in
a
true
and
durable
happiness
)
before
you
venture
your
own
hopes
and
happiness
in
such
hands
.
Put
not
your selves
and
all
that
you
have
in
such
a
leaking
vessel
that
never
yet
brought
man
safe
to
shore
.
Will
neither
the
experience
of
your
own
lives
,
nor
the
experience
of
all
the
world
before
you
,
delivered
in
the
history
of
so
many
thousand
years
,
be
a
sufficient
warning
to
you
to
avoid
the
snare
?
What
will
you
take
then
for
a
sufficient
warning
?
Were
not
reason
captivated
,
one
would
think
that
a
walk
into
the
Church-yard
might
satisfie
you
.
The
sight
of
a
grave
or
of
a
dead
body
should
kill
and
disgrace
the
world
in
your
eyes
.
Do
you
see
where
you
must
lie
,
and
what
that
flesh
which
you
so
regard
must
be
turned
to
,
and
what
is
the
most
that
can
be
expected
from
the
world
,
and
in
how
poor
and
despicable
a
case
it
will
then
leave
you
?
and
yet
will
you
doat
upon
it
,
and
neglect
and
lose
the
life
everlasting
for
it
?
Will
you
be
wilfully
seduced
by
the
vain-glory
and
oftentation
of
blinded
worldlings
,
when
you
are
certain
before-hand
that
they
will
not
be
long
of
the
mind
themselves
,
that
now
they
are
?
Name
me
one
man
if
you
can
,
that
rejoyceth
in
his
worldly
prosperity
now
,
and
speaketh
well
of
it
,
who
rejoyced
in
it
,
and
spoke
well
of
it
two
hundred
years
ago
!
It
s
a
child
indeed
that
would
have
an
house
builded
by
every
fine
flower
that
he
seeth
in
his
way
,
and
forgetteth
his
home
,
his
friends
and
his
inheritance
!
When
its
two
to
one
but
the
flower
will
be
withered
,
before
his
house
be
finished
,
and
the
pleasure
will
not
answer
the
trouble
and
cost
.
Indeed
if
the
world
were
a
better
place
,
then
that
which
we
are
going
to
,
I
could
not
then
blame
any
to
desire
to
keep
it
as
long
as
they
can
:
And
yet
if
it
were
so
,
the
certainty
of
our
removall
should
make
us
less
regard
it
,
and
look
more
to
the
place
where
we
must
evermore
remain
.
Much
more
when
our
home
doth
exceed
this
world
in
worth
,
as
much
as
in
continuance
.
It
s
folly
enough
to
set
a
mans
heart
upon
the
fairest
Inn
that
is
in
his
way
;
but
to
prefer
a
swine-stye
before
a
Pallace
where
his
Father
dwells
and
his
inheritance
doth
lie
,
is
somewhat
worse
then
meer
folly
:
and
its
meet
that
such
be
used
according
to
their
choice
.
It
s
meet
indeed
that
we
be
patient
in
our
Wilderness
,
and
murmure
not
at
God
for
the
sufferings
that
it
casteth
us
upon
.
But
to
love
it
better
then
the
promised
Land
,
and
to
think
or
speak
hardly
of
our
happiness
it self
,
and
those
that
would
lead
us
to
it
,
this
is
unreasonable
.
The
Israelites
were
never
so
foolish
as
to
build
Cities
in
the
Wilderness
,
as
desiring
to
make
it
their
fixed
habitations
;
but
contented
themselves
with
moveable
tents
.
What
a
curse
were
it
if
God
should
put
you
off
with
earth
,
and
give
you
no
other
treasure
and
felicity
,
but
what
it
can
afford
.
You
might
well
then
look
on
your
Inheritance
as
Hiram
did
on
his
twenty
Cities
in
Galilee
,
1
King
.
9.
11
,
12.
and
disliking
it
,
call
it
the
Land
of
Cabul
.
It
is
the
description
of
miserable
wicked
men
to
have
their
portion
in
this
life
▪
Psalm
17.
14.
Suppose
you
had
the
most
that
you
can
expect
in
the
world
;
would
you
be
contented
with
this
as
your
portion
?
What
is
that
you
would
have
,
and
which
you
make
such
a
stir
for
?
Would
you
have
larger
possessions
,
more
delightful
dwellings
,
repute
with
men
,
the
satisfying
of
your
lusts
?
&c.
Dare
you
take
all
this
for
your
portion
if
you
had
it
?
Dare
you
quit
your
hopes
of
the
life
to
come
for
such
a
portion
?
You
dare
not
say
so
,
nor
do
it
expresly
;
though
you
do
it
implyedly
and
in
effect
.
O
do
not
that
which
is
so
horrid
that
your
own
hearts
dare
not
own
without
trembling
and
astonishment
!
I
pray
you
tell
me
;
do
you
think
that
a
sufficient
Portion
which
the
Devil
himself
would
give
you
if
he
could
,
or
is
willing
you
should
have
?
He
is
content
that
you
enjoy
your
lusts
and
pleasures
;
he
is
willing
to
let
you
have
the
honours
and
fulness
of
the
world
,
while
you
are
on
earth
.
He
knows
that
he
can
this
way
best
deal
with
your
consciences
,
and
please
you
in
his
service
,
and
quiet
you
awhile
till
he
hath
you
where
he
would
have
have
you
.
He
that
told
Christ
of
all
the
Kingdoms
of
the
world
,
and
the
glory
of
them
,
would
doubtless
have
given
him
them
,
if
it
had
been
in
his
power
,
to
have
obtained
his
desire
.
Though
you
think
it
too
dear
to
part
with
your
wealth
or
pleasures
for
heaven
,
and
to
be
at
the
labour
of
an
holy
life
to
obtain
it
;
the
Devil
would
not
think
it
too
dear
to
give
you
all
England
,
nor
all
the
world
,
if
it
were
in
his
power
,
that
thereby
he
might
keep
you
out
of
Heaven
:
And
he
is
willing
night
and
day
to
go
about
such
kind
of
work
,
that
may
but
attain
his
ends
in
devouring
you
.
If
he
were
able
,
he
would
make
you
all
Kings
,
so
that
he
could
but
keep
you
thereby
from
the
Heavenly
Kingdom
.
Alas
,
he
that
tempteth
you
to
set
light
by
heaven
,
and
prefer
this
world
before
it
,
doth
better
know
himself
to
his
sorrow
,
the
worth
of
that
everlasting
glory
which
he
would
deprive
you
of
,
and
the
vanity
of
that
which
he
thrusteth
into
your
hands
.
As
our
Merchants
that
trade
with
the
silly
Indians
,
when
they
have
perswaded
them
to
take
glass
,
and
pieces
of
broken
Iron
,
and
brass
,
and
knives
,
for
Gold
or
Merchandize
of
great
value
,
they
do
but
laugh
at
their
folly
when
they
have
deceived
them
,
and
say
,
What
silly
fools
be
these
to
make
such
an
exchange
!
For
the
Merchants
know
the
worth
of
things
,
which
the
Indians
do
not
.
And
so
is
it
between
the
Deceiver
of
souls
,
and
the
souls
that
he
deceiveth
.
When
he
hath
got
you
to
exchange
the
love
of
God
and
the
Crown
of
Glory
,
for
a
little
earthly
dung
and
lust
,
he
knows
that
he
hath
made
fools
of
you
,
and
undone
you
by
it
for
ever
.
Do
you
not
think
your selves
that
it
is
abominable
madness
in
those
Witches
that
make
a
Covenant
with
the
Devil
,
and
sell
their
souls
to
him
for
ever
,
on
condition
they
may
have
their
wills
for
a
time
?
I
know
you
will
say
it
is
abominable
folly
.
And
yet
most
of
the
world
do
in
effect
the
very
same
.
God
hath
assured
them
that
they
must
for
sake
him
or
the
world
,
and
that
they
must
not
love
the
world
if
they
will
have
his
love
;
nor
look
for
a
portion
in
this
life
,
if
they
will
have
any
part
in
the
inheritance
of
the
Saints
:
He
offers
them
their
choice
;
to
take
the
pleasures
of
Earth
or
Heaven
:
And
Satan
prevaileth
with
them
to
make
choice
of
Earth
,
though
they
are
told
by
God
himself
,
that
they
lose
their
salvation
by
it
.
And
here
you
may
see
what
advantage
Satan
gets
,
by
playing
his
game
in
the
dark
,
and
doing
his
work
by
other
hands
,
and
keeping
out
of
sight
himself
,
and
deceiving
men
by
plausible
pretences
.
Should
he
but
appear
himself
in
his
own
likeness
,
and
offer
poor
worldlings
to
make
such
a
match
with
them
,
how
much
would
the
most
of
you
tremble
at
it
and
abhort
it
?
And
yet
now
he
doth
the
same
thing
in
the
dark
,
you
greedily
embrace
it
.
If
you
should
but
see
or
hear
him
,
desiring
you
to
put
your
hands
to
such
a
Covenant
as
this
is
,
[
I
do
consent
to
part
with
the
love
of
God
,
and
all
my
hopes
of
salvation
,
so
I
may
have
my
pleasures
,
and
wealth
,
and
honour
till
I
die
.
]
Sure
,
if
you
be
not
besides
your selves
you
would
not
,
you
durst
not
put
your
hands
to
it
.
Why
then
will
you
now
put
both
hand
and
heart
to
it
;
when
he
plaies
his
game
underboard
,
and
implicitly
by
his
temptations
doth
draw
you
to
the
same
consent
?
What
do
the
most
of
the
world
,
but
prefer
earth
before
heaven
through
the
course
of
their
lives
?
They
prefer
it
in
their
thoughts
,
and
words
,
and
deeds
.
It
hath
their
sweetest
and
freest
thoughts
and
words
,
and
their
greatest
care
,
and
diligence
,
and
delight
.
And
what
then
do
these
men
do
,
but
sell
their
salvation
for
the
vanities
of
the
world
?
Believe
it
,
Sirs
,
if
you
understood
the
Word
of
God
,
and
understood
Satans
temptations
,
and
understood
your
own
doings
,
you
would
see
that
you
do
no
less
then
thus
make
sale
of
your
precious
souls
.
And
it
is
not
your
false
Hopes
that
for
all
this
you
shall
be
saved
,
when
you
can
keep
the
world
no
longer
,
that
will
undo
the
bargain
.
If
the
Law
of
the
Land
do
punish
Murder
and
Theft
with
death
,
he
that
ticeth
you
to
commit
the
crime
,
doth
tice
you
to
cast
away
your
life
;
and
it
will
not
save
you
to
say
,
[
I
had
hoped
that
I
might
have
plaid
the
thief
or
murderer
,
and
yet
be
saved
.
]
O
Sirs
,
if
you
knew
but
half
as
well
what
you
sell
and
cast
away
,
as
the
Devil
doth
that
tempts
you
to
it
,
sure
you
durst
never
make
such
a
match
,
nor
pass
away
such
an
inheritance
,
for
a
little
earthly
smoak
and
dust
.
SECT.
XVIII
.
Use
of
Exhortation
.
MEN
,
Fathers
and
Brethren
,
hearken
to
the
word
of
Exhortation
which
I
have
to
deliver
to
you
from
the
Lord
.
I
know
that
this
world
is
near
you
,
and
the
world
to
come
is
out
of
sight
.
I
know
the
flesh
which
imprisoneth
those
souls
,
is
so
much
inclined
to
these
sensual
things
,
that
it
will
be
pleased
with
nothing
else
:
But
yet
I
am
to
tell
you
from
the
word
of
the
Lord
,
that
this
world
must
be
forsaken
before
it
forsake
you
,
and
that
you
must
vilifie
and
set
light
by
it
,
and
your
heart
and
hopes
must
be
turned
quite
another
way
,
and
you
must
live
as
men
of
another
world
;
or
you
will
undo
your selves
and
be
lost
for
ever
.
If
you
have
thought
that
you
might
serve
God
and
Mammon
,
and
Heaven
and
Earth
might
both
be
your
End
and
Portion
,
and
God
and
the
world
might
both
have
your
hearts
,
I
must
acquaint
you
that
you
are
dangerously
mistaken
.
Unless
you
have
two
hearts
,
One
for
God
,
and
one
for
the
world
:
and
two
souls
,
One
to
save
,
and
one
to
lose
.
But
I
doubt
when
one
soul
is
condemned
,
you
will
not
find
another
to
be
saved
.
I
must
plainly
tell
you
,
that
the
case
of
multitudes
,
not
only
of
the
sottish
vulgar
,
but
of
persons
of
Honour
and
Worshipful
Gentlemen
,
is
so
palpably
miserable
in
the
eyes
of
impartial
discerning
men
,
that
we
are
obliged
to
lament
it
.
We
hear
you
speak
as
contemptibly
of
the
world
in
an
affected
discourse
,
as
any
others
:
but
we
see
you
follow
it
,
with
unwearied
eagerness
:
You
dote
upon
it
:
You
contrive
and
project
how
you
may
enjoy
it
;
You
think
you
have
got
some
great
matter
when
you
have
obtained
it
:
A
filthy
stir
you
make
in
the
world
,
some
of
you
,
to
the
disquiet
of
all
about
you
that
you
may
be
richer
or
greater
then
you
are
.
It
takes
up
your
heart
,
your
time
,
your
strength
;
and
visibly
it
is
the
very
work
you
live
for
,
and
the
great
game
that
you
play
,
and
the
main
trade
that
you
drive
on
;
and
all
your
Religious
affairs
come
in
but
on
the
by
,
and
God
is
put
off
with
the
leavings
of
the
world
:
And
if
you
are
low
in
the
world
,
or
miss
of
your
desires
,
and
suffer
in
the
flesh
;
you
whine
,
and
repine
,
as
if
you
had
lost
your
God
and
your
Treasure
.
If
you
will
deceive
your selves
by
denying
t●is
,
that
bettereth
not
your
case
:
Neither
God
,
nor
any
wise
man
,
that
seeth
your
worldly
lives
,
and
how
much
you
set
by
worldly
things
,
and
how
little
Good
you
do
with
your
wealth
,
and
how
much
the
flesh
and
your
posterity
have
as
devoted
unto
them
,
and
how
little
God
hath
devoted
unto
him
;
I
say
,
no
wise
man
that
seeth
this
will
believe
that
you
are
mortified
heavenly
men
.
I
do
here
proclaim
to
you
this
day
from
the
Word
of
the
Lord
,
that
this
your
way
is
your
folly
,
Psalm
49.
13.
Luke
12.
20.
and
that
you
are
at
present
in
a
damnable
condition
,
that
you
are
the
enemies
of
God
,
whoever
of
you
are
friends
to
the
world
,
and
that
if
you
love
the
world
,
the
love
of
the
Father
is
not
in
you
,
1
Iohn
2.
15.
and
that
you
must
in
Affection
and
Resolution
forsake
all
that
you
have
in
the
world
,
and
look
for
a
Portion
in
the
world
to
come
,
or
you
are
not
Christians
indeed
,
nor
can
be
saved
,
Luke
14.
33.
It
would
grieve
the
heart
of
a
Believing
man
,
to
see
how
desperately
many
civil
ingenuous
Gentlemen
and
others
delude
and
destroy
themselves
insensibly
.
You
will
I
hope
all
cry
shame
upon
a
common
swearer
,
drunkard
or
whoremonger
:
you
will
hang
a
Thief
,
a
Murderer
,
or
a
Traytor
.
But
you
seem
not
sensible
of
the
misery
of
your
own
Condition
,
that
are
perhaps
in
a
more
dangerous
case
then
these
.
I
beseech
you
consider
!
Is
not
that
the
most
sinful
and
dangerous
state
,
where
God
hath
least
of
the
heart
,
and
the
creature
hath
most
?
What
know
you
,
if
you
know
not
this
?
Why
it
is
apparent
,
that
there
is
less
Love
to
the
world
in
many
an
one
of
the
forementioned
wretches
,
then
in
many
Civil
Gentlemen
,
that
live
in
good
reputation
in
their
Countrey
,
and
little
suspect
so
much
mischief
by
themselves
.
That
is
the
most
wicked
man
,
that
hath
in
his
heart
the
strongest
Interest
which
is
opposite
unto
God
:
and
all
that
is
not
subordinate
is
opposite
.
Sin
hath
not
so
deep
and
strong
an
Interest
in
some
Muderers
,
that
kill
a
man
in
a
passion
,
in
some
swearers
that
get
nothing
by
it
,
but
swear
in
a
passion
,
or
in
some
thieves
,
that
steal
in
necessity
,
as
it
hath
in
many
that
seem
sober
and
Religious
.
I
say
again
,
the
greater
creature
●nterest
,
the
more
sinful
is
the
estate
.
Alas
,
Sirs
,
the
abstaining
from
some
of
these
crimes
,
and
living
like
Civil
Religious
men
,
if
the
world
be
not
Crucified
to
you
and
you
to
it
,
doth
but
hide
your
sin
and
misery
,
and
hinder
your
shame
and
repentance
,
but
not
prevent
your
damnation
.
Nay
the
very
Interest
of
the
flesh
it
●elf
may
make
you
forbear
disg●acefull
sins
;
and
so
that
may
be
finally
your
greater
vice
,
which
you
so
much
glory
in
,
and
which
is
materially
your
duty
.
All
the
priv●ledge
of
your
condition
is
,
that
you
shall
serve
the
Devil
in
more
Golden
setters
,
then
the
poorer
and
contemned
for
t
of
sinners
;
and
that
you
may
be
the
children
of
wrath
with
less
suspition
;
and
that
you
may
go
to
Hell
in
more
credit
then
the
rest
;
and
by
your
self-deceit
,
you
may
keep
off
the
knowledge
of
your
misery
,
and
the
disquiet
of
soul
that
would
follow
thereupon
;
till
death
make
you
wiser
when
it
is
too
late
.
And
is
this
a
benefit
to
rejoyce
in
?
Indeed
you
have
your
Good
things
in
this
life
;
you
may
be
cloathed
in
the
best
,
and
fare
deliciously
,
and
when
you
are
in
Hell
Torments
,
where
you
would
be
glad
of
a
drop
of
water
,
your
kindred
on
earth
may
nevertheless
honour
your
name
,
and
little
suspect
or
believe
your
misery
.
And
this
is
the
Priviledge
that
you
have
above
more
disgraced
offendors
:
You
leave
a
better
esteem
of
you
on
earth
,
when
your
souls
are
in
Hell
I
But
,
alas
,
if
a
Pope
should
Saint
you
,
and
his
followers
pray
to
you
and
worship
you
,
as
its
possible
they
may
do
,
this
will
not
ease
your
torments
.
I
confess
I
am
sensible
that
this
kind
of
discourse
is
not
very
like
to
please
you
;
but
it
is
not
my
errand
to
Please
,
but
to
Profit
.
For
my
part
,
I
bear
you
as
much
respect
,
as
you
are
Magistrates
,
or
otherwise
qualified
for
the
common
good
,
as
others
do
:
But
I
must
deal
plainly
with
you
,
in
hope
of
your
recovery
,
or
at
least
of
the
discharge
of
my
own
soul.
I
confess
to
you
,
I
look
upon
a
worldly
Prince
,
or
Judge
,
or
Justice
,
or
Gentlem●n
,
or
Freeholder
yea
or
Minister
,
as
men
as
wicked
before
God
,
and
in
as
dam●able
and
dangerous
a
case
to
their
own
souls
,
as
the
thieves
that
you
bur●
in
the
hand
and
hang.
I
am
far
from
extenuating
their
sin
or
misery
:
but
I
am
shewing
you
your
own
.
Your
sin
may
be
as
deep
rooted
,
and
the
interest
of
the
world
may
be
more
predominant
in
you
,
then
in
them
.
Your
lands
,
and
houses
,
and
hopeful
posterity
,
and
the
other
provisions
that
you
have
made
for
your
flesh
,
may
have
more
of
your
hearts
,
then
the
world
hath
of
the
heart
of
a
poor
prisoner
that
never
had
so
much
to
Idol●ze
.
Believe
it
Gentlemen
,
Christ
was
not
in
jest
,
when
he
so
often
and
earnestly
warneth
men
of
your
quality
of
their
everlasting
peril
:
Even
more
then
ever
he
did
Adulterers
or
Thieves
.
It
s
not
for
nothing
●●●t
he
tells
us
how
[
the
cares
of
the
world
,
and
the
deceitfulness
of
riches
choak
the
word
,
that
it
becometh
unfruitful
,
Luke
8.
14
Mat.
16.
2●
.
The
Pharisecs
that
were
covetous
derided
Christ
,
when
others
did
believe
,
Luke
16.
14.
They
cannot
be
true
Believers
that
receive
Honour
one
of
another
,
and
seek
not
the
honour
that
cometh
from
God
only
,
Iohn
5.
44.
that
is
,
who
prefer
the
former
.
It
is
not
for
nothing
that
Christ
assureth
you
,
that
it
is
as
hard
for
a
rich
man
to
enter
into
the
Kingdom
of
God
,
as
for
a
Camel
to
go
throw
a
needles
eye
.
Which
though
it
be
possible
,
doth
plainly
shew
some
extraordinary
difficulty
,
Mat.
19.
23
,
24.
such
use
to
go
away
sorrowful
,
when
they
hear
of
forsaking
all
,
because
they
are
rich
,
Luke
18.
23.
Hath
not
God
chosen
the
poor
of
this
world
,
rich
in
faith
,
to
be
heirs
of
the
Kingdom
,
which
he
hath
promised
to
them
that
love
him
?
Iam.
2.
5.
And
the
Holy
Ghost
saith
not
without
cause
,
that
[
Not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
,
]
1
Cor.
1.
26.
But
God
hath
chosen
the
weak
things
of
the
world
to
confound
the
things
that
are
mighty
;
and
base
things
of
the
world
,
and
things
that
are
despised
,
hath
God
chosen
,
and
things
that
are
not
,
to
bring
to
nought
things
that
are
,
that
no
flesh
should
glory
in
his
pr●sence
,
v.
27
,
28
,
29.
It
is
the
common
case
of
prospering
worldlings
to
play
the
fool
after
all
Gods
warnings
,
and
in
their
hearts
to
say
,
Soul
take
thy
rest
;
when
they
know
not
but
that
night
their
souls
may
be
called
for
,
Luke
12.
20.
O
that
you
would
be
pleased
but
considerately
to
read
those
two
parables
or
histories
,
Luke
12.
16.
and
Luke
16.
19.
which
you
have
so
often
read
or
heard
inconsiderately
.
I
beseech
you
think
not
that
we
wrong
such
men
,
if
we
rank
them
with
the
most
notorious
sinners
.
The
Apostle
reckoneth
them
with
the
most
hainous
sinners
that
should
arise
in
the
last
daies
,
2
Tim.
3.
2
,
4.
Covetous
,
and
lovers
of
their
own
selves
,
and
lovers
of
pleasures
more
then
God
,
and
bids
us
turn
away
from
such
.
And
he
reckoneth
them
among
such
as
the
Church
must
excommunicate
,
and
with
whom
a
Christian
may
not
eat
,
1
Cor.
5.
10
,
11.
And
with
the
notorious
wicked
men
that
shall
not
enter
into
the
Kingdom
of
God
,
1
Cor.
6.
10.
Eph.
5.
5.
It
is
a
sin
not
to
be
once
named
among
the
Saints
,
Eph.
5.
3.
In
a
word
,
if
you
are
worldly
or
cove●ous
,
you
are
certainly
wicked
and
abhorred
by
God
,
how
highly
soever
you
may
be
esteemed
of
men
.
Psalm
10.
3.
The
wicked
boasteth
of
his
hearts
desire●
▪
and
blesseth
the
covetous
whom
the
Lord
abhorreth
]
If
yet
you
think
I
use
you
unmannerly
in
speaking
so
hardly
of
you
,
hear
the
Holy
Ghost
a
little
further
,
Iam.
5.
1.
Go
to
now
ye
rich
men
;
weep
and
howl
for
your
miseries
that
shall
come
upon
you
.
Your
riches
are
corrupted
,
and
your
garments
motheaten
,
your
gold
and
silver
is
cankered
,
and
the
rust
of
them
shall
be
a
witness
against
you
,
and
shall
eat
your
fl●sh
as
it
were
fire
,
ye
have
heaped
treasure
together
for
the
last
dates
]
And
mentioning
their
oppression
,
he
addeth
,
[
Ye
have
lived
in
pleasure
on
the
earth
,
and
been
wanton
:
Ye
have
nourished
your
hearts
as
in
a
day
of
slaughter
.
]
In
a
word
,
If
Christ
called
Peter
himself
a
Satan
,
when
he
would
have
had
him
favour
himself
,
and
avoid
suffering
,
because
he
savoured
not
the
things
of
God
,
but
of
men
,
Mat.
16.
22.
You
may
see
that
we
call
you
not
so
bad
as
you
are
.
I
Shall
now
take
the
freedom
to
come
a
little
nearer
you
,
and
close
with
you
upon
the
main
of
my
business
.
Poor
worldlings
!
I
come
not
hither
to
beat
the
air
,
nor
to
waste
an
hour
in
empty
words
:
but
it
is
Work
that
I
come
upon
.
An
unpleasing
Work
to
flesh
and
blood
;
even
to
take
away
your
profits
,
and
pleasures
,
and
honours
from
you
!
to
take
away
the
world
from
you
,
and
all
that
you
have
therein
!
Not
out
of
your
Hands
,
but
out
of
your
Hearts
!
Not
against
your
wills
,
(
for
that
is
impossible
)
nor
by
unresistible
force
(
I
would
I
could
do
that
)
but
by
procuring
your
own
consent
,
and
perswading
you
to
cast
them
away
your selves
.
I
cannot
expect
the
consent
of
your
flesh
,
and
therefore
I
will
not
treate
with
it
;
but
if
yet
you
have
any
free
use
of
your
reason
in
matters
of
this
nature
,
look
back
upon
the
Reasons
that
I
have
before
laid
down
,
and
tell
me
whether
you
see
not
sufficient
cause
to
forsake
this
world
,
and
betake
your selves
to
another
course
of
life
,
and
look
another
way
for
your
felicity
?
This
then
is
the
upshot
of
all
that
I
have
been
saying
to
you
,
and
this
is
the
Message
that
I
have
to
you
from
God
;
to
require
you
presently
to
renounce
this
world
,
and
unfeig●edly
to
despise
it
,
and
proclaim
war
against
it
,
and
to
come
over
to
him
that
is
your
rightful
Lord
,
and
will
be
your
true
and
durable
Rest.
What
say
you
!
Will
you
be
divorced
from
the
world
and
the
flesh
this
day
▪
and
take
up
with
a
naked
Christ
alone
,
and
the
Hopes
of
an
heavenly
felicity
which
he
hath
promised
?
Will
you
bring
forth
that
Traytor
that
hath
had
your
hearts
and
lives
so
long
,
and
let
him
die
the
death
?
Shall
the
world
this
day
be
Crucified
to
you
,
and
you
to
it
?
I
am
to
let
you
know
,
that
this
is
the
thing
that
God
expecteth
,
and
nothing
less
will
serve
the
turn
,
nor
will
any
worldly
kind
of
Religiousness
bring
you
to
salvation
.
This
world
and
flesh
are
enemies
to
God
,
and
you
have
been
guilty
of
High
Treason
against
his
Majesty
by
harbouring
them
,
and
serving
them
so
long
.
And
I
am
moreover
to
let
you
know
,
that
God
will
have
them
down
,
one
time
or
other
:
Either
by
his
Grace
,
or
by
his
Judgement
▪
Had
you
rather
that
Death
and
Hell
should
make
the
separation
,
then
that
saving
grace
should
do
it
?
Will
you
still
hide
it
as
sugar
under
your
tongue
?
Will
you
obstinately
cleave
to
it
,
when
you
know
its
vanity
,
and
the
mischief
that
such
contempt
of
God
will
bring
?
If
you
do
so
,
God
will
embitter
it
to
you
in
the
end
!
and
he
will
make
it
gall
in
your
mouthes
,
and
torment
to
your
hearts
,
and
you
shall
spit
it
out
,
and
be
forced
to
confess
that
it
is
no
better
then
you
were
told
.
I
do
charge
you
therefore
in
the
name
of
the
Lord
,
that
you
renounce
this
world
without
delay
,
and
presently
and
effectually
Crucifie
it
to
your selves
.
You
once
did
it
by
your
parents
in
Baptism
,
and
you
have
proved
false
to
that
profession
:
Now
do
it
by
your selves
,
and
stand
to
what
you
do
.
If
it
had
not
been
a
part
of
Christianity
,
you
had
not
been
called
to
do
it
then
:
And
therefore
you
may
understand
,
that
it
is
but
to
be
Christians
indeed
that
I
perswade
you
.
A
Christian
worldling
,
is
as
meer
a
fiction
,
as
a
Christian
Infidel
.
Enter
now
into
your
own
hearts
with
a
Reforming
zeal
.
It
should
be
the
Temple
of
the
Holy
Ghost
:
down
then
with
every
Idol
that
is
there
erected
:
Whip
out
the
buyers
and
sellers
,
and
overthrow
the
money
Tables
,
and
suffer
it
not
to
be
made
a
den
of
thieves
.
Down
with
your
Diana's
:
Though
the
world
worship
her
;
God
and
his
sanctified
ones
despise
her
.
What
the
ungodly
say
of
our
Zion
,
we
say
of
your
Babel
,
Down
with
it
,
rase
it
,
even
to
the
foundation
:
it
is
a
thing
to
be
destroyed
:
happy
is
he
that
dasheth
the
brats
of
worldly
concupiscence
against
the
stones
,
Psalm
137.
7
,
8
,
9.
Mortifie
your
members
that
are
on
earth
.
Crucifie
this
your
p●●●ended
King
.
Away
with
the
world
out
of
your
hearts
,
it
is
not
fit
that
it
should
there
live
.
Honourable
,
Worshipfull
,
and
all
Well-Beloved
;
I
beseech
you
hear
me
not
,
as
if
I
speak
but
words
of
course
to
you
,
or
read
you
but
a
formal
Lecture
.
I
mean
as
I
speak
,
and
I
profess
to
the
faces
of
you
all
,
that
either
the
world
and
flesh
or
you
shall
die
.
Kill
it
,
or
it
will
kill
you
;
and
Christ
will
destroy
both
it
and
you
.
Think
not
any
more
of
a
fleshly
earthly
minded
man
,
that
hath
his
affections
on
this
world
,
as
a
tollerable
sinner
of
the
smaller
size
:
I
tell
you
,
the
Devil
may
as
soon
be
saved
,
as
a
man
that
liveth
and
dyeth
a
sensualist
.
I
mean
not
only
the
notorious
Misers
,
or
the
infamous
Drunkards
,
Gamesters
or
idle
Gallants
;
but
all
men
,
even
the
most
Civil
or
seemingly
Religious
,
in
whose
hearts
a
worldly
fleshly
interest
is
predominant
.
If
you
are
such
,
your
Honours
and
Riches
will
not
keep
you
from
being
fire-brands
of
hell
.
Down
therefore
with
the
world
,
and
set
up
God
alone
in
your
souls
.
I
cannot
but
understand
,
that
I
am
like
to
be
an
unwelcome
Messenger
to
you
,
that
come
on
such
an
ungratefull
errand
.
If
I
came
as
the
Levellers
or
Quakers
,
to
cry
down
your
pride
and
worldliness
,
with
such
mixtures
of
destraction
as
might
make
you
laugh
at
me
as
a
self-conceited
fantasticall
person
,
perhaps
it
would
trouble
you
less
to
hear
me
.
For
you
look
on
them
as
histrionicall
actors
.
Quakers
do
but
jest
with
you
,
or
harden
you
by
their
vanity
:
But
we
are
in
good
sadness
,
and
God
himself
is
in
good
sadness
with
you
.
We
must
have
your
worldly
Interest
out
of
the
very
hearts
of
you
;
Christ
will
have
your
heart
blood
for
it
,
if
he
shall
not
have
it
.
And
here
you
may
see
,
that
it
is
no
wonder
if
the
serious
faithfull
Ministers
of
Christ
,
be
men
detested
by
most
of
the
world
,
even
of
professed
Christians
themselves
.
For
alas
,
what
an
errand
is
it
that
God
doth
send
u●on
!
If
I
should
take
the
Crown
from
the
Princes
head
,
and
tread
it
in
the
dirt
,
what
must
I
expect
!
If
I
came
to
take
away
your
honours
,
or
your
estates
,
your
houses
,
lands
,
or
moneys
;
What
must
I
expect
!
Do
you
not
prosecute
and
hang
Thieves
for
robbing
you
of
some
of
these
!
Why
though
I
do
less
in
some
respects
,
it
is
more
that
I
am
sent
to
do
in
other
respects
.
Though
we
take
not
the
Princes
Crown
from
his
head
,
we
must
take
it
from
his
heart
.
Though
we
take
not
your
money
out
of
you●
purses
,
nor
your
goods
out
of
your
houses
,
nor
your
houses
out
of
your
possessions
,
we
must
attempt
to
take
them
all
out
of
your
hearts
.
No
wonder
then
if
we
be
hated
of
all
such
;
For
at
the
heart
it
is
that
the
world
is
sweetest
to
you
:
there
it
is
nearest
and
dearest
to
you
:
and
there
is
your
carnal
Interest
deepest
rooted
.
To
be
let
blood
in
the
very
heart
,
will
be
more
grievous
to
you
then
in
the
hand
.
And
yet
so
it
must
be
,
that
the
heart
blood
of
worldly
Interest
may
be
let
out
,
in
the
Crucifying
of
it
,
as
the
world
did
let
out
the
heart-blood
of
Christ
.
What
are
all
your
suits
at
this
Assize
about
!
but
against
one
man
that
robbed
you
of
your
money
!
against
another
that
took
your
cattle
!
against
another
that
would
deprive
you
of
your
estate
!
and
against
another
that
hath
wounded
your
Honour
and
Reputation
!
and
another
that
some
how
provoked
you
to
revenge
by
contradicting
your
will
.
What
wonder
then
if
you
should
all
turn
your
spleen
against
me
,
that
would
take
not
one
of
these
,
but
all
,
and
that
from
you
all
,
and
that
from
your
very
hearts
.
The
flesh
would
be
all
,
and
have
all
;
or
else
it
were
not
the
chiefest
Idol
:
No
marvel
then
if
it
storm
,
when
we
would
take
all
from
it
.
And
yet
let
me
tell
you
,
to
abate
your
indgnation
,
that
though
we
talk
of
casting
down
your
Temple
,
we
add
withall
,
that
it
shall
be
built
again
in
three
daies
:
and
the
casting
of
it
down
,
will
tend
to
its
greater
glory
.
The
world
will
be
more
honourable
and
usefull
to
you
when
it
is
Crucified
,
and
the
flesh
when
it
is
subjected
,
then
now
they
be
:
But
of
that
more
anon
.
Obj.
Oh
but
,
saith
the
Carnal
Heart
,
Have
my
honours
and
dignities
cost
me
so
dear
;
have
I
been
so
long
in
getting
my
Riches
,
and
shall
I
now
part
with
all
for
your
speeches
?
and
do
you
think
I
am
such
a
fool
as
to
be
worded
out
of
them
?
Soft
and
fair
:
I
came
not
by
them
so
easily
,
nor
will
I
so
easily
part
with
them
,
nor
with
the
content
and
comfort
that
my
heart
hath
in
them
.
Answ.
Because
that
worldlings
think
themselves
so
wise
,
and
put
such
a
face
of
confidence
on
their
dotage
,
I
shall
yet
draw
nearer
you
,
and
reason
the
●ase
a
little
further
with
you
,
and
to
that
end
I
shall
propound
these
following
Questions
,
desiring
your
serious
answer
.
Quest.
1.
BEcause
you
presume
to
call
it
folly
,
to
part
with
all
at
Christs
command
,
tell
me
,
Whether
is
God
or
you
the
wiser
,
and
whose
judgement
is
fittest
to
determine
which
is
the
wisest
way
?
Who
are
like
to
be
the
fools
indeed
?
those
that
you
call
so
,
or
that
God
calleth
so
?
Sure
you
should
easily
be
resolved
of
this
:
For
if
you
be
wiser
then
God
,
then
you
are
Gods
,
and
God
is
no
longer
God
.
For
he
that
is
wisest
and
best
is
God
.
And
me
thinks
,
as
bad
and
as
mad
as
you
are
,
you
should
not
be
so
mad
yet
as
to
say
,
or
think
that
you
are
Gods
,
or
that
you
are
wiser
then
God
.
Well
then
,
●old
but
there
,
and
then
let
us
consider
,
Whether
God
and
you
be
both
of
a
mind
,
about
the
matters
of
the
world
,
Psalm
49.
13.
When
he
hath
described
the
life
of
a
prosperous
worldling
,
he
saith
,
[
This
their
way
is
their
folly
:
yet
do
their
posterity
approve
their
sayings
.
]
And
in
Luke
12.
20.
we
find
Christs
censure
on
such
an
one
as
you
,
that
said
within
himself
,
[
Soul
,
thou
hast
much
goods
laid
up
for
many
years
:
take
t●i●e
ease
,
eat
,
drink
and
be
merry
.
]
To
whom
God
saith
,
[
Thou
●ool
,
this
night
thy
soul
shall
be
required
of
thee
:
then
whose
shall
those
things
be
which
thou
hast
provided
?
]
And
that
you
may
learn
to
make
a
due
application
of
this
,
and
not
think
it
is
nothing
to
you
,
Christ
addeth
,
[
So
is
he
that
layeth
up
treasure
for
himself
,
and
is
not
rich
towards
God
.
]
Where
you
may
note
the
exact
description
of
a
graceless
worldling
,
such
as
throughout
this
discourse
we
mean
:
He
is
one
that
layeth
up
treasure
for
himself
,
and
is
not
Rich
towards
God
;
as
all
the
sanctified
are
.
The
difference
lyeth
in
the
matter
,
and
end
,
or
use
of
his
riches
.
The
worldling
layeth
up
earthly
treasure
,
the
sanctified
man
layeth
up
a
treasure
in
heaven
with
God
:
The
worldling
is
rich
for
himself
,
and
all
that
he
parteth
with
for
Gods
service
or
the
poor
,
is
but
the
leavings
of
the
flesh
▪
and
that
which
it
can
spare
,
when
it
s
own
desires
are
satisfied
,
(
for
so
much
an
Epicure
may
part
with
to
good
uses
:
)
But
the
sanctified
doth
employ
his
riches
for
God
,
as
being
Rich
to
him
,
and
not
to
his
Carnal
self
.
You
see
by
this
time
who
they
be
that
are
the
fools
in
Gods
account
.
And
that
though
the
children
of
this
world
are
wiser
in
their
Generation
then
the
children
of
light
,
Luke
16.
8.
yet
the
wisdom
of
the
world
is
foolishness
with
God
,
and
the
foolishness
of
God
is
wiser
then
men
,
1
Cor.
3.
19.
&
1.
20
,
25.
And
you
know
that
it
is
Christ
that
requireth
you
to
forsake
all
that
you
have
for
him
;
and
dare
you
say
that
Christ
commandeth
you
to
be
fools
?
Is
not
that
the
wisest
way
which
he
requireth
?
Obj.
But
Christ
would
not
have
us
cast
away
that
which
he
giveth
us
,
but
only
rather
to
forsake
it
,
then
to
forsake
him
;
and
that
I
would
do
.
Answ.
But
if
you
forsake
it
not
first
in
Affection
and
Resolution
,
you
will
never
forsake
it
actually
when
he
calls
you
to
it
;
though
you
may
be
confident
you
should
,
while
you
look
not
to
be
put
to
it
.
In
your
hearts
all
must
be
now
forsaken
,
though
you
may
keep
some
in
your
hands
till
God
require
it
.
2.
And
even
in
prosperity
you
must
devote
your
wealth
to
God
,
and
use
it
more
for
him
then
for
your selves
,
if
you
will
prove
your selves
to
be
his
servants
.
Quest.
2.
MY
second
Question
to
you
is
this
:
You
that
are
so
loath
to
part
with
the
world
and
be
Crucified
to
it
,
tell
me
,
What
hath
it
done
for
you
?
that
you
should
be
so
fond
of
it
,
and
that
it
should
seem
worthy
of
such
estimation
and
affection
?
Hath
it
not
put
you
to
more
care
and
sorrow
then
it
is
worth
?
It
never
gave
you
solid
Peace
!
it
never
made
you
acceptable
to
God!
You
are
not
a
jot
better
when
you
are
rich
,
then
when
you
are
poor
;
unless
grace
do
that
for
you
that
riches
cannot
;
nay
and
grace
must
do
it
not
only
without
,
but
against
your
riches
.
All
that
the
world
can
do
for
you
,
is
but
to
satisfie
your
sensual
appetite
,
and
by
the
superfluity
to
please
a
Covetous
mind
.
And
is
this
a
matter
of
so
great
worth
?
A
beast
may
have
his
sensual
delight
as
well
as
you
?
And
if
man
be
better
then
a
beast
,
do
you
think
he
is
not
capable
of
a
better
and
higher
delight
then
beasts
?
Will
you
call
your selves
Men
and
Christians
,
and
yet
take
up
with
the
pleasures
of
a
bruit
,
and
there
place
your
happiness
?
If
the
drunk●rd
have
an
hundred
barrels
of
Ale
or
Wine
more
then
he
can
drink
,
this
doth
not
so
much
as
please
his
appetite
;
but
only
his
fa●●●
:
So
if
you
have
never
so
much
riches
more
then
your
flesh
●●
self
hath
use
for
,
this
only
pleaseth
a
covetous
fancy
.
All
that
you
enjoy
is
but
so
much
as
may
satisfie
the
lu●●s
of
your
flesh
.
And
I
pray
you
tell
me
,
Whether
you
do
not
your selves
believe
that
a
sober
,
temperate
,
heavenly
Christian
doth
live
as
comfortable
a
life
as
you
?
And
,
Whether
they
have
not
more
peace
in
their
minds
without
your
sinful
sensual
delights
,
then
you
have
with
them
?
Indeed
it
is
but
the
distemper
of
your
minds
that
makes
that
so
pleasant
to
you
,
which
another
that
is
well
in
his
wits
would
be
weary
of
:
As
the
swine
takes
pleasure
to
tumble
in
the
mire
,
which
a
wise
man
would
not
do
.
Do
you
not
sin
against
your
own
experience
!
Have
you
not
found
,
that
the
world
is
an
unsatisfactory
thing
,
and
cannot
help
you
in
a
day
of
trouble
?
And
yet
will
you
stick
to
it
?
Quest.
3.
MY
next
▪
Question
is
,
What
hath
the
world
done
for
any
other
,
that
should
perswade
you
to
set
so
much
by
it
as
you
do
?
Did
it
ever
save
a
soul
?
or
heal
a
soul
?
or
make
a
man
truly
happy
at
the
last
?
Look
back
in
any
credible
Records
,
to
the
beginning
of
the
world
,
and
down
to
this
day
,
and
tell
me
where
is
the
man
that
is
made
happy
by
the
world
?
And
Consider
what
it
hath
done
for
them
all
?
He
that
had
most
of
it
,
and
made
the
best
of
it
,
for
the
pleasing
of
his
flesh
,
had
but
a
short
taste
of
sonsual
pleasures
,
which
quickly
left
him
worse
then
he
was
before
;
like
cold
drink
to
a
man
in
the
fit
of
an
Ague
.
And
will
you
so
far
lay
by
your
reason
,
as
to
go
against
the
Experience
of
all
the
world
?
Do
they
all
cry
out
against
it
as
Vanity
,
and
yet
will
you
take
no
warning
?
Can
you
think
to
find
that
by
it
that
no
man
ever
found
before
you
?
What
art
have
you
to
extract
such
comforts
from
the
creature
,
that
never
man
could
do
till
now
?
It
is
the
shame
of
them
that
spend
so
much
cost
,
and
time
,
and
labour
,
in
seeking
that
seed
of
Gold
which
they
call
the
Philosophers
stone
,
because
never
any
that
sought
it
could
find
it
,
but
have
all
lost
their
labour
.
So
is
it
your
far
greater
shame
▪
to
run
an
hazard
so
much
greater
for
that
which
never
man
from
the
beginning
of
the
world
could
find
till
now
.
●olomon
went
as
far
as
any
,
in
the
pleasing
of
his
flesh
with
the
fulness
of
the
world
,
and
in
the
Conclusion
he
passeth
this
sentence
on
it
,
that
All
is
vanity
and
vexation
of
spirit
.
Quest.
4.
MY
next
Question
to
you
is
this
:
What
is
it
that
you
do
seriously
expect
from
the
world
for
the
time
to
come
,
that
should
perswade
you
to
stick
so
close
to
it
as
you
do
?
Some
great
matter
sure
you
think
it
will
do
for
you
?
or
else
you
would
never
so
esteem
it
.
I
pray
you
tell
me
what
it
is
?
Do
you
think
verily
,
that
it
will
make
you
truly
happy
?
Do
you
expect
that
it
should
bring
you
to
heaven
?
I
suppose
you
do
not
.
What
then
will
it
do
for
you
?
It
will
neither
prevent
a
sickness
,
nor
remove
it
:
It
cannot
take
away
a
tooth-ake
,
nor
a
fit
of
the
gout
or
stone
:
It
will
not
save
you
from
the
jaws
of
death
,
nor
keep
your
bodies
from
rotting
in
the
grave
,
nor
bribe
the
worms
or
corruption
from
devouring
them
.
When
your
Physitian
tells
you
that
your
disease
is
uncurable
,
and
you
see
that
there
is
no
way
but
one
with
you
,
and
you
must
be
gone
,
there
's
no
remedy
,
if
then
you
cry
for
help
to
the
world
,
it
cannot
help
you
:
Friends
cannot
save
you
,
Riches
and
Honours
,
Houses
and
Lands
cannot
preserve
you
:
Death
will
obey
his
will
that
sendeth
it
,
and
you
must
away
.
O
who
would
love
that
,
and
love
it
at
so
dear
a
rate
,
which
cannot
help
you
in
the
time
of
your
necessity
?
Who
would
serve
such
a
Master
,
such
an
Idol
God
,
as
cannot
relieve
you
in
the
day
of
your
distress●●
▪
When
conscience
is
awakened
,
and
begins
to
stir
,
and
gripe
you
,
and
the
wrath
of
God
doth
look
you
in
the
face
,
will
your
honours
ease
you
?
Will
your
friends
deliver
you
,
and
give
you
a
solid
lasting
Peace
?
You
know
they
will
not
:
You
cannot
with
all
the
wealth
in
the
world
procure
the
pardon
of
the
smallest
sin
?
You
may
get
the
Popes
pardon
for
money
,
but
not
Gods
.
You
must
go
to
Judgement
,
and
if
you
be
worldlings
,
must
be
damned
for
ever
,
for
all
your
wealth
.
Were
you
Lords
of
all
the
world
,
it
would
not
save
your
souls
from
Hell
,
no
nor
procure
you
a
drop
of
water
for
to
cool
your
tongues
.
What
is
it
then
that
you
expect
by
this
world
?
Sure
you
would
never
so
much
love
it
,
and
make
such
a
stir
for
it
,
if
you
looked
for
nothing
from
it
?
Why
it
is
that
your
flesh
may
have
some
satisfaction
in
the
mean
time
.
And
is
that
all
?
Yea
:
that
is
even
all
.
I
shall
then
proceed
to
the
next
Question
.
Quest.
5.
HOW
long
can
you
say
that
you
shall
keep
the
Riches
and
Honours
which
you
possess
?
Can
you
say
that
they
shall
be
yours
this
time
twelve-moneth
?
or
to
morrow
?
I
know
you
cannot
.
You
know
not
when
you
arise
in
the
morning
,
whether
ever
you
shall
lie
down
again
alive
.
Nor
when
you
lie
down
at
night
,
whether
you
shall
rise
alive
.
And
is
a
state
of
such
uncertain
tenure
so
valuable
?
You
glory
in
your
Honours
,
and
pleasures
,
and
possessions
,
and
for
ought
you
know
within
this
week
,
or
hour
,
they
may
be
none
of
yours
?
However
,
you
are
certain
to
be
deprived
of
them
ere
long
!
It
s
a
dull
understanding
indeed
,
that
cannot
foresee
the
day
,
when
he
must
be
stript
of
all
,
and
take
his
final
farewell
of
the
world
!
You
know
as
sure
as
you
shall
live
that
you
must
die
,
and
your
corpse
be
laid
in
the
common
dust
:
And
whose
then
shall
all
your
pleasure
be
?
When
God
calls
you
away
,
there
's
no
resisting
!
Or
if
he
call
for
any
of
your
earthly
comforts
,
there
's
no
withholding
.
Then
keep
them
if
you
can
.
The
bones
and
dust
of
your
fore-fathers
will
not
say
,
This
house
and
land
is
mine
!
Nor
do
they
retain
any
impress
of
their
former
earthly
pleasures
and
felicity
!
Alexander
could
not
know
his
Father
Philip's
bones
by
the
sight
of
them
,
nor
find
any
print
of
the
Crown
upon
his
skull
.
If
you
open
the
Grave
and
Coffin
of
your
Grandfathers
,
you
shall
find
there
no
great
signs
of
Riches
or
of
Honour
,
or
any
delights
.
And
should
you
not
look
on
that
which
will
be
,
even
as
if
it
were
already
?
I
cannot
but
take
that
which
certainly
will
be
,
in
a
manner
as
if
it
were
in
being
;
and
that
which
certainly
will
not
be
,
as
if
it
were
not
:
For
interposing
time
is
such
a
Nothing
,
as
makes
the
difference
next
to
None
.
What
if
you
might
be
the
Emperour
of
the
world
to
day
,
and
must
be
as
you
are
again
to
morrow
,
were
it
desirable
,
or
worthy
to
be
regarded
?
It
disgraceth
the
greatest
felicity
on
earth
,
to
say
,
that
It
will
have
an
end
:
The
time
is
near
when
it
will
not
be
.
As
it
extenuateth
the
labours
and
sufferings
of
a
Believer
,
into
a
kind
of
Nothing
,
to
say
that
they
will
shortly
be
at
an
end
.
That
which
will
be
Nothing
,
is
next
to
No●hing
.
Quest.
6.
MY
next
Question
to
you
is
this
:
How
do
you
think
you
shall
value
the
world
,
when
it
is
parting
from
you
?
or
at
the
furthest
,
when
you
are
newly
parted
from
it
?
If
a
man
come
to
you
on
your
death-bed
,
when
you
see
that
there
is
no
hope
of
life
,
and
ask
your
opinion
then
of
the
world
,
will
you
magnifie
it
as
now
you
do
?
When
your
spirits
are
languishing
,
and
your
heart
fainting
,
and
your
body
even
possest
with
pain
,
if
then
one
should
ask
you
,
Is
the
wealth
and
honours
of
the
world
such
excellent
things
as
once
you
deemed
them
?
Do
you
now
think
it
folly
to
renounce
and
forsake
them
all
for
Christ
?
What
would
you
then
say
?
I
beseech
you
tell
me
,
What
think
you
that
you
shall
then
say
?
Do
you
think
you
shall
then
extoll
the
world
,
and
count
them
fools
that
will
be
perswaded
to
forsake
it
?
Or
rather
will
you
not
wish
your selves
,
[
O
that
I
had
forsaken
it
,
before
it
did
forsake
me
!
]
Will
you
not
cry
out
,
[
Oh
vain
world
!
Deceitfull
world
!
]
And
wish
you
had
more
regarded
the
durable
Riches
?
I
think
you
will
.
Quest.
7.
WHat
is
it
that
dying
men
do
commonly
think
and
say
of
the
world
?
If
you
can
observe
what
all
others
say
of
it
,
you
may
partly
conjecture
what
mind
you
shall
be
of
your selves
.
You
have
sometimes
sure
been
about
dying
men
;
(
If
you
have
not
,
you
were
best
draw
near
them
hereafter
;
for
the
house
of
mourning
is
better
then
the
house
of
mirth
.
)
Do
you
not
hear
them
all
cry
out
of
the
world
,
as
a
worthless
thing
?
Do
you
not
see
how
little
good
it
can
then
do
them
?
And
will
no
warning
serve
you
?
Surely
the
judgement
of
one
of
these
men
(
much
more
of
so
many
)
is
more
to
be
valued
,
then
of
many
that
are
in
health
and
prosperity
,
that
overvalue
the
world
.
You
are
but
in
the
chase
,
and
know
not
what
it
is
which
you
do
pursue
:
but
they
have
overtaken
it
,
and
find
it
but
a
feather
:
You
are
but
in
the
trying
of
it
,
but
they
have
tryed
it
already
,
and
have
found
how
little
or
nothing
it
can
do
.
You
are
intangled
in
the
midst
of
its
deceits
:
but
they
begin
to
see
it
bare-fac't
.
Your
senses
are
more
violent
in
withdrawing
you
and
perverting
your
judgements
:
but
so
are
not
theirs
,
who
are
languishing
unto
death
.
If
you
come
to
one
of
them
,
that
know
they
must
die
within
a
few
daies
,
and
tell
them
that
such
a
Lordship
is
fallen
to
them
,
or
such
Honour
is
bestowed
on
them
,
or
such
a
friend
hath
given
them
great
possessions
;
how
will
they
regard
it
?
will
they
not
say
[
Alas
,
what
is
this
to
me
,
that
am
presently
to
leave
the
world
,
and
appear
before
the
eternal
Iudge
!
]
If
you
then
come
to
them
,
and
offer
them
such
baits
as
were
wont
to
catch
the
glutton
,
or
drunkard
,
or
fornicator
,
do
you
think
they
will
regard
them
?
Would
they
not
rather
cry
shame
against
him
that
would
then
entice
them
to
any
such
thing
?
Why
then
should
you
so
value
that
now
,
which
all
the
world
will
vilifie
at
the
last
?
Quest.
8.
YOU
that
now
say
,
you
are
not
such
fools
as
to
be
talkt
out
of
your
Estates
,
or
Honours
,
or
delights
,
and
that
wilfully
stick
to
them
against
all
that
we
can
say
,
I
pray
you
tell
me
,
Whether
you
will
stand
to
this
at
the
Barr
of
God
?
Will
you
then
own
these
Resolutions
and
sayings
,
or
will
you
not
?
Dare
you
look
the
Lord
Jesus
in
the
face
,
and
tell
him
,
[
I
did
well
to
set
more
by
the
world
then
by
thee
,
and
the
glory
which
thou
didst
promise
!
I
did
well
to
take
my
pleasure
for
a
time
,
and
to
venture
my
salvation
.
]
You
dare
not
stand
to
this
at
Judgement
:
I
know
you
dare
not
:
And
will
you
now
insist
on
that
which
you
dare
not
stand
to
?
And
be
of
that
mind
which
then
you
must
condemn
your selves
?
Do
you
think
that
this
is
a
reasonable
course
to
be
ventured
on
in
so
great
a
matter
?
Quest.
9.
MY
next
Question
is
this
,
Do
you
ever
mean
to
Repent
of
your
fleshly
and
worldly-mindedness
,
or
not
?
If
you
do
not
,
it
seems
you
are
far
from
a
Recovery
.
Many
an
one
perisheth
with
bare
uneffectuall
purposes
of
Repenting
:
but
those
that
have
not
so
much
as
such
a
purpose
,
are
graceless
indeed
.
But
if
you
do
purpose
to
Repent
,
I
would
further
ask
you
,
Do
you
think
that
is
a
right
mind
,
or
a
wise
course
which
must
be
Repented
of
?
If
it
be
right
and
wise
,
what
need
you
to
Repent
of
it
?
If
it
be
not
wise
and
right
,
why
will
you
now
retain
it
,
yea
and
wilfully
maintain
it
,
against
the
perswasions
of
God
and
man
?
Doth
not
this
proclaim
that
you
are
wilful
sinners
?
and
that
you
know
you
sin
,
and
yet
will
do
it
;
even
against
your
own
knowledge
and
conscience
?
that
you
know
the
world
to
be
a
deceitfull
vanity
,
and
yet
for
all
that
you
will
stick
to
it
as
long
as
you
can
,
with
the
neglect
of
God
,
and
the
true
felicity
?
And
can
you
expect
mercy
and
salvation
,
that
wilfully
and
knowingly
do
set
your selves
against
it
,
and
reject
it
?
Quest.
10.
MY
next
Question
which
I
desire
you
to
answer
is
this
,
Do
you
in
good
sadness
take
the
world
for
your
enemy
,
or
for
a
hindrance
to
you
in
the
way
to
heaven
?
If
you
do
not
,
why
did
you
in
your
Baptism
renounce
it
,
and
promise
to
fight
against
it
?
And
why
have
you
professed
since
to
stand
to
that
Covenant
?
And
how
then
can
you
believe
the
word
of
God
,
which
so
often
telleth
you
,
what
a
hinderance
Riches
and
Honours
are
to
mens
salvation
?
But
if
indeed
you
believe
that
the
world
is
your
enemy
and
hinderance
,
why
then
will
you
love
it
,
and
be
impatient
if
you
want
it
,
and
take
such
pleasure
in
it
,
and
desire
to
have
more
of
it
?
Do
you
love
to
have
your
salvation
hindered
or
hazarded
?
and
will
you
love
and
long
for
that
which
is
an
enemy
to
it
?
I
think
the
way
to
heaven
is
hard
enough
to
the
best
.
They
need
not
make
it
harder
then
it
is
,
and
be
at
so
much
labour
all
their
lives
to
make
themselves
more
enemies
,
and
more
work
,
and
to
block
up
the
way
,
while
they
pretend
to
walk
in
it
.
O
the
hypocrisie
of
a
carnall
heart
!
How
notoriously
do
mens
lives
contradict
their
tongues
?
When
they
will
call
the
world
their
enemy
,
and
vow
to
fight
against
it
to
the
death
,
and
at
the
same
time
will
labour
for
it
,
and
greedily
desire
it
,
as
if
they
could
never
have
enough
!
That
they
will
make
so
much
of
it
,
as
to
neglect
God
himself
and
their
salvation
for
it
,
and
make
it
the
greatest
care
and
business
of
their
lives
to
get
and
keep
it
,
and
all
the
while
profess
that
they
take
it
for
their
enemy
!
This
is
dissembling
beyond
all
bounds
of
shame
.
Remember
this
when
you
are
impatient
of
your
low
estate
,
or
contriving
further
accommodations
to
your
flesh
,
or
hunting
after
a
full
estate
.
Are
these
the
signs
of
enmity
to
the
world
?
Do
you
hate
your
salvation
,
that
you
so
love
the
hinderers
of
it
?
Either
live
as
you
profess
,
or
profess
as
you
live
.
Quest.
11.
YET
further
I
demand
,
Whether
indeed
you
do
intend
to
Renounce
your
Christianity
,
and
all
your
hopes
of
heaven
,
or
not
?
If
you
do
,
you
know
whom
to
blame
when
you
are
deprived
of
it
?
And
I
could
wish
you
would
first
find
out
some
better
way
,
or
something
that
may
be
of
valuable
consideration
,
to
repair
your
loss
.
But
if
you
say
,
you
have
no
such
intent
;
I
further
ask
,
Why
then
do
you
do
it
?
and
do
it
after
so
much
warning
?
Do
you
disclaim
your
Christianity
in
the
open
light
,
and
yet
say
that
you
intend
no
such
thing
?
You
cannot
do
it
against
your
will
.
And
that
it
is
in
effect
a
Renouncing
or
Denying
your
Christianity
,
yea
and
your
salvation
,
is
plain
:
For
your
Christianity
containeth
a
Renouncing
of
the
world
:
and
therefore
it
is
part
of
our
Baptismal
Covenant
.
If
then
you
return
to
the
world
which
you
renounced
,
you
forsake
your
Christianity
:
Had
you
rather
forsake
the
world
,
or
Christ
?
One
of
them
you
must
forsake
:
For
he
hath
told
you
,
that
[
Except
you
forsake
all
that
you
have
,
you
cannot
be
his
Disciples
]
Luke
14.
and
that
you
cannot
serve
God
and
Mammon
;
Had
you
rather
renounce
the
world
,
or
your
salvation
?
One
of
them
you
must
let
go
:
For
God
hath
said
,
that
the
love
of
the
world
is
enmity
against
God
▪
●nd
that
if
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
]
If
therefore
you
will
still
say
,
You
hope
you
may
keep
both
:
What
do
you
less
then
give
God
the
lye
?
If
you
will
still
adhere
to
the
world
,
and
yet
say
that
you
do
not
renounce
your
Christianity
or
Salvation
,
you
may
as
well
say
,
that
though
you
joyn
in
Arms
with
open
Rebels
,
yet
do
you
not
forsake
your
Loyalty
to
your
Prince
!
Or
though
you
live
in
Adultery
,
yet
you
do
not
forsake
your
conjugal
fidelity
and
chastity
:
and
that
you
do
not
cast
away
your
life
,
though
you
take
poyson
,
when
you
know
it
to
be
such
:
or
though
you
commit
those
crimes
which
must
be
punished
with
death
.
I
beseech
you
consider
well
,
Why
you
forsake
Christ
,
and
why
you
will
destroy
your selves
,
before
you
do
it
past
remedy
?
Quest.
12.
MY
last
Question
which
I
desire
your
answer
to
is
this
:
Do
you
indeed
think
that
God
is
not
better
then
the
world
,
and
that
Heaven
is
not
more
desiarble
then
earth
,
and
an
endless
glory
then
a
transitory
shadow
?
Or
is
there
any
comparison
to
be
made
between
them
?
Have
you
considered
what
a
sad
exchange
you
make
?
O
unthankful
souls
!
Hath
not
God
done
more
for
you
then
ever
the
world
did
?
He
made
you
,
and
so
did
not
the
world
!
He
Redeemed
you
,
when
none
else
could
do
it
!
He
preserveth
you
,
and
provideth
for
you
,
and
all
that
you
have
is
from
his
bounty
.
He
can
give
health
to
your
bodies
,
peace
to
your
consciences
,
salvation
to
your
souls
,
when
the
world
cannot
do
it
.
If
the
world
be
better
then
God
in
prosperity
,
what
makes
you
call
upon
God
in
adversity
?
When
any
torment
seizeth
on
your
bodies
,
or
death
draws
near
and
looks
you
in
the
face
,
then
you
do
not
cry
,
O
Riches
help
us
!
O
Pleasures
or
Honours
have
mercy
upon
us
!
But
O
God
have
mercy
upon
us
and
help
us
.
Can
none
else
help
you
in
your
distress
,
and
yet
will
you
prefer
the
creature
in
your
prosperity
!
Ah
poor
deluded
souls
!
that
follow
the
world
which
will
cast
you
off
in
your
greatest
need
,
and
neglect
him
that
would
be
faithful
to
you
for
ever
!
The
time
is
coming
when
you
shall
cry
out
,
[
The
world
hath
deceived
me
!
I
have
laboured
for
nought
!
]
but
if
you
had
been
as
true
to
God
as
you
were
to
it
,
he
would
never
have
deceived
you
.
He
would
hav●
received
your
departed
souls
,
and
made
you
like
Angels
,
and
raised
your
bodies
to
glory
at
the
last
,
and
perpetuated
that
Glory
!
Will
your
Riches
,
or
Pleasures
,
or
Honours
do
this
?
He
would
have
rescued
you
from
the
devouring
flames
which
your
inordinate
love
of
the
world
will
bring
you
to
.
O
miserable
change
!
to
change
God
for
the
world
,
it
is
to
change
a
Crown
of
Glory
for
a
Crown
of
thorns
:
the
love
of
our
only
friend
,
for
the
smiles
of
deceitful
enemies
:
Life
for
death
;
and
Heaven
for
Hell
?
O
what
thoughts
will
arise
in
your
hearts
,
when
you
are
past
the
deceit
;
and
under
the
sad
effects
of
it
,
and
shall
review
your
folly
in
another
world
?
It
will
fill
your
consciences
with
everlasting
horrour
,
and
make
you
your
own
accusers
and
tormentors
,
to
think
what
you
lost
,
and
what
you
had
for
it
:
To
think
that
you
sold
God
and
your
souls
,
and
everlasting
hopes
for
a
thing
of
nought
.
More
foolishly
then
Esau
sold
his
birth-right
for
a
mess
of
pottag●
.
If
the
Sun
,
and
Moon
,
and
Stars
were
yours
,
would
you
exchange
them
for
a
lump
of
clay
?
Well
sinners
!
if
God
and
Glory
seem
no
more
worth
to
you
,
then
to
be
slighted
for
a
little
fleshly
pleasures
,
you
cannot
marvail
if
you
have
no
part
in
them
.
SECT.
XIX
.
IF
Reason
and
Scripture-Evidence
would
serve
turn
,
I
dare
say
you
would
by
this
time
be
convinced
of
the
necessity
of
being
Crucified
to
the
world
,
and
the
world
to
you
But
sensuality
is
unreasonable
,
and
no
saying
will
serve
with
it
;
like
a
child
that
will
not
let
go
his
apple
for
a
piece
of
gold
.
But
yet
I
shall
not
cease
my
Exhortation
,
till
I
have
tryed
you
a
little
further
;
and
if
you
will
not
yield
to
forsake
the
world
,
you
shall
keep
it
to
your
greater
cost
,
as
you
keep
it
against
the
clearer
light
that
would
convince
you
of
your
duty
.
1.
As
you
love
God
,
or
would
be
thought
to
love
him
,
love
not
the
world
.
For
so
far
as
you
Love
it
,
you
Love
not
him
,
1
Ioh.
2.
15.
As
ever
you
would
be
found
the
friends
of
God
,
see
that
you
be
enemies
,
and
not
friends
to
the
world
.
For
the
friendship
of
the
world
is
enmity
to
him
,
Iam.
4.
4.
You
are
used
to
boast
that
you
Love
God
above
all
;
If
you
do
so
,
you
will
not
Love
the
world
above
him
:
And
then
you
will
not
labour
and
care
more
for
it
,
then
for
him
:
Your
love
will
be
seen
in
the
bent
of
your
lives
:
That
which
you
Love
best
,
you
will
●eek
most
,
and
be
most
careful
and
diligent
to
obtain
.
As
they
that
love
money
are
most
careful
to
get
it
;
so
they
that
Love
heaven
will
be
more
careful
to
make
sure
of
that
.
As
they
that
love
their
drink
and
lust
will
be
much
in
the
Ale-house
,
and
among
those
that
are
the
baits
and
fewel
of
their
lust
;
So
they
that
Love
the
fruition
of
God
,
will
be
much
in
seeking
him
and
enquiring
after
him
,
and
much
among
those
that
are
acquainted
with
such
Love
,
and
can
further
them
any
way
in
the
accomplishment
of
their
desires
.
If
you
Love
God
then
,
let
it
be
seen
in
the
Holy
Endeavours
of
your
lives
,
and
set
your
affections
on
things
above
,
and
not
on
the
things
that
are
on
earth
:
For
that
which
you
most
look
after
,
we
must
think
that
you
most
Love
:
Can
you
for
shame
commit
Adultery
with
the
world
,
and
live
with
it
in
your
bosoms
,
and
yet
say
that
you
love
God
?
2.
As
you
Love
your
present
peace
and
comfort
,
see
that
you
love
not
,
but
C●ucifie
the
world
.
It
doth
but
delude
you
first
,
and
disquiet
you
afterward
:
Like
wind
in
your
bowels
,
which
can
tear
and
torment
you
,
but
cannot
nourish
you
.
And
if
God
do
love
you
with
a
special
Love
,
he
will
be
sure
to
wean
you
from
the
world
,
though
to
your
sorrow
.
If
you
do
provoke
him
to
lay
wormwood
on
the
breasts
,
and
to
hedge
up
your
forbidden
way
with
thorns
,
when
you
find
the
smart
and
bitterness
,
you
may
thank
your selves
.
It
is
the
remnant
of
our
folly
,
and
our
backsliding
nature
that
is
still
looking
back
to
the
world
which
we
have
forsaken
,
that
is
the
cause
of
those
successive
afflictions
which
we
undergo
.
Did
you
Love
the
creature
less
,
it
would
vex
you
less
;
but
if
you
will
needs
set
your
minds
upon
them
,
and
be
pleasing
your
worldly
sensual
desires
,
God
will
turn
loose
those
very
creatures
upon
you
,
and
make
them
his
scourges
for
the
recovery
of
your
wits
,
&
the
reducing
of
your
mis-led
revolting
souls
.
Are
you
taken
up
with
the
hopes
of
a
more
plentifull
estate
?
and
think
you
are
got
into
a
thriving
way
?
How
soon
can
God
blast
and
break
your
expectations
?
By
the
death
of
your
cattle
,
the
decay
of
trading
,
the
false-dealing
of
those
you
trust
,
the
breaking
and
impoverishing
of
them
,
by
contentious
neighbours
vexing
you
with
Law
▪
suits
;
by
corrupted
witnesses
,
or
Lawyers
that
will
sell
you
for
a
little
gain
;
by
ill
servants
;
by
unthrifty
children
;
by
thieves
,
or
souldiers
,
or
the
raging
flames
;
by
restraining
the
dew
of
heaven
,
and
causing
your
land
to
deny
its
increase
,
and
make
you
complain
that
you
have
laboured
in
vain
.
How
many
waies
hath
he
in
a
day
or
an
hour
to
scatter
all
the
heap
of
wealth
that
you
have
been
gathering
,
and
to
shew
you
that
by
sad
experience
,
which
you
might
have
known
before
at
easier
rates
?
At
the
least
,
if
he
meddle
not
with
any
thing
that
you
have
,
yet
how
quickly
can
he
lay
his
hand
upon
your selves
,
and
lay
you
in
sickness
to
groan
under
your
pain
and
sin
together
;
and
then
what
comfort
will
you
have
in
the
world
?
when
head
ake's
,
and
back
ake's
,
and
nothing
can
ease
you
:
When
pain
and
languishing
make
you
weary
of
day
and
of
night
,
and
weary
of
every
place
,
and
weary
of
your
best
diet
,
your
finest
cloathes
,
your
merriest
companions
:
Where
then
is
the
sweetness
and
beauty
of
the
world
?
Then
if
you
look
on
house
,
or
goods
,
or
lands
,
how
little
pleasure
find
you
in
any
of
them
?
Especially
when
you
know
that
your
departure
is
at
hand
,
and
you
must
stay
here
no
longer
,
but
presently
must
away
.
Oh
then
what
a
carkaise
will
all
the
glory
of
the
world
appear
?
and
how
sensibly
then
will
you
read
,
or
hear
,
or
think
of
these
things
,
that
now
in
your
prosperity
are
very
little
moved
by
the
hearing
of
them
!
Is
it
your
children
that
you
set
your
hearts
upon
,
in
inordinate
Love
or
Care
?
Why
,
alas
,
how
quickly
can
God
call
them
from
you
by
death
?
and
then
you
will
follow
them
to
the
Church-yard
,
and
lay
them
in
the
grave
with
so
much
the
sadder
heart
;
by
how
much
the
more
inordinately
you
loved
them
.
And
perhaps
God
may
leave
them
to
be
Graceless
and
unnatural
,
and
make
that
child
by
rebellion
or
unkindness
to
be
the
breaking
of
your
heart
,
whom
you
most
excessively
affected
.
If
it
be
a
wife
that
you
over-love
,
you
know
not
but
they
may
fall
into
that
peevishness
and
frowardness
,
that
jealousie
or
unkindness
,
that
perversness
of
tongue
or
other
distempers
,
that
may
make
your
lives
a
very
burden
to
you
!
Do
you
look
after
the
favour
of
great
ones
?
Perhaps
you
shall
feel
their
injustice
and
cruelties
;
and
God
will
be
so
merciful
to
you
as
to
cure
you
by
the
means
of
their
srowns
,
who
would
else
have
been
infatuated
and
poysoned
by
their
favours
.
Is
it
popular
applause
that
you
so
much
regard
;
and
doth
it
tickle
you
to
hear
of
your
own
commendations
?
Take
heed
lest
you
provoke
God
to
give
you
such
a
bitter
corrective
for
your
pride
,
as
may
make
you
as
vile
in
the
eyes
of
men
,
as
you
desired
to
be
Honourable
.
He
can
quickly
give
you
such
a
prick
in
the
flesh
,
or
suffer
such
a
Messenger
of
Satan
to
buffet
you
,
as
shall
humble
you
to
your
sorrow
.
Perhaps
he
may
let
you
fall
into
some
disgraceful
sin
,
which
the
world
may
ring
of
to
your
reproach
:
Or
if
you
be
never
so
innocent
,
the
tongues
of
men
may
make
you
guilty
.
If
you
be
as
chast
as
any
man
,
it
is
easie
for
a
slanderous
tongue
to
make
you
incontinent
,
and
to
lay
some
odious
blot
upon
your
name
,
which
shall
never
be
wiped
off
,
till
the
Judge
of
all
the
world
shall
▪
justifie
you
.
If
you
give
to
the
poor
and
other
charitable
uses
as
far
as
you
are
able
,
it
is
not
hard
for
slanderous
tongues
to
make
you
seem
uncharitable
and
covetous
.
If
you
be
never
so
temperate
,
in
meat
and
drink
,
apparel
and
recreations
,
its
easie
for
a
slanderer
to
make
you
seem
a
proud
,
or
luxurious
scandalous
man
.
The
weather-cock
is
not
more
unconstant
,
nor
the
waves
more
impetuous
,
then
the
giddy
raging
vulgar
are
.
And
will
you
repose
your selves
in
the
thoughts
of
such
?
They
that
applaud
you
in
prosperity
,
and
when
you
fit
their
turns
,
will
despise
you
in
adversity
,
and
rage
against
you
,
as
if
you
were
unworthy
to
live
,
when
once
you
cross
their
opinions
and
desires
.
If
you
are
so
puft
up
that
you
love
the
praise
of
men
,
perhaps
God
may
make
you
run
the
gantlope
through
town
and
countrey
,
and
suffer
every
venemous
tongue
to
speak
swords
to
your
heart
,
and
have
a
lash
at
your
reputation
;
till
you
have
learned
to
stand
to
Gods
approbation
,
and
to
account
it
a
small
thing
to
be
Judged
of
man
.
Yea
if
it
be
reputation
with
Godly
men
that
you
dote
upon
,
its
possible
that
the
tongues
even
of
godly
men
may
become
your
scourge
.
Sometimes
their
ears
lie
open
to
the
slanders
that
worser
men
have
raised
,
and
they
think
it
no
great
sin
to
report
the
reproaches
which
they
have
heard
from
others
:
And
sometime
through
Temptations
and
the
remnant
of
their
corruptions
,
they
are
ready
to
be
the
principal
authors
themselves
.
If
you
differ
from
them
in
any
opinion
in
which
they
expect
reputation
themselves
,
or
if
you
contradict
them
,
or
stand
in
the
way
of
their
sinful
designs
and
ends
,
o●
any
way
diminish
their
honour
with
men
,
you
may
possibly
find
that
you
had
but
a
slippery
standing
in
their
esteem
.
Even
godly
men
in
passion
may
offer
you
as
base
indignities
as
others
,
and
may
tread
down
your
desired
reputation
the
more
successfully
,
by
how
much
their
credit
is
stronger
then
other
mens
,
to
carry
on
their
reports
.
For
if
one
that
is
esteemed
godly
do
accuse
you
,
the
most
will
think
they
are
obliged
to
believe
it
,
&
to
say
,
[
Such
or
such
a
godly
person
spoke
it
]
doth
seem
to
many
enough
to
warrant
the
spreading
of
the
falsest
reports
to
your
disgrace
.
Or
if
it
be
your
honour
in
the
eyes
of
Ministers
,
and
learned
men
,
that
you
inordinately
regard
,
perhaps
you
may
find
from
some
of
them
that
their
learning
doth
but
make
them
the
more
skilful
in
abusing
you
,
and
the
keener
instruments
to
prick
you
to
the
heart
,
and
to
cut
in
pieces
that
reputation
which
you
overvalued
:
You
shall
be
reproached
more
learnedly
by
them
then
by
others
▪
and
slandered
a
great
deal
more
cunningly
,
and
so
with
more
success
.
They
may
perhaps
differ
from
you
in
some
points
of
judgement
;
and
so
may
think
that
they
do
God
service
by
proclaiming
you
to
be
erroneous
or
hereticall
;
and
their
own
errours
may
perswade
them
that
it
is
their
duty
to
defame
you
,
and
accuse
you
of
the
guilt
which
is
indeed
their
own
:
Like
a
man
that
hath
a
stinking
breath
,
and
thinks
it
is
not
his
own
but
his
companions
,
and
therefore
runs
out
of
his
company
,
and
tells
him
he
cannot
abide
his
breath
.
It
s
possible
also
that
their
Interests
and
yours
may
clash
,
and
they
may
be
tempted
to
tread
your
reputation
in
the
dirt
,
as
a
necessary
means
for
the
maintaining
of
their
own
:
Especially
if
in
a
faction
,
they
find
you
of
a
party
which
they
are
engaged
against
,
whatever
you
are
your selves
,
you
must
bear
the
reproaches
of
your
party
;
and
it
will
be
crime
enough
to
be
one
of
that
side
which
they
abhor
.
And
its
likely
they
will
not
want
engines
to
execute
their
wrathful
zeal
.
Perhaps
they
will
have
some
nick-name
of
reproach
for
you
,
and
joyn
you
with
this
or
that
Heresie
,
which
they
perceive
to
be
odious
with
those
they
speak
to
:
and
so
they
will
do
more
by
reproachfull
names
and
titles
,
then
they
could
do
by
plain
argument
,
or
any
ingenuous
course
.
At
least
its
likely
they
will
not
be
wanting
in
the
bitteerst
censures
behind
your
back
:
And
the
hearers
will
think
,
be
it
never
so
false
,
that
sure
there
is
some
truth
in
it
,
or
else
such
a
learned
well-esteemed
man
,
would
never
have
reported
it
.
So
that
if
Satan
can
get
but
one
tongue
or
pen
of
a
learned
man
in
credit
to
slander
you
,
it
s
ten
to
one
but
he
will
get
many
hundred
ears
and
hearts
to
drink
in
the
venom
,
and
either
to
believe
it
,
or
entertain
uncharitable
suspitions
of
you
;
and
as
many
tongues
to
divulge
the
report
(
though
with
pretended
compassion
and
charity
)
to
taint
the
minds
of
others
with
the
same
infection
▪
It
may
be
those
very
learned
men
whom
you
admire
,
and
whose
esteem
you
are
sinfully
ambitious
of
,
may
be
given
over
to
set
them
against
you
,
with
the
most
malicious
shameless
calumnies
,
and
lay
to
your
charge
the
things
that
never
entered
into
your
thoughts
,
and
the
things
that
you
never
did
nor
spoke
;
for
a
better
man
then
you
was
so
served
,
Psal.
35.
11
,
12.
They
laid
to
my
charge
the
things
which
I
knew
not
,
they
rewarded
me
evil
for
good
,
to
the
spoyling
of
my
soul.
]
Thus
did
false
witnesses
rise
up
against
him
,
even
such
for
whom
he
had
humbled
his
soul
,
and
mourned
in
their
affliction
,
and
behaved
himself
to
them
as
his
brethren
and
friends
:
yet
,
saith
he
,
Vers.
15
,
16.
[
In
my
adversity
they
rejoyced
,
and
gathered
themselves
together
,
yea
the
abjects
gathered
themselves
together
against
me
,
and
I
knew
it
not
,
they
did
tear
me
,
and
ceased
not
:
with
hypocriticall
mockers
in
feasts
,
they
gnashed
upon
me
with
their
teeth
.
]
Obj
But
is
it
possible
that
godly
men
can
be
guilty
of
such
sins
as
these
?
Answ.
Through
the
remnant
of
their
corruptions
and
the
power
of
temptations
,
even
learned
godly
men
may
be
made
the
powerful
Instruments
of
Satan
,
to
shatter
and
destroy
your
reputation
for
ever
(
on
earth
)
and
make
even
Countries
and
Kingdoms
to
believe
that
of
you
from
Generation
to
Generation
,
which
never
entred
into
your
soul
;
and
by
their
means
,
if
you
were
persons
of
so
much
note
,
you
might
be
recorded
in
history
to
posterity
,
as
guilty
of
the
crimes
of
which
you
were
most
innocent
,
yea
much
more
innocent
then
the
reporters
themselves
:
So
that
it
will
be
the
work
of
Christ
at
the
day
of
Judgement
to
clear
the
names
of
many
an
innocent
one
,
that
hath
gone
under
the
repute
of
an
Heretick
,
a
proud
malicious
man
,
an
Adulterer
,
a
Deceiver
,
and
a
meer
unconscionable
and
ungodly
person
,
even
from
age
to
age
,
and
that
among
the
godly
themselves
,
by
receiving
the
slander
at
first
from
some
one
that
had
the
advantage
to
procure
a
belief
of
it
:
It
s
like
it
was
a
seeming
godly
man
that
had
been
Davids
own
familiar
friend
,
in
whom
he
trusted
,
and
which
did
eat
of
his
bread
:
Yet
was
he
used
in
this
kind
by
such
,
Psal.
41.
6
,
7
,
9.
And
Psal.
55.
12
,
13
,
14.
he
saith
,
[
It
was
not
an
enemy
that
reproached
me
;
then
I
could
have
born
it
;
neither
was
it
he
that
hated
me
,
that
did
magnifie
himself
against
me
;
then
I
would
have
hid
my self
from
him
:
but
it
was
thou
,
a
man
▪
mine
equal
,
my
guide
and
mine
acquaintance
;
we
took
sweet
counsel
together
,
and
walked
to
the
House
of
God
in
company
.
]
.
Obj.
But
(
perhaps
you
may
think
)
I
le
walk
so
carefully
and
innocently
that
no
man
shall
have
any
matter
of
such
reproach
.
Answ.
1.
There
is
none
of
the
imperfect
Saints
on
earth
that
can
be
free
from
giving
all
occasions
of
reproach
.
2.
And
were
you
perfectly
innocent
,
it
would
not
free
you
.
Nay
your
innocency
it self
may
be
the
occasion
of
those
reports
that
proclaim
you
wicked
.
For
it
is
not
that
which
really
is
a
fault
,
but
that
which
they
think
so
,
that
is
the
matter
of
such
mens
accusations
.
The
Apostles
of
Christ
that
walked
in
such
eminent
holiness
and
self
denyal
,
and
consumed
themselves
for
the
good
of
others
,
could
not
escape
the
tongues
of
slanderers
,
but
were
accounted
as
the
very
scum
and
off-scouring
of
all
things
,
and
as
a
by-word
,
and
even
a
gazing
stock
to
Angels
and
men
.
And
the
blessed
Son
of
God
,
who
was
holy
,
harmless
,
undefiled
and
separated
from
sinners
,
was
yet
reputed
one
of
the
greatest
of
sinners
,
and
Crucified
as
such
.
And
he
that
could
challenge
them
,
[
which
of
you
convinceth
me
of
sin
?
]
was
commonly
defamed
of
what
he
was
innocent
of
.
If
Iohn
came
fasting
,
they
say
he
hath
a
Devil
.
If
Christ
eat
and
drink
temperately
with
sinners
,
that
he
might
take
opportunity
to
feed
their
souls
,
they
say
,
[
Behold
a
man
gluttonous
and
a
wine-bibber
,
a
friend
of
publicans
and
sinners
]
Mat.
11.
18
,
19.
They
that
saw
him
eat
and
drink
with
sinners
,
had
so
fair
a
pretence
to
raise
their
reproach
,
that
they
might
the
easilyer
procure
belief
,
though
it
was
perfect
innocency
it self
Obj.
But
at
least
I
can
say
as
the
Philosopher
;
If
they
will
reproach
me
and
speak
evil
of
me
,
I
will
so
live
that
no
body
shall
believe
them
.
Answ.
Wherever
there
be
men
to
make
the
report
,
there
will
lightly
be
enough
to
believe
it
:
And
if
they
that
know
you
will
not
believe
it
,
yet
that
s
but
a
few
to
the
most
of
them
abroad
that
hear
of
you
,
and
know
you
not
.
You
may
see
then
by
this
time
,
if
Reputation
with
men
be
the
thing
you
over-value
,
what
a
vain
uncertain
thing
it
is
;
and
how
easily
God
can
make
your
sorrow
arise
even
from
thence
where
you
expected
your
vain
applause
.
And
you
will
find
by
experience
if
you
do
not
prevent
it
,
that
while
you
over-value
this
or
any
earthly
thing
,
you
are
in
the
road
to
these
afflictions
.
It
is
Gods
ordinary
dealing
with
his
children
,
and
frequently
with
others
,
to
punish
them
by
their
Idols
,
and
to
make
them
sickest
of
that
which
they
have
most
greedily
surfeited
of
.
Could
you
but
Crucifie
the
world
,
and
use
it
for
God
,
it
would
have
no
power
thus
to
vex
and
crucifie
your
minds
.
It
is
you
that
sharpen
it
,
and
arm
it
against
your selves
,
and
give
it
all
the
strength
it
hath
,
by
your
over-valuing
&
over-loving
it
.
It
s
like
a
Spaniell
that
will
love
those
best
that
beat
him
:
but
if
you
cocker
it
,
it
will
fly
in
your
faces
.
Obj.
But
I
may
fall
under
all
these
afflictions
whether
I
love
the
world
or
not
.
Answ.
1.
But
your
perverse
affections
do
provoke
God
to
multiply
such
afflictions
.
Had
you
not
rather
bear
a
smaller
measure
,
and
taste
of
a
cup
that
hath
less
of
the
ga●●
?
2.
And
if
you
were
but
Crucified
to
the
world
,
the
same
Afflictions
would
be
as
nothing
to
your
mind
,
which
now
seem
so
grievous
to
you
,
and
cast
you
into
such
vexations
and
discontents
.
If
it
did
as
much
to
your
flesh
,
it
could
not
reach
the
heart
;
and
if
all
be
sound
and
well
within
,
it
s
no
great
matter
how
it
is
without
.
The
very
same
kind
of
affliction
,
whether
it
be
poverty
,
sickness
,
slanders
or
other
wrongs
,
are
as
nothing
to
a
man
that
is
dead
to
the
world
,
which
seem
intolerable
to
unmortified
men
.
For
the
heart
and
soul
of
the
unmortified
are
the
seat
and
subject
of
them
;
when
the
mortified
Christian
hath
a
Garrison
within
,
and
blots
the
door
,
and
keeps
them
from
his
heart
.
What
great
trouble
will
it
be
to
any
man
to
part
with
that
which
he
doth
not
care
for
?
especially
while
he
keepeth
that
which
hath
his
heart
.
It
s
no
great
trouble
to
a
worldling
to
want
the
love
of
God
or
communion
with
him
,
nor
to
be
without
the
life
of
grace
,
nor
to
lie
under
the
burden
of
the
greatest
sins
,
and
to
be
the
slave
of
the
Devil
:
because
he
is
dead
in
sin
,
and
dead
to
God
,
and
the
things
of
the
Spirit
;
and
therefore
he
perceiveth
not
the
excellency
of
them
,
but
is
well
content
to
live
without
them
;
And
if
spiritual
death
can
make
men
so
contented
without
the
great
unvaluable
treasure
,
and
can
make
men
set
light
by
God
and
Glory
;
What
wonder
if
they
that
are
dead
to
the
world
do
set
as
light
by
such
in
inconsiderable
vanities
?
And
if
the
dead
in
sin
can
bear
so
easily
the
greatest
misery
that
man
on
earth
is
ordinarily
capable
of
,
as
the
slavery
of
the
Devil
,
the
guilt
of
sin
,
the
curse
of
the
Law
,
the
danger
of
damnation
,
&c.
what
wonder
then
if
they
that
are
Crucified
to
the
world
can
bear
a
little
poverty
,
or
sickness
,
or
reproach
?
which
is
to
the
other
,
but
as
the
prick
of
a
pin
,
or
the
scratch
of
a
thorn
,
to
a
deadly
poyson
,
or
a
stab
at
the
very
heart
.
3.
But
yet
this
is
not
all
.
Your
inordinate
love
of
any
thing
in
the
world
,
will
not
only
embitter
your
lives
,
but
it
will
be
the
horrour
of
your
souls
at
death
and
judgement
.
And
therefore
as
ever
you
would
leave
the
world
in
peace
,
and
as
ever
you
would
appear
before
the
Lord
your
Judge
with
comfort
and
as
ever
you
desire
that
the
creatures
should
not
be
your
Tormentors
,
take
heed
that
you
do
not
over-love
them
now
,
but
see
that
they
be
Crucified
to
●ou
.
You
cannot
possibly
be
sensible
now
,
what
a
pang
of
horrour
it
will
cast
you
into
at
the
last
,
when
you
shall
see
the
world
leaving
you
,
and
see
what
it
was
that
you
ventured
your
souls
and
their
everlasting
welfare
for
.
O
with
what
grief
and
tearing
of
heart
do
earthly
minded
persons
part
with
the
world
?
When
you
are
dying
,
that
one
thing
that
had
your
heart
,
will
more
torment
your
hearts
to
remember
it
,
then
all
things
else
will
do
.
Nothing
is
such
a
terrour
to
the
thoughts
of
a
a
dying
covetous
man
,
as
his
money
,
and
lands
,
and
worldly
wealth
:
Nothing
so
vexeth
the
ambitious
,
as
to
think
on
that
shadow
of
honour
which
he
did
pursue
:
Nothing
doth
so
torment
the
filthy
fornicator
,
as
the
remembrance
of
that
person
with
whom
he
committed
the
beastly
sin
.
All
other
persons
or
things
in
the
world
will
not
then
be
so
bitter
to
you
,
as
those
that
stole
your
hearts
from
God
:
but
at
judgement
and
in
hell
the
remembrance
of
them
will
be
a
thousand
fold
more
bitter
.
And
who
would
now
prepare
such
misery
for
themselves
,
and
glut
themselves
with
that
which
they
can
no
better
digest
or
bear
?
What
wise
man
would
not
rather
be
without
the
drunkards
cups
,
then
be
fain
to
spue
it
up
again
,
and
part
with
it
with
so
much
sickness
and
disgrace
.
And
why
should
you
desire
to
be
drunk
with
the
profits
or
pleasures
of
the
world
,
when
you
know
before
hand
,
with
how
much
shame
and
trouble
of
conscience
you
must
cast
it
up
again
at
last
?
4.
But
yet
this
is
not
the
worst
:
but
if
you
will
needs
live
to
the
world
,
you
must
take
it
for
your
portion
,
and
look
not
for
any
more
.
And
therefore
as
ever
you
would
not
be
deprived
of
your
hopes
of
eternal
life
,
and
be
put
off
with
the
earthly
portion
of
the
wicked
,
see
that
the
world
be
Crucified
to
you
,
and
you
to
the
world
.
How
poor
a
portion
is
it
that
worldlings
do
possess
?
Even
like
Nebucadnezar
,
that
had
his
portion
with
the
beasts
,
Da●
.
4.
15.
How
soon
will
all
their
portion
be
spent
,
and
then
they
will
feed
with
swine
,
yea
and
be
denyed
these
very
husks
:
For
they
are
set
in
sl●ppery
places
,
and
are
brought
to
desolation
in
a
moment
,
Psal.
73.
18
,
19
,
20.
O
how
much
better
a
portion
might
you
have
had
,
if
you
had
not
refused
or
neglected
it
when
you
had
your
choice
?
Me
thinks
in
your
greatest
pleasures
and
abundance
,
it
should
astonish
your
souls
to
think
,
[
This
is
my
portion
,
I
shall
have
no
more
.
]
When
you
are
past
this
life
,
and
entring
into
Eternity
,
then
where
is
your
●ortion
!
Alas
,
saith
Conscience
,
I
have
had
it
already
!
I
cannot
spend
it
and
have
it
too
]
You
know
what
you
have
now
;
but
what
shall
you
have
hereafter
to
all
eternity
?
Your
Portion
is
almost
spent
already
,
and
what
will
you
do
then
?
Oh
then
▪
to
think
,
that
the
Eternal
glory
of
the
Saints
might
have
been
yours
,
it
was
offered
as
freely
to
you
as
to
them
,
but
you
have
lost
it
by
preferring
the
world
before
it
,
and
that
after
a
thousand
convictions
of
your
folly
,
O
what
a
cutting
thought
will
this
be
,
Luke
16.
25.
To
remember
that
you
chose
your
good
things
in
this
life
,
will
be
a
sad
Remembrance
,
when
all
is
gone
.
The
Lord
is
the
protion
of
his
Saints
inheritance
,
Psalm
16.
5.
even
their
portion
for
ever
,
Psalm
73.
26.
their
portion
in
the
Land
of
the
living
,
Psal.
142.
5.
and
this
was
it
that
encouraged
them
to
labour
,
patience
and
hope
,
Psalm
119.
52.
Lam.
3.
24
,
25
,
26.
But
for
the
worldling
,
[
The
heaven
shall
reveal
his
iniquity
,
and
the
earth
shall
rise
up
against
him
,
the
increase
of
his
house
shall
depart
,
and
his
goods
shall
slow
away
in
the
day
of
wrath
.
This
is
the
portion
of
a
wicked
man
from
God
,
and
the
heritage
appointed
to
him
by
God
,
Iob
20.
37
,
38
,
39.
If
you
can
be
content
with
such
a
Portion
,
make
much
of
the
world
,
and
take
your
fleshly
pleasures
while
you
may
:
But
if
you
hope
for
the
everlasting
portion
of
Believers
,
away
with
the
world
,
and
Crucifie
it
without
any
more
ado
,
and
set
your
hearts
on
the
portion
which
you
hope
for
.
SECT.
XX.
HAving
said
as
much
as
is
suitable
to
the
other
parts
of
this
discourse
,
to
perswade
you
to
be
willing
to
Crucifie
the
world
,
I
shall
next
give
some
Directions
to
those
that
are
perswaded
,
and
tell
you
by
what
means
the
work
may
be
done
.
And
I
beseech
you
mark
them
,
and
resolve
to
practise
them
.
Direct.
1.
OBserve
and
Practise
the
Direction
intimated
in
the
Text.
It
is
the
Cross
of
Christ
that
must
Crucifie
the
world
to
you
.
It
s
thither
therefore
that
you
must
repair
for
help
.
An
Infidel
may
fetch
such
weapons
from
reason
and
experience
as
shall
wound
the
world
,
and
diminish
his
esteem
of
it
,
and
make
it
less
delightful
to
him
:
But
it
is
only
the
Cross
of
Christ
that
can
furnish
us
with
those
weapons
that
must
pierce
it
to
the
very
heart
.
Or
if
the
Unbeliever
were
deprived
of
all
earthly
delight
,
and
brought
into
despair
of
ever
receiving
more
comfort
from
the
world
(
as
it
is
with
many
of
them
in
some
extremity
,
and
with
all
at
death
)
yet
he
himself
is
not
Crucified
to
the
world
:
Though
his
delight
in
it
be
gone
,
yet
his
love
to
it
is
not
gone
:
Though
he
be
out
of
Hope
of
ever
having
content
in
it
,
yet
his
desires
after
it
are
the
same
:
If
he
call
it
vanity
and
vexation
,
as
the
Believer
doth
,
it
is
because
it
denyeth
him
his
desires
:
Not
because
he
takes
it
heartily
for
an
Enemy
,
but
for
an
unkind
Lover
,
that
dealeth
hardly
with
him
that
hath
given
it
his
heart
.
If
he
look
upon
it
as
Dead
,
and
unable
to
help
him
,
yet
doth
he
behold
it
as
the
carkaise
of
a
friend
,
with
grief
and
lamentation
.
It
is
his
greatest
trouble
that
the
world
cannot
give
him
that
which
he
would
have
:
And
therefore
he
is
trying
what
it
will
do
for
him
as
long
as
he
hath
any
hope
:
As
the
poor
Infants
in
Ireland
lay
sucking
at
the
breasts
of
the
corpse
of
their
mothers
,
when
the
Irish
Papists
had
slain
them
:
so
will
these
poor
worldlings
still
hang
upon
the
world
,
even
when
they
find
that
it
cannot
help
them
;
and
when
it
will
scarce
afford
them
a
miserable
life
;
but
with
much
labour
and
suffering
they
hardly
get
a
little
food
and
cloathing
.
So
that
their
affections
are
still
alive
to
the
world
,
even
when
to
their
sorrow
they
look
on
the
world
as
dead
,
or
almost
dead
to
them
.
But
the
Cross
of
Christ
will
teach
you
to
Crucifie
the
world
in
another
manner
.
As
Christ
did
voluntari'y
contemn
it
,
and
shew
that
he
set
so
little
by
it
,
that
he
could
be
content
to
be
the
most
despicable
Object
upon
earth
,
in
the
eyes
of
men
;
so
will
he
teach
you
also
voluntarily
to
contemn
it
;
and
set
up
your selves
as
the
Butt
,
which
all
the
arrows
of
malice
and
despight
shall
be
shot
at
.
So
that
though
you
have
naturally
a
desire
of
the
preservation
of
your
lives
,
and
from
that
may
say
,
[
Father
,
if
it
be
thy
will
,
let
this
cup
pass
from
me
;
]
Yet
shall
you
have
a
far
greater
desire
of
Pleasing
▪
Enjoying
,
and
Glorifying
God
,
which
shall
cause
you
from
a
comparative
Judgement
to
say
,
[
Yet
not
as
I
will
,
but
as
thou
wilt
.
]
Much
more
shall
you
be
enabled
to
despise
the
unnecessary
matters
of
the
world
,
and
to
mortifie
your
inordinate
and
distempered
affections
.
The
Cross
of
Christ
will
shew
you
Reason
,
(
though
such
as
the
worldly
wise
call
foolishness
)
even
such
Reason
as
none
but
a
Teacher
come
from
God
could
have
revealed
,
for
the
leading
up
your
affections
from
the
world
;
and
it
will
point
you
to
the
higher
things
that
do
deserve
them
.
This
Cross
is
the
truest
Ladder
,
by
which
you
may
ascend
from
earth
to
heaven
:
When
in
this
wilderness
,
and
as
without
the
gate
,
you
are
lifted
up
with
Christ
on
the
Cross
of
worldly
desertion
and
reproach
,
you
are
then
in
the
highest
road
to
Glory
,
and
if
you
faint
not
,
shall
be
lifted
up
with
him
into
the
throne
.
For
if
you
suffer
with
him
,
ye
shall
also
reign
with
him
,
Rom.
8.
17.
And
to
him
that
overcometh
he
will
grant
to
sit
with
him
in
his
throne
,
even
as
he
also
overcame
,
and
is
set
down
with
his
Father
in
his
throne
,
Rev.
3.
21.
And
as
the
Cross
of
Christ
is
Teaching
,
so
also
is
it
Strengthning
.
As
the
touch
of
his
garment
stayed
the
poor
womans
issue
of
blood
,
so
will
a
touch
of
the
Cross
by
faith
,
even
dry
up
the
stream
of
your
inordinate
affections
that
have
run
out
after
the
world
so
long
.
When
a
worldling
mourneth
over
the
Dead
world
as
having
lost
his
chiefest
friend
,
the
Cross
of
Christ
will
cause
you
to
rejoyce
over
it
as
a
conquered
enemy
,
and
to
insult
over
the
carkaise
of
its
vain
glory
and
delights
.
For
its
one
thing
to
have
an
angry
God
by
providence
to
kill
the
world
to
them
,
and
another
thing
to
have
a
gracious
Father
by
his
Spirit
to
Crucifie
us
to
the
world
,
and
the
world
to
us
,
by
the
changing
of
our
●●●imation
and
affections
.
Set
therefore
a
Crucified
Christ
continually
before
the
eye
of
your
souls
.
See
what
he
suffered
for
your
adhering
to
the
creature
;
and
what
it
cost
him
to
loose
you
from
it
,
and
bring
up
your
souls
again
to
God
.
Can
you
still
dote
upon
the
world
,
&
intangle
your
affections
in
its
painted
allurements
,
when
you
consider
that
this
is
the
very
sin
,
that
killed
your
Saviour
,
and
which
the
blood
of
his
heart
was
shed
to
cure
?
Look
up
to
that
Cross
,
and
see
the
fruits
of
worldly
love
.
If
you
see
a
man
that
hath
surfeited
on
unwholsom
fruits
,
lie
groaning
,
and
gasping
,
and
trembling
in
pain
,
and
at
last
must
die
for
it
,
you
will
take
heed
of
such
a
surfeit
your selves
.
It
was
we
that
took
a
surfeit
of
the
creature
,
and
the
Lord
that
saw
there
was
no
other
remedy
to
save
our
lives
,
did
by
a
Miracle
of
mercy
and
wisdom
derive
upon
himself
the
pain
and
trouble
,
and
groaned
,
and
sweat
,
and
bled
,
and
dyed
for
our
Recovery
.
And
will
you
feed
and
surfeit
again
upon
the
creature
?
Look
up
to
that
Cross
of
Christ
,
and
see
the
enmity
of
the
world
unto
your
Head
:
And
will
you
take
it
for
your
friend
?
See
how
it
used
him
:
and
will
you
expect
that
it
should
deal
contrarily
with
you
?
Did
it
hang
him
up
among
Malefactors
:
and
will
it
set
you
on
a
throne
,
or
dandle
you
in
its
lap
?
Did
it
pierce
his
side
,
and
will
it
heal
your
wounds
?
Did
it
reach
him
Gall
and
Vinegar
,
and
will
it
reach
you
milk
and
honey
?
If
it
do
,
yet
trust
it
not
:
For
the
milk
is
but
to
prepare
you
for
that
sleep
,
in
which
it
may
destroy
you
without
resistance
;
for
you
must
next
expect
the
hammer
and
the
nail
,
as
Iael
used
Sisera
,
Iudg.
4.
19
,
21.
There
is
not
so
clear
a
glass
in
all
the
world
,
in
which
you
may
see
the
world
in
its
just
complexion
and
proportion
,
as
the
Cross
of
Christ
.
There
you
may
see
what
its
worth
,
and
how
to
be
esteemed
,
by
the
estimate
of
one
that
never
was
deceived
by
it
,
but
had
a
perfect
knowledge
of
its
use
and
value
.
When
you
have
so
long
beheld
that
Cross
by
faith
,
as
that
you
can
be
contented
to
be
hanged
between
heaven
and
earth
,
and
become
the
most
forlorn
and
despicable
creature
in
the
eyes
of
men
,
and
to
be
stript
of
all
the
comforts
of
life
,
and
life
it self
for
the
sake
of
Christ
,
and
for
the
Invisible
Kingdom
which
by
his
Cross
was
purchased
for
you
;
then
are
you
throughly
Crucified
to
the
world
,
and
the
world
to
you
by
the
Cross
of
Christ
.
Direct.
2.
BE
sure
that
you
receive
n●t
a
false
picture
of
the
world
into
your
minds
;
or
if
you
have
received
such
an
one
,
see
that
you
blot
it
out
;
and
think
of
the
creature
truly
as
it
is
.
The
most
are
deceived
and
undone
by
mis-apprehensions
.
As
if
a
man
should
dote
on
an
ugly
harlot
,
because
of
a
painted
face
,
or
because
he
seeth
a
beautiful
picture
,
which
is
falsly
pretended
to
be
hers
.
The
world
in
it self
is
vanity
and
insufficiency
:
As
opposite
to
God
,
it
is
poyson
and
enmity
to
us
:
But
most
men
conceive
of
it
as
if
it
were
the
very
seat
of
their
felicity
,
and
so
are
enamoured
of
they
know
not
what
.
If
men
did
not
entertain
false
apprehensions
of
God
,
and
his
holy
waies
,
as
being
against
them
,
or
hurtful
to
them
,
or
needless
and
uncomfortable
,
they
could
not
be
so
much
against
them
as
they
are
:
And
so
if
they
did
not
entertain
false
apprehensions
of
the
creature
and
the
waies
of
sin
,
they
could
not
be
so
much
for
them
,
nor
embrace
them
with
so
much
delight
.
For
they
draw
in
their
fancies
some
odious
picture
of
the
blessed
God
,
and
his
waies
,
and
therefore
they
are
averse
to
them
:
And
so
they
draw
in
their
fancies
some
false
alluring
picture
of
the
world
,
and
make
it
seem
to
be
what
it
is
not
;
and
therefore
they
admire
it
.
So
that
the
right
way
to
rectifie
your
Affections
,
is
first
to
rectifie
your
Conceptions
I
would
not
have
you
think
worse
of
the
world
then
it
deserves
,
but
only
perswade
you
to
judge
of
it
as
it
is
Do
not
dream
of
a
Pallace
in
the
air
,
and
then
be
enamoured
on
the
matter
of
your
dreams
.
You
think
the
world
is
some
excellent
thing
,
and
will
do
some
great
matters
for
you
,
and
that
they
are
happy
men
that
abound
with
its
riches
,
and
honours
,
and
delights
.
I
beseech
you
Sirs
,
return
to
your
wits
.
I
told
you
before
,
that
those
that
have
tryed
the
world
think
otherwise
of
it
:
They
that
have
seen
the
utmost
that
it
can
do
,
do
shake
the
head
at
it
,
as
the
blind
unbelievers
did
at
Christ
,
when
they
see
him
hanging
on
the
Cross.
Why
then
should
you
be
of
so
differing
a
mind
?
Come
nearer
and
consider
what
it
is
that
you
admire
?
Is
it
not
the
great
Deceiver
of
the
Nations
?
the
bait
of
the
Devil
,
by
which
he
angles
for
souls
?
If
you
should
fall
in
love
with
a
post
that
were
drest
in
the
finest
cloathes
,
it
were
a
disgrace
to
your
understandings
:
And
what
course
should
we
take
to
quiet
and
rectifie
the
mind
of
such
a
lover
?
but
even
to
undress
the
post
,
and
take
off
all
the
bravery
,
and
shew
it
you
naked
;
and
when
you
see
it
is
but
a
post
,
me
thinks
you
should
not
be
fond
on
it
any
more
.
Do
so
then
by
the
world
which
you
more
foolishly
admire
.
It
s
cloathed
with
Riches
,
and
Honours
,
and
Delights
:
it
s
adorned
by
the
great
applause
of
its
followers
:
there
is
such
running
after
it
,
and
courting
it
,
that
you
think
,
sure
all
this
ado
is
not
for
nothing
.
But
take
off
all
these
befooling
gawdes
,
and
strip
it
of
these
ornaments
,
and
then
see
how
you
like
it
.
But
perhaps
you
'l
say
,
How
should
I
do
that
?
Why
1.
Consider
frequently
of
how
little
moment
these
things
are
as
to
you
.
You
have
matters
of
everlasting
life
or
death
,
salvation
or
damnation
to
look
after
;
and
what
is
riches
or
vain
pleasures
to
this
?
These
are
not
the
things
that
must
denominate
you
happy
or
unhappy
.
You
do
not
stand
or
fall
by
them
.
They
are
but
by-matters
,
that
are
promised
you
as
an
over
plus
,
so
far
as
shall
be
fit
:
but
your
life
or
death
consisteth
not
in
them
.
Should
a
man
that
must
be
for
ever
in
Heaven
or
Hell
,
and
hath
but
a
little
time
to
determine
which
it
must
be
,
should
such
a
man
spend
that
little
time
about
riches
and
pleasure
?
Can
you
have
while
at
the
door
of
Eternity
to
hunc
after
the
delights
of
the
flesh
,
and
study
after
the
prosperity
of
this
world
?
Why
do
not
dying
men
do
so
then
?
Why
do
they
not
bargain
,
and
deceive
,
and
contrive
for
their
lusts
and
worldly
accommodations
?
No
,
they
have
then
no
list
to
them
,
then
they
have
other
things
to
think
of
:
And
why
not
now
as
well
as
then
?
O
Remember
,
how
little
matter
it
is
▪
Whether
you
go
poor
or
rich
to
the
grave
?
This
is
not
your
concernment
:
and
therefore
let
it
not
take
you
up
,
unless
you
will
wilfully
neglect
your selves
.
2.
And
then
forget
not
the
brevity
of
your
worldly
possessions
.
Remember
whenever
they
are
presented
to
you
in
their
beauty
,
that
all
this
will
be
but
for
a
little
while
.
The
very
est
beggar
in
the
Town
,
that
is
not
a
fool
,
had
rather
be
as
they
are
,
then
to
have
an
house
full
of
Gold
till
tomorrow
,
and
then
to
be
strip●
of
it
all
again
.
Remember
,
the
pleasures
of
sin
are
but
for
a
season
:
By
that
time
the
feast
is
done
,
you
are
as
hungry
as
before
:
by
that
time
you
have
done
laughing
,
the
matter
of
your
mi●th
is
turned
into
sorrow
,
and
the
jest
is
cold
,
and
the
game
is
at
an
end
:
The
hour
is
almost
come
already
,
wherein
you
shall
say
of
all
your
pleasure
,
It
is
past
and
gone
.
And
will
you
trouble
your selves
,
and
ruine
your
poor
souls
,
for
such
a
fleeting
transitory
thing
?
Will
you
be
at
so
much
cost
,
and
labour
to
build
an
house
,
that
before
you
have
finished
it
,
will
be
spurned
down
by
death
in
a
moment
?
O
that
you
would
but
still
think
of
the
world
as
it
is
,
and
take
off
the
gloss
,
and
wash
away
the
painting
which
deceiveth
you
,
and
look
on
it
naked
,
as
shortly
you
shall
do
;
and
then
it
could
not
have
that
power
to
bewitch
you
,
as
now
it
hath
,
but
you
would
see
that
your
Interest
lyeth
not
in
it
,
and
that
you
have
greater
matters
that
call
for
your
regard
;
and
this
is
the
way
to
Crucifie
you
to
the
world
.
Direct.
3.
THE
Crucifying
of
the
world
doth
very
much
depend
upon
the
Crucfying
of
the
flesh
.
For
I
have
told
you
before
,
that
the
flesh
is
the
master
Idol
,
and
the
world
is
but
its
provision
,
and
the
Devils
bait
.
And
therefore
it
is
the
life
of
carnality
that
is
the
life
of
the
world
in
you
.
When
men
have
an
Appetite
that
must
needs
be
satisfied
,
and
must
have
the
meat
and
drink
which
it
desires
,
and
it
is
as
much
to
them
to
deny
their
appetites
,
as
if
it
were
some
great
and
weighty
business
;
these
beasts
are
far
from
Crucifying
the
world
.
For
they
must
needs
look
after
provision
for
these
Appetites
:
He
that
must
have
the
sweetest
morsel●
,
and
the
pleasants
drink
,
must
needs
look
after
provision
to
maintain
it
.
And
he
that
hath
a
Proud
corrupted
mind
,
that
must
needs
be
somebody
in
the
eyes
of
others
,
and
therefore
must
needs
be
cloathed
with
the
best
,
and
placed
with
the
highest
,
and
keep
company
with
the
greatest
,
or
the
idlest
and
merri
est
companions
,
this
man
doth
think
that
he
must
needs
have
provision
to
maintain
all
this
.
No
man
doth
admire
the
world
,
but
he
that
Judgeth
by
his
fleshly
Interest
,
and
is
a
s●ive
to
his
sensuality
.
Set
Reason
in
the
throne
:
let
●aith
illuminate
and
advance
it
:
subdue
your
inordi●ate
se●●ual
desires
:
And
then
the
world
will
wither
of
it self
.
The
servants
will
hide
their
heads
,
or
comply
,
if
the
Master
be
once
conquered
.
Nay
you
may
then
press
the
world
upon
a
better
service
.
Remember
that
your
sensual
Appetite
was
made
in
order
to
the
preservation
of
your
Natures
,
and
to
be
ruled
by
Reason
;
if
therefore
it
would
become
the
predominant
faculty
,
and
would
take
up
with
its
own
delights
as
your
end
,
and
would
rebell
against
its
Guide
and
Master
;
its
time
then
to
use
it
as
a
rebell
should
be
used
,
and
with
Paul
,
to
buffet
it
,
and
bring
it
into
subjection
.
And
if
you
can
do
this
,
the
work
is
done
.
It
s
a
childish
,
if
not
a
bruitish
thing
,
and
below
a
man
,
to
be
captivated
unto
sense
.
It
s
the
content
of
the
higher
faculties
,
that
are
the
pleasures
of
a
man
:
The
pleasing
of
the
throat
is
common
to
us
with
the
swine
.
It
s
the
basest
Spirit
,
that
makes
the
greatest
matter
of
sensual
things
:
and
so
must
be
drowned
in
unprofitable
cares
,
What
he
shall
eat
or
drink
,
and
wherewith
he
shall
be
cloathed
.
What
matter
is
it
to
a
wise
man
,
Whether
his
meat
be
sweet
or
bitter
,
or
whether
his
drink
be
strong
or
small
,
or
whether
his
cloaths
be
fine
or
homely
;
or
whether
he
be
honoured
,
or
derided
or
past
by
;
save
only
as
these
things
may
have
relation
to
greater
things
;
and
as
the
body
must
be
kept
in
a
serviceable
plight
;
and
we
must
value
that
capacity
most
,
in
which
we
may
best
do
our
Masters
work
.
Keep
under
the
flesh
,
and
you
will
easily
overcome
the
world
:
Otherwise
you
strive
against
the
the
stream
.
While
you
have
unmortified
raging
appetites
,
and
corrupted
fancies
,
and
sensual
minds
,
you
are
byassed
to
the
world
,
and
if
the
rub
of
a
Sermon
or
sickness
may
turn
you
out
of
your
way
awhile
,
the
byass
will
prevail
,
and
you
will
quickly
be
on
it
again
.
If
you
dam
up
the
stream
of
these
unmortified
affections
,
they
will
rage
the
more
;
and
if
you
stop
them
for
a
while
,
by
good
company
or
some
restraint
,
yet
will
they
shortly
break
over
all
,
and
be
more
violent
then
before
.
All
your
striving
by
waies
of
meer
restraint
,
are
to
little
purpose
,
till
the
flesh
it self
be
subdued
.
It
is
but
as
if
you
should
strive
with
a
greedy
dog
for
his
bone
,
and
with
an
hungry
Lyon
to
bereave
him
of
his
prey
:
be
sure
they
will
not
easily
part
with
it
.
It
s
the
case
of
many
deluded
people
,
that
have
some
knowledge
of
Scripture
,
enough
to
convince
them
,
and
tip
their
tongues
,
and
strive
to
restrain
them
from
their
sensual
waies
,
but
not
enough
to
mortifie
the
flesh
,
and
change
their
souls
.
O
what
a
combate
is
there
in
their
lives
!
The
flesh
will
have
its
prey
,
and
pleased
it
must
be
:
Their
conscience
tells
them
,
It
will
cost
thee
dear
?
Their
flesh
like
an
hungry
dog
is
ready
to
seize
upon
that
which
it
desires
:
And
conscience
doth
as
it
were
stand
over
it
with
a
staff
,
and
saith
,
Meddle
with
it
if
thou
dare
:
And
sometime
the
poor
sinner
is
restrained
▪
and
sometime
again
he
ventureth
upon
the
prey
,
and
he
that
had
condemned
himself
for
his
sin
,
doth
turn
to
his
former
vomit
,
and
once
more
he
must
have
his
whore
,
or
his
cups
;
and
then
conscience
takes
him
by
the
throat
and
terrifieth
him
;
and
makes
him
forbear
a
little
while
again
:
And
thus
the
poor
sinner
is
tost
up
and
down
;
and
Satan
leads
him
captive
at
his
will
:
And
because
he
findeth
a
combate
within
him
,
he
thinks
it
is
the
combate
between
the
flesh
and
the
sanctifying
Spirit
;
when
alas
,
it
s
no
more
but
the
combate
between
the
flesh
and
an
inlightened
conscience
,
assisted
with
the
motions
of
common
grace
,
which
because
they
resist
and
trample
underfoot
,
their
condemnation
will
be
the
greater
.
Would
you
then
have
the
boiling
of
your
corruptions
abated
?
Put
out
the
fire
that
causeth
them
to
boil
;
or
else
you
trouble
your selves
in
vain
.
Mortifie
the
flesh
once
,
and
get
it
under
,
and
scorn
to
be
a
slave
to
a
sensual
appetite
,
but
let
it
be
all
one
to
you
to
displease
it
as
to
please
it
,
and
leave
such
trifles
as
pleasant
meats
,
and
drinks
,
and
dwellings
,
and
fine
cloathes
,
to
children
and
fools
that
have
no
greater
things
to
mind
,
and
use
the
flesh
as
a
servant
to
the
soul
,
supplying
it
with
necessaries
,
but
correcting
it
if
it
do
but
crave
superfluities
;
Do
this
and
you
will
easily
Crucifie
the
world
.
For
the
world
is
only
for
the
flesh
.
For
saith
Iohn
,
1
Iohn
2.
16.
All
that
is
in
the
world
is
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
pride
of
life
,
which
are
not
of
the
Father
,
but
of
the
world
.
And
the
world
passeth
away
,
and
the
lust
thereof
,
but
he
that
doth
the
will
of
God
abideth
for
ever
.
]
Remember
that
he
that
saith
in
my
text
,
that
he
is
Crucified
to
the
world
,
doth
say
also
,
Gal.
5.
24.
that
,
They
that
are
Christs
have
Crucified
the
flesh
with
the
affections
and
lusts
.
]
This
is
to
kill
the
world
at
the
Root
,
(
for
it
is
Rooted
in
the
fleshly
Interest
.
)
When
otherwise
you
will
but
lop
off
the
branches
,
and
they
will
quickly
grow
again
.
Direct.
4.
BE
sure
to
keep
your
minds
intent
upon
the
Greater
matters
of
Everlasting
life
,
and
all
your
Affections
imployed
thereupon
.
Diversion
must
be
your
cure
:
Especially
to
so
powerful
and
transcendent
an
object
.
Be
once
acquainted
with
Heaven
by
a
life
of
faith
;
and
it
will
so
powerfully
draw
you
to
it self
,
that
you
will
be
ready
to
forget
earth
,
and
take
it
as
a
kind
of
Nothing
.
Get
up
to
God
,
and
fix
the
eye
of
your
soul
on
him
;
and
his
glory
will
darken
all
the
world
,
and
rescue
you
from
the
mis-leadings
of
that
false
fire
that
did
delude
you
.
Come
near
him
daily
,
and
taste
how
good
he
is
;
and
the
sweetness
of
his
love
will
make
you
marvail
at
them
that
think
the
world
so
sweet
;
and
marvail
at
your selves
that
you
were
ever
of
such
a
mind
.
You
cannot
think
that
the
world
will
be
cast
out
of
your
Love
,
but
by
the
appearance
of
somewhat
better
then
it self
.
You
must
go
to
Heaven
therefore
for
a
Writ
of
ejectment
.
You
must
fetch
a
beauty
,
a
pleasure
from
above
,
that
shall
abase
it
,
and
silence
it
,
and
shame
its
competition
.
O
what
is
earth
and
all
things
in
it
,
to
him
that
hath
had
a
believing
,
lively
thought
of
Heaven
!
Nothing
below
this
will
serve
the
turn
.
You
may
think
long
enough
of
the
troubles
of
the
world
,
and
long
enough
confess
its
vanity
,
before
you
can
Crucifie
it
,
if
you
see
not
where
you
may
have
something
that
is
better
.
The
poorest
life
will
seem
better
then
none
;
and
a
little
in
hand
,
will
be
preferred
before
uncertain
hopes
.
Till
faith
have
opened
Heaven
to
you
,
as
being
the
Evidence
of
the
things
invisible
,
and
have
shewed
you
that
they
are
not
shadows
but
substances
,
which
the
promise
revealeth
,
and
Believers
do
expect
;
you
will
be
still
holding
fast
that
little
that
you
have
;
and
you
will
say
in
your
hearts
,
as
some
do
with
their
tongues
,
[
I
know
what
I
have
in
this
world
,
but
I
know
not
what
I
shall
have
in
another
.
]
But
the
knowledge
of
God
will
soon
make
you
of
another
mind
.
Let
in
God
into
the
soul
,
and
he
will
fill
it
with
himself
,
and
leave
no
room
for
earth
and
flesh
.
Learn
what
it
is
to
walk
with
him
,
and
to
have
a
conversation
in
heaven
,
and
it
will
cure
you
of
your
earthly
mindedness
,
Phil.
3.
18
,
19.
There
is
no
consistence
between
Earth
and
Heaven
.
All
men
are
either
Earthly
or
Heavenly
minded
.
None
therefore
but
the
truly
Heavenly
Believer
hath
Crucified
the
world
.
But
because
I
have
said
more
of
this
elsewhere
,
I
now
forbear
.
Direct.
5.
VNderstand
well
the
right
use
and
end
of
all
creatures
,
and
make
it
your
business
accordingly
to
improve
them
.
I
have
told
you
before
that
they
are
all
for
God
,
and
glasses
wherein
we
may
see
his
face
,
and
books
in
which
we
may
read
his
Name
and
Will
.
Look
after
God
in
them
;
and
never
come
to
a
creature
,
without
either
an
actuall
or
at
least
an
habituall
Intending
of
God
,
as
the
end
thereof
.
Judge
that
creature
unprofitable
wherein
you
receive
not
somewhat
of
God
,
or
do
not
somewhat
for
him
by
it
.
Take
not
up
with
lower
thoughts
and
uses
of
it
.
It
s
one
of
the
commonest
and
greatest
sins
,
(
and
I
doubt
with
most
professors
of
Religion
)
to
use
the
creature
for
themselves
,
and
to
over-look
God
in
his
works
and
in
their
mercies
,
and
so
to
prophane
them
,
and
turn
them
into
sin
.
Do
you
understand
what
is
meant
by
this
,
that
,
To
the
pure
all
things
are
pure
;
and
that
all
things
are
sanctified
to
us
?
All
should
be
Holy
to
Holy
men
.
To
be
Holy
is
to
be
separated
unto
God
,
from
common
base
inferiour
uses
.
If
you
your selves
are
separated
to
God
,
all
creatures
will
be
sanctified
to
you
;
they
will
be
the
Messengers
of
God
,
the
revealers
of
his
will
,
and
his
Remembrancers
to
your
souls
:
And
you
will
use
them
accordingly
(
in
that
measure
as
you
are
sanctified
.
)
As
we
call
the
Temple
and
Utensils
of
Gods
worship
Holy
,
because
they
are
devoted
to
God
for
his
special
service
:
So
may
we
call
our
meat
,
and
drink
,
and
lands
,
and
houses
,
our
corn
,
and
grass
,
and
every
plant
,
and
flower
Holy
(
in
their
places
▪
)
When
the
sanctified
soul
doth
read
his
Makers
name
upon
them
,
and
admire
,
and
fear
,
and
love
him
in
them
,
and
study
how
to
use
them
for
himself
.
You
will
confess
that
he
is
a
prophaner
of
Holy
things
indeed
that
can
read
over
the
Scripture
,
and
never
observe
the
name
of
God
in
it
,
or
else
regard
it
but
as
a
common
word
,
and
use
that
Book
but
as
a
common
Book
.
Though
I
do
not
equal
the
creatures
with
the
Scriptures
,
in
clearness
or
fulness
of
discovering
the
will
of
God
,
yet
seeing
that
it
also
is
one
of
his
Books
,
(
and
that
more
legible
and
glorious
then
some
inobservant
wretches
do
believe
)
I
would
intreate
all
that
fear
God
to
lay
this
more
to
heart
;
and
to
consider
for
the
time
to
come
,
Whether
it
be
not
Prophanness
,
even
flat
Prophanness
,
to
us●
Gods
works
as
common
and
unclean
,
and
to
over-look
him
,
who
is
the
life
,
and
sense
,
and
glory
of
them
?
And
whether
it
be
not
a
sin
that
we
are
all
too
guilty
of
,
to
take
up
with
selfish
carnal
uses
,
of
almost
all
the
works
of
God
,
when
we
should
still
use
them
all
to
higher
ends
?
I
fear
this
great
unholiness
in
our
using
of
the
world
and
all
therein
,
is
little
bewailed
in
comparison
of
what
it
ought
to
be
.
Some
Christians
are
apt
enough
to
hearken
to
their
priviledges
and
titles
of
honour
given
them
by
the
Lord
;
but
they
consider
not
that
all
these
are
for
God
,
and
therefore
oblige
us
to
answerable
duty
.
Study
well
those
highest
titles
,
that
are
given
you
in
1
Pet.
2.
5
,
9.
You
are
built
up
a
Spiritual
house
,
an
holy
Priesthood
,
to
offer
up
Spiritual
sacrifices
acceptable
to
God
by
Iesus
Christ
]
And
what
's
a
Spiritual
house
for
,
but
the
habitation
of
the
Lord
,
and
the
performance
of
his
service
?
And
surely
these
holy
Priests
must
fetch
their
sacrifice
from
all
the
creatures
that
are
fit
for
sacrifice
.
And
Vers.
9.
Ye
are
a
chosen
Generation
,
a
Royal
Priesthood
,
an
holy
Nation
,
a
peculiar
people
,
that
you
should
shew
forth
the
Praises
of
him
that
hath
called
you
out
of
darkness
into
his
marvellous
light
.
]
And
must
not
a
people
so
holy
,
and
peculiar
,
adore
and
hallow
the
Lord
in
his
works
?
Though
you
be
not
called
to
Minister
at
his
Altar
,
you
are
called
to
see
him
,
and
sanctifie
him
in
his
creatures
,
and
in
all
that
you
have
to
do
with
.
Gods
works
are
part
of
his
name
,
and
therefore
see
that
you
take
not
his
name
in
vain
.
You
are
brought
nearer
him
then
the
rest
of
the
world
:
and
therefore
remember
that
he
will
be
sanctified
of
all
that
draw
near
him
.
You
have
learned
in
point
of
Receiving
to
rise
with
Peter
,
kill
and
eat
;
and
not
to
call
that
common
which
God
hath
cleansed
:
See
that
you
learn
it
also
in
point
of
duty
,
and
in
regard
of
the
use
of
the
creatures
which
you
receive
;
and
take
them
not
as
common
things
,
for
common
fleshly
uses
only
,
as
common
men
do
;
but
remember
that
they
are
cleansed
,
and
that
you
prophanely
devour
them
,
further
then
God
is
intended
in
them
.
By
this
time
you
may
perceive
that
the
Crucifying
of
the
world
,
is
by
its
truest
Exaltation
and
Improvement
,
and
that
it
is
so
far
from
being
your
loss
,
as
that
it
will
prove
your
greatest
gain
.
I
would
commend
it
to
you
all
that
desire
to
live
a
life
of
holiness
,
that
you
would
make
it
your
daily
care
and
study
to
sanctifie
your
very
trades
and
worldly
labours
,
and
all
the
mercies
and
matters
of
your
lives
.
For
it
is
not
a
bare
contempt
of
the
world
that
will
serve
.
If
you
should
sleep
out
your
daies
,
and
never
think
of
the
world
,
or
if
as
Melancholy
men
you
should
be
weary
of
your
lives
,
because
of
the
vexatious
miseries
of
the
world
,
all
this
is
little
to
Christian
Mortification
.
But
if
you
can
see
and
taste
the
Goodness
,
and
Greatness
,
and
Wisdom
of
God
,
in
every
thing
you
have
or
do
,
this
is
the
using
the
world
a●●ght
.
Quest.
But
how
should
a
man
get
his
soul
to
that
frame
to
carry
on
his
calling
in
order
to
God
,
and
to
see
him
,
and
intend
him
in
all
that
we
have
or
do
.
Answ.
To
dispatch
it
in
a
word
,
thus
,
1.
Be
sure
that
God
be
habitually
your
End
in
the
main
.
For
if
you
take
him
not
for
your
Portion
,
and
intend
him
not
habitually
in
the
drift
of
your
lives
,
you
cannot
rightly
intend
him
in
particulars
.
2.
Make
it
your
every
daies
prayer
to
God
,
before
you
go
about
the
labours
of
your
calling
,
that
he
would
give
you
hearts
to
seek
him
in
all
,
and
would
watch
over
you
,
and
save
you
from
ensnaring
temptations
,
and
remember
you
of
himself
,
and
give
in
somewhat
of
himself
by
his
creatures
,
and
sanctifie
them
all
to
you
.
3.
Keep
up
a
godly
jealousie
of
your
hearts
,
lest
they
should
abuse
the
creature
,
and
seek
it
and
use
it
more
for
your
carnall
selves
then
for
God
.
If
God
be
jealous
,
its
time
for
you
to
be
jealous
of
your selves
.
Especially
when
the
sin
is
the
most
common
,
and
radicall
,
and
destroying
sin
.
4.
Before
you
go
about
your
callings
,
bethink
your selves
how
you
may
Improve
them
for
God
.
Find
out
his
Interest
,
and
study
how
to
promote
it
;
and
how
to
improve
all
that
he
gives
you
to
that
end
.
And
renew
your
particular
Intentions
of
God
,
in
the
midst
of
your
work
.
5.
When
you
receive
or
use
any
creature
,
consider
it
both
as
a
mercy
and
as
an
obligation
unto
duty
;
and
as
you
will
not
run
over
the
Bible
by
bare
reading
,
without
considering
what
is
the
meaning
,
but
will
endeavour
to
take
the
sense
as
you
go
;
so
do
in
your
callings
and
about
all
the
creatures
.
Think
with
your selves
,
[
Here
is
now
a
lesson
in
my
hands
,
if
I
can
but
learn
it
.
Here
is
somewhat
that
may
shew
me
,
both
God
himself
and
my
duty
;
if
I
could
but
skilfully
open
it
,
and
understand
it
.
]
And
so
bethink
your selves
,
What
it
is
that
God
would
teach
you
,
or
command
you
by
that
creature
:
and
especially
,
to
what
use
he
requireth
you
to
put
it
.
And
remember
,
that
if
you
should
think
of
God
all
the
day
long
,
and
yet
not
intend
him
,
and
refer
your
labours
and
your
riches
to
his
service
,
and
give
them
up
to
his
use
,
this
is
not
sanctifying
God
in
the
creature
,
but
hypocriticall
abusing
of
him
.
For
it
is
not
all
thinking
of
God
that
will
serve
the
turn
.
6.
As
you
use
to
take
account
of
your
servants
,
how
they
do
your
work
,
so
I
would
advise
you
every
night
,
or
as
often
as
you
can
,
to
take
an
account
of
your selves
as
you
are
the
servants
of
the
God
of
heaven
,
and
ask
your
Consciences
,
[
What
have
I
done
this
day
for
God
;
and
how
have
I
observed
and
sanctified
him
in
his
works
?
]
So
much
for
the
fifth
Direction
.
Direct.
6.
REmember
alwaies
that
the
world
is
the
enemy
of
your
salvation
,
and
that
if
you
be
damned
,
it
is
like
to
be
through
its
enticements
;
and
therefore
labour
to
be
alwaies
sensible
that
you
go
in
continual
danger
of
it
.
And
this
will
make
you
use
it
as
an
enemy
,
and
walk
in
a
constant
fear
least
it
should
over-reach
you
.
And
see
also
that
you
endeavour
as
clearly
as
you
can
,
to
find
out
wherein
its
enmity
doth
consist
;
and
then
you
will
perceive
that
it
is
especially
in
seeming
more
Lovely
then
it
is
,
as
it
is
the
fewel
of
concupiscence
,
and
the
provision
of
the
flesh
.
And
when
you
understand
this
,
you
will
perceive
,
that
your
danger
lyeth
in
over-loving
it
,
and
that
it
killeth
by
its
embracements
:
And
this
will
direct
you
which
way
to
bend
the
course
of
your
opposition
,
and
what
you
must
do
to
be
saved
from
its
snares
:
To
call
the
world
an
enemy
is
easie
and
common
:
but
so
far
as
your
very
hearts
apprehend
it
as
an
enemy
,
so
far
you
are
out
of
danger
of
it
:
An
easie
enemy
that
is
conquered
by
understanding
that
it
is
an
enemy
!
And
the
way
of
its
conquest
is
,
by
enticing
men
to
take
it
for
a
friend
.
And
also
remember
,
how
great
a
part
of
your
Christian
life
consisteth
in
keeping
up
the
com●ate
with
this
enemy
,
and
how
certainly
and
miserably
you
will
perish
if
you
be
overcome
.
Direct.
7.
TO
●e
much
in
the
house
of
mourning
,
and
see
the
end
of
all
the
living
,
will
help
us
towards
the
Crucifying
of
the
world
.
Go
among
the
sick
,
and
hear
what
they
say
of
the
world
.
Stand
by
the
dying
,
and
see
what
it
will
do
for
them
;
and
think
now
,
whether
God
or
the
world
be
better
.
Look
on
the
corpses
of
your
deceased
friends
,
and
think
now
,
Whether
the
soul
be
ever
the
better
for
all
the
riches
and
pleasures
of
the
world
?
Take
notice
of
the
graves
and
bones
of
the
dead
,
and
think
what
a
worthless
thing
is
the
world
,
and
all
the
glory
and
delights
that
it
affords
,
which
will
so
turn
us
off
,
and
leave
our
bodies
in
such
a
plight
as
that
.
Take
notice
of
the
frailties
and
diseases
of
your
own
flesh
,
that
tell
you
how
shortly
it
must
lie
down
in
the
dust
.
And
then
compare
this
world
and
that
to
come
,
where
your
abode
will
be
everlasting
.
It
s
a
shame
for
a
wise
man
to
live
as
a
stranger
to
so
great
a
change
,
and
to
look
so
much
after
a
world
that
he
is
leaving
,
and
so
little
after
the
world
that
he
shall
abide
in
.
Direct.
8.
IT
will
much
avail
to
the
Crucifying
of
the
world
to
you
,
that
you
study
the
improvement
of
all
your
Afflictions
.
Do
not
repine
at
them
,
and
think
them
a
greater
evil
then
they
are
;
but
believe
that
they
are
a
special
advantage
to
your
souls
,
for
the
mortifying
of
your
inordinate
affections
to
the
world
:
and
if
you
have
but
the
wisdom
and
hearts
to
make
use
of
them
,
they
may
do
you
more
good
then
all
the
prosperity
of
your
lives
hath
done
.
If
you
fall
into
poverty
,
or
fall
under
slanders
or
reproach
from
men
;
if
your
friends
prove
false
to
you
;
if
those
that
you
have
done
good
to
prove
unthankful
;
if
the
wickedness
and
frowardness
of
men
do
make
you
even
weary
of
the
world
;
remember
now
what
an
advantage
you
have
for
Mortification
!
When
you
have
experience
it self
to
disgrace
the
creature
to
you
,
and
your
very
flesh
doth
seem
to
be
convinced
.
Now
see
that
you
observe
the
teachings
of
this
providence
,
and
come
off
from
the
world
,
when
you
see
it
is
so
little
worth
;
and
set
as
light
by
it
as
it
doth
by
you
:
Bethink
you
now
that
God
doth
this
to
lead
you
to
himself
,
and
thankfully
accept
his
call
,
and
close
with
him
as
your
portion
,
and
be
content
with
him
alone
,
and
let
them
take
the
world
that
can
get
no
better
.
You
see
that
adversity
will
make
even
a
worldling
speak
hardly
of
the
world
,
as
men
will
do
of
their
friends
when
they
fall
out
with
them
.
How
much
more
should
it
help
the
gracious
soul
to
a
fuller
sense
of
its
vanity
and
nothingness
,
and
of
the
necessity
and
excellency
of
more
certain
things
.
It
s
a
great
sin
and
folly
in
us
,
that
we
strive
more
to
have
afflictions
removed
then
sanctified
,
and
so
we
lose
the
gain
that
we
might
have
got
.
Though
affliction
alone
will
do
little
good
,
yet
grace
doth
make
such
use
of
affliction
,
that
thousands
in
heaven
will
have
cause
to
bless
God
for
them
,
that
before
they
were
afflicted
,
went
astray
,
and
were
deceived
by
the
flatteries
of
the
world
as
well
as
others
.
Abundance
that
have
been
convinced
of
the
vanity
of
the
world
,
have
lingered
long
before
they
would
forsake
it
,
till
affliction
hath
rowsed
their
sleepy
souls
,
and
by
a
lowder
voice
hath
called
them
away
.
Direct.
9.
BE
very
suspicious
of
a
prosperous
state
,
and
be
more
afraid
of
the
world
when
it
smiles
,
then
when
it
frowns
.
Some
are
much
perplexed
for
fear
left
they
should
not
stand
in
adversity
,
that
too
little
fear
being
ensnared
by
prosperity
.
They
are
afraid
what
they
should
do
in
a
time
of
tryal
,
and
do
not
consider
,
that
prosperity
is
the
great
tryal
.
Adversity
doth
but
shew
that
love
of
the
world
,
which
was
in
mens
hearts
in
time
of
prosperity
.
When
men
forsake
Christ
for
fear
of
suffering
,
and
because
they
will
not
forsake
the
world
,
they
do
but
shew
the
effects
of
that
disease
,
which
they
had
catcht
long
before
.
When
the
world
pleased
them
they
fell
so
deep
in
love
with
it
,
that
now
they
will
venture
their
souls
to
keep
it
.
It
is
prosperity
that
breeds
the
disease
,
though
adversity
shew
it
.
Love
not
the
world
,
and
you
will
easily
part
with
it
,
and
so
will
easily
suffer
for
Christ
:
And
prosperity
is
liker
to
tice
your
Love
to
it
,
then
adversity
.
This
is
a
great
reason
why
worldly
Prosperity
and
true
Holiness
do
so
seldom
go
together
:
and
so
few
of
the
great
ones
of
the
world
are
saved
.
O
how
hard
is
it
to
have
the
world
at
will
,
and
not
to
be
ensnared
by
it
and
over-love
it
?
How
hard
is
it
heartily
and
practically
to
contemn
a
prosperous
condition
!
How
hard
to
have
serious
lively
thoughts
of
the
great
things
of
eternity
,
and
serious
preparations
for
death
and
judgement
,
when
we
have
health
,
and
wealth
,
and
all
the
accommodations
which
our
flesh
doth
desire
!
Satan
knows
this
well
enough
:
and
therefore
he
is
willing
that
his
servants
shall
have
prosperity
.
He
knows
that
it
is
not
the
way
to
get
him
servants
,
to
beat
them
and
use
them
hardly
,
but
to
please
them
by
flatteries
,
and
fulfill
their
lusts
,
that
they
may
be
enticed
to
imagin
▪
his
service
to
be
the
best
.
It
s
the
custom
of
harlots
to
set
out
themselves
to
the
best
,
and
to
adorn
themselves
for
the
tempting
of
their
lovers
;
and
not
to
go
in
an
homely
dress
,
which
no
one
will
be
taken
with
.
No
wonder
then
if
Satan
the
Pandor
of
the
world
,
do
adorn
it
with
the
best
cloathes
,
and
present
it
to
you
in
the
most
enticing
garb
he
can
.
If
the
lips
of
this
harlot
did
not
drop
as
an
honey-comb
,
and
her
mouth
were
not
smoother
then
●yl
;
she
could
not
lead
such
multitudes
to
her
end
,
which
is
bitter
as
wormwood
,
and
sharp
as
a
two-edged
sword
;
her
feet
go
down
to
death
,
her
steps
take
hold
of
hell
;
lest
men
should
ponder
the
path
of
life
,
Prov.
5.
3
,
4
,
5
,
6.
And
it
is
no
wonder
that
God
to
save
his
people
from
this
delusion
,
doth
dress
the
world
to
them
in
a
courser
attire
;
and
when
he
seeth
them
in
danger
to
be
enamoured
on
it
as
well
as
others
,
if
he
present
it
to
them
in
the
rags
of
poverty
,
and
in
the
scabs
of
its
corruption
,
confusion
and
deformity
,
that
they
may
see
the
difference
between
it
and
their
home
.
It
s
strange
to
see
how
highly
prosperity
is
regarded
by
the
most
!
how
earnestly
they
desire
it
,
pray
for
it
,
or
contrive
it
!
and
how
much
they
are
troubled
when
they
fall
into
adversity
;
when
yet
they
know
,
or
say
they
know
that
the
love
of
the
world
is
the
bane
of
the
soul
,
and
that
it
killeth
men
by
deceiving
them
.
Can
you
keep
your
affections
as
loose
from
the
world
,
when
you
have
houses
and
lands
and
all
things
at
your
will
,
as
you
could
if
it
were
otherwise
?
Remember
I
beseech
you
that
the
poyson
of
the
world
is
covered
by
its
sweetness
,
and
that
it
killeth
none
but
those
that
love
it
:
Be
suspitious
therefore
that
there
is
danger
where
you
find
delight
:
If
your
estate
be
such
as
is
pleasing
to
your
flesh
,
believe
it
is
not
likely
to
be
safe
to
your
souls
.
If
therefore
your
health
,
your
wealth
,
your
honours
,
be
such
as
your
flesh
would
have
them
if
your
houses
your
accomodations
,
your
friends
be
suited
to
your
carnal
desires
,
believe
it
your
souls
are
in
no
small
hazzard
;
and
therefore
look
about
you
as
you
love
your
salvation
;
and
fear
the
snare
.
The
great
enemy
of
your
souls
hath
not
baited
his
hook
with
so
curious
and
costly
a
bait
,
for
nothing
.
The
cautelous
fish
that
is
afraid
to
swallow
,
yea
or
to
taste
,
or
to
come
neer
till
he
knows
what
is
under
it
,
doth
save
his
life
,
when
that
which
boldly
ventures
,
and
fearlessly
devoureth
the
bait
is
destroyed
.
It
s
not
for
nothing
that
Solomon
chargeth
the
man
that
is
given
to
his
appetite
,
to
put
his
knife
to
his
throat
at
a
feast
,
and
not
to
be
desirous
of
the
d●inties
which
are
deceitfull
,
Prov.
23.
1
,
2
,
3.
A
prudent
man
foreseeth
the
evil
(
even
when
it
is
covered
with
the
pleasantest
bait
,
)
and
so
he
hideth
himself
and
escapeth
,
when
the
simple
passeth
on
and
is
punished
,
Prov.
22.
3.
It
is
part
of
the
description
of
the
sensual
a
postates
in
Iude
12.
that
in
their
feasts
,
they
fed
themselves
without
fear
.
And
it
is
as
dangerous
a
thing
to
cloath
your selves
without
fear
,
to
seek
after
wealth
and
honours
without
fear
,
to
possess
your
houses
and
lands
without
fear
;
to
see
any
thing
that
s
carnally
pleasing
to
you
,
or
hear
your
own
prayses
without
fear
;
when
other
men
must
needs
have
things
to
their
will
,
do
you
study
your
duty
,
and
let
the
will
of
God
be
your
will
;
and
if
he
give
you
a
plentiful
estate
without
seeking
it
,
or
give
you
reputation
and
the
praise
of
men
without
your
affecting
it
;
receive
them
not
without
fear
;
Think
with
your selves
,
[
What
a
snare
is
here
now
for
my
soul
?
Though
it
be
good
in
it self
,
and
as
it
comes
from
God
,
yet
what
an
advantage
hath
the
Deceiver
here
against
me
!
How
easily
may
such
a
carnal
heart
as
mine
be
enticed
to
the
inordinate
love
of
these
,
and
to
be
more
remiss
about
higher
and
greater
things
,
and
to
be
forgetful
or
insensible
about
the
matters
of
my
endless
state
!
How
many
men
of
worldly
wisdom
,
yea
how
many
that
seemed
Religious
,
have
been
thus
deceived
,
and
perished
before
me
?
Yea
this
is
the
common
road
to
hell
!
And
is
it
not
time
for
me
then
to
look
about
me
!
]
The
old
Christians
were
so
jealous
of
the
world
,
and
afraid
of
being
mortally
poysoned
by
its
delights
,
that
they
sold
what
they
had
,
and
gave
to
the
poor
,
and
voluntarily
thrust
themselves
into
poverty
,
as
thinking
it
better
to
go
poor
to
heaven
,
then
to
say
in
Hell
,
that
once
they
had
riches
:
I
commend
not
any
extream
to
you
,
for
indeed
I
have
ever
thought
that
its
greater
self-denyal
to
devote
and
use
our
riches
for
God
,
then
at
once
to
cast
them
away
or
shut
our
hands
of
them
;
and
that
he
is
a
better
steward
that
improveth
his
Masters
slock
,
then
he
that
rids
his
hands
of
it
,
out
of
an
injurious
fear
of
his
Masters
austerity
.
But
yet
I
must
say
that
the
other
extream
is
more
common
and
more
dangerous
.
And
they
that
out
of
excess
of
fear
,
betook
themselves
to
poverty
and
to
wildernesses
,
were
in
a
far
better
case
then
many
that
seem
now
to
be
zealous
professors
,
and
yet
are
looking
after
the
pleasures
,
and
riches
,
and
glory
of
the
world
!
I
have
many
a
time
wondered
at
some
eminent
professors
,
that
are
as
constant
and
seraphicall
in
the
outside
of
duty
,
even
to
admiration
,
as
almost
any
I
know
,
and
yet
as
closely
and
busily
grasping
at
the
world
,
and
labouring
to
be
rich
,
as
if
they
were
the
wretchedst
worldlings
on
earth
.
I
have
oft
wondered
how
they
can
quiet
their
consciences
,
and
how
they
make
shift
so
constantly
to
delude
such
knowing
souls
.
The
Countrey
sees
them
drowned
in
earth
,
and
the
generality
of
their
godly
friends
lament
them
,
as
meer
hypocriticall
earth-worms
;
and
yet
because
they
can
carry
it
on
smoothly
,
and
not
be
noted
for
any
palpable
oppression
or
deceit
,
they
wipe
their
lips
,
they
bless
themselves
,
and
with
gracious
words
would
cloak
their
covetousness
,
as
if
men
did
but
uncharitably
censure
them
,
because
they
cannot
prove
them
to
be
such
Deceivers
;
When
yet
the
very
bent
and
course
of
their
lives
proclaimeth
them
worldlings
to
almost
all
men
but
themselves
;
who
by
the
just
,
but
heavy
judgement
of
God
,
are
given
over
to
that
blindness
,
as
not
to
see
that
damnable
sin
in
themselves
,
that
the
enemies
of
Religion
see
with
scorn
,
and
their
most
impartial
friends
do
see
with
lamentation
:
but
seeing
it
,
are
not
able
to
remedy
;
for
worldliness
is
the
commonest
badge
of
an
Hypocrite
;
and
where
there
is
a
false
heart
at
the
bottom
,
and
but
an
hypocriticall
faith
,
and
an
hypocriticall
love
to
God
and
the
life
to
come
,
there
will
be
no
effectual
resistance
of
the
world
;
but
all
exhortations
do
come
upon
so
great
disadvantage
with
such
souls
,
that
usually
they
are
lost
,
and
leave
them
as
they
find
them
.
If
any
covetous
scraping
earth-worm
,
whether
he
be
Gentleman
,
Tradesman
,
or
Husbandman
,
do
feel
his
conscience
at
the
reading
of
this
begin
to
stir
,
I
beseech
him
(
if
there
be
any
hope
of
such
hypocrites
)
to
hearken
to
it
in
time
,
and
regard
a
little
more
the
warnings
of
his
friends
,
and
not
to
be
so
stiffly
confident
of
his
innocency
;
nor
yet
to
think
himself
free
from
hainous
,
gross
and
scandalous
sin
,
as
long
as
he
is
a
covetous
worldling
!
If
covetousness
be
idolatry
,
and
the
sin
of
those
with
whom
we
may
not
so
much
as
eat
,
and
if
the
covetous
shall
not
enter
into
the
Kingdom
of
heaven
,
and
be
such
as
the
Holy
Ghost
doth
joyn
with
thieves
and
the
vilest
sinners
,
who
then
but
an
Infidel
can
think
that
it
is
not
a
scandalous
sin
,
and
such
as
will
be
the
damnation
of
all
that
be
not
throughly
cured
of
it
?
See
Eph.
5.
5
,
6
,
7.
1
Cor.
5.
10
,
11.
Psal.
10.
3.
2
Tim.
3.
2.
2
Pet.
2.
14.
Luke
16.
14.
Mark
7.
22.
2
Tim.
3.
2.
Ier.
8.
10.
&
6.
13.
David
prayeth
God
to
encline
his
heart
to
his
testimonies
,
and
not
to
covetousness
,
Psal.
119.
36.
and
now
men
think
they
may
be
enclined
to
both
,
and
that
they
have
found
out
the
terms
of
reconciling
heaven
,
with
earth
and
hell
.
I
marvail
these
men
will
not
see
their
own
faces
,
when
the
Prophets
and
Christ
himself
do
hold
them
so
clear
a
glass
?
Ezek.
33.
31.
They
come
unto
thee
as
the
people
cometh
,
and
they
sit
before
thee
as
my
people
,
and
they
hear
thy
words
,
but
they
will
not
do
them
;
for
with
their
mouth
they
shew
much
love
,
but
their
heart
goeth
after
their
covetousness
.
]
Mat.
13.
22.
[
He
that
received
seed
among
the
thorns
,
is
he
that
heareth
the
word
,
and
the
care
of
this
world
,
and
the
deceitfulness
of
riches
choak
the
word
,
and
he
becometh
unfruitful
.
]
I
know
the
men
that
I
am
now
speaking
of
have
many
excellent
gifts
,
and
in
other
respects
do
seem
the
forwardest
for
godliness
in
the
Countrey
;
but
the
more
is
the
pitty
that
men
of
such
parts
should
be
rotten-hearted
hypocrites
,
and
damned
for
worldliness
after
so
much
pains
in
duties
:
For
an
heathen
may
as
soon
be
saved
as
a
worldling
:
When
they
have
prayed
,
and
preached
,
and
cryed
down
prophanness
,
let
them
hear
what
the
Lord
saith
to
them
,
Luke
18.
22
,
23
,
24.
and
there
see
again
their
faces
in
that
glass
:
[
Yet
lackest
thou
one
thing
:
(
even
such
an
one
as
none
can
be
saved
without
,
even
a
Love
to
God
and
Heaven
above
earth
:
)
sell
all
that
thou
hast
and
distribute
unto
the
poor
,
and
thou
shalt
have
treasure
in
heaven
,
and
come
follow
me
:
And
when
he
heard
this
he
was
very
sorrowful
;
for
he
was
very
rich
.
And
when
Iesus
saw
that
he
was
sorrowful
,
he
said
,
How
hardly
shall
they
that
have
riches
enter
into
the
Kingdom
of
God
?
]
Set
not
then
so
high
a
value
on
a
full
estate
.
Let
your
conversation
be
without
covetousness
,
and
be
contint
with
such
things
as
ye
have
;
and
trust
your selves
on
the
security
of
his
promise
,
who
hath
said
,
I
will
never
fail
thee
nor
forsake
thee
,
Heb.
13.
5.
It
is
not
for
nothing
that
Christ
himself
hath
given
you
so
many
and
so
terrible
warnings
to
take
heed
of
this
sin
?
As
Luke
12.
15.
Take
heed
and
beware
of
covetousness
:
for
a
mans
life
consisteth
not
in
the
abundance
of
the
things
that
he
possesseth
.
As
if
he
should
say
,
While
you
think
you
are
securing
your
well-being
,
you
do
not
secure
your
Being
it self
.
When
you
have
done
all
to
provide
for
the
delights
of
your
life
,
you
are
never
the
surer
of
life
it self
.
Read
the
following
passages
in
the
Text
,
and
let
them
warn
you
,
or
condemn
you
.
If
such
admonitions
as
these
will
not
take
,
from
the
mouth
of
him
whom
you
call
your
Lord
,
and
from
whom
you
profess
to
expect
your
Judgement
;
What
have
we
then
further
to
say
to
you
,
or
how
should
our
warnings
expect
entertainment
with
you
?
Yet
I
shall
do
that
which
is
my
duty
,
and
leave
the
success
to
God
.
I
do
therefore
again
in
the
name
of
God
,
advise
and
warn
you
to
Take
heed
of
having
too
pleasant
thoughts
on
a
prosperous
state
.
Long
not
after
fulness
and
plenty
in
the
world
.
Be
not
too
eager
for
accomodations
to
your
flesh
.
A
Coffin
of
two
yards
long
will
shortly
hold
it
,
and
be
room
enough
for
it
:
And
will
nothing
but
well
built
houses
,
adorned
rooms
,
the
neatest
cloathing
and
plentiful
possessions
serve
you
now
?
How
sad
a
mark
is
this
of
a
soul
that
never
had
a
saving
taste
of
the
everlasting
riches
!
Away
foolish
children
,
and
stand
not
building
houses
with
sticks
and
sand
!
Home
with
you
,
to
God
,
and
remember
where
you
must
dwell
for
ever
.
When
you
have
feathered
your
nests
,
and
made
them
as
you
would
have
them
,
you
must
leave
them
before
you
are
well
settled
and
warm
in
them
.
And
if
it
comfort
you
to
think
that
you
leave
them
to
your
children
;
remember
that
you
leave
them
the
fruit
of
your
sins
,
and
bequeath
to
them
the
snares
that
undid
your
souls
,
that
so
they
may
become
the
heirs
of
your
wickedness
and
be
deceived
and
destroyed
by
the
world
as
you
have
been
.
This
is
your
great
care
for
them
;
and
this
is
your
kindness
to
them
.
I
have
told
you
once
already
from
God
,
that
this
your
way
is
your
folly
,
though
your
posterity
be
like
to
approve
your
sayings
,
because
you
do
so
much
to
make
them
of
your
mind
,
Psalm
49.
13.
For
though
your
inward
thoughts
be
that
your
houses
shall
continue
,
and
you
hope
to
leave
a
name
behind
you
,
yet
man
being
in
honour
abideth
not
,
but
is
like
the
beasts
that
perish
:
When
he
dyeth
he
shall
carry
nothing
away
,
his
glory
shall
not
descend
after
him
:
though
whiles
he
lived
he
blessed
his
soul
,
and
men
praise
them
that
(
thus
)
do
well
to
themselves
;
yet
shall
they
go
to
the
generation
of
their
fathers
,
and
shall
never
see
Light
.
Man
that
is
in
honour
and
understandeth
not
,
is
like
the
beasts
that
perish
,
Vers.
11
,
12
,
17
,
18
,
19
,
20.
Though
the
ungodly
prosper
in
the
world
and
encrease
in
riches
,
yet
he
that
goeth
believingly
into
the
Sanctuary
may
see
their
end
:
Surely
they
are
set
in
slippery
places
,
and
cast
down
into
destruction
:
How
are
they
brought
to
desolation
as
in
a
moment
,
and
consumed
with
terrours
,
Psalm
73.
12
,
17
,
18
,
19.
And
in
that
very
day
do
all
his
thoughts
perish
,
Psalm
146.
4.
Then
shall
they
eat
the
fruit
of
their
own
way
,
and
be
filled
with
their
own
devices
;
for
the
turning
away
of
the
simple
shall
slay
them
,
and
the
prosperity
of
fools
shall
destroy
them
,
Prov.
31.
32.
See
then
that
you
be
not
eager
for
prosperity
;
and
if
God
cast
it
on
you
,
use
it
with
fear
.
And
if
ever
you
feel
the
creature
begin
to
grow
too
sweet
and
delightful
to
you
,
then
spit
it
out
as
the
poyson
of
the
soul
,
and
presently
take
a
mortifying
antidote
before
you
are
past
remedy
.
As
you
feel
the
working
of
poyson
by
its
burning
,
or
griping
,
or
other
effects
agreeable
to
its
nature
,
by
which
it
seeketh
the
extingushing
of
life
;
so
you
may
feel
when
the
world
is
poyson
to
your
souls
,
by
its
creeping
into
your
affections
,
and
insinuating
into
your
hearts
with
present
delight
,
or
future
hopes
;
by
seeming
more
Lovely
and
more
Necessary
then
it
is
.
As
soon
as
ever
you
feel
it
thus
creep
into
your
hear●s
,
its
time
to
rise
up
against
it
with
holy
fear
,
and
to
cast
it
out
,
if
you
love
your
souls
.
And
that
which
I
would
advise
you
to
at
present
,
when
the
world
hath
got
too
deep
into
your
hearts
before
you
are
aware
,
is
this
:
Do
something
extraordinary
in
such
a
necessity
,
for
its
crucifixion
and
your
recovery
.
Though
a
careful
diet
may
serve
to
preserve
health
while
you
have
it
,
yet
if
you
have
lost
it
,
and
sickness
be
upon
you
,
you
must
have
recourse
to
Physick
for
your
cure
.
If
honour
,
or
preferment
,
or
house
,
or
land
,
or
friends
,
or
gain
,
or
recreations
begin
to
seem
too
sweet
and
dear
to
you
,
and
your
hearts
begin
to
hug
them
with
delight
,
or
make
out
after
them
with
keen
desires
;
you
must
now
have
recourse
to
extraordinary
helps
:
and
in
particular
,
try
these
following
.
1.
Withdraw
your selves
to
some
more
frequent
and
serious
meditation
of
the
brevity
and
vanity
of
the
world
,
then
you
have
been
used
to
:
steep
your
thoughts
longer
in
mortifying
considerations
,
till
the
bent
of
your
hearts
begin
to
change
.
2.
Be
ofter
with
God
in
secret
and
publick
prayer
,
and
give
up
a
larger
portion
of
your
time
to
holy
things
then
ordinarily
you
have
done
;
that
acquaintance
with
heaven
may
wean
your
mind
from
earth
;
and
the
Love
of
God
may
drown
your
worldly
Love
.
When
you
have
taken
any
extraordinary
cold
,
you
will
get
nearer
the
fire
then
ordinary
,
and
be
longer
at
it
,
and
drive
it
out
by
heating
things
:
And
when
the
world
hath
insinuated
into
your
affections
,
and
chilled
and
cooled
them
to
God
and
heaven
,
its
time
to
draw
nearer
God
then
before
,
and
to
be
longer
with
him
;
and
to
strive
harder
in
every
duty
then
you
did
,
till
spiritual
life
do
work
more
vigorously
and
expell
that
earthly
distemper
which
had
possessed
you
.
3.
And
at
such
a
season
let
prayer
be
furthered
by
fasting
and
extraordinary
humiliation
;
which
may
help
down
the
flesh
which
causeth
you
so
much
to
over-value
the
world
.
Even
an
A●ab
found
some
ease
by
a
common
humiliation
,
when
he
had
taken
a
mortal
surfeit
of
Naboths
Vineyard
and
his
Blood
:
Much
more
may
a
true
Christian
find
much
help
,
by
special
humiliation
,
when
he
hath
surfeited
on
any
creature
whatsoever
.
4.
And
I
think
it
would
be
a
very
good
course
at
such
a
time
as
that
,
to
be
at
some
more
cost
for
God
,
then
you
were
before
.
When
you
feel
your
love
to
the
world
increase
,
Give
somewhat
extraordinary
then
to
the
poor
,
or
to
pious
uses
,
according
to
your
ability
.
Yea
what
if
it
were
so
far
as
might
a
little
pinch
your selves
!
This
were
a
real
opposition
to
the
world
,
and
you
might
turn
a
very
temptation
to
a
gain
,
and
get
much
good
by
occasion
of
a
sin
:
It
might
do
much
to
dis-hearten
and
repell
the
tempter
,
when
he
seeth
that
you
over-shoot
him
in
his
own
bow
,
and
make
such
use
as
this
of
his
temptations
,
as
to
do
the
more
good
,
and
use
your
wealth
the
more
for
God
,
and
deny
your selves
more
then
you
did
before
.
If
you
would
but
faithfully
practise
these
few
directions
,
you
would
find
it
the
surest
way
of
recovery
,
when
you
begin
to
be
infected
with
this
earthly
disease
.
Direct.
10.
THE
last
Direction
that
I
shall
give
you
for
the
Crucifying
of
the
world
,
is
this
.
Be
sure
to
keep
off
the
means
of
its
livelihood
,
and
keep
it
still
under
the
mortifying
means
.
Lay
siege
to
it
,
and
stop
up
all
the
passages
,
by
which
the
worlds
provision
would
come
in
;
and
keep
it
still
under
the
strokes
of
enmity
,
and
the
influence
of
that
which
is
contrary
to
it
.
Some
particulars
I
will
but
briefly
mention
.
1.
Keep
a
constant
guard
upon
your
senses
;
for
this
way
the
world
creeps
in
to
your
hearts
.
It
is
by
gazing
on
alluring
objects
,
or
hearing
,
or
tasting
,
or
the
like
,
that
the
flames
of
concupiscence
are
kindled
in
the
heart
.
By
gazing
upon
beauty
or
comliness
of
per●●n
,
the
heart
of
the
wanton
is
infected
with
lust
,
and
so
incited
to
the
damnable
practises
of
uncleanness
.
The
sight
of
the
cup
doth
set
an
edge
on
the
desires
of
the
drunkard
:
and
the
sight
of
enticing
meats
,
doth
awaken
and
enrage
the
appetite
of
the
gluttonous
:
and
by
the
presence
of
the
bait
their
disease
is
set
awork
,
as
worms
in
the
body
are
by
some
kind
of
food
.
Clemens
Alexandr
.
saith
of
these
men
,
that
their
disease
Cl.
Alex.
Paedag.
l.
2.
c.
1.
The
whole
Book
is
worth
the
reading
,
by
such
.
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
A
madness
about
the
throat
:
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
A
madness
in
the
belly
:
And
saith
of
them
that
are
given
to
fulness
or
fineness
of
diet
,
for
the
pleasing
of
their
bellies
,
that
they
are
ruled
by
a
Belly-Devil
,
which
saith
he
,
is
the
worst
and
most
pernicious
of
all
Devils
.
Lay
siege
then
to
this
belly-Devil
,
and
starve
him
out
.
It
is
by
the
sight
of
gawdy
fashions
,
and
curious
apparel
,
that
the
minds
of
vain
effeminate
persons
are
provoked
to
desire
the
like
.
And
the
sight
of
pomp
and
honours
doth
kindle
the
fire
of
ambition
;
and
the
sight
of
buildings
,
and
money
,
and
lands
,
doth
help
to
provoke
the
desires
of
the
Covetous
.
See
therefore
that
you
alwaies
keep
a
watch
upon
your
eyes
.
Let
them
not
run
up
and
down
like
a
master-less
dog
,
nor
roul
as
the
eyes
of
the
lascivious
,
that
are
hunting
after
the
prey
of
lust
.
If
you
have
cause
to
pray
as
David
,
Psal.
119.
37.
Turn
away
mine
eyes
from
beholding
vanity
.
]
You
must
practise
according
to
your
prayers
,
and
endeavour
your selves
to
turn
them
away
.
Have
not
the
best
of
us
as
much
reason
as
Iob
to
make
a
Covenant
with
our
eyes
?
Iob
31.
1.
What
wonder
if
the
Garrison
surrender
not
where
the
besieged
have
free
passage
and
continual
supplies
?
And
what
wonder
if
the
house
be
robbed
,
where
the
doors
stand
alwaies
open
,
and
all
is
common
to
every
passenger
?
Be
sure
therefore
to
keep
a
constant
guard
upon
your
eyes
your
appetites
and
every
sense
,
or
else
the
world
will
not
be
Crucified
.
Let
not
your
eye
move
but
by
the
conduct
of
your
reason
:
at
least
,
let
it
not
fix
upon
any
object
,
till
reason
give
it
leave
.
Taste
not
a
bit
of
meat
,
or
a
cup
of
drink
▪
till
you
have
advised
with
right
informed
Reason
▪
and
be
able
to
justifie
what
you
do
.
Take
an
account
of
all
that
entereth
at
the
door
of
any
of
your
senses
:
For
he
that
must
give
an
account
to
the
living
God
,
had
need
to
keep
account
himself
.
2.
Keep
also
a
constant
guard
upon
your
Thoughts
as
well
as
upon
your
senses
.
As
the
Thoughts
will
tell
you
what
is
in
your
hearts
,
so
they
will
let
in
whatsoever
bribeth
them
to
consent
.
The
fancies
of
men
are
the
garden
of
the
Devil
,
where
he
soweth
and
watereth
the
plants
of
impiety
:
Yea
they
are
a
principall
room
in
which
he
doth
inhabite
.
It
s
certain
that
the
Devil
hath
readyer
access
to
the
fantasie
,
then
to
the
heart
;
and
that
it
is
his
shop
in
which
he
forgeth
most
vices
,
and
doth
a
very
great
part
of
his
work
.
An
unclean
spirit
possesseth
the
fantasies
of
the
unclean
;
so
that
their
thoughts
are
running
upon
lustful
objects
;
and
they
are
guilty
of
the
filthyest
cogitations
within
,
when
they
seem
to
be
of
the
chastest
behaviour
without
;
and
do
frequently
commit
fornication
in
the
heart
,
when
fear
or
shame
doth
restrain
the
outward
practise
,
and
cover
their
iniquity
.
The
malicious
person
is
possessed
by
a
spirit
of
maliciousness
that
dwelleth
in
his
fantasie
,
and
sets
him
on
contrivances
of
cruelty
and
revenge
,
and
filleth
his
mind
with
thoughts
of
hatred
and
disdain
.
The
same
spirit
reigneth
in
the
fancies
of
the
Proud
,
and
setteth
them
upon
contrivances
for
the
advancing
of
their
names
,
and
causeth
them
to
thirst
after
the
reputation
of
the
world
,
and
filleth
them
with
the
troubled
malicious
thoughts
of
Haman
,
when
they
miss
of
their
expectations
.
The
earthly
spirit
possesseth
the
fantasies
of
the
covetous
,
and
setteth
them
on
contrivances
for
the
increase
of
their
estates
.
Do
you
not
feel
by
sad
experience
,
how
many
of
Satans
assaults
are
made
upon
your
cogitations
,
and
how
much
of
his
interest
lyeth
there
,
and
how
much
of
his
work
is
there
done
?
As
ever
you
would
be
Crucified
to
the
world
then
,
set
a
watch
upon
your
thoughts
,
and
keep
a
daily
and
hourly
account
of
them
,
and
see
that
they
be
alway
under
the
Government
of
faith
and
reason
.
Your
thoughts
should
be
kept
chast
as
the
entrance
into
your
hearts
,
and
not
be
as
common
harlots
entertaining
every
comer
.
If
you
feel
your
thoughts
stepping
out
upon
Lust
or
Malice
,
look
after
them
betime
,
and
call
them
in
,
and
check
them
sharply
,
and
lay
a
charge
on
them
hereafter
to
be
more
pure
.
If
you
find
that
they
are
running
with
Geheza
after
the
prize
,
and
are
making
out
after
the
provisions
for
the
flesh
,
recall
them
and
correct
them
,
and
bewail
this
evil
before
the
Lord
,
and
let
your
watch
be
stricter
for
the
time
to
come
.
Believe
it
,
your
hearts
will
be
such
as
are
your
thoughts
.
The
flies
that
lye
upon
sores
,
or
dung
,
or
carrion
,
and
the
worms
that
are
bred
in
them
will
be
of
the
nature
of
that
corruption
themselves
.
If
you
would
have
your
hearts
clean
,
and
humble
,
and
heavenly
,
let
your
Thoughts
be
clean
,
and
humble
,
and
heavenly
.
If
you
will
let
your
Thoughts
run
on
the
objects
of
Lust
,
you
will
be
Lustful
:
And
if
you
will
Think
on
the
enticements
of
Pride
,
you
will
be
Proud
:
And
if
you
will
let
out
your
thoughts
on
the
Profits
of
the
world
,
no
wonder
if
it
steal
away
your
hearts
,
saith
the
Lord
to
the
covetous
and
unmerciful
,
Deut.
15.
7
,
8
,
9.
If
there
be
among
you
a
poor
man
of
one
of
thy
Brethren
within
any
of
thy
gates
,
thou
shalt
not
harden
thy
heart
,
nor
shut
thy
hand
from
thy
poor
Brother
,
but
thou
shalt
open
thy
hand
wide
unto
him
,
and
shalt
surely
lend
him
sufficient
for
his
need
in
that
which
he
wanteth
.
Beware
that
there
be
not
a
thought
in
thy
wicked
heart
,
saying
,
The
seventh
year
,
the
year
of
release
is
at
hand
,
and
thy
eye
be
evil
against
thy
poor
Brother
,
and
thou
givest
him
nought
;
and
he
cry
unto
the
Lord
against
thee
,
and
it
be
sin
unto
thee
.
Thou
shalt
surely
give
him
,
and
thy
heart
shall
not
be
grieved
,
when
thou
givest
to
him
:
because
that
for
this
thing
the
Lord
thy
God
shall
bless
thee
in
all
thy
works
,
and
in
all
that
thou
puttest
thine
hand
unto
.
For
the
poor
shall
never
cease
out
of
the
Land
:
therefore
I
command
thee
saying
,
Thou
shalt
open
thy
hand
wide
unto
thy
brother
,
to
thy
poor
,
and
to
thy
needy
in
the
Land
.
]
Besides
the
main
drift
of
the
Text
,
mark
how
we
are
commanded
to
beware
that
a
Thought
of
unmercifulness
enter
not
into
our
hearts
.
And
when
Christ
doth
so
vehemently
disswade
his
followers
from
this
damning
sin
,
he
doth
it
by
setting
a
Law
upon
their
Thoughts
:
Why
take
ye
Thought
?
&c.
Take
no
thought
,
&c.
Mat.
6.
25
,
27
,
28
,
31
,
34.
Luke
12.
22
,
26.
If
the
unrighteous
man
forsake
not
his
thoughts
,
he
will
not
forsake
the
evil
of
his
way
,
Isa.
55.
7.
As
you
love
your
souls
then
look
to
your
Thoughts
,
and
keep
them
under
the
Government
of
the
Lord
.
Would
you
be
free
from
a
vain
and
sensual
mind
?
How
long
then
shall
your
vain
thoughts
lodge
within
you
?
Ier
4.
14.
3.
And
see
also
that
you
make
not
worldly
minded
men
your
companions
.
While
they
savour
nothing
but
earth
and
flesh
,
they
will
have
no
savoury
discourse
of
any
thing
else
:
And
their
discourse
is
like
to
be
infectious
to
your
minds
.
As
a
Stews
is
not
the
best
place
to
preserve
you
from
uncleanness
;
nor
an
Alehouse
the
best
place
to
preserve
you
from
drunkenness
;
so
the
company
of
worldlings
is
not
the
best
place
to
preserve
you
from
worldliness
:
Where
you
shall
see
or
hear
little
,
but
earthly
things
,
and
heavenly
matters
can
find
no
room
.
It
s
not
the
safest
place
to
fight
against
the
Devil
,
in
the
midst
of
his
own
Army
;
but
in
the
Army
of
Christ
.
On
the
contrary
side
,
be
sure
that
you
keep
under
mortifying
means
.
Attend
to
the
lively
preaching
of
the
word
,
which
will
disgrace
the
world
to
you
,
and
be
still
drawing
your
hearts
another
way
.
Be
much
with
God
in
secret
prayer
,
and
be
much
above
in
Heavenly
Meditation
;
and
dwell
upon
those
Thoughts
which
lay
the
world
naked
to
you
,
and
shew
it
you
in
its
own
complexion
.
If
death
and
judgement
be
seriously
in
your
minds
,
it
will
waken
you
from
these
fleshly
dreams
,
and
prick
the
bladder
of
your
aery
minds
,
and
let
out
that
wind
which
puft
you
up
,
and
kept
out
the
things
of
God
and
Glory
.
Converse
also
as
much
as
you
can
with
the
most
Heavenly
people
,
whose
discourse
,
and
prayers
,
and
daily
examples
will
help
to
draw
up
your
minds
to
God
,
and
to
affect
them
with
things
that
nearlyer
concern
you
,
then
all
the
profits
or
pleasures
of
the
world
.
I
Have
now
told
you
how
you
should
Crucifie
the
world
,
and
be
Crucified
to
it
;
but
which
of
you
will
be
so
happy
as
to
practise
these
Directions
,
I
cannot
tell
.
I
have
brought
you
the
armour
and
weapons
by
which
this
mortal
enemy
must
be
conquered
;
but
it
is
not
in
my
power
to
give
you
couragious
hearts
to
use
them
.
I
can
certainly
tell
you
what
a
safe
and
comfortable
life
you
might
live
,
if
you
had
but
this
enemy
under
your
feet
;
and
what
an
easie
and
happy
death
you
might
die
,
if
you
were
first
dead
to
the
world
:
But
to
make
you
so
happy
is
not
in
my
power
.
I
can
foresee
the
certain
damnation
of
all
unconverted
sensualists
and
worldlings
,
and
how
sad
a
farewell
they
must
shortly
take
of
all
their
felicity
:
But
to
prevent
it
is
not
in
my
power
.
For
I
cannot
make
you
willing
to
prevent
it
.
It
s
a
greater
work
then
bare
information
that
is
here
to
be
done
.
If
it
were
but
to
give
the
world
a
few
contemptuous
words
,
and
to
call
it
vanity
and
a
worthless
thing
,
I
should
make
no
doubt
of
prevailing
with
the
most
:
But
to
kill
it
in
your
hearts
is
an
harder
work
:
And
with
some
kind
of
men
,
it
prospers
most
,
when
it
is
hardlyest
spoken
of
.
It
s
easie
to
tell
a
man
why
and
how
he
should
lay
down
his
life
for
Christ
if
he
be
called
to
it
:
But
there
's
more
to
be
done
before
it
will
be
practised
.
Till
an
heavenly
light
possess
your
minds
,
and
shew
you
the
better
things
to
come
,
and
assure
you
of
more
to
be
had
in
Christ
,
then
the
world
can
afford
you
;
I
cannot
look
you
should
lose
your
hold
,
nor
that
an
hundred
Sermons
should
make
you
willing
to
seek
the
death
of
that
which
hath
your
heart
.
Sense
is
tenacious
,
and
unreasonable
:
When
you
have
knock●
it
off
an
hundred
times
,
yet
still
it
will
be
sense
,
and
will
be
eager
after
its
delights
again
.
Some
will
be
still
thinking
that
Mortification
and
heavenly
mindedness
is
so
rare
a
thing
,
that
God
will
be
more
merciful
then
to
condemn
all
that
are
without
them
:
And
some
will
be
inconsiderate
and
sensless
when
the
clearest
reason
is
set
before
them
;
and
will
venture
their
salvation
rather
then
become
dead
to
all
their
worldly
lusts
and
hopes
.
So
that
with
sorrow
I
must
say
that
now
I
have
said
all
,
and
delivered
my
Message
,
I
fear
the
most
will
still
be
the
same
,
and
reject
the
counsel
of
God
to
their
perdition
.
For
this
is
a
grace
that
accompanieth
salvation
▪
and
therefore
will
be
the
portion
only
of
the
heirs
of
salvation
.
Though
our
hearts
d●e
●ire
,
and
prayer
,
and
endeavour
must
be
that
the
professed
Is
'
raelites
may
be
saved
;
yet
we
must
take
up
our
comfort
shorter
that
the
Elect
shall
obtain
it
,
though
the
rest
are
hardened
.
For
its
Gods
will
and
not
ours
that
must
be
done
.
If
Christ
be
satisfied
in
the
salvation
of
his
little
flock
,
as
seeing
in
them
the
travail
of
his
soul
;
even
so
must
we
:
and
though
as
Samuel
did
over
Saul
,
so
we
may
mourn
over
the
rest
that
God
hath
forsaken
,
yet
that
sorrow
must
know
its
season
and
its
measure
.
For
my
part
I
must
needs
say
to
you
,
that
though
it
may
seem
an
high
extraordinary
thing
to
some
of
you
,
for
a
man
to
be
thus
Crucified
to
the
world
,
I
have
no
more
hope
of
the
salvation
of
any
of
you
,
except
it
shall
be
thus
with
you
,
then
I
have
of
the
salvation
of
Cain
or
Iudas
.
And
as
great
and
wonderful
a
work
as
this
is
,
if
ever
God
mean
to
save
your
souls
,
it
will
be
done
on
you
.
I
shall
therefore
according
to
my
duty
beseech
you
,
to
review
and
practise
the
Directions
which
are
given
you
,
and
to
use
the
world
,
as
the
heirs
of
Heaven
,
that
have
laid
up
their
hope
and
treasure
there
.
But
if
you
will
not
hear
and
take
warning
,
it
is
because
the
Lord
will
destroy
you
,
and
because
you
are
not
the
sheep
of
Christ
,
2.
Chron.
25.
16.
1
Sam.
2.
25.
Iohn
10.
26
,
27.
SECT.
XXI
.
Use
last
.
I
Have
been
all
this
while
Perswading
and
Directing
you
to
be
Crucified
to
the
world
,
and
the
world
to
you
.
I
doubt
not
but
God
hath
done
this
work
already
upon
the
souls
of
many
of
you
,
even
upon
all
that
truly
believe
in
a
Crucified
Christ
.
To
such
therefore
I
shall
next
address
my
speech
:
and
in
general
,
this
is
my
earnest
request
to
you
,
[
That
you
would
use
the
world
as
a
Crucified
thing
,
and
as
men
that
are
Crucified
to
it
should
do
.
]
I
will
not
lengthen
this
discourse
in
using
many
motives
to
you
.
One
would
think
that
which
way
ever
you
look
,
you
should
have
forcible
motives
before
your
eyes
.
If
you
look
downward
on
earth
,
you
may
see
enough
to
wean
you
from
it
:
and
if
seeing
will
not
serve
,
your
most
wise
and
gracious
Father
will
make
you
feel
,
and
put
the
case
beyond
dispute
.
If
you
look
upwards
,
you
may
perceive
a
better
and
more
enduring
substance
,
and
an
inheritance
so
much
more
glorious
and
enduring
,
as
should
suffice
to
take
your
minds
from
earth
:
If
you
look
within
you
,
what
foot-steps
of
the
Spirit
may
you
there
trace
,
what
graces
in
act
and
habit
may
you
find
,
which
are
all
at
mortal
enmity
with
the
world
!
You
may
read
there
a
Law
engraven
upon
your
hearts
,
which
condemneth
the
world
to
subjection
and
contempt
:
And
many
an
obligation
you
may
there
find
,
wherein
you
are
deeply
bound
against
it
:
For
I
hope
you
have
not
cancelled
them
all
,
and
forgot
all
the
promises
which
you
made
to
God
.
All
your
Professions
,
and
all
your
blessed
Priviledges
and
Hopes
,
do
engage
you
to
another
world
,
and
to
the
hearty
renouncing
and
forsaking
of
this
.
You
say
you
are
Crucified
and
Risen
with
Christ
;
If
you
be
,
then
seek
the
things
that
are
above
:
set
your
affections
on
the
things
that
are
above
,
and
not
on
the
things
that
are
on
earth
.
For
you
are
dead
,
and
your
life
is
hid
with
Christ
in
God
:
When
Christ
who
is
your
life
shall
appear
,
then
shall
you
also
appear
with
him
in
glory
.
Mortifie
therefore
your
members
which
are
on
earth
,
fornication
,
uncleanness
,
inordinate
affection
,
evil
concupiscence
,
and
covetousness
which
is
idolatry
:
For
which
things
sake
the
wrath
of
God
cometh
on
the
children
of
disobedience
,
Col.
3.
1.
to
7.
It
doth
not
beseem
the
members
of
a
Crucified
Christ
to
be
earthly
minded
;
nor
the
members
of
a
Glorified
Christ
to
set
their
minds
o●
things
so
low
It
ill
b●seems
the
Heirs
of
an
incorruptible
(
rown
of
Glory
to
make
too
great
a
matter
of
these
trifles
.
It
is
the
Enemies
of
the
Cross
of
Christ
,
and
not
those
that
are
Crucified
with
him
,
whose
God
is
their
belly
,
and
who
glory
in
their
shame
,
and
who
mind
earthly
things
:
but
the
Saints
conversation
must
be
in
Heaven
,
from
whence
it
is
that
he
expecteth
his
Saviour
to
change
his
vile
earthly
body
,
and
make
it
like
to
his
glorious
body
,
Phil.
3.
17
,
18
,
19
,
20
,
21.
If
indeed
you
have
laid
up
your
treasure
in
heaven
,
where
rust
and
moath
corrupt
not
,
and
where
thieves
do
not
break
through
and
steal
,
let
it
appear
then
by
the
effects
.
For
where
your
treasure
is
,
there
will
your
heart
be
,
and
where
your
heart
is
,
that
way
the
Labours
of
your
lives
will
tend
.
I
shall
reduce
my
Exhortation
to
some
particulars
.
1.
IF
you
are
Crucified
to
the
world
,
be
sure
that
you
seek
it
not
,
nor
any
thing
in
it
,
for
its
own
sake
;
but
only
as
a
means
to
higher
things
.
The
sincerity
of
your
hearts
doth
lie
much
in
this
;
and
the
life
of
your
souls
depends
much
upon
it
.
Labour
in
your
lawful
callings
and
spare
not
(
so
you
exclude
not
your
spiritual
work
)
:
It
is
not
your
Labour
that
we
find
fault
with
:
But
if
the
creature
be
the
end
of
any
Labour
,
you
may
better
●it
still
,
and
spare
your
pains
,
or
rather
speedily
change
your
intentions
.
If
you
overtake
the
hastyest
traveller
in
his
journey
,
and
ask
him
,
why
he
takes
all
that
pains
;
he
will
not
say
it
is
,
For
Love
of
the
way
that
he
travaileth
in
,
but
for
Love
of
the
place
to
which
he
is
going
,
or
the
persons
,
or
things
which
●e
there
expects
:
So
must
it
be
with
you
,
if
you
are
the
heirs
of
heaven
:
I
blame
you
not
to
be
glad
of
a
fair
way
,
and
to
love
it
rather
then
a
foul
one
:
but
it
is
not
for
the
love
of
the
way
that
you
must
travail
.
He
that
runs
in
a
race
,
doth
not
bestow
all
that
pains
for
the
Love
of
the
path
which
he
runs
in
,
but
for
Love
of
the
Prize
,
which
he
expecteth
at
the
end
.
And
he
that
plougheth
and
soweth
,
doth
it
more
for
Love
of
the
crop
which
he
hopeth
for
,
then
for
Love
of
his
labour
:
He
that
saileth
through
the
dangerous
Seas
,
performeth
not
his
voyage
for
Love
of
the
Sea
,
or
of
his
Ship
,
but
for
Love
of
the
Merchandize
and
Gain
which
he
seeketh
.
The
Carryer
that
goeth
weekly
to
London
with
your
wares
,
doth
not
take
all
that
pains
for
Love
of
the
carriage
,
or
of
the
way
;
but
of
the
gain
which
he
deserveth
.
So
must
it
be
with
you
,
in
all
your
worldly
business
.
When
you
seek
for
credit
,
or
pleasure
,
or
maintenance
in
the
world
,
it
must
not
be
finally
for
the
Love
of
these
,
but
for
the
End
which
they
are
given
for
,
and
which
your
hearts
and
lives
and
all
must
be
devoted
to
.
Your
hearts
will
as
soon
deceive
you
in
this
as
in
any
thing
,
if
you
do
not
watch
them
with
jealousie
and
diligence
.
How
quickly
will
the
heart
begin
to
Love
the
creature
for
it self
,
that
seemed
once
to
Love
it
but
for
God
?
Look
in
what
measure
you
love
your
wealth
,
your
houses
,
your
recreations
,
your
friends
,
for
themselves
,
and
because
they
accommodate
the
flesh
;
so
far
you
wrong
God
,
and
abuse
them
to
●dolatry
.
And
if
your
Love
do
begin
in
greater
purity
,
if
you
be
not
watchful
it
will
quickly
degenerate
to
a
carnal
Love
.
Many
a
Scholar
that
at
first
desired
Learning
to
fit
him
for
the
service
of
God
,
and
his
Church
,
doth
by
suffering
carnality
to
insinuate
and
prevail
,
lose
much
of
the
purity
of
his
first
affections
,
and
in
time
grow
more
cold
and
regardless
of
his
first
ends
,
and
loveth
common
Learning
meerly
for
it self
and
for
the
delight
of
knowing
,
or
(
which
is
worse
)
to
get
him
a
name
among
men
.
It
s
common
with
men
that
need
recreation
for
their
health
,
when
they
set
upon
it
as
they
think
but
to
fit
them
for
their
duty
,
to
fall
in
love
with
it
afterwards
,
to
the
perverting
of
their
hearts
,
the
wounding
of
their
consciences
,
the
wasting
of
their
time
,
and
the
neglect
of
that
work
of
God
for
which
it
should
be
used
.
We
should
take
our
meat
,
and
drink
,
and
cloathes
,
but
to
strengthen
and
●it
us
for
the
service
of
our
Master
:
but
how
quickly
do
we
turn
them
to
the
gratifying
of
our
flesh
,
and
so
the
service
of
another
Master
?
It
s
too
frequent
for
young
persons
of
different
sexes
to
Love
each
other
at
first
as
Christians
only
,
with
a
chast
and
necessary
Love
;
but
when
they
have
been
tempted
awhile
to
an
imprudent
familiarity
,
their
Love
doth
degenerate
,
and
that
which
was
Spiritual
becometh
Carnal
,
and
the
Serpent
deceiveth
them
to
the
corrupting
of
their
minds
,
and
it
s
well
if
it
proceed
not
to
actuall
wickedness
,
and
the
undoing
of
each
other
.
Many
a
poor
man
thinks
with
himself
,
If
I
were
but
out
of
debt
,
or
could
but
live
so
as
to
serve
the
Lord
without
distractions
,
and
had
such
and
such
necessities
supplyed
,
I
would
not
desire
any
more
,
or
care
any
further
for
the
world
But
if
their
desires
be
granted
them
,
they
find
themselves
entangled
,
and
their
hearts
deceived
,
and
they
thirst
more
after
fulness
,
then
before
they
did
after
necessaries
.
And
many
a
one
thinks
,
[
I
care
not
for
riches
or
honours
,
but
only
to
do
good
with
,
and
if
I
had
them
I
would
so
use
them
.
]
But
when
they
have
their
desires
,
the
case
is
altered
:
the
flesh
then
hath
need
of
it
,
and
can
spare
for
God
as
little
as
other
men
,
because
it
loves
it
better
then
before
,
and
pretendeth
to
have
more
use
for
it
then
formerly
it
had
.
Watch
therefore
over
your
deceitful
hearts
,
and
be
sure
to
keep
up
the
Love
of
God
,
and
actually
intend
him
in
all
that
you
have
or
do
;
and
be
not
withdrawn
to
carnal
affections
.
2.
IF
you
are
Crucified
to
the
world
,
be
not
too
eager
for
it
.
As
God
hath
promised
it
you
but
as
an
appendix
to
your
felicity
,
and
as
an
overplus
to
the
great
blessings
of
the
Covenant
,
so
must
you
desire
it
but
as
such
.
And
as
God
hath
promised
it
you
but
with
certain
limitations
,
so
far
as
he
shall
see
it
good
for
you
,
and
agreeable
to
his
greater
ends
;
so
you
must
desire
it
but
with
such
limitations
.
I
observe
many
to
have
so
much
reason
,
as
to
put
up
their
prayers
for
outward
blessings
,
with
those
limitations
,
and
will
not
for
shame
express
themselves
in
absolute
peremptory
language
;
when
yet
there
is
apparent
cause
to
fear
,
that
they
limit
not
their
desires
,
as
they
do
their
words
,
nor
do
they
submit
so
freely
to
the
disposal
of
God
in
their
hearts
,
as
they
seem
to
do
in
their
expressions
:
and
so
they
make
their
words
to
be
modest
,
while
their
desires
are
inordinate
;
their
language
to
be
chast
,
while
their
hearts
are
committing
adultery
with
the
world
;
their
expressions
are
pious
,
while
their
affections
are
idolatrous
:
And
so
their
prayers
are
made
monstrous
,
while
the
soul
of
them
is
so
disagreable
to
the
body
.
Be
ashamed
and
afraid
to
desire
that
which
you
are
ashamed
and
afraid
to
ask
.
You
dare
not
say
to
God
in
your
prayers
,
[
Lord
,
I
must
needs
have
a
fuller
estate
!
I
would
fain
be
rich
and
be
somebody
in
the
world
;
I
cannot
live
contentedly
in
poverty
:
food
and
rayment
will
not
serve
turn
;
unless
I
fare
deliciously
,
and
be
cloathed
neatly
,
and
be
set
by
in
the
world
,
and
unless
I
may
leave
prosperity
to
my
children
,
when
I
am
dead
and
gone
.
]
If
you
dare
not
say
thus
,
do
not
dare
to
desire
or
think
thus
.
Mr.
Robert
Bolton
,
that
holy
learned
Divine
,
doth
use
among
the
hainous
damning
sins
,
to
reckon
this
;
▪
A
desire
to
be
r●ch
.
]
And
if
we
hearken
to
the
Scripture
,
we
shall
find
that
it
is
not
without
good
cause
.
Prov.
23.
4.
the
command
is
,
▪
Labour
not
to
be
rich
.
▪
And
Prov.
28.
20.
He
that
ma●gth
haste
to
be
rich
,
shall
not
be
innocent
.
▪
The
Syriack
rende●s
the
word
▪
〈◊〉
▪
and
the
Arabick
▪
the
wicked
▪
which
we
here
translate
[
●e
that
●asteth
to
be
rich
.
]
And
they
must
needs
be
the
s●me
men
,
when
the
Apostle
saith
,
that
the
love
of
money
is
the
r●ot
of
all
evil
,
1
Tim.
6.
10.
Therefore
saith
Paul
,
They
that
will
be
rich
,
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
which
drown
men
in
destruction
and
perdition
,
1
Tim.
6.
9.
By
this
word
[
they
that
will
,
or
are
willing
to
be
rich
]
is
meant
[
they
whose
wills
are
set
upon
it
,
and
are
in
love
with
it
,
and
fain
would
be
rich
.
]
Is
it
fitter
for
God
or
you
,
to
determine
how
many
talents
you
shall
be
entrusted
with
?
Do
you
long
to
have
more
duty
,
and
danger
,
and
a
double
account
?
It
s
true
,
you
may
desire
the
success
of
your
Labours
;
but
not
for
the
Love
of
Riches
,
nor
with
an
unmannerly
peremptory
desire
.
It
s
true
also
that
you
must
be
thankful
for
prosperity
if
God
give
it
you
:
But
as
it
must
be
with
an
holy
jealousie
,
so
it
is
as
true
,
that
you
must
be
thankful
also
for
adversity
,
when
God
sends
it
;
though
not
for
it self
,
yet
for
the
good
that
it
may
conduce
to
:
And
therefore
saith
Iames
1.
9
,
10.
Let
the
brother
of
low
degree
,
rejoyce
in
that
he
is
exalted
,
but
the
rich
in
that
he
is
made
low
.
And
Iob
could
say
,
The
Lord
giveth
,
and
the
Lord
taketh
away
;
blessed
be
the
name
of
the
Lord
,
Iob
1.
21.
3.
IF
you
are
Crucified
to
the
world
,
then
let
it
not
have
power
to
Crucifie
you
,
by
putting
you
upon
inordinate
cares
or
sorrows
.
Will
you
vex
your
brains
with
contrivings
for
the
world
,
and
weary
your
mind
with
tearing
cares
,
and
walk
in
sorrow
because
you
have
not
your
desires
?
and
yet
say
that
you
are
Crucified
to
the
world
?
Are
the
dead
so
solicitous
?
or
is
a
Carkaise
to
be
so
much
valued
?
Your
Passions
and
Endeavours
will
proclaim
your
excessive
estimation
of
the
world
,
when
you
have
never
so
long
in
words
professed
your
contempt
of
it
.
Alas
how
many
that
seem
to
know
better
,
do
almost
distract
their
minds
with
cares
,
and
entangle
themselves
in
a
life
of
so
much
misery
,
as
a
wise
man
would
not
like
,
for
all
the
world
!
If
they
want
any
thing
,
what
trouble
are
their
minds
i●
till
their
wants
be
supplyed
?
If
they
be
afflicted
with
losses
,
or
wrongs
,
or
contempt
;
they
are
troubled
as
if
they
had
lo●●
some
great
o●
necessary
thing
.
A
Crucified
world
could
not
make
such
a
●●●●
in
your
minds
;
but
doubtless
it
is
so
far
alive
as
it
thus
a●●●cte●h
you
.
The
Lord
Jesus
hath
himself
made
so
full
and
moving
a
Sermon
to
his
Disciples
,
against
the
cares
of
the
world
,
Mat.
6.
and
Luke
12.
that
its
a
double
sin
to
Christians
to
be
still
so
careful
and
earthly
minded
;
and
I
know
not
what
to
hope
for
from
that
man
that
will
not
be
moved
with
such
words
as
those
from
the
Lord
himself
.
And
yet
how
many
professors
have
I
known
that
have
tormented
themselves
with
cares
and
sorrows
,
yea
and
cast
their
bodies
into
diseases
by
it
,
and
many
of
them
have
dyed
of
it
,
and
some
it
hath
brought
besides
their
wits
:
So
observable
is
that
of
the
Apostle
,
2
Cor.
7.
10.
The
sorrow
of
the
world
worketh
death
]
even
temporal
and
eternal
,
unless
we
be
delivered
by
undeserved
Grace
.
Bear
all
conditions
then
with
an
equal
mind
,
and
let
your
passions
shew
that
you
are
Crucified
to
the
world
.
4.
IF
you
are
Crucified
to
the
world
,
then
Let
it
not
thrust
out
the
service
of
God
,
and
be
made
an
excuse
for
a
negligence
in
Religion
.
How
rare
are
holy
Meditations
in
the
minds
of
many
that
think
themselves
Religious
?
And
it
is
worldly
Thoughts
that
thrust
them
out
,
and
worldly
businesses
that
are
the
common
excuse
.
How
formal
are
many
in
the
Instructing
of
their
families
?
how
seldom
and
how
coldly
do
they
exhort
their
children
or
servants
to
make
ready
for
death
,
and
make
sure
of
their
salvation
?
How
coldly
and
cursorily
are
family
prayers
and
other
duties
slubbered
over
?
And
all
is
because
they
have
other
things
to
mind
:
the
world
will
give
them
leave
to
do
no
more
.
The
decay
of
zeal
and
diligence
in
family-duties
,
is
the
common
symptom
and
cause
too
,
of
the
destruction
of
knowledge
and
godliness
in
the
Land
.
And
all
is
because
the
world
is
Master
,
and
must
be
served
before
God
:
The
business
of
the
world
doth
seem
to
them
the
principal
business
,
and
must
first
be
done
;
and
all
thoughts
and
talk
of
Heaven
must
stand
by
,
till
the
world
will
give
them
leave
to
enter
.
Men
cannot
have
while
to
call
upon
God
and
instruct
their
families
,
because
they
have
their
worldly
works
to
do
.
Go
into
the
families
of
most
Noblemen
,
Knights
or
Gentlemen
in
England
,
and
see
there
whether
God
or
the
world
be
most
regarded
and
lookt
after
.
Perhaps
they
may
civilly
yield
an
●●r
while
a
Chaplain
makes
a
short
prayer
among
them
:
but
if
you
look
after
heavenly
mindedness
,
and
seriousness
in
Religion
,
and
zeal
against
sin
,
and
diligence
to
help
to
save
the
souls
that
are
under
their
charge
,
how
little
shall
you
find
?
Do
they
earnestly
perswade
their
servants
to
study
holy
things
?
and
do
they
examine
them
about
their
everlasting
state
,
and
call
them
to
account
of
what
they
learn
from
the
publick
Ministry
?
Do
they
shew
a
vehement
hatred
of
sin
,
and
go
before
their
families
in
an
heavenly
conversation
?
Alas
,
how
thin
are
such
families
as
these
!
No
,
no
:
they
are
so
taken
up
with
entertaining
their
friends
,
and
pampering
their
flesh
,
and
in
complements
,
and
in
worldly
affairs
,
that
they
have
little
time
for
heavenly
work
:
And
if
they
do
for
fashion
sake
,
get
a
godly
young
man
to
be
their
Chaplain
,
he
is
so
wearied
with
the
sensual
courses
of
some
,
and
the
scorns
of
others
,
and
the
vanity
,
and
worldliness
,
and
negligence
of
the
rest
,
that
his
life
is
a
burden
to
him
,
and
he
can
no
more
enjoy
himself
in
such
families
,
then
in
a
fair
or
popular
tumult
.
On
the
other
side
,
poor
men
are
in
so
much
want
,
that
they
think
themselves
sufficiently
excused
for
the
neglecting
of
almost
all
the
means
of
their
salvation
.
They
think
Necessity
lyeth
upon
them
,
and
therefore
that
God
will
not
require
it
of
them
to
understand
the
Scriptures
,
nor
to
labour
after
eternal
things
.
Christ
telleth
them
that
One
thing
is
needful
,
and
would
have
them
choose
the
better
part
,
which
shall
not
be
taken
from
them
.
But
they
believe
not
Christ
;
but
hearken
to
their
flesh
,
and
it
telleth
them
that
its
Another
thing
that
is
needful
,
and
perswadeth
them
to
choose
the
worser
part
,
which
will
shortly
be
taken
from
them
.
Christ
biddeth
them
,
Labour
not
for
the
meat
that
perisheth
,
but
for
that
which
endureth
to
everlasting
life
,
Iohn
6.
27.
But
venter
non
habet
aures
;
the
flesh
understandeth
not
such
exhortations
:
A
greedy
appetite
is
the
reason
that
it
judgeth
by
:
An
hungry
belly
is
not
filled
nor
quieted
with
arguments
.
They
must
have
their
present
wants
supplyed
,
let
what
will
become
of
their
immortal
souls
.
And
thus
the
Rich
have
so
much
to
look
after
,
that
they
cannot
have
while
to
be
diligent
for
their
souls
:
And
the
Poor
have
so
much
to
seek
after
,
that
they
cannot
have
while
:
And
so
the
world
abuseth
them
that
Have
it
and
that
Want
it
.
As
if
two
men
that
had
forfeited
their
lives
were
travelling
to
London
for
a
pardon
;
and
the
one
goeth
so
fair
a
way
,
that
he
forgets
his
business
and
sitteth
down
picking
flowers
in
the
way
;
and
the
other
meets
with
so
fowl
a
way
,
that
he
thinks
he
is
excused
,
because
he
must
take
heed
of
being
wet
or
dirtyed
.
O
Sirs
,
if
the
world
be
Crucified
to
you
,
how
can
it
have
such
power
over
you
,
as
to
cause
you
to
neglect
your
greatest
Lord
,
and
your
immortal
souls
?
If
indeed
you
are
Dead
to
it
,
and
alive
to
Christ
,
let
it
be
seen
in
your
families
,
and
be
seen
in
all
your
duties
and
conversation
.
Let
the
greatest
persons
that
enter
into
your
families
,
attend
the
worship
of
him
that
is
Greater
,
or
let
them
not
be
attended
.
Neglect
them
that
will
neglect
the
service
of
God
.
Remember
that
the
fourth
Commandment
requireth
you
to
see
that
the
Sabbath
be
sanctified
,
even
by
the
stranger
that
is
within
your
gates
,
as
well
as
by
your selves
and
the
servants
that
are
in
your
houses
.
If
you
have
carnal
Gentlemen
at
your
table
,
or
are
at
theirs
,
do
not
be
your selves
so
carnal
as
to
be
ashamed
of
holy
discourse
in
their
presence
,
or
to
suppress
any
speech
that
may
tend
to
edification
,
and
to
the
honour
of
your
Lord
.
Let
them
all
know
that
you
have
greater
matters
to
do
,
then
to
attend
and
humour
them
,
and
that
you
have
a
Master
that
must
be
Pleased
whoever
be
displeased
.
Take
heed
also
that
the
world
do
not
cause
you
to
neglect
the
opportunities
which
are
before
you
for
your
own
advantage
.
Miss
not
a
Sermon
which
may
be
profitable
to
you
,
without
Necessity
.
Miss
not
the
help
of
private
Instructions
and
Conference
,
and
other
edifying
Sacred
duties
,
without
necessity
.
Omit
not
any
of
your
secret
addresses
to
God
,
without
Necessity
.
And
take
nothing
for
a
Necessity
,
but
that
which
is
at
that
time
a
greater
duty
then
that
which
you
do
Omit
.
I
know
that
Works
of
Necessity
and
Mercy
may
be
done
even
on
the
Lords
day
,
and
acts
of
Worship
may
be
delayed
on
such
occasions
:
for
God
will
then
have
Mercy
and
not
Sacrifice
.
But
Mercy
on
our
own
and
others
souls
in
seeking
their
relief
,
must
not
be
neglected
for
lower
things
.
And
look
not
only
to
the
Matter
,
but
the
Manner
of
your
duties
,
that
Worldliness
do
not
destroy
the
Life
and
Vigour
of
them
.
Turn
out
all
thoughts
of
earthly
things
when
you
approach
the
Lord
in
holy
worship
.
Provoke
not
his
jealousie
by
presenting
before
him
a
distracted
mind
,
or
lifeless
carkaise
.
O
what
sleepy
frozen
duties
do
many
professors
offer
to
the
Lord
,
even
from
week
to
week
,
because
their
hearts
are
so
distracted
by
the
world
,
that
they
are
to
seek
when
God
should
have
them
.
5.
IF
you
are
Crucified
to
the
world
,
take
heed
that
you
use
no
unlawful
means
for
the
procurement
of
worldly
things
.
Stretch
not
your
consciences
for
the
compassing
of
such
ends
.
Lay
still
before
you
the
Rule
of
Equity
;
Do
as
you
would
be
done
by
.
Put
your
brother
with
whom
you
deal
,
in
your
own
case
,
and
your selves
in
his
;
and
so
drive
on
your
bargains
in
that
mind
.
If
you
did
thus
,
you
would
not
sell
too
dear
,
nor
buy
too
cheap
;
you
would
not
make
so
many
words
to
get
his
goods
for
less
then
the
worth
,
nor
to
sell
your
own
for
more
then
the
worth
:
Nay
you
would
not
take
more
then
the
worth
,
if
by
ignorance
or
necessity
your
brother
should
offer
it
you
;
nor
give
less
then
the
worth
,
though
through
ignorance
or
necessity
he
would
take
it
.
The
love
of
money
hath
so
blinded
many
,
that
in
selling
they
think
it
to
be
no
sin
,
to
take
as
much
for
a
commodity
as
they
can
get
;
and
in
buying
they
think
it
no
sin
to
get
the
commodity
as
cheap
as
they
can
have
it
;
never
once
asking
their
own
hearts
,
How
would
I
desire
to
be
dealt
with
my self
,
i●
it
were
my
own
case
?
Nay
Covetousness
is
the
common
cause
that
maketh
most
of
the
world
cry
out
against
Covetousness
.
When
men
are
like
ravenous
greedy
beasts
,
that
grudge
at
every
bit
that
goes
besides
their
own
mouths
,
they
will
reproach
all
that
cross
their
covetous
desires
.
If
they
cannot
by
words
perswade
a
tradesman
to
sell
his
ware
at
such
rates
as
he
cannot
live
by
,
they
will
defame
him
as
a
covetous
griping
man
:
and
all
because
he
fitteth
not
their
covetous
desires
:
and
all
that
will
escape
their
censure
of
being
covetous
,
must
shut
up
their
shops
ere
long
,
to
the
defrauding
of
their
creditors
.
If
a
Physitian
that
hath
been
a
means
to
save
their
lives
,
do
demand
but
half
his
due
,
it
being
the
calling
which
he
liveth
on
,
they
will
defame
him
as
Covetous
,
because
he
contradicteth
their
covetous
desires
:
and
would
have
any
thing
from
them
which
is
so
near
to
their
hearts
.
Let
a
Minister
but
demand
his
own
,
which
was
never
theirs
,
but
is
his
by
the
Law
of
the
Land
,
and
they
will
reproach
him
like
Quakers
,
as
a
covetous
hireling
;
and
if
he
will
not
suffer
every
worldly
miser
to
rob
him
,
they
will
defame
him
as
if
he
were
sick
of
their
disease
:
So
far
are
they
from
the
Primitive
practise
of
selling
all
,
and
laying
down
at
the
feet
of
the
Apostles
,
that
they
would
steal
from
the
Church
those
Tenths
which
neither
they
nor
their
Fathers
before
them
had
any
propriety
in
,
any
more
then
in
the
Lands
of
any
of
their
neighbours
,
as
in
the
case
of
Impropriators
they
are
forced
to
confess
.
Let
a
man
give
all
that
he
hath
to
the
poor
,
and
he
shall
be
defa●●ed
as
covetous
,
because
he
will
not
give
more
then
all
.
I
or
if
he
give
to
nineteen
,
and
have
not
wherewith
to
satisfie
the
twentieth
,
he
that
hath
nothing
or
less
then
he
expected
,
is
as
much
unsatisfied
,
and
as
forward
to
speak
evil
of
him
,
as
if
he
had
given
to
none
at
all
.
And
usually
so
unreasonable
are
these
covetous
expectations
,
that
you
may
sooner
displease
ten
of
the●
,
then
satisfie
one
.
Whence
also
comes
the
Theevery
,
the
Lying
for
the
sake
of
Commodity
,
the
over-witting
and
over-reaching
of
each
other
,
but
from
this
sin
.
Whence
is
it
that
most
Ale
▪
sellers
and
Vintners
will
make
a
trade
of
poysoning
souls
,
and
will
nourish
that
odious
vice
,
which
is
the
ruine
of
mens
bodies
,
the
impoverishing
of
their
families
,
the
dishonour
of
God
,
and
the
shame
and
danger
of
the
towns
and
Common-wealths
in
which
they
are
committed
?
but
only
for
the
love
of
a
sordid
gain
.
And
were
it
not
more
for
fear
of
men
then
God
,
the
most
of
them
by
far
,
would
make
the
Lords
day
their
chief
Market-day
;
for
they
care
not
to
rob
even
God
himself
for
this
unprofitable
gain
.
And
it
s
well
if
Butchers
,
and
many
other
Tradesmen
would
not
do
the
like
,
if
the
Laws
of
the
Land
and
the
severity
of
Magistrates
did
not
restrain
them
.
This
is
the
Love
they
have
to
God
,
and
eternal
Glory
!
Thus
you
may
see
whether
they
are
dead
to
the
world
,
or
rather
to
Christ
!
Gehezi
thought
himself
wiser
then
his
Master
,
when
he
went
after
Naaman
for
his
prize
:
And
Achan
thought
himself
wiser
then
all
Israel
,
when
he
hid
the
gold
:
And
Saul
thought
it
wisdom
to
spare
Agag
and
the
best
things
from
destruction
.
But
the
Leprosie
taught
one
,
and
the
stones
taught
another
,
and
Gods
rejection
taught
the
third
,
to
know
that
by
experience
which
they
would
not
learn
by
the
warnings
of
the
Lord
.
The
like
may
be
said
of
contentious
Law-suits
,
the
common
effects
of
Covetousness
and
Revenge
;
and
so
of
all
other
unlawfull
gain
.
If
indeed
you
are
dead
to
the
world
,
do
not
so
much
as
tell
a
lie
to
get
all
the
riches
of
the
world
.
Remember
also
the
commands
of
God
,
Lev.
19.
13.
Thou
shalt
not
defraud
thy
neighbour
,
neither
rob
him
:
the
wages
of
him
that
is
hired
shall
not
abide
with
thee
all
night
:
And
1
Thes.
4.
6.
That
no
man
go
beyond
and
defraud
his
brother
in
any
matter
,
because
that
the
Lord
is
the
avenger
of
all
such
,
as
we
also
have
forewarned
you
,
and
testified
.
And
1
Cor.
6.
7
,
8
,
9.
Now
therefore
there
is
utterly
a
fault
among
you
,
because
ye
go
to
Law
one
with
another
:
Why
do
ye
not
rather
take
wrong
?
Why
do
ye
not
rather
suffer
your selves
to
be
defrauded
?
Nay
you
do
wrong
,
and
defraud
,
and
that
your
Brethren
:
Know
you
not
that
the
unrighteous
shall
not
inherit
the
Kingdom
of
God
?
]
These
lessons
would
be
better
learnt
,
if
covetousness
did
not
stop
mens
ears
.
But
it
s
a
befooling
stupifying
vice
.
It
makes
men
lose
themselves
for
gain
.
For
as
Austin
saith
,
[
Avarus
antequam
lucretur
,
seipsam
perdit
;
&
antequam
aliquid
capiat
,
capitur
.
]
And
all
this
is
for
the
pleasing
of
their
fancy
,
that
they
may
have
more
then
they
need
.
For
Avarus
est
caecus
;
credendo
enim
dives
est
,
non
videndo
.
Amas
pecuniam
O
caece
,
quam
nunquam
videbis
,
caecus
possides
,
caecus
morituruses
,
&c.
Idem
.
]
And
when
they
pretend
Necessity
,
it
is
but
the
voice
of
Covetousness
:
For
,
saith
the
same
Austin
,
[
Non
est
in
carendo
difficultas
,
nisi
cum
fuerit
in
possidendo
cupiditas
.
]
Et
alibi
[
Pauperiorem
se
judicat
abundans
:
quia
sibi
de●sse
arbitratur
,
quicquid
ab
aliis
possidetur
toto
mundo
eget
,
cujus
non
capit
mundus
cupiditatem
.
]
6.
IF
you
are
Crucified
to
the
world
,
let
us
see
it
by
your
improving
all
for
God
,
and
not
employing
it
to
the
pleasing
of
your
flesh
.
Use
all
that
you
have
as
men
that
must
be
accountable
for
them
.
Remember
that
you
receive
them
from
your
Master
for
his
use
.
Resolve
therefore
so
to
expend
and
employ
them
,
as
may
most
further
his
service
.
Look
about
you
,
and
see
what
good
is
to
be
done
,
and
then
consider
,
how
far
you
are
furnished
and
enabled
to
do
it
;
and
accordingly
lay
out
the
talents
which
you
are
entrusted
with
.
Seek
after
such
work
;
and
do
not
stay
till
it
be
brought
to
your
hand
.
If
you
love
Christ
indeed
,
me
thinks
you
should
not
stay
for
an
invitation
to
do
him
service
,
nor
should
you
need
that
men
come
a
begging
to
you
to
awaken
your
charity
,
when
you
know
before
that
it
is
a
charitable
and
necessary
work
that
is
before
you
.
Two
sorts
of
persons
I
would
especially
direct
this
advice
to
.
First
to
the
rich
and
powerful
in
the
world
.
Secondly
,
To
all
that
are
professors
of
Religion
.
For
the
first
sort
,
let
them
consider
,
that
their
Riches
are
snares
to
them
,
and
will
prove
a
certain
means
of
their
damnation
,
if
they
devote
them
not
to
God
.
Tythes
,
and
Oblations
,
and
First-fruits
were
devoted
to
God
under
the
Law
:
but
all
is
expresly
devoted
to
him
under
the
Gospel
;
Which
was
expressed
by
the
Primitive
Christians
selling
all
,
and
laying
down
at
the
Apostles
feet
:
For
as
Life
and
Immortality
is
brought
to
light
more
abundantly
in
the
Gospel
;
So
also
is
the
means
of
obtaining
it
,
and
the
duty
which
we
owe
to
him
that
giveth
it
:
And
as
Grace
and
Truth
came
by
Jesus
Christ
,
and
the
greatest
mercies
are
revealed
by
the
Gospel
:
So
the
greatest
holiness
comes
by
Christ
,
and
the
greatest
obligations
are
laid
on
us
in
the
Gospel
:
Especially
to
self-denyal
,
and
an
hearty
Devoting
our selves
and
all
we
have
to
God
.
I
beseech
you
observe
the
distinction
which
Christ
useth
,
Luke
12.
21.
between
Laying
up
Riches
to
your selves
,
and
being
Rich
to
God
,
and
how
dreadful
the
Application
is
.
If
almost
all
your
Riches
be
expended
on
your selves
and
yours
,
or
laid
upin
store
as
for
provision
for
your
flesh
,
its
plain
then
that
you
[
Lay
up
riches
for
your selves
]
and
so
are
concluded
by
the
sentence
of
Christ
among
the
miserable
fools
that
are
there
described
.
But
if
you
are
[
Rich
to
God
]
you
will
study
to
improve
your
Riches
for
God
,
and
often
bethink
your selves
which
way
they
may
be
employed
to
his
greatest
service
.
He
that
cannot
spare
his
wealth
,
for
the
service
of
his
Redeemer
,
and
the
good
of
his
Brother
,
and
the
furthering
of
his
own
salvation
,
is
very
far
from
being
Crucified
to
the
world
.
2.
And
it
is
not
only
the
great
ones
that
have
need
of
this
advice
,
but
all
in
their
places
that
are
entrusted
with
Gods
Mercies
.
Think
not
your selves
excused
from
works
of
Charity
,
because
you
have
but
one
talent
:
for
one
talent
must
be
proportionably
improved
as
well
as
ten
,
or
else
you
will
be
condemned
as
unprofitable
servants
.
People
of
the
lower
rank
do
commonly
think
that
God
requireth
nothing
of
them
,
but
to
receive
what
others
give
them
,
and
to
labour
for
themselves
:
And
when
they
have
reviled
sufficiently
at
Rich
men
for
worldliness
,
they
often
shew
themselves
as
worldly
,
by
denying
their
mites
,
and
by
unmercifulness
to
those
that
are
poorer
then
themselves
,
as
the
Richer
do
by
denying
their
larger
proportions
.
The
scarcity
and
defectiveness
of
charitable
works
,
with
all
sorts
of
men
from
the
highest
to
the
lowest
,
even
those
that
seem
more
forward
in
verbal
devotions
,
do
shew
us
too
evidently
how
common
hypocrisie
is
,
and
how
few
are
entirely
devoted
to
God
,
and
what
a
bewitching
and
blinding
thing
the
world
is
.
They
that
think
a
man
utterly
ungodly
that
doth
not
in
the
length
and
life
of
his
duties
go
much
beyond
the
common
sort
of
men
,
do
never
judge
themselves
ungodly
for
not
exceeding
them
in
works
of
Charity
.
In
acts
of
piety
and
worship
,
they
(
justly
)
think
,
that
they
should
not
only
set
apart
one
day
in
seven
,
to
be
wholly
imployed
herein
,
but
also
a
considerable
part
of
every
day
in
the
week
,
besides
their
holy
Meditations
which
they
mix
with
their
common
works
.
But
how
few
are
they
that
will
allow
God
such
a
Proportion
of
their
estates
?
as
besides
their
daily
works
of
charity
upon
ordinary
occasions
,
to
devote
also
a
seventh
part
entirely
to
his
service
?
Though
all
cannot
do
this
,
yet
many
shall
see
when
their
eyes
are
opened
,
that
they
should
have
done
more
.
For
ought
I
see
,
the
charitable
works
of
the
Richest
,
and
of
too
many
Professors
of
the
greatest
Piety
,
are
too
like
the
pious
actions
of
the
ungodly
;
even
,
seldom
,
and
by
the
halves
,
and
lifeless
,
and
to
little
purpose
.
As
the
ungodly
will
drop
morning
and
night
a
formal
,
seeming
heartless
prayer
,
upon
the
by
,
while
their
minds
are
another
way
;
and
if
you
urge
them
to
any
higher
,
and
costlyer
devotion
,
instead
of
obeying
,
they
will
cavil
against
it
,
and
put
it
off
with
vain
excuses
,
and
say
,
God
doth
not
require
this
of
us
,
because
we
are
not
learned
,
and
because
we
have
our
necessary
labours
to
look
after
.
Even
so
many
Rich
men
,
and
seemingly
Religious
,
will
drop
now
and
then
a
penny
or
an
alms
to
the
poor
,
and
give
upon
the
by
some
inconsiderable
pittance
,
which
costeth
them
but
little
,
and
doth
no
great
good
:
But
if
you
urge
them
to
any
greater
works
,
you
shall
have
excuses
enow
,
and
reasonings
against
their
duty
,
but
little
of
performance
.
Then
they
have
families
to
provide
for
,
and
their
estates
are
but
small
,
and
God
doth
not
require
this
at
their
hands
.
I
wonder
when
God
will
speak
so
plain
,
for
abounding
in
Good
works
,
as
that
hypocrites
and
worldlings
will
be
able
to
understand
him
?
This
voluntary
deafness
is
not
remedyed
by
speaking
lowd
;
nor
will
the
common
eye-salves
cure
him
that
is
wilfully
blind
:
He
's
alwaies
an
unprofitable
Scholar
that
hateth
his
book
.
If
God
had
spoken
but
the
hundreth
part
as
much
in
favour
of
their
worldliness
and
tenacity
,
as
he
he
hath
done
against
it
,
they
could
soon
have
heard
,
and
easily
understood
it
;
If
Paul
do
but
tell
some
covetous
persons
,
that
cast
their
poor
widdows
on
the
Church
for
maintenance
,
that
were
of
their
near
kindred
,
that
[
they
are
worse
then
Infidels
,
if
they
will
not
provide
for
their
own
families
,
or
kindred
]
1
Tim.
5.
8.
these
worldlings
can
●ind
an
excuse
for
their
tenacity
from
such
a
Text
as
this
,
which
was
meant
to
rebuke
it
:
and
when
they
have
driven
on
a
trade
of
worldliness
,
and
scraped
for
themselves
and
children
all
their
lives
,
and
never
done
any
considerable
works
of
charity
,
they
can
quiet
their
consciences
by
the
mis-application
and
abuse
of
such
a
Text.
They
that
have
money
to
feed
their
pride
,
and
revenge
,
and
lusts
,
have
little
for
God
,
in
any
good
work
.
They
will
sooner
spend
six
pence
in
an
Ale-house
,
then
give
a
groat
to
the
poor
.
They
that
have
ten
,
or
twenty
,
or
an
hundred
pound
to
spend
in
a
Law-suit
for
revenge
or
covetousness
,
have
not
half
so
much
to
give
to
charitable
uses
.
They
will
see
all
supposed
conveniences
provided
for
themselves
,
before
they
will
supply
the
Necessities
of
others
.
And
what
thanks
is
it
to
them
to
shew
their
poor
Brethren
the
charity
of
a
swine
,
that
will
leave
that
to
others
which
he
cannot
eat
himself
.
And
yet
there
are
multitudes
that
will
not
use
this
bestial
charity
,
because
their
own
flesh
and
their
posterity
are
an
insatiable
gulf
,
that
swallow
up
all
:
And
what
they
cannot
use
,
they
will
lay
up
for
Provision
,
lest
their
lust
should
be
extinguished
for
want
of
fewel
;
and
when
their
flesh
hath
had
its
fill
,
they
may
leave
the
rest
behind
them
,
that
their
children
may
live
in
golden
fetters
,
and
be
gull'd
of
their
salvation
,
and
ticed
from
God
as
well
as
they
.
Is
not
that
mans
belly
his
God
,
that
will
bestow
a
more
costly
sacrifice
on
his
belly
then
he
will
do
on
God
?
If
God
command
,
and
his
Ministers
request
,
they
are
most
frequently
denyed
:
If
Christ
require
it
,
and
his
Members
need
,
and
perhaps
crave
it
,
they
are
denyed
;
but
if
the
back
and
the
belly
crave
,
they
are
seldom
denyed
.
God
saith
,
[
To
do
good
and
to
communicate
forget
not
;
for
with
such
sacrifices
I
am
well
pleased
]
Heb.
13.
16.
and
he
cannot
be
heard
,
nor
will
they
please
him
at
such
rates
.
The
flesh
saith
,
[
To
pamper
and
provide
for
me
,
forget
not
:
for
with
such
sacrifices
I
am
well
pleased
;
]
and
it
is
quickly
heard
,
and
no
cost
and
labour
seems
too
dear
.
We
may
see
where
mens
hopes
and
hearts
are
by
their
adventures
:
Surely
you
take
that
for
the
chiefest
Pearl
,
which
you
are
willing
to
give
most
for
!
When
you
can
lay
out
so
little
upon
Heaven
,
and
so
much
upon
your
flesh
,
it
appears
which
it
is
that
indeed
you
most
esteem
.
A
pack
of
belly
Gods
there
be
in
the
world
,
that
will
spend
more
in
one
year
in
excess
upon
themselves
,
even
in
gluttony
and
drunkenness
,
then
they
will
give
in
two
years
to
the
relief
of
them
that
need
:
Yea
some
that
would
be
loath
to
give
in
a
twelve
moneth
so
much
to
the
poor
,
as
they
will
spend
at
one
feast
in
the
entertainment
of
their
like
;
or
so
much
as
they
will
venture
on
one
horse-race
,
or
one
game
at
Dice
,
or
Cards
,
or
Bowls
.
But
these
are
not
they
that
I
have
now
to
deal
with
;
and
therefore
I
shall
speak
to
them
in
the
Preface
more
fully
.
It
is
those
that
confess
they
have
all
from
God
and
that
have
verbally
devoted
all
to
him
again
,
and
profess
themselves
entirely
his
servants
,
that
I
have
now
in
hand
.
And
with
such
one
would
think
a
few
words
might
serve
,
to
perswade
them
to
lay
down
all
at
his
feet
,
and
to
give
to
God
the
things
that
are
Gods
.
I
do
not
urge
you
to
pine
your
flesh
,
nor
to
starve
your
children
,
nor
to
deal
unmercifully
with
either
.
But
consider
impartially
in
the
fear
of
God
,
whether
you
make
an
equal
distribution
?
and
when
you
have
cast
up
,
what
your
flesh
hath
by
the
year
,
and
what
is
laid
up
for
the
like
uses
for
the
future
,
for
your selves
and
yours
,
and
then
what
God
hath
in
pious
and
charitable
works
,
bethink
your selves
,
whether
you
deal
wisely
or
honestly
with
him
?
And
whether
this
which
you
allow
,
be
all
that
he
this
way
requireth
or
expecteth
?
BUT
I
suppose
some
ungodly
malicious
hearts
,
will
make
an
ill
use
of
all
that
I
say
,
and
will
think
with
themselves
,
[
This
toucheth
the
Professors
of
Religion
:
They
are
as
covetous
as
any
;
and
under
pretence
of
long
prayers
do
devour
widows
houses
:
after
all
their
preaching
and
praying
,
there
is
none
that
are
more
cruel
and
close
handed
,
or
ready
to
over-reach
or
deceive
then
they
;
nor
any
that
are
more
greedy
for
the
things
of
the
world
.
]
In
answer
to
this
Objection
,
I
shall
first
say
somewhat
to
the
Professors
of
Religion
,
and
then
shall
speak
to
the
objecters
themselves
.
First
,
you
that
profess
the
fear
of
God
,
take
notice
I
beseech
you
of
this
accusation
,
and
though
it
may
shew
you
cause
to
pitty
malicious
slanderers
,
yet
let
it
provoke
you
to
search
your
hearts
and
lives
,
and
see
that
you
give
not
cause
for
this
reproach
.
As
for
those
worldly
time-serving
hypocrites
,
which
in
all
places
creep
in
among
the
Saints
,
and
do
but
serve
themselves
of
Christ
,
let
them
know
that
God
will
one
day
require
an
account
at
their
hands
,
of
all
these
scandals
which
they
have
caused
in
the
Church
,
and
the
ruine
of
poor
ungodly
souls
that
are
dasht
in
pieces
,
and
cast
themselves
into
hell
,
by
stumbling
at
this
stone
which
their
worldly
practises
have
laid
before
them
.
If
you
would
needs
be
worldlings
,
you
were
better
have
kept
in
the
world
among
worldlings
,
then
to
have
crept
into
the
Church
of
Christ
,
and
brought
thither
your
scandalous
worldly
lives
,
to
the
dishonour
of
that
Religion
which
condemneth
your
practises
and
you
.
Did
not
Christ
warn
you
to
count
your
costs
,
and
never
to
dream
of
being
his
Disciples
,
unless
you
could
forsake
all
and
follow
him
under
the
Cross
,
in
expectation
of
a
promised
treasure
in
Heaven
?
●s
there
any
thing
that
Christ
did
more
peremptorily
require
of
you
,
then
to
Renounce
the
world
and
deny
your selves
,
if
you
would
be
his
Disciples
?
And
yet
will
you
come
without
this
wedding
garment
,
and
bring
your
base
and
earthly
minds
among
his
servants
;
and
cause
his
truth
,
and
his
house
and
followers
,
to
bear
the
reproach
of
your
worldly
baseness
?
I
tell
you
,
it
is
like
to
cost
you
dear
,
that
you
have
cast
this
dishonour
on
the
name
of
God
,
and
caused
the
damnation
of
the
impious
reproachers
.
The
wrong
you
have
done
to
God
and
men
,
you
shall
certainly
pay
for
in
everlasting
misery
,
unless
a
through
repentance
do
prevent
it
.
(
And
I
fear
it
is
but
few
of
these
worldly
Hypocrites
that
ever
truly
do
repent
.
)
But
wo●
to
them
by
whom
offence
cometh
:
It
were
good
for
that
man
that
he
had
never
been
born
.
2.
And
as
for
you
that
truly
fear
God
,
I
beseech
you
let
the
slanders
of
wicked
men
awake
you
to
an
holy
jealousie
of
your selves
.
You
see
what
their
eye
is
upon
:
Take
heed
then
how
you
walk
;
you
hear
what
it
is
that
offendeth
them
.
As
far
as
is
possible
avoid
all
occasions
of
such
offence
.
Take
heed
in
your
bargaining
,
buying
or
selling
,
how
you
carry
your selves
toward
them
,
and
what
you
say
.
If
all
the
actions
of
your
lives
were
right
save
one
,
they
will
reproach
you
for
that
one
:
If
you
speak
but
one
rash
or
unhandsom
word
,
they
will
forget
all
the
rest
,
and
remember
that
one
,
and
traduce
you
,
as
if
all
were
like
that
one
.
See
therefore
that
you
walk
and
speak
by
line
and
rule
.
And
remember
that
it
is
not
an
ordinary
measure
of
charity
and
good
works
that
is
expected
from
you
,
(
according
to
your
abilities
)
by
God
and
man
.
If
you
love
those
that
love
you
,
what
Reward
have
you
?
do
not
even
the
Publicans
the
same
?
And
if
ye
salu●e
your
brethren
only
,
what
do
you
more
then
others
?
do
not
even
the
Publicans
so
?
But
(
saith
Christ
)
I
say
unto
you
,
Love
your
enemies
;
bless
them
that
curse
you
;
do
good
to
them
that
hate
you
;
and
pray
for
them
that
despightfully
use
you
and
persecute
you
:
That
ye
may
be
the
children
of
your
Father
which
is
in
heaven
:
for
he
maketh
his
Sun
to
rise
on
the
evil
and
on
the
good
;
and
sendeth
rain
on
the
just
and
on
the
unjust
,
Mat.
5.
44
,
45
,
46
,
47.
Let
your
Light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
,
Mat.
6.
15.
Your
actions
and
words
are
observed
and
scanned
more
then
any
other
mens
.
For
malice
is
quick-sighted
,
and
of
a
strong
memory
:
And
you
are
the
Light
of
the
world
:
A
City
that
is
set
on
an
hill
cannot
be
hid
,
Mat.
5.
14.
Take
heed
therefore
that
you
be
blameless
and
harmless
,
the
Sons
of
God
,
without
rebuke
,
in
the
midst
of
a
crooked
and
perverse
Nation
,
among
whom
ye
shine
as
lights
in
the
world
,
holding
forth
the
word
of
life
:
This
will
not
only
stop
the
mouthes
of
the
enemies
,
but
it
will
also
rejoyce
your
Teachers
in
the
day
of
Christ
that
they
have
not
run
or
laboured
in
vain
:
Yea
if
they
were
offered
upon
the
sacrifice
and
service
of
your
faith
,
they
would
rejoyce
with
you
all
,
Phil.
2.
15
,
16
,
17.
And
for
your selves
also
it
is
necessary
that
you
excell
others
in
good
works
:
For
except
your
righteousness
exceed
the
righteousness
even
of
Scribes
and
Pharisees
,
you
shall
not
enter
into
the
Kingdom
of
heaven
,
Mat.
5.
20.
Remember
that
you
live
among
the
blind
:
and
if
you
stumble
and
fall
,
you
know
not
how
many
will
fall
upon
you
;
and
if
you
break
but
your
shins
,
they
that
fall
upon
you
may
break
their
necks
;
and
if
you
rise
again
,
you
are
not
sure
that
they
will
rise
.
Dearly
beloved
,
I
beseech
you
as
strangers
and
pilgrims
(
in
this
world
)
abstain
from
fleshly
lusts
which
war
against
the
soul
;
having
your
conversation
honest
among
the
Gentiles
(
the
unbelievers
and
prophane
)
that
whereas
they
speak
against
you
as
evil
doers
,
they
may
by
your
good
works
,
which
they
behold
,
glorifie
God
in
the
day
of
visitation
,
1
Pet.
2.
11
,
12.
For
so
is
the
will
of
God
,
that
with
well-doing
ye
may
put
to
silence
the
ignorance
of
foolish
men
,
1
Pet.
2.
15.
Finally
brethren
,
be
ye
all
of
one
mind
,
having
compassion
one
of
another
;
love
as
brethren
,
be
pittiful
,
be
curteous
;
not
rendring
evil
for
evil
,
or
railing
for
railing
;
but
contrariwise
blessing
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
inherit
a
blessing
,
1
Pet.
3.
8
,
9.
And
so
walk
,
that
if
any
obey
not
the
word
,
they
may
yet
be
won
by
your
exemplary
conversation
,
1
Pet.
3.
1.
As
you
hear
more
then
others
,
so
do
more
then
others
,
that
it
may
appear
you
build
upon
a
rock
,
Mat.
7.
24
,
25.
And
as
the
book
of
God
is
much
in
your
hands
and
mouth
,
so
remember
that
whoso
looketh
into
the
perfect
Law
of
liberty
,
and
continueth
therein
,
he
being
not
a
forgetfull
hearer
,
but
a
doer
of
the
work
,
this
man
shall
be
blessed
in
his
deed
.
For
Pure
Religion
,
and
undefiled
before
God
and
the
Father
is
this
,
to
visit
the
fatherless
and
widows
in
their
affliction
,
and
to
keep
your selves
unspotted
from
the
world
,
Iam.
1.
25
,
27.
2.
Having
said
this
much
to
the
godly
by
way
of
caution
,
I
shall
now
make
answer
to
the
Objecters
themselves
.
You
that
say
,
There
are
none
so
cruel
and
so
covetous
as
these
that
profess
themselves
so
Religious
;
if
you
have
any
moderation
left
,
will
you
soberly
answer
me
these
Questions
following
.
Quest.
1.
Is
it
the
Hearts
or
the
Outward
actions
of
these
professors
that
you
perceive
this
covetousness
by
?
If
it
be
the
Heart
,
you
are
slanderers
,
and
self
idolizers
.
For
the
Heart
is
open
to
none
but
God
;
and
will
you
make
your selves
Gods
;
and
that
when
you
are
playing
the
part
of
the
Devil
?
This
hath
been
the
tricks
of
Satans
instruments
in
all
ages
.
When
they
are
not
able
to
say
of
the
godly
,
that
they
are
swearers
,
or
drunkards
,
or
adulterers
,
or
stealers
,
or
lyars
,
or
slanderers
,
as
they
themselves
are
;
they
presently
go
to
their
hearts
,
which
are
out
of
sight
,
and
say
,
They
are
covetous
,
and
proud
,
and
the
like
:
For
there
they
know
that
none
but
God
is
able
to
justifie
them
.
But
common
reason
might
also
have
taught
them
,
that
none
but
God
is
there
able
to
accuse
them
.
For
how
know
you
mens
hearts
,
but
by
their
professions
,
or
by
their
lives
?
But
if
you
say
,
It
is
the
Life
you
judge
by
,
I
demand
,
what
is
it
in
the
lives
of
such
men
that
proves
their
covetousness
?
If
it
be
oppressing
,
deceiving
,
injustice
,
or
unmercifulness
,
I
would
demand
of
you
in
the
second
place
,
Quest.
2.
Is
it
all
or
some
of
them
that
you
thus
accuse
?
If
you
know
some
few
to
be
such
,
what
is
that
to
the
rest
?
But
this
hath
been
alwaies
the
trick
of
the
malignant
.
If
they
see
one
professor
fall
,
or
prove
an
hypocrite
;
they
cry
out
,
[
They
are
all
alike
;
If
you
could
but
see
their
hearts
,
they
are
all
such
.
]
Chrysostom
and
other
of
the
Fathers
tell
us
,
that
this
was
the
use
in
their
daies
,
and
no
wonder
if
it
be
so
still
.
What
if
there
be
one
Cain
in
Adams
family
:
It
follows
not
that
Abel
or
Seth
were
like
him
.
What
if
there
were
one
Cham
in
Noahs
Ark
,
will
it
follow
that
they
were
all
alike
,
or
that
his
family
was
no
better
then
the
rest
of
the
world
which
was
drowned
?
What
if
there
was
an
Absalon
in
Davids
family
?
What
if
there
was
one
Iudas
among
the
Disciples
of
Christ
?
Will
you
say
therefore
that
all
the
rest
were
such
,
or
that
Christs
Disciples
were
as
bad
as
others
,
or
his
family
no
better
then
the
rest
of
the
world
?
But
I
would
further
ask
you
,
Quest.
3.
Is
it
the
course
of
their
lives
that
you
judge
by
?
or
is
it
some
one
particular
action
?
He
that
is
not
blind
may
see
,
that
the
course
and
drift
of
their
lives
,
is
less
earthly
and
more
heavenly
then
other
mens
.
And
God
judgeth
of
a
man
by
the
scope
of
his
life
,
and
not
by
one
single
action
:
and
so
must
we
.
The
very
bent
and
drift
of
your
lives
is
worldly
.
If
a
man
come
into
your
family
,
what
shall
he
see
but
worldliness
?
If
one
fall
into
your
company
,
what
shall
he
hear
from
you
,
but
about
this
world
?
If
one
observe
what
you
do
from
year
to
year
,
he
may
see
that
you
lay
out
your selves
for
the
world
:
You
cannot
refrain
upon
the
Lords
own
day
;
but
you
are
minding
it
,
and
talking
of
it
.
You
savour
not
any
other
discourse
.
The
very
talk
,
and
labour
that
is
laid
out
about
another
world
,
is
troublesom
to
you
,
and
its
this
that
makes
you
dislike
the
godly
.
You
cannot
say
so
of
the
course
of
their
lives
.
If
once
any
of
them
have
fallen
by
temptation
into
a
miscarriage
;
will
you
judge
of
all
their
lives
by
that
?
Do
they
not
lament
and
bewail
it
as
long
as
they
live
after
?
and
avoid
it
more
carefully
for
the
time
to
come
.
What
if
Noah
were
once
drunk
in
his
life
:
will
you
judge
of
his
whole
life
by
it
,
or
say
,
that
he
is
as
bad
as
the
rest
of
the
world
?
What
if
Lot
be
given
over
to
a
temptation
?
What
if
Abraham
did
once
tell
a
lye
or
equivocate
,
and
Isaac
do
the
like
in
a
fear
?
What
if
Moses
did
once
provoke
God
?
What
if
David
did
once
commit
an
hainous
sin
?
Or
Peter
did
deny
his
Master
in
his
fear
?
Will
you
either
judge
of
all
other
godly
people
by
them
?
Or
will
you
judge
of
the
course
of
their
lives
by
one
action
,
which
they
bewail
and
lament
as
long
as
they
live
?
And
can
you
see
no
difference
between
a
Worldly
action
,
and
a
Worldly
life
?
Quest.
4.
I
would
further
know
of
you
,
Whether
you
have
gone
to
them
in
love
,
and
admonished
them
of
their
sin
,
when
you
judged
them
to
be
guilty
,
and
heard
them
speak
for
themselves
?
If
not
;
either
you
are
incomperent
judges
;
or
else
you
draw
the
guilt
upon
your selves
,
and
make
the
sin
your
own
,
as
the
express
commands
of
God
will
tell
you
,
in
Levit.
19.
17.
and
Mat.
18.
15.
If
you
have
admonished
them
and
they
repent
not
,
why
do
you
not
tell
the
Pastors
of
the
Church
that
they
may
admonish
them
and
seek
their
reformation
?
This
is
Christs
order
:
But
you
will
not
,
you
dare
not
do
this
;
lest
for
want
of
proof
,
you
be
proved
slanderers
,
and
the
shame
of
your
accusations
fall
upon
your selves
.
You
think
you
may
whisper
behind
mens
backs
,
or
accuse
them
in
general
without
naming
any
particular
fact
,
and
not
be
proved
lyars
.
But
this
will
not
hold
long
.
Quest.
5.
Moreover
I
would
know
of
you
,
when
you
accuse
men
for
not
being
more
bountiful
in
your
eyes
,
Do
you
know
of
all
their
works
of
charity
?
Are
you
acquainted
with
their
bestowings
?
Sure
you
are
not
:
For
God
hath
commanded
them
,
Matth.
6.
1
,
2
,
3
,
4.
[
Take
heed
that
ye
do
not
your
alms
before
men
,
to
be
seen
of
them
:
otherwise
ye
have
no
reward
of
your
Father
which
is
in
heaven
:
therefore
when
thou
doest
thine
alms
,
do
not
sound
a
trumpet
before
thee
as
the
hypocrites
do
,
&c.
But
when
thou
dost
thine
alms
,
let
not
thy
left
hand
know
what
thy
right
hand
doth
;
that
thy
alms
may
be
in
secret
;
and
thy
Father
which
seeth
in
secret
,
himself
shall
reward
thee
openly
.
]
This
command
they
make
conscience
of
:
and
how
then
can
you
be
meet
judges
of
their
alms
?
Quest.
6.
Also
I
would
know
,
Are
you
certainly
acquainted
with
their
particular
estates
?
and
do
you
know
how
able
they
are
to
give
?
If
you
do
not
,
you
are
no
competent
Judges
.
How
oft
have
I
known
men
reproached
for
unmercifulness
,
and
for
not
being
more
liberall
,
when
they
have
been
so
low
in
their
estates
,
that
they
were
not
able
to
maintain
their
families
,
or
to
pay
every
man
his
own
:
and
yet
they
that
knew
not
this
did
back-bite
them
as
covetous
.
Quest.
7.
Furthermore
I
would
know
;
Are
you
sure
it
is
not
Satan
within
you
that
prompteth
you
to
these
accusations
?
Hear
my
evidence
and
judge
.
He
is
called
in
Scripture
the
Accuser
of
the
Brethren
,
Rev.
12.
10.
and
he
is
described
to
be
a
Lying
malicious
spirit
.
If
therefore
it
be
a
Lying
,
malignant
,
malicious
spirit
,
then
certainly
it
is
the
spirit
of
Satan
.
And
1.
We
have
cause
to
believe
that
it
is
a
Lying
spirit
by
these
evidences
following
.
1.
We
find
the
word
of
God
assuring
us
that
the
godly
overcome
the
world
,
and
are
such
as
have
laid
up
their
treasure
in
heaven
.
And
by
the
rest
of
their
lives
,
we
find
the
characters
of
the
godly
to
agree
more
with
them
,
then
with
the
negligent
multitude
.
2.
We
know
that
their
Religion
condemneth
worldliness
;
and
they
hear
,
and
read
,
and
speak
against
it
.
3.
They
only
under
God
do
know
their
own
hearts
:
and
they
profess
themselves
to
be
contemners
of
the
world
,
and
heirs
of
a
better
world
.
And
we
find
them
at
least
as
true
of
their
words
in
other
things
,
as
any
other
men
:
and
therefore
having
not
forfeited
their
credit
,
we
are
bound
to
believe
them
.
4.
Especially
when
we
know
that
you
that
accuse
them
are
unacquainted
with
their
hearts
.
5.
And
when
we
read
in
Scripture
and
Church
History
,
that
the
malignant
enemies
of
Christ
and
his
Church
have
in
all
ages
used
the
same
reproaches
against
his
people
,
from
meer
prejudice
,
and
the
words
of
others
,
and
the
malice
of
their
hearts
.
6.
And
we
our selves
do
live
among
them
as
well
as
you
,
and
as
near
them
as
you
:
and
we
see
not
by
them
any
such
thing
for
which
you
accuse
them
.
As
far
as
we
can
judge
,
it
is
you
that
are
the
worldlings
,
and
their
conversation
is
in
heaven
,
Phil.
3.
20
,
21.
Excepting
some
hypocrites
that
creep
in
among
them
,
as
they
ever
have
done
,
and
will
do
into
the
Church
,
till
Christ
at
Judgement
shut
them
out
.
Moreover
we
see
in
the
course
of
their
lives
,
that
their
speeches
are
more
heavenly
then
yours
,
and
less
of
the
world
:
They
can
spare
time
from
the
world
to
worship
God
in
their
families
,
&
instruct
those
that
are
under
their
charge
;
which
you
cannot
do
.
We
see
they
take
pains
for
another
world
through
the
course
of
their
lives
,
which
you
will
not
do
.
8.
To
conclude
,
we
see
by
daily
experience
,
that
where
you
give
a
penny
to
any
good
use
,
we
have
many
from
them
.
I
have
oft
wondered
at
the
impudence
of
blind
malignant
persons
in
this
place
.
I
must
needs
my self
bear
witness
that
in
divers
collections
for
charitable
uses
,
we
have
had
from
those
that
profess
Religion
ten
shillings
and
twenty
shillings
a
man
,
when
we
have
had
from
men
that
are
commonly
supposed
richer
,
a
shilling
,
or
six
pence
,
or
a
groat
,
or
not
a
penny
.
And
I
can
witness
that
among
them
there
are
frequent
collections
for
persons
in
distress
at
home
and
abroad
,
when
we
never
mention
them
to
the
rest
of
the
people
,
as
knowing
them
so
worldly
that
it
is
in
vain
;
and
we
should
get
a
scorn
from
them
sooner
then
a
groat
,
when
the
persons
whom
they
reproach
as
covetous
will
give
many
shillings
;
and
that
frequently
time
after
time
.
And
for
collections
at
Fasts
and
Sacraments
,
all
men
may
see
the
difference
.
I
would
not
have
mentioned
any
of
these
matters
,
but
that
the
impudency
of
Calumniators
doth
in
a
sort
constrain
me
:
For
when
of
my
own
knowledge
we
have
had
this
many
years
more
pounds
from
some
of
them
,
then
we
could
have
pence
from
others
,
for
the
relief
of
the
poor
in
voluntary
contributions
,
yet
do
I
frequently
hear
these
worldlings
crying
out
of
the
covetousness
of
professors
;
as
if
they
had
brazed
their
fore-heads
,
as
well
as
wilfully
shut
their
eyes
.
Quest.
8.
But
yet
I
would
further
be
informed
of
you
;
To
what
end
is
it
that
you
make
this
objection
?
Is
it
not
with
a
desire
to
have
a
life
of
holy
diligence
despised
in
the
world
,
or
thought
evil
of
,
or
judged
needless
?
Ask
your
own
hearts
,
and
deal
sincerely
.
And
if
it
be
so
,
is
not
this
the
very
work
of
the
Devil
,
which
he
hath
been
doing
in
all
ages
against
the
Church
,
and
by
which
he
ticeth
souls
to
hell
?
Quest.
9.
And
I
would
desire
you
to
tell
me
,
if
covetousness
be
among
them
,
Whether
you
are
able
to
charge
it
upon
their
Religion
or
Profession
?
Do
they
not
witness
against
it
as
much
as
any
people
in
the
world
?
Doth
not
the
Bible
which
they
read
cry
it
down
,
and
threaten
damnation
to
it
?
Do
not
the
Books
which
they
read
do
so
too
?
Do
not
the
Sermons
which
they
hear
and
repeat
cry
it
down
?
Did
you
ever
hear
us
preach
for
covetousness
?
say
so
if
you
can
or
dare
.
There
is
not
a
greater
enemy
to
covetousness
and
all
other
vices
in
the
world
,
then
Christ
,
and
the
Gospel
,
and
Religion
which
these
men
profess
.
If
then
there
should
be
covetous
ones
among
them
,
what
's
this
to
Religion
which
teacheth
them
to
abhor
it
?
Will
you
blame
the
best
Physitian
and
remedies
that
men
are
sick
,
when
there
is
no
cure
but
by
those
remedies
?
Will
you
blame
cloathing
or
fire
that
men
are
cold
?
Or
eating
and
drinking
,
because
men
do
consume
by
some
disease
?
I
tell
you
,
all
men
naturally
are
worldlings
;
and
no
man
can
be
cured
of
that
deadly
disease
,
but
only
those
that
are
cured
by
the
Religion
which
these
men
profess
.
Quest.
10.
And
I
pray
you
tell
me
,
Do
you
think
that
the
works
in
which
they
differ
from
you
are
good
or
bad
?
Is
it
good
or
bad
to
hear
Sermons
and
repeat
them
for
the
help
of
memory
,
to
pray
and
praise
God
together
,
and
to
live
in
the
Communion
of
Saints
,
which
in
your
Creed
you
profess
to
believe
.
If
you
have
the
face
to
say
this
is
evil
or
needless
,
you
accuse
God
himself
that
hath
so
often
commanded
it
.
If
it
be
evil
,
its
long
of
God
that
so
urgently
requireth
it
,
and
not
of
them
:
But
if
you
dare
not
say
so
,
but
confess
it
is
good
,
why
then
do
you
not
imitate
them
?
What!
will
you
forbear
Good
,
because
others
do
Evil
?
Will
you
sin
against
God
in
one
kind
,
if
they
do
so
in
another
?
We
desire
you
not
to
joyn
with
them
in
evil
?
If
they
deceive
,
or
lie
,
or
oppress
,
do
not
you
do
so
:
But
will
you
therefore
refuse
your
duty
to
God
;
and
therefore
destroy
your
own
souls
?
It
is
to
God
and
not
to
them
that
your
duty
is
necessary
.
It
s
God
that
commandeth
it
,
and
God
you
owe
it
to
:
And
will
you
abuse
God
and
rob
him
,
because
you
have
hard
conceits
of
men
?
Will
you
abuse
him
,
because
you
think
they
do
?
And
who
is
it
that
will
have
the
loss
of
this
but
your selves
?
The
Lord
hath
witnessed
that
without
holiness
none
shall
see
God
,
Heb.
12.
14.
And
will
you
neglect
an
holy
life
,
and
shut
your selves
out
of
heaven
,
and
damn
your
own
souls
,
because
you
think
professors
are
bad
?
A
wise
course
indeed
.
Starve
your selves
because
professors
wear
cloathes
,
and
famish
your selves
because
they
use
to
eat
.
This
is
a
wiser
trick
of
the
two
,
then
to
neglect
or
refuse
an
holy
diligent
life
,
because
they
use
it
.
Quest.
11.
And
if
worldliness
be
so
great
a
sin
,
I
would
fain
know
of
you
,
Whether
in
reason
you
can
think
that
their
course
or
yours
is
the
way
to
overcome
it
.
Dare
you
say
that
sitting
in
an
Ale-house
,
or
talking
of
the
world
,
even
on
the
Lords
day
,
is
a
better
course
to
overcome
the
world
,
then
hearing
and
reading
the
Directions
of
the
Word
of
God
,
and
praying
to
God
for
assistance
against
the
sin
that
they
are
guilty
of
.
I
see
them
take
pains
to
learn
those
Instructions
that
should
cure
them
of
worldliness
,
and
are
glad
to
fasten
them
in
their
memory
;
and
I
hear
them
warn
each
other
to
avoid
it
;
and
begging
of
God
that
he
would
destroy
all
the
remnants
of
it
in
their
souls
:
And
I
see
others
follow
the
world
,
and
live
a
careless
life
,
and
use
none
of
these
means
.
Which
of
these
shall
I
think
in
reason
doth
take
the
course
to
conquer
the
world
?
Quest.
12.
Moreover
,
if
these
men
are
as
bad
as
you
make
them
,
then
sure
they
are
none
of
the
people
of
God
,
but
a
pack
of
hypocrites
;
then
they
are
not
Saints
indeed
.
And
then
the
thing
that
I
would
know
of
you
is
,
Which
be
the
Saints
of
God
,
if
these
be
not
;
and
where
shall
we
find
them
?
I
hope
you
know
that
God
hath
his
Saints
on
earth
,
yea
that
none
but
Saints
shall
be
saved
:
For
it
is
expressed
in
Scripture
over
and
over
,
Heb.
12.
14.
and
in
many
other
places
.
As
I
said
,
The
Communion
of
the
Saints
is
an
Article
of
your
Creed
.
Tell
us
then
where
they
are
,
if
these
be
not
they
.
Will
you
go
to
the
Quakers
,
or
to
the
Papists
,
Monks
and
Nuns
for
them
?
Or
whither
will
you
go
?
Or
will
you
say
,
that
such
as
you
are
the
Saints
,
that
reproach
holiness
,
and
refuse
to
lead
an
holy
life
?
Is
idle
worldly
discourse
a
better
sign
of
a
Saint
,
then
keeping
holy
the
Lords
day
,
and
labouring
for
salvation
?
Is
ignorance
of
the
Scripture
,
or
neglecting
it
a
greater
sign
of
a
Saint
,
then
meditating
in
it
day
and
night
?
Read
the
first
Psalm
,
yea
all
the
Scripture
,
and
then
judge
.
Quest.
13.
Do
you
think
if
any
of
them
miscarry
,
it
is
because
they
are
too
much
Religious
;
or
rather
,
because
they
are
too
little
?
Surely
it
is
the
later
.
For
,
as
I
said
,
their
Religion
severely
condemneth
covetousness
:
and
therefore
if
they
were
more
Religious
,
they
would
be
less
Covetous
.
And
he
that
is
most
godly
,
is
least
worldly
:
and
ordinarily
,
he
that
is
most
ungodly
is
most
worldly
.
Quest.
14.
Is
it
not
then
evident
,
that
other
mens
sins
should
move
you
to
be
the
more
Religious
and
careful
of
your selves
,
and
not
the
less
?
If
you
see
them
stumble
,
you
should
look
the
better
to
your
feet
,
and
not
cast
your selves
headlong
from
the
Rock
that
you
should
be
built
upon
.
You
should
think
with
your selves
,
If
such
men
are
so
faulty
for
all
the
pains
they
take
;
how
much
more
pains
must
I
take
to
escape
such
faults
.
If
they
that
run
so
hard
,
shall
many
of
them
miss
of
the
prize
by
coming
short
;
it
is
a
mad
conceit
of
you
,
to
think
to
win
it
by
sitting
still
,
or
doing
less
then
they
that
lost
it
.
Quest.
15.
Lastly
,
I
would
advise
you
to
consider
,
Whether
God
that
justifieth
his
servants
,
will
suffer
you
to
condemn
them
?
And
how
you
can
answer
the
challenge
,
Rom.
8.
32
,
33.
And
when
Christ
hath
shed
his
blood
to
Absolve
them
,
whether
is
it
likely
that
he
will
take
it
well
at
them
that
vilifie
them
?
Be
it
known
to
the
faces
of
all
their
enemies
,
that
[
The
Lord
taketh
pleasure
in
his
people
:
he
will
beautifie
the
meek
with
salvation
,
Psal.
149.
4.
The
Lord
taketh
pleasure
in
them
that
fear
him
:
in
those
that
hope
in
his
mercy
,
Psalm
147.
11.
He
is
nigh
to
all
them
that
call
upon
him
;
to
them
that
call
upon
him
in
truth
,
Psalm
145.
18.
The
Lord
preserveth
all
them
that
love
him
:
but
all
the
wicked
will
he
destroy
.
He
suffered
no
man
to
do
them
wrong
:
yea
he
reproved
Kings
for
their
sakes
:
saying
,
Touch
not
mine
anointed
,
and
do
my
Prophets
no
harm
,
Psalm
105.
14
,
15.
He
that
toucheth
them
,
toucheth
the
apple
of
his
eye
,
Zech.
2.
8.
For
all
their
infirmities
,
its
dangerous
vilifying
a
people
so
dear
to
the
God
of
heaven
.
They
shall
shortly
hear
that
joyful
voice
,
Rev.
12.
10.
[
Now
is
come
salvation
,
and
strength
,
and
the
Kingdom
of
our
God
,
and
the
power
of
his
Christ
:
for
the
Accuser
of
our
brethren
is
cast
down
,
which
accused
them
before
our
God
day
and
night
.
]
And
then
they
that
joyned
with
the
Accuser
in
his
work
,
shall
be
joyned
with
him
in
the
reward
,
Mat.
25.
41
,
45.
The
very
coming
of
the
Lord
to
Judgement
,
will
be
[
to
be
glorified
in
his
Saints
,
and
to
be
admired
in
all
them
that
believe
,
]
2.
Thes.
1.
10.
And
what
then
will
be
the
doom
of
those
that
vilified
them
whom
Christ
will
be
glorified
and
admired
in
,
you
may
read
and
tremble
,
in
Vers.
6
,
7
,
8
,
9.
But
again
I
charge
you
all
that
fear
God
,
that
you
learn
by
the
accusations
of
malicious
men
:
and
take
heed
as
you
love
God
,
your selves
or
others
,
of
giving
them
ground
of
such
reports
.
And
though
I
know
that
the
wicked
are
absurd
and
unreasonable
,
2
Thes.
3.
2.
and
that
you
will
never
be
able
to
stop
the
mouthes
of
all
such
men
,
till
Grace
or
Judgement
stop
them
;
yet
see
that
you
walk
circumspectly
in
such
evil
daies
,
and
give
no
offence
to
Iews
or
Gentiles
,
or
the
Church
of
God
.
If
you
are
Christians
indeed
,
you
cannot
take
the
Riches
or
Honours
of
the
world
to
be
matters
of
so
much
worth
or
weight
,
as
to
be
preferred
before
the
honour
of
your
Lord
,
and
the
good
of
souls
.
It
will
grieve
you
more
to
hear
the
reproaches
of
the
ungodly
,
against
the
waies
and
servants
of
God
,
then
all
your
wealth
will
do
you
good
.
Doth
it
not
go
to
your
hearts
to
hear
poor
blinded
sinners
on
all
occasions
reproaching
your
holy
profession
,
and
saying
,
[
There
are
none
more
proud
,
and
covetous
,
and
unmercifull
,
then
these
Professors
of
so
much
strictness
and
holiness
.
]
Though
for
the
generall
,
it
be
a
malignant
Satanicall
slander
;
yet
take
heed
as
you
love
the
honour
of
God
,
and
of
his
holy
truth
and
waies
,
and
the
souls
of
men
,
that
you
give
not
occasion
of
such
reproach
.
SECT.
XXII
.
Vse
:
For
Consolation
and
further
Perswasion
.
HAving
said
this
much
to
you
for
the
Crucifying
the
world
,
and
the
using
it
as
a
Crucified
thing
;
I
shall
here
briefly
enumerate
some
of
the
great
benefits
,
which
will
follow
to
your selves
where
this
is
done
.
And
this
I
shall
do
in
order
to
these
two
ends
conjunctly
.
1.
That
those
to
whom
the
world
is
crucified
may
lay
to
heart
the
greatness
of
the
mercy
,
&
be
thankful
to
God
that
hath
done
so
much
for
them
.
There
is
the
greater
need
of
encouragement
and
comfort
to
the
soul
,
in
our
Crucifixion
to
the
world
,
because
it
is
a
state
of
so
much
suffering
to
the
body
,
and
a
work
that
requireth
so
much
self-denyal
and
patience
.
Who
will
be
perswaded
to
cast
all
over-board
,
and
forsake
all
the
pleasures
and
profits
of
this
world
,
but
he
that
knows
of
somewhat
to
be
got
by
it
that
will
make
him
a
gainer
or
a
saver
in
the
end
?
No
man
will
incur
so
great
a
loss
,
and
cast
himself
upon
a
life
of
troubles
,
without
some
considerable
benefit
to
encourage
him
.
And
in
the
conflict
,
the
heart
will
be
ready
to
fail
,
if
we
have
not
a
cordial
at
hand
for
its
refreshment
.
As
Christ
himself
must
have
an
Angel
in
his
agony
to
comfort
him
,
and
when
consolation
is
withdrawn
by
God
,
doth
feel
himself
as
one
forsaken
:
So
all
his
members
in
their
Crucifixion
,
have
need
of
these
reviving
Messengers
of
God
,
that
seeing
the
ends
and
benefits
of
their
sufferings
,
they
may
be
able
to
resign
their
natural
wills
in
a
full
submission
to
the
will
of
God
,
and
so
to
persevere
and
conquer
in
their
sufferings
.
They
have
need
of
a
believing
consideration
of
the
Benefits
,
that
they
may
be
daily
and
hourly
furnished
against
temptations
,
and
may
bear
those
losses
and
abuses
from
men
,
even
to
the
laying
down
of
life
,
and
all
things
in
this
world
,
which
flesh
and
blood
is
so
exceedingly
against
.
He
that
believeth
the
faithfulness
of
the
promiser
,
will
hold
fast
the
profession
of
his
faith
without
wavering
,
Heb.
10.
23.
And
he
that
believeth
the
recompence
of
Reward
,
will
not
cast
away
his
confidence
,
Heb.
10.
35.
He
that
knoweth
in
himself
that
he
hath
in
heaven
a
better
and
more
enduring
substance
,
will
endure
the
greatest
fight
of
afflictions
,
becoming
a
gazing
stock
by
reproaches
and
afflictions
,
and
becoming
a
companion
of
them
that
are
so
used
;
and
will
take
joyfully
the
spoyling
of
his
worldly
goods
,
Heb.
10.
32
,
33
,
34.
He
that
can
look
to
Iesus
the
author
and
finisher
of
his
faith
,
and
with
him
to
the
Ioy
that
is
set
before
him
,
will
endure
the
Cross
,
and
despise
the
shame
,
and
run
with
patience
the
race
that
is
set
before
him
,
Heb.
12.
1
,
2.
He
that
by
faith
fore-seeth
the
Peaceable
fruits
of
righteousness
,
will
bear
the
chastisement
which
for
the
present
seemeth
not
joyous
but
grievous
,
Heb.
12.
11.
All
the
cloud
of
witnesses
and
army
of
Martyrs
,
Heb.
11.
do
testifie
this
to
us
;
that
it
is
faith's
beholding
the
benefits
and
promised
blessings
,
that
must
enable
us
to
contemn
the
world
,
and
suffer
the
loss
of
all
for
Christ
.
Having
therefore
need
of
Patience
,
that
after
we
have
done
the
will
of
God
,
we
may
receive
the
promise
,
we
have
need
also
of
these
encouraging
helps
which
must
support
our
patience
,
that
in
this
Patience
we
may
possess
our
souls
;
When
impatient
men
to
save
the
world
,
do
lose
their
souls
,
Heb.
10.
36.
Luk.
21.
19.
Mat.
16.
25
,
26.
These
considerations
are
necessary
to
us
in
so
hard
an
undertaking
,
lest
we
be
wearied
and
faint
in
our
minds
,
Heb.
12.
3.
Though
we
may
manfully
bear
some
few
assaults
,
yet
when
we
feel
the
vinegar
and
the
gall
,
and
the
cruelty
of
the
world
even
piercing
not
only
our
hands
and
our
feet
,
but
our
very
heart
,
and
see
them
shrink
from
us
that
were
most
obliged
to
adhere
to
us
,
we
shall
then
judge
our selves
forsaken
of
God
;
if
we
have
not
the
lively
sense
of
these
benefits
.
As
the
very
thought
of
Forsaking
all
,
doth
strike
a
carnal
heart
with
sorrow
,
and
the
work
doth
over-match
all
the
power
of
flesh
and
blood
,
Luke
18.
22
,
23
,
24
,
27
,
28
,
29.
So
also
the
Believer
hath
need
to
keep
his
faith
waking
and
in
exercise
,
that
he
may
lift
up
the
hands
that
else
will
hang
down
,
and
the
knees
that
else
will
be
feeble
,
and
may
make
straight
paths
for
his
feet
,
that
the
lame
may
not
be
turned
out
of
the
way
,
but
may
be
healed
,
Heb.
12.
11
,
12
,
13
,
14.
For
if
we
hear
Iobs
Messengers
,
and
have
not
Iobs
Faith
and
Patience
,
we
shall
not
be
able
heartily
to
say
,
The
Lord
gave
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
,
Iob
1.
21.
2.
My
second
end
in
the
mentioning
of
these
benefits
is
;
that
if
yet
all
that
is
said
before
,
have
not
perswaded
you
to
be
Crucified
to
the
world
,
at
least
you
may
be
perswaded
by
the
consideration
of
the
benefits
,
and
of
the
happy
condition
of
those
that
are
thus
mortified
;
even
when
they
seem
in
the
eyes
of
unbelievers
to
be
most
miserable
.
To
these
two
ends
I
shall
mention
the
Benefits
.
Benefit
1.
YOur
Crucifixion
to
the
world
by
the
Cross
of
Christ
,
will
be
one
of
the
clearest
and
surest
evidences
of
your
sincerity
;
And
so
may
afford
you
abundant
help
for
the
conquering
of
your
doubts
,
and
the
ascertaining
your
salvation
.
When
on
the
contrary
,
an
unmortified
worldly
mind
,
is
the
certain
and
common
mark
of
a
miserable
hypocrite
.
I
know
a
melancholy
man
may
be
so
weary
of
the
world
,
as
to
be
impatient
of
his
life
:
But
to
prefer
the
Lord
and
everlasting
Life
,
before
it
,
in
our
practical
Estimation
,
and
Resolution
,
and
Endeavours
,
is
the
very
point
of
saving
sincerity
,
and
the
specifical
nature
of
true
Sanctification
:
And
all
other
marks
must
be
reduced
unto
this
.
There
is
no
man
so
spiritual
and
heavenly
,
but
while
▪
he
is
here
,
hath
a
mixture
of
earthliness
and
carnality
:
And
many
a
thousand
that
are
earthly
and
carnal
,
have
some
esteem
of
God
and
Glory
,
and
some
purposes
for
them
,
and
some
endeavours
after
them
:
But
it
is
that
which
is
predominant
that
giveth
the
Denomination
.
According
to
that
,
it
is
that
we
must
be
called
either
Spiritual
and
Heavenly
,
or
Carnal
and
Earthly
men
.
More
particularly
,
1.
If
you
look
to
the
Understanding
,
this
Crucifixion
to
the
world
is
a
very
great
part
of
the
Wisdom
of
the
soul.
For
wherein
doth
wisdom
more
consist
,
then
in
judging
of
things
as
indeed
they
are
,
and
especially
in
matters
of
greatest
moment
.
He
therefore
that
is
Crucified
to
the
world
,
must
needs
be
wise
:
And
,
whatever
his
knowledge
or
reputation
may
be
,
he
that
wants
this
must
needs
be
a
fool
.
Is
that
a
wise
man
,
that
knoweth
the
times
and
seasons
,
and
how
to
do
this
or
that
in
the
world
,
and
knoweth
not
how
to
escape
damnation
,
nor
where
his
safety
and
happiness
must
be
sought
?
And
is
not
he
a
wiser
man
that
can
see
the
snares
that
are
laid
for
his
soul
,
and
so
escape
the
burning
Lake
:
then
he
that
will
sell
his
Saviour
and
his
soul
,
for
a
little
pleasure
to
his
flesh
for
a
moment
?
I
make
no
doubt
,
but
the
weakest
man
or
woman
,
that
practically
knows
the
vanity
of
this
world
,
and
the
desirable
excellencies
of
God
and
Glory
,
is
a
thousand
fold
wiser
,
then
the
most
famous
Princes
or
Learned
men
that
want
this
knowledge
.
He
never
take
that
man
for
a
fool
,
that
can
hit
the
way
to
heaven
;
nor
that
for
a
wise
man
that
cannot
hit
it
.
It
s
the
Greatest
matters
that
try
mens
Wisdom
,
though
childish
Wit
may
appear
in
trifles
.
2.
To
be
Crucified
to
the
world
,
is
the
Certain
effect
of
a
Living
effectual
faith
.
The
dead
faith
that
Iames
speaketh
of
,
may
move
you
to
so
much
compassion
as
to
say
to
the
poor
,
Go
in
peace
;
be
warned
and
filled
,
Iam.
2.
16.
But
it
will
not
so
far
loose
you
from
the
world
,
as
to
perswade
you
to
part
with
it
to
supply
his
wants
:
At
least
you
will
never
be
perswaded
to
part
with
all
and
follow
Christ
,
till
the
Belief
of
a
Treasure
in
Heaven
do
perswade
you
to
it
,
Luke
18.
21
,
22.
Can
you
say
from
your
hearts
,
[
Let
all
go
,
rather
then
the
Love
of
God
▪
]
And
in
a
case
of
tryal
,
do
you
certainly
find
,
that
There
is
nothing
so
dear
to
you
,
which
you
cannot
part
with
,
for
God
and
the
hopes
of
everlasting
life
?
This
is
a
sign
of
an
effectual
Faith
:
For
neither
nature
nor
common
grace
did
ever
bring
a
soul
so
high
.
3.
It
is
also
a
certain
evidence
of
unfeigned
Love
.
For
wherein
is
Love
so
clearly
manifested
,
as
in
the
highest
adventures
for
the
person
whom
we
Love
,
and
in
the
costlyest
expressions
of
our
Love
when
we
are
called
to
it
?
Then
it
will
appear
that
you
Love
God
indeed
,
when
there
is
nothing
else
that
you
prefer
before
him
,
and
nothing
but
what
you
lay
down
at
his
feet
:
When
the
greatest
professors
that
love
the
world
,
do
shew
that
the
love
of
the
Father
is
not
in
them
,
1
Iohn
2.
15.
So
far
as
it
is
loved
.
4.
To
be
Crucified
to
the
world
,
and
alive
to
God
,
is
the
very
Honesty
,
and
Chastity
,
and
Iustice
of
the
soul.
This
is
your
Fidelity
to
God
,
in
keeping
the
holy
Covenant
that
you
have
made
with
him
in
Christ
.
This
is
your
keeping
your selves
unspotted
from
the
world
,
and
undefiled
by
it
:
When
the
friends
of
it
live
in
its
Adulterous
embracements
,
Iam.
4.
4.
Thus
do
you
give
the
Lord
his
own
,
even
both
the
creature
and
your
hearts
;
when
worldlings
do
unjustly
rob
him
of
both
.
This
is
the
great
command
and
request
of
God
,
Prov.
23.
26.
My
Son
,
give
me
thy
heart
.
Give
him
but
this
,
and
he
will
take
it
as
if
you
gave
him
all
:
For
indeed
the
rest
will
follow
this
.
But
if
you
give
the
world
your
hearts
,
God
will
take
all
the
rest
as
Nothing
.
Benefit
2.
THE
second
Benefit
is
this
.
If
you
are
truly
Crucified
to
the
world
,
Your
minds
will
be
free
for
God
and
his
service
;
When
the
minds
of
worldlings
are
like
imprisoned
hampered
things
.
What
a
toylsom
thing
is
it
for
a
man
to
travail
in
fetters
,
or
to
run
a
race
with
a
burden
on
his
back
?
But
knock
off
his
fetters
,
and
how
easily
will
he
go
?
and
take
off
his
burden
,
and
how
lightly
will
he
run
?
Do
you
not
feel
your selves
that
the
world
is
the
clog
of
your
souls
?
and
that
this
is
it
that
hindereth
you
from
duty
,
and
hindereth
you
in
duty
,
and
keepeth
you
from
the
attainment
of
an
heavenly
conversation
?
When
you
should
chearfully
go
to
God
in
secret
,
or
in
your
families
,
the
world
is
ready
to
pull
you
back
:
Either
it
calleth
you
away
,
by
putting
some
other
business
into
your
hands
;
or
else
it
dulleth
and
diverteth
your
Affections
,
so
that
you
have
no
heart
to
duty
,
or
no
life
in
it
;
or
else
it
creepeth
into
your
Thoughts
in
duty
,
and
taketh
them
off
from
the
work
in
hand
,
and
makes
you
do
that
which
you
seem
not
to
be
doing
:
And
if
you
shake
off
these
thoughts
,
and
drive
them
out
of
your
way
,
they
are
presently
again
before
you
,
and
meet
you
at
the
next
Turn
.
But
in
that
measure
as
you
have
Crucified
the
world
,
you
are
freed
from
these
disturbances
.
The
Apostle
Peter
describeth
the
miserable
estate
of
Apostates
,
2
Pet.
2.
20.
to
be
like
a
bird
or
beast
that
had
escaped
out
of
the
snare
that
he
was
taken
in
,
and
after
is
taken
in
the
same
again
;
Having
escaped
the
pollution
of
the
world
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
are
again
entangled
therein
:
as
a
beast
in
a
snare
,
that
cannot
escape
or
help
himself
;
So
2
Tim.
2.
4.
its
said
,
no
man
that
warreth
entangleth
himself
with
the
affairs
of
this
life
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
So
that
you
see
that
the
world
is
a
snare
that
entangleth
mens
souls
,
and
holdeth
them
as
in
captivity
.
The
table
of
the
wicked
becometh
a
snare
to
them
,
and
so
▪
do
all
the
bodily
mercies
which
they
possess
.
But
the
mortified
Christian
may
look
back
on
all
these
dangers
,
and
say
,
Blessed
be
the
Lord
that
hath
not
given
us
as
a
prey
to
their
teeth
:
Our
soul
is
escaped
as
a
bird
out
of
the
snare
of
the
fowlers
;
the
snare
is
broken
,
and
we
are
escaped
,
Psal.
124.
6
,
7.
Oh
with
what
ease
and
freedom
of
mind
may
you
converse
with
God
in
holy
Ordinances
,
when
you
are
once
dis●entangled
from
this
snare
?
Now
that
which
formerly
drew
off
your
hearts
,
and
clog'd
your
affections
is
Crucified
and
dead
:
that
enemy
that
kept
your
souls
from
God
,
and
was
still
casting
baits
or
troubles
in
your
way
is
dead
▪
As
the
Apostle
saith
of
sin
,
Rom.
6.
7.
He
that
is
dead
is
freed
from
sin
;
So
I
may
say
of
the
world
:
He
that
is
dead
to
the
world
,
in
that
measure
as
he
is
dead
to
it
,
is
freed
from
the
world
.
Let
us
therefore
lay
aside
every
weight
,
and
the
sin
that
doth
so
easily
beset
us
▪
and
then
we
may
run
with
Patience
,
the
race
that
is
set
before
us
,
Heb.
12.
1.
This
makes
a
poor
Christian
sometimes
to
live
in
more
content
and
comfort
in
the
depth
of
adversity
,
then
he
did
before
in
the
midst
of
his
prosperity
:
because
,
though
his
flesh
hath
lost
,
his
soul
hath
gain'd
:
though
he
want
the
fleshly
accommodations
which
he
had
,
yet
the
world
is
now
more
Dead
to
him
then
before
;
and
so
his
mind
is
freer
for
God
;
and
consequently
more
with
him
.
How
blessed
a
life
is
it
to
converse
with
God
with
little
disturbances
and
interruptions
!
A
runner
in
a
race
is
willing
to
be
rid
of
his
very
cloathes
,
that
should
cover
him
and
keep
him
warm
,
because
they
are
a
burden
and
hinderance
to
him
in
his
race
:
But
the
lookers
on
would
be
loath
to
be
so
stript
.
Take
away
prosperity
from
an
unmortified
man
,
and
you
take
away
the
comfort
of
his
life
:
When
if
the
same
things
be
taken
from
the
mortified
believer
,
he
loseth
but
his
burden
.
How
readily
will
that
man
obey
that
is
dead
to
the
world
,
when
he
is
commanded
to
do
good
,
to
relieve
the
poor
according
to
his
power
,
to
suffer
wrongs
,
to
let
go
his
right
,
to
forgive
and
requite
evil
with
good
,
to
forsake
all
and
follow
Christ
.
When
to
another
man
these
duties
are
a
kind
of
impossibilities
;
and
you
may
as
well
perswade
a
Lyon
to
become
a
Lamb
,
or
a
beast
to
die
willingly
by
the
hand
of
the
Butcher
,
as
perswade
an
unmortified
worldling
to
these
things
.
They
think
when
they
hear
them
,
These
are
hard
sayings
,
who
can
bear
them
?
Or
at
least
,
they
are
duties
for
a
Peter
or
a
Paul
,
and
not
for
such
as
we
.
There
is
a
very
great
part
of
Christian
obedience
,
that
will
be
easie
to
you
when
you
are
Dead
to
the
world
,
which
no
man
else
is
able
to
endure
,
nor
will
be
perswaded
to
submit
to
.
Benefit
3.
ANother
Benefit
of
this
Crucifixion
is
this
,
The
Tempter
is
hereby
disarmed
,
and
he
is
disabled
from
doing
that
against
you
,
which
with
others
he
can
do
.
The
Living
world
is
the
Life
of
Temptations
.
As
a
Bear
for
all
his
strength
and
fierceness
,
may
be
led
up
and
down
by
the
nose
,
when
by
a
ring
the
cord
is
fastened
to
his
flesh
:
So
the
Tempter
leadeth
men
captive
at
his
will
,
by
fastening
together
the
world
and
their
flesh
.
He
finds
it
no
hard
matter
to
entice
a
sensuall
worldly
mind
,
to
almost
any
thing
that
is
evil
.
Bid
him
lye
or
steal
,
and
if
it
be
not
for
shame
or
fear
of
men
he
will
do
it
.
Bid
him
neglect
God
and
his
worship
,
and
he
will
do
it
.
Bid
him
hate
those
that
hinder
his
commodity
,
or
speak
evil
of
them
that
cross
his
desires
,
or
seek
revenge
of
those
that
he
thinks
do
wrong
him
herein
;
and
how
quickly
will
he
do
it
?
The
Devil
may
do
almost
what
he
list
,
with
those
that
are
not
Crucified
to
the
world
.
They
will
follow
him
up
and
down
the
world
,
from
sin
to
sin
,
if
he
have
but
a
golden
bait
to
tice
them
.
But
when
the
world
is
Crucified
to
you
,
what
hath
he
to
entice
you
with
?
The
cord
is
broken
by
which
he
was
wont
to
bind
and
lead
you
.
Can
you
tice
a
wise
man
by
pins
and
counters
,
as
you
may
do
a
child
?
If
he
would
draw
you
from
God
,
he
hath
nothing
to
do
it
with
:
for
the
world
by
which
he
should
do
it
,
is
now
dead
.
If
he
would
tice
you
to
pride
,
or
ambition
,
or
covetousness
,
or
to
sinful
means
for
worldly
ends
,
he
hath
nothing
to
do
it
with
;
because
the
world
is
dead
.
The
Devil
hath
nothing
but
a
little
money
,
or
sensual
pleasure
,
or
honours
to
hire
you
with
to
betray
and
cast
away
your
souls
:
And
what
cares
a
mortified
man
for
these
?
Will
he
part
with
Christ
and
heaven
for
money
,
who
looks
on
money
as
other
men
do
on
chips
or
stones
?
It
is
the
frame
of
mens
hearts
that
is
the
strength
of
a
temptation
.
To
a
man
that
is
in
love
with
money
,
O
what
a
strong
temptation
is
it
,
to
see
an
opportunity
of
getting
it
by
sin
?
But
what
will
this
move
him
,
that
looketh
on
it
as
on
the
dirt
in
the
streets
?
To
a
proud
man
that
is
tender
of
his
reputation
in
the
world
,
what
a
troublesom
temptation
is
it
to
be
reproached
,
or
slighted
,
or
slandered
?
and
what
a
dangerous
temptation
is
it
to
him
,
to
be
applauded
?
But
what
are
these
to
him
that
takes
the
approbation
and
applauses
of
the
world
,
but
as
a
blast
of
wind
?
As
Christ
saith
of
himself
,
Iohn
14.
30.
The
Prince
of
this
world
cometh
,
and
hath
nothing
in
me
.
]
that
is
,
He
cometh
to
make
his
last
and
strongest
assault
;
but
he
shall
find
no
carnall
sinfull
matter
in
me
to
work
upon
;
and
he
cometh
by
his
instruments
to
perscute
me
to
the
death
:
but
he
shall
find
no
guilt
in
me
,
which
might
make
it
a
glory
to
him
,
or
a
dishonour
to
me
:
So
in
their
measure
the
mortified
members
of
Christ
may
say
:
When
Satan
cometh
by
temptations
,
the
world
is
dead
by
which
he
would
tempt
them
,
and
he
shall
find
little
of
that
earthly
matter
in
them
,
to
work
upon
,
and
to
entertain
his
seed
:
and
therefore
when
he
afterward
cometh
by
persecution
,
he
will
find
the
less
of
that
guilt
which
would
be
the
oyl
to
enlarge
and
seed
these
flames
.
Your
innocency
and
safety
lyeth
much
in
this
Mortification
.
Benefit
4.
ANother
Benefit
that
followeth
our
Crucifixion
of
the
world
,
is
this
,
It
will
prevent
abundance
of
needless
unprofitable
cost
and
labour
,
that
other
men
are
at
.
You
will
not
be
drawn
to
run
and
toyl
for
a
thing
of
nought
:
When
other
men
are
riding
,
and
going
,
and
caring
,
and
labouring
for
a
little
smoak
,
or
a
flying
shadow
,
you
will
sit
,
as
it
were
,
over
them
,
and
discern
,
and
pitty
,
and
lament
their
folly
.
To
see
one
man
rejoyce
that
hath
got
his
prize
;
and
another
lament
because
he
cannot
get
it
;
and
a
third
in
the
eager
pursuit
of
it
;
as
if
it
were
for
their
lives
.
While
they
live
as
if
they
had
forgotten
the
eternal
Life
which
is
at
hand
;
will
cause
you
to
lift
up
your
soul
to
his
praises
,
that
hath
saved
you
from
this
dotage
.
The
world
worketh
on
the
sensual
part
first
,
and
thereby
corrupteth
,
and
as
it
were
brutifieth
our
very
reason
;
and
the
whole
course
of
worldly
designs
and
affairs
,
even
from
the
glorious
actions
of
Kings
and
Commanders
,
to
the
daily
business
of
the
plow-man
and
the
beggar
,
are
all
but
the
actions
of
frantick
men
,
or
mad
men
▪
I
say
,
so
far
as
the
affairs
of
the
world
are
managed
by
this
sensuall
unmortified
principle
,
a
sanctified
Believer
can
look
upon
them
all
,
as
on
the
runnings
or
tumults
of
children
or
ideots
,
or
on
a
game
at
Chests
,
where
wit
is
laid
out
to
little
purpose
.
Mortification
will
help
you
to
turn
your
thoughts
,
and
cares
,
and
labours
,
into
a
more
profitable
course
:
So
that
when
the
end
comes
,
you
will
have
somewhat
to
shew
that
you
have
gained
;
when
others
must
complain
,
that
they
have
lost
all
their
labour
,
and
worse
then
lost
it
.
What
abundance
of
precious
time
do
other
men
lose
,
in
dreaming
pursuits
of
an
empty
,
deceiving
,
transitory
world
?
When
God
hath
taken
off
the
poise
from
you
,
of
such
unprofitable
motion
;
and
taught
you
better
to
employ
your
time
.
Many
an
hundred
hours
which
others
cast
away
upon
worldly
thoughts
,
or
discourse
,
or
practises
,
are
redeemed
by
the
wise
for
their
everlasting
benefit
.
Benefit
5.
MOreover
this
Mortification
,
Will
help
you
to
prevent
a
great
deal
of
sharp
Repentance
,
which
must
tell
unmortified
worldlings
of
their
folly
.
When
they
have
run
themselves
out
of
breath
,
and
abused
Christ
,
and
neglected
grace
,
and
either
lost
or
hazarded
their
souls
,
they
must
sit
down
in
the
end
and
befool
themselves
for
losing
their
time
and
lives
for
nothing
.
When
God
hath
given
a
man
but
a
short
life
,
and
laid
his
everlasting
life
upon
it
,
and
put
such
works
into
his
hand
as
call
for
his
utmost
wisdom
and
diligence
:
What
a
sad
perplexing
thought
must
it
be
,
to
consider
that
all
or
most
of
this
time
hath
been
cast
away
upon
worldly
vanities
?
If
a
man
shall
run
away
from
his
own
Father
,
and
serve
a
Master
that
at
last
will
turn
him
off
with
nothing
but
shame
and
blows
,
will
he
not
wish
that
he
had
never
seen
his
face
?
Such
a
Master
all
worldlings
and
sensualists
do
serve
:
And
he
that
got
most
by
the
world
among
them
,
shall
wish
at
last
that
he
had
never
served
it
:
When
the
mortified
Christian
that
slighted
the
world
,
and
laid
out
his
care
and
labour
for
a
better
,
may
so
far
escape
the
bitterness
of
such
Repentings
,
and
be
glad
that
he
hath
chosen
the
better
part
.
That
is
not
the
best
meat
that
is
sweetest
in
the
eating
,
when
afterward
it
must
be
vomited
up
with
pain
,
because
it
cannot
be
digested
.
The
sparer
dyet
of
Mortified
men
,
will
prevent
such
after
pains
and
troubles
.
Benefit
6.
MOreovor
where
the
world
is
Crucified
,
A
great
deal
of
self-tormenting
care
and
trouble
of
mind
will
be
prevented
.
You
will
not
live
such
a
perplexed
miserable
life
,
as
worldlings
do
.
Even
in
your
outward
troubles
you
will
have
less
inward
trouble
of
soul
,
then
they
have
in
their
abundance
.
They
are
like
a
man
that
is
hanged
up
in
chains
alive
,
that
gnaws
upon
his
own
flesh
a
while
,
and
then
must
famish
.
What
else
do
worldlings
but
tear
and
devour
themselves
with
cares
and
sorrows
,
and
scourge
themselves
with
vexatious
thoughts
and
troubles
?
If
others
did
but
the
hundredth
part
as
much
to
them
,
against
their
wills
,
as
they
wilfully
do
against
themselves
,
they
would
account
them
the
cruellest
persons
in
the
world
.
Paul
saith
of
men
that
are
in
love
with
money
,
that
while
they
covet
after
it
,
they
do
not
only
err
from
the
faith
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
pierced
themselves
through
and
through
,
and
stab'd
their
own
hearts
with
many
sorrows
.
A
worldly
mind
and
a
melancholly
are
some
kin
:
The
daily
work
of
both
is
self-vexation
,
and
they
are
wilfully
set
upon
the
stabbing
and
destroying
of
themselves
.
But
it
is
not
thus
with
the
Believer
so
far
as
he
is
mortified
.
Will
he
vex
himself
for
nothing
?
Will
he
be
troubled
for
the
loss
of
that
which
he
disregardeth
?
The
dead
world
hath
not
power
thus
to
disquiet
his
mind
,
and
to
toss
it
up
and
down
in
trouble
.
When
it
hath
power
on
his
body
,
it
cannot
reach
his
soul.
As
the
soul
of
a
dead
man
feeleth
no
pain
,
when
the
corpse
is
cut
in
pieces
,
or
rotteth
in
the
grave
:
So
in
a
lower
measure
,
the
soul
of
a
Believer
,
being
in
a
sort
as
it
were
separated
from
the
body
by
faith
,
and
gone
before
to
the
heavenly
inheritance
,
is
freed
from
the
sense
of
the
calamities
of
the
flesh
.
So
far
as
we
are
Dead
,
we
are
insensible
of
sufferings
.
Benefit
7.
ANother
Benefit
that
followeth
upon
the
former
is
this
:
We
shall
be
far
better
able
to
suffer
for
Christ
,
because
that
sufferings
will
be
much
more
easie
to
us
,
when
once
we
are
truly
Crucified
to
the
world
.
What
is
it
that
makes
men
so
tender
of
suffering
,
and
startle
at
the
noise
of
it
,
and
therefore
conform
themselves
to
the
times
they
live
in
,
and
venture
their
souls
to
save
their
flesh
?
but
only
their
over-valuing
fleshly
things
,
and
not
knowing
the
worth
and
weight
of
things
everlasting
.
They
have
no
soul
within
them
but
what
is
become
carnal
,
by
a
base
subjection
to
the
flesh
;
and
therefore
they
savour
nothing
but
the
things
of
the
flesh
.
All
Life
desireth
a
suitable
food
for
its
sustentation
.
A
Carnal
Life
within
,
hath
a
Carnal
appetite
,
and
is
most
sensible
of
the
miss
of
Carnal
commodities
:
But
a
Spiritual
Life
hath
a
Spiritual
appetite
:
And
as
Carnal
minds
can
easily
let
go
Spiritual
things
;
so
a
spiritual
mind
,
so
far
as
it
is
such
,
can
easily
let
go
carnal
things
,
when
God
requireth
it
.
When
you
are
Dead
to
the
world
,
you
will
easily
part
with
it
.
For
all
things
below
will
seem
but
small
matters
to
you
,
in
comparison
of
the
things
which
they
are
put
in
competition
with
.
If
you
are
scorned
,
or
accounted
the
off
scouring
of
the
Town
,
you
can
bear
it
;
because
with
you
it
is
a
very
small
matter
to
be
judged
of
man
,
1
Cor.
4.
3.
If
you
must
endure
abuses
or
persecutions
for
Christ
,
you
can
do
it
:
because
you
reckon
that
the
sufferings
of
this
life
are
not
worthy
to
be
compared
with
the
glory
that
shall
be
revealed
,
Rom.
8.
18.
You
can
let
go
your
gain
,
and
account
it
loss
for
Christ
;
yea
and
account
all
things
loss
for
the
knowledge
of
him
;
and
suffer
the
loss
of
all
things
for
him
,
accounting
them
but
as
dung
,
that
you
may
win
him
,
Phil
3.
7
,
8.
If
you
knew
that
bonds
and
afflictions
did
abide
you
,
yet
none
of
these
things
would
move
you
,
neither
would
you
account
your
life
it self
dear
to
you
,
so
that
you
may
finish
your
course
with
joy
,
Acts
20
23
,
24.
So
far
as
you
are
dead
to
the
world
,
and
alive
to
God
,
it
will
be
thus
with
you
.
When
they
that
are
alive
to
the
world
are
so
far
from
being
able
to
dye
for
God
,
that
every
cross
doth
seem
a
death
to
them
.
I
have
many
a
time
heard
such
lamentable
complaints
from
people
that
are
●aln
into
poverty
,
or
disgrace
,
or
some
other
worldly
suffering
,
that
hath
given
me
more
cause
to
lament
the
misery
of
their
souls
then
of
their
bodies
.
When
they
take
on
as
if
they
were
quite
undone
,
and
had
lost
their
God
and
hope
of
heaven
,
doth
it
not
too
plainly
shew
,
that
they
made
the
world
their
God
and
their
heaven
?
Benefit
8.
MOreover
if
indeed
you
are
Crucified
to
the
world
,
your
hearts
will
be
still
open
to
the
motions
of
the
Spirit
,
and
the
motions
of
further
Grace
:
And
so
you
will
have
abundant
advantage
,
both
for
the
exercise
and
encrease
of
the
graces
which
you
have
received
.
The
earthly
minded
have
their
hearts
locked
up
against
all
that
can
be
said
to
them
:
Never
can
the
Spirit
or
his
Ministers
make
a
motion
to
them
for
their
good
,
but
some
worldly
interest
or
other
doth
contradict
it
,
and
rise
up
against
it
.
But
what
have
you
to
stop
your
ears
when
the
world
is
dead
?
The
word
then
will
have
free
access
to
your
hearts
.
When
the
Spirit
comes
,
your
thoughts
are
ready
,
your
affections
are
at
hand
;
and
all
are
in
a
posture
to
entertain
him
and
attend
him
:
and
so
the
work
goes
on
and
prospers
.
But
when
he
comes
to
the
worldly
mind
,
the
thoughts
are
all
from
home
;
the
affections
are
abroad
and
out
of
the
way
,
and
there
is
nothing
for
his
entertainment
,
but
all
in
a
posture
to
resist
him
and
gainsay
him
.
O
what
work
would
the
preaching
of
the
Gospel
make
in
the
world
,
if
there
were
not
a
worldly
principle
within
,
to
strive
against
it
?
But
we
speak
against
mens
Idols
,
against
their
Jewels
and
their
Treasure
,
and
therefore
against
their
hearts
and
natures
.
And
then
no
wonder
if
we
leave
them
in
the
jaws
of
Satan
where
we
found
them
,
till
irresistible
merciful
violence
shall
rescue
them
.
But
so
far
as
you
are
mortified
,
the
enemy
is
dead
;
contradictions
are
all
silenced
;
opposition
is
ceased
;
the
Spirit
findeth
that
within
that
will
befriend
its
motions
,
and
own
its
cause
;
the
soul
lyeth
down
before
the
word
;
and
gladly
heares
the
voice
of
Christ
:
And
thus
the
work
goes
smoothly
on
.
Benefit
9.
MOreover
when
once
you
are
Crucified
to
the
world
,
you
are
capable
of
the
true
spiritual
use
of
it
,
which
it
was
made
for
.
Then
you
may
see
God
in
it
;
and
then
you
may
savour
the
blood
of
Christ
in
it
:
Then
you
may
perceive
a
great
deal
of
Love
in
it
:
And
that
which
before
was
venemous
,
and
did
endanger
your
souls
,
will
now
become
a
help
to
you
,
and
may
be
safely
handled
when
the
sting
is
thus
taken
out
.
Before
it
was
the
road
to
Hell
:
and
now
there
is
some
taste
of
heaven
in
it
.
The
stones
and
earth
are
useful
for
you
to
tread
upon
,
though
they
are
unfit
for
you
to
feed
on
,
or
too
hard
to
rest
upon
.
So
though
the
world
be
unfit
to
Rest
,
or
feed
your
souls
,
it
may
be
made
a
convenient
way
for
you
to
travail
in
.
It
is
unmeet
to
be
Loved
,
but
it
is
meet
to
be
Used
,
when
you
have
learned
so
to
use
it
,
as
not
abusing
it
.
When
self
is
throughly
down
and
denyed
,
and
God
is
exalted
,
and
your
souls
brought
over
so
clearly
to
him
,
that
you
are
nothing
but
in
him
,
and
would
have
nothing
but
in
and
with
him
,
and
do
nothing
but
for
him
;
then
you
shall
be
able
to
see
that
glory
and
amiableness
in
the
creature
,
that
now
you
cannot
see
.
I
or
you
shall
see
the
Creator
himself
in
the
creature
.
Benefit
10.
WHEN
once
you
are
truly
Crucified
to
the
world
,
You
will
have
the
honour
and
the
comfort
of
an
heavenly
life
.
Your
thoughts
will
be
daily
steeped
in
the
Coelestial
delights
,
when
other
mens
are
steept
in
Gall
and
Vinegar
.
You
will
be
above
with
God
,
when
your
carnal
neighbours
converse
only
with
the
world
.
Your
thoughts
will
be
higher
then
their
thoughts
,
and
your
waies
then
their
waies
,
as
the
heaven
where
you
converse
is
higher
then
the
earth
.
When
you
take
flight
from
earth
in
holy
Devotions
,
they
may
look
at
you
,
and
wonder
at
you
,
but
cannot
follow
you
;
for
whither
you
go
,
they
cannot
come
,
till
they
are
such
as
you
.
You
leave
them
groveling
here
on
earth
,
and
feeding
on
the
dust
,
and
striving
like
children
,
or
rather
like
swine
or
dogs
,
about
their
meat
.
When
you
are
above
in
the
Spirit
,
on
the
speedy
wings
of
Faith
and
Love
,
beholding
that
face
that
perfecteth
all
that
perfectly
behold
it
;
and
tasting
that
Joy
,
which
fully
reconcileth
all
that
fully
do
enjoy
it
:
which
we
must
here
contend
for
,
but
none
do
there
contend
about
it
.
What
a
noble
employment
have
you
,
in
comparison
of
the
highest
servants
of
the
world
?
How
sweet
are
your
delights
in
comparison
of
the
Epicures
?
O
happy
souls
that
can
see
so
much
of
your
eternal
happiness
,
and
reach
so
near
it
.
Were
I
but
more
in
your
condition
,
I
would
not
envy
Princes
their
glory
,
nor
any
sensualists
and
worldlings
their
contents
,
nor
desire
to
be
their
partner
.
I
could
spare
them
their
troublesom
dignities
,
and
their
burdensom
Riches
,
and
the
unwholsom
pleasures
which
they
so
often
surfet
on
,
and
the
wind
of
popular
applause
which
so
swelleth
them
:
Yea
,
what
could
I
not
spare
them
,
if
I
might
be
more
with
you
.
O
happy
poverty
,
sickness
or
imprisonment
,
or
whatever
is
called
misery
by
the
world
,
if
it
be
nearer
Heaven
,
then
a
sensual
life
!
and
if
it
will
but
advantage
my
soul
for
those
contemplations
,
which
are
the
imployment
of
mortified
heavenly
men
!
Yea
if
it
do
but
remove
the
impediments
of
so
sweet
a
life
!
I
know
(
by
some
little
,
too
little
experience
I
know
)
that
one
hours
time
of
that
blessed
life
,
will
easily
pay
for
all
the
cost
;
and
one
believing
view
of
God
will
easily
blast
the
beauty
of
the
world
,
and
shame
all
those
thoughts
as
the
issues
of
my
dotage
,
that
ever
gave
it
a
lovely
name
,
or
turned
mine
eye
upon
it
with
desire
,
or
caused
me
once
with
complacency
to
behold
it
,
or
ever
brought
it
near
my
heart
.
O
Sirs
,
what
a
noble
life
may
you
live
!
and
how
much
more
excellent
work
might
you
be
employed
in
,
if
the
world
were
but
dead
to
you
,
and
the
stream
of
your
souls
were
turned
upon
God
?
Had
you
but
one
draught
of
the
Heavenly
consolations
,
you
would
thirst
no
more
for
the
pleasures
of
the
world
.
Yea
did
you
but
taste
of
it
,
as
Ionathan
of
the
honey
from
the
end
of
his
rod
,
(
1
Sam.
14.
27.
)
your
eyes
would
be
enlightened
,
and
your
hearts
revived
,
and
your
hands
would
be
so
strengthened
in
your
spiritual
warfare
,
that
your
enemies
would
quickly
perceive
it
,
in
your
more
resolute
prevailing
opposition
of
their
assaults
.
And
experience
will
tell
you
,
that
you
will
no
further
reach
this
heavenly
life
,
then
you
are
Crucified
to
earth
and
flesh
.
God
useth
to
shew
himself
to
the
Coelestial
inhabitants
,
and
not
to
the
Terrestrial
:
And
therefore
you
will
see
no
more
of
God
,
then
you
get
above
and
converse
in
Heaven
:
And
if
faith
had
not
this
elevating
power
,
and
could
not
see
further
then
sense
can
do
,
we
might
talk
long
enough
of
God
,
before
we
had
any
saving
knowledge
of
him
,
or
relish
of
his
Goodness
.
And
doubtless
,
if
we
must
get
by
faith
into
Heaven
,
if
we
will
have
the
reviving
sight
of
God
;
then
we
must
needs
away
from
earth
:
For
our
hearts
cannot
at
once
converse
in
both
.
Believe
it
Sirs
,
God
useth
to
give
his
heavenly
Cordials
,
upon
an
empty
stomack
;
and
not
to
drown
them
in
the
mud
and
dirt
of
sensuality
.
When
you
are
emptyest
of
creature-delights
and
love
,
you
are
most
capable
of
God
.
And
fasting
from
the
world
,
doth
best
prepare
you
for
this
heavenly
Feast
.
Let
Abstinence
and
Temperance
be
imposed
upon
your
senses
;
but
command
a
totall
Fast
to
your
Affections
,
And
try
then
whether
your
souls
be
not
fitter
to
ascend
,
and
whether
God
will
not
reveal
himself
more
clearly
then
before
.
It
may
seem
a
paradox
that
the
vallies
should
be
nearer
Heaven
then
the
Hills
;
But
doubtless
Stephen
saw
more
of
it
,
then
the
high
Priests
:
And
Lazarus
had
a
fairer
prospect
thither
,
from
among
the
dogs
at
the
Rich
mans
gate
,
then
the
Master
of
the
house
had
at
his
plentiful
table
.
And
who
would
not
rather
have
Lazarus's
sores
with
a
fore-sight
of
Heaven
,
then
the
Rich
mans
fulness
without
it
;
yea
with
the
fears
of
after
misery
?
A
Heavenly
life
is
proper
to
the
mortified
.
Benefit
11.
MOreover
,
those
that
are
Crucified
to
the
world
,
are
most
fruitfull
unto
others
,
and
blessings
to
all
within
their
reach
.
They
can
part
with
any
thing
to
do
good
with
.
They
are
rich
to
God
and
their
Brethren
,
if
they
be
rich
,
and
not
to
themselves
.
If
a
mortified
man
have
hundreds
or
thousands
by
the
year
,
he
hath
no
more
of
it
for
himself
,
then
if
he
had
a
meaner
estate
.
He
takes
but
necessary
food
and
rayment
;
he
shunneth
intemperance
and
excess
:
Nay
he
often
pincheth
his
body
,
if
needfull
,
that
he
may
tame
it
,
and
bring
it
into
subjection
to
the
Spirit
:
and
the
rest
he
layes
out
for
the
service
of
God
,
so
far
as
he
is
acquainted
with
his
will
.
Yea
his
necessary
food
and
rayment
which
he
receiveth
himself
,
is
ultimately
not
for
himself
,
but
for
God
:
Even
that
he
may
be
sustained
by
his
daily
bread
for
his
daily
duty
,
and
fitted
to
please
his
Master
that
maintaineth
him
.
If
they
have
much
they
give
plenteously
:
If
they
have
but
little
,
they
are
faithfull
in
that
little
:
And
if
they
have
not
silver
and
gold
,
they
will
give
such
as
they
have
,
where
God
requireth
it
.
But
the
unmortified
worldling
,
is
like
some
spreading
trees
,
that
by
drawing
all
the
nutriment
to
themselves
,
and
by
dropping
on
the
rest
,
will
let
no
other
prosper
under
them
.
They
draw
as
much
as
they
can
to
themselves
:
For
themselves
is
their
care
and
daily
labour
,
Psal.
49.
18.
They
all
mind
their
own
things
;
but
not
the
things
of
Christ
or
their
Brethren
.
Getting
,
and
Having
,
and
Keeping
is
their
business
;
and
as
swine
,
are
seldom
profitable
till
they
die
.
Benefit
12.
THE
last
Benefit
that
I
shall
mention
is
this
:
If
you
are
now
Dead
to
the
world
,
and
the
world
to
you
,
your
natural
Death
will
be
the
less
grievous
to
you
when
it
comes
.
It
will
be
little
o●
no
trouble
to
you
to
leave
your
houses
,
or
lands
,
or
goods
;
to
leave
your
eating
,
and
drinking
,
and
recreations
;
to
leave
your
employments
and
company
in
the
world
;
for
you
were
dead
to
all
that
is
worldly
before
.
Surely
so
far
as
the
Heart
is
upon
God
,
and
taken
off
these
transitory
things
,
it
can
be
no
grief
to
us
to
leave
them
and
go
to
God
.
It
is
only
the
remnants
of
the
unmortified
flesh
,
together
with
the
natural
evil
of
death
,
that
maketh
death
to
seem
grievous
to
Believers
:
but
so
far
as
they
are
Believers
,
and
dead
to
the
world
,
the
case
is
otherwise
.
Death
is
not
neer
so
dreadful
to
them
,
as
it
is
to
others
;
except
as
the
quality
of
some
disease
,
or
some
extraordinary
dissertion
,
may
change
the
case
:
Or
as
some
desparate
wicked
ones
may
be
insensible
of
their
misery
.
How
bitter
is
the
sight
of
approaching
death
,
to
them
that
laid
up
their
treasure
on
earth
;
and
placed
their
happiness
in
the
prosperity
of
their
flesh
?
To
such
a
fool
as
Christ
describeth
,
Luke
12.
that
saith
to
himself
,
Soul
take
thy
ease
,
eat
,
drink
and
be
merry
;
thou
hast
enough
laid
up
for
many
years
.
How
sad
must
the
tidings
of
death
needs
be
to
him
that
set
his
heart
on
earth
,
and
spent
his
daies
in
providing
for
the
flesh
,
and
never
laid
up
a
treasure
in
heaven
,
nor
made
him
friends
with
the
Mammon
of
unrighteousness
,
nor
gave
not
diligence
in
the
time
of
his
life
to
make
his
Calling
and
Election
sure
?
To
a
worldly
man
,
that
sets
not
his
heart
and
hopes
above
,
the
face
of
death
is
unspeakably
dreadful
.
But
if
we
could
kill
the
world
before
us
,
and
be
dead
to
it
now
,
and
alive
to
God
,
and
with
Paul
,
die
daily
,
it
would
be
a
powerful
means
to
abate
the
terrours
,
and
a
certain
way
to
take
out
the
sting
,
that
death
might
be
a
sanctified
passage
into
life
.
So
much
of
the
Benefits
of
Mortification
.
AND
now
what
remains
,
but
that
you
that
are
Mortified
Believers
,
receive
your
Consolation
,
and
consider
what
the
Lord
hath
done
for
your
souls
,
and
give
him
the
praise
of
so
great
a
mercy
:
Believe
it
,
it
is
a
thousand
▪
fold
better
to
be
Crucified
to
the
world
,
then
to
be
advanced
to
prosperity
in
it
;
and
to
have
a
heart
that
is
above
the
world
,
then
to
be
made
the
possessor
of
the
world
.
And
for
you
that
yet
are
strangers
to
this
mercy
,
O
that
the
Lord
would
open
your
hearts
to
consider
where
you
are
,
and
what
you
are
doing
,
and
whether
you
are
going
,
and
how
the
world
will
use
you
,
and
how
you
are
like
to
come
off
at
last
,
before
you
go
any
further
,
that
you
may
not
make
so
mad
a
bargain
,
as
to
gain
the
world
and
lose
your
souls
.
O
that
you
did
but
throughly
believe
,
that
it
is
the
only
wise
and
gainful
choice
,
to
deny
your
carnal
selves
,
and
forsake
all
and
follow
Christ
,
in
hope
of
the
heavenly
treasure
which
he
hath
promised
.
And
let
me
tell
you
again
,
as
the
way
to
this
;
That
though
melancholly
may
make
you
weary
of
the
world
,
and
stoicall
precepts
may
restrain
your
lusts
▪
yet
it
is
only
the
power
of
the
Holy
Ghost
,
the
Cross
of
Christ
,
the
belief
of
the
promise
,
the
Love
of
God
,
&
the
Hopes
of
the
everlasting
invisible
Glory
,
that
will
effectually
and
savingly
Crucifie
you
to
the
world
,
and
the
world
to
you
.
It
is
a
Lesson
that
never
was
well
taught
by
any
other
Master
but
Christ
▪
and
you
must
Learn
it
from
him
,
by
his
Word
,
Ministers
and
Spirit
in
his
School
,
or
you
will
never
Learn
or
Practise
it
aright
.
The
second
PART
:
Of
the
CHRISTIANS
Glorying
.
SECT.
XXIII
.
HAving
thus
dispatched
the
first
part
of
my
subject
,
concerning
a
Christians
Crucifixion
to
the
world
,
by
Christ
and
his
Cross
:
I
come
to
the
second
Part
concerning
the
Glorying
of
a
Christian
.
The
Iudaizing
Teachers
did
Glory
carnally
,
even
in
a
carnall
worship
,
and
carnall
priviledges
,
and
in
the
carnall
effects
of
their
Doctrine
on
their
Proselytes
:
but
Paul
that
had
more
to
Glory
in
then
they
,
doth
disclaim
and
renounce
all
such
Glorying
as
theirs
,
and
owneth
and
professeth
a
contrary
Glorying
,
even
in
the
Cross
of
Christ
and
his
Mortification
.
The
Observation
to
be
handled
is
;
that
,
True
Christians
must
with
abhorrency
renounce
all
Carnal
Glorying
;
and
must
Glory
only
in
the
Cross
of
Christ
,
by
whom
the
world
is
Crucified
to
them
,
and
they
unto
the
world
.
In
handling
this
,
I
shall
briefly
shew
you
,
1.
What
is
included
,
or
what
we
may
Glory
in
.
2.
What
is
excluded
:
or
what
we
may
not
Glory
in
.
For
the
former
,
here
are
two
things
expressed
in
the
Text
,
in
which
a
Christian
may
and
must
Glory
:
1.
The
Cross
of
our
Lord
Jesus
Christ
.
2.
Our
Crucifixion
to
the
world
hereby
.
So
that
the
Positive
part
of
the
Doctrine
containeth
these
two
branches
,
which
I
shall
handle
distinctly
,
before
I
speak
to
the
Negative
part
.
1.
True
Christians
that
are
Crucified
to
the
world
and
the
world
to
them
by
the
Cross
of
Christ
,
may
and
must
Glory
therein
.
2.
Yet
so
,
as
that
their
Glorying
must
be
principally
in
Christ
,
and
their
own
Mortification
must
be
Gloryed
in
,
but
as
the
fruit
of
his
Cross.
For
the
first
Part
,
it
must
be
understood
with
these
necessary
limitations
.
1.
As
Glorying
signifieth
a
self-ascribing
and
Proud
conceit
of
our
own
Mortification
,
and
is
contrary
to
Christian
self-denyal
and
humility
,
and
Glorying
in
God
,
so
we
must
take
heed
of
it
and
abhor
it
.
2.
As
Glorying
signifieth
any
outward
expression
of
this
inward
pride
,
either
by
words
or
deeds
,
we
must
also
avoid
it
with
abhorrence
.
3.
So
must
we
also
do
by
all
unseasonable
offensive
ostentation
,
which
may
seem
to
others
to
savour
of
Pride
,
though
indeed
it
proceed
from
a
better
cause
.
4.
But
as
Glorying
signifieth
the
apprehension
of
the
Good
of
the
thing
,
and
our
Benefit
by
it
,
and
the
due
Affections
of
Content
,
and
Joy
,
and
Exultation
of
mind
that
follow
thereupon
,
thus
must
a
Christian
Glory
in
his
Mortification
by
the
Cross
of
Christ
.
We
commonly
call
this
act
,
a
Blessing
of
our selves
in
the
apprehension
of
our
case
.
As
the
carnal
ungodly
world
do
Bless
themselves
in
their
Possessing
carnal
things
;
so
may
a
Christian
bless
himself
that
he
is
Crucified
to
them
:
that
is
,
he
may
rejoyce
in
it
as
a
great
blessing
of
God
,
that
tendeth
to
further
blessedness
.
5.
And
when
we
are
called
to
it
,
we
may
express
to
others
our
Glorying
herein
.
But
so
as
that
we
give
the
Glory
to
God
;
and
not
to
our
own
corrupted
wills
.
6.
And
when
we
are
called
hereto
,
we
must
do
it
very
cautelously
;
as
Paul
doth
,
1
Cor.
4.
4.
[
I
know
nothing
by
my self
,
yet
am
I
not
hereby
justified
.
]
Signifying
that
we
do
it
with
holy
intentions
for
the
good
of
the
hearers
and
the
honour
of
God
,
as
he
doth
,
1
Cor.
4.
1
,
2
,
6
,
8.
to
the
end
.
And
2
Cor.
2.
5
,
6
,
&c.
1
Cor.
9.
throughout
.
2
Cor.
3.
1
,
2
,
&c.
And
we
must
so
do
it
as
to
confess
it
is
like
to
folly
,
it
being
the
custom
of
proud
fools
to
be
boasters
of
themselves
:
And
so
Paul
when
he
is
called
to
mention
his
priviledges
,
calls
it
his
folly
in
this
sense
,
2
Cor.
11.
1
,
17
,
19
,
23.
lest
others
should
be
encouraged
to
sinfull
boasting
by
his
example
,
if
he
did
not
brand
it
by
the
way
with
the
note
of
folly
;
though
it
was
but
materially
so
in
him
(
being
the
matter
that
folly
is
by
others
exprest
in
)
but
formally
in
the
proud
.
2
HAving
told
you
,
How
we
may
Glory
in
our
own
Mortification
,
I
shall
next
give
you
the
proof
of
the
point
,
that
we
may
so
do
.
And
first
it
is
proved
by
the
example
of
Paul
himself
,
both
here
in
my
Text
,
and
in
many
other
places
.
2
Cor.
5.
11
,
12
,
13.
2
Cor.
11.
throughout
.
2
Cor.
12.
throughout
.
Vers.
5
,
6.
Of
such
a
one
will
I
glory
;
yet
of
my self
I
will
not
glory
,
but
in
mine
infirmities
:
]
that
is
,
not
in
any
thing
that
seemeth
to
advance
me
in
the
eyes
of
the
world
,
lest
it
should
seem
a
carnal
Glorying
,
or
men
should
be
drawn
thereby
to
overvalue
me
;
but
in
such
things
as
men
rather
pitty
or
villifie
for
,
even
my
worldly
meanness
,
and
contemptibleness
,
and
sufferings
for
Christ
;
though
before
God
these
are
honourable
,
and
therefore
I
will
glory
in
them
openly
,
as
secretly
I
may
do
in
all
other
graces
.
So
it
followeth
,
[
For
though
I
would
desire
to
Glory
,
I
shall
not
be
a
fool
:
for
I
will
say
the
truth
.
But
now
I
forbear
,
lest
any
man
should
think
of
me
above
that
which
he
seeth
me
to
be
,
or
that
he
heareth
of
me
.
]
And
so
Vers.
9
,
10
,
11.
[
Most
gladly
therefore
will
I
rather
glory
in
my
infirmities
,
that
the
power
of
Christ
may
rest
upon
me
]
(
that
is
,
that
my
Glorying
may
magnifie
that
Power
of
Christ
that
is
manifest
in
sustaining
me
,
and
not
my self
:
)
therefore
I
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
in
persecutions
,
in
distresses
for
Christs
sake
:
for
when
I
am
weak
,
(
that
is
,
in
the
flesh
and
the
eye
of
the
world
)
then
am
I
strong
,
(
that
is
,
in
the
Spirit
,
and
the
work
of
Christ
)
I
am
become
a
fool
(
that
is
,
like
a
fool
)
in
Glorying
:
Ye
have
compelled
me
:
For
I
ought
to
have
been
commended
of
you
;
For
in
nothing
am
I
behind
the
very
chiefest
Apostles
,
though
I
be
nothing
.
]
Yea
1
Cor.
9.
15.
he
saith
,
he
[
had
rather
die
then
any
should
make
his
glorying
void
]
concerning
his
self-denyal
for
the
advantage
of
the
Gospel
.
2.
I
also
prove
it
thus
.
We
may
and
must
glory
in
the
blessed
effects
of
the
blood
of
Christ
.
Or
else
we
shall
not
give
him
his
honour
.
But
our
own
Mortification
is
one
of
the
blessed
effects
of
the
blood
or
Cross
of
Christ
:
therefore
we
may
&
must
glory
in
it
.
3.
We
may
and
must
glory
in
the
certain
tokens
of
the
Love
of
God
.
But
our
own
Mortification
is
one
of
the
certain
tokens
of
the
Love
of
God
:
therefore
we
may
and
must
glory
in
it
.
4.
We
may
and
must
Glory
in
Christ
dwelling
in
us
;
and
the
effects
of
his
indwelling
.
For
if
we
may
glory
in
Christ
Crucified
,
then
also
in
Christ
as
our
Head
,
to
whom
we
are
united
,
and
from
whom
we
receive
continual
influence
and
communication
of
graces
:
But
our
own
mortification
is
the
certain
fruit
of
Christ
dwelling
in
us
:
therefore
we
may
glory
in
it
.
5.
We
may
glory
in
the
image
of
God
upon
our
souls
.
For
as
it
is
our
glory
,
so
it
is
the
livelyest
representation
of
God
himself
.
But
our
Mortification
is
part
of
Gods
Image
upon
us
:
therefore
we
may
glory
in
it
.
6.
We
may
glory
that
we
are
the
temples
of
the
Holy
Ghost
,
and
that
the
Spirit
of
Christ
is
in
us
,
and
we
may
glory
in
his
fruits
and
works
.
But
our
Mortification
is
a
principal
fruit
of
the
Spirit
,
which
sheweth
that
he
dwelleth
in
us
:
therefore
we
may
glory
in
it
.
7.
There
is
no
doubt
but
Christians
may
glory
in
the
cessation
of
their
sin
against
God
,
and
that
as
to
the
dominion
of
sin
,
they
do
not
dishonour
him
,
by
breaking
his
Laws
,
abusing
his
Son
,
his
Spirit
,
and
his
Mercies
as
formerly
they
did
.
But
all
this
is
conteined
in
our
Mortification
:
therefore
we
may
glory
in
it
.
8.
No
doubt
but
we
may
glory
in
the
Honour
of
God
,
when
his
wisdom
,
and
goodness
,
and
power
are
demonstrated
,
to
the
confusion
of
his
foes
and
the
encouragement
of
his
people
;
but
this
is
done
in
the
Mortification
of
his
Saints
:
In
them
he
conquereth
;
and
in
him
that
loveth
them
they
are
super-victors
,
Rom.
8.
37.
If
we
must
glorifie
the
workman
,
as
such
,
then
must
we
also
glorifie
the
work
.
If
Moses
and
all
Israel
must
sing
such
a
song
of
praise
to
God
for
overthrowing
Pharaoh
and
his
Hoast
in
the
red
Sea
;
much
more
must
we
sing
his
praise
that
conquereth
Satan
and
all
our
corruptions
:
And
the
work
it self
must
be
magnified
in
order
to
the
Conquerours
praise
.
If
Deborah
must
sing
Gods
praises
for
the
conquest
of
weak
men
,
much
more
must
we
,
for
the
conquest
of
the
world
by
faith
,
and
for
subduing
the
powers
of
darkness
to
us
.
There
is
more
of
Gods
love
and
power
seen
in
the
Spiritual
victories
of
a
poor
mortified
Christian
,
that
is
taken
no
notice
of
or
despised
in
the
world
,
then
in
the
bodily
conquests
of
the
famous
Princes
of
the
world
,
who
,
most
of
them
perish
everlastingly
after
all
,
because
they
are
conquered
by
the
world
and
their
own
flesh
.
Though
it
be
the
design
of
the
Devil
and
the
slanderous
world
to
obscure
or
villifie
the
work
of
grace
on
the
souls
of
the
sanctified
,
yet
must
it
be
the
care
of
Believers
to
counter-work
them
,
and
maintain
and
manifest
the
lustre
of
that
grace
,
to
the
glory
of
the
author
.
He
that
magnifieth
the
Cure
doth
honour
the
Physitian
;
but
he
that
slighteth
or
disregardeth
it
doth
dishonour
him
.
To
debase
the
work
of
Creation
is
a
reproach
to
the
Creator
;
yea
to
over-look
it
and
not
admire
and
magnifie
it
,
is
an
injury
to
him
:
To
villifie
the
work
of
the
Redeemer
,
is
horrible
insidelity
and
ingratitude
:
and
to
slight
it
,
and
not
to
magnifie
it
,
is
damnable
.
And
must
it
not
be
so
then
to
villifie
or
not
to
magnifie
the
works
of
the
Sanctifyer
?
Why
should
it
not
be
our
duty
to
magnifie
the
work
of
Sanctification
,
as
well
as
the
work
of
Creation
and
Redemption
?
Especially
when
it
is
the
end
which
the
other
do
tend
to
,
and
that
without
which
we
are
uncapable
of
sincere
magnifying
either
Creation
or
Redemption
?
9.
It
is
certain
that
we
may
Glory
in
the
healing
of
our
diseases
,
and
recovery
of
our
depraved
miserable
souls
.
He
that
must
be
sensible
of
his
sin
,
must
needs
be
sensible
of
the
mercy
of
the
deliverer
.
It
cannot
be
that
we
should
be
obliged
to
mourn
for
sin
,
and
yet
may
not
Glory
in
our
deliverance
from
it
.
Nature
it self
constraineth
us
to
lament
the
known
unhappiness
of
our
souls
,
as
well
as
the
wounds
and
calamities
of
our
bodies
:
And
therefore
the
same
nature
must
needs
teach
us
to
rejoyce
and
glory
in
our
spiritual
recovery
.
10.
If
we
may
Glory
in
our
Remission
or
Iustification
,
then
by
proportion
or
parity
of
reason
,
we
may
also
glory
in
our
Mortification
.
For
both
are
ours
by
gift
,
and
neither
are
deserved
by
us
.
But
it
is
past
doubt
that
we
may
glory
in
our
Pardon
or
Justification
:
therefore
we
may
also
glory
in
our
Mortification
.
11.
Undoubtedly
we
may
glory
in
the
ruine
of
the
enemies
of
Christ
and
us
.
How
can
a
souldier
be
obliged
to
fight
,
and
not
to
glory
in
the
victory
or
good
success
?
But
our
Mortification
is
the
ruine
of
Christs
enemies
and
ours
;
therefore
we
may
glory
in
it
.
12.
We
may
glory
in
that
which
tendeth
apparently
to
the
good
of
our
Brethren
,
yea
to
the
common
good
of
Church
and
Common
wealth
,
For
he
that
is
bound
to
Love
his
Brother
,
and
the
Common-wealth
;
is
bound
to
rejoyce
and
glory
in
their
benefits
.
But
certainly
the
mortification
of
every
individual
member
,
doth
tend
to
the
good
of
each
part
,
and
of
the
whole
.
Oh
how
profitably
should
we
converse
together
if
it
were
not
for
this
sin
!
How
peaceable
,
and
edisying
,
and
comfortable
would
our
conversation
be
,
to
all
about
us
?
We
should
not
then
tempt
them
to
sin
by
our
example
;
nor
disturb
the
peace
of
families
or
neighbourhoods
by
the
distempers
of
our
souls
and
lives
;
●or
draw
down
Gods
judgements
on
the
places
where
we
live
.
No
wonder
if
all
about
them
,
be
the
wor●●
for
one
unmortified
man
;
and
if
the
Ship
be
in
sudden
danger
till
Ionah
be
cast
over-board
:
or
if
Israel
be
dismayed
for
Achans
sin
.
And
all
that
are
about
them
may
fare
the
better
for
a
mortified
Believer
.
In
this
respect
therefore
we
must
glory
in
our
mortification
.
13.
It
is
certainly
lawfull
to
glory
in
that
which
is
the
earnest
of
our
heavenly
everlasting
glory
,
or
a
note
or
evidence
of
our
title
to
it
.
For
it
cannot
be
,
that
Felicity
can
be
desired
as
Felicity
,
which
is
with
our
highest
affections
and
endeavours
,
but
we
must
needs
glory
in
that
which
assureth
us
that
we
shall
attain
it
.
But
our
Mortification
is
a
certain
sign
of
our
title
to
it
,
and
an
earnest
of
it
:
And
therefore
we
may
justly
glory
in
our
Mortification
.
14.
Lastly
,
it
is
undoubly
meet
that
we
glory
in
that
which
is
Pleasing
to
God
our
Father
.
For
the
Pleasing
of
him
is
our
ultimate
end
;
and
the
doing
of
his
will
is
the
whole
work
of
our
lives
.
And
therefore
if
we
may
not
glory
in
that
,
we
may
glory
in
nothing
at
all
.
Even
Christs
own
Sacrifice
,
and
Merits
,
and
holy
Life
are
therefore
to
be
extolled
,
because
they
were
fully
Pleasing
unto
God
:
and
the
full
Commendation
which
the
Father
giveth
him
was
[
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
]
Matth.
3.
17.
Now
it
is
certain
that
God
is
pleased
also
with
the
mortified
souls
and
lives
of
his
people
,
and
that
through
Christ
they
are
amiable
and
acceptable
to
him
.
1
Cor.
7.
32.
1
Thes.
4.
1.
2
Tim.
2.
4.
Heb
13.
16.
They
that
walk
with
God
by
faith
,
have
this
testimony
,
as
Henoch
had
,
that
they
please
God
,
Heb.
11.
5.
[
Beloved
,
if
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
,
and
whatsoever
we
ask
we
receive
of
him
,
because
we
keep
his
Commandments
,
and
do
those
things
that
are
pleasing
in
his
sight
,
]
1
Iohn
3.
21
,
22.
To
this
end
is
all
our
wisdom
and
knowledge
,
that
we
may
walk
worthy
of
the
Lord
in
all
well-pleasing
,
being
fruitful
in
every
good
work
,
Col.
1.
9
,
10.
He
is
not
a
Christian
that
Rejoyceth
not
in
that
which
is
pleasing
to
the
Lord.
The
Righteous
Lord
Loveth
righteousness
,
Psal.
11.
7.
And
he
Loveth
a
chearfull
giver
,
2
Cor.
9.
7.
And
shall
we
not
glory
in
that
which
is
beloved
of
God
?
You
see
then
the
truth
of
the
point
is
most
evident
.
SECT.
XXIV
.
Use
1.
THE
first
Use
that
we
shall
make
of
this
part
of
the
Observation
(
before
we
proceed
to
the
explication
of
the
other
parts
)
is
,
To
inform
us
of
the
mistake
and
injurious
dealing
of
some
misguided
ones
,
commonly
called
Antinomians
,
who
tell
us
,
that
we
must
look
at
nothing
in
our selves
,
nor
fetch
comfort
from
it
,
and
earnestly
exclaim
against
the
Preachers
of
the
Gospel
for
teaching
men
to
look
at
any
thing
in
themselves
,
and
to
take
comfort
from
the
Evidence
of
their
graces
,
and
tell
us
that
we
must
look
to
Christ
alone
,
and
call
all
those
Legall
Preachers
or
Professors
that
be
not
of
their
mind
in
this
.
But
you
may
see
by
what
is
said
before
,
that
they
speak
against
the
clearest
fullest
Evidence
;
and
that
the
whole
stream
of
Scripture
,
beareth
down
their
opinion
.
And
therefore
it
is
sad
,
that
when
they
go
against
the
light
of
the
Sun
,
they
should
be
so
confident
as
to
accuse
their
Brethren
of
darkness
,
and
so
rash
as
to
censure
them
as
Legalists
and
ignorant
of
the
righteousness
of
Christ
.
Let
us
a
little
distinguish
,
and
all
the
mists
of
their
accusations
will
vanish
,
and
the
case
will
be
clear
.
1.
We
must
distinguish
between
[
Carnal
Self
]
which
we
are
called
in
Scripture
to
deny
.
And
[
Self
]
as
it
signifieth
our
personal
being
;
And
this
we
are
commanded
in
Scripture
to
Love
and
Cherish
.
For
we
must
Love
our
neighbours
but
as
our
selves
,
and
a
man
must
cherish
and
nourish
his
wife
but
as
his
own
body
,
and
love
her
but
as
himself
;
for
no
man
ever
yet
hated
his
own
flesh
,
Eph.
5.
28
,
29
,
33.
And
[
Self
]
in
the
third
sense
,
as
taken
for
Renewed
Self
,
that
certainly
none
is
bound
to
hate
.
Now
in
the
first
sense
its
true
that
we
must
look
at
Nothing
in
our
selves
for
comfort
;
that
is
,
at
nothing
in
our
carnal
selves
.
But
of
self
in
the
other
two
senses
,
we
must
further
enquire
.
2.
We
must
distinguish
between
that
which
is
both
in
our selves
and
of
our selves
originally
,
and
that
which
is
in
our selves
,
but
not
of
our selves
,
but
of
God
by
Christ
:
Or
only
of
our selves
in
subordination
to
Christ
.
The
former
sort
we
have
small
reason
to
glory
in
,
for
it
is
our
sin
and
shame
.
But
the
later
we
may
glory
in
;
for
the
glory
redoundeth
to
the
author
.
3.
We
must
distinguish
between
Looking
at
something
in
our selves
with
a
mistaking
eye
,
as
judging
it
Meritorious
,
or
to
be
more
our
own
then
it
is
.
And
looking
at
it
with
a
right
judgement
,
and
saying
of
it
no
more
then
what
is
true
.
In
the
later
sense
we
may
look
at
it
and
glory
in
it
,
but
not
in
the
former
.
4.
And
we
must
distinguish
betwixt
a
Glorying
that
is
terminated
ultimately
in
our selves
,
or
is
accompanyed
with
any
undue
ascribing
to
our selves
.
This
is
no
doubt
unlawful
:
And
a
Glorying
which
tendeth
to
God
and
is
terminated
in
him
,
and
giveth
no
honour
to
any
creature
but
what
God
giveth
them
,
and
what
is
in
a
due
appointed
order
to
Gods
honour
.
And
this
Glorying
is
a
duty
,
and
by
all
Christians
to
be
carefully
performed
.
If
any
that
peruse
these
lines
be
tainted
with
this
weak
mistake
,
let
them
consider
,
besides
what
is
said
before
.
1.
Is
it
just
or
pious
that
Christ
should
lose
the
honour
of
his
mercies
,
meerly
because
he
hath
bestowed
them
on
us
?
Doth
that
make
them
no
mercies
:
Or
rather
make
them
the
greater
mercies
?
Shall
his
grace
be
villified
,
because
he
makes
thy
soul
the
subject
of
it
?
Why
then
it
seems
you
would
have
thanked
him
more
to
have
kept
his
mercy
to
himself
.
2.
Is
Christ
ever
the
less
Christ
,
because
he
dwels
in
the
hearts
of
Believers
?
Eph.
3.
17.
And
will
you
pretend
to
honour
Christ
without
you
,
and
deny
him
his
honour
within
you
,
even
because
he
is
within
you
?
Yea
and
will
pretend
that
it
is
for
the
honour
of
Christ
thus
to
dishonour
him
?
and
tell
men
that
they
deny
or
overlook
it
,
because
they
admire
him
within
them
,
as
well
as
without
them
?
If
Paul
say
,
[
I
have
laboured
more
abundantly
then
they
all
▪
and
add
when
he
hath
done
,
[
Yet
not
I
,
but
the
Grace
of
God
which
was
with
me
;
and
by
the
grace
of
God
I
am
what
I
am
;
and
his
Grace
which
was
bestowed
on
me
was
not
in
vain
,
]
1
Cor.
15.
10.
will
you
tell
him
that
he
exalteth
himself
against
Grace
?
No
:
but
he
exalteth
Grace
in
himself
.
Paul
travailed
in
birth
of
the
Galathians
till
Christ-were
formed
in
them
,
Gal.
4.
19.
And
must
not
he
and
they
observe
and
honour
Christ
●n
them
after
all
this
travail
,
If
we
glory
that
we
[
are
Crucified
with
Christ
,
and
that
we
live
]
we
alwaies
add
or
understand
[
yet
not
we
,
but
Christ
liveth
in
us
,
and
the
life
which
we
now
live
in
the
flesh
,
we
live
by
the
faith
of
the
Son
of
God
,
who
loved
us
,
and
gave
himself
for
us
,
Gal.
2.
20.
]
And
is
it
a
dishonour
to
Christ
to
acknowledge
him
in
us
,
and
to
say
that
we
Live
by
him
?
3.
Was
it
not
the
very
end
of
Christs
death
to
save
his
people
from
their
sins
?
Mat.
1.
21.
and
to
bring
them
from
darkness
to
light
,
and
from
the
power
of
Satan
unto
God
?
Acts
26.
18.
and
did
he
not
give
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
sanctifie
to
himself
a
peculiar
people
,
zealous
of
good
works
,
Ti●
.
2.
14.
Did
he
not
therefore
die
for
all
,
that
they
which
Live
,
should
not
henceforth
live
unto
themselves
,
but
unto
him
that
dyed
for
them
,
and
rose
again
?
2
Cor.
5.
15.
]
[
When
he
ascended
up
on
high
,
he
led
captivity
captive
,
and
gave
gifts
unto
men
.
]
To
what
end
?
●
For
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
for
the
edifying
of
the
body
of
Christ
,
till
we
all
come
in
the
unity
of
the
Father
,
and
the
knowledge
of
the
●on
of
God
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
,
that
henceforth
we
be
no
more
children
,
&c.
●●
Christ
loved
the
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
it
,
and
cleanse
it
by
the
washing
of
water
,
by
the
word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
or
any
such
t●ing
,
but
that
it
should
be
holy
and
without
blemish
.
●
Abundance
of
such
passages
in
Scripture
do
assure
us
that
the
Holiness
of
the
Saints
was
the
End
that
Christ
intended
in
his
dea●h
.
If
therefore
you
teach
men
that
they
must
not
look
at
the
En●
,
in
effect
you
●each
them
that
they
must
not
look
at
the
Means
▪
●f
they
must
not
re●oyce
in
the
fruits
of
Christs
death
,
they
must
not
rejoyce
in
his
death
it self
:
For
in
it self
considered
,
his
death
was
not
matter
of
Ioy
,
but
of
Sorrow
:
but
it
is
for
the
sake
of
the
effects
that
we
must
rejoyce
in
it
.
It
is
a
dishonour
to
the
sufferings
and
merits
of
Christ
,
to
obscure
or
make
light
of
the
ends
and
effects
of
them
.
And
they
that
will
Glorifie
the
blood
of
Christ
,
must
Glorifie
its
effects
on
the
souls
of
men
.
Who
is
it
that
more
honoureth
the
Physitian
?
he
that
magnifieth
the
cure
,
or
he
that
villifieth
it
,
or
makes
nothing
of
it
?
as
was
aforesaid
.
4.
Doubtless
we
must
observe
and
Glory
in
that
which
all
the
world
must
observe
and
glorifie
God
for
:
and
that
which
will
be
the
matter
of
our
Redeemers
honour
at
the
last
day
;
yea
the
magnifying
of
himself
therein
is
the
end
of
his
coming
.
But
such
is
the
holiness
of
the
Saints
.
They
that
see
their
good
works
must
glorifie
our
Father
which
is
in
heaven
,
Mat.
5.
16.
And
Christ
shall
come
to
be
Glorified
in
his
Saints
,
and
admired
in
all
them
that
believed
,
even
because
they
believed
the
Gospel
,
2
Thes.
1.
10.
Read
also
ver.
11
,
12.
5.
The
Holiness
of
the
Saints
is
called
their
participation
of
the
Divine
nature
;
(
as
2
Pet.
1.
4.
is
commonly
expounded
and
it
seems
more
agreeable
to
that
which
followeth
,
then
to
expound
it
of
a
Relative
participation
of
the
Divine
nature
in
Christ
without
us
.
)
This
is
given
to
them
that
escape
the
corruption
that
is
in
the
world
through
lust
,
2
Pet.
1.
4.
And
will
you
overlook
the
Divine
Nature
,
and
refuse
to
honour
it
,
and
this
on
pretence
,
that
it
is
a
wrong
to
Christ
?
Take
heed
lest
by
your
doctrine
you
make
Christ
an
enemy
to
God
and
holiness
,
who
came
into
the
world
to
do
his
Farhers
will
,
and
to
recover
sinners
by
sanctification
from
the
world
to
God
.
6.
It
is
the
great
sin
of
the
Devil
and
wicked
men
,
to
wrong
and
dishonour
Christ
in
his
Saints
,
and
when
he
himself
is
out
of
their
reach
,
they
persecute
him
in
his
members
;
and
those
that
love
not
and
relieve
not
these
,
shall
be
judged
as
not
loving
and
relieving
Christ
.
It
is
certainly
our
duty
then
to
do
contrary
to
them
,
and
to
love
and
admire
Gods
graces
in
the
Saints
,
and
to
observe
and
honour
Christ
within
them
.
7.
What
comfortable
use
can
we
make
of
the
promises
,
if
we
must
not
look
at
those
Evidences
in
our selves
that
prove
our
interest
in
them
.
God
hath
promised
,
that
If
we
confess
with
the
mouth
the
Lord
Iesus
,
and
believe
in
the
heart
that
God
raised
him
from
the
dead
,
we
shall
be
saved
,
Rom.
10.
and
that
he
that
believeth
shall
not
perish
,
but
have
everlasting
life
,
Iohn
3.
16.
If
you
say
with
the
Papists
,
that
no
man
can
tell
whether
he
be
a
true
Believer
or
not
:
then
you
make
the
promise
vain
;
For
what
good
will
it
do
any
man
to
know
that
heaven
is
promised
to
Believers
,
if
it
cannot
be
known
whether
we
are
Believers
or
not
:
But
if
you
confess
that
it
may
be
known
,
why
should
we
so
despise
the
comfort
of
the
promise
as
not
to
search
after
and
observe
the
qualification
,
which
must
evidence
that
it
is
ours
?
Will
you
apply
this
promise
to
all
,
or
to
some
,
or
to
none
?
If
to
none
,
then
it
s
made
in
vain
.
If
to
all
,
you
will
deceive
the
most
.
I
mean
if
you
absolutely
promise
them
the
benefit
.
For
it
is
not
all
that
are
Believers
,
nor
all
that
shall
have
everlasting
life
.
You
dare
not
absolutely
tell
all
men
in
the
world
,
that
they
shall
not
perish
.
It
must
needs
therefore
be
the
proper
benefit
of
some
:
and
how
will
you
know
but
by
the
Text
who
those
are
.
There
is
no
way
of
applying
it
,
that
the
Text
or
common
reason
will
allow
of
,
but
by
discerning
that
we
are
Believers
,
to
conclude
thereupon
that
we
shall
not
perish
.
If
you
say
that
all
are
bound
to
believe
that
they
shall
not
perish
,
I
answer
,
then
most
should
be
bound
to
believe
a
falshood
;
which
cannot
be
.
They
are
only
bound
to
believe
the
truth
of
the
Gospel
,
and
accept
of
Christ
as
offered
therein
,
and
then
discerning
this
faith
in
themselves
to
conclude
that
they
shall
be
glorified
.
8.
Should
we
not
observe
the
lower
m●r●i●s
that
we
possess
,
it
were
great
unthankfulness
:
much
more
to
overlook
the
special
mercies
that
accompany
salvation
.
We
must
bless
God
for
the
very
health
and
strength
of
body
that
is
within
us
;
for
our
understandings
and
memories
:
How
much
more
for
the
graces
that
are
within
us
.
9.
Our
Mortification
is
part
of
our
Salvation
:
and
our
Holiness
is
a
beginning
of
our
Happiness
;
and
when
we
come
to
heaven
we
shall
be
perfected
herein
.
If
therefore
we
may
not
take
comfort
in
this
,
we
may
not
take
comfort
in
heaven
it self
,
which
is
the
perfection
of
it
.
10.
Lastly
consider
,
that
Sanctification
is
that
mercy
that
makes
us
capable
of
glorifying
God
for
the
rest
of
his
mercies
,
and
receiving
the
comfort
of
them
.
An
unsanctified
man
cannot
give
any
honour
sincerely
to
Christ
.
And
may
we
not
observe
and
glory
in
that
mercy
,
that
enableth
us
to
give
God
the
glory
of
all
mercies
?
Can
it
be
a
wrong
to
Christ
,
to
rejoyce
in
that
without
which
we
can
do
nothing
but
wrong
him
?
and
to
take
comfort
in
that
,
without
which
we
are
uncapable
of
true
comfort
?
By
this
time
I
hope
it
is
evident
to
you
,
that
it
is
an
injurious
dealing
against
Christ
and
his
Saints
,
for
any
to
reproach
them
for
Glorying
in
Gods
graces
,
even
that
they
are
Crucified
to
the
world
,
and
the
world
to
them
.
SECT.
XXV
.
Use
2.
FRom
hence
also
many
disconsolate
Christians
may
see
their
errour
,
who
cannot
Glory
in
a
Mortified
state
.
They
can
see
matter
of
comfort
in
a
state
of
exaltation
,
when
they
perceive
themselves
prosper
in
all
that
they
undertake
,
and
find
a
present
answer
of
their
prayers
,
and
enjoy
the
sense
of
the
Love
of
God
:
but
to
be
Crucified
to
the
world
and
the
world
to
them
,
doth
seem
to
them
but
an
uncomfortable
state
,
and
they
cannot
see
the
greatness
of
the
mercy
.
It
is
easie
to
perceive
the
excellency
of
those
mercies
that
participate
of
the
ultimate
End
,
and
are
known
by
proper
fruition
,
and
have
nothing
in
them
but
pure
sweetness
and
delight
:
And
therefore
a
state
of
Joy
declareth
it self
:
But
as
for
those
mercies
that
have
the
Nature
of
a
Means
,
whose
excellency
is
in
order
to
their
end
,
and
those
that
have
some
wholsom
bitterness
mixt
;
because
they
are
less
grateful
to
sense
,
and
valued
only
by
faith
,
therefore
we
are
too
prone
to
overlook
their
worth
,
and
to
neglect
the
comforts
which
the
consideration
of
them
might
afford
us
,
and
so
to
deny
God
the
thanks
that
is
his
due
.
Every
sensual
man
can
rejoyce
in
the
having
and
enjoying
of
outward
prosperity
:
And
every
Christian
can
rejoyce
in
the
fruition
of
God
,
whether
in
foretaste
here
,
or
in
fulness
hereafter
:
But
to
rejoyce
in
the
absence
of
worldly
prosperity
,
in
that
we
are
dead
to
it
and
have
learned
to
set
light
by
it
;
and
to
Rejoyce
in
the
absence
of
God
,
in
that
we
have
hearts
that
are
set
upon
him
,
and
cannot
be
satisfied
without
him
,
and
are
desiring
after
him
,
and
in
progress
towards
him
,
and
hope
ere
long
that
we
shall
be
with
him
;
this
is
the
joy
that
must
be
expected
by
believers
here
on
earth
.
Though
an
Enjoying
foretaste
may
now
and
then
afford
them
a
feast
,
yet
is
it
this
Believing
,
desiring
,
seeking
Joy
that
must
be
their
ordinary
sustentation
:
And
if
in
this
world
they
have
no
other
,
they
have
cause
to
be
abundantly
thankful
for
this
.
To
Rejoyce
in
the
fruition
of
God
,
(
especially
when
it
is
full
)
is
the
part
of
the
Glorified
Saints
in
heaven
.
To
Rejoyce
in
the
creature
as
accommodating
their
flesh
,
is
the
Joy
of
the
Carnal
Unsanctisied
here
on
earth
(
A
remnant
of
which
is
in
the
imperfect
Saints
.
)
To
rejoyce
in
meer
outward
Ordinances
and
the
false
conceits
of
special
Grace
,
is
the
Joy
of
hypocrites
and
common
prosessors
.
To
be
without
Ioy
is
the
part
of
some
of
the
ungodly
under
the
terrours
of
their
consciences
,
and
of
true
Christians
that
know
not
their
own
sincerity
,
or
are
under
some
great
desertions
of
God
.
To
be
out
of
all
hope
and
possibility
of
Ioy
,
is
the
part
of
the
Devil
,
and
damned
men
.
But
to
Rejoyce
in
the
true
mortification
of
the
flesh
,
and
in
the
holy
contempt
of
worldly
things
,
and
in
the
desires
and
hopes
of
the
glory
to
come
,
this
is
the
part
of
the
Saints
on
the
earth
;
and
the
present
joy
that
cometh
by
believing
.
And
this
kind
of
joy
is
most
suitable
to
our
present
condition
:
as
Fruition
is
suitable
to
our
Heavenly
End
.
The
comforts
of
travailers
is
not
of
the
same
kind
with
those
of
a
man
that
is
at
home
.
He
that
is
at
home
would
have
his
wealth
about
him
.
But
you
would
not
carry
your
houses
with
you
in
your
journey
,
nor
would
you
drive
your
cattle
with
you
,
or
carry
all
your
goods
and
riches
with
you
:
A
travailer
would
have
as
fair
a
way
as
he
can
get
,
and
as
good
a
gui●e
,
and
necessaries
for
his
journey
,
and
no
more
,
but
all
the
rest
he
would
have
at
home
,
that
he
may
find
it
when
he
comes
thither
.
It
is
his
benefit
in
the
way
,
to
want
no
more
,
and
to
have
no
more
:
For
the
more
he
needeth
,
and
hath
,
the
more
he
must
be
burdened
and
troubled
.
Mark
the
descriptions
of
our
present
blessedness
that
you
find
in
the
Scriptures
,
and
you
may
see
that
they
consist
in
our
present
Mortification
to
things
below
,
and
desires
and
hopes
of
things
to
come
,
rather
then
in
a
state
of
enjoyment
here
,
whether
it
be
of
the
world
or
of
God
.
Though
still
the
reason
of
our
Blessedness
in
a
mortified
estate
,
is
the
tendency
that
it
hath
to
a
glorified
estate
;
because
it
is
the
way
to
that
,
Mat.
5.
3.
[
Blessed
are
the
poor
in
Spirit
.
]
It
is
not
[
Blessed
are
the
worldly
rich
:
Nor
Blessed
are
the
Glorified
only
.
]
.
But
the
reason
is
,
[
For
theirs
is
the
Kingdom
of
heaven
]
that
is
,
in
title
;
but
not
in
possession
.
ver.
2.
[
Blessed
are
they
that
mourn
.
]
And
why
are
mourners
blessed
?
[
For
they
shall
be
comforted
.
]
Luk.
6.
24
,
25.
Wo
unto
you
that
are
Rich
,
for
ye
have
received
your
consolation
:
Wo
unto
you
that
are
full
,
for
you
shall
hunger
:
Wo
unto
you
that
laugh
now
,
for
you
shall
mourn
and
weep
:
Wo
unto
you
when
all
men
speak
well
of
you
,
&c.
]
that
is
,
Wo
to
you
that
place
your
comfort
and
felicity
in
Riches
,
and
Fulness
,
and
Mirth
,
and
the
Applause
of
men
:
Yea
though
you
possess
the
things
you
desire
,
yet
wo
to
you
,
because
you
shall
miss
of
the
true
and
durable
felicity
.
]
Thus
also
run
all
the
rest
of
the
blessings
in
Matth.
5.
[
Blessed
are
the
meek
;
Blessed
are
they
that
hunger
and
thirst
after
righteousness
;
Blessed
are
the
merciful
;
Blessed
are
the
pure
in
heart
;
Blessed
are
the
peace-makers
;
Blessed
are
they
which
are
persecuted
for
righteousness
sake
;
Blessed
are
ye
when
men
shall
revile
you
and
persecute
you
,
and
shall
say
all
manner
of
evil
against
you
falsly
for
my
sake
:
]
that
is
,
When
you
are
so
firm
in
the
faith
,
and
so
far
in
love
with
me
,
and
the
heavenly
reward
,
that
you
can
bear
all
these
revilings
,
and
slanders
,
and
persecutions
,
you
are
Blessed
even
when
the
troubles
are
upon
you
.
]
So
that
you
see
here
,
that
our
present
Blessedness
consisteth
in
Mortification
to
present
things
,
and
Hope
of
future
:
And
from
the
future
the
Reason
of
our
present
blessedness
is
fetcht
:
[
They
which
hunger
and
thirst
after
righteousness
shall
be
filled
:
The
merciful
shall
obtain
mercy
:
The
pure
in
heart
shall
see
God
:
The
peace
makers
shall
be
called
the
children
of
God
:
The
persecuted
shall
have
the
Kingdom
of
heaven
.
]
Indeed
to
the
meek
it
is
promised
in
present
,
that
[
they
shall
inherit
the
earth
,
]
as
Psal.
37.
11.
had
before
said
:
that
is
,
It
shall
afford
them
accommodations
for
a
travailer
,
which
is
all
that
is
desirable
in
it
,
or
can
be
expected
from
it
:
For
godliness
hath
the
promise
of
this
life
,
and
of
that
to
come
,
1
Tim.
4.
8.
Yea
moreover
there
is
a
special
promise
to
the
meek
,
above
those
godly
persons
that
are
most
wanting
herein
:
For
their
passage
through
this
world
to
heaven
shall
ordinarily
be
more
peaceable
and
quiet
to
them
then
other
mens
:
They
do
not
so
molest
their
own
minds
,
and
vex
themselves
;
nor
make
themselves
troubles
,
nor
provoke
others
against
them
,
as
the
passionate
do
;
and
commonly
they
are
either
loved
,
or
pittyed
,
or
easilyer
dealt
with
by
all
.
So
that
you
may
see
throughout
the
Gospel
,
that
our
present
blessedness
is
in
Mortification
and
Hope
,
as
the
way
to
our
future
blessedness
,
which
consisteth
in
fruition
.
And
therefore
it
is
a
a
very
great
errour
in
Believers
,
when
they
overlook
the
blessedness
of
a
Mortified
state
,
and
can
see
little
in
any
thing
but
sensible
fruition
and
rejoycings
.
When
you
are
low
in
afflictions
,
and
grieved
for
your
corruptions
,
and
fill
the
ears
of
God
and
men
with
your
complaints
,
though
you
have
not
then
the
joyful
sense
of
the
Love
of
God
,
yet
me
thinks
you
might
easily
perceive
your
Mortification
;
And
will
that
afford
you
no
refreshing
?
Do
you
not
feel
that
you
are
Crucified
to
the
world
,
and
your
desires
after
it
are
languid
and
life-less
?
Can
you
not
truly
say
that
the
world
is
Crucified
to
you
,
and
that
you
look
on
it
but
as
a
Carkass
;
as
an
empty
,
lifeless
,
and
unsatisfactory
thing
?
Would
you
not
gladly
part
with
it
for
more
of
Christ
?
Could
you
not
let
go
credit
,
and
wealth
,
and
friends
,
so
that
the
Kingdom
of
God
might
be
more
advanced
within
you
,
and
you
might
live
more
in
the
Spirit
by
a
life
of
faith
?
Could
you
not
be
content
to
be
poor
in
the
world
,
so
that
you
might
but
be
rich
in
faith
,
and
heirs
of
the
Kingdom
which
God
hath
promised
to
them
that
love
him
?
Why
do
you
not
then
consider
what
a
blessed
condition
you
are
in
,
and
that
your
Mortification
is
a
Mercy
that
leadeth
to
salvation
,
and
as
sure
a
token
of
the
Love
of
God
,
as
your
most
sensible
joyes
?
Did
you
ever
mark
and
conscionably
practise
that
command
of
Christ
,
Mat.
5.
12.
to
the
persecuted
,
reviled
,
slandered
Believers
;
[
Rejoyce
and
be
exceeding
glad
(
mark
what
a
frame
your
Saviour
would
have
you
live
in
)
for
great
is
your
reward
in
heaven
:
for
so
persecuted
they
the
Prophets
which
were
before
you
.
]
So
when
you
are
poor
and
afflicted
,
and
have
hearts
that
set
light
by
earthly
things
in
comparison
of
God
and
Glory
,
you
have
cause
to
Rejoyce
and
be
exceeding
glad
,
though
you
live
under
sufferings
;
for
thus
it
hath
been
with
the
true
Believers
that
have
gone
before
you
.
SECT.
XXVI
.
I
Come
now
to
the
second
Branch
of
the
Observation
:
which
is
,
that
[
When
Believers
Glory
in
their
own
Mortification
,
it
must
be
as
it
is
the
fruit
of
the
Cross
of
Christ
,
that
so
all
their
Glorying
may
be
principally
and
ultimately
in
Christ
,
and
not
in
themselves
.
]
They
must
take
heed
of
ascribing
the
honour
to
themselves
,
or
of
resting
in
themselves
,
but
all
their
observation
of
the
graces
that
are
in
them
must
be
in
pure
respect
to
him
that
is
the
fountain
and
the
end
,
that
we
may
thankfully
acknowledge
our
receivings
,
and
admire
the
eternall
Love
which
did
bestow
them
,
and
the
compassions
and
merits
of
our
Crucified
Redeemer
,
and
the
powerfull
operations
of
his
Spirit
in
our
souls
,
and
so
may
be
carried
out
to
Love
and
Duty
in
the
sense
of
our
receivings
,
and
may
live
to
the
praises
of
him
that
hath
called
us
out
of
darkness
into
his
marvellous
light
.
And
that
you
may
see
how
great
reason
there
is
for
this
,
and
so
may
be
kept
from
glorying
in
your selves
,
I
shall
open
the
cause
to
you
as
it
lyeth
both
on
Christs
part
and
on
ours
;
What
he
is
to
us
,
and
what
we
are
to
our selves
.
Consider
,
1.
It
was
Christ
and
not
we
that
wrought
our
deliverance
,
by
the
wonderfull
work
of
our
Redemption
.
Long
enough
might
we
have
layen
in
prison
before
we
could
have
paid
the
utmost
farthing
;
and
long
might
we
have
born
the
wrath
which
we
deserved
,
before
we
could
have
done
any
thing
to
merit
or
any
way
procure
our
deliverance
.
Had
we
wept
out
our
eyes
,
and
prayed
our
hearts
out
,
and
never
committed
sin
again
,
this
would
not
have
made
satisfaction
to
God
for
the
sin
that
was
past
.
Long
enough
might
we
have
lain
in
our
blood
,
if
this
compassionate
Redeemer
had
not
taken
us
up
,
and
undertaken
the
cure
.
Had
he
turned
us
off
to
any
creature
,
we
had
been
left
helpless
.
Had
we
looked
on
the
right
hand
for
some
to
deliver
us
,
or
on
the
left
,
we
should
have
found
none
:
Besides
him
there
is
no
Saviour
.
Isaiah
43.
11.
Acts
4.
12.
And
moreover
the
way
he
hath
taken
is
wonderful
.
There
are
unsearchable
wonders
of
Love
,
and
wonders
of
Iustice
,
wonders
of
Wisdom
,
and
wonders
of
Power
:
It
s
the
admiration
of
Angels
;
the
study
of
all
Saints
,
to
know
the
height
,
and
breadth
,
and
length
,
and
depth
;
and
when
they
have
all
done
,
they
find
that
the
Love
of
Christ
surpasseth
knowledge
.
As
all
other
knowledge
of
arts
,
creatures
,
languages
,
is
nothing
in
comparison
of
the
knowledge
of
a
Crucified
Christ
;
so
our
own
knowledge
is
too
narrow
to
comprehend
the
greatness
,
and
too
dull
to
reach
to
the
bottom
of
the
mysterie
,
of
this
design
of
the
heavenly
Love
,
Eph.
3.
17
,
18
,
19.
When
Christ
hath
posed
men
and
Angels
with
wonders
in
our
Redemption
;
And
when
we
have
done
nothing
in
it
our selves
,
its
easie
to
perceive
in
whom
we
should
Glory
.
2.
Consider
also
that
it
is
Christ
that
God
hath
advanced
to
this
Glory
,
and
it
is
the
magnifying
of
him
that
is
designed
by
God
,
and
not
of
such
as
you
.
It
s
true
,
that
he
intendeth
to
Glorifie
us
with
Christ
,
and
that
in
some
participation
of
his
Glory
:
But
that
is
not
by
ascribing
merit
,
and
power
,
and
wisdom
to
us
,
nor
by
praising
us
for
that
which
indeed
we
have
not
:
but
it
is
by
communicating
some
of
the
Spirit
of
Christ
unto
us
,
and
letting
us
see
the
glory
of
our
head
:
Though
we
may
see
the
brightness
of
the
Sun
,
and
have
the
comfort
of
its
raies
,
yet
that
doth
not
make
us
Suns
our selves
.
So
though
we
shall
be
where
Christ
is
,
and
behold
his
Glory
,
1
Iohn
17.
24.
and
exercise
our selves
in
his
eternal
praise
;
yet
all
this
is
but
a
derived
dignity
,
communicated
to
us
by
the
aspect
of
our
Lord
;
and
therefore
it
will
not
be
our
work
to
praise
our selves
but
him
.
Rev.
5.
9.
Him
hath
God
advanced
to
be
a
Prince
and
a
Saviour
,
Acts
5.
31.
and
made
him
head
over
all
things
to
the
Church
,
Eph.
1.
22.
and
delivered
all
things
into
his
hand
,
1
Joh.
13.
and
given
him
all
power
in
heaven
and
earth
,
Mat
28.
18.
&
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
knee
shall
bow
,
Phil.
2.
9
,
10.
and
to
this
end
he
dyed
,
rose
and
revived
,
that
he
might
be
Lord
of
the
dead
and
of
the
living
,
Rom.
14.
9.
So
that
the
exalting
of
the
Redeemer
is
a
more
principall
end
in
the
work
of
Redemption
then
our
exaltation
,
and
in
ours
we
are
passive
,
receiving
the
dignity
which
from
him
is
communicated
to
us
;
but
Christ
with
his
Father
is
the
fountain
and
end
of
his
own
glory
.
3.
Consider
also
your
Debasement
in
condemnation
and
humiliation
is
the
designed
way
to
the
glory
of
your
Redeemer
,
and
in
it
your
own
glory
.
This
is
his
honour
,
that
when
the
Law
had
condemned
you
,
he
absolved
you
by
his
Ransom
:
and
when
you
were
dead
in
trespasses
and
sins
he
quickned
you
,
through
the
riches
of
mercy
and
the
great
Love
wherewith
he
loved
you
,
Eph.
2.
4
,
5.
you
must
be
sick
before
he
can
have
the
honour
of
curing
you
:
He
will
●ay
you
at
the
feet
of
God
in
shame
,
crying
out
,
Father
I
have
sinned
against
heaven
and
before
thee
,
and
am
no
more
worthy
to
be
called
a
son
,
make
me
one
of
thy
hired
servants
.
You
shall
call
your selves
foolish
,
disobedient
,
even
mad
,
and
the
greatest
of
sinners
,
Tit.
3.
3.
Acts
26.
11.
1
Tim.
1.
15.
If
therefore
you
begin
to
glory
in
your selves
,
you
contradict
the
glory
of
Christ
,
and
consequently
hinder
the
glory
you
should
receive
from
him
.
You
have
but
the
benefit
of
receiving
his
alms
,
and
therefore
must
stand
in
the
posture
of
beggars
,
but
it
is
he
and
not
you
that
must
have
the
honour
of
giving
it
.
You
must
be
Nothing
,
that
he
may
be
All
,
or
else
you
will
be
Nothing
indeed
?
You
must
not
Live
,
but
Christ
in
you
,
or
else
you
will
not
Live
indeed
,
Gal.
2.
20.
You
must
be
found
in
him
,
not
having
your
own
Righteousness
which
is
of
the
Law
,
or
works
,
but
the
Righteousness
which
is
of
Christ
by
faith
,
or
else
you
will
lose
your selves
and
your
righteousness
,
Phil.
3.
9.
And
thus
the
just
,
being
dead
in
themselves
must
live
by
faith
,
but
if
any
be
lifted
up
,
his
soul
is
not
upright
in
him
,
Heb.
2.
4.
Christianity
therefore
teacheth
you
to
glory
in
Christ
and
not
in
your selves
.
4.
Consider
,
it
is
Christ
and
not
you
that
revived
your
souls
when
you
were
dead
in
sin
,
and
Crucified
you
to
the
world
,
to
which
you
were
alive
.
You
might
have
rotted
and
stunck
in
the
grave
of
sin
,
if
he
had
not
called
you
out
.
You
saw
the
spectacles
of
Mortality
before
your
eyes
,
and
you
could
say
,
The
world
is
vain
before
:
But
yet
it
lived
in
your
hearts
,
till
power
came
from
Christ
to
kill
it
.
Words
were
but
wind
;
you
would
never
have
let
go
your
bone
of
present
worldly
pleasure
,
if
Christ
had
not
taken
it
out
of
your
jaws
,
by
shewing
you
the
hopes
of
greater
things
.
Long
might
you
have
heard
Sermons
,
and
yet
have
been
carnal
still
,
if
his
Spirit
had
not
entered
into
your
hearts
.
Seeing
then
it
is
he
that
hath
done
the
cure
so
far
as
it
●is
done
,
it
is
in
him
that
you
must
glory
,
and
not
in
your selves
.
5.
Consider
,
if
yet
he
should
deal
with
you
according
to
your
deservings
,
the
remnants
of
your
sin
would
bring
you
to
damnation
.
If
yet
he
did
not
hide
your
nakedness
,
and
by
his
intercession
procure
you
a
daily
pardon
,
you
would
every
day
be
your
own
distroyers
;
nay
you
would
not
be
an
hour
longer
out
of
hell
.
If
he
did
not
bring
you
before
his
Father
,
you
could
have
no
access
to
him
in
any
of
your
addresses
.
Your
sacrifices
would
be
cast
back
into
your
faces
as
dung
,
if
the
merit
of
his
sacrifice
made
them
not
accepted
.
So
that
by
this
you
may
see
in
whom
you
must
still
glory
.
6.
Now
you
have
a
little
grace
,
you
cannot
keep
it
of
your selves
:
Now
you
are
made
alive
,
you
cannot
keep
your selves
alive
.
If
you
be
not
preserved
by
him
that
did
revive
you
,
and
kept
by
his
mighty
power
to
salvation
,
and
if
he
be
not
the
finisher
of
your
faith
,
who
was
the
author
of
it
?
how
speedily
,
how
certainly
would
you
prove
apostates
,
and
undo
all
that
hath
been
so
long
a
doing
?
If
then
you
stand
not
on
your
own
legs
,
but
are
carryed
in
his
arms
,
you
may
see
in
whom
it
is
that
you
should
glory
.
7.
Nay
more
,
if
you
were
left
to
your selves
,
but
to
resist
one
temptation
,
it
would
bear
you
down
.
You
now
think
of
many
sins
with
an
holy
scorn
:
But
the
filthyest
of
those
sins
would
become
your
pleasure
,
if
you
were
forsaken
by
Christ
.
You
now
look
on
whoredom
,
and
gluttony
,
and
drunkenness
,
and
ambition
,
as
dirt
and
dung
:
But
if
Christ
should
forsake
you
,
this
dung
would
you
feed
upon
,
and
as
dogs
you
would
eat
up
the
filthyest
vomit
that
ever
you
did
disgorge
your selves
of
,
and
as
swine
you
would
choose
that
mire
for
your
bed
,
and
rest
in
it
till
hell
awaked
you
.
By
this
then
you
may
perceive
in
whom
you
should
glory
.
8.
Moreover
,
without
Christ
you
cannot
make
use
of
the
Grace
that
he
hath
given
you
.
The
life
and
comfort
of
your
grace
is
in
the
exercise
.
To
draw
forth
your
Faith
,
and
Love
,
and
Joy
into
exercise
,
is
the
way
to
encrease
them
,
and
to
shew
you
experimentally
their
nature
,
truth
,
and
worth
,
and
to
attain
their
ends
.
And
without
Christ
,
you
will
never
do
this
.
You
may
lie
as
if
you
were
dead
,
and
dry
,
and
withered
,
if
he
do
but
withdraw
his
quickning
influences
:
For
without
him
you
can
do
nothing
.
Judge
then
by
this
in
whom
you
should
glory
.
9.
Yea
further
,
as
you
cannot
do
these
of
your selves
,
so
neither
can
you
go
to
Christ
your selves
for
strength
to
do
them
.
You
will
not
so
much
as
move
a
hand
,
or
lift
up
your
voice
to
cry
for
help
.
For
the
nature
of
sin
is
to
make
the
sinner
willing
of
it
,
and
unwilling
to
be
delivered
from
it
.
You
would
rather
God
would
let
you
alone
;
and
thus
you
would
continue
.
10.
Yea
more
,
without
Christ
you
would
not
so
much
as
understand
and
be
sensible
of
all
this
misery
and
disability
in
your selves
.
You
will
think
your selves
well
when
you
are
next
the
worst
,
and
give
no
one
thanks
that
would
pitty
or
help
you
.
So
that
lay
all
this
together
,
and
judge
in
whom
it
is
that
you
should
Glory
.
11.
And
indeed
,
the
very
nature
of
all
your
graces
,
if
you
have
any
,
will
lead
you
from
a
glorying
in
your selves
to
a
glorying
in
Christ
.
Repentance
will
lay
you
low
and
make
you
vile
in
your
own
eyes
,
and
loath
your selves
for
all
your
abominations
,
Ezek.
36.
31.
Self-denyalis
a
great
part
of
the
new
creature
.
Faith
leads
you
out
of
your selves
to
Christ
.
Love
will
carry
you
quite
above
your selves
to
God
.
And
so
it
is
with
other
graces
.
To
live
in
your selves
,
upon
your selves
,
and
to
your selves
,
is
the
state
of
the
unsanctified
.
To
live
in
Christ
,
and
upon
Christ
,
and
to
Christ
,
is
the
state
of
all
his
living
members
:
So
far
then
as
you
are
new
creatures
,
this
Law
is
written
in
your
hearts
,
and
I
have
the
less
need
to
teach
you
this
lesson
,
and
perswade
you
to
the
practice
of
it
,
because
you
are
really
taught
of
God
,
to
Glory
in
Christ
and
not
in
your selves
.
12.
To
conclude
,
even
Nature
and
Common
Reason
may
teach
you
that
you
have
little
cause
to
glory
in
your selves
:
For
it
may
easily
tell
you
that
you
have
nothing
of
your selves
,
and
therefore
nothing
that
is
originally
your
own
:
Who
knows
not
that
we
have
our
being
,
and
all
the
means
of
our
well-being
,
and
every
thing
that
is
worth
the
having
,
from
God
alone
?
As
Nothing
could
not
make
itself
to
be
Something
,
so
neither
can
that
dependent
Something
uphold
it self
,
or
carry
on
it self
unto
its
End
.
What
hast
thou
which
thou
hast
not
received
?
And
if
thou
hast
received
it
,
why
shouldst
thou
glory
as
if
thou
hadst
not
received
it
?
1
Cor.
4.
7.
To
such
poor
,
empty
,
unworthy
worms
as
we
are
,
one
would
think
it
should
be
an
easie
thing
,
to
know
that
we
have
nothing
but
what
we
have
of
God
:
For
whence
else
should
we
have
it
?
In
him
we
live
,
and
move
,
and
have
our
being
,
and
of
him
and
by
him
,
and
for
him
,
are
all
things
,
and
therefore
to
him
must
be
the
praise
for
ever
,
Rom.
11.
36.
Not
therefore
to
our selves
,
but
unto
him
must
we
give
the
glory
,
Psal.
115.
1.
Though
Nature
cannot
lead
us
to
Christ
,
it
may
tell
us
that
we
are
creatures
,
and
have
nothing
but
from
the
bountifull
hand
of
our
Creator
.
It
is
therefore
against
this
Nature
and
Reason
to
Glory
in
our selves
.
Use.
SEE
then
that
you
abhor
all
self-advancing
thoughts
:
And
receive
no
Doctrine
that
gives
the
glory
of
Christ
unto
your selves
.
They
are
miserable
that
are
made
irreligious
by
their
pride
:
But
they
are
more
miserable
,
because
more
uncurable
,
that
make
themselves
a
Religion
by
their
pride
:
and
frame
to
themselves
both
Doctrines
and
Devotions
,
whose
tendency
and
use
is
to
keep
alive
this
devilish
sin
.
You
do
not
believe
well
,
nor
repent
well
,
nor
pray
well
,
nor
do
any
Christian
duty
well
,
if
you
be
not
more
humble
in
and
after
it
,
then
you
were
before
.
It
s
a
sad
case
for
a
man
to
preach
himself
and
pray
himself
into
hell
,
and
to
strengthen
the
bonds
of
sin
and
Satan
by
his
devotions
.
And
yet
proud
Devotions
are
as
ready
a
way
to
this
,
as
you
can
devise
.
If
you
read
,
or
confer
,
or
preach
,
or
pray
,
with
a
mind
that
is
lifted
up
,
and
glorieth
in
it self
,
you
do
but
serve
the
Devil
,
with
the
name
of
God
and
his
holy
Ordinances
.
And
therefore
we
have
seen
by
sad
experience
,
in
a
multitu●
of
sects
,
and
horrible
delusions
of
late
in
this
Land
,
that
none
run
to
such
dreadfull
outrages
in
sin
,
nor
go
so
far
against
the
Lord
,
as
proud
self-conceited
professors
do
.
As
you
love
your
souls
,
take
heed
of
being
conceited
of
your
own
understanding
or
worth
,
and
of
being
proud
of
your
supposed
holiness
or
abilities
.
What
fearfull
ends
have
we
seen
of
such
!
If
indeed
thou
art
a
Christian
,
thou
must
become
as
a
little
child
,
and
learn
of
Christ
to
be
meek
and
lowly
,
and
be
a
servant
to
all
:
And
lay
thy self
still
at
the
feet
of
Christ
,
as
sensible
that
all
the
sin
is
thine
,
but
the
good
is
his
,
from
whom
thou
didst
receive
it
.
Thou
canst
destroy
thy self
,
but
in
him
is
thy
help
.
Thou
hast
the
skill
and
ability
,
to
set
thy
own
house
on
fire
;
but
it
s
he
that
must
quench
it
or
repair
it
.
Thou
art
wise
to
do
evil
,
but
thou
hast
no
knowledge
to
do
good
,
but
what
he
giveth
thee
.
Thou
hast
the
art
of
stabbing
thy self
,
but
not
of
curing
thy self
.
He
must
do
that
for
thee
,
or
else
it
must
be
undone
.
You
can
snarl
and
ravel
the
state
of
your
own
souls
,
but
it
s
he
that
must
untye
the
knots
which
thy
folly
and
carelesness
have
tyed
.
Thou
canst
with
Ionas
raise
the
storm
and
cast
thy self
over-board
;
but
it
s
he
that
must
provide
the
Whale
to
receive
thee
,
and
bring
thee
to
the
Land
.
Remember
therefore
that
though
thou
be
a
vessel
of
mercy
,
it
is
the
fountain
that
filleth
thee
and
not
thy self
.
Thou
canst
scarce
more
dishonour
thy
qualifications
,
and
actions
,
and
consequently
thy self
,
then
to
say
they
are
thine
own
and
originally
from
thy self
.
For
sure
all
that
is
thine
and
from
thee
will
be
like
thee
:
and
therefore
must
be
weak
and
bad
as
thou
art
.
When
ever
therefore
thou
gloriest
in
thy
graces
;
do
it
but
as
the
beggar
gloryeth
in
his
alms
▪
that
ascribes
all
to
the
giver
;
or
as
the
patient
gloryeth
in
his
cure
,
that
ascribeth
all
to
God
and
the
Physitian
;
or
as
a
condemned
rebel
doth
glory
in
a
pardon
,
which
he
ascribeth
to
the
mercy
of
his
Prince
.
I
durst
not
have
told
you
as
I
did
before
of
the
duty
of
Glorying
in
your
Crucifixion
to
the
world
,
without
adding
this
caution
,
to
tell
you
whether
all
must
be
referred
,
and
how
little
you
are
beholden
for
it
to
your selves
.
Meet
every
thought
of
self-exalting
with
abhorrence●
,
and
give
it
no
other
entertainment
in
your
souls
then
you
would
give
the
Devil
himself
,
who
is
the
Father
of
it
.
For
casting
down
Christ
will
prove
the
casting
down
of
your selves
,
and
he
that
exalteth
himself
shall
be
abased
.
SECT.
XXVII
.
I
Come
now
to
the
third
and
last
branch
of
the
Observatition
;
viz.
that
To
Glory
in
any
thing
save
the
Cross
of
Christ
and
our
Crucifixion
thereby
,
is
a
thing
that
the
soul
of
a
Christian
should
abhor
.
Here
I
shall
shew
you
what
it
is
that
is
not
excluded
from
our
glorying
in
these
words
:
And
then
what
it
is
that
is
excluded
;
and
conclude
with
some
Application
.
1.
It
is
none
of
the
Apostles
meaning
in
these
words
,
that
we
may
not
Glory
in
God
the
Father
.
For
his
love
to
the
world
was
the
cause
of
their
Redemption
.
And
his
pleasure
and
glory
is
the
end
of
Redemption
;
and
was
intended
by
Christ
,
and
must
be
intended
by
us
.
As
Iustine
Martyr
saith
,
he
would
not
have
believed
in
Christ
himself
,
if
he
had
led
them
to
any
but
the
true
God
.
So
I
may
say
,
Christ
had
not
done
the
work
of
Christ
,
if
he
had
intended
any
End
but
God
,
and
had
not
brought
up
all
to
God
.
2.
When
it
is
said
,
that
we
must
Glory
only
in
the
Cross
of
Christ
,
the
meaning
is
not
that
we
must
not
also
Glory
in
his
Incarnation
,
and
holy
Life
,
and
Resurrection
,
and
Intercession
,
and
every
part
of
his
Mediatorship
:
For
the
Cross
is
not
here
put
as
Contradistinct
from
these
;
but
all
these
are
implyed
in
his
Cross
;
as
having
their
share
as
well
as
it
,
in
the
work
of
our
salvation
.
3.
Nor
is
it
the
meaning
of
the
Apostle
,
to
forbid
us
to
Glory
in
the
promise
that
Christ
hath
made
us
,
and
in
the
glad
tidings
of
the
Gospel
:
For
this
brings
the
blessed
news
to
our
ears
,
this
is
the
joyful
sound
;
the
voice
of
Love
;
the
Charter
of
our
inheritance
;
and
therefore
sweet
to
all
the
sons
of
Life
.
4.
Nor
is
it
any
of
the
Apostles
sense
,
that
we
may
not
Glory
in
the
Spirit
of
Christ
,
as
magnifying
him
for
the
work
of
illumination
and
Sanctification
.
As
it
was
an
high
sin
in
Ananias
and
Sapphira
to
lye
to
the
Holy
Ghost
;
and
as
it
is
the
unpardonable
sin
to
blaspheme
the
Holy
Ghost
:
So
it
must
be
a
great
duty
to
honour
and
magnifie
the
Holy
Ghost
.
And
therefore
it
should
make
us
tremble
to
hear
some
prophane
men
abuse
the
Holy
Ghost
in
deriding
his
works
,
saying
,
These
are
the
Holy
Brethren
:
these
are
the
Saints
:
these
have
the
Spirit
.
5.
Nor
yet
are
we
forbidden
to
Glory
in
the
effects
of
the
Cross
of
Christ
upon
us
:
for
these
you
find
are
included
in
the
Text
,
even
our
Crucifixion
to
the
world
thereby
.
And
the
other
effects
of
it
,
even
our
Justification
,
Adoption
,
and
the
rest
,
may
be
Gloried
in
,
as
well
as
this
that
is
here
named
,
as
the
Apostle
doth
,
Rom.
8.
30
,
31
,
32
,
33.
to
the
end
;
yet
still
referring
all
to
God
in
Christ
.
6.
Nor
are
we
forbidden
to
Glory
in
the
helps
of
our
salvation
,
the
Ordinances
of
God
and
means
of
Grace
,
so
we
give
no
more
to
them
then
their
due
,
and
look
at
them
but
as
the
appointed
means
of
God
,
that
can
do
nothing
but
by
him
.
7.
No
nor
is
it
unlawfull
so
far
to
Glory
in
our
Teachers
,
as
God
hath
sent
them
and
qualified
them
for
our
good
,
and
as
they
are
the
Messengers
of
God
,
and
instruments
of
the
Spirit
.
So
did
Cornelius
glory
in
Peter
,
Acts
10.
and
when
the
Apostles
brought
the
Gospel
to
Samaria
,
there
was
great
joy
in
that
City
,
Acts
8.
8.
And
the
Apostle
commandeth
the
Churches
to
know
them
that
are
over
them
in
the
Lord
,
and
submit
themselves
and
este●●
them
highly
in
love
for
their
works
sake
,
1
Thes.
5.
12.
8.
Nay
we
may
Glory
even
in
honour
,
and
riches
,
and
other
outward
things
,
as
they
are
the
effects
of
the
Love
of
God
,
and
the
blood
of
Christ
,
and
as
they
reveal
God
to
us
,
or
furnish
us
for
his
service
,
and
the
relief
of
his
people
,
and
any
way
further
the
Ends
of
our
holy
Faith
.
In
a
word
,
we
may
glory
in
any
thing
that
is
good
,
as
it
stands
in
its
due
subordination
to
Christ
,
ascribing
to
it
no
more
,
then
belongs
to
it
in
the
relation
,
and
not
separating
it
in
our
thoughts
or
affections
from
Christ
,
but
carrying
all
the
Glory
ultimately
to
God
,
and
making
the
creature
but
the
means
thereto
.
And
thus
we
may
not
only
praise
the
Physitian
,
but
the
Medicine
,
the
Apoth●ca●y
,
the
handsom
administration
,
the
glass
that
it
is
brought
in
;
the
silver
spoon
in
which
we
take
it
;
and
all
this
without
any
wrong
to
the
Physitian
,
or
danger
of
displeasing
him
,
if
we
respect
every
thing
but
as
it
stands
in
its
own
place
.
So
much
to
shew
you
what
is
not
exexcluded
.
2.
But
what
is
it
then
that
we
may
not
Glory
in
?
As
I
told
you
in
the
beginning
,
not
in
our selves
,
or
any
creature
,
as
opposite
to
Christ
,
or
separate
from
him
,
or
any
way
pretending
to
be
what
it
is
not
,
or
do
what
it
cannot
.
But
let
us
enter
into
some
particulars
.
1.
Have
you
dignities
,
and
honours
,
and
high
places
in
the
world
?
Do
others
bow
to
you
,
and
have
you
power
to
crush
them
or
exalt
them
at
your
pleasure
?
Glory
not
in
it
as
any
part
of
your
felicity
.
A
horse
is
stronger
then
a
man
:
The
great
Mogal
,
and
the
Turkish
Emperour
,
and
many
another
Infidel
Prince
,
is
a
thousand
fold
beyond
the
greatest
of
you
,
in
Power
and
earthly
dignity
:
and
yet
what
are
they
but
miserable
wretches
!
Your
power
will
not
conquer
death
,
nor
keep
off
sickness
,
nor
keep
the
stoutest
of
your
Carkasses
from
corruption
.
When
a
man
shall
see
you
gasping
for
breath
,
and
yielding
your selves
prisoners
to
unresistible
death
;
and
closing
those
eyes
that
look
so
haughtily
,
then
who
can
discern
the
Glory
of
your
greatness
?
Who
then
will
fear
you
,
or
honour
or
regard
you
,
further
then
your
deserts
or
their
interests
lead
them
?
Your
flatterers
will
then
forsake
you
,
and
seek
them
a
new
Master
?
When
they
are
winding
your
Carkass
,
and
laying
it
up
for
rottenness
in
the
dust
,
what
signs
of
your
power
will
then
appear
:
Will
your
corpse
have
any
reverend
aspect
?
How
many
have
been
spurned
when
they
were
dead
,
that
were
bowed
to
while
they
were
alive
?
There
are
many
in
Hell
,
and
there
will
be
for
ever
,
that
were
greater
men
then
you
on
earth
.
The
higher
you
clime
,
the
lower
you
have
to
fall
.
If
the
breath
of
a
thousand
applaud
you
now
,
perhaps
a
million
may
reproach
you
when
you
are
dead
?
However
,
it
is
not
the
applause
of
men
that
will
carry
you
to
heaven
,
or
abate
the
least
of
your
pain
in
Hell
.
Glory
not
then
in
worldly
honours
or
greatness
.
But
rather
rejoyce
that
you
have
enough
without
all
this
in
God
.
How
well
,
thinks
the
Christian
,
can
I
spare
all
these
tedious
troublesom
employments
,
these
complements
,
these
applauses
,
this
sumptuous
provision
and
retinue
;
and
all
this
stir
that
they
make
in
the
world
?
How
easily
can
I
spare
their
Titles
and
Obeysances
?
When
I
look
up
at
them
as
on
the
pinac●e
of
a
steeple
,
I
bless
my self
that
I
am
below
them
on
sa●er
ground
.
I
have
more
leisure
to
converse
with
God
in
my
solitude
,
then
they
have
in
a
crowd
.
Rejoyce
that
you
neither
need
nor
desire
such
a
s●ate
,
but
find
Christ
enough
for
you
in
a
lower
condition
,
and
nothing
without
him
enough
in
the
highest
.
That
you
are
above
these
empty
childish
honours
,
when
those
that
possess
them
may
be
enslaved
under
them
.
That
you
have
the
dignity
of
a
Son
of
God
,
a
Member
of
Christ
,
and
an
Heir
of
Heaven
,
and
have
an
heart
that
can
contentedly
let
other
men
take
the
dignities
of
the
earth
.
It
s
more
to
have
the
world
,
and
the
Kingdoms
and
glory
of
it
under
your
feet
,
by
the
Spiritual
advancement
of
your
souls
,
then
to
be
the
Monarch
of
the
world
.
2.
Have
you
abundance
of
earthly
Riches
,
and
provision
for
your
flesh
?
So
that
you
want
nothing
,
but
have
the
world
at
will
?
Glory
not
in
it
,
as
the
least
part
of
your
felicity
.
This
will
not
keep
your
souls
in
your
bodies
;
nor
take
away
their
guilt
,
nor
open
to
you
the
gates
of
heaven
.
You
may
want
a
drop
of
water
in
Hell
,
for
all
your
riches
on
earth
.
If
you
scape
that
danger
,
no
thanks
to
your
riches
.
If
ever
you
get
to
heaven
▪
you
must
be
beholden
to
Christ
to
save
you
from
your
riches
:
And
when
all
's
done
,
you
will
have
a
harder
journey
,
and
a
greater
load
to
burden
you
then
others
,
and
will
be
saved
with
very
much
ado
.
Glory
not
then
in
these
;
but
rather
glory
that
you
have
a
taste
of
higher
and
sweeter
things
,
which
take
off
your
minds
,
and
make
you
look
on
these
as
chips
.
To
have
an
heart
that
cares
not
for
wealth
or
honours
,
but
can
rejoyce
in
poverty
and
daily
reproaches
,
is
a
thousand
times
greater
mercy
,
then
to
have
all
the
wealth
and
honour
of
the
world
.
3.
Have
you
convenient
habitations
,
for
buildings
,
and
rooms
,
and
walks
,
and
lands
,
and
neighbourhood
?
Glory
not
in
them
as
any
of
your
felicity
.
They
are
baits
to
tice
your
hearts
from
God
.
But
rather
rejoyce
that
you
have
a
building
not
made
with
hands
eternall
in
the
heavens
,
and
that
you
can
be
contented
till
you
come
thither
with
any
thing
in
the
way
,
and
make
shift
with
inconveniences
for
a
little
while
.
Heaven
wants
no
furniture
,
nor
hath
any
encumbrances
,
nor
inconveniences
.
If
a
winding
sheet
and
Coffin
be
room
enough
when
we
are
dead
,
we
can
endure
sure
to
be
somewhat
straitened
while
we
are
alive
,
seeing
we
are
dead
to
the
world
while
we
live
in
it
.
O
what
is
the
most
sumptuous
Palace
,
to
the
meanest
room
in
our
Fathers
house
.
The
green
and
flourishing
earth
in
Summer
,
covered
with
the
more
glorious
spangled
Firmament
,
is
a
goodly
structure
;
but
far
short
of
that
which
the
poorest
Saint
shall
have
with
God
.
4.
Have
you
comelyness
of
body
?
have
you
beauty
or
strength
?
Glory
not
in
it
.
It
is
but
warm
well
▪
coloured
earth
.
The
pox
or
other
sickness
can
quickly
turn
your
beauty
to
deformity
.
If
age
do
not
wrinkle
it
,
death
will
dissolve
it
.
The
comelyest
and
strongest
body
,
will
shortly
be
as
homely
and
loathsom
a
thing
,
as
the
dirt
in
the
streets
,
and
as
the
carry
on
in
a
ditch
.
The
stoutest
youth
,
and
the
neatest
d●mes
must
come
to
this
;
there
's
no
remedy
.
And
is
such
a
body
a
thing
to
be
Gloried
in
:
No
,
but
glory
rather
in
your
assurance
of
a
Resurrection
:
when
your
mortal●
bodies
shall
put
on
immortality
,
and
your
corruptible
,
incorruption
,
and
and
death
shall
be
swallowed
up
in
victory
;
and
when
you
shall
shine
as
Stars
in
the
Firmament
of
your
Father
,
and
be
subject
to
heat
and
cold
,
hunger
,
and
thirst
,
and
weariness
no
more
:
And
that
in
the
mean●time
you
can
tame
this
flesh
,
and
use
it
as
a
servant
,
and
instead
of
caring
for
its
inordinate
provision
,
can
lay
out
your
care
for
a
more
during
substance
.
5.
Have
you
comely
apparel
for
the
adorning
of
your
bodies
?
Glory
not
in
it
.
This
is
so
childish
that
it
s
below
a
man
,
and
therefore
so
sin●ull
as
to
be
unbeseeming
a
Christian
.
The
emptyest
person
may
have
the
best
attire
.
It
is
not
your
out-side
that
shews
your
worth
.
The
Philosopher
asks
the
Question
,
Why
women
are
more
addicted
to
look
after
neat
attire
then
men
?
and
he
answereth
,
Because
nature
is
conscious
of
their
want
of
inward
worth
,
it
seeks
to
make
it
up
with
somewhat
that
is
borrowed
.
It
may
make
a
man
suspect
that
somewhat
is
amiss
within
,
when
there
needs
all
this
ado
without
.
They
are
not
alway
the
best
horses
,
that
have
the
neatest
trappings
.
A
fool
may
be
as
bravely
drest
as
a
wise
man
:
and
few
but
fools
and
children
do
admire
you
,
or
think
you
ever
the
better
,
but
many
an
one
will
envy
you
,
and
many
take
you
to
be
the
worse
.
A
graceless
soul
will
be
but
sorrily
covered
with
neat
attire
.
And
whatever
you
hang
without
,
we
all
know
that
there
's
dung
and
filth
within
.
Pauls
shop
hath
comlyer
Ornaments
then
these
,
1
Tim.
2.
9.
Let
women
adorn
themselves
in
modest
apparel
,
with
shamefastness
and
sobriety
;
not
with
broidered
hair
,
or
gold
,
or
pearls
,
or
costly
array
,
but
which
becometh
women
professing
godliness
,
with
good
works
;
learning
in
silence
with
all
subjection
.
]
Glory
in
the
whole
rayment
of
the
Saints
,
even
the
righteousness
of
Christ
,
lest
when
you
go
naked
out
of
the
world
as
you
come
naked
in
,
your
souls
should
be
found
naked
before
an
holy
jealous
God
.
6.
Have
you
health
of
body
,
and
feel
no
sickness
?
Glory
not
in
it
.
It
will
last
you
but
a
while
.
Your
oyl
will
be
spent
ere
long
,
and
your
candle
will
go
out
:
You
must
know
what
pains
and
death
are
as
well
as
others
.
A
little
cold
,
or
heat
,
or
a
thousand
accidents
,
may
quickly
change
the
case
with
you
.
Many
that
were
young
and
lusty
go
to
their
graves
,
when
some
that
were
more
likely
to
have
gone
before
them
are
left
behind
:
But
first
or
last
we
must
all
away
.
Rather
glory
in
a
healthfull
frame
of
soul
:
that
Christ
hath
cured
you
of
your
worldliness
and
pride
,
of
your
self-seeking
,
and
passion
,
and
fleshly
lusts
:
For
this
will
be
a
more
durable
health
then
the
other
.
7.
Have
you
Nobility
of
birth
?
are
you
descended
of
worshipfull
or
honourable
Ancestors
?
Glory
not
in
it
.
We
are
all
made
of
one
common
earth
.
There
is
as
good
blood
in
the
veins
of
a
beggar
as
of
a
Lord
.
This
is
but
a
remnant
of
your
Ancestors
honour
.
Perhaps
the
favour
of
some
great
men
might
bestow
it
on
them
at
first
without
desert
?
Or
it
might
be
the
Consequent
of
a
little
riches
,
though
ill
got
.
However
the
merit
descendeth
not
to
you
;
and
therefore
its
little
honour
that
comes
that
way
.
That
's
your
chief
honour
which
is
most
your
own
and
least
borrowed
from
others
:
The
deserving
Son
of
a
beggar
is
more
truly
honourable
,
then
the
undeserving
Son
of
a
Lord
.
Glory
rather
that
you
are
born
again
,
not
of
the
flesh
,
but
of
the
Spirit
,
not
of
corruptible
seed
,
but
incoruptible
;
the
word
of
God
that
endureth
for
ever
.
Your
first
birth
,
how
noble
so
ever
,
makes
you
but
children
of
wrath
and
slaves
of
Satan
.
But
your
new
birth
is
the
truly
honourable
birth
,
which
makes
you
partakers
of
the
Divine
Nature
,
the
Sons
of
God
,
the
heirs
of
Heaven
,
and
Co-heirs
with
the
Lord
Jesus
.
1
Pet.
1.
23.
Iohn
3.
6.
&
1.
12.
Rom.
8.
17.
8.
Have
you
friends
that
love
you
,
and
are
able
to
countenance
you
,
and
are
daily
tender
of
you
and
helpful
to
you
?
Bless
God
for
them
,
but
glory
not
in
man
:
For
Cursed
is
is
he
that
trusteth
in
man
and
maketh
flesh
his
arm
,
and
withdraweth
his
heart
from
the
Lord
,
Jer.
17.
5.
Cease
from
man
whose
breath
is
in
his
nostrils
,
for
wherein
is
he
to
be
accounted
of
,
Isa.
2.
22.
Your
best
friends
are
uncertain
,
and
quickly
lost
,
and
may
turn
so
unkind
as
to
break
your
hearts
.
Or
if
their
minds
prove
constant
,
their
lives
are
uncertain
;
and
the
dearer
they
were
to
you
,
with
the
greater
grief
you
will
lay
them
in
the
grave
.
Or
if
you
fall
your selves
into
sickness
,
they
will
prove
but
silly
comforts
to
you
:
They
can
but
look
on
you
and
be
sorry
for
you
;
but
that
will
not
ease
your
pain
,
nor
succour
you
.
Oh
how
much
more
cause
have
you
to
glory
in
such
a
friend
as
Christ
,
that
will
save
you
from
sin
,
and
wrath
,
and
Hell
?
In
such
a
friend
as
God
Almighty
,
that
can
rebuke
your
diseases
by
a
word
?
Or
make
them
tend
to
the
cure
of
your
souls
?
and
that
will
stick
to
you
when
others
leave
you
:
with
whom
you
must
dwell
in
heaven
for
ever
.
9.
Have
you
the
pleasantest
meats
or
drinks
that
your
appetite
desires
?
the
easiest
lodgings
?
the
easiest
lives
?
the
pleasantest
recreations
or
companions
?
Glory
not
in
them
.
These
are
the
most
desperate
bait
of
the
Devil
,
and
the
common
ruine
of
the
world
.
To
take
your
fill
,
and
please
your
flesh
,
and
fit
your
lives
to
its
desires
,
is
the
very
way
to
hell
,
and
the
property
of
the
slaves
of
Satan
:
Your
sweet
meat
will
have
sowre
sauce
.
If
you
live
after
the
flesh
you
shall
die
;
but
if
by
the
Spirit
you
mortifie
the
deeds
of
the
body
you
shall
live
,
Rom.
8.
13.
You
know
what
became
of
him
,
Luke
16.
that
was
cloathed
in
purple
and
fine
linnen
,
and
fared
deliciously
every
day
.
It
s
a
heavy
case
to
have
your
portion
and
all
your
good
things
in
this
life
.
Rejoyce
rather
that
you
have
conquered
the
desires
of
your
flesh
,
and
have
brought
it
into
subjection
:
That
you
are
Masters
of
your
appetites
,
and
can
eat
and
drink
to
the
glory
of
God
,
and
that
you
can
deny
your
ease
,
and
endure
hardness
as
a
soldiour
of
Christ
:
That
you
have
pleasanter
recreations
in
the
waies
of
life
,
and
sweeter
comforts
then
the
flesh
can
have
any
:
and
that
you
have
delights
that
are
more
durable
,
and
meat
to
eat
that
others
know
not
of
.
Rejoyce
that
you
have
conquered
the
flesh
your
greatest
enemy
,
and
so
have
escaped
the
greatest
danger
.
For
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
that
walk
not
after
the
flesh
,
but
after
the
Spirit
,
Rom.
8.
1.
10.
Have
you
the
love
of
your
neighbours
,
and
do
all
men
men
speak
well
of
you
?
Glory
not
in
it
as
any
of
your
felicity
.
For
it
will
be
wo
to
many
that
are
as
well
spoken
of
as
you
.
The
world
is
not
so
wise
nor
so
good
,
that
a
man
should
much
rejoyce
in
its
good
word
.
Are
they
learned
men
that
extoll
you
?
yet
do
not
Glory
in
it
.
They
may
boast
you
into
Pride
and
Hell
,
but
they
cannot
add
a
cubit
to
the
stature
of
your
worth
.
They
see
not
the
state
of
your
soul
?
and
therefore
you
may
be
miserable
when
they
have
said
their
best
.
Are
they
godly
men
that
admire
you
and
speak
well
of
you
?
yet
Glory
not
in
it
as
any
certain
Evidence
of
your
felicity
.
They
speak
as
they
think
,
and
may
easily
be
deceived
.
They
are
not
your
Judges
.
As
their
hard
thoughts
cannot
condemn
you
,
so
their
good
thoughts
or
words
cannot
justifie
you
with
God
.
Oh
Glory
rather
in
Gods
approbation
,
who
knows
your
heart
;
to
whose
judgement
it
is
that
you
stand
or
fall
,
who
judgeth
not
by
outward
appearance
,
but
in
righteousness
.
If
he
say
,
Well
done
good
and
faithfull
servant
:
his
words
will
be
life
to
you
:
but
a
thousand
others
may
say
so
,
and
do
you
no
good
at
all
,
but
hurt
.
11.
Are
you
famous
for
Learning
?
and
have
you
great
parts
in
knowledge
and
utterance
?
Glory
not
in
it
as
any
of
your
felicity
,
or
evidence
thereof
.
There
are
learneder
men
then
you
in
hell
:
the
greatest
knowledge
of
common
things
hath
much
sorrow
and
sheweth
you
so
much
of
your
ignorance
,
and
what
is
yet
beyond
your
reach
,
that
it
disquiets
you
the
more
.
Much
more
may
you
Glory
that
you
know
Christ
Crucified
,
and
that
you
know
your
interest
in
the
Love
of
God
;
and
can
Love
him
whom
you
know
:
without
which
all
your
knowledge
would
make
you
but
as
sounding
brass
,
or
a
tinckling
Cymball
.
Of
all
these
together
,
I
may
say
,
Ier.
9.
23
,
24.
Thus
saith
the
Lord
of
Hosts
,
let
not
the
wise
man
Glory
in
his
wisdom
,
neither
let
the
mighty
man
glory
in
his
might
,
let
not
the
rich
man
glory
in
his
riches
;
but
let
him
that
glorieth
,
glory
in
this
,
that
he
understandeth
and
knoweh
me
,
that
I
am
the
Lord
,
which
exercise
loving
kindness
,
judgement
and
righteousness
.
]
12.
Have
you
spiritual
mercies
as
well
as
corporall
?
Take
heed
in
what
respect
you
Glory
in
them
.
For
example
,
1.
Have
you
abundant
and
excellent
means
of
grace
?
Have
you
Ministers
,
and
holy
Ordinances
,
and
Christian
Communion
,
in
the
purest
order
?
Glory
in
them
as
Gods
mercies
and
helps
to
higher
things
:
But
not
as
your
felicity
,
or
a
certain
Evidence
of
it
.
For
many
are
first
in
these
respects
,
that
will
be
last
in
respect
of
life
Eternal
.
The
greatest
fall
is
from
the
highest
Mercies
;
And
many
that
had
the
chiefest
place
in
the
Church
,
will
have
the
●orest
place
in
hell
.
Abominable
Sodom
will
scape
better
then
many
hearers
of
the
Gospel
.
But
Glory
in
this
,
that
you
have
the
Spirit
of
the
Gospel
,
and
that
Christ
within
you
that
is
preached
in
the
Gospel
.
2.
Have
you
much
understanding
in
the
Doctrine
of
the
Gospel
?
and
are
you
eminent
teachers
of
it
to
others
?
Glory
in
it
as
an
opportunity
of
serving
your
Lord
,
and
doing
and
getting
good
.
But
not
as
a
certain
Evidence
of
a
good
estate
.
For
many
shall
say
,
Lord
have
we
not
preached
in
thy
name
?
whom
Christ
will
not
own
,
because
they
were
workers
of
iniquity
,
Mat.
7.
22.
And
he
that
knoweth
his
Masters
will
and
doth
it
not
shall
be
beaten
with
many
stripes
,
Luke
12.
47.
But
if
your
Love
and
Obedience
be
answerable
to
your
knowledge
,
glory
rather
in
that
.
3.
Have
you
done
many
works
of
mercy
to
others
?
Have
you
given
all
you
have
to
the
poor
:
have
you
converted
many
souls
?
Are
you
publick
mercies
to
the
place
where
you
live
?
Give
God
the
Glory
of
so
great
a
mercy
:
But
take
heed
of
giving
the
Glory
to
your selves
And
take
not
the
outward
works
alone
,
so
much
as
for
certain
Evidences
of
your
happiness
.
4.
Have
you
extraordinary
experiences
of
Mercy
,
and
extraordinary
feelings
of
comfort
in
your selves
.
Rejoyce
in
in
them
as
Gods
mercy
,
and
give
him
the
Glory
.
But
remember
that
these
are
no
certain
Evidences
of
your
safe
condition
.
Many
have
been
wonderfully
saved
from
death
,
that
will
not
be
saved
from
hell
.
And
many
large
comforts
,
have
ended
in
eternall
sorrows
.
5.
Have
you
a
living
faith
,
and
a
soul
abounding
in
the
Love
of
God
,
and
emptyed
of
Self
in
Christian
humilty
,
and
exercised
in
holy
walkings
,
and
conflicts
for
Christ
,
and
looking
with
hope
to
the
Joy
that
is
set
before
you
?
What
then
shall
I
say
to
you
?
Glory
in
this
blessed
work
of
Grace
:
this
image
of
Christ
:
this
heavenly
nature
and
conversation
:
and
this
foretaste
and
earnest
of
everlasting
life
.
But
sure
I
need
not
bid
you
give
not
your
very
Graces
the
Glory
due
to
Christ
.
For
this
were
to
prohibit
you
a
contradiction
:
it
is
the
nature
of
them
all
to
carry
you
to
Christ
,
and
to
cause
you
to
deny
your selves
:
You
cannot
exercise
these
Graces
but
you
must
do
it
.
Do
I
need
to
desire
you
that
you
make
not
your
own
faith
the
matter
of
that
Righteousness
which
must
answer
the
Law
,
when
faith
it self
is
a
Receiving
of
another
for
our
righteousness
?
Or
need
I
advise
you
that
you
trust
not
in
your
Love
and
Evangelical
Obedience
as
a
satisfaction
to
Gods
Justice
,
or
the
matter
of
that
righteousness
which
must
answer
the
Law
;
when
that
Love
and
Obedience
is
nothing
else
,
but
a
Love
to
him
and
an
Obedience
of
him
that
hath
satisfied
for
us
and
is
become
our
righteousness
?
Do
I
need
to
perswade
the
humble
so
far
as
they
are
humble
,
not
to
be
proud
of
their
own
graces
or
works
?
or
the
self-denying
not
to
glory
in
themselves
.
The
nature
of
the
new
creature
,
and
the
annointing
that
is
in
you
,
doth
effectually
teach
you
all
these
things
;
and
you
have
already
learned
them
.
Yet
because
you
are
sanctified
but
in
part
,
you
have
still
need
of
warning
;
and
therefore
I
require
you
,
that
you
objectively
abuse
not
these
Graces
of
Christ
(
for
actively
you
cannot
;
seeing
Grace
is
that
as
Austin
defineth
it
,
qua
nemo
malè
utitur
.
)
Should
you
think
you
merit
by
denying
merit
?
or
should
you
think
you
have
somewhat
to
Glory
in
with
God
,
because
you
have
denyed
your selves
and
your
own
worthiness
?
or
should
you
trust
in
those
acts
as
the
matter
of
your
Iustification
against
that
Law
,
whose
nature
is
to
distrust
in
all
that
is
your
own
,
and
thus
to
trust
in
Christ
alone
;
you
would
be
guilty
of
the
most
sacrilegious
robbing
of
Christ
,
and
of
an
impious
abuse
of
the
most
precious
gra●●s
contrary
to
their
nature
and
ends
;
and
of
the
most
absurd
and
sensless
abuse
of
your
very
Reason
by
palpable
contradiction
.
To
conclude
,
I
now
beseech
you
all
,
take
heed
of
your
Glorying
,
internally
and
externally
.
Let
the
blinded
worldling
glory
that
he
hath
the
world
;
but
do
you
glory
that
you
need
it
not
,
and
can
be
without
it
,
and
are
heirs
of
a
better
world
.
Let
sensual
wretches
glory
in
the
pleasing
of
their
flesh
;
but
do
you
glory
that
you
are
able
to
deny
it
its
desires
,
and
to
please
your
Lord
.
Let
the
deluded
ambitious
ones
glory
in
their
honours
;
but
learn
you
to
pitty
them
in
the
height
of
their
prosperity
,
and
glory
in
the
durable
prerogatives
of
the
Saints
.
Let
natural
men
glory
in
their
health
and
natural
Life
:
but
glory
you
in
a
readiness
to
die
and
be
with
Christ
,
and
in
the
Believing
expectations
of
the
Life
everlasting
.
Let
hypocrites
glory
in
their
evading
of
sufferings
:
But
do
you
glory
in
tribulations
and
infirmities
,
and
that
you
are
accounted
worthy
to
suffer
for
Christ
.
Let
Pharise●s
glory
in
their
superstitions
,
and
ceremonies
,
and
self-righteousness
;
but
glory
you
in
Gospel
simplicity
,
and
in
the
righteousness
of
Christ
,
Isa.
45.
24
,
25.
Surely
shall
one
say
,
In
the
Lord
have
I
righteousness
and
strength
;
even
to
him
shall
men
come
,
&c.
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
and
shall
glory
?
]
I●r.
4.
2.
The
Nations
shall
bless
themselves
in
him
,
and
in
him
shall
they
glory
.
]
Let
the
pomp
and
fulness
of
a
flattering
world
be
the
glory
of
the
worldling
.
But
let
the
despised
humility
and
hopes
of
true
Believers
,
in
the
lowest
ebb
of
worldly
accomodations
,
be
our
greater
glory
.
For
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
the
weak
things
of
the
world
to
confound
the
things
that
are
mighty
;
and
base
things
of
the
world
,
and
things
that
are
despised
,
hath
God
chosen
;
and
things
that
are
not
to
bring
to
nought
things
that
are
;
that
no
flesh
should
glory
in
his
presence
.
But
of
him
are
ye
in
Christ
Iesus
,
who
of
God
is
made
unto
us
Wisdom
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
;
that
according
as
it
is
written
,
He
that
Glorieth
,
let
him
Glory
in
the
Lord
.
]
1
Cor.
1.
27
,
28
,
29
,
30
,
31.
And
believe
this
;
As
Carnall
Glorying
is
childish
against
our
own
reason
and
daily
experience
,
and
will
shortly
make
all
that
used
it
ashamed
;
so
the
spiritual
glorying
of
the
mortified
Believer
,
is
also
rational
and
manly
,
and
will
never
make
him
ashamed
,
but
end
in
the
perfect
endless
glory
.
Fix
then
your
resolutions
with
this
mortified
Apostle
;
God
forbid
that
I
should
Glory
,
save
in
the
Cross
of
our
Lord
Iesus
Christ
,
by
whom
the
world
is
Crucified
to
me
,
and
I
unto
the
world
.